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 THE LIBRARY 
 
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 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 ii
 
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 THE 
 
 NEW TESTAMENT 
 
 OF OUH LORD AND SAVIOUR 
 
 JESUS CUEIST, 
 
 In il;c ϋύφύ 6m\\: 
 
 INTRODUCTIONS AND NOTES 
 
 CHR. WORDSWORTH, D.D. 
 
 BISHOP OF LINCOLN. 
 
 VOL. I. 
 
 THE FOUR GOSPELS, and ACTS OF THE APOSTLES. 
 
 SEW EDITION. 
 
 ϊοηϊιοη, 
 RIVINGTONS, WATERLOO PLACE; 
 
 HIGH STEEET, 
 ©vfort. 
 
 TRINITY STREET, 
 
 187i.
 
 '3^ 
 
 V• I 
 CONTENTS. 
 
 PAGE 
 
 PREFACE V 
 
 Preliminary Matter coNCERinNG Manuscripts and Editions of the New Tes- 
 tament ............. XXV 
 
 INTRODUCTION το the Four Gospels xl 
 
 INTRODUCTION το the Gospel of St. MATTHEW xlix 
 
 The gospel according to St. MATTHEW 1 
 
 INTRODUCTION το the Gospel of St. MARK Ill 
 
 The GOSPEL according to St. MARK , . . . 115 
 
 INTRODUCTION το the Gospel of St. LUKE 157 
 
 The GOSPEL according to St. LUKE 171 
 
 INTRODUCTION το the Gospel of St. JOHN 256 
 
 The GOSPEL according to St. JOHN 270 
 
 156^11)59
 
 PREFACE. 
 
 The present Edition of the Greek Testament is the result of a design formed many 
 years ago, and suggested by the following considerations : — 
 
 The history of the Criticism and Interpretation of the Sacred Text of the 
 Evangelical Scriptures during the present century is distinguished by certain 
 remarkable characteristics. 
 
 By the blessing of Divine Providence singular benefits have been bestowed 
 upon the present generation, for the elucidation of the inspired Volume. The 
 Manuscripts of the New Testament have been collated with greater labour and 
 accuracy than formerly ; the Various Readings thence derived have been recorded 
 with more minute exactness and precision; and new aids and instruments have 
 thus been supplied to the biblical student, which were not accessible in former 
 times. Transcripts, some of them in facsimile, of the most ancient Manuscripts 
 have been published; early Versions have been recovered and printed. The 
 researches of Travellers, Historians, and Chronologers, have shed new light on the 
 sacred page. Indeed it must be confessed, with thankfulness to the Divine Author 
 of Scripture, that the present age enjoys, in certain respects, great(;r privileges for 
 the due understanding of Holy Writ, than were ever conferred by Almighty God 
 on any preceding generation since the Revival of Letters. 
 
 On the other hand, some features of a different kind present themselves to 
 our notice. 
 
 In one remarkable respect, the history of the Criticism and Interpretation 
 of the New Testament in our own times bears a striking resemblance to that of 
 the Old Testament among the Jews. 
 
 Nothing could be more praiseworthy than the diligence of the Masoretic 
 Critics in collating the Manuscripts and revising the Text of the Old Testament. 
 With unwearied patience and scrupulous fidelity they registered every letter, and 
 the frequency of its occurrence, in the pages of the ancient Scriptures. 
 
 Yet, as is well known, with all their indefatigable labours for the guardianship 
 of the letfer of the Sacred Volume, they were not able to preserve its spirit. Side 
 by side with the fruits of the minute diligence of the Masora, grew up, like weeds 
 in a fair garden, the extravagances of the Cabbala.
 
 ▼1 PREFACE. 
 
 We may recognize a parallel here, in the history of the New Testament, in 
 Christian times and in our own day. Christendom has her Masora, she has also 
 her Cabbala. 
 
 The fact is too clear to admit a doubt. It is recognized and deplored by some 
 of the most pious minds ' in that Country to which we are deeply indebted for 
 critical contributions in the verification of the Text of the New Testament. Con- 
 temporaneously with great benefits derived from collation of Manuscripts, discovery 
 or I'e-examination of ancient Versions, rich stores of illustration from History, 
 Chronology, and Topograjihy, we have to lament, with feelings of disappointment 
 and forebodings of alarm, that the cause of Biblical Criticism, as a high and holy 
 Science, qualifying men for the discharge of the duties of life, and for the enjoy- 
 ment of the bliss of eternity, appears to be threatened with formidable dangers 
 even from those quarters whence it has received some valuable philological aids for 
 its elucidation. 
 
 In evidence of this fact we may refer, by way of specimen, to the critical 
 comments, which have been recently published -, on one of the most solemn, 
 beautiful, and affecting histories, — such as, it might have been supposed, would 
 have disarmed all cavil in Christian readers, and have awed doubt into adoration, 
 — the evangelical narrative by St. John of that stupendous miracle of Christ, 
 the prelude of the transactions of the Great Day, — the raising of Lazarus from 
 the dead. 
 
 Such criticisms show, that there is scarcely any error, however puerile or 
 preposterous, which may not find some advocates among persons enjoying high 
 literary and scientific advantages for the interpretation of the New Testament, and 
 be propounded by them with an air of superior intelligence, as a true exposition, to 
 be received by the world in the place of ancient interpretations of Holy Writ. 
 
 We have also to deplore, that the field of sacred Hermeneutics has been made 
 an arena of fierce fightings and uncharitable disputations. It seems to be too 
 
 ' e.g. TholucJc, die Glaubwiirdigkeit der Evangelisclien Geschichte, pp. 8 — 13. A graphic 
 picture of the ever-varying and fantastic forms of modem exegesis has been drawn by a recent 
 writer, Arnoldi, in his remarks on the Commentaries upon the Gospel-narrative of the Miraculous 
 Peeding, Matt. xiv. 21, as follows. " Ein Eingehen auf die wunderlichen Wegdeutungen des Wxm- 
 ders, wie sie in der protestantischen Esegese gang und giibe sind, halte ich fur iiberfliissig. Der 
 Evangelist gibt das Factum, wie die ganze Haltung der Erzahlung zeigt, fur ein "Wunder aus. Leug- 
 net man dessen Inspiration und lasst man ihn fallen, so ist nicht abzusehen, wo das Ende der mog- 
 lichen Hypothesen ist. Ehe die letzte widerlegt ist, haben zehn neue das Tageslicht erblickt, und 
 wer sie widerlegen will, hat mifc einem phantastischen Heerhaufen zu thun, der nirgends Stand halt. 
 Darum gehen wir in der Eegel auf dergleichen nur da aus, wo irgend ein besonderes Interesse an der 
 Sache ist. Fur unsere Stelle wird es geniigen, mitzutheilen, was De Wette, iiber dieselbe sagt; ' Als 
 Geschichte, im Sinne des Eeferenten' (er meint den Evangelisten) 'genommen, widerstrebt das 
 Wunder selbst derjenigen Ansicht von Jesu Person, welche hohere Kj-iifte in ihm voraussetzt' 
 (womit uns also gestaltet wird, dicselben auch nicht vorauszusetzen, und doch evangelische Christen 
 zu sein!), 'well h. eine schopferisch vermehrende "Wirkung auf todte Stoffe, ja auf Kunstproducte 
 (Brod) angenommen werden miisste ' (was dem Herrn natiirlich zu viel zugetraut ware !), ' und weii 
 man die Vermehrung der Speisestiicke, sei sie unter den Handen Jesu oder der Jiinger geschehen, 
 sich gar nicht zur Anschauung bringen kann ' (dieselbe daher auch nicht stattgefunden hat, q. e, d.)." 
 See also Kahnis, Internal History of German Protestantism, p. 174, Edinb. 1856. 
 
 • See below, on John xi 1, page 323, 324.
 
 PREFACE. vii 
 
 often forgotten, that in matters of doctrine, the province of Expositors of the New 
 Testament is, to hand down the sacred deposit of ancient interpretation, illustrated 
 by clearer light, and confirmed by the solid support of a sound and sober criticism. 
 But in such expositions as those to which we refer, there is little unity of teaching. 
 One Expositor combats another ; one Edition would supersede another, by novelties 
 and paradoxes. The Text of Scripture has been made an occasion of personal 
 disparagements and disdainful sarcasms : and thus Sion is changed into Babel, and 
 the City of Peace is distracted with a strife of tongues. 
 
 There cannot be any reasonable hope of real progress in the Exposition 
 of Truth, unless they who profess to expound it are animated by a spirit of 
 Charity'. 
 
 These evils are not confined to the range of exposition ; they menace Scripture 
 itself. There is scarcely any portion of the New Testament whose Inspiration, 
 Genuineness, and Veracity, has not been recently impugned. Some Biblical 
 Critics would expunge this portion of the sacred canon, some would cancel that, 
 till at last, if they were to be indulged in their arbitrary caprices, Christendom 
 would hardly be permitted to possess a fragment of the documents of Christianity. 
 
 We may observe a gradual decline in the Science of Sacred Interpretation in 
 some parts of Christendom, ever since the middle of the last century. We find its 
 origin in a sceptical unbelief of what is mysterious and supernatural, and in a cold 
 and heartless attempt to account for the miraculous phenomena of the New 
 Testament by natural causes. And when Rationalism had done its work, and had 
 revolted the minds of reasonable men by its own irrational hypotheses, then the 
 Evil Spirit, ever on the alert to assail the foundations of Holy AVrit, changed his 
 mode of attack, and drew off his forces in a different direction; and having 
 formerly endeavoured to subvert men's faith by rationalizing what is spiritual in 
 Scripture, next endeavoured to destroy them by spiritualizing what is rational, and 
 by dissolving the facts of sacred History into a misty haze of Mythology. 
 
 This mode of warfare effected its purpose for a time. And now we are 
 threatened and attacked by a third form of evil more subtle and dangerous. It is 
 more subtle and dangerous, because it professes a love for the Gospel and a zeal 
 
 ' "We much need the counsel of S. Augustine, for right exposition of Scripture, who says (de 
 Doctr. Clmst. iii. 1), "Homo timens Deum, voluntatem ejus in Scripturis Sanctis diligenter inquirit. 
 Et ne amet certamina pietate mansueius ; prsemunitus etiam scientia linguarum, ne in verbis locu- 
 tionibusque ignotis haereat ; prsemunitus etiam cognitione quarundam rerum necessariarum, ne vim 
 naturamve earum quse propter simUitudinem adhibentur, ignoret ; adjuvante etiam Codicum veritate, 
 quam solera emendationis diligentia procuravit ; Teniat ita instructus ad ambigua Scripturarum 
 discutienda atque solvenda." 
 
 Ibid. ii. G2 : — " Sod hoc mode instructus divinaram Scripturarum studiosus, cum ad eaa 
 perscrutandas accedere coeperit, illud apostolicum cogitare non cessit, Scientia inflat, charitas 
 adificat (1 Cor. viii. 1). Ita enim sentiet, quamvis de ^gypto dives exeat, tamcn nisi Pascha 
 egerit, salvum se esse non posse. Pascha autem nostrum immolatua est Christus (1 Cor. τ. 7), 
 nihilque magis immolatio Christi nos docet, quam illud quod Ipse clamat, tanquam ad eos quos 
 in .Sgypto sub Pharaone videt laborare, Venite ad me qui laboratis et onerati esiis, et ego reficiam 
 vos. Tollite jugum meum super vos, et discite a me, quia mitis sum et humilis corde, et invenietis 
 requiem animabus vesiris. Jugum enim meum lene est, et sarcina mea levis est (Jlatt. xi. 28 — 30) i 
 quibus, nisi mitibus et humilibus corde, quos non iiiflat scientia, sed charitas adificati"
 
 νίϋ PREFACE. 
 
 for Christianity; it presents itself as an Angel of Light; it pretends to abhor 
 Rationalism, and to detest the mythical theories which have sapped the foundations 
 of Scripture. It speaks fair words of Christ; and yet it loves to invent discrepan- 
 cies, and to imagine contradictions, in the narratives which His Apostles and 
 Evangelists have delivered of Ilis Birth, His Temptation, His Miracles, His 
 Agony, His SufFcrings, His Resurrection and Ascension. It accepts the doctrines 
 of the Gospel, and yet arraigns its documents; it professes reverence for Chris- 
 tianity, and yet it contravenes the Inspiration and Veracity of the records on which 
 Christianity rests. 
 
 Thus, in fact, it has come to pass, that a part of the rising generation of 
 Christendom is reduced to a condition little better than that of the Prodigal Son 
 in the Gospel. It longs for the food of the soul, it yearns for sound and whole- 
 some expositions of Holy Scripture ; and it hungers for the bread of its heavenly 
 Father's House ; but it is too often constrained to satisfy the cravings of its appetite 
 with husks. 
 
 These I'esults inspire serious apprehensions for the future. 
 
 In politics, the abuse of liberty entails its forfeiture. Licentiousness engenders 
 despotism. And so, in spiritual things, the abuse of Scripture has strengthened 
 the cause of those who ivould forbid its use. Rationalism has been the best ally of 
 Rome, And Evangelical Christianity may be said to be now exposed to violent 
 attacks from two of her most powerful enemies, whose end is one and the same, 
 although the means by which they would attain it are widely different. They who 
 treat Scripture as a common book; they who deny Scripture to be true; they who 
 affirm that it is blemished by errors, discrepancies, and contradictions ; they who 
 confidently assert, that the difficulties which they find, or imagine, in Scripture are 
 insoluble, because they themselves cannot solve them ; they who pervert its sense, 
 and supplant that sense by a meaning of their own, would in fact destroy Scripture, 
 and make common cause with those who withhold Scripture from the people. 
 They abet the endeavours of the Great City, the mystical Babylon, which kills the 
 two ΛVitncsses, the Two Testaments, and casts their bodies in the street '. These 
 two forms of Antichristianism are becoming more and more powerful, and betoken 
 the approach of a terrible conflict. 
 
 Even in an age when Bibles are most plentiful, we are in danger of losing 
 the Bible. We arc in danger of losing it as the Bible ; that is, as a Divine, and 
 not a human composition ; — as the Rule of Faith and Practice, — as the inspired 
 Word of God, by which we shall be judged at the Great Day. 
 
 What are the sources of these evils, and whence may the remedy be derived ? 
 
 If the New Testament is the work of the Holy Ghost, the causes are not 
 hard to find. If Scripture is to be believed, we are sure, that no one can rightly 
 interpret it without the aid of the Holy Spirit, by Whom it was written. The 
 Holy Spirit is a Spirit of gentleness, concord, and love. He will not dwell amid 
 the strife of tongues, He will not reveal Himself to those who do not approach 
 
 > Eev. li. 7, 8.
 
 PREFACE. IX 
 
 His own Book in a reverent and loving spirit. "Mysteries are revealed unto the 
 meek'." "The secret of the Lord is among them that fear Him, and He will 
 show them His covenant ^" "Them that are meek shall He guide in judgment, 
 and such as are gentle, them shall He learn His way '." But " He resisteth the 
 proud *." He hides His mysteries from " the wise and prudent V' that is, from 
 those who esteem themselves such, and " lean on their own understandings ^." 
 " He turncth wise men backward, and maketh diviners mad "." " Quserenti derisori 
 Scientia se abscondit'." If men will not receive Him as little children, then a 
 just retribution awaits them. If they will not be children in simplicity, they will 
 be less than children in ignorance ; they will fall into childish errors, and become 
 babes in knowledge; "professing themselves wise, they will become fools V and 
 their "folly will be manifest unto all men'"," thiOugh their arrogance in parading 
 it before the world, and in vaunting of it as if it were Avisdom ". 
 
 If there is such a thing as the Church Universal, to which Christ has pro- 
 mised His presence and His Spirit; if there are such words as the following in the 
 New Testament, "Lo, I am with you alway, even unto the end of the world'-," 
 "The Comforter shall teach you all things, and guide you into all the truth '," 
 "The Church of the Living God, the pillar and ground of .the truth '^;" if Christ 
 has given us the Holy Scriptures by the Inspiration of the Holy Ghost; and if 
 He has delivered Scripture to the keeping of the Church Universal, and appointed 
 her to be its Guardian and Interpreter; if He has done these things, it is not only 
 folly and presumption, it is a sin against Him and against the Holy Ghost, to say 
 that any of the Books, or any portion of the Books, which have been received, as 
 divinelv-inspired Scripture, by the consentient voice of the Church Universal, is 
 not inspired by God, but is a human composition, blemished by human infirmities. 
 And it is vain to expect, that any real progi'ess can be made by the agency of those, 
 who commence their work with an outrage against Christ and the Holy Spirit, by 
 denying the inspiration and inerrancy of Writings delivered by Them. 
 
 So, again, it is an illusory hope, that advances can be made in the work of 
 sacred interpretation, by the instrumentality of any who reject the Expositions of 
 Scripture received by the consent of ancient Christendom, and who propound new 
 interpretations invented by themselves, at variance with the general teaching 
 of Scripture as received by the Catholic Church '\ Bather, with our own Re- 
 
 ' Ecclus. iii. 19. ' Pa. xxv. 13. ' Ps. xxv. 8. 
 
 * James iv. 6. 1 Pet. v. 5. ' Matt. si. 25. ' Prov. iii. 5. 
 
 ' Isa. xliv. 25. " Lord Bacon. ' Eom. i. 22. 
 
 '» 2 Tim. iii. 9. 
 
 " The words of S. Augustine concerning himself are very instructive to an Expositor of 
 Scripture: — "Ciim primo puer ad divinas Scripturas ante vellem afferre acumen discutiendi quam 
 pietatem quserendi, ego ipse contra me perversis moribus elaudebam januam Domini mei. Cum 
 pulsare deberem ut aperiretur, addebam ut clauderetur. Bujperbus enim audebam quserere quod 
 nisi humilis non potest invenire." {,A.ug. Sermon li. 6.) 
 
 On the necessity of holiness of life to a right understanding of Scripture, see Athanas. pp.' 77 
 361, and Gregor. Nazian. Orat. xx. p. 383, βοίλ^ι θεολόγος -^ΐνίσθαι ; τα? e'lTo-Xai ψι'λασσί- -ράζκ: 
 (πίβασίί Oaapias. See also ibid. p. 49.J. 
 
 " Mitt, xxviii. 20. " John xiv. 2G ; xvi. 13. " 1 Tim. iii. 15. 
 
 " Ai;ioI:li, in his Pief;ice to his Edition of St. Matthew, thus deplores the loss sustained b/ his 
 
 VOL. I. a
 
 χ PREFACE. 
 
 formers', if we hope to maintain the truth, and to guard "the iaith once for all 
 delivered to the saints V and to advance the Redeemei-'s Kingdom upon earth, let 
 us have ever before our eyes, in interpreting Scripture, the Formularies of Faith ' 
 delivered by the Church Universal, as representing the true sense of Scripture; 
 and let us not readily imagine, that any text of Scripture can be properly bent by 
 us to bear a sense at variance with those standards of faith. 
 
 If it is indeed true, that there is such a Divine Institution as an Apostolical 
 Ministry, appointed by Christ for the preaching of the Word and administration 
 of the Sacraments ; if it is true, that the illuminating and sanctifying graces of the 
 Holy Ghost are vouchsafed to those, Λvho humbly seek for them, by His appointed 
 means, at the hands of that ministry; then it is certain, that no appliances of 
 Literature and Science, and no labour in collating ^lanuscripts and examining 
 Versions, no skill in Languages, no familiarity with the results of researches 
 Historical, Chronological, Geographical, Antiquarian, nor any amount of toil about 
 the letter of Scripture, will avail us for the attainment of a knowledge of the spirit 
 of Scripture, if we set at nought the means of grace which God offers us for our 
 illumination. 
 
 All those instruments of Literature and Science are, indeed, necessary for 
 the right interpretation of the original Scriptures; and it would be fanatical to 
 imagine, that we can dispense with any of them. But it is no less fanatical to 
 rely on them as sufficient. God must open our eyes, if we are to sec "the 
 wondrous things of His law ';" in His " light we shall see light ■*." 
 
 The Church of England owes too much to the learning of Germany, to regard 
 her with any other feelings than those of affectionate esteem; and on the still 
 higher grounds of religious truth and charity, she may well long for union with 
 her. In the sixteenth century, Germany and England fought the battle of the 
 Reformation side by side. They shed their blood as allies and martyrs in that 
 holy cause. We have received much from her ; \fc owe her a debt of gratitude ; 
 we owe her our love and our prayers. Above all, we owe her the truth. And Λνο 
 should not be paying the debt of love we owe her, if, instead of speaking the truth, 
 we beguiled her with fair speeches, and deceived her by cozening assurances, as if 
 the fruits, which some of her children are now sfatherino• in the field of sacred 
 Criticism, were sound and healthful to the soul, and not rather bitter as \vormwood; 
 beautiful, it may be, externally to the eye of unregenerate Reason, but loathsome as 
 poison to the healthful palate of Faith ; specious, it may be, in colour to a super- 
 ficial glance, but when grasped by the hand, full of dust and smoke and ashes, like 
 apples plucked on the sterile shore of the Dead Sea. 
 
 owa country ia this respect : — " Dass man, so zu sagen, die exegetiscbe Tradition unterbroclien hat, 
 sind die bedeutendsten Schatze dea gediegensten tbeologiscben Λνί886η8 unbenutz liegen geblieben." 
 1855. 
 
 ' See Eeformalio Leguni, i. 13 : — " Summa fidei capita, e sacris Scripturis clarissiinis desumpta, 
 et in Symbolis breviter comprebensa, in exponeodo sacras literas ob oculoa perpetuo habeantur, ne 
 quid contra ea aliquando interpretemur." 
 
 ' Jude 3. • Pa. cxix. 18. 
 
 * Ps. sxxvi. 9.
 
 PREFACE. xi 
 
 Let us not " put bitter for sweet, and sweet for bitter '," and dignify with the 
 name of progress that which ought to be wept over as decline. 
 
 By no merit of our ολνη, but by the gracious goodness of God, we possess in 
 England Colleges and Cathedrals, which have been schools of the prophets, 
 nurseries of sacred learning. AVe possess a National Church, which holds in her 
 hands the true Canon of Scripture as received by the Church Universal; and 
 which does not allow Holy Scripture to be rudely torn by discordant Teachers 
 and irreverent Critics, but delivers to us the Creeds of Christendom and her 
 own Formularies of Faith, as an authoritative guide to check our rash speculations, 
 and to control our frovvard wills in obtruding our own caprices as dogmas of Holy 
 Writ ^ We enjoy the blessings of visible Communion in the same Divine 
 Doctrine and Discipline, with the Apostolic Churches of America, and of our own 
 Colonial Churches throughout the World. 
 
 Let us guard these privileges; let us not degrade the Biblical Criticism of 
 England to the miserable condition of doubt and diversity, of distraction and 
 despair, in which that holy Science now lies prostrate, in some other parts of Chris- 
 tendom. Kather let us endeavour, by God's grace, meekly and humbly, wisely and 
 charitably, to elevate modern Exegesis to the standard of primitive Christianity; 
 and to help others in recovering its ancient dignity, and in consecrating their 
 learning and sanctifying their labour, and rendering them more conducive to the 
 maintenance of the truth, and to the extension of Christ's kingdom, and to their 
 own glory and felicity in time and eternity. Then we may have a reasonable hope, 
 that, Avith their assistance, the evils, which now threaten Christendom, may be 
 averted ; the torrent of unbelief and superstition, which seems ready to overwhelm 
 us, may be stemmed and turned back; and we may see new fields reclaimed, and 
 gladdened with rich harvests. 
 
 A few words are requisite concerning the Text of this Edition. 
 
 It has been already observed, that the present age possesses special advantages 
 in the collations recently made of Manuscripts of the New Testament. 
 
 But it must not be forgotten, that it is one thing to possess Manuscripts and 
 collations of them, and another thing to use them ai'ight. Indeed it may sometimes 
 happen, that the very abundance of Manuscripts, and consequently of Various 
 Headings, may become an occasion of error; and so, by a misuse of our advantages 
 in this respect, the Text of the New Testament may be depraved and corrupted, 
 rather than emended and improved. 
 
 There is reason to fear that this may be sometimes now the case. Certain 
 canons of criticism, as they arc called, have been propounded by Griesbach and 
 others, as directions for the use of ^Manuscripts of the New Testament. These 
 canons contain true principles; but it may well be doubted, whether some evils 
 
 ' Isa. V. 20. 
 
 ' See above, p. x, note, and our Kiutli and Twentieth Articles, and the Canon " de Coneionatori- 
 bus," A.D. 1571: — "Inprimis videbunt Concionatorcs, nequid unquam doceant pro concione quod a 
 populo religiose teneri et credi velint, nisi quod consentaneum sit doctrinse Yeteris et Novi Testament!, 
 quodque ex illi ipsa doctrina. catholici Patres et veteres Episcopi coliogerint." 
 
 a2
 
 xii PREFACE. 
 
 may not arise, and may not already have arisen, from an overstrained application 
 of them. 
 
 For example; '■'■ Proclivi lectioiu prcestat ardua." This is an excellent rule, if 
 rightly used; for no one can doubt that an easy reading was more likely to be sub- 
 stituted by a transcriber for a difficult one, than a difficult reading for one that is 
 easy. But this rule requires much caution in its application. 
 
 There are many concurrent circumstances to be considered, which may modify 
 and neutralize it, and render it wholly inapplicable. For instance ; it must also be 
 inquired, whether the difficult reading is supported by the testimony of ancient 
 Versions and Fathers ; or whether it stands on the authority of only one or two 
 Manuscripts of a particular family. 
 
 To force readings into the Text merely because they arc difficult, is to adul- 
 terate the divine ore with human alloy ; it is to obtrude upon the reader of Scrip- 
 ture the solecisms of faltering copyists, in the place of the Word of God. 
 
 Again; it is doubtless true, that special deference is due, on the ground 
 of superior Antiquity, to the Uncial Manuscripts of the New Testament. No one 
 can question, in the abstract, the soundness of the principle propounded by 
 Bentley, revived by Bengel, and recently applied by Lachmann. But the very 
 application of the principle, without adequate restraints and correctives, has 
 proved how dangerous a true principle of criticism may become, when applied 
 beyond the proper limits of its applicability. 
 
 The Uncial Manuscripts are of greater antiquity, as far as ink and parchment 
 are concerned, than the Cursive Manuscripts of the New Testament. The consent 
 of all the Uncial Manuscripts, or of a majority of them, is of very high authority. 
 But we do not know, that some of the Cursive Manuscripts may not be transcripts 
 of Uncial ^lanuscripts still more ancient than any we now possess ; and, thei'efore. 
 to adopt the readings which are found in two or three Uncial Manuscripts, to the 
 exclusion of the testimony of the Cursive Manuscripts, may be to corrupt the Text, 
 while we profess to connect it. 
 
 Besides, the Uncial Manuscripts are comparatively few, — and only represent 
 the witness of a few places. But the Cursive Manuscripts are very numerous, and 
 come to us from all parts of the world; and, therefore, to confine ourselves to 
 the testimony of the Uncial Manuscripts, may be to prefer the witness of a few 
 Churches to that of Christendom. 
 
 Let, then, the Uncial Manuscripts have all honour due; and it can hardly 
 be doubted, that wherever that honour is rightly paid, it will be found to be more 
 or less authorized by a concurrent testimony of Cursive Manuscripts. 
 
 It is likewise certain, as was long since observed by S. Jerome', that a priori 
 
 ' S. Jerome, Prtefat. in iv. Evangelia, torn. i. p. 1426. Hoc certe (Novum Testamentum) qicm 
 in nostro Serinone discordat (i. e. in diversia Latinis Versionibus) et diversos rivulorum traraites 
 ducit ab uno fonte (sc. Graeco) quierendum. Prsetermitto eos codices, quos, a Luciano et Hesycliio 
 nuncupates, paucorum hominum asserit perversa contentio, .... quum multarum gentium Unguis 
 
 Scriptura ante translata doceat falsa esse quce addita sunt Magnus siquidem hie in nostris 
 
 codicibus error inolevit, dum, quod in eadem re aUtis Evangelista plus dixit, in alio, quia minus 
 putaverunt, addiderunt ; vel, dum eundem sensum alius aliter expressit, ille qui unum e quatuor 
 primum legerat, ad ejus exemplura caeteros quoque sestiraaverit emendandos. TJnde accidit, ut apud
 
 PREFACE. xiii 
 
 the shorter readings are preferable, and that the text of one Gospel has often 
 been interpolated from another. But how much caution and circumspection is 
 necessary in the application of these principles ! 
 
 It is also true, that the Manuscripts of the Greek Testament may be classified 
 in Families. And, eventually, when they have been carefully examined, such an 
 arrangement, according to Recensions, may be made. But it is premature, before 
 such an examination has been faithfully and scrupulously completed, to prefer the 
 readings of those particular Manuscripts which belong, as it is supposed, to one 
 favoured class, and to reject others, because they are not of the same pedigree, or 
 because they do not seem to us to bear an affinity to those of that class on which we 
 ourselves, in the exercise of our critical prerogative, may have been pleased to confer 
 certain privileges of rank and nobility. Yet, on this principle, some of the Editions 
 seem to have been constructed Avhich profess to give an improved Text of the Greek 
 Testament. 
 
 Some other illustrations of a similar kind might be added. Suffice it to say, 
 on the whole, that though the canons of criticism which have been applied to the 
 revision of the Text of the New Testament, are of unquestionable value, yet great 
 circumspection is necessary, lest, by a vicious application of them, we do more to 
 mar the Text, than has yet been done by their means to amend it. 
 
 The Text of the present edition is not a reprint of that hitherto received in 
 any impression of the New Testament. The Editor has endeavoured to avail 
 himself of the collations of manuscripts \vhich have been supplied by others, and to 
 offer to the reader the result at which he has arrived after an examination of those 
 collations. He has not thought it requisite or desirable to lay before the eve a 
 full apparatus of various readings. It would have swollen the volume to too great 
 a bulk, and have occupied the place reserved for exposition. Besides, that im- 
 portant work has been done, or is now in course of being done, by others. And 
 to their labours he would refer those, who are desirous of ascertaining the data, 
 upon which the Text of the present Edition has been formed. 
 
 At the same time, he feels it his duty to state, that he has not deviated so far 
 from the text commonly received, as has been done in some recent editions. 
 Indeed he cannot disguise his belief, that a superintending Providence has ever 
 been watching over the Text of the New Testament, and guiding the Church of 
 Christ, as the Guardian and Keeper of Holy Writ, in the discharge of her duty. 
 A seventh Edition of the New Testament has recently been published under the 
 Editorship of a learned person, to whom the present age is deeply indebted for 
 his labours in collating manuscripts, and publishing Transcripts of early copies of 
 the New Testament, Constantine Tischendorf. It will be found, on examination of 
 the prospectus of that seventh Edition, that he frankly confesses that he had been 
 induced to follow too implicitly the lead of certain favourite manuscripts in his 
 earlier editions. And in his seventh Edition he abandons his former readings, and 
 
 nos mbcta sunt omnia, et iii ?kIarco plura Luca? atque ^lattb»!, rursum in Matthaeo plura Jobannis et 
 Marci, et in cieteris reliquorum, qua) aliis propria sunt, inveniantur.
 
 XIV PREFACE. 
 
 generally returns to those of the received Text, in more than a hundred places in 
 the Gospel of St. Matthew alone '. 
 
 The Ammonian Sections have been marked in the Text of the Gospels in 
 this edition, and the Eusebian Canons relating to them have been prefixed; the 
 use of which, as forming an Evangelical Harmony, and indicating at a glance the 
 correspondence of the Evangelists where they concur, and their iridcpenclcncc where 
 each stands alone, cannot be too strongly commended to the student of Holy Writ. 
 
 An explanation perhaps may be necessary of the reasons for which some of the 
 materials in the following Commentary have been adopted. 
 
 The best instrument of Education is Holy Scripture in its original language. 
 The Bible alone of all books in the world addresses itself to the whole man. It 
 exercises his memoi-y, strengthens his reason, controls his passions, informs his 
 judgment, regulates his conscience, sanctifies his will, enlivens his fancy, warms his 
 imagination, cherishes his affections, stimulates his practice, animates his faith, 
 quickens his hope, and enlai'ges his charity. 
 
 But these purposes seem to be impaired, if an Interpreter of Scripture 
 confines himself to verbal criticism, and material facts of history, chronology, and 
 antiquities. These are necessary. But something more is requisite. And in 
 an Edition, like the present, designed especially for the use of Students in 
 Schools and Colleges, and Candidates for Holy Orders, the Expositor's first duty 
 appears to be, to supply them with food derived from Scripture itself, for the 
 hallowing of their affections, and for elevating their imaginations, and for nourish- 
 ing their piety and animating their devotion ; and for enabling them to see and 
 recognize with joy, that Holy Scripture best interprets itself, and supplies the best 
 discipline for the mind, as well as satisfies all the aspirations of the soul. 
 
 In the illustration of the phraseolog}' of the New Testament, special use has 
 been made of the Version of the Septuagint, which has been happily called by 
 Professor Blunt " the viaduct between the two Testaments -." Here the present 
 Editor has been much indebted to Mr. Grinfield's valuable works, and to the 
 excellent Lexicon of Mintert. 
 
 With regard to the Notes which accompany the present Edition, one main 
 pui'pose in the Editor's work, as already stated, has been, to recover some of the 
 expository teaching of ancient Christendom. If it be asked, why he has laid so 
 
 ' They will be found as follows : in Matt. ii. 13 ; iii. 1 ; iv. 23 ; v. 11. 13. 32 bis ; vi. 5. 16. 33 ; 
 vii. 14; viii. 10. 13 bis, 25; is. 1. 8, 9. 11. 17, 18; x. 7. 10. 14. 19. 23. 33; xi. 23; xii. 35. 48; 
 xiii. 1, 2. 15. 24. 30. 57 ; siv. 13. 18. 22. 25, 26 ; xv. 4. 14, 15 ; xvi. 19 bis, 22, 23 ; xvii. 14 ; xviii. 29. 
 35 ; xix. 3 bis; xx. 15. 17. 26. 31. 33 bis, 34 bis; xxi. 2. 4. 7 bis, 11. 28 ; xxii. 13. 30 bis, 43, 44; 
 xxili. 4. 18 ; xsiv. 1. 7. 30. 49 ; xxv. 1, 2 bis, 4. 6. 17. 20. 22 ; xsvi. 23. 36 bis, 44, 45. 59. 69 ; 
 xxvii. 2. 11. 16, 17. 23. 34, 35. 47 ; xxviii. 3. 15. 18, 19. 
 
 ' So also Mr. Grinfield, ' Apology for the Septuagint,' p. 88, Lond. 1850. Cp. ValcJcenaer in 
 Luc. i. 51. " Grfficum N. T. contextum rite intellecturo nihil est utilius quam dUigenter versasse 
 Alexandrinam autiqui Foederis interpretationem (i. e. the LXX), e qua una pht^ peti poterit auxilii, 
 quam ex veteribus Scriptorihus Greeds simiil sumtis. Centena reperientur in N. T. nusquam obvia in 
 ecriptis Greecorum veteruuij sed frequeutata in Alexandriua Versione."
 
 PREFACE. XV 
 
 much stress on the interpretations of Christian Antiquity, and why the names of 
 ancient Expositors occur so frequently in the following pages, he had rather answer 
 that question in the words of others than in his own ; 
 
 And first, with regard to the Apostolical Fathers, — for example, Clemens 
 Romanus^ Ignatius, Polycarp. — he may refer to the words of Archbishop Wake '. 
 
 "1. They were contemporary with the Apostles, and instructed by them. 
 2. They were men of an eminent character in the Church, and therefore such as 
 could not be ignorant of what was taught in it. 3. They were careful to preserve 
 the doctrine of Christ in its purity, and to oppose such as went about to corrupt it. 
 4. They were men not only of a perfect piety, but of great courage and constancy, 
 and therefore such as cannot be suspected to have had any design to prevaricate in 
 this matter. 5. They were endued with a large portion of the Holy Spirit, and, as 
 such, could hardly err in what they delivered as the Gospel of Christ. 6. Their 
 writings >vere approved by the Church in those days, which could not be mistaken 
 in its approbation of them." 
 
 Dr. Waterland ;vrites as follows on this subject ^ ; — 
 
 " 1. The ancients who lived neai-est to the Apostolical times are of some use to 
 us, considered merely as contemporary writers, for their diction and phraseology. . . 
 2. A further use of the ancient Fathers is seen in the letting us into the knowledijc 
 of antiquated rites and customs, upon the knowledge of which the true interpreta- 
 tion of some Scripture phrases and idioms may depend. 3. They are further useful 
 as giving us an insight into the history of the age in which the sacred books (of the 
 New Testament, I mean) were written. 4. The ancientest Fathers may be exceed- 
 ingly useful for fixing the sense of Scripture in controverted texts. Those that lived 
 in or near the Apostolical times might retain in memory \vhai the Apostles them- 
 selves or their immediate successors said upon such and such points. — Their near- 
 ness to the time, their known fidelity, and their admirable endowments, ordinary 
 and extraordinary, add great weight to their testimony or doctrine, and make it a 
 probable rule of interpretation in the prime things. 5. It deserves our notice, that 
 the Fathers of the third and fourth centuries had the advantage of many written 
 accounts of the doctrine of the former ages, which have since been lost; and thei-e- 
 fore their testimonies also are of considerable weight, and are a mark of direction 
 
 to us, not to be slighted in the main things G. There is one consideration 
 
 more, tending still to strengthen the former, and which must by no means be 
 omitted; namely, that tlie charismata, the extraordinary gifts, were then frequent, 
 visibly rested in and upon the Church, and there only." He adds ^ : " A very par- 
 ticular regard is due to the Public Acts of the Ancient Church appearing in Creeds 
 made use of in baptism, and in the censures passed upon heretics. It is not at all 
 likely that any whole Church of those times should vary from Apostolical doctrine 
 in things of moment; but it is, morally speaking, absurd to imagine, that all the 
 Churches should combine in the same error, and conspire together to corrupt the 
 doctrine of Christ." 
 
 ' Alp. TFal-c's Translation of the "Writings of the Apostolical Fathers, p. 110. 
 ' Dr. Waterland ou the Use and Value of Ecdesiaatical Antiquity, Works, v. pp. 253—333 ; 
 p. 260. ' P. 265.
 
 x\i PREFACE. 
 
 And Bishop Bull says ' : " Kcligio mihi est eritque contra torrentcm omnium 
 Patrum S. Scripturas interpretari, nisi quando mo argumenta cogunt evidentissima 
 — quod nunquam eventurum credo." 
 
 To this it may be added, that, while it is freely allowed that Modern 
 Expositors enjoy some advantages which were not possessed by the Ancient, and 
 that the works of the Ancient "Writers cannot be read profitably Λvithout sobriety 
 of judgment, yet it is also certain that the Ancient Interpreters arc never charge- 
 able with some errors which impair the value, and mar the use, of some Modern 
 Expositions. They are never flippant and familiar; they arc never self• conceited 
 and vain-glorious; they are never scornful and profane. They handle Scripture 
 with reverence. Their tone is high and holy; produced by careful study of 
 Scripture, with humble prayer for light to the Divine Author of Scripture. They 
 reflect some of that light, and spiritualize the thoughts of the reader, and raise 
 them to a serener atmosphere, and do not depress them into the lower and more 
 obscure regions of clouds, which hang over the minds of those who approach Scrip- 
 ture with presumption and irreverence, and which disable thom from seeing its 
 light, and, much more, from displaying it to others. 
 
 In reciting the interpretations of Ancient Writers, the Editor desires it to be 
 understood that he does not profess to give always their very words, or a literal 
 version of them. He has often abridged and condensed them ; but in no case, 
 he trusts, has he misrepresented their sense. ΛVhere their names occur without any 
 mention of the particular treatise from which their words are quotetl, it may 
 generally be inferred that they are from a commentary on the passage in ques- 
 tion. In other cases the treatise has usually been specified from which the 
 citation is taken. 
 
 There is another source from which the present Commentary is partly 
 derived — the Theological Literature of the Church of England. In some respects 
 the Divines of England have enjoyed advantages for the doctrinal exposition of 
 truth, which were not possessed even by the Fathers themselves. As S. Augustine 
 often observes, the cause of Truth is cleared by means of Error. Orthodoxy gains 
 by the oppositions of Heresy; and the Heresies which have arisen in Christendom 
 since the times of the Fathers, have stimulated and constrained the faithful student 
 of Scripture to examine more closely the truths which the Scriptures teach. Thus 
 from time to time disseminations of false doctrine have afforded occasions and 
 means for the clearer elucidation and stronger confirmation of the Truth. They 
 have shown the inexhaustible riches of Scripture, in the never-failing supply of 
 antidotes against ever-varying forms of error. 
 
 It was observed long since by Lord Bacon -, that one of the best Commentaries 
 
 • Def. Pid. Nic. i. 1. 9. 
 
 ' " That form of writing in divinity, wliich iu my judgment is of all others most rich and precious, 
 is positive divinity, collected upon particular texts of Scripture in brief observations, not dilated into 
 common-places, not chasing after controversies, not reduced into method of art ; a thing abounding in 
 sermons, which will vanish, but defective in books, which will remain, and a thing wherein this age 
 excelleth. For I am persuaded, and I may speak it with an absit invidia verba, and no ways ia
 
 PREFACE. xvii 
 
 on Scripture might be extracted from the writings of English Divines. Especially 
 is this true of those who were imbued with a spirit of reverence for the works 
 of Christian Antiquity, and who applied the teaching of the Fathers to the exposi- 
 tion of Holy Writ, and to the refutation of the errors of their own times. Who 
 can excel Hooker and Bishop Andrewes in expounding the words of St. John ? 
 Who more successful than Bishop Sanderson in applying to cases of conscience the 
 reasonings of St. Paul ; or than Bishop Pearson in bringing together a well 
 marshalled array of Scriptural testimonies in defence of the doctrines of the 
 Christian Faith ? 
 
 These prefatory remarks may be closed with some observations, suggested by 
 the circumstances of the times, on the Inspiration of the writers of the New Testa- 
 ment. 
 
 It may be submitted for consideration, whether it would not be wiser to 
 abstain from disquisitions upon viodes and degrees of Inspiration, as a subject 
 beyond the reach of our faculties. If it be said, that this would be too timid a 
 course, let it be observed that it is no other than that which was pursued by our 
 Blessed Lord Himself in His dealings with the Old Testament. He received, and 
 delivered to the Christian Church, all the Books, and every portion of the Books, 
 of the Old Testament, as the Word of God. But though He has solemnly declared, 
 that every part of the Old Testament is inspired. He never vouchsafed to say a 
 word concerning degrees of Inspiration. The same may be said of St. Paul. He 
 was content with affirming that '■'■ Everjj Scripture being inspired bi/ God is also pro- 
 fitable for doctrine, for reproof, for correction, for instruction in righteousness '." 
 
 derogation of antiquity, but as in a good emulation between the Vine and the Olive, that if the choice 
 and be&t of those observations upon texts of Scripture, which have been made dispersedly in sermons 
 within this your Majei<ty's island of Britain by the space of t!:e3e forty years and more, leaving out 
 the largeness of exhortations and applications thereupon, had been set down in a continuance, it had 
 been the best work in divinity which had been written since the Apostles' time." {Bacon, Adv. of 
 Learning, p. 2G8.) 
 
 The following remarks from the same source may find a proper place here. Lord Bacon thus 
 speaks (Adv. of Learning, p. 267, ed. 1828) : — "The two latter points, known to God and unknown 
 to man, touching tiie secrets of the heart and the successions of time, do make a just and sound 
 differt-nce between the manner of the exposition of the Scriptures and all other books. For it is 
 an excellent observation, which hath been made upon the answers of our Saviour Christ to many of 
 the questions which were propounded to Him, how that they are impertinent to the state of the 
 question demanded ; the reason whereof is, because, not being like man, which knows man's thoughts 
 by his words, but knowing man's thoughts immediately. He never answered their words, but their 
 thoughts. Much in the like manner it is with the Scriptures, which, being written to the thoughts 
 of men and to the succession of all ages, with a foresight of all heresies, contradictions, differing 
 estates of the Church, j-ea, and particularlv of the elect, are not to be interpreted only according 
 to the latitude of the proper sense of the place, and respectively towards that present occasion 
 whereupon the words were uttered, or in precise congruity or contexture with the words before 
 or after, or in contemplation of the principal scope of the place ; but have in themselves, not only 
 totally or collectively, but distributively in clauses and words, infinite springs and streams of doctrine 
 to water the Church in every part ; and therefore, as the literal sense is, as it were, the main stream 
 or river, so tlie moral sense chiefly, and sonietimes the allegorical or typical, are they whereof the 
 Church hath most use ; not that I wish men to be bold in allegories, or indulgent or light in allusions ; 
 but that I do much condemn that interpretation of the Scripture tchich is only afier the manner a* 
 men use to interpret a profane hook." 
 
 ' 2 Tim. iii. 16. As to the rendering of this verse, see the notes below on that text. 
 
 VOL. I. b
 
 xviii PKEFACE. 
 
 In the act of inspiration, the Holy Spirit did not impair the human faculties, 
 much less did He destroy the personal identity, of those whom He inspired. 
 Inspiration was a mental and spiritual Transfiguration. On the Mount of Trans- 
 figuration, the disciples saw " two men talking ivith Jesus, ivhich were Moses and 
 Elias\" Moses was not changed into Elias, nor Elias into Moses; nor were they 
 transmuted into some third person different from either. But they " appeared in 
 glory." They were transfigured. So in Inspiration. Peter is not changed into 
 Paul, nor Matthew into John. They retain their personal identity, distinguishable 
 by men. They appear in glory. They are transfigured. 
 
 This work of Transfiguration is a Mystery. It is like other mysteries, where 
 that which is human touches, and is blended with, the divine. We feel a similar 
 process going on in our own being. We all know that we are free agents, and 
 we are all conscious that we need and receive divine Grace. But who can say 
 where our Fi-ee-will ends, and where divine Grace begins ? The fact we know, the 
 modes and degrees we cannot analyze; we confess our ignorance, we adore the 
 mystery; Λνο do not discuss it, but we act hourly upon the consciousness of the 
 fact, as a law of our moral being. 
 
 May we not even say, that the Mystery of Inspiration bears some likeness 
 to the highest of all mysteries, in which the human is joined with the divine, tha 
 Mystery of the Incarnation itself? There, in that Mystery, is the union of God 
 and Man in One Person, Avithout any confusion of substance. But who will venture 
 to attempt to draw the line, where God's Nature and work begin, and man's end, 
 in the Person of Christ ? Who will venture to speak of modes and degrees of 
 inspiration there ? The mystery dazzles the eye, it baffles all our faculties of 
 analysis. And yet, like the mid-day sun, at which we cannot gaze, while it blinds 
 us Avith its glory, it alone enables us to see ; all Λvould be dark without it. It is 
 the central orb of Christianity. 
 
 So it is, in a certain sense, with Inspiration. We cannot define its degrees. 
 It would seem to be our wisdom to decline the attempt, to confess our ignorance, 
 and to act on what we know. We know that " holy men of God spake as they were 
 moved by the Holy Ghost '' ;" and that therefore the Scriptures, which the Holy 
 Ghost has given by them, are " the things ^ that arc able to make us wise unto 
 salvation, through faith ivhich is in Christ Jesus." 
 
 This may be proved by arguments external and internal. And since it may 
 be proved, we are firmly persuaded, that there are not any, even the least, errors or 
 inaccuracies in the New Testament. If one man alleges that there arc two or 
 three inaccuracies in the Gospels, another person may allege that there are four 
 or five; and so on, indefinitely, till at last the claim of the Scriptures to be 
 regarded as the Word of God, and the Rule of Faith, is destroyed. 
 
 It is indeed true, that the Apostles and Evangelists, whose instrumentality 
 was used by the Holy Spirit, in dictating Scripture to the World, were not infal- 
 lible in practice ; they wei-e men, and liable to err. The Scriptures themselves 
 record their errors. The unerring Word records errors of those who were employed 
 
 ' Matt. xvii. 3. Luke ix. 30, 31. ' 2 Pet. i. 21. ' τί Βννάμΐνα κ.τ.λ. 2 Ώιη. iii. 15.
 
 PREFACE. 
 
 XIX 
 
 by God in writing it. St. Paul says, in the Epistle to the Galatians, that St. Peter 
 "z<7«5 to he blamed,'' and '■'■walked not uprightly\'' The Epistle to the Galatians 
 is a part of Holy Scripture, and λυο are sure that the Apostle Peter erred, because 
 the Holy Ghost, writing by St. Paul in Holy Scripture, affirms that he erred; and 
 relates what his error was '. 
 
 In fact, the human fallibility of those persons, by whose instrumentality Holy 
 Scripture was written, and the inerrancy of Holy Scripture itself, written by their 
 instrumentality, constitute together the very essence of Inspiration. We do not say 
 that God is inspired. No; God is infallible, and inspires. But we say, that the 
 writers of Scripture are inspired, because they, being fallible men, were preserved 
 from all error, and guided into all truth ' necessary for us to know for our ever- 
 lasting salvation, by the Inspiration of the Infallible God. 
 
 If, therefore, to our fallible senses, there seems to be any error in Holy Scrip- 
 ture, we are sure that the cause of this seeming error is not in Him Who wrote 
 what is written, or in that which is written by His agency, but in us, who read 
 what Pie wrote. 
 
 The sentiments of the Ancient Church on this subject are thus expressed by 
 one of her greatest Theologians, S. Augustine, in one of his letters to S. Jerome. 
 
 "I have learnt, I confess, to pay such deference to the Books of Scripture, 
 and to them alone, that I most firmly believe, that none of their writers has ever fallen 
 into any error in writing. And if I meet with any thing in them, which seems to 
 me to be contrary to truth, I doubt not that cither the Manuscript is in fault, or 
 that the Translator has missed the sense, or that I myself have not rightly appre- 
 hended it. 1 read the books of otlier writers in such a spirit, as not to deem a 
 thing true, because they think it so, however holy and learned they may be, but 
 because they are able to persuade me of its truth by the authority of Scripture, or 
 by probable inference from it. Nor do I imagine, my dear brothin•, that you differ 
 from me in this, or desire your own books to be so read, as if they were writings of 
 Prophets and Apostles; to doubt concerning which, whether they are altogether 
 free from error, is impiety '." 
 
 ' Gal. ii. 11. 14. 
 
 ' Cp. Aiigustin. Epist. ad llieron. xl. : — " Itaquc cfc ipse Petrus vere correctus est ; ct Paulus 
 vera narravit : ue sancta scriptura, quae ad fidera posteris edita est, admissa auctoritate mendacii, iota 
 duhia nutet, acflucttiet. Nou enim potest aut oportet litteris cxplicari, quanta et quam explicabilia 
 mala cousequautiir, si hoc coucesserimus." 
 
 Ep. Ixxxii. : — " At enim," says the objector, " satius est credere, Apostolum Paulum aliquid vcro 
 uou scripsisse, quam Apostolum Petrum iion recte aliquid egisse ; 
 
 " Hoc si ita est, dicamus, (quod absit,) satius esse credere, mentiri Evangclium, quam negatum 
 esse a Petro Christum, et mentiri Eeguorum librum, quam tautum prophetam, a domino Deo 
 cxcellenter electum, in concupisconda atque abduceuda uxoro aliena commisisse adulterium, et in 
 marito ejus necando tarn horrendum homicidium. 
 
 " Imo vero, Sanctam Scripturatn, in summo et caelesti auctoritatis culmine collocatam, de veritato 
 ejus certus ac securus legam ; et iu ca homines vol approbates, vel emendates, vel damnatos vcracitei• 
 discani, potius quam, facta humana no dum iu quibusdam laudabilis cxcellentiai personis aliquaudo 
 credere timeo reprehendenda, ipsa divina eloquia mihi sint ubique suspecta." 
 
 ' John xvi. 13. 
 
 * Aug. Epist. ad Hieron. Ixxxii. : — " Ego enim fateor charitati tusB, solis eis scriptorarutn libris 
 qui jam canonici appellautur, didiei Imnc timorcm honoremquo dcferre, ut nullum eorum auctorcm 
 scribcndo aliquid errassejlrmissime credam. At si aliquid iu eis ofteudero, quod videatur contrarium 
 
 b 2
 
 XX 
 
 PREFACE. 
 
 And, again, " we must take care to approach the reading of Scripture with 
 such a spirit of reverence, as rather to pass by what we cannot understand, than 
 to prefer our own sense to the Truth'." "I owe this free servitude solely to the 
 Canonical Scriptures, that I follow them alone, with the conviction that their 
 writers have not fallen into any error '." 
 
 These words Λvere addressed to ;S'. Jerome^ who speaks in the same spirit, — 
 •'I know that I regard the Apostles in a diiFercnt light from other writers; the 
 former always say what is true ; the latter, as men, sometimes err \" 
 
 From among the Divines of our own Church, we may cite the language of 
 Richard Hooker ' ; 
 
 "We count these things perfect which want nothing requisite for the end, 
 whereto they were instituted. As therefore God created every part and particle 
 of Man exactly perfect, that is to say, in all points sufficient unto that end for 
 which He appointed it; so the Scripture, yea, every sentence thereof, is perfect, 
 and wanteth nothing requisite unto that purpose for which God delivered' the 
 
 same." 
 
 Much has been written recently on what is called Verbal Inspiration. 
 
 Words are symbols of things. The words of Scripture are the instruments 
 used for the conveyance of a knowledge of the things of God to the mind of man. 
 And in order that the things of God may be rightly conveyed to the human mind, 
 it is necessary, that the verbal symbols should correctly represent, as far as human 
 language can represent, what is in the Divine Mind. And if we say, that the writers 
 of the New Testament were not under the control and direction of the Holy Spirit 
 in their use of words, but were liable to human errors and infirmities in their 
 representations of the words and works of Christ, we do in fact deny their inspira- 
 tion. y.ovi far this control and direction extended, it would, as was before said, be 
 presumptuous to attempt to define. St. Paul wrote the Epistle to the Romans, and 
 Tertius wrote that Epistle^; they wrote the same thing, but not in the same way. 
 Tertius was not inspired, — St. Paul was. Tertius wrote as a mechanical iyistru- 
 vient in the hand of a man ; St. Paul wrote as a free agent in the hand of 
 God. And St. Paul himself affirms that the words which he writes in his Epistles, 
 
 veritati, iiibil aliud quam vel mendosum esse codieeni, vel iuterpretem non assecutum esse quod 
 dictum est, vel me minime intellexisse, non ambigam. Alios autem ita lego, ut quantalibet sanctitate 
 doctriuaque priepolleant, non ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel per illoa 
 auctores canouicos, vel probabili ratione, quod a vero non abliorreat, persuadere potuerunt. Nee te, 
 mi frater, scntire aliquid aliter existimo ; prorsus, inquam, non te arbitror, sic legi tuoa libros velle, 
 tamquam Prophetarum et Apostolorum ; de quorum scriptis, quod oinni errore careant, Juhitare 
 nefarium est." 
 
 ' Ep. xsviii.: — "Agendum est igitur, ut ad cognitionem divinarnm scripturarum talis homo 
 accedat, qui de Sanctis libris tam sancte veraciter sestimet, ut potius id quod noa intelligit, trauseat, 
 quam cor suum praeferat veritati." 
 
 ' Ep. Ixxxii. :— "Tautummodo scripturis canouicis banc ingenuam debeo servitutem ; qua eas 
 solas ita sequar, ut couscriptores earum nihil in eis omnino errasse non dulilem." 
 
 ' S. Hieron. ad Theopbil. Ep. vol. iv. p. 337 ;— " Scio me aliter habere Apostolos, aliter reliquos 
 Tractatores ; illos semper vera dicere, istos in quibusdam, ut homines, errare." 
 
 See also S. .Jerome's master, Oregor. Kazian. p. 60. 
 
 * Hooker, E. P. II. viii. 6. See also his sermons, v. 4. 
 
 ' Eora. xvi. 22.
 
 PREFACE. xxi 
 
 are "?iojf words ivhich man^ii wisdom teachelJi, but irhich i/ie Hol^ Ghost 
 teacheth '." St. Paul therefore, we are sure, was under the guidance of the Holy 
 Spirit in his words, as well as thoughts ; and in the letter as well as in the substance 
 of what he wrote for the teaching of the Church of Christ, in those writings which 
 were received as canonical Scripture by her, to whom Christ promised His own 
 presence and that of the Holy Ghost. 
 
 It is alleged, indeed, by some, that such a belief as this is inconsistent with 
 the facts of the case, as presented to us in the Gospels; 
 
 How is it, it has been asked, that we have so many verbal coincidences in the 
 Gospels, especially in the first three ? How is it that Ave have in one Gospel, what 
 appear to be mere literal transcripts from another 1 The mere mechanical act of 
 copying cannot be a work worthy of the Holy Ghost. 
 
 How, again, it is asked, can we account for the fact, that we have different 
 recitals from different Evangelists of the same Discourses of our blessed Lord, 
 if the Evangelists were under the control of the Holy Spirit in their use of tcorcL•• ? 
 How is it, that we have difFtrent accounts of the \vords used bv Him in the Institu 
 tion of the Lord's Supper ? How is it, that we have different reports of the iiiscrip• 
 tion written by Pilate on the cross ? How are these variations in the Gospels to 
 be explained ? 
 
 These questions will be considered hereafter, in the Litroduction to the Four 
 Gospels. 
 
 It has also been alleged, that the existence of Various Readings in the 
 New Testament is a proof that the writers could not have been under the control 
 of the Holy Ghost in their use of words. Why, it is asked, if they were under 
 His guidance, have we not received a stereotyped edition of the New Testament ? 
 
 To this question we may reply by another. It is allowed, that the substance 
 of Scripture is from God. "Why then have we not a stereoti/ped Creed f "Why has 
 God allowed Heresies to arise, perverting the sense of Scripture ? Why has He 
 permitted so many various readings, so to speak, of that one sense, which is 
 confessedly from Him ? All these things are trials of our vigilance and faith. 
 They are parts of our moral probation in this world. And if those Various Readings 
 of the sense of Scripture are quite consistent with a belief — as assuredly they are 
 — in the Inspiration of that sense ; so the "N'arious Readings of the letter of 
 Scripture, M'hich may be confined within much narrower limits than those of the 
 sense, and are of comparatively little importance -, are quite compatible with a 
 
 ' 1 Cor. ii. 13. 
 
 ' See the observationa of a very eminent scholar, L. C. Talcienaei; on this subject in his note 
 on Luke i. 54 : — " De millenis Lectiouibus codicum MSS. observetur hac occasioue, niaiiiiiain earuiu 
 partem nihil aliud esse, nisi diversam pronunciationem Librariorum, at et t, ot et i, praeter cetera, 
 promiscue prouunciantium. Magna pars Lectionura perexigui est momcnti, et ijusdem generis, cujus 
 ha?c est; perpaucte dautur, inter milleuas, quae sententiam valde immutent; nulla omuiuo, qua: uUo 
 pacto noceat auctoritati divinte horum scriptorum, aut Eeligionem uUa parte labefactet." 
 
 Ibid. ix. 44 : — " In imivcrsum observetur, inter millcnas illas varias lectiones β Codd. scriptia 
 N. T. collectas, quje adeo videntur nonnuUis terriculo, admodum paucas dari, qu:e alicujus sint 
 iiiomenti ; nuillo adhuc pauciores, qux sensum immutent. Plerteque oranes sunt scribarum aberra- 
 tioues, leves admodum ; ort;e autem sa?pius ό diftcreutia quadam pronuneiandi, et poeue iudignap qua; ΰ 
 Eobis tanto studio annotentur."
 
 xxii PREFACE. 
 
 belief that the writers of Scriptui'e were under the direction of the Holy Spirit in 
 the letter, as well as the sense. 
 
 It has not pleased Almighty God to preserve to us the original autographs of 
 the Gospels. Various Readings of the Sacred Text existed even in the second 
 ccnturv. No Manuscript of the first or second century is now knowTi to exist, and 
 only four or five ^lanuscripts arc still extant, that can be assigned to a date prior 
 to the seventh century. After all the labours of Collators and Critics, we shall 
 never be sure that we have the precise words of the Apostles and Evangelists in 
 every minute particular. 
 
 If then we are disposed to be over-captious, if we desire to busy ourselves with 
 scrupulous curiosity about mint, anise, and cummin, we may say that we have not 
 the authentic language of Scripture ; and that we cannot allow ourselves to believe 
 that we have in the New Testament the words of a message dictated by the Holy 
 Ghost. 
 
 But, when we come to examine the evidence of the case, we find, that, after 
 the elimination of manifest errors of copyists, and after the application of the rules 
 of sound Criticism to the revision of the Text, the verbal discrepancies of the 
 ]\Ianuscripts of the New Testament are so slight and trivial, as scarcely to be of 
 any account. 
 
 But this is not all. These discrepancies, being such as they are found to he, 
 are of inestimable value. They show, that there has been no collusion among our 
 witnesses, and that our Manuscript copies of the Gospels, about five hundred in 
 number, and brought to us from all parts of the world, have not been mutilated or 
 interpolated, with any sinister design ; that they have not been tampered \vith by 
 any religious sect, for the sake of propagating any private opinion as the Word of 
 God. These discrepancies are, in fact, evidences of the purity and integrity of the 
 Sacred Text. They show that the Scriptures which we now hold in our hands, in 
 the nineteenth century, are identical with those which were received by the Church 
 in the first century as \vritten by the Holy Ghost. 
 
 Indeed, the Various Readings of the Text of Holy Scripture are a striking 
 proof of God's providential care watching over the Text of Holy Scripture. For 
 whence do they arise ? From the vast number of ancient Manuscripts of the 
 Scriptures ; a number far exceeding in amount that of any other ancient Book in 
 the \vorld. If there were only a few Manuscripts of the Scripture?, there would 
 be only a few Various Readings ; and if there was only one Manuscript, there 
 would be no Various Readings at all. But then how precarious and uncertain 
 would be the foundations of our faith ' ! 
 
 ' The remarks of Br. Bentley on this subject cannot be too generally read at the present time, 
 when from the recent collations of MSS. some may be staggered by the vast multitude of Various 
 lieadings in the sacred text : — 
 
 " If there had been but one Manuscript of the Greeh Testament at the restoration of learning 
 about two centuries ago, then we had had no Various Readings at all. And would the Text be in a 
 better condition then, than now we have 30,000 ? So far from that, that in the best single Copy 
 extant we should have had hundreds of faults, and some omissions irreparable. Besides that the 
 suspicions of fraud and foul play would have been increased immensely. It is good therefore, you'll 
 allow, to have more anchors than one; and another MS. to join with the first would give more
 
 PREFACE. xxiii 
 
 Although it has not pleased Almighty God to preserve to us the Original 
 Autographs of the Apostles and Evangelists, yet He has preserved to us many 
 hundreds of ancient JManuscripts of the New Testament written in all parts of the 
 world; and He has thus given us as strong an assurance of the integrity of the 
 Text of the Ne\v Testament, as if we had the Autographs themselves. 
 
 If v,e had those Autogi'aphs, it might he alleged hy some, that they were not 
 genuine, or had been tampered with ; and it would not have been easy to refute 
 such allegations. But these countless ancient ^fanuscripts coming to us from 
 every quarter of Christendom are Guardians of the Text of Scripture, and Wit- 
 authority, as Tvell as security. "Nov: chuse that second where you will, there shall still be a thou- 
 sand variations from the first, and yet half or more of the faults shall still remain in them both. 
 
 " A third therefore, and so a fourth, and stiU on, are desirable ; that by a joint and mutual help, 
 all the faults may be mended : some Copy preserving the true reading in one place, and some in 
 another. And yet the more Copies you call to assistance, the more do the Various Readings multiply 
 upon you : everv Copy having its peculiar slips, tho' in a principal passage or two it do singular service. 
 
 " And this is fact, not only in the Is'ew Testament, but in all antient books whatever. 
 
 " It is a good Providence and a great blessing, that so many Manuscripts of the New Testament 
 are still amongst us, some procured from ^gypt, others from Asia, others found in the Western 
 Churches. For the very distances of places as well as numbers of the books demonstrate, that there 
 could be no collusion, no altering nor interpolating one Copy by another, nor all by any of them. 
 
 "In profane authors (as they are call'd) whereof one Manuscript only had the luck to be 
 preserv'd, as \^elleius Paterculus among the Latins, and Hesychius among the Greeks, the faults of 
 the scribes are found so numerous, and the defects so beyond all redress, that notwithstanding the 
 pains of tlie learned'st and acutest critics for two whole centuries, those books still are, and are like 
 to continue, a mere heap of errors. 
 
 " On the contrary, where the Copies of any author are numerous, tho' the Various JRcadings 
 always increase in proportion, there the text, by an accurate collation of thera made by skilful and 
 judicious hands, is ever the more correct, and comes nearer to the true words of the author. In the 
 Manuscripts of the New Testament, the variations have been noted with a religious, not to say super- 
 stitious exactness. Every difference, in spelling, in the smallest particle or article of speech, in the 
 very order or collocation of words without real change, has been studiously registered. 
 
 " Nor has the text only been ransacked, but all the Antient Versions, the Latin Vulgate, Italic, 
 Syriac, .Ethiopia, Arabic, Coptic, Armenian, Gothic, and Saxon ; nor these only, but all the dispersed 
 citations of the Greek and Latin Fathers in a course of 500 years. "What wonder then, if, with all 
 this scrupulous search in every hole and corner, the varieties rise to 30,000 ? when in all antient 
 books of the same bulk, whereof the MSS. are numerous, the variations are as many or more ; and yet 
 no Versions to swell the reckoning ? 
 
 "And yet in these and all other books, the text is not made mote precarious on that account, but 
 more certain and authentic. 
 
 " The present text was first settled almost 200 years ago, out of several MSS. by Jiobert Stephens, 
 a printer and bookseller at Paris, whose beautiful and (generally speaking) accurate edition has been 
 ever since counted the standard, and followed by all the rest. Now this specific text in your doctor's 
 notion seems taken for the sacred original in every word and syllable ; and if the conceit is but spread 
 and propagated, within a few years that printer's infallibility will be as zealously maintained as an 
 Evangelist's or Apostle's. 
 
 " Dr. !Mill, were he alive, would confess thiit this test fix'd by a printer is sometimes by the 
 various readings rendered uncertain, nay is proved certainly wrong. But then he would subjoin, That 
 the real text of the sacred writer does not now (since the originals have been so long lost) lie in any 
 single MS. or Edition, but is dispers'd in them all. ^Tis competently exact, even in the worst MS. 
 now extant ; nor is one article of faith, or moral precept, either perverted or lost in them ; chuse as 
 awkwardly as you can, chuse the worst by design out of the whole lump of readings. But the lesser 
 matters of diction, and among several synonymous expressions, the very words of the writer must be 
 found out by the same industry and sagacity that is used in other books ; must not be risk'd upon 
 the credit of any particular MS. or Edition, but be sought, acknowledg'd, and challenged wherever 
 they are met with." {Bentley, Discourse on Freethinking, pp. 90—97. Cambridge, 1743.)
 
 xxiv PREFACE. 
 
 nesses to us of its purity in all essentials, in which they all agree. And, m tiie 
 comparatively insignificant minutiae in which they differ, they afford the means, 
 by their number and variety, of adjusting these differences, and of settling the 
 Text of Scripture. It is the province of the Church of Christ to protect and 
 declare the true sense of Scripture, and it is the ofiice of sound Criticism to aid 
 her in defending and promulgating the true letter of Sci'ipture; and by its means 
 we may rest assured, that in reading Scripture we are receiving divinely-inspired 
 doctrine, and are also reading words, which not 7na?i's wisdotn teacheth, but which 
 the Holy Ghost teacheth '. 
 
 Thus it appears even from the Various Readings themselves, that the letter 
 of Scripture, no less than the substance, has been guarded and authenticated by 
 God. 
 
 One word, in fine, concerning that letter. 
 
 Some have disparaged the style of Scripture as barbarous ; and others have 
 apologized for it as the work of illiterate and unlearned men. But surely these 
 notions concerning it are very erroneous. The diction of Scripture, it is true, is not 
 the language of any other composition in the world. The Greek of the New Testa- 
 ment is not the Greek of Xenophon, Plato, or Demosthenes. It is a language of 
 its own. And we need not scruple to affirm, that, in precision of expression, in 
 pure and native simplicity, in delicacy of handling, in the gi-ouping of words and 
 phrases, in dignified and majestic sublimity, it has no rival in the world. 
 
 The more carefully it is studied, the more clearly will this appear. " Nihil otio- 
 sum in Sacra Scriptura '." " Nihil vacuum, neque sine signo, apud Deum \" Every 
 sentence — we might almost say every phrase — is fraught with meaning. As it is 
 in the book of Nature, so is it in the pages of Holy AVrit. Both are from the 
 same Divine Hand. And if we apply to the language of Holy Scripture the same 
 microscopic process, Λvhich we use in scrutinizing the beauties of the natural world, 
 and which reveals to us exquisite colours and the most graceful texture, in the 
 petals of a flower, the fibres of a plant, the plumage of a bird, or the wings of an 
 insect, we shall discover new sources of delight and admiration in ths least portions 
 of Holy Writ, and believe that it may be one of the employments of Angels and 
 beatified Saints, in another state of existence, to gaze on the glorious mysteries of 
 God's Holy AVord. 
 
 ' 1 Cor. ii. 13. ' Origen. in Epist. ad Eoman. c. 1. ' Irenceus, ir. 21.
 
 O!S ΓΙΓΕ AMMONIAN SEC'llONS , 
 
 THE EUSEBIAN CANONS OF THE FOUR GOSPELS. 
 
 In the middle of the third ccnturj' Ammonius divided the Gospels into Sections, for tlie pn^ 
 pose of constructing a Harmony, in which the four narratives might be combined. 
 
 The numbers which denote these Ammonian Sections are often found in the margin of 
 IISS. of the Greek Testament. 
 
 In the following century the celebrated Historian of the Church, Eusebius, Bishop of 
 Caesarea, drew up the Tables which are commonly called his Canons. In these the Ammonian 
 Sections are so distributed as to show in a tabular form what portions of the other Evangelists 
 correspond to that Gospel which stands first in order in each Canon. They exhibit as follows : 
 
 I. Sections found in all the four Gospels. 
 II. Sections common to three ; Matthew, Mark, and Luke. 
 
 Matthew, Luke, and John. 
 Matthew, Mark, and John. 
 Matthew and Luke. 
 Matthew and Mark. 
 Matthew and John. 
 Mark and Luke 
 Luke and John. 
 X. Sections in which each several Gospel contains matter peculiar to iteelf. 
 
 The numbers of the Canons were subjoined by Eusebius to the Ammonian Sections ' as 
 they stood in the margin of a Greek copy of the Gospels ; hence they became generally known 
 and used. 
 
 In some MSS. they appear as placed by Eusebius ; in others, the Ammonian Sections 
 
 ^^'- )) ,, >, 
 
 IV 
 V. Sections common to tico ; 
 VI 
 VII 
 
 Yin. » 
 
 J--^• Ϊ) 11 »» 
 
 * In his Epistle to Carpianus; printed in Bp. Lloyd^s edi- 
 tion of the N. T. p. XT, and in Tischendorfs, p. Ixxiv. It is 
 
 as follows : — 
 
 ΕΰοΐβιΟί KapKtaUft αγαπητή ΰ&€λφψ tv Κυρίψ χαΐρ^ιν. 
 
 ΆΜΜΠΝΙ02 jUfr δ *Α\(ξανΒρ€υ:, ττοΚληΐ', ώί ciViis, φιλο- 
 ΊΓον'ιαν καΐ σττουδτ/ΐ' (Ισαγηοχώί^ τι) δια ησσάρων ημΐν κατά• 
 λίΆοί7Γ€ί' ei/ayyiXtoVf τφ κατά Ματθαίο» τάί ομοφώνου? των 
 λοιπών fvayy(\iaTb>t> vepiKoiras irapa^fls, wy 4ξ άνάγκητ σι;^- 
 βηναι rhv τη^ ακοΚουθία? ΐ'φμhy των τριών Ζιαφθαρηναι^ Βσον 
 firl τφ ϋφ€ΐ τη$ άναΎνώσ^ως. *ΊίΌ δέ σωζόμενου καΐ τοΰ των 
 λοιπών δί' Β\ου σώματος τ€ κα\ ^Ιρμοΰ, eid4vat €χοι$ του? 
 oiKiiny? ΐκάστου evayyeXiarod τόπονί, 4ν oJs «ατά των αυτών 
 ηνίχϋησαν tpt\a\i}6ws tiiruvt iK τοΰ ττονηματο? τοΰ νροαρη- 
 μ4νου avSphs ΐΙΚηφώί α<ρορμίί$, καθ* ίτίραν μ4ΘύΖον κανόνα^ 
 Ζΐκα Thv αριθμ}>ν ^ΐ€χάραξά σοι Toi/s ΰίΓοτΐτα'/μίνου?' 
 
 ων 6 μίν -πρώτο? πίριεχβι αριθμού? 4ν oTs τά ϊταρατλ^ήσΊα 
 €ΐο•{}κασιν οΐ τ4σσαρ€?, ΜατβοΓοΓ, Μάρκο?, Αουκα?, *1ωάννη?. 
 
 Ο Sfurepos, iv φ οΐ τρΰ?, Ματθαίο?•, Μάρκο?, Αουκα.?. 
 
 *0 τρίτοι, «ν ψ οΐ τρίΓϊ, ΜατθαΤο?, Αουκα?, Ιωάννη?. 
 
 Ό τίταρτο?, iv φ οΐ τρεΓι, ΜατβαΓοί, Μάρκο?, *1ωάννη?. 
 
 Ο TTt'^TTToy, 4ν φ οι δύο, Ματθαίο?, Αουκα$. Ό cktos, iy 
 φ οΐ δύο, ΜατβαΓοί, MapKos. 
 
 Ό (β^ομο?, iv φ οΊ ζΰο, ΜατβαΓοϊ, Ιωάννη?. 
 
 Ό iySoo?, fv φ οί δύο, AovKaSf Μοίρκοϊ, 
 VOL. Ι. 
 
 Ό ivvaTos, iv φ οΐ δύο, Αονκα$, ^\ωάννη?. 
 
 Ό Βΐκατο?, iv φ irepl τίνων ΐκαστο? αυτών ίδίωϊ aveypa^fv, 
 
 Αίίττ; μ\ν οΖν η των υττοτΐτ ay μίνων κανόνων υνάθΐσι?' η δί 
 σαφηΒ αυτών ΒιηγηΟΊ?, %στιν ^5c. *Εψ' Ικάστω τών τεσσάρων 
 tvayyi\iwv αριθμό? τι? ττρόκΐΐται κατά μίοο?, αρχόμίνο? awh 
 τοΰ πρώτου, είτα δει/τ€ρου, κάϊ τρίτου, κα". χαθί^ηί προϊών δ»* 
 ύΚου μίχρι τοΰ τίΚου? τοΰ βιβ\ίου. Καθ* (καστον δί αριθμ'6ρ 
 ύποσημΐΙωσι$ δίά κινναβάρ^ω? πρόκαται, ΒηΚοΰσα iv ττοίψ τών 
 ζίκα κανόνων ΚΐΙμΐνο? 6 άριθμί? Tvyxavii. οΐον ίί μ^ν Α', 
 δηλον ώ? iv τψ πρώτφ' ei δέ Β', iv τφ Ζΐυτίρω' καΐ οΕίτί* 
 καθί^η? Μί'χρι τών Ζΐκα. «ί ούν αναιττύ^α? tv τι τών τεσσάρων 
 tlayyt\i(i}v οποιονδήποτε, βου\ηθΐίη? iπιστηvaί τινι φ βού\€ΐ 
 κ^φαλα'ιω, καΐ yvώvaι τίνί? τα ναραπ\•{}σια ΐΐρ-ηκασι, καΐ tovs 
 otKfiov? iv ίκάστφ τόπου? tvptTv, iv oh κατά τών αυτών 
 ηνίχθησαν, η? ΐπίχ(ΐ? ττίρικοπη? άναλ,αβών τ^κ xpofcci- 
 μΐνον άριθμίν, 4πιζητ7}σα5 τ€ απτ^ί' ίνΒον iv τφ κανόνι, tv 
 η δια τοΰ κινναβάρΐω? υποσημΰασι? {/ποβ4β\ηκΐν, cIotj μεν 
 ΐυθυ? ΐκ τών iv\ μΐτωπυυ τοΰ Kayovos ιτρνγραφών, 6πό<χοι καΐ 
 rivti τά -καραπΧησια ΐίρηκασιν' ίπι.στ•ησα% δ< καΐ τοΓί τών 
 Χοιπών fΰayye\ίωv αριθμοί? τοί? iv τφ κανόνι φ iwixttj 
 αριθμφ ναραχΐΐμίνοι?, ίπιζητησα? τ< αΰτου? fvSov iv τοΐΐ 
 oiKfioi? ίκάστου ti/ayyeXiov τόποι?^ τά παραπ\ησια λιγοντοι 
 ^νρησζΐ?. 
 
 Then follow the Χ Canont.
 
 xxvi AMMONIAN SECTIONS AND EUSEBIAN CANOxNS. 
 
 alone are found in tlie margin, wliilc at the foot of the page those numbers are repeated with a 
 short Table of the Sections in the other Gospels which correspond. 
 
 This latter plan has its convenience in one respect, that the Sections are mentioned, not 
 in the order of Matthew (or whichever Evangelist happens to be first in each particular 
 Canon), but in connexion with each Gospel. 
 
 An inconvenience has been found in using the Tables as they generally stand, if the 
 student wished to compare a Section in one of the Gospels with the others, unless the Section 
 were in St. Matthew, or in that Gospel which stands first in those parts of the Table which do 
 not comprise the fii'st Gospel. 
 
 Thus, if he wished to compare the 74th Section of St. Luke (as there marked on the 
 margin) with the other Evangelists, he had to search for that number through the first Table, 
 where he would find it between 2G0 and 269, and he would then see that it corresponds to 
 276 in Matthew, 158 in Mark, and 98 in John. 
 
 In order to remove this inconvenience, an endeavour has been made " to arrange the 
 Canons in such a maimer as wdl exhibit the Sections of each Gospel arranged in its own 
 order. 
 
 For this purpose, the Greek numerals being exchanged for Roman, as had been already 
 done by S. Jerome ' in his Latin Version, the Canons are here repeated, as often as is necessary, 
 60 as to allow each Gospel to take the lead : thus Canon I. is given four times, with the 
 Sections of each Gospel in their own order ; Canons II., III., and IV. aro; given three times; 
 Canons V., VI., VII., VIII., and IX. are given twice. 
 
 By means of the Sections and Canons thus arranged, the reader is able at once to com- 
 pare parallel statements in the Gospels. They also show to the eye the transpositions, &c., of 
 events as narrated bj^ the different Evangelists, and what each Evangelist has in common with 
 all the others, or ^vitli /low many of them, as wcU as peculiar to himself. 
 
 For examples of the use of these Canons, the reader may turn to Luke xi. 1 — 4. He 
 there sees -^ in the margin ; he turns to Table V. in the order of Lulce ; and at 123 he finds 
 Matt. 43, and he thence learns that the parallel Section wiU be found marked 43 in order 
 in the text of St. Matthew. 
 
 Again, in the text of John xviii. 28 he sees ™, and thence knows that this Section 
 will be found in all the other Evangelists ; and by turning to Canon I. (in the order of 
 St. John), 176, he sees xcliere the parallel Sections are in the other Gospels. 
 
 ' This suggestion was first made in Messrs. Bagster's Iiand- ' Canones quoque, quos Eusebius Caesariensis Episcopus 
 
 some Edition of the Greek Testament; from wliich some of Alexandrinum sequutus Ammonium in decern numeros ordi- 
 
 the above paragraplis are derived. In the present Volume, navit, sicut in Gra;co habuntur, expressimus. ./ecoj/ii, Praefat. 
 
 the numerals of the Seclions are transferred from the margin in IV. Evangelia, tom. i. p. 1426. He then proceeds to ei- 
 
 to the text, where they are enclosed in brackets. plain the use of the Canons.
 
 CANONS OF EUSEBIUS. 
 
 CANONS I., II., III., IV., V., VI., VII., X., IX THE OEDER OF 
 Μ A Τ Τ Η Ε W. 
 
 
 
 
 
 
 
 Canon I, containing the 1 l•. ( 
 
 Jospels. 
 
 
 
 
 
 
 
 Mat. 
 
 Mar. 
 
 Lu. J 
 
 no. 
 
 
 Mat. 
 
 Mar. Lu. Jno. 
 
 Mat. Mar. Lu. 
 
 Jno. 
 
 Mat. 
 
 Srar. 
 
 Lu. 
 
 Jno. 
 
 8 
 
 2 
 
 7 
 
 10 
 
 
 141 
 
 50 
 
 19 59 
 
 284 165 266 
 
 65 
 
 320 
 
 200 
 
 302 
 
 178 
 
 11 
 
 4, 
 
 10 
 
 G 
 
 
 112 
 
 51 
 
 21 35 
 
 284 105 260 
 
 67 
 
 320 
 
 200 
 
 303 
 
 180 
 
 Π 
 
 i 
 
 10 
 
 12 
 
 
 147 
 
 G4 
 
 93 49 
 
 2S9 
 
 170 275 
 
 126 
 
 325 
 
 201 
 
 310 
 
 181 
 
 11 
 
 4, 
 
 10 
 
 14 
 
 
 106 
 
 82 
 
 94 17 
 
 291 
 
 L72 279 
 
 156 
 
 326 
 
 205 
 
 311 
 
 18» 
 
 11 
 
 4 
 
 10 
 
 28 
 
 
 166 
 
 82 
 
 94 71 
 
 294 1 
 
 75 281 
 
 101 
 
 320 
 
 205 
 
 313 
 
 191 
 
 14 
 
 5 
 
 13 
 
 15 
 
 
 209 
 
 119 234 100 
 
 295 170 282 
 
 42 
 
 328 
 
 206 
 
 314 
 
 196 
 
 23 
 
 27 
 
 17 
 
 40 
 
 
 211 
 
 121 2 
 
 38 21 
 
 295 176 282 
 
 67 
 
 331 
 
 209 
 
 315 
 
 197 
 
 23 
 
 27 
 
 34 
 
 40 
 
 
 220 
 
 122 2 
 
 39 77 
 
 300 
 
 81 2S5 
 
 79 
 
 332 
 
 210 
 
 318 
 
 197 
 
 23 
 
 27 
 
 45 
 
 40 
 
 
 220 
 
 129 2 
 
 42 85 
 
 300 181 285 
 
 158 
 
 334 
 
 212 
 
 321 
 
 201 
 
 70 
 
 20 
 
 37 
 
 38 
 
 
 220 
 
 129 2 
 
 01 88 
 
 302 183 287 
 
 160 
 
 335 
 
 214 
 
 324 
 
 199 
 
 87 
 
 139 
 
 250 141 
 
 
 244 
 
 139 2 
 
 50 141 
 
 304 184 289 
 
 170 
 
 330 
 
 215 
 
 317 
 
 198 
 
 87 
 
 139 
 
 250 14G 
 
 
 244 
 
 139 2 
 
 50 140 
 
 300 
 
 187 290 
 
 102 
 
 330 
 
 215 
 
 319 
 
 193 
 
 98 
 
 96 
 
 116 
 
 40 
 
 
 274 
 
 156 2 
 
 60 20 
 
 306 187 290 
 
 174 
 
 343 
 
 223 
 
 329 
 
 201 
 
 98 
 
 96 
 
 116 111 
 
 
 274 
 
 156 260 48 
 
 310 191 297 
 
 09 
 
 318 
 
 227 
 
 332 
 
 206 
 
 98 
 
 96 
 
 116 1 
 
 20 
 
 
 274 
 
 156 2 
 
 60 96 
 
 313 191 294 
 
 172 
 
 349 
 
 228 
 
 333 
 
 208 
 
 98 
 
 96 
 
 116 1 
 
 29 
 
 
 276 
 
 158 
 
 74 93 
 
 314 195 291 
 
 166 
 
 352 
 
 231 
 
 336 
 
 209 
 
 98 
 
 96 
 
 116 131 
 
 
 280 
 
 162 269 123 
 
 314 
 
 195 291 
 
 103 
 
 352 
 
 231 
 
 336 
 
 2U 
 
 98 
 
 96 
 
 116 144 
 
 
 284 
 
 165 2 
 
 06 55 
 
 315 190 292 
 
 175 
 
 
 
 
 
 133 
 
 37 
 
 77 109 
 
 
 284 
 
 105 260 63 
 
 318 199 300 
 
 176 
 
 
 
 
 
 
 
 
 Canon II. 
 
 , containing III. C 
 
 jospels (Mat., Marl 
 
 , Zui-e' 
 
 ). 
 
 
 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Mat 
 
 Mar. 
 
 Lu. 
 
 Mat. J 
 
 lar. Lu. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 15 
 
 6 
 
 15 
 
 85 
 
 55 
 
 88 
 
 . 153 
 
 69 36 
 
 200 
 
 117 ί 
 
 !32 
 
 
 281 
 
 163 
 
 268 
 
 21 
 
 10 
 
 32 
 
 85 
 
 55 
 
 114 
 
 164 
 
 79 141 
 
 208 
 
 118 : 
 
 233 
 
 
 285 
 
 166 
 
 263 
 
 31 
 
 103 
 
 185 
 
 88 
 
 141 
 
 143 
 
 108 
 
 83 95 
 
 217 
 
 127 ' 
 
 240 
 
 
 285 
 
 166 
 
 267 
 
 32 
 
 39 
 
 79 
 
 88 
 
 141 
 
 251 
 
 108 
 
 83 206 
 
 219 
 
 128 ; 
 
 2U 
 
 
 296 
 
 177 
 
 280 
 
 32 
 
 39 
 
 133 
 
 92 
 
 40 
 
 80 
 
 170 
 
 85 96 
 
 223 
 
 130 ; 
 
 243 
 
 
 290 
 
 177 
 
 281 
 
 50 
 
 41 
 
 06 
 
 94 
 
 80 
 
 97 
 
 172 
 
 87 98 
 
 225 
 
 131 : 
 
 245 
 
 
 301 
 
 182 
 
 286 
 
 C2 
 
 13 
 
 4 
 
 94 
 
 86 
 
 140 
 
 174 
 
 91 99 
 
 220 
 
 133 ! 
 
 lU 
 
 
 308 
 
 189 
 
 303 
 
 62 
 
 13 
 
 24 
 
 103 
 
 1 
 
 70 
 
 170 
 
 93 101 
 
 229 
 
 135 1 
 
 137 
 
 
 312 
 
 193 
 
 209 
 
 C3 
 
 18 
 
 33 
 
 114 
 
 24 
 
 41 
 
 178 
 
 95 102 
 
 22i) 
 
 135 : 
 
 246 
 
 
 316 
 
 197 
 
 293 
 
 67 
 
 15 
 
 26 
 
 110 
 
 25 
 
 42 
 
 178 
 
 95 217 
 
 212 
 
 137 • 
 
 237 
 
 
 317 
 
 198 
 
 295 
 
 69 
 
 47 
 
 83 
 
 116 
 
 25 
 
 165 
 
 179 
 
 99 197 
 
 212 
 
 137 : 
 
 248 
 
 
 322 
 
 202 
 
 309 
 
 71 
 
 21 
 
 38 
 
 110 
 
 25 
 
 177 
 
 190 : 
 
 05 193 
 
 243 
 
 138 ' 
 
 249 
 
 
 338 
 
 218 
 
 322 
 
 72 
 
 22 
 
 39 
 
 121 
 
 32 
 
 127 
 
 192 ] 
 
 06 210 
 
 218 
 
 143 ' 
 
 209 
 
 
 339 
 
 219 
 
 323 
 
 72 
 
 22 
 
 186 
 
 122 
 
 33 
 
 129 
 
 193 ] 
 
 07 121 
 
 248 
 
 143 
 
 253 
 
 
 340 
 
 220 
 
 327 
 
 73 
 
 23 
 
 40 
 
 123 
 
 34 
 
 147 
 
 193 ] 
 
 07 218 
 
 2-19 
 
 144 
 
 254 
 
 
 342 
 
 222 
 
 323 
 
 74 
 
 49 
 
 85 
 
 130 
 
 35 
 
 83 
 
 194 ] 
 
 108 152 
 
 251 
 
 140 ' 
 
 255 
 
 
 344 
 
 224 
 
 323 
 
 76 
 
 52 
 
 169 
 
 131 
 
 36 
 
 76 
 
 194 1 
 
 108 219 
 
 253 
 
 143 ' 
 
 204 
 
 
 346 
 
 223 
 
 330 
 
 79 
 
 29 
 
 80 
 
 135 
 
 38 
 
 78 
 
 VJa ] 
 
 L09 220 
 
 258 
 
 150 ' 
 
 257 
 
 
 353 
 
 233 
 
 337 
 
 80 
 
 30 
 
 44 
 
 137 
 
 44 
 
 167 
 
 198 
 
 110 221 
 
 259 
 
 151 ! 
 
 258 
 
 
 354 
 
 233 
 
 338 
 
 82 
 
 53 
 
 87 
 
 143 
 
 57 
 
 90 
 
 199 
 
 Lll 173 
 
 204 
 
 155 
 
 150 
 
 
 
 
 
 82 
 
 53 
 
 110 
 
 144 
 
 59 
 
 12 
 
 201 
 
 12 222 
 
 209 
 
 154 ' 
 
 228 
 
 
 
 
 
 83 
 
 64 
 
 87 
 
 149 
 
 CO 
 
 35 
 
 203 
 
 114 270 
 
 271 
 
 42 
 
 230 
 
 
 
 
 
 83 
 
 64 
 
 112 
 
 149 
 
 66 
 
 43 
 
 205 
 
 116 224 
 
 278 
 
 160 
 
 263 
 
 
 
 
 
 
 
 
 
 
 
 
 C 
 
 2 
 
 
 
 
 
 

 
 xxviu 
 
 CANONS OF EUSEBIUS. 
 
 Canon III., containing III. Oospels (Mat., Luke, Join). 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 JIat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 
 1-1 
 
 1 
 
 59 
 
 63 
 
 lie 
 
 Ill 
 
 119 
 
 30 
 
 112 
 
 119 
 
 01 
 
 112 
 
 119 
 
 164 
 
 
 11 
 
 3 
 
 CI 
 
 65 
 
 37 
 
 111 
 
 119 
 
 114 
 
 112 
 
 119 
 
 70 
 
 116 
 
 P3 
 
 47 
 
 
 14 
 
 6 
 
 90 
 
 68 
 
 118 
 
 111 
 
 119 
 
 143 
 
 112 
 
 119 
 
 87 
 
 
 
 
 
 6 
 
 2 
 
 90 
 
 68 
 
 139 
 
 112 
 
 119 
 
 8 
 
 112 
 
 119 
 
 CO 
 
 
 
 
 
 β 
 
 25 
 
 97 
 
 2U 
 
 105 
 
 112 
 
 119 
 
 44 
 
 112 
 
 119 
 
 142 
 
 
 
 
 Canon IV., containing III. Gospels {Mat., Mark, John). 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 18 
 
 8 
 
 26 
 
 161 
 
 77 
 
 63 
 
 216 
 
 125 
 
 137 
 
 287 
 
 168 
 
 152 
 
 321 
 
 201 
 
 192 
 
 117 
 
 26 
 
 93 
 
 204 
 
 116 
 
 91 
 
 216 
 
 125 
 
 150 
 
 293 
 
 174 
 
 107 
 
 323 
 
 203 
 
 183 
 
 117 
 
 26 
 
 95 
 
 204 
 
 115 
 
 135 
 
 277 
 
 159 
 
 98 
 
 297 
 
 178 
 
 70 
 
 329 
 
 207 
 
 185 
 
 150 
 
 67 
 
 61 
 
 216 
 
 125 
 
 128 
 
 279 
 
 161 
 
 72 
 
 299 
 
 180 
 
 103 
 
 329 
 
 207 
 
 187 
 
 161 
 
 77 
 
 23 
 
 216 
 
 126 
 
 133 
 
 279 
 
 161 
 
 121 
 
 307 
 
 188 
 
 164 
 
 333 
 
 211 
 
 203 
 
 Canon Y., containing II. Gospels {Mat., Iiuke). 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Lu. 
 
 Mat. 
 
 Ln. 
 
 3 
 
 2 
 
 41 
 
 65 
 
 60 
 
 171 
 
 102 
 
 69 
 
 134 
 
 120 
 
 221 
 
 181 
 
 256 
 
 205 
 
 10 
 
 8 
 
 43 
 
 123 
 
 61 
 
 64 
 
 104 
 
 71 
 
 138 
 
 168 
 
 228 
 
 139 
 
 257 
 
 213 
 
 12 
 
 11 
 
 46 
 
 153 
 
 65 
 
 172 
 
 105 
 
 193 
 
 156 
 
 67 
 
 231 
 
 179 
 
 261 
 
 207 
 
 16 
 
 16 
 
 47 
 
 134 
 
 6Γ, 
 
 66 
 
 107 
 
 73 
 
 158 
 
 226 
 
 231 
 
 215 
 
 262 
 
 212 
 
 25 
 
 46 
 
 48 
 
 190 
 
 68 
 
 105 
 
 108 
 
 115 
 
 162 
 
 161 
 
 232 
 
 142 
 
 265 
 
 157 
 
 27 
 
 48 
 
 49 
 
 150 
 
 78 
 
 108 
 
 110 
 
 118 
 
 175 
 
 200 
 
 234 
 
 136 
 
 266 
 
 155 
 
 28 
 
 47 
 
 51 
 
 69 
 
 84 
 
 111 
 
 119 
 
 126 
 
 182 
 
 187 
 
 236 
 
 135 
 
 266 
 
 157 
 
 30 
 
 49 
 
 53 
 
 125 
 
 86 
 
 109 
 
 125 
 
 62 
 
 182 
 
 189 
 
 237 
 
 138 
 
 267 
 
 158 
 
 34 
 
 194 
 
 54 
 
 64 
 
 93 
 
 145 
 
 127 
 
 128 
 
 183 
 
 198 
 
 238 
 
 140 
 
 270 
 
 229 
 
 36 
 
 162 
 
 55 
 
 170 
 
 95 
 
 160 
 
 128 
 
 132 
 
 187 
 
 199 
 
 240 
 
 141 
 
 272 
 
 231 
 
 38 
 
 53 
 
 57 
 
 61 
 
 96 
 
 182 
 
 129 
 
 130 
 
 197 
 
 272 
 
 241 
 
 175 
 
 
 
 40 
 
 62 
 
 58 
 
 CO 
 
 Όΰ 
 
 184 
 
 132 
 
 81 
 
 213 
 
 235 
 
 255 
 
 202 
 
 
 
 Canon VI., containing II. Gospels {Mat., Mark). 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. Mar. 
 
 9 
 
 3 
 
 139 
 
 46 
 
 160 
 
 76 
 
 202 
 
 113 
 
 252 
 
 147 
 
 288 
 
 169 
 
 330 208 
 
 17 
 
 7 
 
 145 
 
 60 
 
 1G3 
 
 78 
 
 214 
 
 120 
 
 254 
 
 149 
 
 290 
 
 171 
 
 337 217 
 
 20 
 
 9 
 
 148 
 
 65 
 
 165 
 
 80 
 
 215 
 
 124 
 
 260 
 
 162 
 
 292 
 
 173 
 
 341 221 
 
 22 
 
 11 
 
 152 
 
 68 
 
 1C9 
 
 64 
 
 224 
 
 131 
 
 263 
 
 153 
 
 298 
 
 179 
 
 347 226 
 
 44 
 
 126 
 
 154 
 
 71 
 
 173 
 
 69 
 
 2-16 
 
 140 
 
 275 
 
 157 
 
 305 
 
 185 
 
 350 229 
 
 77 
 
 63 
 
 157 
 
 72 
 
 180 
 
 100 
 
 247 
 
 142 
 
 282 
 
 164 
 
 309 
 
 190 
 
 
 100 
 
 98 
 
 159 
 
 73 
 
 189 
 
 103 
 
 250 
 
 145 
 
 286 
 
 167 
 
 311 
 
 192 
 
 
 Canon VII., containing II. Gospels {Mat., John). 
 
 Mat. Jno. 
 
 5 83 
 
 19 19 
 
 Mat. Jno. 
 19 32 
 19 34 
 
 Mat. Jno. 
 120 82 
 185 215 
 
 Mat. Jno. 
 207 101 
 
 Canon X., Matthew only. 
 
 2 
 
 33 
 
 56 
 
 106 
 
 136 
 
 181 
 
 210 
 
 235 
 
 319 
 
 4 
 
 35 
 
 75 
 
 109 
 
 140 
 
 181 
 
 212 
 
 239 
 
 324 
 
 G 
 
 37 
 
 81 
 
 113 
 
 151 
 
 186 
 
 218 
 
 245 
 
 327 
 
 13 
 
 39 
 
 89 
 
 115 
 
 155 
 
 188 
 
 222 
 
 268 
 
 345 
 
 24 
 
 42 
 
 91 
 
 118 
 
 167 
 
 191 
 
 227 
 
 273 
 
 351 
 
 :•6 
 
 45 
 
 99 
 
 124 
 
 171 
 
 196 
 
 2;50 
 
 283 
 
 355 
 
 29 
 
 52 
 
 101 
 
 126 
 
 177 
 
 200 
 
 233 
 
 303 

 
 CANONS OF EUSEBIUS. 
 
 XXIX 
 
 II.— CANONS I., II., IV., VI., VIII., X., IN THE OEDEE OP 
 
 MARK. 
 
 
 
 
 
 
 
 Canon I., containing the IF. 
 
 Gospels. 
 
 
 
 
 
 
 
 Mar 
 
 M.-it. 
 
 Lii. J 
 
 no. 
 
 
 Mar. 
 
 Mat. 
 
 ;.u. J no. 
 
 Mar. Mat. Lu. 
 
 Jno. 
 
 Mar. 
 
 Mat. 
 
 Lu. 
 
 Jco. 
 
 2 
 
 8 
 
 7 
 
 10 
 
 
 96 
 
 98 lie 129 
 
 IG.'i 281 260 
 
 05 
 
 200 
 
 320 
 
 302 
 
 178 
 
 4 
 
 11 
 
 10 
 
 6 
 
 
 9G 
 
 98 
 
 16 131 
 
 165 281 266 
 
 67 
 
 200 
 
 320 
 
 302 
 
 130 
 
 4 
 
 11 
 
 10 
 
 12 
 
 
 9G 
 
 98 
 
 Lie 141 
 
 170 289 275 
 
 126 
 
 204 
 
 325 
 
 310 
 
 181 
 
 4 
 
 11 
 
 10 
 
 14 
 
 
 119 
 
 209 231 100 
 
 172 291 279 
 
 15β 
 
 205 
 
 326 
 
 311 
 
 188 
 
 4 
 
 11 
 
 10 
 
 23 
 
 
 121 
 
 211 238 21 
 
 175 291 281 
 
 161 
 
 205 
 
 326 
 
 313 
 
 191 
 
 5 
 
 11 
 
 13 
 
 15 
 
 
 122 
 
 220 239 77 
 
 176 295 282 
 
 42 
 
 206 
 
 328 
 
 314 
 
 196 
 
 20 
 
 70 
 
 37 
 
 38 
 
 
 129 
 
 220 242 85 
 
 176 295 282 
 
 67 
 
 209 
 
 331 
 
 315 
 
 197 
 
 27 
 
 23 
 
 17 
 
 46 
 
 
 129 
 
 220 261 88 
 
 181 
 
 300 285 
 
 79 
 
 210 
 
 332 
 
 313 
 
 197 
 
 27 
 
 23 
 
 31 
 
 46 
 
 
 139 
 
 87 250 141 
 
 181 300 285 
 
 168 
 
 212 
 
 331 
 
 321 
 
 201 
 
 27 
 
 23 
 
 45 
 
 46 
 
 
 139 
 
 87 250 146 
 
 183 
 
 J02 287 
 
 160 
 
 214 
 
 335 
 
 321 
 
 199 
 
 37 
 
 133 
 
 77 109 
 
 
 139 
 
 214 250 141 
 
 184 301 289 
 
 170 
 
 215 
 
 336 
 
 317 
 
 193 
 
 50 
 
 141 
 
 19 
 
 69 
 
 
 139 
 
 241 250 116 
 
 187 
 
 306 290 
 
 162 
 
 215 
 
 336 
 
 319 
 
 193 
 
 51 
 
 142 
 
 21 
 
 35 
 
 
 156 
 
 274 260 20 
 
 187 
 
 306 290 
 
 174 
 
 223 
 
 343 
 
 329 
 
 201 
 
 64 
 
 147 
 
 93 
 
 49 
 
 
 156 
 
 271 260 48 
 
 191 
 
 310 297 
 
 69 
 
 227 
 
 343 
 
 332 
 
 208 
 
 82 
 
 166 
 
 91 
 
 17 
 
 
 15G 
 
 271 260 96 
 
 194 
 
 313 291 
 
 172 
 
 228 
 
 319 
 
 333 
 
 208 
 
 82 
 
 166 
 
 91 
 
 71 
 
 
 158 
 
 276 
 
 71 98 
 
 195 
 
 311 291 
 
 lee 
 
 231 
 
 352 
 
 336 
 
 209 
 
 90 
 
 98 
 
 116 
 
 40 
 
 
 162 
 
 280 269 122 
 
 195 
 
 311 291 
 
 168 
 
 231 
 
 352 
 
 336 
 
 211 
 
 96 
 
 98 
 
 116 111 
 
 
 165 
 
 281 266 05 
 
 196 
 
 315 292 
 
 175 
 
 
 
 
 
 96 
 
 98 
 
 116 1 
 
 20 
 
 
 1G5 
 
 281 266 63 
 
 199 
 
 318 300 
 
 176 
 
 
 
 
 
 
 
 
 
 c 
 
 ''anon II. 
 
 containing III. C 
 
 rospeh {Mark, Mat 
 
 , Luke 
 
 )• 
 
 
 
 
 Mar. 
 
 Mat. 
 
 Lu. 
 
 
 Μλ 
 
 R. Mat. 
 
 Ln. 
 
 Mar. > 
 
 [at. Lu. 
 
 Mar. 
 
 Mat. 
 
 Lu. 
 
 
 Mar. 
 
 Mat. 
 
 Lu. 
 
 1 
 
 103 
 
 70 
 
 
 3 
 
 9 32 
 
 79 
 
 85 1 
 
 70 90 
 
 118 
 
 208 2 
 
 33 
 
 
 163 
 
 281 
 
 208 
 
 6 
 
 15 
 
 15 
 
 
 3 
 
 9 32 
 
 133 
 
 86 
 
 91 97 
 
 127 
 
 217 2 
 
 40 
 
 
 166 
 
 285 
 
 265 
 
 10 
 
 21 
 
 32 
 
 
 4 
 
 92 
 
 80 
 
 86 
 
 91 140 
 
 128 
 
 219 2 
 
 41 
 
 
 166 
 
 2S5 
 
 267 
 
 13 
 
 C2 
 
 1 
 
 
 4 
 
 1 50 
 
 56 
 
 87 1 
 
 72 98 
 
 130 
 
 223 2 
 
 43 
 
 
 177 
 
 296 
 
 280 
 
 13 
 
 02 
 
 21 
 
 
 4 
 
 2 271 
 
 230 
 
 91 1 
 
 71 99 
 
 133 
 
 220 2 
 
 41 
 
 
 177 
 
 296 
 
 281 
 
 15 
 
 67 
 
 26 
 
 
 4 
 
 4 137 
 
 107 
 
 93 1 
 
 76 101 
 
 134 
 
 225 2 
 
 45 
 
 
 182 
 
 301 
 
 286 
 
 18 
 
 63 
 
 33 
 
 
 4 
 
 7 69 
 
 83 
 
 95 1 
 
 78 102 
 
 135 
 
 229 1 
 
 37 
 
 
 189 
 
 308 
 
 300 
 
 21 
 
 71 
 
 38 
 
 
 4 
 
 9 71 
 
 85 
 
 95 1 
 
 78 217 
 
 135 
 
 229 2 
 
 46 
 
 
 193 
 
 312 
 
 299 
 
 22 
 
 72 
 
 39 
 
 
 5 
 
 2 76 
 
 1C9 
 
 99 1 
 
 79 197 
 
 137 
 
 243 2 
 
 37 
 
 
 197 
 
 316 
 
 £93 
 
 22 
 
 72 
 
 186 
 
 
 5 
 
 3 82 
 
 87 
 
 102 
 
 31 185 
 
 137 
 
 242 2 
 
 48 
 
 
 198 
 
 317 
 
 295 
 
 23 
 
 73 
 
 40 
 
 
 5 
 
 3 82 
 
 110 
 
 105 1 
 
 90 195 
 
 138 
 
 213 2 
 
 49 
 
 
 202 
 
 322 
 
 309 
 
 24 
 
 111 
 
 41 
 
 
 5 
 
 4 83 
 
 87 
 
 IOC 1 
 
 92 216 
 
 141 
 
 88 1 
 
 48 
 
 
 21S 
 
 338 
 
 322 
 
 25 
 
 lie 
 
 42 
 
 
 5 
 
 4 63 
 
 112 
 
 107 1 
 
 93 121 
 
 141 
 
 88 2 
 
 51 
 
 
 219 
 
 339 
 
 325 
 
 25 
 
 lie 
 
 16.3 
 
 
 5 
 
 5 85 
 
 88 
 
 107 1 
 
 93 218 
 
 143 
 
 218 2 
 
 09 
 
 
 220 
 
 310 
 
 327 
 
 25 
 
 116 
 
 177 
 
 
 5 
 
 5 85 
 
 111 
 
 108 1 
 
 91 152 
 
 143 
 
 213 2 
 
 63 
 
 
 222 
 
 343 
 
 323 
 
 29 
 
 79 
 
 86 
 
 
 5 
 
 7 143 
 
 90 
 
 108 1 
 
 91 219 
 
 144 
 
 219 2 
 
 54 
 
 
 224 
 
 341 
 
 328 
 
 30 
 
 80 
 
 41 
 
 
 5 
 
 9 141 
 
 12 
 
 109 1 
 
 95 220 
 
 146 
 
 251 2 
 
 55 
 
 
 225 
 
 346 
 
 330 
 
 32 
 
 121 
 
 127 
 
 
 6 
 
 6 149 
 
 35 
 
 110 1 
 
 98 221 
 
 148 
 
 253 2 
 
 01 
 
 
 232 
 
 353 
 
 337 
 
 33 
 
 122 
 
 129 
 
 
 6 
 
 6 149 
 
 43 
 
 111 1 
 
 99 173 
 
 150 
 
 258 2 
 
 57 
 
 
 233 
 
 861 
 
 333 
 
 34 
 
 123 
 
 147 
 
 
 G 
 
 9 153 
 
 36 
 
 112 2 
 
 01 222 
 
 151 
 
 259 2 
 
 58 
 
 
 
 
 
 35 
 
 130 
 
 82 
 
 
 7 
 
 9 161 
 
 144 
 
 114 2 
 
 03 270 
 
 155 
 
 261 1 
 
 66 
 
 
 
 
 
 36 
 
 131 
 
 76 
 
 
 8 
 
 3 168 
 
 95 
 
 116 2 
 
 05 221 
 
 154 
 
 269 2 
 
 28 
 
 
 
 
 
 38 
 
 136 
 
 78 
 
 
 8 
 
 3 168 
 
 206 
 
 117 2 
 
 06 232 
 
 160 
 
 278 2 
 
 63 
 
 
 
 
 
 Canon IV., containing III. Gospels {Mark, Mat., John). 
 
 Mar. 
 
 Mat. 
 
 Jno. 
 
 Mar. 
 
 Mat. 
 
 Jno. 
 
 Mar. 
 
 Mat. 
 
 Jno. 
 
 Mar. 
 
 Siat. 
 
 Jno. 
 
 Mar. 
 
 Mat. 
 
 Jno. 
 
 8 
 
 18 
 
 26 
 
 77 
 
 161 
 
 53 
 
 125 
 
 216 
 
 137 
 
 168 
 
 287 
 
 152 
 
 201 
 
 321 
 
 193 
 
 26 
 
 117 
 
 93 
 
 115 
 
 201 
 
 91 
 
 125 
 
 216 
 
 160 
 
 174 
 
 293 
 
 107 
 
 203 
 
 323 
 
 183 
 
 26 
 
 117 
 
 95 
 
 115 
 
 201 
 
 135 
 
 159 
 
 277 
 
 98 
 
 178 
 
 297 
 
 70 
 
 207 
 
 329 
 
 185 
 
 67 
 
 150 
 
 61 
 
 125 
 
 216 
 
 128 
 
 161 
 
 279 
 
 73 
 
 180 
 
 299 
 
 103 
 
 207 
 
 329 
 
 187 
 
 17 
 
 161 
 
 23 
 
 125 
 
 216 
 
 133 
 
 161 
 
 279 
 
 121 
 
 188 
 
 307 
 
 161 
 
 211 
 
 833 
 
 203
 
 XXX 
 
 C/iNONS OF EUSEBIUS. 
 
 Canon VI., containing II. Gospels {Marl•, Mat.). 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 JIar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. 
 
 Mat. 
 
 Mar. Mat. 
 
 3 
 
 9 
 
 e.5 
 
 148 
 
 80 
 
 165 
 
 120 
 
 214 
 
 147 
 
 252 
 
 169 
 
 288 
 
 208 330 
 
 7 
 
 17 
 
 68 
 
 153 
 
 84 
 
 109 
 
 124 
 
 215 
 
 149 
 
 254 
 
 171 
 
 230 
 
 217 337 
 
 9 
 
 20 
 
 71 
 
 ISl 
 
 89 
 
 173 
 
 126 
 
 44 
 
 152 
 
 260 
 
 173 
 
 292 
 
 221 341 
 
 11 
 
 22 
 
 72 
 
 157 
 
 98 
 
 100 
 
 131 
 
 224 
 
 153 
 
 263 
 
 179 
 
 298 
 
 226 347 
 
 45 
 
 130 
 
 73 
 
 159 
 
 100 
 
 180 
 
 140 
 
 246 
 
 157 
 
 275 
 
 185 
 
 305 
 
 229 3-.0 
 
 60 
 
 145 
 
 7C 
 
 160 
 
 103 
 
 189 
 
 142 
 
 247 
 
 ICt 
 
 282 
 
 190 
 
 309 
 
 
 C3 
 
 77 
 
 78 
 
 163 
 
 113 
 
 202 
 
 145 
 
 250 
 
 167 
 
 280 
 
 192 
 
 311 
 
 
 Canon Till, containing II. Gospels {Marl•, luJce). 
 
 AIar. 
 
 Lu. 
 
 Mar. 
 
 Lu. 
 
 Mar. 
 
 Lu. 
 
 Mar. 
 
 Lu. 
 
 Mar. 
 
 Lu. 
 
 12 
 
 23 
 
 17 
 
 28 
 
 5G 
 
 89 
 
 97 
 
 103 
 
 230 
 
 33Λ 
 
 14 
 
 25 
 
 28 
 
 27 
 
 61 
 
 01 
 
 136 
 
 247 
 
 
 
 10 
 
 27 
 
 48 
 
 81 
 
 75 
 
 100 
 
 216 
 
 277 
 
 
 
 Canon X., Marl• only. 
 
 19 
 
 58 
 
 81 
 
 94 
 
 132 
 
 31 
 
 62 
 
 88 
 
 101 
 
 186 
 
 43 
 
 70 
 
 90 
 
 104 
 
 213 
 
 46 
 
 74 
 
 !)2 
 
 123 
 
 
 III.-CANONS I., ΙΓ., III., V., VIII., IX., X , IN THE OEDER OF 
 
 LUKE. 
 
 Canon I., containing tlie IV. Gospels. 
 
 Lu. 
 
 JIat. 
 
 Mar. 
 
 Jno. 
 
 Lo. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Lu. 
 
 Mat• 
 
 Mar. 
 
 Jno. 
 
 Lo. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 7 
 
 8 
 
 2 
 
 10 
 
 116 
 
 98 
 
 96 
 
 120 
 
 266 
 
 284 
 
 165 
 
 67 
 
 302 
 
 320 
 
 200 
 
 178 
 
 10 
 
 11 
 
 4 
 
 6 
 
 116 
 
 98 
 
 96 
 
 129 
 
 263 
 
 280 
 
 162 
 
 122 
 
 302 
 
 320 
 
 200 
 
 180 
 
 10 
 
 11 
 
 4 
 
 12 
 
 116 
 
 98 
 
 96 
 
 131 
 
 275 
 
 289 
 
 170 
 
 126 
 
 310 
 
 325 
 
 204 
 
 184 
 
 10 
 
 11 
 
 4 
 
 14 
 
 116 
 
 98 
 
 90 
 
 114 
 
 279 
 
 291 
 
 172 
 
 156 
 
 311 
 
 326 
 
 205 
 
 138 
 
 10 
 
 11 
 
 4 
 
 28 
 
 23t 
 
 209 
 
 119 
 
 100 
 
 281 
 
 294 
 
 175 
 
 161 
 
 313 
 
 326 
 
 205 
 
 194 
 
 13 
 
 14 
 
 5 
 
 IS 
 
 2;i8 
 
 211 
 
 121 
 
 21 
 
 282 
 
 295 
 
 176 
 
 42 
 
 314 
 
 328 
 
 i06 
 
 196 
 
 17 
 
 23 
 
 27 
 
 46 
 
 239 
 
 220 
 
 122 
 
 77 
 
 282 
 
 295 
 
 176 
 
 67 
 
 315 
 
 331 
 
 209 
 
 197 
 
 19 
 
 141 
 
 50 
 
 59 
 
 242 
 
 220 
 
 129 
 
 85 
 
 285 
 
 300 
 
 181 
 
 79 
 
 317 
 
 336 
 
 216 
 
 198 
 
 21 
 
 142 
 
 51 
 
 35 
 
 2.ή0 
 
 87 
 
 139 
 
 141 
 
 285 
 
 300 
 
 181 
 
 168 
 
 318 
 
 332 
 
 210 
 
 197 
 
 34 
 
 23 
 
 27 
 
 46 
 
 250 
 
 87 
 
 139 
 
 146 
 
 287 
 
 302 
 
 183 
 
 160 
 
 319 
 
 336 
 
 216 
 
 198 
 
 37 
 
 70 
 
 20 
 
 38 
 
 250 
 
 244 
 
 139 
 
 141 
 
 289 
 
 304 
 
 184 
 
 170 
 
 321 
 
 334 
 
 212 
 
 201 
 
 45 
 
 23 
 
 27 
 
 46 
 
 250 
 
 241 
 
 139 
 
 146 
 
 290 
 
 306 
 
 187 
 
 162 
 
 324 
 
 335 
 
 214 
 
 190 
 
 74 
 
 270 
 
 158 
 
 98 
 
 260 
 
 274 
 
 156 
 
 20 
 
 290 
 
 306 
 
 187 
 
 174 
 
 329 
 
 343 
 
 223 
 
 204 
 
 77 
 
 1.33 
 
 37 
 
 109 
 
 260 
 
 274 
 
 156 
 
 48 
 
 291 
 
 314 
 
 195 
 
 166 
 
 332 
 
 348 
 
 227 
 
 206 
 
 93 
 
 147 
 
 et 
 
 49 
 
 260 
 
 271 
 
 156 
 
 96 
 
 291 
 
 314 
 
 195 
 
 168 
 
 333 
 
 349 
 
 228 
 
 208 
 
 94 
 
 166 
 
 83 
 
 17 
 
 261 
 
 220 
 
 129 
 
 88 
 
 292 
 
 315 
 
 196 
 
 175 
 
 336 
 
 352 
 
 231 
 
 209 
 
 94 
 
 166 
 
 82 
 
 74 
 
 266 
 
 284 
 
 165 
 
 55 
 
 297 
 
 310 
 
 191 
 
 69 
 
 336 
 
 362 
 
 231 
 
 211 
 
 116 
 
 98 
 
 96 
 
 40 
 
 266 
 
 284 
 
 165 
 
 63 
 
 294 
 
 313 
 
 194 
 
 172 
 
 
 
 
 
 116 
 
 08 
 
 90 
 
 111 
 
 266 
 
 284 
 
 165 
 
 65 
 
 300 
 
 3ie 
 
 199 
 
 176 
 
 
 

 
 CANONS OF EUSEBIUS. 
 
 XXXI 
 
 Canon II., containing III. Gospels {Luke, Mat., Marli). 
 
 Lu. 
 
 Hat. 
 
 Mar. 
 
 Lu. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Mat. 
 
 Mar. 
 
 4 
 
 62 
 
 13 
 
 83 
 
 69 
 
 47 
 
 146 
 
 94 
 
 86 
 
 222 
 
 201 
 
 113 
 
 207 
 
 285 
 
 166 
 
 12 
 
 144 
 
 69 
 
 85 
 
 74 
 
 49 
 
 147 
 
 123 
 
 34 
 
 224 
 
 205 
 
 116 
 
 268 
 
 281 
 
 163 
 
 15 
 
 IS 
 
 β 
 
 86 
 
 79 
 
 29 
 
 148 
 
 88 
 
 141 
 
 228 
 
 269 
 
 151 
 
 270 
 
 203 
 
 114, 
 
 24 
 
 62 
 
 13 
 
 87 
 
 82 
 
 63 
 
 152 
 
 194 
 
 108 
 
 230 
 
 271 
 
 42 
 
 280 
 
 296 
 
 177 
 
 26 
 
 67 
 
 15 
 
 87 
 
 83 
 
 64 
 
 156 
 
 264 
 
 155 
 
 232 
 
 206 
 
 117 
 
 284 
 
 296 
 
 177 
 
 32 
 
 21 
 
 10 
 
 88 
 
 85 
 
 55 
 
 165 
 
 116 
 
 25 
 
 233 
 
 208 
 
 118 
 
 286 
 
 301 
 
 183 
 
 33 
 
 63 
 
 18 
 
 90 
 
 143 
 
 57 
 
 107 
 
 137 
 
 44 
 
 237 
 
 242 
 
 137 
 
 293 
 
 316 
 
 197 
 
 35 
 
 149 
 
 66 
 
 95 
 
 168 
 
 83 
 
 109 
 
 76 
 
 52 
 
 240 
 
 217 
 
 127 
 
 295 
 
 317 
 
 198 
 
 36 
 
 153 
 
 69 
 
 96 
 
 170 
 
 85 
 
 173 
 
 199 
 
 111 
 
 241 
 
 219 
 
 128 
 
 299 
 
 313 
 
 193 
 
 38 
 
 71 
 
 21 
 
 97 
 
 94 
 
 86 
 
 177 
 
 110 
 
 25 
 
 243 
 
 223 
 
 130 
 
 305 
 
 308 
 
 189 
 
 39 
 
 73 
 
 22 
 
 98 
 
 172 
 
 87 
 
 185 
 
 31 
 
 102 
 
 244 
 
 226 
 
 133 
 
 309 
 
 322 
 
 203 
 
 40 
 
 73 
 
 23 
 
 99 
 
 174 
 
 91 
 
 186 
 
 72 
 
 22 
 
 245 
 
 225 
 
 134 
 
 322 
 
 338 
 
 218 
 
 41 
 
 lU 
 
 24 
 
 101 
 
 170 
 
 93 
 
 195 
 
 190 
 
 105 
 
 246 
 
 229 
 
 135 
 
 323 
 
 343 
 
 222 
 
 42 
 
 116 
 
 25 
 
 102 
 
 178 
 
 95 
 
 197 
 
 179 
 
 99 
 
 248 
 
 242 
 
 137 
 
 325 
 
 339 
 
 219 
 
 43 
 
 149 
 
 66 
 
 110 
 
 83 
 
 53 
 
 204 
 
 253 
 
 148 
 
 249 
 
 243 
 
 138 
 
 327 
 
 310 
 
 220 
 
 44 
 
 80 
 
 30 
 
 112 
 
 83 
 
 54 
 
 206 
 
 168 
 
 83 
 
 251 
 
 88 
 
 141 
 
 328 
 
 344 
 
 221 
 
 56 
 
 50 
 
 41 
 
 114 
 
 85 
 
 65 
 
 209 
 
 248 
 
 143 
 
 253 
 
 248 
 
 143 
 
 330 
 
 346 
 
 225 
 
 70 
 
 103 
 
 1 
 
 121 
 
 193 
 
 107 
 
 216 
 
 192 
 
 106 
 
 254 
 
 249 
 
 144 
 
 337 
 
 353 
 
 232 
 
 76 
 
 131 
 
 36 
 
 127 
 
 121 
 
 32 
 
 217 
 
 178 
 
 95 
 
 255 
 
 251 
 
 140 
 
 338 
 
 351 
 
 233 
 
 78 
 
 13S 
 
 38 
 
 129 
 
 122 
 
 33 
 
 218 
 
 193 
 
 107 
 
 257 
 
 258 
 
 150 
 
 
 
 
 79 
 
 32 
 
 39 
 
 133 
 
 32 
 
 39 
 
 219 
 
 191 
 
 108 
 
 258 
 
 259 
 
 151 
 
 
 
 
 80 
 
 93 
 
 40 
 
 137 
 
 229 
 
 135 
 
 220 
 
 195 
 
 109 
 
 263 
 
 278 
 
 160 
 
 
 
 
 82 
 
 130 
 
 35 
 
 144 
 
 164 
 
 79 
 
 221 
 
 198 
 
 110 
 
 265 
 
 285 
 
 166 
 
 
 
 
 Canon III., containing III. Gospels (Luke, ITot., Johi). 
 
 Lu. 
 
 Mat- 
 
 Jno. 
 
 Lu. 
 
 Mat. Jno. 
 
 
 Lu. Mat. Jnc 
 
 • 
 
 Lu. Alat. Jno. 
 
 Lu 
 
 Mat. Jno. 
 
 6 
 
 
 2 
 
 58 
 
 90 118 
 
 119 111 30 
 
 119 11 
 
 2 61 
 
 119 112 lo4 
 
 6 
 
 
 25 
 
 58 
 
 90 139 
 
 119 111 114 
 
 119 11 
 
 2 76 
 
 21 
 
 97 105 
 
 14 
 
 
 1 
 
 63 
 
 69 lie 
 
 119 111 148 
 
 119 11 
 
 3 87 
 
 
 
 11 
 
 
 3 
 
 65 
 
 64 37 
 
 119 112 8 
 
 119 11 
 
 3 90 
 
 
 
 11 
 
 
 5 
 
 92 
 
 146 47 
 
 119 113 41 
 
 119 11 
 
 3 112 
 
 
 
 
 
 
 
 Canon V., containing II. Gospels {Luke, Mat) 
 
 
 
 
 Lu. 
 
 Mat. 
 
 Lu 
 
 Mat. 
 
 Lu. Mat. 
 
 Lu. Mat. 
 
 Lu. Mat. 
 
 Lu. 1 
 
 «at. 
 
 Lu. Mat. 
 
 2 
 
 3 
 
 5:i 
 
 150 
 
 108 78 
 
 134 47 
 
 157 265 
 
 181 
 
 221 
 
 205 256 
 
 8 
 
 10 
 
 5£ 
 
 51 
 
 109 86 
 
 135 236 
 
 157 266 
 
 182 
 
 96 
 
 207 201 
 
 11 
 
 12 
 
 CC 
 
 58 
 
 111 81 
 
 130 234 
 
 158 267 
 
 184 
 
 96 
 
 2 1 2 262 
 
 16 
 
 10 
 
 61 
 
 67 
 
 115 108 
 
 138 237 
 
 160 95 
 
 187 
 
 183 
 
 213 257 
 
 46 
 
 25 
 
 62 
 
 125 
 
 118 110 
 
 139 228 
 
 101 162 
 
 189 
 
 182 
 
 215 231 
 
 47 
 
 28 
 
 64 
 
 61 
 
 120 134 
 
 140 238 
 
 162 36 
 
 191 
 
 48 
 
 226 158 
 
 48 
 
 27 
 
 6C 
 
 66 
 
 123 43 
 
 1 4 1 240 
 
 168 138 
 
 193 
 
 105 
 
 229 270 
 
 49 
 
 30 
 
 6y 
 
 102 
 
 125 03 
 
 142 233 
 
 170 55 
 
 194 
 
 31 
 
 231 273 
 
 52 
 
 40 
 
 71 
 
 101 
 
 126 119 
 
 145 93 
 
 171 60 
 
 198 
 
 183 
 
 335 213 
 
 53 
 
 38 
 
 73 
 
 107 
 
 128 127 
 
 150 49 
 
 172 65 
 
 199 
 
 187 
 
 272 197 
 
 54 
 
 54 
 
 81 
 
 132 
 
 l;!0 129 
 
 153 46 
 
 175 241 
 
 200 
 
 175 
 
 
 55 
 
 41 
 
 105 
 
 68 
 
 132 128 
 
 
 155 266 
 
 
 179 231 
 
 202 : 
 
 255 
 
 
 Canon VIII., containing II. Gospels {Luke, Mark). 
 
 Lu. Mar. 
 
 Lu. Mar. 
 
 Lu. Mar. 
 
 Lu. 
 
 Mar. 
 
 Lu. 
 
 Mar. 
 
 23 12 
 
 27 28 
 
 89 56 
 
 103 
 
 97 
 
 335 
 
 230 
 
 25 14 
 
 28 17 
 
 91 61 
 
 247 
 
 136 
 
 
 
 27 16 
 
 84 48 
 
 100 75 
 
 277 
 
 216 
 
 
 
 Lu. Jno. 
 
 30 219 
 
 30 222 
 
 262 113 
 
 262 124 
 
 Canon IX., containing II. Gospels {Luke, John). 
 
 Lu. Jno, 
 
 274 227 
 
 274 229 
 
 274 231 
 
 303 182 
 
 Lu. Jno. 
 
 303 180 
 
 303 190 
 
 307 182 
 
 307 180 
 
 Lu. Jno. 
 
 307 190 
 
 312 182 
 
 312 180 
 
 312 190 
 
 Lu. Jno. 
 
 340 213 
 
 340 217 
 
 341 221 
 341 8S8 
 
 Lu. Jno. 
 341 225
 
 sxxu 
 
 CANONS OF EUSEBIUS. 
 
 Canon X., Luke only. 
 
 1 
 
 31 
 
 106 
 
 149 
 
 176 
 
 201 
 
 236 
 
 278 
 
 308 
 
 s 
 
 50 
 
 107 
 
 151 
 
 178 
 
 203 
 
 252 
 
 283 
 
 316 
 
 5 
 
 51 
 
 113 
 
 154 
 
 180 
 
 208 
 
 250 
 
 288 
 
 320 
 
 9 
 
 G7 
 
 117 
 
 159 
 
 183 
 
 210 
 
 259 
 
 296 
 
 326 
 
 18 
 
 C8 
 
 122 
 
 103 
 
 188 
 
 214 
 
 264 
 
 298 
 
 33: 
 
 20 
 
 72 
 
 124 
 
 ]6t 
 
 190 
 
 223 
 
 271 
 
 301 
 
 334 
 
 22 
 
 75 
 
 l.il 
 
 16G 
 
 192 
 
 225 
 
 273 
 
 304 
 
 339 
 
 29 
 
 104 
 
 143 
 
 174 
 
 196 
 
 227 
 
 276 
 
 306 
 
 342 
 
 IV.- CANONS I., Ill, IV., λ'^ΙΙ., IX., X., IN THE OEDER OF 
 
 JOHN. 
 
 Canon I., contaming the IV. Gospels. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 L«. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Lu 
 
 6 
 
 11 
 
 4 
 
 10 
 
 57 
 
 29S 
 
 176 
 
 282 
 
 129 
 
 98 
 
 90 
 
 110 
 
 178 
 
 320 
 
 200 
 
 30i 
 
 10 
 
 8 
 
 2 
 
 7 
 
 59 
 
 141 
 
 50 
 
 19 
 
 131 
 
 93 
 
 06 
 
 110 
 
 180 
 
 320 
 
 200 
 
 302 
 
 12 
 
 11 
 
 4 
 
 10 
 
 63 
 
 284 
 
 165 
 
 200 
 
 141 
 
 87 
 
 139 
 
 250 
 
 184 
 
 325 
 
 204 
 
 310 
 
 14 
 
 11 
 
 4 
 
 10 
 
 65 
 
 284 
 
 105 
 
 260 
 
 141 
 
 244 
 
 139 
 
 250 
 
 188 
 
 326 
 
 205 
 
 311 
 
 15 
 
 14 
 
 5 
 
 13 
 
 67 
 
 284 
 
 105 
 
 266 
 
 144 
 
 98 
 
 90 
 
 110 
 
 194 
 
 326 
 
 205 
 
 313 
 
 17 
 
 166 
 
 82 
 
 94 
 
 69 
 
 310 
 
 191 
 
 297 
 
 146 
 
 87 
 
 139 
 
 250 
 
 196 
 
 328 
 
 206 
 
 314 
 
 20 
 
 274 
 
 166 
 
 260 
 
 74 
 
 160 
 
 82 
 
 94 
 
 140 
 
 244 
 
 139 
 
 250 
 
 197 
 
 331 
 
 209 
 
 316 
 
 21 
 
 211 
 
 121 
 
 238 
 
 77 
 
 220 
 
 122 
 
 239 
 
 156 
 
 291 
 
 172 
 
 279 
 
 197 
 
 332 
 
 210 
 
 318 
 
 28 
 
 11 
 
 4 
 
 10 
 
 79 
 
 300 
 
 181 
 
 285 
 
 158 
 
 300 
 
 181 
 
 285 
 
 198 
 
 336 
 
 216 
 
 317 
 
 35 
 
 142 
 
 51 
 
 21 
 
 85 
 
 220 
 
 129 
 
 242 
 
 160 
 
 302 
 
 183 
 
 287 
 
 198 
 
 336 
 
 216 
 
 319 
 
 38 
 
 70 
 
 20 
 
 37 
 
 8S 
 
 220 
 
 129 
 
 261 
 
 161 
 
 294 
 
 175 
 
 281 
 
 199 
 
 335 
 
 214 
 
 324 
 
 40 
 
 98 
 
 06 
 
 116 
 
 96 
 
 274 
 
 156 
 
 260 
 
 162 
 
 306 
 
 187 
 
 290 
 
 201 
 
 334 
 
 212 
 
 321 
 
 42 
 
 S95 
 
 176 
 
 282 
 
 98 
 
 270 
 
 158 
 
 74 
 
 1G6 
 
 314 
 
 195 
 
 291 
 
 204 
 
 343 
 
 223 
 
 329 
 
 46 
 
 23 
 
 27 
 
 17 
 
 100 
 
 209 
 
 119 
 
 234 
 
 168 
 
 214 
 
 195 
 
 291 
 
 206 
 
 348 
 
 227 
 
 332 
 
 46 
 
 23 
 
 27 
 
 34 
 
 109 
 
 133 
 
 37 
 
 77 
 
 170 
 
 304 
 
 184 
 
 289 
 
 208 
 
 319 
 
 228 
 
 333 
 
 46 
 
 23 
 
 27 
 
 45 
 
 111 
 
 98 
 
 96 
 
 116 
 
 172 
 
 313 
 
 194 
 
 294 
 
 209 
 
 352 
 
 231 
 
 336 
 
 48 
 
 274 
 
 156 
 
 260 
 
 120 
 
 98 
 
 96 
 
 116 
 
 174 
 
 306 
 
 187 
 
 290 
 
 211 
 
 352 
 
 231 
 
 336 
 
 49 
 
 147 
 
 64 
 
 93 
 
 122 
 
 280 
 
 162 
 
 269 
 
 175 
 
 315 
 
 196 
 
 292 
 
 
 
 
 
 55 
 
 284 
 
 165 
 
 266 
 
 126 
 
 289 
 
 170 
 
 275 
 
 176 
 
 318 
 
 199 
 
 300 
 
 
 
 
 
 Canon TIL, containing III. Gospels (John, Mat., Lulce). 
 
 Jvo. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 Jno. 
 
 Mat. 
 
 Lu. 
 
 1 
 
 1 
 
 14 
 
 25 
 
 7 
 
 6 
 
 61 
 
 112 
 
 119 
 
 114 
 
 Ill 
 
 119 
 
 148 
 
 Ill 
 
 119 
 
 2 
 
 7 
 
 6 
 
 30 
 
 111 
 
 119 
 
 76 
 
 112 
 
 110 
 
 116 
 
 69 
 
 63 
 
 154 
 
 112 
 
 119 
 
 3 
 
 1 
 
 14 
 
 37 
 
 64 
 
 65 
 
 87 
 
 112 
 
 119 
 
 118 
 
 90 
 
 68 
 
 
 
 
 5 
 
 1 
 
 14 
 
 44 
 
 112 
 
 119 
 
 90 
 
 112 
 
 119 
 
 139 
 
 90 
 
 68 
 
 
 
 
 8 
 
 113 
 
 119 
 
 47 
 
 146 
 
 92 
 
 105 
 
 97 
 
 211 
 
 142 
 
 112 
 
 119 
 
 
 
 
 Canon IV., containing III. Gospels (John, Mat., Mark). 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Ubt. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. 
 
 Mar. 
 
 Jno. 
 
 Mat. Mar. 
 
 23 
 
 161 
 
 77 
 
 72 
 
 279 
 
 161 
 
 103 
 
 299 
 
 180 
 
 135 
 
 204 
 
 115 
 
 183 
 
 323 203 
 
 26 
 
 18 
 
 8 
 
 91 
 
 204 
 
 115 
 
 107 
 
 293 
 
 174 
 
 137 
 
 216 
 
 125 
 
 185 
 
 329 207 
 
 51 
 
 150 
 
 67 
 
 93 
 
 117 
 
 26 
 
 121 
 
 279 
 
 161 
 
 150 
 
 216 
 
 125 
 
 187 
 
 329 207 
 
 53 
 
 161 
 
 77 
 
 95 
 
 117 
 
 20 
 
 128 
 
 216 
 
 125 
 
 152 
 
 287 
 
 1C8 
 
 192 
 
 321 201 
 
 70 
 
 297 
 
 178 
 
 98 
 
 277 
 
 159 
 
 133 
 
 216 
 
 125 
 
 164 
 
 307 
 
 188 
 
 203 
 
 333 211
 
 CANONS OF EUSEBIUS. 
 
 xxxm 
 
 Canon VII., containing II. Gospels (John, Mat.). 
 
 Jno. 
 
 Mat. 
 
 Jno. 
 
 Mat. 
 
 Jno. 
 
 Mat. 
 
 Jno. 
 
 Mat. 
 
 19 
 
 19 
 
 34 
 
 19 
 
 83 
 
 6 
 
 215 
 
 185 
 
 32 
 
 19 
 
 82 
 
 120 
 
 101 
 
 207 
 
 
 
 Canon JX, containing II. Gospels (John, LuJce). 
 
 Jno. 
 
 Lu. 
 
 Jno. 
 
 Lu. 
 
 113 
 
 2G2 
 
 182 
 
 312 
 
 124 
 
 262 
 
 18G 
 
 303 
 
 182 
 
 303 
 
 180 
 
 307 
 
 182 
 
 307 
 
 18G 
 
 312 
 
 Jno. 
 
 Lu. 
 
 J.vo. 
 
 Lu. 
 
 Jno. 
 
 Lu. 
 
 Jno. 
 
 La. 
 
 190 
 
 303 
 
 217 
 
 310 
 
 223 
 
 341 
 
 231 
 
 27t 
 
 190 
 
 307 
 
 219 
 
 30 
 
 225 
 
 341 
 
 
 
 190 
 
 312 
 
 221 
 
 341 
 
 227 
 
 274 
 
 
 
 213 
 
 340 
 
 222 
 
 30 
 
 229 
 
 274 
 
 
 
 Canon X., John only. 
 
 4 
 
 31 
 
 7 
 
 33 
 
 9 
 
 3G 
 
 11 
 
 39 
 
 13 
 
 41 
 
 16 
 
 43 
 
 18 
 
 45 
 
 22 
 
 50 
 
 24 
 
 52 
 
 27 
 
 54 
 
 29 
 
 50 
 
 r.g 
 
 81 
 
 108 
 
 134 
 
 157 
 
 189 
 
 210 
 
 GO 
 
 84 
 
 110 
 
 13G 
 
 159 
 
 191 
 
 218 
 
 G2 
 
 8G 
 
 112 
 
 138 
 
 103 
 
 193 
 
 220 
 
 G4 
 
 εο 
 
 115 
 
 140 
 
 1G5 
 
 195 
 
 224 
 
 CG 
 
 92 
 
 117 
 
 143 
 
 167 
 
 200 
 
 220 
 
 C8 
 71 
 73 
 
 94 
 97 
 99 
 
 119 
 1-23 
 125 
 
 145 
 147 
 149 
 
 169 
 171 
 173 
 
 202 
 205 
 207 
 
 228 
 230 
 232 
 
 75 
 
 102 
 
 127 
 
 151 
 
 177 
 
 210 
 
 
 78 
 
 104 
 
 130 
 
 153 
 
 179 
 
 2i2 
 
 
 80 
 
 .'.06 
 
 132 
 
 155 
 
 181 
 
 2H 
 
 
 VOL. I.
 
 ANCIENT GREEK MANUSCRIPTS OF THE NEW TESTAMENT 
 
 IN UNCIAL LETTERS. 
 
 On this subject see "Wetstcln, Prolegomena, p. 8, Sfc. Home's Introduction, ii. p. 94, S^c. 
 
 Scholz, N. T., vol. i. p. xxxviii ; vol. ii. p. xxi. Tischendorf, Prolegom., ed. 1859, p. cxxxv 
 
 — cxciv. Alford, Proleg., p. 83. Tregelles on the Greek Text of N. T. pp. 129—174, and.tho 
 
 Prolegomena to his Edition of N. T. Scrivener, Rev. F. H., Plain Introduction to the Criticism 
 
 of the N. T. Camb., 18G1. Adyc, W. L., Ilist. of Text of N. T, 1865. Westcott, B. F., on 
 
 the New Test. Art. in Dr. Smith's Pihi. Diet. ii. .506. 
 
 A Alexandrine, of IVth or Vth centun', in British iluseum, London ; a facsimile pub- 
 lished by a G. Woido, Lond. 1786. Folio. 
 
 Κ Sinaiticus ; brought by Tischendorf from Mount Sinai. A complete Collation of this MS. 
 ■will be found at the end of the present volume. 
 
 Β 1. Vatican, οί IΛ'■th or Yth century; in the Vatican at Rome, No. 1209. No accurate 
 collation yet published. An Edition, grounded iipon it, has been published at Rome 
 hy Cardinal Mai, and republished at London by Messrs. "Williams and Norgatc, 1859. 
 2. Codex BasUianus ; see on the Apocalypse. A transcript published by Constantine Tis- 
 chendorf hi his "Mommienta Sacra." Lips. 1846, pp. 409 — 431. 
 
 C Codex Ephraem Syri rescript tis (Palimpsest), in Imperial Library at Paris. Num. 9. 
 
 Vth centurj'. Published by Constantine Tisch'endorf Lips. 1843. 
 
 D 1. Codex Bezw, Greek and Lafin, of Vlth or Vllth century?, contains the greater part of 
 the Gospels and Acts of the Apostles ; in the University Library at Cambridge. A 
 facsimile published by Kipling, Cantabr. 1793. Fol. 
 2. Claromontanus, Greek and Latin, of Vlth or Vllth century ; at Paris, in Imperial 
 Library; contains St. Paul's Epistles, except Rom. i. 1 — 7. Published by Tischen- 
 dorf in 1852. 
 
 Ε 1. Basilicnsis, Vlllth or IXth century ; at Basle ; contarns the Gospels, with the exception 
 of some portions of St. Luke. 
 
 2. Laudianus, Greek and Latin, of Vlth or Vllth century ; in the Bodleian Library at 
 
 Oxford ; originally from Sardinia ; contains the Acts of the Apostles. Published by 
 Hearne, Oxen. 1715. 
 
 3. Sangermannensis, nunc Petrojwlitaniis, of Xlth century; a transcript of Codex D2; 
 
 contains St. Paul's Epistles, except 1 Tim. i. 1 — 6. 15. Heb. xii. 8 — 13. 25. 
 F 1. Codex Boreeli, now in the Public Library at Utrecht ; contains the Gospels, except 
 
 some portions of St. Matthew and St. Mark. Cp. Tregelles, p. 166. 
 2. Augiensis, IXth century?; pm-chascd by Dr. Bcntlcj' in 1718, and now in Trin. Coll. 
 
 Library, Cambridge ; contains the greater part of St. Paul's Epistles ; resembles 
 
 " Codex Boernerianus," G 3. Cp. Pentley's Correspondence, p. 805. An accurate 
 
 transcript has been published by the Rev. F. Π. Scrivener, 1859. 
 F a. Coislinianus, at Paris; contains fragments of N. T. ; Vllth century; published by 
 
 Tischendorf, Mon. Sacr., pp. 403—405. 
 G 1. Seidelii Harleiamis, Xlth centmy; in British Museum; contains the greater part of 
 
 the Gospels. Cp. Tregelles, p. 159. 
 
 2. Angelicce Bibliothecw, at Rome, IXth century ; contains the Acts and Catholic Epistles. 
 
 3. Boerneriamis, IXth centurj', at Dresden; contains the greater part of St. Paul's 
 
 Epistles. A transcript published by Matthmi in 1791. 4to. See above, F 2. 
 Η 1. Seidelii, postea La Crozii et Wolfii ; Xlth century; now at Hamburgh; contains the 
 greater part of the Gospels. Cp. Tregelles, p. 163. 
 
 2. Mutinensis, IXth century ; contaias the greater part of the Acts of the Apostles. 
 
 3. Coislinianus, from Mount Athos ; Vlth or Vllth century; contains portions of St. 
 
 Paul's Epistles ; now in Imperial Librarj^ at Paris. A transcript published by Mont- 
 faucon in Bibl. Coisliniana, pp. 253 — 261. Paris, 1715. 
 I 1. Cottonianus, Vlth or Vllth century; in British Museum; contains portions of St. Mat- 
 thew and St. John. Published by Tischendorf m Mon. Sacr., pp. 12 — 20.
 
 ANCIENT GREEK ilANUSCRIPTS. xxxv 
 
 2. Angelicm BilliothcccB Romance ; in the same volume as Codex G ; contains St. Paul's 
 
 Epistles, called L by Tischendorf. 
 
 3. Mosquensis, IXth century ; from Moimt Atlios ; contains Catholic Epistles. 
 
 Κ 1. Cyprius (brought from Cyprus in 1673) ; written in IXth century; now in Imperial 
 
 Library at Paris ; contains the Gospels. 
 2. Moaqucnsis, IXth century ; contains St. Paul's Epistles. 
 L Park. N. 62, Ylllth century; agrees generally with Codex Vaticanus; contains por- 
 
 tions of the Gospels. Published by Tischendorf in Mon. Sacr., pp. 57 — 399. 
 Lr The Leicester Mauuscript ; collated by the Eev. F. H. Scrivener. It contains the 
 
 whole of the ίί. Τ., see his Cod. Aug. p. xl. Though it is not in uncial characters 
 
 (sec a facsimile, ibid.), yet, on accoimt of its critical importance, it is specified here. 
 Μ Paris. Codex Campensis N. 48, Xth century ; four Gospels. 
 
 Ν Vindobonensis, Vllth century ; in Imperial Library at Yienna ; contains Luke xxiv. 
 
 Published by Tischendorf, Mon. Sacr., pp. 21 — 24. 
 [SchoJzio] Montefalconii ; contains Luke, cap. xviii. 
 
 (Tischendorfo), Coaex Mosquensis; contains fragments of St. John. Published by Mat- 
 
 threi as Cod. 15. Piga;, 1785. 
 Ρ Guelfcrhytanus 1, Palimpsest, Vlth century ; in the Library at Wolfenbiittel ; contains 
 
 fragments of the Gospels. Published by Knittel. Brunov. 1762. 4to. 
 Q Guelferhytanus 2, Palimpsest, Vlth century ; contains fragments of St. Luke and St. 
 
 John. Published by Knittel. Brunov. 1762. 4to. 
 Ρ (Scholzio) Tubingensensis, Vllth century ; contains part of St. John, cap. i. Published 
 
 by Rcuss. 
 li [Tischendorfio) Nitriensis ; in the British Museum ; Palimpsest, Vlllth century. 
 
 S Vaticanus, No. 354, Xth century ; four Gospels. 
 
 Τ Borgianus, Vth century; contains John vi. — viii. ; now in the College of the Propa- 
 
 ganda at Rome. Published by A. A. Gcorgius. Eom. 1789. 4to. 
 U Xanianus, Biblioth. Venet. S. Marci. IXth or Xth centiuy : Gospels. 
 
 V Mosqucnsis Biblioth. S. Synodi, Ylllth or IXth century : parts of the four Gospels, 
 
 collated by Matthcei. 
 TY Parisiensis ; in Imperial Library ; Ylllth century ; ixth and xth chapters of St. Luke. 
 
 Published by Tischendorf in Jlon. Sacr., pp. 51 — 56. 
 X Olim Lanshutensis, nimc Monacensis, i.e. at Munich; IXth or Xth century: parts of 
 
 the four Gospels. 
 Υ Biblioth. Barberin. Rom., Ylllth or IXth century : fragments of St. John χλΙ. — xix. 
 
 Published by Tischendorf in Hon. Sacr., pp. 37 — 50. 
 Ζ Biiblinensis, Palimpsest of YIth century ; contaias the greater part of St. Matthew. 
 
 Published by Barrett, Dublin, 1801. '4to. Cp. Tregelles, p. 166. 
 Γ Tischendorfii, nunc Bodleianus, IXth century ; contains St. Mark, the greater part, and 
 
 St. Luke, and fragments of St. Matthew and St. John. 
 Δ Sangallcnsis, Greek and Latin, IXth ccntxiry ; in the Library at San GaUen ; of the 
 
 same age and i\imily as Cod. Boernerianus ; contains the greater part of the four 
 
 Gospels. Published in facsimile by Rettig, Zurich, 1836. 4to. 
 θ Tischendorfianus ; in Public Library at Leipzig; Yllth century; contains fragments 
 
 of St. Matthew. Published by Tischendorf, Mon. Sacr., pp. 1 — 10. 
 A Tischendorfii, nunc Bodleianus, Ylllth century; contains St. Luke and St. John. 
 
 The Cursive Manuscripts of the Gospels alone, that have been alrcadj' collated, amount 
 to more than Fire Hundred. 
 
 For an accoimt of them see Scholz, Prolog. N. T., λόΙ. i. pp. xliv — xcvii. On those of 
 the rest of the N". T., see ii. pp. iv — xliv. Tischendorf, p. Ixxv. Scrivener, collation of MSS. 
 of N. T., pp. X. Isxiv. Home's Introduction, vol. ii. p. 133, &c. Tregelles, N. T., p. iv. 
 T'sehendorf, Proleg. pp. cxciv — ccxiii. 
 
 In addition to these arc to be mentioned the numerous Fvangelistaria, more than 200, 
 containing portions of the Gospels, see Scholz, i. p. xcviii ; Tischendorf, p. ccxiv ; see Tregelles, 
 p. V. Tischendorf, pp. ccxx\-iii — cclv., and the Lectionaria, about 20, containing Lessons from 
 the Acts and the Catholic Epistles, and 300 from the Epistles of St. Paul. Schols, ii. p. xl.
 
 χχκνί PRINCIPAL CRITICAL EDITIONS. 
 
 ANCIENT YERSIONS OF THE NEW TESTAMENT. 
 
 See Tischendorf, pp. ccxxviii — cclv. 
 
 I. JEgyptiacw. 
 
 1. Coptic, or Slempliitic, of Ilird century. Publislied by Wilhns. Oxon, 
 
 1716. 4to. 
 
 2. /Sa/ii</ic, or 27iei(Tic, of Ilird century. Publislied by ib/r/. Oxon, 1799. fol. 
 
 3. Basmuric, Ilird century; fragments. Published by Engclbreth. IlavniiD, 
 
 1811. 4to. 
 
 II. ^thiopica. 
 
 1. IVth century. Published by Bode. Brunsv. 1792. 
 
 2. Published by T. P. Piatt. 
 
 III. ArahiccB. — lYth and Vth centuries. Published by Erjioniis. Lug. Bat. 161G. 4to. 
 
 See further, Tischendorf, p. Ixxviii. 
 
 IV. Armcnica. — Yth century, from Syriac ; and accommodated to Latin Λ^ulgatc in Xllth 
 
 century. Published at Vcnct. 1805. fol. ilosquic, 1834. 
 
 V. Gcorg'iana. — Vth and Vlth centuries. Published at Moscq-sv, 1743. fol. ; also, 1816. 
 
 VI. Gothica. — Y^Uv century, made by Ulphilas, Bishop of the Goths, from Greek Byzantine 
 
 MSS. Portions published by ΖαΛη. Lips. 1805. Mai, Milan, 1819; at 
 Leipzig, 1836, and in Ahhe Migne's Patrologia. Tom. ΧΛ-ϋΙ. 
 
 YII. Latino;. 
 
 Itala sive Vetiis. Published by Sahaticr. Remis, 1739. 3 vols. fol. Bianchini, 
 Rom. 1749. 2 aoIs. fol. : for the Gospels ; cp. Tischendorf, p. Ixxxiii. 
 
 The nomenclature which combines all the ante-Hicronj'mian texts under tho 
 name of Itcdic is not correct. 
 
 The Latin Versions consist of (1) the old Latin, as in the Codices VerccUenis, 
 Veroncnsis, and Colbertinus ; (2) the revised text of LTpper Italj', as in tho 
 Codex Brixianus ; (3) another revised text, as in Codex Bobbiensis ; and 
 (4) the Vulgate of S. Jerome. Cp. TregcUcs, p. 170. 
 
 Vulgata sive Hieronymiana, IVth century. Published at Pome, 1590 and 1592. 
 
 The Codex Fuldensis, of Vlth century, was collated by Lachnann. The Codex 
 Ar.t'aiimis (of the Vulgate), of the Vlth centurj', in the Laurentian Library 
 at Florence, has been published by Tischendorf. Lips. 1851. 
 
 On these Versions, see TrcgeUes, pp. 100 — 103. 114. 170. Tisch. p. ccxhai. 
 
 VIII. Persicm. Published by Wheloc and Picrson. Lond. 1657. 
 
 IX. Slavonica, IXth century. 
 
 X. Si/riacw. 
 
 1. Peschito (or literal), Ilnd century. Published by Schaaf. Lug. Bat. 1709, 
 
 1717. 4to. 
 
 2. Cureton, of a great part of tho Gospels except St. Mark. IlIrd century, 
 
 from the Nitrian Monastery in Egypt, now in British Museum. No. 14, 
 451*. This Version has been published, with an English translation and 
 notes, by the Bcv. William Cureton, D.D., Canon of Westminster. 
 
 3. Philoxeniana (so called from Philoxenus, the Monophysite Bishop), Vlth 
 
 century. Published by White. Oxon, 1778 — 1803. 
 
 4. Heracleensis, revised by Thomas of Ilcraclea, in Vllth century. See Tischen- 
 
 dorf, p. Ixxx. 
 Hierosoli/mitana, Vlth centur}^ 
 
 PRINCIPAL CRITICAL EDITIONS OF THE NEW TESTAMENT. 
 
 Erasm. Basil, 1516, 1519, 1522, 1527, 1535. 
 
 Ccmplutensis, in the fifth Volume of tho Complutensian Polyglot; printed in Α.υ. 1514, 
 and published at Complutum or Alcala, in 1520. 
 Stephens. Paris, 1546, 1549, 1550, 1551
 
 ABBREVIATIONS, AUTHORS, AND EDITIONS. xxxvii 
 
 Beza. Genev. 1565, 1576, 1589, 1598. 
 
 Elzevir, commonly called the " Textus receptiis." Lug. Bat. 1624. 
 
 Fell. Oxon. 1675. 
 
 Mill. Lond. 1707. Roterod. 1710, by Kuster. 
 
 Bentlcy. On his proposed edition, sec Bcntley's Correspondence, pp. 503 — 530 Viudi pasnimf 
 and Trcgellcs, 57 — 78. 
 
 Bengel. Tubing. 1734. 
 
 Wetstein. Amstelodami, 1751, 1752. 2 vols. fol. 
 
 Griesbach. Ist ed. 1774 ; 2nd ed. 1796—1806. 
 
 Matthcei. Riga, 1782—1788. 12 vols. 
 
 Alter. Vienna;, 1786, 1787. 
 
 Birch. 1788—1801. 
 
 Schoh. Lips. 1830—1836. 2 vols. 4to. 
 
 Lachmann. 1st. ed. 1831; 2nd ed. Eerolin, 1812—1850. Sec Tregelles, pp. 97—115, 
 and Tischendorf, pp. xli — xlvii. 
 
 Tischendorf. 7th cd Lips. 1859. 
 
 Alford. Lond. 1855— 6. Fourth Edition. 4 vols 
 
 Bloomfield. Lond 1855. Ninth Edition. 2 vols. 
 
 Tregelles, S. P., D.D. The Gospels of St. Matthew and St. Mark. 1857. 
 
 To these may be added, — 
 
 Scrii-ener, F. Ji., collations of about Twenty MSS. of the Gospels. Camb. 1853. 
 
 Codex Augiensis of St. Paul's Epistles, with a collation of Fifty MSS. of varioua 
 
 portions of the N. T. Cambridge, 1859. 
 
 Tregelles, S. P., on the Printed Text of the N. T. Lond. 1854. 
 
 ABBREVIATIONS, AUTIIOIIS, AND EDITIONS 
 
 USED IN THE FOLLOWING NOTES ON THE FOUE GOSPELS. 
 
 A Lapide, Cornelius, In Evangelia. Liigd. 1732. folio. 
 
 Alford, Very Rev. Henry, D.D., Greek Testament. 4 vols. 1855—9 
 
 Ambrose, S., Ambrosii Opera. 4 vols. Paris. 1836. 
 
 Amphilochii, 8., Opera. Paris. 1644. 
 
 Andreas, 8., Cretensis, in 8. Amp/iilochii Of)era. 
 
 Andrewes, Bp., AYorks. Oxford. 11 vols. 1841—1854. 
 
 Arnoldi, M., Commentar zum Evangel, h. Matthiiuer. Trier. 1856. 
 
 Athanasius, 8., Opera. Ed. Bened. 2 vols. foKo. Patavii. 1777. 
 
 Aicg., 8., Augustini Opera. Ed. Benedict. 12 vols. 8vo. Paris. 1836. 
 
 Barrow, Isaac, D.D., Works. 6 vols. 8vo. Oxford. 1841. 
 
 Basil, 8., Basilii Caesar. Opera. Ed. Paris. 1721. 3 vols, folio. 
 
 Bede, Venerabilis, in N. T. Ed. Giles. Lond. 1844. 
 
 Bengel, J. Α., Gnomon N. T. 2 vols. Tubingtc. 1835. 
 
 Beveridge, Bp., on the Thirty-nine Articles. Oxford. 1840. 2 vols. 
 
 Bingham, Joseph, Origincs Ecclesiasticte. London. 1834. 8 vols. 8vo. 
 
 Birlis, T. P., Horro Evangelicse. Lond. 1852. 
 
 Bloomfield, 8. T., D.D., Greek Testament. 2 vols. 8vo. Ninth ed. 1855. 
 
 Browne, Bishop, on the Thirty- nine Articles. London, 1850. 2 vols. 
 
 Brtider, C. H., Concordantia Novi Testamenti. Lips. 1842. 4to. 
 
 Bull, Bp., Works. Ed. Burton. 7 vols. Oxford. 1827. 
 
 Burgon, J. W., Plain Commentary on the Gospels for Devotional Reading. 4 vols. Oxford- 
 
 1855. 
 Buxforf, Johannes, Sjmagoga Judaica. Basil. 1680. 
 Casaubon, Isaac, Exercitationes BaroniantO. Gcncv. 1654. 
 Catena Atirca in Evangelia. In Aquinatis Opera. Tom. iv. and v. Ed. Venet. 1775. 
 
 , English Translation. Oxford. 1843. 
 
 in S. Matth^i et S. Marci Evano-elia. Ed. Cramer. Oxon. 1840.
 
 xxxviii ABBREVIATIONS, AUTHORS, AND EDITIONS 
 
 Catena in S. Luca» ct S. Joannis Evangelia. Ed. Cramer. Oxon. 1841. 
 
 Chcmnitii, M., Ilarmonia. Lyscri et GerLardi. 3 vols, folio. Ilambui-gli. 1704. 
 
 Chrys., S., Chrysostomi Opera. Ed. Savil. Eton. 1G13. 8 vols, folio. 
 
 Clemens Alcxandrinus, S., Oiicra. Ed. Potter. 2 vols. foHo. Oxon. 1715. 
 
 Clemens Romanus in " Patres Apostolici." 
 
 Cosin, Bp., on tlie Canon of Holy Scripture. Lond. 1672. 
 
 Cyril, S., Alcxandrin., Opera. Lut. Paris. 1G38. 
 
 Alexandrin., Conuneut. in S. Lucam (sec Mai) now first translated from an Ancient 
 
 Syriac Version by R. Payne Smith, M.A. Oxford. 1859. 
 -, Uierosolym., Opera. Ed. Λ''cnet. 1763. 
 
 Davidson, Samuel, LL.D., Introduction to New Test. Lond. 1848. 
 
 Be Wette, W. M. L., Handbucli zum N. T. Leipzig. 1845. 3te Auflage. 2 vols. 8vo. 
 
 Eh., Elzevir Edition of Nov. Test. Gra;c. Lug. Bat. 1624. 
 
 Epiphanii, S., Opera. Ed. Pctavii. 2 vols, folio. Colon. 
 
 Eusebii Historia Ecclesiastica. Ed. Burton. Oxon. 1838. 
 
 Eiisebius in S. Lucam. See Mai. 
 
 Euthym., Eutbymius Zigabenus. Edited by Pharmacides. Atbenis. 2 vols. 1842. 
 
 Ford, James, Commentaries on tbe Four Gospels. 4 vols. Lond. Tbis work, altbough not 
 
 used by the Editor, is specified here on account of its importance. 
 Glassii, Saluni., Pbilologia Sacra. Amst. 1711. 4to. 
 Greg. Nazian., S., Gregorii Nazianzeni Opera. Ed. Beucd. Paris. 1778 — 1840. 2 vols, folio. 
 
 Nyssen. Opera. Paris. 1615. 2 vols. 
 
 Gregory, S., Gregorii Magni in Evangelia, in Opera, vol. i. pp. 1436 — 1663. Ed. Paris. 
 
 1705. 4 vols, folio. 
 
 Thaumaturg., Opera. Paris. Ed. 1721. 
 
 Grcsircll, E., Ilarmonia Evangelica. Oxon. 1834. 
 
 Grinfield, E. W., Editio Hellenistica N. Ϊ. et Scholia Helleuistica N. T. Loud. 1843—8. 
 
 4 vols. 8vo. 
 Graf ins in " Pali Synopsis Criticorum." 
 Guerihe, Einlcitung in das N. T. LeijJzig. 1843. 
 Ilammond, Henry, D.D., Paraphrase and Annotations on the New Test, in vol. iii. of "Works, 
 
 folio. Lond. 1681. 
 Hengsfenherg, Christologie. Translated by Keith and Arnold. Lond. 1847. 
 Hilary, S., Hdarii Opera. Oberthiir. 4 vols. Wiceberg. 1785. 
 HpjJolytus, S., Opera. Ed. Fabricu. Hamburgh. 1716. 2 vols, folio. 
 Hooker, Rd., >Vorks. 3 vols. 8vo. Oxford. 1841. 
 Hottinger, J. H., Thesaurus Philol. Tigur. 1659. 
 IrencBus, 8. Ed. Stieren. Lips. 1853. 2 vols. 8vo. 
 Jackson, Thomas, D.D., Works. 12 vols. Oxford. 1844. 
 Jalin, Archisologia Biblica. Vienna;. 1814. 
 
 Jerome, S., Hieronymi Opera. Ed. Bened. Paris. 1693 — 1706. 5 vols, folio. 
 Josephiis, Opera. Richter. 6 vols. Lips. 1826. 
 
 Justin Martyr, S. Ed. Paris. 1742. folio ; and Otto, 2 vols. 8vo. Jenae. 1842. 
 Kirchofcr, Joh., Quellen-Sammlung zur Geschichte d. N. T. Canons. Zurich. 1844, 
 Eitto, John, D.D., Daily Bible Illustrations. Edinb. 8 vols. 
 Kuinoel, C. T., Novum Testamentum Graocum. Ed. Lond. 1834. 3 vols. 
 Lachmann, C, Novum Testamentum. See above, p. xxxix. 
 Lardner, NatJianacl, "Works. 5 vols. 4to. Lond. 1815. 
 Lee, W. (Fellow and Tutor of Trin. Coll., Dublin), on the Inspiration of Holy Scripture. 
 
 Lond. 1854. 
 Leo, M., Opera. Lugd. 1700. 
 
 Lighffoot, John, D.D., Works. 2 vols, folio. Lond. 1684. 
 Lonsdale, Bp., and Arehdn. Hale on the Gospels. Lond. 1849. 
 Liiclie, F., Comiuentar iiber d. Evang. d. Joannes. 3tc Auflage. Bonn. 1840. 
 Maearii Opera, in " Greg. Thaumaturgi Opera." 
 
 Mai, Angela, Cardinal, Patnim Collectio Nova Vaticana. Eomae. 1844. Vols. ii. and iv 
 Maldonatus, Joannas, in Evangelia. Mogunt. 1853. 2 vols.
 
 USED IN THE NOTES TO THE FOUR JOSPELS. xxxix 
 
 Mather, Samuel, on the Types of tlie Old Testament, by which. Christ and the Gospel were 
 
 preached. 2nd ed. Lend. 1705. 
 Mede, Joacph, AVorks. Lond. 1677. folio. 
 Methodius, 8., in S. Amphilochii Opera. 
 Meyer, Π. Λ. IF., Kritisch. exegetisch Kommentar iiber d. N. T. Gutting. 1853. 3te 
 
 Aullago. xiv. Parts. 
 Middkton, Bp., on the Greek Article in the N. T. Cambridge. 1828. 
 MM, W., D.D., Christian Advocate's Publications for 18-14—5. Camb. 1855. 
 Mintert, Petri, Lexicon N. T. Francofurti. 1728. 2 vols. 4to. A Lexicon illustrating the 
 
 Language of the N. T. from that of the LXX. 
 Olshauseii, uermann, Biblisches Commentar. Konigsb. 1837. Translated into English in 
 
 Clarke's Thcol. Library. 
 Origenis Opera. Ed. De la Pi,ue, folio. Paris. 1733 — 59. 4 vols. ; and cd. Lommatzsch. 
 
 Berolin. 1831-45. 
 Fatres Apostolici (S. Clemens Romanus, S. Ignatius, S. Polycarpus). Ed. Jacobson. Oxon. 
 
 1847. 2 vols. 3rd edition. 
 Patritius, F. X., De Evangeliis. 2 vols. 4to. Friburg. 1853. 
 Pearson, Bp., on the Creed. Ed. Chevallier. Cambridge. 1849. — Minor Works. Ed. 
 
 Churton. 2 vols. Oxford. 1844. 
 Phrtjnichus, Lobeck. Lips. 1820. 
 
 Poli, Matth., Synopsis Criticorum in Sacram Scripturam. Lond. 1669. 4 vols. foHo. 
 Rolinson, Edw., D.D., Harmony of the Gospels. Published by the Religious Tract Society. 
 
 ■ Biblical Researches in Palestrae. 3 vols. Lond. 1841. 
 
 • Later Researches. Lond. 1856. 
 
 Boscnm'tUkr, Jo. Georg., Scholia in N". T. Ed. 6ta. Norimbcrg. 1815. 5 vols. 
 
 Routh, Martin, S. T. P., Reliquiae Sacra;. 5 vols. Oxon. 1846—8. 
 
 Sanderson, Bp., "Works. Ed. Jacobson. Oxford. 1854. 6 vols. 
 
 Schoettgen, Christian, Horcc Ilebraictc in New Test. Dresden. 1733. 
 
 Scholefield, James, Hints for an improved Translation of the N. T. Lond. 1850. 
 
 Septiiaginta Intei-pretes Veteris Testamenti. Oxon. 1848. 3 vols. Field. 1859. 
 
 Smith, Dr. W., Dictionary of Gcographj\ 2 vols. Lond. 1857. 
 
 Spanhcim, Ezek., Dubia Evangelia. Gencv. 1658. 
 
 Surenhusii, GuL, βίβλος κατάλλα^ης, on the Passages of the Old Testament quoted in the 
 
 New. Amst. 1713. , 
 
 Taijlor, Bishop, Life of Christ. 2 vols. Svo. Lond. 1811. 
 
 Theoph., Thcophjdactus in Evangelia. In ed. Bened. Venet. 1754. 4 vols, folio. 
 Thilo, J. C, Codex Apocryphus N. T. Lips. 1832. 
 
 Tholuck, Α., Glaubwurdigkeit der Evangel. Geschichte. Hamburgh. 1838. 
 Tischendorf, Constantin., Novtmi Testamcutum. 7th ed. Lips. 1859. 
 Townson, Thos., D.D., Works. Edited by R. Churton. Lond. 1810. 2 vols. 
 Tregelles, S. P., LL.D., on the Greek Text of the New Test. Lond. 1854. 
 Trench, R. C, Archbishop, Notes on the Miracles. 3rd ed. London, 1850. 
 
 Notes on the Parables. 5th cd. 1853. 
 
 Synonyms of the N. T. Lond. 1857. 
 
 Valckenaer, L. C, Schola; in N. T. Lips. 1842. Amst. 1815—17. 
 
 Vorstias, Johan., Do Ilebraismis N. T. Ed. Fischer. Lips. 1778. 
 
 Waterland, Daniel, D.D., AVorks. Ed. Van Mildert. Oxford. 1823. 11 vols. Svo, 
 
 Webster, W., and Wilkinson, W. F., Greek Testament. Vol. i. Lond. 1855. 
 
 Wesfcott, B. F, on the Canon of N. T. 1855. 
 
 Wieseler, Karl, Chronol. Synopse dcr Evangelicn. Ilambui'gh. 1843. 
 
 Williams, Isaac, B.D., on the Gospels. London. 1843; and the Author's other works "on 
 
 the Nativity," " the Holy Week," and " on the Passion." 
 
 , George, B.D. The Holy City. 2 vols. Lond. 1849 ; and Artt. in Smith's Diet, of Geog. 
 
 Wilson, Thomas, D.D., Bishop of Sodor and Man. Notes on the Holy Scriptures, in volume 
 
 vi. of his Works. Oxford. 1859. 
 Winer, G. B., Biblisches Rcal-Wortcrbuch. 3tc Auflago. Leipzig. 1842. 
 Granimatik des N. T. Sprachidioms Cte Auflage. Leipzig. 1855.
 
 INTRODUCTION TO THE FOUR GOSPELS 
 
 I. On the Composition, Order, and Design of the Four Gospels. 
 
 In recent times endeavours Lave been made to trace the origin of the Gospels, either 
 
 1. To some primitive Aramaic document ' ; or 
 
 2. To fragmentary narratives, anterior to their composition '. 
 
 But these theories have no historic foundation ; and have not led to any satisfactory results '. 
 The testimony of Christian Antiquity is clear and consistent, 
 
 (1) That the four Gospels Λvere delivered by the Holy Spirit to the Chiu'ch of Christ through 
 
 the instrumentality of those persons whose names they bear. 
 
 (2) That St. Matthew's Gospel was the first written, and St. John's Gospel the last. 
 
 (3) That these four Gospels, and they alone, were received from the beginning as divinely 
 
 inspired histories of our Blessed Lord ■*. 
 
 (4) That two of the Gos^^els (the first and last) were written by Apostles ; the other Wo 
 
 were written under the direction of Apostles ; — that of St. Mark in connexiun with 
 St. Peter ; that of St. Luke, with St. Paul. 
 
 (5) That the former three Gospels having been publicl)' received and read in the Cliurches of 
 
 Christendom, were solemnlj' sanctioned by the Apostle St. John, who added his own 
 Gospel to complete the Evangelical Canon '. 
 
 (6) That these Four Gospels were read in the Church as of equal authority with the writings 
 
 of Moses and the Prophets, and as inspired by One and the same Spirit, Who had 
 
 spoken in the Old Testament, and Who was given by One and the same Lord, the 
 
 Everlasting Logos or Word, Jesus Christ. 
 
 " The Divine Logos " or Word (says Irenmus ^), " the Creator of all things, Who sitteth upon 
 
 the Cherubim, and holdeth all things together, after that He was manifested to men, gave us the 
 
 Fourfold Gospel, which is held together by one Spirit." 
 
 " He (says Augustine '), AVho had sent the Prophets before His own descent from Heaven, sent 
 
 ' With Semler, Lessing, Eichhorn, and others. maximc causam, qui in Jesum crediderant ex Judceia, et nequa- 
 
 ' With Schleiermacher. quara Legis umbram, succedente Evangelii veritate, serrabant. 
 
 ' It is well said by Rosenmuller, i. p. 48, " Equidem ingenu^ " Secundus Marcus, interpres apostoli Petri, et Alexandrinte 
 
 fateor, banc de origine Trium Evangeliorura, ac de archetypo ecclesiie primus Episcopus : qui Dominum quidem Salvatorem 
 
 quodam Syro-Chaldaico corura fonte (urevanc/elio) hypothesim, ipse non vidit, sed ea, quae magistrum audierat prsedicantem, 
 
 niihi semi>er fuisse suspectara. Etenim ut taceam, earn omui juita fidem magis gestorum narravit quam ordinem. 
 hislorico teslimonio esse deslitutaiu, non video cur Mattlieeus, " Tertius Lucas medicus, natione Syrus Antiochensis, cujus 
 
 testis oculatus et pars reriim gestarum, alieno subsidio ad Com- laus in evangelio (2 Cor. viii. 18) ; qui et ipse discipulus apostoli 
 
 mentarium suuin componondum iiidiguerit." Pauli in Achaite Boeotiseque partibus volumen condidit, qua;dam 
 
 * On these points see Oriyen, ap. Euseb. vi. 25: sy τψ πρωτω altius repetens : et ut ipse in prooemio confitetur, audita magis 
 
 Twf eiy ΤΪ) κατά Ματθαίο»', rhv ( κκλησ ιαστικία' (ρυΚάτΎων quam visa describens. 
 
 κανόνα, μόνατίσσαρα e'lvat (tiayytKia. μαρτίρ^ταί {'dpi- " Ultimus Joannes Apostolus et Evangelists, quern Jesus 
 
 7eV7)s) ώδί πω? ■γράφων " 'ils iv wapaSoiTei μαθών wepl τών amavit plurimum, qui supra pectus Domini recumbens purissima 
 
 ησσάρων (υαγγ(\ίων, & καΐ μίνα αναντίρξι-ητά ίστ tv ίι/ τγ doctrinarum fluenta potavit, et qui solus de cruce meruit audire, 
 
 fiiri rtiv obpavhv Ικκ\τ}σία toD 0£uD• Sri πρώτον μίν yiypanTai ' Ecce mater tua.' Is cum esset in Asia, et jam tunc hasreticorum 
 
 t5 κατά rhv ττοτ^ τίΚων-ην, υστίραν δέ αττάστολον Ίησοΰ Χρίστο?, semina puUularent Cerinthi, Hcbionis, et ccterorum qui negant 
 
 νΐατθα'ΐον, «κδεδωκίίτα avrtt τυ'ΐί άττί» Ίοι/δαίσ/χοΟ πια-τίΰσασι, Cbristum in carne venisse, quos et ii>se in Epistola sua Anti- 
 
 -γράμμασίν Έβραϊΐίοΐί συvτ(τayμivov^ Seorepoy Si Th κατίί christos vocat (I Job. li. 18. 22), coactus est ab omnibus pene tunc 
 
 ViacKov, il>s Πίτρο! vip-nyi'icraTo αΰτω, τοι-ησαντα• if κα! viiv Asise Episcopis, et multarumEcclesiarum legationibus, de divinifato 
 
 4v τη καθολική ίπίπταλή δια τούταιΐ' ώμo\6y^)cτi φάσκων, Salvatoris altiiis scribere, et ad ipsum (ut ita dicam) Dei A'erbura 
 
 'ίίσττ'άζΐται ίμάί η iv "βαβυλωνι συνίκ\(κτί), και Μάρκοίό υίόί ηοη tam audaci quam felici temeritate prorumpere. Unde et 
 
 uou (1 Pet. V. ΙΆ). Kal τρίτον Th κατά \ovKUv, τί) ύπ>> Παύλου Ecclesiastica narrat Historia, ciirn a fratribus cogeretur ut scriberet, 
 
 ίπαίνοίμινον eiiayye\iov,To7s anh των ίθνωνΊΤίτΓοιηκότα• ίττ! ττασι ita facturum se respondisse, si indicto jejunio in commune omnes 
 
 Th κατα'Ιωάνν-ην." Cp. ^liiji. de Consens. Evang. i. 4. Deum deprecarentur ; quo e.i:pleto, revelatione saturatus, illud 
 
 And.S. Jerome says, Prooem in Matt., vol. iv. p. 3: "Ecclesia, procemium e coelo veniens eructavit, • In principio erat Verl/um, el 
 
 quae supra petram, Domini voce, fundata est, quatuor flumina Verbum erat apud Deum, et Deus erat Verbutn ; hoc erat in 
 
 paradisi instar eructans, quatuor angulos et annulos habet, per principio apud Deum.'" Joh. i. 1. 
 
 quos quasi Area testaraenti et custos legis Domini lignis immo- » Cp. below, the Introduction to St. John's Gosp.I, p. 2(i7. 
 
 biUbus vehitur. β S. //εικτω, iii. 1 1. Cp. iii. 1. 
 
 " Primus omnium est Matth<eus publicanus, cognomento Levi ; ' Aug. de Cons. Ev. i. 5 1. 
 
 qui evangelium ia Judsea Ilebrico scrmone cdidit, ob eorurn vcl
 
 INTRODUCTION TO THE FOUR GOSPELS. xH 
 
 the Apostles after His Ascension into Heaven. And whatsoever He willed us to read concemin» 
 His own actions and words, that He commanded them to write as it were by His own hands." 
 
 " It is the Holy Ghost Who in the Old Testament inspired the Law and the Prophets, and the 
 Evangelists and ^Vpostles in the New '." 
 
 The Christian Church, looking at the origin of the Four Gospels, and at the attributes which 
 God has in rich measure been pleased to bestow upon them by His Holy Spirit, found a prophetic 
 picture of them in the Four living Cherubim, named from heavenly knowledge, seen by the Prophet 
 Ezekiel at the river of Chebar ^ Like them, the Gospels are Four in number : like them, they are the 
 Chariot of God, TF/io sitteth heticeen the Cherubim ' .• like them, they bear Him on a winged Throne 
 into all lands : like them, they move wherever the Spirit guides them : like them, they are marvel- 
 lously joined together, intertwined Λvith coincidences and differences ; wing interwoven with wing, 
 and wheel inwound with wheel : like them, they are full of eyes, and sparkle with heavenly light : 
 like them, they sweep from heaven to earth, and from earth to heaven, and fly with lightning's 
 speed, and with the noise of many waters. Their sound is gone out into all lands, and their words unto 
 the end of the tcorld. 
 
 These Four Li^-ing Creatures were seen by St. John in heaven ; and he heard their voices crying 
 Holy, holy, holy, Lord God Almighty, xchich was, and is, and is to come'. 
 
 These sjonbolical representations were regarded by the Ancient Church as expressive of the 
 characteristics of the four Gospels respectively. All the Four Gospels proclaim Jesus Christ, the 
 Son of God, the Saviour of the world. 
 
 But, together with this general purpose common to all the Four, each Evangelist appears to have 
 designed to display Christ in a light peculiarly his own '. 
 
 The Evangelist St. Matthew (says Augustine ') more fully declares in his Gospel, and dwells 
 on more constantly, those things which concern Christ's Kingly character and ofEce. He begins his 
 Gospel with tracing Christ's Genealogy from David the King, by a line of Kings. Here wise men 
 come from the East to do homage to the King of the Jews, whose birth strikes fear into the heart of 
 Herod the King. 
 
 St. Luke dilates more on what belongs to Christ as our Priest. He alone mentions the relation- 
 ship of Mary to the wife of Zacharias the Priest. He relates the Angelic I'^ision to Zacharias 
 ministering in the Priest's office. He describes the sacrificial oiferings made for Christ, an Infant, 
 in the Temple (ii. 22 — 24). He oftener than the rest reveals to us Christ m prayer, and intimates to 
 us the mediatorial office of Him Who ever liveth to mal:e intercession for us '. 
 
 St. Luke, " the beloved Physician," " the brother whose praise is in the Gospel," the companion 
 and historian of St. Paul, may be called the Evangelist of the Gentiles, as St. Paid was their 
 Apostle. And, like the Apostle of the Gentiles, he is careful to teach the inefficacy of the Mosaic 
 Law, as an instrument of reconciliation with God ; and to proclaim the doctrines of the saving 
 efficacy of Christ's Sacrifice, and the blessedness of the Atonement made by Him on the Cross ; and 
 Justification by Faith in His Blood. 
 
 ' Riiffin. in Syml)., p. 26, ap. S. Cyprian, ed. Anist. IC9I. See congruitvitulo hie Evangelii liber, quia a s.icerdotibu9 inchoavit, 
 
 also the very ancient Canon of Scripture, ap. Rnulh. R. S. i. ct consummavit in vitulo, Qui omnium peceata suscipiens, pro 
 
 3U4 - U, " Licet vuria singuUs Evangehorum Libris Principia totius mundi vita est immolatus ; sacerdiitalis enim est Ille vitulus. 
 
 doceantur, niliil tamen differt credentium fides, ciim Uno ac Idem quippe et vitulus ct sacerdo3 : sacerdos, quia propitiator est 
 
 PrinCTJa/i Hpiritu declarata sint in omnibus omnia dcNativitate, noster; advocatum enim ipsum habcnius apud Patreni : vitulus, 
 
 de Passione, de Rosurrcctione, de Conversatione cum discipuUs quia suo sanguine nos diluit, et redemit. Et bene accidit, ut 
 
 suis, et de gemino Ejus Adventu." quoniam Evangelii libnim secundum Matthoeum diiimus esse 
 
 For a Catena of ancient testimonies to their Inspiration, see moralem, opinio hujuscemodi non prsetermitteretur; mores enim 
 
 Rouih, R. S, V. αίίβη., and Lee on Inspiration, Appendix G. proprie dicuntur humani. 
 
 ' Ezek. i. 5 — 2(i, and x. 1—22. Cp. S. Ireri. iii. II, § 8. S. " Plerique tamen putant Ipsum Dominum nostrum in quatuor 
 
 Athanas. Synopg. Script, p. 55. S. Auff. de Cons. Ev. i. 10. S. Evangelii libris, quatuor formig animalium figurari, quod Idem 
 
 WiCT-oii. in Matt. Prooem. Ep. 1, ad Paulinum (Opp. t. iv. p. 57-1) : homo, Idem leo. Idem vitulus. Idem aquila esse comprobatur. 
 
 — "Tangam et Novum breviter Testamentum. Mall/iceus, Marcus, Homo, quia natus ex Maria est : leo, quia fortis est : vitulus, quia 
 
 Lucas, et Joannes, quadriga Domini et veruni Cherubim, quod hostia est : aquila, quia resurrcctio est. .-Vtque ita in libris singulis 
 
 interpretalur iCi>/j//(i' multitttdn, per totum corpus oculati sunt, forma animalium figuratur,ut uniuscujusque libri series proposito- 
 
 Bcintilhe emicant, discurrunt fulgura, pedes habcnt rectos ct in rum videatur. animalium aut naturie, aul virtuti, aut gratiie, aut 
 
 sublime tendentes, terga pennata et ubique voUtantia. Tenent so miraculo convenire. Quie beet omnia in omnibus sint, tamen ple- 
 
 mutuo, sibique perple.\i sunt, et quasi rota in rota volvuntur, ct nitudo quaedam in singulis virtutum est singularum. Ortum homi- 
 
 pcrgunt quocunque eos flatus Sancti Spiritus perdu.verit." nis alius descripsit uberius, mores quoque hominis prseceptis ube- 
 
 Cp. Williams on the Study of the Gospels, pp. 5 — 20. rioribus erudivit. Alius a potentiee cccpit cxpressione divinie, quod 
 
 ' Ps. xviii. 10 ; Ixxx. 1 ; xcix. I. ex Rege Rex, fortis ex forti, verus ex vero, vivida mortem virtute 
 
 * Rev. iv. 4 — II. See below, In/roduclion to St. Luke, p. consumserit. Tertius sacriticium sacerdofale i>rsemisit, et ipsam 
 
 IC2, l(j:i, and the authorities cited in the .author's Lectures on vituli immolationem stylo quodam iileniore dilfudit. Quartus 
 
 the Apocalypse, Lect. iv. p. 114 — LiG. copiosius caeteris divinre miracula resurrectionis expressit. Unus 
 
 ' See S. Ambrose, Praefat. in Lucam : " Sic qui quatuor ani- igitur omnia, et unus in omnibus, sicut dictum est: non dissi• 
 
 nialium formas, quae in Apocalypsi revelantur, quatuor Evangelii mills in singulis, sed verus in cunctis." 
 
 libros intelligendos arbitrati sunt, hunc librum LuCiP volunt vituli ^ De Consensu Evangelistarura, ^Λ«ίι«. 
 
 specie figurari ; vitulus enim sacerdotalis est victima. Et bene ' Ileb. vii. 25. 
 
 VUL I. θ
 
 xlii IKTRODUCTION TO 
 
 He is careful also, as the Apostle is, to sKow that the doctrine of Justification by Faith in 
 Christ alono, is not a speculative doctrine, but a practical principle, and that it is the root of 
 Christian Virtue ; 
 
 " Blessed arc your eyes, for they see," says Christ in this Gospel to His disciples '. " For I tell 
 you, that many Frophets and Kiiir/s haΛ'e desired to sec those things which ije see, and have not seen 
 them ; and to hear those things which t/e hear, and have not heard them." And in reply to the 
 Jewish Lawyer, who was desirous to justify himself, He propoxmds the Parable of the Good 
 Samaritan, wherein lie represents, as in a figure, His ovm Blessed Person, and His own work in 
 saving the world', and sums up all by saying, " Go and do thou likewise." 
 
 Thus He teaches, that all who would be saved by His death, must imitate His life. He teaches 
 us that tlie Christian life does not consist in seeing and hearing Him, but in doing and suffering 
 as He did. Christ, the Good Samaritan, has made us all ncii/hbours to one another in Himself, 
 by His own Incarnation and b)' our Incorporation in Him. And " he that saith that he abideth 
 in Him, ought himself also so to walk even as He walked*." For He who "suffered for us, has 
 also thereby left us an example that wc should follow His steps ^" And " hereby perceive we 
 the love of God, because He laid down His life for us ; and wc ought also to lay down our lives for 
 the brethren \" 
 
 " We concur with those," says 8. Augustine, " who, in interpreting the Vision of the Four Jjiving 
 Creatures in the Apocalypse, which represent the Four Gospels ', assign the Lion, the King of all 
 Beasts, to St. Matthew ; and the 0.r, the Sacrificial Victim, to St. Luke. The Apocalypse itself 
 says, ' The Lion of the Tribe of Judah prevailed lo open the book ' ;' and thus it designates the 
 Lion as S3Tnbolical of Christ our King. 
 
 " St. Mark follows St. Matthew, and relates Λvhat Christ did in His Human Nature, without 
 special reference to His functions as King or Priest, and is therefore fitly sjTiibolized in the Apoca- 
 lyptic vision as the Man. 
 
 " These three Living Creatures — the Lion, the Calf, the Man— walk on the earth. The first 
 three Evangelists describe speciall)' those things which Christ did in our flesh, and relate the pre- 
 cepts which He delivered, on the duties to be performed by us while Λνο walk on earth and dwell in 
 the flesh. But St. John soars to heaven as an Eagle, above the clouds of human infirmity, and 
 reveals to us the mysteries of Christ's Godhead, and of the Trinity in Fnity, and the felicities of 
 Life Eternal ; and gazes on the Light of Immutable Truth with a keen and steady ken. 
 
 " The first three Evangelists inculcate the jiractical duties of Active Life; St. John dwells on 
 the ineflable mysteries of the Contemplative : the former speak of Labour, the last speaks of Rest : the 
 former leads the Way, the last shows our Home. In the former, we are cleansed from sin, in the 
 last we enjoy the beatific Vision promised to the pure in heart, who will sec God. 
 
 " He, who is the last in order, declares more fidly the Divine Nature of Christ, by which He is 
 Equal to and One with the Father ', and in which He made the World '° ; as if this Evangelist, 
 who reclined on the bosom of Christ at Supper, had imbibed in a larger stream the mystery of 
 His Divinity from His lips. 
 
 " This Evangelic Quaternion is the fourfold Car of the Lord ", upon which He rides throughout 
 the world, and subdues the Nations to His easy yoke. The Mystery of His Royalty and Priesthood, 
 which was foretold by Prophecy, is proclaimed in the Gospel. The same Lord Christ, Who sent the 
 Prophets before His descent from heaven into this λλόγΜ, has now scut His Apostles after His As- 
 cension. He is the Head of all His Disciples ; and since His Disciples have written those things 
 which He did and said, we are not to affirm with some, that Christ wrote nothing. They wrote, as 
 His members, what they knew from the dictation of Him who is their Head. Whatsoe\-er He 
 willed that we should know of His own Words and Deeds, this He commanded them to write, as it 
 were, by His own hand. Whoever, therefore, rightly comprehends the fellowship of Unity, and the 
 Ministry of His iSIembers acting harmoniously in different functions under their Divine Head, will 
 receive what he reads in the Gospel from the narration of the Evangelists, with no other feeling 
 
 I Lulte X. 23. ' Luke .τ. 29. sight in a various order at various times ; but the contemplation 
 
 ' See notes below on the passage, p. 20!). * 1 John ii. fi. of the Divine Nature is reserved always to the last. Cp. S. 
 
 s 1 Pet. ii. 21. ^ 1 John iii. 16. Gregor. in Ezekiel, lib. i. homil. 2 and 3. Mede't Works, book 
 
 ' Rev. iv. 7. It is observable, that in the three passages where iii. p. 594. 
 
 these symbols occur in Holy Scripture, the three other symbols ' Rev. v. 5. 
 
 interchange their order, but the Eagle is always last. Thus, in • John X. 30; xiv. 9, 10; xvii. 21. 
 
 Fzek. i. 10, the order is, the Man, the Lion, tlie Ο,χ. In Ezek. '" John i. 1. 3. 
 
 X. 14, Cherub, Man, Lion. In Rev. iv. 7, Lion, Calf, Man. The " Ps. xviii. 10; lix.t. I ; xcir. 1. Ezek. i. 10-2-1. 
 Royal, the Sacerdotal, the Human in Christ is presented to the
 
 THE FOUR GOSPELS. xliii 
 
 than if be saw the very hand of Christ Himself, which He has in His own body, performing the act 
 of writing '. 
 
 " In the first three Evangelists, the gifts of active virtue,— in the last, St. John, those of con- 
 templative, shine forth. To one man is given hy the Spirit the word of m'sdom ; to another the word of 
 knowledge by the same Spirit '. One drinks wisdom from the bosom of Christ ; another man is raised 
 to the third heacen, and hears unutterable words '. But as long as they are in the body, all are 
 absent from the Lord*. And all who believe with good hope, and are written in the Book of Life, 
 have this promise reserved to them,— J icill hvo him, and will manifest 3fi/sclf to him '. In proportion 
 as we make greater progress in knowledge and intelligence in this mortal pilgrimage of life, let us 
 be more and more on our guard against two devUish sins, Pride and Envy. Let us remember, that as 
 St. John elevates us more and more to the contemplation of the Truth, so much the more does he in- 
 struct us in the sweetness of Love. That precept is most healthful and true, — The (jrcatvr thou art, the 
 more humble thyself, and thou shalf find favour before the Lord \ The Evangelist who reveals to us Christ 
 more sublimely than the rest, he also shows us the humility of Christ washing His Disciides' feet '." 
 
 Although other writings were extant in ancient times, pretending to evangelical authority, j-et 
 it is evident, from these symbolical figures ', that the Chui-ch of Christ rejected those writmgs, and 
 recognized /oh/• Gospels, ani four only. 
 
 In further evidence of their fourfold character, we may observe that one of the earliest Christian 
 writers employed himself in making a " Harmony of the Gospels ;" and from the name ' (Diates- 
 saron) which he gave to his work, it is clear, that four Gospels, and four only were then received 
 by tlie Cliurch. And these four Gospels were identical in name, in form, and in matter, \vith those 
 received by ourselves at this daj•. 
 
 If we trace the four Evangelical streams back toward their source, we find that they are all 
 derived, through Apostolic channels, from Christ Himself. 
 
 The author of the first Gospel, St. ΜΑΐτιίΕΛν, was an Apostle of Christ. He wrote for the 
 special use of his own countrj-men '" and of the Christian Church of Jerusalem, tbe mother of all 
 Christian Churches, which was first governed by St. James, the Lord's brother, and continued to 
 flourish during the earlier part of the second century ". The frtit written Gospel, that is, the first 
 Evangelical Record of Christ's Miracles, Preaching, Death, Resurrection, and Ascension, was com- 
 posed for the use of that coimtry in which our Lord's life was passed. The Gospel was first ofiered 
 to the Jews. And the fact that St. Jtlatthcw's Gospel is designed for Jews, is a strong evidence of 
 its priority. It was circulated in that City in which our Lord suffered. Here is a proof of the con- 
 fidence of the Apostles in the truth of Christianity. They did not shrink from inquiry, but chal- 
 lenged and courted it. This Gospel, so written, was received as Scripture by the Christian Church at 
 
 ' The above paragraphs are mainly from Aug. de Conscn. pati sunt, qu8B priecepta mortalis vita; eiercinilie carnem portan- 
 
 Evang. i. The fullowing are the original words of .S. Auyustme : tibus tradidit. At vcru Joannes super nubila infirmitatis humanoe 
 
 Mihi vidcntur, (jui ex Apocalypsi ilia (juatuor aninialia ad lucem immutabilis vtritatis acutissimis atque firniissimis ocuhs 
 
 intelligendos quatuor Evangelistas interprttati sunt, jmibabilius cordis intuetur. 
 
 aVuiuid littendissQ i\h, nui leonem \a Mall/lien, /loniinem in Marco, Trus isti Evangelistie in bis rebus maxima diversati sunt, 
 
 vilutum in Luci, aqnUamm Joanne intellexerunt, quam illi qui quas Christus per bumanam carnem tcmporaliter gessit : porro 
 
 boDiinem Maltbteo, aquilam Marco, leonem Joanni tribuerunt. autem Joannes ipsam maxime divinitalem Ucniini, qua Patri est 
 
 De principiis enim libroruni quamdam conjecturam capere volue- tequalis, intendit, eamque priecipue suo Kvangclio, quantum inter 
 
 runt, non de tola inteutione Evangelistaruni, quce magis fuerat homines suflicere credidit, commendare curavit. Itaque longc a 
 
 perscrutanda. tribus istis superiiis fertur, ita ut hos videas quodammodo in terra 
 
 Multo enim congruentius ille, qui regiam Christi personam cum Christo lioniine conversari : ilium autem transcendisse nebu- 
 
 maxime comniendavit, per leonem significatus accipitur: unde et lam, qui tcgitur omuis terra, et pervenisse ad liquidum coelura, 
 
 in Apocalypsi cum ipsa tribu regia leo commemoratus est, ubi unde acie mentis acutissima atque firmissima videret, in principio 
 
 dictum est, Vicit leo de Iribu Juda. Secundum Matthaeum enim Verbum Deum apnd Deum, per quern facta sunt omnia . et 
 
 et Magi narrantur venisse ab Oriente ad regem qua;rendum et ipsum agnosceret carnem factum, ut hahiiaret in nobis: quod 
 
 adorandum, qui eis per stellam natus apparuit : et ipse rex He- acccperit carnem, non quod fuerit mulatus in carnem. 
 
 ri>des regem furmidat iufautem, atque ut eum possit occidere tot Has Domini sanctas quadrigas, quibus per orbem vectus 
 
 parvulos oecat. subigit populos lent suo jitgo et sarcina^ led, quidam vel impia 
 
 Quod autem per vilulum Lucas significatus sit, propter vanitate, vel imperita temcritate, calumniis appetunt. See abo 
 
 nia]{imam victiniam sacerdotis, neutri dubitavcrunt. Ibi enim a ibid. iv. 1]. 
 
 sacerdote Zacharia incipit sermo narrantis ; ibi cognatio Marice et '1 Cor. lii. 8. '2 Cor. xii. 2—4. 
 
 Elisabeth commemoratur ; ibi sacraraenta primi sacerdotU in in- * 2 Cor. v. (i. ' John xiv. 21. ' Ecdus. iiL 18. 
 
 fante Christo impleta narrantur : et qua;cumque aha possunt dili- ' John xiii. 5. Aug. de Cons. Ev. iv. 20. 
 
 genter adverti, quibus appareat Lucas intentionem circa sacerdotis ' See also Origen ap. Euseb. vi. 23, μόνα τίσσαρα. HomiL in 
 
 personam habu:sse. Luc. p. 932. Euseb. iii. 25, ayia rfrpaKrvs. 
 
 Marcus ergo, qui neque stirpem regiam, neque sacerdotalem ^ Talian, scholar of Justin Martyr. See Euseb. iv. 29, on hii 
 
 vel cognationem vel consecrationem narrare voluit, et tamen in Diatessaron. On the Harmony of Theophilut Anliochenut, see 
 
 eis versatus ostenditur, quae homo Christus operatus est, tanliim Hieron. ad Algas. iv. p. 1H7. 
 
 hominis figura, in illis quatuor animalibus, significatus vidctur. "' See below. Introduction to St. Matthew's Gospel, p. xlix. 
 
 Htec autem animalia tria, sive leo, sive homo, sive vitulus, in " Till Hadrian's time. Euseb. Dem. Evang. iii. 5. 
 terra gradiuntur : unde isti tres Evangelistffi in his maxime occu- 
 
 e2
 
 xliv INTRODUCTION TO 
 
 Jerusalem. And tins reception and public reading of St. Matthew's Gospel, as not only a true 
 history, but as divinely inspired, in the Church of Jerusalem at that period, is a strong evidence of 
 its Veracity and Inspiration. 
 
 St. Μ.λκκ ΛνΓοΙο his Gospel under the dictation of the Apostle St. Peter', who calls him //is 
 son ' in the faith : and it is observable, as in full accordance with this account of the authorship of 
 these two Gospels respectively, that from St. Matthew's Gospel' alone, we learn that the Evangelist 
 belonged to the desjiised class of Publioans, while it is not //c, but another Evangelist ', who tells us 
 the honourable fact that Levi left all, rose tip, and followed Christ. And in like manner the infirmities 
 of St. Peter are recorded with the most circumstantial fulness in the Gospel of Marcus his son^ ; but 
 wc are left to gatlier our knowledge of St. Peter's virtues, and of the praises with which he Λvas 
 honoured by his Divine Master, from the other Gospels. 
 
 St. Luke's Gospel, as Christian Antiquity testifies °, was written under the eye of St. Paul, who 
 was made an able minister of the New Testament^ by knowledge giren him aborc measure, in visions and 
 revelations of the Lord' ; and to St. Luke's fidelitj' St. Paul bears testimony, when he speaks of him 
 as the beloved 2)hysician^, and as one who alone is icith him", and probably, as the brother whose 
 praise is in the Gospel throughout all the Churches'^. 
 
 St. Paul was the Apostle, St. Luke the Evangelist of the Gentiles". Tlie same spirit was in 
 them both. Hence, in St. Luke's Gospel especially, there is a rich storehouse of comfort and hope 
 for all who sit in darkness and the shadow of death. Here the good Samaritan, Christ Himself, pours 
 oil and wine into the wounds of the broken-hearted. Here lie calls them homo in the parable of 
 the Prodigal. Here He accepts them in the Publican. Here He visits them in ZacchaDus. Hero 
 He pardons them in the penitent thief". 
 
 The fourth and last Gospel, which was written at the close of the first century, or soon after, is 
 from the beloved disciple, the Apostle St. John. 
 
 Thus all the four Gospels are seen to be due to Christ's Apostles, who received special 
 promises from Him, that ITe would send them the ΙΓοΙ;/ Ghost to tench them all things, to bring all 
 things to their remembrance, and guide them into all truth ", and of whom it is said, that when lie had 
 ascended up on high. Me gave some Apostles, and some Evangelists, for the edifying of His Church^''. 
 Thus the four E\ angelical streams, when traced upward, are seen to issue from the Apostolic wells 
 which spring up from the One Divine Fountain of living waters, Who said. Whosoever drinhcth of 
 the wafer that I shall give him, shall never thirst; hut the water that I shall give him shall be in him a 
 well of water springing up info everlasting life ". 
 
 St. John was the discijile wliom Jesus loved" ; he was the disciple who leaned en His breast at 
 supper, when He instituted the Feast of Love, in which the Church will show forth her liord's 
 death till He come " ; he was the disciple to whom Jesus said on the Cross, Behold thy Mother, and 
 who thenceforth took her unto his own home^\ 
 
 The other Apostles were taken away, one after the other, by violent deaths, — by the cross, by 
 the sword, b}• Λvild beasts, and hj the stake. St. John survived them all. He was miraculously 
 rescued from the furnace", and at length died a natural death, at the age of above a hundred 
 years". The other Apostles were sent to Christ hy force ; St. John tarried, till Christ came for him, 
 and gently took him to Hhnself. Theirs was the martyrdom of death, his the martyrdom of life '". 
 The beloved Disciple of the Incarnate Word was providentially preserved to a great old ago, 
 not only to refute the heretics who denied the Lord that bought them, and to convince us of the 
 Divinity of the Uncreated IFord, λΥίιο was in the beginning with God, but also to complete the 
 Λvitness of the Written Word, and to vindicate its Inspiration from the forgeries of false teachers, 
 and to assure us of its fulness and di^■ine character. 
 
 ' lien. iii. 10. fi. Euseb. iii. 30; vi. 14 (from Clem. Ale.r.). p. IGfi — IGI. 
 
 Demon. Evang. iii. .'•. Hiercm. Script. Kocl. c. 1, anil c. 8.. Ter- ' 2 Cnr. iii. C. '2 Cor. xii. 1 — 7• 
 
 tullian. adv. Marcion. iv. 5. Enlhym. Zyijab.'i. p. 15. Ejiiphan. ' Col. iv. 14. '° 2 Tim. iv. II. 
 
 Hseres. li. 4. St. Peter says (2 Pet. i. 1.5), "I will endeavour " See on 2 Cnr. viii. 18. Chryms. Homil. in Act. i. Hieron. 
 
 that after my departure (μβτο την ίμιψ ίξοδοι/) ye may have Vir. lUust. 7• Euseb. vi. 25. 
 
 these things in remembrance." This may be compared with a '- Origen ap. Euseb. vi. 25. " See below, p. 1Π7. 
 
 passage oi IreniPtis, iii. 1, /itro την Uirpou κα\ Παύλου ΈΞΟΔΟΝ " John xiv. 2(; ; xvi. 13. '^ Eph. iv. 11. 
 
 Miiph-oy b μαβ-ηττι^ Kol fpjUTjrei'Tjjs ΥΙ^τρου,καί avThs τα vnhUfToov ^^ .John iv. 14. ^^ John xiii. 23. 
 
 κνρυσσόμ^να γεγραφά'ί ή/ΐ'»' TraoaSeSmne. " 1 Cor. xi. 26. " John xix. 27. 
 
 2 I Pet. V. 13. " From the cauldron of boiling oil, under Domitian. Terlul- 
 
 ' Matt. ix. 3, compared with Slark ii. 14. Luke v. 27 ; and lian. Prsescr. Ha:r. 3C. .9. Polycarp. in \'ictor. Catena, ap. 
 
 Matt. X. 3, compared with Mark iii. 1«. Luke vi. 15. Feuard. Iren. iii. 3. Cotel. Patr. Ap. ii. 205. 
 
 i Luke V. 28. " Eusebii Chronicon. Hieron. Vir. Illust. ΓΧ. Comment, in 
 
 ' See below, Introduction to St. Stark's Gospel, p. 113. Matt. xx. 22 ; he died anno aetat. 120, according to Auct. Inc. 
 
 ' Iren. iii. 1. Tertullian. adv. Marcion. iv. 2; iv. 5. S. Hieron. cited in next note but one. 
 
 Script. Eccl. c. 7. See below, Introduction to St. Luke's Gospel, '' See below, p. 3C6.
 
 THE FOUR GOSPELS. 
 
 x!v 
 
 This assertion is attested by ancient and unexceptionable witnesses '. Towards the close of his 
 long life, copies of the three Gospels of St. Matthew, St. Mark, and St. Luke, which at that time, 
 we arc informed, had been diffused throughout Christendom, were publicly brought to St. Johx, in 
 the city of Ephesus, of which he was the chief Pastor, by some of the Bishops of the Asiatic 
 Churches ' ; and in their presence St. John openly ' acknowledged these three Gospels as inspired, 
 and, at their request, composed his own Gospel in order to complete the Evangelical Record of the 
 Life and Teaching of Jesus Christ. 
 
 The second Evangelist, St. Mark, authenticated the first, St. Matthew, by repeating much of his 
 gospel ; so, the third, St. Ijukc, guaranteed the first and eecond ; the fourth, St. John, omitted much 
 that the preceding three had related, and related much that they had omitted ; and so canonized 
 them '. 
 
 The three earlier Gospels were at that time received by the Church as inspired. They were 
 received and read by the Church as of divine authority equally with the Books of the Old Testament, 
 which Christ Himself had received and owned as inspired by God. And if St. John had not been 
 fully persuaded of their Inspiration, — he, who writes to otlicrs. Beloved, believe not every Spirit, but 
 try the Spirits whether they are of God ', — woidd not have approved them as inspired, as he did, but 
 he would have rejected them as falsely claiming to be divine. 
 
 Nor, again, acknowledging them as divine, would he have presumed to add his own Gospel as 
 tlie consummation of theirs, unless he had been also sure, that what he himself wrote, was dictated 
 by the same Divike Spirit, Who had inspired the other three. 
 
 It is also clear, that, by composing his own Gospel as the complement of the three preceding 
 ones, he has given an infallible assurance to ns, that tee, who have the four Gospels, possess a com.- 
 plete, divinely inspired, History of our Lord's Ministry. 
 
 Thus we find that all the Gospels are brought together into One. They come to us through 
 St. John from the hands of Jesus Christ '. 
 
 II. On the verbal coincidences in the Gosjjcls. 
 
 1. It appears from ancient testimony, that the Gospels were written by Divine Inspiration, in 
 order to be publicl)' read in the Christian Church in every age and country of the world. 
 
 2. And that they were so read, wherever Christianity was received. 
 
 The commands of St, Paul, that his own Epistles should be thus read ', and the fact that the 
 Scriptures of the Old Testament were read in the Synagogues and in the Church, confirm the testi- 
 mony tliat the Gospels were read in the Church as soon as they were published '. 
 
 3. ^Vhat had been writtep by any preceding Evangelist in his Gospel could not be unknown to 
 his successors ; 
 
 It is well said b}' S. Augustine ', that " although each of the Evangelists severally followed his 
 
 ' Clem. At. ap. Euseb. vi. 1 4. Euseb. iii. 2 1. Epiphan. Har. liabemus de Lis rebus quas ignorare non e.Tpedit, nee per nosmet- 
 
 li. 5. Ilieron. Script. Eccl. c. fl, Prooem. in Matt. Victorin. iii ipsos nosse idonei sumus." 
 Apocalyps. Bibl. Patruni Max. iii. 4lfi. Aiicl. Incert. apud And again : — 
 
 Clirysust. Moutfancon. viii. I:i2, .\pppndix. AucL Inc. ap. *' Distincta est a posterioribus llbris escellcntia Canonic.b 
 
 Augustin. in Joann. " Comjiulius Joannes ab Asiie Episcopis auctoritatis Veteris et Novi Testa.menti, qute Afostolorum 
 
 scripsit. . . Legerat Evangelia triuiu Evangelistarum et aji- confirmata temporibus, per successiones Episcopates et propaga- 
 
 probaTcrat fidem corum et reritatem," and the next note but tiones Ecrlesiarum tanquam in sede quadani subliuiitor constituta 
 
 one. est, cui serviat omnis fidelis et pius Intellectus." — S. Augusiin. 
 
 ' See the passages collected by Archbp. Vssher, Original of c. Faustum, ii. c. 5. 
 Bishops and Metropolitans, p. ra. Osf. 1C41. ' 1 Thcss. τ. 27. Col. iv. IC. Cp. 2 Cor. i. 1.3. 
 
 ' JVieorfor. Jl/fi;;s!/esi. (who flourished in the end of the fourth ' Cp. Justin Martyr, Apol. I — (i8. Epist. ad Diognet. ii. 
 
 century) says (in Catena in Joann. Cordcrii, Mill. N. T. p. 19H, Tertnllian, Apol. 36. Prtescr. Haeret. 36. Adv. Marcion. iv. 5. 
 
 ed. 1723), eTTTit'eiTii' ('lajarfTjs) τϊ)? οληθίίαϊ τοί /s 767ραφ(ίτα9, Ttteofiore of Alopsuestia, a.d. 31)5, in Catena in Joann., and Dr. 
 
 ίφησΐ δέ βραχία παραΧ^Κΰφθαι {to7s τρισίν €vayyt\iaTa7s). ίπϊ Mitl*s Gr. Test., p. 198, pretixcd to St. John's Gospel. ^€τά 
 
 TOVTOls τταράκ\ησΐ5 αδελφών (eV τρ Ασία) ^yfyero ταντα & ^o- την eis ovpavous άΐ'άληψί»' τον Κυρίου <π1 τΓθ\\φ μ^ν τοΓί 'IfpoTo.• 
 
 λίστα afo7«"iO κρίνει irphs δίδοσκολίαν, τταραλΐΚΐίμμίνα δέ δρα λυ^ίοί? ^νδιίτριψαν οί μαθτηταΐ τφ ^poyc^; καί μαΑ\ο^ τοΓϊ Ίου- 
 
 To7s ΑοίΤΓοΓί (€ΰθ77*λισταΓ$) ypa^ai μετά σπουδη$* & καΧ π€- δαΐοι; 8ια\ΐ•γάμ^ι/οι irtpl ταΰ κ-ηρν^ματοί, μίχρΧ Παΰλα$ ό μtyas 
 
 TroiTjKev. ύιτδ t^s θύαί χάριτυί ίναχθ^Ιί (pavfpui irphs τδ To7s ίθν(σι 
 
 ' See further below, p. 2(ίΤ, for a reply to objections made to ιττιρΰττίΐι/ ίφιαρίσθη. (See .\cts xiii. 1 — 3.) lie then proceeds 
 
 the aoove assertions. to state that Peter went to Rome to encounter Simon Magus, and 
 
 ' I John iv. 1 . St. John to Ephesus. And he thus proceeds : riceroi τοίνυν ir 
 
 ^ See the admirable words of S. Atigust. in De Civitate Dei, τουτοι$ των λοιπών Εϋο77ίλίων ίκ5οσί5 Ματθαίου tc καί Μάρκου 
 
 lib. xi. cap. ii. ed. Paris, 1838, vol. vii. p. 439: — " IpsaA'ERiTAS, «τ; μ))ν καί Λουκά το οίκΰα yfypafiruv EOayyfKta, SitSoChq τβ 
 
 Deus Dei FiLius, homine assumpto, non Deo consumpto, cam- καί κατά ττάσηί iv axapeT tSs οίκουμίνη;, καί ΰττδ τώκ 
 
 dem conslituit atque fundavit fidem, ut ad bominis Deum iter πιστών ίσπουδάί,'ετο πάντων μιτα πολλήί, <ls (Ixhs, τη! δια- 
 
 esset homini per hominem Deum. Hie est enim mediator Dii etffeus. He then proceeds to recount how at the request of the 
 
 et hominum homo Christus Jesus." — (/Ai'rf. cap. iii.) " Ilic Christians in Asia St. John wrote his own Gospel, as supple- 
 
 prius per prophetas, deinde per Se Ipsum, postea per Apostolos, mentary to the former three, which he acknowledged as divinely 
 
 quantum satis esse judicavit, locutus, eliam Scripturam condidit, inspired Scripture, 
 quse Canonica nominalur, cminentissimse auctoritatis, cui fidem ' De Consens. Ev. i. 4 : " Quamvis singuli (Evangelist») suum
 
 xlvi INTRODUCTION TO 
 
 own method in writing his Gospel, yet no one of tlicni intended to write as if ho were ignorant of 
 what had been written by any of his predecessors ; nor did any of them omit, aa if by ignorance, 
 what a previous Evangelist had written ; but according as each respectively was inspired to write, 
 he added the not superfluous co-operation of his own labour." 
 
 4. The Uoly Spirit, for the sake of greater assurance, often repeats by one Prophet what lie 
 had said by another ; and similar repetitions are found also in the Jlistoncal Books of the Old Testa- 
 ment. " The Holy Bible abounds in quotations, but tliey are introduced in a way w-hich is peculiar 
 to Eevelation. When a Prophet mentions one of his own holy brethren, as whea Ezekiel names 
 Daniel, or Daniel Jeremiah, — when they mention them, they do not quote them ; and when they 
 quote them, they do not mention them '." 
 
 This principle of repetition is characteristic of Divine Revelation. The Prophetical Books of 
 Daniel and the Apocalypse abound -with examples of it '. 
 
 5. It is probable a priori, that the Holy Spirit would adopt a similar practice in the New Testa- 
 >nenf, to that which He had emi)loycd in the O/d. And we find it so in fact. 
 
 By means of tlie second and third Evangelists, St. Mark and St. Luke, lie warrants the truth 
 and genuineness of the first Gospel. This lie does by repeating much of its contents '. In the mouth 
 of two or three witnesses ever// word is estabtis/ied. Thus the Evangelists became joint eoKc/iers for the 
 truth of the genuine Gospeijs, and, at the same time, joint opposers of the spurious ones, Λvhich 
 were obtruded on the world. 
 
 The fourth Evangelist, St. John, pursued a different course for doing the same thing ; he 
 declared his approval of the foregoing Gospels, not by repeating, but, for the most part, by omitting, 
 what they had related, and by supj)ti/ing what they had omitted'. 
 
 The same is true of the Ajjostolic Epistles ; they also are entwined with one another by an in- 
 tertexture of words and sentiments. And the Inspiration of one aids in proving the Inspiration of all. 
 
 St. Peter, in his tiist Epistle, rcj^eats parts of the Epistle of St. James. In his second Epistle 
 he recognizes as Scripture all the Epistles of St. Paul '', and there is a remarkable afEnity between 
 that Epistle and the Epistle of St. Judc. 
 
 This mutual intertexturc is a striking characteristic of the Books of Scripture. 
 
 Thus the Unity of plan, on which the Gospels and Epistles are wiitteu, bears witness to their 
 derivation from One and the Same Spirit. And this plan is similar to what the lloly Spirit had 
 adopted, in dictating the Books both historical and prophetical of the 0/d Testament. 
 
 In fine, we may thus trace the agency of the same Divine Hand in tlie Sacred Volume, whose 
 component parts were given to the world by the ministry of difierent persons living in different 
 countries, from time to time, at intervals throughout a period of about fifteen centuries ; and \vhose 
 subject-matter extends over no less a time than forty centui-ies; and, indeed, reaches from the 
 Creation of the World to the Last Day. 
 
 III. Oh the variations in the Gosjh'Is. 
 
 If the Evangelists were under the control of the Holy Spirit in their use of words, how, it has 
 been asked, can we account for the fact, that we have different recitals from different Evangelists of 
 the same Discourses of our blessed Lord ? How is it tliat we have different accounts of the words 
 used by Him in the institution of the Lord's Supper ? How is it that we have various reports of 
 the inscription written by Pilate on the cross ? 
 
 In strictness of speech, we must say that not one of the Evangelists gives us the exact words 
 of Christ. He conversed in SjTO-Chaldaic, and they wrote in Greek. 
 
 But the i\ict, that they sometimes give dijTerent — but never give eontrury — reports of the same 
 sayings of om• blessed Lord, in no degree disproves their ins2:)iration as to Λvords. Rather we may 
 sa}', it is characteristic of it, and confirmatory of our belief in it. 
 
 The mind of Christ is divine. The Holy Spirit, and the Holy Spirit alone, knows what was 
 in the mind of Christ ". And Holj' Scripture was not written to tell us merely that ^^■hich Christ 
 taught by means of icords, which are only human coinage, but to unlock the inner treasury of 
 
 quendam narrandi ordinoui toiiuisse viJeantur, non tamen unus- the Apocalypse. 
 
 quisque coruin, velut alterius priei-edentis ignorans, voluisse scri- ■* Compare below, p. 112, 113, Introduction to St. Mark ; and 
 
 here reperitur, vel ignorata prtetermisisse, quae scripsisse alius Townson's Works, p. 221) j and Dr. Owen's Observations on the 
 
 invenitur ; sed sicttt unicuigue inspiratum est, non supertiuam Four Gospels, p. lO'J. 
 
 operationem sui laboris adjecit." ^ Sec below, p. 2G7, 8, and cp. Tomison, pp. 15, IC. 
 
 ' Dr. Towmon, p. cxx.viv — cxlvii. Cp. Lee on Inspiration, ' 2 Pet. iii. 15, IC. See Lectures on the Canon, VII., VIII. 
 
 p. 320. IX. Guerike, Einleitung, p. 4G0. 
 
 ' See Gen. xli. 32. Acts x. IC. Cp. below, hittoduction to « I Cor. ii. 11. IG.
 
 THE FOUR GOSPELS. xlvU 
 
 Wisdom of Him Who is Divine''. If the Holy Spirit had given us only one verbal account of Christ's 
 sayings, He would have given a far less clear view of Christ's mind than we now possess. This arises, 
 Jiot from any imperfection in the working of the Spirit, but from our imperfection, and from that of 
 (he instrument to be used by the Spirit for the conveyance of a knowledge of Christ's mind to us, — 
 namely, human language. He has given to us a fuller knowledge of that mind, by presenting its 
 sense to us in different points of view ; just as a Painter gives us a clearer idea of a countenance or 
 a landscape, by representing it to us from different sides. He has given us, so to speak, a panoramic 
 view of Christ's meaning. 
 
 For example; if we had but one account of the Institution of tlic Lord's Supper, we should 
 have a far less complete notion of what was in the Divine Mind of Him AVho instituted it, than 
 we have now by reason of the varieties of expression, by which the Holy Spirit represents in the 
 several Gospels the Divine thoughts which were in the Mind of Christ at its Institution '. 
 
 The same may be said of the various reports which we read of Christ's Discourses. Their 
 varieties are like so many contributions from the Hand of the Divine Author of Scripture, making 
 human language less inadequate, than it otherwise woidd be, to give us a clear revelation of what 
 was in the mind of Him Who uttered them. 
 
 But it may be said, Pilate's words are not like the words of Christ. How is it that we have 
 different accounts of what Pilate wrote on the cross ? 
 
 To this question we may reply by a sentence which is never to be forgotten by the reader of 
 the Gospels: "Qidplura dicit, pauciora complect if ttr ; qui paueiora dicif, plura non ncgat." Perhaps 
 one Evangelist gives the Inscription as it stood in one language ; and another as it stood in another. 
 The several accounts are quite consistent with each other, and doubtless the Holy Spirit had good 
 reasons for their varieties'. If the EvangeHsts had been mere servile copyists, they woidd have 
 done wliat any legal clerk or notary might do, and have given us one and the same transcript of the 
 words written by Pilate. They have not done this; and they thus suggest to the candid and 
 humble inquirer, that there may be good reasons for their varieties, in this and other cases ; and 
 though he may not be able to discern those reasons, he will not therefore deny that they may exist. 
 Some good reasons, however, he ma}' see ; by the very variety of their record, they remind the 
 reader that they are indepiendent witnesses ; and thus their agreement is of more weight. And if 
 still there should remain some difficulties, in this and other minor details, they may be of great use ; 
 they may serve to prove the limited powers of his own mind, and thus bo exercises of his humility, 
 his faith, and hope for a better and happier time, when his faculties will be enlarged, and his vision 
 ehirilied, and he Kill know even as he is known *. 
 
 The following remarks on this subject, by S. Augustine^, may be commended here to the reader's 
 consideration : — 
 
 " There are varieties, but not contrarieties, in the Gospels ; and by means of these varieties we 
 may learn some very useful and necessary truths. We arc thus reminded, that the main thing for us, 
 is to ascertain the meaning, to which the words are ministerial ; and we are not to imagine, that the 
 Sacred Writers deceive us, because tliey do not give iis the precise words of Him, Whose meaning 
 they desire to express. Otherwise we shall be like mere miserable catchers at syllables', who 
 imagine that the truth is to be tied to the points of letters ; whci-eas, not in words only, but also in 
 all other symbols of the mind, it is the mind itself which is to be sought for '." 
 
 It would indeed be very derogatory to the dignity of the sacred writers, to apologize for the 
 varieties in the Gospels ; 
 
 Those varieties, when carefully examined, will be found to be very instructive ; and to have 
 been, doubtless, adopted designedly, to serve beneficial purposes, in confirming our Faith, and 
 guiding our Practice. 
 
 Let us consider, as a specimen, tlie different modes in which the Evangelists represent the call 
 of St. Matthew by Christ. St. Matthew, narrating that event, names himself Matthew ; St. Mark 
 and St. Luke call him Levi. 
 
 Hence some Expositors have taken occasion to affirm, that Matthew and Levi were two different 
 
 ' Col. ii. 3. Matt. iii. 11, and what he says in the same Treatise, de Cong. 
 
 2 Sec note on Matt. Jxvi. aC Evan. ii. 2i). Utilis igitur modas, et mcmoria; niaxime commen- 
 
 ' See further note below, on John xix. 19, ]). 3SC. dandus, cum de convcnientii dicimus Evangelistarum, non esse 
 
 4 1 Cor. xiii. 12. niemlacium, cum quisque eUam dicons aliquid aliud, quod etiam 
 
 » 5•. Aug. De Consensu Evangelistarura, ii. C7. iHe non dixit, de quo aliquid narrat, rotunlalem taracn ejus hanc 
 
 « •' Miscri aucupes vorum, anicibus quodammodo litcranim explicat, quam ctiam ille, qui ejus rerba, conimemorat. Ita enim 
 
 ligandam ]mtant esse veritatcm." saluhriter disdmus, nihil alidd es.so quserendum, quam quid relil 
 
 ' Compare his words cited in the note helnw, in p. i:t. on i7/c qui Kupiilur.
 
 xlviii INTRODUCTION TO THE FOUR GOSPELS. 
 
 persons. But others, who have looked more deeply into the matter, have seen that there was a 
 good reason for this variety ; and that while the one Evangelist, St. Matthew, hy calling himself 
 Matthew, teaches a lesson of humility I the other two Evangelists, St. Mark and St. Luke, by 
 calling him Levi, teach a lesson of charity '. 
 
 Another example may be seen in the various manner, in wliich the Sermon on the Mount is 
 reported by tlie two Evangelists, St. Matthew and St. Luke. 
 
 St. Matthew wrote for the special benefit of his Jewish ' fellow-countrymen. He therefore, in 
 his recital of that Sermon, takes care to record what would convey necessary warning and instruc- 
 tion to them. St. Luke wrote for the Heathen AVorld. He omits those portions which specially 
 concerned the Jews, and their Law : and reiterates those admonitions which were requisite for aW. 
 Here, it is true, is variety inform; but there is the essential beauty and unity of "Wisdom and 
 of Truth. 
 
 Let us cite another instance. St. Matthew, in describing our Lord's visit to Jericho, a little 
 before His Passion, relates that two blind men were healed by Christ. St. Mark mentions only one, 
 and specifics his name — BartimoDus. St. Luke also mentions but one. Some persons have imagined 
 that there is a discrepancy here. But they, who have carefully considered the several narratives, 
 and have reflected on the design with which the Gospels, respectively, were composed, have seen 
 an important purpose served by this variety, and an evidence of the gracious purpose with which 
 all the Gospels were written *. 
 
 The same may be said with regard to the Evangelical narratives of our Lord's triumphal entry 
 into Jerusalem ; 
 
 The first Evangelist, St. Matthew, relates, that the disciples brought " the ass and its colt " to 
 Jesus'. The other three Evangelists say nothing of the mother; they all mention the foal, and the 
 /oal only. Here at first there may seem to be a discrepancij. There is certainly a variety. But, if 
 the difference of design is considered, \vith which the several Evangelists wrote, the reasons of this 
 variety will appear ; and the variety itself will be seen to be in perfect harmony with the general 
 plan of the Gospels ". 
 
 The various circumstances of the different Evangelists, and the various circumstances of the 
 diiFerent classes of persons for whom they wrote, exercised a powerfid modifying influence on the 
 hnguage of the several Gospels. 
 
 Tliis is a subject which is very fertile in interesting and instructive meditation ; and is 
 frequently adverted to in the following pages '. The same cause, which produced a variety of 
 diction, led also to a variety in choice of matter, and to a variety of method in handling it : and 
 exhibits an edifying example of thoughtful preparation, and discriminating adaptation, in providing 
 suitable food and medicine for the souls of men, according to their several constitutions and peculiar 
 necessities ; and is specially instructive to those, whose office it is to be Pastors of Christ's Flock, 
 and to be Physicians of souls, and to minister food and medicine to every one in due season. 
 
 This then may be asserted, in fine, that there are })Mny varieties in the Evangelical narratives, 
 but not a sinyk contradiction ; and that these varieties were designed by the One Spirit who inspired 
 the Evangelists ; and that they are conducive to the one blessed end, for which all the Gospels were 
 written, the Glory of God in the salvation of Man ; and that, if they are examined, not with a 
 cavilling and carping temper, eager to display its own fancied shrewdness and self-satisfied acute- 
 ness, in detecting flaws and blemishes in the Word of God, but in a reverential and humble spirit, 
 comparing spiritual things with spiritual', and carefully considering the position and circimi stances 
 of the several Evangelists ; and the purposes for which the several Gospels were written respec- 
 tively; and the classes of persons for whose especial benefit each Evangelist wrote; and the time 
 and order in which the Gospels were written ; it ΛνΙΙΙ be readily seen and acknowledged, that these 
 Evangelical varieties have their own proper and important uses ; and that they are means and 
 instruments in the divine hand, for our intellectual and spiritual refreshment and edification, and 
 that they are in the world of grace, what the harmonious intertexture of various colours, and the 
 Bweet concord of various voices, are in the natural world, ministerial to the comfort and delight of 
 man, and to the praise and glory of the Great Creator of all. 
 
 • See below, on Matt. ix. 0, p. 31. ' See below, on Matt. ixi. 5, p. 7-1. compared with note on 
 » See below, Introduction to St. Matthew's Gospel, p. xlii. Mark x. 40, p. 139, and on John xii. 14—20, p. 331. 
 
 ' See below, on p. 105 and notes, Luke vi. 17. 20, 21, p. 193. ' See, for example, the Introduction to St. Luke's Gospel, 
 
 * See the notes below, on Mark x. 4G, p. 139. p. lOS. 
 
 » MatUKxi. 7. ' I Cor. ii. 13.
 
 INTRODUCTION 
 
 ΙΟ 
 
 ST. MATTHEW'S GOSPEL. 
 
 On the design and date of this Gospel. 
 
 1. Our Blessed Lord said that He was " not sent but unto the lost sheep of the house of Israel \" and 
 He gave charge to His Apostles, that they should " not go into the way of the Gentiles, nor enter into 
 any city of the Samaritans, but go rather to the lost sheep of the house of Israel '." And although 
 St. Paul was the Apostle of the Gentiles', yet it was his uniform practice to offer the Gospel in the 
 first instance to the Jews '. 
 
 On these grounds it may reasonably be inferred, that the frst writ/en Gospel would be designed 
 specially for the Jeics ; and that the Gospel, which from internal evidence appears to have been 
 designed specially for Jewish use, was the first written. 
 
 The Gospel of St. Matthew proclaims itself, by its matter and manner, to have been composed 
 for the benefit of the Jews. 
 
 He commences with a Genealogical table, which proves that Jesus Christ was sprung from. Abra- 
 ham \ the father of the faithful, and from Bacid the Einrj °, " in whose Seed all nations were to be 
 blessed'." 
 
 He relates that Jesus was bom at Bethlehem, the City of David, in which the Messiah was to 
 be bom according to Hebrew prophecy ' ; that He was born of a Λ^irg^n, also according to Hebrew 
 prophecy '. And he recites the prophecies, by which these events had been predicted. He shows 
 that our Lord's journey into Egypt '", and the murder of the Innocents ", and His subsequent abode 
 at Nazareth ", and the preaching of the Baptist, preparing His way in the wilderness '^ had all 
 been preannounced in those prophetical Books which the Jews had in their hands, and which they 
 heard " in their SjTiagogues every Sabbath day "." These and numerous other Prophecies, concerning 
 the Messialr's Person and Office, His Actions and Sufferings, are rehearsed in the Gospel of St. 
 Matthew ; and many of them are rehearsed in that Gospel alone; and they serve to show that it was 
 St. Matthew's design, to prove that Jesus of Nazareth was He " of whom Moses in the Law and 
 the Prophets did wi'ite " ;" the Messiah or Christ, promised in the beginning to Adam ", and after- 
 Λvards to Abraham, and to David ; >Vhose Coming was looked for by all " faithful Israelites, at 
 the time when Jesus was born. 
 
 This distinguishing characteristic of St. Matthew's Gospel points it out as the first written of 
 the four Evangelical histories. 
 
 2. "W'e find that this inference is confirmed by the testimony of Christian Antiquity. Thus, for 
 example, S. IrencBus says, " The Gospel of St. Matthew was written for the Jews, who specially 
 desired that it should be shown that the Christ was of the Seed of David ; and St. Matthew en- 
 deavours to satisfy this desire, and therefore commences his Gospel with the Genealogy of Christ "." 
 So Origen ", " St. Matthew wrote for the Hebrews, who expected the Messiah from the seed of 
 Abraham and DaΛ^d." 
 
 And he asserts the priority of this Gospel. " The first of the four Gospels was that written by 
 
 ' Matt. XV. 24. ' Gen. xxii. 18. " iii. I. Isa. xl. 3. " Gen• "'• 15. 
 
 • Matt. X. 5, β. > ii. 1 -5. Micah v. 2. '* .\cts xv. 21. " Cp. Luke ii. 2G. 38. 
 
 • Rom. xi. 13. ' i. 23. Isa. τϋ. 14. " John i. iG. 
 
 • Cp. Acts xiii. 4C; xvii. 2. '" ii. 14. Hos. xi. 1. '« Iren. Caten. in Matth. Massuet, p. 347, »nd c. Hcres. UL 
 » i. 2. " ii. IC. Jer. xxxi. 15. 9. 1. 
 
 • i. 6. " See on ii. 23. " Origen in Joann. torn. iv. p. 4. 
 
 VOL. I. f
 
 1 INTRODUCTION TO 
 
 him who was formerly a publican and afterwards an Apostle, Matthew'." And so 8. Jerome , 
 " The Church, which according to the word of Christ is built upon a Rock ', has four Evan- 
 gelic rivers of Paradise : The frsi Gospel is that of Matthew the pubUcan, called Levi, who 
 composed his Gospel in the Hebrew tongue for the special use of those Jews who believed in Chi-ist, 
 and no longer followed the shadows of the Law, after the revelation of the substance of the Gospel." 
 
 3. Another proof of the priority of St. Matthew's Gospel is suggested by the following considera- 
 tion. It was evidently of primary importance, in the preaching of Christianity to the Jews, to lay 
 the groimdwork of the argument in a clear demonstration, by reference to their own Scriptures, 
 that Jesus of Nazareth was He who had been promised to their fathers as the Christ. 
 
 Now, as has been already observed, this work of demonstration has been accomplished with 
 great minuteness by St. Matthew. 
 
 We do not find, that the Apostle St. Paul, in his Epistles to the Galatians, Romans, and 
 Hebrews, where he is specially endeavouring to convince the Jews that Jesus is the Christ, ever 
 considers it requisite to dwell on this important argument from Hebrew Frophecy. Nor do the 
 other Evangelists enlarge on the evidence derivable from this source. 
 
 How is this to be explained ? 
 
 Doubtless it was due to the fact, that this important argument had been already exhausted by a 
 preceding writer ; and that the other Evangelists and Apostles wore fully satisfied that nothing need 
 be added to his labours in this department of Christian Evidence. And who was that previous 
 writer ? Where had this argument been handled ? The answer is, In the Gospel of St. Matthew. 
 
 4. It has been shown by many writers ', that the language of St. Matthew's Gospel is adopted in 
 many places by St. Mark and St. Luke ; and hence it is evident, that the Greek Gospel of St. 
 Matthew, which we possess, is 2'>rior in composition to that of any other Evangelist. 
 
 5. There is also a considerable amount of ancient testimony in favour of the opinion, which has 
 been accepted by many critics, that the Gospel of St. Matthew was written by him originally in 
 Hebrew or Syro-Chaldaic, the common language ot Palestine in his age. 
 
 This is asserted by Papias ', a Scholar of St. John, and a companion of St. Polycarp ; it is 
 af&rmed also by Irenceus °, and probably by Pantcenus ', hj Origen ', by Eusebius ", and bv S. 
 Jerome '°, and others ". 
 
 This testimony is strong, and there is an α priori probability in its favour. 
 
 A Christian Evangelist and Apostle, writing for the special benefit of the Jews living in Pales- 
 tine, would use every suitable expedient for the purpose of allaying their prejudices, and soothing 
 their jealousies, and conciliating their good will, and disposing them to accept the Gospel. 
 
 One of the most efficient methods of accomplishing this wise and charitable purpose, would bo 
 to address them in their own vernacular tongue. This is evident from the fact related in the Acts of 
 the Apostles concerning St. Paul, standing on the stairs of the castle above the Temple at Jeru- 
 salem. In order to show his own friendly disposition to his Jewish audience, and to gain their 
 faA'ourable attention, he spake to them in Hebretc ; and the effect of this address is specially re- 
 marked by the Historian, " He spake imto them in the Hebrew tongue, .... and when they heard 
 that he spake in the Hebrew tongue to them, they kept the more silence"." 
 
 The same motives that actuated St. Paul speaking to the Jews at Jerusalem, and induced him, 
 though not a Jew of Palestine, but of Tarsus in Asia, to address tlie Jews at Jerusalem in Hebrew, 
 may be presmned to have had some influence with St. Matthew, a Jew, living in Palestine, and 
 writing for the special benefit, — as is related by credible authorities, — of the Jews of that country; 
 and may have led him to compose his Gospel in his own and theii• native tmgue. 
 
 6. Some objections, however, have been made to this testimony of ancient winters. 
 
 It has been alleged, that, if St. Matthew had written his Gospel in Hebrew, that Hebrew 
 Original would have been preserved ; and would have been frequently cited by early Christian 
 Authors. 
 
 Secondly, it -is urged, that, if St. Matthew had written originally in Hebrew or Syro-Chaldaic, 
 there would have been no need of a translation of his Gospel into that language ; and that conse- 
 
 * Origen ap. Eiiseb. v. 25. ^ Orit/en ap. Euseb, vi. 25. 
 ' Jerome, Prooem. ia Matth. torn. iv. p. 3. ' Eiiseb. iii. 24. 
 
 • Matt. ][vi. 18. "> Jerome, de Vir. Illust. r. 3. 
 
 ♦ See Dr. Tounson, in hia valuable work on the Gospela. " Alhanasius, Synops. p. 202. S. Cyril of Jerusalem, Catechee. 
 ' Papias apud Euseb. H. E. iii. 39. liv. Epiphaniiis, Hteres. li. Chrysostom, Homil. in Matth. L 
 » IremBux, iii. 1. Augustine, de Consens. Evang. i. c. Cli. 
 
 ' See Euseb. v. 10. Jerome, de Vir. lUust. c. 36 , " Acts xxi. 40 ; xdi. .
 
 ST MATTHEW'S GOSPEL. li 
 
 quently, the Authors of the Peschito, or Syriac, Version of the Gospels, would not have translated 
 8t. Matthew's Greek Gospel, but have reproduced the Apostolic original in Hebrew. 
 
 To the first of these objections it may be replied, that some Ancient Writers, as they themselves 
 affirm, had personally inspected copies of the original Gospel of St. Matthew in Hebrew. The 
 principal of these witnesses is S. Jerome, who lived in Palestine, and who, among the Fathers, was 
 the most skilled in the Hebrew tongue. He asserts that he himself saw such a document, and had 
 an opportunity of transcribing and translating it '. Similar evidence is given by Einjihanius, one of 
 the most learned among the Fathers of the Eastern Church '. 
 
 But, if such an Original ever existed, — how is it, it may be asked, that the ancient notices of it 
 are on the whole so scanty, and that it has now disappeared ? 
 
 To this inquiry it may be answered, that few of the ancient Christian writers were familiar with 
 the Hebrew language. Their knowledge of the Old Testament was derived, mainly, from the 
 Septuagint or Greek Version. And since a Gospel of St. Matthew existed in the Greek language, 
 with which they were familiar, and which indeed was written and spoken by the Fathers of the 
 Eastern Church, and since that Greek Gospel was confessedly of Divine authority, there is no reason 
 for surprise, that they should not have taken much pains to examine and describe the Hebrew original. 
 
 If they made little use of the Hebrew Original of the Old Testament, but accepted the Greek 
 Version, which is not inspired, as their standard, wc need not bo surprised, that they should not 
 have bestowed much pains on a Hebrew Gospel, when vhey had a divinely inspired Version of it in 
 Greek. 
 
 The Jewish Historian Josephus, as he himself informs us ', wrote his great work, the History of 
 the Jewish ^V"ars, originally in Hebi-ew, his native tongue, for the benefit of his own nation ; and he 
 afterwards translated it into Greek. No notices of the original Hebrew now survive : it has pe- 
 rished : but the Greek Version is often referred to by the early Christian Fathers, and is now extant. 
 The History of the Hebrew Historian seems to• present a parallel, in these respects, to the Gospel 
 of the Hebrew Evangelist, St. Matthew. 
 
 7. Besides, it is aflarmed bj'^ some early Christian writers, that the Hebrew Gospel of St. Matthew 
 was used, and alone adopted of all the Gospels, by certain heretical sections of the ancient Church, 
 the Ebionites ', and the Nazarenes ; and was mutilated and interpolated by them '. 
 
 This being the case, the Hebrew copies of St. Matthew's Gospel, being connected with such 
 associations, would probably be regarded by many of the early Christians with distrust ; and the 
 Christians woidd rest content with the Greek Gospel, which they knew to be received by aU the 
 Churches of Christendom as the Gospel of St. Matthew. 
 
 This consideration supplies also a reply to the objection derived from the translation of the 
 Greek Gospel, by the Authors of the Peschito, or ancient Syriac Version. 
 
 The framers of that Version were composing a work which was to be read publicly in the 
 Churches where the Syriac language was used. They would be careful to render their work 
 acceptable to all ; and to guard it against all suspicion of heretical blemish or admixture. The 
 Crreek Gospel of St. Matthew, and the Greek only, was received as the authentic standard by the 
 Catholic Church throughout tlie world ; the Hebrew was in the hands only of a few, and some of 
 those few, the Ebionites and Nazarenes, were tainted with heresy ; and a document associated with 
 them ΛνοαΚΙ be liable to the imputation of having been tampered with by them to suit their tenets. 
 
 Consequently there existed strong reasons to deter the framers of the Peschito from adopting 
 the Hebrew recension ; and equally cogent ones to induce them to ground their Version on the Greek 
 Gospel of St. Matthew, which was received as di\'inely inspired Scripture by the unanimous voice of 
 Christendom. If these inferences are sound, we have, in the translation made by the Authors of the 
 Peschito from the Greek, an additional attestation to the authentic character of the Greek form, in 
 which the Gospel of Matthew now exists. A similar observation may be made on another very 
 ancient Syriac recension of St. Matthew ° recently discovered and published '. 
 
 ' Jerome, de Vir. 111. c. Ά. See also his treatise Contra Pela- the Gospel of St. Matthew in Hebretv, οϋχ ?λφ Si ττΚ-ηρ^ίττάτι^, 
 
 gianos, lib, iii., and in Matth. xii. 13, where he says, *' In Evan- άλλα ν^νοθΐυμίνφ καΐ ιικρωτ-ηριασμίνω. Similarly S. Jerome speaks 
 
 gelio, quo utuntur Nazarsei ct Ebionitsc, quod mipcr in Graecum concerning the Na:areues, and he recites some of their inlerpo- 
 
 de Hcbrseo Scrmone traiisiulimm, et quod vocatur a plerisque lations. See his wurlv Contra Pelagian, lib. iii., and bis commen- 
 
 Mattlioei aulhcnticum." taries in Esaiam xi. 1 — 11 ; in Ezek. xviii. 7 ; in Mic. vii. 6 ; in 
 
 2 Epip/inn. Hien-3. xxx. de Ebionitis. Matth. vi. 11 ; xii. 1."!; xxiii. 35; χιτϋ. 16. 
 
 ' Josephus, B. J. Prooem. torn. ii. p. 47, ed. HaTercamp. " Among the Nitrian Manuscripts of the British Museum 
 
 * Cp. Jren. iii. 11, § 7, " Ebionaei eo Evangelio. quod est secun- it is evidently a V^ersion from the Greek, 
 diim Matthieum, solo utentes ex illo convincuntur." ' By the Rev. W. Cureton, D.D., Canon of Westminster. 
 
 ' Epijihan. Hteres. xxx., where he says that the Ebionites use
 
 Hi INTRODUCTION TO ST. MATTHEW'S GOSPEL. 
 
 8. TVe may also hence explain the varieties of ancient testimony concerning the date of St. 
 Matthew's Gospel. Some ancient writers assign the composition and publication of the Gospel to as 
 early a date as six or eight years after the Ascension of Christ '. Others say fifteen * years. But 
 S. Iroifcus affirms that his Gospel was published at the time " when Peter and Paul were preac/ii)ig 
 at Rome ο,ηά founding the Church there'." These discrepancies may be reconciled by the supposi- 
 tion that those Authors, who assign an earlier date to its publication, are speaking of the Hebrew 
 Gospel ; and the}', who speak of a later date, are referring to the Greek edition of it. 
 
 However, since the identical Greek words of St. Matthew's Gospel are often found incorporated 
 in the Gospels of the succeeding Evangelists St. Mark and St. Luke, and since the date of St. JMark's 
 and St. Luke's Gospels is probably prior to St. Paul's preaching at Rome ', we are thence led to 
 infer, that the Greek edition of the Gospel of St. Matthew was earlier than that date which is 
 assigned to it by Irenicus. 
 
 9. Perhaps also such considerations as these may serve to explain certain' phenomena in St. 
 Matthew's Greek Gosjjcl. St. Matthew's Gospel is universally acknowledged by Christian Antiquity 
 to have been published he/ore any other of the four Gospels. And yet there are certain incidental 
 expressions in it, which appear to intimate, that, while in its main substance it is prior to all the 
 other Gospels, yet in its present form it has received some later touches from the Author's hand. 
 Such indications as these are found' in the expression in ch. χχλϋ. 8, "that field was called the 
 field of blood unto this day," and in ch. xxviii. 15, " this saying is commonly reported among the 
 Jews until tJm day." These incidental notices may have been added hj the Author, when he pub- 
 lished his Gospel in its present Greek form. 
 
 10. AVhat is kno^Ti from Holy Scripture of St. Matthew's personal history may be seen in 
 chapter ix. 9, and in the notes on that passage. 
 
 In proof of the genuineness of his Gospel it may be observed, that the Author of this Gospel 
 alone adds the epithet τελώνης, or Publican, to the name of Matthew in the catalogue of the Apostles 
 (x. 3) ; and that the other Evangelists do not associate his former profession of Publican with his 
 Apostolic name Matthew, but with his other name Levi; and that, whereas he says only, that 
 Matthew, when called by Christ, " arose and followed Ilim" (ix. 9), it is recorded by St. Lidce (v. 28 ; 
 cp. Murk ii. 14) that " Levi left all and followed Him," and " made Him a great feast in his own 
 house," intimating thereby, that St. Matthew made considerable worldly sacrifices for the sake of 
 Christ. In a like spirit St. Matthew in his Catalogue of the Apostles, places himself after St. 
 Thomas (x. 3) ; but he is placed before Thomas by St. Mark (iii. 18) and St. Luke (vi. 15). 
 
 These are internal evidences confirmatory of the ancient testimony which ascribes the first 
 Gospel to St. Matthew ; and they are indications also of the Evangelist's modesty. It has been 
 observed, that the Author faithfullj' records speeches in which the Publicans are ranked with sinners 
 and heathens (ix. 11 ; xi. 19 ; xviii. 17 ; xxi. 31, 32) ; — another evidence of his humility ; and of his 
 gratitude to Christ for choosing himself, a member of that despised class ; and a proof of the Truth 
 of Christianity, which could convert the world by such instruments as the world most dcsjjiscd °. 
 
 Matthew, the Publican, after his call, " made a great feast " for Jesus in his house ; to which he 
 invited " many publicans and sinners," who reclined with Christ at the table ', and heard His 
 gracious words, " They that are whole need not a Physician, but they that are sick ; for I came 
 not to call the righteous but sinners to repentance'." 
 
 Matthew, the Apostle and Evangelist, has indeed made a great feast, a spiritual entertainment, a 
 banquet of the soul, in his Gospel, to which he has invited all Nations ; and there Jesus sits at meat ; 
 and He calls all the weary to come and recline with Him, and promises them rest for tlieir sods', 
 and remains with them " even unto the end of the woi'ld " ;" and there He refreshes the hungry 
 with heavenly food, and makes the thirsty to drink divine wisdom from His lips. May we have 
 grace so to profit by this heavenly repast, that we may hereafter be admitted to sit down at His 
 table in the Kingdom of God" ! 
 
 > See the authorities in Lardner, iii. p. 51. 65. 7C. 8G. 89, and speaking of St. Paul as a founder of the Church at Rome may 
 
 l(;j 152. have had a view to what the Apostle did by hia Epistle. 
 
 'Ibid. p. 91. * ^^^ below, p. l(i"8 — 170. 
 
 3 S. Iren. Hieres. iii. 1. This testimony can hardly be accepted ' Cp. Lardner, iii. ρ lu4. 
 in a literal sense. For St. Paul, as he himself intimates, cannot be ' Cp. Euseb. Dem. Evang. iii. 5, where are some excellent re- 
 said to have /oanrfeii the Church at Rome. See Rom. i. 7, «. 13— marks on these points. 
 15, where he says that " their /aiM is i;)0*en 0/ /ΛΓοκρΛοίί/ Mf ' Luke v. 29. Mark ii. 15. 
 
 vhole world," and expresses his regret that he himself had been * Mark ii. 17. Luke T. 32. ' Matt. xi. 28. 
 
 hindered as yet from coming to them. Perhaps S. Ireneeus in '" Matt, xxviii. 20. '• Luke xxU. 30
 
 ΕΤΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΤΘΑΙΟΝ. 
 
 Ι. (lif) ■ ^ ΒΙΒΛΟΥ γενέσεως ^Ιησου Χρίστου νΐον ΔανίΖ νΐον ^Αβραάμ. 
 
 <} \ι^ Λ η ^ '' ^>τ ' > τ ^ ον»/ \ 9 τ '/3>τ ^OlJ Gen. 21. 2. 
 
 Αρρααα εγεί'νησε τυν Ισαάκ• Ισαάκ οε ^γ^ννησΐ. τον Ιακωρ• Ιακωρ s:2s.2t. siio.ss 
 
 Λ Luke 3. 23, &c. 
 b Gen. 21. 2. 
 
 Eua77e\io;'] GosppL The word tvayyiXwv is used by the 
 LXX for Hebr. mira {besorah), from li'i (basar), ' flesh,' as re- 
 presenting some good thing in bodily reality, and so very descri])- 
 tive of tlie good tidings of Emmanuel, God manifest in the fiesh 
 (I Tim. iii. IC). Henoe S. Tynat. (Pliil. 5), ■ηροσφυ'γωΐ' τψ 
 εύαγγίλίύιί iis σαρκι ^Ιησον. Cf. c. 9. We find tlie word Εύαγ- 
 yf\ta applied to tlie Gospels early in the seeond century. Justin, 
 Dial. c. Tryph. c. 100. Λΐ)ο1. i. Ci», ^v απομνημομΐύμασιν &. 
 KaXenai tiiayyiXta. Cp. Iren. iii. 1. 11. On the use of the 
 word (vayyfXiov in the Gospels sec on Marlf x. •2ί>. 
 
 κατά Ματθαίο;'] accordiny to Matthew. On tlic antiquity of 
 this title see Roulh, R. S. i. 403. Euseb. iii. 24 has ΜατΰαΓοί 
 7ραψί7 τταραδοί»? τ i» κατ avrhy evayyeAtor. The prejmsition 
 κατά prefixed to the names of the four Evangelists sliows that 
 there is one Gospel of living water flowing by four Evangelic 
 streams: as Oriyen says in loan. t. 5, τί» δια τεσσάρων 'ίν 
 ίστιν (vayyfkiov. Cp. Grot, and Hammond here, and Vatck. in 
 Luc. init. p. 4, and Meyer, p. 34. 
 
 Two uncial MSS. (B and D) have the form νΐαθβοΰον here, 
 and so Tisch., At/., Treyelles. But Β has also κατά ^λωάννην, 
 which no Editor has ventured to adopt in St. John's Gospel; and 
 the i)reponderance of MS. authority is in favour of Ματθαίον. 
 ('j). ix. 9; X. 3. Mark iii. 18. Luke vi. 1.5. Acts i. 13. 
 On tlio name Matthew see below, ix. 9. 
 
 Cii. I. 1.] The design of the Evangelist is to show to the Jews 
 and to the world, that Jesus of Nazareth came, as the Messiah 
 was to come, according to ancient Prophecy, from tlie royal seed 
 anil by the royal line of David the Kiiiy ; and from the patriarch 
 Abraham, by the line of Isaac, Jacob, and Jndah. 
 
 β'φΚοί yeviaiuis = ni'jin ΊΕρ (sepher toledoth), a yenea- 
 loyical roll. Gen. ii. 4, where the LXX has 0l$\os y(lr(a(ωs■. 
 it was a ' formula soleiinis,' hence the absence of the article. "lED 
 (se/iher — pl$\os) is used for a letter, 1 Kings xxi. !! ; for a 
 deed of sale, Jurem. xxxii. 11 ; for a writing of divorce, Dent, 
 xxiv. 1. Cp. Patrit. ii. 4(>. 
 
 " There are," says Hilary, " four genealogies of Christ in 
 the four Gospels. 1. In St. Matthew, from Abraham. 2. Li 
 St. Mark, from God the Holy Ghost. 3. In St. Luke, from 
 Adam. 4. In St. John, from Eternity." Cp. on Gen. i. I ; ii. 4. 
 
 — "Itjo-oC] Jesus, Saviour. Ίησοϋί, i. q. Ilebr. ycin; {yehoshua), 
 from ϊ'ϊ,-ίπ {serravit). Cp. Matth. i. 21. 
 
 — XpiffToD] Christ. Xptcrhs, i. q. Ilebr. nx'O (niashiah), 
 * Messiali ' (from root mashah, ' unxit'), anointed to the threefold 
 office of King, Priest, and Prophet. On the personal name Jesus, 
 and tl;'> olticial title of Christ, see Βμ. Pearson on the Creed, Art. 
 ii. p. 130, 2. 150 — 2. For an exposition of tlie first nine chapters 
 of St. Mattliew, see Abp. Leiyhton, vol. ii. p. 1 — 45. 
 
 — Δαυίδ] On the orthography see H'lHcr, p. 42. 
 
 On the Genealogies.— On this Genealogy in St. Mattiikw 
 it may be observed. 
 
 That in St. Matthew's age jniblic tables of Jewisli Genealo- 
 gies existed, and were carefully preserved. {Liyht/oot.) 
 
 That in all probability the Genealogy inserted here was tran- 
 scribed thence, 
 
 Vot. I. 
 
 That St. Matthew cannot have introduced at the beginning 
 of his Gospel a document which could be refuted from those 
 tables. 
 
 That our Lord was often addressed as Son of David (Matt. 
 ix. 27 ; XV. 22), and that the Jews, in all their cavils against Him, 
 never denied that JIc was the Son of David. (Cp. Matt. xx. 30 ; 
 xxi. 9. 15. John i. 45.) 
 
 That St. Matthew wrote for the Jews, and before St. Luke. 
 
 The first thing to be proved to the Jews was that Jesus was 
 Kiny of the Jews ; and to show this, St. Matthew would refer to 
 public genealogies of the royal race. It seems, therefore, most 
 probable, that the genealogical table inserted by the first Evan- 
 gelist would be the official pedigree of Clirist. And this cor- 
 responds with what we find in St. Mattliew's Genealogy. 
 
 The principle on which it is constructed, is not one of direct 
 jiersonal descent by natural generation, hut of royal succession 
 from David to Jechonias ; that is, during the whole period of the 
 Jewish Monarchy to the Captivity ; it is a table of Kinys. This 
 statement is not contravened by St. Matthew's use of the word 
 ^yevi/^ae. Tliis word lytvvT]a i, like its equivalent Hebrew iV 
 {yaladh), is not limited to natural procreation, but has a far 
 wider signification, and so iyivf-qae in the LXX (sec Mintert in 
 v.), and describes not only natural generation, but aiioption, or 
 other succession (cp. Hammond, p. G). Hence in St. Alatthew's 
 list we find, v. II, Josiah iyiyvrias Jechoniali, and r. 12, Jecho- 
 niah (cp. Jer. xxii. 28. 30 ; xxiii. 5, 6) ^ytvvjjae Salathiel. And 
 St. Matthew in v. IG and in v. 20, applies tliis word to generation 
 by the Holy Ghost. Tliis has been clearly shown by many, e. g. 
 Dr. JV. H. Mill, p. 173, and by Lonl Arthur Hervey in his 
 Volume on the Genealogies, pp. 51 — Gl, and in Bib. Diet. i. GG5. 
 
 The names inserted after Jechoniali are the names of those 
 who would have reigned, if the Monarchy bad continued, and 
 who were Kings of the Jews de jure, though not de facto. 
 
 Why then, it may be asked, was another Genealogy added 
 by St. Luke ? (i'i• 23—38.) Because it would be satisfactory to 
 know that the Son of Mary descended by her husband in a direct 
 personal lineage from David. This is what ajtpears to be shown 
 in the Genealogy given by St. Luke, who wrote with St. Mat- 
 thew's Genealogy before liim ; and so Jesus is proved both by 
 public right and by personal lineage, to be, by his mother's hus- 
 band, the Son of David. Sec further, note on i. 12. 
 
 According to their grammatical construction, both the Genea- 
 logies (i. e. that in St. Luke iii. 23—38, as well as that in 
 St. Matthew) appear to be Genealogies of Joseph .- and if they 
 were not designed to be his, the Evangelists would never have so 
 presented them to the reader that he could hardly fail to mistake 
 them for his. 
 
 The Manicha:ans objected to St. Matthew's Genealogy, that 
 it did not iirove Jesus to be the Son of David; because it is 
 traced from Joseph, who was not the natural father of Jesus. The 
 same objection had been made by Celsus and Julian. {Oriyen, c. 
 Cels. ii. Cyril, c. Julian, viii.) Now how did the Ancient Fathers 
 answer this objection ? ΛΌ/ by saying that Jesus was proved to 
 be the Son of David by his mother's side, by the (ienealogy of 
 St. Luke ! which they certainly would hare done, if St. Luke's 
 Genealogy had been the Genealogy of Mary. Besides, it is pro-
 
 MATTHEW I. 3. 
 
 c Gen, 
 I Chron, 
 
 7σ€ TOP 
 
 1. 88. 27, &T. Se Ιγέννησ^. τον ^lovSav καΐ τοίβς ά8€\φονζ αντον' '^ '" *Ιουδας Se iyivjrqc 
 
 Φαρ€9 καΐ τοϊ^ Ζάρα εκ Trjs Θάμαρ* Φάρες δέ Ιγέννησε τον ^Εσρώμ* ^Εσρωμ 
 
 babK', that not Ucli, but Joakim was tlio father of Mary. See 
 Epiphnu. Ilicr. 7it, and Rontfi, \L• S. ϋ. ;55(ί. 
 
 Indeed, the ojiinion that St. Luke's Genealogy is that of 
 Mary, was unknown to (christian Antiquity. It was first pro- 
 pounded in the 15th century by some Romanist Divines, to do 
 honour (as they thought) to the IMessed Virgin ; and was thence, 
 singular to say, adopted from them by some Protestant Theolo- 
 gians. Cp. Mill, p. \K\. Patrit. n. p. 84 — i\T, who observes tliat 
 ** not one of the Fathers ever supposed that Mary's genealogy was 
 traced by St. Luke : and that the first person who broached that 
 notion was Annius of A^iterbo, who died a.d. 1502." Maldonatns 
 and some writers in our own day ascribe that opinion to Auyxis- 
 iitie, but erroneously. 
 
 Christian Antiquity was agreed, — 
 
 That both the Genealogies are Genealogies of our Lord 
 by Joseph the husband of Mary. 
 
 That Joseph was the son of Jacob or of Iluli, either by 
 adoption (sec Auff. Qu. Ev. ii. 5, de Cons. Ev. ii. 2 and li, 
 and iSVrm. 51, " De concordia Evangebstarum in gencra- 
 tionibus Domini") ; or 
 
 Because Jacob and Heli were either whole brothers (see 
 i. 15), or half brothers, and because on the death of one 
 of the two brothers without issue, the surviving brother 
 married his widow (cp. λχϋ. 24), who became the mother 
 of Joseph by this second marriage, and so he was called 
 the Son of Jacob, and the Son of Heli. (See Julian. 
 African, (a.d. 220) ap. Routh. R. S. ii. jip. 233. 33*). 341. 
 355. Enscb, i. 7 ; vi. 31 ; and in Mai's Patrum Nova 
 CoUectio Vaticana, iv. p. 240, sqq. S, Jerome ad loc. 
 Justin, quiest. ad orthodox. (Jfi. Greg. Nazian. de Gcneal. 
 ii. p. 2fifi, who says, Εύαγγελίστί^ί %s μ\ν elne tV φί'Ο'ΐν 
 ΜατΟαΓοϊ, &s δ* typa\ps Αονκΰ^ rhu νόμον, Cp. Mill, p]i. 
 18C — 201. S. Ambrose in Luc. iii. regards Heli (not 
 Jacob) as the natural father of Joseph ; and Jacob as the 
 legal parent.) This opinion may be represented thus : — 
 
 Ματτηλν Estha Melchi 
 
 ex familia Salomonis Matthani ex familia 
 
 ortus genuit mox Nathanica, 
 
 Melchi uxor, qui ex Estha 
 
 Matthani vidua procreavit 
 Jacob, Mulier Heli, qui obiit 
 
 qui uxore ducta viduA avwvvpos» sine prole, sed per fratrcm 
 Heli fratris sui uterini uterinum, Jacobum, pater 
 
 vcrus pater factus est legalis factus est 
 
 JOSEPHI. JOSEPHI. 
 
 The Genealogy of St. Matthew is Christ's official succession 
 to David as a King (see r. (ϊ, where David is twice called δ 
 £affi\€vs). That of St. Luke is the derivation of His origin from 
 David as a 77ian. And this His human and personal, and direct 
 derivation from David, and also from Abraham, liarmonizes with 
 St. Luke's plan in tracing our Lord's pedigree further backward, 
 even to the first 7nan, Adam, the father of the human race. And 
 so St. Luke suggests the reflection, that He who is the promised 
 Seed, the Son of David, the King of the Jews, is also the Second 
 Adam, the .Saviour and Restorer of the whole family of man. 
 
 Enough is stated in Holy Scripture to show that Mary, as 
 well as Joseph, was of the Honse of David. (See on 2 Tim. ii. ii, 
 and in the next column of the present note.) But it was no part 
 of tlie Divine plan to bring forth the Blessed Virgin from her 
 retirement. She was ha-ahnah, the Virgin, — an example of all 
 Virgins, — and, as her name Almah intimates, secluded from 
 public view. 
 
 It is most in harmony with this plan, to suppose, — as the 
 grammatical construction of the Genealogies constrains us, — that 
 neither of these pedigrees are hers, except so far as, by the tics of 
 a common origin and by the b(md of Holy Matrimony, she was 
 Josc])h's, and what was his was hers, and wliat was hers was his ; 
 and that, consequently, as Christ, her true Son according to the 
 flesh, owed and jiaid filial obedience to him who was united by 
 holy Matrimony to His mother ; so what belonged by royal and 
 personal lieritage, to His mother's husband, was due to Him who 
 was her firstborn and only Son. Hence the Angel calls Mary 
 Joseph's wife (i. 20), and the Holy Spirit docs not scruple to say 
 oi yoreis (i^uke ii. 27- 41), nor to record Mary's words ύ πατ-ηρ 
 σον, Luke ii. 48. Hence Aug. (Serm. W. IG), in reply to those who 
 made objections to the genealogies *' quia ' per Joseph,' et nnn i)er 
 Mariam, numerantur. * Non,' inquiunt, ' per Joseph debuit.' 
 Quare non ? Numqviid non erat mar'ttus Mariic ? Scriptura 
 enim dicit * Noli timere accipero Mariam covjnyem tuam : quod 
 euim in ilia natum est do tipiritu Sancto est/ Et UmQn paicrna 
 
 ei non auferlur Λ»ί7οπ7ί/.ν, cinn juhetur puero novion imponere ; 
 deniquo ct ipsa Virgo Maria, bene sibi eonseia quod non ex ejus 
 complexu et concubitu conccjierit Christum, tameu cum palrem 
 Christi dicit." Tliis has been well stated by Grotius and by othei 
 Expositors as follows ; 
 
 " Non aliena a Christo existimanda est origo Josephi, cum 
 natus sit Christus ex ea quam Joseplms in matrimonio retinuerit 
 {Groiius). Nam si ea vis est Legis, ut partus vidua; ex agnato 
 dufuncti viri conceptus in omnc jus defuncti succedat, non alitor 
 quam si ex ipsius genitura ortum traxisset {Grot, and Spalatensis) 
 et proles a fratre genita, semen vocatur, non illius per quem sus- 
 cepta est, sed illius cui suscepta est, nempe fratris sine Uberis de- 
 functi, vide Gen. xxxvUi. !). {Spalat.) quidni id quod sine humanS 
 opera ex legitima filius conjuge natum est, quasi ipsius s(do divinitiis 
 insitum, ipsius proprium censeatur ? Atque hinc est, nimirum, quod 
 non tantinnab Evangelu scriptoribus Joseplms ;jrt/ei• Christi (Luko 
 ii.27. 33. 41. 4fi), nuptiis videlicet patrcm demonstrantibus, nomi- 
 natur ; sed et Christus omnia obscquia atque operas illi praistitit 
 quie expectari possunt a filio in sacris paternis constituto. Quod 
 si ubique gentium adoptivi Hberi ex ejus gentis, cui velut insiti 
 sunt, nobilitate censentur, quanto justius omnia jura gentilitia 
 Josephi, ac promissiones Divinte ipsius Majoribus facta;, ad Do- 
 minum Jcsum pertinebant?" {Grot.) 
 
 '* Josephi legitimus hiercs Jesus fuit quippe filius ejus, non 
 quidem naturalis ncc tantiim putatitius nequc adoptivus, sed 
 reipsa proprius ac legitimus, ipsi legitime natus ex uxore, quie ipsi 
 legitirao matrimonio juncta est, ideoquo una erat cum josepiio 
 caro, Deo legitime operante, qui nihil non legitime operatur, 
 cujus libero dominio non subtrahit uxorom mariti auctoritas. 
 Ciun autem succedat jure Gentium in paternam ha'reditatem is 
 qui solius publicie fama; testimonio filius habetur, quanto magis 
 fihus legitimus.'' Quocirca a Josephi mortc Christus erat Regni 
 Davidici hreres. Quod ciim Matthceus demonstrare vellet, fuit 
 ci Josephi Genealogia condenda, non nuda Maria;, quie, viris 
 rehctis, haires esse Regni non potuit." [Lucas J>n/gensis.) 
 
 We know, from the testimony of St. Matthew and St. Luke, 
 that Christ was born of her, and that she was a virgin, and that 
 He was of the seed of David according to the Jlesh (Gal. iii. ίϊ, 9. 
 Rom. i. 3. 2 Tim. ii. ίϊ), and yet Ijorn of a Virgin .• and that 
 therefore Mary His mother was of tlic lineage of David. This 
 may also be presumed from the fact in Luke i. 27• 32 ; ii. 5, that 
 Mary, tliough tynvos, goes up to Betldehem to be registered. 
 Greg. Thaumatnrg. (early in the third century) says, p. 25, η 
 άγια τταρθίΐΌί (κ yei/ovs Δαβίδ irvyxave καΐ τηι/ Βηβλ e e^ . 
 ΤΓοτρΐδα ^κίκτητο κάΙ τψ Ίωσ^ψ κατά yopous (as an ^ϊτίκληρΓ r. 
 Numb, xxxvi. 6. β. Ruth iii. 12) ipepvriffrevTo. Cp. Alhanas. c. 
 ApoUinar. p. 73ίϊ. Leo M. Serm. xxix. p. P7t " electa Virgo de 
 semine Abrahic et radice Jesse." Cp. Routh, R. S. i. 354 — 35fi. 
 Hence S. Jerome says, "It may be asked wliy the genealogy of 
 Christ is traced through Joseph i We rejdy, that it is not usual 
 to trace genealogies from women ; and that Joseph and Mary 
 were of the sarne tribe and hotise." Sec also the statement of 
 Hegesippus in Routh, R. S. p. 213. Euseb. iii. 32, concerning the 
 ζΐσπόσυνοι, and see other testimonies and arguments that Joseph 
 and Mary were of the same lineage, in Patrit. ii. \^^ — 17• 4ίϊ. 
 But, as far as Mary is concerned individually, Christ, like His 
 great prototype Melchizedek, is άytvcaλόyηros (Heb. vii. 3) in 
 Holy Writ. 
 
 God's ways are not man's ways. Man would liave expected 
 a genealogy of Mary. And if the Gospel had been dictated by 
 mc7i, such a genealogy would assuredly have been given. But the 
 Gospel is not of man ; and, perliaps, by beginning the Gospel in 
 a different way from what man would have done, He designs to 
 teach the reader of the Gospels a necessary lesson, tiiat a priori 
 reasonings are of no account whatever, in regard to Divine Reve- 
 lations ; and that when it has once been proved by logical deduc- 
 tion, that the Gospel is of God, Reason should make way for 
 Faith, and should wait patiently for the time when Faith will be 
 perfected in fruition, and Reason will rejoice in that perfectic•,•, 
 for Faith is Reason in Glory. 
 
 Hence, then, an argument may be derived for the Lispiratinn 
 of the Evangelists. The eagerness with which some in modern 
 times have endeavoured to wrest aside the words of the Gospel, 
 in order to make one of the Genealogies to be the Genealogy of 
 Mary, and the questions more modestly, but yet anxiously, j)ut by 
 the ancient Fathers, — IVhy it pleased God to trace the Genealogy 
 of Christ through Joseph alone, at tlie same time that He re- 
 vealed the fact that Josej)h was not the natural fatiier of Clirist, 
 :iflOrd proofs that if men had been the framers of the Genealogies, 
 they would either iiave deduced our Lord's human origin through 
 Mary, or, if at all by Joseph, not by Joseph alone.
 
 MATTHEW Τ. 4—12. 
 
 3 
 
 δ^ iyiuvTjae. τον ^Αράμ• "* '^Άραμ δε ί-γέννησΐ. τον Άμι,ναόάβ• ^ Αμιναοαβ δε 
 ΙγΙνντησε τον Ναασσών Ναασσων δε 4γίννησ€ τον 'ΧαΚμόιν ' ' ΧαΚμων δε 
 €γΐννησ£ τον Βοοζ ei< τη<; 'Γαγάβ• Βοοζ δε εγεννησε τον Ώβη8 ε/ί τ:^? 
 'Ρουθ• ^ΩβηΒ δε Ι-γίννησί τον Ίεσσαί* *' ' 'ίεσσαΐ δε ίγέννησΐ. τον ΑαυϊΒ 
 τον ;8ασιλε'α. 
 
 ζίαυίδ δε ό βασιλεύς έγεννησβ τον Χο\ομωνα Ικ τ•^? του Ουρίον' ' ^ ΧοΧομων 
 δε Ιγβννησ€ τον 'Ροβοάμ, 'Ροβοάμ δε ΐγέννησΐ. τον Άβια• ^Αβια δε εγεννησε 
 τον Άσά' ^^'Άσα δε εγεννησε τον Ίωσαφάτ• Ίωσαφατ δε εγεννησε τον 
 ^Ιωράμ• Ίωράμ δε εγεννησε τον Όζίαν ^ ' Όζία? δε εγεννησε τον Ίο^άθαμ• 
 Ίύΐάθαμ δε εγεννησε τον "Αχ^αζ• "Α^αζ δε εγεννησε τον Έζεκίαν '" " Έζεκίας 
 δε εγεννησε τον Μανασση• Μανασσης δε εγεννησε τον Άμων Άμων δε εγεν- 
 νησε τον Ίύΐσίαν ^' ' ^Ιωσία<; δε εγεννησε τον Ίεχ^ονίαν καΐ τους ά8ελφον<: 
 αυτοΰ επι. της μετοικεσίας Βαβυλώνας. 
 
 '^ '" Μετά δε την μετοικεσ'ιαν Βαβυλωνος ^Ιεχονίας εγεννησε τον 5'αλα^ιι^λ• 
 
 m 1 Chron. 3. 17, 10. 1 Esdr. 3. 2. 
 
 (1 Num. 7. 12. 
 I Cliron. 2. 10. 
 
 c Uuth 4. 17. 
 
 1 Cliron. 2. 10, 
 II, 12. 
 
 r 1 Sam. 10. I. 
 & 17. 12. 
 
 2 Sam. 12. 24. 
 
 g 1 Kings 11.43. 
 & 14. 31. & I.-.. 3. 
 
 1 Chron. 3. 10. 
 
 2 Chron. 14. 1. 
 
 h 1 Kings IJ. 24. 
 2 Kings 8. 16, 21. 
 2 Chron. 17. 1. 
 &2I. 1. 
 
 i 2 Kings IS. 7, 
 38. & 10. 20. 
 2 Chron. 20. 23. 
 & 27. 9. & 28. 27. 
 k 2 Kings 20. 21. 
 &21. 18.24. 
 
 1 Chron. 3. 14, &c. 
 
 2 Chron. 32. 33. 
 & 33. 20, ίΛ. 
 
 1 2 Kings 23. 30, 
 34. Sc 24. 6. 
 
 1 Chron. 3. 15, IC. 
 
 2 Chron. 30. 1, 
 4, S. 
 
 5.2. Ilagg. 1. 1. 
 
 One of tlie most full and elaborate dissertations that liavc 
 been published in modern times on the Genealogies, will bo found 
 in I'atiilius dc Evang. ii. p. 35 — lO.'). 
 
 His conclusions are as follows : ]). lO.j : — 
 
 It apjiears from Holy Scripture and the Fathers that Mary 
 and Joseph were of the same linoaiie, and it is probable tiiat their 
 marriage wnsjure agnat'ionis, i. c. slie was married to him, accord- 
 ing to the Law, as her nearest of kin. 
 
 That almost all his ancestors were hers (p. 103). 
 
 Tiiat both the Genealogies are traced through Joseph, and 
 ai'o rightly called Genealogies of Chi-ist. 
 
 See also Dr. Mill, ii. 102—215, and Rev. Lord Art/iur 
 /ienvi/ on the Genealogies, lii53. Williams on the Nativity, 
 p. 103-120. JJinv/on, p. 8— 13. 
 
 S. Ρίάμαρ. 5. 'Ραχάβ—'Ραύθ] Thamar, Raliab, Ruth. " Wliy," 
 says Chnjuostom, " having begun the genealogy witli wen, does 
 he make any mention of vomcn ^ and why, if he names women, 
 does he pass by the most illustrious, such as Sarah and Rebekah, 
 and enumerate some famous for ill .' One of these was born of 
 unlawful wedlock, another a harlot, and the third was a stranger ; 
 ami he introduces also the wife of Uriah." ** This was so de- 
 signed," says /ei'ome, "in ordiT that He who had come for the 
 sake of sinners might, being born of sinners, blot out the sins of 
 all, and because He came not now as a Judge, but as a Physician, 
 to heal our diseases." KnA Jerome (in Jovinian. p. lljj) suggests 
 anollier reason ; viz. that these women were types of tlui Heathen 
 world, reeiivered from sin and misery, and esprmsed as a Church to 
 Christ. Cp. above on Ruth iii. 5-0 ; iv. 20 ; and Inlroil. to Ruth. 
 
 As Chrijsoslom says, " God married our natun•, which was 
 in poverty, and misery, .and exile, and estranged from Him, and 
 had committed harlotry against Him. Such was the Church ; but 
 she left her Father's house (Ps. xXw. 10), was espoused to Christ, 
 and became the mother of princes." 
 
 Perhaps, also, in this mention of Thamar, Rahab, and Ruth, 
 in our Lord's Giniealogy, we may see an evangelical protest, by 
 anticipation, against the novel dogma of the original and aitual 
 sinlessiicss a( Mary, grounded by some on the plea that He Who 
 was without sin could oidy be born of one who was sinless. See 
 on Luke i. 27. 
 
 That Rahab here mentioned was tlie Rahab of Jericho, see 
 Mill. p. 132— 13(1. Palrit. ii. 49-51. As Deni/cl observes, this 
 may be presumed from the article t^s 'P. 
 
 The mention oi Rahab shows that the Evangelists had access 
 to materials that we have not, for it is no where said in the Old 
 Testament that Rahal) was mother of Boaz. The same remark 
 may be applied to Cainan in Luke iii. .3f!. 
 
 5. 'Ώ/37')δ] Some editors have Ίωβηί, on good MSS. authority : 
 but tlie reading of the LXX is not lightly to be abamloned. lie- 
 sides Ίοβι;δ is inconsistent with the Hebrew etymon I3i\ and 
 seems to have arisen from a supposed connexion with Ίώβ. See 
 bchiw, V. 10, where Άμώι, for 'ί^μων (;ίΟΝ), seems to be due to 
 a similar confusion with 'Afiij, the name of the Prophet, and of 
 Isaiah's father. 
 
 6. Δαυίδ τΙγ βασιλί'α] David Ihe Kiiiff. The repetition of these 
 words is a clue to the design of this Genealogy, showing the 
 Roijaltij of Christ, Messiah the King. 
 
 — Ί,οΚομΰινα] On the form 'Σ,οΧομΰνα (found here in B, C, E, 
 K, L, M, S, U, V), preferable to 'Χολομωΐ'τα, the reading of Eh. 
 
 and some MSS. Cp. xii. 42. Luke .\i. 31. John x. 23. Act£ iii. 
 II. V. 12, see Winer, p. (!3. 
 
 8. Ίωρά /t oc] The Evangelist omilft three names here, .\haziah, 
 Joash, and Aniaziah, 2 Kings viii, 25. I Chron. iii. 11. 2 Chron. 
 x.xii. 1 ; xxiv. 27 [Jerome'), because the race of Jehoram was min- 
 gled with the seed of .Tezebel, 2 Kings viii. IG. 20, therefore its 
 memory is blotted out from the Genealogy of Christ, even to the 
 third generation. Three generations were omitted intentionally, 
 and thus there became fourteen generations. [Hilary.) Cp. 
 Snrenhus. p. 120, who shows that it was not unusual for the 
 Hebrews to omit names designedly (sec above, v. 3) in their 
 genealogies, as in Ezra, cap. vi., conijmred with 1 Chron. i. 3 — 15, 
 five ffeneralions are oniilled. Sec aUo JJyhlJool. 
 
 — ^Οζίαν] Uzziah, called also Azariah [help of God). 2 Kings 
 xiv. 21. 1 Chron. iii. 12, for God had mercy on him, and did not 
 destroy him when bo profaned the sanctuary, 2 Chron. xxvi. 21. 
 Surenhns. i>. 120. 
 
 11. Ίωσία? δέ e. τ. ^\ΐχονΙαν καΐ tous aZihtpovs αυτον\ 
 Porphyry henec derived an objection (see Jerome). For 
 
 Jcchoniah, the father of Salathiel, was not the same as Jechoniah 
 the son of Josiah ; but was the yrandson of Josiah by Joakim or 
 Jeconiah. Cp. I Chron. iii. 15. 2 Kings xxiii. 34; xxiv. C. 
 2 Chron, xxxvi. β. 
 
 To this S. Jerome replies, that umler the same word Je- 
 choniah two different persons are to bo untlerstood ; and thus tbo 
 fourteen generations are complete. This is to be explained thus. 
 Josiah had four sons, Jcthanan, Kliakim = Joakim, Zedekiah ^ 
 Mattauiah, Joahaz = Shallum. The Jechoniah fimt mentioned 
 by the Evangelist is the same as Eliakim or Joakim, who was the 
 father of Joachin, or Jechoniah (or Jecoidah) the second men- 
 tioned by the Evangelist. It is observable, in confirmation of this 
 view, that TViy (Jeconiah), the grandson of Josiah, is called also 
 Ίωάχιμοτ by Josephus, .\ntt. x. 8, ami by some MSS. of the LXX, 
 in 2 Kings, xxiv. (sec Rnsenmiilter), as well as by the name 
 Ίίχοκ/αϊ. Cp. other authorities iu Mill, p. 108, and Uerrey, p. 
 70-72. 
 
 The second fcssarodecad begins with David and ends with 
 Jechoniah = Joakim. The third begins with Jechoniah, and ends 
 with Christ [Jerome in Daniel i.). 
 
 S. Auffusline supposes that the same Jechoniah is reckoned 
 twice — " in figuram Christi a Juchcis ad gentes transeuntis ;" and 
 as a "lapis angularis." Serm. Ii. 15. l)e Cons. Ev. ii. 4, 
 
 — €π1 Tfjy μΐτοικΐσία$'\ fwl (see Mark ii. 20): in the time of 
 the iraufimiyration, which began under Joakim, 2 Kings xxiv. 7. 
 2 Chron. xxxvi. G, was repeated at several tin\es, Jer. Hi. 28 — 30. 
 He does not call it αΙχμα\ίϋσία$ or captirity : for 
 
 77iat w.a3 not elTected then ; 
 
 Though tlio city was destroyed, yet the family of David, to 
 which the promise was given, was only removed; 
 
 And though Salathiel was born after the migration, yet not 
 after the seventy years' captivity. 
 
 — Βα$υ\ωΐΌ$} On this use of the genitive, see x. 5. Winer, 
 G. G. p. 109. 
 
 12, ('γ^ν^ησί] begat, by adoption, or other legal assumption 
 (seep. 1) ; not by natural procreation ; for Jeconiah had no natural 
 successor in the royal line (Jer. xxii. 30), but the regal line of 
 Solomon terminated with him (cp. S. Basil, iii. p. 302, and 
 Itengel here), and the royal inhcritanoe |iassed into another 
 channel, derived through Nathan from David, to whom it was 
 
 Β 2
 
 MATTHEW I. 13-1 G. 
 
 ΣαλαΟι,ηλ δε Ι-γίννησα τον ΖοροβάβοΚ.• '•* ΖοροβάβίΚ δε iyivvqac τον '^/3ιουδ• 
 '/ίβωυΒ δε έγεΐ'νησ€ τυν 'EkiaKci^• ^ΕλίακεΙμ δε iyevvqae τον ^Αζωρ• Αζωρ 
 δε ί-γίννησα τον ίαδώ/ί- ^iahtoK δε ίγ4ννησ€ τον Άχ^είρ.• ΆχεΙμ δε ΐγεννησε 
 τον Έλιουδ• ^^ Έλιοί/δ δε έγεννησε τον Ελεάζαρ- 'Ελεάζαρ δε εγεννησε τον 
 ΜατΟάν Ματθάν δε εγεννησε τον 'Ιακώβ• "' Ίακωβ δε εγεννησε τον Ιωσ7]φ, 
 TOl•" άνδρα Μαρίας, εξ ης εγεννηθη 'ΙΗΧΟΤΧ ό λεγό/χείΌ? XPISTOS. 
 
 divinely I'romiscil that there slioulJ be no failure of royal progeny, 
 2Sani.vii. ii— Hi. 1 Cliroii. xvii. 7 — 1.). Ps. l.xxsi.v. 3.3.5; c.wxii. 
 12, but no such promise of perpetuity was made to t^olomon. 
 Salathicl, or S/iralliel (Ezra iii. 2. Β ; v. 2), who followed Jeco- 
 niah, was son of Neri (Luke iii. 27)• 
 
 The following; is from Giolius. " llihi certissimum est, ii 
 Matth^eo spectari Juris siiccessionem. 
 
 " Nam eo3 qui Jlegnum ubtinuerunt, quod erat τΰν ττρωτο- 
 yoyuf, privato ncmine ttdnnxlo, recenset. 
 
 ■' Ciim ijalathieli (nam eur divcrsos Halathieles putcmus non 
 video) Ncri parontem adscribit Lucas, privatum hominem, Mat- 
 thaeus autem Jcchoniara, apertissimum est, a \Mca jus sanynhiis, 
 a Matthteojus successionis et priEcipuu jus ad Rugiam dignitatem, 
 spectatum ; quod jus, sine liberis mortuo Jechonia, et si qui alii 
 erant a Salomonis postcris, ad Salathielem, cajnit familioe Nathanis, 
 legitimo ordine devolutum est j nam inter Davidis filios Salomouem 
 Nathan sequebatur. 
 
 " Lucse numerus plenior est, quam Matthwi. MatthiEUs non 
 numerari ϊι se pcrsonas, sed generis sunimam breviter indicare in 
 τΕσσαρΕΟ-καιδίκάδαί tres memoria; causa digcstam satis aperte 
 profitetur. Nam et inter Joramum Regera et Oziam, qui Azarias, 
 Achaziam, Joam, Amaziam, silcntio transmittit, nempe ut ordini 
 ad memoriie facilitatem instituto consulat : quod in Juris succcs- 
 sione demonstranda parum refert. Nam, ut did solet, /nercs 
 /itcredia met /iteres ineus est. At qui naturalfm scriem scqui velit, 
 quod facit Lucas (cam enim ob causam, a Daviile ad Salathielem 
 usque, privatte Jhriuutp homines memorat, ne ab eo ordine disce- 
 dat) eura decet de gradu ad graduni, qua sanguis ducit, progredi, 
 quod eum fecissc non dubitamus. At si quis tempora recto putct 
 a Zorobabele ad Christum, vidcbit secundum id quod plerumcpie 
 nccidit, totum id tempus personis ab illo recitatis rccte expleri. 
 Quare hinc quoquo discimus a Matthseo τ6 νομικίιν, a Luca τίι 
 tpvGiKtjv spectari.'* 
 
 — Ζοροβάβίλ] Zurolahel, i. e. the royal seed ril {zero) at 
 Babylon (Chrys.) ; and the prince, or head and leader, of the Jews 
 on their return from captivity (Hagg. i. 1. 12 ; ii. 2. Ezra ii. 2; 
 iii. 2. 8 ; v. 2. Neh. .\ii. 1), and so was a remarkable type of 
 Christ. {Mill,y>. 15ii.) 
 
 From Zorobttbel the family of David starts, as it were, afresh ; 
 it branches out into two lines by the two sons of Zorobabel, Abiud 
 (in St. Matt. i. 13), and Rliesa (in St. Luke iii. 27). Zorobabel, 
 here (and in Luke iii. 27, and in Ezra, Nchemiah, and Haggai) 
 called the son of Salathiel, is called the son of Pedaiah in 1 C'hron. 
 iii. 19, probably by a levirate marriage. Cp. Mill, 138, 13!K 
 
 13. Άβιούδ] Perhaps Hodaiah (1 Chron. iii. 24). See further 
 on Luke iii. 27. 
 
 15. Ματθάΐ'] Perhaps the same as tlic Ματθάτ in St. Luke iii. 
 24, whose name is written MaT0af in some MSS. and by some of 
 the Fathers, Au;/. (ju. 4(i, in Deut., Grey. Naz., and Epiphan. 
 See the authorities quoted in Mill, p. 77. 18ί* — 192. Hervey, 
 129, 130. Patrit. ii. p. (JO, K2. 
 
 We now see another reason why the Genealogy of St. Luke 
 was added to that of iSt. Matthew. 
 
 It was necessary to show that Joseph was the son of David, 
 St. Matthew traces David's line through Solunion. 
 But that line ended in Jeconiah, in the captivity. 
 And yet we see that Jeconiah has a successor assigned him by 
 St. Matthew, viz. .Salathiel. 
 
 Now how does it apjiear that Salathiel so adopted was of 
 David^a line ? 
 
 From tlie Genealogy of St. Luke, who traces him from 
 David, through David's son Nathan, 
 
 The two Genealogies coalesce for two generations, i. e. 
 in Salathiel and in his son Zorobabet,. But then they 
 diverge again in two lines by Zorobabel's two sons Abiud 
 and Rbesa. 
 
 Now it may be, that as David's line by Solomon failed 
 in Jeconiah, and was to be supplied from David's line by 
 Nathan given by St. Ijuke ; so perhaps Zorobabel's line 
 through Abivd (whi(;h St. Matthew gives) may have failed 
 likewise, and wa^ to be supplied by Zorobabel's line through 
 Rhesa given by St. Luke. 
 
 There seems to be some intimation of such a failure. 
 As David's two lines coalesce in Salathiel, just above Zoro- 
 
 babel, so Zorobabel's two lines seem to coalesce in Matthan 
 or Matthat(see note on !•. 15), just above Jacob, the grand- 
 father of Josei>h. 
 
 Or suppose that Matthan and Matthat arc not identical. 
 There are Ιιυο lines from Zorobabel. Aiul it might have 
 been alleged that Jose])h was not sole beir of Zorobabel 
 and David, if it had not been shown, as it is shown by the 
 Genealogy of St. Luke, added to that of St. Matthew, that 
 both lines terminate in Joseph. 
 The following diagram will illustrate what has now been said. 
 
 I 
 
 Solomon. 
 
 Jeconiah 
 
 D.WID. 
 
 I 
 
 I 
 
 Nathan. 
 
 C without a Λ 
 I successor '^i' I -nj ; 
 I his own seed. ( , 
 I (Jer. xxii. 30.) J 
 
 I 
 
 Salathiel 
 
 fMaft.l 
 XLuke / 
 
 Zerubbabel {J^uke} 
 
 1 
 
 Abiud 
 Eleazar 
 
 
 Rhesa 
 Levi 
 
 
 
 Matthan (St. Matt.^ 
 
 or 
 Matthat (St. Luke) 
 
 1 
 
 
 1 
 
 Jacob 
 
 1 . 
 
 Heli's widow Heli 
 
 JoSEfH. 
 
 IC. Ίακωβ 5e lytwriae τίν Ίωσίφ] Jacob begat Joseph, who is 
 therefore called by the angel ' Son of David,' vihs Δαυίδ, i. 20. 
 Cp. Luke i. 27. iiy virtue of his marriage with Mary, Joseph is 
 called by the Holy Spirit the husband of Mary (i. 10. 19), and 
 she is called his wife (i. 20), and the husband is head of the wife 
 (Ephes. v. 23), and thcrel'ore he had a jus paternum over her 
 offspring; and God authorized this by giving to Joseph Uie pater- 
 nal office of imposing the name on her Son (i. 21). Cp. Luke ii. 
 41. 4!!. 
 
 Consequently, her firstborn and only Son had an hereditary 
 claim to Joseph's privileges, whatever they were, by virtue of 
 Joseph's descent from 'David the King;' and therefore the angel 
 says (Luke i. 32), God shall give him Ihe throne of his fa/her 
 David. (Cp. vli/jf. Serm. 51.) We no whire read that Joseph 
 had any children by natural generation, or that the Blessed Virgin 
 was more than once a mother; therefore the direct line of David's 
 race seems to have been ended in Christ. Cp. Olshausen on 
 Luke iv. 22. 
 
 There is an ancient tradition that Josojih had the cognomen 
 of Panther, and the same name is assigned by some to Jacob his 
 father. Epiphan. 7», ba;r. § 7. Cp. Mill, p. I!i9. Patrit. 
 p. 101. 
 
 Damascene (de Fid. Orth. iv. 14) says that Melchi and Pan- 
 ther vicre brothers; tliat Panther was the father of Barpanlher ; 
 and Barpanthcr the father of Joakim, the father of Mary. 
 
 Celsus (ap. Origen. i. 32) " Jesum Panthere patrcm ortum 
 aiebat." 
 
 Kpijihan. (liar. 00 ; al. 7ii) says, and so the Talmud {Patrit. 
 101), that Joseph and C/e<i;)/iii* (Alphscus) v.ere brothers; by the 
 same father, Panther. Cp. Euseb, iii. II.
 
 MATTHEW I. 17—22. 5 
 
 (^-^) '^ Πασαι ovu at yei^eat απο ^Αβραάμ έως ^αυιδ yei^eat Ζ^κατίσσαρ^<;' 
 καΧ άτΓο JautS €ω9 ttJ? μ^τοικς.σία^ Βαβνλωι^ος γενεαΐ ^^κατέσσαρ^%' και άττο 
 7^9 μ^τοίκεσία'ς Βαβυλω^ος ew9 του XPISTOT yeucal hcKarecraapes. 
 
 (y ) ^'^ " Του δέ ^Irjaov Χρίστου η yeVeat? ούτω? '^ι^• μνηστ^υθ^ίση^ γαρ ^luUX. 27, ti, 
 της μητρός αυτον Μαρίας τω ^Ιωσηφ, ττρΧν 7/ συνξΧθεΙν αυτούς ευρέθη iv 
 yaarpl έχουσα Ικ Πνεύματος αγίου, (-^) ^^ "^ Ιωσήφ δέ ό άρηρ αυτής Ζί^ oDcui.ii.u 
 καιος ων κα\ μη Οίλων αυτήν τταρα^^ιγματίσαι εβουληθη λάθρα άττολυσαι 
 αυτήν ^*^ ταύτα δε αυτού Ινθυμηθεντος^ 18ου άγγελος Κυρίου κατ οναρ έφάνη 
 αύτω λέγων, ^Ιωσηφ, υΙος .^αυιδ, μτ] φοβηθτις παραλαβειν Μαριάμ την γυναικά 
 σου» το γαρ iv amrj γεννηΟέν εκ Πνεύματος εστίν άγιου* "^ ^τεζεται δέ υΐον, ^Y^V'^^' 
 καΐ καλέσεις το όνομα αύτου IHSOTN, αύτος γαρ σο^σει τον λαον αυτον απο fa^Vis^yfsu!* 
 των αμαρτιών αυτών. 
 
 " Τοντο δέ όλον γέγονεν. Ινα πληρωθ^ το ρηθέν ύπυ Κυρίου Βιά τον προφη- 
 
 17. Πΰσαι αΐ yt veal — SewaTeViTapes] Observe αί — . No i a\i 
 generations, but all ihe generations recited by the Evangelist. 
 (See Winer, G. G. lOL) 
 
 SeKareVaapes, fourteen rr twice seven ; a number, in Scrip- 
 ture, symbolizing completeness. The sixth seventh brings us to 
 Christ. 
 
 It is observable, that the number ybwr/eeii may be expressed 
 in Hebrew by letters which make the word David, Til. {^Suren- 
 hus. p. H3.) 
 
 The three four leens, or six sevens οΐ this Genealogy ■=. forty- 
 two, a number which had been already distinguished in Holy 
 Writ as the number of Mansiones or Stationes by which tbe 
 People of God came to the Land of Promise. "So," says S, 
 Jerome, *' by forty-two generations the seed of the faithful is 
 brought to Christ." On the number forly-txvo, often signifying 
 in Scripture a time of trial leading to rest, see on Uov. xi. 2, 3; 
 xii. 14 ; -xiii. o. 
 
 18. Ύον 5e] See Xrencpus, ui. \G. 
 
 — 7] yiueffis'} the origin, not simply birth ; and therefore this 
 reading {yiv^ffts), authorized by B, C, P, S, Z, Δ, and received by 
 most modern editors, seems preferable to that of Elz. yivvriais. 
 
 — ού'τωϊ ■ήν'] was thus, i. e. as follows. 
 
 — μν•ηστζυΒΐΙστ]$] being espoused. Why was our Lord con- 
 ceived of a Virgin espoused ? 
 
 That the lineage of Mary might be shown through the 
 Genealogy of Joseph. 
 
 That she might not be stoned as an adulteress. 
 
 That in her flight to Egypt she might have a protector 
 and comforter. 
 
 The martyr Ignatius, the disciple of St. John (ad Ephes. 
 19) adds another reason, that his birth might be concealed 
 from the devil. {Origen, Hom. G, in Luc, and 5'. Jerome.) 
 Compare also the words of Chrys. God concealed from 
 the Jews at lirst that Jesus was born of a Virgin. He 
 kept tiie mystery as it were in shade for a time, as lie did 
 other mysteries, which He revealed more fully by degrees. 
 If after our Lord had wrought so many miracles as !Ic did 
 they were loth to believe that He was born of a Virgin, it 
 is not probable that they would have received this truth 
 before those miracles were wrought. Even Joseph, a just 
 and good man, recpiired the evidence of an angel to " con- 
 vince him " (and his conviction, and his consequent recep- 
 tion of the Virgin as his wife, is tlie strongest assurance 
 that could be given us for our conviction). " Hence the 
 Apostles ill their jireaching did not begin witii proclaiming 
 our Lord's birth from a Virgin ; and the Λ'iΓgin herself 
 kept it in reserve for a time; she said even to her Son, 
 * Thy Father and I have sought thee, sorrowing.' (Luke 
 ii.48.)" (Chrys.) S. Ambrose adds (in Luc. I), " Maiuit 
 Dominus quosdam de sua generation*.', quTim de niatris 
 pudore, dubitare." Cp. below on Luke i. 27- 
 
 — ΐΰρίθηΐ she was found. Ιψάνη {Euthym.). The Angel and 
 the Evangelist state thc/ac/, but not fiow it was done. We know 
 not how He who is infinite was in the womb, how He wiio compre- 
 hends all things was conceived by a woman. Do not inquire how 
 8ucii things were done, but receive what is revealed, and do not 
 repine for what is hidden. (Chrys.) A salutary caution is given 
 by Greg. ΛΌζ. (Orat. xx. p. 382): afcoiieis yiuv^atf τί> ttws μ^ 
 ΊΓfpl(pyάζυυ — ei St ^τo\v■π■payμovus, Kayuj σοι ^Γυ\υ^Γpayμoι'ώ rh 
 κρΰμα ψ"χτΪ5 Hal σώματος. " On the Incarnation of our Lord," 
 see BarroWf Sermons x.viii. and xxiv. 
 
 19. SiVaroi] just, good. " Srepe in N. T. ubi aliquis SiVaios 
 dicitur, plures omnino virtutes comprebendi snlent." Vorst, de 
 Hebr. p. 5fi. Cp. Luke i. (i ; ii. 25. Acts x. 22. 
 
 — ^ΓapaB€ιyμa^ίσat'] to e.rpose her to shame. This reading is 
 authorized in C, E, K, L, M, P, S, U, V, Δ. Some editors have 
 adopted ζΐιyμaτiσaι from B, Z. 
 
 — 4βου\•ϊ\θη'] ivas minded. On tbe distinction between 
 βον\ομαι and θέλω, see on 2 Cor, i. 1 7. Philemon 13. 
 
 20. ΐδοιί] lo .' uiri {hinneh), a Hebrew formula introducing 
 the history of some remarkable event ; very frequent in the Gospels 
 of St. Matthew and St, Luke, and in the Acts ; not so common in 
 St. John's Gospel, but very frequent in the Apocalypse ; rare in 
 St. Paul's Epistles. 
 
 — tiiOp] No communications by dreams are mentioned in tbe 
 N, T. except those to Joseph at the beginning of the Gospel, ii. 13. 
 19. 22, and to the Magi, ii. 12, and to Pilate's wife, a Gentile, 
 xxvii. Ιίί (cp. Bengel on Acts xvi. i)), 
 
 — vlhs Δαυίδ] son of David. See v. 17• " Recognosce quod 
 promissura est domui David (Isa. vii. l.'{, 14) de qua tu es ct 
 Maria, et vide implctum in ca." (Gloss. Ord.) 
 
 21. KoAeVeis rh υνομα — αμαρτιών] thou shall call his name. 
 See below, v. 25 and v. 10, and on tlie sense of κα\ΰν rh υνομα 
 see Vorst, de Hebr. p. 349. Tbe meaning is, Thou shalt give 
 Him this name, and He shall be in act what His Name, Ίησοΰϊ, 
 or Saviour, signifies; ahrhs yap, for He, Ipse, by Himself, and 
 no other, shall save His people, not (as many will suppose) from 
 their temporal enemies the Romans, but from their deadly foes, 
 their own sins. Cp. Aug. de Cons. Ev. ii. 2. 
 
 On the typical relation between Jesus or Joshua the son of 
 Nun and Jesus the son of Mary, see Cyr'il Hierosol. Catech. x. 
 § 11, p. 142, and Dp. Pearson on the Creed, Art. ii. and below 
 on X. 2, and above, Introduction to the Book of Joshua. 
 
 — avras] He Himself— &ηά no one else. Cp. iii. 12. 
 Luke i. 17. 1 Pet. ii. 24. 
 
 22. yiyov€v] is done. St. Matthew writes as one who lived 
 near the fact, and speaks of it as just done. 
 
 — iVo 7Γ\•ηρωθ(}] That it might receive its full and βηαΐ ac- 
 complishment ; intimating that though other previous results may 
 have emerged from the prophecy, they wore only partial, prelu- 
 sive, and preparatory to this fulflment, wliich was the aim and 
 end of the prophecy. The Ίνα is not therefore (κβαηκ^ν^ but 
 preserves its true sense as αΐτιατικόν. Cp. Bengel here, and see 
 Lee on Inspiration, pp. 105. 321i. 
 
 The emphatic word in this formula is ΠΛΗΡΠΘΗι, intimating 
 that now the Prophecy, wliich had been gradually mounting to 
 this point, had attained its zenith, or culminating point. Or, to 
 use another figure ; the Ancient Prophecies concerniog the Mes- 
 siah are like beautiful vessels, which received a partial infusion, 
 from time to time, in certain preparatory events, which kept up 
 the memory of them, and refreshed the hope and faith of the 
 believer, in the coming Deliverer, till they were q\\ filled up to the 
 brim, and ran over in Christy who is the fulness of all in all. See 
 further below, ii. 17• 23. 
 
 In strictness of language, an action is already done in the 
 counsels of God before He utters a i)rophecy that it in// be done. 
 *' Non res sunt propter prophetias, sed prophetise propter res." 
 (Luc. Brug.) But prophecies are God's promises to tnan. God 
 is here speaking to men. And He says that such an event hap- 
 pened iii order that a prophecy, wliich concerned Christ, might 
 be fulfilled visibly to us, aiul eo we might believe that Jesus is the 
 Christ.
 
 ΰ 
 
 MATTHEW I. 23— 2δ. 
 
 qisa.?. H. τουλ^γοντος, ^■'Ίδού, η παρθένος iv γαστρί ίξίΐ, κα\ τβξεται υιοί', 
 και καλε'σουσι το όνομα αντον 'Εμμανουήλ, ο eVri μίθΐρμηνΐνόμζ• 
 νον Μζθ' ημών 6 0eo?. 
 
 -■^ ΑαγερθζΙ'ί δε ό Ίωσηφ άπο τον νπνου Ιπονησίν ώς ττροσίταζίν αύτω 6 
 (xyyeXos Κυρίου, καΐ παράλαβε την γυναίκα αυτού, ^ και ουκ Ιγίνωσκ^ν αντην 
 βωζ ου £Τ€Κ€ τον υΐον αύτήζ τον ττρωτότοκον, κσΧ ΙκαΚ^σί το όνομα αντοΰ 
 ΊΗΧΟΤΝ. 
 
 On the consistencyof tliis with Human Freewill, see on Acts 
 iv. 28, and op. Spauheiniy Dub. Evang. 33. 
 
 — δια ToS προφ7)του] by means of the prophet. Observe how 
 the Jewish Publican St. Matthew proves to the Jeivs, for whom 
 his Gospel was specially designed, that Jesus of Nazareth is He 
 of whom their Hel/rew prophets did write, as the Christ ; 
 
 (1) as to the person of llii Mother, and as to His Birth from 
 
 a I'irffin (i. 2;i). 
 
 (2) OS to the place of His Birth, Bethlehem (ii. C). 
 
 (3) as to His sojourn in Egypt (ii. IS). 
 
 (4) as to the place of His education, Nazareth, see on ii. 23 
 
 and Luke ii. 5. 
 
 (5) as to His Forerunner, John the Baptist (iii. 3). 
 (0) as to the place of His preaching (iv. 15. Iti). 
 Observe also that the prophecies come δια, iltrough, the 
 
 prophetsyro»» God. 
 
 23. ή irapeivos] the Virijin. So the LXX, a conclusive argu- 
 ment against all Jewish objections to St. Matthew's Ifanslation of 
 this text, Isa. vii. 14. For the LXX version was made by Jeics, 
 and was read in their Synagogues {Terlultian, Apol. Iff. Cp. 
 Grinfieltl, Scholia Hellenist, p. viii — x). Cp Jttstin M. c. Try|)h. 
 5 C7. ]re7i. iii. 21. Emeb. v. 8, who relate that the word ren- 
 dered tlie Viryin by St. Jlatlhew was falsely translated α .voimj 
 woman \>\ the two Jewish Proselytes, 'J'heudatiou and Ar/uila- 
 
 BesiJes ihe word HTOn {ha-altnah) — from root D^'r' (alam) 
 ' to lii.Ie,' ' to keep at home,' as Eastern virgins were kept, and 
 therefore rendered α-αόκρυψο^ by Aquila—\a well translated ή 
 ναρβίνο!, which is more descriptive of the Blessed Virgin than 
 Betulah would have been, for it denotes youth, as well as vir- 
 ginity. See Jerome on Isa. vii. vol. iii. p. 70. Surenhus. p. 132. 
 Span/ieim, Dub. Ev. 31. Bp. Pearson on the Creed, Art. iii. pp. 
 323—325. See the note above on Isaiah vii. 14. 
 
 For the New Test. Quotations of the Old Test, in relation to 
 the Sep/iinyint A'ersion, see Grinfield, cd. Hellen. p. 4, and Citata 
 ct Parallela, p. 1447. 
 
 The article ή, Ilebr. Π. the Virgin, is to be observed, " mag- 
 nam habct emphasim, A'irgo per excellentiam dicta." (Valck. 
 p. lit.) " Insignis ilia Virgo cujus Filius erat contrilunis semen 
 serpcntis." {Glass. Phil. p. 31!».) " Sinyularis ilia A'irgo." 
 (Cp. Auy. Serm. 191.) 
 
 The I'iryin. — The Prophet Isai.ih, speaking in the spirit, 
 had a vision of the Virgin as present, who would conceive and 
 bear a Son, Emmanuel, God with us. He sees before him the 
 Messi.\ii ; a most satisfactory proof to the J/ouse of Dai-id, then 
 menaced by enemies, that it would not be destroyed ; whereof, 
 also, the Prophet gave assurance by bringing with him his own 
 son, whose name Shear-jathub (vii. 3), though it spake of cap- 
 tivity, — which was to come to Judah from that very power, Assy- 
 ria, to which the faithless king of the house of David, Ahaz, now 
 looked for help instead of to God,— yet spoke also of return from 
 captivity, " a remnant shall return." 
 
 See Theodoret and Chrys. in I^a. vii. Athanas. de Incarn. 
 pp. 33. CO. Jerome, iii. 70, who well expounds the prophecy 
 thus : "O domus David, non mireris ad rei novitatem, si Virgo 
 Deum pariat, qui tantam habeat potestatem ut multo post tempore 
 nascituriis tc nunc liberet invocatus." There was a punishment 
 to Ahaz the King for his stubbornness. lie should not see the 
 .S'lyn .• it should appear many ages aftern ards ; but the effects of 
 the Sign should he felt by the house of David, even in the age of 
 Ahaz. Emmanuel, yet vn-bom, should deliver it. And the 
 truth, now revealed, that He should be bom of a Vh-gin of that 
 house, was a sure pledge that the house of David would not 
 perish. 
 
 The prophet goes on to say, Γ. 1."), 10, " butler (milk) and 
 honey shall he eat until he know to refuse the evil and choose 
 the good," that is (as Irenatts, Jerome, Chrys., and Basil explain 
 it), though He is " E.mmanuel," " God with us," yet He shall 
 be also an infant, and have a human body, and (not be born, like 
 the first Adam, in full manhood, but) pass through infancy and 
 childhood, and gradually come to maturity. For an excellent 
 modern exposition, see Hengstenberg, Christol. i. pp. 1 1 . 45, and 
 
 Palrit. ii. 139 — I4C, who also refutes the opinion recently pro- 
 pounded by some, that the Jews did not expect the Messiah to be 
 born of a Viryin. And see Justin M. c. Tryph. §§ 18. C7. 
 
 St. Matthew fitly refers to this prophecy, in speaking of the 
 birth and infancy of Christ, "God manifest in the flesh." The 
 Prophet, havirtg the \'irgin and her Divine child before his eyes, 
 naturally makes the growth of the Messiah, from birth to years of 
 discernment, the measure of time of an event then abtmt to hap- 
 pen. He turns to Ahaz, and says, " Before the child born of the 
 A'irgin shall know to reject the evil and choose the good, the land 
 which thou abhorrest, i. e. thy enemy's land, shall be forsaken of 
 both its kings." (Cp. Vitringa on Isaiah, I.e.) This destruc- 
 tion did take place in a very few years afterwards (2 Kings xv. 29. 
 2 Chroii. xxviii. 5), and so was a proof of the truth of the pro- 
 phecy, and a pledge of its fultilment in the Virgin and in Christ 
 of the House and Seed of David. 
 
 Though St. Matthew traces our Lord's Genealogy through 
 Joseph, yet he takes care that we should not suppose that He was 
 the son of Joseph κατά σάρκα, by stating, at the same time, that 
 He was born of a Virgin. 
 
 — κα\4σουσι ri υνομα αΐ/τοΰ Έμ/ιοίΌυήλ] they shall call His 
 Name Emmanuel. He shall be (see on v. 21 and ii. 23) Emma- 
 nuel, 'JNizpr, ' God with us ,' i. e. God, not united to any owe 
 person among men already existing, but God in us, i. e. in the 
 common nature of us all. It is not avy ήμ7^, but it is /leS" 
 νμΰι/. Cp. Hooter, V. Iii. 3. Tertiillian c. Jud. 1. Jerome 
 (in Isa. vii. 14). The deliverance of Ahaz, and of the kingdom 
 of David, is ascribed by tlie Projihet to Christ, who even then 
 proved Himself God with His People, and would afterwards show 
 Himself to be the Saviour of all. 
 
 On this mode of speaking, by which a Person or Thing is 
 said to be called what its actions or attributes prove it to be, 
 although it nevtr actually bears the name, see Chrys. in 1 Cor. 
 XV. 45 (where is a similar phrase), who says, *' Christ is no where 
 literally called Emmanuel, but his Actions proclaim this Name 
 for Him." Cp. above on Gen. iv. 26. Exod. vi. 3. 
 
 25. ουκ iyifuKTKfy αΐ/την tws ov] " Non sequitur, ergo post, 
 (Bengel.) " Ilelvidius," says Hooter, Y. xlv. 2, " greatly abused 
 these words of Matthew, gathering that a thing denied with special 
 circumstance doth import an opposite affirmation, when that cir- 
 cumstance is expired." — ουκ 4ylpwaKtv αντην 'iws οΰ ίτΐκ^ν υ'ών 
 — and it might be added, ουκ iyivoiaKiv αυτ^ν μΐτα τί) τΐκΰι-, 
 — if it were not the first duty of a student of Holy Scripture to 
 know when to be silent. See ne.\t note, and Hooker, II. vii. 5. 
 
 — vlofl αυτηί — not of Joseph. — rhy vioy αύτης rbi/ νρωτό~ 
 TOKov D and others, and so Vulg. " fihum suum primogenitum." 
 Cp. Luke ii. 7, and so Jerome, who says, " From this passage 
 some have imagined {Helvidius, Jovinian, and the Ebionites), 
 most erroneously, that Mary had other children, whereas it is the 
 practice of Scripture to designate as the firstborn that child who 
 is born first, not that child who is followed by other children." 
 See 5*. Jerome here, and adv. Helvidium, tom, iv. pars 2, pp. 
 130—142. Aug. de Catech. Rud. 40, and Serm. 188 and 191. 
 See also Bp. Pearson on the Creed, Art. iii. on the term aei- 
 τταρθίνοί, p. 32<i. Chemnitii Harmon, cap. vii. and Glass. Phil. 
 Sacr. pp. 319 and 452, and Ihr. W. H. Mill, p. 309. Palrit. ii. p. 
 125. Similar instances of the use of ' until ' after a negative may 
 be seen in Gen. viii. 7 ; xxviii. 15. Dent, xxxiv. 6. 1 Sam. xv. 
 35. 2 Sam. vi. 23. See below, xvi. 28 ; xxii. 44 ; xxviii. 20. 
 
 Concerning those who are called our Lord's brethren, see 
 South, R. S. i. ΐυ. 43. 212-249 ; ii. 32. 234. Dr. Mill, 221— 
 23C, and the note below on xii. 4G. 
 
 One Joseph was appointed to be a guardian of the Saviour's 
 human body before His first birth from the Λ^irgin's womb. An- 
 other Joseph was appointed to be a guardian of it before His 
 Resurrection, or second birth from the A^irgin tomb (Matt, xxvii, 
 57—60. Lukexxiii. 50. John xix.4l). And both one and the 
 other Joseph is called afiip hUaits in Holy Writ (Matt. i. 19. 
 Luke xxiii. 50). 
 
 — €Κίίλ6σ€] he called, i. e. Joseph exercised a paternal right 
 over Him as Jesus the name He then received as man. See t. 21.
 
 MATTHEW II. 1—3. 
 
 II. ' " Του δε Ίησου γζννηΟ^ι^τος eV ΒηΟλύμ, της Ιουδαία?, eV ημέραις a Luke 2. ι, β, ;. 
 ΗρώΖον του βασιλΐως, ιδού μάγοι άπο ά^ατολώ;/ τταρί-γένοντο ets Ιεροσόλυμα 
 λέγοντες, ^ '' ίΤοΰ εσην ό τεχθάς βασιΚευς των ΊουΒαίων ; ίΙΖομς,ν yap αυτοί) \^^'^\1 \) 
 τον αστέρα iv ttJ άνατολτ], καΐ ηλθομζν προσκύνησαν αντω. ^Ακουσας δε 
 
 Ch. II. 1. Τοϋ δί Ί-ησον yii/vrieivTos'] When Jesvs was bom. 
 
 As to the day of Christ's birth, see Palril. de Evangeliis, 
 pp. 280 — 201, and the comparative tables inserted by him p. 2/7, 
 wlio maintains, p. 2!)0, the ancient Tradition (sanctioned by Hip- 
 polyt., Alhanas., Jerome, Ambrose, Aug.), which fixed the Nati- 
 vity on Dec. 25 ; see also Sp. Pearson, &Iinor Works (ed. Chur- 
 ton), i. pp. 15;! — 1G2. 
 
 It was kept by the Western Church in early times on 
 the 25th Dec, and ibal day was thence received by the Eastern 
 Churdi at the middle of the fourth century, where it was called 
 @€0(pavia, yiviUKia. See Monit. ad Greg. Nazian. Orat. xxxviii. 
 p. UG2. CArys. Horn, de Nativ. iii. p. 352, ed. Bened. Casaubon, 
 Exc. liaron. p. IGIJ. Patrit. 281, and note below on Luke ii. 8. 
 
 The word Epiphany came afterwards to be applied to the 
 d.iy of the arrival of tlie Map, and also of Christ's Baptism, τα 
 άγια φώτα {Greg. Naz. p. C77), and the word @io(pivia was also 
 applied to that day. See Hippolyt. humily with that title, and 
 Greg. Thaumalurg. p. 30. 
 
 For Sermons on the Nativity, see Aug. Serm. 184 — 1!)C, 
 vol. V. 1278—1309. Dp. Andrewes, i. 1—302. Harrou; iii. 
 427 — 450. Serm. 75. ΙΓι7/ιαηΐί on the Nativity, pp. 80-91. 
 
 As to the year of the Nativity, see on ii. 20. 
 
 On the place of the Nativity, see Juslin Martyr (c. Tryphon. 
 § 78), who describes it as a cave near the village of Bethlehem, 
 and says also that the Magi coming from Arabia found Him there 
 (ef σπ7ΐ\αίψ τιν\ σύΐ'ίγγυϊ τη$ κώμη$), which Jerome calls (ad 
 Eustoch. and ad Paulin.) " specus Salvatoris." Cp. Origen c. 
 Gels. i. 5!. Euseb. v. Const, iii. 41. 43, who speak of a caee. 
 
 — Β-ηβΚ(4μ] Bethlehem, cnb-.-i•;, ' the house of bread,' of the 
 Living Bread that came down from heaven (John vi. 35. Greg. 
 Af.,Hom. inEv.i.S); called Bethlchem£;;A;-aia (Ruth i. 2; iv.ll 
 Mic. V. 2) for As fertility ; and Bethlehem Judah, to distinguish it 
 from a Bethlehem in Zebulun, Josh. six. 15 (Jerome), six miles 
 south of Jerusalem. See on Gen. xxxv. 19. lluth i. 19; ii. 4. 
 
 On the prophetic signification of Names in N. T. see on xxvi. 
 36 ; xxvii. 33. 
 
 — Ήρώ?υυ τοϋ β.] Herod made king by Roman iufluence, 
 particularly of M. Antony, and called ' Herod the Great ' (Joseph. 
 A. xiv. 11. 18). On his history and character, see Joseph. A. 
 xiv. — xvii. Casaubon, Exc. Baron. Art. 3—5. Milif p. 335 
 —342. Winer, R..W.-B. i. p. 481. 
 
 — /ίάγοι] Magi. Not such as were known among the Greeks 
 as professors of Magical Arts (see Origen c. Celsum, i. p. 35), but 
 such as those whose title before the time of Zoroaster was Magus 
 or Magh (whence jn in Jerem. xxxix. 3), the sacerdotal caste of 
 the Modes and Persians (Cic. Div. i. 23. Plin. N. H. xxiv. 20. 
 Juslin, i. 9. 7. Hyde do vet. I'ers. rel. c. 31. Patrit. ii. p. 317), 
 dispersed in the άνατολτ; and called Vlayovaatoi by Epiphanius, 
 p. 1094, and not idolaters, but hating idolatry, (ΐδωλα /3ScAirr- 
 τόμοΌΐ. Hence perhaps they were distinguished among the 
 Heathens by God (as Cyrus bad been in an eminent manner, and 
 as the Persians were favoured generally for their freedom from 
 Idolatry, and tlieir Iiatred of it), and were chosen as the άτταρχί?, 
 or firstfruits, of Gentilism, to behold and worship Christ. See 
 Dr. Jackson's Works, v. 404 — 411. 
 
 It is observable that the Prophecy concerning Messiah the 
 Prince delivered in the East by the Prophet Daniel (ix. 24), 
 who was Prime Minister of the Eiist for two dynasties, is con- 
 nected with Cyrus, as a terminus a quo, and with the edict due 
 in the first instance to him who was of the same origin as the 
 Magi. Daniel himself was called '* master of the magicians " (Dan. 
 iv. 9; V. II. Cp. ii. 48). Probably his prophecy was preserved 
 by that body, and was thus handed down to these " wise men." 
 
 i'p. Casaubon, Exc. Baron, ii. num. 19, who regards them as 
 toparchs ; sec Terlullian, adv. Jud. 9, ad Marcion. iii. 13, " Slagos 
 reges fere habuit Oricns," and they were of the sacred caste. 
 Cp. Spanheim, Dub. Ev. ii. 20, and Mill, p. 331 — 342, and 
 Dissertation in Patrit. ii. p. 309. Williams on the Nativity, p. 
 IJl— 139. 
 
 We find them described as tliree in Leo M. (a.d. 4."iO), p. 
 88 : " Tribus Magis Stella ηον,τε claritatis npparuit ;" and p. 90, 
 •*adorant in tribus Magis omnes popuH Universitatis Auctoreiii." 
 
 On the lime of their visit, see on chap. ii. II. 
 
 On the Epiphany, see Aug. Sermones 199 — 204. 
 
 — air5 οματολώ»'] from the east. Though, probably, of Per• 
 tian origin, yet it does not therefore follow that they now came 
 directly from Persia. The Fathers are divided in opinion between 
 
 Persia aai Arabia. See the authorities in ΡοίπΛ ii. pp. 317, 318. 
 Perhaps both opinions are true, viz. that, being of Persian extrac- 
 tion (as is most likely), they came now from Arabia. The pro- 
 phecies of the Old Testament seem to point that way. Ps. Isxii. 
 10. Isa. li. 1 — 7. Also the gifts which they bring. Isa. Ix. 6. 
 
 Perhaps their visit to the Prince of Peace was typified by that 
 of the Queen of Sheba to Solomon (1 Kings x. 1. 2 Chron. ix. 1). 
 
 Time will show whether these μά^οι απ)> ανατολών were 
 typical of the βα.σι\ΰ% airh ανατολών ηλίου in Rev. xvi. 12. 
 
 — πapeyϊvov^o'\ they came. After the Circumcision and Pre- 
 sentation in the Temple (Bengel). Cp. on v. 11. 
 
 — Ιεροσόλυμα'] St. ilatthew only uses Ιερουσαλήμ once, in 
 quoting Christ's words, xxiii. 37. St. Mark never. St. Luke 
 rarely uses Ιεροσόλυμα in his Gospel, often in Acts ; and often 
 uses Ίερουσαλίιμ in both. St. John never uses Ίίραυσαλίιμ in 
 his Gospel; four times in his Apocalypse, where he never uses 
 Ιεροσόλυμα. 
 
 2. εβομεν αυτοϋ Thv άστί'ρα] we saw his star. 
 
 The main reason which led them to believe that the STAh 
 they saw was the Star of a King born in Judaea, was the persua- 
 sion then prevalent in the Eastern world ; see Sueton. in \'esp. 
 c. 4. Tacit. Hist. v. 13. Patrit. ii. 352. Joseph. B. J. i. 5. 5; 
 vii. 31. Dio Cass. xiv. 1 ; and the note above on Numb. xxiv. 17. 
 
 This persuasion was grounded on the prophecy of Balaam 
 deUvered in the East, Numbers xxiv. 17. " This star (says Je- 
 rome) arose in the East according to the prophecy of Balaam, 
 whose successors the Magi were, and it was ordained to be a 
 rebuke to the Jews that they might learn Christ's Nativity from 
 the Gentiles; and the Wise Men are led by it to Judeea, that the 
 Priests being interrogated by them where Christ was to be bom, 
 might be left without excuse for ignorance of His Advent." (S. 
 Jerome.) And more, 
 
 This persuasion was also grounded on the prophecy o( 
 Daniel (ix. 24 — 26) deUvered in the East, that Messiah the 
 Prince, who was to be bom in Judtea, should arise at that time 
 and have universal dominion. 
 
 That his appearance would be signified by a Star, would 
 have been suggested by Balaam's prophecy ; -end the name Bar- 
 cochba, or Son of a Star, given by the Jews to one of their false 
 Messiahs (Euseb. iv. C), shows the prevalent expectation in this 
 respect. 
 
 What the αστήρ or Star was ? 
 
 It has been supposed by some to have been a conjunction of 
 Planets. Kejiler, Miinter, and Ideler, Handbuch der Chronologic, 
 ii. p. 410. Winer, Rcal-W. ii. p. 523. Wieseler, p. 62. But 
 this is a groundless conjecture. Cp. Spanheim, Dub. Ev. ii. 27, 
 28. Milt, pp. 322. 360 — 372, where this opinion is confuted, 
 and Patrit. ii. p. 331. The luminary is not called ίστρον, a con- 
 stellation, but αστήρ, a single star ; and it is described as standing 
 over the house where the young child was (r. 9). And primitive 
 testimony calls it a new star. S. Ignat. (ad Ephes. 19) says 
 αστ^ρ εν ουρανω ελαμ^εν, ίητερ πανταί τoυs αστερα$, καϊ 
 ξεvισμhv παρεΊχεν η καινότ-ης αυτοΰ. So Chrys. and Aug. c. 
 Faust, ii. 5, who says that it was created at the Nativity. Cp. 
 Protev. Jacob. § 21. It is called ' lingua cali ' by Aug. (Serm. 
 in Epiph.) 
 
 In the History of the Old Testament we have a similar in- 
 stance of a luminous moveable body created in the Pillar of Fire 
 (Exod. xiii. 21) to lead the People of Israel through the wilderness 
 to the promised land. See Chrys., whose Comment on this history 
 is deserving of attention. " This star was not like other stiirs ; for 
 it was visible in the daytime ; and it led the wise men to Palestine, 
 and then disappeared for a lime ; it had, as it were, a rational 
 power, and may be compared to the pillar of fire which led the 
 people in the wilderness ; and it descended from iU altitude in 
 heaven, and marked the place where the young child lay, and stood 
 over His head. 
 
 " And why did it appear? to penetrate the insensibiUty of the 
 Jews, and to take all excuse from them, if they would not receive 
 Christ. He AVho had now come from he.^ven was about to abro- 
 gate the ancient Polity, and to invito the world to His worshiji, 
 and to be adored in Sea and I>and. lie begins with opening a 
 dour to tiie Gentiles, in His desire to teach His own ;ΐίο/./ί by 
 means of strangers. For since the Jews would not attend to what 
 Hair tju-n Prophets had said concerning His Advent, He brought 
 foreigners from afar in quest of the King of the Jews, who hear 
 first from the language of Persia what they would not learn from
 
 8 
 
 MATTHEW π. 4— G. 
 
 c Afirah 5. 2. 
 John 7. 42. 
 
 Πρώ^ηζ βασίλευζ ίταράχ^Οη, και πάσα Ιεροσόλυμα μετ αυτόν• ^ καΐ συν' 
 αγαγων πάντας τους άρχ^ιερίΐς καΐ γραμματείς του λάου επννθάνετο τταρ αΰτώΐ', 
 ττοΐ) ο Χρίστος γεννάται ; (νΐϊ) ^ ^^ ^e είπον αυτω, Έν Βηθλεέμ της 'Ιουδαίας• 
 οΰτω γαρ γεγραπταυ δια του ττροφητον, '' ' ΚαΙ συ Βηθλεέμ, γη Ίουδα, 
 ούΒαμως έλα-χ^ίστη εΐ εν τοΖς ηγεμόσιν Ίουδα• εκ σου γαρ ε^ελεΰ- 
 σεται ηγούμενος, όστις ττοιμανεΐ τον λαόν μου τον 'Ισραήλ. 
 
 their own Proplicts ; in order (Iiat if they arc disposed to listen 
 they may have a strong motive to obedienee ; but if they are con- 
 tentious, they may be without excuse. Observe also, God in His 
 condescension teaches us by tilings familiar to us. He teaches 
 the Magi by the stars with which they were conversant. lie calls 
 U9 by our occupations. So St. Paul preaclied to the Athenians 
 by an inscription from their altar (Acts xvii. 23), and by a verse 
 from their Poets (Acts xvii. 28), and instructs the Jews from the 
 rite of circumcision, and from their own sacrifices. 
 
 " And when God has taught us by our own occupations. He 
 raises us higher, if we listen to Him, as Ho did those wise men, 
 whom He first taught by a star, and afterwards by a vision (u. 1 2). 
 As Solomon says, ' Give instruction to a wise man and he will be 
 yet wiser (Prov. ix. !!).' " 
 
 There is a remarkable confirmation of St. Matthew's account 
 in Chalcid. in Tima'uni, in the edition of S, liijipolylus by Fabri- 
 cius, p. 325. 
 
 A miraculous sign in the heavens was a fit harbinger of the 
 biil/i of Him who iimde the heavens (Col. i. 16), as also of his 
 deal/i (xxvii. i'l) ; and so it will be at his Second Coming to judt/e 
 the world (xxiv. 30). Cp. Arnoldi. 
 
 A question arises. How is it that the Star has not been 
 noticed by /lea/hcn vriicvs ? 
 
 Suppose this to be so, then it may be replied, that if (as 
 appears to be the case) the Magi were the firstfruits of the Gentile 
 World coming to Christ, and the Star appeared to them as such, 
 it is probable that it was manifested sjiecially and singly to them. 
 
 God often reveals to some what He conceals from others at 
 the same place, at the same time. The Angel in the way was not 
 at first visible to Balaam, but it was to the ass (Num. xxii. 23) 
 on which he was j and by this contrast God revealed to Balaam 
 his own blindness. The servant of Elisha did not see tlie horses 
 and chariots around his master till his master prayed that his eyes 
 might be opened (2 Kings vi. 17). The sound in the heavens 
 was hoard by those who journeyed with Saul (Acts ix. 7; xxii. 9), 
 but the words were articulate to Saul alone. Thus God showed 
 that they were addressed to him. The darkness at the Crucifixion 
 seems to have been local at Jerusalem ; intimating to them at 
 mid-day that they were then spiritually at midniyht. 
 
 The Star then, it is probable, was visible to the Magi alone. 
 It was a message from heaven to them. 
 
 — Trporr/iwf/ffai] to adore by prostration, see iv. 0, and 1 Cor. 
 xiv. 25. Gen. xliii. 2C, LXX. Herod, i. 134 ; and the authorities 
 in M'etstein's note here. 
 
 3. ίταρόχθτ)] U'as troubled, lest he, an usurper, should be dis- 
 possessed by the rightful king. And Jerusalem was troubled with 
 him, as fearing his anger; and as ill prepared for the severe disci- 
 pline of the Messiah's coming (Mah iii. 2, 3; iv. 1). {Chrys.) 
 
 — 'UpoσόKvμa'] Feminine iorm, iii. 5, and so Josephua and 
 P?iilo. (Meyer. Jl'iner, p. C4.) Wetstein regards it as a neuter 
 plural with ttoKis understood. 
 
 4. opxitpeTs] Chief Priests. A word suggestive of the con- 
 fusion now introduced into the nominations to the office of High 
 Priest, when the True High Priest came from heaven to "purify 
 the sons of Levi" (Mai. iii. 3). Instead of one High Priest for life, 
 there were many High Priests, made and unmade, in rapid succes- 
 sion. As Spanheim says (Dub. Ev. ii. 3/), " Άρχκρωσύνη con- 
 fusa, Christo e.xhibito. Summum sacerdotium pessime habitum, 
 Herodis et Romanorum licentia." See below on Luke iii. 2. 
 
 They who had held the office, and the deputies of the High 
 Priest, were now included in the term. 
 
 Also (as some suppose) the Heads of the twenty-four Ιή>-ημ(- 
 ρίαι, or courses of Priests. Grotius, Wetstein, and Il'ine)•, 
 Real-W. ii. p. 271. Cp. Patrit. ii. 354, 355, who observes that 
 the Chief Priest was called iepeiis (not ipxiepetis) by LXX, and 
 see on Acts iv. 23. 
 
 — 7ραμματ('Ϊ5] D'lEiD (sopherim), scribes learned in the Law 
 of Moses and the Prophets, ]UObably Members or Assessors of the 
 Sanhedrim (Licjhtfout, ii. 422. C52), who supposes them to have 
 been Levites, and Masters of colleges and schools (1. 431». 4(J.'». 
 664.) Cp. Wetstein here. 
 
 — του ό Xp. yinarai ;] what is Christ's birthplace ! See 
 Winer, p. 238. 
 
 6. Oi δέ il-nov\ Jiut they said. They could send others to 
 Christ, but would not go themselves, like many of the builders of 
 the Ark, who provided a refuge for others, hut were themselves 
 drowned by the Fhiod. {Aug. Scrm. 373, 374.) 
 
 So now the Jews carry the Scriptures, but do not believe 
 them. " Codiccm portat JudKus undo crcdat Christianus." 
 (Aug. in Ps. Ivi.) 
 
 Here is a strong argument for Christianity. We bring 
 documents in its proof which are in the hands of the Jews our 
 enemies, and no one therefore can say that they have been forged 
 or tampered with by us. See Justin M. ad Griecos, c. 13. 5. 
 Any. in Ps. xl. Ivi. ; c. Faust, xii. 13. 
 
 — ο'ύτϋ) yap ytypti-mai] Observe the perfect tense in this 
 formula {yiypainat), signifying, that what is cited has been 
 written, and remains written. (See ΓΓίιιο•, § 40, p. 243.) The 
 quotation is from Micah v. 2. See the note above there. 
 
 The Kxpcsition given by the Chief Priests and Scribes oi 
 Jlicah's jirophecy is adopted here by St. ^latthew. The Holy 
 S])irit authorizes it as true ; and the mode of it, giving briefly the 
 sense of Prophecy (not the eu-act words), and prefacing the expo- 
 sition with an ούτω y4ypaπτaί δια τοΰ npotpi^TOu, is a remarkable 
 exeniplitioation of the manner in which the oilic\a\ Jeu-ish Exposi- 
 tions of St. Matthew's age dealt with Scripture, and may serve to 
 confute the cavils of some against the Holy Spirit dealing with 
 His own Prophecies in a similar way in the Gospels, particularly 
 in the lirst and second Chapters of St. Matthew. Indeed, wo may 
 suppose that the Spirit who deigned to speak by a Balaam and a 
 Caiaphas, guided hero the words of the authorized Expounders of 
 Scripture at Jerusalem in this interpretation, which He adopts by 
 St. Matthew as His own. 
 
 It seems, at first, as if here the Scribes deny what Micah 
 affirms : 
 
 But here, as elsewhere, the Holy Spirit, speaking in the New 
 Testament, records the sense (and not the tetter) of what had 
 been spoken by Him through the Prophets in the Old Testa- 
 ment, 
 
 He begins with calling Micah's " Bethlehem ΐΙρΛϊ'β/ο" by 
 its newer name, "Bethlehem Jiidoh" (for Ephrata was now ob- 
 solete), and thus prepares us to understand that His words are 
 not to be regarded as a literal quotation, but as a Paraphrase. 
 
 It is to be remembered, that, in Slicah's age, Bethlehem was 
 of small account, its very name, as " the City of David," being 
 transferred to Jerusalem, and its glories being eclipsed by those 
 of the capital. And so it was little. But yet Micah was inspired 
 to predict (what then seemed very improbable) its futnre yrandenr 
 and ylory, for " out of thee shall go forth One to be a Ruler in 
 Israel ; and His Goings forth are from of Old, from the Days ot 
 Eternity." 
 
 Thus the Holy Ghost proclaimed by Micah the human birth 
 and the Eternal Generation of Christ. On the two goings forth 
 of Christ, one from Eternity, and the other in time at Bethlehem, 
 and both mentioned here by Micah, see Waterland, Scrm. vii. 
 vol. ii. p. 144. 
 
 ' The Prophet had spoken of the greatness of Bethlehem, then 
 small in the world. And now, that the Prophecy is fulfilled, and 
 now that Bethlehem, once little, is become more great than it 
 was even in the age of David, the Hnly Spirit delivers the sense 
 of His own prophecy, as spoken of old by Micah, and says, 
 " Thou, Bethlehem Judah (so small and despised by men), art by 
 no means the least among the princes of Judah." Com})are Po- 
 cocke, i. p. 134, and Liyhtfoot, i. 440. Hengstenberg, Christol. 
 i)l6, who well says, "The apparent contradiction that Micah calls 
 Bethlehem ' small,* the Evangelist ' by no means sjtiall,' had been 
 satisfactorily exiilaincd by ancient and modern Interpreters. Thus 
 Euthym. ad loc. ei καΧ, ri) ί^αίνόμίνον, funKifS ft, αλλά yi rb 
 νοούμενοι/ ουκ ελαχίστη. Hence Michaelis, * Parvani vocat Mi- 
 chieas, rcspiciens statum externum ; minime parvam Matthieus, 
 respiciciis nativitatem Messioe.' " See notes above on Micah v. 2. 
 6. iu To7s ■Ί}yiμ^(yίv'\ among the rulers. Micah has Alephey, 
 thousands. But the word is here elevated to a higher meaning, 
 i.e. to Ahiphini, leaders ; not without reference to the ^]yoϋμζvos 
 who was to come forth from Bethlehem and rule the Rulers 
 (Hengst.), being no other than King of Kings and Lord of Lords•
 
 JIATTIIEW II. 7—13. 
 
 9 
 
 (^-) ^ Tore Ήροίδτ^ς λάθρα καλε'σας τονζ μάγονζ "ηκρίβοίσί παρ αιηων τον 
 "χρόνον του φαοΌμΐνον άστέρο<^/ ^ και πε/λψα? αυτούς el•; Βηθλεέμ flue, Πορ^υ- 
 θίντες άκρφωζ έξετάσατζ ττερί του παιδιού, inau δε ίυρητε, άπαγγύλατζ μοι, 
 οπωζ κάγω ελΟων προσκυνήσω αντω. 
 
 ^ Οΐ δε άκούσαντες του βασιΧέως Ιπορίύθησαν• καΐ 18ού δ άστηρ, υν ϋ^ον 
 iv Trj avaToXfj, προηγίν αυτούς, εως Ικθων εστη επάνω ου ■ην το παιΒίον 
 "^ 18όντΐς δε τον αστέρα εχάρησαν γαραν μεγάλην σφόδρα, " '' και εΚθόντες εις β ρ» 's- '<•. 
 την οικιαν ειοον το παχοιον μετά Μαρίας της μητρός αυτού, καν πεσόντες προσ- 
 εκΰνησαν αυτω, καΐ άνοίζαντες τους θησαυρούς αύτων προσήνεγκαν αύτω δώρα, 
 ■χρυσυν καΐ λίβανον και σμυρναν. ^■^ ΚαΙ ■χ^ρηματισθέντες κατ δναρ μη άνα- 
 κά/χψαι προς ΉρώΖην, δι' άλλης όδου άνεχωρησαν εις την 'χωράν αύτων. 
 
 '■* Άναχωρησάντων δε αύτων, ΙΒού άγγελος Κυρίου φαίνεται κατ' όναρ τω 
 Ίωσηφ λέγων, 'Εγερθείς παράλαβε το παιδίον καΐ την μητέρα αυτού, καΧ 
 φεύγε εΙς Αΐγνπτον, και ΐσθί εκεί εως αν εΐπω σοι• μέλλει γαρ Ηρώδης ζητεΐν 
 
 Tliis was a very natural modification. For the Israelites were 
 distributed into Alaphim, families or thousands, which were pre- 
 sided over by Princes of thousands (Exod. xviii. 21. Num. i. 16. 
 Jndg. vi. 15). Hence the Heads of families are fitly put for the 
 families themselves. He wlio was the Head of the thousands was 
 ritjhtly called the Head of the Rulers themselves, and the City in 
 wliich Ho was born was pre-eminent among them. Cp. Surcnhus. 
 1'• 17-1. 
 
 9, i^ovj (5 αστήρ] heholil, the slar. The following is from 
 Chry^. •* The star which they saw in the East went before them. 
 It had been liidden from them, in order that they might inquire 
 of the Jews," " and that the appearance might be made known to 
 all. And when tl)ey had learnt from the Prophet, it appeared to 
 them again. Observe here the sequence of events. First, the 
 star sets them forth on their journey, then they are received by 
 the Jews — their peojile and King — who introduce to them the 
 Prophet, the written Word of God," " which teaches them con- 
 cerning what had appeared. And thus they are brought to Beth- 
 lehem, and then the star re-appears and goes before, and leads 
 fhem by the hand in broad daylight, that they may be assured 
 that the star is not an ordinary one, and brings them to Beth- 
 lehem to the cradle of Christ. Thus they receive an additional 
 assurance of faith, and they rejoice greatly because they have 
 found what they had sought, and have become messengers of the 
 truth, and have not journeyed in vain. The star stood over the 
 head of Christ, showing that He who was born is Divine, and it 
 invites and induces them to fall down and worship. 
 
 " Here also let us recognize a prophetical figure of what 
 would afterwards take place, — that the Uentiles wouUl come to 
 Christ, and anticipate the Jews in coming to Him. Let us arise, 
 and (though kings and people are troubled, and conspire against 
 Christ) hasten to Bethlehem, — the house of spiritual bread, — to 
 worship Him." Chrys. 
 
 — ΐτάνω] ahove the bouse, to distinguish it from other dwell- 
 ings. Some of the Fathers supposed the visit to have taken place 
 while our Lord was still in the φάτι/η at Bethlehem. Jiislin M. c. 
 Tryph. § 78r and Any. t>erm. 200, " In prresepi tum jaccbat et 
 Magos ah oriente ducebat, abscondebatur in sfahulo, agnoscebatur 
 in coelo." So Grey. A^ysscn. in Λ*«/«/., and Chemnilz, cap. x.,and 
 others in Palril. p. 340. F.nscb., Epiphan., Theophyl., suppose 
 that Mary had removed to α hott^e in Bethlehem, anil Kuscbhts 
 (Qu. ad Stephan. Mai Ifi) and Epiphan. (hieres. 51) are of 
 opinion that the Parents relumed to Bethlehem often, on account 
 of the wonderful events there revealed to them. Cp. on ii. 22, a 
 passage cleared up by this consideration. And tiiis is probable, 
 and that the Visit of the Magi at Bethlehem was after the Pre- 
 sentation in the Temple (which was forty days after the birth), 
 and so Pholius (qua^st. Anijihiloch. 3fj). 
 
 The Parents would not liave taken the child Jesus to Jeru• 
 salem for the Presentation (Luke ii. 22) after the alarm of Herod 
 had been excited by the Magi. 
 
 Herod would not have extended his cruelty to children of 
 tiro years old (v. IG). 
 
 The flight into Egypt seems to have been immediately after 
 the Visit of the Magi (v. i:t). 
 
 It is not probable that Christ should have been manifested 
 to the Genlilcs befure His manifestation in the Temple at Jeru- 
 salem, 
 
 Immediately after the Presentation, the Parents and the 
 child Jesus returned to Nazareth. See on ii. 2.'). Luke ii. 39. 
 
 Vol. I. 
 
 It seems, therefore, that the sequence of events was this i 
 Nativity. 
 
 Presentation in the Temple. 
 Return to Nazareth. 
 Return to Bethlehem (probably on the occasion of one of 
 
 the great annual Feasts at Jerusalem). 
 Visit of JIagi. 
 Flight to Egypt. 
 
 Settlement at Nazareth. See on Luke ii. 51 and Patrit. 
 ii. 32i!-331. 
 10. σφόδρα} ΊΝ•ρ. 
 
 IL flSov'] they saw. So the best MSS. — Elz. has tupov. 
 — TreaotfTfs πρσσΐκύν-ησαν — Swpa — σμΰρναί''] they fell down 
 and worshipped Him, and opened their chests and offered to 
 Him gifts, gold, and frankincense and myrrh. 
 The Mayi did three things ; 
 
 They fulfilled in part a prophecy concerning Christ. Ps. 
 Ixxii. 10. 15. Isa. Ix. 6. 
 
 They themselves had a prophetical character. They pre- 
 figured Heathendom coming to worship Christ. And if they were 
 of royal race (as seems probable), they were projihetical of the 
 future subjection of -all Kings to Christ, as King of Kings and 
 Lord of Lords. 
 
 And (as subsequent events have shown) their offerings had a 
 symbohcal and prophetical character. 
 
 Gold — signifying all that is most costly to be given to 
 Clirist the Universal Lord. Ps. Ix.xii. 15, "To Him 
 shall be given of the gold of .Vrabia : Prayer (typified by 
 the Frankincense) shall be made daily unto Him." 
 Frankincense— \\ie fragrant incense of Prayer (Ps. cxli. 2, 
 Rev. V. fi) offered through Him and by Him as our 
 Great High Priest, within the veil (Levit. xvi. 12, 13) 
 before the mercy, scat of God, in the Golden Censer of 
 His merits. 
 Myrrh — " they did it for His burial." He had myrrh 
 presented to Him on the Cross (Mark xv. 23), and 
 myrrh for the embalming of His body in the tomb 
 (John xix. 39). 
 Cp. Ircn. iii. !). Oriyen, c. Cels. i. fiO, whence ί?. Ambrose 
 (in Luc. ii.), " Aurum regi, thus Deo, myrrham defuncto." .\nj 
 Leo M. Scrm. 30. 5'. Grey. (bom. x.), " Auro Regem, thuro 
 Deum, myrrha mortalem prjedicant." And the verse, " Myrrham 
 homo. Rex aurum, suscipc thura Deus." Cp. Patril. p. 344 -'J. 
 Routh, R. S. iv. 4:i. Mill. p. 37»!. 
 
 Thus their act was hke a Creed. In their prostration and 
 presents, the Heathen World fell down and did homage to Christ, 
 yet an Infant at Bethlehem ; and they presignificd the Time when 
 all Kings and Nations will fall down before Him sitting on His 
 judgment-seat aiul Royal Throne at the Great Day. 
 13. (piiryi ils Αίγυπτο»'] fiy into Egypt. 
 
 The Infant Jesus by His Divine Power ni.ikes all things, oven 
 the mighty and wise of this world, to minister to Himself. Au- 
 gustus Cie^ar, the Heathen Master of the World, had ministered 
 to the evidence of His Messialiship at Bethlehem by the imperial 
 decree that all should be enrolled, in their own cities. 
 And now Egypt is nu\de to minister to Christ. 
 Egypt, the nurse oi .-Vncieut Learning, and the ancient enemy 
 of God's People, is now made the asylum of Him who was bom 
 King of the Jews, — (lying from Judiea itself. 
 
 The Ancient Fathers saw here a partial accomplishment of 
 
 C
 
 10 
 
 MATTHEW Π. 14—17. 
 
 το τταώίορ τον αποΚέσαι αντό, ^^ Ό δε lyepOa^ παρΆαβε το τταιΖΙον κσΧ 
 τ}]ν μητ€ρα αντον νυκτός, καΐ ανεχωρησεν els Αιγύπτου -^ και rju e/cet ew5 
 ejfo•. u.i. η-ηζ rcXevTTJs ^ΗρώΒου, ίνα πληρωθτ) το ρηθέν νπο Κυρίου δια του ^ προφήτου 
 Xeyovro9j '-Ef Αιγύπτου €κά\€σα τον νΐόν μου, 
 
 ^^ TOtc 'Ηρώ8ης 18ωρ οτι ενεπαίχθη νπο των μάγων έθνμώθη λίαν, καΐ άπο- 
 crreiKas άι/εΐλε πάνταζ τονς παιδα? τονζ iv Βηθλεέμ καΐ εν πάσί, rot? opioid 
 avTTJs άπο 8ιετονς καΐ κατωτέρω κατά τον -χρόνον δν ηκρίβωσε πάρα των 
 μάγων, ^^ Τότε επληρώθη το ρηθέν δια 'Ιερεμίου του προφήτου λέγοντος, 
 
 the prophecy, Isa, six. 1. And there was an ancient tradition, 
 " idola in yEgypto ad ingressum Christi corruisse." See Al/ia. 
 nasius de Incarn. 33, p. 00, and cp. iS". Jerome^ Palladius, and 
 others quoted by a Lapide. 
 
 On the bearing of this action on the much controverted sub- 
 ject *■'■ de fnijd in persecutione^^* see Athanas. Αρυΐ. de fuga sua, 
 § 12, p. 2ϋί). Cp. Luke iv. 30. John viii. b'J ; xi. 54. Acts 
 L\. 25. 
 
 The following is from C/ttys. " Wlicrefore this double 
 flight? that of the wise men to Persia? that of the child to 
 Kgypt ? The first — that the wise men might be preachers of the 
 frutii to their own country. The second, because if our Lord had 
 remained, and Iiad fallen into Herod's liand, and not been kilh'dy 
 it niiglit have been suggested by some that He had not really 
 taken hiunan flesh. Observe; the Angel does not say take /Λ// 
 child, hut the young cliild ; nor does he say, tluj vij'e, but /lis 
 mother ■ for the birth had now taken place, and Joseph's suspi- 
 cions were dispelled ; and tlie Angel reveals the cause of the 
 flight, — Herod is about to seek his life, — and tells him to remain 
 in Egypt till he gives him notice to leave it. Observe, also, 
 Josepli is not perplexed by this, but takes the child and flies into 
 Egypt accordingly." 
 
 15. 'iya ττληροίθτ/ rh ^TjfleV] in order that it might be fulfilled 
 which was spoken. Not ύττό τον προφ•ί]του, but τί> ^ηΘ^ν virh 
 Κυρίου διά τον ττροφ-ητου, \. c The Holy Spirit here dechires by 
 8t. Matthew wliat had been in His own mind when He uttered 
 those words by Hosea, xi. I. And who shall venture to say that 
 he knows the miud of the Spirit better than the Spirit Himself? 
 See 1 Cor. ii. 11. 
 
 On this formula of quotation from the Old Testament see i. 
 22 ; ii. 17- 2."ϊ : and below, xii. I7. 
 
 — 'E| AiyuiTTov €κάλ€σα rii/ viof μου] Out of Egypt I called 
 my Son. On this quotation, see the note above on Hos. xi. 1. 
 
 This was spoken, in the first instance, of the ancient Church 
 of God, delivered by Him in its Infancy from Egypt, at and by 
 means of the Passover — prefiguring Christ. Egypt was the land 
 " in qua primum occisionc agni salutiferum Crucis signum et 
 Pasciia Domini fucrat prieformatum." {Leo M. Herm. xxxii.) Cp. 
 Gal. iv. 1 — 4. 
 
 The Holy Spirit applies this saying to Christ ; and He thus 
 teaches U3 to regard Christ as One with His Church in all ages 
 of her history. This was one of the exegetical canons of Ticho• 
 niuSf approved by Augustine, iii. 100 — 103. And so Bengel, 
 *' Totus Christus caput ct corpus est." 
 
 In the persecution of t!ie literal Israel in Egypt, He teaches 
 us to see a persecution of Christ. Cp. Acts ix. 4, 5, " Why perse- 
 cutest thou Me?" In all their affliction //e was afflicted, and 
 the Angel of His presence saved them. (Isa. Ixiii. 9.) He was 
 with them in the Exodus, and led them through the Red Sea; 
 they drank of that Spiritual Ilock that followed tliem, and that 
 Hock was Christ. (I Cor, x. 4 — 9.) They were in Him, and He 
 in them. Cp. Hcnyst. Christol. on Micah v. I. 
 
 Hence also we iearn to regard what is said by the Holy Spirit 
 concerning Israel as God's Son, as having a prelusive reference to 
 what is declared in the Gospel concerning the only-begotten Son 
 of God ; and to see, under the guidance of the Holy Spirit speak- 
 ing in the Gospel, its -πΧ-ηρωσιν, or accomplishment in Christ. 
 Hence S. Jerome (in Hos. xi. 1) says, " The Evangelist cites this 
 text because it refers typically to Christ ; and in this and other 
 prophecies the coming of Christ is foreshown, and yet the thread 
 of History is not broken." And Grotius says (i, 22), " Historia 
 Christi nos admonet ita directam a Deo prophetse mentem fuisso, 
 ut quod de Israele dicebatur rectius (and we may add, pleniiis, 
 imo plenissmie) in Christum conveniret." See also Mill, p, 411. 
 
 Thus, in His dealings with His own Prophecies, the Holy 
 Spirit opens to us new lights as to their meaning, lights wliich we 
 could never have hoped to receive. As we shall see in the quota- 
 tions in St. Matthew's Gospel from the Prophetical Book?, the 
 Prophecies of Holy Scripture are like centres of successive concen- 
 tric circles, and they have successive fulfilments in them. But the 
 external circumference of them all, and to which they all tend, and 
 
 in which they are all enfolded and fully accomplished, is Christ. 
 The Editor may refer to his Lectures on Interpretation, Lect.iii, 
 
 16. Tohs -naX^as — a-nh SieToDs] The males, from the cfiild who 
 was two years old. Cp. 1 Chron. xxvii. 23. 2 Chron. xxsi. IC. 
 The allegations of Strauss and others (cp. Meyer, p. 1\) against 
 this narrative of the massacre at Bethlehem, on account of tho 
 silence of Josephus, are refuted by Mill, pp. 321 — 359, and had 
 been solidly confuted by anticipation by Dr. Jackson on the 
 Creed, vol, vii. pp. 259—299; and see Wefstein here, p. 251 ■ 
 and Alford, ji. 14. 
 
 It may be added that Josephus was already committed, by 
 personal interest, to a private interpretation of the prophecies con- 
 cerning the Messiah, in favour of Vespasian and of Home : and 
 the reasons of worldly policy which unhappily led him to speak 
 in flattering and equivocal language concerning Christianity (see 
 on Acts xxvi. 28), would induce him to suppress any evidence in 
 favour of the true King of the Jews (cp. Arnoldi). 
 
 Herod might have supposed that the Star was signifii^nt of 
 the child already born, and not to be born, and therefore might 
 have extended the range of his cruelty in time (cp. Patrit. p. 381), 
 as he did in place^ by killing those in all the 7'eyions near (iipta) 
 Bethlehem {v. IC), as well as at Bethlehem itself. For a valuable 
 ancient exposition see Basil Seleucen. 37, p. 108. The following, 
 slightly modified, is from Chrys. " Why was Herod allowed to 
 perpetrate this murder ? Why did Christ fly, and sutTer these 
 children to be slain ? Why did the Angel deliver Peter from 
 prison, and thus expose the keepers to death ? Christ was not 
 the cause of slaughter, but the cruelty of the king was. Remon- 
 strate with Herod, not with God, But why did God allotv this? 
 What shall we say, but what may be always replied to such ques- 
 tions? There are many who act unjustly, and no man can bo 
 injured but by himself. How can we say that these children 
 were injured in being cut off by death? they who were so soon 
 I brought to a placid harbour of everlasting peace ! This is part of 
 the answer, not the whole, which is well known to Him who 
 ordcrcth these things. And remember, that Herod, who perpe- 
 trated this wicked deed, was soon called to his account, and died 
 a wretched death, as you may have read in the history of Josephus." 
 On the murder of the Innocents, it is beautifully observed by 
 Leo M. (Serm. xxxi.), " Christus, ue uUum Ei tempus esset absque 
 miraculo, ante usum linguie potcstatem A^erbi tacitus exerebat, ct 
 quasi jam diceret, Stnite parvulos venire ad Me {xix. 14), ialiuni 
 enim est regnum ccelorinn, nova gloria coronabat Infantes, ut 
 disceretur neminem divini incapacem esse sacramenti, qiiando 
 etiam ilia aitas glorise apta esset martyrii." Cp. Serm. 3G, 
 Cyprian, Ep. 58, " Christi Uiitivitas a martyriis infantium 
 ctepit ; aetas necdom habilis ad pugnam idonea extitit ad coronam." 
 
 17. Ύ6τ€ ίηληρώθη'] Then, and not till then, the prophecy (Jer. 
 xxxi. 15) received its full andfifial accomplishment. 
 
 It had been partially and provisionally verified in the first 
 instance in the murder, by the Babylonians, of the children of 
 Judaea, particularly of the region where Rachel, the mother of 
 Joseph and Benjamin, was buried (Gen. xxxv. 17 — 20; xlviii, 7)• 
 Cp. Pa. cxxxvii. 8, 9, and the Chaldee Paraphrase on Jer. xxxi. 
 15 ί xl. 1, and Millf pp. 402 — 407 ; aiid see above on Jer, xxxi. 
 
 But it was ηοπ fully accompUshed, and no other fulfilment 
 was to be expected ; see the notes above on Jercm. xxxi. 15. 
 
 The Holy Spirit, speaking by St. Matthew, teaches us here 
 and elsewhere in these first two chapters (see i. 22 ; ii. 23. Cf. viii, 
 17; xii. 17; xiu- 35; xxi. 4; xxvii. 9. 35), that the Prophecies 
 spoken by Himself in the Old Testament are not exhausted 
 at once, but have a perennial flow through successive ages, till 
 they arrive at their height and spring-tide in Christ. As Lord 
 Bacon says (Adv. of Learning, ii. p, 101), "Divine Prophecies, 
 being of the nature of their Author, with whom a thousand years 
 are as one day, are not punctually fulfilled at once, but have 
 springing and germinant accomplishment throughout many ages," 
 — and (it may be added) have, at length, their summer blossom 
 and autumnal ripeness in Christ, See also Bp, Hoj^ie's Preface 
 to the Psalms, p. xiv, 
 
 Christ's coming is the consummation for which all History
 
 MATTHEW Π. 18—23. 
 
 U 
 
 ^^ ' Φωνή iu 'Ραμα ηκονσΟη, θρήνος και κλανθμοζ, καΐ δδυ/5)Μθ5 f ^"•»'•ΐ'• 
 ττολνζ, 'Ρα^ηΧ κλαίουσα τα τέκνα αυτί}?, και. ονκ rjOeXe τταρακλτ]- 
 Οηναι, ΟΤΙ ονκ etcrt. 
 
 '' Τίλΐντησαντος δε τον ΉρώΒον, ιδού άγγελος Κνρίον κατ οναρ φαίνεται 
 τω Ίο^σηφ iv '^ Αίγνπτω -"^ λέγοιν, Εγερθείς παράλαβε το τταιδίοί' και την μη- gEiod. 4. ΐ9. 
 τΐ'ρα αντοΰ, και πορεύου εΙς γην 'Ισραήλ• τεθνηκασι γαρ ol ζητονντες την 
 ^Ρυ-χΎ]ν του παιδιού. -' Ό δε εγερθείς παρέλαβε το τταιδίον και την μητέρα 
 αυτού, και ηλθεν εΙς γην 'Ισραήλ• ~ άκουσας δε οτι Αρχέλαος βασιλεύει, επι 
 της 'Ιουδαία? άντΙ ΉρώΒον του πατρός αυτόν, εφοβηθη εκεί άπελθείν -χρήμα- 
 τισΟεΙς δε κατ' οναρ άνεχώρησεν εις τα μέρη της Γαλιλαίας, ~ και έλθων κατ- 
 ωκησεν εις πάλιν λεγομένην Ναζαρεθ, όπως πληρωθτ} το ρηθέν δια των προφη- j'/^^j^'j ' 
 των'' ΟΤΙ ΝαζωραΙος κληθησεται. 
 
 Zcch. 3. 8. 
 
 prepares the way, and toward which all Prophecy tends, and yearns. 
 All the afflictions and all the consolations of the literal Israel find 
 their fulfilment there. And from the divine and inestimable spe- 
 cimens of Prophetic Interpretation which are given by the Holy 
 Spirit in these two Chapters of St. Matthew, we learn to read 
 History and Prophecy aright. 
 
 20. τίθντ,κασίΐ they are dead, a phrase alluding to the Egj'ptian 
 history of Moses, Esod. iv. 19. See LXX ; and a gentle way of 
 faying — Herod is dead. The Plural for Sing, showing lenity and 
 forbearance, particularly in speaking of the dead. Cp. Glass Phil. 
 Sacr. p. 421. I["i«cr, 158. Mei/er here. See below, ix. 18. 
 
 Herod died just before the Passover, A.u. 7όΟ. Joseph. 
 Antt. .wii. C, I I 8,4. 7rfe/cr, Chronol. ii. p. 331. Ifiiicr, R -W. 
 i. p. 5(iO. Clinioii, F. II. iii. p. 2o4, and F. R. ii. App. p. 2:!G. 
 
 t)ur Lord was, probably, then more than a year old j and, 
 therefore, bis birth was not later than a.u. 74!f. Cp. Weistein here. 
 
 A similar result is obtained from Luke iii. I. 23, where our 
 Lord is said to have been about thirty years of age in the fifteenth 
 year of Tiberius. For Tiberius was admitted by Augustus *' in 
 partem imperii " two or three years before the death of Augustus 
 Ciesar, which took place in Aug. .\.u. 7G7 {Tacit. Ann. i. 3. 
 Sueton. Tiber. 20, 21. Veil. Pat. ii. 121); and so the fifteenth 
 year of Tiberius corresponds witli A.u. 77!J, or 780, and since our 
 Lord was then thirty years old, he was born A.u. 74!*, or 7όΟ. 
 
 Our Lord's Death took place in the consulate of the two 
 Gemini, a.u. 782. Tertullian, adv. Jud. 8. Aug. Civ. D. .wiii. 
 61. His Ministry (it is probable) commenced when He was thirty 
 years old, and lasted three years and a half. (See Kuin. and 
 others on John v. I.) Therefore lie was born A.u. 748, or 749. 
 
 The common era Anno Domini (due to Dionysius Exiguus 
 A.D. 525, and thence called the Dionysian era), which makes the 
 first year from the Incarnation to coincide with a.u. 754, begins 
 about four years too late. On this subject see Wieselcr, Chronol. 
 Synops. p. (i7, who places the Nativity in a.u. 750. GrestceU's 
 Dissertations, x. vol. i., who places our Lord's birth on Ai)ril 5, 
 A.u. 700. Gicseler, Ch. Hist. § 20. Mill, p. 341, who observes 
 that the year of Rome 750 is the year at which the older tradition 
 fixes the Nativity. Clinton, F. II. ii. Αγψ. p. 238, ])laccs it in 
 the sjiring of B.C. 5 = A.u. 749. 
 
 As to the time of year in which our Lord was born, see 
 Luke ii. 8. John i. 14. 
 
 22. 'Apxt'Aaos] A^'chelaus. Nine years afterwards banished 
 by Augustus to A'ienne, in Gaul ; when Judaea became a Roman 
 province as an appanage to Syria. {Joseph. A. xviii. 1.) 
 
 — /3ασ. ίπί] NotKhigo/". — , but set βασιλίύίΐν e?rl — ■ (See 
 Joseph, xvii. 13 ) 
 
 — ί<ρο^-Ι]θ-η cKet ο.ΐΐΐ\θΐΐν — α^ΐχωρ-ησΐν 5e] he was afraid to 
 go to Judiea, and retired to the borders of Galilee. It has hence 
 been alleged by some (c. g. Meyer) that St. Matthew was not 
 aware of what is mentioned by St. Luke, viz. Joseph's and Mary's 
 previous abode at Aazareth (Luke i. 2fi ; U. 4). 
 
 But this is groundless ; 
 
 It was very natural that Joseph and Mary (though formerly 
 resident at A'a:areth in Galilee) should now desire to settle at 
 Bethlehem Judah, the city of David, on account of the prophecies 
 connected with it — and tue marvel of which it had just been the 
 scene — in the history of the new-born child, who was to sit on 
 the tlirone of his Father David, and whom therefore they might 
 well wish to bring up in the City of David. See above on ii. 11. 
 
 The word απ€\θί7ΐ' also, used here, intimates a dcpartureyrom, 
 and acexiipiiffef may imply here a rediiH /oayocnierabode, Nazareth, 
 see ii. 12. Luke i. 20, 27• Observe, the prophecy, he " shall 
 be called a Nazarene " was fulfilled a^ainti Joseph's iuteiitiuu. 
 
 — Γαλιλαίοι] of Galilee. Where a " King of the Jews" would 
 not be so much an object of jealousy to the ruling powers as in 
 Judtfa. 
 
 23. 'όπω! ττΚ-ηρα.'θτί'] that ii might be fulfilled. This formula 
 here does not mark the intention of Joseph^s mind, but the de- 
 sign of God, who guided him. Cp. 2 Cor. iv. 7, and Alford here. 
 
 — Να(,'ωραωΓ κληθησεται] he shall be called a Kazarene. 
 
 A prophecy no where found literatim in the Old Testament. 
 But (as has been abcady seen, i. 22; ii. 15. 17) the Holy 
 Spirit in the New Testament gives the sense of the Prophecies 
 spoken by Himself in the Old, and not always the exact words. 
 See Jerome ad Pammach. Ep. 33, pp. 252 — 254, who sums up his 
 disquisition on these Prophecies by saying, " ex his perspicuum est 
 Apostolos et Evangehstas in interpretatione veterum Scripturarum 
 sensum quiesisse non verba." Cp. Surenhus. pp. 2. 151, 152. 
 218, for some excellent remarks on this subject. 
 
 And therefore St. Matthew docs not refer here to any one 
 Prophet, but says generally that it was spoken δια, through the 
 Prophets, that He should be called a Na^wpa7os. S. Jerome 
 says here, " PluraUter Prophetas vocando Matthaeus ostendit non 
 verba de Scripturis a se sumjita sed sensum." 
 
 The word κλη(?ή(τεται signifies "he shall ie " (see Vorst de 
 Hebr. p. 155, and above, i. 23, and below, v. 19. Luke i. 32. 70), 
 " and be known to be," — remarkably fulfilled by the title on the 
 Cross. 
 
 But how was Christ described in ancient Prophecy as Να^αι- 
 pa?os or a Nazarene ? 
 
 As the Branch or Kelser from the root of Jesse, Isa. 
 xi. I ; wbere see Jerome and I 'ilringa, S. Jerome says, 
 also, ad Pammach. p. 252, " Exiet virga de radice Jesse et 
 Nazarmts de virga Ejus crescet ;" and cp. Isa. xiv. 19. 
 And though the word for Branch in other prophecies (Jer. 
 xxiii. 5; .xxxiii. 15. Zech. iii. 8; vi. 12) is not is: {netser), 
 but ΠΌΪ {Isemach), yet Kelser expresses the sense of them 
 all. 
 
 The other derivation of ΐίαζωράϊο! from Kazir, a Naza- 
 ritc, seems to be at variance with history and grammar: 
 for Christ was 7iot a Nazarite, but is contrasted with the 
 Baptist, who was one. Matt. xi. 19. Luke vii. 34. 
 ■ The City Nazareth is ί pelt, |)roperly, with tsadi, and not 
 with zain. C'p. Mill, p. 422. 
 And it was indeed a marvellous thing that the Root of Jesse 
 of BelhleJiem Jtidah should flourish at Nazarkth in Galilee. 
 
 And from this word Ketscr, or branch, the City Naza- 
 reth derived its name, " quia urbs florida et rirgultis coa- 
 sita." See Jerome in Isa. xi. 1. 
 
 And the Holy Spirit teaches us, that by growing up at 
 Nazareth, the city of branches. He whose " Name is the 
 Branch " thus fulfilled an ancient prophecy that he should 
 be Ναί,'ωραΓοί. See below on Luke ii. 51. 
 
 This word, derived by the enemies of ('hristianity from 
 an obscure village of despised Galilee, Nazareth, was in- 
 scribed as His title on the Cross, and was applied in con- 
 tempt to the followers of Christ (Acts xxiv. 5), who gloried 
 in it (see Acts ii. 22 ; iii. (i ; iv. 10 ; vi. 14 ; xxvi. 9) ; and 
 Christ applied it to Ilimself in heaven (.Vets xxii. 8) ; for 
 it proclaimed that He is the Branch, and the Giver of 
 eternal life to all who are grafted in Him, the true Vine. 
 Cp. note below on Mark xvi. and Hammond here, pp. II, 12, and 
 Dr. Jackson on the Creed, vi. 219 — 221, " He turned aside into 
 the parts of GaUlee (Matt. ii. 22), to the place of Christ's concep- 
 tion : and thus by his doubtful resolution, the will of the Lord which 
 he had spoken by the Prophet, is fulfilled ; to wit, that Christ, from 
 C 2
 
 12 
 
 MATTHEW ΠΙ. 1—11. 
 
 a Dan. 2. 11. 
 b Isa. 40. 3. 
 Mark 1 . 3. 
 Luke 3. 4. 
 John 1. ]5, 23. 
 
 c2 KinKs 1. 8. 
 
 Zech. 13. 4. 
 
 dLev. Π. 22. 
 
 e 1 Sam. 14. 25, 
 
 26. 
 
 f Mark 1. 5. 
 
 Luke 3. 7. 
 
 g Luke 3. 7—9. 
 ch. 12. It. 
 k 23. 33. 
 h Koin. 5. 9. 
 1 Tliess. 1. 10. 
 i John 8. 33, 39. 
 Acta 13. 2ΰ. 
 
 J Luke 13. 7, 9, 
 John 15. 6. 
 kMark 1. 8. 
 Luke 3. IG. 
 
 nr, (-ijf ) ^ 'jEt^ δέ ταΓς 'ημ4ραι^ Ικ^ίναι<; παραγίνεται ^Ιωάννη<; ο βαπτιστής 
 κηρύσσων iu τ^ ερημω τη<; Ίονοαια?, "^ καΐ \1γων^ Merai^oetre, riyyiKtv yap 
 •η /3α(τιλ€ΐα "^ των ουρανών (^γ) ^ ^ 0v70<i yap Ιστιν 6 ρηθ€ΐ^ δια *Ησο.ιον του 
 προφήτου XeyovTOSf Φωνή βοώντος iv rjj έρήμω. Ετοιμάσατε την 
 68ον Κυρίου, ευθείας ποιεΐτε τας τρίβουν αύτου' ( ^"^ ) '* ^ύτο? δε 6 
 ^Ιωάνι^ης "" et^c το ενΒυμα αυτού άττο τριγων καμήλου, και ζώνην Βερματίνην 
 π€ρΙ την οσφυν αύτου• η δε τροφή αύτου ην '' ακρίδες καΐ *" /χέλι aypiov. 
 
 ^ ^ Τότε εζεπορεύετο προ<; αύτον ^Ιεροσόλυμα, καΐ ττασα η Ιουδαία, καΐ πάσα 
 η περίχωροζ του ^ Ιορδανού, ^ καΐ εβαπτίζοντο εν τω ^ Ιορδάνη υπ* αύτου 
 εζομολογούμενοι τας αμαρτίας αύτων. 
 
 (-y-) '^ Ίδώι^ δε πολλούς των Φαρισαίων και ^αδδουκαιωζ^ ε,ργρμένους επΧ το 
 βάπτισμα αυτού είπεν αύτοΐς, ^ Γεννήματα ε^^ιΒνων, τίς ύπε^ειζεν ύμΐν φυγείν 
 άπο της ' μελλούσης οργής ; ^ ποιήσατε ουν καρπον άζιον της μετανοίας, ^ και 
 μή ^όζητε λέγειν εν εαυτοΐς, * Πάτερα εχομεν τον ^Αβραάμ* λέγω γαρ ύμΐν, οτί 
 ούναται 6 Θεός εκ των λίθων τούτων εγεΐραι τέκνα τω ^Αβραάμ, *" ^ΗΒη δε ή 
 άζίνη προς την ρΐζαν των 8εν8ρων κείται' -" παν ουν SivSpov μή ποιούν καρπον 
 καλόν εκκόπτεται, και εΙς πυρ βάλλεται, ("f) ^^ ^^Εγώ μεν ύμας βαπτίζω εν 
 
 the place of his conception and education, should be called λ'αζα- 
 ro'us : a name, in i/teir inlcndment that sought to fasten it tirst 
 upon him, of disgrace and scorn, hut by the disposition of the 
 Almii;hty a known title of i;reatest honour, convicting such as used 
 it otherwis'•, even whilst they spake it, of blasphemv. For this 
 city's nauic, it is by interjiretation, tlie city of plants. AVlience 
 if the Jew captiously demand, Wos it ever heard that any prophet 
 should arise out of Nazareth ? M'e may answer (as our i5a\iour 
 did to Pilate), * Infidel ! thou hast said it, thougli unwittingly, as 
 Caiaphas thy predecessor did foretell Ilis dying for the people : 
 for didst thou never hear of a man wliusc name was the Branch, 
 never of a plant Ketzer, that should grow out of tlie root of 
 Ishai ? AVhat if thou canst not revile this Jesus whom we preach, 
 but thou must acknowledge him Ilanntzeri surculuH ille, or 
 sufcnlarius ille^ or (/ermcn illnd^ (he Planty the Branch?' For 
 though tlie objector meant to disgrace Iiim, yet God had ordained 
 his glory, as well out of Ids enemies* mouths, tliat meant him 
 mischief, as out of the mouths of babes that meant him neither 
 good nor ill. And it is very suitable to the ways of God's 
 providence to suggest by ambiguous words or speeches unto the 
 attentive hearer, conceits quite contrary to their meaning that 
 uttered thera." 
 
 Ch. III. 1. *\ωάννη^ ό βαπτιστ-ηί'] John the Baplist. So called 
 by Josfiphus, A. xviii. 5. 2. 
 
 Heathens were baptized on reception into Judaism, and John 
 by baptizing the Jews taught them that thei/ now needed as great 
 a change, as from Heathenism to tlieir own religion. Thus a 
 preparation was made by John's baptism to a still higher ascent, 
 viz. to the Baptism instituted by Christ. (Remiff.) On the doc- 
 trine of Repentance as preached by him, see Bp. Andrcwes^ Ser- 
 mons, i. p. 417> and 435, 
 
 — ί{τημψ T7\s *Ιουδ.] in the wilderness, west of Jordan. 
 It seems that John first began to preach in the wilderness of 
 Judrea (cf. Luke i. 80; iU. 3), then baptized near Bethany (John 
 i. 28), and in the region about Jordan (Luke iii. 3),and at yEnon, 
 near Salira (John iu. 23). 
 
 2. βασιΧΐία τώι^ ουρά νών"] the kingdom of heaven. A phrase 
 used only by St. Matthew. St, Mark and St. Luke, writing 
 more especially for Gentiles who were to be disabused of their 
 nolion of local Deities, and to be taught the Unity of God, use 
 βα,σιΚίία του Qeov. See below, iv. 17- And on the true cha- 
 racter of the Kingdom of Heaven, or Christian Church, as dis- 
 tinguished from the Kingdoms of Earth, and from tlie (cmyoral 
 Kingdom expected by the Jews, see Daniel ii. 4-1 ; vii. 14. 27; 
 our Lord's Parables, xiii. II — 52. Cp. Mede's AVurks, p. 103. 
 
 3. OStos] This is he. St. John's words concerning himself 
 (John i. 23) ; cp. on Matt. xvi. 18 ; and above on Isa. xl, 3. 
 
 — Κυρίου'] Me Ζ,ΟΓίί, Jehovah, Clirist. See Luke i. 7'» ; ii.ll. 
 
 4. Avrhs δβ] Although John was so great, yet sucli was his 
 fare and garb, — in which he resembled Elijah, 2 Kings i. 8. 
 
 — tvhvpa] raiment. Here (says Chrys.) was an invitation to 
 the Jews, beholding in St. John's garb and appearance an image 
 of the great EUas (2 Kings i. 8), and being reminded of his cha- 
 racter and history, in contrast with the effeminacy of his own age. 
 
 — cifpiScy] locusts. A common food in the East, Levit. xi, 
 22. /*//«. ii. 2!) ; vi. 30. S.Jerome (in Jovinian. ii.): " Locustas 
 prisci cdcbant, vcl elixas vcl tostas ct in poIUnem redactas; imo 
 vcl sole vel snle et fumo duratas in totuin annum servabant." 
 
 5. il^iropiviTo'] i hey went forth ; excited by the wonder, tliat 
 after so long an interval of silence a Prophet Iiad risen up among 
 them ; for the grace of Propliccy had ceased, and was now revived 
 after a long time : and the burden of his ]irophecy was strange, not 
 concerning battles, and pestilences, and famines, and Babylonians, 
 and Persians, and the taking of tl)eir city, and otlicr such tilings 
 as they had heard from tlie old Prophets — but the kingdom of 
 heaven, and the punishment of hell. {Chri/s.) 
 
 — iTiitra] all, ** major vel magna pars." Glass. Philol. S. p. 
 882. Or some from ail parts of — . (Benyel.) Exod. ix. ϋ ; xxxii. 
 3. Matt. viii. 34. Phil. iv. 13. 
 
 — Ίοραάΐ'ου'] Jordan. Ίορ^άΐ'η$ = 'I'ry, either from I'v {yarad)^ 
 descendit {Reland, Pal. iii. i>3), or from nVi^ {yor),fluvivSj and ^i 
 {Dan^, its source at the foot of Lebanon. (Joseph. A. xv. 13.) 
 
 7. Φαρισαίων κα\ 2αδδουκαίων] Pharisees and Sadducees. On 
 these sects see Wetstein here, IJfjhtfoot i. 054. Jahv, Archa'ol. 
 §317 — 320. The Pharisees did not submit to John's Baptism, 
 Luke vii. 30. 
 
 — Τζΐ•νί]ματα ^χιΖνών] Generations of Vipet'S. Cp. Ps. Iviii. 4. 
 Isa. xiv. 2y. Matt. xii. 34 ; xxiii. 33, — with an allusion perhaps 
 to the lj(pis apxa7os, the old Serpent whose progeny some among 
 them are called, John viii, 44, 45. 
 
 A remarkable proof of St. John's honesty and courage. He 
 rebukes the sins of the rulers, who were ready to flatter him. 
 Cp. St. Paul's language. Tit. i. 12, and note. 
 
 9. μη δ(ίξ7;τε λ.] Let not thi.-^ be your δόξα. *' Sic non debetis 
 placere vobis." {Bcnyel.) Cf. below, vi. 7- ^Viner, G. G. 540. 
 
 — £fc των λίθων τούτων] from these stones. In the desert by 
 the river's side, — " ut ex gleba Adamum." [Beny.) 
 
 And so God did. For, as Joshua, the type of Jesus, took 
 up twelve stones from the bed of the same river Jordan (Josh. iv. 
 1 — !(), and set them up on the western bank there, for a memo- 
 rial, so Jesus, the true Joshua, alter His baptism in the same 
 river, began to choose His twelve Apostles (see on x. 2) from 
 obscure and unlearned men, like rude and unhewn stones of the 
 wilderness, and to make them to be the θ(μ4\ιοι λίθοι of His 
 Cliurch (Rev. xxi. 14), which is the true family of Abraham, the 
 Israel of God, tlie heavenly Jerusalem, the city that lialli founda- 
 tions, whose builder is God. (lleb. xi. 10.) 
 
 And so, daily, God raises up children to Abraham from 
 stones of the desert [Iren. iv. 7- 2), when by his grace He softens 
 tlie stony heart of the heathen, who worship stocks and stones, — 
 and of the infidel, and turns them to Christ. {Jerome.) Aug. in 
 Joan. 42. 5. We become Abraham's seed by faith, but arc 
 changed into the Devil's by unbelief. (Hilary.) 
 
 10. άξίντ] — κ(7ται] the aj:e lieih. A warning of judgment. Cji. 
 Luke xiii. 7- Grey, lloni. in Ev. xx. 9- 
 
 11. tV] Hebr. 3, denoting the instrument; ίίδατι, with watci 
 only, without the spiritual grace to be given by means of water in 
 tlie Baptism instituted by Christ. Cp. Acts i. 6 ; xi. IC i xii. 4. 
 Greg. Horn, in Ev. vii. 3.
 
 MATTHEW III. 12—15. 
 
 13 
 
 υδατι ei? [Μετύνοιαν 6 δε οπίσω μου Ιρχόμα/ος Ισχ^υρότερός μου εστ»', ου ουκ 
 ίΐμΐ Ικανός τα υποδήματα βαστάσαι• ' αΰτο5 υμάς βαπτίσει iu Πΐ'ίύματι άγιω ι Mai. 3. 5. 
 κα\ πνρί- (ν"-) '" "'ου το πτΰον Ιν τί) χεψΐ αυτοΰ, και Ζιακαθαρίίί τηι> άλωνα mMai. 3. 3. 
 αυτοΰ, και συνάζίΐ τον σΐτον αυτοΰ εις 7171' άποΟηκην αυτοΰ, "το δε ^Χ'^ρον "^'il'Vo^' 
 κατακαύσει πνρΧ άσβεστω. 
 
 (Ϊγ ) '^ ° Tore παραγίνεται ό Ίησοΰς άπο της Γαλιλαίας εττΐ τον ΊορΒάνην ^^"^J^ ',•,'• 
 προ? τον ^Ιωάννην τον βαπτισθηναι ΰπ' αυτοΰ. "Ό δε διεκώλυεν αυτόν 
 λέγων, Έγω γ^ρείαν εγω ΰπο Σοΰ βαπτισθηναι, καΐ Χΰ ερ^Ύ) ττρός με ; ^^ απο- 
 κριθείς δε ό Ίησοΰς είπε προς αΰτον, Αφες άρτι• ούτω γαρ πρέπον εστίν -ημιν 
 
 — ί) — ίρχ6μ.ΐνοί\ the corning One. On this name of the Chrint 
 see xi. 3, and John x. 8. 
 
 — \σχυρ6τιρ6% μου] stronger than I. For I call to repent- 
 ance, but He remits sin. I preach tlie kingdom of heaven, He 
 bestows it. I baptize with water. He with the Spirit also. 
 [Raban.) On the difference of the Baptism of Jolin and the 
 Baptism instituted by Christ, see Acts .xi.\. 4. Aug. c. lit. Petil. 
 ii. 32—37. Cgril, in Job. i. 2C. Patrit. ii. p. 450 — 433. 
 
 — ϋπο^-ί^ματα βαστάσαι'] ίο carry his shoes. " Servus eju3 
 esse." Vorst, Adag. N. T. 815. Cp. Wctstein. St. Luke says, 
 iii. IG, Κνσαι Thu Ιμάντα τοιν υποδημάτων. *' If," says Atig. de 
 Consens. Ev. ii. 12, "there is any real discrepancy between the 
 two expressions, then we may be sure that the Baptist used them 
 lioth : but if he only meant to express our Lord's greatness and 
 his own littleness, then the same sense is preserved, whether he 
 used tiie one or the other. And thus considered, they alfiird 
 salutary instruction, that in reading the Scriptures we are to 
 inquire after the inind of the speaker." See above, Introduction 
 to the Gospels, and below on Luke vi. I7. 
 
 — πυρί] with fire. 
 
 To purify, illumine, transform, inflame with holy fervour and 
 zeal, and carry upward, as Elijah was carried up to heaven in a 
 chariot of fire. A pr(ti)hocy specially fultilled at Pentecost when 
 the Holy Spirit descended in tongues of fire. Acts ii. 3. {Cyril 
 Ilierosol. Catech. 3, p. 44.) 
 
 There is a threefold baptism with fire, says Jerome. With 
 the fire of the Holy Ghost at Pentecost. With the fiery trials of 
 this life. Luke xii. 49. 1 Pet. i. 7 : iv. 12. See on Mark ix. 
 4!). With that fire of which St. Paul speaks, which shall try 
 every man's work, what it is, at the Great Day. (1 Cor. iii. 
 
 12. ού Tct ιττΰον — αυτού] U'hoiie fan is in His hand. The 
 jtronouns thus repeated biing out tlie great truth, that no one has 
 the judicial fan but Christ; that it is JI:s fan, and in His hand, 
 and that the whole world is His Floor. 
 
 The Ba]>tist — greater than a Prophet— passes from α view of 
 the First Advent to a vision of the Second. Christ has come as 
 Saviour; and He is seen by him coming as Judge. His fan is in 
 His hand ; the Visible Church Universal, the World itself, is His 
 threshing-floor, in which wheat and chaflT now lie mingled toge- 
 ther ; He stands over it, to winnow the one from the other by the 
 fan of His all-searching Judgment. Cp. Ps. i. 4, 5. 
 
 The Baptist, the Herald of Christ, proclaims to the people 
 tlie Future Judge, lest they should imagine that Christ, submitting 
 to John's baptism, was inferior to John. " Observe," says Chrys., 
 " after baptism, he immediately speaks of the fan of judgment, in 
 order that you might not imagine that Baptism is enough, without 
 good fruit. For every tree that bringctb not forth good fruit is 
 hewn down and cast into the fire. Let none of us, therefore, be 
 chalf, tossed about with the wind, or pufl'ed away by temptations, 
 or separate ourselves by schism, but let us remain on the thresh- 
 ing-floor of the Church. Let us also remember, that on the 
 Christian floor, the grain may become chatT and the chalT grain. 
 God now tries the grain, and is long-suffering toward the chalf, 
 that we may escape the fire, and inherit heaven." 
 
 S. Ally. (Serm. 4. 32, p. 37), " Ecclesia est una catholica 
 ct tolerat peccata hominum (pios non potest purgare de area domi- 
 nica antcquam veniat Ille ultimus A'entilator, tpii falli non potest, 
 ut purget aream suam." See also Serm. 88. Ii), p. C8(i, and 
 Serm. 223, p. 1408, " Quantum est hoc quod prcmit [lalca .' Nos 
 grana simus. .Vudite me, palew ; granorum conjunctio yrana 
 vos faciat." — *' In area sunt viatores, in horreo rictores.'^ 
 (Bengel.) On the Church as a threshing-floor see on Ruth iii. 9. 
 
 On the Parables describing the tnised state of the Church 
 Visible on earth see below, xiii. 3 and 30, 
 
 — &χιψον] Not merely chaff {χνοΰί) γιΌ (mots), but ' stuh- 
 ile,' ' stalk,' and indeed all that is not grain. Sec U'etstein. 
 
 hie,' • staiK,' and mucca all ttiat 13 not gram 
 
 Chafl' alone would have been of little use for heating 
 
 the 
 
 κλίβοΐΌί, or oven ; but stubble, S;c. was commonly used in the 
 East for fuel. See vi. 30. 
 
 Hence the comparison here with the unguencfiable fire of 
 Gehenna, or Hell. And hence a warning is implied by the Bap- 
 tist, that whatsoever is not good grain will be cast into it at the 
 Great Day. 
 
 He also compares tho Visible Church, which is the world, to 
 an α\ω5. area, a circular threshing-floor, where chaff and grain, — • 
 bad and good, — now lie mingled together, till He who will winnow 
 them shall come. And thus He teaches faith, patience, con- 
 stancy, charity, zeal, and fear. 
 
 13. ό Ίησον^ — βατΓτισθηναι] Jesus conies to be baptized. Why 
 did Jesus come to he baptized ? 
 
 '*To sanctify Water to the mystical washing away of sin." 
 See Ignat. Epb. 18, 'ha rti υΒωρ καθαρίστ). Hence S. Cyril 
 Jlierosol. (Cat. 44, p. 45), Tjylaae rh βάπτισμα βαπτισθύ5 airrhSf 
 and Jerome (adv. Lucif. p. 2!l3), " Dominus lavacro suo non tam 
 nmndatus est, quam universas aquas mundavit," and Grey. Xaz. 
 (p. 5.38), " He who was baptized as man, cleanses our sins as 
 God." Cp. p. <ill7i and cp. Ambrose in Luc. ii. 83. Aug. in 
 Joh. iv. II. He came to baptize water by being baptized in it. 
 
 The Author of the Sermon in S.Aug. Appendix 135, 1, 
 says, " The Holy Spirit who had been present with Christ in His 
 mother's womb, now shone around him in tho water ; He now 
 sanctifies the water, who then purified Mary,"— a strong testi- 
 mony against the modern dogma that she was exempt from 
 original sin. 
 
 It has been supjiosed by some of the Fathers (see Chrijs. 
 here) that our Lord instituted the Sacrament of Baptism at His 
 own Baptism, when Water was sanctified by His Baptism in it ; 
 when the Three Persons of the Blessed Trinity, in whose Name 
 Baptism is administered, declared themselves by sensible signs. 
 As was the case of the other Sacrament, Ho transmuted tho 
 Levitical shadow of the Passover into the Evangelical substance 
 of the Holy Eucharist, so (it has been thought by some) He 
 blended the spiritual reality of His own Baptism with that which 
 was ar. adumbration of it. 
 
 In fact, it appears that soon after this, Clirist did admiDister 
 His Baptism (John iii. and iv.), though it was not made impera- 
 tive on all till the outpouring of the Holy Spirit on the Day 
 of Pentecost, when the New Law was fully promulgated, and the 
 Old ceased to oblige. 
 
 He came to the Baptism of His servant, in order that we, 
 who are Christ's servants, should rejoice to come to the Baptism 
 of our Master. {Aug. in Joh. Tract, v. 3.) 
 
 He came to fulfil all riglitenusness by obedience and humi- 
 lity. For " I am come to take away, by My obedience, the 
 curse of the Law consequent on Disobedience to it." {Chrys.) 
 See on v. U>, and notes below on Luke iii. 21. 23. 
 
 14. hiiKwKv^v] was earnestly hindering. 
 
 — 'E7u> χρΐίαν ΐχω] I have need to be baptized of Thee. 
 And therefore they who were baptized with John's baptism were 
 afterwards baptized into Christ, Acts xix. 3 — 5. 
 
 And the Baptist himself was baptized into Christ, if not 
 " baptismo fluminis " (as some of the fathers have thought), yet 
 " baptismo flaminis," in his mother's womb (Luke i. 15), and 
 '* baptismo sauyuinis,^* as a Martyr for Christ. 
 
 Hence Grey. λ'αζ. p. 687, says, " I hare need," Sec. So 
 sp.ike the λύχη; to Him who is the Light ; the \'oice, to the 
 AVord ; the Friend, to the Bridegroom ; He who was greater than 
 all who had been born of women, to Him Who is the Firstborn of 
 every creature; John, to CiiKisT. 
 
 And Christ repUed, SuiTer it to be so noic, for He knew that 
 He would afterwards baptize the Baptist. 
 
 For other expositions of this passage, see S. Hippolylut, i. 
 p. 2C3. Greg. Tliaiimaturg. p. 30. 
 
 15. αποκριβίί$] A word censured as a solecism by the Gram- 
 marians. (See Phrynich. Edog. p. 40.) Such Barbarisms s3
 
 14 
 
 MATTHEW m. IG, 17. IV. 1, 2. 
 
 ρ Mark 1. 10. 
 
 qlsa. 11.2. 
 6 42. I. 
 Luke 3. 22. 
 Jiilin 1. .12, 33. 
 r John 12. 28. 
 t Isa. 42. I. 
 cb. 12. 13. 
 Mark I. II. 
 Luke 0. 35. 
 Col. 1. 13. 
 a Mark 1. 12. &e. 
 Luke 4. 1, &c. 
 
 ττλι^οώοται ττασαν Βίκαιοσυνην. Tore άφίησιν αυτόν (^τ") βο-'ττισθί.ΐζ όξ. 
 ο ^Ιησοΰζ ίύθυζ ανεβη άπο του ύδατος• καΧ ΙΒού ανεω-χθησαν αύτω οΐ ουρανοί, 
 καΐ eXSev '' το Πνεύμα του Θεού καταβαΐνον ώσεί ττεριστεραν, και ερ}(όμενορ 
 £7γ' αυτόν '^ καΐ ΙΒού ' φωιη] €κ των ουρανών Χίγουσα, ' Ουτός εστίν 6 Tids 
 μου ό άγαττητοζ, ev ω εύοόκησα, 
 
 IV. (τγ) ' " Τότε ό Ίησοΰς άνηχ^θη εΙς την ερημον νπο του Πνεύματος, 
 
 ΛΛ c\ ^ ji Ο ^\ /lfl\0^ / e/ ' 
 
 ττεψασνηναί υπο του Δίαρολου. y-y-) " και νηστευσας ημεραζ τεσσαρακοντα 
 
 these, distinguishing the Greek Testament from all other books of 
 its age, place it in a position of its own, and render its triumph 
 over the learning and eloquence of the world more wonderful and 
 illustrious. 
 
 — "Αψξί άρτί] See V. 14. 
 
 — 7Γλί)ρώσαι— SiK.] Quoted by Ignalius ad Smjrn. c. i. p. 431. 
 See on v. 17• 
 
 16. ίιΐ(ΐ(χθ-η'σα.ν οί ουρανοί] T/ie heavens, which had been shut 
 by the sin of Adam are now opened at the baptism of Christ. 
 {Greg. Aaz. p. «88.) 
 
 The opening of the Heavens, the Descent of the Holy Ghost, 
 and the Voice from heaven, designating Christ, now thirty years 
 of age, as the well beloved Son of God, were not only minis- 
 terial to His Baptism, as such, but to His public Ordination, 
 and Inauguration in His Ministry, by the visible Unction of the 
 Holy Ghost lighting upon Him (Isa. l.\i. 1, and Luke iv. IJ), and 
 by an audible commission frum God for the public performance of 
 His prophetical office of preaching the Gospel. Cp. Bp. Pearson, 
 Art. ii. p. 1/8. 185. 
 
 — ώσεϊ Trepio'Tfpaf] as a dove, σωματικψ eiSet, Luke iii. 22. 
 Not by any hypostatic union of the Holy Spirit with a Dove, but 
 for a visible sign of the invisible influences of the Holy Spirit, 
 Who for a like reason descended in the hkeness of fiery tongues 
 on the Apostles at the day of Pentecost (Acts ii. 3). As Aug. 
 says (do Trin. ii. 5), " In order that the hearts of men, moved by 
 the visible and transitory appearance, might contemplate the invi- 
 sible and eternal essence." 
 
 Atiff. compares this manifestation to the flame which ap- 
 peared to Moses in the bush. Cp. S. Cyril Hierosol. p. -IC. The 
 Fathers make no doubt that a Dove was visible. 
 
 Also, by the appearance of a Dove at Christ's Baptism, the 
 Holy Spirit may have designed to remind the world of what took 
 place at the Creation. The word used in Genesis i. 2, to express 
 the moving of the Holy Spirit on the face of the Waters at the 
 Creation is ncmp {meracAepfiet/i'j, was fluttering with a tremulous 
 motion, as a dore does (cp. Deut. xxiii. II); and so prepared 
 the way for this manifestation of the Holy Ghost at the inaugura- 
 tion of the New Creation in the Baptism of Christ. In the tract 
 Chagigah, it is said on that passage (Gen. i. 2), " Spiritus Dei 
 ferebatur super aquas, nt Colurnba." See above, note on Gen. i. 2. 
 
 We may suppose also (with Chrys. here. Ambrose on LuKe 
 iii. 21. Greg. λα:, p. GSR) that, as at the Deluge, which was the 
 Baptism of the Old World, the return of the Dove to the Art, with 
 the Olive Branch in its mouth, was the signal of the cessation of 
 God's wrath, and the return of peace to the world, so the Dove 
 was now visible as an emblem of reconciliation and peace in 
 Christ. (Eph. ii. U — 17. Col. i. 20.) SeeaboveonGen.Tiii.il. 
 
 The Dove, also, is an emblem of those graces, the fruits of 
 the Spirit (Gal. v. 22), which are given in Baptism, — love, joy, 
 holiness, and peace (Matt. x. IC), and which are to be cherished 
 by all who are baptized into the mystical body of Christ. 
 
 Hence .S. Clement Rom. fr. viii. Μακάριοι δ ywUKTKujv 'ότι τύ 
 πϊ'εί'^ο"Αγΐ0Γ Siitris ίστ\ του ΪΙατρόί. Καϊ τοντο 4ν τΰττψ Περί- 
 στ€ρΰ$ -παρ^σχΐ' Ti> yap ζώον ακακίαν €χ€ί καϊ ίχο\6ν ΐστι' 
 The attributes ot the Dove as an emblem of the Holy Ghost 
 are beautifully described by S. Cyprian de Unitate Ecclesiis, c. 3, 
 p. lll,ed. FeU. 
 
 In reference to the event recorded here by St. Matthew, the 
 Arabian impostor had a dove which he taught to fly to his ear, 
 and from which he pretended to derive inspiration ; and so he 
 bare witness to the truth of this history. 
 
 The distinct appearance of the Holy Ghost at Christ's Bap- 
 tism, together with the Voice from heaven, ** This is My beloved 
 Son," brings out clearly the distinctness of each of the Threfe 
 Persons of the Ever Blessed Trinity ; and was an appropriate 
 prelude to the fuller Revelation of the Doctrine of the Evei 
 Blessed Trinity, in Whose Name the whole world is now to be 
 Baptized, according to the institution of Christ. 
 
 The Mystery of the Trinity is shown in the baptism of 
 Christ. The Lord is baptized ; the Spirit descends in the like- 
 ness of a Dove ; the Voice of the Father is heard, bearing witness 
 Ιυ His Son. And the Dove settles on the Head of Jesus, lest any 
 
 one should imagine that the Voice was for John, and not for 
 Christ (Jerome), and in order that we might know that at our 
 own Baptism tlie Holy Spirit descends on us, and that we are 
 bedewed with the unction of celestial glory, aiul are made the 
 Sons of God by adoption in Christ. {Hilary.) 
 
 " Gloriosissima apparitio S. Trinitatis, et documentum quid 
 fiat, quaudonosbaptizamur; nam non Sibi baptizatus est Christus." 
 {Bengel.) See note above on Gen. i. 24. 
 
 Indeed, in a certain sense. Mankind was baptized in Christ ; 
 for, as Athanasius says (Or. i. c. Arian. 4(j, p. 3.j.">), " Christ de- 
 clares that He sanctities Himself for our sakes (John xvii. 1!)). 
 When He had taken our flesh, and the Holy Spirit descended on 
 Him at Jordan, He descended on us because He bare our flesh ; 
 and the Spirit descended then, not that the Word might be im- 
 proved, but that we might be sanctified, and be made partakers of 
 His unction. When the Lord as Man was baptized in Jordan, 
 we were baptized in Him. The Word was not anointed by the 
 Spirit, but our Flesh which He had assumed, was; in order that 
 the unction then received by Him might flow from Him ujion all." 
 (Ps. xlv. 7 ; cxxxiii. 2.) 
 
 . — Ιπ αΰτιίν] on Him (Jesus), and seen by others. See John 
 i. 32. i<p' atnl•» would have limited the sight to Jesus. Cp. 
 Winer, p. 137- 
 
 17. i Ti'cis μου i άγοπητίίϊ] He is supposed by men to be 
 Joseph's son ; but He is the Son of Me (not ^jucij, but μου), and 
 Ho is My άγαπητίΐΓ, My Only Son. {S. Hippol. p. 263. S. 
 Athanas. adv. Arian. iv. 29. Palrtt. ii. p. 488.) 
 
 — (υζόκησα] * acquievi.' I rested vilh delight. See Luke ii. 
 14. Matt. xii. 18 ; xvii. 5. 2 Pet.i. 17, and Ji'iner, Gr. Gr. p. 2J3. 
 
 For a valuable primitive comment on these incidents in vv. 
 13—16, 17, sec Justin M. Tryph. 88. 
 
 Ch. IV. 1. Tiire] Then. Our Lord is tempted immediately 
 after His Baptism ; showing that the Devil attacks those who 
 are sanctified, and that he desires particularly to gain a victory 
 over them. {Hilary.) Thou hast received arms from God's 
 armoury, not that thou shouldest fly, but fight. He does not 
 restrain the troop of temptations hastening to assail thee ; in order 
 that thou mayest learn by resisting them through Grace, that He 
 has made thee stronger than they ; and in order that from a sense 
 of danger thou mayest live humbly, and not be elated by thy 
 gifts ; and that the Temjiter may learn, by finding thcc proof 
 against temptation, that thou hast renounced him and his works, 
 and that by resisting temptations thou shouldest acquire more 
 strength to resist, and that from the eagerness of the Tempter to 
 rob thee of thy spiritual blessings, thou shouldest learn their 
 value, and the value of those other benefits which are still re- 
 served for thee. {S. Chrys.) 
 
 — UTri ToD nv(i!;xaTos] iy the Spirit ; the Holy Spirit. On the 
 distinct personality and Divinity of the Holy Ghost sec Athanas 
 Epist. ad Serapion. p. 518 — 640, and p. 557; and for a refutation 
 of the most prevalent errors on His Nature and Person, Greg. Λ'αζ» 
 Orat. xxxi. p. 556. Bp. Pearson on the Creed, .iVrt. viii. p. 575. 
 
 — €ρΎΐμον'\ the ivilderuess. Ijater curiosity has sj^ecified the 
 desert of Quaranlania (between the Mount of Olives and Jericho) 
 as the scene of the Temptation ; just as it has fixed on a certain 
 Mountain as the Mountain of Beatitudes, for the scene of the 
 Sermon on the Mount, and on Mount Tabor for the Transfigura- 
 tion, &c. But the Holy Spirit has left all these matters, in Christ's 
 History, uncertain ; probably with the same design that He had 
 in not mentioning the burial-place of Moses, — viz. to guard against 
 Superstition. See below on v. I , and on Luke i. 33. Cf. Bengel 
 on xvii. 1. 
 
 See also below, on Mark i. 13, and Michaelis and Webster 
 here, on the opinion that the Temptation was in the desert of 
 Arabia. 
 
 — Tfipoo-ejjiOi] to be tempted. Why was He tempted ? 
 " Ideb," says Aug. in Ps. \x., " tentatus est Christus ne vincatur a 
 Tentatore Christianus." And because the trial of earth is neces- 
 sary for the triumphs of heaven. " Quando tentaris cognosce 
 quia paratur Corona. Telle Martyrum cruciatus, tulisti beati• 
 tudines." {Ambrose, in Luke iv.)
 
 MATTHEW IV. 3—8. 
 
 15 
 
 καΙ νύκτας τίσσαράκοντα ύστερον eneivaae. ^ ΚαΙ προσ€\θων αντω υ ττβίρα- 
 
 ζων einev αντω, Εΐ Ύΐοζ el του ©eoO, elne ινα οί \ίθοι ούτοι άρτοι γ^νωνται. 
 
 *Ό δε αποκριθί\<ΐ elne, Γεγραπται, ^' Ουκ Ιττ άρτω μόνω ζ-ησΐ,ταί ό^Οίο'-β•»• 
 
 άνθ ρωποζ, a\)C ΙπΧ τταντΧ ρηιι,ατ L Ικπορΐ,υομίνω δια στόματος θίοΐ). 
 
 ^ Τότΐ. παραλαμβάνει αυτόν ο Διάβολος εΙς την άγίαν ττόλιν, και ιστ-ησιν αυτόν 
 
 eVl το πτερύγων του Ιερου, " και Xeyei αύτω, Ει Τιος ei του Θεοΰ, βάλε σεαυτον 
 
 κάτω' γεγραπται γαρ, δτι ''τοις άγγελοις αυτού εντελειται περί σου, cPs. 9ΐ. η, ΐ2. 
 
 και eVi γ^ειρων άρουσί σε, μηποτε πρόσκαιρες προς λ'ιθον rot' πόδα 
 
 σου. ' *Εφη αυτω 6 Ίησονς, Πάλιν γεγραπται, *" Οίικ εκπειράσεις Κύριον dDem.c.ie. 
 
 τον Θεόν σου. ^ Πάλιν παραλαμβάνει αυτόν 6 Διάβολος εις ορός υχ^ηλον 
 
 On the History and doctrinal import of the Temptation see 
 /ivn. V. 21. Leo M. Serm. xxxviii. — xlvii. p. 98. Dp. Andrcwes, 
 V. p. 479 — 558. Chemnitz, Harmony, xix. I)i•. Mill's Sermons 
 at Cambridge, 1844, p. 25 — 51. Williams on the Nativity, p. 
 230— 2f;o. 
 
 — uirh ToD ίίΐαβόΧου] by the Devil. If Christ, the Second 
 Adam, was to be tempted, in order to be like us (lleb. ii. IS ; iv. 
 15), it must be, as the first Adam was, by the Devil ; for He 
 could not be tempted from within. " Tentari Christus potuit," 
 says Grey. M. Horn. I. xvi, "sed Ejus mentem peccati delectatio 
 non momordit. Ideo omnis diabolica ilia Tentatio /οη'« non intits 
 fuit." 
 
 2. νηστ(ΰσα! ημ. Τ(σ<τ. — v. (πιΙΐΌσίΙ having fasted forty days 
 He was afterwards an hungered. So Luke iv. 2. Moses and 
 Elias were enabled to fast Forty Days, " potestate extrinsecus 
 data," Christ " poteatate propria," which He did not choose to 
 exert beyond that time, and so presented Himself in the infirmity 
 of manhood to the Tempter. He was an hungered. Cp. an ex- 
 cellent Exposition in Iren. v. 21. " Christ," says Greg. Naz. 
 p. 538, " hungered as man, and fed the hungry as God. He was 
 hungry as man, and yet He is the Bread of Life. He was athirst 
 fta man, and yet He says. Let him that is athirst come to Me and 
 drink. (Rev. xxii. I7.) He was weary, and is our Rest ; He was 
 weighed down witli sleep, and yet is buoyed upon the sea. He 
 pays tribute, and is a King ; He is called a Devil, and casts out 
 devils ; prays, and hears prayer ; weeps, and dries our tears ; is 
 sold for thirty i)ieces of silver, and redeems the world ; is led as a 
 sheep to the slaughter, and is the Good Shepherd ; is mute like a 
 sheep, and is the Everlasting Word ; is the Man of sorrows, and 
 heals our pains ; is nailed to a tree, and dies upon it, and by the 
 tree restores \is to life ; has vinegar to drink, and changes water 
 to wine ; lays down His life, and takes it again j dies and gives 
 life, and by dying destroys death." 
 
 On the term of forty days in the history of the Flood, the 
 Spies of Canaan, the defiance of Goliath, the penitence of Ezekiel, 
 &c., see Maldonat. liere, who observes : *' Non potest fortuito 
 fieri quod tam saepe fit." 
 
 Observe the recurrence of Forty Days in the History of 
 Christ. He was forty days before the Presentation in the Temple, 
 forty days in the wilderness before His entrance on His Ministry, 
 forty days after His Resurrection before He presented Himself in 
 the Heavenly Temple to God. The term seems often to intimate 
 in Holy Scripture a season of probation and preparation for some 
 public manifestation of glory. See below on Acts i. 3. 
 
 On the Quadragesimal or Lent Fast, see S. Jerome here. 
 Aug. Ep. ad .Tanuar. 55. Greg. M. Honi. i. IG. Bp. Gunning's 
 History of tlie Lent Fast, pp. 4G-C0. 200—232, Oxf. 1815. 
 Bingham, xxi. 1. 
 
 3. 6 τίΐράζωι/'] Participle for noun. See viii. 33. Mark vi. 
 14, <5 /3airTi;'tijf. Cp. Jf'iner, p. 31G, Arnoldi. 
 
 — Ei Tiits (Ϊ Ύοΰ OeoD] If thou art indeed what thou wast 
 lately proclaimed to be by the Voice from heaven at Thy baptism, 
 the Son of God (iii. I7). How can that be, since Thou sufi"erest 
 hunger ? In what sense then art Thou Tiiis ΘίοΟ .' This is 
 what Satan would now explore. 
 
 Satan begins with flattery, and, as he had done, and done suc- 
 cessfully, with the first Adam, by a temptation from the appetite. 
 {Chry..) 
 
 He proceeds, as with our first Parents, by a temptation of 
 spiritual pride, Vain-Glory, and Ambition — " Ye shall be as gods, 
 knowing good and evil." (Gen. iii. 1 — 15.) 
 
 — iiVe Ίνα. — ■γίνωνται] Ίνα, in order that ; and as a mean and 
 cause, whereby. See xvi. 20. Mark v. 10. Winer, 2'JO. 
 
 4. Γί-γραπται] It is written. " A'icit adversarium tcstimoniis 
 Legis, non potestate Virtutis. Pugnavit, ut et nos pugnarenuis. 
 Vicit, ut et nos vincercmus. Ob hoc so tentari permisit, ut Cujus 
 munimur auxilio Ejus crudiremur exemplo." ίβ. Leo, Serm. 
 
 xxxvii. dc Quadrages.) Christ quenches the false Scripture darts 
 of the Devil with the true shield of Scripture. (Jerome.) And 
 note, that his quotations are all from the Law of God, to show 
 the invincibility of Obedience to His Commandments. *' Our 
 Lord defeats the Tempter, not by Miracles, but by Scripture. Ho 
 routs him by what all may wield, — the sword of the .Spirit, — 
 which is the word of God (Eph. vi. 17). Hence learn the value 
 of Scripture, and the impotence of Satan against it." (Origen on 
 Luke iv, Cp. Greg. Horn, in Ev. xvi. 5.) 
 
 Observe also that all His quotations are from one only of the 
 five books of Moses. 
 
 The Phihstine had been defying the armies of Israel for 
 forty days. David took^re smooth pebbles out of the brook and 
 put them in his pastoral bag ; but one of them was enough to 
 lay the Philistine low (1 Sam. xvii. 40 — 49). 
 
 The Son of David,— the Shepherd of Israel, — after forty 
 days, overthrows the ghostly Goliath by one pebble of the five ; 
 and by one book of the Pentateuch, which He took from the 
 flowing stream of Judaism, which was soon to pass away like a 
 winter torrent, while no jot or tittle was to fail of tliat moral Law 
 which He the Good Shepherd put into the pastoral scrip of 
 the Gospel. See Augustine in Ps. vol. iv. p. 2278, v. p. 230. 
 
 — iVi τταντί ^ή/χατι] by every thing that He appoints for that 
 purpose,— as manna and quails in the desert. 
 
 Life does not depend eV ίρτΐρ upon bread, but man lives by 
 God's Word which created and sustains all things. If therefore 
 man obeys that word he will not want food, though he may not 
 have bread. And this Christ proves by the Word of God, which 
 cannot deceive. 
 
 6. tV 07/01' -iroXty'l the Holy City. Jerusalem, still preserv- 
 ing a memorial of its holiness in its modern name, El-kuds, 
 • the Holy.' Cp. Winer, R..ΛΛ'. p. 540. 
 
 — Th TTTepiryioy^ The article τίι indicates something single of 
 its kind ; and therefore Trrepvyiov cannot mean a porticus or cor- 
 ridor ; nor would there be any special eminence in Trrepvyiof so 
 understood. It rather signifies the apex of the fastigium, αίτημα, 
 or tympanum of the Temple. Cp. the use of the word (τ6 irrc- 
 pvywv τον 1 epoC), also τον vaov by Hegesippus (in Euseb. ii. 23, 
 and Routh, R. S. i. 210. 239), in his account of the martyrdom 
 of St. James : there, also, it is evidently a pointed eminence; and 
 it would seem that a person there standing would be visible and 
 audible to a large concourse of ]>eople, such as we may supposo 
 collected in the court of the Israelites, — στΐ}θι «VI rh tmpvyiov 
 του Upov, Ίνα ίνωθΐν ijs 4in<payi)S, καΧ jT ίΰάκονστά σον τα ^-ηματα 
 tram) τω λαψ — -πτίριτγων — ακροίτηριον in Hesych. The Schol. 
 on Aristoph. Av. 1110 says, tus twu Upwy trriyas ιττίρά κσΐ 
 aerovs καλονσι. See Wetstein. 
 
 If so, the appeal would be, — If Thou art the Son of God, 
 cast Thyself down into the court below, that if Thou art the Son 
 of God, Thou maycst be adored by the assembled Priests and 
 People in Thy Father's House. 
 
 Satan lies in wait in " high and holy places ;" especially does 
 he tempt there to Spiritual Pride. [Gloss. Remig.) 
 
 6. βάλί σ. κ.• yiypairTon yap'] cast thyself down ,• for it is 
 tcritten : 
 
 This is the language of the Devil, who desires that we should 
 fall. Observe, he may tempt us to fall, but he cannot mate us 
 fall. He may persuade us to cast ourselrei down, but he cannot 
 cast us down. 
 
 Observe also, the Devil expounds Scripture falsely; for if 
 the test from the Psalm (xci. II) which he quotes, refers to 
 Christ, he ought to have added what there follows against himself, 
 — "Thou shall tread upon the Lion and the Adder : the young 
 Lion and the Dragon shalt Thou tread under Thy feet." Ps. xci. 
 13. {S. Jeiome.) Although tlie 7>ίτι/ quotes Scripture falsely, 
 Christ does not desist from quoting it. He uses it aright against 
 him who abused it.
 
 16 
 
 MATTHEW IV. 9—21. 
 
 c Peut. 6. 13. 
 S 10 ao. 
 
 f Mark I. H. 
 Luke 3. 19, 20. 
 g Luke 4. 14. 
 John 4. 43. 
 
 h Isa. 3. 1, 2. 
 
 i Isa. 42. C, 7. 
 & 49. 6. 
 Luke 2. 32. 
 
 kMark 1. H, 1.5. 
 ch. 3. 2. & 10. 7. 
 IMark 1. IC— 18. 
 Luke 5. 1. 2. 
 Julin I. 42. 
 
 m Luke 5. 10, II 
 
 1 Cur. 3. 20, 22. 
 
 2 Cor. 12. 10. 
 η Mark 10. 2s. 
 Luke 18. 2S. 
 
 ο Mark 1. 10, 20. 
 Luke S. 10. 
 
 λίαν, καΐ 8άκννσίν αίιτω πάσαζ τα? /βασιλείας του κόσμου καί την 8όζαν αυτών, 
 ^ καΧ Xe'yei αΰτω. Ταύτα πάντα σοι. δώσω, iav '7Τ€σων προσκυνήσΎ)'ί μα. '" TOTe 
 Xeyei αυτω ό 'Ιησούς, "Ttraye. οπίσω μου, Χατανα, γεγραπται γαρ, ° Κΰριον 
 τον Θίόν σου προσκυνήσεις, καί αυτω μόνω λατρεύσεις. (4r) Τότί 
 άφίησίν αυτόν ό ΔιάβοΧος, καΧ ιδού άγγελοι προσήλθαν και. ΰιηκόνουν αυτω. 
 
 (Ϋν-) '" ' Άκουσας δε ό'τι 'Ιωάννης παρ^Βόθη ^ άνεχωρησεν εις την Γαλιλαίαν 
 (νίτ) '* '^^'• καταλιπων την Ναζαρεθ ελθων κατωκησεν εις Καφαρναουμ την 
 παραθαλασσίαν, έν όρίοις Ζ άβουλων και ΝεφθαλΐΙμ, ^^ ίνα πληρωθη το ρηθέν 
 δια Ήσαίου του προφήτου λέγοντος, ^^ ^ Γη Ζαβουλών καΐ γη Νεφθα- 
 λείμ, 6Βον θαλάσσης, πέραν τοΐι ΊορΒάνου, Γαλιλαία των εθνών 
 '"''ό λαός ό καθήμενος εν σκότει φως εΊΒεν μέγα, και τοις κα^• 
 ημενοίς εν γ^ώρα και σκιά θανάτου φως ανέτειλεν αυτοις. 
 
 (Ίγ) '^ ^ Άπο τότε ηρξατο ό 'Ιησούς κηρΰσσειν καί λέγειν. Μετανοείτε, 
 ηγγικεν γαρ η βασιλεία των ουρανών. *" ' Περίπατων δε πάρα την θάλασσαν 
 της Γαλιλαίας είδε δυο άΒελφους, Χίμωνα τον λεγόμενον Πετρον, καί ΆνΒρεαν 
 τον άΖελφον αυτοΰ, βάλλοντας άμφίβληστρον ε'ις την θάλασσαν, ήσαν γαρ 
 αλιει?, (-γτ) '^'^'- Λέγει αχττοις. Δεύτε οπίσω μου, και ποιήσω υμάς αλιείς 
 ανθρώπων "^ " οι δε ευθέως αφέντες τα δίκτυα ηκολούθησαν αυτω. 
 
 {Ψι) '' ° -Καί πρόβας εκείθεν εΤΒεν άλλους δυο άΒελφούς, Ίάκωβον τον του 
 
 9. tac πίσώί/ ir^u(ricui'/j,rjjs juot] i/ Thou, wilt fall dowit and 
 worship vie. Satan is ever ?euking to be worshipped. Idolatry 
 is due to his Pride (by which he fell from heaven), eraving adora- 
 tion on earth. Cp. Hooker, I. iv. 3. It has been supposed by 
 some (see a Lnj/iiie here), that when it was known in heaven that 
 the Second Person of the Blessed Trinity designed to unite Him- 
 self with some other Natui'e, tlie Evil Angels were envious that lie 
 did not take tlie nature of Angels (Ileb. ii. Ki), and that some of 
 them fell through Envy and Pride, while, on the contrary, the 
 Good Angels rejoice in God's act of Love, though the nature of 
 Man is thereby exalted above their own (Luke ii. 14). But Satan 
 and his Angels, in their nature, are ever at work to pervert the 
 honour due to the Man Jesus Christ, into homage to some other 
 creature — and specially to theniselves. See below on Eph. ii. 2. 
 
 10. 2αται•α] γζ^ (Satan), Adversary. See Zecb. iii. 1. Our 
 Lord reserves this name for the Tempter when he claims adora- 
 tion, and thus declares the Satanic character of Idolatry. 
 
 — irpoir/iuWiff€(s — λατρίΰσ€ίϊ] Deut. vi. 13, where the original 
 signifies literally, 'thou shalt _/'ea>• and senw.' But, since the 
 Tempter had claimed tvorship as an outward sign of awe, our 
 Lord uses a word which signifies adoration. As to Karpevaei^, 
 the LXX often render the word n^y (to serve) by λατρεύω (E.xod. 
 iii. 12 ; iv. 23). See further on Luke iv. 8. 
 
 11. SfqKOvovv'] were tuinisterintj, i. e. food. Hammond. 
 
 12. Άκοΰσαί'] " Decrescente Joanne crevit Christus." (Bent/el.) 
 On the subsequent history of the Baptist, see on xi. 2. 
 
 — ΐΓαρ€δ(ί0η] was delivered into prison. St. Matthew speaks 
 of John's history as already well known to his readers. 
 
 — Γαλιλαίοι'] Galilee. Then very imjiulous. Joseph. B. J. 
 iii. 2. 10. 7. Li'jht/oot, ii. 5(). St. Matthew here passes over the 
 events narrated in John i. 37 ; iv. 47. 
 
 13. Καφαρναούμΐ Capernaum, from in (caphar), a town, and 
 cni (nocham), comfort, χωρίον 'ηαρακ\Ύ,σξω$ {Hesi/ch.), villa con- 
 solationis {Hieron.'). See on John vi. 59. Hence Καφαρναουμ, the 
 reading of B, D, Z, is preferable to Καττΐρναοΰμ. Cp. ^yiner, U.-W. 
 ]). 210, and Robinson (Palest, iii. 282, and Later Researches, p. 
 345), who places it as Khan Mini/eh, at the N.w. angle of the 
 Lake. Capernaum erat florentissima Galilieie civitas, in finibus Sa- 
 bulonitarum ct Naphthalitaruni, ad mare Galilica; sita. v. Light- 
 foot. Hor. Hebrr. et Talm. in Job. ii. 12, p. 130. Quo accuraliiis 
 
 autem hujus urbis, quie Christo domicilium prEebuerat, situm do- 
 scriberet Evangelista, addidit tV τταραθαλασσία»', maritimam, 
 sitam ad lacum Gennesaret. 
 
 Lacus Gennesaret, 7; Κίμντη Τΐνν-ησαρΐτ, Luc. v. 1. Joseph. 
 B.J. iii. 35. longus fuit, auctore Josepho 1. 1, centum stadia, 
 latus stadia quadraginta. Job. vi. 1 ; xxi. 1. dicitur θάλασσα t>)S 
 Ti/3epia5os a civitatibus Gennesaret et Tiberiade, adjaccntibus ; et 
 ϋάκασσα Tf/s Γαλιλαία? infra v. 18. et simpliciter θάλασσα viiJ. 24. 
 Lacus autem, λίμντ), voratur θάλασσα, mare, more lIebra;orum, 
 qui non modo mare, scd etiam lacum nominare solent D\ I Hegg. 
 xviii.32. (Kuin.) Cp. iri«e)-,R.-W.i.407. SeeonNum.xsxiv.il. 
 
 14. 'iya τΓ\η ρ iji θ rj ri βηίίν] ί;ι o;-(7e/• /Aanhe prophecy which, 
 as far as the mournful part of it is concerned, was in some degree 
 verified in the abduction by Tiglath Pilcscr (2 Kings xv. 29), and 
 by the religious debasement of those cities, might now liave its 
 
 full and fnal accomplishment in the light of the Gospel of lie- 
 demption, diffused by the preaching of Christ and His Apostles, 
 wlio were Galilteans, in that land first, which was first over- 
 shadowed by the darkness of caplivity. Cp. Jerome in Isa. ix. 1, 
 and ilede, p. 100, and see above on i. 22, and note on Isa. ix. 1. 
 
 15. bthv θαλασσί)?] the way of the sea. Cjrt ■;|-iT Isa. ix. 1. ι5δίιι• 
 may, perliaps, be explained by reference to the verb expressed in 
 the Original, and here understood, or it may have the force of an 
 adverb, as ττ^ραν (prop, an accusative) and ηΊΐ. Other explana- 
 tions are given in Winer, G. G. 200'. Meyer interprets it seawards. 
 
 — ττίραν'] ι:?, understood here by some to mean near. But 
 it seems to retain here its usual meaning, beyond, (see iv. 25 ; 
 xix. I. Mark iii. 8. John i. 28 ; iii. 20,) and eitlier to refer to our 
 Lord's miracles and teaching in PerO'a (where, in fact, our Lord 
 began His ministry, being baptized there, at Bethany, in Peraa. 
 John i. 28 ; cp. Iliner, R.-W.-B. in voce) ; or else it here de. 
 scribes Galilee, which was beyond Jordan to the Assyrians, of 
 whom the Prophet is speaking. 
 
 17. βασιλεία των οΐρανών"] the Kingdom rf Heaven. The 
 fifth, universal, and heavenly and everlasting kingdom, foretold 
 by Daniel (ii. 44; vii. 14. 27), which is to supersede all kingdoms 
 of the earth, and to destroy all that resist it. See on' iii. 2. 
 Rev. V. 10. 
 
 18—22. Π(ριπατων] See the Homily of Greg. M. in Evaug. 
 i. 5, p. 1451. 
 
 18. Svo aSe\<t>ois] two brothers. He chose three pairs of bro- 
 thers ; building the Gospel on the foundations of natural affection ; 
 and He sent out His Apostles and Disciples tu'O and two. See x. 
 2—4. Mark vi. 7. Luke x. 1. So He had laid the foundations 
 of the Law on two Brothers — Moses and Aaron. 
 
 AVe may observe here that the Dual number is never found 
 in the New Testament. Cp. li'iiter, p. ItJO. 
 
 19. a\it7s ανθρώπων'] fishers of men. Luke v. 10, ανθρώπους 
 (σΐ] ζω-γρων in the σαγίινη of the Gospel, to be drawn through the 
 sea of the world, and enclosing both bad and good fish, and at 
 length to be drawn to the shore— when the separation will be 
 made. Matt. xiii. 47, 48. See on Luke v. 5, 0, and John xxi. G — II. 
 
 Our Lord chose fishermen at their nets : " Volens superborum 
 cervices frangere, non qusesivit per oratorein piscatorem, sed do 
 piscatore lucratus est oratorem," {Aug. in Joan. tr. 7. 1 Cor. i. 
 20—30. 2 Cor. iv. 7 ) 
 
 Hence, and for other reasons. Christians are compared to 
 IxBucs.fish, in the sea of the world, and enclosed in the net of the 
 Churcli, and drawn to the shore of everlasting life. One other 
 reason is suggested by Tertullian (de Baptism. 1), **Nos jtisciculi 
 secundum ΙχθΟν Nostrum ('Ιτ^σοί'*' χ. Θΐοΰ viiiv'^ in aijua uas- 
 cimur." .
 
 MATTHEW IV. 22—25. V. 1—3. 
 
 17 
 
 Ζφε^αίου καΧ ^Ιωάννην τον άΒ^λφον αυτοί), eV τω ττΧοίω μετά ΖεβεΖαιον Τον 
 ττατρο^ αυτών, καταρτίζονται; τα δίκτυα αύτων, καΐ ίκαΚεσεν αυτούν ^" οΐ Se 
 ευθέως αφέντες το πλοΐον καΐ τον ττατερα αυτών ηκολούθησαν αύτω, 
 
 (~γ) ^ ■'^^^ ττεριηγεν 6 ^Ιησούς ολην την Γαλιλαίαν ^ί^άσκων εν ταΐς συν- ρ Mart ι. μ. 
 αγωγαΓς αυτών, καΐ κηρύσσων το εύαγγελίον της βασιλείας, και θεραπεύων ch. 9. ss. 
 ττασαν νοσον και ττασαν μαΚακίαν εν τω \αω• ^^ και άπηλθεν η άκοη αυτόν εΙς 
 ολην την Χνριαν* και προσηνεγκαν αυτω ττάντας τους κακώς ίγρντας ττοικίλαις 
 νόσοις καί βασάνοις συνε)(ομενονς, καΐ ^αιμονιζομενονς, κοΧ σεληνιαζομένονς, 
 και Ίταραλυτικους' και εθεράπευσεν αυτούς• -'^ '^ καΐ ήκολούθησαν αυτω o;(Xot q Marks. 7. 
 πολλοί ατΓο της Γαλιλαιας καΐ ^εκαπόλεως, καΐ 'Ιεροσολύμων και 'Ιουδαίας, και 
 ττεραν του ^Ιοροάνον. 
 
 V. (-ν) ^ ^Ι^ών δε τους όχλους άνεβη εΙς το ορός' καΐ καθίσαντος αυτού 
 προσηλθον αυτω οΐ μαθηταΙ αυτού' (-γ-) ^ καΧ άι^οι^α? το στόμα αυτού Ihi- 
 όασκεν αυτούς λέγων, ^ ^ Μακάριοί οΐ τττωχοί τω πνεύματι, οτι αυτών ecrni' a Luke c 2ο. 
 
 23. π6ρπί7€ί'— ολην τ. Γαλιλαίο»'] On the reading, cp. ix. 35. 
 Mark vi. 6, and see Mede, p. U7, and Prideaux, Connex. i. 
 40(1-430. 
 
 — auvcLywyals] the Synagogues. A3 to their uses see below 
 on Luke iv. IG, and Wetatein here. 
 
 — θΐραττΐύων κ. τ. λ.] healing. Whenever God introduces a 
 now Revelation He works miracles ; thus giving pledges of His 
 power, to those whom He requires to receive His Laws, Chrgs., 
 whose remarks here may serve as a reply by anticipation to 
 Hume's objection to the evidence from Miracles. 
 
 — Ίτασαν'Ι ' even/ kind of.* 
 
 24. η OLKOTj a.] See on Rom. x. IC. 
 
 — βασάϊΌΐί] βάσανοί^ ' iouchsioiie,' perhaps from Hebr. ϊΠ3 
 [bachan), probavit, thence any trials torture^ or pain^ and βασα- 
 ytar^s, xviii. 34, tortor. 
 
 — Ζαιμονιζομ€ναυ^'\ possessed xcith devils. The opinion (of 
 De JVei/e, Mei/er, Sec.) that the ^αιμο^ιζόμ^ι^οι of the Gospel 
 were merely afflicted with ordinary diseases, is refuted by the 
 facts — 
 
 That they are distinguished from such persons by Christ 
 Himself, see Matt. x. I. Luke iv. 40, 41. Mark iii. 15; xvi. I7. 
 That they act and speak as possessed with evil spirits, tchom 
 Christ addresses as distinct from the persons possessed by them, 
 and who give to those persons supernatural power ; see Mark v. 
 3—15; ix. 25. 
 
 That when the devils go out of a possessed person, they enter 
 into other creatures ; Mark v. 12. 
 
 That the Devils had a clearer knowledge of Christ than was 
 shown by others, even His discijilcs, at the begirming of His 
 Ministry (viii. 2!). Mark iii. U. Cp. Aniotdi, p. 138). 
 
 As to the allegation, that if men were possessed with devils 
 in Palestine (hen, such cases would be frequent in other countries 
 and times, it may be observed, 
 
 That we do not know the nature and extent of diaboli- 
 cal agency. But the Holy Ghost who wrote the Gospels 
 does. 
 
 That Satan exerted his power with extraordinary 
 energy in our Lord's age and country, because he knew 
 that " the stronger than he" was come. And he was 
 permitted by Christ to put forth his power then, with 
 extraordinary force, that by collision with him, in his 
 fiercest fury, the power and mercy of Christ, in casting 
 him out, might be more manifest, gracious, and glorious. 
 It has sometimes been urged against the truth of these pos- 
 sessions, that tliev are never mentioned by St. John {Meger, p. 
 115). But St. John's silence is a proof of their truth. The 
 other Gospels were read in the Church, and were current in the 
 world, when St. John wrote; and if any thing further had been 
 requisite, concerning these possessions, he would have added it in 
 his Gospel. His silence therefore in this matter, as in many 
 others, is the silence of' approval. See John vii. 20; viii. 48, 40. 
 62; X. 20, 21. 
 
 Cu. V. 1. fls T^ opos] the mountain. The article rh does not 
 point to any particular hill frequented by our Lord ; but it signifies 
 the hill country^ distinguished from τ5 ir^Ziov, or the level ground, 
 where He had just been, and which He had left, to ascend the opos. 
 So 7; ίρημο5 is nut the wilderness, but open pasture land, distin- 
 guished from η πιίλΐΓ, or inhabited places (see on Luke xv. 4. 
 John vi, 10) ; and ή έϊτολ is not any particular rock, but stony 
 Vol. I. 
 
 soilj opposed to good ground^ τΐι. 24. See Luke viii. C; ix* 
 28. 
 
 Christ had four places of spiritual retirement from the bustle 
 of the world — all, in a certain sense, exemplary, — 
 
 1. TTjy ΐρημον, the uilderness, for Fasting and Temptation, 
 conflict with Satan. 
 
 2. τίί upas, the mountainous region, for Prayer, Teaching, 
 Miraculous Feeding, Transfiguration, finally, Ascension. 
 
 3. rh π\ο7ον, the ship, a type of the Church, for Preach- 
 ing and Miracles. 
 
 4. The Garden of Gethsemane, for the Agony. 
 
 The Mosaic Law had been given from a Mountain ; so now 
 the Gospel, but without the thunders and hghtnings of Sinai. The 
 Law had also blessings and cursings on two opposite Mountains 
 (Deut. xxvii. 12, 13) ; but the Gospel at its delivery has one Moun- 
 tain — of Beatitudes. Cp. above on Exod. xji. 1. 
 
 From Luke vi. 12 — 40, it would appear that our Lord had 
 gone up to an elevated and sequestered place, in order to retire 
 from the crowd and to pray, before He chose His Apostles, and 
 in order that He might then instruct them in His doctrine, before 
 He sent tliem forth to preach. In these respects his conduct was 
 specially exemplary to those who hold office in the Church. 
 
 The TOTTos nehivhs {not the plain, but a level place) in Luke 
 vi. 17, is quite consistent with ri) upos of St. Matthew, and is a 
 circumstance added by St. Luke. Our Lord went up us rh upos, 
 and He chose a τόποί ireBivhs in it, in order that He might in- 
 struct His disciples who were seated near him. 
 
 On the relation of the two Evangelical narratives of the Ser- 
 Mox on the Mount, see further on Luke vi. 20. 
 
 2. α.νοίξα5 rh στόμα αΰτοΰ] having opened His mouth. He 
 who before had opened the mouth of Moses and all the Prophets, 
 now opens His own mouth. He who had taught the world by 
 them concerning Himself, now teaches in His own person, God 
 with us (John x. 8. Heb. i. 1, 2. Gregor. Moral, iv. I), and He 
 deUvers in the Sermon on the Mount a perfect Code of Christian 
 Duty. Aug. on Serm. in Mon. 1. See also Leo M. Serm. xcv. 
 p. 181. For an Exposition of this Sermon, and its fruits in human 
 Society, see Justin M. Apol. i. 15, 10*. Cp. Aug. iii. 14:)2 scjq. 
 Up. Andrewes, v. 419 — 440. Chemnitz, Harmon, li. Bp, 
 Taylor's Life of Christ, sect. xii. Williams on the Nativity, 
 l>p. 420— 4G0. Buryon, p. 85, and Trench. 
 
 3. Μακόριοί] " Blessed " — repeated eight times. Seven is the 
 number of rest after labour. Eight is the number of bLssedncss 
 and glorj/ after rest. See on Luke xxiv. 1. 
 
 These Eight Beatitudes atford a glimpse of the eternal blessed- 
 ness w hick will succeed the Rest of Paradise ; and be consummated 
 in the Beatitic Vision of God. 
 
 The Law was given on a Mountain, that of Sinai, with the 
 sound of thunder and lightning ; the Gospel is given on a Moun- 
 tain, with words οΐ blt'ssing repeated eight times. Cp. John i. 1 7. 
 
 ^■ow Christ calls all to Him with announcement o( blessing .• 
 hereafter He will say to those who have disobeyed the Gospel, 
 •' Depart from Me, ye cursed,'* Matt. xxv. 41, 
 
 Observe also that the promise of the ' Kingdom of Heaven * 
 is annexed to the frst and eighth Beatitudes (r. 3 and r. 10). 
 
 This is the consummation of blessedness ; the recurring note 
 of the beatific octave. Also, in the eighth Beatitude, the word 
 '* blessed*' is repeated twice, for the sake of greater certainty 
 and empha?!^. Sec above, Introducti;>n to the Gospels. 
 
 " Hie octo Chrisli BeatitutUncs sunt quasi octo Christi Para 
 
 D
 
 18 
 
 MATTHEW V. 4—19. 
 
 » Lute 6. 21 
 
 I«a. 61. 2. 
 cPs. 37. 11. 8:76. 
 9. & 42. 2. 
 d Luke G. 21. 
 Pa. 42. 2. 
 Isa. .55. 1. 
 & (i.i. 13. 
 e cli. 6. 14. 
 Mark 11. 25. 
 James 2. 13. 
 f Ps. 24. 4. 
 Heb. 12. 14. 
 J Cor. 13. 12. 
 1 John 3. 2. 
 Ε 2 Cor. 13. 11. 
 Ps. 34. 13. 
 
 1 Pet. 3. S— 11. 
 h 1 Pel. 3. 14. 
 
 2 Tim. 2. 12. 
 1 Luke G. 22. 
 1 Pet. 4 14. 
 k Luke G. 23. 
 James 1. 2. 
 Acts 7. 62. 
 ch. 23. 34, 8!C. 
 1 Mark 9. 50. 
 I.uke 14. 34, 35. 
 m Phil. 2. 15. 
 
 η Mark 4. 21. 
 Luke S. IC. 
 Bl 11.33. 
 
 Ο 1 Pet. 2. ;2. 
 
 ρ Rom. 3. 31. 
 & 8. 4. & 10. 4. 
 
 qLuke IG. 17. 
 
 τ James 2. 10. 
 Ter. S. 
 
 η βασίΚΐ,Ια των ουρανών (-|^) * ^ μακάριοι οί ττβνθονντες, δτι αίιτοι παρακΚηθη- 
 σονται• {'ψ) ^ " μακάριοι οι πρα^ίζ, δτι αυτοί κΧηρονομησουσι την γην 
 (ν ) ** '' μακάριοι οί π€ΐνωντ€<; καΐ διψώ^τ£5 την Βικαιοσύνην, δτι αυτοί "χορτασ- 
 θησονται• (^) "^ ^ μακάριοι οι ελεήμονες, δτι αυτοί έλεηθησονται• ^ 'μακάριοι ο'ι 
 καθαροί τη καρδία, δτι αύτοΙ τον Θεον oxpovTai• ^ ^ μακάριοι ο'ι ειρηνοποιοί, δτι 
 αυτοί υΙοΙ Θεού κΧηθησονταΐ' ^^ ^ μακάριοι οι ΒεΒιωγμενοι ένεκεν δικαιοσύνης, δτι 
 
 5Λί «Ο \' -^ » ^ /30\lli / /S ν 5 ο/ 
 
 αυτών εσηι» η ρασιλεια των ουρανών {^y-J μακάριοι εστε, όταν ονειοισωσιν 
 υμάς καΧ διώ^ωσι, και ειττωσι πάν πονηρον ρήμα καθ' υμών χΙιευΒόμενοι ένεκεν 
 εμοΰ• ^'-^ ^ -χαίρετε κοΧ άγαλΧιάσθε, δτι ό /xicr^os ΰμων πολύς εν τοις ονρανόΐς• 
 ούτω γαρ εΖίωζαν τους προφητας τους προ υμών. 
 
 (τγ) ^^ ' Τμεις εστε το άλας της -γης• εάν δε το άλας μωρανθη, εν τίνι 
 αλισθησεται ; εις ου8εν Ισχύει ετι, ει μη /8λ')^^ηΐ'αι εζω, καΐ καταπατεΐσθαι 
 υπο των αναρωπων. (irj Τμεις εστε το φως του κόσμου' ου δύναται 
 
 πόλις κρυβήναι επάνω δρους κείμενη' ^^ ° ούδε κα'ιουσι λύχνον και τιθεασιν 
 αυτόν ΰπο τον μό8ιον, αλλ' έπΙ την λυχνίαν και λάμπει πάσι τοις εν τη 
 οικία. ^^ ° Ούτω λαμχράτω το φως υμών έμπροσθεν των ανθρώπων, δπως 
 ΐ8ωσιν ΰμων τα καλά έργα, και Βοζάσωσι τον πάτερα υμών τον εν τοΙς 
 ουρανοΐς. 
 
 ("Υ") ^^ ^ Μη νομ'ισητε δτι ηλθον καταΧυσαι τον νόμον η τους προφητας' 
 ουκ ηλθον καταλΰσαι, άλλα πληρωσαι. (-γ-) ^^'^Άμην γαρ λέγω ύμίν, εως 
 αν παρέλθη 6 ουρανός και η γη, Ίωτα εν η ^ια κεραία ου μη παρελθη άπο του 
 νομού, εως αν πάντα γενηται. \-jir) (-'? ε^ν ουν Κυστι juiav των εντολών 
 
 τούτων των ελαχίστων, καλ ΖιΖάζη ούτω τους ανθρώπους, ελάχιστος κληθησεται 
 
 doxa." " Indo incipit Beatituilo divino judicio unde arumna 
 cesthnatur humano." S. Ambrose (de OfBc. i. 6). On the Beati- 
 tudes see Gregory λ'ι /sseu's Eight Discourses, i. 76-— 837. 
 
 . — ή βασιΚιία τ. ο.] In all the Beatitudes, the Kingdom of 
 Heaven is lu-oniised in a form corresponding to the grace which is 
 beatified. Avg. (de Serai, in M.), who asks (on Ps. xciii.), 
 " Regnum roelorum quo emitur? Paupertate, regnum ; dolore, 
 gaudium ; labore, requios ; vilitate, gloria ; morte, vita;" " adde 
 (says Lap.) luctu, consolatio ; esurie, satietas ; miseratione, 
 miscricordia ; munditie, visio ; pace, filiatio Dei." 
 
 S. Ambrose adds (in Luc. vi.), that there seems to be a 
 graduated scale here of grace and glory. 
 
 And this seems to be done with a silent reference to the pro- 
 mises of tiie Law ; 
 
 To prevent misconceptions as to the nature and ends of His 
 own promises in the Gospel, Christ promises the kingdom of 
 heaven,- — not an earthly Canaan. 
 
 He then speaks of τταράκλ-ησ-ιε, or cotnfort, 
 
 Ne.\t, He promises inheritance of the earth — with refer- 
 ence to the promised land of milk and honey. 
 
 Then He speaks of satiety, opposed to Kibroth-hattaavah 
 (Numb. xi. 34). 
 
 Then, of mercy, as opposed to lex tahonis. 
 
 Then He promises the vision of God, — Jerusalem (visio pacis). 
 
 Then He describes the children of God, — tiue Israel, spiritual 
 Jezreel. 
 
 5. κλ. tV ΎτίρΊ the land ; i. e. of promise, of the living (Ps. 
 xxxvii. 11 ; cxiii. 5) ; for. Earth is the land of the dying : heaven 
 is the land of the living. Cyril, in Isa. Iviii. Jerome here. Atig. 
 Serm. liii. 2 — 6. "The new heaven and the new earth wherein 
 dwelleth Righteousness." 2 Pet. iii. 13. Rev. xxi. ] — 27. 
 
 8. aijTol T. Qihv tt^oj^Ttti] They shall have a vision of God. 
 The wicked will see Christ their Judge, as Son of Man (Rev. i. 7), 
 but only the pure in heart will be able to see God. 
 
 9. κληθήσοντοι] shall be, and be owned to be — (ii. 23) even 
 by the children of the world. 
 
 13, 14. ίίλαί — (pais] Ye are the Salt to purify the earth, to 
 season all things as sacrifices to God (see on Mark ix. 49) ; 
 and ye are the Light to enlighten it ; but so that men may glo- 
 rify not you, but Him who enables you to be both the one and 
 the other. (Cp. Aug. Serm. liv. and cxlix. 12.) 
 
 " Ye are tlie salt of the earth," says Chrys. " He does not 
 send His disciples— as the Prophets of old— to one Nation, but to 
 all. He calls them the salt of the earth,— of the earth then cor- 
 rupted by sin. Not that the Apostles could deliver it from this 
 
 corruption, but when it was delivered by Christ, they were to keep 
 it in a healthy state. Hence He teaches tliose virtues which are 
 most diffusive in their nature, and which conduce to the general 
 good and common salvation of ail ; not by flattering, but by 
 making the wound smart, if necessary, as salt does. He reminds 
 them also of their own perils, consequent on the greatness of their 
 commission. Others may fall and be forgiven ; but if the Teacher 
 falls, his punishment is extreme. If the salt hath lost its savour, 
 &c." (Mark ix. 50.) If the teacher errs, by what other teacher 
 will he be corrected .' Let Bishops and Doctors look to it ; for 
 mighty men will be mightily tormented. Wisdom vi. (». (Jerome.) 
 " Quo sale sal condietur ? non datur sal salis." Maldon. Jansen. 
 Christ calls His disciples the " Light of the World," and He is 
 the " Light of the World " (John viii. 12) : they are lighted from 
 Him ; He as Light of Light; they as candles. He as the Sun. 
 15. Tcir ju(i5.] Me bushel of the house. 
 
 17. πλτιρώσαι] to fulfil. Christ /w/^Werf the Law and the Pro- 
 f)het3, by obedience, by accomplishment of Types, Ceremonies, 
 Rites, and Prophecies, and by explaining, spiritualizing, elevating, 
 enlarging, and perfecting the Moral Law, by writing it on tho 
 heart, and by giving grace to obey it, as well as an example of 
 obedience ; by taking away its curse ; and by the doctrine of free 
 Justification by Faith in Himself, which the Law prefigured and 
 anticipated, but could not give. On this subject, see the excellent 
 remarks of £■. Irenaus, iv. 12, 13, and 16, where it is shown that 
 Christ is the Author of the Law as well as the Gospel. And so 
 He is said to abrogate the Law. He fulfilled the Law, as a 
 painter fills up a cartoon. (Theophyt.) " Abolet non dissolvendo 
 sed absolvendo, non delendo sed perficiendo." (Maldon.) 
 
 As Aug. says, " Ante Christi Adventum Lex jubebat non 
 juvabat ; post, etjubet et jurat.'* 
 
 18. Άμτιν] Hebr. ]dn (Amen). Truth, Isa. Ixv. 16. It had 
 been used in the LXX for Hebr. jdn in 1 Chron. xvi. 36. Neh. 
 v. 13, and elsewhere. St. Luke uses αΚ-ηβώ! for it, ix. 27, or cai, 
 xi. 51. 
 
 No one in the N. T. ventures to say Ά/χτ)!-, Ae'yaj ύμΐν, but 
 He only who is the Amen (Rev. iii. 14), the Truth Itself (John 
 xiv. 6). In the last Gospel— that of St. John— the word 'Αμι;ν 
 is invariably repeated, — never in any other. 
 
 — Ιώτα] a yod, the least letter of the alphabet ; Kepala, some- 
 thing still less, apex literse. Cf. Procop. Gaz. 1 Sam. x.xi. 2, 
 τα στοιχΰα βίιβ (y) καΐ καφ (a) βραχυτάτη! Kepalas μόνον Sia\. 
 λαττοΰστ)!. (Kuin.) In the Hebrew Bible there are above 66,000 
 yoils.— " CoUigi bine potest integritas Scripturie, nam Scriptura 
 nisi Integra esset non posset perspici impleta." (JJenpji.)
 
 ΜΑΤΤΗΕΛν V. 20—30. 
 
 19 
 
 εν ΤΎ) βασιΚύα των ουρανών os δ' αν ττοι,ηστι καΐ 8ι.Βάςτ), ουτοζ μΐτγαζ κ\η• 
 ύησίται iv rrj βασι\ΐ.ία των ουρανών. '" ' Λ4•γω yap ύμιν, οτί, eav μη ητίρισ- 
 σΐνστ) η Βίκαωσύνη νμων ττΚα,ον των γραμματέων και Φαρισαιων, ου μη 
 εΙ<Τ€\θητ€ €15 την βασιΚίίαν των ουρανών. 
 
 -' 'Ή/<ουσατ€ ότι έρρηθη τοΊ'ΐ άρ^αίοι^. Ου φονβύσβίζ, δ? δ αν φονευση, 
 €νοχο<; εσται τη κρίσίί. "^ " Έγώ δε λέγω υμίν, οτι τταζ 6 οργι,ζόμενοζ τω 
 άΒελφω αυτού εΙκη ένοχος εσται τη κρίσ^ί• ος δ' αν eiTrrj τω άΒελφω αύτου ρακα, 
 ΐνοχ^ο<; εσται τω συνίΒρίω• 05 δ' αν €Ϊπη μωρέ, ένοχος (.σται εις την γζζνναν 
 του πυρός. '^ 'Εάν ουν προσφερης το Βωρόν σου ε'ττΐ το θυσιαστηρίον, κακεί 
 μνησθης οτι 6 άΒελφός σου ε^ει τΐ κατά σου, ^ αφες ε'κεΐ το Βωρόν σου 
 έμπροσθεν του θυσιαστηρίου, καΐ ϋπαγε, πρώτον Βιαλλάγηθι τω άοελφω σον, 
 καΐ τότε ελθων πρόσφερε το Βωρόν σου. (-^) ~^ ^"ΐσθί ευνοων τω άντιΒίκω 
 σου ταχύ, εως ότου εϊ μετ αυτού εν τη όδω, μηποτε σε παραοω 6 αντίδικος τω 
 κριτή, καΧ ό κριτής σε παρα8ω τω υπηρέτη, καΐ εις φνλακην βληθηση. ~ " Αμήν 
 λέγω σοι, ου μη εξέλθης εκείθεν, εως αν άποδως τον έσχατον κο8ράντην. 
 
 (-|-) -7 ''Ήκοΰσατε οτι ερρηθη, Ου μοιχεύσείζ. ^^ ' Έγώ δε λέγω ΰμΐν, οτι 
 πας ό βλέπων γυναίκα προς το ε'τΓΐ^υ/Αησαι αυτήν ηΒη έμοίχευσεν αυτήν εν τη 
 καρδία αϋτοΰ. -' " Ει δε ό οφθαλμός σου ό δε^ιόξ σκαι^δαλίζει σε, ε^ελε αΰτοί' 
 και βάλε άπο σου• συμφέρει γάρ σοι ίνα άπόληται εν των μελών σου, και μη 
 όλον το σώμα σου βληθη εις γέενναν. ^'^ Και ει η δε^ιά σον χεΙρ σκανδαλίζει 
 σε, έκκοφον αυτήν καΐ βάλε άπο σοΰ• συμφέρει γάρ σοι ίνα άπόληται εν των 
 μελών σου, και μη δλον το σώμα σου βληθη εις γέενναν. 
 
 Β Luke ΊΙ. 39. 
 ch. 23. 25—27. 
 
 t ElO(J. 20. 13. 
 Deut. 5. 17. 
 u 1 John 3. 15. 
 
 τ Luke 12. 58. 
 
 xLuke 12.59. 
 
 γ Exod. 20. 14. 
 Ueut. 5. 18. 
 ζ Job 31. 1. 
 
 ach. 18. 8. 
 Mark 9. 43, 45, 
 47. Col. 3. 5. 
 
 19. 4κάχιστο5 — μ€7αϊ] leasl — great. An intimation that there 
 will be different degrees of glory in a future state. See the use of 
 βασ. τ. ο. in v. 20, and cp. on x. Ι.τ, and on 1 Cor. iii. 12 — 15. 
 
 Accordingly as we treat the Word of God, so will God treat 
 us. Cp. John xvii. 6. 11. Rev. iii. 10. {Beng) 
 
 21. ToTj αρχαίου] io those of old (Chrys., Theoph., Maldon., 
 Seng.), at the beginning of God's written Revelation, as contra- 
 distinguished from νμιν, ' ίο whom I now speak face to face.' See 
 Aug. Retr. i. 22, and Chrys., Hilar., and Theophyl. 
 
 Our Lord not only opposes the Pharisaic corruptions of the 
 Decalogue, but He unfolds it. He gives the kernel of it, its spirit, 
 in opposition to those who dwelt only on the letter ; for the letter 
 (i. e. taken alone) killeth, but the Spirit {added to it) giveth life. 
 (Rom. vii. 14. 2 Cor. iii. ti.) 
 
 22. τρ κρίσεί] the judgment. The Din Mishpat, or inferior 
 court (of twenty-three judges), distinguished from the Superior 
 Tribunal of the Sanhedrim (of seventy-two judges). On these 
 courts, see Joseph. B. J. i. 20. 5. Ant. iv. 8. 14, and Mai- 
 donat. here. Budtorf. Le.t. Talmud, p. 514. 
 
 Our Lord says, that the ratio of anger and its penalties is to 
 contumelious words and their j)enalties, what the ratio of the 
 former Court is to the latter. And above all, is the Tribunal of 
 yiivva ToC πυρΛϊ, for mere contemptuous expressions, and how 
 inuch more for malignant actions ! Against them He sets a double 
 fence, by condemning passionate words and angry thoughts. 
 
 — Ιιακά] Hebr. p'") = Kev6s, vacuus. 
 
 — μοιρΐ] The mention of an Oriental word jtaKo. in the first 
 clause, and of the Sanhedrim, where crimes of blasphemy were 
 punished, makes it probable that there is a reference to the Hebrew 
 min {morah), apostate. Cf. Mintert in v. 
 
 — ΐνοχοί (is] liable to come to — . Winer, G. G. 191. 
 
 — yifvvav] Gehenna. N'| {vallis), Di:ri Hinnom, the valley at 
 the foot of Moriah, and in which Siloa flows {Jerome on x. 28), on 
 the South. East of Jerusalem {Robinson, Palestine, i. 404), dese- 
 crated by the idolatrous fires of Moloch (Jer. vii. 31. Isa. xxx. 
 33Ί. and called Tophet, from Tuph, the tympanum used to drown 
 the cries of children there immolated. Cp. Josh, xviii. 16. Or, 
 it may be from tuph, to abominate. See on 2 Kings xxiii. 10. 
 
 "This valley was " the type of hell," and Milton accurately 
 describes it as such, Par. Lost i. : — 
 
 " First Moloch, horrid King, besmeared with blood 
 Of human sacrifice, and parents' tears. 
 Though for the noise of drums and timbrels loud 
 Their children's cries unheard that passed through fire 
 To hie grim idol llim the Ammonite 
 
 Worshipped in Rabba and her watery plain, 
 
 In Argob and in Basan to the stream 
 
 Of utmost Amon. Nor content with such 
 
 Audacious neighbourhood, the wisest heart 
 
 Of Solomon he led by fraud to build 
 
 His temple right against the Temple of God, 
 
 On that opprobrious hill, and made his grove 
 
 The pleasant valley of Hinnom, Tophet thence 
 
 And black Gehenna called, the type of Hell." 
 
 23. δώροΓ] gift. Thy corban. Mark vii. 11. 
 
 — θυσιαστ-ηριον] the brazen altar, before the porch of the 
 Temple. He does not say. If thou hast aught against thy brother, 
 but if he has aught against thee ; that the duty of reconciliation 
 may be laid on thee. {Jerome.) 
 
 25, τφ άχ'Τίδίκα'] thine adversary. An allusion to Roman 
 Law. The PlaintiH' might ' in jus rapere .' the Defendant might 
 ' concordare,' till he came before the Magistrate, when law must 
 take its course. Our adversary, as long as we are in sin, is God 
 Himself in His Word, and it is necessary for us to agree with 
 Him by repentance and obedience — for when we have come to the 
 end of our mortal journey, there is no further opportunity for 
 reconciliation. Woe then to us if we do not come to terms with 
 Him while we are in the way with Him. Augustine (Serm. 40 
 and 10!)). See below on Luke xii. 58. 
 
 26. t'ais &!>'] until thou hast paid the last farthing (lit. the |th 
 part of an as) that is due, i.e. never i for the debt which thou 
 owest by sin is infinite, and can only be paid by the blood of 
 Christ, which is available only to the penitent. Cf. v. 22. See 
 Jerome here, and Aynbr. in Luke xii. 59, and below on xii. 32; 
 xviii. 34. Such as God finds us at our Death, such will He judge 
 us at the last Day. Cyprian (de Mortal. 2). " In what 
 things I find thee, in those things will I judge thee," were words 
 of Christ Himself. See Grabe, Spicileg. i. p. 14. 32/. and 5. 
 Hippolyt. Fragment, printed by the present Kditor, p. 307. See 
 also Chrys. here ad iv. 24. All these testimonies contain a pro- 
 test aiainst the notion that pardon for the dead can be obtained 
 by works and prayers of the living. See below on Luke ivi. 2, 3. 
 
 28. ίπιθομησαι] to lust after. This condemnation of «!i7 de- 
 sires was a new doctrine to the Pharisees, who condemned only 
 overt acts. 
 
 29. e; Si i όφβαΧμί!'] If thi/ie eye offend thee. If the love 
 of wife or children intercepts our view of the true light, we ought 
 to renounce it. Hence the High Priest might not defile himself 
 for his Father or for his Mother (Levit. xxi. U) ; he must know 
 no other affection but that of Him to whose worship he is dedi- 
 cated. {Jerome.) 
 
 D 2
 
 20 
 
 MATTHEW V. 31—36. 
 
 b Deut. 24. 1. 
 ch. U». 7. 
 Mark 10. 4. 
 Luke 16. 18. 
 1 Cor. 7. 10. 
 
 c Lev. 19. 12. 
 Exod. 20. 7. 
 Deut. 5. 11. 
 & 23. 23. 
 Nurnb. 30. 3, 
 d James 5 12. 
 Ecclus. 23. 9. 
 Isa. 6C. 1. 
 e Ps. 48. 2. 
 
 ^^ ^ ^Ερρηθη Se, ort 09 az/ άπολυστ^ τηι/ γυναίκα αντον, δότω αύτ^ άπο*• 
 στάσιον, ^^ Έγώ δέ λίγω ύ/χΓί', ore δς αν άπολνσΎ} την γνναΐκα αντου, 
 παρεκτος λόγου ττορνειας, TTotet αύτην μοιχασθαΐ' καΐ os io,v άττοΚ^λυμίνην 
 γαμησΎ]^ μοιχαται. 
 
 ^^ ^ Πάλιν ηκούσατ€ on έρρηθη τοΓς άρχαίοίζ. Ουκ έπίορκησ€ίς, αποδώσεις 
 δέ τω Κυρίω τουζ ορκουζ σου. ^ *^ Έγω δε λέγω ύμΐν μη ό/χόσαί. όλως, μητ^ 
 ev τω ουρανω, οτι σρονος ecrrt του cveoy '^^ /xTjre ev ttj γη, otl υποποοιον €.στι 
 των ποδών αυτόν' μητ€ els Ίεροσόλυ/χα, ort πολις eort του μεγάλου βασιλέως* 
 ^ μήτε iv τη κεφαλή σου ομόσης, οτι ου δυί^ασ"αι μίαν τριχία λενκήν η /χελαιναζ^ 
 
 31. ΈβΙ>7}θη'\ It teas said. The connexion is, He bad said, Cut 
 off a hand, pluck out a right eye ; and they might imagine, there- 
 fore, that they might be allowed to put away their wives. He 
 corrects this. For the hardness of their hearts Moses permitted 
 the Jews to put away their wives, but if they did so, they were to 
 give a bill of Divorce. (Deut. xxiv. 1. Jer. iii. 1. Matt. xix. 7- 
 Mark x. 4.) 
 
 Our Lord allows a man to put away his wife for one cause, 
 and one only. Our Lord reminds His hearers of the former law, 
 which He does not destroy, but correct. {Ch)ys.) Moses did 
 what he did, not to concede divorce, but to prevent murder. 
 (Jerome,) The Gospel of Christ not only commands husbands 
 to live at peace with their wives, but lays the guilt of adultery at 
 their door, if the wife, being divorced, marries another ; and tole- 
 rates no other cause of divorce but fornication on the part of the 
 wife. {Hilary.) 
 
 — άποστάσίοϊ'] a hill of divorce. The words used by the LXX 
 in Deut. xxiv. I are nn'*i3 ΐεΡ (sep/ier kerithuth) a bill of cutting 
 off, from ni.S {karath), ' abscidit ' (cf. Isa. 1. 1); and this word 
 shows that our Lord is speaking here concerning ifiroWmm a inn• 
 culo : not concerning separation only a mensa el ioro. See v. 32. 
 
 32. TTapfKrhs \6yov iropviias] except for the matter of forni• 
 cation. Koyos ^=^ ^y^, ycrhum, negofiinn, causa. For*/, Hebr. 37-i. 
 
 It is generally supposed by Divines of Rome that απολύω 
 does not here signify to divorcCy in its strict sense of severing the 
 vinculum matrimonii (which they suppose to be in all cases indis- 
 soluble), but means only to separate a mensa et toro (see Cone. 
 Trid. Sess. xxiv. can. 7• Bellarmine de Matrimonio), and that 
 Matrimony is in all rases pronounced indissoluble by our Lord in 
 Mark X. 11. Luke xvi. Iii. This is the common opinion of Roman 
 Divines ; but some of them, e. g. Caietanus and Catharinus, do 
 not concur in it. See a Lapide and Maldonat. on Matt. xix. 9. 
 The latter, p. 255 — 2C0, gives a clear statement of the different 
 opinions on this point. 
 
 But our Lord's conversation here with the Pharisees is con- 
 cerning divorce a vinculo ,• and αττοΚνω is used in the natural sense 
 of dissolvere vinculum, as expressed in the bill of Divorce (Deut. 
 xxiv. 1), see above, v. 31 ; and the exception contained in wapfKrhs 
 λό•γου iropvfias, is repeated by our Lord in Matt. xix. 9. And 
 it cannot be supposed that any thing taught by our Lord in the 
 *' Sermon on the Mount " has been repealed. See Hammond 
 on Divorces, vol. i. p. 595, who observes, that Mark and Luke 
 are here to he interpreted by Matthew ; and so Bp. Cosiji, *' On 
 Dissolution of Marriage," iv. p. 490; and lip. Taylor, Ductor 
 Dub. I. V. r. 8. Bp. Hally " Cases of Conscience," Decade iv. 
 c. 2 and 3. 
 
 On comparing the passages of the three Evangelists above 
 quoted on this subject, and also the words of St. Paul (1 Cor. 
 vii. 10, 11), it appears that in no case does our Lord advise 
 Divorce ; and that in only one case (πορνεία) does He tolerate it. 
 Cf. Greg. Naz. p. C50, Xpiffrits oh κατά τιασαν atrlav, άλλο συγ- 
 ;t£ijp6i μ(ν μόνον χωρί^ίσθοί τηϊ ττόρντ}!, τα δέ άλλα ττάντα 
 
 Cp. Aug. ep. 89, and other authorities quoted in the Editor's 
 Occasional Sermons, No. 40, on the subject of Divorce, and below, 
 xLx. 9, and notes on 1 Cor. vii. 10—12, and Bp. Cosin, iv. 489. 
 
 But in no case does our Lord permit a person to marry a 
 woman who has been divorced. See the following notes. 
 
 S. Jerome (ad Amandum, vol. iv. 1G2), " Qui dimissam ac- 
 ceperit adulter est, sive ipsa dimiserit virum, sive a viro dimissa sit. 
 Adulter est qui eam acceperit. Vivente viro adultera est mulier, si 
 alteri nupserit;" and Ep. ad Ocean, p. iloS, " Praecepit Dominus 
 usorem non debere dimitti, excepta causa fornicationis ; et si 
 dimissa fuerit, manere innuptara ; et Evangelii vigore nubendl 
 caussatio, viventibus viris, feminis amputatur." 
 
 — 7Γ0ΐ€ί α. μοιχασβαϊ] makes her to commit adultery^ by tempt- 
 ing her to contract a second marriage. 
 
 — %s iviV 6.πο\€\υμίμη{/ 'γαμ-ηστ}^ He do€S not say T^ άπολ., 
 
 but He says generally he who marries a divoi'ced woman is guilty 
 of adultery. 
 
 He who marries any woman that has been put away *' (lua- 
 cunque de causa" (Lucas Brugensis) committeth adultery. As 
 Bp. Middleton well observes, the sense is " any one that is di- 
 vorced ; the principle of this distinction is important." And it is 
 observable, tiiat in the two other parallel passages, viz. Matt. xix. 
 9, and Luke xvi. 18, the word αττοΚ^Χυμίνη stands in the same 
 absolute form, with no article prefixed, as Winer rightly renders 
 it, p. Ill, " der eine von eincm Manne entlassene heirathet." 
 
 But if a woman is divorced, does she not cease to be the wife 
 of him from whom she is divorced? and how then can he who 
 marries her be guilty of adultery ? 
 
 The reason is, that a hope of union with another man who 
 is not her husband, is the main thing which makes a woman 
 unfaithful to him who is her husband. Take away that hope, 
 and the principal cause of adulteries is removed. There is the 
 root of tlie evil : and our Lord, in His Sermon on the Mount, 
 goes to the root of the evil, by condemning all such unions as 
 adulterous. 
 
 Besides, by Jtiarrying her he precludes the possibility of her 
 return to her husband. See further on xix. 9. 
 
 34. μ^ ομόσαι ίίλωϊ] swear not at all; i. e. sponte tua. 
 
 Do not voluntarily proffer, much less vainly protrude, an 
 oath. '* Non amcs, non affectes, non appetas jusjurandum." Cp. 
 Aug. Serm. 307, 308, and de Mend. 15. 
 
 Our Lord here again goes to the root of the evil, as seen in 
 the teaching and practice of the Pharisees, see Matt, xxiii. IC — 
 Do not swear at all. 
 
 But this does not prohibit a person from being su-orn, on a 
 grave and solemn occasion. The verb rn'i is used only in Niphal 
 (i. e. to be made to swear), and Hiphil (to cause to swear) ; as 
 much as to intimate that no one ought to swear, except when 
 compelled to do so (see Bythner on Ps. xv. 4). 
 
 The word is derived from νΐΌ (sheba) seven; a perfect and 
 sacred number. Cp. ynil? (saba) to be filled, and n::•.? shabbatk 
 (Sabbatli) rest ; so that an Oath is, as it were, intended to be * 
 sacred rest — a Sabbath from strife. (Heb. vi. 16.) For, as the 
 Holy Spirit says by St. Paul, An oath for confirmation is to men 
 an end of strife. (Heb. vi. 10.) Strife is an evil, and so an Oath 
 arises from what is evil, v. 37, ^κ του πονηρού. 
 
 But the evil may be, and ought to be overcome with good : 
 for an Oath, on such an occasion, is an appeal to God, as Omni- 
 present, Omniscient, and Omnipotent, and as the Searcher of all 
 hearts, and the Future Judge of all men ; i. e. it is an act of Di- 
 vine Worship, as the Prophet Jeremiah teaches (Jer. iv. 2), and 
 therefore the Psalmist says, " all they that swear by Thee shall be 
 commended." (Ps. Ixiii. 12.) 
 
 Hence the sin of the Jews not only in swearing rashly and 
 lightly, but also in swearing by creatures; *' He who swears 
 venerates or loves that by which he swears : and in the law it was 
 ordered that they should not swear, except by God : but the Jews, 
 who swore by Angels, and the city and temple, honoured the 
 creatures with the honour due to God." (Jerome.) 
 
 The case of swearing is similar to that of taking away life. 
 It is malum per se : but Swearing in a Court of Justice is an 
 occasion of asserting God's Supremacy, and so an act of Worship, 
 as the punishment of Death inHicted in obedience to God's law, 
 and in His Name (Gen. ix. 6. Rom. xiii. 4), is an occasion of 
 proclaiming His Justice and dominion over the lives of all His 
 creatures. 
 
 See Bp. Andrewes, De Jurejurando Theolog. Disputatio, 
 1591, and Catechistical Doctrine, p. 239, and Sermons, v. 70 — 82. 
 Dr. BarroWj Sermon xv. vol. i. p. 330. Bp. Cosin, on Eccl. 
 Courts, pt. 3. Bp. Sanderson, De Juramenti Obligatione, vol. 
 iv. 244 (ed. Jacobson, Oxford, lii54), and Bp. Beveridge on 
 Article XXXIX., and below, xxvi. 63, and note on Gal. i. 20.
 
 MATTHEW V. 37—48. 
 
 21 
 
 ποιησαι. ^^ "Εστω δε ό λόγο? νμων ναΙ ναΙ, ου ου• το δε περίσσ-ον τούτων ε'κ 
 του ττονηροΰ Ιστιν. 
 
 ^ '^Ηκοΰσατε on ερρηθη, ^ΟφθαΧμον άντΙ οφθαΚμ,ον, καί οΒόντα άντΙ οΒόντοζ. 
 39 S Έγω δε λε'γω υμΐν μη αντίστηναι τω ττονηρω, (>-) αλλ ocrrts ere ραττίσει 
 eVt τ-ην Βίζιάν σου σιαγόνα, στρίφον αυτω και την άλλην '"' και τω θέ- 
 λοντί σοι κριθηναί, καΐ τον ■χιτώνα σου λαβείν, αφε? αύτω και το ιματιον 
 -^) *' και οστίζ σε αγγαρευσει μιΚιον εν, υπάγε μετ αυτού ουο. Τω 
 
 αΐτοΰντί σε δίδου, καΐ τον θελοντα άπο σου Ζανείσασθαι μη άποστραφης. 
 
 ( y-) '*^ ' Ή/ίουσατε ότι ερρηθη, 'Αγαπήσεις τον πλησίον σου, και 
 /αισησεις τον εχθρόν σου. ^'^ ^ Έγω δε λεγοί ΰμΐν, αγαπάτε τους εχθρούς υμών, 
 ευλογείτε τους καταρωμενους υμάς, καλώς ποιείτε τοις μισουσιν υμάς, και 
 προσευχεσυε νπερ των εττηρεαί,οντων υμάς και οιωκοντων υμάς, "^ άπω? γε- 
 νησθε υΙοΙ του πατρός υμών του εν ουρανοίς, οτι τον ηλιον αυτοΰ ανατέλλει επΙ 
 πονηρούς και αγασονς, και βρέχει επι δίκαιους και αόικους. (^-y-) *" Ji^av γαρ 
 άγαπησητε τους αγαπώντας υμάς, τίνα /χισ^οΐ' έχετε ; ουχί και οι τελώναι το 
 αντο ποιοΰσι ; *" " και εάν άσπάσησθε τους άΒελφούς υμών μόνον, τι περισσον 
 ποιείτε ; ουχί καΧ οι εθνικοί το αυτό ποιοΰσιν ; ^^ ° Εσεσθέ ούν ύμεις τέλειοι, 
 ωσπερ 6 πατήρ υμών ό εν τοις ουρανοις τέλειος εστί. 
 
 tKxoi. 21. 24. 
 Deul. 19. 21. 
 tev. 24. 20. 
 g Prov. 20. 22. 
 & 24. 2'J. 
 Luke 6. 29. 
 Rom. 12. 17, 19. 
 1 Cor. 6. 7. 
 I Thess. 5. 15. 
 1 Pet. 3. 9. 
 h Deut. 15. 8, 10. 
 Luke 6. 35. 
 i Lev. 19. 18. 
 Eiod. 34. 12. 
 Dent. 7. 2. 
 k Luke G. 27, &c. 
 Rom. 12. 14, 20. 
 1 Pet. .1. 9. 
 Luke 23. 34. 
 Acts 7. 60. 
 1 Cor. 4. 13. 
 1 Luke 6. 35. 
 
 m Luke 6. 32. 
 
 η Luke 6. 33. 
 ο Lev. 11.44. 
 & 19. 2. 
 & 20. 7, 26. 
 1 Pel. 1. 15, 16. 
 Luke C. 36. 
 
 37. T^ δε TTfpitTffhv τούτων iK τοϋ νονηροΰ] See last note. It 
 is also ix ToC νονηρον in that it arises from irreverence ; and so 
 in every sense is ίκ του ττονηρον, i. e. it is from the Evil One 
 who is the author of strife and profaneness. 
 
 39. μ^ αντιστΎΐναί τφ ττονηρφ] not to resist cvU. See Rom. 
 xii. 19. 21. Do not retaliate, do not render evil for evil. On 
 the use of the negative, for the sake of comparison, see on Matt. 
 U. 13. 
 
 The Levitical law of retaliation (Exod. xxi. 24. Lev. xxiv. 20. 
 Deut. sis. 21), though strictly just in itself, was often abused for 
 the gratification of vindictive passions, and for the infliction of 
 evil as such, and not for the repression of crime for the sake 
 of society. This is what our Lord forbids; He commands to 
 check all private feelings of personal hatred and revenge, and to 
 make private sacrifices on all occasions in a spirit of forbearance, 
 patience, meekness, and love, though (as our Lord teaches, Matt, 
 xviii. 15 — 17• Luke .xvii. 3) a regard for pubUc justice, and the 
 welfare of society and of the offender himself, may render it neces- 
 sary (as it does) to restrain and punish crime. 
 
 Thus, for the Law of Retaliation as then practised by the 
 Jews, Our Lord substitutes the Law of Love. 
 
 This and the following precepts (see S. Aug. de Serm. Ό. 
 i. 59) are to be understood as having regard " ad pne/iaralionem 
 cordis, non osteiitationem operis." Some conform to the letter 
 of these commands, without being animated by the spirit of them. 
 " Multi," says Aug. i. 58, " alteram maxillam prtebere noverunt, 
 diligere verb eum a quo feriuntur ignorant." But we must pray 
 and strive to be animated by the spirit, and then we shall not 
 contravene the letter. 
 
 — offTis (re ^air(fffi] whosoeter shall smile thee. Do not reta- 
 liate, but be prepared rather to bear more injuries. " Si quis 
 te percusserit, noli tu percutere, scd para te atlhuc percutienti." 
 .S. Aug. de Serm. Dnra. i. 5G, i. e. be ready to suffer in a good 
 cause. Our Lord did not thereby forbid to take legal means 
 of self protection or remonstrance (John xviii. 23. .■Vets xxii. 25). 
 But He taught by precept as by example, " non solum in alteram 
 maxillam cajdi pro salute omnium, sed etiam ciucifigi." S. Aug. 
 ibid. 
 
 40. χιτώνα.— Ίμάτιον] χιτώ» from Hebr. n:ri!l {kethonelh), the 
 inner garment, tunic ; Ιμάτιον, 132 {beged), the outer robe, " toga 
 Romanis, pallium Graecis." St. Luke inverts the order, vi. 29. 
 You must be ready to sacrifice private comforts and advantages — 
 " decedere de tuo ipsius jure " (see Aug. I. c. i. 59), for the sake 
 of charity and peace. 
 
 This precept does not require nor permit any one to sur- 
 render public rights, which are not his own χηων or Ιμάτων. 
 much less Chrislian principles and Christian truth .- for which 
 we are to contend earnestly (Jude 3), and of which we are not to 
 divert ourselves, or to allow any one to strip u^ — for then we 
 should be naked indeed (Rev. iii. 17, lil)t nor allow any one, as 
 far as in U9 lies, to strip others, and to rob Christ. 
 
 41. 2(Γτιι ff€ αγγαρήσ(ϊ] 'Ayyapos, a Persian word for a royal 
 
 courier (connected with this is the Hebrew ,τΐ3ί» (iggereth), a 
 letter), who had authority to press horses, &c. into his service in 
 execution of his mission. See Blomfield and others in -iischyl. 
 Agam. 292. The word Ν"^::» {angaria) (whence avania and 
 avanie, in Ital. and Fr.) is used in the Talmud for any forced 
 work. If any one shall press thee to do him service, — especially 
 if he has a public claim on thee for duty, — do not contend, but do 
 it heartily. 
 
 The word άγ7ορεΰω is applied by the Evangelists to Simon 
 the Cyrenian, pressed into the service of bearing the cross of 
 Christ. Matt, xxvii. 32. Mark xv. 21. This is our αγ/άρ^νμα, 
 to bear cheerfully the cross of Christ, and follow Him to Calvary. 
 42. Τψ οίτοΟ^'τί σί ίι'δοι>] " Omni petenti, non omnia petenti, 
 ut id des quod dare juste et honeste potcs. Omni petenti dabit, 
 quamvis non semper id quod petit dabis, et aliquando melius ali- 
 quid dabis cum petentem injusta correxeris." S. Aug. (de Serm. 
 in M. i. C7.) 
 
 — ζαι/ΐίσασθαιΊ to borrotc. " Ne voluntatem alienee ab eo 
 qui petit, quasi et pecunia tua vacabit et Deus tibi non redditums 
 est : sed cum id ex prsecepto Dei facis, apud Ilium qui haec jubet 
 infructuosum esse non potest." (S. Aug. ibid, i, C8.) On 
 the question concerning the legality of Usury, see on Matt. 
 XXV. 27. 
 
 44. ayaTTUTe tous ίχβροιίί] love your enemies. This is the 
 Christian ' Lex Talionis.' Be not overcome of evil, but overcome 
 evil with good. (Rom. xii. 21.) 
 
 45. oiriBs 'γίνησβίΐ that ye may become. 
 
 — jSpe'xei] for Sfi, the popular word, still in use in Greece. 
 So βροχ^ for vfThs, $ovvi)s for opos, ^apl (from ο^άριον) for 
 IxOvs. and numerous other words used in the New Test., instead 
 of the more refined forms, and still surviving in the vernacular 
 Romaic. See the Inlroducti'in to St. Luke. 
 
 46. Ti\uvai] Publicans. Tax-gatherers, Jewish subalterns and 
 lessees of the Roman Publicani, and therefore doubly odious to 
 those of their own nation. The Talmud classes them with thieves 
 and assassins, and regards their repentance as impossible. 
 
 48. 'Eo-eo-flf— τί'λίίοι] Ye shall be perfect. We who are created 
 in God's image, and restored in Christ, and made partakers of the 
 divine nature in Him, are bound by the conditions of our creation, 
 redemption, and sanctification. to endeavour to be like Him here, 
 that we may have the fruition of His glorious Godhe.ad hereafter. 
 Ephes. v. I. 1 Pet. i. 15. 1 John ii. 1. Cp. Matt. xix. 21. 
 
 This Scripture was abused by the Pelagians, who argued that 
 either it is possible for men to be perfect, i. e. sinless ; or else 
 Christ must be suppised to command an impossibility. See 
 Jerome, adv. Pelag. (vol. iv. p. 491), who says, 
 
 " Many imagine what is here commanded to be impossible. 
 But Christ never commands impossibilities; but He prescribes 
 such kind of perfection as was attained by Da\id in the rase of 
 Saul and .-Vbsalom, and by Stephen the martyr in praying f.ir his 
 murderers, and by St. Paul in wishing to be accursed for his per- 
 secutors. Acts vii. 60. Rom. Iz. 3."
 
 22 
 
 MATTHEW VI. 1—9. 
 
 a Rom. 12. 3. 
 
 bLuke 14. 14. 
 
 c Ecclus. 7. 14. 
 Eccles. 5. 2, 3, ?. 
 
 dLuke 11. 2. 
 
 VI. (4r) ^ Προσ€χ€Τ€ την Βνκαωσννην υμών μη ττοίΐΐν (μπροσθίΐ' 7ων 
 ανθρώπων ττρο<; το ^εα^ηι^αι αντοΊ'ί• d δε μηγ€, μυσθον ουκ έχετε παρά τω 
 ττατρί ΰμων τω iv τοΙς οίιρανοΐζ. ^ ""Οταν οΰν ποιτί^? €\ΐ.ημοσΰνην, μη σαλ- 
 πίσηζ έμπροσθεν σου, ωσπβρ οι ΰποκριται ττοιοΰσιν iv ταΐ? συνα•γω•γαΛ^ και 
 iv ταις ρνμαις, όπως Ζοζασθωσιν ύπο των ανθρώπων άμην \4γω υμΖν, άπέ-χουσι 
 τον μυσθον αυτών. ^ Χοΰ δε ttoiovvtos iλeημoσύvηv, μη γνώτω η αριστερά 
 σου τι ποιεί η Βεζιά σου• * '' οττω? τ) σου η εΚεημοσΰνη εν τω κρύπτω• καΧ ο 
 πατήρ σου 6 βλέπων iv τω κρύπτω αυτός αποδώσει σοι. 
 
 ^ Και οται• προσευχή, ουκ εσγι ωσπερ οί ΰποκριται• οτι φιΧουσιν εν ταΐς 
 συναγωγαΐς και εν rats 'ywt'iai9 των πλατειών εστώτες προσευχεσθαι, όπως 
 φανώσι τοΐς άνθρώποις. Άμην λέγω υμίν, οτι άπε'χουσι τοί' μισθον αυτών. 
 ^ Si) δε όταν προσεύχτ) εΐσελθε εις το ταμιείόν σου, καΐ κλείσας την θύραν σον 
 πρόσευζαι τω πατρΊ σου τω εν τω κρύπτω• και 6 πατήρ σου 6 βλέπων iv τω 
 κρύπτω αποδώσει σοι εν τω φανερώ. 
 
 {-^) ^ '^ Προσευ'χόμενοι δε μη βαττολογησητε ωσπερ οί iθvικoί• δοκουσι γαρ 
 οτι εν τη πολυλογία αυτών είσακουσθήσονται• ^ μη ούν όμοιωθητε αυτοΐς• οιδε 
 γαρ ό πατήρ υμών ων -χ^ρείαν έχετε προ του ύμας αΐτησαι αυτόν. ^ '^ Οϋτως 
 ουν προσεύ-χεσθε ΰμεΐς, Πάτερ ημών ό iv τοΐς ούρανοίς, άγιασθητω το ονομά 
 
 Ch. VI. 1. δι/ίοιοσύ>Ί)>'] jusliliam, Vulg., ri(/fiieotisness ; ap- 
 plied to visible acts of rigliteousness j specially to almsgiving. 
 See Dan. ix. 24, wliere rrrisa {b' tsidkah), i.e. in ίικαίοσύντι, is 
 rendered by LXX and Theodotion eV (κ^-ημοσύναα. Cp. 2 Cor. 
 ix. 10, where ίίκαιοσύν-η has a similar sense. It is used in LXX 
 for nrn (chesed), i. e. mercy, e. g. Prov. xx. 28. Isa. Ixiii. 7• 
 
 Here the general word Ζικαιοσϋντ^ is used by our Lord 
 as introductory to precepts on its three special branches, Alms- 
 giving, Prayer, and Fasting, w. 2 — 18. 
 
 — πρίυ τ(ί] i. e. with that intention. We arc to be seen to do 
 good, but not to do good to be seen. Cp. V. 10. Gal. i. 10. 
 
 2. "Οταν TTOifis ίλ(-ημοσύνην'] When thou doest alms; so He 
 says r. 5, tehen thnu prai/esl ; and so in v. 10 He says, when ye 
 fasl. He could hardly have taught more forcibly the duty of 
 Almsgiving, and of Prayer, and of Fasting, than by thus taking 
 for granted that all His disciples v:ill give alms, and pray, and 
 fast ; and by teaching them huw to do what He assumes that they 
 will do. 
 
 — μ}ΐ σαλπίσει] do not sound a trumpet. The allusion is to 
 the use of Trumpets to summon public assemblies to see some 
 fair spectacle, or hear some great thing. Num. x. 3, &c. 2 Kings 
 ix. Li. Ps. Ixxxi. 3. 
 
 — ύίΓΟ/ίριταί] νποκρη^ί, properly a histrio or actor who 
 ύποκρίνΐταί τψ χορω, i. e. is an interlocutor with the chorus ; and 
 wears a mask (ττροσωπξΊοΐ', personam), and plays a part. Hence 
 the word is applied in Christian Ethics to those who *' tegunt sub 
 jiersona quod stint, et osfentant in persona quod non sunt." 
 {Aug.) On tlie u?e of the word νττοκρη^$ see below, xxiii. 13. 
 
 Our Lord follows up the metaphor. The hypocrite acts a 
 part on tliis world's stage, to be seen of men ; but your Theatre 
 is to be the Omniscience of God your heavenly Father, and the 
 presence of the World and of Angels at the judgment to come. If 
 you W'ish to be glorious, conceal your good deeds here, and they 
 will have a brighter crown hereafter. {S. Chrys.) He calls them 
 hypocrites, i. e. actors, wearing a mask ; pretending to pray to 
 God, they look around for the praise of men. 
 
 — ίπΐχουσί] Tbey bear off with them their full reward j ' id 
 quod iis debetur.' On the use of airi see xxii. 21. 
 
 3. μ•^ yvwTw] let not thy left hand kyiow ; much less let it 
 hold the trumpet to thy mouth, — σία\η})ν χάνθανΐ. {Theoph.) 
 
 4. τω κρνττΎψ] Observe the article here and v. 6 ; not a secret 
 place merely, but in secret, — shutting out worldly considerations. 
 
 6. Ύαμΐΐ1ον~\ as Daniel did. Dan. vi. 10. The word ταμιΰον is 
 used by the LXX, in Gen. xliii. 30, for the private chamber to 
 which Joseph retired to weep. See also in Exod. viii. 3, and 
 passim. On the other form ταμΰον see Winer, p. 8(i. 
 
 The Fathers give also a figurative sense to this pr.::r;ept, e. g. 
 S. Ambrose (Cain and Abel, c. 9) thus : Enter into tlie secret 
 chamber (τϊ» κρυπτών) of thine oiim mind wherever thou art, shut 
 the door thereof against the world, and commune with God. So 
 S. Jerome, " Claude ostium, et niente ora, uti faciebat Anna 
 mater Samuelis." '* Hoc nrationis cubiculum,'* says 5. Ambrose, 
 "ubique tecum est." We may enter the κρυπτ iyor chamber of 
 
 our own hearts, even in a crowd, — " et ubique secretum est, cujus 
 arbiter nuUus est nisi solus Deus," " Qui," as S. Cyprian de 
 Orat. says, " non vocis sed cordis auditor est." 
 
 7. ΤΙροσΈυχόμίΐΌΐ μ^ βαττοΚο'γ-{]σητξ'] " BOttos dicitur fuisse 
 Poeta quidam qui multa inaniter garriebat eademque moles- 
 tissime inculcabat." (Mintert in v. Cp. Suidas in v.) Hence 
 βαττολογί?!', to use vain repetitions ; to repeat for repetition's 
 sake. 
 
 Our Lord repeated the same words in prayer in His Agony, 
 Matt. xxvi. 44. He teaches us here that the essence of prayer is 
 not in the utterance of the lips, but in the colloquy of the heart 
 with God ; and by His own practice in His Agony He instructs 
 us that the affection of the heart is stimulated and sustained by 
 the ministry of the lips saying the same words. 
 
 8. οίδ€ ydpl But since God knows what we need before we 
 ask, why should we pray.' Not to inform Him, but to exercise 
 ourselves in communion with Him. {Chrys.) We are not narra- 
 tors, but suppliants. It is one thing to inform the ignorant, and 
 another thing to beseech the Omniscient. (Jerome.) 
 
 9. OStws oif τΓροσ6ΐ'χ€σβΕ] Our Lord here, by this Prayer, 
 authorizes set ybrmi of prayer. And in "the Lord's Prayer" our 
 Lord adopts petitions already in use in Forms of Prayer among 
 the Jews. See Vitringa de Synagog. iii. 692. Lightfoot and 
 Schoettgen, pp. 01 — 65. Cp. on vi. 34. 
 
 Compare tlie prescribed form of priestly Benediction, Num. 
 vi. 23. Dent. xxvi. 13. 
 
 He also delivers a particular ybrm of prayer to be used, and 
 to serve as a jiattern for the subject and order of our desires and 
 prayers ; and therefore as a guide for our practice. 
 
 On this Prayer see Tertullian de Oratione, p. 129, Paris 
 1095, who calls the Lord's Prayer " Breviarium Evangelii," and 
 S. Cyprian de Oratione Dominica, p. 39Γ>, ed. Ven. 1728. Aug. 
 de Serm. M. ii. 4 — 8, and Serm. 50 — 58, "ad Competentes post 
 symbolum traditum." Gregor. Nyssen. in de Orat. Domin. i. p. 
 712 — 701. Origen, irfpl eu;^7Jy, i. 220, and 5. Cyril Hierosolym. 
 Catech. 23, p. 329. Bp. Andrewes, v. 350—470, who calls it 
 " a compendium of faith," and Alede, 1 — 18. 
 
 As the Decalogue is in two tables, so the Lord's Prayer is in 
 two parts ; making together seven petitions, — the first three re- 
 lating to God, the latter ybtt»• to man. {Aug.) Bp. Andrewes, v. 
 p. 381. 
 
 — Πάτβρ Ύΐμαν] Father of us. Not i^eVcpf. He lays the 
 Foundation of Prayer in Love. If God is our Father, we should 
 honour Him as His children: and if He is the father of us 
 (ήμωΐ'), we should love one another as brethren. Let us remem- 
 ber also, for our comfort and joy, Who it is that authorizes and 
 encourages us to use these words, the Son of God, co-equal and 
 of One Substance with the Father. 
 
 The whole Trinity is addressed in the Lord's Prayer, cp. 
 Tertullian de Orat. 2, " In Patre Filius adoratur, Ego enim, 
 inquit, et Pater unum sumus." (John x, 30.) 
 
 — άγίασθήτω rh υνομα] Hallowed be Thy Name. God's 
 Name, ύΐ'ομα, Hebr. πώ {Shem), has a comprehensive meaaiog.
 
 MATTHEW VI. 10—21. 
 
 23 
 
 σον '" έλθίτω η /3ασιλεια σον " γενηθητω το θ^.λνμά σον. ως iv ονρανω kcu 
 inl γης• '^ ^ τον άρτον ■ημ.ων τον €ττι.ονσιον δος ημΐν σήμερον ^'^ ^ και άφες ημΐν 
 τά οφίίληματα ημών, ώς και ημείς άφίβμεν τοις οφειΚεταις ημών '^ '' και μη 
 είσενεγκης ημάς εις ττειρασμον, άλλα ρΰσαι ημάς άπο του πονηρού. 
 
 ("^f) ^* ' ^Εάν yap άφητε τοις άνθ ρώττοις τά παραπτώματα αυτών, αφήσει κα\ 
 νμίν 6 Πατήρ νμων ό ουράνιος• '* '' εάν δε μη άφητε τοΙς άνθρώποις τά παρα- 
 πτώματα αυτών, ουδέ ό Πατήρ υμών αφήσει τά παραπτώματα υμών. 
 
 (ίγ) '^ ' "Οταν δε νηστεύητε, μη γίνεσθε ώσπερ οι υποκριταΧ, σκυθρωποί• 
 άφανίζουσι yap τά πρόσωπα αυτών, όπως φανώσι τοΙς άνθρώποις νηστεύοντες• 
 άμην λεyω νμΙν, οτι άπεχουσι τον jiita^ov αυτών. ^^ ^ύ δε νηστεύων αΚειφαί 
 σου την κεφαλήν, και το πρόσωπον σου νίψαι• ^^ δπως μη φανης τοις άνθρώποις 
 νηστεύων, άλλα τω Πατρι σου τω εν τω κρύπτω• και 6 Πατήρ σου 6 βλέπων 
 εν τω κρύπτω αποδώσει σοι. 
 
 '® " Μη θησαυρίζετε ύμΐν θησαυρούς επΙ της γης, οπού σης και βρώσις 
 αφανίζει, και οπού κλέπται Ζιορΰσσονσι και κλέπτουσι• (^) ^^ θησαυρίζετε 
 δε ΰμ^,ν θησαυρούς εν ουρανω, όπου ούτε σης ουτε βρώσις αφανίζει, καΐ οπού 
 κλεπται ου Ζιορύσσονσιν ουδέ κλέπτουσιν '' οπού yap εστίν ό θησαυρός 
 υμών, εκεί εσται και η καρδία υμών. 
 
 encb. 13. ;j, 
 I's. 103. 30, 2ι. 
 f Luke 11. 3. 
 uLuke 11.4. 
 Epll. 4. 32. 
 h ch. 2C. 41. 
 John 17. 1 J. 
 
 i Mark 11. 25. 
 Ecclus. 28. 2. 
 k ch. 13. 3.S. 
 
 1 Isa. S3. 5. 
 Joel 2. 12, 13. 
 
 m ch. 19. 21. 
 
 Luke 12. 33. 
 
 1 Tim. 0. 6, 9, 18, 
 
 19. 
 
 Heb. 13. 5. 
 
 See Mede, p. 5. It signifies whatever belongs to God, — His 
 Essence, Attributes, House, Day, Word, Ministers, &c. See 
 Exod. xxiii. 21. Levit. xxiv. II. 1β. 1 Sam. xvii. 45. Ps. 
 viii. I ; sx. 1. 7; xlviii. 10; cxiii. 1; cxlviii. 5. 13; Mai. i. 
 11. 14. 
 
 This is to be our frsi aim and desire in all things — the glory 
 of God, 1 Cor. x. 31. {Chriis.) 
 
 10. ■γ^ντιβητα'] let it be done, as by angels in heaven, so by us 
 on earth. {Jerome.) 
 
 11. τ}ιν ϊ,ρτον — Ύ}ιν ίττιοΰ7ιον\ Bread — the Hebrew cnS a 
 synecdoche for " quicquid ad vitam sustentandam utile est." 
 Gen. xliii. 25. 31. 3-2. 
 
 The word ^ττιουσίον, a new word, as Origen observes (de 
 Orat.), peculiar to the New Testament, and marking the newness 
 of the precept involved in this petition, seems to be formed in 
 the same way as τηριονσιοζ (superfluous), and is contrasted with 
 it, and signifies what is necessary, not Ίτ^ρΐΌνσιον, but sn^icient 
 for our ουσία or existence ; hence apros ^πωΰσιοί is the same as 
 'fn cn'j (iecAfjn cAk**!) in Agur's prayer, Prov. XXX. 8; and this 
 petition appears to be derived from it. (Mede.) 
 
 It has been said by many learned modern interpreters, that 
 inwufTios is derived from η έπιονσα τιμώρα {to-morrow), and can- 
 not come from eVl and ουσία, for it would be ίττονσιο^. 
 
 But this opinion docs not seem satisfactory. It is hardly con- 
 sistent with Matt. vi. 34, to pray to-day for to-morrow's bread. 
 
 'EirioiVios, from iirX and ουσία, may be compared with 
 ^TTitiySoor, i-nloivos, eVioTrTos, 4πίορκοί, 4πίουρθί, where the vowel 
 t is not elided. 
 
 And so the Ancient Church understood the phrase ; e. g. 
 Cfirys. 6.prov ^-nX ttji/ οίισίαν Ζιαβαίνοντα, and Basil, reg. brev. 
 25!i, rhp &ρτοΐ' rhv Trphs r^v iφημcpov ζοιην rfj ουσία ημώρ 
 χρησιμεύοντα. TTtPOph. ^ττΐ ττ) ουσία καΐ συστάσει αυτάρκη, and 
 Entitym. and Suidas, and Etymol. M. ό iirl ttj ουσία ημών 
 αρμόζων. So also the Peschito and Philoxenian Versions, and S. 
 Cyril Alex, on Luke xi. 3, p. 341, ed. Payne Srnil/i, and S. Cyril 
 Ilierosol. p. 329, speaking of daily bread in a spiritual sense, 6 
 ^π\ T^v οΰσίαν τηί ψυχηϊ κατατασσόμενο?, and so the Greeks 
 now understand it. Cp. Prof. LiyhtfooVs Appendix on this 
 word, on the " Revision of the Authorized Version," 1871• 
 
 The Version of the Western Church has stipersuistantialis. 
 
 See also Joseph Mede's excellent Essay, p. 125, who observes 
 that the petition may be thus paraphrased, Tbv &ρτον ημών, jutj 
 περιούσιο V, άλλα Tbv 4πιούσίον dh? ημ7ν σ^ιμερον. Schoettgen 
 here (pp. <;3. 71» 72) cites passages from the Kabbis, which show 
 that even among the most pious of the Jews it was not usual to 
 pray for the things of the morrow. 
 
 The Fathers comprehend also under this bread, the spiritual 
 food of the Word and Sacraments. Tertulliaii de Oratione (i, 
 " Panem spiritualiter intelligamus, Christus cnim panis noster." 
 " Hunc panem quotidie nobis postulamus," says .V. Cyprian, de 
 Orat. Dom., as the Manna in the wilderness. (Cp. John vi. 33 ) 
 So the English Catechism, — " all things that be needful for our 
 tottls and bodies." 
 
 12. &ipes τα οφειΚηματαΙ forgive our debts. *' a<pt4vat re- 
 spondet verbo Chald. et Syr. patf, quod non modo valet, dimit- 
 tere, relinquere, sinere, sed ctiam condonare, remiltere, et tunc ei 
 fere jungitur ain οφείΚημα, v. Buxtorf. Lex. Talm. h. v. atque sic 
 etiam h. 1. αψι^ναι notat, condonare, remittere, Hebr. n":" ; ut ap. 
 Toos 6• Ps. XXV. 18, i(pes Tas αμαρτία? μου ad Num. xiv. 19. Is. 
 Iv. 7• Voces nin et airt etiam de peccatis usurpantur, v. Buxtorfii 
 Lex. Talm. p. 714 s. et Vorstius de Hebraism. N. T. p. 74 S3. 
 hinc et ap. Luc. xi. 4. pro όφειΚ-ίιματα legitur αμαρτία!, et infrii 
 v. 14. όψίΐλήματο commutatur cum παραπτώματα." {Kuin.) See 
 below on Eph. i. 7• 
 
 Hence S. Augustine argues against the Pelagians, that no 
 one is without sin. i•'. Aug. de Peccat. ii. 10, and c. Epist. Parmen. 
 ii. 10. S. Cyprian (de Orat. Dom.) says " hinc docetur homo 
 peccare se quotidie." 
 
 — αφίεμενΐ we forgive. The Vatican SIS. and Z, and Origen 
 have αφήκαμεν, ire liare forgiven them ; before we come to ask 
 forgiveness of Thee. 
 
 3. /ii) εισενέ'γκη?'] Quoted by 5*. Polycarp, Phil. 7- God 
 tempts no one (James i. 13 ; cp. Aug. de Serm. in M. ii. 9) ; but 
 He sometimes permits the Tempter to try the faith and |iatience 
 of His servants, as Job (i. 12; ii. Ii), and our Lord Himself (iv. 1). 
 We are taught to pray here that God would not le;id us into 
 Temptation, i. e. allow us to run into it — " Ne nos induci patiaris " 
 {Tertullian) — (though the Tempter may be allowed to attack us), 
 much less go in quest of it ; and thus we are reminded of our frailty, 
 and aci;nowledge it, and our need of grace, and of watchfulness 
 against Satan, and of prayer for the Holy Spirit. Cp Christ's owr, 
 prayer in His Agony. See Matt. xxvi. 39, and Bp. Audreucs, 
 V. 458. 4G7, on this text. 
 
 — τον πονηρού] the wicked one. ΤΙονηρ}>5 is to be distin- 
 guished from KaKhs, because it always signifies moral evil ; whereas 
 KaKhs sometimes means physical evil only. 
 
 The Dosology on σοι) εστίν η βασιΚεΐα καϊ η ίνναμΐ5 κα\ ϊ• 
 δ(ίξα εϊ$ Tovs αιώνα? άμ^ν is found in Ε, (ι. Κ, L, Μ, S, V. V, Δ, 
 but is not in Β, D, Ζ, Lr, or in Cod. Sinait., nor in Vulg., or 
 Coptic. I omit it with hesitation, after the defence of it by the 
 Bev. J. Forshall, in his edition of the first twelve chapters of this 
 Gospel, 18fi4. 
 
 Mr. Humphry (on Acts xxi. 14) and Prof. Blunt (on the 
 Christian Church, p. 38) well compare 2 Tim. iv. 18, where St. 
 Paul adopts the substance and order of the last two petitions in 
 the Lord's Prayer with the Doxology. 
 
 16. "Οταν νηστεύητεί When ye fast. Our Lord is speaking hero 
 of private fasts, not of fasts imposed by public authority. Fasting 
 was prescribed by the Old Law; but with the exception of the 
 annual fast on the day of .Vtonement (Lev. xvi. 1— ,34 ; xxiii. 
 27—29. Cp. Numbers xxix. 7). the times were left, for the most 
 part, to private discretion. Some (e. g. the Pliarisees) fasted twice 
 a week (Monday and Thursday), Luke xviii. 12. {Light foot.) Our 
 Lord anticipates that His disciples will fast. On the duty, design, 
 and proper meaning of fasting, see Basil, de Jejunio ii. p. I — 15. 
 821.
 
 24 
 
 MATTHEW VI. 22—34. VII. 1—3. 
 
 η Luke 11. 34. 
 
 ο Luke 16. 13. 
 Rom. 6. 16, 22. 
 1 John 2. IJ, 16. 
 
 ρ Luke 12. 22. 
 Phil. 4. 6. 
 1 Tim. 6. 8. 
 1 Pet. 5. 7. 
 Ps. 55. 22. 
 q Luke 12. 23. 
 Γ Job 38, 41. 
 Pa. 147.9. 
 Luke 12. 24. 
 s Luke 12. 25. 
 
 ("T") ^ " '^ \νχνο<; τοΟ σώματόζ εστίν ό οφθαλμός• iav ovu ό οφθαλμός σου 
 άττλοΰ? ^, όλον το σωμά σου φωτίΐνον €σταΐ' ^^ εάν δε ό οφθαλμός σου πονηρός 
 ■η, όλον το σωμά σου σκοτ€ΐνον ε(7ται• ει ουν το φως το iv σοΙ σκότος εστί, το 
 σκότος πόσον. 
 
 (^ ^ 24 ο ΟύΒεΙς δύναται δυσΐ κυρίοις δουλευειν η γαρ τον ενα μισήσει, καΐ 
 τον erepov αγαπήσει• rj ενός άνθεζεται, και του έτερου καταφρονήσει. Ου 
 δύνασθε Θεω ζουλεύειν καΐ μαμωνα. 
 
 (^) -^ '' Jia τούτο λέγω ΰμίν, μη μεριμνάτε τη φυχη υμών, τι φάγητε καΐ 
 τι πίητε, μηΒε τω σώματι υμών, τι ενδύσησθε• '' ούχΙ ή φυχτ) πλεΐόν εστί της 
 τροφής, και το σώμα του ενΒΰματος ; "'' ' εμβλεφατε εις τά πετεινό, του ουρανού, 
 ΟΤΙ ου σπείρουσιν, ούδε θερίζουσιν, ουδέ συνάγουσιν εις άποθηκας• και ό πατήρ 
 υμών 6 ουράνιος τρέφει αυτά• ούχ^ ΰμεΐς μάλλον οιαφερετε αυτών ; "' ' τις οε ες 
 t Luke 12. 27. νμών μερίμνων δύναται προσθεΐναι επΙ την ήλικίαν αύτου πήχυν ένα ; ^^ ' και 
 περί ενδύματος τί μεριμνάτε ; καταμάθετε τά κρίνα του άγροΐ) πώς αυξάνει• ου 
 κοπιά, ουδέ νηθει• -^ λέγω δέ υμΙν, οτι ουδέ 'Σολομών εν πάση τή δόζη αύτου 
 U Luke 12. 28. περιεραλετο ως εν τούτων. ^^ hi οε τον }(opTov του αγρού σήμερον οντά και 
 αύριον εΙς κλίβανον βαλλόμενον ό Θεο? ούτως άμφιεννυσιν, ου πολλώ μάλλον 
 υμάς, ολιγόπιστοι ; ^' " μη οϋν μεριμνήσητε λέγοντες, τί φάγωμεν, η τί πίωμεν, 
 η τί περιβαλώμεθα ; ^- πάντα γαρ ταύτα τά έθνη επιζητεί• οΊοε γαρ 6 πατήρ 
 υμών ο ουράνιος οτι -χρήζετε τούτων απάντων ' ' ζητείτε οε πρώτον την ρασι- 
 λείαν του Θεού κα\ την δικαιοσύνην αύτου, και ταύτα πάντα προστεθήσεται 
 υμιν ** μη ουν μεριμνήσητε εις την αυριον η γαρ αυριον μεριμνήσει εαχπης• 
 αρκετον τη ήμερα η κακία αυτής. 
 
 νίΓ. (if) ' "Μτ) κρίνετε, ίνα μη κριθήτε. " εν ω γαρ κρίματι κρίνετε, 
 κριθησεσθε• και εν ω μετρώ μετρείτε, μετρηθησεται υμ'ίν. (-γ-) "* '' Τί δέ ^λε'- 
 
 I Luke 12. 29,30. 
 
 yLuke 12. 31. 
 
 Ps. 34. 10. 
 
 1 Tim. 4. 8. 
 
 1 King8 3. 11—13. 
 
 a Luke 6. 3?, 38. 
 P«. 41. 2. 
 Rom. 2. 1. 
 & 14.3. 4, 10, 13. 
 1 Cor. 4. 3—5. 
 James 4. II, ]2. 
 Mark 4. 24. 
 b Luke 6. 41, 42. 
 
 22. οφθαλμό! άπΚοϋ^'] " iim/i/fj• oculus et [lurus simplicia intue- 
 tur eft pura." " Lippientcs oouli." says S. Jerome. *' solent lucernas 
 videre iiumerosas.'* The airXovs 6φΘa\μbs, or single eye, is that 
 which has only one object, clearly and distinctly reflected on the 
 spiritual retina ; viz. the glory of God. '* It does not see double," 
 it does not look to serve God and Mammon. Thy body will be 
 fuU of light, if thou bast one object in view, i. e. the glory of God 
 seen in the way of obedience to His Law. 
 
 See Bp. Sanderson (Prelect, do Obligat. Consc. ii. § 11, vol. 
 iv. p. 31), who observes, that singleness of purpose, — or good in- 
 tention, properly so called, — here includes good means not less 
 than a good end, and quotes 5*. Bernard, '* Ut ocvlns sit simplex, 
 duo sunt necessaria, charitas in intentione et in electione Veritas." 
 
 " Him, only him, the hand of God defends 
 Whose means are pure and spotless as his ends." 
 
 24. μαμωνα'] Mammon, from Syriac Μ'ίΐΏΌ (mawmmia), 
 riches; which appears to be derived from pon (hamon), abun- 
 dance, " Non diAit, qui habet divitias sed qui servit divitiis ; qui 
 divitiarum servus est cusiudit ut sei-vus ; qui servitutis excussit 
 jugum, distribnit eas ut Dominus." {Jerome.) Cp. Luke xvi. 9. 
 11. 13. 
 
 This verse is cited μνημονικω! καΐ τταραφραστίκω! by Clement 
 Ji'im. ii. 6, Ai'yii ό Kdpios, oLiSely οΐκίτη! ovfaTat Suffi Kvptots 
 SouKfveiV tav ημΰί Θ4\ωμΐν /col Θεω douK^oeiv καΐ Μαμωνα, 
 ασύμφοροι/ τ)μΛν ί'στί. Τί 7^^ υφ€λϋϊ, έάν τι$ rhv 'όΚον κάσμον 
 KfpSijffTi T7)tf 5e \^υχην ζημιωθτ} ; eVrl δέ obros αΙων καϊ ί> μί\λων 
 δύο ίχθροί . . . οϋ δυνάμεθα των hvo φίΚοι (Jpat. 
 
 25. μ^ μίριμνΰτί] be not careful; divided about, be not dis- 
 tracted by. Our Lord does not forbid provident forethought (cp. 
 1 Tim. v. ti), as was imagined by the Eucbites, "qui volebant 
 semper ΐΰχ^σθαι et nunquam laborare," against whom 5. Augus- 
 tine wrote his book •* de Opere Monachorum " (vi. 707 ; xi. 44(i). 
 '* Dominus," says <S. Aug., "propter exemplum loculos habuit." 
 But he forbids anxious, restless, and distrustful solicitude about 
 earthly things, — and this He does by seven considerations. I. 
 The care which God shows for our life and our bodies (see Chrys. 
 and Jerome). 2. For the inferior creatures which exist for our 
 sake. 3. Because all our care is vain without God. 4 From a 
 consideration of the flowers and grass which God clothes and 
 adorns. 5. Because such solicitude is unchristian and heathenish. 
 
 6. Because God adds every thing necessary to them who seek 
 βrst His Kingdom. 7• Because sufficient unto the day is the 
 evil thereof. Cp. Phil. iv. C. 1 Pet. v. 7. 
 
 — τη$ τpoφηs] its food. ToD ΐνδνματοί, its clothing. 
 
 27. τ^Κικίαν'] aye. Perhaps it may here mean term or space 
 of human life, compared to a race-course ; and 710/ stature as in 
 Luke ii. 52; xix. 3, and so Theophylacl. It would be a great 
 thing to add a cubit (a foot and a half) to the stature, whereas 
 our Lord is here speaking of something that is least, see Luke 
 xii. 2<i. No one can add even a cubit's length to the term of life 
 which God gives him. On this use of ηλικία for age see John 
 ix. 21. 23. Heb. xi. 11, and 1i'elslei?i's note here. 
 
 28. κρίνα] κρίνον is properly the white lily, — the emblem of the 
 Church, — Cant. ii. 1, 2; and also, in a secondary sense, a common 
 name for all flowers, κρίνα = άνθη καλλίπνοα. {IJesych ) 
 
 29. Σολομών'] *' Christus vere scivit Solomonis amictum." 
 {Beng.) On this text see also below, Luke xii. 27, 28. 
 
 30. eis κλίβανον] the kiln, or ove7i. From lack of timber in 
 Palestine, x^pros, grass, &c. was used as fuel. See above, iii. 10. 
 
 34. μ^ριμνήσ^ι eauT^s] So B, C, G, L, S, Λ^ and other MSS. 
 — 7iot τά eauTf)s, i. e. to-morrow will be careful about itself; to- 
 morrow will bring its own weight of cares : do not forestall them 
 to-day. So φροντίζω with genit. Matth. G. G. § 3:10. 
 
 — ri κακία] vexatio or eerumna, not η πονηρία, or malitia. See 
 Tertullian c. Marcion. ii. 24. Jerome, Epist. 147, and above, v. 
 13. Cp. Gen. xlvii. !). 
 
 This adage is found in the Talmud Berachot, fol. 9. 2. 
 Vorst, de Adag. N. T. p. 8116. 
 
 Our Lord adopts and spiritualizes several proverbial sayings 
 in succession, which were known to the Jews. (See on verses 2, 
 3, 6 of the next Chapter.) In the same manner as in the Lord's 
 Prayer He adopted and spiritualized petitions from tlje Jewish 
 Liturgy (see above, vi. 9). He thus exemplified His own precept 
 concerning new wine and new bottles (Matt. ix. 16, 17). and on 
 bringing out of the storehouse things new and old (xiii. 52). In 
 all these cases He animates the old letter with the new Spirit. 
 
 Ch. Vn. 1. Μίί KpiviTi] Judge not ye. Quoted by 5'. Polycarp, 
 Philipp. 2, p. 507, who also cites v. 3. 10. On this precept, see 
 Dr. Barrow*s Sermon xx. vol. i. p. 431. 456. 
 
 2. iv φ μίτρω] iv preserves its usual sense here, in what mea-
 
 MATTHEW νΠ. 4—14. 
 
 25 
 
 πεις ro κάρφος το Ιν τω οφθαλμω του αδελφού σον, την δε iv τω σω οφθάλμω 
 Βοκον ου κατανοείς ; ^ η πώ? φεΓς τω άδελφω σον, Άφες έκβάλω το καρφοζ 
 απο τοχ) οφθαλμον σον και ιδού η δοκός ε'ί^ τω οφθαλμω σον ; ^ υποκρηα, 
 εκ/3αλε πρώτον την δάκο:' ε'κ τοΟ οφθαλμοί) σον, και τότε δια^λε'ψει? εκβαλειν 
 το κάρφος εκ τον οφθαλμον τον αδελφοί) σου. 
 
 ("Μ") ^ ^^ν δώτε το αγιον τοις κνσΐ, μηδέ βάλητε τους μαργαρίτας νμων 
 έμπροσθεν των ■χοίρων, μηποτε καταπατησωσιν αυτούς εν τοις ποσιν αντων, και 
 στραφεντες ρηξωσιν νμάς. 
 
 (-y-) ^ ' ΑΐτεΙτε, και δο^τ^σεται νμ2ν• ζητείτε, και εΰρησετε• κρούετε, και 
 άνοιγησεται νμΐν, ^ πας γαρ 6 αΐτων λαμβάνει, και 6 ζητών ευρίσκει, και τω 
 κρονοντι άνοιγησεται• ^ '^ η τις εστίν εζ νμών άνθρωπος, ον εαν αίτηση ο υΐ09 
 αυτοί) άρτον, μη λίθον ε'πιδώσει αύτω ; '" και ε'άι^ Ιχθνν αίτηση, μη οφιν επι- 
 δώσει αντώ ; ^^ " ει ονν νμέίς πονηροί οντες οιδατε δό/χατα άγα^ά δίδομαι τοις 
 τέκνοις υμών, πόσω μάλλον 6 πατήρ υμών ό εν τοις ουρανοίς δώσει αγαθά τοις 
 
 αΐτοΰσιν αυτόν. 
 
 ("V") ^^ 'πάντα ονν οσα αν θελητε ίνα ποιώσιν νμΐν οι άνθρωποι, ούτω και 
 νμεΐς ποιείτε αυτοις• οϋτος γάρ εστίν ό νόμος και οι προφηται. 
 
 {■y-) ^^ ^ Είσελθετε δια της στενής πύλης, ότι ττλατεια ή πύλη, και ευρύχωρος 
 η οδός η άπσ.γουσα εΙς την άπώλειαν, και πολλοί είσιν οί εισερχόμενοι δι 
 αυτής, ^^ ότι στενή η πύλη, και τεθλιμμένη η όδος η άπάγουσα εΙς την ζωην, 
 καΐ ολίγοι εισΙν οι ενρίσκοντες αντην. 
 
 C ch. 21. 22. 
 Mark II. 2«. 
 I.uke 11. 9. 
 John U. 1.1. 
 8: 15. 7. & IB. ί3. 
 James 1. 5. G. 
 1 Jol.n 3. 22 
 d Luke 11. 11. 
 
 e Luke II. 13. 
 
 f Luke 6. 31. 
 Tob. 4. IC. 
 Malt. 22. 40. 
 Rom. 13. 8, 10. 
 Gal. 5. 14. 
 1 Tim. 1. 5. 
 g Luke 13. 24. 
 
 sure, large or small, or just the contrary. On this adage, which 
 is found in the Talmud Sota, cap. i., see l^orst, p. 801. 
 
 3. κάρφοί'] mole. " Festuca, sti|iula, palea quee in ociilos facilu 
 involat " (a Lapide) " opponitur Sokw trahi." This proverb was 
 already familiar to the jews. See Talmud Erachin, c. 2, and 
 Baba Bathra, c. 2, and next note. 
 
 β. κυσί] to doiis. By nivts S.Aug, understands ' impugnatores 
 veritatis ;' by χοίροι, ' contemptores.' Both were among the «ti- 
 c/fan animals of the Levitical Law (Lev. xi. 1 — 7) ; on whose 
 moral significance see JV. Jones of Nayland, Zoologia Ethica, 
 vol. ii. p. 113, ed. 182G. See also his Serm. xxix. on this text. 
 
 This, Uke most of our Lord's proverbial sayings, appears to 
 have been already current among the Jews. See ]Vetst. and 
 Vorsl, de Adag. N. T., p. 780, ed. Lips. 17/8, cap. i. of Mifchar 
 Happeninim, — " Ne projiciatis margaritas coram porcis, et ne 
 tradatis sapientiam ei qui ignorat prtestantiam ejus." 
 
 As to our Lord's use of heathen proverbs, see below, on 
 Luke V. 39. Acts xxvi. 1-1. 
 
 — ί}ΎίΙ,!ι!σΐρ'\ rend you. Pearls are like pulse ; and the swine 
 would be irritated by the casting any thing before tliem as if 
 it were food, when they found that it was not food. Many 
 proofs have been given of the savage violence of swine and dogs 
 in the East. See TVetstein here, and Ifiiier, R.-W.-B. i. ]>. 51C, 
 and ii. p. 438. 
 
 11. u/icTs πονηροί] ye, being evil — . Scripture does not commend 
 itself to the world by speaking well of it ; more wonder is it that 
 Scripture has been received by men as God's word. (Cp. Beug.) 
 
 12. Ίνα] On this use of Τι-α see Mark vi. 25 ; ix. 30. inner, 
 p. 301 . It is the ί'ά of modern Greek. 
 
 — ovros ίστιν δ νόμοί και οι τΓροψηταί'} this is the Law and 
 the Prophets, i.e. the sum of the revealed will of God, — which 
 among the Jews was known by the name "The Law and the 
 Prophets." See Luke xvi. IG. Matt. xi. 13; xxii. 40. 
 
 13. Εΐσί'λβίτί] Tisch., Lach. read ΰσίλβατ^, the Alexandrine 
 form. On these and other similar forms the following remarks 
 from Valckenaer (Scholfe, ii. p. 4(jC) deserve attention. •' Ob- 
 sen-etur, formulam banc esse Alexaitdrinam. Pro itpuyov, «λο- 
 βον, «TSof, (vpov, ^Κθον, ΐΤποι/ Alexandrini pronunciabant in 
 prima persona t(puya, ίΚαβα, ΐΤΒα — in tertiis autem personis 
 fipvyay, ΐλαβα.ν, fliav, ivpav, ^\Qav, tlirav. Talia reperientur 
 ubiq. in lers. gr. V. T., nusquam occurrunt apud Scriptores 
 Tetercs Graecos, nisi quod «ίπα et cTttov lones quoq. adhibuerunt 
 Herodotus et Hippocrates. Legat quis Libros, qui dicuntur, 
 Maccabaorum, reperiet in i. Libra προσήλθαν, dwav, iSav, 
 ίζηλθατ, alia et plura ; nihil horum reperiet in Libra ii. iii. iv. 
 cur non ? quia Lib. i. scriptus veteri ista dialecto Alexandrina : at 
 
 Vol. I. 
 
 Libri ii. iii. iv. unum habent auctorem ab auctore Libri primi 
 diversissimum, qui sermonis genere fuit usus elegantissimo, et 
 multum dissimili normse scribendi obvice in Libra prima. Ob- 
 servetur et Libri secundi initium esse quaerendum nostris in 
 Editt. in medio fere capite ii. ; quae praecedunt alterius sunt 
 generis, itidem Alexandrino more scripta, et male conflata cum 
 libello isto egregio, qui continet nihil aliud, nisi brevem historiam 
 rcrum a Juda Maccabieo gestarum, quas res Auclor Libri i. non 
 tantum nobis enarravit, sed gcsta Fratruni Judte, temporumq. 
 sequentium." 
 
 14. 'ότι cTcHj] It is very remarkable that the preponderance 
 of Manuscript authority is in favour of rt στ€ν^, which reading is 
 found in B**, C, E, G, K, L, M, S, U, V, Δ, and many Cursives 
 and A'ersions, and has been adopted by Meyer, Fritz., Amoldi, 
 Treyelles, not by Tisch. ed. 1858, and Al/., who read ότι with 
 B*, X, and Origen ; and 8τι is also supported by S. Cyril, in his 
 newly. recovered commentary on St. Luke, p. 351, and p. 461, ed. 
 Payne Smith, Oxf. 185!). B* has on δ€. The second δτι is a 
 recurrence to the common antecedent, eiat'\0€Te, and suggests a 
 new reason. Cp. vi. 7—9• 31, 32. 
 
 The reading τί seems to be inadmissible. It appears to be 
 due to the idiom of a declining and barbarous Grecism, using that 
 word as an interjection, as it is explained by Theophyt. and 
 Elymol. M. in li'elstein, p. 343, τ/ καλί?, and as is now common 
 in the language of modern Greece, according to which, τί arty^ 
 would mean how narrow .' But such an interjectional use is 
 without example in the Greek Testament; and the passages cited 
 in its behalf from the LXX (2 Sam vi. 20. Cant. vii. 6) are not 
 parallel, because τί is there not used with an adjective, but a verb. 
 
 Besides, the reader can hardly fail to feel, that such an ex- 
 clamation as "How narrow is the gate.'" is not in harmony with 
 the didactic gravity of the subject, and the majestic dignity of the 
 Speaker, in the passage before us. 
 
 It is observable also, that those Editors who hsTe admitted 
 τί into the text are not agreed as to its sense. See Fritz., 
 p. 293. Meyer, p. 1(;5. Amoldi, p. 197. 
 
 The narrowness of the gate appears from various historical 
 types of salvation ; i. e. Lot and bis daughters in Sodom ; Noah 
 and seven persons in the Flood ; Caleb and Joshua in the Wil- 
 demess ; and from our Lord's saying, " Many are called, but few 
 chosen." (Matt. xx. Ifi.) 
 
 The gate is strait ; let the knowle<Ige of its straitness stima- 
 late our energies, and make us strive to enter it. See xi. 12. 
 Luke xiii. 24. And though the gale is strait, yet wide is the city 
 — the heavenly city — to which it leads, στινίι ή -κύλη, οϋχ ή 
 ΐΓ^λυ. (Chrys.) 
 
 tV Ουή*•] Observe tVi 'A* life : that wliicb alone deserves 
 
 £
 
 26 
 
 MATTHEW νπ. 15-28. 
 
 h Micah 3. 5. 
 ch. 24. 4, S. 
 2 Tim. 3. 5. 
 Acts 20. 21). 
 
 i Luke (•,. 44 
 
 2 Tim. 3. 1, eeqq, 
 
 k Luke C. 43. 
 
 Ich. 3. 10. 
 John 15. 2, 6. 
 Luke 3. 9. 
 
 m ITos. 8. 2. 
 Jer. 7. 4. 
 Luke (!. 46. 
 Rom. 2. 13. 
 James 1. 22. 
 η Luke 13. 24,25. 
 
 ο Luke 13. 27. 
 ch. 25. 12, 41. 
 STim. 2. 19. 
 
 ρ Luke 6. 47, 43. 
 
 q Luke n. 49. 
 
 τ Mark 1. 22, 27. 
 Luke 4. 32. 
 
 \^r) Προσεχζτε δε άπο tcou \})£νΒοπροφητων, οϊτινζς Ερχονται ττρος νμα% 
 €v ΐί/Βνμασ-ι προβάτων, icrwOev δε είσι λύκοί άρπαγβς. '^ ' ^Απο των καρπών 
 αυτών Ιπιγνώσ^σθε αντού^ (-^) μ-ητι σνλλεγουσιν άπο ακάνθων σταφνλην, η 
 απο τρφοΚων σνκα ; ( γ) '^ ' ούτω παν BevBpov αγαθόν καρποίχ; καλονζ ποιεΐ• 
 το δε σαπρον SevSpov καρπούς πονηρούς ττοιεΓ- '^ '' ου 8ύναταί SevBpov αγαθόν 
 καρπούς πονηρούς ποιάν, ουδέ BevBpov σαπρον καρπούς καλούς ποιείν '^ ' πάν 
 SevSpov μη ποωΰν καρπον καλόν έκκόπτβται, καΐ eis πυρ βάλλΐταυ• "" αραγζ 
 απο των καρπών αντων έπιγνωσζσθε αυτούς. 
 
 (τιγ) " '" Ου πάς 6 λέγων μοι, Κύρίί, Κύριε, είσελετίσ-εται ε?9 την βασιλζ[αν 
 των ουρανών, αλλ ο ποιων το θέλημα του πατρός μου του iv ούρανοΐς. 
 -y-) IloWoi ερουσι μοι ev cKeivr) τη ήμερα, Κύριε, Κύριε, ου τω σω ονόματι 
 προεφητεύσαμεν, καΐ τω σω ονόματι δαι/Λοζ/ια εξεβάλομεν, και τω σω ονόματι 
 δυνάμεις πολλάς εποιησαμεν ; -^ " και τότε ομολογήσω αυτοίς ότι ούΒεποτε 
 εγνων υμάς' αποχωρείτε άπ' εμοΰ ο'ι εργαζόμενοι την άνομίαν. 
 
 \\') '^ ΙΙας ονν όστις ακούει μου τους λογούς τούτους και ποιεί αυτούς, 
 ομοιώσω αυτόν avhpX φρονίμω, όστις ωκοΒόμησε την οικίαν αυτού επι την 
 πετραν - και κατέβη η βροχή, και ηλθον οι ποταμοί, και επνευσαν οι άνεμοι, 
 και προσεπεσον τη οικία εκείνη, και ουκ έπεσε• τεθεμελίωτο γαρ επι την πετραν. 
 " ""Χαι πάς ό άκούων μου τους λόγους τούτους, και μη ποιων αυτούς, όμοιω- 
 θησεται ανορι μωρω, όστις ωκοΖόμησε την οικίαν αυτού επι την άμμον ^^ και 
 κατεβη η βροχή, και ηλθον οί ποταμοί, και επνευσαν οι άνεμοι• και προσ- 
 εκοφαν τη οικία εκείνη, και έπεσε, και ην η πτωσις αύτης μεγάλη. 
 
 -J,-) Και εγενετο, οτε συνετελεσεν ο Ιησούς τους λογούς τούτους, εξ- 
 επλησσοντο οι όχλοι επι τη διδα;)^^ αυτοί)• "^ ην γαρ 8ιΒάσκων αυτούς ώς εζου- 
 σίαν έχων, και ούχ ώς οί Γραμματείς. 
 
 " Vita enirn jircesens non est Vila, sed potius 
 See V. 22, and on Rom. 
 
 to be called life, 
 mors." {Beng.) 
 
 15. ψ€ΐ/δο7Γροφητά)ϊ'] false teachers. 
 xii. C. 1 Cor. .xi. 4 ; xiv. (i. Titus i. 12. 
 
 16. Άττί) τί-ϊ/ καρπών] From the fruits of their teaching; not from 
 their ants alone, because acts seemingly virtuous are often nothing 
 more than the Sheep's clothing in which the Wolf wraps himself 
 in order that he may deceive and devour the Sheep. See Bp. 
 Sanderson, Sermon ix. § 31, on 1 Tim. iii. Ifi, vol. i. p. 244. 
 *' Non ex fuliis neque ex floribus" says S. Bernard, ep. 107, 
 ** sed exjructii arbor bona nialavc dignoscitur ;" and see IVater• 
 land on the Trinity, chap. v. vol. v. p. 106. 
 
 18. ου SvfaTai'] cannot. Christ does not say that a good tree 
 cannot become bad (as Jovinian and others inferred), or that man 
 has no free agency (see S. Jerome), as the Manichaeans said ; but 
 that while it is good it produces good fruits, as a consequence and 
 proof of its goodness ; and it cannot be called good, if it does not 
 bring forth good fruit. 
 
 22. 4y ^Keiinj τ;7 7]μ4ρα'] in that Day — the Great Day. Mai. 
 m. 17. Luke x. 12 ; xxi. 34. "They will then say to Me." 
 Observe, having concluded His sermon. He presents Himself as 
 our Jndye, and describes the Judgment to come. 
 
 — προΐφητ(νσαμίν'] preached. See v. 15. Balaam and Caia- 
 phas prophesied. Pharaoh and Nebuchadnezzar had revelations 
 of the future. Judas worked miracles. Such things are per- 
 mitted, for a manifestation of God's power, for the conviction of 
 sinners, and for the edification of others. (S. Jerome.) 
 
 So He said to His disciples, " Rejoice not that the spirits are 
 subject unto you, but that your names are written in heaven." 
 (Luke X. 20.) He teaches us, that faith will not profit us without 
 works ; no, nor will miracles. Hence St. Paul, " If I haveybiM so 
 as to move mountains, and know all mysteries, but have not cha- 
 rity, it profiteth me nothing." (1 Cor. xiii. 2.) Let us then take 
 good heed not to work iniquity, and let us not consider ourselves 
 disparaged, because we do not work miracles now. We shall be 
 none the worse at the day of Judgment on that account, when 
 God will not require of us miracles, but holiness. (Chrys.) 
 
 23. ούδ. eyi'wi'] / never knew you as Mine. 
 
 24. ομοιώσω αυτόν] I will liken, or compare him, see v. 2G ; 
 not I will make him like, — a sense, however, which the word 
 also bears sometimes in N. T., e. g. Acts xiv. 11. 
 
 25. ή βροχ-ίι] Ms rain. " Articulus significat pluviam non de- 
 futuram." {Beng.) 
 
 " The rain descended. A prophecy verified in the primitive 
 Church, bearing all the brunt of the waves and storms of the 
 world, of People, of Tyrants, of friends, of strangers, of the Devil 
 himself persecuting her, and venting all the hurricane of his rage 
 upon her. She stood firm, because she was built upon the Rock. 
 So far from being injured, she was made more glorious by the 
 assault." [Chrys.) 
 
 — Μ Tr)y ■jrerpay'] on the Rock, as distinguished from riiv 
 ί,μμον (2G). Sec above on v. 1. " Mystice peira est Christus ; 
 ' Ille oadificat in Christo, qui quod audit ab illo facit.' " (a La- 
 pide.) 
 
 Christ built His Church upon a Rock, Petra (Matt. xvi. Iii), 
 and Peter (Petrus) derived his name from this Petra. See Rom. 
 ix. 33. 1 Cor. x. 4. I Pet. ii. 8. The foundation, which the 
 Apostle laid as a Master-builder (I Cor. iii. 10 — 10), is the one 
 Lord Jesus Christ. On this solid and firm foundation, the 
 Church of Christ is built. But all doctrines of Heresy are built 
 on the sand, which is unstable, and cannot be consolidated ; and 
 they are built only to fall. {S. Jerome.) Cp. on Matt. xvi. 18. 
 
 28. Kal iyiviTol This Hebraism, so often repeated by tlie 
 Evangelist St. Matthew (see ix. 10; xi. I; xiii. 53; x\\. I; 
 xxvi. I ; cp. Vorst, p. 601), served continually to remind the 
 Jewish and Hellenistic reader of the connexion of the Gospel His- 
 tory with the narrative of the Old Testament. It would be diffi- 
 cult to find any other Books in the World where it occurs in 
 the same manner as in the two Testaments. 
 
 29. 9iif StSacXKwv — us (ξουοΊαν ΐχων — ουχ us ο'ι Τραμματΐ1$'] 
 He was teaching them as one having authority, and not as the 
 Scriies. 
 
 There were various points of difference between Christ and 
 the Scribes ; viz. 
 
 In the subject of teaching : Christ taught concerning grave 
 spiritual matters ; the Scribes, on frivolous trifles and supixficiol 
 formalities. (See the Talmud, passim.) 
 
 Christ did what He taught. Not so the Scribes. 
 
 Christ taught with fervour and energy. 
 
 Christ confirmed His teaching by miracles. 
 
 Christ taught as the Divine Law-Giver ; the Scribes as only 
 doctors of the La^.
 
 MATTHEW νίΠ. 1—9. 
 
 27 
 
 νίΠ. (ji ) ^ Καταβάντί "δε αντω άπο του ορούς ηκολονθησαν αυτώ όχλοι 
 πολλοί• ^ καΐ ιδού λεπρός προσίλθων προσίκννει αυτοί λέγων, Κύριε, εαν 
 θελΎ]ς, διίΐ'ασαί με καθαρίσαι• ^ και εκτε'ινας την χείρα ηφατο αύτου ό Ιησούς, 
 λέγων, Θέλω, καθαρίσθητι, και ευθέως εκαθαρίσθη αύτου η λέπρα• 'και 
 λέγει αύτω ό Ίησοΰς, "Ορα μηΒενΙ είπης, αλλ' υπάγε, " σεαντον οείξον τω ιερει, 
 καΧ προσένεγκον το Βωρον δ προσέταζε Μωϋσης, εις μαρτύριον αυτοί?. 
 
 (■^) ^ '' Εισ-ζλθόντι δε αύτω εΙς Καφαρναούμ προσηλθεν αύτω εκατόνταρχος, 
 παρακαλων αυτόν ^ και λέγων, Κύριε, ό παΙς μου βέβληται εν τη οικία παρα- 
 λυτικός, ζεινως βασανιζόμενος• "^ και λέγει αύτω ό Ίησοΰς, Εγω ελθων θερα- 
 πεύσω αυτόν ^ ' και αποκριθείς 6 εκατόνταρχος έφη, Κύριε, ουκ ει/Λΐ ικανός 
 ίνα μου ΰπο την στέγην εισέλθης, άλλα μόνον είπε λόγω, και ιαθησεται ο 
 παις μου• " ^ και γαρ εγω άνθρωπος εΙμι ΰπο έζουσίαν, έχων υπ έμαντον 
 στρατιωτας• και λε'γω τούτω, Πορεύθητι, και πορεύεται' και αλλω, Ερχου, 
 
 a Mark 1. 40. 
 Luke 5. 12. 
 
 b Luke 5. 13. 
 Mark 1. ΛΙ, 42. 
 c Mark I. 44. 
 Luke 5. 14. 
 Lev. 14. 3, 4, 10. 
 ch.9. 30. &12. 16. 
 
 d Luke 7. I. 
 
 e Luke 7. 6, 7. 
 
 f Luke 7. 8. 
 
 Christ in His teaching sought only the glory of God ; the 
 Scribes, that of men, and their own. 
 
 Christ gave divine grace to His hearers (if they were hum- 
 bio), to receive and do His Word. Not so they. 
 
 Christ's doctrine was perfect ; that of the Scribes erroneous 
 and defective. 
 
 Ch. Vni. 1. αΰτψ] repeated for greater emphasis and clear- 
 ness. See iv. IG; v. 40; xxvi. 71. Mark v. 2. Winer, G. G., 
 p. Π.3. 
 
 2. λίπρίίί] a leper. Our Lord enforces His Sermon by a 
 Miracle ; and begins with healing that disease. Leprosy, which was 
 regarded by tlie Jews as almost incurable. Cp. Jahn, § 189. 
 
 Observe also, that there is a moral meaning and doffrnalic 
 teachinff in the Miracles, which the Holy Spirit here records as 
 wrought by our Lord a'fter His Sermon on the Mount ; 
 
 Leprosy was to the body what Sin is to the soul. Christ 
 heals the Leper by His touch. Human Nature was typified by 
 that Leper. He healed us all by His touclu He touched us by 
 taking our Nature (see Heb. ii. Ifi), and thus cleansed us. " The 
 blood of Jesus Christ," shed on the Cross, and jioured, as it were, 
 into our veins, " cleanseth us from all sin." (I John i. 7.) 
 
 3. ηψατο αι'ίτοΰ] He touched the leper. To show that He was 
 above the Law, wliich forbad contact with leprosy (Lev. xiii. 4G. 
 Num. V. 2. Tertnllian adv. Marcion. iv. 9) ; and to prove that 
 He is the Source of purification even to what is most unclean, 
 whether in body or soul. He stretched out His hand and touclicd 
 the leper, to show that He is not subject to the Mosaic law, but 
 superior to it. EUsha did not touch Naaman the leper, but con- 
 formed to the strictness of the law, and sent him to Jordan to 
 wash. But the Lord touches the leper ; and thus shows that He 
 heals not as a servant, but a Lord ; His hand was not rendered 
 unclean by touching the leper, but the lehole body of the leper 
 was cleansed by the touch of that holy hand. [Chrys.) See also 
 on ix. 20. 
 
 — Θ(\ω, καθαρίίτθητί'} I will ; be thou cleansed! " Volo : 
 magna jiotestas." {Ticny.) " Dicit * Volo,' propter Photinum " 
 (who said that Christ was a mere man); *'iniperat, propter 
 Arium" (who denied His equality with the Father); " taiigit, 
 proi)ter JIanichteum " (who said that Christ liad not human tlesh, 
 but was only a phantom). Ambrose in Luc. v. 12. Thus His 
 Miracles refute Heresies ^ and teach the true Faith. 
 
 " Prima miracula," says Beiiy., " confestim fecit, ne videretur 
 cum labore facere ; posteaquam auctoritatem sibi constituerat, 
 moram interdum adhibuit salutarem." Cp. Mark viii. 2!. 
 
 S. Jerome adduces here a remarkable example of error, 
 arising from the exclusive use of the Latin Version, ** Volo mun- 
 dnrc,''' which many of the Latins, he informs us, then interpreted 
 as \( *' mundare'^ were the active infinitive, instead of the passive 
 imperative. — '* I will, be thou clean." Christ says this to prove 
 the trutli of the leper's declaration. 
 
 Contract here the mode of our Lord's working miracles with 
 that of the Apostles. He says, "Iwill ;" they say, " Why look 
 ye so earnestly on us, as though by our own power or holiness we 
 had made this man to walk ? " And tliey ascribe the effect to 
 Christ alone. His name, throiigh faith in his name, hath made this 
 man whole. Acts iii. 12 — IC. Cji. Acts ix. Άί. 
 4. ^TjSerl ϊΪ7Γ7)ϊ] tell no man. Why was tiiis ? 
 
 To give a lesson against vain-glory. To teacli humility. 
 
 Til avoid giving otfeiice to His enemies by exciting their 
 envy and jealousy. To allow thenii time to examine into the 
 
 evidence of His works and claims. To show them that He had 
 no desire to raise a party for Himself, and to set up Himself as s 
 rival to them. Not to expose the person healed to persecution as 
 a disciple of Christ. 
 
 To wean them from their carnal and earthly notions of the 
 Messiah ; and to teach them what the true character of the Mes- 
 siah was, viz. one of meekness and suffering as well as of power 
 and of glory. 
 
 But yet the miracle xras to he made inown in an orderly 
 manner by an appeal to the Priests who were legally appointed to 
 examine the criteria of the case (Lev. xiii. 2 j xiv. 2 ; xv. 29, 
 30), and who might thus be satisfied that He was not at variance 
 with the Law, but revered and obeyed it. 
 
 And since the Priests were, for the most part, hostile to Jesus, 
 their testimony would be of greater value ; and if they were can- 
 didly disposed, they would thus be led to acknowledge Him to be 
 what He professed to be, and what His works proved Him to be. 
 And in His gracious tenderness to them. Ho would give them the 
 opportunity of making a spontaneous acknowledgment of His 
 Power, instead of having it forced upon them by others. 
 
 The Miracle is ηοιυ made known to all by the Gospel. 
 
 — eis μαρτνριον αύτοΓϊ] for a testimony to them that thou art 
 really cleansed ; and in order that they may testify to that effect ; and 
 recognize me to be the Christ; and (adds CAi-y.s.) for a witnessoyainii 
 them, if they will not believe. Christ might be thought to have 
 broken the Law of Moses by touching the Leper, and therefore 
 showed His reverence for the Law by sending him to the Priest, 
 
 5. προση\βίΐ/ αύτω ^/c] Tlie Centurion came by others whom 
 he sent. See Luke vii. 3. " Non absurde Matthieus, per alios 
 facto acccssu Centurionis ad Dominum, compcndio dicere voluit, 
 acccssit ad Eum Centurio." {Aug. de Cons. Ev. i. 20, and see 
 Chrys. here.) And it is common with Hebrew writers especially, 
 to speak of a thing as do7te by him who orders others to do it• 
 Sec Α'ίίίπ. and xxvii. 20, and below on Acts i. 18. 
 
 Tliis Centurion at Caiiernaum was a figure and precursor of 
 the Gentile World coming to Christ (see v. 11), and received by 
 Him {Aug. Serm. 62),— a forerunner of the Centurion at Cresarea, 
 Cornelius (.\cts x. 1). 
 
 — ίκατόνταρχο;] On the grammatical form of this word, and 
 others like it (πατριάρχη?, τίτράρχηί, στρατοττΐ^άρχη^, χιλίαρχοι), 
 sec )i'iner, p. 58. The MSS. vary between -άρχ-η^ and -apxos, 
 but -άρχη! seems to have the preponderance of authority. The 
 Romans in like manner have sometimes -archus, sometimes 
 -arches, sometimes -archa. See the examples in Winer, p. 58. 
 
 6. d ToTs] He does not say SovKos, but, as in Latin, puer, 
 servant. See Luke vii. 3. 
 
 8. μου] Emphatic. — Jliei, — humillimi scrvi Tui, et miseri pec- 
 catoris. 
 
 — ίΐ'πέ λίίγω] say by word. Do not come thither where my 
 servant is ; but only speak- here, where Thou art. The centurion 
 had a just notion of Christ's power. And our Lord greatly com- 
 mended him, whereas Martha, who said, " 1 know whatsoever thou 
 shalt ask of God, He will give it Thee" (John xi. 22), was re- 
 proved, as hiiving spoken amiss; and Christ thus teaches that He 
 Himself is the Source of Blessings {Chrys.), which lie could not 
 be unless He were God. 
 
 9. vTrh ί'ίοκίτίαΐ'] If I, who ROi under authoriiy (i.e. of the 
 'tribunus Icgionis ' and of tlie ' imperator'). command and receive 
 ready obedience from my sohliers, liow much more Thou, Who 
 hast no superior ! Thou canst command Thy ministers (Piseases, 
 the Elements, Sic.), and they will obey Thee I 
 
 £2
 
 28 
 
 MATTHEW VIII. 10—20. 
 
 g Luke 7. 0, 
 
 h lAike 13. i). 
 & V•. 37. 
 
 I Luke 13. 23, 
 & 25. 30. 
 ch. 21. 43. 
 
 k John 4. 52. 
 Luke 7. 10. 
 
 Koi e/a^erai• /cat τώ δούλω μου, ΙΙοίτησον τοντο, καΧ ποιεΓ. " ^ '.4/ίθυσα9 δε 
 ό Ίησοΰζ έθαύμασβ, και eine tols άκολουθοΰσι,ν, Άμην λέγω νμΐν, ovSe iv 
 τω 'Ισραήλ τοσαντην ττίστι,ν evpov, (-^) " ^' Λέγω δε νμίν, otl ttoWoI άπο 
 ανατολών καΐ Βυσμων ■ηζουαί, καΐ άνακλίθησονταυ μίτα ' Αβραάμ καΧ Ίσαά/ί 
 και Ίακωβ iv rfj βασιλεία των ουρανών, ^'- ' οΊ δε υΙοΙ της /3ασιλεία? εκβληθψ 
 σονται εις το σκότος το έζώτβρον εκεΐ εσταί, ό κλαυθμοζ και 6 βρυγμος των 
 οδόντων, ("ΐ") '■* ''Και εΤττεί' ό 'Irjaous τω ίκατοντάρχτ], ''Ύτταγε, καΧ ώ? ε'πί- 
 στευσα? γενηθητω σοι• καΐ ιάθ-η ό παΐ? αύτου ε'ν τη ωρα εκείνη. 
 
 (-ff-) Και. ελθων ό Ίησοΰζ εις τήί^ οΐκίαν Πέτρου είδε ttjj' πενθεραν αύτου 
 βεβλημενην καΐ ττυρεσσουσαν '■^ καΐ ηφατο της χειρός αυτής, και άφηκεν 
 αυτήν ό πυρετός• καΐ ήγερθη και Βιηκόνει αυτω. 
 
 "^ Όφίας δε γενομένης προσηνεγκαν αυτω Βαιμονιζομενους πολλούς• και 
 εζεβαλε τα ττνεύματα λόγω, και ττάντας τους κακώς ε'χοντας εθεράπευσεν, '^ όπως 
 πληρωθη το ρηθέν δια Ήσα'ιου του προφήτου λέγοντος, ^ Αυτός τας ασθε- 
 νείας ημών έλαβε, καΐ τας νόσους εβαστασεν. 
 
 '" Ίζών δε ό Ίησοΰς πολλούς όχλους περί αΰτον εκελευσεν άπελθείν εΙς 
 
 Luke 0. S7, 58. το πέραν, (ν ) '''"'•Και προσελθών εΐς γραμματεύς εϊπεν αυτω, Αώάσκαλε, 
 
 ακολουσησω σοι οπού εαν απερχη• ^" και λέγει αυτω ο Ιησούς, Αι αλωπεκές 
 
 φωλεούς εχουσι, και τά πετεινα του ουρανού κατασκηνώσεις, ό δε ΤΊος του 
 
 ανθρώπου ουκ εγει που την κεφαλήν κλίνη. 
 
 1 Isa. 53. 4. 
 
 & 63. 8. 
 
 1 Pet. 2. 21. 
 
 10. ίβαύμασί] Jfe wondered, " Who had inspired that faith 
 but He Who now admires it? In wondering at it He intimated 
 that we ouglit to admire ; He admires for our good, that we may 
 imitate the Centurion's Faith. Such movements in Christ arc not 
 signs of perturbation of mind, but are exemplary and hortatory 
 to us." [S, Aug., lib. de Genes, c. Manich.) Sec a similar 
 expression Mark vi. ίϊ, ίΟαυμαζΐ δια tV άττίστίο»* ahrtjiv. He 
 wondered because of their uniettef. Not, however, that we are 
 to imagine that this wonder was not real. Christ is perfect man, 
 and the reality of His human affections, and His regulation of 
 those affections, render Him a perfect example to us. 
 
 — oOSe 4v Tip Ισραήλ] Clirist did not enter the Centurion's 
 house, but his servant was liealed by Him, i)resent in majesty, but 
 absent in body. So to Israel indeed, and to them alone. He 
 showed Himself in the Flesh ; but to the Gentiles He was preached 
 by others. And then was fulfilled the saying, " A people that I 
 have not known shall serve Me " (Ps. xviii. 43). The Jews saic and 
 crucified Him ; the Gentiles fieard and believed, Cp. Aug. Serm. C2. 
 
 12. 01 i/i'ol T. ^.] the children of the kingdom. A Hebraism. 
 Cf. on ix. 15. 
 
 — ^h σκ6το$'] the darkness— that which is indeed such. The 
 righteous will be received into the glorious light of the heavenly 
 palace, and there be refreshed at the spiritual banquit ; but the 
 children of the kingdom, those who rely on their carnal descent 
 from Abraham, and do not acknowledge Me to be the Son of 
 Abraham, in whom all Nations are blessed, they will be excludetl 
 from the glory of the royal palace, and cast into the outer darkness. 
 
 — b κ\αυβμ}ι$ καΐ ό βρν/μό^^ the weeping, δίο. ; that which 
 alone deserves the name ; being more doleful than any other 
 anguish, — both in duration and intensity. '• In hac vita dolor 
 nonduin est dolor." (Beiig.) See the opposition in ή ζω^ι, vii. 14. 
 
 15. τίψατο] touched. This was on the Sabbath-day. See Mark 
 i. 29. Luke iv. 38 ; and thus He taught His disciples at first 
 privately that it was lawful to do good on the Sabbath. The 
 people did not iring the sick till sunset (v. 16), when the Sabbath 
 was over. See Mark i. 32. 
 
 — διηκ(5ρ€ΐ] she was ministering to Him. By His touch He 
 restored her immediately to health and strength. This no 
 human physician could have done. After a fever a long convales- 
 cence ensues before health returns. But in the case of Christ's 
 miracles, it was with Diseases as with the Sea. After a storm there 
 is a swell, before the Sea sinks into a calm. But Christ reduced the 
 fury of the Sea by a word to perfect calm, as He did the rage of the 
 fever to perfect health. She arose and was ministering to Him, 
 thus proving the cure and her own love to its Author ; αΙ>τξ> is the 
 reading of the best MSS. Elz. has αύτοΓ?. 
 
 16. Όψίαϊ] " scl. wpa^, [quod addit Marc. xi. 11.] Ύ^νομΐν-ηί, 
 vesperi, Marc. i. 32. addit : ire eSu i ijXios, sed ΐσπίρα est Hebr. 
 S"», et de omnl tempore pomeridiano adhibetur. Duas fuisse 
 
 Hebrseis vesperas decent loci Exod. xii. C. Levit. xxiii. 5. Matt. 
 xiv. 10 ; una fuit ab bora ix, nostra pomeridiana tertia, usque ad 
 horam sextam, altera ab bora nostra sexta, usque ad noctis ]irin- 
 cipium, όψ/α SevTipa, quEe ctiam simpliciter όψία et ia-jrcpa dice- 
 batur." Kuin. 
 
 — TroWois'] many. See how, as it were, with a single word the 
 Evangelists sail over a sea of miracles ! And that it might not 
 seem incredible that so large a number should be healed in so 
 short a time, the Evangelist introduces the Prophet Isaiah wit- 
 nessing that so it should be in the time of the Messiah. Chrys. 
 
 17. οπωϊ 7Γληρω(?ρ] in order that it might be fulfilled. From 
 this citation of Isa. liii. 4 compared with 1 Pet. ii. 24, it appears 
 that some of the prophecies of the Old Testament have a double 
 sense,— physical and spiritual; and that the Holy Spirit in the 
 New Testament has enabled us to see new lights, which otherwise 
 would be only partially discerned, in those Prophecies. Cp. 
 Surenhtis. p. 222, and notes above on ii. 15. 2.'i. 
 
 • — (λαβ( — ίβάστασ€ν'] He Himself (and no one ehe) took, tec. 
 and carried, "λάμβανα•' respondet Hebr. Nir:, quod, ut b2u, 
 cui h. 1. respondet βαστάζ^ιν, non tantum notat, ferre, perferre, 
 sed etiam depellere, auferre, tollere, ut h. 1. v. 40. xv. 2(i. v. 
 Exod. xxxiv. 7• Levit. x. 12 — 17• Numb. xiv. 8, ubi .ilexandrini 
 habent atpatpuv verbum βαστάζΐΐν hoc modo occurrit etiam Job. 
 XX 15." (Knin.) Thus Christ is our Vicarious Proxy, and our 
 all-sufficient Propitiation, and Satisfaction. Sec xx. 28. Οηαίρωί' 
 in a similar sense see on John i. 20. 
 
 19. tts] one, ' unus e multis.' Cp. Winer, p. IOC, and see xxi. 
 19, συΚΊ]ν μίαν. 
 
 — ακολουθ'ησω] I will follow. This Scribe saw the crowds 
 following Christ on account of His miracles, and appears to have 
 hoped for some worldly advantage from Him. This man's temper 
 is to be inferred not so much from his own words as from our 
 Lord's answer to them. Christ read his heart, and replied to it. 
 You think perhaps that you will derive some worldly advantage 
 from following Ale ; but do you not see that I have no resting- 
 place, no, not even so much as the birds of the air ? 
 
 Observe here generally, that the disposition of those whose 
 conversations with Christ are recorded in the Gospel, may often 
 be ascertained from His replies to them, rather than from their 
 words to Him. He did not answer their words, but their thoughts. 
 {S. Chrys., who refers to Matt. xii. 47. Luke vii. 22. John i. 47 ; 
 vii. 7.) 
 
 20. Ai άλιίπίκίϊ] The foxes. Our Lord would not draw any to 
 Himself by promises of worldly ease. " Servus Christ! nihil 
 prieter Christum habet," says S. Jerome, ad Heliodor. i. ; and we 
 may add " nihil avet." But, says Aug., *' pauci amant Christum 
 propter Christum." 
 
 — ό δί Tiis τον άι/βρώπου] the Son of Man. The article i 
 denotes that He is Me Son of Man κατ' i^ox^v, He who being
 
 MATTHEW λ^ΙΓ. 21—27. 
 
 2ί 
 
 2' ""Ετερος δε των μαθητών αύτοΰ εΐπεν αντω, Kvpte, ° inlrpeipov μοι '"'Ρ<^'^°^ "I'^'^^fa'^a 
 άττζλθεΐν και θάφαι tou πατέρα μου• ^"ό δε 'Ιησούς λέγει αύτω, Ακολουθεί μοι, 
 καΐ άφζς τονς νεκρούς 0a\paL tous εαυτών νεκρούς. 
 
 (4f) -^ ΚαΙ ^εμβάντι αύτω εΙς το ττλοΐον ηκολούθησαν αύτω οΐ /Αα6*>?ται [^-^ 4.^37, sa 
 αυτοΰ" "' και ιδού σεισμός μέγας εγένετο εν τη θαλασσή, ώστε το ττλοιον 
 καλύπτεσθαι ύπο των κυμάτων αύτος δε εκάθευ^ε• "^ και ττροσελθόντες οι 
 μαθηται ηγειραν αύτον λέγοντες, Κύριε, σώσον, άπολλύμεθα• '^ και λε'γει 
 αύτοίς, Τί δειλοί εστε, ολιγόπιστοι ; '' τότε εγερθείς επετίμησε τοΙς ανέμοις q ps. es. r. 
 και τη θαλασσή, και εγένετο γαλήνη μεγάλη• '^ οι δε άνθρωποι έθαύμασαν 
 λέγοντες. Ποταπός εστίν ούτος, οτι και οί άνεμοι και η θάλασσα ύπακούουσιν 
 αύτω. 
 
 & SU. 9. & 107. 
 
 abov6 all has talicn on Ilim man's nature — the second Adam. A 
 proper name (applied by Daniel vii. 13 to the Messiah. See on 
 Matt. xvi. 1:5), which Christ applies to Himself (cp. Lightfoot, i. 
 537) when He speaks of His own Incarnation and its consequences. 
 " Commendat nobis," says 5•. Any., de Cons. Evang. ii. 1, " quid 
 misericorditcr dignatus sit esse pro nobis ; ct velut mystcrium 
 commendans admirabilis incamaiionis suss nomen hoc ssepius 
 auribus nostris insinuat." 
 
 ?2. λεγίΐ] So Β, C ; not (hey. There seems to be a contrast 
 between the tlnev of these persons and the Keyei of our Lord ; 
 see vv. 19. 21. 
 
 — ΆκοΚούθεί μοι] Follow thou Me. " Hoc dixit ei," says Λ 
 Ambrose (on Luke ix. GO), •' cujus patrem Jam sciebat mortuum." 
 The person here described was a disciple (κ. 21), one to whom 
 Christ had already said, " Follow Me." (Luke ix. 59.) Our 
 Lord, when He had called him, knew what would happen to his 
 father; and our Lord, by precept and example, taught filial love 
 and obedience (Luke ii. 51. Matt. xv. G), and yet He here says, 
 " Follow Me." Hence we may be sure that no duty to the parent 
 was infringed by obeying Christ. But, as S. Ambrose says (Ub. 
 vii. in Luc. ix. 59), " Paterni funeris sepultura prohibetur, ut 
 intelligas humana posthabenda divi7iis.*' Our Lord shows the 
 vast importance and paramount duty of following Him imme' 
 diately, alone, and with the whole heart, by contrasting with this 
 duty, and subordinating to it, tlie natural desire and obligation of 
 burying the dead (see Tobit xii. 12), and especially a dead parent. 
 Hence Chrys. here, " You may say, was it not unnatural in a son 
 not to bury his father ? Yes ; if he was absent from indifference. 
 But Jesus forbade him to go, in order to show, that nothing, not 
 even the most important work of natural duty and affection, is so 
 momentous as care for the kingdom of heaven ; and nothing, how- 
 ever urgent, should cause us to be guilty of a moment's delay in 
 providing first for that. What earthly concern could be more 
 necessary than to bury a father ? a work too which might be 
 dispatched speedily. — And yet the answer is, ' Let the dead bury 
 their dead. Follow thou Me.' If, then, it is not safe to spend 
 even so little time as is requisite for the burial of a parent, to the 
 neglect of spiritual things, how guilty shall we be, if we allow 
 slight and trivial matters to withdraw us, who are Christ's disciples, 
 from His service! (Luke ix. C2.) But rather let us endeavour, 
 with Christ's aid, to raise those who are spiritually dead and buried, 
 from the death of sin to a life of righteousness, as He raised La- 
 zarus from the tomb ; and then we shall be His disciples indeed." 
 
 The strength of Abraham's faith was tried and proved by the 
 command to slay his son. The strength of this man's faith was 
 tried by the answer given to his request, " Suffer me first to bury 
 my father." 
 
 See also below, xii. 4G — 50, where our Lord illustrates in His 
 own conduct to His mother what He teaches here. And see the 
 comment of 5". Augustine on Luke ix. 59 ; and cp. Luke xiv. 2ίϊ. 
 
 — &<pts Tohs veKpovs] Suffer those who have not been called 
 by Me, who are as yet dead (John v. 25) in trespasses and sins ; 
 who have not risen to life in ile, — suffer them to bury their dead. 
 
 The words suffer the dead to bury their own dead have a 
 double meaning. 
 
 They signify. Suffer those who are as yet spiritually dead, to 
 bury their own relations who are naturally dead. Do not be un- 
 easy about thy father's burial ; there are enough besides thee to 
 attend to that ; and thus the word veKpovs has a double sense. Cp. 
 John v. 25-28 ; xi. 25, 2G. 
 
 And, secondly, they have a general moral sense. Suffer men 
 who are dead in trespasses and sins, to attend to the concerns 
 of this lower world, which is a mere body of death. (Rom. vii. 
 24 ) Suffer men, who are spiritually dead, to be thus engrossed 
 in their dead works — in their perpetual funerals. But I am The 
 Resurrection and the Life ; therefore follow thou Me : and " go 
 
 thou and preach the Gospel " (Luke ix. 60) ; preach it to them 
 who are dead, and so raise them from that which is indeed death, — 
 raise them from the gi-ave of the soul, instead of following others 
 to that of the body. Our Lord does not mean that the burial of 
 the dead is not a good and necessary work (see on Acts viii. 2) ; 
 but what he intends to say is, that the most pious act of ministra- 
 tion to the body, even of a deceased parent, is to be forborne 
 by a son, when Christ calls him to His service, and if it would 
 interfere with obedience to His command ; and thus He shows 
 the paramount importance of that service, and the primary duty 
 of obedience to Him. 
 
 23. th τΓλοΓο^] the ship. Observe -ro. Cp. V. 18. " Jesus habe- 
 bat scholam ambulantem." {Bengel.) This ship, which carried 
 Christ, and in which He taught, — sometimes near shore, where the 
 people stood ; sometimes in calm, sometimes in storm, — was a 
 beautiful emblem of the Church sailing over the waters of this 
 world on her voyage to the harbour of Eternity. 
 
 24. σ(ίσμ>ΐ5 ne'yos] a great storm. He permitted the storm 
 to arise, to try the faith of His disciples, and in order that by 
 quelling it He might prove His Divine power. 
 
 — ί/ίάθίΐ/δε] was sleeping. He fell asleep to exercise the faith 
 of His disciples, €t &pa iv ■π(ΐρασμο7$ ακΚόν-ητοί €Ϊσι {Theophyl. in 
 Luc. viii. 23). He fell asleep, as Man .• when He was about to 
 command the wind and the waves, as God. 
 
 He thus combined, as usual, a proof of His Manhood with 
 the evidence that He was now about to give of His Godhead, so 
 that they might never think of the one without being reminded of 
 the other. See on John xi. 35. 
 
 He was sleeping. We have a type of this action in Jonas, 
 who slept when the others were in peril, and was awakened and 
 rescued those who were labouring in the storm, by the mysterious 
 action of his own self-sacrifice. {Jerome.) The Church is a ship, 
 and bears passengers of different sorts, and is tossed by the winds 
 and waves of this world. Christ invites all to this ship. A storm 
 arises ; the sea is agitated j those who are on board fear ; Christ is 
 awakened ; He rebukes the disciples, because they have little faith, 
 and calms the storm. Those Churches are in danger of being 
 wrecked, where the Word of God is not awake; where Christ is 
 slumbering in us by reason of our sleep. But where faith 
 watches, there is no fear of wreck from the powers of this world. 
 S. Hilary. 
 
 25. σώσον'} save us. A mark of truth, — the Evangelists describe 
 their own weaknesses. They were ambitious, and timorous, and 
 ignorant, before the day of Pentecost. The Holy Ghost changed 
 their hearts. 
 
 26. Ti SfiKol ίστ(, ολιγόπιστοι,] Why are ye fearful, ye of 
 little faith 1 They had some faith, for they came to Christ ; but 
 it was a iceak faith, for they awoke Him. They did not wait 
 patiently, relying on the power and love of Him whose disciples 
 they were, and who had led them into tlie storm. 
 
 They did not yet understand that while He slept as man, 
 yet, as God, He neither slumbers nor sleeps. 
 
 Why are ye so fearful, Ο ye of little faith ! By these words 
 He censures all irregular ways of endeavouring to extricate our- 
 selves from difficulties. Such irregular methods argue lack of 
 faith. They are acts of irreverence, — like that of the disciples 
 disturbing Christ in His slumber. If the times are such, that we 
 can neither row nor sail in the vessel of thT; Church, we must 
 wait patiently in the ship, till He arises and calms the storm. 
 Then the words apply, " In quietness and confidence shall be 
 your strength" (Isa. xxx. 15); and "Their strength is to sit 
 still " (xxx. 7) ; and " Stand still and sec the salvation of the 
 Lord" (Exod. xiv. 13). 
 
 27. 01 &νβραητοί] The sailors, not disciples. Some allege 
 {Meyer, 184) that this is at variance with Mark iv. 41. Luke τϋί. 
 25, as if the remark might not have been made by many.
 
 30 
 
 MATTHEW VIII. 28—34. IX. 1—4. 
 
 r Mark 5. I, «re. 
 Luke 8. 2C, ic. 
 
 s Deut. 5. 25. 
 1 Kiiips 17. 18. 
 Lukes. 8. 
 Acts 16. 39. 
 
 ach. 4. 13. 
 b Mark 2. 3. 
 Luke 5. IS. 
 c ch. 8. 10. 
 d Fs. i:)D. 2. 
 ch. 12. 25. 
 Mark 12. 15. 
 Luke 5. 22. 
 &C. 8. & 9. 4?. 
 &11. 17. 
 
 ^ ' Kal ΙΚθόντι αντω eU το πέραν ίΙ<; την -χωράν των Γΐργεσηνων ντηηντη- 
 σαν αντω δνο ^αιμονιζόρ,ίνοι,, έκ των μνημείων έζερχ^όμενοι, ^(αλεποι λίαν, ωστ€ 
 μη Ισχύζίν tlvo. TrapeXOelv δια, τη? όδοΰ έκείνηζ. ^^ Και ιδού ίκραζαν \Εγοντ€<;, 
 Tl ημίν και σοι, Ίησοΰ, Tie τυΰ Θεού ; ηλθΐ<; ωδε ττρό καιρού /3ασαι^ισ"αι 
 ■ημαζ ; **" Tji" oe μακράν απ αυτών αγ^λη χοίρων ποΚΚων ροσκομ^νη• ^' οι 
 δε 8αίμονΐς παρβκάλονν αυτόν λέγοντες, Εΐ εκβάλλζΐς ημάς, έπίτρεχΡον ημΐν 
 άπεΧθεΐν eis την άγέλην των -χοίρων *•^ και είπεν αύτοΐς, 'Τπάγετε• οί δε 
 εξΐΧθόντες άπηΚθον ει? την άγελην των χοίρων και ΙΒου ωρμησί ττασα 
 η αγέλη των χοίρων κατά του κρημνού ει? την θάλασσαν, και άπεθανον εν 
 τοις ϋοασιν ^^ οί δε βόσκοντες εφνγον, και απελθόντες εις την πόλιν απηγ• 
 γειΚαν πάντα, και τα. των δαιμονιζομενων ^ ^ και ISoi) πάσα η πόλις εζηλθεν 
 εις συνάντησιν τω Ίησον, κοΧ ιΖόντες αυτόν παρεκάλεσαν όπως μεταβη άπο 
 των ορίων αυτών. 
 
 IX. (-^γ) ^ "Και εμβας εΙς το πλοΊον διεπέρασε, και ηλθεν εΙς την ιοίαν 
 πόλιν. ^ ^ Και ιδού προσέφεραν αντω παραλυτικον επΙ κλίνης βεβλημένον 
 '^ και ιοων 6 Ίησονς την πίστιν αντων είπε τω παραλυτικοί, Θάρσει, τέκνον, 
 αφέωνταί σοι αί άμαρτίαι σον ^ και ιδού τΐϊ^ε? των γραμματέων έΐπον εν 
 εαυτοΐς, Ούτος βλασφημεί• ^ '^ και ιδων 6 Ίησοΰς τάς ενθυμήσεις αυτών 
 
 28. ΓΕρ7Εο•7)ΐ'ώΓ] This seems to be the true reading /tere, 
 called ΓαδαρηΓ-ώι/ by St. Mark v. 1, and St. Luke viii. 20; who 
 mention only one diemoniac, *' quia ille nobilior ct famosior," says 
 S. Aug., de Cons. Ev. ii. 24. So Clirys. These cirrumstantial 
 difTerences {not contradictions) show independence of knowledge, 
 and are evidences of truth. See further on Mark v. 2. Luke 
 viii. 31. 
 
 The reading in the text [Γ(ρ•γ(σγ]νων) is authorized by very 
 strong MS. testimony. Gadara is mentioned by Josephus as the 
 principal town of Pcrica, and as a Greek city (hence the swine. 
 Bell. Jud. iv. 8, 3. Ant. .\iii. 13, 3; xvii. 13), and as sixty stadia 
 from Tiberias. (Joseph, vit. C5.) Cp. Stanlerj on Palestine, 373. 
 
 Gerasa is mentioned by the same writer as on the eastern 
 frontier of Peraea, and is called a city of Arabia by Origen. Cp. 
 Joseph. Bell. Jud. iii. 3, 3 ; iv. 0, 1. 
 
 Gergesa is mentioned by Origen (in Johan. torn. iv. vol. i. 
 239, Lomm.) as near the Lake of Tiberias, and as the scene 
 of the Miracle. 
 
 He speaks of the reading Γιρασηνων as a common one in the 
 MSS. which he had seen, and appears to prefer Γ(ρ•γ(σηνΣ>ν on 
 the ground of local tradition : and he mentions Γαδα/ιτικίν as 
 found in someyewj MSS, 
 
 See Bloomfield, Excursus, p. 890, for some interesting topo- 
 graphical details. Probably the miracle took place on the confines, 
 between the districts of Gadara and Gergesa ; and some of the 
 masters of tlie swine may have belonged to Gadara and some to 
 Gergeia. The mention of both, as well as other circumstantial 
 variations, bespeak independent knowledge in the Evangelists. 
 Tregelles (p. 192) prefers ΐαίαρηνωι/ in St. Matt., and ΓιρΛσηνΰν 
 in 57. Luke and 57. Mark. 
 
 29. Tl ϊ]μΙν Koi σοί] Sec on John ii. 4. 
 
 — TTp^ καφοΟ] before the season, i. e. before the day of Judg- 
 ment. 
 
 The present text affords much light on the question concern- 
 ing the present condition of Evil Spirits. 
 
 It is a popular opinion— one adopted even by Milton in the 
 Paradise Lost (ii. v. 115—20; iii. 200-210)— that the Devils 
 are already in Hell. 
 
 But this notion is erroneous. 
 
 As yet the Evil Spirit has great liberty and power in the 
 world. He is called in Scripture, the Prince of this world; the 
 God of this worlc ; the Prince of the power of the air. (John 
 xiv. 30. 2 Cor. iv. 4. Eph. ii. 2 ; vi. 12. 1 Pet. v. 8.) 
 
 But wlien the Kaiphs, or season of Judgment, is come, he will 
 be cast into the Lake of Fire (Matt. xxv. 41. Rev. xx. 10), and 
 there he will be tormented, /3ασα>/ια•βησ6ται (Rev. xx. 10). 
 
 Cp. Aug, de Civ. Dei, viii. 23. Joseph Mede, Discourse iv. 
 p. 23 — 25, and Luke viii. 31, and the note below on Eph. ii. 2. 
 
 30. χοίρων-] swine : which, being unclean, it was not lawful for 
 Jews to keep. (Lighl/oot.) 
 
 31. ^wiTpii^of] permit. " Nee in porcorum gregem diaboli 
 legio habuit potestatem, nisi cam de Deo impetrasset ; tantuni 
 abest ut in oves Dei habeat." Tertullian (de fuga, 2). 
 
 32. Sippnai πήσο ri iyiKnl "'« vihole herd rushed. How 
 
 many daemons were cast out from this one man by Christ, since 
 they were able to fill this herd of swine, and drive them down 
 into the deep ! See here a visible proof of the power and fierce- 
 ness of Satan and his associate fiends, who will hurry all those 
 that admit them into their hearts, with furious impetuosity 
 into the gulf of the Lake — the Lake of Fire. If the contem- 
 plation of this awful spectacle can save a single soul from ever- 
 lasting death, let no one question the merci/ut design of this stu- 
 pendous miracle, by which the devils themselves are made minis- 
 terial to the display of Christ's power, and to the publication of a 
 warning against tlieir own deadly designs. 
 
 34. τταρίκάΚίσαν 'ottws μΐταβτ}] they besought him to depart. 
 An example oi servile fear. Contrast the case of the Samaritans 
 and the consequences (John iv. 40). Fear is the beginning of 
 wisdom (Prov. ix. 10), but perfect tove castcth out fear (I John 
 iv. 18). 
 
 Ch. IX. 1. τλ πλοίοΐ'] the ship. See viii. 23. 
 
 — ISiav w6\tp] his oivn city. Capernaum, iv. 13. Mark ii. 1. 
 
 2. tV τίσην αύτώκ] their faith, as shown by the circum- 
 stances mentioned by St. Mark, ii. 3, 4. Luke v. 17—20. 
 
 — Qdpaei, τίκνον, αφίωνται] αφίωνταί = a(pf7i'Tat. Luke vii. 
 47, 48. 1 John ii. 12, Thy sins have been already forgiven thee. 
 The Work precedes the Word ; an evidence of Love and Power in 
 the Agent and Speaker ; τίκνον, son, a word of condescension and 
 love, suggesting that Our Lord saw the operation of faith in the 
 paralytic himself, who, with his shattered frame, would not have 
 consented to be borne to the roof, unless he had believed that 
 Christ was able to heal him. 
 
 Whosoever hath, to him shall be given, and he shall have 
 more abundance (xiii. 12). The ))aralytic came with faith for 
 bodily health, and he receives a greater gift,- — health of the soul, 
 and bodily health also. 
 
 3. β\ασφημ(7] he blasphemeth, usurps the prerogative of God. 
 See below, xxvi. (ιό. 
 
 4. 15ων ό ΊησοΟ$ τάϊ ΐνΘυμΎ}σ€ί$] when Jcstis saw their 
 thoughts. The Pharisees accused Him of blasphemy because He 
 forgave sin, for God only can do that. But He proved Himself 
 God ; for He showed that He knew their thoughts. God alone 
 reads the heart (Jer. xvii. 10; xx. 12) ; and by healing the body. 
 He who sees the soul proves that He is able to heal the soul. By 
 the same power as that with which I read your thoughts, I have 
 healed his soul. (Cp. Jerome here.) And su by what was visible 
 He manifested what was invisible. The Pharisees perhaps thought 
 Him a deceiver, because He professed to act upon what was inci~ 
 sible, the soul, and did not act upon what was visible, the body. 
 Therefore He heals the body which they could see, in order 
 that all may know that He can heal the soul which they cannot 
 see. 
 
 At the same time He thus teaches, that the cause of disease 
 is sin, and that when that is destroyed, the body will enjoy 
 angelic health and beauty.
 
 MATTHEW IX. 5—12. 
 
 31 
 
 etvev, Ίνατί ΰ/Αεις Ινθυμ^ίσθε πονηρά Ιν ταΓ? καρΒίαις νμ,ων ; ^ τι yap ίστιν 
 (υκοπωτερον, elneiv, Αφίωνταί σου αι άμαρτίαι, η elneiv, Eyeipe, και nepL- 
 naret ; ^ ίνα δε elSrJTe, ότι, έζουσίαν e^ei ό Τΐοζ του άνθρωπου Ιπι της y»}? 
 άφίέναι αμαρτίας, τότε λέγει, τω παραλυτικω, Έγ€ρθεΙ<; άρον σου την κΚινην, 
 καΐ νπαγε ets τον οΙκόν σου' ^ καΐ εγερθείς άπηλθεν εΙς τον οίκον αυτού• 
 ^ ΙΒόντες δε οί οχΚοι ε^αύ/Αασαΐ', καΐ εδό^ασαι^ τον Θεον τον οόντα ες^ουσίαι» 
 τοίαύτην τοις άνθρώποις. 
 
 (-^)^'Καί παράγων 6 'Ιησούς εκείθεν εΙΒεν άνθρωπον καθημενον επΙ το ^^["s.^j/!*' 
 τεΧοινιον, Ματθαων λεγόμενον, καΐ λέγει, αυτω, 'Ακολουθεί μοι• και. άναστας 
 ήκολούθησεν αυτω. (4f) ^^ ' ΚαΙ εγενετο αυτού άνακειμένου εν τη οΙκία, και fWarka. is, s.c 
 ιδού τΓολλοι τελώΐ'αι και αμαρτωλοί ελθόντες συνανεκειντο τω Ίησου και τοις 
 μαθηταΐς αυτοί)• ^^ καΐ ιΒόντες οί Φαρισαΐοι εΐπον τοις μαθητοΛ,ς αυτού, Διατί 
 μετά ^ των τελωνών καΐ αμαρτωλών εσθίει ό διδάσκαλο? υμών; (-^) '^ ό δε [,^Ιΐ^ΐ',Ό'• 
 Ίησοΰς άκουσας είπεν αυτοίς, '' Ού γβείαν εχουσιν οι ισχύοντες ιατρού, αλλ hoai. 2. is. 
 
 — Ίνατί i/iEis ίνβυμιίσβ^ τον-ηράΐ Why do you blaspheme 
 in your hearts, by accusing Me of Blaaphemy ? From tlie very 
 fact of My ciaiminy power to forgive sins, you ouglit to have 
 inferred that I possess it. For I have already proved My Divine 
 Power and My Divine Truth by many Miracles. See the pre- 
 ceding Chapter, which is full of them. 
 
 Why. therefore, do you harbour evil thoughts in your hearts .' 
 M'icked thoughts they are, for they are directed against Him 
 Who claims power, and has i)roved that He has power, to do 
 what is even a greater work tlian the restoration of health, viz. to 
 forgive sins : — -they are directed against Him Who is God. 
 
 5. τί yap ΐστιν evKoirwrepov'] for which is easier ? It is easier 
 to heal the body than the soul ; and therefore I have proceeded 
 to do what is the more difficult work of the two, i. e. to heal the 
 soul. I have forgiven his sins. But yow do not believe that I 
 can do that. You even accuse Me of blasphemy for professing to 
 do it : but you are guilty of blasphemy while you accuse Me of it. 
 And tlierefore, 'ίνα ei'S^TE, in order that you may know that I can 
 do it, I will do what is more easy, but is visible to you. I will 
 give health to the body, that you may know by this outward sign 
 that the inward act has been done. By that which you see, — 
 namely, that the paralytic is enabled by My power to carry the 
 burden on which his body lay, you shall be convinced that the 
 weight of his sins has been taken off by Me from his soul. 
 
 Hence S. Alhanasius demonstrates the Divinity of Christ, 
 Adv. Arian. iii. 4, p. 43ίί. 
 
 6. ζ^ουσίαν exei ό Tiiis του άνθρωπου 4πϊ τηϊ 7^^] ^^^ '^'ο'* 
 of Man hath authority on earth to forgive sins. Christ forgives 
 sins not only as God, by His Omnipotence, but as Son of Man ; 
 because He has united man's nature to His own, and in that 
 nature has fulfilled the law, and perfected obedience, and so 
 merited to receive all power on earth (Matt, xxviii. 18) in that 
 nature ; which power He now exercises as Mediator, and will 
 continue to exercise, till all enemies (Satan, Sin, and all their 
 powers and adherents) are put under His Feet. As Son of Man 
 He ever exercises this power of forgiving sin on earth, by means 
 of the Word and Sacraments, and by the Ministry of Reconcilia- 
 tion (2 Cor. V. IfJ, 10), and by whatever appertains to what is 
 called " the Power of the Keys." " Per eos dimittit (Dominus) 
 peccata," says S. Ambrose on Lnke v. 20, " quibus dimittcndi 
 tribuit potestatem." See Bp. Andrewes, Sermon ix. vol. iii. 
 p. 2G3. -^77— 27». 
 
 Besides, by saying that sins are forgiven " upon earth," our 
 Lord reminds us that after death there is no more place for re- 
 pentance and forgiveness, for then tlie door will be shut. {TheO' 
 phyl. on Luke v. 24.) 
 
 — *E7ep0els άρον σου r)]v K\'iVT)v'] Arise and take up thy bed 
 and go to thine house. Here was a visible sign of invisible grace. 
 He who restored health to the body, and gave a public proof of 
 the restoration by enabling him to carry that whereon he lay 
 bed-ridden, thus proved manifestly to all, that He had by His word 
 raised him from that sick-bed of sin on which he lay, a paralytic 
 in soul. He thus gave risible evidence of His jiowit to work in- 
 visible cures ; i.e. to give birtii and health to the soul by His 
 divine power, working in and by the means of grace. " Surge, 
 oxcussa parulysi, et, ut id probes toli populo, porta tectum tuunt, 
 ut jam curatus a Me portes eum, (jui te paralyticum paulo ante 
 portavit." (a Lap.) Rise, and carry that, which has hitherto 
 carried thee ; σοΰ is emphatic here, and is so placed in the sentence. 
 
 Paralysis is α type of that sph-itual state of bed-ridden inca- 
 
 pacity and impotence which is called acedia (ακηΒία), and is a 
 proper subject of mercy and aid from others, and can only be 
 cured by being carried and laid at t!ie feet of Christ, ΛVho alone 
 can enable the soul to rise and carry its bed. Rom. vii. 24. 
 
 " Observe, that the couch of the Paralytic, which before was 
 the proof of his sickness, was now made the proof of his cure." 
 (Chrysolog.) The sin which once carried us when sick, is to be 
 carried by us when we are restored to health, and thus it will be 
 proved that Christ has indeed said to us, " Thy sins are forgiven 
 thee." When the drunkard becomes an example of temperance, 
 and the libertine becomes a pattern of holiness, he carries the bed 
 on which he once lay ; and he proves the power and love of his 
 Saviour. 
 
 9. τελώΐΊοκ] the receipt of custom. Probably at or near Ca- 
 pernaum, where he collected port-duties and customs from those 
 who traversed the lake. 
 
 — Ματθαίον] Matthew ; i. q. ΓΓΓίΌ {Matliyah), i. e. donum Dei, 
 i. q. Gr. 0e(J5wpos. See Mark it. 14. See the wisdom of the 
 Apostle. He does not disguise his former life, as a publican, but 
 calls himself by the name which he afterwards bore (Matthew), 
 whereas the other Evangelists veil it with his other name, Levi 
 (Mark ii. 14. Luke v. 27). (Jerome.) 
 
 In a hke spirit, in the Apostolic catalogue he calls himself 
 Matthew the publican, — which Ihey do not : thus he identifies 
 himself with the Matthew here called by Christ, and named Levi 
 by the two other Evangelists. See on x. 3. 
 
 Hence it is clear, that Levi and Matthew are not (as some 
 suppose) two different persons, but two ditferent names of the 
 same person. The difficulty which some have imagined in the 
 mention of Matthew here without any note of his oneness with 
 Levi, and in the mention of Levi by the other two Evangelists 
 without any note of his oneness with Matthew, will disappear be- 
 fore the moral considerations stated above, combined with the re- 
 flection that all the Gospels were dictated by one Spirit, and form 
 one whole, of which the component parts mutually illustrate one 
 another. 
 
 That mode of Interpretation which severs one Gospel from 
 another, can never lead to any good result. 
 
 Some Sceptics (Porphyry and Julian) objected, that it was 
 irrational for a man to rise and quit his calling immediately at 
 the bidding of another. But many miracles had been wrought 
 by Christ, and had been seen by the Apostles before they be- 
 lieved. And the radiance and majesty of the hidden Deity beam- 
 ing in our Lord's countenance might easily draw many even on 
 the first aspect ; for if there is so much power in the magnet and 
 in amber to attract objects to them, how much more could the 
 Lord of All draw to Himself whom He would ! (Jerome.) 
 
 Observe, our Lord calla him from the receipt of custom, that 
 is, from the midst of his worldly business, as He called Saul 
 in the heat of persecution. A signal i)roof of divine power. 
 (Chrys.) 
 
 10. T^ οικία] the house. St. Matthew's house. Observe his 
 modesty. He docs not mention that this was his own house, and 
 that he made a διιχ); μtyάXη, great feast for Christ (as St. Luke 
 relates, v. 211, cp. Mark ii. 16) ; whence it appears that he left 
 much to follow Christ. But of tliis he says nothing. 
 
 12. Οΰ χρί/αμ] It is not a shame, but a glory, for a Physician 
 to be surrounded by the .«ick. He is not contaminated by their 
 sickness, but heals it. Who, therefore, is the true Phyjician .> 
 You, or Christ? All men arc morally diseased, and need the
 
 32 
 
 MATTHEW IX. 13-21. 
 
 ι Hos. ί. 6. 
 Micah 6. 6—8. 
 ch. 12. 7. 
 k I Tim. 1. 15. 
 1 Mark J. IS, tic. 
 Luke 5. 33, Ike. 
 & IS. 12. 
 
 m John 3. 20. 
 
 η Acts 13. 2, 3. 
 t! M. 23. 
 1 Cur. 7. 5. 
 
 • Mark 5. 22, S.-C. 
 Luke 8. 41, S:c. 
 
 ρ Mark 5. 25 
 Luke 8. Ί3. 
 
 ol κακωζ εχοντΐζ• '^ TTopeu^erre? 8e μάθίτε τί Ιστιν, 'ΈΧίον θέ\ω, καΧ ου 
 Θυσίαν ου yap ηλθον καλεσαι δικαίου?, αλλά '' αμαρτωλούς. 
 
 '■* Τότε TTpoai.p\ovTaL• αΰτω οί μαθηταΐ 'Ιωάννου λέγοντες, ^ Αιατί 'ημείς και 
 οί ΦαρισαΙοι, νηστεΰομεν ττολλα, οΐ 8ε μαθηταί σου ου νηστεύουσι ; *" καΐ 
 ειπεί' αυτοί? ο Ιησούς, Μη δύνανται. οι νιοι 7ου νυμψωνος πενΰαν, εφ όσοι» 
 μετ αυτών εστίν ο νυμφίος ; ελεύσονται δε ημεραι, όταν άπαρθη απ αυτών 
 6 νυμφίος, καΐ " τότε νηστεΰσουσιν. ^^ Ούδεί? δε επφάλλει εττίβλημα ράκους 
 αγνάφου ε'ττι ιματίω τταλαιω• aιpεL γαρ το πλήρωμα αυτοί) οττο τοΟ ιματίου, 
 καΐ χείρον σ'χίσμα γίνεται.• '^ οΰδε βάλλουσιν οίνον νέον εΙς ασκούς παλαιούς• 
 ει δε μηγε, ρηγνυνται οι ασκοί, και ό οΐί^ο? εκχεΐται, και οι άσκοΙ άπολοΰκτοί" 
 άλλα βάλλουσιν οΙνον νέον εις ασκούς καινούς, και αμφότεροι συντηρούνται. 
 
 ("ίτ) '^ ° Γαυτα αυτού λαλουΐ'το? αυτοΓ?, ιδού άρχων εισελθων προσεκύνει 
 αύτω λέγων, "Οτι η θυγάτηρ μου άρτι ετελεύτησεν αλλά ελθων επίθες την 
 χεφά σου επ' αύτην, και ζτ^σεται• ^' και εγερθείς 6 'Ιησούς ηκολούθησεν 
 αύτω, και οι μαθηται αυτοΰ. 
 
 ^" '' Και ΙΖον γυνή αίμορροοΐισα ΒώΕεκα ετη, προσελθοΰσα οττισ^εν rjxfiaTO 
 του κρασπέδου τοΰ ιματίου αυτοΰ, '^ έλεγε γαρ εν εαυτή, εαν μόνον άφωμαι 
 
 Physician of Souls (see Isa. liii. 4—7) ; and therefore the sense 
 of these words seems to be, " they who imagine themselves to be 
 well, as ye Pharisees do, have no need, feet no want of, have no 
 desire for, My healing care,— non Me eye/ii; but they who are 
 sick, i. e. are sensible of their sins." See note on ne.xt verse and 
 on Luke xv. 7, ου xpfiav ΐχουσι μξτανοία^. The words ού xptiav 
 (χουσιν, signifying, do not feel the want, are used precisely in 
 this way by the LXX in Pro», xviii. 2, οϋ χριίαν Ιχα σοφία! 
 ^νδίί;? tpptvu);>. 
 
 13. iropti/fleWts μαβί tc] You who have come here to teach the 
 Law, I/O and learn it. 
 
 — Έλίο;/] Mercy. Hos. vi. 6 ΊΕΠ (chesed), which you Pha- 
 risees limit to external acts, of almsgiving, to the body ; but it is 
 an affection of the heart, showing itself generally in acts of mercy 
 and tenderness and love both to body and soul. Tisch. and Lach- 
 mann prefer f\€os, the neuter form, and so Winer, p. 62 ; but 
 many MSS. have the masculine in Matt. xii. 7 ; ixiii. 2Ϊ. Titus 
 iii. 5 ; and in the LXX, whence these words are quoted, the mas- 
 cuUne is often found. 
 
 — Kol οΰ Θυσίαν'] and not sacrifice ; i. e. mercy rather than 
 sacrifice ; and so, that sacrifice is a vain abomination without it. 
 A Hebrew use of the negative, in order to bring out more forcibly 
 the need and value of the one thing, which is contrasted with, and 
 preferred to, another, good in itself, and even prescribed by God, 
 as sacrifice was. Cp. 1 Sam. viii. 7- Prov. viii. 10. Jer. vii. 22. 
 Joel ii. 13. John vi. 27. Luke xiv. 12. 2C. Heb. viii. II. 1 Ccr. 
 i. 17. " Comparativus ssepe ita circumscribitur, ut alteram et 
 quidem inferius ex duobua comparatis negetur, alterum affirmetur, 
 cui excellenlia tribuenda est." See Glass. Phil. Sacra, p. 408 
 (lib. iii. tract, v.). Winer, p. 43i>, and cp. on 1 Cor. xv. 10. 
 
 On this text, as expressive of the true genius of Christianity, 
 see Bp. Butler^s Analogy, pt. ii. chap, i., near the end. 
 
 — ου yap ήλβον καλίσαι SiKaious] I came not to call those 
 who think themselves righteous, but those who con/ess themselves 
 sinners, to repentance. So σοφοί and συνετοί, those who think 
 themselves wise. (Matt. li. 25. Luke x. 21. 1 Cor. i. 19. See 
 also on Luke vii. 48 ) 
 
 It is a rule of frequent use in sacred criticism, that " opinio 
 hominum SEepe pro re ipsa ponitur" {Glass. Phil. S. p. (JO.'I, e. g.), 
 as here, they who in their otcn opinion are δίκαιοι, are called 
 δίκαιοι. Thus St. Paul, 1 Cor. i. 21, speaks of the 'foolishness 
 of preaching,' i. e. of what was accounted foolishness by men. Cp. 
 Gal. i. 6. See also a similar use of verbs, Mark vi. 48. 
 
 This text is cited by Clem, Rom. ii. 2, thus : δ δέ ΐΊ-πΐν οτι 
 «•ολΑα το TeKva τηϊ fp -ημου (I?a. liv. 1). Έτϊ'ραδί Γραψη 
 λ€'7ίΐ, ' ού yap ΐιΧβον — αμαρτωλού!,' whence it appears that the 
 writer regarded the Gospel of SI. Matthew as Scripture no less 
 than Isaiah. 
 
 14. 01 μαθηταί Ίαάινου'] the disciples of John. St. Luke says 
 (v. 33) the Pharisees. Some Critics (De JVette, Meyer) have 
 alleged that therefore one of tlie two Evangelists is wrong. But 
 Mark (ii. 18) teaches us that both are right. An important lesson. 
 What, if we had a fifth Evangelist ? The few teeming discre- 
 pancies in the Four would then perhaps disappear. But they are 
 
 left to try our Faith. The Fifth Gospel will be the Coming of 
 Christ. 
 
 15. ol υίοΐ του νυμφώί'Ο!'] the 80ns of the bridechamber. 
 Γπππη *:3 {beney hachathunnah). The Hebrew η {ben), son, is 
 often used for a friend, disciple, follower, inhabitant, &c. So vio\ 
 βασιλίία!. Matt. viii. 12 ; uioi τοΰ aiOiiOs τούτου, Luke xvi. 8 ; xi. 
 34 ; 01 i/iol ϋμΰν. Matt. xii. 27. (Cp. Zech. ix. 13, and see Vorst, 
 de Hebr. cap. x.xiv., and below, Matt, xxiii. 15, and on Luke x. 6. 
 John xvii. 12.) Our Lord answers St. John's disciples by an 
 allusion to their Master's words (John iii. 211), " He that hath the 
 bride is the bridegroom, but the friend of the bridegroom (i. e. 
 their Master, John) rejoiceth to hear the bridegroom's voice." 
 
 By His Incarnation the Son of God has married our nature, 
 and espoused to Himself a Church, and He therefore calls Himself 
 the Bridegroom, cp. xxv. 1 ; and as long as He was present in 
 His body on earth the children of the bridechamber could not 
 fast ; but now that He is gone away into heaven, they must fast 
 till He returns, and the Marriage of the Lamb and of the Bride 
 is come (Rev. xix. 7), and then they will no more fast, but cele- 
 brate an eternal festival. 
 
 16. βάκου! ayvάφoυ'] newly woven cloth ; and before it has 
 been dressed and dyed by the fuller; ' panni rudis,' ' impexi,' 
 ' impoliti.' St. Luke, v. 30', has (ττίβλ-ημα ι^ιοτίοι/ καινού. 
 
 17. ασκού! παλοιούι] ' utres veteres,' leather skins that are 
 old ; used as bottles. See Josh. ix. 4. 13. 
 
 " Utres veteres, Pharisaei ; novi, discipuli ; vinum, Evan- 
 gelium." {Beng.) " My disciples have not yet been made new 
 by the Holy Spirit, and I must deal with them accordingly. (John 
 xvii. 12.) I must not commit too much to them which is not 
 fitted to their as yet imperfect condition. He thus bequeaths a 
 law to His own disciples, that when they make converts they should 
 treat them with gentleness." {Chrys.) See also Jerome here. 
 
 18. ίΐ'σ-ίλβώΐ'] So C, D, E, M, X, and some Cursives and Ver- 
 sions. Others ^\θων or ds ίκθών. There is a force in the pre- 
 position €i'y. Our Lord was sitting at meat in St. Matthew's 
 house (r. 10). The &ρχων entered the house in quest of Him; 
 and our Lord rose up (r. 19) from table, to go with him, and heal 
 his daughter. 
 
 20. Κα! ι'δοϋ, 7uHi] See further on Mark τ. 2fi. *' Statuam 
 hujus mulieris et Domini earn sanantis suo aevo mansisse na.rat 
 Euseb. vii. 18." {Beng.) 
 
 According to Eusebius (1. c.) the woman on whom the miracl? 
 was wrought was a native of Ca-sarea Philippi (Paneas), where 
 are springs of the Jordan, and she erected a statue in honour oi 
 the Saviour her Benefactor there, and of herself kneeling before 
 Him as a suppliant. 
 
 — ηψατο] she touched. According to the law of Moses 
 (Lev. XV. 19), whoever touched a woman with an issue of blood 
 was unclean. She touches Christ to be made clean. And our 
 Lord said, " Daughter, thy faith hath made (not will make, but 
 hath already made) thee clean." {Jerome.) Compare the case of 
 the leper, viii. 3. 
 
 — ToD κραιτπβδοϋ] the fringe. See Num. χτ. 38. Christ oh. 
 served that law also. {Beng.) On this miracle see notes Lelfo 
 viii. 45.
 
 MATTHEW IX. 22— ΰ8. 
 
 3ϋ 
 
 του Ιματίου αΰτον, σωθησομαι.• ^ ό δε Ίησοΰς επιστραφεί? και Ιόων αύτην 
 tine, Θάρσει, θύγατερ' '^■η πίστίζ σου σέσοικέ σε• καΧ έσώθη ή γυνή άπο τη<; 
 ωραζ Ικ(.ίνη<;. 
 
 -•' ' ΚαΧ 4λθων ο Ίησοΰ'; el<; την οΐκίαν του αργοντο<;, καΧ Ihoiv τους αύληταζ 
 καΧ Tou όχλον θορυβοΰμ(.νον λε'γει αύτοΖς, ^ '^ Αναχωρείτε ου γαρ άπίθανΐ. 
 το κοράσιον, αλλά κα^ευδει• και κατεγελων αύτοϋ• ^ ore δε εζεβλ^ήθη 6 όχλος, 
 (Ισελθων εκράτησε της χειρός αύτης, καΧ ήγερθη το κοράσιον "^^ και εζηΧθεν η 
 φήμη αυτή εΙς ολην την γην εκείνην. 
 
 (ίγ) "^ ^°-^'' τ^αράγοντι εκείθεν τω Ίησοΰ ηκολούθησαν αύτω δυο τυφλοΧ 
 κράζοντες και λέγοντες, Έλεησον ημάς, ' υΙε AawS• -'' ελθόντι δε εις την 
 οΐκίαν ττροσηλθον αύτω οι τυφλοί, και λε'γει αύτοίς 6 'Ιησούς, Πιστεύετε οτι 
 δνί/α/^ιαι τούτο ττοιί^σαι ; λεγουσιν αύτω, ΝαΧ, Κύριε• ^ τότε η\Ρατο των 
 οφθαλμών αυτών λέγων, Κατά. την πίστιν υμών γενηθητω ύμΐν ^ και άν- 
 εωχθησαν αυτών οι οφθαλμοί• και ενεβριμησατο αύτοίς 6 'Ιησούς λέγων, 
 " 'Οράτε, μηΒεΧς γινωσκετω• ^^ οί δε εξελθόντες Βιεφημισαν αυτόν εν όλη τη 
 γη εκείνη. 
 
 ^" " Αύτων δε εξερχόμενων, ΙΒού ττροσηνεγκαν αύτω άνθρωπον κωφόν, δοι/χο- 
 νιζόμενον ^^ και εκβληθεντος τού δαιμονίου ελάλησεν 6 κωφός' και (.θαύ- 
 μασαν οί όχλοι λέγοντες, ΟύΒεποτε εφάνη ούτως εν τω 'Ισραήλ. ^ " Οί δε 
 Φαρισαίοι ελεγον, ' Έν τω αρχοντι των Βαιμονίων εκβάλλει τα Βαιμόνια. 
 
 (τγ) ^^ ''•Και περιηγεν ό 'Ιησούς τας πόλεις ττάσας και τα? κώμας, διδάσκων 
 εν ταίς συναγωγαΐς αυτών, καΧ κηρύσσων το εύαγγελιον της βασιλείας, και 
 θεραπεύων ττάσαν νόσον και πάσαν μαλακίαν. 
 
 ("w) ^ ''Ί^ων δε τους όχλους εσπλαγχνίσθη περΧ αυτών, ότι ήσαν εσκυλμενοι 
 και ερριμμενοι, ώσεΧ πρόβατα μη έχοντα ποιμένα. 
 
 (-y-) ^^ " Τότε λέγει τοίς μαθηταίς αυτού, Ό μεν θερισμός πολύς, οι δε εργάται 
 ολίγοι• ^ δετ^^ΐ7Τ€ οδι^ τοΟ κυρίου τού θερισμού όπως εκβάλτ] εργάτας είς τον 
 θερισμον αυτού. 
 
 q Loke 7. 50. 
 i 8. 4S. & 17. I». 
 S: 18. <2. 
 
 Γ Mark 5. 38. 
 Luke 8. 51. 
 s Acts 20. 10. 
 
 t dl. 15. 22. 
 8.• 20.30, 31. 
 Mark 10. 47, 48, 
 Luke 18. 38, 39. 
 
 u ch. 8. 4. 
 
 & 12. 16. & 17. 9. 
 
 Luke S. 14. 
 
 V Luke 11. 14. 
 
 w ch. 12. 24. 
 Mark 3. 22. 
 Luke II. 15. 
 X ch 12. 24. 
 Mark 3. 22. 
 Luke 11. 15. 
 γ Mark 6. 6. 
 Luke 13. 22. 
 ch. 4. 23. 
 
 ζ Mark 6. 34. 
 Num. 27. 17. 
 
 1 Kings22. 17, 19. 
 Zech. 10. 2. 
 
 zz Luke 10. 3. 
 John 4. 35. 
 Ps. 68. 11. 
 
 2 Ihesa. «. I. 
 
 23. αύλητάι] players on theflule. Concerning hired mourners 
 among the Jew3 see Eccles. xii. 5. Jerem. ix. 17• Amos v. 16. 
 
 24. oh yap αττΐθανΐ'] she is not dead, but steepeih. See 
 Theophyl. on Luke viii. 52. " He says this because He was 
 about to awake her, as from a sleep ;" for death is only a sleep 
 when Christ calls, and says " Arise." Cp. John xi. 11. 
 
 These two miracles typify Christ's mercy to the Gentile and 
 Jewish world. The faithful woman is the Genlile Church. The 
 daughter of Jairus is the Jewish Synagogue. The disease of the 
 former coincided in time (12 years) with the damsel's life. The 
 disease of the former brings her to Christ, and she is healed. So 
 when the Gentiles are healed, Christ will raise the Synagogue, 
 which " is not dead, but sleepeth." Rom. xi. 25. Jerome on 
 (sa. Uv. 20. 
 
 25. riyipBrirhKopiaiov'] the damsel arose. Among the numerous 
 e.xamples of dead persons raised to life by Christ, the following are 
 mentioned in the Gospels : — 
 
 The daughter of Jairus here ; dead, but not carried out of 
 the house. (Cp. Mark v. 22. Luke viii. 41.) 
 
 The widow's son at Nain j dead, and being carried to the 
 grave. (Luke vii 11.) 
 
 Lazarus ; dead, and buried. (John xi. 39.) 
 
 Lastly, Himself. 
 
 These appear to be mentioned in order to show Christ's power 
 over death in every furm. They may also remind us, that He has 
 provided means in His Church for reviving the soul in every stage 
 oi spiritual ynorlality by His Divine Virtue acting in and by those 
 means ; see on Luke viii. 54. Cp. John v. 25. Eph. ii. I. 5, G. 
 It is observable that He connects this power with His own Re- 
 surrection. See John x.x. 22—24. 
 
 On the difference of Christ's demeanour in the cases above 
 speritied, see on Luke viii. 54. 
 
 30. ^νΐβριμ-ησατοΊ ^^ sternly charged them. See Mark i. 4.*? ; 
 xiv. 5. John xi. 33. He rebuked them, because they had low 
 notions of the Messiah's Kingdom, and thought that He would 
 aspire to worldly fame and glory. See on viii. 4. 
 Vol. I. 
 
 3L 01 Se ({eXeoVris ϊΐίψή/ίίσα»-] Ihey went forth and noised 
 abroad His fame. True glory is not to be obtained by court- 
 ing it, but by declining it. Sequentem fugit, fugientem sequitur. 
 
 35. καΐ Tas <cci/ias] Not only the towns but the tillages, in 
 order that men may learn not to despise what is little and lowly ; 
 and not seek to preach the Word in large cities only, but take 
 care also to sow the seed of the Gospel in small hamlets. Theophyl. 
 (in Marc. v. Iti.) 
 
 36. iaTKayxi'i<T$Ti'] teas moved tcith compassion. mKiyxya 
 is the word by which the LXX render Cpiy) (rachamim), mite- 
 ricordia, Prov. xii. 10, which is connected with crn {venter), 
 whence probably the word σ7Γλά7χ^α was suggested to the LXX. 
 Cp. Gen. xliii. 30. 1 Kings iii. 26; and see the excellent remarks 
 of Vorstius, de Hebr. N. T., p. 35-37. 
 
 This use of στλαγχνί^ο^αι and σπλάγχνο is limited to the 
 LXX and N. T. It bespeaks the connexion between them, and 
 thtir separation from other compositions. The singular intima- 
 tions of Mercy in the Bible may well have a language of their own. 
 — Ι^Ιΐίμμίνοί] cast doicn like weary persons, exhausted, and 
 lying helpless on the road. 
 
 37. β(ρισμ6$] By the word harvest He connects the Gospel 
 with the Law, which was the seed-time. An argument against 
 the Marcionites and Manichieans, who would sever the one from 
 the other, and set the one against the other. The seed was sown 
 in hope of the harvest, and there would have been no harvest 
 without the seed. Sec John iv. 38. 
 
 38. δ€ήβ7|Τ6] pray ye. " Vide quanti sint preces ! " (Beng.) 
 —ίκβά\τι] sendforlh. The Hebrew nrc and ϊ>72 not only signifies 
 
 ejicere but eniittere. See Matt. xiii. 52. Mark i. 12. Luke i. 35. 
 John Ϊ. 4. Matt. x. 34, 0a\f7i' tlpnvriv: and perhaps there may 
 be some reference to the divine impulse of the Holy Ghost which 
 constrains men unwilling and unable of themselves to labour in so 
 great a work, and makes them feel and say, Va mihi, η non eton- 
 gelizavero ! 1 Cor. ix. 16.
 
 84 
 
 MATTHEW Χ. 1-4. 
 
 • Marks. IS, H. X. (^f) ^ ' Kol ττροσκα\ΐ.σάμΐνο<; τους δώδεκα μαθητας αυτοΰ £Βωκ£ΐ> αυτοΐζ 
 *'•'• ΙζονσΙαν ττνίνμάτων ακαθάρτων, ώστε ΙκβαΚΚίΐν αυτά, καΐ Bepanevetv ττασαν 
 
 νόσον, καΧ ττασαν μαΧακίαν. 
 bLukee. 14. (if) ' ^Τών Be δώδεκα αποστόλων τα ονόματα έστί ταύτα• ττρωτος Σιμών, ο 
 
 Mark 3. 16, 17. \ζγόμζνο<; Πζτρο<;, καΐ ΆνΒρίαζ ό αδελφός αυτοί)• ^ ^Ιάκωβος ό του Ζίβΐοαίου, 
 και Ίωάιηη)'; ό αδελφός αυτοΰ• Φίλιππος, καΐ Βαρθολομαων Θωμάς και Ματ- 
 θαίος ό Τ€λώνης• Ιάκωβος 6 του Άλφαίον, και Λφβαίος 6 ΐπικληθΐΐς ΘαδδαΓο?" 
 e iuke 6. 15, 16. * ' Χίμων Ο Κανανίτης, καΐ ΊοΰΒας ό 'Ισκαριώτης, 6 καΐ παραοοΰς αυτόν. 
 
 Ch. χ. 1. tSoiKtv oUTois] He gave ίο them. Mark tbe dif- 
 ference between Christ and all others who exercised miraculous 
 power. Clirist is the Author of it, others are recipients ; He the 
 Source, they only streams and channels of grace. 
 
 — 4(ou!riav ττνιυμάταιί'Ι authority over spirits. ' Genitivus 
 ohjecti.' See on Luke vi. 12. 
 
 2. StiSfxa άποστιίλα»'] of the Twelve Apostles. See Mark iii. IC. 
 Lukevi. 14; and cp. on Acts i. 13. The number Twelve (3 χ•1) in 
 Scripture seems to be significant of perfection and universality. 
 •' Hi sunt operarii," says Aug. in Ps. lix., *' qui mittendi erant ct 
 quadrati orbis partes ad fidem Trinitatis vocaturi." The sym- 
 bolical meaning of Numbers in Holy Scripture deserves more 
 study and attention than it has received in recent times. " God 
 doeth all things in number and measure and weight." (Wisdom 
 li. 20.) From an induction of iiarticulars it would appear that 
 3 is an arithmetical Symbol of what is Divine, and 4 of what is 
 Created. 3 -f- 4 = 7 is the union of the Two ; hence signifying 
 Rest, a Sabbath ; 3 χ 4 =: 12 is the blending and indwelUng of 
 what is Divine with what is created : e. g. as in Israel, the people 
 of God : and in the heavenly Jerusalem, Rev. xxi. 1 4 (cp. Bahr, 
 Symbolik i. 201, and Amoldi here). 
 
 The Twelve Apostles were regarded by the ancient Church 
 as typified by the Twelve Sons of Israel (cp. Matt. lix. 28, and 
 Maldonat. here), the Twelve wells at Elim (Exod. xv. 27. See 
 5. Jerome, xlii.), and perhaps by the Twelve Stones of the Urim 
 and Thummim on the breastplate of the High Priest, the type of 
 Christ (Exod. xxviii. 15 — 21); the Tuelve Loaves of shewbread ; 
 the Twelve Spies of the promised land, the type of heaven ; the 
 Twelve Stones taken from the bed of Jordan. See Bp. Pearson 
 on the Creed, Art. ii. p. 145. Joshua, or Jesus, the Son of Nun, 
 begins his of&ce at the banks of Jordan, where Christ is baptized, 
 and enters upon the public exercise of His prophetical office. He 
 chooseth there twelve men out of the people to carry Twelve 
 stones over with them, as our Jesus thence began to choose His 
 Twelve Apostles, those foundation stones in the Church of God, 
 whose names are in the twelve foitndations of the wall of the 
 holy city, the new Jerusalem (Rev. xxi. 14). 
 
 They seem also to be represented by the Twelve Stars in the 
 crown of the Woman in the Wilderness, who typifies the Church 
 on Earth (Rev. xii. 1). It is supposed by some (e.g. ο Lapide) 
 that the twelve precious stones in the High Priest's breastplate 
 (Exod. xxviii. 15 — 21), are similar to those mentioned as the 
 twelve θ(μί\ιοι λίβοι of the Church glorified, in Rev. xxi. 19, 20. 
 See above on iii. 9, and below on xvi. 18. 
 
 These duodenary types of the Apostolic body are irreconcileable 
 with the notion of a Supremacy in any one of the Twelve. See 
 below on xvi. 18. 
 
 — ίτοσ-τάλωΐ''] Apostles. The word απόστοΚο! is used by the 
 LXX for πιΊό {sheluach), {Lightfoot,) which does not signify a 
 messenger simply, but one who executes the office of him by whom 
 he is sent. 
 
 — πρώτο: ^ίμωνί first Simon. St. Peter is always first in all 
 the catalogues of the Apostles ; as Judas is always last ; and (says 
 Aug.) *' As Stephen was first among the Deacons." (See on Acts 
 ▼i. 5.) Cp. Gen. xlvi. 8, τρωτότοκοί 'Ρονβ -fiy. — The twelve Apostles 
 are the twelve Patriarchs of the Spiritual Israel, and the relation 
 of St. Peter to the other Apostles appears to be similar to that of 
 Reuben to his brethren : a relation of primacy, not of supremacy. 
 He was "primus inter pares, non summus supra inferiores." 
 
 Suppose, for argument's sake, that this privilege of primacy 
 was to descend to the successors of St. Peter ; and suppose also 
 that the Bishops of Rome are St. Peter's successors, ^yet, as 
 Reuben the firstborn was deprived of his birthright because he 
 went up to his father's bed (Gen. xlix. 4. 1 Chron. v. 1), so, if 
 the Bishop of Rome puts himself in the place of Christ, as if he 
 were husband of Christ's Spouse the Church, he forfeits what- 
 ever privilege may belong to him on the ground of his supposed 
 succession to St. Peter. See Barrow on the Pope's Supremacy, 
 vol. iv. p. 204, " Christ is the One Spouse of the Church, which 
 title, one would think, the Bishop of Rome might leave pecuhar 
 
 to our Lord, there being no Vice-husbands ; yet hath he been 
 bold ever to claim that, as may be seen in the Constitutions of 
 Pope Gregory X., in one of their general Synods." Sext. Decret. 
 i. tit. vi. c. 3. 
 
 Christ calls Judas 'the son of perdition' (John xvii. 12). 
 And there is a Power which sits in the Cliristian Church, and is 
 called in Scripture ' the son of Perdition ' (2 Thess. ii. 2—4). 
 And if he, who calls himself the successor of St. Peter, the first 
 of the Apostles, imitates that Power, then it may be, that in him 
 may be verified the saying, " he that exalteth himself shall bo 
 abased;" "and many that are first shall be last;" and he that 
 claims to be a Peter may prove to be a Judas. 
 
 — 'AvSptas i aSf\fos'} Andrew hia brother. On the choice of 
 brothers to be apostles see on iv. 18. 
 
 3. ΒαρθοΚομάϊο!'] Bartholomew, from-il {bar), filius, and '"ohn 
 (tolmay), supposed by some to be the same as Ptolemy (see Winer, 
 R.-W.-B. p. 1 40, note), and Bartholomew• is thought by some to be 
 the same as Nathanael of Cana in Galilee, which is JViner's opinion. 
 See also R. Nelson on St. Barthol.'s Festival. Cp. Lightfoot, 
 Hor. Hebr. p. 325, and further on John i. 4B, and Mintert, 
 Lexicon in v. In this case the relation of the name Nathanael to 
 Bartholomew would be the same as Simon to Barjona. 
 
 — Ooj/ius] Thomas, cV)."i {teom), i. q. Gr. SiJu/ios, geminut, ' a 
 twin.' John xi. 10 ; xx. 24, and Lightfoot in loc. 
 
 — 6 τίλώνηί] the publican. Observe St. Matthew's humility 
 in preserving this title, which is not added to his name by the other 
 EvangeUsts; and also in putting himself after St. Thomas. {Je- 
 rome.) Cp. Mark iii. 18. Luke vi. 13, and see above, ix. 9. 
 
 This addition (6 TeXiuyTjs) is also a confirmation of the 
 genuineness of St. JIatthew's Gospel j and it is an argument that 
 this Gospel in its Greek form is from St. Matthew himself. It 
 well became the charity of others (e. g. of St. Mark and St. Luke) 
 not to add this appellation (a publican) to a brother's name ; and 
 it also well became the humility and thankfulness of the Apostle 
 and Evangelist St. Matthew himself, to add it, in evidence of his 
 Master's love and condescension to himself, and as an encourage- 
 ment to others. 
 
 — "Αλφοίοι;] Alphtpus. Probably the same as KSeoiras, Luke 
 xxiv. 18. See Papias, Galland. i. p. 319; Mintert, iu v.: the 
 π m^tbr!{chalephay)hemg hardened into aK,asnDE {pesach,pesek), 
 whence ■πάσχα, the passover. Cp. below on xii. 4C, and Routh, 
 R. S. i. 16. 207. 215. 219. 255. 2C0, 2GI. 279, 280 ; he is called 
 the father of Symeon, and the brother of Joseph (Buseb, iii. II). 
 Mill, Diss. ii. 23C, 237. Patrit. ii. p. 44. Amoldi on xii. 47. 
 
 — Θαδδαίοι] Thaddceus. Probably the same name as Judas ,■ 
 from rrnn{hodah), laudavit, and by this name, as well as by hia 
 name Lebbteus (from ιί?, leb, heart), Jude, the brother of James, 
 was distinguished from Judas the traitor. Cp. Routh, R. S. ii. 20. 
 Dr. Mill, Diss. ii. p. 251. 
 
 Another derivation is from nn {tad, qn. Angl. teal), mamma. 
 See Buxtorf, Lex. Talm. p. 2565.' 
 
 4. ΚαναΑτΎΐί] or Kavavalos, as it is in B, C, D, L, and Vulg. 
 Not ' Canaanite,' nor ' Cananite,' but, as St. Luke renders it, 
 Ζ>)λίι>τ7)5 (Luke vi. 15), from N|J {tanna), ' a zealot,' cf. Ps. lxi.\. 
 9, i. e. a person zealous for the glory of God. Cf. Jerome in Caten. 
 Aur. in Marc. iii. 18. 
 
 On the character of the ζτιλατταϊ in this age, see Joseph. B. 
 J. iv. 6, 3, and JVetstein and Hammond here. If Simon was one 
 of that class, he had much to unlearn, like Saul, iu the School of 
 Christ. 
 
 — Ίσκαριώτγ)!'] Iscariot, from c"») {ish, vir) and ni>";|7 {Keryoth) 
 a city of Juda. Jos. xv. 25. See Gloss and Remig. on xxvi. 14. 
 
 — 6 napaSoits'] A mild word for vpoSois. " Eligitur et Judas,'* 
 says S. Atnbrose, on Luke vi. 16, *' non per imprudentiam, sed 
 per providentiam. Quanta est Veritas quam nee adversarius Mi- 
 nister infirmat ! Christus voluit deseri, ut tuo socio desertus 
 moderate feras." And by this choice of Judas He showed an ex- 
 ample of toleration ; and that His Word and Sacraments " be 
 effectual because of Christ's institution and promise, although ther
 
 MATTHEW Χ. 5—17. 
 
 85 
 
 (-^) ^ Τοντονς '^τους δώδεκα άπέστειλεν ό Ίησονς τταραγγίίΧαζ αυτοΓ? ^ oh- is• zf- 
 \{•γων, Είς 6hov iducou μη άπελθητε, και eU ττοΚιν Ίΐαμαρίΐτων μη ζΐσελθητζ, 
 ® nopeveade Be /j.ciXXoi' προ<; τα πρόβατα τα άπολωλότα οίκου Ίσραη\• 
 (4γ) ^ ^ τίΌρευό/χενοι δε κηρύσσετε λεγοντεζ, "Ότι ηγγι,κεν η βασιλεία τώι* e Luke 9. 2. 
 ουρανών. ^ Άσθενουντας θεραπεύετε, νεκρούς εγείρετε, Χεπρουζ καθαρίζετε, '^■'■'- ^*-^''• 
 δαι/χόΐΊα εκβάλλετε' δωρεάν ελάβετε, Βωρεαν δότε. ^ ^ Μη κτησησθε χβυσον, 'j^^^"^-^- 
 μηΒε άργυρον, μηΒε -χαλκον εΙς τα<; ζώνας ΰμων ^^ μη πήραν εΙς οΖον, μηΒε ^ '"■ *■ ^ ^^- ^^• 
 δυο -χ^ίτωνας, μηΒε ΰποΒηματα, μηΒε ράβΒους• ά.ζω<; ^γαρ 6 εργάτης της τροφής e ^ cot. s. 7, iL• 
 αυτού εστίν, (-yr) ^^ *' Είς ην δ' αν πόλι,ν η κώμην είσελθητε, εξετάσατε '''ί? iij,jj°'if' Jf 
 
 > '■'^^(ir'' »Λ / ν + ^^'\ ύ /ΜΧΙί' ' ^^ Gal 6 g' 
 
 εν αυτή αξως εστί, κακει μείνατε, εως αν εςεΚαητε• \-y-) ει,σερ^ομενοί οε h Mark β. ίο. 
 
 » > »/ » / /ι ϊ/ IQ: \»\ \ 'ΐ e >/ 5>-/ >\/ι/ Luke 9. 4, 
 
 ets την oiKiav ασπασασσε αυτήν '" καυ εαν μεν rj η οικία αξ-ια, εΚσετω & ίο. β. 
 •η εΙρηνη υμών επ' αυτήν ^ εαν δε μη y άζία, η εΙρηνη ΰμων προς υμάς επί- ^ ps 35. is.' 
 στραφητω. (ττ ) '* ' •Κ<^' ο? εάι/ /χή Βεζηταί υμάς, μηΒε άκούση τοίις λόγους ΰμων, ^."Vii^ii 
 εςερχομενοί της οικίας η της πόλεως εκείνης εκτινάξατε τον κονιορτον των m xeh. 5. u. 
 ΐΓοδώΐ' υμών. ^^ "Άμην λέγω ΰμιν, "ανεκτότερου εσται ΤΦ ΧοΒόμων και •Γο-^^',^•^} ^j 
 μορρων ενήμερα κρίσεως, η τη ττολει εκείνη. oca. u. ^^.^t. 
 
 (-^) '•'Ρ 'Ιδού ε'γώ αποστέλλω υμάς ώς πρόβατα εν μέσω λύκων γίνεσθε\^^\^^[^; 
 
 ϊι/ C ' » ι \ϊ/ C C '/β'λΙΤοΓΤ ' qch. 23. 34. 
 
 ουν φρόνιμοι ως οι οφεις, και ακέραιοι ως αι περιστεραι. {~γ) ίΐροσεχετε ηλ. 22. κ. 
 
 be ministered by evil men " (Ait. XXVI.). Cf. Greg. Nazianz. p. 
 712, and note on Acts τίϋ. 36, and cp. on Acts τι. 5, the case of 
 Nicolas the Deacon. 
 
 5. Toinous Toiis ίώδίκο] Of these twelve, half the number 
 consisted of three pairs of brothers. See above, iv. 18. 
 
 — iiiv ίβνων'\ way to the Gentiles. (Meyer.) See iv. 15. 
 It was not till after His Crucifixion by the Jews, and His Resur- 
 rection, that our Lord said, ' Go and teach all nations.' He sends 
 His Apostles first to the Jews, that they might not plead, that they 
 rejected Him because He sent His disciples to the Gentiles and 
 Samaritans. (Jerome.) 
 
 8. Saipiav Βάτί] freely give. A warning against simony. 
 Greg. (Mor. in Ev. i. 4.) " Gratia vocatur quia gratis datur." 
 (Aug.) 
 
 9. Mt; κτή(Γ7;σ9€] Ώο not procure. By this charge he frees them 
 from suspicion of avarice ; and He would relieve them from all 
 worldly anxiety, and teach them to devote themselves wholly to 
 the preaching of the Word ; next He would prove to thera His 
 own power : and therefore He afterwards asked them, When I 
 sent you without purse and scrip and shoes lacked ye any thing ? 
 (Luke xxii. 35.) For He intended to send them forth as teachers 
 of the world, to live the life of Angels without secular distractions. 
 He also gave this charge, in order to teach others the duty of 
 maintaining the Ministers of the Gospel (for the labourer is worthy 
 of his hire) ; and therefore maintenance is a debt due to the 
 teachers from the taught. (Chrys.) 
 
 Hence the Apostle says, ' Let him that is taught in the word 
 communicate unto him that teacheth, in all good things ' (Gal. vi. 
 C) ; and that they who sow spiritual tilings to others should reap 
 their carnal things (1 Cor. ix. 11). (Jerome.) 
 
 — Xpxichv — χαλκών] A chmax. Not gold or silver, — no, nor 
 even copper. 
 
 10. μ-ηϋ Suo χιτίΐΌΐ] nor two tunics, which were sometimes 
 worn, especially by travellers, — one an upper χιτίν, the other an 
 undir one, for warmth. H'lner, R.-W. i. p. 6(j2. 
 
 — μη^ί ύτΓοδηματα] nor shoes ; but He allows σανΖάΚια 
 (Mark vi. 8), soleas, i. e. coverings merely for the sole of the foot, 
 and fastened with ϊμάντ{!, or thongs across the instep. Cp. Acts 
 xii. 8, ΰτΓ05-ησαί τα (Τανδάλιά σον. 
 
 — μτιδ€ ^άβδοι/ί] nor yet stares. This is the reading of 13 
 uncial and 150 cursive MSS., and is received by Ttsch. for Elz. 
 μ. 1>άβ5οΐ'. St. Mark (vi. 8) has Ίνα μηΖίν αίρωσιν c/r όδδ*' €t μ)) 
 1>άβζον μόνοι/. St. Luke (ix. 3) has μ■ηre liiQSous. The sense is 
 the same in all. The Apostles are to go as they are ; they are 
 not to procure any thing : * ne minimam quidem rem ' (Aug. de 
 Cons. Ev. ii. 30) ; not even so light and common a thing as a 
 staff, which was, as it were, nothing (see Gen. xxxii. 10, " with my 
 staff I passed over this Jordan "). They among them who have 
 no staff are not to purchase one (μ^ κτήσησβε). They among 
 them who have one may talce it (aiptty), but nothing more. They 
 are to depend on the power and love of Christ, and on that 
 alone. 
 
 If alt of them were to go uithoul a ^oflSos at all, our Lard 
 
 would probably have specified the βάβ5οί particularly in the ques- 
 tion which He afterwards put to His Apostles, " When I sent 
 you forth," &c. See Luke xxii. 35. 
 
 A spiritual significance has also been elicited from these 
 words by ancient expositors. Take no purse ,• for, we are to have 
 no venal affections in the discharge of our Ministerial office. Our 
 Apostleship is not to be made a trade. Take no scrip ,• for, we must 
 leave beliind us all anxiety about worldly things. Take not two 
 tunics — it is enough to have put on Christ once, and let us not 
 seek any other robe (such as heresy or Judaism) but Him. Take 
 no shoes: as it was said to Moses, " Put thy shoes from off 
 thy feet, for the place whereon thou standest is holy ground " 
 (Exod. iii. 5. Acts vii. 33). Nor a staff; for Christ is " the Rod 
 of Jesse" (Isa. xi. 1), and His Rod and Staff comfort us (Ps. xxiii. 
 4). Hilary. 
 
 13. Ti elpiii/Tf ΰμων] your peace. Therefore Prayers and Bene- 
 dictions are not in vain, though they may not take effect in behalf 
 of those for whom they are designed ; they redound to the good 
 of him who offers them, and retxim with a blessing into his bosom. 
 (Ps. XXXV. 13.) 
 
 On the use of Benedictions in the Church of God, see Num. 
 vi. 22. Deut. xxi. 5. Luke x. 5. Hooker, V. ixv. 2 ; V. Ixx. 1, 
 and Ixvi. 1. 
 
 15. ανξκτότξρον'] more tolerable. Hence it appears, that ία 
 the world to come, there will be different degrees of punishment, 
 as well as different degrees of bUss and glory. In the words of 
 Hooker (App. bk. v. p. 571), ".Degrees in wickedness will have 
 answerable degrees in the weight of their endless punishment." 
 See above, v. 19 ; below, xi. 22. 24 ; xxiii. 15, and Luke xii. 47, 48, 
 and the notes below on 1 Cor. iii. 15 ; 2 Cor. ix. 6. S. Jerome 
 c. Jovinian., and Bp. Bull's Sermon on that subject, Serm. vii. 
 vol. i. p. 1C8. 
 
 16. -πρόβατα, iv μ. λίκαν"] sheep in the midst of aoltes. He 
 thus prophesies what they will have to encounter ; and He will 
 prove his own power, when the sheep overcome the xcolres, and 
 not only are not destroyed though in the midst of wolves, but 
 change the wolves into sheep. This they were to do, though they 
 were but twelve in number, and though the world was filled with 
 wolves. Let us thence learn, that as long as we are Christ's sheep 
 we shall conquer, although many thousand wolves rage about us ; 
 but when we begin to be wolves we shall be destroyed ; for we 
 lose the aid of the Shepherd Who came not to feed the wolves, 
 but the sheep. Chrys. 
 
 This is quoted from memory by Clemetis Ji. ii. 5, who adds 
 some words, probably from oral tradition. Λί'γίΐ ύ Kvpios, (σΐσθζ 
 its αρνία iv μΐσψ \vkuv' atroKpiQ^s δέ ό tleTpor αίιτψ \ϊη/ΐι, iav 
 ούν ζίασπαράξωσιν οΙ λύκοί το αρνία ; (Ivfv ό Ί-ησονί Ty ΤΙίτρα•, 
 Mij φοβίίσθωσαν τα αρνία rovs \vkovs μ^τά τδ αττοθανΰν αυτά' 
 καί νμΰί μ^ ψοβΐΐσθΐ tovs άίΓοκτΐίνοιταϊ ίιμα$ καΐ μν5ίν νμ7ν 
 ζυναμ^νοΐ'ί ττοιΰν άλλο φοβΰσθ€ τ^κ μ(τά τ6 ίνοβανΐ7ν ί/μας 
 ίχοντα i^ovalav ψυχίίϊ καί σύματοί τον fiaXutf us yetvyav Ίτνρόί. 
 
 — yiveffee'] become. 
 
 — S(p(is—TrtpiaT(pai] serpents — dotes. See Gen. iii. 1 ; tuL 
 
 Fd
 
 36 
 
 MATTHEW Χ. 18—33. 
 
 r Mart Π. ϋ. 
 Luke 12. II. 
 AcH IS. I. 
 & 25. 23. 
 s Luke 12. 12. 
 &2I. H. IS. 
 
 tMart U. 11. 
 Acis 2. 4. 
 2 Pet. 1. 21. 
 υ Micah 7. i, 0. 
 Luke 21. IC. 
 
 xMark 13. l.l. 
 Luke L'l. 1?. 
 eh. 21. 13. 
 y Matt. 10. 28. 
 
 I Luke 6. 40. 
 John 13. IC. 
 & IS. 20. 
 ach. 12.24. 
 Mark 3. 22. 
 Luke II. IS. 
 
 b Mart 4. 22. 
 Luke 8. 17. 
 & 1 2. 2. 
 I Pel. 3. 14. 
 
 c I.uke 21. 18. 
 Acts 27. 34. 
 2 Sam. H. 11. 
 d Mark 8. S3. 
 Luke 9. 26. 
 & 12. 8. 
 2 Tim. 2. 12. 
 Rev. 3. 5. 
 
 Be aiTo των ανθρώπων τταραδωσουσι γαρ νμας eU avveBpta, καΐ iv ταΐς συν- 
 αγωγαις αυτών μαστίγωαονσιν νμαζ• '" και επι 'ηγ€μονας oe και. ρασιΛει.? 
 άχθήσασθβ ένεκεν ε/χοΰ, eis μαρτύρων αντοί<; καΐ τοις idveaiv• [—) ^^ ^ όταν 
 δε τταραδιδώσιν νμας, μη μ^ριμνησητΐ. πώς η τί λαλησητί- Βοθήσζταυ γαρ 
 ύμΐν iv ΐΚΐίντ) Trj ώρα τί λαλήσΐΤί• '" ' ου γαρ νμ€Ϊς eVre οΐ λαλουντες, άλλα 
 το ΊΊνΐνμα τον ττατροζ νμων το \α\οΰν iv ύμΙν. "' " ΠαραΒώσβυ oe άοελφοζ 
 άΒελφον είς θάνατον, καΐ πατήρ τέκνον και έπαναστησονται τέκνα eVi γονείς, 
 καΐ θανατώσουσιν αυτούς• ""' ' καΐ εσεσθε μισούμενου νπο πάντων οια το 
 ονομά μου• 6 δε νπομείνας εΙς τέλος οντος σωθησεται. [-1-) "^ " Όταν δε 
 Βίώκωσι,ν ΰμας εν Tjj πόλεί ταύτΎ], φεύγετε εΙς την άλλην άμην γαρ λέγω 
 νμίν, ου μη τελεσητε τας πόλεις του 'Ισραήλ, εως αν ελθη 6 Τίος τοΰ άνθρω- 
 που. (Ι,τ) "^ 'Ουκ εστί μαθητής νπερ τον διδάσκαλοι', ουδέ Βοΰλος υπέρ τον 
 κύρων αυτού• -^ " άρκετον τω μαθητή Ινα γενηται ως ό διδάσκαλο? αυτοί), 
 και ό Ζουλος ως ο κύριος αυτού. {-^) Εΐ τον οΙκοΒεσπότην Βεελζεβούλ επεκά- 
 λεσαν, πόσω μάλλον τους οικιακού? αΰτοΰ ; "'' ^ Μη ουν φοβηθητε αυτούς' 
 (4ι-) ovBev γάρ εστί κεκαλυμμενον, ο ουκ άποκαλυφθήσεται• και κρυπτυν, ο ου 
 γνωσθησεται• {\-) "' ο λέγω υμιν εν τη σκοτία, είπατε εν τω φωτν και ο εις 
 το ου? άκούετε, κηρύξατε επΙ των Ζοιμάτων. ~^ Και μη φοβεΐσθε άπο των 
 άποκτεινόντων το σώμα, την δε \Ρυχην μη δυνάμενων άποκτεΐναί' φοβηθητε 
 δε μάλλον τον Βυνάμενον και φυχην και σώμα άπολεσαι εν γεενντ). ^ ΟύχΙ 
 δυο στρουθία άσσαρΊου πωλείται ; και εν ίζ αυτών ου πεσείται επι την γην 
 άνευ τοΰ Πατρός υμών. ^^ ' 'Τμών δε και αί τρίχες της κεφαλής πασαι ηριθμη• 
 ρ.εναι είσί• ^' μη ουν φοβηθητε- πολλών στρουθίων διαφέρετε ΰμεΐς. ^" '' Πας 
 ουν δστις ομολογήσει εν εμοί έμπροσθεν των ανθρώπων, ομολογήσω καγω 
 εν αύτω έμπροσθεν τοΰ Πατρός μου τοΰ εν ουρανοίς• (^f ) '^ όστις δ' αν 
 
 8 and 11. The Devil appeared as a serpent; the Holy Spirit 
 appeared as a dove. And we may leam something from the 
 Tempter (cp. Luke xvi. R), as well as from the Holy Spirit. 
 
 It is said tliat the .«erpent shows his wisdom in guarding his 
 heart, whatever otlier part of his body is struck. So let us be 
 ready to sacrifice any thing but our faith ; and let us guard our 
 head", Christ. {Hilary, S. Jerome.) " Et Serpens deponit tuiiicam 
 velerem ut novus exultet." {Αυρ. Serm. 04.) The innocence of 
 the Dove is shown in likeness to the Holy Ghost. {S. Jerome.) 
 
 19. τί λαλίσίτβ] On this use of τί for S, and 3, τι, see Mark 
 vi. 3(i. Luke xvii. 8. ff'iner, p. 152. 
 
 20. oi λαλοΟντεί] " Similis usus articuli in Job. vi. C3." 
 {Beiiff.) 
 
 — άλλ4 t!i Πι/ίΟ^ο] but the Holy Ghost. An argument for 
 the Inspiration of the Writers of the New Testament, If He 
 was in them, when s-peakiny to a few, surely He did not desert 
 them when writing for the world. See John .\iv. 26. 
 
 21. •yovf:'is\ accus. for yovtas, cp. Winer, p. GO. So ΎραμματίΤί 
 xxiii. 34. 
 
 23. ψΕίίγίτί] flee. It was a question discussed in early times, 
 whether flight was allowable in time of persecution. See above, 
 ii. 13. Tertullian (de fug.i in persecutione) argues that our 
 Lord's permission was only temporary ; but this is contravened 
 ny S. Jerome (Catal. Script, in Tertullian.). See also Nazian. 
 (Orat. i. in Julian.), and the e.fcellent directions on the subject 
 in S. Athanasius (Apolog. de fuga sua, p. 258— 2fi6 ; cp. a Lapide). 
 The answer seems to be given in our Lord's words : " The 
 hireling fleeth because he is a hireling, and careth not for the sheep." 
 (John X. 13.) " The good shepherd givetb his life for his sheep." 
 (John X. 11.) If a person has a flock committed to his care, and 
 that flock will be scattered or torn by wolves, if he flies,— then he 
 must not fly. See S. Aug. Ep. 218 ad Honorat. ii. \1G0—2. 
 Cp. Acts viii. 1; ix. 25; xiv. G; xv. 38. 2 Tim. iv. 10. The 
 question may be illustrated from the history of Polycarp, Martyr, 
 pp. 593 — 600, and of S. Cyprian, see his Epistles 8, 9, 20, 
 with Tip. FelCs note, pp. 18, 19. 
 
 — t5)v ϊλλτ)^] the other, the next, — showing that there will 
 always be some other to fly to. 
 
 — irohns τοϋ Ίσρα^ήΚ, ttos %ν ϊλβρ] the dies oj Israel, until 
 
 the Son of man come. In a primary sense, you will not have 
 completed your missionary work in Judica before 1 come to judge 
 Jerusalem. Cp. Acts viii. 1. {Jerome.) 
 
 In a secondary and larger sense, — the Missionary Work of 
 the Church for the spiritual Israel will not cease till the Second 
 Coming of Christ. Cp. Matt. xxiv. 14. 
 
 There is a successive series of ' Comings of Christ,' all pre- 
 paratory to, and consummated in, the Great Coming. Cp. on 
 xvi. 2«. 
 
 25. B€€\fe/3uuA] Beehehul. The Deity of the Ekronites was 
 called by them 3i2pra {Baal-zebub), ' Lord of flies,' 1. q. Oebs 
 απόμνιοί or puiaypos (2 Kings i. 2) ; and this name was in ridicule 
 and contempt changed by the Israelites to b^I br? {Baal-zebel), 
 ' Dominus stercoris,' and thence applied to the Prince of the Devils. 
 Liyhtfoot ad loc. Goodwin, Moses and Aaron iv. 3. Jahn, 
 Archteol. § 408, p. 500, ed. Yienn. 1814, interprets it ' Deus 
 habitaculi ;' but see Winer in v., and note above on 2 Kings i. 2. 
 
 Hitherto our Lord has given precepts to His Apostles tor the 
 discharge of their duty. 
 
 He now supplies motives, viz. : 
 
 His own example. 
 
 God will display the truth of the Gospel and His own glory 
 even by means of those who persecute them, 
 
 God is more to be feared than man. 
 
 God cares for the least of his own ; 
 
 And He will give them reward and honour in the presence of 
 the Holy Angels. 
 
 27. i'lrl των ίωμίτων] On the roofs, — flat (cp. Acts x. 9), 
 used for public proclamations (Isa. xv. 3. Jer. xix. 13; xlviii. 38), 
 and other similar purposes. See on Luke v. 19, and the passages 
 quoted in Jahn, Archseol. § 34. TCmer, R.-W.-B. v. ' Dach.' 
 
 29. %v — ov -ntaurat] You may buy two sparrows for a small 
 coin, and yet not one of the two wilt fall without God's notice 
 and will. No bodily change or chance is to be feared by those 
 who are Christ's, since even our hairs are all numbered by Him 
 Who preserves us. {Hilary.) 
 
 32. iv i/uoi] in Me. Something more than ' confess Me.' (y 
 shows the ground on which the confession resia. Cp. Luke 
 xii. 8.
 
 MATTHEW Χ. 34—42. XL 1—3. 
 
 37 
 
 αρνησηταί μ€ ίμπροσθεν των ανθρώπων, άρνησομαί αντον κάγω έμπροσθεν 
 του Πατ/509 μου του εν ούρανοΓ?. (-γ-) ^ ° Μη νομίσ~ητε δτί ηλθον βαλεΐν 
 είρηνην επί την yrjv ουκ ηλθον βαλεΐν είρηνην, αλλά μάγαίραν ^ ηλθον 
 γαρ Βίχάσαί άνθρωπον κατά. του πατρός αυτοΰ, καΐ θυγατέρα κατά της μητρός 
 αυτής, κιΐ νύμφην κατά. της πενθεράς αυτής• ^^ ' καΐ εγθροί του άνθρωπου 
 οι οικιακοί αυτού. V"^) *J ψ{.Κων πάτερα η μητέρα υπέρ εμε ουκ εστί μου 
 
 άζι,ος• καΐ 6 φίλων υΐον η θυγατέρα ϋπερ εμε ουκ εστί μου άζίος• ^ '' και 
 δ? ου λαμβάνει, τον σταυρόν αυτού καΐ ακολουθεί οπίσω μου, ουκ εστί. μου 
 αζίος. (^) ^^ Ό εύρων την ^νχτιν αυτοΰ απολέσει αυτήν, και ό άπολεσας την 
 φυχην αυτοΰ ένεκεν εμοΰ εΰρησει αυτήν. (-^) '"' '' Ό Ζε-^όμενος υμάς εμε 
 δέχεται• και ό εμε δεχόμενος δεχ^εταυ τον άποστείλαντά με. (-γ-) ''^ 'Ό Βεχ^ό- 
 μένος προφητην εΙς όνομα προφήτου μισθον ττροφητου ληφεται• και ό δεχόμενος 
 δίκαιον εΙς όνομα δικαίου μισθον δικαίου ληψεται. ("vr) ''" -Και ος εάν ποτίστ] 
 eva των μικρών τούτων ποτηριον χ^υχ^ροΰ μόνον εΙς όνομα μαθητού, άμην λέγω 
 νμίν, ου μη άπολεση τον μισθον αυτοΰ. 
 
 XI. (^) ' Και εγενετο"", ότε ετελεσεν ο Ίησοΰς διατάσσων το2ς δώδεκα 
 μαθηταΐς αυτοΰ, μετέβη εκείθεν τοΰ διδάσκειν και κηρύσσειν εν ταΐ? πόλεσιν 
 αυτών. 
 
 ('^) "Ό ''δε 'Ιωάννης άκουσας εν τω δεσμωτηρίω τά έργα τοΰ Χρίστου, 
 πεμ\Ρας δια τών μαθητών αυτοΰ είπεν αυτω, ^ Χύ ει 6 ' ερ'χόμενος, η έτερον 
 
 e Luke 12. ii), il. 
 
 f Micah 7. 6. 
 2 Esd. 6. 24. 
 g Luke 14. 2β. 
 
 h ch. 10. 24. 
 Mark 8 34. 
 Luke 9. 23. 
 
 i ch. 16. 25. 
 Mark 8. 35. 
 Luke 9. 24. 
 & 1 7. 33. 
 John 12. 25. 
 k ch. 18. 5. 
 Luke iO. 16. 
 John 13. 20. 
 1 Mark 9. 41. 
 Ueb. 6. 10. 
 
 a Luke 7. 18, 
 19, &c. 
 
 hch 14. 3. 
 c Gen. 49. 10. 
 Num. 24. 17. 
 Dan. 9. 21. 
 John 6. 14. 
 
 34. Mi; νομίσητΐ 'art ^λ0ο>'] Think not that I came to send 
 Peace. This may appear paradoxical and at variance with the 
 Angels* song (Luke ii. 14). But our Lord's design was to edu- 
 cate His disciples by hard sayings, says Chrys.. who adds, '* No 
 one should be able to say that He had flattered them by soft 
 speeches. He would display all the evils they might expect to 
 see. Here was a proof of His power, in that they who heard 
 these things from Him received Him as their Lord, and were able 
 to convert others," 
 
 Christ was no cause of the miseries He predicted as conse- 
 quent on His coming ; but the wickedness of men was. And yet 
 as the manner of Scripture is. He speaks of Himself as doing 
 tliese things. So it is said, " He gave them eyes that they should 
 not see " (Ezek. xii. 2. John xii. 40). Lest they should expect 
 perfection in this world, He describes the result of His coming, 
 viz. strifes, schisms, seditions, controversies, wars — the conse- 
 quence of man's sin and the devil's malice. Chrys. See below on 
 xviii. 7• Though the Song of tlie Angels was ' Peace on earth ' 
 (Luke ii. 14), yet in the same chapter we read that He was set 
 for the fait as well as the rising of many (Luke ii. 34). His 
 Gospel is a savour of death to some and of lite to others (2 Cor. 
 ii. Ifi). He is a stone of stmnbting to the disobedient as well as 
 precious to them that believe (1 Pet. ii. 7, ii)• This is the con- 
 demnation, that Light is come into the worhl, and men loved 
 darkness rather than light, l/ecaase their deeds were evil (John 
 m. 19). 
 
 37. /uoD] emphatic ; thrice repeated in this place. 
 
 38. λαμβάνξΐ rtiv σταυρόν αυτοΰ'] αίιτοϋ, Ais cross, as I shall 
 carry .My cross. Every one has his oiin cross to carry ; as crimi- 
 nals dill, when led to crucifixion. 
 
 Our Lord thus propliesies the manner of His own death — 
 ci^cifi-iion. See below, xx. 19. 
 
 He knew what He would do, and what He would suffer ; and 
 this is ever to be borne in mind in interpreting His words. They 
 must be explained from a consideration of His Divine Prescience. 
 He has all things before Him i>» a moment of time. Often, if 
 viewed merely with regard to what was known only to His dis- 
 ciptes on the occasion when they were utten^d, they will seem 
 dim and obscure. Time explained them ; and the Holy Ghost 
 enabled them to understand them (see John xii. 16). If we 
 forget this, we shall often miss their true meaning. See on John 
 iii. 22, and at the end of that chapter ; and John vi. 53, 54. 
 
 39. Ό iipiui/] Not ' he that findeth,' but he that ' hath found,' 
 or gained — i.e. he that hath made every provision for his worldly 
 comfort, and so appears to have gained the treasure of which he 
 was in quest — his life — he shall lose it ; and he who has sacrificed 
 his life for Christ shall gain it for ever, ίΰρίσκα is used thus 
 Rom. iv. 1. Cp. Luke xii. 19, 20. 
 
 41. lis 5i'o/;o ττροφ-ήτου'] i. c. ' qua, quatenus, est propheta.' 
 
 [Vorst, Heb. 740.) But ii's rh όνομα is more forcible than i» 
 τψ ονόματι. It signifies an inward movement of love to, and, as 
 it were, identification with, the prophet (see xviii. 20), and conse- 
 quently a reception of his message into the soul. He who re- 
 ceives a minister of Christ, because he is such, and with love and 
 adhesion to Christ, the True Prophet (as distinguished from men, 
 who are only His instruments), shall partake in the reward pro- 
 mised to those " who turn many to righteousness " (Dan. xii. 3). 
 The prophet to be received may be an unworthy person — a 
 Judas. Our Lord, foreseeing this, says that the office is to be 
 regarded, and not the person : and that you will not lose your 
 reward, if you receive a prophet, though he who is received is un- 
 worthy. {Jerome, Hilary. Cp. Article XXVII.) Receive him in 
 the Name of a Prophet; not for the sake of any secular pre- 
 eminence or any worldly consideration, but because he is a pro- 
 phet sent by 5Ie, and authorized by Jle to dispense to you My 
 Word and Sacraments, and whatever he may be personally, yet 
 if you receive what he brings to you from Me, you will receive a 
 prophet's reward. 
 
 — 6 5ίχόμ€νο9 SiKaiov"] ρτ^ {tsaddik), i. e. any good and 
 holy man, though not a preacher of Christ. See Matt. xiii. 17, 
 πολλοί ττροφηται κα\ SiKaioi. Greg. Μ. (Horn, in Ev. i. 20) thus 
 illustrates this; ** etsi fructum ulmus non habet, vitem tamen cum 
 fructibus portans, hiec ipsa sua eificit quod bene sustentat aliena." 
 The Elm, though barren, helps the A'ine, which it supports, to 
 bear fruit. 
 
 42. «Vo τύν μικρών] μικρ})5, i. q. ^taj {iaton), little, a disciple, 
 
 as distinguished from 2T (rab), great, a master. Cp. xviii. C. 10. 
 
 This is the third case here mentioned — whoever does the 
 
 least act of kindness to one of the least of my disciples, in My 
 
 name, and because he is my disciple — shall not lose his reward. 
 
 Ch. XI. 2. iv τψ ίισματηρίω] in the prison. Probably Ma- 
 chierus, on the southern frontier of Periea. Joseph. .-Vnt. xiv. 5. 
 2; xviii. 5. Bell. Jud. i. R. 2 ; iii. 3. 3. Cp. Kuseb. i. II. 
 
 . — τά ίργα] the Miracles. Cp. Luke vii. Iti. 
 
 — Χρίστου] " Opportune scribit Christi, non Jesu, quia το 
 tpya cum esse ^fessianι probant." Calmei. 
 
 — 7Γ6/χψαϊ δια των μαθί^τώ;*] δια Β, C, D, Ρ, Ζ, Δ, δυο, £, 
 F, G, Κ, L, Μ, S, υ, V, Χ (ΕΙζ.) ; but it is more likely that ϊιο 
 should have been altered by copyists into δύο than δύο into διό. 
 
 Many modern expositors have supposed that St. John, now a 
 prisoner, wavered in faith, and put this question in doubt. But 
 this notion is altogether alien from the tenourof the narrative, and 
 irreconcileable with the words of Christ (see on v. ^), and at vari- 
 ance with the expositions of the Ancient Church. See Chrys. here. 
 Aug. Serm. Ixvi. Jerome here, and iv. 188. Hilary. Greg. hom. 
 in Ev. vi. and S. liasil Seleuc. p. 1/9. Ambrose in Luc. vii. 
 
 Meyer, indeed, who adopts the modern notion (]). 216, 217).
 
 88 
 
 MATTHEW XL 4—7. 
 
 d Isa. 20. 13. 
 «I 35. 4-C. 
 & 42. 7. 
 John 11. 23. 
 & 3. 2. & ,•). 36. 
 S; 10. 25, 38. 
 & 14. U 
 e Ps. 22. 26. 
 lB,i. Gl. 1. 
 I,ukc4. 18. 
 James 2. 5. 
 f Isa. 8. 14, 15. 
 ch. 13. 57. 
 &24. 10. & 213.31 
 Rom. 9. 32, 33. 
 g Luke 7. 24. 
 
 ττροσΒοκωμεν ; * και αποκριθείς ο ^Ιησονς eineu αυτοΐς, Πορ€νθΐντ€<; απαγγεί- 
 λατε ^Ιωάρνη α άκοΰετε και βλέπετε' ^ "^ τυφλοί άναβλεπονσι,, και χ^ωλοί 
 περιπατοΐισι,• λεπροί καθαρίζονται, και κωφοί άκουουσι• νεκροί εγείρονται, και 
 ' πτωχοί ευαγγελίζονται• ^ και μακάριος εστίν os εάν μη ' σκανζαλισθτ) εν 
 εμοί. 
 
 ^ * Τούτων δε πορευομενων ηρζατο ό Ίησοΰζ λέγειν τοΓξ όχλοι? 7Γ€/31 'Ιωάννου, 
 Τί εζήλθετε εΙς την ερημον ^εάσασ^αι ; κάλαμον ίιπο άνεμου σαλευόμενον ; 
 
 refers to TertuUian adv. Marcion. iv. 18 (cf. de Bapt. c. 10) for 
 that opiDioD ; but the sense of that passage is ambigaous. The 
 following ancient testimonies may sultice ; 
 
 John does not put this question from ignorance, for ho 
 himself had proclaimed Christ to bo the Lamb of God. But as 
 our Lord asked concerning the body of Lazarus, * Where have ye 
 laid him ? ' (John xi. 34,) in order that they who answered the 
 question might, by their own answer, be led to faith, so John, 
 now about to be slain by Herod, sends his disciples to Jesus, in 
 order that by this occasion they who were jealous of the fame of 
 Jesus (ch. ix. 14. John iii. 26), might sec His mighty works and 
 believe in Him, and that while their Master asked the question by 
 them, they might hear tlie truth for themselves. Jerome. 
 
 S. Ambro.ie says well on Luke vii. 19, " Misit discipulos sues 
 ad Christum Johannes, ut supplemeiitum scieritiiG consequantur, 
 quia plenitude Legis Christus est." See also Theophyl. on Luke 
 vii. 18. 
 
 John had no doubts concerning Christ. In the Baptist, the 
 Law is as it were in prison ; its work is now done, and it sends 
 its disciples to the Gospel, in order that they who do not believe, 
 may see the proofs of its own sai/ings in the works of Christ. 
 And St. John thus provides for the faith of his disciples by send- 
 ing them to see Christ's miracles, by which they would be con- 
 vinced that his own testimony to Clirist was true, and that they 
 were not " to look for another." {Hilary.) Our Lord refers to 
 His own miracles, v. 4, and does not give a direct answer to the 
 express question of St. John, but to the silent scruples of his 
 messengers, whom He warns by the words " Blessed is he who is 
 not offended in Me." If these words had been ap))licable to St. 
 John, as some imagine, how could our Lord have given such an 
 eulogy of St. John as He immediately proceeds to do ? Jerome. 
 
 The design of this mission and history was to show the 
 nature of St. John's own office, viz. that it was temporary, transi- 
 tory, and manuductory to Christ ; and to declare also the nature 
 of the Evidences on which Christianity rests, viz. the miyhty 
 works of Christ. 
 
 Our Lord gives the clue to this, the true interpretation of the 
 passage, wiien Ho says to the Jews (John v. 33), " Ye sent unto 
 John and he bare witness unto the truth ; but I receive not My 
 witness (tV μαρτυρίαν) from man : he was indeed ttiat burning 
 and shining lamp (6 λνχνοί, not rh φωs), which I kindled in the 
 world, and ye were willing for a season to rejoice in his light ; but 
 the witness which I have is a greater witness than that of John ; 
 the li'oris which My Father has given Me to finish, — the Works 
 themselves that I am now doing, t/iey bear witness of Me, that 
 the Father hath sent Me." Cp. also John x. 37, 38. 
 
 Wo find (Luke vii. 18, 1!)) that St. John's disciples had 
 come to him in the prison and spoken to him of Christ's miracles. 
 It was no questioning or doubt in his own mind, but it was the 
 announcement of these miracles which was the occasion of his 
 sending to Jesus. And it was providentially ordered, that at the 
 very time when John's meesengers arrived, our Lord was engaged 
 in working those miracles by which He showed His divine mis- 
 sion, and fulfilled the prophecies concerning the Messiah. See 
 Luke vii. 21 and Isa. xxxv. 5 ; Ixi. 1. 
 
 Christ put it into the heart of John in prison to send to 
 Him, and to send at this very time, in order to show more clearly 
 the true ground of belief in Christ. St. John the Baptist — the 
 greatest of those who had beeyi born of wome7t — the divinely- 
 appointed precursor and herald of Christ — comes, in the person 
 of his disciples, to Christ — to Christ working the works of the 
 Messiah. And now " his joy is fulfilled." He sits at Christ's 
 feet, and hears His word. The λύχμοϊ comes to the tpws ; the 
 ψων^ βοώντος comes to the eternal hoyos ; the -πρόδρομος comes 
 to the O56s ; the Κήρυξ comes to the Κριτ -fis ; the twinklings of 
 the φωσφόρος, or morning star, are lost in the full effulgence of 
 the Divine "HAioy, — the ΆΐΌτολή ίφ* v^povs, — the risen Sun of 
 Righteousness. 
 
 John had said of Christ, *' He must increase, hut I must 
 decrease" (John iii. 30), i.e. my light must wane and vanish, 
 being absorbed in His. Thus he finishes his mission, by bringing 
 all men, as far as he is able, with his last breath to Christ. And 
 
 thus in this history we see a Divine Sermon on tho Evidences of 
 Christianity. The groundwork of our faith is in the Works of 
 Christ. There is the foundation of our belief. Hence St. John 
 the Evangelist says at tho close of the last Gos|>el (John xx. 
 30), "Many other signs truly did Jesus in the presence of 
 His Disciples which are not written in this book ; but these 
 are written, that ye might believe that Jesus is the Christ the 
 Son of God, and that believing ye might have life through His 
 name." 
 
 And if it be asked, why we believe that the Gospels, in which 
 these works arc recorded, are true, we may reply, — Because these 
 Works are described as having been performed in the presence 
 and on the persons of multitudes of people ; and because tho 
 Gospels were published in the age and country wherein those 
 works are affirmed in them to have been done ; and because the 
 Gospels, which describe those wonderful Works, were received as 
 true Histories, in that and other countries, by the Church of Christ, 
 which gladly suffered persecution for receiving them as true, 
 and because they were at length received as true by that very 
 Power which persecuted the Church for receiving them — the Em- 
 pire of Rome ; and because they have been so received even to 
 this day ; and because the more they are examined, the more they 
 prove themselves to be true. 
 
 The sending of his disciples to Jesus was the crowning act of 
 St. John's ministry. He thus guarded against a schism between 
 his own disciples and those of Jesus ; he bequeathed his disciples 
 to Christ ; he had prepared the way for Christ in the Desert ; he 
 now prepares it in the Prison ; and the happy result of this mis- 
 sion is intimated in those touching words, " His disciples took up 
 the body of John and buried it, and came and told Jesus." (Matt. 
 xiv. 12.) 
 
 3. iS /ρχόμαΌ;"] the Coming One, Nari (Habba), i. e. the Mes- 
 siah, whose Coming was expected from the beginning. Gen. xlix. 
 10. Sec particularly Ps. cxviii. 20, "Blessed is He that Cometh." 
 Cp. Isa. XXXV. 4. Mai. iii. 1. John vi. 14; xi. 27. Heb. x. 37. 
 1 John V. C. Cp. ix. 39; xii. 46. See Vorsl de Hebr. p. 713. 
 
 — ττροσδοκνμ^ν'] may we, should we look for — ? the conjunc- 
 tive mood. 
 
 4. άπα776ίλατ€] Eng. Version, ' show John again.* It is 
 hardly necessary to remark, that * again ' does not here mean * a 
 second time,' but it represents the preposition, άπίι, and anayytU 
 λοτ6 means * Go back and report to him.' He does not refer 
 them to His own words, nor to those of His disciples and the 
 people ; but to the testimony of tlieir own senses, * Go and report 
 to John what ye, his disciples, hear with your own cars, and see 
 with your own eyes,' viz. My works. There is your answer. 
 
 5. Ύυφλοίΐ Our Lord here repeats the substance, and not the 
 precise words, of several prophecies concerning the Messiah ; to 
 which he adds a caution derived from another prophecy foretelling 
 that to some He would be a rock of offence. (Isa. viii. 14.) 
 
 On this mode of dealing with prophecy see Surenhus. 
 p. 227. The same may be said of the prophecy of Malachi iii. 1, 
 quoted by our Lord v. 10. 
 
 It is to be remembered generally, that our Lord as the 
 Great Prophet held in His hand the " Key of the House of 
 David" (Isa. xxii. 22. Rev. iii. 7) ; the " Key of Knowledge" 
 (Luke xi. 52) : one use of which was to unlock Prophecy : and 
 therefore in quoting the prophecies He often inserts words, or 
 modifies them, in order to make their sense more plain to the 
 hearer. 
 
 7. τΓορΐνομίνων'] as they departed. He would not praise John 
 in the presence of John's disciples, lest he should he suspected of 
 flattery and collusion, — He waited till their departure. See Luke 
 vii. 24. 
 
 — Ti ltA\B(Te ;] What went ye out for to see t Our Lord had 
 answered the question of St. John's disciples by an appeal to their 
 own senses. He now replies to the thoughts of the multitude 
 concerning John, — thoughts suggested by the sound of John's 
 message, of which they did not penetrate the sense, as He did, 
 who had inspired John by His Holy Spirit to send the message 
 at this time, and who reads John's heart. He now replies to the 
 present thoughts of the multitude by an appeal to their own
 
 MATTHEW XT. 8— IG. 
 
 ' αλλά τί ίζηλθζΤζ tSeif ; ανθρωπον iu μαλακοΐς Ιματίοις -ημ-φίζαμένον ; ΙΖον οΐ 
 τά μαλακά, φορονντΐ.ζ iv Τ0Γ9 οίκοΐζ των βασιλέων elaiv• ^ αλλά τί έζήλθετε 
 iSeiu ; προφ-ητιην ; ναΧ, λέγω νμίν, κοΧ '' πΐρισσότίρον ττροφήτον ουτοζ yap 
 εστι περί ου γ^γραπταί, (-γτ) ίο ου εγω αττοστελλω τοί' ayyf.Kov μου 
 
 προ προσώπου σον, ο<; κατασκευάσει, την oSov σου έμπροσθεν 
 -y-J '' Αμήν Κεγω υμιν, ουκ εγηγερται εν γεννητοίζ γυναικών μείζων 
 Ιωάννου του βαπτιστου• ο δε μικρότερος εν Trj βασιλεία των ουρανών μείζων 
 αυτού εστίν. (^) '" ^Απο δε των ήμερων 'Ιωάννου τοΰ βαπτιστου εως άρτι "η 
 ^δασιλεία των ουρανών βιάζεται, και /3ιασται άρπάζουσιν αύτην, (^) ^^ Πάντεζ 
 γαρ οι προφηται καΐ 6 νόμοζ έως Ιωάννου προεφήτευσαν '^ '' και εΐ θέλετε 
 Βεζασθαι, αυτός εστίν Ηλίας ό μέλλων ερ'χεσθαι. '^ Ό ε'χων ωτα άκονειν 
 
 if / 107\ Ifi 1 m^ C'\ t / \ V / e^-j / > \ ^/ 
 
 ακουετω. {-y-J ^'■^'' οε ομοιώσω την γενεαν ταντην ; ϋ/χο6α εστί παιοιοις 
 
 h ch. U. 3. 
 λ: 22. 26. 
 Luke 1. 7G. 
 tc 7. 26. 
 i Mai. 3. I. 
 Mark 1. 2. 
 Luke 7. 27. 
 & IG. IG. 
 
 k Mai. 4. 5. 
 Luko 1. 17. 
 
 former acts. He first tells them what John is not, and then what 
 he i». 
 
 What went ye out into the wilderness to see .' Not a reed, 
 planted in the morass of a weak and watery faith, and quivering 
 in the wind of doubt. Not a Reed — but a Rock. Not a man of 
 soft and effeminate disposition. No ; for he preached in the wil- 
 derness ; and when he went into a King's house, it was not in 
 soft clothing, but in the hairy garb of an Ellas ; it was not to 
 mingle in the splendours of the Court, but constantly to speak 
 the truth, and boldly to rebuke vice ; for which he is now in 
 prison, and about to die. 
 
 It may be necessary to confirm this exposition from ancient 
 authorities. " He replies to the thoughts of the crowd. They 
 might iniaffine from St. John's message, and the words in which 
 it was delivered, that the Baptist wavered in his faith, and that 
 his imprisonment had shaken his constancy. Our Lord, there- 
 fore, reminds them of what John was, how he had acted, and how 
 they themselves had behaved to him. What went ye out for to 
 see ? Not an inconstant and vacillating man. Not a reed shaken 
 by the wind. But a man of inflexible resolution and invincible 
 courage. What went ye out into the wilderness to see ^ Not a 
 man of effeminate temper. Not a sycophant who would flatter 
 any for hope of gain. No ; his rigorous fare, his simple garb, 
 the very piace in which you found him, refute this notion. If he 
 had been such, he would have been in the court, and not in the 
 desert. But what went ye out for to see ? a Prophet ; yea, I say 
 unto you, and more than a Prophet. And then He refers to their 
 own Scripture for the true character and office of John." Chrt/sos., 
 Hilary, Jerome (ad Algasiam, p. 18ii), Ambrose m Luc. viii. 2.'i. 
 
 'The following is from 5. Greg. M. Homil. p. 1454. "Arundo 
 vento agitata Johannes non erat, quem a status sui rectitudine 
 nulla vocum varietas inflectebat, Discamus ergo arundines non 
 esse. Solidemus animum inter auras linguarum positum ; stet 
 inflexibilis status mentis ; non nos prospera elevent, non nos ad- 
 versa perturbent ; ut qui in solicitudine fidei figimur, nequaquam 
 rcrum transcuntium mutabilitate raoveamur." 
 
 11. ουκ iyhy^pjai — μζίζων'] there hath not arisen a greater 
 than John the Baptist. The greatness of John as compared 
 with those who preceded him was seen in various particulars ; 
 
 He was sanctified in the womb, and there prophesied of 
 Christ, by leaping for joy ; 
 
 He inaugurated the Baptism of Repentance, and he baptized 
 Christ ; 
 
 Ho announced the Advent of the kingdom of heaven ; 
 
 He proclaimed Christ already come as the Bridegroom, the 
 Lamb of God, the future Judge ; 
 
 He was typified by Elias, one of the greatest of the old Pro- 
 phets ; 
 
 He was " plus Propheta, nam Eum quem prsecurrendo pro- 
 phetaverat, ostendendo monstrabat." {Greg. M. 1. e. Cp. α La- 
 jiide.) See the notes above on Malachi iii. 1. 
 
 — iv ytvvrjro'is yvvaiKOiv'\ in those xrho are born of tromen : 
 as distinguished from those who are born again of Water and the 
 Holy Ghost. John iii. 5. Titus iii. 5. Of those who were horn 
 by the natural birth, none was greater than John the Baptist, 
 who was the forerunner of Him, AVho is the Second Adam ; and 
 by virtue of Whose Incarnation, and of their Incorporation with 
 Him, those who come after John in time are bom spiritually, 
 and so are greater than John. 
 
 — ό δέ juiiip(iT6pos] He that is least among Christians who 
 have been born of God (John i. 13; iii. 3 — fl), and have seen 
 Christ fully set forth in His crucifixion and ascension, and have 
 received the graces thence ensuing, and felt tho fulness of the 
 
 blessings vouchsafed by God in the Kingdom of Heaven, or Chris- 
 tian Church ; for (as Matdonat. says) " minimum maximi majus 
 est maximo minimi." 
 
 And by reason of the greatness of these gifts, they who are 
 less than John, are yet, by being in the Kingdom of Heaven fully 
 opened, greater {quoad statum) than John the Baptist, who saw 
 these things as yet future. (Cp. Matt. xiii. 1 G. Luke x. 23.) 
 And see how this saying was fulfilled and explained in the graces 
 poured on those who had been baptized by John, and afterwards 
 received the full outpouring of the gift of the Holy Ghost, when 
 they were baptized in the name of Christ, and were confirmed by 
 the laying on of the hands of him who calls himself the least of 
 the Apostles, — St. Paul (Acts xix. C); and they — being born anew 
 of the Holy Ghost — became greater than John, who was the 
 greatest of the prophets, and of all who had been born of women 
 
 The phrase ό μικρ6τΐρο5 is understood by some of the Fa- 
 thers to mean Christ Himself (Chrys., Macar. (p. 1/0), Aug., 
 Hilary, Theophyl., and also by Estius, Frit:sche, Anioldi) .• 
 and this interpretation so commended is not lightly to be set 
 aside. Cp. John i. 15. 27• 30. " He that Cometh after Me (in 
 time) is preferred before Me." (Matt. iii. 11.) 
 
 Observe the connexion here. Our Lord has declared the 
 greatness of the Baptist ; and yet He says that tlie least in the 
 kingdom of heaven is greater than he. But lest Christians 
 should be high-minded. He adds, that it will be more tolerable 
 for Tyre and Sidon and Sndom and Gomorrha than for those 
 who enjoy Christian privilege, and do not believe and obey Him 
 (see vv. 21 — 24). And He states what is the cause of Infidelity ; 
 not any lack of evidence in Christianity, but the absence of 
 childlike meekness and docility in tliose to whom the Gospel is 
 preached {vv. 2(> — 30). " Mysteries are revealed to the meek." 
 "Such as are meek shall He guide in judgment;" and wc 
 must become as little children if we are to enter the kingdom of 
 heaven. Intellectual pride is the cause of spiritual blindness. 
 
 12. 3ic£ftTai] suffers violence: βιαίωι κρατίΓται {Hesych.), and 
 cannot be entered except by those who strive for entrance (vii. 
 13, 14. Luke xiii. 24). S. Ambrose, in Luc. xi. 5, " A'im faci- 
 mus Domino, non compellendo, sed flendo ; non provocando in- 
 juriis, sed lacrymis exorando. beala violentia, &c. Ilrec s\mt 
 arma fidei noslrfe," and Greg. M. " Joannes qui poenitentiam 
 pecoatoribus indixit (qua vitam ieternam pcrcipiunt) quid aliud 
 quam regno coelorum ^er/ violentiam docuit.•* Ergo haireditatom 
 justorum rapiamus per poenitentiam," and by earnest prayer, 
 " Hiec Deo grata vis est," Terlullian (Apol. 30). Hence Christ 
 says(Lukc xiii. 24), άγωΐ'ί(,'€(τ0ε «((Τελβ^Γ:' διά τί)? στίνγί^ ττύλ^ί. 
 
 13. toil 'laiarrau] Until John. Cp. Luke xvi. 16. The emphatic 
 word is they prophesied, i. e. as concerning something future : 
 i. e. they prophesied of Me and My kingdom. But now He that 
 was to come is come. Hence tho dignity and blessedness of 
 John, who was chosen to proclaim His coming. " Usi^ue ad 
 Johannem Lex ; ab eo Evangellum." Cp. Athanas. de Incarn. xl. 
 
 14. ei β£λ6Τ6 δί'ξασβαι] if ye are willing to receive it. Our 
 Lord knew that they looked for Elias in person, and therefore He 
 endeavours to correct their error. So the Angel had said to 
 Zacharias, the father of the Baptist (Luke i. 17). that John would 
 come in the power and spirit of Elias, i. e. not in his person : and 
 St. John had denied that ho was Elias (John i. 21). See bolow 
 on Matt. xvii. 10. 11. 
 
 16. ΌμοΙα παιδ /ois] LUe to children. A Hebrew adage (see 
 Vbrs/, p. ίϊ13). lly the children many interpreters understand 
 the Baptist and our Lord. But this seems harsh. The yeni 
 itself is said to be ύμοία παιδίου; and the querulous murmur of 
 the children, complaining that others would not humour them in
 
 40 
 
 MATTHEW XL 17—28. 
 
 m Lake 7, 35. 
 
 Lam. 4. 6. 
 
 och. 10. 15. 
 
 ρ Luke 10. 21. 
 
 qch. 2S. 18. 
 John 3. 35. 
 If 13. 3. & 17. 2. 
 
 cV ayopai^ καθημει^οί<;, και προσφωνοΐισι τοις ίταίροΐζ αντων, ^^ και λίγυνσιν, 
 Ηύλησαμίν νμίν, κσΧ ουκ ώρχιίσασθβ' ΐθρηνήσαμίν νμΐν, και ουκ έκόφασθί' 
 *^ ήλθε γαρ Ίωάννηζ /ΑΤ}τε έσθίων μητ€ πίνων, και λεγουσι, Ααιμόνιον e)(et' 
 '^ ηλθεν ό Τίος τον ανθρώπου Ισθίων κα\ πίνων, και \4•γουσι.ν, ΊΒού άνθρωπος 
 φάγοζ και οίνοπότης, τελωνών φίλο^ και αμαρτωλών. Και έΒικαιώθη η σοφία 
 άπο των τέκνων αύτηζ. 
 
 (■^) ^ ■" Τότ€ ηρζατο 6ν€ΐΒίζζΐν τα? πόλεις, iv αίς ίγβνοντο αί πλεισται δυνά- 
 μεις αύτου, οτι ου μετενότησαν "' Ουαί σοι, ΧοραζΙν, οΰαί σοι, ΒηθσαϊΒάν, οτι 
 ει εν Τνρω και SiScovi εγένοντο αι Ζυνάμεις αί γενόμεναι εν ΰμίν, ττάλαι αν 
 εν σάκκω και σποδω μετενόησαν. -^ Πλην λέγω ΰμΐν, Τύρω και ^Ίδώη ανεκτό• 
 τερον εσται εν ήμερα κρίσεως, η ύμίν. ^^ " Και συ, Καφαρναονμ, η εως του 
 ουρανού ύφώθης, εως αδου καταβιβασθηση' (χ-) οτι et εν ΧοΒόμοις εγένοντο αί 
 Βυνάμεις αί γενόμεναι εν σοι, e/xeit'at' άι» μέχρι της σήμερον' ^^ ° ντλι^ι» λέγω νμίν, 
 οτι γτ] ΧοΒόμων άνεκτότερον εσται εν ημέρα κρίσεως, η σοι. 
 
 (■^) -^ ^ Έν εκείνω τω καιρώ αποκριθείς ό Ίησοΰς είπεν. Εξομολογούμαι σοι, 
 Πάτερ, Κνριε τοΐι ουρανού και της γης, οτι άπέκρυ\\ιας ταύτα απο σοφών και 
 συνετών, και απεκαλνψας αυτά νηπιοις. iVai, ο Ιΐατηρ, οτι ούτως εγενετο 
 
 εύΒοκία έμπροσθεν σου. {\\\) "^ '^ Πάντα μοι παρεδόθη ύπο του Πατρός μου' 
 ( ΐϊΐ' ) '^<*^ ουδείς επιγινώσκει τον Τΐον, ει μη ό Πατήρ• οΰδε τον Πατέρα τΙς επι- 
 γινώσκει, εΐ μη ό Τίος, και ω εάν ySouXryrai ό Τιος άποκαλύφαι. (^) ^ Δεΰτε 
 
 25. 'Έ,loμo\oyolμaι\ Ι glorify Thee. I signify my entire ac- 
 quiescence in Thy doings, and thank Thee for them. The LXX 
 use this word ίοτ r\T\r\ {hodhah), " laudavit, celtbravit, ylorifi- 
 cavil." Cp. Luke ii. 38. 2 Sam.xxii. 50. Ι'οΐίί de Hebr. p. 173. 
 
 Some interpreters suppose that tliis verse is to be interpreted 
 as if it were ατΓθκρύ\Ι/α.$ άΐΓ€κάλυψα;, i. e. *' (juum abdidisses ab 
 illis revelasses his" (see Winer, Gr. Gr. p. 503, and compare 
 Rom. vi. 17), but this seems to be a distortion of the words. The 
 sense is, 1 acquiesce in all Thy dispensations, and praise Thee for 
 them. 
 
 Our Lord does not say, that God denied means of salvation 
 to any ; but He thanks Hun, because He has revealed to the 
 Apostles what He has hidden from tlie Pharisees {Jerome), and 
 tlius |iunishes pride and rewards meekness. He tlms teaches the 
 proud, that if they will become humble they will be able to see the 
 wondrous things of God's law, and so escape the punishment due 
 to pride, and receive the blessings promised to the meek (cp. 
 Rom. vi. 17). He recognizes God as Supreme Ruler over all, 
 and blesses Him in alt His ways, whether of judgment or of 
 mercy, and therefore He adds, οίϊτωχ iytvcro fvSoKia ίμτνροσθΐν 
 σου. He thus teaches us to submit our will and judgment to 
 God's will and juilgnient in all things, and to say, "O Lord God 
 Almighty, true and righteous are thy judgments." (Rev. ,\vi. 7.) 
 '* Great and marvellous are thy works, Lord God Almighty ; just 
 and true are thy ways, Thou King of Nations." (Rom. xi. 22. 
 Rev. .w. 3 ; xix. 2.) 
 
 — σοφΰιν κ. σ.\ Tliose who Ihink themselves wise. Cp. on 
 ix. 13, and I Cor. i. 20. .Aug. (Serni. Ixvii. and Ixviii.) "nomine 
 sapientium et pruilentium superbos intclligt ipse exposuit." 
 
 - — Γηπίοίϊ] babes. Those whom the world calls such, and 
 who are νηττίοι rij κακία. 1 Cor. xiv. 20. 
 
 26. ό Πατ7ί/>] On this use of the nominative see Matt, xxvii. 
 2!(, χαΓρί, 6 βασίλεΰϊ. Luke viii. 54, 7) irats tyftpf. xii. 32, μ^ 
 φοβοϋ rb μικρίν ΤΓΟιμνίοΐ'. Luke xviii. 11. ΪΓ' /ner, p. 1C4. 
 
 27. ούδΐ Tof Πατ€ρα] Hence it was argued by some, that the 
 God who was revealed in the Old Te.'^t. before the Incarnation, is 
 not the God of the Gospel. For a refutation of this heresy, see 
 Jreji. iv. G, who shows that all Divine Revelations are froai God, 
 through Christ, the ^\"ord of God. (Cp. xiii. f)'2.) 
 
 28. AepTf I " Come alt ; not this man or that man, but alt, all 
 that labour and are heavy laden, all that are in distress, and in 
 sin. Come, not that I may condemn you, but release you : come, 
 because I desire your salvation ; and I will give you rest. Come, 
 take My yoke, and bear My burden ; and be not fearful, when 
 you hear of a yoke, for it is easy ; nor of a burden, for it is light. 
 But how is this compatible with what He said before, ' Strait 
 is the gate, and narrow is the way, which leadeth to life .' ' (Matt, 
 vii. 14.) Because strait it is, if we are lukewarm and listless ; but 
 if we obey Christ's precepts, and follow His example, the yoke 
 becomes easy. And how are we to do this .' By meekness. And 
 
 their fickle capities, is compared to the discontented censorious- 
 ness of that generation of tlie Jews, particularly of the Pharisees, 
 who could not be pleased with any of God's dispensations, and 
 rejected John and Christ, as they had done the Prophets before 
 them. The sense therefore is. Ye are like a troop of wayward 
 children, who go on with tlieir own game, at one time gay, at 
 another grave, and give no heed to any one else, and expect that 
 every one should conform to them. You were angry with John, 
 because he would not dance to your piping ; and with Me, be- 
 cause I will not weep to your dirge. John censured your hcen- 
 tiousness, I rebuke your hypocrisy ; you vilify both, and " re- 
 ject the good counsel of God," who has devised avaricty of means 
 for your salvation. (Luke vii. 30.) 
 
 19. Kal {adrersative, as Hebr. n, van, and yet) €δ«πιι5βΐί] ϊικαίο 
 ίΚο'^ίσθτ). [Euthyni.) 
 
 These wayward children cannot be pleased; but all who are 
 really wise children of God, although tliey may be called babes by 
 those who think themselves wise men, approve all tlie methods, 
 however various, of Divine ΛVisdom, and ])rofit by them, and 
 press into the kingdom of heaven. Cp. Luke vii. 29, ot τίΚωναι 
 ίζίκαίωσαν rijv ©iiif, βατττισθίντί3 ri βάπτισμα ^Ιωάννου. 
 
 The wisdom of Goil is aptly called ττολυποίκιλο! by St. Paul, 
 Ephes. iii. 10, and this its ])roperty was shown in the diverse 
 characters of the missions of John and Christ both tending to 
 the same end. 
 
 21. Χοραζίνΐ Chorazin. Near the Sea of Galilee, about two 
 miles from Capernaum. (Jerome.) It is observable that the 
 very names of these cities denounced by our Lord have perished ; 
 and that their precise site is unknown. Cp. Robinson on Palest. 
 iu. 294. 
 
 — Βηβσα'ίΐάν'] Bethsaida, i. q. " n>3 (beyth), domus, et Ni^a 
 {tsayada), piscatio, venatio ;" the town of St. Peter, Andrew, and 
 Philip, a very appropriate name for those who were to become 
 **fishers oj" men.'* 
 
 Our Lord had worked very many miracles in Chorazin and 
 Bethsaida ; and yet there is no mention in the Gospels of any 
 miracle performed by Him there. How much is recorded, and 
 yet how much is left unnoticed by tliem ! John xxi. 25. 
 
 Chorazin and Bethsaida were on the Sea of Galilee. Hence 
 He compares them with Tyre and Sidon, — maritime cities. 
 
 — tLV μΐτΐν6τ}σαν'\ would have re/iented. Hence, and from v. 
 23, it is proved, that our Lord's knowledge extended to contin- 
 gencies, i. e. to what would have happened, (/'something else had 
 happened. See 1 Sam. xxiii. 10 — 13, concerning what would 
 have happened, t/ David had gone to Keilah. 
 
 22. TW^v Κί-γω] On this text, see the Treatise of S. Athanas. 
 pp. 82— 8G. 
 
 23. Καφαρναονμ'^ Capernaum. " Beatior quam Chorazin (prse- 
 eentii Christi), sed ex peccato infelicior ; ideo cum Sodomis con- 
 fertur, non Tyro." ^Bengel.)
 
 MATTHEW XI. 29, 30. XII. 1—10. 
 
 41 
 
 προς μ€ ττάντ€<; οΐ κοπίωντΐζ καΐ ττίφορτί-σ μένοι, κάγω άί^απαυσω υμάς. -' ' Αρατε 
 Tou ζυγόν μου έφ' υμάς, /cat μάθετε άπ εμού, ότι ττραός ειμυ και ταπεινός Trj 
 καροια, και ευρησετε αι^απαυσιν ται? ψυ;(αΐ5 υμών, "" ο γαρ ί,υγοϊ /^ου γρηστος, 
 καΧ το φορτίον μου ελαφρόν εστίν. 
 
 XII. (^) ' ^ Έι/ εκείνω τω καιρώ επορενθη ο 'Ιησούς τοις σοί^^δασι δια 
 των σπορίμων, ο'ι δε μαθηται αύτοΰ επείνασαν, και ηρξαντο τιλλειι» σταχυας 
 καΐ εσθίειν. " Ο'ι δε Φαρισαιοι ιΖόντες ε'ιπον αντω, Ιδού οί μαθηται σου 
 ποιοΰσιν ο ουκ εξεστι ποιείν εν σαββάτω. ^ Ό δε εΊπεν αυτοίς, Ουκ άνεγνωτε 
 τί εποίησε ^αυΐ'δ, οτε επε'ινασεν, καΧ οι μετ αυτού ; * '' πως εισηλθεν εις τον 
 οΊκον του Θεού, και τους άρτους της προθέσεως έφαγεν, ους ουκ εξόν ην αυτω 
 φαγεΐν, ουδέ τοις μετ αύτοΰ, ει μη τοΙς Ίερεΰσι μόνοις ; {-^) '' Η ουκ 
 άνεγνωτε εν τω νόμω, δτι τοΙς aa/S^Saaiv οι Ιερείς εν τω ιερω το σάββατον 
 βεβηλοΰσι, και αναίτιοι είσι ; '^ Λέγω δε υμίν, ότι του ιερού μεΙζόν εστίν 
 ωδε. ^ ■* Εϊ δε εγνώκειτε τί εστίν, " "Ελεον θέλω καΐ ου θυσίαν," ουκ αν 
 κατεΖικάσατε τους αναίτιους. ^ Κύριος γάρ εστί του σαββάτου ό Ύιος του 
 άνθρωπου. 
 
 (^) ^ "Και μεταβάς εκείθεν ηλθεν εΙς την συναγωγην αυτών •" 'και ιδού 
 
 Γ Zech. 9. 9. 
 Phil. 2. 7. 
 Jer. C. 16. 
 
 s I John 5. 3. 
 
 a Sfark 2 23. 
 Luke 6. I. 
 Deut. 23. 2i. 
 
 b 1 Sam. 21. 6. 
 Exod. 25. 30. 
 S; 29. 33. 
 Lev. 24. 6, !). 
 
 c Num. 28. 9. 
 
 d Hrs. 6. 6. 
 ch. 3. 13. 
 
 e Maik 3. 1. 
 Luke 6. 6. 
 f Luke 13. 14. 
 & H. 3. 
 John 9. 16. 
 
 therefore our Lord begins His divine Sermon, Blessed are the 
 poor in spirit (Matt. v. 3), thus you will find rest for your soul. 
 Hence St. Paul calls his own afflictions a liijht burden (2 Cor. iv. 
 17. Cp. Rom. viii. 18. 3.i), and on the other hand, no yoke so 
 hard, no burden so heavy as that of sin." Cp. Zech. v. 7, ϊϊ• 
 {C/tryn.) See also Bp. Sanderson, iii. 3ίίίϊ. 
 
 29, 30. rhu ζυ•γ6ν μου] My yoke. Christ here speaks of His 
 yoke and of His burden (ψορτίον). A metaphor from cattle 
 ploughing and carrying — an emblem of Christian life — especially 
 the ministerial. Isa. xxxii. 20. Ecclus. vi. 24, 25, and see on 
 Acts xxvi. 14. Christ has a yoke and a burden for all, but it is 
 very different from the yoke and burden of the Lav, Acts xv. 10. 
 Gal. V. 1, and much more does it differ from the yoke and burden 
 of Sin. Rom. vi. I7. 2 Pet. ii. ID. His yoke is easy and His 
 burden is liyhi. 
 
 This invitation of Christ was followed by a remarkable 
 result. See on Luke vii. 37. 
 
 30. ζυ -yhs χpηστis — φορτΊον /\αφρό•''\ Cp. Isa. x. 27, " The 
 yoke shall be taken away, because of the anointing." The Fathers 
 compare the yoke of Christ to a bird's plumaye, which is indeed a 
 weight to it, but enables it to soar to the sky. " Hiec sarcina," 
 says Any. (Ser. xxiv. de Verb. Apostoli), " non est pondus onerati, 
 sed ala volaturi." 
 
 Cu. XII. 1. ToTy σάββασί] on Vie sahhaih ; tlie σάββατον δίυ- 
 rfpoirpwrof, a great Sabbath (Luke vi. l),and therefore the argu- 
 ment of our Lord on this occasion applies a fortiori to ordinary 
 sabbaths. 
 
 — τΙΚΜίν στόχυαί] to pluck ears, which it was lawful for 
 any one to do on an ordinary day. See Deut. xxiii. 25. The 
 Pharisees do not blame the disciples for the act, but for doing it 
 on Me Sabbath. 
 
 3. τί «VoiTjiTe ΔαυΊδ] what David did. When ho fled from 
 Saul to Abimelech, the priest, at Nob, a city of the priests (1 Sam. 
 xxi. C). 
 
 4. ipTovs TTJs προθί'ίτβωϊ] the shewhread. The ' dundecim 
 panes |>ropi)sitionis,' a Hebraism, npnypri a^S (lechem hammare- 
 ceth), i. e. ' panes ordinis,' from their being set on the Holy 
 Table in the Tabernacle before God, and sometimes called vri) 
 C"En [techem happanyim), '* the loaves of the faces," rendered 
 by the LXX (Exod. xxv. 30), ίνωπιοι, as being always " in con- 
 ppectu Dei," and therefore holy (1 Sam. xxi. β), whence incense 
 was placed on them t_Levit. xxiv. 7) ; an offering made afresh 
 every Sabbath to God in the name of the twelve tribes, and an 
 acknowledgment that they derived their sustenance in body and 
 $oul from Him whose eye was ever upon thera. 
 
 — ei μη] See on Luke iv. 26. 
 
 δ. /fpcis] the Priests, who ought to be most zealous for the 
 Law. (Benyel.) 
 
 — βίβηλονσι'] they profane, by various works necessary for 
 the sacrilirial ritual of the Temple. Hence it was a maxim of 
 the Jews " in templo non esse Sabbatum." 
 
 6. hpov μΰζον] If the service of the temple justifies the priests 
 in doing servile works on the Sabbath, I, who am greater than the 
 Vol. I. 
 
 temple and give sanctity to it, can authorize My disciples to do 
 what they are now doing on the Sabbath Day. Christ had not 
 interfered to prevent His disciples from plucking the com on the 
 Sabbath, to assuage their hunger. Therefore their act was His : 
 and in censuring them the Pharisees had blamed JJini, the Lord 
 of the Sabbath. 
 
 7. eXeov βί\ω] I will have Mercy. See above, ix. 13. The 
 Sabbath was made for man (Mark ii. 27), and I who am the Son 
 of l\Ian, the Second Adam, the Lord of the New Creation, am 
 the Lord and Master of the Sabbath. 
 
 8. ό Τίίΐ! TOO afepdnou] the Son of Man. Because I also am 
 the Son of God, therefore I am the Giver of the Law. .\nd he 
 who gives a law can dispense with it. This is another assertion of 
 Christ's Divinity, 
 
 No one else is called in the Gospel the Son of Man but Jesus, 
 says Tilus Boslrensis on Luke vi. 5. And He is called so by 
 Himself alone. Jesus calls Himself Son of Man, because, being 
 Son of God, He vouchsafed to become Son of Man in a singular 
 manner for our salvation. 
 
 The following is an exposition of the argument by Jerome 
 and other ancient Interpreters : 
 
 You break the Sabbath in the temple by slaying victims, and 
 by offering them on the wood heaped up on the altar; and you 
 circumcise children on the Sabbath days, and so (according to 
 your own allegations) break the law of the Sabbath, in your desire 
 to keej) another law. But the laws of God never contradict each 
 other. (Jerome.) Observe the circumstances here ; — the place, 
 the temple ; — the persons, the priests ; — the time, the Sabbath ;— 
 the act itself, they prnjane .- and this they do, not from any special 
 necessity, as David ; but habitually, every Sabbath, and yet they 
 are guiltless. And if they are blameless, much more are those 
 innocent, who are with Me, the Lord of the Sabbath. 
 
 In St. Mark the argument rests on a common principle of 
 humanity. The Sabbath was made fur Man. But here He 
 speaks of Himself, the Lord of the Temple; the Truth and not 
 the Type. He who gave the law of tlie Sabbath explains its 
 meaning. He teaches them that it was not merely prohibitory, 
 requiring them to abstain from evil, but preceptive also, com- 
 manding to do yood. And therefore He refers them to the prac- 
 tice of the priests, and to God's own saying in their Scriptures, " I 
 will have mercy and not sacrifice" (Hos. vi. 0. Micah vi. 8). 
 Thus He gave additional life to the Law. For the season was 
 now come in which they were to be trained by a higher discipline. 
 {Chrys.) 
 
 He calls Himself the Son of Man, and His meaning is— He 
 whom ye suppose to be a mere man, is God, the Lord of the 
 Sabbath, and has power to change the law, because He gave it. 
 (Remig.") 
 
 lie calls Himself the Lord of the Sabbath, — a prophetic in- 
 timation cleared up by the event, that the Law of the Sabbath 
 would be changed, as it has now been under the Gospel, not by 
 any alteration in the proportion of time due to God, but in the 
 position of the day ; by the transfer of it from the seventh day 
 of the week to the first, in memory of the Resurrection of the 
 Son of Man, and by its receiving a new name, Κυριακή, the Lord"! 
 
 G
 
 42 
 
 MATTHEW XII. 11—25. 
 
 g Mnrk 3. β. 
 Luke 6. II. 
 John 10. 39. 
 tc 11.63. 
 
 h Isa. 42. 1. 
 
 ch. S. 1?. 4 17. 5. 
 
 I Luke II. H. 
 
 k ch. 9. 3t. 
 Mark 3. 22. 
 Luke II. 15. 
 
 άνθρωπος ην την χ^φα €χων ξηράν καΧ έπηρώτησαν αυτόν Χίγοντΐς, ei 
 e^ecm τοΓ? σάββασί OepaireveLv ; Ινα κατηγορησωσιν αντον. ^' Ό δε εΐπεν 
 avTols, Τίζ €σται έζ υμών άνθρωπος, os efei πρόβατον ev, καΐ iav Ιμπίστ) 
 τούτο τοΓ? σάββασίν els βόθυνον, ουχί κρατησίΐ αυτό και iyepei ; '^ πόσω 
 ουν διαφζρζί άνθρωπος προβάτου' ωστ€ ΐζίστι τοΐς σάββασι καλώς ποίζίν. 
 '^ ToTe Xeyet τω άνθρώπω, Εκτ€ΐνον την χ^ίρά σου' καΐ i^eTuve, και άττεκατ- 
 ΐστάθη υγιής ως η αλΧη. 
 
 (τ?) ^^ ^Έζζλθόντΐς δε οι ΦαρισαΓοι συμβούλιον ΐλαβον κατ αυτοΰ, όπως 
 αυτόν άποΧέσωσιν. (^) '^ Ό δε 'Ιησούς γνονς άνΐχώρησεν eKcWev, ΚαΙ ηκο- 
 λου^τ^σαν αύτω ό^λοι πολλοί, και Ιθίράπ^υσίν αυτούς πάντας• '^ και Ιπ^τΙμησεν 
 αυτοίς Ινα μη φανΐρον αυτόν ποιησωσιν, ''^ όπως πληρωθτ) το ρηθΐν δια, Ήσαίου 
 του προφήτου λίγοντος, ^""'Ιδον, ό παις μου, ον τερέτισα• 6 αγαπητός 
 μου, εΐξ ον εύδόκησεν η ^υχη μου. Θησω το πνΐ,υμά μου ίπ^ 
 αυτόν, και κρίσιν τοις εσνβσιν απαγγεΚει. '•'Ουκ ερίσει, ουοε 
 κραυγάσει• ουδέ ακουσθεί τι? εν ταΐς πΧατείαις την φωνην αύτοΰ. 
 •^^ Κάλαμον συντετ ριμμενον ου κατεάζει, και \ίνον τυφό μενον ου 
 σβεσει, εως αν εκβάλη εις νΐκος την κρίσιν "' και τω ονόματι 
 αυτού έθνη ελπιουσι. 
 
 (■γ^) " ' Τότε προσηνεχθη αυτω Βαιμονιζόμενος, τυφλός και κωφός, και εθερά- 
 πευσεν αυτόν, ώστε τον τυφλον και κωφον και λαλεΐν και βλεπειν. (Ιιγ) ^^ Και 
 εξίσταντο πάντες οί όχλοι, και ελεγον, Μήτι ουτός εστίν ο υΙος Ααυι8 ; 
 (^) "^ ^ Οι δε ΦαρισαΙοι άκούσαντες είπαν, Ούτος ουκ εκβάλλει τά δαι- 
 μόνια, ει μη εν τω Βεελζεβουλ άρχοντι των δαιμονίων, (^γ) "^^ Εΐ^ως δε ό 
 Ίησοΰς τάς ενθυμήσεις αυτών εΤπεν αύτοΐς, Πάσα )8ασ•ιλεία μερισθεΐσα καθ' 
 έαντης ερημουται, και πάσα πόλις η οικία μερισθεΐσα καθ" εαυτής ου σταθη- 
 
 Όαγ, in honour of Him who is the Kvpws τοΰ σαββάτου, the Lord 
 of the Sabbath. 
 
 10. tV χί'Ρ"] Λ'* ΛαπίΙ. St. Luke adds (vi. C) that it was 
 his rig/il hand ; and that the persons who watched Him were the 
 Scribes and Pharisees, in order to accuse Him (vi. 7)• 
 
 11. τρόβαΊον cV] " eV, cujus jactura non magna." {Beng.) 
 You to preserve your property, though it be only a single sheep, 
 profane the Sabbath, according to your own sense of the terms ; 
 and yet you charge Me with profaning it, when I restore health to 
 your brother; which I do with much less labour than you can 
 draw a single sheep from a pit. (Jerome.) 
 
 You are evil interpreters of the Law, who say that I ought to 
 rest from good deeds on the Sabbath. In the Sabbath of Eternity 
 we shall rest from evil, but our Sabbath itself will be in doing good. 
 
 — βόθυι^ον] a ]nt dug for water. Luke xiv. 5, ipp4ap. 
 
 13. απζκατίστάθτ}] iras restored. He does not say " as it was 
 before," but is ν &\λ-η. See on Acts i. 6. 
 
 17. SiroiS η\Ί}ρωθ^ rh ^7j0eV] in order that it might he fulfilled 
 which was spoken. A remarkable specimen of the manner in 
 which the Holy Spirit, speaking by the Evangelists, deals with the 
 Prophecies of the Old Testament in order to interpret them. — 
 iirojs ττληρωθτ! rh {ιηθίν is the form used by the Evangelist when 
 this process of Divine Exposition is performed. It is, as it were, 
 the title of an Evangelical Targum or Paraphrase, θα this 
 formula see above, i. 22; ii. 15. 17- 23 ; iv. 14 ; viii. 17. 
 
 The elucidation of the prophecy (Isa. xlii. 1), as explained 
 by our Lord, is as follows. For the llebrew '-m {aledi), ' my 
 servant,* He does not say ό ioZ\6s μου, but ό παΰ μου, where 
 irais offers a double sense, servant and son. (Cp. on Acts iii. 13. 
 26 ; iv. 27- 30.) And it is one of the felicitous circumstances 
 (may not they be called providential ?) which mark the formation 
 of the LXX Version, that in this prophecy concerning Christ it 
 was enabled to tise a word (n-aTs) which might suggest the double 
 sense of the word, pre-eminently significant of Christ, in Whom 
 were united the obedience of the servant and the deamess of the 
 Son. (Cp. Heb. iii. 5, 6.) Again, where the Hebrew is irTj^nx 
 (elhmak-bo), ' I will lay hold on him, in order to support him' (see 
 Ps. Ixiii. 8, especially Ps. Ixxxix. 21. Isa. xli. 10), He says tf 
 ^piriaa, ' whom I laid hold on or chose, My delight.' 
 
 And for Εξώρ γτΝ3 o'tppr (ad yasim ba-arels mishjiaf) in 
 
 Isa. xlii. 4, ' till He establish justice on the Earth,' He says, fojj 
 tiif ^κβάΚτ] (Is vIkos Ύ^ν κρίσιν, ' till He bring forth judgment to 
 victory,' so that no further conflict will remain, i. e. His judgment 
 will not only be true, but victorious. 
 
 In r. 2 1 , He says καΐ τψ ονόματι, and in Hit Name, for imin^ 
 (ulethoratho), and for His Law, which would have given an unin- 
 telligible sense to a Gentile unacquainted with the old covenant. 
 
 The next modification ίβν-η for D'^M (igim), islands, was 
 almost a necessary modification, inasmuch as νήσοι, islands, though 
 a literal rendering, would not to a Greek or Gentile ear have the 
 sense of ΐθνη. Gentiles, which it had to the Hebreirs familiar with 
 the Old Testament (e. g. Gen. x. 5. See Mede's Essay, p. 272). 
 
 Thus the Holy Ghost speaking by the Evangelist vindicates 
 our Lord from the cavils of the Pharisees, as described in this 
 chapter, and shows that His meek and pacific, and yet wise and 
 victorious conduct in dealing with His enemies, corresponded with 
 that predicted of the Messiah in the Old Testament. He also 
 teaches those who required to be taught, that the prophet is there 
 speaking of the Messiah, as indeed the Chaldec paraphrast under- 
 stood him to do. On this text, see above on Isaiah xlii. I. 
 
 From this passage and others we perceive the reasons why 
 the Evangelists did not always cite the LXX Λ>rsion of the Old 
 Testament, nor yet always give a literal version of their own. 
 Their purpose was to give the sense which was in the mind of the 
 Spirit when He wrote the Prophecies. And since the Prophecies 
 had been spoken in times long past, and to a single people, and 
 since the Evangelical Interpretations of the Hebrew Prophecies 
 were designed for all ages and nations of the world, therefore 
 to accomplish their purpose of conveying the sense, it was neces- 
 sary for them often to give a paraphrase rather than a version of 
 them. In fact, the mode in which the ancient Prophecies are 
 explained in the New Testament, displays a perfect exemplification • 
 of the critical rule, 
 
 " Nee verbum verbo curabia reddereyirfui 
 Inlerpres." 
 20. Κόλα/ΙΟΙ'] " Qui peccatori non porrigit manum, nee portat 
 onus fratris, quassatum ciilamum confringit ; qui scintillam fidei 
 contemnit in parvulis, linum cxtinguit fumigans." Jerome. 
 
 23. Μήτι] Not nonne, but num, and so John viii. 82. 
 
 24. Β((\ζ(βού\] See above, z. 25.
 
 MATTHEW XII. 26—32. 
 
 43 
 
 σεται. ^^ Και el 6 ^ατανάζ τον Χαταναν ίκβά\\^, c(^' εαυτοί^ εμΐρίσθη' πως 
 
 ovu σταθησ£ται. η βασιΚΐ,ία αυτού ; -^ Και el εγώ iu Βζελζεβουλ έκβάλλω τα 
 
 δαιμόνια, οι νΙοΙ νμων iu τίνι Ικβά\\ονσι ; δια τοντο αυτοί ΰμων (.σονται. 
 
 κριταί, ~^ Εΐ δε eV ττνΐ.ύματι Θεού εγώ ζκβάλλω τα δαι/λόϊ^ια, άρα ΐφθασίν έφ 
 
 νμάζ η βασιΚύα του Θεού. -" *Η ττω<; Ζύναταί ris datkOiiv ets την οΐκίαν του 
 
 ισχυρού, και τα σκίύη αντοΰ διαρπάσαι, iav μη ττρωτον οηση τον Ιίτχυρον ; 
 
 και τότε την οικιαν αντου οιαρπασει. ^" U μη ων μίτ εμού κατ εμού εστί, και 
 
 ό μη συνάγων μ€τ ζμου σκορπίζει. (^) ^' ' Jta τούτο λέγω ύμίν, '"'^'^'^ ^j^J^^^'^o' 
 
 αμαρτία και βλασφημία άφζθησβται τοΙ<; άνθρωττοις' η δε τοΐι Πνεύματος βλασ- \^1^^'^\^' 
 
 φημία ουκ άφεθησεται τοΓ? άνθρώποις. ^' Και ο9 εαν εΐπη λόγον κατά του ' 
 
 Τΐοΰ του ανθρώπου, άφεθησεταυ αυτω• ο? δ' αν είπη κατά. του Πνεύματοζ του 
 
 -Γ. & 10. 26. 
 
 27. οί υ'ίοΐ ΰμων] your sons. Hcncn it has been inferred, that 
 some among the Jews were able to cast out devils. This is the 
 more modern interpretation, and Acts xix. 13, 14, is quoted in 
 behalf of it ; but this does not seem conclusive ; for there the 
 devils were victorious. 
 
 Some of the Fathers affirm that by the words "your sons " 
 our Lord here means the Apostles ; 
 
 Observe His mildness. He did not say, By whom do My 
 Apostles cast them out .' but By whom do your sons ? — in order 
 that they might be brought to the same mind with the Apostles, 
 whom He calls their sons. For the Apostles had received power 
 from Him to cast out devils (.Matt. x. 1), and it does not appear 
 that the Jews had brought any such charge against them. And 
 the Apostles were taken from among the Jews, and yet they lis- 
 tened to Christ and owned Him as their Master ; therefore "they 
 shall be your judges,*' i. e. condemn you of inconsistency, and 
 unbelief, and of envy and malice against Me. {Chrys., Ililart/.) 
 
 The Pharisees ascribed the works of God to the power of the 
 Devil, Our Lord docs not answer their words, but their thoughts, 
 in order that even thus they might be constrained to acknowledge 
 the power of Him to be Divine, who saw the secrets of their hearts. 
 And He asks this question, " By whom do your sons cast them 
 out ? " — your sons, the Apostles, concerning whom He said (xix. 
 21!), " Ye shall sit on thrones judying the twelve tribes of Israel." 
 (Je7-ome.) 
 
 28. El iyi] 'If / by the Spirit of God;' or, as it is in St. 
 Luke, 'If I by the finger of God,' — that finger which the Magicians 
 of Egypt acknowledged (Kxod. viii. 19), and by which the law was 
 written. Exod. xxiv. 12; xxxi. 18. Deut. ix. 10. (Jerome.) 
 
 — (φβασ(ΐ>] came upon you with an idea of surprise ; an Hel- 
 lenistic use of the word, preserved in modern Greece. See Koray, 
 ΆτΒ/ίτα, iii. (!46. 
 
 Observe His gentleness and love. He would attract them to 
 Himself. Why do you cavil at the blessings which arc now 
 offered to you.* Why resist God's gracious designs for your 
 salvation ? Rather you ought to rejoice because the kingdom of 
 God is come to you ; and because I am present, to give you the 
 blessings preannounced by the Prophets, and because your ghostly 
 enemy Satan is now cast out by Me. {Chrys.) 
 
 29. ToG Ισ-χυρον'] the strong man. ΛVe ought not to think 
 ourselves secure. Our ghostly enemy is called the strong man 
 even by his conqueror, and he is the " Prince of this world," 
 which iieth in wickedness. (John xii. 31. Eph. ii. 2.) The 
 Tempter was bound by Christ at the Temptation, when he was 
 called Satan by Christ, — " Get thee hence. Satan " (Matt. iv. 10) ; 
 and Christ entered his house and spoiled his goods, — that is, 
 rescued us yyien from his grasp, and subdued us to Himself, and 
 made us fit for Himself. " Vasa ejus et domus nos eramus." 
 Iren. iii. 8. I. Hilary. Cp. Cyril on Luke, p. 373. 
 
 On the use of the word σκ€θο$ in this sense see note below 
 on 1 Thess. iv. 4. 
 
 30. Ό μ^) till μ€τ' ίμοϋ'] Observe μ^ι, not οΰ (Winer, p. 428). 
 If a man is neutral, and is not in heart with Me in My conflict 
 with Satan, he will be treated by Me as an enetiiy ; and whosoever 
 does not gather with Me, — that is, labour with Me in the spiritual 
 harvest for t)ie salvaticm of souls, scatters the cars of corn which 
 he ought to bind into sheaves to be housed in My barn. This is 
 to be compared with Mark ix. 40. Luke ix. 50. 
 
 This is another answer to the objection of the .Tews. Satan 
 is on one side, I on the other. He rebels against God ; I invite 
 all men to him. He holds men captive, 1 release them. He 
 preaches idolatry, I the worship of the one true (Jod. He tempts 
 to sin, 1 lead to virtue. (Jerome, Chrys.) Ilmv then can I be 
 thought to work uilh him and he with Me ? He is not with Me, 
 and therefore is against Me. He gathereth not with JIc, and 
 therefore scattereth. 
 
 He says, indeed, in another place, " He that is not against us is 
 for us " (Mark ix. 40. Luke ix. 50), but these two sayings are not 
 contrary. Here He is speaking of one opposed to Him in heart 
 and hand ; but there He is speaking of one who «as uith them in 
 spirit though not in person ; for he cast out devils in Christ's name. 
 
 Concerning the bounds of unity, the true placing of them 
 importeth exceedingly. There appear to be two extremes. For 
 to certain zealots all speech of pacification is odious. " Is it 
 peace, Jehu ? What hast thou to do with peace .' turn thee be- 
 hind me." Peace is not the matter, but following the party. 
 Contrariwise, certain Laodiceans, and lukewarm persons, think 
 they may accommodate points of religion by middle ways, and 
 taking part of both, and witty reconcilements ; as if they would 
 make an arbitremcnt between God and man. Both these extremes 
 are to be avoided ; which will be done, if the league of Christians, 
 penned by our Saviour Himself, were, in the two cross clauses 
 thereof, soundly and plainly expounded : " he that is not with us 
 is against us ;" and again, " he that is not against us is with us :" 
 that is, if the points fundamental, and of substance, in rchgion, 
 were truly discerned and distinguished from points not merely of 
 faith, but of opinion, order, or good intention. Lord Bacon 
 (Essays ; on Unity in Religion). 
 
 31. ΙΙνίύματοί βΚασφΎίμΙα] blasphemy against the Holy Ghost. 
 Cp. Matt. X. 1, ίξονσία πνίυμάτωΐ'. I Cor. ix. 12, ίξουσία νμων. 
 
 It is observable, that both in St. Matthew here (xii. 31, 32), 
 and in St. Mark (iii. 28, 2!)), our Lord says, ' sin and blasphemy ' 
 in the first member of the sentence, but only speaks of 0Κασ<ρ•ημία 
 in the latter member of the sentence, as irremissible. The question, 
 therefore, which has been argued by Divines (see a Lapide here 
 and Olshausen, and Professor BjOU'we on Article XVI.) concerning 
 sin against the Holy Ghost, may perhaps be properly reduced, as 
 far as connected with this place, to an inquiry concerning tho 
 nature of Blasphemy against the Holy Ghost ; 
 
 The Blasphemy against the Holy Ghost, of which our Lord 
 here speaks, is that which ascribes to Beelzebub the Prince of the 
 Devils, and enemy of God and Man, works done by the Spirit of 
 God for the salvation of man and the glory of God. They who 
 sin thus (says Athanasius) refer the work of God to the Devil ; 
 they judge God to be the Devil ; and the true God to have nothing 
 more in His works than the Evil Spirit. Alhanas. ad Serapion. 
 5 50. Cp. St. Mark iii. 30. So Jerome, Chrysoslom, Ambrose, 
 and others interpret the passage. 
 
 Again, Blasphemy against the Holy Ghost is greater than 
 l)lasphemy against Christ as man, because the Holy Ghost did not 
 take the nature of man; and Christ as man is inferior to tho 
 Holy Ghost. Alhanas. contra Arian. p. .358; iv. pp. 561—567. 
 
 From this passage it is rightly inferred, that the Holy Ghost 
 is a Person, and that He is God. See S. Cyril in Caten. on Luke 
 iii. 10, and Bp. Pearson on the Creed, Art. viii. 
 
 — ουκ άψίβτ)ΐΓ€ται] i. e. is very unlikely to obtain forgiveness. 
 Not that it never can. See Any. Retract, i. 1!), " de nullo quamvis 
 pessimo in hac vita dcsperandum est;" and yjiiiirosc, dc Poenit. 
 ii. 4. But inasmuch as it grieves the Holy Ghost, and provokes 
 Him to withdraw His grace from the soul and leave it to itself, it 
 is almost a suicidal act ; and it is impossible, humanly speaking, 
 to renew such an one to repentance, lleb. vi 4 — 8. But u-iih 
 God nothing is impossible. (Matt. xix. 26. Mark x. 27.) Cp. 
 Aug. Serm. Ixxi. de Serm. in Monte i. 22, and see the note on 
 Mark vi. 5. 
 
 32. KOTO ToC Ti'oS T. ifSpanrov'] We, who speaks» word against 
 the Son of Man, being ofTciided by My outward appearance, seeing 
 that I am supposed to be the carpenter's son, and to have James 
 and Joscs and Judas for My brethren, he may be forgiven ; but 
 he who sees My mighty irnrkn, and reviles Me who am the Word 
 of God, and says tliat the works of the Holy Spirit, working by 
 Me, are the works of Beeb-ebub, has no forgiveness. (Jerome.) 
 
 G3
 
 44 
 
 MATTHEW XII. 33—40. 
 
 mch. 7. 17. 
 Luke 6. 43, eq. 
 
 η ch. 3. 7. 
 ar 23. 33. 
 Luke C. U. 
 
 ο en. 16. 1. 
 Marks. 11. 
 Luke Π. le, 29. 
 I Cor. 1. 22. 
 ρ Jonah 1. 17. 
 & 2. 1, 2. 
 
 άγιου, ουκ άφεθησΐται αντω, οντί iv τούτω τώ αΐώι^ι, οΰτ€ iv τω μίλλοιηι. 
 (•^) 33 "«jj ποιήσατε το BevBpou καλόν, και τον καρπον αύτον καλόν η ττοι- 
 ■ησατί το BevBpov σαπρον, και τον καρπον αντοΰ σαπρόν Ικ γαρ τον καρποί) το 
 hevSpov γινώσκίται. ^' ° Γεννηματά εχ^ιζνων, πως δύνασθε αγαθά, λαλείν πο- 
 νηροί όντε<; ; εκ γαρ τον περισσεύματα'; της καρδίας το στόμα λαλεΖ. (>' ) ^^'0 
 ά,γαθοζ άνθρωπος εκ του αγαθού θησανρον εκβάλλει αγαθά• και ο πονηρός 
 άνθρωπος εκ του πονηροΐι θησαυρού εκβάλλει πονηρά, {'χ-) ''*' Λέγω δε ΰμΐν, 
 ΟΤΙ πάν ρήμα αργυν, ο εαν λαλησωσιν οΐ άνθρωποι, άποΒώσουσι περί αύτοΰ 
 λόγον εν ήμερα κρίσεως• '^ εκ γαρ των λόγων σου Βικαιωθήση, και εκ των 
 λόγων σου καταΒικασθηση. 
 
 (-") Τότε άπεκρίθησάν τίνες των Γραμματέων και Φαρισαίων λέγοντες, 
 ΑιΒάσκαλε, θελομεν άπο σου σημείον ΙΒεΐν. (-ν) ^' ° Ό δε αποκριθείς εΊπεν 
 αντοΐς, Γενεά πονηρά και μοί'χ^αλις σημείον επιζητεί• και σημείον ου δοθησεται 
 αύτη, ει μη το σημείον Ίωνά του προφήτου. ^^ ^"Ωσπερ γαρ ην Ίωνάς εν 
 τη κοιλία τον κήτους τρεΙς ημέρας και τρεΙς νύκτας, οΰτως εσται ό ΤΊος του 
 
 — οϋτΕ iv τφ μί'λΑοντι] nor in the world to come. Some 
 have hence inferred that sins not forgiven in this world may be 
 forgiven in another. But this inference contradicts the geaeral 
 teaching of Scripture. (See Luke xvi. 2G, and note. John ii. 4. 
 Heb. iii. 13 ; ii. 27•) The Gloss on this passage says, " hence is 
 refuted the heresy of Origen. who said, that after many ages all 
 sinners should obtain pardon ;" and St. Mark says (ch. iii. 29), 
 oiiK €χ€ί ίψίσιν €is rhv αιώνα. The phrase taken together signi- 
 fies nunquam, and is a Hebraism found in the Talmud. See 
 Vorstixts de Ilebr. p. 42, just as iv τώ atCivi τοντψ καΐ iv 7ψ 
 αίΚλοντι, Eph. i. 21, is a Hebraism for semper. 
 
 It is observable that the Hebrew ε*!!? {olam), according as 
 it is used with certain pronouns, signifies both ■ this world ' and 
 ' eternily.' Hence the similar use of αΙων m the N. Test., i. e. 
 ί oiiii' oEtos, this present world, i a'liv iKt'ivos, that world which 
 is to come; (is τϊιν alwva, for the world, the future world, that 
 which is κατ' i^oxhv the world, for which we ought to prepare ; 
 «iy TOUT tuuvas. for the ages, i. e. for all ages ; hence aluvtos, 
 everlasting. See Matt. xxv. 4G. 
 
 33. ποιησατί] make, reckon. See on John viii. 53, and 2 Cor. 
 T. 21. Judicate. agnoscite, futemini : (ίπατί. {Euthym.) It is 
 a rule often applicable to the diction of the N. Test., " verba quiE 
 facere significant agnitionem facti siguificare." C'p. Glass. Phil. 
 Sacr. p. 370. 
 
 Since a good tree bringeth forth good fruit, and a corrupt 
 tree bringeth forth evil fruit (Matt. vii. 17), and since a tree is 
 known by its fruits, therefore eitlier (ττοιήσατί) recognize Me as 
 good, and thence infer that My works also are good : or, if you 
 will not do this, prove Me to be evil, and therefore My works 
 evil ; for a tree is known by its fruits. But, since the fruits 1 bring 
 forth are good, and you cannot deny this, therefore I cannot be 
 evil. Therefore own Me as such, confess Me as the Son of God. 
 You charge Me with working by means of Beelzebub, and 
 thus you show yourselves to be children of the Evil One. You 
 yourselves are Ύΐνν•ί)μαΎα ixihvuv. the brood of the Old Serpent, 
 how therefore can you speak what is good .' No wonder, there- 
 fore, that you, being the children of the devil, revile the Son of 
 God, and regard Him as an agent of the Evil One. . 
 
 He thence is led to describe the punishment of eril words. 
 
 35. ίκβάΧλΐί TTovT^pa] easts forth evil things; "as a fcuntain 
 doth its waters by natural and easy ebullition." Dr. Barrow, 
 Sermons on the Government of the Tongue, i. p. 286, where are 
 some excellent remarks on this Text. 
 
 36. {>ημα apyov] an idle word, apyhi here is not simply 
 otiosus, as a person at leisure, — much less as a person who enjoys 
 seasonable leisure in order that he may work, — but as one who 
 will not work, when he ought to work ('qui opus detrectat*j, 
 a.fpyhs, see on Luke xiii. 7» yvv Kar-apyu. Cp. 2 Pet. i. 8, ουκ 
 apyovs ou5c ακάριτου$, and Eph. v. 11. 
 
 " Otiosum verbum," says Jerome, " est quod sine utiUtate 
 et loquentis dicitur et audientis, si omissis seriis dc rebus frivolis 
 loquamur ;" and therefore a person is guilty of ^τ\μ.ατα apya, who 
 omits to use speech for its proper purpose of edification to men 
 and of glory to God, and abuses the best member that he has 
 (Ps. cviii. I) in uttering words of levity, impurity, or outrage 
 against God, and calumny against man. How much more one 
 who disseminates them by the public press ! 
 
 — airoSuoOuo-i πψί oUToS λ(ί7ο>'] This anomaly of Syntax, 
 
 found sometimes in classical authors (Matth. Or. Or. |§ 310. 
 502), is of frequent occurrence in Hebrew (Gen. ii. 17. Exod, 
 xx.xii. 1. Ezek. xixiii. 2. John ϊνϋ. 2. Acts x. 38), and is very 
 useful in order to bring out ibe prominent idea (here Ρημα ipyhv)^ 
 at the beginning of the sentence. 
 
 Here it may be observed generally, that most of the SDOma- 
 lies of language in the New Testament, which at first may offend 
 the taste of the classical reader, are Hebraisms consecrated by 
 use in the Old Testament, and arc doubtless designed to remind 
 him of the connexion of the New Testament with the Old, and 
 to show that both Testaments are distinct from other books, and 
 are from One and the same Hand. And they are admirably con- 
 trived to facilitate the grouping of ideas, and for presenting them 
 in the best form and with the brightest colouring to the reader. 
 They may indeed be called solecisms, when measured by the 
 standards of human Philology ; but they are above those stan- 
 dards, and are to be referred to the rules of another and higher 
 Grammar — the Grammar of Inspiration. 
 
 38. σημΰον"] a sign, from heaven (see xvi. 1. Mark viii. II); 
 such as was given under Moses by the pillar of cloud, the thun- 
 ders at Sinai, the manna in the wilderness, or in fire as by Klias, 
 or with thunder as under Samuel. They require a sign, — as if 
 the miracles they had seen were no signs. {Jerome.) Well may 
 He say iπι■ζητe7, seeks in addition. 
 
 39. μοιχα\ί5] adulterous: because it had forsaken God and 
 joined itself to others in sjjiritual harlotry. {Jerome.) 
 
 — <χ•ημΐΐον oh δοθήσεται] no sign shall le given ; none in an- 
 swer to their demands and to gratify their curiosity (cp. Herod's, 
 case, Luke xxiii. 8) ; and that sign, which shall be given, shall 
 not be from heaven, but from the grave, and will not persuade 
 them to believe, but condemn their unbelief. 
 
 But did not Christ give other σ-ημΰα ? Yes ; but not to the 
 curiosity of a wicked and adulterous generation. See Mark vi. 5. 
 Luke xxiii. 8. 
 
 But was the resurrection (typified by Jonah) given in answer 
 to a challenge from that generation ? Yes. See xxvii. 40. ^lark 
 XV. 2U. John ii. 20, 21. 
 
 — Ίωνά τον Trpo<pr)Tov'] of Jonas the prophet. Jonah was a 
 sign of Christ, — In preaching before and after His Resurrection. 
 In offering himself to death to appease the storm and save the 
 ship — an argument for the Atonement. In his burial and resur- 
 rection after three dags. On the parallel between Jesus and 
 Jona=, see Cgrit Hieros. Catech. xiv. p. 213. 
 
 40. TpeTf ημ4ρα? κα\ rpus vvKras'] three dags and three nights. 
 Our Blessed Lord sometimes speaks of His own Resurrection as to 
 take place on the third dag (cp. Malt. xvi. 21 ; xvii. 23; xx. ΙΪ). 
 Mark x. 34. Luke xviii. 33 ; xxiv. 7) ; and sometimes as to take 
 place after three days (Matt. xxvi. 61 ; xxvii. C3. Mark viii. 31). 
 These periods therefore are coincident. This is explained from 
 the Jewish mode of reckoning time, according to which any por- 
 tion, however short, of the period of twenty-four hours was rec- 
 koned as a ννχβήμίρον. See below, xvii. 1, and Hieron., Theo• 
 phyl., Aug., and Bp. Pearson on the Creed, Art. v. pp. 488. 
 492, and Augustine de Doctr. Christ, iii. 50. 
 
 Something like the notion derived from this text, and propa- 
 gated by some in our own days, that our Lord was crucified on a 
 Thursday, and therefore the observance of Good Friday is un- 
 scriptural, was broached and exploded in ancient times. See
 
 MATTHEW Xir. 41— 4G. 
 
 1ϋ 
 
 άνθρώτΓου iv Trj κάρδια της γης τρίΐζ ημέρας καΧ τρίΐς νύκτας. ^' '' Ανορζ<; 
 Νινΐυΐται, άναστησονται ku τη κρίσεί μετά της γενεάς ταύτης, και. κατακρι- 
 νονσιν αυτήν ότι μετενόησαν εΙς τύ κήρυγμα Ίωνα, και ΙΒου πλεϊαν Ίωνά 
 ωδε. *' ' Βασίλισσα Νότου εγερθησεται εν τη κρίσει μετά της γενεάς ταύτης, 
 και κατακρινεΖ αυτήν οτι ήλθεν εκ των περάτων της γης άκοΰσαί την σοφίαν 
 Χολομωνος, και ιδού πλεΐον ΧοΚομωνος ώδε. (Τ) *^ ^"Οταν δε το άκάθαρτον 
 ττνεΰμα εζεΚθη άπο του ανθρώπου, Βιερχεταί δι' άνύορων τόπων ζητούν άι>ά- 
 τταυσιν, και ούγ^ ευρίσκει' ^^ τότε λέγει, £πιστρε'ψω εΙς τον οΊκόν μου όθεν 
 εζηλθον και έλΟον ευρίσκει σγολάζοντα, σεσαρωμενον και κεκοσμημενον 
 ^^ ^ τότε πορεύεται και, παραλαμβάνει μεθ' εαυτού επτά έτερα πνεύματα πονη- 
 ρότερα εαυτού, και είσελθόντα κατοικεί εκεί• και γίνεται τα εσγατα του 
 άνθρωπου εκείνου ■χείρονα των πρώτων. Ούτως εσται και τη γενεά ταύτη τη 
 πονηρά. 
 
 (^) ^° ""Ετι δε αύτοΰ λαλουί^τος τοΊς όχλοις 18ού, η μητηρ και. οί άΒελφοΙ 
 
 q Luke 11.32. 
 
 Jonati 3. 5. 
 
 Γ 1 KingK 10. I 
 2 Chroii. !). 1. 
 Luke 11. 31. 
 
 s Luke 11.24. 
 
 t 2 Pet. 2. 20, 21. 
 Heb. 6. 4. 
 &; 10. 26. 
 
 u Mark S. 31. 
 Luke S. 19. 
 
 Bp. Pearson, p. 488 ; ά LapiJe in lor. The following is from 
 A'uin. " Duas tantiim noctes, et unum diem Jesus in scpulcro 
 fuit ; sed Hebriei qui noctem diei initium constituebant, duas 
 Doctes cum parlibus primi ac tertii diei ires dies alqtie ires nodes 
 VQcabant, tempus incompletuni pro completo habebant ; et in 
 omnibus fere unguis, pars diei, mensis, anni, dies, mensis, annus 
 per synendoclien diei solet. Sic etiam 1 .Sam. six. 12, tres dies 
 et nodes, r. V.i, expliratur usque ad diem tertium ; add. 2 Cbron. 
 X. 5, coll. f. 12. Gen. xlii. 17, 18. Deut. siv. 2!i, coll. x.\vi. 12. 
 \iile Rclandi Antiquitates Hebr. iv. 20. llanc vero fuisse Ju- 
 dieorum loqucndi consuetudinem, et iiic ipse locus noster docet, 
 et exinde quoque patet quod, ut probe Relandus 1. h. monuit, 
 nunquam Apostolis controTer..;ia mota est de spatio hoc dierum 
 trium et noctium quo se Jesus in sepulchro commoraturum esse 
 prsedixerat." 
 
 " I have treated more fully," says 5'. Jerome, " on this pas- 
 sage in my comment on the Prophet Jonah. I will now only 
 say, that this is to be explained by a figure of speech called synec- 
 doche, by which a part is put for the whole ; not that our Lord 
 was three whole days and three nights in the grave, but part of 
 Friday, part of Sunday, and the whole of Saturday are reckoned 
 as three days." 
 
 The days of Christ's absence from His disciples were short- 
 ened in mercy to them as far as was consistent with the fulfilment 
 of the prophecy. 
 
 Observe the great use of the Gospel in confirming the Old 
 Testament. Our Lord here refers to the wonderful history of 
 Jonah, swallowed and disgorged by the fish. He treats it as a 
 true history, to be understood in its plain sense, and expounds the 
 meaning of it, hitherto unrevealed, viz. that it was not only a his- 
 tory, but also a mystery ; a prophecy, a typical representation of 
 Himself,— of His own wonderful Death, Burial, and Resurrec- 
 tion. 
 
 Thus the History of Jonah is proved to be true, by the testi- 
 mony of Him who is the Truth. 
 
 Compare the testimony of the Holy Ghost, speaking by the 
 Apostle St. Peter, confirming the marvellous history of Balaam 
 and the ass, in its plain, literal, and grammatical sense. (2 Pet. 
 ii. 15.) 
 
 By this specimen of exposition. Our Blessed Lord delivers a 
 divine Protest against the scepticism of modern days, which denies 
 the verity of the miracles of the Old Testament ; and against the 
 Rationalism which attempts to explain them away. 
 
 He aUo suggests to all readers of the Old Testament the 
 belief, that whatever they may now find there difficult to be 
 understood, will one day be explained, and perhaps be seen to be 
 prophetic and typical of the greatest mysteries of the Gospel ; and 
 that in the mean time it is an exercise of their Faith, and a trial 
 of their humility, — a divinely appointed instrument of their moral 
 probation. And it is because such histories as those of Jonah 
 and Balaam are strange and marvellous, that they are the best 
 tests of the strength of our faith. 
 
 — καρδία τη? γηϊ] Jonah's soul as well as body was iv rfi 
 κοιλία ToO K-iiTovs (Jonah ii. 1). Therefore the καρΒία yijs may 
 be what St. P;iul calls το κατώτίρα ttjs yrjs (Eph. iv. 9. 1 Pet. 
 iii. 10. See the passages of the Fathers, quoted by Bp. Pearson, 
 Art. v. pp. 443 — 450), and this appears to be spoken of our 
 Lord's human soul descending into Sheol or Hades. 
 
 41. Ίαιί'ά] On this form of the genitive in α from nom. as 
 tee Winer, § S, p. 57. In the N. T. wc have other similar geni- 
 
 tives, Κλωπά, ^Τίφανα, Κ-ηφα, Σατανά, *Ζτταφρΰ ; also firom as 
 unaccentuated, "Αννα, Καϊάφα, Άρίτα, Βαρνάβα. 
 
 42. Βασίλΐίτσο Κότου] Observe tiie absence of the article. 
 See i. 1. 
 
 — ττιράτων T?s γη?] Hebr. ("ΤΝ^ι nisp or "CEi» (aphtey or iel• 
 soth Aaarets), Ps. ii. 8 ; Ixv. 0, and poisim. 
 
 43. "Oto;' 5e τίι άκάθαρτον π«ύμα κ. τ. λ.] But vhen the un- 
 clean spirit has gone out of the man who was possessed by it. 
 What is the connexion here ? Our Lord is declaring the danger- 
 ous condition of that generation of the Jewish jieople, in conse- 
 quence of their neglect and abuse of those especial spiritual privi- 
 leges, which He Himself, by His Incarnation and Ministry, was 
 now offering to them. He compares their state to that of one 
 who has been liberated from daemoniacal possession. They had 
 been freed fVom Satan by Moses and the Prophets : and now 
 Christ is come to perfect and secure their moral and spiritual 
 emancipation. But as one who has been liberated by God's 
 goodness from the Devil, and afterwards having tasted both the 
 bitterness of bondage and the sweets of liberty, lapses into a 
 worse state, if he does not watch and keep his spiritual bouse 
 against the return of the Evil Spirit, so their state will be one of 
 greater shame and misery, even in proportion to their present 
 spiritual privileges. See on Luke li. 24, and compare the declara- 
 tion of St. Paul, Heb. vi. 4-8. 
 
 — aviSpwv τόπων'] dry places : the opposite of Paradise, and 
 striking witnesses of man's sin, which is the cause of physical as 
 well as moral wildness and desolation. Cp. Rom, viii. 19 — 22. 
 
 44. οΊκόν μου] my house. " Suum putat ; ίζηλ.βον, quasi non 
 ejeclus." (Beng.) 
 
 — (ΰρ'ισκίΐ σχολόίο;'τα] he finds it empty, swept, and gar- 
 nished, like an untenanted lodging, ready to be let to the first 
 comer. " Vacuam Deo, Deique gratia, ideoque aptam ut fiat 
 domus Diaboli, nam Nihil agere est male agere." 
 
 45. OStoij «σται τρ yevti τ.] The Έ\'ύ Spirit had been cast 
 out of the Jewish Nation when they received the Law ; and he 
 walked in the wilderness of heathenism. But the Heathen were 
 now about to believe in God ; and the Devil would be cast out of 
 them. And now he was returning to assail the Jews, and the last 
 state of that Nation is worse than the first ; for they are now beset 
 by a larger number of evil spirits, when tliey blaspheme Christ ia 
 their synagogues, and so they are in a worse condition than when 
 they were in Egypt itself, before the Law. Accordingly the cala- 
 mities which befell the Jews under Vespasian and Titus, were far 
 more grievous than any in Egypt, or Babylon, or under Antiochus. 
 (Jerome.) Here is a warning to those who s]ieak softly of Judaism 
 as it is now. We must pray for the Jews, and even the more fer- 
 vently, because Christ has taught us to abhor Judaism. 
 
 46. oi αΒ(\φοί] his brethren. Compare xiii. 55, where his 
 brethren are called James and Joses and Simon and Judas, and 
 these were sons of a Mary. See .\xvii. 5ti. Some of the anciente 
 supposed that these were children of Joseph by a former marriage. 
 (Euseb. ii. 1.) So Epiphanius, p. 1034 ; others said that they were 
 conioinni, or eouiiJii of Christ (Eiiifi., Hist. iii. II); sons of the 
 Mary who was the sister of the Blessed Virgin, and wife of 
 Cleophas or Alphseus. See x. 3. John lii. 25. Jerome, ad loc, 
 who calls them "Marite liberos, materterae Domini, que esse dicitor 
 mater Jacobi et Josephi et Judie." See also Bp. Pearson on the 
 Creed, Art. iii. pp. 330—333, and Dr. ΤΓ. H. Mill's Dissertations, 
 ii. pp. 221—290. Pmf. Lighlfoot on Galat. 241—275. 
 
 The following fragment has been ascribed by some to Papiat,
 
 46 
 
 MATTHEW XII. 47—50. XIII. 1—3. 
 
 > Mark 4. I. 
 Luke 8. 4. 
 
 αυτοί) ίΐστηκβισαν εζω ζητοΰι^ζζ αντώ Χαλησαι• ^^ etve δε τι? αντω. Ιδού 
 •η μητηρ σου και οί άΒζλφοί σου ίζω ΐστ-ηκασι ζητουντεζ σοι λαλησαι. ^^ Ό 
 δε αποκριθεί? είττε τω ν,πόντι αύτω, Τίζ έσην η μτηττηρ μου ; και τίί'ε? εισιν οι 
 αοεΚφοι μου ; και εκτεινας την χείρα αυτού εττι του? μάνητας αυτού ίΐπίν, 
 Ιδού η Η-ν'''νΡ Μ°'^ '^'^' °^ άδελψοί /χου• ^^ οστι? γαρ αν ττοιηστ) το Θέλημα 
 του Πατρός μου του lu ουρανοΐς, αΰτο? μου αδελφό? και άΒελφη και μητηρ 
 εστίν. 
 
 XIII. (ϊ^) ' ^Έν δε τη -ήμερα εκείνη εζεΧθων ό Ίησοΰζ άπο της οΙκίας 
 εκάθητο τταρα την θαΚασσαν " και συνηχθησαν προς αυτόν όχλοι ττολλοι, 
 ώστε αύτόΐ' ει? το πλοΓοί' εμβάντα καθησθαν καΧ ττά? ό δχλο? επί τον αιγιαλοί» 
 ειστηκει, 
 
 ^ ΚαΧ ελάλησεν αύτοΐς πολλά, εν παραβολαΐς λέγων, Ιδού εζηλθεν ό σπείρων 
 
 echolar of St. John (ap. Roulh, Reliq. Sacr. i. p. 16, ei Cod. MS. 
 Bibl. Bodl. 2397) ; but see Prof. Lightfool on Galat. p. 259. 
 
 " i. Afaria, mater Domini, ii. Maria, Cleopbie sive Alpbset 
 uxor, quee fuit mater Jacobi Episcopi et Apostoli, et Simonia et 
 Thadei et cujusdam Joseph, iii. Maria Salome, uxor Zebedei, 
 mater Joannis Evangelistie et Jacobi (confer Matt χχτϋ. 50, et 
 Marc. w. 40 et ivi. 1). iv. Maria Magdalena. (We may add v. 
 Mary of Bethany,)" 
 
 On the opinion of Epiphanius and others, that " the brethren 
 of our Lord" were sons of Joseph by a former wife, it may be 
 observed, that the Mary, who, it seems, was their mother, was 
 still alive at the Crucifiiion (Matt, xxvii. 56. Mark xv. 40). 
 Could Joseph have divorced her ? Could he have had two wives 
 living at tlie same time? (Tillemont, Me'moires pour servir a 
 I'Histoire Eccle's., in bis life of St. James the Less, and notes, pp. 
 165. 284.) 
 
 48. Tis (στιν η μ-ίιτ-ηρ μου ;] TJ'ho is my mother ? *' Kon 
 spernit matrera, sed anteponit Patrem." {Benget.) 
 
 " Qui Christi _/ra/er est credendo, mater efficitur^riEif icaniio; 
 quasi enira parit eum quem in corde audientis infuderit ; et si per 
 ejus vocera amor Domini in proximi mente gencratur." {Greg.M. 
 Moral, in Evang. iii. p. 1445.) 
 
 His mother was perhaps moved by a spirit of vain-glory, and 
 came to draw Him from preaching ; to display to the multitude 
 the power she bad over One wlio could work so great miracles. 
 (Theophylact on Mark iii. 32.) Hear what He says, because 
 His mother and His brethren were eager to show that they were 
 related to Him, and were vain-glorious on that account. (S. Chrys. 
 on ch. viii. 20.) Hence we learn that, without holiness, it would 
 have been of no benefit even to have borne Christ in the womb, 
 and to bring forth that Wonderful Offspring. 
 
 He uttered these words (says Chrys.) not as if He were 
 ashamed of His Mother, or denied her to be His Mother, but to 
 show that her maternity was of no benefit to her unless she did 
 her duty. And what she now attempted to do was an effect of 
 exceeding vain.glory. For she desired to show the people that 
 she had power and authority over her Son. Observe her folly — 
 avovotaf. {Chrys.) 
 
 Such comments show, ichal would Rave been the opinion of 
 S. Chrysostom and the Church in his age, on the dogma now 
 enforced by the Church of Rome as an article of faith ; viz. that 
 the Blessed Virgin was exempt from original and actual sin. 
 
 Observe then her folly and theirs, for when they ought to 
 have come in and listened with the multitude to Christ, and if 
 they were not willing to do this, to await the conclusion of His 
 Discourse, and then to address Him, they call Him out, and do 
 this in the presence of all, betraying excessive ambition, and wish- 
 ing to show that they can command Him. (Chrys.) 
 
 There is but one true nobility, that of obedience to God. 
 This is greater than that of the Virgin's relationship to Christ. 
 Therefore when a woman in the crowd exclaimed, " Blessed is the 
 womb that bare Thee and the paps that Thou hast sucked ; He did 
 not say. She is not My Mother, but if she desires to be blessed, 
 let her do the will of God ; He said, yea, rather, bles.sed are they 
 that hear the word of God, and keep it" (St. Luke xi. 27). Chrys. 
 See also S. Aug. (in Joan. Tract, x.). " Mater mea, quam 
 appellaKs felicem, inde felix est, quia verbum Dei audit, non quia 
 in ilia Verbum caro factum est, sed quia custodit ipsum verbum 
 Dei, per quod facta est, et quod in ilia caro factum est." 
 
 How many women have blessed that Holy Virgin and her 
 womb, and have desired to bo such a mother as she was ! What 
 hinders them .' Christ has made for us a wide way to this happi- 
 ness : and not only women, but men may tread it ; the way of 
 
 Obedience, this is it which makes such a mother— not the throes 
 of parturition. (Chrys.) 
 
 Ch. XIII. 3. iy Trapa0o\ats'] in parables. Hebr. C'Stfo 
 (meshalint), from root bcio (mashal), to compare, make like. See 
 Ps. xlix. 12. Isaiah xiv. 10; xlvi. 5. From the frequent use of 
 comparisons in short pithy sayings among the Orientals (see the 
 Talmud, passim, Cnd. Berachoth, Cod. Schabbath, &c.), the word 
 mashal often signifies some sententious adage, apophthegm, or 
 speech (alvo^, aw6\oyoi), — and therefore Balaam's prophecy is so 
 called, Numb. x,\iii. 18; xxiv. 15. Cp. Isa. xiv. 4. 2 Chron. vii. 
 20; and Job's speech, xxvii. 1. 
 
 The word παράβολοι had been applied by the LXX to the 
 Proverbs of Solomon (1 Kings iv. 32, ίλόλησί τρισχιλία^ τταρα- 
 βολάϊ) ; but the Proverbs are inscribed τταροιμίαι, which is a more 
 general term. See John xvi. 25. Vorst de Hebr. p. 140, and 
 Glass. Philol. Sacr. pp. 217 — 224. 914, and Notes on the Parables 
 by the Very Rn: R. C. Trench, D.D., Loiul. 1853, fifth edition, 
 and Otshatisen*s note here, who refers with commendation to 
 Unger's work, De Parabolarum Jesu Natura et Interpretationc, 
 Lips. 1828. A List of works on the Parables will be found in 
 Dean Trench's excellent volume, pp. 520—523. For some rules 
 in interpreting them see .tx. 2 — 10, and for some topographical 
 illlustrations of them see Stanley, Palest., p. 409 — 23. 
 
 Tills chapter maybe described as containing a Divine Treatise 
 on the Church Militant here on earth. The Parables in it form a 
 whole, representing the true nature of the βασιλεία τον &ΐοΰ, i. e. 
 of the Christian Church, as far as it is visible. 
 
 That of the Sower (v. 3), explained by Christ Himself (Matt, 
 xiii. 18. Mark iv. 14. Luke viii. 11), exhibits Christ going forth 
 to sow the Seed of the Word, and the various reception of the 
 same divine seed by various persons, according to their disposition 
 and tempers, and their resistance or non-resistance to the tempta- 
 tions of the World, the Flesh, and the Devil ; and it brings out the 
 doctrine that we must take heed how we hear (Luke viii. 10), and 
 must receive with meekness the engrafted Word. (James i. 21.) 
 
 That of the Tares and Wheat (c. 24) accounts for the exist- 
 ence of Evil in this world, and declares that it is not from God, 
 at the same time that it assures us of God's perfect goodness, and 
 of His desire and design, short of compulsion, that the whole 
 world should be saved ; for as our Lord declares, " the Field is the 
 World," — that is, in His Will and design the Church is coexten- 
 sive with the World. It assures us also of the preservation of 
 the Good, and of the continuance of the Church Visible unto the 
 End; and of the future, full, and final Victory of Good over Evil, 
 and the everUisting reward of Virtue, and eternal punishment of 
 Sin. 
 
 It therefore warns ns not to he staggered and perpleied by 
 the temporary triumphs of Evil, of Heresy and Schism in the 
 Church, and of Vice in the World. It inculcates the duties of 
 Faith, Stedfastness, Patience, Forbearance, Courage, Hope, and 
 Love ; and of maintaining Unity in the Church, and of endeavour- 
 ing to reclaim the erring, and to overcome the evil with good. 
 
 That of the Grain of Mustard-seed (». 31) is prophetic of the 
 growth of the Gospel from very small beginnings throughout the 
 whole world, and of the reception of Gentile Nations beneath its 
 shadow, as birds of the air flock to, and nestle in, the branches of 
 a tree. And it calls attention to the marvellous and continued 
 Propagation of the Gospel, as indicating that it is from God, and 
 will ever be protected by His Omnipotence and Love. 
 
 That of the Leaven (v. .13) calls attention to human agency, 
 — especially to that of the Church, — symboUzed by the woman 
 employed as God's chosen instrument in thii divine work of
 
 MATTHEW ΧΠΙ. 4—17. 
 
 47 
 
 του σπβίρζΐν * καΐ iv τω aneipeLv αντον, α μει> ΐ.ιτξ.σ€ τταρα την όδον, καΐ η\θ€ 
 τα ττ£τανα και κατ^φαγΐν αυτά. ^ "Αλλα δε ΐπ^σεν έπΙ τα ττ€τρώ8η, οπού ουκ 
 el)(e γ-ην ττολλην, καΐ €νθζως ΙζανέτίΐΧΐ, δια το μτ] ΐχίΐν βάθος γηζ' ® ηλίου δε 
 άνατξίλαντος έκαυματίσθη, καΐ δια το μη e^eiv ρίζαν Ιζηράνθη. ^ "Αλλα δε 
 eneaeu inl τα? άκανθας, καΐ άνέβησαν αϊ ακανθαι καΐ άπέττνίζαν αυτά. ^λλα 
 δε επεσεν ε'ττί την γην την καΧην, καΐ εδίδου καρττον, ο μΐ,ν έκατον, ο δε εζηκοντα, 
 ο δε τριάκοντα. ^ Ό ίχων ωτα άκούζΐν, άκουέτω. 
 
 ^^ Και ττροσΐλθόντες οΐ μαθηταΐ ειττον αύτω, Διατί iv παραβολα'ίς λαλεί? 
 αυτοΐς ; " '' Ό δε άποκριθάς elnev αύτοίς, οτι ΰμΐν δε'δοται γνώναυ τα μυστήρια 
 της ρασιλειας των ουρανών, €Κ€ΐνθίς οε ου οεοοται• {^-y-) όστις γαρ έχει, 
 ζοθησΐται αυτω και ττερισσευθησεται• όστις δε ουκ έχει, και δ εγει, αρθησίται 
 απ αυτού, {ψ) '^ /ίιά τοΰτο iv παραβολαΐς αΰτοίς λαλώ• οτι βλέποντες ου 
 βλίπουσι, και άκοΰοντες ουκ άκοΰουσιν, ουδέ συνιοΰσι. ^^ ^ Και άναπληρουται 
 αΰτοΐςη προφητεία Ήσαιου ή λεγουσα,Άκοη ακούσετε, και ου μη συνητε, 
 και βλέποντες βλεχΙίετε, και οΰ μη ΐ^ητε- ^^ iπaχύvθη γαρ ή καρδία 
 τοΰ λαοΰ τούτου, και το2ς ώσΐ βαρέως ηκουσαν, και τους οφθαλ- 
 μούς αυτών εκάμμυσαν, μηποτε Γδωσι τοΙς οφθαλμοις, και τοις 
 ώσΐν άκοΰσωσι, και τη καρδία συνωσι, και εττιστρεψωσι, και 
 ΐασω/χαι αύτοιίς. (^) ^^ ""'Τμων δε μακάριοι οι οφθαλμοί, οτι βλεπουσι, 
 και τα ωτα ΰμων, οτι ακούει. '^ Άμην γαρ λέγω υμιν, οτι πολλοί προφηται και 
 
 b ch. 16. 17. 
 1 Cor. 2. 10. 
 1 John 2. 27. 
 c ch. 25. 29. 
 Mark 4. 25. 
 Luke 8. 13. 
 ai 19. 26. 
 
 d Isa. 6. 9. 
 Mark 4. 12. 
 Luke 8. 10. 
 John 12, 40. 
 Acts 28. 2C. 
 Uom. 11. 8. 
 
 e ch. 16. 17. 
 Luke 10. a. 
 
 evangelization ; and it reminds all members of the ClinTcL• of their 
 missionary duties. 
 
 These Parables being prophetic, are designed to afford eri- 
 dence of the truth of Christianity j and they have given, and will 
 ever continue to give, such evidence, by their gradual accomplish- 
 ment in the diffusion of the Gospel of Christ. 
 
 The Parable of the Treasure found in the field (». 44), inti- 
 mates that God, of His own accord, discovers the truth to persons 
 engaged in doing their duty, ly they have such dispositions as would 
 lead them to sell all for the truth's sake. 
 
 The Parable of the Pearl (r. 45) indicates, that if men seek 
 for truth, with a readiness to sell all for it, they will certainly 
 find it. 
 
 Both these Parables inculcate the duty of forming and cherish- 
 ing such a temper as would dispose us to purchase Truth at any 
 cost, and not to sell it at any price. 
 
 The Parable of the Draw-net (r. 47) intimates the use which 
 God makes of the Fishers of men, to draw the Net of the Gospel 
 through the sea of this world ; and it teaches, that in this Net — 
 i. e. in the Church Visible on Earth — there are, and ever will be, 
 some of every kind, bad fish mingled with good ; but that at last 
 the Net will be drawn to shore; and then, at the end of the world, 
 a severance will be made for ever of the good from the bad, and 
 some will be saved and others lost. 
 
 The last (or seventh Parable), that of the Net, like the 
 Seventh Seal and the Seventh Trumpet in the -ipocalypse, declares 
 the final consummation of all things. See Alexander Knox, Re- 
 mains, i. p. 425, where are some excellent remarks on these para- 
 bles. Cp. Auff. Quaest. in Matth. i. 10— ]C. 
 
 It teaches that the present mixed state of the Visible Ch<irch 
 will continue to the end ; that the Missionary work of the Church 
 will also continue to the end ; that the Net of EvangeUcal Preach- 
 ing will be drawn through the whole Sea of the World ; and that 
 there is a Judgment to come. 
 
 These truths — inculcating the Christian duties of charity, 
 patience, zeal, faith, hope, and watchfulness, are summed up in 
 the last parable, as being of special importance and requiring con- 
 tinual attention. 
 
 It is observable, that all these Parables of our Lord, concern- 
 ing the Kingdom of Heaven, are declaratory rather of the condition 
 of the Church in its present mixed and imperfect state on earth, 
 than of its future condition in heaven, when it will be cleansed from 
 all taint and blemish ; i. e. they teach us to lay very great stress 
 on the performance of present duty, in order to /«/«re glory. 
 
 — 'ISoii ^ίηλβίΐ•] See Clem. Rom. § 24, p. 101. 
 
 — 4 στΓίίρωι/] The Sower. On the use of the definite article 
 in parables describing an ideal person, whose character forms the 
 priniipal subject of the picture, see Winer, p. ί»7. Cp i iroi/<V 
 ό καλ^;, Joha z. 11. 
 
 8. iS'iSou'] teas bringing forth. Observe the contrast of th• 
 imperfect tense in thus case, with the aorista in the other cases. 
 
 9. Ό exwf ώτο ακούαν^ He that hath ears to hear, let him hear. 
 A solemn saying, showing man's great proneness to inattention, 
 and the absolute necessity of attention to Christ's words, and there- 
 fore often repeated by our Lord on earth and even from heaven, 
 after His ascension. See Matt. xi. 15; xiii. 43; and Rev. ii. 7, 
 " He that hath an ear," &c. Rev. ii. II. 17. 29 ; iii. G. 13. 22. 
 
 IL ϋμΐν ieSoToi] to you it is given. Faith, therefore, and know- 
 ledge are God's gifts to be sought by prayer. Thus we see the 
 ignorance and folly of the wise, i. e. of those who deem themselves 
 so, such as Scribes and Pharisees, and all who are like them ; and 
 hence Christ spake in parables, which would be intelligible to all 
 who pray for grace to understand them, but not to those who 
 despise Him and esteem themselves ; and thus the Parables were 
 designed as a moral trial and visible manifestation of men's tempers, 
 whether they are fit for the Kingdom of Heaven, which these 
 Parables describe. 
 
 — μυστ^ιριαΐ mysteries, μυστ-ηριοί' eithsT from Gr. μύω, to shut : 
 or (as Casaubon and others suppose) from Hebr. TPSp (mistar), 
 from root inD (sathar), to hide; hence something which is 
 involved, or concealed, or symbolized by something external, as the 
 soul in the body, — a sacramentum. 
 
 12. o!iK «xci] he has not. For a person is not supposed to hate, 
 if he does not use what he has. God intends that His gifts should 
 be χρτ}ματα as well as κτ-ηματα. 
 
 14. ή νροφητίία Ήσαίοκ] the prophecy of Isaiah. Isa. τι. 9. 
 The verbs are imperative in the original, here they are future (as 
 also Acts xxviii. 26). This deserves notice, as explaining this 
 and other similar prophecies, where the sin of man seems to be 
 represented as due to the will of God. Λ\^lerever this appears to 
 be the case, the true explanation is, — that sin, which God does 
 not prevent, and is permitted by Him, is a penalty and chastise- 
 ment of the sinner. In this sense, God is said to choose men's 
 delusions, Isa. livi. 4, and their own bacislidings are said to 
 reprove them, Jer. ii. 19. On this text, see above on Isa. vi. 9. 
 
 The Holy Spirit here teaches us how these prophecies are to 
 be understood, viz. as Divine declarations of the future ; and He 
 confirms the LXX interpretation, who had already rendered them 
 in this way, and whose words He adopts here literatim. 
 
 By employing here and in other places the LXX, and in not 
 doing so always (see above, xii. 18), He shows that the sense given 
 in the former cases is a correct and clear sense ; and in the latter 
 cases He intimates, that though it may be a correct sense, yet it 
 is not so clear as is desirable for those (i. e. for the Gentiles as well 
 as Jews) to whom the Gospels are delivered, and for whom they 
 were written. 
 
 15. ίκάμμυσαΐ''] they closed their eyet, " £rgo Deus eos eanara 
 voluerat." (Beng.)
 
 48 
 
 MATTHEW XIII. 18—30. 
 
 fMark ♦. U, &c 
 Lukes. 11, &C. 
 
 g Isa. 53. 2. 
 John 5. 35. 
 
 δίκαιοι ^πεθύμησαν IBeiv a βλέπετε, καΐ ουκ εΐ8ον, καΐ άκονσαί α ακονετε, καΐ 
 ουκ ηκουσαν. (■'γγ) ^^ ^'ΤμεΙζ ουν ακούσατε την παραβολην του σπείροντα•;, 
 ^^ UavTo'i άκούοντοζ τον λόγον της /βασιλείας και μη συνυέντος, epverai ό 
 ποιτηροζ και. αρπάζει το εσπαρμενον εν ttj καρδία αυτοΰ• οντάς εστίν ό πάρα 
 την όδον σπαρείς. '■^ ^ Ό δε επι τα πετρώΒη σπαρείς, ουτός εστίν ό τον λόγον 
 άκούων, καΐ ευθύς μετά )(αρας λαμβάνων αυτόν -' ουκ ε^ει δε ρΐζαν εν έαυτώ, 
 άλλα πρόσκαιρος εστί• "γενομένης δε θλίφεως η Βιωγμοΰ δια τον λόγον, ευθύς 
 σκανδαλίζεται. ^" Ό δε εΙς τάς άκανθας σπαρείς, οντάς εστίν 6 τον λόγον 
 άκούων, και η μέριμνα του αΙώνος τούτου, και η απάτη του πλούτου συμπνίγει 
 Tof λόγον, και άκαρπος γίνεται. '^ Ό δε επι την γην την καλην σπαρείς, ουτάς 
 εστίν 6 τον λόγον άκούων και συνιων ος δη καρποφορεί, και ποιεί ό μεν εκατόν, 
 6 δε εζηκοντα, 6 δε τριάκοντα, 
 
 (^) "^ "Αλλην παραβολην παρεθηκεν αύτοΐς λέγων, Ώμοιώθη η βασιλεία 
 των ουρανών ανυρωπο) σπειροντι καλόν σπέρμα εν τω αγρω αντου• ■" εν be 
 τω καθεύΒειν τους ανθρώπους ηλθεν αυτοΰ ό εχθρός, και έσπειρε ζιζάΐΊα άί^ά 
 μέσον του σίτου, και άπηλθεν. -^ "Οτε δε Ιβλάστησεν ο -χόρτος, και καρπον 
 εποίησε, τότε εφάιη) και τά ζιζάΐΊα• *'' προσελθόντες δε οί δοΰλοι του οΊκο- 
 Βεσπάτου ειποί' αυτω. Κύριε, ούχι καλόν σπέρμα εσπειρας εν τω σω άγρω ; 
 πόθεν ουν έχει ζιζάΐΊα ; ^ Ό δε εφη αύτοΐς, 'Εχθρός άνθρωπος τοΰτο εποίησεν. 
 Οι δε δοΰλοι ειπο^ αυτω. Θέλεις ουν απελθόντες συλλεζωμεν αυτά ; ^^ Ό 
 δε εφη, Ού• μηποτε συλλέγοντες τά {ιζάι^ια εκριζώσητε α/χα αύτοίς τον σίτον 
 ^^ '' άφετε σνναυζάνεσθαι αμφότερα μέχρ<• του θερισμού, και εν καιρώ του 
 
 19. ouTos] this is he that has been sown. It is observable, 
 that all the Evangelists use the masculine gender here, i. e. they 
 consider the person as sown ; that is, the seed is not responsible 
 for the use made of the seed ; but the person who receives the 
 seed is responsible, and is therefore identified with it : the seed 
 passes inio him, is moulded up with him, and assumes his nature; 
 it loses, as it were, its own gender and number, and takes his. 
 See Mark iv. IG. 18, oi σπίφόμα/οι, and Luke viii. Ι'Λ, οί Μ 
 trerpas. 
 
 24. irope'fl-ijKi;'] /li^jrojuouMiieii; literally, he Set before them — 
 as spiritual food. 
 
 25. ζιζάνιαΐ lizania. ' Talmudici nominant, cm (zonim),' a 
 degenerate wheat, and which may also be reclaimed into wheat. 
 See Tractat. Kilaim, I. Ilalach. 1 {Melchior apud Mintert in ».), 
 " genus seminis quod tritici erat non absimile, verum degenerabat." 
 IjiLtin Lolium iemulentnm. T'ir^. Georg. i. 154. Yr. pvroie. Cp. 
 Winer, Lex. sub v. Lolch, oder Tollkorn. See also Dean Tretich 
 on the Parables, p. 91. 
 
 26. ίφά•τ7 τά ζίζάΐ'ία] The Tares were apparent. This, com- 
 bined with V. 30, supplies an answer to those who say that heretics 
 may be destroyed by force, if they are known to he such, (Chrys.) 
 Aug. Qu. in Matt. qu. 2. In such a case, if they remain obstinate, 
 they are indeed to be separated by the wholesome exercise of 
 Church Discipline from Communion with the Church in holy offices 
 (see Matt, xviii. 17. ICor. v. 5. 9. Article XXXIII.), and there- 
 fore this parable gives no countenance to the Erastian theory that 
 all Church power consists merely in persuasion. Cp. Hammond 
 on the Power of the Keys, i. p. 429. Up. Sanderson, Prailect. 
 vii. 29. Archd. Pott on Christian Sovereignty, p. 24. 
 
 On the other hand, they are not to be eradicated from the 
 soil, because, through the frailty of human judgment, what may 
 seem to be ζιζάνια, may not be ζιζάνια ; and wheat may be 
 rooted up as tares ; and because what are Jiou? degenerate wheat, 
 may one day become good wheat, and be gathered as such into the 
 garner of heaven. (Cp. Jerome here.) 
 
 30. 4•;)ίτί συνανζάν^σθαι] let them grow together. For an- 
 cient expositions of doctrine to be derived from this Parable, and 
 also from that of the Draw-net ; with which we may compare tlie 
 words of the Baptist concerning the Chaff and the Wheat, Matt, 
 iii. 12, Luke iii. 17, which were generally associated by the Fa- 
 thers with tJiese parables ; and the doctrinal and practical instruc- 
 tion deduced from them ; see fhe lariguage of S'. Augustine, in liis 
 works against the Donatists, particularly in vol. ix. ed. Benedict. 
 See also his Sermons, e. g. Ixxxviii. 21, 22, p. 687. Some passages 
 are quoted in Theophilns Anglicanus, part i. ch. ii., e. g. as fol- 
 lows : — iS. Aug. ίτ. 497 (addressing the Donatists), says, " Tolera 
 
 et zizania, si triticum es; tolera paleam,'si triticum es; tolera 
 pisces malos inter retia, si piscis bonus es. Quare ante tcmpus 
 ventilationis avolasti ? Quare ante tempus messis frumenta eradi- 
 casti tecum .' quare, antequam ad littus venires, retia disrupisti ? " 
 — .\nd V. 129, " Geme in area, ut gaudeas in horreo.'* 
 
 Again, Epist. cv. Hi, " Quos corrigere non valemus, etiamsi 
 necessitas cogit pro salute caeterorum ut Dei Sacramenta nobiscum 
 communicent, peccatis tamen eorum non communicemus, quod 
 non fit nisi consentiendo et/avendo. Sic eniin eos in isto mundo, 
 in quo Ecclesia catholica per omnes gentes diiTunditur, quam 
 agrum suum Dominus dicit, tanquam zizania inter triticum, vel 
 in hie unitatis area tanquam paleam permixtam frvmenlo, vel 
 intra retia verbi et sacramenti tanquam malos pisces cum bonis in- 
 clusos, usque ad tempus 7nessis aut ventilationis aut tittoris tole- 
 ramus, ne propter illos eradicemus et triticum, aut grana nuda 
 ante tempus de area separata, non in horreum mittenda purgemus, 
 sed volatilibus colligenda projiciamus ; aut disruptis per sciiismata 
 retibus, dum quasi malos pisces cavemus, in mare perniciosse 
 libertatis exeamus." 
 
 S. Cyprian, de Unit. Eccles. p. Ill, " Nemo existimet bonot 
 Ecclesia posse discedere. Triticum non rapit ventus ; inanet 
 palete tempestate jactantur." And Epist. liv. p. 99 : " Eisi vi- 
 dentur in Ecclesia esse zizania, non tamen impediri debet aut 
 fides aut caritas nostra, ut, quoniam zizania esse in Ecclesia cer- 
 nimus, ipsi de Ecclesia recedamus. Nobis tantummodo laboran- 
 dum est ut/rumentum esse possiraus, ut, cum coeperit frumentura 
 Dominicis horreis condi, fructum pro opere nostro et labore capi- 
 amus." 
 
 Among English Divines we may refer to the words of Hooker, 
 iii. 1.8 and 10, '* Our Saviour compareth His Church unto a field, 
 where tares manifestly known and seen by all men do grow in- 
 termingled with good corn, and even so shall continue till the full 
 consummation of the world. God hath ever, and ever shall have, 
 some Church Visible upon earth. The Church of Christ which 
 was from the beginning, is, and continueth unto the end. Of 
 which Church all parts have not been always equally sincere and 
 sound." 
 
 And, again, Ixvi. C, " The (Visible) Church of God (on 
 earth) (i. e. as far as it is an object for the sense and judgment of 
 matt) may contain them which are not indeed His, yet (by reason 
 of their outward profession of Christ) must be reputed His ig us, 
 thai know not their inward thoughts." 
 
 " For to this, and no other purpose, are meant those Para- 
 bles which our Saviour in the Gospel hath, concerning mixture of 
 \icQ with Virtue, Light with Darkness, Truth with Error, as well 
 openly known and seen as cunningly cloaked."
 
 MATTHEW ΧΙΤΓ. 81—43. 
 
 49 
 
 θψίσμοΰ kpoi τοΐζ θερυσταΐς, SvXke^are ττρωτον τα ζιζάνια, καΐ όησατε αυτά 
 tt'? SeV/xa? προ? το κατακαυσαι αυτά, tou δε σίτον συναγαγζΤΐ eis ttju απο- 
 Θηκην μου. 
 
 {^) ^' ' "iiXXr^i» τταραβολην τταρέΟηκίν αυτοΓς λέγων, Όμοια έστιν η βασι- 
 λεία των ουρανών κόκκω σιναπεως, ον λαβών ανθροίποζ eaneipev iv τω αγρω 
 αύτοΰ• ^" δ μικρότ€ρον μίν Ιστι πάντων των σπερμάτων, όταν δε av^rjOrj, 
 μείζον των λαγάνων εστί, καΐ γίνεται ΒενΒρον, ώστε έλθεΐν τα πετεινά του 
 ουρανού και κατασκηνουν εν τοΓ? κλάδοι? αϋτον. 
 
 ( "' ) ^2 ^ "Αλλην παραβολην ελάλησεν αυτοΐζ' Όμοία εστίν η βασιλεία των 
 ουρανών ζυμτ], ην λαβοΰσα γυνή ενεκρυχ^εν εΙς αλεύρου σάτα τρία, εως ου 
 εζυμώθη όλον. 
 
 (^"-) ^ Ταύτα πάντα ελάλησεν ο 'Ιησούς εν παραβολαϊς τοις οχλοις, καΐ 
 χωρίς παραβολής ουκ ελάλει αυτοΐς, ^^ ' όπως πληρωθη το ρηθέν δια του 
 προφήτου λέγοντος, Άνοίζω εν παραβολαΐς το στόμα μου• ερεΰζομαι 
 κεκρυμμενα άπο καταβολής κόσμου. 
 
 ( 'χ ) ^'' Τότε άφείς τους όχλους ήλθεν εις την οΐκίαν ό Ιησούς• και προσήλθαν 
 αυτω οί μαθηταΐ αυτοΰ λέγοντες, Φράσον ημίν την παραβολην των ζιζάνιων 
 του άγροΰ. ^^ Ό δε αποκριθείς εΐπεν αντοίς, Ό σπείρων το καλόν σπέρμα 
 εστίν ΰ ΤΊος του άνθρωπου• ^ "" ό δε αγρός εστίν 6 κόσμος• το δε καλόν 
 σπέρμα ουτοί εισιζ/ οΐ υΙοΙ της ^βασιλεία?• τα δε ζιζάρΊα εισίν οι υ'ιοί τοΰ 
 ΤΙονηροΰ• "^ " ό δε εχθρός 6 σπείρας αυτά έστιν ό /:ίιάβολος• 6 δε θερισμος 
 συντέλεια τοΰ αιώΐ'ο? εστίν οι δε θερισταΐ άγγελοι εισιν. ■*" 'Πσπερ ουν 
 συλλέγεται τά ζιζάνια, και πυρι κατακαίεται, ούτως εσται εν τη συντέλεια τοΰ 
 αΙ(χ)νος τούτου• "" άττοστελεΐ ό ΤΊος τοΰ ανθρώπου τους αγγέλους αύτοΰ, και 
 συλλέζουσιν εκ της /3ασιλεία5 αυτοΰ πάντα τά σκάνδαλα, καΐ τους ποιοΰντας 
 την άνημίαν, ■*" ° καΐ βαλοΰσιν αυτούς εΙς την καμινον τοΰ πυρός• εκεί εσται 6 
 κλαυθμος καΐ ό βρυγμος των οοόντων. '^^ '' Τότε οι δίκαιοι εκλάμχ^ουσιν ώς 6 
 ■ήλιος εν τη βασιλεία τοΰ Πατρός αΰτων. Ό έχων ωτα άκούειν, άκουέτω. 
 
 ί Mmk 4. tt 
 Luke 13. ti. 
 
 k Luke U. 2ύ 
 
 1 I's. is. 1 
 
 m Gen. 3. IS. 
 John 8. 44. 
 Acts 13. 10. 
 1 Julin 3. 8. 
 
 η Rev. 11. II. 
 Joel 3. 13. 
 
 ch. S. 12. 
 
 ρ D.1I1. 12. 3. 
 ver. 9. 
 
 So Bp. Pearson on tlin CrecJ, Art. i.t., " VVilliin tlic notion 
 of the Church (Visible on Earth) arc comprehended good and bnil, 
 bein^ both externally called. For the kingdom of heaven is like 
 unto a Field, in which wheat and tares grow together unto the 
 harvest ; like unto a Net that was cast into the sea, and gathered 
 of every kind ; like unto a Floor, in which is laid up wheat and 
 chaff. 1 ronc:lude, therefore, as the ancient Catliolii's did against 
 the Donalists, that within the Church, in the public profession 
 and e.vternal Communion thereof, are contained persons truly good 
 and sanctified, and hereafter saved; and, together with them, 
 other persons, hereafter to be damned." See al ο 1'ψ. lieveridge 
 and Professor Browne, on Article XXVI. 
 
 31. σιι-άπίίϋί] The Talmndic bi^n (chardel or charill,), 
 Mischna Schabb. 20, '-'. The Rabbis speak of it as a tree, Sina/jis 
 nigra. See Linniean Transact, xxii. p. 450. liillerOeck, Flora 
 Classica, p. 172. Winer, Lex. v. Senf. 
 
 33. ζνμτι'] ' fernientum,' from ς'ί'ω, 'ferveo,' ,ϊΟίίΓ (/οΐίίίΛ. llebr. 
 V?? {chamets), so called from its acid and fermenting quality, 
 whence it had been employed figiiratively in the Old Testament 
 (Ilosea vii. 4) for what ditluses itself. 
 
 — σιίτα τρία] ffaroz/rzHebr. ns'D (sealli), } of an cphah. 
 
 — «ws ου (ζυμώθη 'όλον'] till the whole ephah (the same size 
 as the Bath) of the world was leavened. " Hanctificatur cnim per 
 Ecclesiie velut quoddam fermentantis ofBcium Scripturarumqne 
 doctrinani." (.S. Ambrose, on Luke xiii. 21.) The indicalive 
 ίζυμώθη (not subjunctive ζνμωΟίί) shows that the whole world 
 u-ill be leavened. 
 
 ■ 35. ToC τροφήτον] the Prophet. Ps. Ix.vviii. 2, attributed to 
 Asaph. St. Matthew here follows the LXX in the former part 
 of the quotation, but in the latter cnir^iO nirri nri!^ {abbiah chi- 
 ilolh niiniiiicrfem), where the LXX have φβί-γ^ομαι ττροβκήματα 
 ίπ άρχηϊ, ho has paraphrastically, but more strongly anil e.\- 
 pressively, ^ρΐνζομαι (a word properly applied to Him who is the 
 Fountain of living waters) κίκρυμμ^να a^h καταβύ\η5 κόσμου. 
 Bee Surenhiis. pp.'245, 240. 
 Vol. I. 
 
 This is a difficult passage. If we examine the Usviiiih Psalm, 
 we find it to be a History of the Ancient Church in the Wilder- 
 ness. And it commences with the solemn appeal, " Hear My 
 Law, Ο My People," words only appropriate in the mouth of 
 God. And in the second verse historical records are called parfl- 
 bles and dark sayings {chidoth), piercing words, αντίκ^ντρα. 
 
 The solution of these questions seems to be given by the 
 Holy Spirit in the present passage ap)>lying those words to Christ. 
 Christ speaks by Asnpli. Christ calls on His people to hear His 
 own Law. And the historical records of the Ancient Church are 
 dark sayings, for they are τι'ποι ΐναγγίΚΊου. As St. Paul shows 
 (1 Cor. X. 11). they are ^i/«reA' of lii* who arc Christians; they 
 are symbols of our Sacraments ; they are not only true Histories, 
 but Prophetical Parables in action. As far as the People of Israel 
 was a Son of God, it was a Type of Christ : hence the Holy 
 Spirit applies to Christ a passage of Hosea spoken of Israel, 
 '*Out of Egypt have I called my Son." See above, ii. 15. In 
 this respect, also, their history is parabolical, and is so treated 
 by the Holy Spirit in the Gospel. See above on Ps. l.vxviii. 2. 
 
 Viewed in this light the historical records of the Old Testa, 
 ment, describing the events in the wilderness, are something more 
 thnn trite narratives ; they are also Prophecies and Types, and 
 belong to the same system of Divine Teaching as the spoken Para- 
 bles of this chapter; and therefore the same words may be applied 
 to both, *' I will open my mouth in Parables." 
 
 41. Tout ayydXous αύτοΰ] flis Angels, the Angels belonging 
 to Christ. He is therefore God. 
 
 — σκάί'δαλο] ojff^ensioncs, προσκόμματα, σκάζω, claudico, llebr. 
 'rilOO, offcndiculnm, a cause of stumbling and of sin. And σκαν. 
 δαλίςαι, to cause to stumble or sin. See I Cor. i. 2."< ; viii. 13. 
 Horn. xiv. 13. 21. For an excellent account of these words, see 
 Vurst de llebr. jip. 87— 101. 
 
 43. τιίτί] then the righteous shall thine forth as the sunt like 
 Christ. Rev. i. 10". 
 
 Η
 
 CO 
 
 MATTHEW XIII. 44—58. 
 
 q I'luv. i I 
 Si ». IS, 
 
 I t'lov.s. II. 
 
 ■ ch. 25. 32. 
 
 t vet. ti. 
 
 * Tbcss. 1. 7—10. 
 
 u MarkG. 1, 2 
 Luke 4. \C. 
 
 r John 6. 42. 
 ch. 12. 46. 
 Maik β. 3. 
 
 w Mark 6. 4. 
 Luke 4. 24. 
 Juhn 4.4 4. 
 
 X Mark C. i. 
 
 '^ '' Πάλιρ 6μο[α εστίν ή /βασιλεία τωι> ουρανών θησανρω κεκρυμμίνω iu 
 τω άγρω• ον evpaiv άνθρωπο? eKpvxjie, καΐ άπο της )(αράς αντου υπάγει, και 
 παιτα οσα e)(e.t πωλεί, και αγοράζει τον άγρον εκείνον. 
 
 ■*•' 'Πάλιν υμοία εστίν η /βασιλεία των ουρανών άνθρωπο} εμπόρω ζητοΰντι 
 κάλους μαργαρίτας• '*'' os εύρων ενα πολΰτιμον μαργαρίτην άπελθών πεπρακε 
 πάντα δσα είχε, και ηγόρασεν αυτόν. 
 
 ^^ Πάλιν ομο'ια εστίν -η βασιλεία των ουρανίων σαγηντ] βληθείστ) εις την 
 θάλασσαν, και εκ παντός γένους συΐ'αγαγοΰστ^' ^"' ην, ore επληρώθη, άΐ'α/δι- 
 βάσαντες επι τον αιγιαλον, και καθίσαντες συνελεζαν τα. καλά εις αγγεία, 
 τά οε σαπρά εζω εβαλον. *^ * Οΰτως εσται εν Trj συντέλεια του αΙώνος' 
 εζελεΰσονται οΧ άγγελοι, και άφοριουσι τους πονηρούς εκ μέσου των Βικαίων, 
 ^ και ραΚουσιν αυτούς εις την καμινον του πυρός• εκεί εσται ο κλαυσμος 
 και ο βρυγμος των οΒόντων. 
 
 ^^ Λέγει αύτοίς 6 'Ιησούς, ΙΙυνηκατε ταύτα πάντα ; λεγουσιν αύτω. Ναι, Κύριε. 
 '"'" Ό δέ εΐπεν αύτοΐς, Αιά τούτο πάς γραμματεύς μαθητευθεις εις την βασίλείαν 
 των ουρανών δμοιός εστίν άνθρωπω οΙκοΒεσπόττ}, δστις εκβάλλει εκ τον θησαυ- 
 ρού αυτού καινά και τταλαιο. 
 
 ^^ Και εγενετο, οτε ετελεσεν 6 'Ιησούς τάς παραβολάς ταύτας, μετηρεν 
 εκεισεν {-ι ) και εΚνων εις την πατριοα αυτού εοιόασκεν αυτούς εν τη 
 συναγωγή αυτών, ώστε εκπλήσσεσθαι αυτούς και λέγειν. Πόθεν τούτω η 
 σοφία αύτη και αί Βυνάμεις ; "^ ' Ούχ ούτος εστίν ό τού τεκτονος υιός ; ούχΙ 
 η μητηρ αυτού λέγεται Μαριάμ, και οί αδελφοί αυτού 'Ιάκωβος και Ίωσης 
 και Χίμων και ΊούΖας ; "'^ και αί άδελ<^αι αύτοΟ οΰ^ι πάσαι προς νμάς 
 εΐσι ; πόθεν ουν τούτω ταύτα πάντα; *'' "και ε'σκανδαλίζοί'το εν αύτω. (ψ-) Ό 
 οε 'Ιησούς εΐπεν αύτοΐς. Ουκ εστί προφήτης άτιμος ει μη εν τη πατρίΖι 
 αυτού, καΐ iv τί) οικία αυτού. ^^ ' Και ουκ εποίησεν εκεΖ δυνάμεις πολλάς δια 
 την άπιστίαν αύτώι/. 
 
 44 — 52. β-ησαυροϋΐ treasure. Christ is the treasure hid in the 
 field ; He ia hid in the field of Holy Scripture, where lie is pre- 
 signified by types and parables. (Jren. iv. 2C.) On these para- 
 bles see the Horn, of Grei;. M. in Evang. xi. p. 14/3. 
 
 46. -ΐΓί'π^ακί] has sold — without a moment's delay. 
 
 49. αφοριοϋσι] On the contracted form of the future (άφοριώ) 
 in New Testament, see Winer, p. G9. So μιτοικιω, Acts vii. 43. 
 η/νωριονσι, Col. iv. 9. Cp. Matt. iii. 12; .xii. 21 ; xxv. 32. Luke 
 i. 41t, for other esamples. 
 
 S2. -γραμματίΐΐ! — Kawci κα) ιταλοιά] A scrihe, Ίδιο (soplier) 
 (Vorst de Hebr. p. 83), a teacher (o-oifis), connected with -€ζ 
 (lepher), a book, i. e. an interpreter of the sacred Volume. Christ 
 is the Divine Teacher, the heavenly Scribe, who brings out of His 
 own treasure things new and old, in order to enrich the world 
 with holy wisdom ; and every skilful Teacher of His religion must 
 imitate Him in this respect. 
 
 Christ in His Parables, Precepts, arid Prayers, did not disdain 
 to avail Himself of what was already received in the world. He 
 built His religion on the found<ition of the Old Testament, and 
 also on the primaeval basis of man's original constitution and 
 nature rightly understood. (See Βμ. Butler's Sermons on Human 
 Nature.) And He teaches His Apostles and Ministers not to 
 reject any thing that is true, and therefore of God ; but to avail 
 themselves of what is old, in teaching what is new, and, by teach- 
 ing what is new, to confirm what is old ; to show that the Gospel 
 is not contrary to the Law, and that both are from One and the 
 Same Source (cp. Iren. iv. 9), in harmony with Nature (see Iren. 
 iv. 13), and that One and the same God is Author of them all. 
 God the Father is the Original of all ; and God the Son, the 
 Eternal Logos, Who manifests the Father by Creation and by 
 Ilevclation,— AVho made the World and Who Governs it, — is the 
 Dispenser and Controller of all. 
 
 The necessity of this precept has been shown in the history 
 of the Marcionitc and Manichsean controversy (see Tertullian, 
 B'!v. Mar( ion. p. 36.5, and S. Aug., Works against the Manicha:an3, 
 in vol. X. eJ. Bened.), and in the erroneous teaching of some in 
 
 more recent times, who either, on the one hand, would set aside 
 Revelation on the plea that Reason is sufficient (see Iceland's 
 History of Deism, ii. 32. Ifl2), or, on the other hand, would dis- 
 parage Reason as if it were superseded by Revelation. See 
 Hooker, I. xiv. j II. iv. ; and II. viii. Viand Bp. Sanderson's 
 Prielections, Prael. iv. Works, vol. iv. 76. 142. 
 
 " The Apostles," says Jerome, " were like Christ's notaries, 
 who registered His words on the tables of their hearts, and drew 
 out from that storehouse of doctrine things new and old, proving 
 what they preached in the Gospel by testimonies of the Law and 
 the prophets ; whence the Bride says in the Canticles, ' At our 
 gates are all manner of pleasant fruits, new and old, which I have 
 laid up for thee, Ο my beloved ' (Cant. vii. 13)." 
 
 53. μΐτ^ρΐν^ He departed. *' Finem fecit hahitandi Caper- 
 naumi. Deinceps ab Herode agitatus " (et ab incoUs spretus et 
 ut caeteris prsedicaret) " minus uno loco mansit." (Benget.) 
 
 54. Πόθίν τοντφ η σοφία'] }yhence has this man this wisdom? 
 Strange blindness in these Nazarenes I They wonder how Wisdom 
 itself has wisdom, and how Power itself has power. But here was 
 its cause, they deemed Him the carpenter's Son. But their error 
 is our safety ; for thus His humanity is proved. (Jerome.) 
 
 55. δ τίκτονοί vl6s\ Mark vi. 3, <S τΐκτων. Cf. Sozomen. vi. 
 2, who relates that when a Christian was scoffingly asked by a 
 heathen, AVhat the carpenter's son was doing ? he answered that 
 He was making a coffin for Julian. 
 
 — ί uriTTipl His mother. Hence we may infer that Joseph 
 was now lead. 
 
 — Μαριάμ, Ίίκύ3βο$'\ Mary, James, &C. " Ho9 sic Dominant, 
 quasi nit haberent nisi nomen.'* {Beng.) 
 
 — Oi άδ€λ<^οΐ] His brethren. See above, xii. 46. " Ίάκωβοι 
 (i. e. minor) καϊ 'lovSas auctores £pistolarum Canonicarum . . . 
 Simon vel Simeon successit fratri Jacobo in Episcopatu llieroso- 
 lymitano" (a Lapide). Euseb. iii. II. Cp. Euseb. iv. 22. 
 
 Joses here seems to be the same as Joses in xxvii. 56. It is 
 probable that the four persons here named were sons of Cleopas 
 or .iVlphxus.
 
 MATTHEW XIV. 1— Ιδ. 
 
 51 
 
 XIV. (^) ' 'Έν ίκύνω τω κάψω ηκονσεν ΉρώΒη^ ό τετράρχης την ο-ΐ^οην ι«^1<^^-^*- 
 Ίησου, ^ καΐ είπε Tois τταισίν αύτου, Ουτόζ εστίν ^Ιωάννης ό βαπτιστής• 
 αντος ηγερθη άπο των νεκρών, και δια τοντο αί Βννάμει,ς ενεργονσιν εν αυτω. 
 
 (^ρ) ^^'0 γαρΉρώΒης κρατησας τον Ίωάννην ε^ησεν αυτόν καΐ εΟετο ^^ll^j)%]'- 
 φυλακγ}, δια Ήρωδιάδα την γυναίκα Φιλίππου του άΒελφοΰ αύτου' έλεγε γαρ 
 αυτω ό 'Ιωάννης, Ουκ εξεστί σοι εχειν αύτην. ^ " ΚαΙ θέλων αυτόν άττοκτεΐναι^^^'^^^'^•^^•^^ 
 εφοβηθη τον οχλον, οτι ως προφητην αύτον εΐχον. Luke20 6. 
 
 (^) '' Γενεσίων δε αγομένων του ΉρώΒου, ώρχησατο η θυγατηρ της Ηρω- 
 όιά8ος εν τω μέσω, καΐ ηρεσε τω Ήρώ8η• ^ όθεν μεθ' όρκου ώμολόγησεν αυτή 
 δούναι ο εάι* αΐτησηται. ^ Ή δε προβιβασθεΐσα ΰπο της μητρός αύτης, Δός 
 /χοι, φησίν, ωδε ε'ττι πινάκι την κεφαλήν 'Ιωάννου τοΰ βαπτιστοΰ. Και ελυ- 
 πηθη 6 βασιλεύς• δια δε του? όρκους, και τους συνανακειμένους, εκελευσε 
 8οθηναι• "^ και ττέμφας άπεκεφάλισε τοί' Ίωάννην εν τη φυλακή. ^^ Και ηνέχθη 
 η κεφαλή αυτού ε'ττι π'ινακι, και εΒόθη τω κορασίω' και ηνεγκε τη μητρι αυτής. 
 ^" Και προσελθόντες οΐ μαθηταΐ αύτου ήραν το σώμα, και έβαψαν αυτό, και 
 ελθόντες άπηγγειλαν τω Ιησού. (^) ^^ ''Και άκουσας ό 'Ιησούς άνεγοφησεν λ^^^^^^^^-• 
 εκείθεν εν πλοίω εις ερημον τόπον κατ ιδίαν και άκούσαντες οί οχλοί ηκολού- •"''"' ''■ ^• 
 θησαν αυτω πεζή άπο των πόλεων. 
 
 ^^ " Και εξελθών 6 'Ιησούς είδε πολύν όχλον, και εσπλαγχν'ισθη επ' αύτοΐς, ^ M^k 6.^4, :5. 
 
 ^>/l'' \5>e/ » ^ John 6. 5. 
 
 και εσεραπευσε τους άρρωστους αυτών. jum,». .,. 
 
 (^) '^ Όφίας δε γενομένης, προσηλθον αυτω οί μαθηταΐ αυτού λέγοντες 
 
 Ch. XIV. 1. 'HpciSTjs ί τίτράρχη^Ί Herod. Antipas, or Anti- 
 pater, son of Herod the king, by Malthace, a Samaritan woman. 
 {Joseph. Ant. xviii. 1. !).) Tetrarcli or ruler of-Galilee and PerEea. 
 ijbid. xvii. 8.) ITe had married the daughter of Aretas, King of 
 Arabia, but deserted her for Herodias, daughter of Aristobulus, 
 son of Herod the Great {Joseph. Ant. xviii. 5), and wife of Philip, 
 son of Herod the Great by Mariamne {Joseph, ibid.). Jf a man 
 died childless, his brother was commanded to marry his wife and 
 raise up seed to his brother (Deut. χ.\ν. 5). But if not, not. But 
 Herod took to himself the wife of his brother, who had a daughter 
 by him, and therefore John reproved him. {Chrys.) 
 
 Philip was alive at this time; and Herodias had issue then 
 living by him ; so that Herod was guilty of adultery. See Joseph. 
 Ant. xviii. G. 7• After the Baptist's death she commanded his 
 dead body (ττώ/ια, JIark vi. 29; σώμα, Matt. xiv. 12) to be cast 
 out in contempt without burial (Hieron. c. Rufin. vi. 42. Nice- 
 phor. i. 19), which accounts for the fact recorded in connexion 
 with it by the Evangelists. Josephus relates that the army of 
 Herod was destroyed by Aretas, his father-in-law, on account 
 of the outrage committed by Herod Antipas on Ids daughter, and 
 that the current opinion among the Jews was that this destruc- 
 tion was a retribution on him from heaven for the murder of the 
 Baptist (Ant. .xviii. 7). 
 
 2. παίσιν] *' Amicis et /amiliarihus suis: τταισΙν id. qd. BavKois, 
 ψίλοΐϊ, ut 2 Esr. i. 32. 1 .Mac. i. C. Elonim ab Hebrais c'liy 
 dicuntur non modo ii, qui proprie scrvi sunt, sed etiam homines 
 liberi et ingenui, ministri principum, reguni,3c civitatum Orientis. 
 Hinc interpretcs Grasci veteres 11? modo vcrtunt ircus 1 Sam. 
 xviii. 22. Jos. i. 7• 13, quo posteriori loco Symmachus habet 
 δοΰλοί, modo φ/λοΓ, ut Esth. ii. 18." (Α'κίη.) 
 
 3. εδησεί'] he bound. The aorist, not for plusq. perf. But the 
 writer takes himself and the reader hack to a past point in the 
 history, and writes from it ; and so the sense is, — Herod, having 
 apprehended John at that lime, bound him, &o. Cp. xxvii. CO, 
 and απίίΤτΐίΚΐν, John xviii. 24. 
 
 John the Baptist, who came in the power and spirit of Elias, 
 rebuked Herod and Herodias, as Elijah did Ahab and Jezebel. 
 {Jerome, Aug. do Cons. Ev. ii. 44.) See on Mark vi. 25. 
 
 — Φιλ/τΓίΓοι/] of Philip. " Herodes Philippus h. 1. memoratus, 
 non debet confundi cum Herode Philippe, tetrarcha Ituraese et 
 Trachonitidis, cujus mater fuit Cleopatra, sed notatur h. 1. alius 
 Herodis M. filius ignohilis et obscurus, qui, a patre exhcredatus, 
 vitam privatus transegit, susceptus e Mariamna, Simonis Pontificis 
 M. filia : vid. Joseph. Ant. xvii. U. B. I. i. 30. 7." (Kuin.) 
 
 4. €λ€γ€] used to sat/, 
 
 5. ύχον] held him as a treasure ; so that in killing him Herod 
 robbed them. Cp. xxi. 20. 46. 
 
 6. ΓίνισΙων α-γομινων] WAe7i his birthday feast vas being kept. 
 Cp. Gen. xl. 20. On this sense of iynv see Lnke xxiv. 21. Acta 
 xix. 38. 
 
 — T) fluyOTjjp] Iier daughter, called Salome. Joseph. Ant. 
 xviii. 5. 4. 
 
 8. ix6i μοι ωΟί Ιπί πίνακι] Gire me here in a charger; a large 
 dish taken from the table at the birthday feast of Herod. See 
 below on Mark vi. 25. 
 
 9. Si& Tohs ipKoos] on account of his oath. On Herod's Oath, 
 and other rash Oaths, see Bp. Sanderson, Priel. iii. § IG, De Jura- 
 menti Obligatione, who compares it with the Oath of Ahasuerus, 
 Esth. V. 3— G ; vii. 2, and with the promise of Solomon, 1 Kings 
 ii. 20, "Esto Herodis juramentum nobis exemplum in caulelam; 
 esto illud Salomonis in imitationem, et meminerimus juramentum, 
 sic indefinite prolatum, cum sua justa exceptione tantum esse 
 semper intcUigendum." See also Sanderson's " Case of a Rash 
 Vow," V. pp. Gl — 74. 
 
 10. Koi ΐΓβ'μψαϊ] Probably at or near Afacbaerus. On the his- 
 tory see Wieseler, p. 244, and above, xi. 2. 
 
 12. airiiyyeiXav τψ ΊησοΡ] they came and told Jesus of their 
 Master's death. Observe how the disciples of John had been con- 
 cihated by Jesus. They take refuge with Him. They had been 
 convinced by the answer which our Lord had given them, and the 
 calamity which had happened to their Master was to them a 
 providential corrective, and put an end to their rival partizanship 
 for their earthly Master, and sent them as disciples to Christ, 
 their Divine Master, and John's. {Chrys.) See above on xi. 
 2—14. 
 
 13. iP ττ\οΙφ us tp -ημον τόπον κατ' ISlav'] From a comparison 
 ■ of this passage with Luke ix. 10 and John vi. 1, it appears that 
 
 our Lord crossed the Lake (άτηλ0€ iripay Trjs θα\άσσηί, says St; 
 John, vi. 1), and that the place to which he crossed was called 
 Belhsaida. It has been supposed by some that this was the same 
 as the town so called of Peter, Andrew, and Philip, which was 
 near Capernaum on the u-esi side of the Lake ; but this is not 
 consistent with the narrative. 
 
 It is not surprising that there should be more than one place 
 called Beth-saida (i.e. the place οί fishing•) near the lake. Sec 
 note above on xiv. 21. And there was on the northern shore a 
 town called Bel/isaida, or Julias. (Joseph. Ant. xvii. 2. 1 ; Bell. 
 Jud. ii. 9.) Hence St. Matthew's expression, αν^χύρησ^ν 
 4Ke79(f, i. e. he retired from Capernaum and its neighbourhood ; 
 and went over the Sea to a more sequestered place. This was in 
 the Spring, a Uttle before the Passover. John tL 4. Cp. on Luko 
 ix. 10. 
 
 — Tffi;] on fool, i. e. by land. Cp. Tffcwij-, as distinguished 
 from sailing by sea. Acts xx. 13. 
 II 2
 
 52 
 
 MATTHEW XIV. IG— 26. 
 
 fell. 15. 30. 
 l! 26. 26. 
 MarkC. 39. 
 Luke 9. 14. 
 
 i; Mark C. i2. 
 Luke 9. 17. 
 
 h Mark 6. 4G. 
 Juhu 6. 16. 
 
 "Ερημος Ιστιν ό τόπος, κα\ η ωρα η^η παρηλθεν άττόλνσον τους όχλους, iuu. 
 άπ^λθόντζς εις τας κώμας αγοράσωσιν ΙαντοΙς βρώματα. "' Ό δε Ίη(τους einev 
 αντοΐς. Ου χρείαν ζχουσιν άπίΚθίΙν δότε αυτοΤ,ς ΰμίίς <j>ayeu'. ' Οΐ ok \e- 
 γουσιΐ' αύτω, Ουκ ίχομ^ν ώδε d μη πέντε άρτους κο.Ι δύο ΙχΟύας. ''' Ό δε είπε, 
 ΦέρίΤΕ μοι. αυτούς ώδε. '^ ' Και κελζύσας τους όχλους άνακλίθηναι ε'πι τους χόρ- 
 τους, λαβωι/ τους πεντί άρτους και τους Βΰο Ιχθύας, άναβλέφας ει? τον ουρανον 
 ευλόγησε, και κλάσας έδωκε τοΐς μαθηταΐς τους άρτους, οΐ δε μαθηταΐ τοΙς 
 όχλοι,ς. -" ^ ΚαΙ εφαγον πάντες, και εχορτάσθησαν. Και ήραν το περισσευον 
 των κλασμάτων, δώδεκα κοφίνους πλήρεις. '"' Οΐ δε εσθίοντες ήσαν ανορες 
 ώσεί ττεΐ'τακισ^ίλιοι, χω/3ΐ5 γυναικών και παώίων. 
 
 (^) -- Και ευθέως ηνάγκασεν τους μαθητάς εμβηναι εΙς το πλόων, και 
 προάγειν αυτόν εΙς το πέραν, εως ου άπολύστ) τους όχλους. 
 
 ' (^)23''Χαι άπολύσας τους όχλους άνέβη εΙς το ορός κατ Ihiav προσεύ- 
 ^ασ^αι. (-,ν') Όφίας δε γενομένης μόνος ην εκεί. -^ Το δε πλοΐον η^η μέσον 
 της θαλάσσης ην βασανιζόμενον ΰπο των κυμάτων ην γαρ ενάντιος 6 άνεμος. 
 '^ Τετάρτη δε φυλακή της νυκτός απήλθε προς αυτούς περίπατων επι της 
 θαλάσσης. ^® Και ιΒόντες αύτον οΐ μαθηταΐ επΙ την θάλασσαν περιπατουντα 
 
 15. "Ερημίί iartv & roiros'] The place is desert. Our Lord's 
 Miracles o( feeding the Multitudes were wrought in desert places 
 (cp. XV. 33) J jiartly to make the miracle more evident and im|)res- 
 sive, and partly, it is probable, to suggest to them that the same 
 God Who, Himself invisible, had fed their forefathers with mira- 
 culous sustenance for forty years in the Wilderness, was now come 
 in human form to visit His peojde. , 
 
 20. ίχορτάσθΎΐσαν] tliei/u-ere filled, χορτό^αμαι (from χ(!ρτο5, 
 grass) had been already used by the LXX for MO, satialusfuit, 
 Ps. xvii. 14, IS; xxxvii. 19; lix. 15, and passim, especially in 
 reference to satiety from the Divine bounty, e. g. xvii. 15, χορτασ- 
 βί}σομαι ίο τψ lSe7i' tiV διίξαΐ' SuO. I's. cvii. !). The word so 
 used seems to suggest that tliose so fed are the Sheep of God's 
 pasture, and that He vouchsafes to be their Shepherd (Ps. xxiii. I), 
 and so is very ajipropriate when applied to those who are fed by 
 Christ, the Good Shejdierd (John x. 14). 
 
 Christ blesses and breaks, and what is blessed and broken 
 becomes a * seminarium ' of food lor the multitude. So the 
 spiritual food of the Word of the Old Testament, when its mysteries 
 are brought forth by Christ and broken for nourishment, feeds the 
 Nations. Observe also, the multitude are fed by Christ through 
 the Ministry of His Apostles. (Jerome.) So now all the nations 
 of the world are fed with the heavenly food of the Word and 
 Sacraments by Christ through an Apostolic Ministry. 
 
 The manner of this miraculous act baffles our intelligence. 
 It was not, that five loaves are multiplied into more ; but fragments 
 succeed fragments imperceptibly. The substance increases, whe- 
 ther on the table, or in the hands of those who receive it, or in 
 the mouth of those who cat it, I know not. Wonder not that 
 fountains gush forth, or that wine streams from grapes, or that all 
 the riches and plenty of the world flow in an unfailing stream. 
 The Author of the universe displayed Himself by tliis abundant in- 
 crease of bread. His invisible Will acts by visible operation, and 
 the Lord of heavenly mysteries executes tlie miracle of what was 
 present to the eye. The Power of Him who works transcends all 
 nature, and the mode of that Power transcends all intelligence, 
 and we have nothing left but to adore. (Hilar;/.) 
 
 — κοφίΐ'υνί'] baskets. Mark the difference between our Lord's 
 miracles and that wrought by Moses. Tlie manna was only suffi- 
 cient for him who gathered it, and it could not be kept. Theophyl. 
 in Marc. vi. 43. 
 
 On the word κίφινοί see be'ow, xvi. 9. It is observable, 
 that this word had been already used by the Septuagint Transla- 
 tors in describing the drudgery of the Israelites in Egypt in gather- 
 ing clay to make bricks, Ps. Ixxxi. 7• The κόφινο! of toil now 
 became a receptacle of heavenly food. As S. Ambrose says, 
 Luke ix. 17, " Populus, qui ante iutum in cophiitis colligit, hie jam 
 vitse coelestis operaturalimonium: yier duodecim cop/iinos tanquam 
 tribuum singularum fidei fundamentum redundat." 
 
 21. άισ€ΐ ΐΓ(^ταί<ισχ(\ιοι] men abottt five thousand. Our Lord's 
 Miracles were also Prophecies. He had said to His Apostles, 
 " Give ye them to eat " (v. IG), and thus He prefigured the dis- 
 pensation of the spiritual fooil of His Word and Sacraments, by the 
 ministry of the Apostles and their successors. 
 
 And this miraculous prophecy had a remarkable fulfilment in 
 
 what is said, Acts iv. 4, " Many of those who heard the word be- 
 lieved, and the number of the me7i (τών οΐ'δρώΐ') was about five 
 thousand.'* See Jlilary here, and note below on Acts iv. 4. 
 
 22. 60)5 ου] until he should have sent away ; so xxvi. 3(i, until 
 7 shall have prayed. 
 
 23. ανίβη — Ζβ. πιριπατον^τά] He went up unto the mountain 
 to pray. 
 
 t)ur Lord went up to a mountain, and there prayed. Thence 
 His Divine eye looks on His disciples toiling in the ship in the 
 dark and stormy night. And in the fourth or last watch of the 
 night He comes walking on the waves of the Sea, and enters 
 the ship, and calms the storm. 
 
 This action seems to have had a spiritual and jirophetical 
 meaning. Our Blessed Lord has now dispensed the food of life to 
 the world in the Word and Sacraments ministered by His disciples. 
 He has ascended up into heaven alone, to pray for His Church, 
 and thence He looks down upon her tossed on the waves, and He 
 will come again at the fourth watch, treading under foot the storms 
 and billows of this world, and will enter the ship, and bring her 
 to the heavenly haven where she would be. 
 
 This is thus expressed by an ancient father of the Western 
 Church : — "Quod ascendit relictis turbis Dominus orare in mon- 
 tem, — relictis turbis solus post Resurrectionem ascendit in coelum 
 et ibi interpellat pro nobis. Interea navis portans discipulos, id 
 est Ecelcsia,fluctuatct quatitur tempestatibus tentationuni. Opus 
 est in navi simus ; nam si ιΉ navi pericula sunt, sine nari certus 
 interitus. Etsi turbatur navis, navis est tamen. Tenc te itaque 
 in navi, ct roga Deum . . . Quarta vigilia noctis finis est noctis. 
 In fine sieculi venit Dominus : videtur ambulare super onines 
 tumores maris, hoc est super omnes hujus pieculi principatus . . . 
 sub ejus pedibus totam hujus sajculi rabiem subjectam." See 
 Anq. Serm. 75 atid 7'', and cp. below on John vi. 19, 20. 
 
 25. TeTO/jT?) φκλακ^] In the fourth watch. Formerly the Jews 
 had divided the night into three watches. (See Jhi.rtorf, Lex. 
 Talmud, voc. mT3HV.) But when Judcea became a Roman pro- 
 vince, they adopted the Roman division into four watches. (Lips. 
 do Milit. Rom. p. 123.) The LXX had already used φυΚακί] in 
 the sense of watch. (Exod. xiv. 24.) "The fourth watch is 
 the last," says JerowiC — Our Lord will come to the aid of His 
 Church, at the end of the tt'orld. 
 
 He allows His disciples to be tried by dangers, that they may 
 be taught patience j and does not come to them till morning, that 
 they may not expect to be delivered at once, but may hope for 
 deliverance, if they have perseverance and faith. Theophyl. in 
 Mark vi. 25. 
 
 Thus Christ deals with His Church, typified by the Aoostolic 
 ship. He leaves her to be tossed from time to time by the waves 
 of this world, and to be assailed by the blasts of the Evil One, 
 and He will return to her in the fourth watch of the night. The 
 first watch of the night was the age of the Law ; the second, of the 
 Prophets ; the third, of the Gospel ; the fourth, of His glorious 
 Advent, when He will find her buffeted by the spirit of Antichrist, 
 and by the storms of the world. And by Christ's reception into 
 the ship, and the consequent calm, is prefigured the eternal peace 
 of the Church after His second Coming. Hilary.
 
 MATTHEW XIV. 27—30'. XV. 1— u. 
 
 53 
 
 ίταρά-χθησαν, \iyovTe<; ότι φάντασμα eVri, και αττο του φόβου ίκραζαν, 
 ■^ Ευθέως δε έλάλησεί' αύτοΐς 6 Ίησουζ λίγων, Θαρ(Τ€Ϊτ€, εγώ ειμί, μη φοβεΐσθε. 
 Ου^) "^ Άποκρίθει,ζ δε αύτω ό Πετροζ είπε, Κύριε, εΐ συ ει, κέλευσαν με π/3ος 
 σε ελθεΐν επΙ τα ΰδατα. -'' Ό δε είπεν, Έλθε• καΐ καταβα<; άπο του πλοίου 6 
 Πετρο<; περιεπάτησεν επΙ τα ΰ'δατα ελθεΐν προς τον ^Ιησοΰν *^ βλέπων δε τον 
 ανεμον Ισ'χυρον εφοβηθη, καΐ άρζάμενο<; καταποντίζεσθαι έκραζε λέγων, Κύριε, 
 σωσόν με• '^ ευθεω<; δε ό Ίησοΰ<; εκτείνας την χείρα επελάβετο αύτοΰ, και λέγει 
 αυτω, Όλιγόπιστε, εΙς τι ε'δίστασα? ; ( νΓ ) ^' -Και• εμβάντων αυτών εις το πλοΐον 
 εκόπασεν 6 άνεμος- ^'^ ' Οι δε εν τω ττλοίω ελθόντες προσεκύνησαν αΰτ(ό λέ- 
 γοντες, Άληθως Θεοΰ Ύίος εΐ. 
 
 (ίγ) ^ Και, Βιαπεράσαντεζ ηλθον εΙς την γην ΤεννησαρεΟ• ■" και επιγν6ντε<; 
 αυτόν οι αν8ρες του τόπου εκείνου απέστειλαν εΙς όλην την περίγοιρον εκείνην, 
 και προσήνεγκαν αύτω πάντας τους κακώς έχοντας, "'' και παρεκάλουν αυτόν ίνα 
 μόνον αφωΐ'ται του κράσπεδου του Ιματίου αυτού• και όσοι ηφαντο διεσώθησαν. 
 
 XV. (^τ) ^ ""Τότε προσέρχονται τω Ίησοΰ οι άπο 'Ιεροσολύμων Γραμματείς 
 και Φαρισαίοι λέγοντες, " ^ιατί οί μ,αθηταί σου παραβαίνουσι την παράδοσιν 
 τών πρεσβυτέρων ; ου γαρ νίπτονται τας χε2ρας αυτιών όταν αρτον εσθίωσιν. 
 ■^ Ό δε αποκριθείς είπεν αύτο'ίς, Διατί και υμεΐς παραβαίνετε την εντολην τοΐ) 
 Θεοί) δια, την παρσ.οοσιν υμών ; * 'Ό γάρ Θεός εΓετειλατο λέγων, Τίμα τον 
 ττατερα και την μητέρα- και, ό κακολογών πατέρα η μ.ητέρα θανάτω 
 τελευτάτω• ^ ΰμείς δε λέγετε, ^Ος αν £ΐπη τω πατρί η τη μητρί, Δώρον, ο εάν 
 
 i cli. 16. 16. 
 & 2ΰ. 63. 
 John I. SO. 
 Ps. 2. 0, /. 
 
 b Exo<i. 20. 12. 
 Deul. 5. 16. 
 E]ili. 6. 2. 
 Exod. 21. 1?. 
 Lev. Ϊ0 9. 
 Prov. 20. 20. 
 
 2G. φάντασμα eVri] il is a spirit. On tliis narrative, in con- 
 nexion with tile solemn question concerning tlie nature and state 
 of the body after the Resurrection, see v. 2!>, and Lulce x.\iv. 31, 
 and John .x.x. 19. 
 
 27. iyii ίΐ'μι] I .λΜ. — A declaration of Divine power, proved by 
 vrall<ing on tlie sea ; cp. John viii. 58. 
 
 29. Έλβί] Come. \\'Iien C'hrist commands, we may, and must, 
 do, wliat it wouhl be sin to attcmj)t to do, without sucli a com- 
 mand (Matt. iv. 7) ; and so long as we \\3.\e faith in Him, we 
 shall be able to do what He commands us to do : and therefore 
 our prayer to Him must be, *' Da quod jubes, et jubo, quod vis." 
 
 — nerpos TTipitTrciTTjtrif] Peter iralked. Peter, while in the 
 body, was enabled by Christ to rralk on the sea .• so the risen 
 bodies of the Saints will be enabled by Christ to fly upwards, and 
 traverse the liquid fields of the sky, and meet Him in the air. 
 1 Thess. iv. 17• See on Luke xxiv. 31. John xix, 1Ϊ). 
 
 St. Peter walked on the sea. Let then those who imagine 
 that our Lord had not a true human body, because He walked on 
 the waves, explain how St. Peter also walked on the waves, who 
 certainly had a real body. (Jerome.) 
 
 3L Όλΐ7ΐί7Γΐ(Γτ6] t/ion of little faith. It is of no use to be 
 near Christ in person, unless we are near Him by faith. If we are 
 near Him by faith, no storm can drown us. It is not the Tempest, 
 but our own weakness of faith which is to be feared ; therefore 
 our Lord docs not calm the storm, but takes hold of Peter's hand. 
 And He brought the Apostle to the ship, as a Bird brings its young 
 on its wings to the nest, when it has atreiiiptcd to fly before its 
 time, and is about to fall on the ground. {Chrys.) 
 
 Christ treads the waves of this world, and walks amid its 
 storms. He treads the winepress alone, Isa. Ixiii. 3. He alone 
 is the Redeemer of the world, and all who are saved are redeemed 
 by Him alone. It is He, and He alone, who enables others to 
 stand and walk on the sea of trouble and of doubt. Puter tinks 
 without Christ. (Cp. Hilary.) 
 
 Peter is the image of weak faith, staggered by the storms of this 
 world; but after he had received the gift of the Holy Ghost, he who is 
 here like a fluent wave, became like a stedfast rock, unmoved by the 
 tempest of persecution and the fear of death. (Cp. Any. Serm. 7b*.) 
 
 36. κ/ίασπε'δου τοΰ Ιματίον'] The word κράστηζον had been 
 employed by the LXX to designate the ,-iiE;p [cai.ephnth), literally 
 wings, of the garment, which were to be made of purple, ac- 
 cording to the law (Numb. xv. 38. Dent. xxii. 12), to remind 
 Uiem of the law, especially of the Sabbath. See below, xxiii. ,'). 
 
 Observe Christ's miraculous power, exerted here and on 
 olhcr occasions (ix. 20) by the skirts nf his clothing (Ps. cxxxiii. 
 2), in connexion with the prophecy (Malachi iv. 2), whirh speaks 
 of " heahng in His wings ." the word ' wings' being used by the 
 Hebrews to describe the/i-/nyes of the garments. 
 
 Consider also its connexion with Zcch. \iii. 23, "They shall 
 take hold of the skirt (κράστηζον) of Him that is a Jew," — a 
 prophecy specially ajiplicable to Faith taking hold of Christ. 
 
 Cii. XV. 1. ol anh 'lip. ΓραμματΐΊ^'] the .Scribes that wero 
 from Jervsatem. Cp. Heb. xiii. 24, ol απ!) *Ιταλίο$. 
 
 3. 7Γαρά5σσι»'] Partly the rr::;? (kabbalah), tradition ; from 
 hz.7 {kibbel), to receive : and called tradition of the elders, be- 
 cause it was pretended by the Pharisees and Rabbis of the Jews 
 that it had been orally delivered by God to Moses on Mount 
 Sina, and thence handed down by oral tradition to their own 
 times; partly the oral precepts which were afterwards embodied 
 in the Talmud (or Doctrine), from root ΠΌ*^ {lamadh), to teach ; 
 which at first consisted of the Mishna (about a.d. 21!)), i. e. the 
 oral repetition of the Law (from n;c, shanah, to repeat) ; and to 
 which was afterward added (about a.d. 500) the Gamarah, or the 
 complementum, root 1^2 (gamar), to fnish, of the Mishna. See 
 Builorf, Synag. Judaic, cap. iii. p. 59. 
 
 , — 'όταν αρτον εσθίωσιν] when they eat bread, ίρτον ίσθίαρ 
 = Hebr. cn^ Vdw. said of eating food generally. Mark iii. 20. 
 Luke vii. 33 ; xiv. 15. 
 
 3. napaSoatv νμών] Λ'οη pretend that these things have been 
 delivered by God to the elders; but tliey arc in fact your tra- 
 ditions, and are opposed to God's Law. 
 
 4. Tifia] Honour; τιμή (from τίω, pendo, to pay) in Scrip- 
 ture does not mean merely homage and salutation, but succour, 
 support by alms and ofterings ; thus the Apostle says, "Honour 
 widows that are widows indeed" (I Tim. v. ,'ϊ) ; "and let the 
 presbyters who rule well be counted worthy of double Aonour " 
 (1 Tim. v. 17), i. e. stipend. 
 
 — θανάτψ τ£λίΐπ•ότω] A Hebraism from Levit. xx. 9. where 
 the LXX has θανάτψ θανατονσθω, and Kx«hI. xxi. 17, ^ κακό• 
 λυ-γά'ν ττατερα ί| μητΐρα aijTov Τ€λ€ΐ*τήιτίί θανάτψ. 
 
 5. Δαροι] Α gift, κορβην (|3-ιζ ). See χχνϋ. C. >Iark νϋ. II. 
 " It is a gift," — an off,;ring consecrated to God. and therefore I 
 cannot apply it to your benefit. That, in which thou mightcst 
 have been benefited by me, has been vowed and hallowed by me 
 to Cod as a Gift to Him ; and therefore cannot without sacrilege 
 be alienated from Him and applied to thy use. And it will be 
 »ios7 profitable to thee also, being so applied as a gift to God. 
 
 liy suggesting to Children such languajjo as this toward their 
 Parents, the Pharisees taught hypocrisy and undutifulness to 
 Parents, under the mask of piety to God. 
 
 There seems to be an aposiopesis after αιφ(\τιβγί, as if our 
 Lord abstained with horror and indignation from pronouncing 
 the words of blasphemy with which this hypocritical infraction 
 of the divine command was completed.
 
 64 
 
 MATTHEW XV. G— 2δ. 
 
 c Tea. 29. IS. 
 Mark 7. β. 
 
 d Mark 7. H, &c. 
 
 fell. 13. IG. 
 Luke e. 3». 
 
 g Mark 7. 17. 
 
 h ch. 16. 9. 
 Mack 7. IS. 
 
 k Gen. 6. 5. 
 & 8. 21. 
 Mack 7. 21. 
 
 IMark 7.24. 
 
 t'^ e/xoO ώφζληθΫίς — καΐ ov μη τψησΎ) τον ττατίρα αύτου η την μητέρα αντον,— 
 " καΐ ηκυρώσατί την ίντοΚην του Θεοΰ δια την τταράδοσι,ν ΰμων. ^ 'Ύποκριταί, 
 καλώ? 7Γροεφήτ€υσ€ περί. υμών Ησαΐας λέγων, '^ 'Έγγίζεί μοι 6 λαός 
 οδτο5 τω στόματι, αυτών, καΐ τοις )(^είλεσί με τίμα, η δε κάρδια 
 αυτών πόρρω άπεχ^εί άπ' εμού• ^ μάτην δε σέβονται με διδάσκοι^τε? 
 διδασκαλία? εντάλματα ανθρώπων. 
 
 "* "^ Και προσκαλεσάμενοζ τον οχλον εΤπεν αϋτοΓς, Άκοΰετε και συνίετε. 
 '^ Ού το είσερχ^όμενον εΐζ το στόμα κοινοί τον άνθρωπον, αλλά το εκπορενόμενον 
 4κ του στόματος, τούτο κοινοί τον άνθρωπον. 
 
 (^) 1•2 j'J.j-g προσελθόντες οΐ μαθηταΐ αύτοΰ εΐπον αυτω, ΟΤδα?, δτι οί 
 Φαρισαιοί, άκουσαντε? τοί' Χόγον εσκανΖαλίσθησαν ; ^^""'Ο δε αποκριθείς είπε. 
 Πάσα φυτεία ην ουκ εφύτενσεν ό Πατήρ μου ό ουράνιος εκριζωθήσεται. 
 (^) ^■^ '"Λφετε αυτούς' ΰΒηγοί εισι τυφλοί τυφλών τυφλός δε τνφλον εάν 
 68ηγη, αμφότεροι εις βόθυνον πεσοΰνται. 
 
 ( ντ) ^^ ^ '^ποκρι^είς δε ό Πέτρος εΐπεν αυτω, Φράσον ημΐν την παραβολην 
 ταυτην, Ο δε Ιησούς ειπεν, Λκμήν και υμεις ασύνετοι εστε ; " ϋυπω 
 
 νοείτε ΟΤΙ πάν το εισπορευόμενον εΙς το στόμα εις την κοιλίαν χωρεί, και εΙς 
 άφε^ρώνα έκβάλλεται ; '" 'τα δε εκπορευόμενα εκ του στόματος εκ της καρδίας 
 εξέρχεται, κάκεΐνα κοινοί τον άνθρωπον ^^ '' εκ γαρ της καρδίας εξέρχονται 
 ΒιαλογισμοΙ πονηροί, φόνοι, μοιχεΐαι, πορνεΐαι, κλοπαΐ, φευΖομαρτυρίαι, βλασ- 
 φημ'ιαι• "^ ταΰτά εστί τα κοινουντα τον άνθρωπον το δε άι^ίτττοις χψσι φαγεΧν 
 ου κοινοΖ τον άνθρωπον. 
 
 -^ ' Και εξελθών εκείθεν ο Ίησοΰς άνεχώρησεν εις τά μέρη Τύρου και 
 ^ιδώ^Ός. "' Και ιδού γυνή Χαναναία άττ^ο τών ορίων εκείνων εξελΟοΰσα 
 εκραύγασεν αυτω λέγουσα, Έλέησόν με. Κύριε, υ'ιε JaniS, η θυγάτηρ μου 
 κακώς δαιμονίζεται. "^ Ό δε ουκ άπεκρίθη αυτή λόγον. Και προσελθόντες 
 οί μαθηταΐ αυτού ηρώτων αυτόν λέγοντες, Άπόλυσον αυτήν, οτι κράζει όπισθεν 
 ημών. {^-\) "■* Ό δε αποκριθείς εΤπεζ^, Ουκ άπεστάλην ει μη εις τά πρόβατα τά 
 άπολωλότα οίκου 'Ισραήλ. ( \',^ ) "^ Ή δε ελθουσα προσεκύνει αυτω λέγουσα, 
 
 The apnilosi.1 cannot begin with καί oh /iJj ■rmi]eri, for the 
 Pliarisces were too shrewd to say that : but they are our Lord's 
 words. Sue next note. 
 
 They who inculcated this doctrine, being Priests or connected 
 with them, derived private advantage from it. (See Thcophijt., 
 Mark vii. 11.) 
 
 καί ού μ>) τιμ•/)(Γΐ)] And, through your tradition, he shall 
 
 not honour his father,— although God commands, " Honour thy 
 father." Cp. Mark vii. 11, where the construction is similar. 
 
 7 — 9. Ήσαίαί] Isa. xxix. 13. Cp. Mark vii. fi, 7, where the 
 prophecy is cited with the same variation from the LXX as hero 
 by St. Matthew, i.e. δ. δ. i. a. for SiiaaKOfTts ίντάκματα ίνθριί- 
 ■παν Kol διδασκαλία!. The original of Isaiah signifies "the re- 
 verence with which they regard Me is only a htnnan command," 
 j. e. their religion is based on human commandment, and not on 
 My Law. They substitute human traditions for divine com- 
 mands. Our Lord gives the sense of the prophecy ; and adds, 
 that such worship is vain. See Surenhus. )). 241). Such ex- 
 planations and additions coming from Ilim, Who is the Autlior 
 of the Law, are to be regarded as already pre-existing in His 
 Mind when He gave the Law, and arc involved in it. 
 
 8. "ε.γγίζ(ΐ μοι] On the reading of this passage sec Scrivener, 
 and Tregelks on the Printed Text of N. T. p. 13U. 
 
 9. διδόσκοι-τεί] On this text—" teaching for doctrines the com- 
 mandments of iiiot"— see i?/). SOniiffion's Sermon ad Clerum (Serm. 
 V. vol. ii. pp. 141 —1G8), who shows its application to those who, 
 
 Either of their own authority impose Rites and Ceremonies 
 as necessary to salvation ; or. 
 
 Enforce neio articles of faith, as the Church of Rome docs, 
 and make them terms of Church C^immunion ; or. 
 
 Affirm things to be unlawful, which cannot be proved so to 
 De, and on the plea of such alleged unlawfulness, separate from 
 the Church, and rend it by schism. 
 
 See also Hooker, I. xiv. 5, and IL viii. 5. 
 
 11. Koivoi'] defiles ; KQivhv, αΐΐάθαρτον, Hcsych. Koivhs, common, 
 had been used in the sense of ««c/e«n in the books of the Maccabees, 
 1 Mace. i. 47. 02, in connexion with the war of persecution waged 
 by Antiochus Epiphanes against the Jews, in requiring them to 
 eat swine's flesh, and other unclean meats. 
 
 Our Lord did not intend to disparage the difference between 
 clean and unclean meats, as it had been defined in the Levitical 
 Law, which had an intrinsic, moral, and spiritual meaning, now 
 corrupted and obscured by its Teachers, who laid stress only on 
 external acts. But He designed to show that the source of all 
 uncleanness is the heart, and that vmless that is cleansed, all 
 outward cleansings are vain. 
 
 14. βίθυνον] " foveam, et metaphor, interifum ;" a pitfall, 
 more properly than a ditch. See Isa. xxiv. 17, 18, where the 
 LXX has βόβυνοί for ηπΒ {pachath), a pit, of destruction ; a pit- 
 fall set by hunters for wild animals, or a well. See xii. 11. 
 
 16. Άκμήΐ'] even to this point, ακμ-Ι) ; en, Hesych. : used in 
 this sense by Xenophon and Polybius. (See Kuin.) 
 
 21. τά μίρηΐ the borders. See Acts xvi. 12. 
 
 22. ΧαΐΌ^αία] of Canaan, Hebr. ;r:3 (tenaan), i. q. mercator, 
 and an appropriate name for those who lived near the coast and 
 led a mercantile Ufe. 
 
 St. Mark here (vii. 26) reminds bis Gentile readers by the 
 words, fiy 7) -γυντ] ΈλΑη;Ίϊ %υρο<ροΊΐΊσσα, that Our Blessed Lord 
 had offers of mercy for them, even for those among them who, 
 hke the ΣυροφοίΐΊκα of Tyre and Sidon, had been polluted by 
 idolatry and its associate sins (cp. Ps. xlv. 12) ; and St. Matthew 
 reminds the Jews by the word Xavava'ta that Christ would re- 
 ceive the descendants of those seven nations of Canaan which had 
 been exterminated by their forefathers at God's command. Cf. 
 Acts xiii. 19. 
 
 25. wpocTiKUvei] she was worshipping Him ; even at that very 
 time when lie seemed to be repelling her.
 
 MATTHEW XV. 26—34. 
 
 55 
 
 Κύριε, βοηθει, μοί. ^'' Ό δε άποκριθά^ εΤττεν, Ουκ εστί καλόν λαβζίρ τον άρτον 
 των τέκνων, και ραΚει,ν τοΐ5 κυναριοις' -' Η Oe eivre, iVat, Κύριε' και γαρ τα Phii.'s. ί. 
 κυνάρια εσθίει από των χ^ιιγίων των τηντόντων από της τραττεζης των κυρίων 
 αυτών. '** Tore άποκριθεΙ<; 6 Ίησου<; εΐττεν αυττ], '/2 yiivat μ,εγάλη σου η πίστι?, 
 γεντηθητω σοι ώ? θελει,ζ• και ΐά^τ; ή θυγάτηρ αύτηζ από τή? ώρας εκείνης. 
 
 (■vf) '^ ° ■^'^^ μεταβαζ εκείθεν 6 Ίησουζ ήλθε πάρα την θάλασσαν της Γαλι- η Mark 7. 3ΐ. 
 λαιας, και άναβας εις τό όρος εκάθητο εκεΖ ^ " ΚαΙ ττροσ-ηλθον αυτω ό•χλοι ο isa. ss. s. 
 πολλοί εγοντε'; μεθ εαυτών ■χ^ωλούς, τυφλοί)?, κωφούς, κυλλους, και έτερους 
 πολλούς, και ερριφαν αυτούς πάρα τους πόδας του Ίησοΰ, και έθεράπευσεν 
 αυτούς' ^^ ώστε τους 6)(λους θαυμάσαι, βλέποντας κωφούς λαλουντας, κυλλούς 
 νγίεΐς, -χωλούς περιπατούντας, και, τυφλούς βλέποντας' καΐ ε'δό^ασαζ^ τόι^ θεόι» 
 Ιετραηλ. 
 
 ^" '' Ό δε Ίησοΰς προσκαλεσάμενος τους μαθητας αύτοΰ είπε, Σπλαγχνίζομαι ρϋ^Λ». ι. 
 επΙ τον 6)(λον, οτι ηδη ■ημεραι τρεις προσμενουσί μοι, καΧ ουκ εχουσι τι φά-γωσΐ' 
 καΐ άπολΰσαι αυτούς νηστεις ού θέλω, μηποτε εκλυθωσιν εν Trj όδω. ^ Και 
 λε'γουσιν αυτω οι μαθηταΐ αΰτου. Πόθεν ημΐν εν ερημιά άρτοι, τοσούτοι, ώστε 
 •χορτάσαι ογλον τοσούτον ; "^ ΚαΙ λέγει αντοίς 6 Ίησοΰς, Πόσους άρτους έχετε ; 
 
 26. Kuyopiois] dogs. Not that our Lord regarded them as 
 such, but because they were so called by the Jews, whose lan- 
 guage He adopts. 
 
 27. Nal, KipiC Kol yap] I'ea, Lord, thou sayest true; it is 
 not right to take the children's bread and give it to the dogs. 
 For the dogs eat of the crumbs that fall from their master's 
 table. Let me therefore not have bread, but only crumbs .• and do 
 not give me even ihem ; but allow me to pick up those crumbs 
 which /aW from the table ; for this is our lot. A beautiful image 
 of the humility of the Gentiles, hungering and thirsting for the 
 least fragments of the Gospel which dropped from the table of the 
 Jews who despised it. Cp. Ps. Ixix. 23. Acts xxviii. 28. 
 
 28. Ώ yvvai, μΐ•γά\η σου 7] iricTTis] icoman, great is iftg 
 faith. Observe σοϋ put emphatically ; great is My faith, especially 
 as contrasted with tlie laclt of faith in others. She showed humility 
 by not rejecting the title κυνάρων ; faith, by calling Christ the Son 
 of David, and by perseverance in her entreaty for help, and by 
 her fervency increased by repulses, though she was a Gentile, and 
 lie was sent to the lost sheep of the house of Israel, 
 
 When our Lord had taught His disciples concerning the 
 difference of meats, He opened the door of the kingdom of heaven 
 to the Gentiles. But why then did He say to the disciples, *' To 
 the way of the Gentiles go ye not ?" (Matt. x. 5.) He did not 
 go there to preach, as appears from Mark vii. 24. The woman 
 came to Hira, not He to her. 
 
 Here is an evidence of divine inspiration acting on the heart 
 of St. Matthew. He, who wrote specially for the Jews, tells his 
 Jewish readers that Christ had mercy, love, and praise for this 
 poor woman, whom he calls— not as the other Evangelists do, a 
 Gentile, but — a Canaanite, i. e. descended from those whom their 
 ancestors were commanded by God to destroy. 
 
 Observe, the Evangelist calls her by a name then obsolete, 
 ' Canaanite : ' reminding us of those godless Nations of Canaan 
 who had subverted even the laws of Nature ; and so by her very 
 name he displays the wonder and proclaims the greatness of her 
 faith. The Canaanites had been ejected from Canaan that they 
 might not pervert the Jews ; and now this Canaanite comes forth 
 from her own land to seek Christ, who came to the Jews and was 
 rejected by them. (Cp. Chrys.) 
 
 In proportion as the woman's supplication became more in- 
 tense, so our Lord's remonstrance became more strong. He at 
 first was silent j then He calls the Jews His sheep, and says that 
 He was sent only to them ; then He calls them His children, and 
 tlic Gentiles dogs. And on this rebuke the woman frames her 
 reply ; she shows patience and faith, although she might seem to 
 be treated with scorn. Let them be children and me a dog; yet, 
 as such, I am not forbidden to eat of the crumbs which they let 
 fall. Our Lord had foreknoun that she would answer thus ; and 
 therefore He at first refused, and rebuked her, in order that He 
 Blight bring out her faith and humihty as an example. His 
 silence and reproof were like the silence and reproof of one who 
 is desirous of revealing a hidden treasure to the eye. The Jews 
 boasted themselves the children of Abraham and despised the 
 Gentiles ; she calls the Jews her masters and herself a dog ; and 
 thus she became a child of God. Ο woman, great is thy faith ! 
 
 He delayed the gift, in order that He might utter at once this 
 speech, and place a crown of glory on her head. See the 
 blessed reward of faith and humility and perseverance in prayer. 
 {_Chrys.) 
 
 This miracle was prophetic. The woman of Canaan in the 
 heathen regions of Tvre and Sidon is typical of the Gentile World 
 coming to Christ, and thankfully accepting the crumbs which fall 
 from the children's table, and therefore welcomed by Christ, 
 while the children of the kingdom are cast out. (Cp. Hilary.') 
 
 32, ijSrj 7]μ4ραι rpus ττροσμΐνουσί] there are now three days to 
 them trailing on Me. See on Mark viii. 2. 
 
 33. Τΐ6θΐν τ}μ7ι/ iv ερημιά] An objection has been made to 
 this narrative of the miraculous Feeding of Four Thousand by 
 some [De Wette and Schleiermacher). It is alleged by them, that 
 it is only a repetition or loose tradition of the narrative of the 
 former miraculous Feeding (Matt. xiv. 13). It is said, that the 
 Apostles could not have used such language as they do here, 
 after they had been witnesses of, and even partakers in, the 
 former miracle. 
 
 The answer has been given by anticipation to this objection, 
 in the Old Testament (see Ps. Ixxviii. 11. 20—32; cvi. 21) re- 
 cording the incredulity and insensibility of the Israelites in the 
 wilderness — after the mighty works of God in deUvering them 
 from Egypt and in the supply of water and food, of which they 
 had been witnesses and partakers. God gave water miraculously 
 twice in the wilderness, and fed the people by two miraculous 
 supplies, manna and quails. So our blessed Lord fed the people 
 in the wilderness miraculously twice. And the parallel extends 
 further ; i. e. it is seen not only, in each case, in the goodness of 
 God, but also in the obduracy of man. Even after the Manna, 
 Moses himself doubted concerning the possibility of a supply of 
 flesh. (See Numb. xi. 21 — 23.) The Apostles in the wilderness 
 of Galilee are as yet children of the literal Israel in the wilderness 
 of Arabia. And even after this second miraculous feeding, to 
 which Our Lord refers (Matt. xvi. 7—10), they are still όλιγ<ί- 
 πιστοι, and are rebuked as such by Him. 
 
 It is strange, that the objectors to St. Matthew's veracity do 
 not appear to have perceived, that, if the Apostle St. Matthew 
 (and the same may be said — ' mutatis mutandis ' — of Moses) had 
 intended to invent, or to disguise the truth, instead of to relate it 
 honestly and fully, he would have magnified the effects of the 
 frst miracle on the minds of the disciples, and he would not have 
 recorded what was not creditable to himself and his brethren — 
 their unbelief. But by showing to us, that after the miracle had 
 been wrought once, and even twice, they were still aavveroi and 
 oXtyowtfTToi, he gives a striking proof — the more striking because 
 a silent one — that he has told the truth, and has exaggerated 
 nothing in his history of the works of Christ. 
 
 It is observable also, that in the second Miracle the numbers 
 fed are less than in the former ; and this is another evidence of 
 veracity. If the second narrative had been α mere ' loose tradi- 
 tion ' of the former, the number would have increased and not 
 diminished. 
 
 See another argument for Ihcir dittinclion in xvi. 9, 10.
 
 56 
 
 MATTHIiW XV. 35—39. XVI. 1-12. 
 
 q ch. H. JO, -n. 
 
 a ch. 12. Si». 
 Jon^li 2. 1. 
 
 h Mark S. H. «re, 
 Luke 12. 1, ic. 
 
 cell. 14. 17. 
 John C. 9. 
 
 dell. 15. 3f. 
 
 01 Se clnou, Έιττά, και ολίγα ΙχθύΒια. ^ Καΐ εκελευσε rots ό;ΐ(λοι? άΐ'απεσειι/ επι 
 τ^ι* γηΐ'• ^^ και λαβώρ τους επτά άρτους και του? Ιχθύα<; ίνχαριστ-ησα<; έκλασε, 
 και έδωκε τοΐ? μαθηταΐζ αίτον, οί δε μαθηταΐ τω όχλω. ^^ '' Και ζφαγορ πόντε? 
 και ΙχορτάσΟησαν και Τ?/'"'' '''ο ττερισσίΰον των κλασμάτων επτά σπνρίΒας 
 πληρείζ. ^' Οι δε εσθίοντες ήσαν τετρακισχίλιοι άνΒρες, χωρίς γυναικών και 
 τταιδίωρ-, 
 
 ^'' Και άτΓολυσ-ας τους όχλους άνεβη εις το πλοΓοι-, και ηλ^εΐ' εις τα δρια 
 ΜαγΒαλά. XVI. (~) ^ Και ττροσελθόντες οί Φαρισαϊοι και ^αδδουκαϊοι 
 πειράζοντες επηρώτησαν αυτόν σημεΐον εκ του ουρανού επι^εΐξαι αύτο2ς. 
 (-^) ^ Ό δε αποκριθείς εϊττεν αυτοΐς, Όψίας γενομένης λέγετε, EiiSia, πυρράζει 
 γαρ ό ουρανός- ^ και πρωϊ, Χημερον -χ^ειμών, πυρράζει γαρ στυγνάζων ό 
 ουρανός. Τποκριταί, το μεν πρόσωπον του ουρανού γινώσκετε Βιακρίνειν, 
 τα δε σημεία των καιρών ου δύνασθε; (^γ) '^ ^ Γενεά, πονηρά και μοιχαλίς 
 σημεΐον επιζητεί, καΐ σημεΐον ου Βοθησεται αυτή, ει μη το σημεΐον Ίωνά του 
 προφήτου. Και καταλιπών αυτούς άπηλθε. 
 
 Και ελθόντες οί μαθηταϊ αυτού εις το πέραν επελάθοντο άρτους λαβείν. 
 ϊγ) υ οε Ιησούς ειπεν αυτοις, Οράτε και προσέχετε απο της ζύμης των 
 Φαρισα'ιων και ^'αδδουκαίωι/. (τι-) ' Οί δε διελογίζοί'το εν εαυτοΐς λέγοντες. 
 Οτι άρτους ουκ ελάβομεν. ^ Τνους δε ό Ίησοΰς ειπεν αυτούς, ΤΊ 8ιαλογίζεσθε 
 έν εαυτοΐς, ολιγόπιστοι, οτι άρτους ουκ ελάβετε ; ' "^ ουπω νοείτε, ουδέ μνημο- 
 νεύετε τους πέντε άρτους των πεντακισχιλιων, και πόσους κοφίνους ελάβετε, 
 ουοε τους επτά άρτους των τετρακισχιΚιων, και ποσας σπυριοας ελαρετε ; 
 πως ου νοείτε, οτι ου περί άρτων ε'ιπον ΰμΐν προσεχειν άπο της ζύμης των 
 Φαρισαίων και 2'αδδουκαίωΐ' ; '- Τότε συνηκαν, οτι ουκ είπε προσάνειν άπο 
 της ζύμης του άρτου, άλλα άπο της διδαχής των Φαρισαίων και ΧαΒ8ουκαίων. 
 
 37. σπυρίδαί] See on xvi. 9. 
 
 39. Μαγδαλά] St. Mark says (viii. 10), ti's τα όρια Δαλμα- 
 νουβα, a region a little North of Tiberias, on the western coast of 
 the Sea of Galilee, perhaps the birth-place of Mary Magdalene. 
 Jerome, Aug. read Μαγίδά^, which is found in the old Syriac 
 {Curelon), and in B, D, and is received by Tisch. ed. 185G, and 
 has an oriental origin. Sue the MSS. in Rev. xvi. 10'. 
 
 Cii. XVI. 1. 2αδδουκαΓοι] Sadilucees. As far as we know 
 from the Gospels, they attacked Christ Himself only Iwice {Beny. 
 Cf. sxii. 23) ; but after the Ascension they were bitter enemies 
 of the doctrine of the Resurrection (Acts iv. 1 ; v. 17)— a silent 
 evidence of its truth. See note below on .-Vets iv. 1. 
 
 — σ-ημΐΐον 4k toG οΐιρανοΰ'Ι a sign from heaven ; as much 
 as to say that the Miracles he had wrought were only from earth, 
 and not so great as those wrought by Moses, who gave bread 
 from heaeen ; and by Elias, who went up into heaven. 
 
 2. Όψία! 7e>O^€V7j5] Cp. Plin. N. II. xviii. 35. Virg. Georg. 
 i. 425 — 455. 
 
 4. σημίΐον — ού δ.] a sign shall not be f/ivcn to this genera• 
 lion. 
 
 But hereafter He will show signs from heaven. He will fold 
 up the heaven as a scroll, and will eclipse the Sun, and the glory 
 of His presence will be like lightning. But tlie time for these 
 signs is not yet come. (Chrgs.) 
 
 — *l(iiya του ττροφ-ίιτον'] ο/ Jonas the prophet, θα the sign 
 of Jonas, see above, xii. 3!>. 
 
 6. ζΰμν^Ι leaven of the Pharisees. Our Lord commanded 
 His Disciples to obser%'e and do all that the Scribea and Phari- 
 sees command while sitting on Moses' seat (Matt, x.xili. 1 — 3), 
 i. e. while teaching in his name and in accordance with his 
 writings. 
 
 But he here teaches them to beware of their ζϋμτι, or leaven, 
 by which they corrupt the sound doctrine of Moses ; i. e. their 
 hypocrisy (Luke .\ii. 1), by which they deceive others and them- 
 selves. Cp. 1 Cor. v. () — 8. 
 
 Thus He gives the rule to be observed by the Pcojile. If any 
 of the Clergy teach what is false, it is the duty of the people 
 νροσίχ^ιν kirh T^s ζί•μη$ ; but at the same time they mu?t ob- 
 serve and do whatsoever the Ministers of Christ preach in His 
 
 λ'αηΐί and in accordance with His Tl'ord. See above, ϊ. 4, on 
 tlie choice o( Judas, and ,x. 41. 
 
 9, 10. KoipiiOvs — σϊΓΐίρίδοϊ] All the four Evangelists use the 
 word KOipiyot in connexion with the yormer miracle (Malt. xiv. 
 20. Mark vi. 43. Luke ix. 17. John vi. 13) ; and the two Evan- 
 gelists (Matt. xv. 37 and Mark viii. 8) use the word a-wupXes in 
 tlje latter case. And now, in this question, our Lord preser^'es 
 the same distinction : wliich would well have been retained in the 
 English version. Here is another proof of the diversity of the 
 two miracles. See above, .\v. 33. 
 
 C/irgs. asks, on cap. -xv., " Whence is it that the fragments 
 in this latter miracle are fewer than in the former, although they 
 who ate were not so many .' It is, either because the basket 
 ((TTTupU) in this miracle is larger than in the former (KOiptvos), or 
 that by this point of difference they might remember the tu:o 
 several miracles. Wherefore also our Lord then made the num- 
 ber of the KOfifOt to be equal to that of the disciples, but now 
 He makes the σ-πυρίδίί to be equal in number to the loaves." 
 See Alark viii. lil. 
 
 The κόφινοί is used by the Scptuagint once for Hebr. τη 
 {dudtt). Vs. lxx.\i. C, which seems to have been a vessel capable 
 of holding liquids (three χίίεί or congii), probably a metal or 
 earthenware jar. (Cp. Judges vi. 10.) The Jews were noted for 
 their use of cophini (see Juvenal, iii. 15 ; vi. 542), which they 
 carried with them for the preservation of clean meats and drinks 
 free from contamination. 
 
 And the σττι/ρΐί (Lat. sporta, sporlula) appears to have been 
 of juncus or vimeu and palm-leaves, and not suited for liquids. 
 It was of sufficient size to hold a man. .\cts ix. 25. 
 
 The fact that they had with them so many κόφιι/οι and 
 ffwvpiSes (perhaps each of the Apostles had one for his own use) 
 seems to indicate that the places where the miracles were wrought 
 were not very lofty. In fact the words τ!) opos are little more 
 than a negation ; i. e. they signify ground raised above τ6 ireSiov, 
 or plain (see on v. 1) ; and this is confirmed here by the circum- 
 stance that women and children were present as well as men. 
 some probably aged, in great numbers. 
 
 12. ζύμη! ToD ίρτον] the leaven of bread. On the inferences 
 to be derived from this narrative, see on Luke xxii. 38,
 
 MATTHEW XVI. 13—18. 
 
 57 
 
 ('^) ^^ "'EkOoju δε ό Ίη(τοΰς ei? τα /i.€p7j Καισαρεία•; τη<; Φιλίππου Tj/'fJT'a e Mark β. 2? 
 του? μαΟηταζ αντον λίγων Τίνα yn.e λε'γουσιΐ' οί άνθρωποι, ύναι τον Τιον του 
 ανθρώπου ; ^^ ' Οί δε είπον, Οΐ /xec Ίωάννην τοί' Βαπτιστήν, άλλοι δε Ήλίαι^, f"^•"• " - 
 CTepoL δε Ί€ρΐμίαν, η iva των προφητών. ^^ Λεγ€ΐ αυτοί';, 'Τμίίζ δε τίνα μ€ 
 λέγετε εΤι/αι ; '® ^ καΐ αποκριθείς Σίμων Πετροζ είπε, 2'ύ εϊ ό Χρίστος, υ Γίθ5 g John c es. 
 του θεοΰ τοΰ ζωντο<;. (^) '^ *" -Και άποκρίθείς ύ Ίησοΰς εΐπεν αύτω, ΜακάρίΟζ ^/,"ί;''• 
 εΤ, Σίμων Βαρ Ίωνα, οτι (ταρζ και aiju.a ουκ απεκάλυψε' σοι, άλλ' ό Πατήρ μου ]^'°^" *' "' 
 
 C» Λ , Λ lii'^Q•^ ^\' " ^^ττ' \>\ / ^hl Cor. ir. 10. 
 
 Ο ev Tot9 ουρανοι<;• ' καγω οε σοι λέγω, οτι συ ει Ιίετρος, και επι ταύτη τη 
 πέτρα οΙκοΒομησω μου την εκκλησίαν, και ττυλαι αδου ού κατισ;!ι(υσουσιν 
 
 13. Καισαρίία? t^s φιλίττποκ] Casarea P/iilip/ii, a town at the 
 foot of Lebanon, near the springs of Jordan, so called from Phili)>, 
 Tetrarch of Iturea, who named it Cusarca (formerly Pancas, 
 Joseph. Ant. xviii. 3. Euseb. τϋ. 17), in honour of Ttherhis 
 Caisar; and also to distino;uish it from the other more celebrated 
 CiEsarea on the sea-coast (formerly Turris Stratonis), and named 
 Casarea by Herod the Great, in honour of Augustus. In the 
 great towns of Judsea how much was there now of Rome ! 
 
 — ήρώτα] He was questioning His disciples. 
 
 — μί'\ Me, emphatic. 
 
 — rhv y'Av ToD ίνθρύττου\ By asking, " Whom say men that 
 /, Me Son nf Man, am ?" He showed how earnestly He desires 
 that men should confess the truth of His Incarnation, thence 
 also proclaiming His Divinity. " No one hath ascended into 
 heaven but the Son of Man, who is in heaven" (John iii. 13). 
 Chnjs. 
 
 14. Of μία Ίωάνν-ην Λ.τ.λ.] Cp. above, xiv. 2. Luke ix. 7 — 9. 
 John i. Iii — -\. The people imagine Thee to be one of these 
 persons who are dead, and they imagine that one of these has 
 risen again in Thee ; a belief which seems to have proceeded from 
 Deut. xviii. 1.5. IS. JIal. iv. b. 
 
 It is to be observed that the Jews entertained two false 
 notions concerning the Messiah ; 
 
 First, that He was to be a temporal Prince and Saviour. 
 
 Secondly, that He was to be a man only, and not God. And 
 one of the strongest arguments against the Socinian heresy may 
 be founded on the sxirprise felt and expressed by the multitude at 
 the announcement of His claim to be God, — a proof that our 
 Lord made that claim ; that He professed Himself to be God, 
 am! required the people to accept Him as nothing less. Of 
 Blunt on the Early Church, p. 1 17, and below on Acts ii. 3fi. 
 
 16. !> Tii»y ToD QfoZ τοΰ fcirros] the Son of the Living 
 God. Not a man risen from the dead as the people imagine. 
 Thou who art the Son of Man, and so callest Thyself (see v. 13) ; 
 i. e. who art the Second Adam, art also the Christ, and Thou who 
 art the Christ art also Son of the Living God, or (as St. Luke ex- 
 presses it, ix. 20) the Christ of God. Cp. John vi. (iO. 
 
 We must remember, that He who is the Son of God is also 
 the Son of man. The confession of one of these truths without 
 the other affords no hope of salvation. (Hilary.) 
 
 17. "ΖΙμίΛίν Βάρ 'IftjraJ This confession, that I, who am Son of 
 Alan, am also the Son of God, is as true as that thou, Simon, art 
 the Son of Jona, βαρ, the Chaldaic form used by the Pro- 
 phet Daniel (the Prophet to whom our Lord had alluded in His 
 (juestion ; see Dan. vii. 13, and note here on v. 18), for the Hebr. 
 ]5 [Ben), or Son. 
 
 — σαρξ καΐ οΓ/:<α] flesh and blood: unregenerate Humanity 
 in its weakness, and as distinguished from what is divine and ,ν^ϊ- 
 ritual. John i. 13. Gal. i. 16. Eph. vi. 12. 
 
 18. συ €? IlfTpoy, και «VI τούτρ τρ ττί'τρα οΙκοΖομ-{\σ<ύ μοΰ την 
 ίΗκΚ-ησίαν] tliou art Petros, and on this Petra I will build the 
 Church of Me. It is said by Divines of the Church of Rome, 
 that St. Peter is here described by Christ as the Rock on whi(-h 
 He would build the Church; and that a Rock is something per- 
 manent, and that the Rock on which the Church is built must be 
 as enduring as the Church itself; and that therefore this promise 
 to St. Peter is also a promise that St. Peter would have suc- 
 cessors, and is also a promise to them (see Maldonat. here) ; and 
 that the successor of St. Peter is the Bishop of Rome ; and that 
 the promise here made by Christ to St. Peter is made to the 
 Bishops of Rome in succession even to the end of ths world. 
 
 On these allegations we may observe, that these words of 
 Christ are recorded by St. JIatthew alone. St. Mark and St. 
 Luke stop at the confession of St. Peter, adding only that our 
 Lord enjoined them not to tell any one this thing. 
 
 Hence it appears that the aim of our Lord's inquiry was to 
 Vol. I. 
 
 elicit a true confession concerning Himself. " Whom do men 
 say that / am ? The world is in error on this point. Some 
 call Me John the Baptist, and by other human names ; but whom 
 say ye that I am ? — ye. My Disciples, iu this the third year 
 of My Ministry, — yc who have heard My words and seen My 
 works .'" 
 
 This was the main design of our Lord's question. The 
 Evangelists St. Jlark and St. Luke omit the words in St. Mat- 
 thew concerning St. Peter (see on St. Mark viii. 29. Luke ix. 
 18. 20), which they would hardly have done, if the declaration 
 of .S7. Peter^s privileges, and not of our Lord^s Person and Office, 
 had been the main scope of the conversation. 
 
 Its end and aim is not Peter, but Christ. Here is the clue 
 to the interpretation of our Lord's words to St. Peter, " On this 
 Rock I will build My Church." The Rock is Christ. 
 
 We are brouglit to this conclusion by otlier considera- 
 tions ; — 
 
 Our Lord introduces Himself here as " the Son of Man." 
 "Whom say men that I, * the Son of Man,' am.'" "rhis title 
 " .Son of Man" is applied to Christ in only one passage of the 
 Old Testament (Dan. vii. 13) ; and our Lord may here be sup- 
 posed to allude to that passage, when He asks, *' AVhom say men 
 that I the Son of Man {Bar-Enosh) am .'" And there was some- 
 thing very appropriate iu the transition from speaking of Himself 
 as Bar-Enosh, to speak of Peter as Bar-Jona, who had acknow- 
 ledged Him to be Bar-Elohim as well as Bar-Enosh. 
 
 In the book of Daniel the kingdom of the Son of Man is 
 compared to a Stone which becomes a great iloci {Tur, the Chal- 
 daic for Hebr. ΙΏ (Tsur) ; see Dan. ii. 35), and lasts for ever, 
 and is called the kingdom of the God of heaven. (Dan. ii. 44.) 
 
 Here we see a prophetic representation of our Lord's words 
 to St. Peter, On this Rock (i. e. on Myself, the Son of Man, con- 
 fessed also to be Son of God) I will build my Church, My King- 
 dom, which is the Kingdom of the Living God, and it shall last 
 for ever : and I will give to thee the keys of that kingdom. 
 
 Our Lord speaks of a νίτρα, or Rock. Now this title Rock 
 is one which is reserved in the Old Testament to the Alxiighty. 
 The language of Holy Scripture, from beginning to end, is, " Who 
 is a Rock save our God ? " (2 Sam. xxii. 32. Ps. xviii. 31.) "God 
 only is my rock." (Ps. Ixii. 2. 'i, 7) Cp. Deut. xx.-iii. 4. 15. 18. 
 30. 1 Sam. ii. 2. 2 Sam. xxii. 2, 3. 47 ; xxiii. 3. Ps. xix. 14 ; 
 xxviii. 1 ; xxxi. 2, 3 ; xlii. 9 ; Ixxi. 3 ; Ixxiii. 20 ; Isxviii. 30. In the 
 Lord Jehovah is the Rock of Ages. Cp. Isa. xiviii. 10, "a sure 
 foundation ;" xxxii. 2 ; xliv. 8, where the words Rock and 
 God are interchanged : " Is there a God beside me ? yea, there 
 is no Rock, I know not any." As far as the word Rock is used 
 in the Old Testament as a foundation to build upon (as it is 
 used by our Lord here), it is used of Gon, and of Him alone. 
 
 The language of the New Testament is similar. He who 
 builds on Christ's words, builds on a Rock (Matt. vii. 24, 2.Ϊ. 
 Luke vi. 48. Cp. I Pet. ii. 4, 5). And St. Paul says (I Cor. iii. 
 II), "Other foundation can no man lay than that which iielh 
 (κ6Ϊταί)," — i.e. not, is laid, as the Apostles are laid on the foun- 
 dation, but which lieth by its own spontaneous act, as the founda- 
 tion — Jesus Christ ; i. e. He who is Jescs as Man, and Christ 
 as the Son of the Living God: — which is St. Peter's confession 
 here. And St. Paul again says, " the Rock was Christ." 1 Cor. 
 X. 4, where see note. Cp. above on Deut, xxxii. 4. 2 Sam. xxii. 2. 
 
 The relation of St. Peter and the other .ipostles to this One 
 Foundation, Jesus Christ (i. e. Christ confessed to be both God and 
 Man), is distinctly marked in the Holy Scriptures, both of the Old 
 and New Testament ; 
 
 In the Old Testament the Apostles were typified by the 
 Twelve Stones taken from Jordan (see above on x. 2), as also by 
 other emblems (see ibid.) signifying their duodenary character and 
 co-ordinate power, as respects one another. 
 
 But there is not a single type in the Old Testament which 
 prefigures a supremacy of one Apostle over the rest, and over the 
 
 1
 
 58 
 
 MATTHEW XVT, 19. 
 
 Ich. IS, 18. 
 Joha 2(1. 23. 
 
 αύτηζ' '' ' και δώσω σοι τάς κλεΐς τη<; βασιΚζίας των ουρανών και δ iav 8ηση^^ 
 eVi της γηζ, εσται SeSeyxeVov ei^ toIs ovpavois, και δ iav λνσ-ης έπΙ της yrjs, 
 ίσται Χελνμΐνον iv τοις ουρανούς. 
 
 whole Church. All the Old Testament types of the New Testa- 
 ment Church are disturbed by the theory of such a supremacy. 
 
 In the New Testament, the actual relation of the Apostles to 
 the one Foundation Jesus Christ, and to each other, is clearly 
 stated in the following passages ; 
 
 Christ is the Fine, they all are Branches. (John xr. 1—5.) 
 He is their Master, they are all Brethren. (Matt, xiiii. 8.) He 
 discourages all thought among them that one of them should be 
 greatest. (Matt, xviii. 1. Mark Lt. 34. Luke ix. 4li ; xxii. 2-1.) 
 Christ promises them Tuelve Thrones. (Matt. xix. 28. Luke xxii. 
 30.) The Church is built on the foundation of the Apostles and 
 Prophets (not on one Apostle), Jesus Oirist being the Head 
 Corner-stone, on ΙΓΛθ)ίί or in Whom (fVi?) the whole building fitted 
 together growcth into a holy Temple in the Lord, on Whom ye 
 are builded together. (Eph. ii. 20.) There are twelve stars in the 
 crown of the CImrch militant sojourning on earth (Rev. xii. 1), 
 and Twelve foumlation-stojies in the wall of the Church glorified 
 in heaven. (Rev. xxi. 14.) And if Peter, who is one of these 
 Twelve Stones, is taken from the other eleven and made to be 
 their ybiifirfa/ion, the whole structure is disturbed, and the whole 
 fabric falls. And St. Paul calls himself not a whit behind the 
 Tcrj- chiefest Apostles (2 Cor. xi. 3 ; cp. 28), and in nothing (he 
 says) am I behind the very chiefest Apostles. (2 Cor. xii. 11.) 
 
 But, it may be asked, — Can eVl τούτ;; τρ ττίτρα be rightly 
 interpreted as equivalent to tir' ίμαυτφ, i. e. on Myself,' 
 
 Certainly it can. We have a reply to this que-tion in the 
 Baptist's words concerning himself: and also in our Lord's own 
 words concerning Himself; 
 
 The Baptist says. Matt. iii. 3, otrros Ιστιν, — he is there speak- 
 ing of himsef. Our Lord says, Destroy this Temple, τούτον Thv 
 va6v (John ii. 13) ; this He said of Himself. Whoso falleth on 
 this stone (Matt. xxi. 44), τοΟτο;» rhv λίβον, — this He said of 
 Himself. If any one eats of this bread, τυντον rhv Uprov (John 
 vi. 51), — this also He said of Himself (see also v. 58). So in 
 the present sentence, — on this Rock, iirl ταΰττι τρ πίτρα, — He 
 is speaking of Himself. On the demonstrative pronouns οδ€, 
 ooTos, used by a speaker for himself see Matt. Gr. Gr. §§ 470, 
 471. Cp. Chemnitz, Harmon. Leyser, cap. 85, for an able expo- 
 sition of this text, and Schoellgen, p. 143, and particularly Dr. 
 Jackson on the Creed, book iii. ch. viii. vol. ii. p. 249. 
 
 Again ; the pronoun oi/ro^, this, may be used to signify a third 
 person, and, as we have just seen, is used by a speaker to designate 
 himself ; but it is doubtful, whether any passage can be cited from 
 the New Testament where it is used to denote a person to whom 
 the person using it speaks. Now our Lord is speaking to Peter. 
 Here, then, we see another evidence that Peter is not this Rock. 
 
 What He says is this : " I Myself, now confessed by thee to 
 be both God and Man, am the Rock of the Church. This is the 
 Foundation on which it is built." And because St. Peter had con- 
 fessed Him as such. He says to St. Peter, " Thou hast confessed 
 Me, and I will now confess thee ; thou hast owned Me, I will now 
 own thee. Thou art Peter ;" i. e. thou art a lively stone, hewn 
 out of, and built upon 5Ie, the living Rock. Thou art a genuine 
 Petros of Me the divine Petra. And whosoever would be a lively 
 stone, a Peter, must imitate thee in this thy true confession of 
 Me the living Rock ; for upon this Rock, that is, on Myself, be- 
 lieved and confessed to be both God and Man, I will build My 
 Church. See below on I Cor. iii. 1 1 , and 1 Tim. iii. 15, 16, and the 
 clear exposition given by S•. Aui/ttstine, Serm. Ixxvi. vol. v. p. 505. 
 See also Serm. cxlix. and Tract, in Johan. cxviii. cxxiv., *' Petra 
 principale nomen est. lUieo Pelrttsa. Petra: non Petra a Petra ; 
 quomodo non a Christiano Christus, sed a Christo Christianus 
 vocatur. Tu es ertjo, inquit, Petrus, et super banc Petram Quam 
 confcssus es, super banc Petram, quam cognovisti, dicens, Tu cs 
 Christus Filius Dei vivi, <edificabo Ecclesiam Mean). Id est super 
 Me ipsum, Filium Dei Vivi, «edificabo Ecclesiam Meam. Super 
 Me tedificabo te, non super tc." And then S. Augustine proceeds 
 to condemn those who would build the Church on SI. Peter. 
 " Volentes homines sediflcari super homines, dicebant, Ego sum 
 Pauli, ego autem Apollo, ego vero Cephee (1 Cor. i. 12, 13), ipse 
 est Petrus (i. c. Cephas is Peter), et alii erant qui nolebant sedi- 
 ficari super Petrum, sed (i. e. volebant sedificari) super Petram, 
 Ego autem sum Christi. Non in Pauli nee in Petri, sed in nomine 
 Christi baptizati estis, et Peti'us aedificatur super Petram, non 
 Petra super Petrum." 
 
 How could S. Augustine have written thus, if he had received 
 as an Article of Faith that the Rock of the Church is St. Peter, 
 and that the Bishop of Rome is St. Peter's successor ? 
 
 And yet this is now called by Romish Divines, e. g. Card. 
 
 Bellarmine, Prsef. in Libr. do Pontif. "res summa fidei Chrit- 
 liana." 
 
 In contravention of this exposition now given two objections 
 have been made. It is alleged, — 
 
 That our Lord did not speak in Greek, but in Aramaic or 
 Syro-Chaldaic, and used the same word Cepha in both members 
 of the sentence ; i. c. that He said. Thou art a Cepha, and on this 
 Cepha I will build my Church. 
 
 But this cannot be proved: for it is as probable that our 
 Lord said, Thou art Cephas, and upon this Cepha I will build 
 My Churcl). Sec Lighlfoot, ad loc, and Bp. Beveridge on the 
 37th Article, vol. ii. p. 3'JO. 
 
 And if the name Petros in the New Testament means a Rock, 
 and if our Lord had intended to say that Peter is the Rock of the 
 Church, then the Holy Spirit writing by St. Matthew would have 
 said, συ e? Tlerpos, καΐ iwl τούτψ τψ π4τρψ οίΚθ^ομ•ί]σω μου τ^ν 
 ^κκΚτισίαν. But by using two different words, viz. Petros and 
 Petra, He shows that Petros is not tlie Rock of the Church. Cf. 
 Glass. Philul. Sacr. p. 928. 
 
 The Holy Spirit has also declared in what sense Simon Bar- 
 Jona was called Cephas. For he records our Lord's saying, when 
 the Apostle was first called (John i. 43), συ e? Χψαν ό i/iJi 'laya, 
 συ κΚηθηστ] Κηφα$, and there the Holy Spirit adds, δ ίρμ-ην^ΰ^ται 
 Ilirpos, i. e. which word Cephas is to be interpreted a stone. 
 
 We may not say that Petros never signifies λ Rock in profane 
 authors, but it never has that sense in the LXX or the Greek 
 N. T. ; and no one doubts that Petra there and elsewhere signifies 
 a Rock. Petra is a Rock ; but, as Maldonatus (one of the ablest 
 Roman Catholic Expositors, p. 217) allows, " nirpos pro lupc et 
 Atticum et rarum est." 
 
 Another objection is, that the Fathers apply the words iirl 
 ταΰττι T>7 ττίτρα to St. Peter, and call him the Rock of the Church. 
 But this is not true. No doubt some of the Fatliors do this (e.g. 
 Greg. Naziaii. p. 591, ό μΐν πίτρα καλΐ7ται καΐ tous θ(μΐ\Ιου$ ttjs 
 *Εκκ\ησίαί πιστίύΐται). But many of the passages quoted as from 
 the Fathers in this sense are spurious; e.g. all the first three cited 
 here by Maldonat. p. 219. The forged Papal Decretals did much 
 for this Exposition. 
 
 Some Fathers say that the πίτρα of the Church is the faith of 
 St. Peter ; others, that the πίτρα is Christ, confessed to be God 
 and Man, which is equivalent to, but a more clear assertion of, 
 the other ojiinion. See the patristic authorities collected by Bp. 
 Andrewes, Tortura Torti, p. 234, and by Bp. Beveridge on the 
 37th Article, pp. .082—584 ; and in the Editor's Theophilus 
 Anglicanus, part ii. chapter ix. And on the subject gene- 
 rally, Barrotv on the Pope's Supremacy, Works, vi. 98 — 108. 
 Some of the same Fathers who sometimes call Peter a Rock, vary 
 in opinion on this point. The record which Augustine in the 
 fifth century gives of his own practice is remarkable, viz. that in 
 his earlier expositions he had applied the words to Peter, but in 
 his later ones to Christ. Aug. Retract, i. 21. See Theophil. 
 Anglic. ]>. 24G, ed. 1857. And many of the Fathers place St. 
 Paul on a par with St. Peter. Thus Leo, Bishop of Rome, in the 
 fifth century (Serm. Ixxix. p. 1G5), speaks of these two Apostles 
 as those ** quos gratia Christi in tantura anicem inter omnia Eccle- 
 sia; membra provexit, ut eos in corpore cui caput est Christus, 
 quasi geminum construeretlumenoculorum (where someMSS. have 
 * Petrus et Paulus geminus oculus Ecclesiie alter alteri cequalis') de 
 quorum meritis nihil diversum, nihil debemus sentire discretum : 
 quia illos et electio parei, et labor similes, et finis fecit (equates." 
 S. Ambrose (de Incarn. c. 4), " Petri primatu?, firlei non ordinis." 
 
 Thus S. Aug. iii. 2313, " Ipse Caput et Princeps Aposto- 
 lorum," speaking not of St. Peter, but of SI. Paul. Again, be 
 says, X. 256, " (Paulus) tanti Apostolatus meruit principatum." 
 So S. Ambrose, de Spir. Sanct. ii. 13, *' AVc Paulus inferior 
 Petro : — cum primo quoque facile conferendus, et nulli secundus : 
 nam qui se imparem nescit, facit asqualem." So Petrus Cluniacus 
 (.\.D. 1147) contr. Petrobus. Bibl. Patr. Colon, xiii. 221, 2, calls 
 St. Paul " Summus post Christum Ecclesiae Magister :" and thus 
 both St. Peter and St. Paul are called Kopv<pa1ot in the same sen- 
 tence by Euthym. Zyg. Prsef. ad S. Luc. Aou/fus Παύλω τψ 
 Κορυφαίο} συναρμοσΟύ$ καΧ συνίκδημοζ, καθάπ^ρ ^i] κα\ Πΐτρον 
 του Κορυφαίου ΐΛάρκοί' and all the Apostles are called Κορυφαίοι 
 by Theophylact, in S. Luc. x. ^ϋρτ^σομ^ν ray SolSeKa tttj^os to\js 
 κορυφαίουί Xtyca Tohs ίύδ€κα Άποστό\ου5. See also Casaubon, 
 Exerc. Baron, xv. 327, 8, and xvi. 658. S. Jerome says, ii. p. 
 689, " Ecclcsia Catholica super Petram Christum stabili radice 
 fundata est;" iv. 177 (ad Hedibiam), " Ipsi Prophetic a Petra, 
 hoc est Christo, cum ApostoUs vocabulum accepemnt." And see
 
 MATTHEW XVI. 20. 
 
 59 
 
 m 
 
 20 k 
 
 Tore διεστειλατο τοις μαθηταίς αυτού tva μηδενι ειττωσίί^, οτι αυτός t λ. ΐ7. 9. 
 
 S t „ , ' ' JIark 8. 30. 
 
 ^σΤίν ο Χρίστος. Luke 9.21. 
 
 on Matt. vii. 25. And in his note here, 5. Jerome says, Christ 
 gave tlie name Pelnis to Simon, who believed in Christ the Petra. 
 And 5'. Ambrose says, in Luc. i.t. 20, " Pelra est Christus : etiam 
 discipulo suo hujus vocabuli gratiam non negavit ut ipse sit Petrus, 
 quod de Petra habeat soliditatem constantiae, fidei firmitatcm." 
 Augustine's exposition in this sense has been cited already. 
 
 There is a remarkable passage in Tlieodoret, in 1 Cor. iii. U, 
 p. 182, who says, " Other foundation can no man lay than this 
 (Christ). This foundation was laid by Peter, or rather by our 
 Lord Himself, for when Peter had said (Matt. xvi. 10), Thou art 
 the Christ, the Son of the Living God, our Lord says. On this 
 Rock I will build Sly Church. Do not, therefore, call yourselves 
 by the names of men, for the foundation is Christ." And in 
 England, even in the eighth century, the greatest divine of the 
 Saxon Church, the Venerable Bede, says (in Marc, iii.), " Idem 
 Graece sive Latine Petnts quod Syriace Cophas. Et in utraquc 
 lingua nomen a Petra derivatur ; baud dubic quin ilia de qua 
 Paulus ait (1 Cor. x. 4), ' Petra erat C/iristus.' Nam Simoni 
 qui credebat in Petram Christum, Petri largitusest nomen; cujus 
 alludcns etymologic dixit, ' Tu es Petrus, et super banc Petram 
 ledificabo Ecclesiam meam.' " .\nd what is still more remarkable, 
 tliis exposition has been adopted by the most powerful of all 
 Popes, Gregory VII. Hildebrand, who, as Cardinal Baronius re- 
 lates (ad ann. lOfiO, vol. xi. p. 704, and see Matth. Paris ad a. 
 1077), w'hen he deposed the Emperor Henry IV., sent α crown to 
 Rodolphus, with the inscription, in a hexameter verse, " Pelra 
 dedit Petro, Petrus diadema Rodolpho," where the Petra of the 
 Chtirch is distinguished from Peter, and is Christ. 
 
 18. οίκο^ομ-ησω μον tV ^κκΚτ]σίαν'\ ' I will build o/" Me the 
 Church.^ This confirms the exposition given in the foregoing 
 note, and is a protest against all encroachments on the supremacy 
 of Christ. Our Lord does not say οίκοδομτ^σω την ίμην ^κκλησίαν, 
 nor Ti}v ^κκλ-ησίαν μου. But He says MoiJ tt/c εκ/ίλησ/οί'. This 
 peculiar arrangement of the words was probably designed to 
 bring out more clearly His own supremacy, against all other 
 claims. Do not think that the Church I will build is the Church 
 of Ihce, or of any man. It is not the Church of Ihee, but of Me. 
 It is not the Church of a htiman Petrus, but of the Divine Petra : 
 not the Church of Simon Bar-Jona, but it is the Church of 
 Christus Bar-Enosh, and of Christus Bar-Elohim. 
 
 The following passages may serve to illustrate the force of the 
 personal pronouns when placed before their substantives : — Matt, 
 ii. 2; vii. 24; viii. 8; xvii. 15; xxiii. 8. Mark v. 30 ; ix. 24. 
 Luke vi. 47 ; xii. 18 ; xv. 30 ; xvi. C ; xix. 35. John ii. 23 ; iii. 
 10. 21. 33; iv. 47; ix. 11. 21. 20; xi. 32; xii. 40; xiii. 1. 
 1 Thess. ii. Ifi ; iii. 10. 13. 2 Thess. ii. 17 ; iii. 5. 1 Cor. viii. 
 12. Rom. xiv. IG. Phil. ii. 2; iv. 14. Col. ii. 5; iv. 18. 
 Philem. 5. 1 Tim. iv. 15. 2 Tim. i. 4. Cp. Winer, p. 140. 
 
 — ίκκλησίιιΐ'] Church. The word 'Εκκλησία had been used 
 by tlie LXX for the Hebrew irv {kahal), connected with Greek 
 καλίω, Latin Calendce, and Eng. call. Root Hebr. Wp {kol), vox. 
 A congregation, e. g. Deut. ix. 10 ; xviii. 16, and passim, and also 
 for the Hebrew rti? {edhah), an Assembly, particularly of Rulers, 
 Ps. Ixxxii. 1. In the N. T. it signifies more than an Assembly 
 convened for a special purpose ; it denotes a permanent visible 
 Society, as is shown by the present passage, where it first occurs. 
 Cp. Matt, xviii. 17. See Hooker, III. i. 4. Bji. Pearson on the 
 Creed, Art. ix. Our Lord here, and in xviii. I7, speaks projilieti- 
 cally of a Society to be founded hereafter by Himself; and the 
 Holy Spirit, in recording His words, uses prophetically the word 
 Ecclesia, by which that Society was to be known in all ages and 
 countries of the world. 
 
 — ΤΓΐίλβι όίδου ou κοτισχυσοι/σί^ αΰτηί] the Gates of hell shall 
 not p^-evait against it. The Gates, i.e. its counsels, power, and 
 terrors. See Job xxxviii. 17• Ps. ix. 13; cvii. 18. Isa. xxxviii. 
 10. Griii/feW, p. 1 02. There is an alliteration in the words ^iro 
 ViNt: {shaare sheol). The Gates of a city were the places in 
 which councils were summoned to deliberate on stratagems of war 
 (Deut. XXV. 7• Esth.iv. 2. Lam. v. 14), and from which the army 
 issued against the enemy ; and therefore the promise of Christ 
 here assures the Church, which is the City built on Himself, that 
 Hell shall not prevail against her, either by secret guile or by open 
 force. As Bengel observes, there is a ' Sletaphora Architectonica' 
 throughout, in ' porlee, — cedificabo, — dares.' 
 
 That these words contain no promise of Infallibility to St. 
 PettT, is evident from the fact that the Holy Ghost, speaking by 
 St. Paul in Canonical Scripture, says that he erred (Gal. ii. 11 — 
 13). And that they do not contain any promise of InfaUibility to 
 tlie Bishop of Rome is clear, among other proofs, from the cir- 
 cumstance that Pope Liberius (as Athanasius relates, llistoria 
 
 Arian. 41, p. 291) lapsed into Arianism, and Honorius was anathe- 
 matized of old by Roman Pontiffs as an heretic. See Liber Diiiryiui 
 Rom. Pontif. Rout A, Scr. Eccl. Opusc. p. 507. Λ 15, 51«, and 
 the recently-discovered Philosophumena of S. Hippolytu», Scholar 
 of S. Irenseus, proving the same thing, pp. 284 — 292. 
 
 19. δώσω] / will give. After My Resurrection. Cp. John xi. 
 22, and Ascension, Eph. iv. 8. 
 
 — Tas kKus t^s )3a<riAei'as τ. οΐφ."] the Keys of the Kingdom 
 of Heaven. In Holy Scripture, keys are badges of power and 
 trust ; and are given, as such, to stewards, treasurers, wardens, 
 &c., who have power of excluding and of admitting, of keeping 
 in custody, and also of opening stores and dispensing them. See 
 Isa. xxii. 22. Luke xi. 52. Rev. i. 18; iii. 7; xx• 1- 
 
 In a primary and personal sense, .S7. Peter, in reward for 
 his good confession of the true faith in Christ, received and exer- 
 cised the power of the keys ; after the Ascension he was the first 
 among the Apostles to admit into the Church, by the ministry of 
 the Word and Sacraments, the Jewish converts (.\ct3 ii. 14. 38) ; 
 and also Cornelius the firstfruits of the Gentiles (.\ct3 -x. 34- — 48), 
 And Peter himself notes the fulfilment of Christ's promise to 
 himself (.-Vets xv. 7). 
 
 In a secondary and general sense the promise is made to the 
 Church, and specially to all who hold and profess the faith of 
 Peter, and are called to the office of dispensing the Word and 
 Sacraments, and of exercising the ministry of reconciliation (2 Cor. 
 v. 18, 19). The following are teitimonies from the Fathers to 
 this effect : — 
 
 Tertullian, Scorpiac. 10, "Memento claves hie Dominum 
 Petro et per ilium Ecclesia rehquisse." S. Cyprian, de Unit. 
 Eccles. p. 107, "Apostolis omnibus post resurrect ionem suam 
 parem potestatem tribuit." — p. 108, " Ecclesia una est, in qua 
 Episcopatus unus est cujus a singuUs in solidum pars tenetur." 
 S. Hieron. c. Jovinian. lib. i. " Dicis, super Petrum fundatur 
 Ecclesia ; licet id ipsum in alio loco super oranes Apostolos fiat, 
 et cuncti claves regni coelorum accipiant, et super eos ex aquo 
 Ecclesiae fortitudo solidetur." 5•. Basil, Const. Monast. 22, πασι 
 Tols eip€|Tjy ττοψίσι καί ζι^ασκίΚοΐ5 τταρ4χίΐ ϊσην ^ξουσίαν Kcd 
 τούτου σημίίον τί) δεσ^ίΓκ arravTas κσΧ Κΰΐΐν u'tnrep (kuvos. S, 
 Ambrose, in Ps. xxxviii. •* Quod Petro dicitur, cseteris Apos- 
 tolis dicitur." 5. August. Serm. xh. " Numquid istas claves 
 accepit Petrus, et Paulus non accepit .' Petrus accepit, et Joannes 
 et Jacobus non accepit et cjeteri Apostoli .' Aut non sunt istae in 
 Ecclesia claves ubi peccata quotidie dimittuntur .' " Serm. ccxcv. 
 " Has claves non Λοηιο unus sed unilaa accepit Ecclesice." See 
 also Serm. cxviii. cxxiv. and ccxiv. 
 
 S. Leo, A.D. 450, Serm. iii. p. 53, ed. 1700, "Transivit in 
 alios Apostolus jus potestatis iUius et ad omnes Ecclesije Principes 
 decreti hujus constitutio commeavit. Sed non frustra uni com- 
 mendatur, quod omnibus intimetur." Serm. de Nativ., " Htec 
 clavium potestas ad omnes etiam Apostolos et Ecclesiie Pnesules 
 est translata. Quod autem sigillatim Petro sit commendata, ideo 
 factum est quod Petri exemplum omnibus Ecclesiae Pastoribus 
 fuit propositum." 
 
 Hooker, VI. iv. 1. Bp. Andrewes, Tortura Torti, p. 63. 
 Mason, de Ministerio Anglicano, v. 10. Hammond here, p. 84. 
 Barrow on the Pope's Supremacy, vi. pp. 107 — Hf*» de Poteslate 
 Clavium, vol. iv. p. 50, which is more full than his English 
 Treatise on the Power of the Keys, v. 202, ed. O.xon. 1818, 
 Theophil. Anglican, chaps, xii. and xiii., and see note below on 
 2 Cor. V. 18, 19. 
 
 — % iay Sijcrtjs — % iav λιίσρ j] Literally, whatsoever thou shall 
 have bound on earth, shall have been bound in heaven. So Vulg, 
 cp. below, xviii. 18. The same power was given to the other 
 Apostles, Matt, xviii. 18, John xx. 23, whence it appears that the 
 figure is derived from binding or loosing the chain of those who 
 are imprisoned by sin. (Cp. Luke iv. 18. Rom. vi. 18. 22.) 
 Clirist looses from the guilt of original sin by the Ministry of 
 Baptism (Acts ii. 38; xxii. 16. Titus iii. 5), and from the bands 
 of actual sin, on the condition of faith and repentance, by tho 
 Ministry of ReconciUation (2 Cor. v. 18, 19), particularly in tho 
 Holy Eucharist (Matt. xxvi. 28). 
 
 He hinds by means of His Ministers when He withholds the 
 means of grace from those who despise them, or are in open and 
 flagrant sin, and separates them from Communion with the Church 
 in Holy Offices. Matt, xviii. 17- I Cor. v. 4-7- 2 Cor. vii. 9— 
 12. 2 Thess. iii. 14. See Article XXXIII. Hooker, VI. iv. 2. 
 Bp. Andrewes, Tortura Torti, p'. (iS. Alp. Cranmer on the 
 Power of the Keys, Catechism, pp. 201, 202, ed. O.xon. 1829. 
 
 This text, >iatt. xvi. 19, has been perverted by the Church of 
 Rome to authorize tho claim of her Bishop to absolve from Oaths; 
 on which see Bp. Sanderson de Juramento, Prtel. vii. vol. iv. p. 346. 
 I 2
 
 60 
 
 MATTHEW XVI. 2 J— 28. 
 
 I ch. 20. 1/. 
 Mark 8. 31. 
 Luke 9. 22. 
 
 m ch. 10. 3S. 
 »Iark 8 34. 
 Luke 3. 2.1. 
 & 14. 27. & 1 
 
 η ch. 10 35. 
 Mark 8. 3.•.. 
 John 12. 23. 
 
 ο Mark 8. 36, 
 Luke !). 25. 
 
 ρ rh. 2β. (il. 
 Mark 8. 38. 
 Luke 9. Hi. 
 q nan. 7. 10. 
 Zech. II. S. 
 ch. 2ό. 31. 
 Γ JobSI. II. 
 Horn. 2. 0. 
 1 Cor. 3. 8. 
 Rev. 22. 12. 
 
 -' ' Άπο τότε -ηρζατο ο ^Ιησοΰζ oeiKuueiu Τ0Γ9 μαΘηταΐ<; αντοΰ, οτι Set αύτον 
 aneXOeiu eis Ίβροσόλυμα, και πολλά τταθίΖν άπο των πρεσβυτίρων καΧ αρχ- 
 ιερέων και γραμματέων, και άποκτανθήναι, και Trj τρίττ) -ήμερα, εγερθηναι. 
 (γ") -- Xat ιτροσλαβόμενοζ αύτον 6 Πετρο<; ηρξατο επίτιμάν αντω λέγων, 
 "ίλεως σοι, Κύριε, ου μη εσταυ σοι τοντο. ""' Ό δε στραφε\<; είπε τω Πετρω, 
 "Υπαγε οπίσω μου σατανά, σκάνΒαλόν μου εΊ• otl ου φρονείς τα του Θεοί), αλλά 
 τά των ανθρώπων. 
 
 {ίγ) '^ " Ί'ότε 6 Ίησοΰζ είπε τοΓ? μαθηταΐς αυτοΰ, Ει τις θέλει οπίσω μου ελ- 
 33. Θεΐν, άπαρνησάσθω εαυτόν, και άράτω τον σταυρόν αυτού, και άκολουθείτω μοί' 
 -^ δ? γαρ αν θελτ) την \jw)(r)v αυτού σώσαι, απολέσει αυτήν "• ος δ' άν άπολεστ) 
 την ψυχΎ]ν αυτού ένεκεν εμον, ευρησει αυτήν -" τι γαρ ωφελείται άνθρωπος, εαν 
 τον κόσμον δλον κερ^ήση, την δε φυχην αυτού ζημιωθεί " ; η τί δώσει άνθρωπος 
 αντάλλαγμα της φυ^ης αυτοΰ ; (-χ-) "^ 'Μέλλει γάρ ο ΤΊος του άνθρωπου 
 ερχεσθαι εν τη ^όζη του Πατρός αύτου '' μετά των αγγέλων αυτοί)• ' και τότε 
 αποοωσει εκαστω κατά την πραςιν αυτού. \~η') Αμήν Κεγω υμιν, εισι τΐί'ες 
 ώδε εστωτες, οΐτινες ου μη γενσωνται θανάτου, εως άν ιδωσι τον Υΐον του 
 άνθρωπου ερχόμενον εν τη βασιλεία αυτοΰ. 
 
 20. 'Λα /ΑηδειΊ (ΐπωσι"] ihtil they s?toulil tcU uo ma». Because 
 (as St. Peter's wonis sliowcd, v. 2-) the Apostles were not as yet 
 fully seliooled in the doctrine of the true nature of Christ's kinR- 
 dom and office (see Luke xxii. 21. Acts i. ίί), and would not !)e 
 qualified to preach it to others, till the outi>ouring of the Holy 
 Spirit upon tliem ; 
 
 Because Christ knew that they would forsake Him in His 
 suffering, and because the Faith of those to whom they might 
 have preached that He was the Christ, would be greatly imperilled 
 by their desertion ; 
 
 Because He would not exasperate His enemies, but allow 
 them longer time to see and consider the evidence of His works ; 
 
 Because He was now about to *f/^cr the greatest indignities, 
 which would make belief in His Deity a difficult matter, and would 
 expose those who saw Him suffer, to the danger of sinning against 
 Him as Ciod by greater blasphemy ; and because Faith in His 
 Deify would be easier n/ler His glorious Itesurrcction and Ascen- 
 sion into heaven. 
 
 Here therefore is a solemn warning against those who send 
 forth persons to jireach the Gospel, without due ministerial pre- 
 paration and discipline; and against the presumption of those who 
 take on themselves to preach, without adequate training for the 
 Bacred and difficult work of the Christian Ministry. 
 
 Here also is a lesson to the i-lcrgy, to be careful as to the 
 order and methoij in which they propound the truths of (he Gos- 
 pi'l to tlieir hearers. Cp. below, Inlroiluction to the 1st Epistle 
 to the Thessalonians. 
 
 21. 'ATri TiiTe] From thai tinie. Observe Christ's method in 
 teaching. They must C(nifess His Messiahship and Divinity. 
 They are to be taught that yet He would suffer the greatest indig- 
 nities as man. Accordingly, after the Ascension, the .\postle3 
 first endeavoured to persuade the world, (I) that He is Christ; 
 (2) that Christ should suffer, die, and rise arjain. See above on 
 xvi. 14. 
 
 — αποκτανθΐ)ναί] to be killed. Our Lord does not yet say 
 aravpoidrivau, to be crucified. This was to be revealed hereafter 
 (Malt. \\. Iff). But He had suggested in it what He had re- 
 quired, and was about to require again from His i.)isciples, viz. 
 i.^ai rbf arauphv καθ^ Ύ,μ.(ραν και ο,κοΚουθΰν αύτω (Matt. χ. 38; 
 xvi. 24. Mark viii. :i4. Luke ix. 23 ; xiv. 27). 
 
 He reveals the whole scheme of His sufferings and exalta- 
 tion, not at once, but by degrees. There is first the twilight, 
 then the dawn, then the ilay-brcak, then the full efl'ulgence of the 
 Sun of Righteousness. See below, xx. 1!). 
 
 — T^ τρίτϊ; ^;μepσ.'] on the third dag. St. Alark has here 
 (viii. 31), μ^τίι rpeis ^u^pas. See above, xii. 40. 
 
 22, "Ιλίώϊ σοι] " Propitius sit fibi !" 'i'Aeos, 'i\aos, Ίλάσκομαι 
 are connected by some Lexicographers with ίλαροϊ (see Passow); 
 Ihey seem to have a common root with cAeos. Cp. on Rom. iii. 
 2.">, ΊΚασΎΤιριον, jtropitialorium, Mercg-scat. 
 
 23, "Tjra->e οπίσω μου σατανά] Get thee behind Me, Satan.' 
 Thou who just now wert a lively Stone in My Church, art now 
 doing the work of the Gates of Hell, and even of their Prince him- 
 self, by dissuading Me from suffering Death, by which 1 shall 
 overthrow the Enemy, and give Life to the Church. 
 
 — σκάν^αΚον] Observe, our blessed Lord here keeps up the 
 metaphor of neVpos, or a Stone : thou who wert just now by thy 
 faith in confessing Me, a livclg Stone, art now by thy carnal 
 weakness a slujnhliitg Stone. See below, xviii, (J, 
 
 24. T^v ffravphv οΐ'τοΰ] his own cross. He must fake up his 
 cross, as I shall take nji and carry mine. See below, xx. If), and 
 cp. Iren. iii. 18, 12, who thence refutes the heresy of the Doceta;. 
 
 Our Lord was not content with rebuking Peter; He pro- 
 ceeds to show the benefit of suffering. Thou sayest, be it far 
 from Tliee, Lord ; but I say unto thee, that thou wouldest destroy 
 thyself, if thou couldest restrain Mo from suffering, and if thou 
 art scandalized with My death ; and thou cansf not be saved, un- 
 les.s thou art prepared io follow Me ; thou must not expect a 
 crown of glory, because thou hast confessed Me; this is not 
 enough ; thou must take up thy cross, i. e, be content not otdy to 
 suffer, but to die the most sliameful death — to follow Me, 
 
 Christ will have a voluntary service from us : He does not 
 compel us to follow Him, but He says, ** If any one is villmg to 
 follow Me," And tlien He sets before us the misery of not fol- 
 lowing Him; and the glorious rewards, far exceeding the aaffer- 
 ings, of following Him, (Cp. Chrgs.) 
 
 Observe the power of Christ's grace. Peter now would dis- 
 suade Christ from suffering; but after His Resurrection, Cin-ist 
 prophesied to Peter that he would follow Him even to the cro.ss, 
 and He gave to Peter power to do so with jov. See John xxi. 
 18—22. 
 
 26. τί ^ά/ι] for what, &c. ? The yhp (for) introduces the 
 reasons for which this toss is great gain, and why the other gain 
 is great toss. Quoted by S. Ignatius ad Rom. c. Vi, p. 388. 
 
 27. <i Τίίίϊ τον αΐ'θρώττου] the Son of Man. He again refers 
 to Dan. vii. I.'l. See above, v. 18, and xxvi. (ϊ4, 
 
 28. eicri Tifes — βασιλεία αντου] there are some standinrj here 
 who shall not taste of death until they see the Son of Man coming 
 in His kingdom. This prophecy, like many others, had a pro- 
 gressive and expansive cliaracter. It unfolded itself dg degrees 
 and at intervals; it has jiut forth buds and blossoms, but it will 
 not be in its full bloom of Accomplishment till the Great Day. lis 
 first germination was in what immediately follows, viz. the Trans- 
 figuration (Matt. xvii. 1—5). Its season of blossoming was in the 
 manifestation of Christ's power and majesty in the punishment of 
 His Enendes by the means of the Roman Armies, Christ's Le- 
 gions called Ciesar's, at tlie siege and fall of .Jerusalem. Another 
 stage toward fulfiiment may be observed in the revelation of 
 Christ's ghiry to St. John in the Apocalypse. But its full mani- 
 festation will be at our Lord's Second Coming in glory, for the 
 Universal .Tadgnient. 
 
 This is evident from what He has just said, the Son of Man 
 shall come in the glorg of Jlis Father, with His .\ngels, and then 
 shall He reward e7!erg man according to his works ; and from a 
 comparison of tlie parallel pa.ssages in St. Mark (viii. 38) and 
 St. Luke (ix. 2f>), where our Lord speaks distinctly of that 
 Second Coming with His Holy Angels in the glory of His 
 Father. 
 
 The saying, therefore, in its full power, is to be understood 
 thus : Some who are standing here, viz. remain stedfastly by Me,
 
 MATTHEW XVII. 1—4. 
 
 61 
 
 XVII. ' ΚαΙ μ€θ' ημψας ef παραλαμβάνει 6 Ίησοΰζ τοι» Πίτρον και 
 Ίάκωβον καΐ Ίωάννην Tou αδελψοί^ αντοΰ, καΐ άναφερεί αύτου? εις ορός υφηΧον 
 κατ' Ιδίαΐ', - καΐ μετεμορφώθΐ] ίμπροσθίν αύτων, καΐ eXaju.t//e το npocrojnov 
 αύτοΰ ως ο ήλιος, τα δε Ιμάτια αύτοΰ lyivero λευκά ως το φως. " ΚαΙ Ιοού 
 ωφθησαν αύτοΐς Μωνστ^ς καΐ 'Ηλίας μετ αύτοΰ σνλλαλουντες. ■* Αποκριθείς 
 δε ό Πετράς είπε τω Ίησοΰ, Κύριε, καλόν εστίν ημάς ώδε είΐ'αι• εί θέλεις, 
 πονησωμεν ώδε τρεις σκηνας, σοΙ μίαν, καΐ Μωϋστ] μίαν, καΐ μίαν Ήλια. 
 
 shall not taste of death (cp. Jolm viii. 52) ; i. o. shall not fuel its 
 bitterness, for I will take away its sting (1 Cor. xv. 55), and will 
 taste death for them (Ueb. ii. 9) ; they will not taste its bitter- 
 ness until I come again in glory ; and they will nt)t taste of that 
 death which alone ought to be called death, viz. ' the second 
 death,' the death of the soul (Rev. xx. 14). Thus they will not 
 taste of death /iVi / comi•. Much less will they taste of it l/ien. 
 They will have fallen asleep in Me, and they will rest in peace 
 in Paradise as to their souls, till I come again in My kinydoyn. 
 And then, when I come again in glory, their bodies will be raised 
 from the grave, and be reunited to their souls ; and they will 
 enjoy the full consummation of bliss both ia body and soul, in 
 My heavenly kingdom for ever. 
 
 The signitication of ews }iv here may be compared to ίωϊ ου 
 in Matt. i. 25, where see note. 
 
 So again He says (xxviii. 20), lie will never be absent from 
 Ilis Disciples, even to the end of the world ; much less will He be 
 absent from them a/ter it, for then, both in body and soul, they 
 will be " ever with the Lord" (I Thess. iv. 17). 
 
 " Itaque," says S. Ambrose, on Luke ix. 27, *' si volumus 
 mortem non timere, stemus ubi Christus est : vita tua Christus 
 est: ipsa est \'ita quie mori nescit." And Qritjeii here, "They 
 that stand where Jesus stands, are they who have the foundation 
 of their souls resting upon Jesus ; and they shall never taste of 
 death. The word until does not fix any time, when that, which was 
 not before, shall be; for he that once sees Christ in His glory, 
 shall by no means taste of death after that Cuming." See also 
 on John viii. 51. 
 
 Ch. XVII. 1. μίβ" τιμ4ρα! e'l] after six days. So Mark ix. 2. 
 St. Luke (ix. 23) says ΰισύ τιμίραι οκτώ, about eight days. This 
 may serve to illustrate the modes of expression by which our 
 Lord's Rest in the grave is described. Sec above, xii. 39. 
 
 The Traiisfiguration was a type and glimpse and earnest of 
 the future ylory of the risen bodies of Christ's members.' Some 
 of the .\ncient Fathers see a symbolical meaning in the period 
 here specified — " after iij- days." Seven is the number of per- 
 fection and rest ; the sabbatical number ; after an Hexameron of 
 labour we come to the eternal Sabbath, in which we may hope to 
 be transfigured with Christ. (Cp. Theophyl. in Marc, ix.) Some 
 have also connected with this, the ancicrit opinion that after six 
 millenary periods, typified by the Hexameron of Creation, the 
 Eternit Sabbath will ensue. 
 
 — TliTpov καί^Ιάκωβον καΊ^\ωά^νην'\ Peter, James, and John, 
 were the chosen witnesses of His glory on the Mountain of Trans- 
 figuraticm ; and afterwards also of His Agony in the garden of 
 Getbseinane (xxvi. 37)• They who saw His visage "marred more 
 than any " of the sons of men (tsa. lii. 14), had also seen it glori- 
 fied ; and they were taught, that the sutt'erings of Gethsemane and 
 Calvary were His road to that glorious heavenly s|ilendour, of 
 whii-h tlic Light at the Transfiguration was only like η gleam. 
 See on I•. 2, 3. 
 
 '* When our Lord was transfigured," says Jerome, '* He did 
 not lose His form and aspect, but He appeared to His apostles as 
 He will appear to all at the Day of Judgment." 
 
 — t>pos'\ A mountain in Gahlee ; perhaps Tabor. {S. Jerome 
 in Epitaph. Paulie, and S. Cyril, Cateches. xii.) Some have sup- 
 I>osed that this was a fulfilment of Isaiah's prophecy, xxxv. 2. 
 Dr. Robinson (Palestine, iii. 221) thinks that the Transfiguration 
 took place on a mountain to the N.E. of the Sea of Galilee. But 
 see above on ch. ir. 1. 
 
 2. μίτίμορφύβτι'] He u-as transfigured, in order to give them a 
 glimpse of Hisy«/«re ^/ory. He had been speaking to them of 
 sufferings — His own and theirs. His Passion was at hand, they 
 were about to see it ; and He endeavours to confirm their faith 
 in His Messiahship, recently confessed by St. Peter, who was 
 blesstd for that confession, and to sustain their courage under 
 those sufferings, by a view of His divine glory, to which those 
 suflerings would lead, and of the glory of the bodies of the Saints 
 in a heavenly state. Thus He prepared them also for suffering. 
 
 Having seen in His glory a glimpse of their ou-n, if they remained 
 true to Him, they would be enabled to say, " I reckon that the 
 sufferings of this ]>resent time are not worthy to be compared 
 with the glory trhich stiall be retealed in us." Rom. viii. IH. 
 See also note below on Luke ix. 29. Cp. Leo M., Serm. xciv. 
 
 3. Μω'ύση! καΙ 'HAi'as] Moses and Elias, the Representatives 
 of the Law and of the Prophets .• to show their union with, and 
 subordination to, Jesus Christ and the Gospel ; and to show the 
 transcendent excellence of His Glory and that of the Gospel 
 (see on 2 Cor. iii. 1 1 ), and that He is the Christ of whom Moses 
 and the Prophets did write. " Moses ct Elias," says S. Ambrose 
 on Luke ix. 30, " hoc est Lex et Prophetia cum Verbo." Moses 
 had not been permitted when alive to enter the Land of Promise, 
 but here we see him brought into it, to do homage to the true Joshua. 
 
 No man knew where the body of Moses was (Deut. xxxiv. 6), 
 But God here unites it to that of Elias and of Christ. Our bodies 
 may be scattered to the winds, and lost to men ; but God knows 
 where they all are ; and will bring them all again at the last Day. 
 
 Moses was dead, Elias aUve ; Christ the Life, the Son of the 
 Living God, is the Lord both of dead and living (Rom. xiv. 9). 
 
 Thus Moses and Elias may be regarded as representatives of 
 tiie two constituent parts of Mankind at the Great Day — the 
 Dead and the Quick. The body of Moses who had died was 
 transfigured, so was that of Elias. *' We shall not all die, but 
 we shall all be changed." 1 Cor. xv. 51, and 1 Thess. iv. 15 — 18. 
 
 Hence we sec that they who on earth have been faithful 
 to Christ, though they be dead, yet live in Uim, and retain their 
 personal identity, and will hereafter have the same bodies, as on 
 earth, but glorified. Observe, St. Peter recognizes Jesus, though 
 He was transfigured. As Terlullian says (de Resur. Carnis, 55), 
 " Dominus vestimenta luce mutaverat, sed lineamenta Petro ag- 
 noscibilia serraverat." Perhaps also the Holy Si)irit thus inti- 
 mates the doctrine of mutual recognition in a future state of 
 glorj•. See the excellent remarks of S. Jerome (ad Pammachium, 
 vol. iv. p. 323) against those who denied the Resurrection of the 
 Flesh. 
 
 Another purpose of this manifestation was to show that 
 Jesus was not Elias (see Matt. xvi. 14), nor one of the old Pro- 
 phets, but is superior to them all — and to Moses ; and is the 
 Messias, the Son of God. 
 
 "Why," asks Chrys., "did He bring hither Moses and 
 EUas?" 
 
 First, because men said that He was Elias, or one of the old 
 prophets. He conducts the chief Apostles (tovs κορνφαίον5) to 
 the Mount that they may see the difference between the Prophets 
 and the Lord of the Prophets. Next, that they might understand 
 that Christ is not, as some imagine, contrary to the Law and the 
 Prophets ; and that vihen He claims to be equal with the Father, 
 He does not contravene them. Next, that they might learn that 
 He has power over life an 1 death; and therefore He brings forth 
 Jloses who had died, and Elias who had never seen death. Next, 
 that they might understand the glory of the cross : and that He 
 might quell the fear of Peter, shrinking from the cross, and might 
 elevate the thoughts of the rest. For Moses and Elias spake of 
 His glory ' which He was about to accomplish at Jerusalem by 
 death. He also brings forward Moses and Elias as examples of 
 suffering for God, and of consequent reward in glory. Chrys. 
 
 4. TpeTs σκηνάί] three tabernacles, σκηνί/ from J3C {shachan), 
 habitavit, whence Shechinah. St. Peter desired to remain there, 
 and to retain Moses and Elias. He had heard Christ's prophecies 
 concerning suffering, and Moses and Elias conversed with Christ 
 concerning His death (Luke ix. 31). Peter shrunk from that (see 
 Tlieophyl. on Luke ix. 33) ; he was entranced, and enraptured 
 with the present glory ; he wished to enjoy that. And he puts 
 Moses and Elias on a par with Christ. But, as St. Mark adds 
 (probably from St. Peter's own dictation), he knew not what he 
 said, for they were afraid (Mark ix. f>). 
 
 " Thou errcst, Ο Peter," says Jerome, "and knowest not 
 what thou saycst. Speak not of three tabernacles, since there is 
 but one tabernacle, that of the Gospel, in which the Law and the 
 
 • Chn/soslom, in his edition of St. Luke, ix. 31, seems to have read ia^ati for i^oloy, eec Mr. Field's collation and not»
 
 62 
 
 MATTHEW xvir. 5—20. 
 
 ^ "Etl αύτοΰ XaKovmos, ιδού νεφέλη φωτίΐνη ΐπεσκίασεν αυτούς, και ίδού 
 φωνή εκ Trjs νεφέλη•; λέγουσα, Οϋτόζ Ιστιν ο Τίός μ.ου ό άγαπτ^το5, et" ω 
 £i?SOK">jcra• αυτοί) άκούίτε. " Και άκουσαΐ'τες οί μαθηταΐ cneaov inl πρόσωπον 
 αυτών, και ΐφοβηθησαν σφόΖρα. ^ ΚαΧ προσίλΟων 6 Ίησουζ ηφατο αυτών, 
 καΧ εΐπεν, Έγερθητε, καΐ μη φοβεΐσθε. " 'Επάραντ€ζ δε τους οφθαλμούς αυτών 
 oiiScva α,Βον el μη τον Ίησοϋν μόνον. 
 
 ^ Και καταβαινόντων αυτών εκ του ορούς ενετίίλατο αΰτοΐς 6 Ίησοΰς λέγων, 
 ΜηΒενΙ ειπητε το όραμα, εως ου 6 Τίος του άνθρωπου εκ νεκρών άναστ^. 
 (^f ) '^ Και επηρώτησαν αυτόν oi μαθηταΐ αύτοΰ λέγοντες, Τί ουν οΐ Γραμ- 
 ματείς λεγουσι,ν, ότι, Ήλίαν δει ελθείν πρώτον ; " ό δε Ίησοΰς αποκριθείς 
 εϊπεν αύτοΐς, Ηλίας μεν ερχ^εται. πρώτον, και αποκαταστήσει πάντα• '- λέγω 
 δε υμΐν, ότι Ηλίας ή8η ήλθε, και ουκ επεγνωσαν αυτόν, αλλ' εποίησαν εν 
 αΰτω όσα ηθέλησαν ούτω και 6 Τιος τοΰ ανθρώπου μέλλει πάσχειν υπ αυτών. 
 '^ Τότε συνηκαν οί μαθηται ότι περί Ιωάννου τοΰ βαπτιστοΰ έΐπεν αύτόΐς. 
 
 BMarkD Η-29. (^,'^-) '■* " Και έλθόντων αΰτων προς τον όχλον, προσηλθεν αΰτω άνθρωπος 
 γονυπετων αυτόν, ^^ και λέγων, Κύριε, ελέησαν μοΰ τον υ'ιόν, ότι σεληνιάζεται 
 και κακώς πάσγεί' πολλάκις γαρ πίπτει εΙς το πΰρ, και πολλάκις εΙς το ύδωρ• 
 '^ και προσήνεγκα αυτόν τοις μαθηταΐς σου, και οΰκ ήΒυνηθησαν αυτόν Θερα- 
 πεΰσαι. ''^ ^Αποκριθείς δε ό Ίησοΰς έϊπεν, Ώ γενεά άπιστος και διεστραμμένη, 
 11,27. ££J5 πότε έσομαι μεθ' ΰμων, ^ εως πότε άνέζομαι υμών ; φέρετε /αοι αυτόν ωδε. 
 '" Και έπετίμησεν αύτω 6 Ίησοΰς, και έζήλθεν άπ' αύτοΰ το Βαιμόνιον, και 
 εθεραπεύθη ό παις από της ώρας εκείνης. 
 
 (-ψ) '" Τότε προσελθόντες οί μαθηταΙ τω Ίησοΰ κατ Ι^ίαν είπον. Δια τί 
 
 cell. 21.21. ημείς ουκ ηόυνήθημεν έκβαλειν αυτό; -"Ό δε Ίησοΰς ειπεν αύτοΐς, ζΐιά την 
 
 John 1!. ΊΟ. 3 /ίΛ5\ \ν/ f'Vf.'^*' ' ' ' f •% ^ 
 
 1 Cor. 13. 2. ατΓίστιαΐ" υμών αμήν γαρ Κεγω υμιν, εαν εχτ]τε πιστιν ως κοκκον σιναπεως, ερειτε 
 
 b Num. Μ, 
 Γί. 115. 10. 
 ch. 2.1. .17. 
 £xod. 34. 6. 
 
 Prophets arc enshrined. The Voice from heaven says, * This is 
 my beloved Son,' they (Moses and Elias) are His servants." 
 
 In order tliat it might bo known that the A'oice (' Hear ye 
 Him ') referred to Christ, Moses and Elias disappeared as soon 
 as it was uttered, and Christ alone remained to be heard. Ob- 
 serve, tlie cloud was a bright cloud ; not like that from which tiie 
 Law was given on Sinai. (.?. C/trt/s.) Observe also that Christ 
 remained at>er the cloud had passed away. After tlic cloud which 
 hung over tlie Law and the Prophets has been withdrawn, the Old 
 Testament is illumined by the Gospel. (Cp. S. Jerome.) 
 
 5. νΐφίλτ}'] a bright cloud overshadowed them. If we may 
 80 say, Light is God's shade, lie is invisible through e.vcess of 
 Light ; He dwells in *' a privacy of glorious light." St. Peter had 
 spoken of a σκηντ). Tiie Cloud is Christ's σκηντ] — His Shechinah. 
 Cp. tlic history of the Cloud of the divine Presence at the Taber- 
 nacle and Temple, E.\od. .\1. 34. 1 Kings viii. 10 j and sec Rev. 
 xi. 12; xiv. 14-16. 
 
 — OStos — αύτοΰ a/coiiere] This is My beloved Son, in Whom 
 I am well pleased ; hear ye Him. Hear Him ; not Moses and 
 the Law, nor Elias and the Propliets ; but Christ and the Gospel. 
 Tlie voice came from heaven. See 2 Pet. i. 17, 18, where St. Peter 
 refers to the history as well known to the Clnu'ch. 
 
 — ayairjjTiii] My beloved Son. Observe, this Voice was uttered 
 after they had been speaking of His death (Luke ix. 31). An 
 answer from lieaven to the objections of some who argue that the 
 doctrine of tlie Atonement, which represents Christ as suffering 
 the Just for the unjust (1 Pet. iii. 11!), is irreconcileable with 
 God's attribute of Lore. " God is Love" (1 John iv. l(i), and 
 God the Fatlier so toved the world that lie gave His only begotten 
 Son to redeem it (John iii. l(i. I John iii. If! ; iv. !l). And God 
 the Son loved us, and gave Himself freely for us (John xv. 13. 
 Gal. i. 4 ; ii. 20. Ephcs. v. 2. 25. Rev. i. 5, C). I lay down My 
 life of Myself. No one taketh it from Jle. Therefore doth My 
 Father love Me (John x. 17, 18). He loveth the Son, and hath 
 given all tilings into His hand (John iii. 35). Cp. on Ephes. i. C. 
 
 8. ίΐ μ\) -rhv '1•ησοϋν μίιιον] Moses and Elias vanish ; Christ is 
 left alone. The Law and the Prophets were for a time, but the 
 Gos)iel remains for ever to the end. " Finis Legis Christus ; Lex 
 et Prophetia ex Verbo ; quBe autem a Verbo coeperunt, in Verbo 
 dcsiaunt." (^Ambrose, in Luc. ix. 3C.) 
 
 9. MTjSfj/i] To no one. " Ne condiscipulis quidem." (Bengel.) 
 
 10. Ήλίαί/ Set iKOfTu •πρώτοι^'] Elias mnst come first. The 
 reason why the Discijjles spoke of Elias, seems to be, they liad 
 hoard that Elias sliould come before tho Messiah. But they had 
 just seen Elias. Could therefore their Master, who had appeared 
 before Ehas, be the Christ, as Peter had owned Him to be .' 
 
 The Jews and some of the Fathers affirm that Elias will 
 appear again in person before Christ's Second Advent (Mai. 
 iii. 1 ; iv. 5. Cp. Jioseum. here). Bp. Andrewes says (contra 
 Bcllarmin., cap. xi. )). 255) that this opinion was derived from the 
 reading in the LXX in Mai. iv. 5, τίν Θιαβίτηΐ', the Tishbite, 
 which is not in the original Hebrew ; and from the reading in 
 2 Kings ii. 1 and 11, is us r'bv ovpavht/, which is not a correct 
 translation of the original, but passed fnim the LXX into the 
 writings of the Greek and Latin Fathers of the Church. 
 
 On this point however it seems better to suspend our juilg- 
 mcnt. See Theophylact and others on Mark ix. Origen and 
 Chrys, in Matt. xvii. Hilary, cap. xx. in St. Matt. Lactant, vii. 
 IG. ,S. Aug. de Civ. Dei, xx. 23, and in Job. Tract, iv. : " Quo- 
 modo duo adventus, sic dun jiriecones : hoc erit in sccundo ad- 
 ventu Elias, quod in primo Joannes. l\nc Elias per proprietatem 
 Elias erit, nunc per simililudinem Elias erat;" and Gregory, 
 Moral, in Job xi. 9 ; xiv. 11 ; xx. 2.j ; and Horn. vii. and xxix. in 
 Evangel. See further on Luke i. 17, and above on Matt. xi. 14. 
 
 11. ά7Γοκαταστΐ)σ•ίΐ] On this word see on Acts i. C. 
 
 12. ^5r) ιίλθβ] already came. 
 
 16. ουκ ηουΐ'ήθησαΐ''] they were not able to heal him. Another 
 liroof of St. Matthew's honesty. {Beng.) Cj). note above, xv. 33. 
 
 17. Ώ yfvta άπιστοι] faithless generation. Our Lord re- 
 bukes the Jews here pubhcly fir want of faitli in His Divine Power. 
 (Jerome, Hilary, Chrys.) "The fault, He tells them, is not so much 
 in His Apostles as in themselves. They had blamed the Ajiostles 
 by saying ουκ τιζυν^θ-ησαν, but Christ tulls them to look to them- 
 selves. Unless you have faith, not even I shall be able, i. o. 
 morally able, to• heal you. (See Mark vi. 5.) And He says to 
 the father, €i ζΰνασαι ττίστίΰσαι, travra Ζυνατα. τφ ττιστζνοντί. And 
 therefire the father, feeling himself corrected by Christ, says, 
 τΓίστίύω, Ki'pie, βο-ίιΘΐί μοΟ rfj απιστία (Mark i.x. 24). 
 
 But lest the Apostles should imagine that there was no fault 
 in themselves. He also rebukes them .• but in private (b. 20).
 
 MATTHEW XVII. 21—27. XVIII. 1. 
 
 63 
 
 τω opu τούτω, Μΐτάβηθί ivTevOev e/fet, και μζταβησεται, καΐ ovSev αδυνατίσει 
 νμΐν. "' Τοντο δε το γένος ουκ εκπορεύεται εΐ μη εν ττροσενχ^ καΐ νηστεία. 
 
 {ίτ) ^^ 'Αναστρεφόμενων δε αντων εν ττ) Γαλιλαίο., είττεν αίιτοϊζ ο Ίησουζ, 
 '' Μέλλει 6 ΤΊος τοΰ άνθρωπου παραΖίΖοσθαι εις ■χείρας ανθρώπων, ^'^ και ί «^ι»• ic 21. 
 άποκτενουσιν αύτον, καΐ τη τρίτη ήμερα εγερΟησέται• καΐ ελυπηθησαν σφοδρά. 
 
 (,Ίγ) ^ Έλθόντων δε αυτών εις Καφαρναουμ, προσηλθον οι τα δίΒραχμα 
 λαμβάνοντες τω Πετρω, καΐ εΊπον, Ό διδάσκαλο? χιμων ου τελεί " τα ΒίΒραχμα ; e Exod. 30. 
 ^^ λέγει, Ναί. Και δτε εισηλθεν εις την οΐκίαν, προεφθασεν αύτον 6 'Ιησούς |• ^s• 21— 2β. 
 λέγων, Τί σοι οοκεΐ, Χίμων ; οι /Βασιλείς της γης άπο τίνων λαμβάνουσι τέλη 
 η κηνσον ; άπο των υ'ιων αύτων, η άπο των άλλοτρίων ; "'' Λέγει αύτω 6 
 Πέτρος, Απο των αλλότριων. Εφη αύτω ο 'Ιησούς, Αραγε ελεύθεροί είσιν 
 οι υΙοί- ^' ' ίνα δε μη σκαν^αλίσωμεν αυτούς, πορευθείς εις ^άλασσαι/ ^δάλε f ι cor. 3. 19-22 
 αγκιστρον, και τον αναραντα πρώτον ιχσυν άρον και ανοιςας το στόμα αυτού <^"• ^- ^°• 
 εύρησεις στατηρα• εκείνον Χαβων 8ος αύτοΐς άντΙ εμού και σου. 
 
 XVIII. (^) ^ Έν εκείνη τη ώρα προσηλθον οι μαθηταΐ τω 'Ιησού λέγοντες. 
 
 21. Ύοντο rh yevosl This kind of evil spirit rjoeth not out ex- 
 cept by prayer and fasting. It was a deaf and dumb spirit, and 
 παίδίίίθ^ϊ/ (Mark ix. 20; ibid. 21). Its terrible power was seen 
 in its effects. (Mark i.x. 22. 2G.) This was therefore a very awful 
 form of demoniacal possession. There are therefore different 
 kinds and degrees of diabolical agency and energy ; but Christ 
 conquers them «//, and enables His servants to do so by Ilis grace 
 obtained through prayer and self-mortification, and used with 
 faith in Him. 
 
 24. oil τίλΕΪ] does He not pay ? Hence it would seem that 
 tliis payment, though binding on the conscience, was not enforced 
 in the civil courts. 
 
 — τα δίδραχ;ία] the didrachma^ half a stater, or two denarii ; 
 the tribute whicli the Law imposed on the people of Israel, for 
 the redemption of every soul and body, and was applied to the 
 ministry of those who served in the Temple. {Hilary and Am- 
 brose ad Justum, Epist. vii.) This was paid to the Priests and the 
 Temjile. (Theophylact.) 
 
 This half- stater was the same as the half of the shekel, Ίζΐ.*, 
 which was due annually from each Jew a little before the Pass- 
 over ; whence the time of this miracle may be determined. 
 
 This Temple-rate was begun to be demanded by public pro- 
 clamation on the first day of the month Adar, and was due on the 
 first of Nisan. See Mishna de Siclis, cap. i. col, 7 ; and Surenhus. 
 p. 2(;i), 2G1. This tribute was levied for the maintenance of the 
 Temple atul its sacred worship, i. e. for incense, wood, red heifer, 
 shcwbrcad, iSic. Hee Exod. xxx. 13 ; xxxviii. 26. /osc;;/!., Antitj. 
 iii. 8. liell. Jud. vii. C. Antiq. xviii. 12; and ΙΠΉβ;-, Lex. vv. 
 Si'^-el and Staler. This Temple-rate was afterwards sequestered 
 by tlie liomans, and under Vespasian was transferred to the 
 capitol at Rome. Joseph. B. J. vii. (ί, C. Cp. Rusenm. 
 
 25. 01 βασι\€7$ ttjs 7^s] the kinys of the earth. Vih-^^So 
 (malche erels), as distinguished from God the King of Heaven, 
 Ps. ii. 2. (Rosenm.) 
 
 The sense is : If the kings of the earth do not receive tribute 
 from their children, how can I, who am the Son of the King of 
 Heaven, he required to pay tribute to My Father's House .' If 
 the eliihlren of earthly kings are exempt from tribute, how much 
 nnire am I ? Hut, in order that we may not bo supposed to despise 
 the law, I will pay the tribute. I will pay it, not as due from Me, 
 but in order to avoid offence, and to strengthen and correct the 
 weakness of others. (Theophyt.) 
 
 In a spiritual sense, the act of paying tribute, which was not 
 due friiin Him, was done by Christ in the most signal manner by 
 His death, when "He paid the things which He never took" 
 (Ps. Ixix. 5). " Sic persolvit ct morte. λ'οη del/el/at, et persolvebat. 
 Ille nisi indebitum persolveret, nunquam Jioi a debito liberaret." 
 {Any. Scrm. 1ό5.) 
 
 — τολη] /οΚ for wares. «"(I'ffor, co/;i7a?ion-ii2.r, and for land; 
 acre a poll-tax. 
 
 27. βά\( iyKKTrpof'] cast a hook, — not a nel, — in order that 
 the mirai-lo may be more apparent. A wonderful combination of 
 Miraculous and Prophetical power. Not one fish among many 
 caught in a net, but one fish, and that the fist, caught by a 
 /wok, was to bring in its niout/i (not bellv) the sum, and that 
 Me precise sum renuired for Christ and His Disciple. 
 
 — αναβάντα,'] that comes up from the deep to obey Me. Cp. 
 Ps. viii. 8. 
 
 — ίύρήσίΐί στατηρα] thou shalt find a slater. Some Exposi- 
 tors endeavour to explain away this miracle, e. g. Dr. Paulus, who 
 refers στιί^ια to Peter, and interprets αϋτοϋ 'on the spot ;' and 
 Leisner. And from this exposition there was only one step (which 
 has been taken by Strauss, ii. p. 18-1), to treat the whole as a 
 fable. 
 
 It has been alleged by other Expositors, that our Lord meant 
 only that St. Peter would catch a fish, and obtain a stater by ils 
 sale ; and that our Lord must have been without money at the 
 time, or He would not have commanded St. Peter to go to tlie 
 sea and fish ; and that our Lord rebuked St. Peter for rashness in 
 saying that He paid the 515ραχμα ; and that it is not said that 
 Peter caught the fish, and found the money in its mouth. 
 
 The first of these allegations is refuted by the words of the 
 Evangelist, taken in their plain grammatical sense. 
 
 On the second we may say, that our Lord showed His Divinity 
 by reading Peter's thoughts, and by levying tribute on the deep, 
 and by His power and prescience with regard to the fish. And 
 He paid the tribute in this manner, not because He had no money, 
 but rather because, though He had money (John xiii. 29), He 
 would show, by supplying the money, not from the common 
 purse, or from any other ordinary source, but from the sea, that 
 while doing an act of obedience to human authority as jnan, Ho 
 is supreme over all as God. And so He makes the example of 
 His obedience more striking, exemjilary, and instructive ; and 
 teaches another lesson on the great doctrine of the Unity of the 
 Two Natures, Divine and Human, in His One Person. 
 
 Doubtless our Lord, Wlio obeyed the Law for Man, had paid 
 the tribute (which was an annual one) in former years ; and St. 
 Peter, knowing this, answered as he did, fal, yes. 
 
 St. Matthew does not say that the Miracle was done. No ; 
 he leaves that to be supposed : and is there not something sublime 
 in this silence ? He had just been relating the glories of Christ's 
 Transfiguration, and His victory over the Evil Sjiirit in one of his 
 fiercest forms, and he had recorded our Lord's rebuke to the mul- 
 titude for want of faith. He may well suppose his reader to be 
 awe-struck by what be himself has seen, and heard, and written 
 of Christ ; and he may well deem it needless to say, and he does 
 not suppose that any one will require to be told, that what Christ 
 spake was done. And yet many now demand this, who are called 
 intelligent, candid men ! Not so the truly wise. By his reverential 
 silence, St. Matthew shows his own faith, and exercises the faitU 
 of his readers, in Christ, Who is the Word, and by Whom all 
 things were made. 
 
 The practical bearing of this Divine Act on the question of 
 ' Church-Rates,' deserves careful consideration ; some remarks on 
 this subject have been oflcred in the Editor's Occasional Ser- 
 mons, No. 39. 
 
 — i)is oUToTs] give to them. Although the Temple Service 
 was then administered by His enemies, who (as He had just told 
 His Disciples, ch. xvi. 21) were about to conspire against Hiin 
 and put Him to death, yet He, who is our Divine Exemplar, paid 
 the annual Tribute to the Temple.
 
 G4 
 
 MATTHEW XVIII. 2—10. 
 
 a Mark 9. 33—37, 
 I,uki-a. 40—18. 
 ih, 20. 20—28. 
 & 23. II, 12. 
 Houi. 12. 10. 
 li.il. 2. 3. 
 
 bch. 13. ΙΙ. 
 Horn. 2. 24. 
 
 c M.-«rk 9. 43-43. 
 Luke 14. 26, 2Γ. 
 & 18. 22—24. 
 
 d I-uke IC. 23. 
 lU-b 1. 14. 
 Ps. 34. 7. 
 Acts 12. 1.5. 
 Dan. 10. 13,20,21, 
 1 Cor. 11. 10. 
 
 " Τίζ apa μζ^ζων Ιστιν iv rrj βα.σιΚύα των ουρανών ; - Και ττροσκαλεσα/χείΌ? 
 ό Ίησου<; τταιηίον εστησεν αυτό iv μέσω αυτών, "^ καΧ elnev, Άμην λίγω ΰμϊν, 
 iav μη στραφητ€ καΐ γενησθε ως τά παίδια, ου μη ίΙσάλΟητε ΐΙ<; την βασιλΐίαν 
 των ουρανών. ■* Όστι^ ούν ταπείνωσα, ίαυτον ώ? το παι,Βίον τοΰτο, ουτοί 
 εστίν ο μείζων εν τυ) βασιλεία των ουρανών ^ καΧ ο5 εαν Βεζηται, τταίΒίον 
 τοιούτον εν επι τω ονόματι μου, εμε οεχεται• [ ,, ) 09 ο αν σκανοαΚιση ενα 
 των μικρών τούτων των τϊΐστευόντων εΙς εμε, συμφέρει αυτω ίνα κρεμασθη 
 μύ\ο<; ονικος επι τον τραχτηλον αυτοί), και καταποντισθη εν τω ττελάγει της 
 θαΧάσσηζ. ^ ^ Ούαλ τω κόσμω άπο των σκανδάλων ανάγκη yap εστίν ελθεΐν 
 τα σκάνδαλα• ττλην ουαΐ τω άνθρωπω εκείνω δι' ου το σκάνΒαλον ερ-χεται. 
 ,., j " bji οε η χειρ σου ή ο που? σου σκανοαΚιζει σε, εκκοψον αυτά και 
 βαΚε άπο σοΰ• καλόν σοι εστίν εισελθεΐν εΐζ την ζωην -χωλον η κυλλον, η διίο 
 χεΐραζ η δυο ιτόδας έχοντα βληΟηναι εις το πυρ το αΙοΊνιον. ^ ΚαΙ ει 6 
 οφθαλμός σου σκανδαλίζει σε, εζελε αύτον και βάλε άπο σου• καλόν σοι 
 εστί μονόφθαλμον εΙς την ζωην εισελθεΐν, η δυο οφθαλμούς έχοντα /SXTj^rJi^ai 
 εις την γεενναν του πυρός, {χ-) Οράτε μη καταφρονησητε ενός των μικρών 
 τούτων λέγω γαρ ΰμιν, οτι "' οί άγγελοι αύτων εν ούρανοίς δια παντός βλε- 
 
 Ch. XVIII. 1. μύζω^Ί ijreater than the rest. Si.e xi. II ; 
 xiii. 32 ; xxiii. 1 1. Eplici. iii. 8. Glass. Phil. Sacr. p. 2/4. 
 
 2. ιταιδίοι/] a chilli. Mark ix. ?,li. Supposed hy some to have 
 been hjnalius ; but tins opinion is refuted by Bp. Pearson (Vind. 
 Ign. xii. p. 527, ed. Churlwi). 
 
 6. σ/ίαϊ'δαλίσρ] caitsc to stumble, i. e. to sin. — σκίν^αλον is 
 used by the LXX for irjio (inokesh), a trap, from root t'~\(i/alas/i), 
 and for bicDO (michstiol), from rad. bc3 {cashal), tituhavit : a 
 stumbling-stone; whicli is the sense of σκάνΖαΧοϊ/ Iiere. Cj). xiii. 
 41. In Churcli-matters, says Jul. Rom. apud -4///αΗίΐί. (c. Arian. 
 p. Ill), ου \6y(av fViSft^iy cVrif, άλλα κανόνα *Α7Γοστολικο1, κσΧ 
 (ΓίΓοι/δί; τοΰ μ^ σκαν5α\ίζ(ίν eVa των μίκρων συμφίρ^ι yap, and 
 then he quotes this text. 
 
 — μικράν'] little ones. My Disciples ; however they may be 
 despised by the world. See x. 42. 
 
 — τιστ(υύντων (Is ίμί] believing in Me. So niartitiv iv, 
 and itiVtis eis, and iv. This use of the preposition is derived 
 from that of the Hebrew 3. X'orst. de Hebr. pp. GG8— 677. 
 Latin Eiclesiastical writers do not distinguish between Credo ιΉ 
 and Credo with a dative (see Bp. Pearson on the Creed, Art i.) ; 
 and the difference made between the two by An;/. (Job. Tract. 2!)), 
 '* Credimus Paoh, scd non credimus in Paulum," and Rnffintts 
 (in E.ipositione Symbol.), " hac priepositionis syllabi (in) Creator 
 a creaturis secernitur," is derived from the language of tlie Greek 
 Test. Cp. Jerome in Epist. ad Philemon. As Vorst. observes, 
 p. C7fi, " Nunquam in Novo Eeedere phrasis Grofca ττιστίναν clfs 
 Tifa de Petro, Paulo, aliisq\ie Sanctis usurpatur, sed de Deo tan- 
 tum," and it is used often concerning Christ, as here — a proof of 
 His Divinity. 
 
 — μύλοί oviKij^'] A 7nilt-sione too heavy to be turned by 7iand 
 (see xxiv. 41), and requiring tlie power of an ass to turn it. St. 
 Mark (ix. 42) has λίβο? μυλικόί. 
 
 Consider the aptness of the expression. Man puts a stumbling- 
 stone in his brother's way ; but he who does so, had better have a 
 miU-*/one about his net-k. 
 
 On the punishment of καταποντισμίί5, or drowning in the 
 sea (noyaile), see Casaubo'i, Sueton. Octav. WJ. 
 
 7. Οΰα1-άπ<ί] airi) = )-p (mi;i). «■"■ ' "^'"^ 
 {Rosenm.) 
 
 If it is necessary that offences must come, why, it may be 
 said, did Our Lord not stretch out His hand to avert them ? 
 
 He became Man for us, He took the form of a servant and 
 endured the worst suiTcrings for our sakes He did all that it became 
 Him to do for our salvation. And therefore He laments for the 
 wicked, who will not be healed by Him ; as a Physician bewails a 
 sick man, who will not follow his advice, and be whole. In the 
 latter case, however, there is little use in the commiseration, but 
 here the denunciation of future Woe may excite the sinner, and 
 heal him of his sins. And we ore not to imagine that Christ's 
 Prophecy bi-ini/s the offences. No ; the offences foreseen are the 
 cause of the Prophecy. They do not come, because He foretells 
 them ; but He foretells them because they will come. Because 
 many would choose to remain incurable, therefore He forewarned 
 us of the fact. But why does He not remove offences or avert 
 
 See LXX in Exod. ii. 23. 
 
 them.' For whose sake ought lie to do so? For the sake of 
 those who are hurt by them .' But they who are hurt, are hurt 
 by their own fault; and others arc not hurt by them, but win 
 glory by them : as Joseph did, and Job did, and all good men do. 
 Offences are stimulants to the good. They make us watch, and 
 quicken our steps, and walk warily. They try us ; they distin- 
 guish the evil from the good. Chri/s. 
 
 If evil does not arise through fault of our own wills, why 
 do men ever reprove their servants or their children ? Evils jiro- 
 ceed from our own evil will and evil acts. Men inijuire what is 
 the origin of evil ? but no one who lives well will ask this question. 
 They who lead vicious lives entangle themselves in these perplex- 
 ing subtleties, which we solve not by words but deeds. For no 
 one sins by necessity. If sins were necessary, our Lord would 
 never have said. Woe to him by whom the ojfence Cometh ! Our 
 Lord commiserates those who choose to be sinners. And lie 
 proves to them that sins are not necessary, by commanding us 
 to cut off a right hand, if it offends us, or causes us to sin. 
 Chrys. 
 
 — ivayK -η ίστί] it is necessary. Not absolutely, and per se, 
 but ex hypothesi : i. e. on the supposition and previous foreknow- 
 ledge of certain conditions, viz. the agency of Satan on man's evil 
 passions. Compare the words in St. Luke xvii. I , ανΐνζίκτόν 
 can, and I Cor. xi. 19, Set αίρΐσΐΐί (tvai. This use of the word 
 avάyκη explains the sense of the celebrated and controverted pas- 
 sage of 5. Irence-us, iii. 3, '* Ad banc Ecclesiam necesse est omncm 
 convenire Ecclesiam ;" i. e. it is certain that every Church does 
 agree with this Church. Cp. the Editor's S. Ilippolytus, &c. 
 pp. liifi — 203, on the sense of avayKr], which has been much 
 misunderstood. See also on x. 34, and on Luke xii. 4f). 
 
 8. Ei — σκαν^αΚίζΐί ffe] " Qui sibi a scandalo non eavet, aliis 
 scandala objicit." (Cp. Beng.) 
 
 ■ — KaKhv — fi'] it is good to enter in halt ; and better than, &c. 
 So Fritsche, Meyer, Winer : but the phrase seems rather to be 
 derived from the Hellenistic use of the LXX, Gen. xxix. lu ; xlii. 
 12, where f; is the Hebrew ;'p {Arnoldi), It is good, rather, &c. 
 
 10. ol 6.yy(\oi αυτών"] their Angels, i.e. the Angels appointed 
 by God to minister to them (Heb. i. 14. Ps. xxxiv. 7; xci. II); 
 though sent forth to do God's errands, as His iyyikoL or mes- 
 sengers upon earth, yet they always enjoy the beatific vision of 
 His countenance in heaven; wherever they are, they carry that 
 blessedness with them. (Gregor., Bernard, ap. Matdon.) 
 
 HyyiKos is used by the LXX for the Hebrew IjN^p (mal'ai), 
 which also signifies a messenger. 
 
 Our Lord here shows the dignity of every Christian, however 
 poor, especially of the weak, who cannot defend themselves when 
 in danger, and teaches us to revere them on account of the Angels 
 who watch over them (Acts xii. 15); and St. Paul applies the 
 same argument a fortiori to Christian Congregations, see 1 Cor. 
 xi. 10. Compare Bp. Bull, Serm. xii. pp. 289-32C, on the 
 " Ministry of Angels towards the Faithful." 
 
 He had before said, that we must sacrifice what is nearest and 
 dearest to us, if it offends us, or causes us to sin ; He now tempers 
 tliat precept with mercy, and teaches us to seek the salvation of
 
 MATTHEW XVIII. 11—18. 
 
 G5 
 
 πονσι το πρόσωπον του Πατρός μου του iv ούρανοΐς. 'Ήλθε γαρ 6 Γιος « Luke is. ίο. 
 
 του άνθρωπου σωσαι το άπολωλό?. ('ν") '" "^Τί νμίν οοκεΐ ; iav γενηταί tivl < i.uke n. t, &ο. 
 άνθρώπω εκατόν πρόβατα, και πΧανηθγ) εν εζ αυτών, ούχΙ άφείς τα. ενενη- 
 κονταεννεα επΙ τα όρη πορευθείς ζ-ητεΐ το πΧανωμενον ; καΐ εάν γενηται 
 εύρεΐν αύτο, άμην λέγω νμΐν, ότι ■χαίρει eV αΰτω μάλλον τη επι τοΓ? ενενη- 
 κονταεννεα τοις μη πεπλανημένο ις• '^ οΰτως ουκ εστί θέλημα έμπροσθεν 
 του Πατρός υμών του εν ουρανοις ινα απόληται είς των μικρών τούτων, 
 (^) '^^Έάι/ δε άμαρτηση εις σε 6 αδελφός σου, υπάγε και ελεγξον avrov J '-"'if '[■ '■ <• 
 μεταζυ σου και αύτοΰ μόνον (^) '^ ^' εάν σου άκούση, εκερζησας τον άδελψοί' i^'Yi'jJ,^ 'fj 'Jj*"^• 
 
 s\o\\5/ '\ Ο ^ ^vv+cv/v j\ / Johns. 17. 
 
 σου• εαν οε μη ακουση, παραλαρε μετά σου ετι ενα η ουο, tt'a επι στόματος 2Cot. is. ι. 
 Βύο μαρτύρων η τριών σταθη παν ρήμα• ^' ' εάν οε παρακούσΎ) αύτων, ίΛοτα. ιο. η. 
 είπε τη εκκλησίο., εάν δε καΐ της εκκλησίας παράκουση, έστω σοι ωσπερ ο 
 εϋνικος και ο τελώνης. (νιι) Αμήν λέγω υμιν, οσα εαΐ' οησητε επι της γης, joim 20.23. 
 
 the souls of others by means of our own. Great is tlie worth of 
 the soul, for it has an Aitgel assigned it by God. (Jerome.) 
 
 Our Lord excites us to be zealous for the salvation of others, 
 however poor and despised they may be. He stimulates us to this 
 by His own example. Observe the order of His precepts. By 
 saying that no one can enter the kingdom of lieaven, except he 
 become as a little i-hiid, He brings down our pride. By telling us 
 that otlences must needs come, He excites our vigilance. By pro- 
 nouncing JVue on him by whom the oticnce cometli, He teaches 
 every one to talie heed not to be a cause of stumbling to others. 
 By commanding us to cut oft" whatever oHends us, or makes us to 
 sin, He makes our salvation easy ; and by ordering us not to 
 despise those who may offend us, or any, however humble. He 
 makes us more eager in promoting the salvation of otiiers. And 
 He presents us the example of the Angels, and His own example, 
 and that of His Father, for our imitation, in order to stimulate 
 our 2eal. (C/irys.) 
 
 U. ^HXCe yapl For Ute Son of Matt came down from heaven lo 
 save that u'hich,vas lost. Such was His love to it, and such was 
 its value in His siglit. Therefore do not thou despise it ; despise 
 not any one of Clirist's disciples, or little ones, liowever they may be 
 despised as such by the world : but endeavour to promote their 
 spiritual welfare by good example, and by oftices of love ; for they 
 are dear to Angels, and to God, and to the Son of God, who Las 
 come to save them. 
 
 12. TO fvfvnKovTaivviti] the nhtety and tiine. Clirist has set 
 tiiee an example of tender regard for a single soul. He left the 
 tiiiiett/ and 7tiiie (the Angels of wjiom He had just been speaking) 
 to seek and save the human race, wliich is but as a single sheep 
 of His fold. See IretitEus, Hilary, Ambrose, and others, cited by 
 a Lnjjide. The word nopeueeU is to be construed witli eVl τά ύρτ}. 
 
 13. χαίρα eV αύτφ μάλλον'] He rejoices rather vpon it. He 
 does not say πλίον, but μάλλον ; not pltts, but vtat/is ; not more, 
 but rather ; i. e. at the time of the recovery and restoration of the 
 ono lost sheep, His joy is rather directed to that particular sheep, 
 than to all the rest. And why .' Because that particular sheep is 
 now delivered from that condition of misery, for which He had 
 so much grieved ; and because it is restored to tlie company and 
 condition of the other sheep, who have not strayed, and in whom 
 Ho joys so much. 
 
 Our Lord here speaks fear' άνθρωπον, and by a mode of s]icech 
 connnon in Scripture He transfers human feehngs to God Himself. 
 C'p. Luke XV, 7. 
 
 14. ουκ ίστί θίλΎίμα] Not, * it is not the will ;' but He is un- 
 irilliiig that any should (lerish : ττάρτα; βίλΐί σωβήναι, He desires 
 all lo he saved. (1 Tim. ii. 4.) 
 
 15. Έάί' δί] Jf thy brother shall have siiitied against thee, do 
 not despise him, do not reject him, but seek for reconciliation, 
 seek for his spiritual good. This precept is to be connected with 
 what precedes, concerning the duties of edification of one Cliris- 
 tian toward another. 
 
 — αμαρττιστι ei's] A Hebraism — irzu followed by Ί. 
 
 16. Μ στόματοί] έ';? (αί -pi), at the mouth, or attestation, 
 — as the cause of confirmation. C'p. Deut. six. 15. 2 Cor. xiii. 
 1. John viii. I7. Heb. x. 28. 
 
 — irov (Ιίϊμα] Ί5Τ ■;?, every thing that is Sftokcii. 
 
 Our Lord had commanded His discijilcs not to give otfence, 
 and lo cut otf what is most dear — to separate from our nearest 
 friend — if he offends us, i. e. causes us to sin. But lest they should 
 proceed hastily and haughtily in this matter, He prescribes the 
 course which they must pursue in the exercise of discipline. He 
 Vol. L 
 
 calls the sinner their brother, and commands them to deal with 
 him privately at first, and if he hearkens to them and confesses 
 his sin, then He does not say. Thou hast inflicted punishment or 
 obtained satisfaction, but tliou hasl gained thy brother. And the 
 more refractory he may be, the more eager thou must also be as 
 a |iatient and tender physician for the restoration of his spiritual 
 health. If one remedy fails, try another, and another. Take 
 with thee one or two more, that it may be manifest that thou art 
 ready to do all on thy part that may conduce to amendment and 
 restoration. But if he will not hear them, tell it to the Church- 
 that, tlnough fear of being cast out of the Church by e.tcommu- 
 nication, and of the binding in heaven, consequent on it, he may be 
 so shamed, and lay aside his mahce. Our Lord threatens the 
 sinner with these punishments, in order that he may repent and 
 escape them. Hence He does not cut otf the sinner at once from 
 the Church, but estabhshes a first, a second, and a third tribunal, 
 in order that if he refuse to hear the first, he may hearken to the 
 second or the third, and if he have no reverence for that, he may 
 stand in awe of the future judgment of God. (Chrys.) 
 
 17. T17 εκκλησία] ίο the Church. Our Lord had already pre- 
 pared His Apostles for the use of this word ίκΐίλησία (see above, 
 xvi. IH), to describe the Visible Society of His faithful people. He 
 had informed them who were to bear office publicly in it for the 
 exercise of godly discipline therein (cp. 1 Cor. v. 5. 1 Tim. v. 20) 
 in His Name and for the general good. 
 
 On the mode and measure of administering reproof, public 
 and private, see Chrys. here, and Augustine de Correptione, vol. i. 
 p. KilC, and Serm. xiii. and Ixxxii. and Epist. !(ό, and De CiT. 
 Dei, i. 4, and Hooker vi. 4, and Hammond on Fraternal Corrcp- 
 tion, Works, i. p. 2!KI, ed. 1074. 
 
 — ό ί0»ΊΚ(ϊί] Observe ό. Not a heathen man, who may be a 
 good man in his way, but as the heathen in his heathenism, θα 
 this use of the article, see John iii. 10; xviii. 10. 
 
 18. 'A^V λ€'γ!ί ύμ7ν] Verily I say unto you, whatsoever ye shall 
 have bound on earth, shall hare been bound in heaven. Observe 
 the tenses here, Β•ί]σητΐ and BtSi^tVo : cp. above, xvi. 19. From 
 speaking of Cliurch-discipliue as a divinely-appointed means of 
 reconcihation and spiritual edification, He proceeds to state its 
 authority and efficacy, and introduces this declaration with the 
 solemn preamble — Verily I say unto you, showing its importance. 
 
 The following authorities on this subject may be commended 
 to the student's attention : — 
 
 Ordering of Priests in the Book of Common Prayer of the 
 United Church of England and Ireland. " lieceive the Holy 
 Ghost for the Office and Work of a Priest in the Church of God, 
 now committed unto thee by the Imposition of our Hands. 
 Whose sins thou dost forgive, they are forgiven ; and whose sins 
 thou dost retain, they are retained. And be thou a faithful Dis- 
 penser of the Word of God, and of His Holy Sacraments ; in the 
 Name of the F.ather, and of the Son, and of the Holy Ghost. 
 Amen." See also the Forms of .\bsolution in Morning and 
 Evening Prayer ; the Order for the Holy Communion ; and the 
 Office for the A'isitation of the Siek. 
 
 " Absolution hath the promise of forgiveness of sins." Homily 
 on Common Prayer, p. 330 (ed. 1822). 
 
 " God hath given the keyes of the kingdom of heaven, and 
 authority to forgyve sin, to the ministers of the Church. And 
 when the minister does so, then I ought stedfastly to believe that 
 my sins are truly fiirgyven me." Abp. Cranmer on the Power 
 of the Kiyes, Catcch. p. 202.— Compare Cranmer's Works, iv. 
 p. 203. ed. Jcnkyns.
 
 66 
 
 MATTHEW XVIII. 19—31. 
 
 I Ch. 21.22. 
 John 15. 7, 16. 
 1 John 3. 22. 
 ft S. H. 
 
 m Luke 17. 3. 4. 
 
 εσταί, SeSe^aeVa iu τω ονρανω, /cat οσα iav λνσητβ inl τηζ γης, ίσται λελυ/ιά^α 
 iu τω ovpavoj, (-y^) ^^ ' ΤΙόΧιν λβγω ύ/χΓι/, ort iav δυο ν/χώζ^ σνμφωνησωσιν έτη» 
 7^9 yi7^ TTC/Dt παιτος πράγματος ον iav αΐτιησωνται, yemjaeTac αύτοις πάρα του 
 Πατρός μου του €v ουρανοις' ου γαρ etcrt ουο η τρ^ις συνηγμ€.νοι €.ις το εμορ 
 όνομα, εκεί είμυ εν μέσω αυτών, 
 
 ("ν^) ^^ "' Τότε προσελθών αύτω 6 Πέτρος εΐπε, Κύριε, ποσάκις αμαρτήσει εΙς 
 εμε ο αοεΚφος μου, και αφήσω αυτω ; εως επτακις ; *"' Λέγει αυτω ο Ιησούς, 
 Ου λέγω σοι εως επτάκις, αλλ' εως έβδομη κοντάκις επτά. 
 
 (^) ^^ zlta τούτο ώμοιώθη η βασιΚεία των ουρανών άνθρώπω βασιΧεΐ, ος 
 ηθέλησε συναραι λόγον μετά των Βουλών αύτου' ^^ άρζαμενου δέ αύτου συναί- 
 n2Kifiga4. 1. peiv, προσηνέ)(θη αυτω εΤς οφειλέτης μυρίων ταλάντων* ^^ "" μη έχοντος Βε αυτού 
 άποΒουναι, εκέλευσεν αυτόν ο κύριος αύτου πραθηναι, και την γυναΐκα αύτου 
 καΐ τα τέκνα, καΐ πάντα δσα είχε, καΐ άποοοθηναί' ^** πεσων ουν 6 δούλος 
 προσεκύνει αύτω λέγων, Κύριε, μακροθύμησον eV εμοι, καΐ πάντα σοι άποΒώσω' 
 ^^ σπλαγχνισθείς Βε 6 κύριος του Βούλου εκείνου άπελυσεν αύτον, κοΧ το Βάνειον 
 άφηκεν αύτω. "^ ^Εζελθων Βε 6 Βούλος εκεΐνος εύρεν ενα των συνΒούλων αύτου, 
 ος ωφειλεν αύτω εκατόν Βηνάρια, και κρατήσας αύτον έπνιγε λέγων, *ΛπόΒος ει 
 τι οφείλεις, "^ Πεσων ουν 6 σύνΒουλος αυτού εις τους πό8ας αύτου παρεκάλει 
 αύτον λέγων, Μακροθύμησον επ* εμοί, καΐ άποοώσω σοι, ^^ Ό δέ ούκ ηθελεν, 
 άλλα άττελθων εβαλεν αύτον εΙς φυλακην εως ου αποδώ το οφειλόμενον, 
 ^^ ^ΐΒόντες δέ οι στίζ^δουλοι αύτου τα γενόμενα ελυπηθησαν σφόΒρα, καΐ ελθόντες 
 
 "They that have the keijs of the kingdom of heaven are 
 hereby signified to be stewards of the liouse of God, under whom 
 they guide, command, and judge His family. The souls of men 
 arc God's treasure, committed to tlie trust and fidelity of such as 
 must render a stricit account for the very least which is under their 
 custody." Hooker, VI. iv. 1. 
 
 *' Whether they remit or retain sins, whatsoever is done by 
 way of orderly and lawful proceeding^ the Lord Himself hath 
 promised to ratify." Hooker, VI. iv. 2. 
 
 " The Priest gives pardon, not as a King, nor yet as a Mes- 
 senger, i. c. not by way of authority, nor yet only by declaration ; 
 \}Mt ΐί% Si physician gives health, i.e. he gives the remei/ies which 
 God appoints." Bp. Taylor on Repentance, x. § A. 
 
 '* If our confession be serious and hearty, tliis Absolution is 
 effectual, as if God did pronounce it from heaven : so says the 
 Confession of Saxony, and Bohemia, and the Augsburgh Confes- 
 sion (xi. xii. xiii.) ; and so says S*. Chrysostom in his Fiftli Homily 
 on Esay, Heaven waits and expects the Priest's sentence here on 
 earth ; and what the servant rightly binds or looses on earth, that 
 the Lord confirms in heaven. S. Augustine and S.Cyprian, and 
 general Antiquity, say the same." lip. Sparrow, Rationale, p. 
 14, ed. 1704. 
 
 " Come to your spiritual physician, not only as to a learned 
 man, experienced in the Scriptures, as one that can speak quieting 
 words to you, but as to one who hath Autiiority delegated to him 
 from God Himself, to absolve and acquit your sins." Chilling'• 
 worth, p. 409 (Serm. νϋ.). 
 
 19. Πάλί;' λε'γω] Again, I sag unto you. Having spoken of 
 the efficacy of Church- CeHswre*, and of Absolution, He proceeds 
 to speak of that of Church-Communion in public prayer. 
 
 — iav δύο] i/ two do His will and ask with faith and charity 
 in Christ's N^arne, and if what they ask is according to His Will, 
 and expedient for them, it sliall be done for them. See John ix. 
 31. James v. Ifi. I John iii. 22 ; v. 14. 
 
 — σναψωνησωσιν"] A beautiful w-ord, expressive of the holy 
 music and symphony of hearts and voices in Public Prayer. Com- 
 pare the eloquent exposition of it by S. Ignatius (ad Eplies. c. 4) : rh 
 ίζιοι/όμαστον υμών πρ^σβυτίριον τοΰ ©eoO &^ιον οϋ'τωί συνίψμοσται 
 τφ ^πισκόττω ώ? χορδαϊ κιθάρα' δια τοντο ^u ομόνοια, υμών καί 
 συμφώνψ ά-γάπΐ) 'ϊησον5 Xpiarhs αδεται• καί οι κατ' 6.vSpa 5k 
 Xophs y'lveaOe, Ίνα σύμφωνοι uvTfS dv δμονοία χρώμα Θίοΰ 
 Aaj3(ii/Tes όίδητε eV φωντ} μια διά Ίησοΰ Χριστον τφ ΤΙατρϊ, 'ίνα 
 καϊ υμών ακούστ), κα\ iiriyivwaKwv δι* ων ΐΖ ττράσσΐΤΐ μίλ,η uvras 
 τοΰ υίοΖ αυτοΰ. χρησιμον ούν ΐστιν νμΰ$ 4ν άμώμφ ίνότητι elvaij 
 Ίνα καΙ Θ(οΰ ττάντοτΐ μ€τ4χητξ. 
 
 20. συνη')μΐνοι ei's τδ 4μΙν ονομαΐ gathered together into My 
 Name : not collecting themselves promiscuously in their own name, 
 
 (sec S. Cyprian de Unitate Eccles. 12), much less in a spirit of 
 strife and division ; but with yearnings of love to Me and of union 
 with Me ; in the manner appointed by Me in the unity of My 
 Church, and in ol>edience to My law, and for the furtherance of 
 My glory. Sec Hilary and Chrys. here. 
 
 Observe the passive participle συντι^γμίνοι, and the preposition 
 CIS, and the accusative τδ υνομα (stronger than iv τψ ονόματι) 
 containing the idea of love to, and of incorporation into, by the 
 agency of Christ Himself. See on x. 41, and xxviii. 19. 
 
 On the meaning of the phrase to "do aiiy thing in Christ's 
 Name," see Dr. Barrow, Sermon xxxiii. vol. ii. pp. 24G — 249. 
 
 — tV μί<τφ'\ in the midst. Observe how our Lord reconciles 
 sinners, not only through fear, but by love. Having declared the 
 evils consequent on strife. He now displays the blessings of unity. 
 By unity we persuade our Father to grant our prayers, and we 
 have Christ in the midst of us. (Chrys.) 
 
 22. (βδομ-ηκοντάκΐί ίπτά] seventy times seven. The number 
 seve7i in Holy Scripture is used to signify completeness (Luke 
 xxiii. 5fJ; xxiv. 1); and the multiplication of 70x7 here signifies 
 that there is to be no stint or hmit to the spirit of forgiveness. 
 
 The number seventy-seven is used to express the fulness of 
 retribution for Lamech (Gen. iv. 24). And for bringing in of 
 forgiveness of sins into the world there are seven ts/seven gene- 
 rations from Adam to Christ. Luke iii. 23 — 'i8. {Hilary and 
 Aug.) 
 
 But here the number is seventy times seven, the number of 
 years from the rebuilding of the wall of Jerusalem unto Christ, 
 who brought in the forgiveness of sins (Dan. ix. 24). 
 
 28. iKaThv Β-ηνάρια"] a hundred pence. About a l,250,000tl» 
 part of the 10,000 Talents {v. 24). 
 
 In order to show the easiness and necessity of forgiveness, 
 our Lord had introduced His own example, whence it appears that 
 even if we forgive our brother seventy times seven, i.e. an inde- 
 finite number of times, our clemency is not so much as a drop of 
 water compared with the Ocean of God's goodness to us, without 
 which we must be condemned hereafter. And now observe the 
 difference between men's trespasses against us and our trespasses 
 against God. The former are to the latter as a hundred jience to 
 ten thousand talents. The difference is infinite; as afipuars from 
 the difference of the persoiis, as well as from the frequency and 
 greatness of the sin. Consider also tlie benefts we have received 
 and do receive, public and private, spiritual and temporal, from 
 God. (Chrys.) 
 
 — ci Ti o0ei\eis] if thou owcst any thing, ft τι has been 
 rightly restored by recent editors from the best MSS. for ίί η : 
 you owe, therefore pay. The creditor is ashamed to mention the 
 petty hundred pence. Therefore he does not say ίί τι, but (Ϊ τι.
 
 MATTHEW XVm. 32—35. XIX. 1—7. 
 
 67 
 
 Βυεσάφησαν τω κνρίω αυτών ττάντα τα yevo^eua. ^" Τότε τΓροσκα\ΐ.σαμΐ.νο<ί 
 αντον ό κνριοζ αυτόν Xeyet αύτω, Αοΰλε πονηρέ, ττασαν την οφείΚην εκεινην 
 αφηκά σοι, επεί παρεκάλεσάζ με• ^^ ουκ εΒεί και σε ελεησαι, τον σύνοουΧόν σου, 
 ώ? και εγω σε ηλεησα ; ^^ καΧ 6ργίσθεΙ<; ό κύριος αυτού παρε^ωκεν αντον τοις 
 βασανισταΐζ, εως ου άποδω παν το οφειλόμενον αύτω. ^^ Ούτω καΐ ό Πατήρ 
 μου ό επουράνιος ποιήσει νμΐν, εαν μη άφητε έκαστος τω άΒεΧφω αύτοΰ άπο 
 των καρΒιων υμών τα παραπτώματα αυτών. 
 
 XIX. (γΓ ) ' " Και εγενετο οτε ετελεσεν 6 Ίησους τους λόγους τούτονς, 
 μετηρεν άπο της Γαλιλαίας, και ηλθεν εις τα όρια της Ιουδαίας πέραν τον 
 ΊορΒάνον ^ και ηκολούθησαν αύτω όχλοι πολλοί- και εθεράπευσεν αυτούς 
 εκεί. ^ ΚαΙ προσηλθον αύτω ο'ι Φαρισαΐοι πειράζοντες αύτον και λέγοντες 
 αύτω, ει εζεστιν άνθρώπω άπολύσαι την γυναίκα αυτού κατά ττασαι» αιτιαν ; 
 ■* '' Ό δέ αποκριθείς ε'ιπεν αύτοίς, Ούκ άνεγνωτε, οτι ο ποιησας απ αρχής 
 άρσεν και θήλυ επο'ιησεν αυτούς, ^ '^ και ε'ιπεν, "Ενεκεν τούτου καταλείφει 
 άνθρωπος τον πάτερα και την μητέρα, καΐ κολληθησεται τη γυναικι 
 αυτού• και έσονται ο'ι δυο εΙς σάρκα μίαν; '' ώστε ούκετι εισΐ ούο, αλλά 
 σάρζ μία• ο ουν ό Θεός συνέζευζεν, άνθρωπος μη χωριζετω. 
 
 ^ "^ Λεγουσιν αύτω, Τί ουν Μωϋσης ενετείλατο δοΟι^αι βιβλίον άποστασίου, και 
 
 a Mark 10. I. JLc 
 John 10. ΙΟ -42. 
 
 b Gen. I. 27. 
 & 5. 2. 
 Mai. 2. 15. 
 c Gen. 2. 24. 
 Eph. 5. 31. 
 1 Cor. 0. le. 
 
 cl Deut. 24. 1. 
 ch. i. 31. 
 
 — And thus the force of the parable, teaching the duty of equit- 
 ably receding from the rigid enforcement of rights, is more clearly 
 seen. 
 
 34. $a<ravi(rra7s'\ to the iormeniors. See above, iv, 2-1, To?y 
 βασ., " non niodo cnstodidits." {Beiig.) 
 
 Observe, past sins revive to the unforgiving. Cruelty to others 
 cancels tlie grant of God's mercy to us. 
 
 Among men, the party who sues his debtors at law does not 
 decide the cause ; but GoD is not only our Credilor, but our 
 Creator, Legintator, Sovereiyn, and Judge. See Groiius de 
 Satisf. Chrisii, c. 1. 
 
 — €£uy ου άτΓοδω] imtil he should have paid. See r. 30. The 
 10,000 talents was a sum that never could be paid (Chrt/s.), and 
 therefore this expression cannot be taken to intimate that sin, not 
 repented of and not forgiven Γη this life, will be forgiven hereafter. 
 See above, v. 2ίί ; xii. 32. 
 
 35. h Πατήρ μο\ί\ My heavenly Father. He does not say your 
 Father, for tlie unfuryiving servant has ceased to be a child of 
 God. (Chrys.) 
 
 Ch. XIX. 1. TO Spia κ.τ.λ.] On this circuit in Pertea see 
 note on Luke x. 1. 
 
 An exposition of this chapter to v. 12 will be found in Grey. 
 Na:ian. Orat. x.\.xvii p. 0'45. 
 
 — ττίραν του Ίορδά^οι/] beyond Jordan. He crossed Jordan, 
 and came into the confines of Judffia. See Mark x. 1. Luke xvii. 
 IL It is doubtful whether any region ea4< of Jordan was called 
 Judaa. See Palril. ii. 441. 489 ; and Arnoldi, p. 484. 
 
 3. ττίφάςΌι/τεί] templing Hira ; for He had already forbidden 
 Divorce. (Alatt. v. .'i2.) If He now allowed it, they would say. 
 Why then didst thou forbid it before .' If He repeated what He 
 had before said, they would urge against Him the authority of 
 Moses. (Chrys.) 
 
 Observe the wisdom of our Lord. He did not directly reply 
 in the negative, but He began with showing them the original 
 ordinance of God, and that His own teaching is in harmony with 
 it ; and not contrary to, but in unison with, the Law of jloses. 
 And He proves this from Creation and from primitive Legislation. 
 He says that God made one man and one woman, and that God 
 also commanded that the one man should be coupled with the one 
 woman. If God had been willing that the man shoiild put away 
 his wife and marry another. He would have made several women 
 wlien He made one man ; but by the terms of Creation as well as 
 original Legislation, God declared that one man should continu- 
 ally dwell together with one woman, and never he put asunder. 
 Observe also how our Lord expresses this : " He that made them 
 in the beginning made them male and female ." they sprang from 
 one root, and from one body, for He says they tirain shall be one 
 Jlcsh (or rather be joined into one flesh). He represents it as a 
 heinous sin to despise this Legislation; for He says, \Vhat God 
 halh joined together, let not man put asunder. .\nd if you allege 
 against Me tlie authority of Moses {He may be supposiid to say), 
 I show you here the God of Moses, and I confirm what I say by 
 
 priority of time j for in the beginning God made them male and 
 female. This law is the older law, though it may seem to you to 
 be now first enacted by Me. And it was enacted with much so- 
 lemnity ; for God brought the woman to the man, and commanded 
 him to leave father and mother for her sake ; and not only to 
 come to her, but to cleave (κολΚηθηΐ'αι) to her, — showing by the 
 word used the indissolubility of the bond ; and He proceeds to 
 reiterate the law by His own authority, — " Wherefore they are no 
 more twain, but one flesh." As then it is a sacrilegious thing for 
 a man to mangle his oicn flesh (Lev. xsi. 5), so it is unlawful for 
 him to put away his wife. (Chrys.) 
 
 — κατά πάσα^ oiTiac] for every cause ; = "UxVb ^? {al col 
 dabhar), which was the exposition givei\ of Deut. xxiv. I, by the 
 school of Rabbi Hillel, in opposition to the stricter school of 
 Rabbi Schajnmai. See Buxtorf de Syn. Jud. c. 29. 
 
 The Pharisees came to our Lord seemingly for a solution 
 of this question, but in fact to entangle Him in His words. 
 
 4. ίρσιν καΐ θ^λυ] male and female, which is said only of Man 
 (Gen. i. 27), not of any other animal. 
 
 Polygamy was first introduced in the family of Cain by 
 Lamech the sixth from .\dam (Gen. iv. l!)), and is seen in con- 
 nexion with murder (Gen. iv. 23), and God does not vouchsafe to 
 trace its issue beyond the first generation. 
 
 For illustrations from the LXX of these verses 4—12, see 
 Grii field, jip. 117, 118. 
 
 5. ΐίττξν^ God spake by the mouth of Adam, Gen. ii. 24. It is 
 evident that God spake by Adam ; for how could Adam then 
 know, except by divine inspiration, that a man would have a 
 father or mother to leave.' On this speech, see above on Gen. ii. 24. 
 
 — κολλη07';σ€ταί] Λβ shall cleave. Ruth i. 14. Prov. xviii. 24. 
 " Arctissimo amoris glutino conjungetur cum ea copulatus." Cp. 
 I Cor. vi. 16, κο\λωμ(νο$ rij Tropyrj. Rev. xviii. 5, ^κϋλλήβησαν 
 αί αμαρτίαι &χρί του ουρανού. 
 
 — ciS σάρκα μίαν^ els = Hebr. b. The words are more ex- 
 pressive than σάρζ μία or 4v σαρκΐ μι^, and literally rendered 
 from the Hebr. ΊΠΝ "ici'? [le-basar echad), joined into one flesh, 
 so as to be no longer twain, but one. Cp. Gen. ii. 24. On 
 similar uses of iU, see cjs τί) υνομα, xviii. 20. Vorst. llcbr. p. fiilO. 
 Cp. 1 Cor. XV. 4.'», i-yiviTo tis ψυχί)»- ζώσαν. See St. Paul's 
 argument from this text against Fornication, I Cor. vi. IC, and 
 for conjugal love. Cp. above, note on Gen. ii. 24. 
 
 The LXX have inserted the words oi 5ύο, which are not in 
 the original ; and our Lord approves the insertion as giving the 
 true sense. Observe ol here, ' the two.' Marriage is only ' inter 
 duos ;' a protest against Polygamy. 
 
 6. ί—χωριζ(τω] What therefore God joined together, let not 
 man put asimder. Man does put asunder, when he divorces his 
 wife, with desire of marrying another. (Jerome.) 
 
 7. ^ΐ'6Τ€Ϊλατο] he commanded. Moses did not command to do 
 so, but only permitted it (v. «), and ex hypothesi, i.e. on supposi. 
 tion of a resolve to divorce a wife, he ordered that it should not 
 be done hastily and jiassionately by mere word of mouth, but in a 
 set form, with a written document properly prepared, attested, 
 
 Κ 2
 
 G8 
 
 MATTHEW XIX. 8— 1ΰ. 
 
 e cli. 5 32. 
 Maik 10. Π. 
 Luke 16. IS. 
 1 Cor. 7. 11. 
 
 f 1 Cor. 7. 2, 7, 
 0, 17. 
 
 R 1 Cor. 7. 32, 31, 
 it 0. 5, 15. 
 
 h Mark 10. 13. 
 Luke 18. 15. 
 ch. 18. 3. 
 
 άτΓολΰσαι αυτήν ; " yleyet αΰτοΓ?, "Ort Μωϋση? ττρος τήι» σκΧηροκαρΖίαν νμων 
 εττετρεψεν ΰ/χΓΐ' άπολΰσαι τάς yut'atKa? νμων απ αρχής δε ου yeyovev ούτω. 
 -^) '' Λ€.•γω oe νμίν, ort 05 αι^ απολυσγ) την -γυναίκα αυτόν, μη επι ττορνεια, 
 και γαμήση αλλην, μοιχαταΐ' και 6 απο\ΐΚνμένην ■γάμησα'; μονχαται. 
 
 (11Ί \1(1^' 5^c Λ \»'^τ^>V JV(>/ "»/)/ 
 
 ^^j Λίγουσιν αυτω ου μασηται. αντου, Ei ούτως eaTLV η αίτια του ανσρω- 
 
 ττου μίτα της γυναικός, ου σνμφίρζΐ. ya/x'ijcrat. " "^Ό δε είττει^ αι5τοΐς, Ου πάντες 
 
 ■χωροΰσι τον λόγον τούτον, αλλ' οΐς δε'δοται• '" εϊσι γαρ ευνούχοι, ο'ίτινες 
 
 €Κ κοιλίας μητρός εγεννήθησαν " ούτω' και είσιν ευνούχοι, οιτινες ευνουχί- 
 
 σθησαν νπο των ανθρώπων και είσιν ευνούχοι, οίτινες ευνούχισαν εαυτοίις δια 
 
 την βασιΚείαν των ουρανών. Ό δυνάμενος χωρεϊν χωρε'ιτω. 
 
 (^,-) '■' Τότε προσηνεχθη αυτω τταιδία, ϊνα τας χείρας επιθη αύτοΐς και ττροσ- 
 
 ενζηται• οΐ δε μαθηταΐ επετίμησαν αύτοΐς. *'' " Ό δε Ίησοΰς εΐπεν, "Αφετε 
 
 τα τταιδια, και μη κωλύετε αυτά ελθείν προς με• των γαρ τοιούτων εστίν 
 
 η /3ασιλεία των ουρανών. '' ΚαΙ επιθείς αύτοϊς τας χείρας επορεύθη εκείθεν. 
 
 and executed before a magistrate ; in order to give time to the 
 husband to consider what lie was doing, and to secure evidence to 
 the wife that slie had not left her husband of her own accord. 
 See Vitrinrja^ de Synagog. Jud. c. xl. and above, v. 31. 
 
 8. πρί>5 tV σκ\•ηροκαρ^ίαν'\ n-ith a view ίο yrjur /lardness of 
 heart, irpis = Hcbr. ';!' (iirripter, conira) — i. e. lest you in 
 your cruelty should rid yourselves of your wives by violent means 
 (■see on v. 31, 32); lest you should maltreat your wife. " He 
 permitted divorce, in order to avoid homicide." {Jerome.) There- 
 fore the permission to which you appeal is a proof of your own 
 cruelty ; that, which you plead as your excuse, is a proof of your 
 hardness of heart, and of your own degradation ; and if you were 
 children of God it would not exist. 
 
 — ί7Γ€'τρ{ψ{»'] permitted; a correction of {VeTfiAaro, com- 
 manded. 
 
 9. fis Uv ίττοκΰστι'] whosoever shall divorce. Sec above, on ch. 
 V. 31. Our Lord admits but one cause of divorcing a yi\(e—/or- 
 uication. And here we must understand, that if a woman leaves 
 her husband on this single cause, for which divorce is allowed, she 
 ought to remain unmarried, or be reconciled to her husband, 
 either reformed or to be tolerated, rather than marry another 
 man. And the Apostle adds, " Let not the husband put away his 
 wife" (see ] Cor. vii. 10 — 15), — intimating briefly in the case 
 of the husband tiie same course as he had commanded in the case 
 of the wife. 5. Aiif/. (de divers, quiest. ii3). See also Hennas 
 Pastor, ii. Mand. iv. Tertullian c. RIarcion. iv. 34. Concil. Arelat. 
 can. 10. Concil. Eliher. can. C5. Neoccesar. can. 8. Epiphan. 
 Hferet. lix. Lactant. Inst. vi. 23. Asterius, Bishop of Aniasea, 
 has a homily on this text in Bibl. Patr. Max. v. p. 818; and see 
 also Greff. N^a:iau:., Orat. 37, p. 'iSO. 
 
 Our Lord says, that he who takes to wife a woman that has 
 been divorced by her husband is the cause of her adultery, for 
 lie gives her occasion to sin ; and if he did not receive her, she 
 might return to her husband. Clemens Alex. Strom, ii. p. 507. 
 
 A wife may be put away for fornication (Hilary on Matt. v. 
 31) : but a man who put5 away his wife for fornication may not 
 marry another during her life. And it is said by our Lord, that 
 he who marries an adulteress is guilty of adultery. (Jerome.) By 
 a marriage, which never could have taken place if the adulteress 
 had remained faithful to her husband, he who marries an adul- 
 teress makes himself one flesh with her, and so is a partner in 
 adultery. 
 
 The sentence of our Lord is, that a wife is not to be put 
 away except for fornication, and that she who is put away is not 
 to be married to another. {Jerome, Epist. .xxx. jjro libris suis 
 adv. Joi'in.) We pronounce that man to be an adulterer who 
 puts away his wife for any cause save fornication ; but we do not 
 therefore absolve from the taint of this sin (' non hujus peccati 
 labe defendimus *) him who having put away his wife for fornica- 
 tion has married another; and no one can deny that he is an 
 adulterer who has married a woman wnom her husband has put 
 away for fornication. Augustine de Conj. Adult, i. 9. 12 ; ii. lb'. 
 
 — μοιχάται] commits adulter]/. In JIatt. v. 32, our Lord says 
 TToiu avT^jv μοιχασθαι, makes her to commit adultery. Th'? man 
 who divorces his wife and marries another, commits adultery, 
 inasmuch as he unites himself to another woman while he has 
 a wife living : and he makes her commit adultery, — because he 
 exposes her to the danger of doing so, by tempting her to unite 
 UerseU to another man while she has α husband living, — and 
 
 so, as far as in him lies, makes her an adulteress. " Apud 
 Deum adulterii criniine tenetur, qui cxjiulsie priebet adullcrii 
 occasionem," says Grotius (in Marc. x. 11). 
 
 The result of an examination of the passages of Holy Scrip- 
 ture concerning Divorce, and of ancient authorities, is 
 
 1. That a man may not divorce his wife, except for fornication, 
 
 2. That if he divorces her for this cause, it is not expedient 
 for him to marry again in the lifetime of the partner whom he has 
 divorced ; some Latin Fathers say, it is not lavjhl. 
 
 3. That whosoever marricth a woman that has been divorced 
 committcth adultery. 
 
 See above on v. 31, and the Editor's Occasional Sermons, 
 No. 40 and No. 50. 
 
 10. η αιτία] the case. Hebr. mjl {dilrah). 
 
 11. χωροίσί] receive and contain. A metaphor derived from 
 the capacity of a vessel, σκεΟοϊ, to which the human body is com- 
 pared in N. T. 1 Thess. iv. 4. Cp. 1 IV-t. iii. 7. All are not 
 capable of holding, i. e. of observing τοντον rhv λόγον, this pre- 
 cept, viz. celibacy ; but some are, ols SiSorai, and then He gives 
 certain examples. Cf. 1 Cor. vii. 2. 7• 'J. 17. 
 
 12. «ΰϊ/οΰχοι] evyovxos, Hebr. u^D {saris), from D"iD {saras), 
 'abscidit* {Gesen.) ; and thence, — because ΐυνουχοί were often 
 ' cubicularii,' — it signifies a chamberlain, and in such cases is not 
 to be taken in the literal signification. 
 
 The word ΐυΐ'ονχοί had been already used by the LXX foi 
 chamberlain, eufV ^χων, a lord of the bedchamber, a courtier 
 generally, in numberless places of the O. T. See Gen. xxxix. 1, 
 concerning Potiphar, who was married, and yet is called ευνούχοι 
 Φαραώ ; and cp. xl. 2. 7, concerning the chief butler and baker. 
 See also 1 Sam. viii. l.'i. Ksth. i. 10. 12. 15. In Gen. xxxvii. 3C, 
 and Isa. xxxix. 7, the LXX use σπάίωΐ', and so mark the dilTer- 
 ence of meaning. 
 
 Thus it apjicars, that the phrase (ννούχισαν tavTovs is not to 
 be taken literally, by amputation (heaven forbid !), but by the ex- 
 tirpation of sensual thoughts. They who act upon this literally, 
 give occasion to those who traduce creation, and encourage the 
 heresy of the Manichseans, and fall into the sin of tliose among 
 the Geiitiies who violate themselves. {Chrys., doubtless with re- 
 ference to the case of Origen.) See Euseb, vi. 8. Epiphaii. Hier. 
 Ixiv. 3. Cp. note below on Gal. v. 12. 
 
 The phrase (eur. iavToiis) in this verse signifies also those, 
 both men and women, who abstain from married life and its 
 cares, that they may attend with more assiduity on the service of 
 the Marriage Chamber and Court of the Heavenly Bridegroom 
 and King. Cp. Isa. Ivi. 3, to which passage probably our Lord 
 alludes; and Greg. Kaz. p. (158, who says, τι) μίχρι τώ;/ σωμα- 
 τίκΰν ΐχινανχων στησαί τΐίν \oyof, μικράν κα\ ανάζιον Koyov. 
 
 13. παιδία] children. He had vindicated the rights of Marriage 
 {Matrimonium, the state of a Mater), and now defends that of 
 its fruit; and so consecrates both. 
 
 — 'ίνα Tos x^lpas iTTiBfi aiiToW] that He might put His hands 
 on them. As Jacob did on £phraiui and Manasseh (Gen. xlviii. 
 14, 15). Cf. Isa. xl. 11,3 prophecy concerning the Messiah, here 
 fulfilled by our Lord. 
 
 14. 'A^cTf TO παιδία] Stiff'er children to come unto Me. On 
 this text, as an argument for Baptism of Infants, see S. Aug. 
 Serm. 174, quoted below on Mark x. 14. Cp. Luke xviii. 10'. 
 
 — των τοιούτων'] of such. " Si talium, multo magis ijisorum 
 (i. e. infantium)." (Cp. Beng.)
 
 MATTHEW XIX. IG— 2G. 
 
 69 
 
 (-,f) ^'' ' ΚαΙ ιδού ets ττροσίλθων etvev αύτω, διδάσκαλε άγα^ε, τί ayaOov 
 ποίτησω ίνα €χω ζωην αΙών<.ον ; '' Ό δέ είττεί' αύτω, Τι αε Ιρωτα•ί nepl του 
 αγαθού ; ets eVrtt" ό άγα^ο?, ό Θεός. iJt δε ^ε'λει? ets •nji' ζωτ^ι* είσελ^εΓί', 
 τηρησον τά<; έντοΚάζ. ^'^ ^ Aiyu αυτω, Ποίας ; Ό δε Ίησοΰς εΤττε, Το ου 
 ψοΐ'ευσεις* ου ^ιιοι^ευσεις• ου κλε'ψεις• ου xjjev8op.apTvprjaeL<;• '" ' τίμα 
 τοί/ ττατέρα καϊ την μτητερα• καυ αγαπήσεις τοί' πλησίον σου ώ? 
 σεαυτόΐ'. "" /Ιε'γει αΰτώ ό νεανίσκο•;, Πάντα ταΰτα εφυλαζάμην Ικ νεότητός 
 μου, τί eTL υστερώ ; (-'/) "^ '""Εφ-η αύτω ό Ίησουζ, Εΐ θελίί'ί τε'λειο? είι^αι, 
 ύπαγε, πώλησαν σου τα υπάργοντα και δό? τττω^οΓ?, καΐ ε^ει? θησαυρον εν 
 ουρανω• και, οευρο ακοΚουσευ μοι. {-ΰ) Ακουσας οε ο νεανίσκος τον Κογον 
 απήλθε λνπούμενος• ην γαρ εγων κτήματα πολλά. 
 
 23 " Ό δε 'Ιησούς είπε τοΐς μαθητάΐς αύτοΰ, Άμην λέγω νμίν, otl Βυσκόλως 
 πλούσιος είσελεύσεται εις την βασιλείαν των ουρανών. -^ Πάλιν δε λέγω 
 ΰμΐν, εύκοπώτερόν εστί κάμηλον δια τρυπήματος ραφίΒος Βιελθεΐν, η πλούσιον 
 εις την /3ασιλειαν του Θεού είσελθεϊν. '-' Άκούσαντες δε οί μαθηταΐ ε^επλησ- 
 σοντο σφόΒρα λέγοντες, Τίς άρα Βύναται σω^ηΐ'αι ; '" " Έμβλέφας δε ό Ίησοΰς 
 είπεν αύτοίς. Παρά άνθρώποις τοΰτο άΒύνατόν εστί, παρά δε Θεώ πάντα Βυνατά. 
 
 i Mark 10. 17. 
 Luke 18 IS. 
 
 k Eiod. 20. 18. 
 Dcue. 5. 17. 
 1 ch. 15. 4. 
 Kph. 6. 2. 
 Lev. 10. 18. 
 ch. 22. 39. 
 Rom. 13. 9. 
 Gal 5. 14. 
 Jam s 2. 8. 
 m ch. 6. 20. 
 Lukt 12. 33. 
 
 η Mark 10. 23,&c. 
 Luke 18. 24, Sic. 
 1 Tim. 6. 9, 10. 
 
 ο Jer. 32. 17. 
 Zech. 8. 6. 
 Luke 1. 37. 
 
 16. eW] one, emphaticallv ; for he was a rxiler, Αρχων (Lube 
 xviii. IK). 
 
 17. Ti μ€ epwTas τΓ€ρϊ του α'γαθοΰ;'] ΤΓΛί/ dosl thou ask Me co»• 
 cerniug the good ? This appears to be the true reading, and is 
 rectivc'd by Gb., Laehm., Tiich., Alf., Tregelles, from B, D, L, and 
 is found in Syriac Curetoii, and in Orlgen, Eiiseb., Jerome, Aug., 
 and others, for τί μί Xejfis αγαβόΐ' ; Cp. Mark x. IB. Luke 
 xviii. li). See next note. 
 
 — ffs ΐστιν ύ α-γαβό^] This also appears to be the right read- 
 ing, and is given by 13, D, L. and Sgy. Cureirm, anil received by 
 Tiscfi. Iit56', and Tregelles, for ούδίΐϊ a-yaSh^, il μ^ tiy. 
 
 The l> ayaehs is God. Cp. 1 Pet. iii. I'i, ris νμΰ$ A κακώσων 
 ikv roil αγαθού μιμ7]'Τζά ^ίνησθΐ ; St. Matt, gives our Lord's 
 answer to the riuesiion, the other two Evangelists to the adih'eiS 
 υί the young man. The sense is, " U7/y do you ask me concern- 
 ing the good that you should do in order to liave life ? There is 
 One 117/0 is good, — the good— God. He is the sole Source of 
 good, and you need not any other Instructor but Him; and you 
 ■ must comply with His Law, and not rely on yourself, but pray for 
 His grace in order to be enabled to do the least good." 
 
 This reply is very fitly followed by that in the other Gospels. 
 Since God alone is good, why do you call Me good ? or, if you 
 call Me good, why do you imt rise higher in your thoughts of Me. 
 aiui call Me, not Rabbi, but God .' '* Commodissinie igitur," 
 says Aitg. do Cons. Ev. ii. (i3, " intelligitur utrumque dictum 
 Qiiitl dicis Me bonnm ? et Car inierrogas Me de bono/*' (Cp. 
 Aug. de Trin. i. 13.) 
 
 Some blanie this young man as a hypocrite ; but we read in 
 St. Mark that our Lord looked on him and loved him (Mark x. 
 21). His faidt was that he doted on his p')Ssessions, which got 
 the mastery over him. Wealth is a powerful tyrant, and blights 
 many virtues. {Chrys.) 
 
 But why did our Lord say "none is good?" Because this 
 young man came to Him merely as a man — as a human teacher ; 
 He therefore speahs as a man ; for he often replies to the thoughts 
 of His hearers. When He says " A'one is good," He docs not 
 deny Himself to be good; heaven forbid! He did not say, *' I 
 am not good," but ''None is good." No man is good — much less 
 in comparistm with God. He thus elevates his thoughts and de- 
 taches him from earthly good, and fixes his mind on God, and 
 teaches him what is the essence and source of good, and to ascribe 
 honour to Ilim. So when He said, " Call no man father on 
 earth" (Matt, xxiii. D), He was speaking in cojnjiartsoti with 
 God, and teaciung us what is the ^rst principle of all things. 
 The young man showed no small eagerness for good ; for when 
 others came for temporal blessings, he came to ask concerning 
 eternal life. His mind was like good and fertile ground, but it 
 was overgrown with thorns which choked the seed. {Chrys.) 
 
 18. οΰ (povfvads'] thou shatt not kill. To show him his imper- 
 fection He begins with the Second Table of the Law. 
 
 Christ sends the ^rouii to the Law, and invites the humble 
 to the Gospel. 
 
 21. Et ee'Afit Tt'Xiios €i«ij If you desire to be perfect : as 
 much as to say that as yet he is not so, although he savs τί en 
 
 ΰστίρω ; riKfios, for Hebr. C^:^ {tamim), integer, used by LXX 
 of Noah, Gen. vi. Β ; of Job, i. 1. Our Lord commands all His 
 Disciples to be reAeioi, v. 48 ; and so St. Paul. Cf. 1 Cor. xiv. 
 20. Col. i. 28. And the command here given was designed to 
 reveal the young man to himself. The young man's stumbhng- 
 block was his wealth, his besetting sin was covetousness ; and our 
 Lord touches him to the quick by piercing at once that besettiBg 
 sin, and He thus shows Himself to be something more than 
 ' Good Master,' and to be no other than God, AVho trieth the 
 rery hearts and reins. And, like a good Physician, He applies 
 the special remedy adapted to this particular case. (Cp. xvi. 24, 
 2.'); xviii. 8) " Prseceptum est particularc, ad idiosyncrasiam 
 hujus animie accommodatum." (Jleng.) 
 
 Thus our Lord teaches Christian Ministers to study the 
 particular needs of each member of their Hock, and to deal with 
 them accordingly. 
 
 The general inference is, that all Christians are so to hohl 
 every thing they have, that they may not be sorry but rejoice to 
 surrender it, if Christ reqnircs the surrrnder, or if it retards or 
 impedes them in following Him. See further on Luke xii. 'i',i. 
 
 Pelagius argued from our Lord's words, that no rich man 
 could be saved unless he sold his possessions and gave them to 
 the poor. But this notion was refuted by A"g., Ep. ad PauH- 
 num. (See a Lajiide.) And on the salvabihty of the rich, see 
 Clem. Alex., " Quis dives salvetur?" ii. p. 9;i5 ; and see below 
 on Vets ii. 44 ; iv. 3.>. 1 Tim. vi. 18, and next note. 
 
 24. κάμηλονί a camel. To express an aSivarov, or impossi- 
 bility, the Rabbis used to say, " It is easier for an Elephant to 
 pass through a needle's eye." See Talmud, Berachot. fol. 55. 
 Bavamezia, fol. 38. }Orst. de Hebr. p. 71)4. Tlie camel and 
 needle are found in the Koran, Sur. /■ ^f'• Our Lord uses the 
 word Camel as perhaps better known to the hearers and readers 
 of His Gospel, and on account of the form of the Camel ; the 
 hump on its back being an apt emblem of worldly wealth as a 
 heavy load and impediment to entrance through the narrow gate 
 — the needle's eye — of everlasting life. 
 
 If a rich man cannot enter the kingdom of God, any more 
 than a camel can pass through the eye of a needle, then no rich 
 man could be saved. But Isaiah says' (Ix. C) " that the catnels of 
 Midian and Ephah shall come with their gifts and offerings to 
 Zion;" and they who before were crooked and bent and dis- 
 torted, may enter its gales ; so those camels, to which the rich 
 are compared here, when they have cast off the heavy loads, and 
 crooked humps of their worldliness, may by the Divine mercy 
 enter the strait gate which Icadeth unto life. (Jerome.) It is not 
 a sin to be rich, for how can a man give largely without means? 
 But it is a sin to covet wealth and to dote upon it. (Hilary.) 
 
 — Ste\0e7f—f'iaf\ee7v] Such appears to be the true reading. 
 The compari'on is between passing through one thing (the nee- 
 dle's eye) and entering into another, the kingdom of heaven. Cp. 
 Mark x. 25. Luke xviii. 25. 
 
 26. o5i'iaT<it] What is impossible with men, acting by their 
 own un.issisted strength, is possible to them with the help of 
 Divine grace, for which they ought therefore to pray. (Chrys.)
 
 70 
 
 MATTHEW XIX. 27—30. XX. 1—3. 
 
 η Mark ΙΟ. 28.S:c. 
 Luke IS. 28, &c. 
 
 q Ads 3 21. 
 2 Pet. ,1. 13. 
 Rev. 21. I. 
 Luke 22. 25, 30. 
 
 roh. 20. IS. 
 Mark 10. 31. 
 Luke 13. 30. 
 
 ^ '' Tore άττοκριθζΐζ ό Π^τροζ eTwev αύτω. Ιδού, "ημζΐζ άφτηκαμ^ν πάντα, και 
 ηκολονθησαμεν σοι• τι άρα εσται -ημίν ; (-^) ^ "* Ό δε Ίησονζ εΐττει/ αύτοΐς, 
 Άμην λέγω νμΐν, οτι νμ£ΐ<; οί άκο\ονθησαντέ<: /χ,οι, Ιν τύ) παλιγγεί'εσία όταν 
 καθί(τη ό Tt09 του ανθρώπου έπι θρόνου Βόζηζ αντου, (^) καθίσεσθβ και ύμζίζ 
 έπΙ δώδεκα θρόνου•;, κρίνοντεζ τάς δώδεκα φν\α<; του 'Ισραήλ, (ττ) ^ -Κ*' 
 ττάξ οστίί άφηκεν οΐκίαζ, η ά^ΐλφου^ η άδελφάξ, η πατέρα η μητέρα, η γυναίκα 
 η τέκνα, η άγρονζ, ένεκεν του ονόματόζ μου, εκατονταπΧασίονα λήφεται, και 
 ζωην αΐώνιον κληρονομήσει. (^) ^ ' Πολλοί δε έσονται πρώτοι έσχατοι, και 
 έσχατοι πρώτοι. 
 
 XX. (^) ^'Ομοία yap εστίν η )8ασιλεία των ουρανών ανθρώπω οΙκοΒεσ- 
 πότη, οστι? εζηλθεν άμα πρωί μισθωσασθαι εργάτας εις τον αμπελώνα αυτού. 
 " Χυμφωνησαζ δε μετά τών εργατών εκ Βηναρίου την ημεραν απέστειλεν αυτούς 
 εις τον ά/Απελώί^α αύτοΰ. ^ ΚαΙ εζίλθών π(.ρ\ τρΊτην ώραν εtδε^' άλλους έστώτας 
 
 28. 4f τ;7 τΓολιγγίΐ'ίσίο] in the new birth of the saints at the 
 Resurrection, — in the new Jerusalem. (See 2 Pet. iii. 13. Rev. 
 iii. 12 ; xxi. 2. 5.) This iraXiYyeviaia, or Reyeneralion, is com- 
 menced in, and typified by, the Regeneration or new birth in the 
 Church Visible on earth in the Holy Sacrament of Baptism (Tit. 
 iii. 5). See Ait(f. de C. D. x.\v. 5, and note below on Rom. 
 TUi. 22. 
 
 With the phrase h τρ ΐΓολιγ. 8ται/, cp. Mark xii. 23, iv -rfi 
 αναστάσ^ι, 'όταν. 
 
 — καθίσίσθί — ^π1 δώδΐκα BpiiOvs, κρ /fofTfs] ye shall sit on 
 twelve thrones judging. Not that the Apostles are not first to 
 be judged hy Christ. See Rom. xiv. 10. 1 Cor. iv. 3, 4. 2 Cor. 
 V. 10. 2 Tim. iv. 8. " Ineunte Judicio slnbunt (Luke xxi. 30. 
 2 Cor. V. 10), tum, absoluti concidebunt." {Beng.) They will be 
 set to judge, i. e. to reign and abide, on seats of glory and dignity 
 in His Kingdom. See Dan. vii. 9, which speaks of Thrones being 
 set, &c. Cf. Rev. iii. 21, and iv. 4. To judge is equivalent to 
 reigning: see Rev. .xx. 4. Wisdom iii. 8, κρίνοϋσιν (βν-η, και 
 κρντ-ί)σουσί Χαΰιν. 
 
 We are not to suppose (says Aug. de Civ. Dei, xx. 5) that 
 only twelve persons are to judge with Christ. But by the perfect 
 number twelve is signified the whole number of those who shall 
 judge. Otherwise, as Matthias was elected into the place of 
 Judas, the Apostle Paul, who laboured more abundantly than 
 they all, would have no place to judge. But St. Paul shows that 
 he, with the rest of the saints, is nuinbcred among the Judges, 
 when he says. Know ye not that we shall judge Angels } 1 Cor. 
 vi. 3. Cp. Aug. Serm. 351. 
 
 — SiiStKa βρ6ΐΌν!'\ twelve thrones. He says SuStKa, although 
 Judas would forfeit his throne. " Loquitur Christus, ut theologi 
 Solent, secundum prsesentem justitiam, et non tam de personis, 
 quam de personarum statu ; quasi dicat Apostolorum officinm hoc 
 habere propositum prsemium, ut qui eo bene fundus fuerit, in 
 Judicio super sedem sessurus sit." {Maldonat.) 
 
 He tells Peter that they should sit on twelve Thrones. He 
 does not promise him One Throne by himself. Let the Bishop of 
 Rome, who claims to be Peter's Successor, admit all other Bishops 
 to be σΰνθρονοι with himself; or else let him fear that he may 
 forfeit his throne by covetousness, — as Judas did. 
 
 — SuScxa φυλαι τ. Ίο-ραήλ] ye shall judge the twelve 
 tribes ; condemning them for not believing what you believe, i. e. 
 the Gospel. (Jerome.) Cp. Matt. xii. 27. 
 
 In a secondary sense, the twelve tribes of Israel may also 
 mean the whole Visible Church. (Aug. de Civ. Dei, xx. 5.) See 
 Rev. vii. 4—9, and xxi. 12. By the word τταλιγγί^ίσ/α, our 
 Lord had drawn off the minds of the Apostles from earthly hopes 
 to spiritual joys ; and He now speaks of the heavenly Jerusalem, 
 the Israel of God, in which the Apostles will reign in glory ; and 
 therefore their names are said to be written on the foundation 
 stones of the heavenly City (Rev. xxi. 14). 
 
 See further on Luke xxii. 30, and 1 Cor, vi. 2, 3. 
 
 29. Tus] every one, even the poorest of the poor. 
 
 — oi/cias] Some Editors transpose οικίαΐ after aypoiJy, but 
 against the majority of 5ISS. and the structure of the sentence, 
 which is one of ascent tirst, and then of descent. 
 
 — yvvaiKo] wife. Some expunge -γυναίκα, as if a wife was 
 never to be left ; against the balance of MSS. and the tenor of 
 the sentence ; which is, that all must be left if Christ so requires 
 — a condition implied in (viKey rotj ονόματίί μου. And see Mark 
 I. 29. Luke xiv. 26 ; xviii. 29, and therefore yvyaiKa has peculiar 
 force. 
 
 — cKarom-awXaaiova'] a hundred/old. For all Christians are 
 brothers and sisters in Christ. 
 
 30. ιτρώτοι] first ; not oi πρώτοι, " the first," here, as it is in 
 XX. 10. See note there. 
 
 Ch. XX. 1. αμπίΚωνα"] vineyard. The Visible Church of God 
 had been already compared to an αμττΐΧίύν c^? (kerem), in the 
 Old Test. Isa. v. 1—7. Cant. viii. 12. 
 
 2. ^υμφων-ησα^ — ίκ Βηναρίου τήν τιμίραν'] Having agreed fior a 
 denarius a day. The Lord is described as agreeing with those 
 only who were hired first, for a specific sum, a denarius, or 
 drachma, by the day, the usual rate of wages for a day's labour. 
 See Tobit v. 14. Rev. vi. 0. 2'aci/. Ann. i. 17. Akermann, 
 p. 8. 
 
 To the others he promises to give whatever may be right 
 (v. 4), and they enter his service in a trustful spirit, on these 
 terms. 
 
 The first called, the Jews, were under the covenant of 
 Works ! all others, after the coming of Christ, are under the 
 covenant of Grace. 
 
 3. Kal i((\euy] and having gone forth. Almighty God has 
 been ever going forth to call men into His A'ineyard, that of the 
 Visible Church. On this Parable, 1 — 16, see Chrys. v. 708. 
 Orat. 101. Greg. M. Homil. i. 19, p. 1510. 
 
 In expounding this Parable, S. Chrysoslom introduces a re- 
 mark of general use for the interpretation of Parables. " We 
 must remember that the discourse is a Parable, and we must not 
 be too curious in pressing every particular in it literally, but 
 must consider the general scope of the whole, and comprehend 
 this in our grasp, and not be over-scrupulous with the rest." A 
 similar remark is made by S. Cyril (on Luke xvi. 1 — 9), who 
 says that " our Lord's Parables teach us figuratively much for our 
 edification, provided we interpret their meaning in a summary 
 way ; and do not search into all the parts of the Parable in a 
 subtle and inquisitive manner. All the details of the Parable arc 
 not serviceable for the explanation of what is meant, but are to be 
 taken together to form a picture of some great matter which sets 
 forth a lesson for the profit of the hearers." These remarks are 
 specially applicable to the inter|)retation of the present Parable. 
 We must consider its general scope, and not lay too much stress 
 on its subordinate accessories. 
 
 The scope of the Parable is as follows : — 
 
 St. Peter had heard our Lord's answer to the young man, 
 " Sell all that thou hast, and give to the poor, and follow Me, and 
 thou shalt have treasure in heaven " (xix. 21. Mark x. 21. Luke 
 xviii. 22) ; and St. Peter hence inferred that he himself and his 
 brother Apostles, who had done what Christ commanded the 
 young man to do, i.e. had left all and followed Christ, would 
 have large wages for their work : and he asks, What shall we 
 have therefore ΐ (xix. 27•) 
 
 Our Lord tells him in v. 28, and adds, that not only they, 
 but every one who makes sacrifices of worldly advantages for His 
 sake, will have an abundant reward hereafter (v. 29. Mark x. 29 — 
 31. Luke xviii. 29, 30). 
 
 And yet He warns him that at the Last Day, mang who are 
 now first shall be last, and many who are last be first. 
 
 For (He adds) the A^isible Church on earth is like a Vine' 
 yard. And then He recites the Parable (xx. 1 — 16) ; at the close 
 of which He says that the first shall be last, and the last first. 
 Observe there the article οί with π-ρώτοί and with έσχατοι, showing 
 that the words refer to two particular classes — i. e. Me Jews and
 
 MATTHEW XX. 4—6. 
 
 71 
 
 iv Trj άγορα. αργούς• * κοίκζίνοΐζ ctnev, 'Τπάγετζ και νμζΐς et? τοι^ αμπελώνα, και 
 eav Ύ) οικαίον, οωΓ'' ••■"■"• 
 
 jj οικαιον, όωσω νμιν 
 
 οι δε άπηλθορ. Πάλιν έξζλθων Trepi ΐ,κτην και 
 Ινάτην ωραν έποίησεν ωσαύτως. " Uepl δε την ίνΒεκάτην ωραν εξΐλθων evpev 
 άλλους Ιστωτας αργούς, και λέγει, αύτοΐς, Τι ωδε έστηκατε ολην την ημεραν 
 
 Ihe Gert/iles—a special case, illustrating the general proposition 
 in xi.T. 30; and He adds, "/or many arc called, but few are 
 chosen." 
 
 The one Denarius, given to all, cannot mean eternal Salna- 
 Hon ; for eternal life is never represented in Scripture as irages 
 due for work : but as they>-ee gift (χάρα) of God in Christ ; and 
 the last, who receive a denarius and murmur, arc not represented 
 as saved. There will be no murmuring in heaven {v. 11). The 
 very fact of having a murmuring spirit is itself a pu7iishment. 
 Envy disqualifies for heaven, 
 
 " Invidus alterius macrescit rebus opimis, 
 Invidia Siculi non invenere tyranni 
 Majus tormentum.^* 
 
 It is an inward hell. And so the Jeu's, and all who murmur 
 against God, and envy others, are lost, self-degraded, self-con- 
 demned, self-e.\iled from heaven ; and they are condemned by the 
 Almighty Judge, AVho says, take thine own {rh civ) — thine own 
 due — and go thy tcag {v. 14), depart from Me. 
 
 The one Denarius, given to all, represents, that as to works, 
 all that any can claim as a right is an earthly coin, a miserable 
 denarius, the wages of a day-labourer on earth. And the award 
 of this one sum to all is a proof of the equal impotency of all 
 human works, to merit henven as wages due. 
 
 But we ought not to lay too much stress on iheDenariust, or 
 penny, or to speculate too inquisitively upon its meaning. It is 
 only one of the accessories of the Parable. Here the cautions 
 above cited of 5. Chrysostom and 5. Cyril are applicable. AVe 
 ought to fix our eyes on the main scope of tiie Parable, and not to 
 pry curiously into its minor accidents and details. 
 
 The design of the Parable is to teach, that the A'ineyard of 
 the Visible Church on earth is the Lord's ; that it is He Who 
 calls labourers into it ; that He made a special covenant — that of 
 works — with some, viz. the Jews whom He called first, on special 
 terms ; that He did not specify these terras to others whom He 
 afterwards called, and is ever calling in succession into the same 
 ΛΊneyard ; but that He tells them that He will give them what- 
 ever is right. Observe, that the remuneration for work—ioT all 
 must work — is represented now as a gift. 
 
 In the evening, the labourers are called to receive their hire. 
 Tliey who have laboured for one hour onij• are first paid, and re- 
 ceive the sum whicii was promised as wages to the first. They 
 are put into the same condition of reward as had been assured to 
 the first for the performance of the whole day's work. 
 
 They who had been iirst hired receive the same sum ; they 
 arc disappointed, and murmur against the householder, and utter 
 invidious words against their fellow-labourers who had been called 
 last. " These last worked one hour and Thou madcst them equal 
 to us who bore the burden and heat of the day." But the House- 
 holder answered and said to one of them, " Friend, I wrong thee 
 not ; didst not thou agree with me for a penny ? Take tliine own 
 and go thy way. Is it not lawful for Me to do what I will v;ith 
 Wine own ? Is thine eye evil because I am good i" 
 
 Thus it is clearly stated, that, in the kingdom of heaven, sal- 
 vatinn is offered to all on equal terms. It is My will (Se'Aoi) to 
 give to this last even as unto thee. Slay I not do what I will 
 (iJf'Aaj) with Mine own i I am debtor to no man ; I am respon- 
 sible to no man. The Vineyard is Mine. The call is from Me. 
 .\ll the jiower to work is from Me ; all the power to bear the 
 burden and heat of the day is from Me. In envying others, to 
 whom I am good, thou showest an evil eye. Thou makest My 
 goodness to be an occasion of thy malice and wickedness, both 
 toward Me and toward thine own comrades in the Vineyard. 
 
 The discontented, envious, and ungrateful spirit of the Jews, 
 murmuring against Almighty God, the sole Proprietor of all, and 
 the great Judiie of all, AVho had shown His special favour to the 
 Jews by calling them first, and Whose goodness was manifested 
 in placing the whole Gentile world in Christ on the same footing 
 as the Jews, and ought to have been magnified by the Jews (as it 
 was by the Angels) in a spirit of dutiful love and reverence to 
 their heavenly Father, and of filial acquiescence, thankfulness, 
 and joy, in all His dispensations, and of allectionate exultation 
 for tlie recovery and salvation of their lost brethren of the Gentile 
 World, is made awfully striking in the Parable, by being repre- 
 sented as inveterate and incurable , and as giving vent to its 
 sullen, undutiful, and cruel temper, in malignant and imjiious 
 words at the Last Day, even before the Judgment-seat of God. 
 Their doom is pronounced by Christ. " So " (that is, in this 
 
 way, and on this account, and not by any fault of the House- 
 holder), "So, the last shall be first, and the first shall be last ; for 
 many are called, but few are chosen." 
 
 Those of the Jews who continue to cherish this evil temper 
 even to the end, even to the hour of final reckoning, will forfeit 
 their place in God's favour, and will be reduced to the lowest 
 degree of degradation. They will thus reduce themselres from 
 the first place to the last ; they who were God's chosen people, and 
 were first called by Him, will be the cause of their own rejection 
 by God. And, on the other hand, they against whom they har- 
 bour envy and malice unto the end will be raised by Him to the 
 first place forfeited by the Jews. 
 
 This is the primary scope of the Parable. 
 
 It is introduced naturally as a salutary warning to SI. Peler, 
 who had asked Christ, "What shall we have therefore ?" That 
 is. What shall we receive, who have forsaken all to follow Thee ? 
 (See xix. 27.) What will be the reward given to us for our self- 
 sacrifice, and for our self-devotion to Thee, and for our labours 
 and sufferings in Thy service .' 
 
 This question betrayed an erroneous notion concerning 
 future reward. It indicated a belief that it is due as wages to 
 human work. It was the language of one who would make a 
 bargain with the Householder for working in His Vineyard. 
 '* What shall we have therefore?" It was a falling back from 
 the Christian doctrine of Justification by Faith in Christ, repre- 
 sented by the trustful spirit of those labourers who went into the 
 A'ineyard on an assurance from the Householder that they would 
 receive what was right (v. 4. 7), and it was a recurrence to the 
 JeicisA notions of establishing their own righteousness (Rom. x. 3), 
 and of claiming the joy of heaven, not as a free gift of grace, but 
 as a debt due to their own works. (See Rom. iv. 4, 5 ; xi. 5, G.) 
 
 Peter was first of the Apostles (Matt. x. 2). The words of 
 Christ were therefore very applicable io him. Thou hast done well 
 in following Me. Great will be thy reward, if thou followest Me 
 aright, i. e. for My Name's sake (xLx. 29), not for the sake of thy- 
 self; then great will be thy reward. But (5e) take heed. Many 
 that are first shall be last ; and many that are last shall be first. 
 For the kingdom of heaven is like to a condition of things, in 
 which this truth will be exemplified at the great Day of Reckon- 
 ing in a signal manner ; then the first will be last, and the last 
 will be first. Therefore, Peter, take heed ; thou art now first 
 among the Apostles ; but if thou hast this spirit, which appears 
 in thy question, thou wilt forfeit all thy prerogatives, and be last 
 in the kingdom of heaven. 
 
 In this warning of Christ to St. Peter, we may recognize a 
 divine preparation for the heavenly A'ision which was afterwards 
 vouchsafed to that Apostle at Ctesarea (.\cts x. 10 — 16; xi. 1 — 
 17), and to his own comment upon it at Jerusalem. If then God 
 gave an equal gift to them (the Gentiles) as to us, who was I that 
 I should be able to resist God ? Then they who heard this held 
 their peace, and glorified God, saying, Then to the Gentiles also 
 has God given repentance unto life (Acts xi. 18). 
 
 Thus the Parable was prophetic of an imjiortant fact in the 
 history of the Church ; viz. that those who were the first called 
 (viz. the Jews), would be the last ; and that the last called (viz. 
 the Gentiles), would be the first. 
 
 It also contains a solemn warning, especially against all self- 
 righteousness, — " Many are called, hut few are chosen." 
 
 Thus also our Lord prejiares His disciples for what He is 
 about to reveal to them more fully, viz. that their Master Himself 
 would sulTer much from the Jews (see xx. Hi). He cheers them 
 by what He has just said, and exhorts them not to be staggered, 
 and cast down, though they themselves, who had left all to follow 
 Him, should suB'er, as He was about to suffer. For in due tiae, 
 they who suffered with Him should be rewarded, and all His 
 enemies, who might now seem triumphant for a time, be punished ; 
 and so the first be last, and the last first. 
 
 This is the main scojie of the Parable. 
 
 Subordinately, it may be applicil to represent God's gracious 
 dealings with each individual soul, in the successive stages of human 
 life (see Greg. Horn, in F.vang. l!l). 
 
 — τρίτ7)ΐ/ Sipav'] the third hour, nine o'clock. On the division 
 of the Roman day, see Martial, iv. 8. They had gone to the 
 άγορα, and waited there, in order Io be hired. 
 
 4. διύσω] I will give : of free grace. Observe the contrast be- 
 tween this offer to the Gentiles as contrasted with the covenani 
 for tcages with the first called— the Jews.
 
 72 
 
 MATTHEW XX. 7—22. 
 
 a Rom. 9. 21. 
 James 1. IS. 
 b Deut. 15. 9. 
 Prov. 2.•!. 6. 
 ch. 6. 23. 
 cch. 19. 30. 
 Ic 22. H. 
 d M.iik 10. 32. 
 Luke 18. 31. 
 John 12. 12. 
 
 • John 18. 32. 
 
 fch. 4. 21. 
 Mark 10. 35, &c. 
 
 g ch. 26. 30 42. 
 John 18. 11. 
 
 αργοί ; "^ Λίγονσιν αυτώ, "Otl ουοείζ ή/χα? ΐμισΟώσατο. Λίγζΐ αύτυΐξ, 'Τπ- 
 ύγΐτΐ καΐ u/xets €19 tou άμπίλωνα, και ο iav y δίκαιον ληφίσΟΐ. ^ Όψίας δέ 
 Ύ£ΐΌμ(.νη<;, Xeyet ό Kvpios τον αμπΐ\ωνο<; τω Ιτητρόπω αντου, Κάλεσον τούζ 
 ΐργάταζ, και άπόοοζ αΰτοΐ5 τον μισθον, αρξάμ^νοζ άπο των ζ(Γχάτων Ιω? 
 των πρώτων. ^ ΚαΙ ikOavTes οΐ vepl την ίν^βκάτην ωραν ίλαβον ανά Brjva• 
 ριον. '" Έ\θόντ€ζ oe οί Ίτρωτοι ένόμίσαν otl ττΚίίονα ληφονταί• καΐ ΐλαβον 
 καΐ αυτοί άνα Βηνάρων '' λαβόντΐς δε έγόγγνζον κατά του οΙκοΒεσπότου 
 '' keyovTes, Otl ovtol ol ζςτχατοι μίαν ώραν εποίησαν, καΐ ίσους ημΐν αυτούς 
 l^ΓOLησa<; τοΙς βaστάσaσL το βάρος της ημέρας καΐ τον καύσωνα. '^ Ό δε 
 aπoκpιθeLς eiwev evl αυτών, 'Εταίρε, ουκ αδικώ ere- οΰ^ι δηναρίου συνεφώνησάς 
 /χοι ; άρον το σον καΐ ΰτταγε• θekω τούτω τω εσχάτω Βονναι ως και σοι. 
 η ουκ εζΐ,στί μου ποιησαι ο θekω iv το7ς εμοίς ; ^' η 6 6φθakμός σου 
 πονηρός εστίν, otl εγω αγαί/ος eiyoii ; Οντως εσονταυ ol εσ~χaτoL πpωτoL, 
 
 KaL OL πpωτoL εσ~χaτoL• πολλοί yap εlσL KkyTol, ολίγοι δε εκkεκτoί. 
 
 (τγ) ''''•Και άναβαίνων ό Ίησοΰς εΙς Ίεpoσόkυμa πapεkaβe τους δώδεκα 
 μαθητάς κατ ihiav εν τη ohai, και ειττεν αύτοΐς, '^ Ιδού άναβαίνομεν εΙς Ίερο- 
 σόkvμa, και ό Τίος του άνθρωπου πapal•oθήσετaL τοις άργ^ερεΰσυ και γραμμα- 
 τευσι, και κατακρυνουσιν αυτόν υανατω, '-^ και παραοωσουσιν αυτόν τους 
 εθvεσLV εΙς το εμπαΐζαι καΐ μaσTLγώσaL και στανρωσαι• και τη τρίττ) ήμερα 
 αναστησεται. 
 
 ("if) "" ' Τότε προσηλθεν αύτω ή μητηρ των υΙων ΖεβεΖαίου μετά των νΙων 
 αύτης προσκυνούσα και αΐτουσά tl παρ' αύτου. -' Ό δε ειττεν αυτή, Τί 
 θεkεtς ; Λέγει αύτω. Είπε ίνα καθίσωσιν ovtol ol δύο νΐοί μου, εις εκ Βεζιων 
 σου και ει? εζ ευωνύμων σου εν τη /βασιλεία σου. " ^ 'Αποκριθείς δε ό Ίησονς 
 
 7. Atyovffttf αυτω, "Οτι ouScis] Tfiei/ say io him, because no 
 one hired vs. Therefore, they iroitld have gone into the Vineyard 
 with the first, if they had been hired. God not only knows how 
 men act, but how they would have acted, under circumstances 
 wliich do not occur. 
 
 The readiness with wliich many of the Gentiles embraced the 
 Gospel, when it was offered, is a very favourable circumstance for 
 the case of those to whom it was not offered. The case of Cnr- 
 netiua (Acts \.) shows what the great men, e. g. the soldiers of the 
 Cornelia gens, the Scipios, &c. u-ould have done, if the Gospel 
 had been offered them. May we not say the same rff Cicero, 
 Virgil, Horace, and many others ? From what they said and 
 tcrule, and from what others whom they resembled, did, may we 
 not charitably believe that they would have been Christians, if the 
 Gospel had been made known to them ? And God not only 
 knows what every one says, writes, and does, but He also knows 
 what every one would have said, written, and done, under every 
 possil/le contingency, and He judges accordingly. Hence may we 
 not therefore hope, that Christ's merits may extend to them ? 
 
 10. TAeioxa] Tischendorf and others read not irAfiof, but 
 ΊτλίΙονα, which has the best authority, and is more suitable 
 than Tr\€7ov, as signifying an indefinite expectation of more, 
 without any right to, or even anticipation of, any one particular 
 greater sum. 
 
 11. dyoyyvCov'] they were murmuring. A word already used 
 by the LXX for Hebr. "^y^ {raghan), to murmur from discontent 
 and in rebellion. Ps. cvi. 25. Isa. xxix. 24. •γογ-/ΰζω is from 
 the Ionic dialect, as σκορπίζω. See Lobeck, Phryn. p. 358. 
 Winer, γ,. 21. 
 
 " They that were called of old," says Jerome, i. e. the Jews, 
 " envy the Gentiles, and are grieved at the grace of the Gospel ;" 
 as if the prize was impaired by its being imparted to others. 
 
 This incident in the Parable is prophetic of the jealous spirit 
 of the Jews toward the Gentiles. See Acts xiii. 45, 40, and par- 
 ticularly 1 Thess. ii. 16, "forbidding us to preach to the Gentiles, 
 that they might be saved.'' 
 
 The frit-hired labourers boast of their own works, " We 
 have borne the burden and heat of the day." Compare the lan- 
 guage of the elder brother in the Parable, Luke xv. 2;i. And so 
 the Jews, going about to establish their own righteousness, have 
 not submitted themselves unto the righteousness of God ( Rom. 
 X 3)i and have not attained to the law of righteousness (Rom. ix. 
 
 ."51) ; but the Gentiles, who hare trusted in God, have attained to 
 the righteousness of faith (ix. .Ί0). And so the first are last, and 
 the last first ; and many are called, but few chosen. 
 
 15. οιρβα\μ}>5 — wofTipSsI evil eye. βάσκανο!, invidus, see Deut. 
 xxviii. 51. Prov. x.viii. (i. The Jews had an evil eye, being 
 grieved at the call of the Gentiles to salvation. Therefore the 
 Jews are rejected, as the Parable declares, The first shall be last, 
 and the last first. The Jews, from being the head, are become 
 the tail ; and we Gentiles, from being the tail, are the head. 
 Deut. xxviii. 1:5. 44. (Jerome.) 
 
 16. 01 ίΌ-χατοι] the last, they who were the last, viz. the Gentiles, 
 shall be the first : and they who were the first, the Jews, shall be 
 the last. See on v. II, and on v. 15. 
 
 — ττολΧοΙ yapl for many are called, but few are chosen. All 
 the Jews in all tiie world are called by Me, and by My Apostles : 
 but out of that vast multitude there is only a small remnant, the 
 election rf grace, which will receive the Gospel. See below, Rom, 
 xi. 7. 28, and the Introduction to that Epistle, p. 11)3. 
 
 This saying is also applied to the world generally, below, 
 xxii. 14. 
 
 17. τταρ/λαβί] He took them aside. 
 
 19. σταυρΰσαιΐ ίο crucify. Our Lord reveals the future by 
 degrees, as His Apostles were able to bear it ; i. e. in proportion 
 as they were more and more schooled by His miracles in the doc- 
 trine of His Divinity, and in proportion as He drew nearer to His 
 Passion. 
 
 He had before told them that the Son of Man should be 
 Hilled (xvi. 21, where see note), and He had said that His Disci- 
 ples must take up the cross and follow Him (x. 38 ; xvi. 24) ; and 
 thus He had prepared them gradually for the revelation whic h He 
 note makes t'> them at almost the close of His Ministry, that He 
 Himself should he delivered to the Gentiles (Romans) to be mocked 
 and scourged and crucified. How natural is all this ! Here is 
 one of the many silent proofs of the Truth of the Gospel History, 
 as well as of the long-suffering, wisdom, and tenderness of Christ. 
 
 20. ri μτιττ}ρ] the mother. For their father, Zebedee (as ap- 
 pears from Mark i. 20), had been lejt with the hired servants. 
 
 — προσκυνούσα] The re<]uest is attributed by St. Mark (s. 
 35) to the two Disciples ; and St. Matthew implies that they t>Jok 
 part in the request (tr. 22, 23). 
 
 21. (K Βιξιων] See 2 Sam. xvi. 6. 1 Kings ii. 19 ; xxii. 19. 
 2 Cliron. xvUi. 18.
 
 MATTilEW XX. 23—29. 
 
 73 
 
 elnei'. Ουκ οΓδατε τι αΐτ^ίσθε. Δΰνασθΐ. πΐΐΐν το ττοτηρίον ο iyo> μζΧΚω ττι,νίΐν, 
 καΧ το βάπτισμα, ο έγώ βαπτίζομαι, βαπτισθηναι ; λίγουσιν αντω, Δυνάμεθα. 
 -^ ΚαΧ λζγ€ΐ αντοΐ<;, Το μΐν ττοτηριόν μου πί€σθ€, καΐ το βάπτισμα, ο ε'γω 
 βαπτίζομαι, βαπτισθησ^σθί• το δε καθ'ισαι ε' /c δε^ιώ^» μον και ζζ ευωνύμων μου 
 ουκ ΐστιν Ιμον howai αλλ ois ητοίμασται ύπο του Πατρό<; μου. 
 
 (ίγ) ^^ ''ΚαΙ άκούσαντΐζ οι δε'κα ηγανάκτησαν ττερι των διίο αδελ<^ώΐ'• -' 'ό 
 δε 'Ιησούς προσκα\ΐ.σάμίνο<; αυτούς είττεί', ΟΓδατε οτι οΊ άρχοντες των Ιθνων 
 κατακυρίζύουσιν αυτών, και οι μεγάλοι κατεζουσιάζουσιν αυτών - ούχ ούτως 
 δε εσται Ιν ύμίν αλλ' ο? ε'ον θέλτ) Ιν ΰμίν μύγας γενέσθαι, έστω υμών διάκονος, 
 ^' και 05 εαΐ' υελτ) εν υμιν είναι πρώτος, έστω υμών οουΚος. \-ίν) ωσπερ 
 6 Τίος του ανθρώπου ουκ ήλθε Βιακονηθηναι, άλλα ^ιακονησαι, καΐ hovvai την 
 φυχτ)ν αυτοΰ λύτρον αντί πολλών. 
 
 (•^) ^^ ' ΚαΙ εκπορευομενων αυτών άπο 'Ιεριχώ ηκολούθησεν αύτω όχλος 
 
 h Mark 10. 41. 
 Luke 22. 21. 
 i Mark 10. 42. 
 Luke 22. 25. 
 
 k Phil. 2. 7. 
 Luke 22. 27. 
 1 Tira. 2. B. 
 1 ret. 1. 13. 
 
 I Mark 10. 46, «re 
 Luke 18. 3j, Sic. 
 
 22. τοτίιριον] cup. See xxvi. 39. 42. John xviii. 11. Rev. 
 liv. 10, used by the LXX for Di3 {cos), a cup of suffering or 
 wrath (Ps. Ixxv. 8). 
 
 — βάπτισμα] baptism. Luke xii. 50. The Cup is the bitter 
 water to be drunk ; the Baptism is the Red ISea of Ills own Blood 
 to be passed through. Cf. 1 Cor. x. 2 ; see Luke xii. 50. 
 
 The prophecy was ful611ed in the case of James, Acts xii. 2 ; 
 in that of John, Re», i. 9. Cp. Bede in Caten. Aur. here. On 
 the genuineness of this clause in this place see Scrirener, and cp. 
 Tregelles, p. 1 40. 
 
 23. Ti μ\ν τΓοττιριόν jjlov ττίξσθί] Ti'e shall drink of My cup. 
 How beautifully this harmonizes with His own language afterwards 
 in His Agony, xxvi. 39—42 ! 
 
 The one, St. James, was ihe first of the Apostles to drink the 
 cup of suffering : the other, St. John, who survived the rest, 
 drunk the largest and deepest draught of it. 
 
 Our Lord here describes the two kinds of Christian Martyr- 
 dom ; and all Christians must be prepared for one or the other of 
 them. Every one must be a James or a John. Cp. 6'. Greg, in 
 Luc. xxi. !) : ** Si virtutem patientise servare contendinius, et in 
 pace Ecclesise vivimus, raartyrii palmam tenemus. Duo ijuippe 
 sunt martyrii genera, unum in mente, aliud in raente simul et 
 actione. Itaque esse martyres possuraus, etiamsi nullo percutien- 
 tium ferro trucidemur. Mori quippe a persequente, martyrium in 
 aperto opere est ; ferre vero contumelias, odientem diligere, mar- 
 tyrium est in occulta cogitatione. Nam quia duo sunt martgrii 
 genera, unum in occulto opere, aliud in publico testatur Veritas, 
 quae Zebedsei tilios requirit, dicens : Potestis bibere calicem, gnem 
 ego bibiturus sum ? Cui cum protinus responderent (Matt. xx. 
 22), Possumus^ illico Dominus respondet, dicens : Calicem quidem 
 yneum bibctis. Quid enim per calicem, nisi doloret7i passionis 
 accipimus ? De quo alias dicit : Pater, si fieri poteit, transeat a 
 me calix isle (ib. xxvi. 39. Marc. xiv. 3β). Et Zebedsi filii, id 
 est Jacobus et Johannes, non uterque per martyrium occubuit, et 
 tamen quod uterque calicem biberet. audivit. Johannes namtjuo 
 nequaquam per martyrium vitam finivit, sed tamen martyr extitit ; 
 quia passionem, quam non suscepit in corpore, servavit in mente. 
 Et nos ergo hoc exemplo sine ferro esse possuraus martyres, si 
 patientiam veraciter in animo custodimus." 
 
 — ουκ ίσην t/iif ζονναι αλλ* — ] it is not mine to give, except 
 io those for whom it has been prepared. There is a double em- 
 phasis here ; first on ^οΰναι, to give, and next on τ^τοίμασται. It 
 is not Mine to give to any as a mere boon or favour, to be gained 
 by solicitation ; but it will be assigned to those for whom it has 
 been prepared, according to certain laws prescribed by God. Cp. 
 Basil. Seleuc. Orat. xxiv. p. 134, who says καμάτων άθλοι/ ί 
 θράΐΌ^, οΰ φί\οτιμία5 χάρισμα' €κ κατορθωμάτων, ουκ 4ξ αΐτ-ηιηωί 
 η Βόσις. For there is no respect of persons with God, but he 
 who is most worthy, not in person, but in practice, will receive it 
 from Him. (Jerome.) 
 
 Besides, it is to be observed, that άλλα means except here. 
 Cp. this use of άλλα xix. 11. It is for me to give to them and 
 them onlg. We are not to imagine that Christ will not be the 
 ^irer of future rewards, even the highest, for St. Paul says, *' there 
 is laid up for me a crown of righteousness, which the Lord the 
 righteous Judge shall give me at that day " (2 Tim. iv. 8). And 
 that no one will have a higher place than St. Paul, is, I suppose, 
 manifest to all. {CArgs.) 
 
 But the eternal reward will not be given to any except to 
 those for whom it has been prepared (see xiv. 31), and who have 
 been prepared for it. 
 
 24. oi Sf'ico] Me ten. Observe St. Matthew's ingCDUOUsncss, 
 Vol. L 
 
 recording his own failings and those of bis brethren, — a proof of 
 truth. See xv. 23 ; xvii. 16. 
 
 27. OS eav βί'λϊ)] Christ teaches (p. 25) that it is a heathen pas- 
 sion to seek pre-eminence ; and He proposes His own practice as 
 a pattern. The Son of Man was King of heaven, and condescended 
 to become Man, and to be rejected, and suffer death for His 
 enemies. Suffering was His road to glory. Humility is the door 
 of heaven. By desiring great things we lose them ; by not seek- 
 ing them we gain them. What is lower than the Devil ί And 
 how did he become so? By self- exaltation. And how are we 
 enabled to tread him under foot ? By humility. {Chrgg.) 
 
 28. Κΰτρον αντί] a ransom in the stead of many, λύτρον is 
 the word used by the LXX for jv"i2 [pidhyon), a ransom (Exod. 
 xxi. 30), from root rPD rpadhah), to pag a ransom, for which 
 \uTpoiv is used in numerous passages by the LXX : Exod. xiii. 
 13. 15; xxxiv. 20. Lev. xix. 2IJ ; xxvii. 29. Numb, xviii. 15. 
 17. Deut. vii. 8; ix. 2G. Ps. xxv. 22, xxvi. 11; xxxi. 5. Isa. 
 li. 11. Jer. XV. 21. Cp. 1 Pet. i. 18, 19, which supplies the 
 best comment on this passage, ob <ρθαρτο7ί, αρ^υρΊψ fl χρυσψ, 
 (Κυτρύθητΐ. άλλα τιμίψ αίματι, i"S αμνοΰ άμωμου κα\ άστΐλον, 
 Χ//ΐστοί5. Αύτρον is also something more ; it is purchase money 
 for some great benefit. See Grotius, de Satisiactione Christi, 
 p. 102. 
 
 Here then is a divine assertion of the doctrine of the Atone- 
 ment : the life of Christ was given by Him as a price by which 
 mankind is ransomed from the captivity and slavery of sin and 
 death, and for the purchase of a glorious liberty and of life ever• 
 lasting. See below on Eph. i. H, /■ 14. Rom. iii. 21 — 20. 
 
 It must be rememberetl, that λύτρον is not a price paid for a 
 thing, but for a person ; a ransom paid for his liberty. 
 
 The LXX use also the word ^E3 {copher) for λύτρον, in the 
 sense of ransom. (See Exod. xxi. 30; xxx. 10. 16.) And the 
 Mercy-seat, as covering the x\rk (the figure of the Church), and 
 as that on which God reposes in mercy between the Cherubim, is 
 called m^S (capporeth^, Exod. xxv. 17 — 22, or covering, and also 
 ίΚασττφιον (Heb. ix. 5), and is a fit type of the propitiation 
 made by Christ. Christ says that lie gives His hfe, that is, urill- 
 ingly. A refutation of the Socinian objection to the .-Vtonement 
 as inconsistent with the Father's love to the Son. Cp. on Matt 
 xvii. 5. John x. 17• 
 
 — αντί τολλύν] instead of many. Why does He not say 
 ττάντων, all ? That would be true ; see Heb. ii. !». Rom. viii. 32. 
 1 Tim. ii. G, ό δοί /s iauriiv άΐ'τίλι/τρο»' u;rep ττάντων, where see 
 note. 
 
 But the Sacrifice was not yet offered ; when it had been, it 
 would declare its own nature ; and the Apostles would proclaim it. 
 He makes His gracious revelations to them by degrees. See ivi. 
 21 and xxvi. 2. Cp. on x.xvi. 28. irepl ιτολλώΐ' 4κχυνάμίνον, and 
 see how in this case oi πολλοί and iravrfs are equivalent, Rom v. 
 12-19. 
 
 29. ίκνορ^υομΐνων οΰτίκ] as they were going out. At first 
 sight there seems to be a difficulty in reconciling this narrative 
 with that in St. Luke (ivui. 35-43) and St. Mark (x. 40—52), 
 which see. 
 
 The solution seems to be as follows : 
 
 Our Lord on entering Jericho sees a blind man by the way. 
 side begging (Luke xviii. 35-43). St. Luke says that our Ix)rd 
 paused after a time and healed him. St. Luke then goes back to 
 give an acaiunt of Zacclmus, who was anxious to see Jesus as 
 He was entering Jericho (Luke .xix. I). And he then recounts 
 how our Lord spends the night in the house of Zaccbseus. probably 
 at Jericho, and leaves the city for Jerusalem. 
 
 L
 
 74 
 
 MATTHEW XX. 30—34. XXI. 1—5. 
 
 «Mark 11. l.dc. 
 tuke 19. 29, S:c. 
 
 \i Gen.49. 10, 11. 
 Isa.52.ll.it 40. 9, 
 Zeth. 9. 9. 
 Juhll 12. 13. 
 
 ΊτοΧΰς. ^ και ίδου δυο τυφλοί καθήμενοι πάρα την 68ον άκούσαντεζ οτι 
 Ίτ^σους irapaytL έκραξαν λέγοντες, Έλεησον ημάς, Κνρίε, νΙος /laviS. ^' Ό 
 Βε όχλος επετίμησεν αυτοίς ίνα σιωπησωσιν οί δε μείζον εκραζον λέγοντες, 
 Έλεησον ημάς, Κνριε, νιος ^αυίδ. ^" Και στας ό ^Ιησούς εφώνησεν αυτούς, και 
 είπε. Τι θέλετε ποιήσω ύμΐν ; ^^ Λεγουσιν αυτω, Κύριε, ίνα ανοιχθωσιν ημών οί 
 οφθαλμοί. ^^ ΧπλαγχνισθεΙς Βε 6 Ίησους ηχρατο των οφθαλμών αυτών και 
 ευθέως άνεβλεχίιαν αυτών οί οφθαλμοί, και ηκολούθησαν αυτω. 
 
 XXI. (4r) ' " Κ,αΙ ότε ηγγισαν εΙς 'Ιεροσόλυμα, καΐ ηλθον εις Βηθφαγη 
 προς το όρος των ελαιώί', τότε ό 'lijcroOs απέστειλε Βΰο μαθητας '^ λέγων 
 αντοΐς, Πορεύθητε εις την κώμην την απέναντι νμων, και ευθέως εύρησετε 
 όνον ΒεΒεμένην, και πωλον μετ αυτής' λύσαντες άγάγετέ μοι. ^ ΚαΧ εάν τις 
 υμΙν ειπη τι, έρεΖτε, "Οτι ό Κύριος αύτων -χρείαν έχει, ευθέως Βε άποστελέΐ 
 αυτούς, (νπ') * Τούτο Βε όλον γέγονεν, ίνα πληρωθτ^ το ρηθέν δια του προφήτου 
 λέγοντος, ^ ^ Είπατε τη θυγατρι ^ιων, ΊΒού, ό )8ασιλευ5 σου έρχε- 
 ται σοι πραυς, και επιβεβηκως επΙ δνον, και π<ϊ)λον υίσι» υποζυ- 
 
 St. Luke describes and puts togetlier the whole history of the 
 blind man's cure, and so anticipates the result by a prolepsis 
 common in Scripture. 
 
 It appears from the other Evangelists, that the blind man 
 was not healed immediately ; but tliat our Lord tried his faith by 
 postponing his cure till the morrow ; and that when our Lord, 
 after Ilis sojourn with Zacchaeus, was going out the next day from 
 Jericho, the same blind man, now attended by another blind man 
 who had heard of our Lord's intention to go that way, and who 
 had perhaps been invited by the other blind man to join him, was 
 Bitting near the gate which led out of Jericho toward Jerusalem 
 (see Matt. xx. 29. 34), and that both were then healed. 
 
 See further on this subject the note on Mark x. 46. 
 
 In confirmation of the above remarks, it may be observed 
 that nothing is more striking in sacred history (compared with 
 human annals) than the practice of Anticipation and Recapitula- 
 tion (see xxvi. 6). It belongs to the nature of the Divine Author 
 of Scripture (6 tiv και 6 ήν και 6 ίρχόμ^νο;. Rev. i. 4), to Whom 
 all time is present at once. Holy Scripture, to be rightly under- 
 stood, must be read and interpreted accordingly. One of the 
 Rabbis says well, " Non est prius, aut posterius, in Scriptura." 
 {R. Jarchi, in Gen. vi.) 
 
 A similar instance o{ finishiny-nj^ a subject may be seen in 
 St. Matthew's narrative of the withering of the fig-tree (xxi. 20), 
 which he connects with the remarks of the Disciples upon it, 
 although those remarks were not made till the next day. (Mark 
 xi. 20.) 
 
 See also a remarkable instance of Anticipation in St. Luke, 
 iii. 19, and another xix. 45. By a similar prolepsis Mary is said, 
 in John xi. 2, to have anointed Jesus, though the anointing did 
 not take place till afterwards (xii. 3). See also Matt, xxvii. 52, 5:{. 
 — Ίρριχώ] Jericho, For a description of this place see below 
 on Luke xviii. 35. 
 
 31. οί δέ μΰζον ίκραζον'] hut they were crying the more. A 
 proof of faith. The blind men saw Jesus with the eye of faith, 
 and prayed to Him as their Saviour, — while the world, who could 
 sc-e His person, saw Him not. And yet the blind world, which did 
 not see Jesus, rebuked the blind men who saw and worshipped 
 Him ; but they were nothing daunted by the rebuke, but cried to 
 Him the more earnestly. Thus the blind recovered sight; and 
 they who saw were blind. John ix. 39. 
 
 Comp. the case of the faithful woman, who alone touched Him 
 (though it was but by the hem of His garment), while the pro- 
 fane crowd which pressed on Him touched Him 7wt (ix. 20). 
 34. ^ψατο] He touched them as Man, and healed them as God. 
 
 Ch. XXI. 1. UTf ίίτγισαι/ fi's Ίίροσόλυμα] when they drew 
 near to Jerusalem. This day seems to have been the tenth day 
 of the month Abib or Nisan, on which the paschal lamb was to be 
 taien up (Exod. xii. 1 — 5). 
 
 The true Paschal Lamb therefore now goes up to Jerusalem 
 to those who would slay Him ; He goes to that City, where alone 
 the Passover could be sacrificed. He thus shows that He is the 
 true Passover, and that He laid down His life willingly (John 
 xviii. 1). 
 
 For Homilies on Palm Sunday (ils τα βαια), see S. Epipha- 
 
 niut ii. p. 251 and 301, and S. Methodius, p. 430. Cf. note on v. 9. 
 
 — Βηβφα-γΎΐ] K;rn"3 {beth-phaye) " locus grossorum," Me 
 
 place of Figs, at the foot of the Mount of Olives, to the west of 
 Bethany. Among the Rabbinical Writers the term Bethphage is 
 applied to a District stretching from Jerusalem to the Mount of 
 Olives. (Liyhtfoot.) See further on xxvi. C, and note below on 
 Acts i. 12. 
 
 — vpos των ^λαίώ;/] the Mount of Olives, Zech. xiv. 4, five 
 furlongs east of Jerusalem (Acts i. 12. Joseph. Ant. xx. β), and 
 separated from it by the brook Kedron {Joseph. B. J. v. 2). 
 
 2. |Uoi] to me. On this dative sec Acts ii. 33. 
 
 4. ύΊ) ^ηθέν δίά rov προφήτου] that which was spoken through 
 the prophet. Isa. Ixii. 11. Zech. ix. 9. " Solent ScriptoresN. T. 
 ex duobus vel jiluribus locis allegatis unum contcxere." (Glass. 
 Philol. Sacr. p. 9ii0.) " Prophclam autem in sinyulari vocat, ut 
 pulcherrimam vaticiniorum harmoniam insinuet, et o?nnes pro- 
 phetas uno Spiritu locutos fuissc ostendat." See on ii. 23, and 
 below on xxi. 13, and xxvii. 9, and on Mark i. 2. 
 
 5. rf Buyarpl 'Σιύν'] Jerusalem. Ps. cxxxvii. 8. Cp. Isa. xWii. 
 1. Jer. xlvi. 24. On this te.\t, sec above on Zecb. ix. 9. 
 
 — Trpais] Zech. has ^^v (aui), poor, rendered Trpabs by LXX. 
 
 — oiOif] The riding on an Ass was a sign of peaccfulness ; as 
 opposed to the use of the Horse, the emblem of War ; and a 
 rebuke to the Jewish spirit, which in defiance of the Divine com- 
 mand not to multiply horses, put their trust in chariots and in 
 horses (Ps. xx. 7), i.e. in worldly strength, and not in the Name 
 of the Lord. See Bp. Sherlock on the Prophecies, Diss. iv. 
 
 Contrast this peaceful entry of our Lord, riding on the foal 
 of an ass, with His majestic appearance fas described in Ps. xlv. 
 3 — (Ί) as Conqueror, King, and God ; and also as displayed in 
 the Apocalypse, riding on the White Horse — conquering and to 
 conquer (Rev. vi. 2 ; xix. 11), as King of kings and Lord of lords. 
 
 — όνον, καϊ πώλοι/] a2i ass and even on a foal of an ass. The 
 conjunction καϊ, and, does not express addition here, but explana- 
 tion {Vorst. Hebr. 382) : Our Lord did not ride on the mother 
 and the foal, but on the foal only. See below on v. 7. and Mark 
 xi. 2. Luke xix. 35. John xii. 14. The phrase may be ren- 
 dered thus ; — " He is thy King, but He does not come to thee 
 riding on a horse, but on an ass ; and not on an ass of full age and 
 size, which might be a noble creature, but even on the foal of an 
 ass." Such is thy Messiah — in His meekness and humility ! 
 
 This act of riding on the foal, followed by its mother, wa5 
 typical and prophetical ; see Justin Martyr, c. Tryphou. 53. Man 
 in his nattiral state, lawless and untamed, is like "a wild ass's 
 colt" (Job xi. 12). The Colt symbolized the Gentile Church, 
 which was unclean before it received Christ, AVho sat upon it, and 
 sanctified it. (Chrys.) The Mother, which had been tamed, 
 was a figure of the Jewish people, which had received tbe yoke of 
 the law ; the foal of tbe ass on which none bad ever sat, was the 
 Gentile world. Christ sent His Apostles to both. {Jerome.) The 
 Jewish Nation is called the Mother of the Church in Canticles ; 
 see i. G ; iii. 4 ; viii. 2. St. Matthew, who wrote for the Jews, is 
 the only otie of the Evangelists who mentions the Ass. The 
 Hebrew Nation, if it repents, will be saved by faith ; and, as the 
 Ass followed the colt, so will the Jewish Nation be converted to 
 Christ, when the fulness of the Gentiles is come in. (Rom. xi. 25.) 
 Thus He fulfilled Jacob's prophecy of Shiloh, binding the foal 
 of Gentilism to the Vine of the Hebrew Church. See Gen. 
 xhx. 10; and see the note above on Zech. ix. 9.
 
 MATTHEW XXI. 6—16. 
 
 75 
 
 γίου. ('if) ^ ' Πορ€υθεντ€ζ Se oi μαθηταί, και 7Γ0ΐησαντ€ς καθωζ ττροσεταξζν 
 avTois ο Ίησονς ^ ηγαγον Trjv όνον και τον ττωΚον, και έπεθηκαν επάνω αυτών 
 τα ιμάτια αυτών, κα\ 4π€κάθισεν επάνω αυτών. ^ ■" Ό δε π\ειστο<; ό;(λθ5 
 έστρωσαν εαυτών τά ιμάτια εν ττ) άδω, άλλοι δε εκοπτον κλάοουζ άπο των 
 δένδρων και εστρώννυον εν Trj όδώ, (-^) ^ Όί δε ό;)(λοι οι ττροαγοντες και 
 οΐ άκολουθοΰντε<; εκραζον λέγοντες, Ώσαννα τω υΐω Ααυιο, ευλογημένο•; ό 
 ep -^όμενοζ εν ονόματι Κυρίου, ίΐσαννα εν τοις ύψιστοι?. 
 
 (χ") '" Και εισελθόντος αυτοΰ εις 'Ιεροσόλυμα εσείσθη πάσα η ττολις λέ- 
 γουσα, Tis εστίν ούτος ; '' Όί δε όχλοι ελεγον, Ουτός εστίν Ιησούς ό 
 προφήτης, ό από Ναζαρεθ της Γαλιλαίας. 
 
 (",") '- ^ Και είσηλθεν ό 'Ιησούς εις το ιερόν του Θεού, και εζεβαλε πάντας 
 τους πωλοΰντας και αγοράζοντας εν τω Ίερω, και τάς τράπεζας των κολλυβιστων 
 κατέστρεφε, και τάς καθεΒρας των πωλούντων τάς περιστεράς, '^ '' και λέγει 
 αυτοίς, Γεγραπται, Ό οικ09 μου οίκος προσευχής κληθησεται, ύμείς 
 δε αυτόν εποιησατε σπηλαιον ληστών. 
 
 (^) ^^ Και προσηλθον αυτω τυφλοί και χωλοί εν τω Ίερω, και εθεράπευσεν 
 αυτούς. 
 
 (-^) '^ ' 'Ιμάντες δε οί αρχιερείς καΐ οι γραμματείς τά θαυμάσια α εποιησε, 
 και τους παΐδα'? κράζοντας εν τω Ίερω και λέγοντας Ωσαννά τω νΐω Ααυιο, 
 •ήγανακτησαν, '° -' και ειπον αυτω, Ακουεις τι ούτοι Κεγουσιν ; U οε Ιησούς 
 λέγει αίιτοΐς, Ναί• ουδέποτε άνεγνωτε, "Οτι εκ στόματος νηπίων και θηλα• 
 
 C Mark 11. 4, ace. 
 Luke 19. 32, &c 
 
 dJohn 12. 13. 
 
 ePi. 118.24, 2i 
 ch. 28. 39. 
 
 Ε Mark 11. 15. 
 Luke 19. iS, Se. 
 John 2. 13. 
 Deut. U. 25. 
 
 Ii Isa. Sr,. 7. 
 let. 7. 11. 
 
 i Luke 19. it. 
 
 J Ps. 8. 3. 
 
 7. ίττΐβ-ηκαν — τά Ιμάτια] For illustration of this usage, see 
 2 Kings ix. 13. Grinf. p. 128. Lighlfoot, i. p. 977• 
 
 — ^πίκάθισΐν f -πάνϋ) αύτώΐ'] ihey set him on them, i. e. on the 
 garments {Ttteophi /ί., Euthym.), not yas some have imagined) on 
 the ass and its colt ; for He rode only on the foal. See on v. 5. 
 
 8. εκοπτον KXadovs'] they were cutting branches. They imitate 
 the holy offices prescribed for the feast of Tabernacles. Levit. 
 xxiii. 40. Cp. 1 Mace. xiii. 51. 2 Mace. x. 7; and on John xii. Hi. 
 
 9. 'Claavva] iHTV^^^ST} (^Hoshian-yia), save now ; from Ps. cxviii. 
 25, 2'», which formed part of the great Hillel (i. e. Ps. cxiii. — 
 cxviii), or song of praise then sung. They acknowledge Him as 
 Jesus {Jehoshua, Jeshua) or Savioury and as Son of David and 
 King ; and as coming in the Name, i. e. with the power of, the 
 Lord, Jehovah. Palm Sunday, — the day of this triumphal entry, — 
 was called the Day of Hosannas by the ancient Church. Cyril 
 on Luke, p. (iOl, ed. Smith. 
 
 Perhaps the use of the solemnities of the Feast of Taber- 
 nacles on this occasion may have been providentially ordered as 
 an intimation that their God and King was now manifest in the 
 Tabernacle of Human Flesh, (John i. 14. Kev. vii. IS ; xxi. 
 3.) See John xii. 13. 
 
 It is observable that our Lord made His triumphal entry into 
 Jerusalem on a Sunday, the Sunday before His Passion. He 
 then showed Himself as King, Saviour, and Conqueror, and rode 
 on the foal of the ass (the type of the Gentile world ; see on Mark 
 xi. 2. John xii. 14) into Jerusalem, the Holy City of God. Well 
 might the Psalmist in the Spirit, hearing with the proi)hetic ear 
 the future Hosannas of his own city at the triumphal entry of his 
 own Son and King (see Ps. cxviii. 24. 2G), exclaim, " This is the 
 Day which the Lord hath made (the Lord's Lay), we will rejoice, 
 nnd be glad in it." And may not this event be among those tliat 
 were prophetic of the sanctity, dignity, beauty, and glory of the 
 Christian Sunday .' 
 
 On the events of the Holy Week, beginning with Palm 
 Sunday, see Dean Stanhope's Holy Week, and Williams' Holy 
 Week, p. 24, &c. ; and Adams, Rev, l\'., Warnings of Holy 
 Week. See on p. 1. 
 
 12. €iy τh Ifpov] into the Temple. St. llatthew appropriately 
 proceeds from the triumphant entry to speak of our Lord's visit 
 to the Temple — His own Palace — in His own Capital — anJ thus 
 brings out more clearly the meaning of the withering of the Fig- 
 tree, typical of the destruction of Jerusalem, — flourishing with 
 the luxuriant foliage of a hypocritical show of Religion in the 
 Services of the Temple, hut barren of religious fruit. 
 
 — iv τφ ίερψ'] In the outer court of the Temple (not the vahs 
 or sanctuary) in which the money-changers had erected their 
 booths. Christ, Who was so zealous for the sanctification of the 
 outer court of the Jewish Temple, requires all to treat with 
 itr/crencc the Christian sanctuary — where He is present in His 
 
 Holy Word and Sacraments, and where Angels wait upon Him. 
 1 Cor. xi. 10. 
 
 — κολ\υ0ί<ττωΐ''] the κιρματΐστα], ' nummularii :' those who 
 exchanged larger sums into smaller (κ6κ\υβοί or κέρματα), for 
 the convenience of those who had to pay the half-shekel or Temple- 
 rate (see above, xvii. 24, and Mishna de Siclis, cap. i. col. 7), or 
 to buy doves (see Lukeii. 24. Levit. i. 14 ; v. 7), or other victim». 
 "Auxerat emporium appropinquans Pascha." (Rosehm.) See fur- 
 ther on John ii. 14 — 16. 
 
 — Tas περιστέρα!'] Me doves; for oblations. The Priests sold 
 doves and victims to the people who came to the Temple for 
 sacrifice ; and they acted also as money-changers, to change 
 money, in order that the people might buy, and to lend money to 
 those who had none. 
 
 Our Lord overturned the scats (cathedras or chairs) of those 
 who sold doves. The Dove is an emblem of the Holy Spirit. 
 The seat is a place of teaching. He overturns the seats of all 
 who sell the gifts of the Spirit, and who make a simoniacal traffic 
 of their ministry. He reproves and punishes simony, — that is, 
 the selling of spiritual grace for money. He is ever entering into 
 the Temple of His Father, the Church, and He casts out from it 
 those Bishops, Priests, Deacons, and laymen, — both sellers and 
 buyers, who trade in spiritual things ; for it is written. Freely ye 
 have received, freely give. Matt. x. 8. {Hilary. Jerome.) Cp. 
 Acts viii. 18—20. 
 
 Deacons who do not well dispense the funds of the Church, 
 but grow rich from the poor man's portion, are the money-changers 
 in Christ's Temple whose tables Christ overthrows. Bishops, who 
 intrust Churches to unfit persons, are they who sell doves, — that 
 is, spiritual grace,— whose seats Christ overthrows. {Origen.) 
 
 13. σιτήλαιοί" Χτιστών] a den of thieves. The term λιιοτ})ΐ, 
 Hebr. ync {parits), is a general term for a factious and lawless 
 person. On the text of Isaiah, see above on Isa. Ivi. 7- 
 
 These words are not only descriptive of the then state of the 
 Temple, but are prophetic of its future desecration by the bands 
 of factious robbers and assassins (λτϊσταϊ, σικάρωι), who would 
 occujiy the Temple during the siege. It is remarkable that 
 Josephus (Ant. v. 12) uses the same word Χτιστοί when speak- 
 ing of them. Cp. Snrenhus. p. 2(i3. 
 
 I'our holy House is deserted by Afe; it is left for desolation. 
 Comp. the remarkable words of Tacitus, Hist. v. 13. concerning 
 the Temple of Jerusalem at the siege : " Espassce repente delubri 
 fores, et audita major humana Vox, Excedere Deos." 
 
 14. προστίλβον -τυφλοί] the blind, i:c., came to Him in the 
 Temple. He first as a King purifies His Palace, and then dis- 
 penses royal gif^s to His people. {Luc. Bnig.) 
 
 16. οϋδ€'ϊΓοτ€ ανε-γνίύτε — ah'ov] For κατηρτίσω aTror, the oricina! 
 (Ps. viii. 2) has β n";3' {yisadta oz), i. e. 'Thou hast grounded, 
 estabUshcd, strength.' Our Lord adopts the sense already given 
 L2
 
 70 
 
 MATTHEW XXr. 17—25. 
 
 k Markll.13, &<;. 
 
 1 ch. ?. 7. 
 
 Mark Π. 22. 
 
 Luke 11. 0. 
 
 John 15. 7. 
 
 1 John 3. 22. 
 
 & 5. 14. 
 
 m Maik 11. 27, 
 
 Ix. 
 
 Luke 20. 1, &c. 
 
 Lch. M. 5. 
 Mark 6. 20. 
 Luke 20. 6. 
 
 ζόντων κατηρτίσω αϊνον ; ( vf) ^"^ '<°^'• καταΚιπων αντου<; ΙζηΚθΐ,ν εςω T^s 
 ΤΓολβω? £?s Βηθανίαν, και ηύλίσθη ii<e2. 
 
 '" '' Πρωίας δε Ιπανάγων eU την πάλιν ίπύνασν '^ καΐ ίδώΐ' συκην /Λΐ'αν 
 eVi τ•^? όδου rfkOev in αύτην, καΐ ovBeu tvpev iv avrfj, el μη φύλλα μόνον 
 και Xeyei aUTJy. Μηκετι εκ σοΰ καρπός γ^νηται (Is τον αΙωνα• και ίζηράνθη 
 τταρα-νρημα η συκη. -" Και ίδόντε? οί μαθηταΐ (.θαύμασαν λΐγοντεζ, Πως 
 παραχρήμα (ξηράνθη η συκη• (■^) "^ Άποκρίθ(1<; Be ό Ίησουζ eln(v αύτοΐ?, 
 Άμην λέγω νμΐν, iav (χητ( πίστιν και /λϊ) Ζιακριθητζ, ου μόνον το της συκης 
 ΤΓοιησίΤζ, άλλα καν τω opei τούτω (ΐπητ(, "ΑρΟητι. και βληθητί (Ις την θάλασ- 
 σαν, γevησeτaι• (,-γν) " και πάντα οσα αν αίτησητε ev τη προσευχή πιστ(ν• 
 οντες ληφεσθε. 
 
 (-JJ-) "3 '"Και εΚθόντι αντω εΙς το Ιερον προσηλθον αντω διδάσκοΐ'τι οί 
 αρχιερείς και οί πρεσβύτεροι, του λαοΰ λέγοντες, Έν ποία εζουσία ταύτα 
 ποιείς ; και τίς σοι Ιδωκε την εξουσίαν ταντην ; ^^ Αποκριθείς δε ό Ίησοΰς 
 εΐπεν αυτοίς, 'Ερωτήσω ΰμας κάγω λόγον ενα• ον εαν ειπητε μοι, καγω υμιν 
 ερω εν ποία εξουσία ταΰτα ποιώ• '-" το βάπτισμα 'Ιωάννου πόθεν ην ; εξ 
 ουρανού, η εξ ανθρώπων ; Οί δε διελογίζοντο παρ' εαυτοΐς λέγοντες, " 'Εάν 
 
 by the Jewish Translators, the LXX, as a correct one, as showing 
 that the stren//t/i of the weak is in praise: arid that worship of Him- 
 self is strength. Cp. Mede, p. 37• St-e note above, on the Psalm. 
 — (K στόματος] From the mouth ; for it was not done by 
 their mind ; but by divine power giving articulate sounds to lisp- 
 ing tongues ; α figure of the Gentile world then stammering in 
 infancy, but soon about to sing with faith. Here was also a 
 ciieeriiig encouragement to the Apostles. God gives elo(|Ut'nce to 
 babes, in order that the Apostles, being illiterate men, might not 
 doubt that they themselves would be enabled to preach. Keinaik 
 the contrast. Infants sing praise to Christ, like the Angels in 
 heaven; and men reject Him. Christ is the Author of nature. 
 He makes children speak wisdom in harmony with prophecy, while 
 wise men become fools. [Clirys.') 
 
 Holiness makes babes into men ; and sin makes men into 
 babes. Some reckon the Raising of Lazarus, or the giving of 
 eight to one born blind, or the Transfiguration, as the greatest of 
 our Lord's Miracles. But it seems to me that nothing was more 
 marvellous than this. One man, Jesus, then so despised in their 
 eyes, that He was afterwards delivered to be crucified, did what 
 He now docs, while the Rulers rage against Him and see their 
 gains destroyed. He ejects a multitude, and overturns their 
 tables and their seats, and does what a large force could hardly 
 have done. Certainly a flame of tire and starry brightness flashed 
 from His eyes, and the Majesty of the Godhead shone in His face. 
 {Jerome.') 
 
 17. ίξ^λβίν— Βη^αΐ'ία»'] He went out of the city to Bethany, 
 and lodged there. 
 
 "Exurbeaw^em/eswi rfiicessi7,utomnemaffectati rcgni terreni 
 suspicionem a se anioveret. Praiclare ad h. 1. notavit Michaelis, 
 templum munitissiinum, et coacervatam fuisse in eo intinitam 
 pecunise atque frumenti copiam, adeo ut qui templum, arcem urbis, 
 occupasset, in ipsa quoque urbe dominaretur. Jesum ergo, quern 
 tam insignis multitudo hominum rerum novarum cupidissimorum, 
 eumque Messiam agnosccntium, in templum comitata esset, si 
 voluisset regnum terrenum atfectare, opportunissimam tunc tem- 
 poris occasionem nactum fuisse seditionem movcndi, priesertiui 
 ciim plus quam dccies centena millia, tempore festi Paschatos, 
 Hierosolymis commorarentur ; euin verb hac occasione non usum 
 esse, sed e templo, et ips.i urbe, discessisse." {Kuin.) He went 
 out to Bethany. In the great city of Jerusalem — His own Metro- 
 polis — the King of the Jews and of heaven itself has not where 
 to lay His head ; but He goes out to a small village in the suburbs 
 for a lodging. See on xxvi. G. 
 
 18. iTiiVaffe] He teas an hunyered— showing His humanity, 
 as He ever was wont to do when about to exert His divine power. 
 
 He was an hungered also sjiiritually. He yearned for the 
 salvation of believers, and was grieved for the unbelief of Jerusalem. 
 In the Fig-tree we see the Jewish Nation, standing near the AVay 
 — for it was planted by the Wayside of God's Law — and He 
 name to it and found on it nothing but leaves, the rustling leaves 
 of religious profession, the barren traditions of the Pharisees, the 
 ostentatious display of the Law, and vain exuberance of words 
 without the good fruit of works. lie says to it, * Let no man eat 
 fruit of thee for ever.' And it was withered, because it had not 
 
 the fruit for which Christ hungered. Our Lord was going to Ilia 
 crucifixion, and He therefore confirmed the minds of His disciples 
 by this assurance of His power. If He liad so willeil. He could 
 have withered His enemies, who were about to crucify ilim, but 
 He waited for their salvation by Repentance. See further below 
 on Mark xi. 13. 
 
 19. μίαν'] one. And so more conspicuous ; and there was but 
 one Jerusalem (of which the tree was a type) in the whole world. 
 Single it was in favour, — and in sin. 
 
 — ei μ}) φνλ\α μόνορ] save leaves only. The leaves proved 
 that it had received the kop of divine grace, enabling it, morally 
 speaking, to bearyiHiY also j and so its oviwJoHaye condemned it 
 for barrenness of fruit. 
 
 — MTjKeTi] He hungers as Man, and witliers the tree as God. 
 He gives proof of His Divine Power, for He is about to sufl'cr 
 death in the weakness of Humanity. 
 
 20. ίξτ/ράιΌτ)] it u-as utlliered. The withering of the fig-tree 
 was a Parable and Prophecy in action ; 
 
 Our Lord withers a fig-tree, the most succulent of trees, in 
 its full luxuriance of leaf, and near the |niblic road, and thus the 
 miracle was more striking. He here manifests His punitive |iower 
 in order that the disciples may learn that He is able to wither the 
 Jews who crucify Him. But He would not show this punitive 
 power on any rational creature. The Evangelist St. Mark (xi. 13) 
 says it was not yet the season for fys. But the Jewish people 
 was here represented, and it was the season for the fruit of faith 
 there. (Cp. Chrys.) 
 
 We here see a proof of our Lord's goodness. When He 
 exercised His Mercy in His Miracles, He did it on the bodies of 
 men, but when He displayed the severity of His future judgment, 
 it was done ujion a Tree, in order tbut tlie danger of unbelief 
 might be shown without damage to those whom He had come to 
 redeem. [Hilary.) Trees were made for men : they have no 
 volition, and therefore cannot sin, and have no feelitig of punish- 
 ment. And this barren fig-tree, withered by Christ's word, bears 
 fruit for ever in the garden of Holy Scripture by the warning it 
 gives against hypocritical ostentation and luxuriant unfruitfulness. 
 
 21. iav 6χητ6 Ίΐίστιν'] if ye hare faith. The leafy and barren 
 fig-tree, whi.-h looked so fair and flourishing, was withered by the 
 breath of Christ, in order to teach the Apostles to hare Jaith in 
 Him : and to assure them, that, although He Himself was now 
 about, as it were, to be withered by the bhghting scorn and scorch- 
 ing rage of the Jewish Nation, now seeming to flourish in pros- 
 perity and power, yet He could blast it in a moment, and would 
 wither it, if it did not bring forth fruits of Repentance. Let not 
 therefore the Disciples of Christ ever faint ; let them not be cast 
 down by the temporary triumph of evil over good, but, — let them 
 have faith in God. See further on Mark xi. -2. 
 
 — τώ e/jfi τούτωΐ to this Mountain of Olives, far from the Sea. 
 Cp. Zech. xiv. 4. Rev. vi. 14; viii. 8. 
 
 The moving of mountains, i.e. of impediments and difficulties, 
 is characteristic of Faith. See 1 Cor. xiii. 2. Job ix. 5. 
 
 24. cVa] one .• not more — one will suflice^though you have 
 assailed Me often.
 
 MATTHEW XXr. 2G— 42. 
 
 77 
 
 ειττωμεν, eg ουρανού, epeL tjixlu, Διατι ουν ουκ επιστευσατε αυτω ; - eai» oe 
 ίίπωμίν, ίζ ανθρο')πων, — φοβούμεθα τον οχΚον, πάντ€ζ γαρ ίχουσι τον Ιωάννην 
 ά)9 ττροφητην. ~^ ΚαΙ άποκριθίντΐζ τω Ίησοΰ είπον. Ουκ οΐΒαμίν. "Έφ-η 
 αυτοΐζ και αύτος, Ουδέ εγώ λέγω ύμίν iv ποία εξουσία ταύτα ττοιώ. 
 
 (-^)-''Γί δε νμΐν δοκεΓ ; "Άνθρωποζ είχε τέκνα δύο• καΐ προσελθων τω 
 ττρωτω είπε, 1 εκνον, υπάγε σήμερον εργαζον εν τω αμπεΚωνι μου. - U οε 
 άποκριθεΐζ είπεν. Ου θέλω• ύστερον δε μεταμεληθεΐζ απήλθε. ^" Και προσελ- 
 θων τω ετέρω είπεν ωσαύτως. Ό δε άποκριθεΙ<; είπεν, ° Έγω, κύριε• καΐ ουκ 
 απήλθε. *" Τίζ εκ των δυο εποίησε το θέλημα του πατρο? ; Λέγουσιν αυτω, Ό 
 πρώτος. Λέγει αυτοίς 6 Ιτησοΰς, Αμήν λέγω ΰμίν, οτι οι τελωναι και at πόρναι 
 προάγουσιν ΰμας εΙς την /3ασιλ£ΐαι^ του Θεοΰ• ^" ^ ήλθε γαρ προς ΰμας 'Ιωάννης 
 CV όδω δικαιοσύνης, και ουκ Ιπιστεύσατε αυτω• οι δε τελωναι καΧ αΧ πόρναι 
 επίστευσαν αυτω• υμέΐς δε ΙΒόντες ου μετεμεληθητε ύστερον του πιστευσαι αυτω. 
 
 (^) '^•' ''"Αλλην παραβολην ακούσατε• "Ανθρωπος ην οΊκοΒεσπότης, όστις 
 εφύτευσεν αμπελώνα, και φραγμον αυτω περιέθηκε, καΐ ωρυζεν εν αυτω ληνον, 
 και ωκοζόμ7ΐσε πύργον, και εζέ^οτο αύτον γεωργοΐς, καΐ άπεοήμησεν. ^* Ότε 
 δε ηγγισεν ο καιρός των καρπών, απέστειλε τους δούλου? αυτοΟ προς τους 
 γεωργούς, λαβεΐν τους καρπούς αυτοΰ. ^ ΚαΙ λαβόντες οι γεωργοί τους δού- 
 λους αΰτοΰ, ον μεν έΒειραν, ον δε άπέκτειναν, ον δε ελιθοβόλησαν. ^^ Πάλιν 
 άπέστειλεν άλλους Βούλους πλείονας των πρώτων και εποίησαν αυτοΐς ωσαύ- 
 τως. ^^ 'Ύστερον δε άττε'στειλε προς αυτούς τον νιον αυτοΰ λέγων, Εντραπη- 
 σονται τον υιον μου. "^ Οι οε γεωργοί ιοοντες τον νιον ειπον εν εαυτοις, 
 Ουτός εστίν 6 κληρονόμος• δεΰτε, άποκτείνωμεν αύτον, και κατάσγωμεν την 
 κληρονομίαν αυτοΰ. ^^ Κα\ λαβόντες αύτον εζέβαλον έζω του άμπελωνος, 
 και άπέκτειναν. *" Οται^ ούν έλθη ό κύριος του αμπελωνος, τι ποιήσει τοις 
 γεωργοΐς εκείνοις ; ■*' Αέγουσιν αυτω. Κακούς κακώς απολέσει αυτούς, καΐ 
 τον αμπελώνα εκΒώσεται άλλοις γεωργοΐς, οιτινες άποοώσουσιν αυτω τους 
 καρπούς εν τοις καιροϊς αυτών. "*'- * Αέγει αύτοΐς 6 'Ιησούς, ΟύΖέποτε άνέγνωτε 
 εν τα'ις γραφαΖς, Αίθον ον άπε8οκίμασαν οι οικοδο/χο υι/τες, ουτο? 
 έγενηθη εΙς κεφαλήν γωνίας• παρά Κυρίου εγένετο αυτή, καί εστί 
 
 ο Luke 7. 29, JO. 
 
 ρ Luke 3. II, 13. 
 
 q Mark 12. 1. 
 Luki• 20. 'J. 
 Isa. 5. I. 
 Jcr. 2. 21. 
 Pi. SO. 9. 
 Cant. 8. U, II. 
 
 Γ cU. 26. S, 
 & 27 1. 
 Jolin 11. i-.. 
 
 « Vs. 118. 52. 
 Ijo. 2S. 16. 
 Mark 12. 10. 
 Lukt 20. 17. 
 Acts 4. Π. 
 Koni. 9. .13. 
 : Pee. 2. 7. 
 
 28. ''Κνβ^ωτΐοί €?xe TfKva δύο] a man had two sons. In tliis 
 and the next Parable our Lurd connects the reception of the 
 Guntiit's will» the rejection of tlic Jews. 
 
 30. τω iripw] So Tiscli. and others on good MS. authority 
 for SfUT€p(f:. 
 
 31. Ό ττρωτοίΐ This is the reading of most MSS. and Ver- 
 sions, annniK which tiie old Si/r'iac Cureiun. And notwitlistanding 
 the ingenious observations of Tregclles (pp. lOfi — lOft) and the 
 evidence given in his valuable edition of this Gospel, this reading 
 cannot, it scenis, be set aside for ό OVrepus, or ύ δει^τίρο?, or ύ 
 iaxaTos, wliicb probably arose from a trans|>osition of the para- 
 graphs (p. 2i)) (S δέ aTToKpteAs — μΐταμζΚτΐ]ΘΑ$ απη\θ€ν, and {v. .*i()) 
 ώ δέ άτΓοκρίθβΙ? — ϋύκ απηΚΟίν, a transposition which was very likely 
 to occur, because both clauses begiti and end with the same words. 
 Besides, it iright be thought reasonable by some that the invitation 
 should be made Jirst to those who represented the P/tarisees. 
 Hence another occa-ion for transposition. 
 
 — npoayouaii/ u,uns] l/iei/ go bf/urc and shoxc yon the waif. 
 
 32. ύδίΡ] τρι {dhei'cch). way, track, doctrine. Hence ή O56s, 
 the w.ay κατ' ί^οχ^ν, the Gospel (Acts \\. 2 ; xix. 2)i). 
 
 33. αμ-π(\ώνα] vineyard. See above, xx. 1. Cp. Isa. v. 1 — 7. 
 Ps. Ix.xx. 8-15. 
 
 34. rovs SovKous"] his sen'anis. The Prophets. (See Luke 
 xiii. :i4.) Servants — whom they beat as Jeremiah, or killed as 
 Isaiah, or stoned as Naboth and Zechariab. whom they killed 
 between the porch and the altar. Read the Epistle of St. Paul to 
 the Hebrews and see what the servants sutlered (Ueb. xi ). {Je- 
 rome.) 
 
 — Kapirovs] frtiil, as rent. See Luke xvi. 5. 
 
 39. (ξω τοΰ άμπ(\ΐϊ:νύ$'] otit of the vineyard. A prophecy that 
 He would sutler without the gate (llcb. xiii. 12). 
 42. AiSor] The Stone. This cjuotatiou finds a very a]ipropri."le 
 
 place here, being from the same Psalm (cxviii. 22) as the language 
 of Hosanna, which had just been addressed to Christ. (See 
 above, v. 9.) He then passes to another prophetical image con- 
 cerning Himself represented as a Stone. 
 
 — iU κ^φαΚην yufias} to the head of the corner. This ex- 
 pression is synonymous with aKpoyai'ia7os, scil. λίβα!, in Eph. ii. 
 20, and I Pet. ii. 6 (occurring also in Barnab. Epist. c. vi.), there 
 quoted from Isa. xxviii. lU, where the Hebr. is n:D p«, to which 
 the Hebr. n;D f.si, corresponding to κιψαΧίι γωι-Ζαϊ is tanta- 
 mount, since CNT there refers to the headpoint, or auijle, where 
 two walls meet. Now a stone so placed may serve to bind the 
 two walls, with which it is united, together; and hence the 
 metaphor is highly suitable, since Christ is here represented a3 
 uniting Jews and Gentiles in Himself so as to form one Body, — ■ 
 the Church of the faithful, — iv φ ττασα η οίκοδομ^ συναρμο\(τγου• 
 μίνι) αύξΐΐ e/s νουν liytoi/ eV Κυρίφ, Eph. ii. 21. Tins view is con- 
 firmed by Knthyni., who (after C//rvi•. and other ancient Fathers) 
 explains: καθάτηρ ίκΐΐνο! (<J λίβοχ) t'^* ίαυτψ συνΖΐΊ τοίχουί 
 δύο, τ}ίν a.\jThv τρόττον καί ύ Xpitrrhs ^φ• ίαντψ συνδ^σμίΤ rovs 
 διϊο λα oils (Jews and Gentiles) καΐ συνΐνοι διά ττϊϊ (ts αϊ'Τ^»' 
 ττίστίο]$. The same view is expressed in nearly the same words 
 by Theophytact. So also Origen ap. Catcnam in Matt., Oxon.. 
 p. 17^• (ed. Cramer) : ytuvla. ^στί avyKpOTtiais δύο τοίχων τή ^{ 
 Ίσραίιλ λήμμα (read λΰμμα, and com|i. Koni. xi. 3) καί των ίθνΰ^ 
 ττλ-ηρωμα, ci's ΐν avyKpoToiv ό λ:θο$ Xpiarhs την yuyiav Troirjaas. 
 (ISIoomf) Christ is become the Corner-stone, that He may join 
 the two Walls of the two Peoples (Jews and Gentiles) in Himself. 
 (Jerome.) On this text, see the notes above on Ps. cxfiii. 22. 
 
 — ανττ)] A Hebraism, r.>Jt {zoth), hac, derived through the 
 LXX (Ps. cxviii. 22). The feminine refers to the whole subject, 
 not to yωvίa or κ(φαλ•ί\. Cp. John xvii. H ; and see Ι'οΓίΛ de 
 Hebr. pp. 2I!2 — 2t)7; and Kuin. : " Hobroei focmininum seepius
 
 78 
 
 MATTHEW ΧΧΓ. 43— 4G. XXII. 1—13. 
 
 ι Ι«.Λ. 8. 15. 
 Itan. 2. 34, .15. 
 I.uke 20. IS, 19. 
 
 u Mark 12. 12 
 
 a Luke 14. ir,. 
 Ilcv. 19. 7—9. 
 2 Cur. C. 2. 
 
 b Prov. 9. 2. 
 
 c 2 Cor. 5. S. 
 Eph. 1. 24. 
 Col. 3. 10, 12. 
 Uev. 3. 4. 8i IG. 
 IS. & 19. 8. 
 d ch. 8. 12. 
 & 13. 42. 
 & 25. 30. 
 
 θανμαστΎ] iv υφθαΧμοΐς -ημών; *^ Alo. tovto Χίγω ΰμΐν, οτι άρθήσ€ται 
 άφ' νμων η βασι\ύα τοχ) ©eoG, και δο^ησεται ΐ,θνίΐ ποιονντι τους καρττονς 
 αντης. ■** 'Και ό πίσων inl τοί» λί^οΐ' τοντον σννθλασΟησβται• Ιή> ον δ' ά^ 
 TTiarj, \ίκμ•ησ€ΐ αυτόν, 
 
 (^) ■'^ Και άκονσαντζ<; οί apy^Lepei<; και οί ΦαρισαΓοι τα? ναραβοΧας αντου 
 ζγνωσαν otl nepl αυτών Xeyei• ''*' " και 1,•ητουντΐ.<; αντον κρατησαι έφοβηθησαν 
 τους οχλουζ, επειδτ) ώς προφητην αυτόν εΤγοι^. 
 
 XXII. (^) ^ Και άποκριθίΐς 6 Ίησοΰς πάλιν είπεν αΰτοίς iv τταραβολαΐς 
 λέγων, ' " 'ίΐμοιώθη η /βασιλεία των ουρανών άνθρώπω βασιλε'ί, όσης εττοίησε 
 γάμους τω υΐω αύτου• ^ και απέστειλε τους δούλου? αυτοΟ καλε'σαι τους κεκλη- 
 μένους ει? του? γάμους• και ουκ ηθελον ελθεΐν. * ^ Πάλιν άπεστείλεν άλλους 
 οούλους λέγων, Είπατε τοις κεκλημενοις, Ιδού το άριστον μου ητοίμασα, οι 
 ταύροι μου και τα σιτιστά τεθυμενα, και πάντα έτοιμα• δεύτε ει? τους γάμους, 
 ^ Ο'ι δε άμελησαντες άπηλθον, ό μεν εΙς τον iSiov άγρον, ό δε ει? την εμπορίαν 
 αυτοΰ. ® Ο'ι δε λοιποί κρατησαντες τους Βούλους αύτου ύβρισαν και άπεκτειναν. 
 ^ Και άκουσα? ό /δασιλευ? ώργίσθη• και πε'/χψα? τα στρατεύματα αύτου 
 απώλεσε τους φονεϊς εκείνους, και ttji' πόλιι» αύτων ενεπρησε. ^ Τότε λέγει 
 τοις δούλοι? αυτού, Ό μεν γάμος έτοιμος εστίν, οΐ δε κεκλημενοι ουκ ήσαν 
 άζιοι, " Πορεύεσθε ουν επι τα? διεξόδου? των οΒων, καΐ όσους εάν ευρητε, 
 καλέσατε εις τους γάμους, ^^ Και εξελθόντες ο'ι δούλοι εκείνοι εΙς τάς οδού? 
 συνήγαγαν πάντας οσονς ευρον, πονηρούς τε και άγαμου?• και επλησθη ό 
 γάμος άνακειμένων. (^-) ^' ^ Εισελθων δε ό /8ασιλεύ? ^εάσασ^αι τους άνακει- 
 μενους ε'ι^εν εκεί άνθρωπον ούκ ενΖεΖυμενον ενΖνμα γάμου• '- και λε'γει αύτω, 
 'Εταίρε, πώς εισήλθες ώδε μη έχων ένδυμα γάμου ; Ό δε εφιμώθη, '^ *" Τότε 
 
 ponere solent pro Tieutro, ct banc loqucndi rationem secuti sunt 
 quoque interpp. Alexandrini. 1 Sam. iv. 7, pro ntii3, est τοίαύτη 
 pro τοιούτο• ib. xi. 2, pro n>in, ii• τούτΐ)• Judd. xix. 30, n><l?, 
 ώί αίϊτϊ)• Ps. xxvii, 4, juiav "ρτησάμην τταρα Κυρίου, Ίαντηι/ 4κζτ)- 
 τησω.*' 
 
 44 ό ■αισών'] he that hath fallen. The unbeliever stumbles at 
 Christ, and is shattered to pieces ; and the Stone will crush him 
 and winnow him like chaff by its judicial power at the Great Day. 
 
 — Thv λίθον rovTof] this Stone, i. e. Myself. See above on 
 xvi. 18. He refer.i here also to the same prophecy of Daniel, as 
 in that passage, ταΰτγ τι; νίτρα \ and it is observable that in the 
 translation of Dan. ii. 44 by Theodotion, the same word is used 
 as here — λικμήσίΐ — will become liiie a fan and winnow him away 
 like chaff. The λίθος or stone cut out without hands, λΕπτυ^ϊ 
 καΐ λικμήσ-ίΐ πόσοι Tos βοσιλίίαι. (Dan. ii. 34 — 44). Cp.!i.35 
 in LXX, where the other kingdoms are described as so pulverized 
 by the Stone, that they become λΐπτότίρα άχυρου iv Β,λωνι, ΐ. e. 
 Xικμωpiΐva. 
 
 46. ίΙχον'\ See xiv. 5. 
 
 Ch. XXII. 2. 'Λμοιωβ-η] was likened. See vii. 24. 
 
 — ίτΓοίτισί 'γάμουί'] See ix. 15. The word -^άμοί had been 
 used by LXX for a Marriage Feast, n.ntfp {mishteh), from rout 
 nnc {shathah), libit. Gen. xxix. 22. Esther ii. 18. 
 
 Almighty God has made a j*/arrie(?e iVasi for our Lord Jesus 
 Christ and His Church, which is gathered from the Jews and 
 Gentiles ; and He has sent His servants, Moses and the Prophets, 
 and other servants, the Apostles. His armies are the angels ; or 
 the Roman armies, under Vespasian and Titus, sent to destroy 
 Jerusalem. (Jerome.) See Greg. M. llom. in Ev. xxxviii. 
 
 9. Sif^oSous] the various out/els of the roads. 
 
 10. ττονηρουί κιΐ άγαβούί] ίαιί and good. Such is the state of 
 the Visible Church on earth, a mixed company, containing good 
 and bad (see xiii. 3. 30). "Area in «ndis diluvii Ecclesia: typum 
 gessit ; in hue Ecclesia nee mali sine bonis, nee boni sine malis." 
 (Greg. M.) See above on xiii. 30 — 48. 
 
 11. ίνΖυμα '^άμου'] a wedding garment. Literally, a garment 
 of a wedding : a garment of which the peculiar characteristic 
 and quality, present to the speaker's mind, is, that it is worn at 
 a wedding. 
 
 On this very expressive use of the Geni/iir— which may be 
 called the characterizing Genitive — a use derived from, or at least 
 very common in, the Hebrew, and much more convenient than 
 
 that nf an Adjective, because it brings out more clearly the point 
 to which the attention is directed, see Luke xvi. 9, μαμμωνα! 
 ahiKias. James i. 2.5, ακροατ}}ί ί^Γι\ησμQyηs. 2 Thess. ii. 3, 
 livSpuTTos αμαρτίας. Heb. i, 8, ^a^ios ^υθντητος. 2 Pet. ii. 1 , 
 aipeV»iy anu\fias. 2 Tliess. ii. 9, τίρατα ψβύδοοϊ. Matt. xxiv. 15, 
 β^ίΚυ-γμα ^ρημώσεως. Cp. on Acts ix. 15, σκΐΰο$ iK\oyi)s. Acts 
 vii. 2, Qfhs 5(i|t)s. See Vorst. de Hebr. p. 247. Glass. Pliil. 
 Sac. p. 2(;0, and 257. 5.09, and Schroeder. Inst. Hebr. p. 227. 
 Winer, §34, p. 210. Exod. xxix. 29. 1 Sam. i. 11. Jerem. xii. 10. 
 
 The ίνΒυμα "γάμου is a Marriage Robe, which tiie King had 
 provided for his guests, as was customary at Eastern audiences 
 and entertainments. (Cp. Zeph. i. 8.) See Ros^nmuller here, 
 and the passages in Trench on tlie Parables, pp. 227, 228. 
 
 12. nu>s «ϊσΓϊλβΐϊ wSe μ}} ίχωί* IfSy/xa "γάμου ;"] how earnest 
 thou in hither, not having on a wedding garment ? 
 
 What is represented by the M'edding garment ? Many 
 eminent Expositors say it is some inicard affection, faith, or 
 charity. Cp. .,41/17. Serm. xc. vol. v. pp. 7"2 — 706. But this 
 does not seem to be an adequate reply to the question. 
 
 The Parable represents the Visible Church on Earth, in 
 which are bad mingled with good (see v. 10). No doubt, all 
 the good will be severed from the bad, when the King comes in 
 to see the guests, i. e. at the Last Day. And this process of 
 severance had been already described by our Lord in many other 
 Parables, viz. the Wheat and the Tares, the bad fish and the good 
 fish (see Matt. xiii. 30—48). 
 
 But the aim of \\i.epresent Parable is to representa^flr/icu/ar 
 form of badness, viz., the refusal to wear the wedding garment, 
 provided and appointed by the King for the guests. It is expressly 
 said above, v. 10, that there were bad and good in the Guest- 
 chamber ; and bad as well as good had on the Wedding garment. 
 Therefore the Wedding garment cannot represent internal goodness. 
 
 A garment is a visible thing ; and this garment was provided 
 for all ; it was one which all might and must wear, and by which 
 they would be distinguished from all others, as wearing the livery 
 of the King ; but which did not of itself make the bad to be good, 
 — for there were some bad who had it on, — and yet he who did 
 not wear it was condemned as bad for not wearing it. 
 
 It must therefore be some outward mark, something which 
 bad men may have as well as good, but without which, if wantonly 
 and wilfully refused, when proffered by the King, none can hope 
 to be saved. 
 
 We may conclude, therefore, that the Wedding Garment
 
 MATTHEW ΧΧΠ. 14—24. 
 
 70 
 
 eineu 6 βασιΧΐνς τοΐζ StaKwot?, Αησανης αυτοΰ ττόδας και -χ^εΐραζ άρατε αυτοί' 
 καΐ 4κβάλ€Τ€ €15 το σκότοζ το ίζώτίροι>• e/cet εσται ό κλανθμοζ και 6 βρυγμος 
 των οΖόντων '■* ' ττοΧΚοΙ yap elai κλητοί, ολίγοι δε ίκΚίκτοί. 
 
 (-,'ρ) ^'^ ^ ToTe ττορίνθί-ντίζ οΐ Φαρισοίοι συμβούλων ζλαβον όπως αυτόν 
 παγι^εύσωσιν iv λόγω. "^ ΚαΙ άποστίλλουσιν αύτω τους μαθητας αυτών 
 μετά. των Ήρωδιανων λέγοντες, ΑιΒάσκαλβ, οΓδα/χει/ ό'τι άλ-ηθης ei, καΐ την 
 odov του Θεοΰ iv άληθεία διδάσκει?, και ου /χε'λει σοι ττβρί ονΒίνος, ου γαρ 
 βλέπεις εις πρόσωπον ανθρώπων '^ είπε ουν ήμΐν, τί σοι δοκει ; έζεστι Ζουναι 
 κηνσον Καίσαρι, rj ου ; ^^ Τνους δε ό ^Ι-ησοΰς την πονηρίαν αυτών είπε, Τί με 
 πειράζετε, υποκριται ; ' επιοειςατε μοι το νόμισμα του κηνσον οι οε προσ- 
 ηνεγκαν αυτω 8ηνάριον. "" Και λέγει αύτοϊς, Τίνος η εΐκών αντη και η επι- 
 γραφή ; "' ^ Λέγονσιν αυτω, Καίσαρος. Τότε λέγει αυτοίς, '^ττόδοτε οϋν τά 
 Καίσαρος Καίσαρι, και τά του Θεού τω Θεω. ^" Και άκούσαντες ε'^αυ/χασα:/• 
 και αφέντες αυτόν άπηλθον, 
 
 "^ '' Έν εκείνη Ty ημέρα προσήλθαν αντω ^αδδουκαΓοι, οι λέγοντες μη είναι 
 άνάστασιν, και επηρώτησαν αυτόν "^ λέγοντες, Διδάσκαλε, Μωϋσης είπεν, 'Εάν 
 
 e ch. 20. 16. 
 
 fMaik 12. 13, (ce. 
 Luke 20. 20, &c. 
 
 Ε Rom. 18. 7. 
 
 h Mark 12. 18, 
 
 Luke 20. 27, 5;c. 
 Acls 23. 8. 
 
 means external tokens of the Christian faith publicly profesneil, and 
 the Christian Sacraments openly received. Particularly it means 
 Baplium, as the germ of all the means of spiritual grace. Hence 
 S. Cyril, in liis Catechetical Lecture on Baptism, p. 3!), compares 
 Baptism, in which the soul is espoused to Christ, to a wedding. 
 
 The question, therefore, " Friend, how earnest tliou in hither 
 not having a wedding garment.* " may be understood as specially 
 addressed to those who bear the Christian Name, and who, by 
 virtue of certain articles of Christian Belief that they hold, are, so 
 far, members of the A'isible Church ; but who reject tlie visible 
 signs and means of spiritual grace, which are provided for, and 
 prescribed to, all by the Great King, viz. the Holy Sacraments. 
 
 This interrogation, uttered by the King and Judge of all, has 
 a solemn and awful sense in reference to the Quakers, and others 
 Vfho sUght the sacramental symbols ordained by Christ Himself, — 
 " Friend, how earnest thou in hither, not having a wedding gar- 
 ment .' " 
 
 The white garment provided in the ancient Christian Church 
 (especially on Whit Sunday) to be worn in Baptism, when the soul 
 is espoused to Christ, may be referred to as illustrative of this 
 interpretation. See Binyham XII. iv. Cp. the Chrusom in our own 
 Church, mentioned in K. Edward VI. 's Prayer Books. Bp. 
 Gibson's Code.x, Tit. xviii. c. vii. Hence the Wedding Garment in 
 this parable is applied to the Baptismal Robe kept pure and unsul- 
 lied, or if sullied by sin, washed by penitential tears and in the 
 Blood of Christ, by Clemens 72. ii. G, fay μ^ τηρ-ησωμΐΐ' rb βάπτισμα 
 ayvhv καϊ αμίαντοι ττοία πΐποίθησΐΐ €ΐσ(\ίυσόμΐθα €is rh βασίΚ^ων 
 του &(ον; and ίϊ. Cyril Hieros. p. 3 and p. 39, and p. 12. who 
 calls Baptism (ν^υμα ψωτ(ίν6ν. Cp. St. Paul's words, Gal. iii. 27. 
 — ίφψύιβη] was speechless; properly, as one gagged by a 
 muzzle. See v. 34, and on Luke iv. 35. 
 
 14. TToWol yap (ίσι κλητοί] for many are called, but few 
 c/iosen. Christ commands to baptize all Nations (Matt, xxviii. 
 19). And He says, " Drink ye alt of this " (Matt. xxvi. 27). He 
 proffers the Marriage garment to all, and yet how many refuse it, 
 and jirefer their own clothes ! 
 
 Besides, even of those who have the Wedding garment, some 
 are described as bad, v. 10. Therefore, few are chosen. The 
 celled, or Kcclesia visibilis, is numerous, but how few are the 
 chosen ! Compare what He has said concerning the narrow 
 uale, vii. 13, 14, and His description of the character of the last 
 days, xxiv. 37 — 31). Luke xvii. 2(ί ; xviii. 8. 
 
 He had used this saying also above, xx. IC, where see note. 
 
 15, 16. ΦαμισαΓοί — μ^τα. TUiv Ήρωδία^'ώϊ'] They hated one 
 another : the Pharisees, under pretence of zeal for Jehovah, being 
 eager to rebel against Rome; the Herodians profaning the things 
 of God, under plea of loyalty to Herod and to Rome ; but they 
 ronspircd together against Christ, who confounded them both by 
 the Ion e of Truth. 
 
 Observe Herodiani, a Latin termination, showing connexion 
 with the Gentile world. So Chrisliani, a word first heard in a 
 Gentile city (Acts xi. 2(i). 
 
 17. ίξίση] is it lauful ? A dilemma. If He answer iVo, it is 
 not lawful to give tribute to Cajsar, then the Herodians will accuse 
 Him as a rebel against CjEsar. If Yes, the Pharisees will condemn 
 Him as a traitor to God, whose Prophet and Son He professes to he. 
 But sec how He turns the horns of the dilemma against them both! 
 
 — κτινσον] * censum ;' 4-πικαρά\αιον, a poll-tax. {Hesych.) 
 
 — Καίσαρι] to Ctesar — at that time Tiberius. Compare 
 St. Paul's precepts to tiiose who lived under Nero, Rom. xiii. 
 1—3. 
 
 19. νόμισμα τοΰ xfifaou] The money in which the Tax is to 
 be paid. Not a Jewish shekel, but a Roman coin ; a Denarius 
 having Caesar's image ; sometimes combined with heathen em- 
 blems, and showing that you are under his rule. " Ubicunque 
 numisma regis alicujus obtinet " (says a Jewish writer, Maimonid. 
 in Gezelah. v. 18), " illic incolse regem istum pro domino 
 aynoscunt." 
 
 20. Ti;Os ^ ei/duf] Whose is this imaye ? He answers them by 
 what they had in their hands, and with which they transacted 
 their daily affairs — the current coin of the country — proving by 
 its currency the subjection of their country to him whose coin 
 it is. 
 
 21. Ά7Γ(ίδοτ€] Render ye. They had talked of jfitunii tribute to 
 Ciesar, as if tribute was a boon ! He corrects them by prefixing 
 a preposition, α•π6, — He does not say, δίίτ€, but άπιί-δοτε, — not 
 date, but reddite. Tribute is not a yift, but a due. Render, 
 therefore, tribute of your coin to Ciesar ; and tribute of yourselves, 
 coined in the Divine Mint, and stamped with the Divine Image 
 and Superscription (Gen. i. 2(ί, 27 ; ix. C 1 Cor. .\i. 7), to Ctesar's 
 God. Tertullian says (de Idol, xv.), *• Reddite imaginem Ctesari 
 quie in nummo est, et imaginem Dei Deo qua; in homine est, ut 
 Ceesari quidem pecuniam reddas, Deo temetipsum." Cp. Any. in 
 Joann. 'Tract, xl. 9, and xli. 2 ; and Bp. Andrewes, " On giving 
 Ciesar his Due," v. p. 127 — 140. 
 
 The Pharisees had sent their disciples with the Herodians, 
 preparing for Him a double snare, that, if He answered according 
 to the opinion of the Herodians, the disciples of the Pharisees 
 might accuse Him ; but if He replied in their favour, then the 
 Herodians might arraign Him. But He, as God, knew their 
 thoughts, and, as His custom was, replied to them out of their 
 own mouths. He does not say, *' Give to Cie.-iar, hut render, as a 
 due." And lest they should allege that He subjected them to 
 man. He adds, "And render the things of God to God." So St, 
 Paul (Rom. xiii. 7), " Render unto all their dues." — And when 
 you hear that you are to render the things of Ctesar to Ciesar, 
 you are to understand that our Lord means you are to render 
 those things which are not prejudicial to holiness ; for the sur- 
 render of any thing that is sacred is not Ceesar's tribute, but 
 Satan's. (CArys.) 
 
 Render to Ciesar ; Tiberius, under whom our Blessed Lord 
 was crucified. — Render to Ciesar his due, tribute, custom; and to 
 God His own, — namely, tithes and offerings. (Jerome.) 
 
 22. άπ7",λβοΓ] they departed. And yet they cculd afterwards 
 accuse Him of forbidding to give tribute to Coesar ! See Luke 
 xxiii. 2. 
 
 24. Μωϋσηϊ ίΤπί μ] Moses said. The reference is to Deut. xxv. 
 5, of which the substance is here given, not the exact uords. 
 
 This method of quoting, common among the Jews, deser%-es 
 attention, as showing that our Blessed Lord, and His Apostles 
 and Evangelists, followed the practice usual among the Jews in 
 citing Holy Scripture, and in giving the sense sometimes in an 
 enlarged, sometimes in a compendious form, rather than tlie exact 
 words. See Surenhus., and nbove on Matt. ii. 23.
 
 80 
 
 MATTHEW XXII. 25-44. 
 
 1 Exod. .1. C, 16. 
 Mark 12. 26. 
 Luke 20. 37. 
 Acts T. 32. 
 Heb. II. IG. 
 k ch. 7. 28. 
 
 1 Mark 12. 28 
 Luke 10. 25. 
 
 πι Deut. 6. 5. 
 Luke 10. 27. 
 
 η Lev. 19. 18. 
 Mark 12. .11. 
 Luke 10. 27. 
 Horn. 13. !r. 
 Gal. 5. 14. 
 I Tim. 1. S. 
 James 2 8. 
 
 ch. 7. 12. 
 
 ρ Mark 12. 35, 
 
 «ic. 
 
 Luke 20. 41, &c. 
 
 q Ps. 110. 1. 
 
 Acts 1. 10. 
 
 & 2. 34. 
 
 1 Cor. 15. 23. 
 Heb. I. 13. 
 & 10. 12, 13. 
 
 Tis άποΘάνη μη εχ^ων τέκνα, επιγαμβρεΰσ eL ό αδελφός αύτου την 
 γυναίκα αντον, και αναστήσει σπέρμα τω αοεΚφω αυτόν. '" Ησαν 
 δέ τταρ ημΐν έπτα άΒελφοί• και 6 πρώτος γαμησας ετελεύτησε, και μη έχων 
 σπέρμα αψηκε την γυναίκα αυτού τω αόεΚψω αντου• -" ομοίως και ο ϋευτερυς, 
 και ο τρίτος, εως των επτά. -' Ύστερον οε πάντων απέθανε και η γυνή. '° h,v 
 τη ουν άναστάσει, τίνος των επτά εσται γυνή ; πάντες γαρ εσχ^ον αύτην. 
 "' Αποκριθείς δε ό Ίησοΰς είπεν αυτοίς, Πλανάσθε μη εΙΒότες τας γραφας, μη8ε 
 την Ουνα/χΐί/ του θεού• "*" ει^ γαρ τη αναστασει ούτε γαμουσιν, ούτε εκγαμιίρι>ται, 
 αλλ' ως άγγελοι του Θεού εν ούρανω είσι. ^' Περί δε της αναστάσεως των 
 νεκρών, ουκ άνεγνωτε το ρηθέν υμΐν υπο του Θεού λέγοντος, 'Έγώ εί/χι ό 
 θεο5 Άβρααμ, και ό Θεός Ίσαακ, καΐ ό Θεός 'Ιακώβ; ουκ εστίν ό 
 Θεός Θεός νεκρών, άλλα ζώντων. ''^ '' Και άκουσαντες ο'ι όχλοι εζεπλησσοντο 
 επ\ τη διδα^ι^ αύτοΰ. 
 
 (^) ^ ' Οί δε Φαρισαΐοι άκούσαντες οτι εφίμωσε τους ΣαΒΒουκαίους σνν- 
 ηχθησαν επι το αύτο, ^^ και επηρώτησεν εις εξ αυτών νομικός πειράζων αΰτον 
 και λέγων, "'^ διδάσκαλε, ποία εντολή μεγάλη εν τω νόμω ; ^^ "^Έφη αύτω 
 Ίησοΰς, 'Αγαπήσεις Κύριον τον Θεόν σου εν ολη τη καρδία σον, και 
 εν ολη τη φυχη σου, καΐ εν ολη τη διάνοια σου. *' Αυτή εστίν η 
 μεγάλη και πρώτη εντολή, ^-' Αευτερα οε όμοια αυτή. Αγαπήσεις τον 
 πλησίον σου ως σεαυτόν. '^^ "Έν ταύταις ταΐ5 8νσΙν εντολαΐς όλος ό 
 νόμος κρεμαται και οι προφηται. 
 
 (νΤ) *' ^ Συνηγμενων δε των Φαρισαίων, επηρώτησεν αντονς ό Ίησοΰς 
 ''" λέγων, Τί υμίν ΖοκεΙ περί τοΰ Χρίστου ; τίνος υ'ιός εστί ; λέγουσιν αΰτω,' 
 Τοΰ ζΐανΐδ. '*'' ^ε'γει αΰτοΐς, Πώς ουν ζίαυιδ εν πνεύματι Κύριον αυτόν καλεΐ 
 λέγων, '^'^ "^ ΕΊπ εν ό Κύριος τω Κυρίω μον, Κάθον εκ δεξιών μου, έως 
 
 29—32. μί] flSOTis Tas γραφάίΐ ieciiiise ye know nut llie 
 iicripim'cs. Sco Ireti. iv. .'». 2, who thence argues against tlie 
 Gnostics, that the God of the Old Testament is the same as lie 
 Whom Christ reveals as His Father in the New. Cji. Devetidge 
 and Bi'owne on Art. VII. 
 
 32. ^Zyu ii/ii] I am the God of Abraham, who is dead ; hut 
 since I am His (jod, and since I am the everliving Jehovah, and 
 ell live in Me, therefore He will rise again. 
 
 God calls Himself the God of Abraliam ; and Abraham con- 
 sists of liodi/ and soul ; so that Abraham's body must rise again 
 iu order that God's promise may be true. {Theophyl. in Marc, xii.) 
 
 He proves also that Abraham's soul is still alive; for God 
 calls Himself his God, and He is the God of the living, and so is 
 inferred the resurrection of the body, which, together with the 
 soul, had done good or evil. (Jerome.) 
 
 The Eternal " I am " calls Himself their God, therefore they 
 will exist /θί• ever. (Cp. Hilar;/, Origen.) 
 
 God after tlieir death desiring still to be called their God 
 thei'eby acknowledgcth that He hath a blessing and reward for 
 them still, and consequently that He will raise them to another 
 life in which they may receive it. Up. Pearson on the Creed, 
 Art. xi. p. 702—71'-. "Nam non ea:istenti beneticia tribui noa 
 potjsunt." {Rose7im.) 
 
 In this question the Sadducees were not content with putting 
 a case of three or four husbands, they speak of ."seven, in order to 
 tlirow ridicule on the doctrine of the Resurrection. Since they 
 {dead Moses and the Law, He sliows that their question proceeds 
 from ignorance of Scripture. It is not wonderful that through 
 ignorance of Me you should temjjt Me, since your question proves 
 that you know not God's power nor Word. If you knew God, 
 you would know that nothing is impossible with Him. And then 
 He shows them from Scripture that they who are departed are 
 xtill alive: for God says, I οϊη (not I was) the God of Abraham, 
 Isaac, and of Jacob ; I am the God of them gel living. And He 
 describes the manner of the Resurrection,— they do not marry 
 Γ.ΟΓ are given in marriage, but are as the angels of God in heaven. 
 Being as the angels they do not marry. The fashion of this world 
 passcth away. 1 Cor. vii. 31. {Chrys.) 
 
 Our Lord cliose this testimony from the Pentateuch, in order 
 to refute the Sadducees, who received only the five books of Moses. 
 {Jerome.) 
 
 35. νομικοί] a lawyer. This is the only passage in St. Matthew 
 where this word occurs. He is called ^ραμμαηυ$ by St. Mark, 
 xii. 28. The word νομικϊί is never used by St. Mark or St. John ; 
 but six times by St. Luke. Perhaps St. Luke uses the word 
 jO^tiiiis to distinguish the 'γραμματΐ7$ from the persons known 
 by that name in Greek cities. 
 
 36. ποία ffroki] μeyάx■η'\ what command is great, above the 
 rest ? (Heb. x. 21 ; xiii. 20.) Glass. Phil. Sacr., p. 274. Hence 
 Mark xii. 2fi has ττρώτ-η. The question of the Lawyer is conceived 
 in the spirit of those Jewish Doctors who taught that if a man was 
 careful to keeji some " one great precept," he might disregard the 
 rest. With a view to this dangerous notion the Ajjostle St. James 
 (ii. 10) teaches that if a man wilfully and habitually allows him- 
 self in the breach of any one comntandment, he is guilty of all. 
 
 The offering of sacrifice was by many regarded as the para- 
 mount duty, as being placed first in Leviticus. (See Jiede on 
 Mark xii.) On this was founded the Gloss of the Corbati (see 
 above, xv. 5) ; and to this our Lord replies, v. 37- 39. from Deut. 
 vi. ,5, and approves the opinion of the scribe, Mark xii. 33, τ^ 
 hya-niiv κ.τ.Κ. TzXiliv 4στι -πάντων roiv όΧακαυτωμάτων Kai των 
 θυσιών, — more than all the burnt-offerings and the sacrihces pre- 
 scribed, as I well know, in the Law. 
 
 37. Έφ-η αΰτφ Ί-ησουΒ] So Ε, F, G, Η, Κ, Μ, S, V, and others, 
 not ό δέ Ί, eiirev ανΎψ. 
 
 38. Αίίτΐ) ϊστΧν ή μ6γ. κ. πρώτη] So Β, D, L, Ζ, and other MSS. 
 and ancient Versions, among which the Syriac Cureton ; and this 
 appears to be preferable to the reading αίϊτη eVrl ττρώτη και μeyάλ■η. 
 
 39. όμοια] Like unto it in amplitude and largeness, inastnuch 
 as it is the root out of which all Laws of duty to men-ward have 
 grown, as out of the former all Offices of Religion toward God. 
 Hooker, 1. viii. β. Love is grounded on the Jncarnalion ; hence 
 the cpiestion in n. 43. 
 
 40. SKos i νόμο5 κρίμαται κ. ο'ι προφίτοι] All the Scripture 
 hangs. On ν6μ. κ. irp., as equivalent to the whole Scripture, see 
 vii. 12; xi. 13. κρΐμαται in sing, and after νόμοζ, the reading of 
 B, D, L, Z, Vulg., Syr. Cureton, &c., seems preferable to the 
 other reading κρίμανται at tlie end of the sentence. The Lawyer 
 had asked what was the great commandment in the Law. Our 
 Lord recites the commandment on which hangs all the Law, and 
 the Prophets besides. 
 
 44. Zhtv ύ Kopios] i.e. Jehovah said to Adonai. (Ps. ex. 1.)
 
 MATTHEW XXII. 45, 40. ΧΧΙΙΓ. 1—11. 
 
 au θω τους ε'χ^Θρούς σου υποπόΖίον των ττοΖων σου ; ■*" Εΐ οΰν Δαυίο 
 (ίαλ€ΐ αυτόν Κυρών, ττω? υιός αυτού εση ; (ιτ) ^^'• ouoe ts €θυί'ατο αυτω 
 αποκριθηναί \oyov' ούδε βτόλμησε τι? απ' Ικίίνη<; τη<; ημίραζ έπβρωτησαι 
 αντον ovKCTL. 
 
 ΧΧΙΙΓ. {'^) ' Τότε ό Ίησοΰς ελάλησε τοΙς οχλοις καΐ τυΐζ μαθηταΐς αύτοΰ 
 " λύγων, ΈπΙ tyj? Μωϋσεως KaOcSpas ΙκάΟίσαν οΐ Γραμματεΐζ και οι Φαρισαΐοΐ' 
 
 Θ1 
 
 τταντα ουν οσα eat» ειπωσίν υμιν τηρβίν, τηρευτε και ποιείτε• κατά 
 
 % δε 
 
 έργα 
 
 αυτών μη ποίεΐτε, λεγουσι. γαρ καΐ ου ποιοΰσι• (-γ^) * " Βεσμεύουσυ γαρ φορτία 
 βαρέα καΐ δυσβάστακτα, καΐ ετητίθεασιν επΧ τους ωμούς των ανθρώπων τω 
 δε δακτύλω αυτών ου θέλουσι κινησαι αυτά, (ir) ^ ^ Πάντα δε τά έργα αυτών 
 ποίοΰσί προς το θεαθήναι, τοις άνθρώποις• πλατύνουσυ δε τά φυλακτήρια αυτών, 
 καΐ μεγαλύνουσί τά κράσπεδα τών Ιματίων αυτών '' " φι,λοΰσί τε την πρωτο- 
 κλι,σίαν εν τοΙς δείπνοις, καΐ τάς πρωτοκαθεδρίας εν ταΐς συναγωγαΐς, ^ και 
 τους ασπασμούς εν ταΐς άγοραΐς, και καλεΐσθαι υπο τών ανθρώπων ραββΐ, 
 ραββί. (^) " 'Τμεΐς δε μη κληθητε ραββΐ, '^ εις γάρ εστίν υμών ο διδάσκαλος, 
 πάντες δε ΰμείς αδελφοί εστε• ^ ' και πάτερα μη καλεσητε υμών επΙ της γης, 
 εΙς γάρ εστίν ό Πατήρ υμών, ό ε'ί^ το7ς ούρανοΐς• '" μηδέ κληθητε καθηγηταΐ, 
 εις γάρ υμών εστίν ό καθηγητής, ό Χριστός. (>") '^ ^'^ ^έ μείζων υμών εσται 
 
 a Luke J I. 46. 
 Acts 15. )0. 
 Rom. 2 21—23. 
 Gal. 6. 13. 
 
 b ch. 6. 1,2,5,16, 
 Numb. 15. 38. 
 Deut. S. 8. 
 S: 22. 12. 
 
 c Mark 12. 38. 
 Luke II. 43. 
 i 21). 4G. 
 3 Juhrl 9. 
 
 d James 3. 1. 
 1 Cor. 3. 4. 
 
 f ch. 20. 26, 27. 
 
 Cp. Pg. ii. 4, where for Adonai the Chaldee P.iraplirase has «το;? 
 (nieyimra), the Eternal Λιίγο!, or Wonn of God; from root T5« 
 (amar), dixil. Cp. Acts ii. 34, and above on Ps. ex. 1. 
 45. irwi vlhs — ;] See Rev. xxii. 16. 
 
 Ch. XXIII. 2. 'Eirl Tijr Μωνσίω; KaOfSpat ΐκάβισαΐ''] they sale 
 (i. e. v^ere placed by authority), and continue to sit on Moses' seat, 
 Μωΰσίωί KaBtSpas. Observe the alliteration nro atfiQ {inoshab 
 mosheh) ; ^κάθισαν, the aorist, denoting continuance ; comj). 
 ίΰδίΐ/ίησα, iii. 17, they were installed and now Si7, i.e. they are 
 invested with otGcial authority, as Teachers (Luke iv. 20. John 
 viii. 2. Matt. .\.\vi. 55) and as Judges. Cp. Exod. .wiii. 13. 
 Matt, x.wii. 19. 
 
 And 8.9 far as they speak in the name of Moser, and in con- 
 fnrmili/ with his d.irtrine, tliey are to be revered and obeyed. 
 Seo S. Aug. de Doct. Christ, iv. 59, and in Joann. Tract, 
 xlvi. G) : Multi quippe in Ecclesia commoda terrena sectantes 
 Christum tam^'W j>rw<licant, itt per eos vox Christi auditur: et 
 sequuntur oves, non mercenariuni, sed vocem Pastoris per 
 mercenarium. Audite mercenarios ab Ipso Domino demoiistratos: 
 Scribcp, inquit, et Pharistei cathedram Moysi sedent : fjiite igitnr 
 dictint, facite : qute autem faciuut, J'acere notite. Quid aliud 
 di.\it, nisi, per inercenarios vocem Pastoris audite ? Sedcndo 
 enim cathedram Moysi legem Dei decent; ergo per illos Dcus 
 ilncet. t^'i/a νιο illi si velint dorere, nolitc audire, nolite facere. 
 Quful enim t'ai-it male, non priedicat de cathedra Christi: inde 
 Isedit unde mata/acit, non unde bona dicil. Cp. above, xvi. C — 12. 
 
 Hence also an argument may be derived for the Integrity of 
 the Hebrew Text of the Old Testament. Our Lord refers His 
 disciples to the Scribes as the Guardians of the Sacred Λ'οίηηκ'. 
 He recognizes it as existing in their iiands. Cf Lnd. \ 'iv. in .-lug, 
 De Civ. Dei, viii. 39 : " Scribse erant, qui sacrorum librorum 
 literam docebant, nee ab ea reeedebant latum culmum." If the 
 Scribes and Piiarisees had tampered with the Sacred Text, sucli a 
 sin on their part would never have passed unrebuked by Christ. 
 Ho does censure them for making it of none effect by their Tra- 
 ditions (xv. 3). But He never utters a syllable of remonstrance 
 against them as if they had corrupted the Tex't itsetj". Hence we 
 may saiely infer that it was faithfully guarded by them. Indeed, 
 from the vast number of Synagogues, and of copies of the Old 
 Testament read every Sabbath, in every i)art of the civilized world, 
 it was impossible for any one, even if he had desired it, to in- 
 troduce any alteration into the Sacred Text of the Old Testament. 
 
 The Pharisees had conspired with their enemies the Sadducees 
 against Christ, as Herod and Pontius Pilate were maile friends at 
 the crucifixion. But wliat more meek and benign than Christ ! 
 He had been tempted by the Pharisees; and yet to maintain the 
 honour of the Priesthood and the dignity of its name He exhorts 
 the people to submit to them, not in regard of tlicir works, but 
 their doctrine (as far .as it was taught from the chair of Moses, 
 i.e. consistently with the Law of God). (Jerome.) 
 
 5. 7rλατύ^Όυσl — ί/)ΐ'λακτν)/ΐία] they make broad their Phylac- 
 teries. The texts of Scripture embroidered on the Phylacteries, 
 
 Vol. I. 
 
 called Tephilli7ii, from Tephillah, prayers; amulets of parchment 
 which were braced with leather thongs over the arms, the heart, 
 and the eyes (Exod. xiii. 9. IG. Deut. vi. 4—10; xi. 18—20). 
 Cp. Joseph. Ant. iv. ii. Hieron. in Ezek. xxiv. 17- Buxtorf, 
 Lex. Talm. p. 1743. Goodwin, Moses and .A.aron, i. 101. Light- 
 foot, i. 944. Jahn, Archieol. § 319. 
 
 — μί^αλχ/νουσί τά κράσπ€δα] they enlarge the Fringes of 
 their garments. Tlie κράστηύα (tiitsiih) difier from the φυ\ακ- 
 rr}pta, being attached as fringes, of purple, to the garment (Kumb. 
 XV. 3β. Deut. xxii. 12) ; whereas the φυλακτηρια were parch- 
 ment-strips bound over the arm, &c. witli strings. See Jahn, 
 Arch. § 122. 
 
 7. βαββί] 'a•], My Master. Rabbi, from root 3"i, rab z= great; 
 as Magister from magnus, μζ'γατ. 
 
 8. μ^ κλϊ)β>)τ6] Let not this be your ambition to bt so called. 
 
 — cTs — δ δίδάσκολοί] So Tischendorf and Alford for tls ό 
 καθηΎητΊ)^, and, it seems, rightly. There is but oue, the only 
 Magister or Teacher, Who inspires all true Wisdom and enables 
 you to receive it. He Who is the ΛVisdom of God. Cp. .S*. 
 Augustine's Treatise de Magistro (i. 187), in which this argument 
 is handled. 
 
 9. Kol ττατίρα μη καλίσητΐ'] and call not any one father upon 
 earth. These prohibitions are to be understood from the practice 
 of the Piiarisees, who did not teach the people to look up to God, 
 tlie sole Author of all good, but, in tlieir ambitious desire of human 
 glory and worldly titles, drew off the homage of the people from 
 God to themselves, and usurped His place in the popular mind. 
 Cp. 2 Cor. i. 'J4. James iii. I. 1 Pet. v. 3. 
 
 That man may bo said to call no man father upon earth, who 
 does all his actions as in God's sight, and the language of whose 
 life is, " Our Father which art in heaven, Hallowed be Thy 
 λ'αηιε ! " (Cp. Origen.) 
 
 10. καβηγι;τ7)ΐ] guide. The Pharisees claimed to be guides, 
 (Rom. ii. 19), and are called οδηγοί τυψλοί, blind guides, by Christ 
 (XV. 14 ; xxiii. IG 2J), a warning to those who encroach upon the 
 province of others in exercising spiritual direction — aWorpio- 
 ίπίσκοττΰΐ (1 Pet. iv. 15), and particularly to those who usurp 
 dominion over the Conscience of others, or submit their oicn 
 Conscience unreservedly to the will of others. See Bp. Sanderson, 
 vol. iv. G2 ; de Conscient. PrLel. iii. § G7. 
 
 — <5 Χριστιίϊ] (he Christ. Our Lord now began to use the 
 word Χριστοί in speaking «/"//iwiie//". (See xvi. 20. Mark ix. 41.) 
 In the Gospels, when the word stands alone or with ΊησοΠι, 
 except in such cases as Matt. i. 1, Mark i. 1, John i. 17 ; xvii. 3, 
 it generally has the article, but in the Epistles it is generally 
 without tlie article. 
 
 The declaration that Christ alone is their Master and Gul<ie 
 is a plain declaration of the Divinity of Christ. St. Paul says, 
 " Ιί'Λο is Paul, u-ho is Apollos, uho is Cephas ! are they not 
 Ministers or Senants, not Masters.'" (I Cor. iii. 6.) He means 
 that wo ought to Anow Ilim Whom wo ciU Father, above all ; 
 God, the great cause of all Teachers and Fathers. And by adding 
 
 Μ
 
 82 
 
 MATTHEW XXII Γ. 12— 2δ. 
 
 gLuke Η. Π. 
 tt 13. 14. 
 Job 22. 29. 
 Prov. 29. 23. 
 Ecclus. 3. IS. 
 James 4. 6. 
 1 Pet. 5. 5. 
 h Mark 12. 40. 
 Luke 20. 47. 
 Ezek. 22. 2S. 
 Tit. 1. 11. 
 ILuke 11. 52. 
 
 kch. IS. 14. 
 ft i. 33, 34. 
 
 1 Eiol. 2!l. 37. 
 
 η 1 Kings 8. 13. 
 2 Cliroii. 6. 2. 
 η ch. S. 34. 
 
 Luke II. 42. 
 Hos. e. e. 
 Micall C. 8. 
 Jtr. 22. 15, 16. 
 ch. 9. 13. 
 
 ρ Luke 11. 39. 
 ch. 15. 20. 
 Mark 7. 4. 
 
 νμων διάκοΐΌ?. ' '-^"ΟσΓίς δε ΰ\\ιώσ(.ι. ίαυτον, ταπ€ΐνωθήσ€ται, καΧ όστις 
 ταπεινώσει ΐ,αντον, νψω^τ^'σεται. 
 
 ("') '•* '' Ούαι δε ν/χΓ?^ Γραμματείς και Φαρισαΐοι, νποκριταΧ, οτι κατεσ^ιετε 
 τα; οικίας τώι» ■χΎ)ρων και προφάσ€ΐ. μακρά ττροσίυχόμίΐ'οι- δια τοΰτο ληψεσ^ε 
 ττΐρισσότίρον κρίμα. '^ ' Ούαι u/xif, Γραμματΐί<; και Φαρισαίοι, νποκριταΧ, 
 ΟΤΙ κλζίετζ TTju /δασιλείαν των ουρανών ίμπροσθίν των ανθρώπων ύ/χεΐς yap 
 οΰκ άσέρχίσθε, ουδέ τους εΐσερχο/χε'νους άφί€Τ€ είσελ^εΐν. (°^) '^ Οΰαι ΰ/χΐν, 
 Γραμματείς και. ΦαρισαΓοι, νποκριταΧ, ότι περιάγετε την θάλασσαν και την 
 ζηραν 7Γ0ΐ•^σαι ενα προσηλντον, και όταν γενηται ποιείτε αυτόν υίον Ύεεννης 
 ΒιπΧότερον νμων. ^'^ '^ Ούαι ΰ/χΐν, όδτ^γοι τυφλοΧ οι λέγοντες, *0ς αν ομόσττ) 
 εν τω ναω, οΰδε'ν εστίν, ος δ' αν υμόση εν τω ■χ^ρνσω του ναοί), οφείλει. ''^ μωροΧ 
 καΧ τυφλοΧ, τίς yap μείζων εστίν, ό ^νσος, η ό ναός ό άγιαζων τον χρνσόν ; 
 
 και, ος εαν ομοστ) εν τω αυσιαστηριω, ουοεν εστίν, ος ο αν ομοση εν τω 
 Βώρω τω επάνω αντον, οφείλει. '' '/χώροι και τνφλοΧ, τί γαρ μείζον, το Βωρον, 
 η το θνσιαστηριον το άγιάζον το Βωρον ; "" Ό οϋν ομόσας εν τω θνσιαστηρίω 
 ομνύει εν αντω, και εν πάσι τοις επάνω αντου• '' '" και ό ό/χόσας ε'ν τω ναω 
 ομνύει εν αντω, καΧ εν τω κατοικησαντι αυτόν -'- ° και ό ο/χόσας ε'ν τω ούρανω 
 ομννει εν τω σρονω του &εου, και εν τω κανημενω επάνω αυτού. \-ν ) ϋυα. 
 ύ/χΓν, Γραμματείς και ΦαρισαΓοι, ΰποκριταΧ, οτι άποΒεκατοντε το ηΒύοσμον 
 και το avTj^ov και το κύμινον, καΧ άφήκατε τά βαρύτερα του νόμου, την 
 κρίσιν και τον ελεον και την πίστιν ταύτα δε έδει ποι•^σαι, κάκεΐνα μη άφιεναι. 
 (^) "^ ΌΒηγοΧ τνφλοΧ, οι Βιϋλίζοντες τον κώνωπα, την δε κάμηλον καταπίνοντες. 
 (^) "^ '' Ούαι ύ/χΓν, Γραμματείς και ΦαρισαΓοι, νποκριταΧ, ότι καθαρίζετε το 
 έξωθεν τον ποτηριού και της παροφίΒος, εσωθεν δε γεμονσιν εζ αρπάγης και 
 
 that one 13 their Master, Christ, He cfjnals Himself to God, and 
 makes Himself one with the Fatlicr. {C/irt/s.) 
 
 11. Ό μίίζωΐ''] The yrealer: perhaps with reference to the mean- 
 ing of llie word liahbi, see on v. 7- If a man is greater than the 
 re^r, let Iiitn prove himself to be really so, by making himselt less. 
 
 13. Ούαί] Woe ! Used by the LXX for the Hebrew 'is or 'in. 
 Our Lord had begun with Eiirht Beatitudes (Matt. v. 3—11). He 
 now concludes with Eight Woes. 
 
 These dreadful denunciations, pronounced by the meek and 
 lowly Jesus, the " Man of sorrows and acquainted with grief," 
 with stern severity and awful solemnity, as from a judicial tri- 
 bunal, on those very persons, the chief powers of Jerusalem, who 
 were about to bring llim as a lamb to the slaughter, and to arraign 
 Him before the judgment-seat of the heathen Governor of Judaea, 
 display in majestic grandeur the fearful transactions of the day of 
 Universal Keckoning, when He who was crucified on Calvary will 
 appear as supreme Lord and Judge of all on His great white 
 Throne, and be seen face to face by all who have pierced Him 
 with their sins, and will pronounce sentence of eternal weal or 
 woe on every man. 
 
 — ύτΓοκριταί] hypuerites. He repeats this word seven times here 
 (ii). 13, 14, 15, 23, 25, ί7, 29). On the term Hypocrisy applied 
 to the Pharisees, not only as deceiving others, but as deluding 
 themselves, being blinded by their evil passions ; whence they are 
 called blind yuides (v. IG; see also tv. 24, 2fi), see Bp. Butler's 
 Serm. on Jan. 30, and note in Christian Institutes, iii. pp. 48, 49, 
 and see notes below on 1 Tim. iv. 2. 
 
 — καΙ ττροφάσίί] And this ye do, — making long prayers for a 
 pretext (Phil. i. 1») of religion; that is, ye add hypocrisy to 
 rapacity, and therefore will receive greater damnation. 
 
 — τ!(ρισσ6τιρον] " Qui bono abutitur ad malum ornandum 
 magis judicalur." [Beny.) 
 
 15. ιτροσηλιττον] a jiroselyle. The word used by LXX for 
 Hebrew Ta (yer), from τι; (ί""'), commorari (Exod. xii. 48, 49 ; 
 XX. 10, and p(i:isi»t), and applied specially in our Saviour's time 
 to the two classes of converts to Judaism, i. e. (I) the Proselytes 
 of the Gate, ire >Τ3, who were not circumcised ; and (2) the Prose- 
 lytes of Righteousness, p-rs ^ί;, who were cu-cumcised and also 
 baptized. Cf. Jahyi, Arch'iol. § 323. 
 
 On the uses of Proselytes in the propagation of the Gospel, 
 see below, Introduction to the Acts of the Apostles, p. xvii. 
 
 — vlh,' 7eeV<T)s] son of yehennn, or hell. Cp. viuv awaiXcias 
 (John xvii. Ii. 2 Thess. u. 3). So nio !| {ben maveth), • son of 
 
 death ;' i.e. " spiritu inferni commotum et alios ad iiifcrnum sccum 
 trahentem, ct diyntnn prenis inferni, iisque afficicndum." Cp. 
 above on i.v. 15, and on John xvii. 12. 
 
 — ίίπλότιρον νμων'] twice as much a child of Hell. Hence 
 we may infer degrees of punishment hereafter proportioned to 
 degrees of sin. {Oriye».) So Auy. Scrm. IGl, 4 : ** Duie habita• 
 tiones sunt, una in igne teterno, alia in regno teterno ; ibi omnes 
 cruciabuntur, minus ille, plus ille." He then cites x. 15 and this 
 text, and adds, " a4ii duplo alii simplo." See above on x. 15. 
 
 The Pharisees made proselytes for their own advantage; and 
 these proselytes, seeing the vices of those who converted them 
 under a semblance of piety, became worse than before, and even 
 than their masters (cp. Jerome). Or because, having seen your 
 sins, they relapse into heathenism, and become worse than before. 
 
 18. τω διίρω] their own yi/t, counted by them in their own 
 self- righteousness of more worth than the divine honour. 
 
 23. άποδεκατοΰτί] ye lithe, i. e. pay tithe of — see Luke xviii. 
 12. " άποΒήκατοΐν, verbum Alctandrinae dialecio proprium, 
 respondet Ilebr. -rcr, signiticat hoc loco decimas dare. Gen. xxviii. 
 22, tV δεκάττιμ τιΧΰν, ut dixit Joseph. Ant. iv. 4. Judtei sacer- 
 dotibus dale debebant decimas omnium frugum, vid. Lev. xxvii. 
 30. Num. xviii. 21. Deut. xiv. 22. Pharisteorum ii, qui non 
 ex sacerdotum ordine erant, ut inprimis sancti et pii adversus 
 Deum viderentur, banc legem diligentissime observabant, ita ut 
 etiam decimas minutissimorum olerum, quae vulgo decimari non 
 solebant, religiosissime persolverent. Neque Jesus banc eorura 
 religionem vituperat, sed perstringit eorum simulationem, quod 
 negligerent virtutes, quarum studium et exercitatio longc majoria 
 momenti esset." {Kuin.) 
 
 Mint, anise, and cummin are the seasoning of food, and not 
 the substance. Our Lord approves the observance of what is 
 least, but commands to keep what is chief, that is, "judgment, 
 mercy, and faith." 
 
 24. διϋλί^οντ€5] The Vulgate rightly renders it excolanles, 
 straining out, straining off. In Amos vi. C, the LXX have 
 ■nivovTis 5ιϋ\ισμίνον oTvov, — i. e. drinking wine so carefully strained 
 and filtered that no unclean animalcula could find their way into 
 it so as to be swallowed by them. Buitorf Lex. Talmud, p. 51C. 
 This was the practice of those who professed extraordinary sanc- 
 tity. See Talmud in cap. Schabbath, " colant vinum per lintea;" 
 and Maimon. de cibis vetitis, apud Vorst. de Htbr., p. 771• 
 
 Irridet Christus scribarum in colandis culicibus diligentiam, 
 quorum in gluticndis cameUs esset incuria. 1$. Hilary.
 
 MATTHEW XXIII. 26—35. 
 
 83 
 
 αδικία?. " '' Φαρυσαΐε τυφλΐ, καθάρισαν πρώτον το eVro? του ποτηριού καΐ της q }"■ ^■ ι<• 
 παροψίδος, ίνα γενηται καΐ το εκτός αυτών καθαρόν. (^) "^ ^ ΟυαΙ ύμίν, Τραμ• rLukeii. 44. 
 ματείς και. ΦαρισαΙοι, ΰποκριταί, οτι παρομοιάζετε τάφοι<; κεκονιαμενοΐζ, οϊτινες 
 εζωθεν μεν φαίνονται ώραίοι, εσωθεν δε γεμονσιν οστεων νεκρών και πάση<; 
 ακαθαρσία';• -^ οϋτω και ΰμεΐζ έξωθεν μεν φαίνεσθε τοΙς άνθρωποι•; Βίκαιοι, 
 εσωθεν ζε μεστοί εστε υποκρίσεων και ανομία•;, (ψ-) ^ ^ ΟύαΙ νμίν, Γρα/χ/χα- ' ΐ-"** "• <'• "• 
 τεΓ? καΐ Φαρισαΐοι, ύποκριται, οτι οΙκοΒομεΐτε τους τάφους τών προφητών, και 
 κοσμείτε τα μνημεία τών Βικαίων, ^^ καΐ λέγετε, Ει ημεθα εν τα2ς ημεραις τών 
 πάτερων ημών, ουκ αν ημεθα κοινωνοί αυτών εν τω α'ίματι τών προφητών 
 
 ' ώστε μαρτυρείτε εαυτοΖς οτι υιοί εστε τών φονευσάντων τους προώτίτας. ' Acts r. si. 
 
 / Ο30 , O.I „ \ , ; , , ^ , „ , ^ , „ •!■! ν , / 2 Chron. 24. 21. 
 
 {-^) rial υμεις πληρώσατε το μετρον των πάτερων νμων. ^•' Οφεις, γεννη- ^^ζ-^^, 
 ματα εχιΖνο^ν, πώς φύγητε άπο της κρίσεως της γεεννης ; (^) ^ '' Jta τοΰτο 18ού vi.ukeu.49. 
 ε'νώ αποστέλλω προς ΰμας προφήτας και σοφούς και γραμματείς, και εζ αυτών & 22. ία* ' 
 
 , ^ ^ , \ >> , ^ / , -^ - 2 Cor. 11. 24, 25. 
 
 αποκτενειτε και σταυρώσετε, και ες αυτών μαστιγώσετε εν ταις συναγωγαις 
 υμών, και Βιώξετε άπο πόλεως εις πάλιν, ^^ " όπως ελθη εφ' υμάς πάν αίμα ^'^ζ\*■^■ 
 δίκαιον εκχυνόμενον επΙ της γης, άπο αίματος "Αβελ του δικαίου εως του αίματος L'^''""• '*• "' 
 Ζα-χαρίου νιου Βαρα^ίον, ον εφονεύσατε μεταξύ του ΐ'αου καΐ του θυσιαστηρίου• 
 
 27. KCKoi'io/ieVois] whitetvasJtpd. κονία, '* caice dealdaiis." 
 So τοΓχί κ(νοιΐίαμίν( (Acts x.xiii. 3). Cp. Demosth. 3fi, 10; (i89, 
 24. Pococfce, i. 154, and JVeisteiti here. Graves were usually 
 whitewasheti at that season, i. e. in the month Adar (Λίαι-ο/ι), (cp, 
 LJijhtf. and Schoeitffeit,) in order to guard persons from contract- 
 ing pollution by proximity to the dead, see is umbers xis. Hi. 
 
 The ceremonial ordinances of the Law were instituted for the 
 sake of the mural law, i. e. for mercy and judgment ; so that the 
 former were of no use without the latter, ile speaks thus to 
 show, that even before the Gospel, tliese ceremonial ordinances 
 were not the main requisite, but were subordinate to moral duties. 
 And tliis is what the ancient Propliets often teach, e. g. llos. vi. (J. 
 Micah vi. 8. We ought to be Temples ; — how often are we but 
 Tombs 1 (C/iri/s.) 
 
 29. τάφους — μνημεία] Ye build their tombs and adorn their 
 monuments, but ye do not imitate their example ; ye disobey their 
 precepts, and slight their warnings, and rebel against their God, 
 Who has sent to you His Son, to Whom all the Prophets bear wit- 
 ness. .\nd thus ye show yourselves the children of those wlio 
 killed the Prophets, and are even worse than your fathers, because 
 ye add hypocrisy to impiety. Woe, therefore, to you Hypocrites ! 
 
 30. 1}μξθα] " Pro ^μΐΐ' in pluribus et optimis codd. h. 1. et 
 paulo post legitur ^μίθα, quam Imperfecti fortnam recte in textum 
 receperunt Griesbachius et Matihipi. .\ttici enim veteres raro 
 dixcrunt ^μηΐ' pro -ήν, sed .\lexandrinaet communis dialectus banc 
 Imperfecti formam sibi tanquam propriara vindicavit. vid. Jos. v. 1. 
 Nch. i. 4. ii. II. Matt. xxv. 35 al, Jloeris : ήΐ', άί/τΐ του ^μην, 
 •ATTiKws' ίίμηΐ'. Έλλη^ίκάίΓ." (TvwiH.) Cp. JVijier, p. 7-4» and 
 below on xxv. 35. 
 
 31. ϋιστί μαρτνριΐτί] ye bear ivitness against yourselves that 
 ye are the children of those who killed the Prophets. Them, 
 wlio killed the Prophets, ye call your Fathers: and rightly, because 
 ye imitate tlieir acts j and are therefore their children. Cp. T. 45. 
 Rom iv. 11, 12. 
 
 lie therefore identifies them with their fathers, and charges 
 them with their fathers' sins. See v. 35, iv ίφονινσατί, ye killed 
 even Zacharias. Cp. John vi. 32, " Moses gave yon not," &c. 
 
 34. Δια τϋίίτο] There is a remarkable similitude between this 
 passage and 2 Esdras i. 2S— 33. {Beng.) (Cp. Luke xi. 41).) 
 
 — μαστί-^ύσίτΐ eV τοΓγ σΐΊ'αγωγαΓϊ] See on .Acts xxvi. 1 1. 
 
 36. Ζαχαρίου υΐοΰ Βαραχίου"] Zacharias son of Barachias. Cf. 
 Luke xi. 51. 
 
 Among the various opinions that have been adduced concern- 
 ing this Zacharias, the most probable is, that our Lord refers to 
 the Zacharias who was the son of Jehoiada the Priest, and was 
 slain by conmiand of King Joash, whom he had rebuked for his 
 sins, and for those of his subjects. That Zacharias was slain in 
 the court of the House of the Lord, or as our Lord describes it 
 " between the Temple and the .\ltar," that is, in the Court of the 
 Priests, between the Porch of the >'α!ΐϊ and the brazen .-Vltar of 
 burnt-otfering ; and when he died he said, " The Lord hoi upon 
 it and require it." (2 Chron. xxiv. 20—22.) 
 
 The books of the Chronicles being regarded as the conclusion 
 of the Historical Canon of the Old Testament, .-ind the sum and 
 colophon of all Jewish History (" Instrumeuti Veteris Epitome," 
 
 says S. Jerome ad Paulin.), our Lord in citing the history of the 
 Martyrdom of Zacharias froni that Book, and in going backward 
 from it to the Martyrdom of .\hel, as recorded in the Book of 
 Genesis, comprises all Jewish History as narrated in the Inspired 
 Canon of the Old Testament (cp. Bp. Cosin on the Canon, p. 13), 
 and therefore combines the " Acts and SuHerings of all the 
 Martyrs," whose blood " crieth from the ground" to God, as did 
 that of Abel and Zachariah. (Gen. iv. 10. 2 Chron. xxiv. 22.) 
 
 The dying words of Zachariah were ctTI n'^rv MT and 
 ir-ii (darash) — ζητίω, Lev. x. IG. Deut. xii. 5. 1 Chron. x. 13. 
 Those words therefore of the martyr seem to be prophetical of 
 our Lord's allusion to his Martyrdom ; and our Lord (in Luke 
 xi. 51) appears to refer to those dying words, fal, λί'7ω ίμ^y, 
 (κζητ-ηθτ^σξται. 
 
 The words of Zachariah were spoken in the Temple where 
 his blood was shed. Our Lord is tlie true Zacharias (from "Oi, 
 zachar, recordafus fuit, and n% Jehovah), or Remembrancer of 
 God, and He is the true Son of Barachiah (from -pj, baralc), 
 benedi.rit, and n> (jah), or son of the Biased (see Mark xiv. 01), 
 and He takes up those words of Zacharias in the Temple, and 
 predicts its doom. 
 
 Knin. well says, "Jesus igitur, ut signifiearet omnet caedes 
 hominum sanctissimorum, easdenique critdelisnimas, ut Lucae 
 verbis utaraur, οττί) καταβοΚΊ}^ κόσμου, α Judajorum niajoribus 
 commissas, nominavit primam, maxime memorabilein, ciedem in 
 literis sacris commemoratam (sc. Abelis), et tiltimam cjedem, ad 
 aras perpetratam, nempe Zacharice. Altare etiam nocentibus, 
 nisi atrocissime dehquissent, asylum et tutela erat. vid. Exod. xxi. 
 14. 1 Regg. i. 51. ii. 28 sqq. Sic neque nos tangunt ea, quae 
 observarunt alii, Zachariam nimirum non fuisse ultimum pro- 
 phetarum a Judseis interfectorum, Uriam quoque prophetam jussu 
 Jo'iakinii trucidatum esse, coll. Jet•, xxvi. 21 ss. 2 Faral. xxxvi. 4 
 S3, sed, quod probe notandum, non interfectus est ut Zacharias 
 μΐτα^υ rot) ναοΰ καϊ του θυσιαστηρίου." 
 
 But it may be asked, why does our Lord not call Zachariah 
 Son of Jehoiada ! Why does He call him the Son of Barachiah I 
 
 Because probably Jehoiada was also called Barachiah. For 
 numerous instances of persons with two names among the Jews, 
 see G'roii!/s here. Surenhua. f. ϋ2. G/ais. Philol. Ρα/η/, de Evang. 
 ii. p. 43. 
 
 .And because, as Abel ' the righteous,* the good shepherd, 
 slain by his brother Cain, was a type of Christ (Heb. xii. 24). so 
 Zacharias, in his name, his priestly office, his preaching, and in 
 his death, was a type of Christ Himself. The words, ' Son of 
 Barachiah,' mean * Son of the Blessed,' and this was a name of 
 Christ Himself (see Mark xiv. 01). Barachias (says Jerome) 
 signifies ' Blessed of the Lord j' and the righteousness of Jehoiada 
 the Priest is expressed by this Hebrew word. .Vnd in the Gospel 
 used by the Nazarenes we find ' Son of Jehoiada,* instead of 
 ' Sou of Barachias.' 
 
 Our Lord has just been uttering maledictions against the 
 
 hypocrisy of the Scribes and Pharisees ; and He now intimates 
 
 that they who suffer for the truth are children of" the Blessed," 
 
 and that He Himself Whom they were about to put to death ai 
 
 Λ1 2
 
 84 
 
 MATTHEW XXIII. 36—39. XXIV. 1—3. 
 
 >• Luke 1.1. 3), 35. 
 1 Ksdr. 1. 30. 
 Deut. 32. II, 12. 
 
 I ch. 2J. 15. 
 zz Ps. lis. 20. 
 ch. 21. !), 20, M. 
 
 a Mark 13. 1, &0. 
 Luke 21. 5, &c. 
 
 ■"' a/ATjv λέγω υμιν, on Tjfet ταύτα πάντα evi την yeveau ταυτην. {-γ) lepov 
 
 σαΚημ, 'Ιερουσαλήμ, η άποκτύνονσα τους προφητα<;, καΐ λιθοβολούσα τους 
 άπεσταλμένουζ προς αυτήν, ποσάκι<; ηθέλησα έπίσνναγαγβίν τα τέκνα σον, ον 
 τρόπον Ιπισυνάγα όρνίζ τα νοσσία αυτή'; ΰπο τάς πτέρυγας, καΙ ουκ ηθελΊίσατε ; 
 ■*" Ιοου αψιεται υμιν ο οίκος υμών έρημος. "•' Λέγω γαρ υμι,ν, Ου μη με 
 ΐΒητε απ' άρτί, εως αν είπητε. Ευλογημένος ό ερχόμενος εν ονόματι Κυρίου. 
 
 XXIV. {'{ι) ^ "ΚαΙ εζελθων ό Ίησους επορεύετο άπο του Ιεροΰ- καΐ προσ- 
 ήλθαν οΐ μαθηταΐ αυτού eViSet^ai αΰτω τας οΙκοΒομας του Ιερου. ~ Ό δε 
 Ίησοΰς εΐπεν αυτοΐς. Ου βλέπετε πάντα ταΐιτα ; αμήν λέγω υμΙν, ου μη άφεθη 
 ώδε λίθος έπΙ λίθον, ος ου καταλυθησεται. (ιτ) '^ Καθήμενου δε αυτοί) επι 
 του όρους των ελαίων, προσηλθον αυτω οί μαθηταΐ κατ ISCav λέγοντες. Είπε 
 
 accursed, — for, cursed is he that hangeth on a tree (Gal. iii. 13. 
 Deut. xxi. 23), is the ' Son of the Blessed,' and had been typified 
 in His testimony and His suflerinf^s by all the Martyrs of the Old 
 Testament, from Abel to Zacliarias, the Son of the Blessed ; and 
 that His own murder would be the crowning sin whieh would fill 
 up the cup of God's wrath to the brim, and make it overflow with 
 vengeance upon them. And He concludes with saying that they 
 should not see Him till they acknowledge Him to be ' the Son of 
 Barachias,' and say, '* Blessed is He that cometh in the Name 
 of the Lord " (see v. 3ϋ). For an interesting inquiry into this 
 text, see Dr. Jackson on the Creed, book xi. ch. xliii. vol. xi. 
 p. 25(;— 287. LUjhifoot, i. 2040 ; ii. 237. 436. Thilo, Codex 
 Apoc. N. T. Ixiv. 
 
 36. ταΰτΛ ■πάντα'] all these things shall come vpon this f/ene- 
 ratiou. See on x.\iv. 15. It may be asked why the blood of 
 Abel and Zachariah, whieh was not shed by the Jews of that 
 generation, should be required of it ? Because they, who in their 
 conduct to the Apostles imitated Cain and Joash, are considered 
 as one and the same generation with them. (Jerome.') 
 
 Our Lord encouraged and comforted His disciples, by show- 
 ing them that whatever they might sufTcr, no less had been suf- 
 fered by saints of old. And He warned the Jews, by predicting 
 that as the persecutors of the ancient Saints were destroyed, so 
 would they be punished also. They who see how others have 
 been chastised for sin, and yet commit the same sin, or worse, 
 will suffer worse punishment than those whose examples they have 
 been permitted to see, and which they wilfully follow. {Chrys.) 
 
 37. ΊΐρουσαΧ^μ, '1(ρουσα\•ημ] Ο Jerusalem, Jerusalem. This 
 repetition of the name marks intense love. [Chrys.) 
 
 — • ποσάκΐϊ] how often ! For Christ came to the Jews in 
 Moses and the Prophets, and in the Angels themselves, minister- 
 ing to their salvation in every age. (Origen.) 
 
 — vpfis τα νοσσία'] as a hen gathers her chickens. Not only 
 because He would have covered her with His Wings, but {as Aug. 
 says, Serra. 204) ** quia gallina propter iufrmitatem pullorum ipsa 
 infirmatur, et infirmatur cum puUis, et Dominus j>ropter infirmi- 
 tatem nostram et Ipse susceptione carnis infirmari dignatus est." 
 Cp. 2 Esd. i. 3l>. 
 
 He derives the image from the bird who most loves her 
 offspring, and from the language of the Prophets and Psalms, 
 which speak of the people being safe under the wings and fea- 
 thers, i. e. the providence and protection of God. Ps. xvii. ; 
 Ivii. 1 ; Ixi. 4 ; xci. 4. W'hat Christ then prophesied has already 
 come to pass ; who can deny it? And as surely will His other 
 prophecies be fulfilled. As surely as, according to His prophecies, 
 Jerusalem has been destroyed, so surely will He come again to 
 judgment. (Chrys.) 
 
 38. ό oIkos νμών] your house, particularly the Temple ; your 
 holy House, which vas God's House, but is now become your 
 house, by being made by you to be 'a den of thieves;' that is 
 now left to you, being deserted by God. See on xxiv. 15, and 
 above, xxi. 13. 
 
 The Veil of the Temple was about to be rent in twain ; and 
 though after the Ascension the Apostles still resorted to it for 
 prayer, yet in fact the virtue of the daily sacrifice ceased at the 
 Crucifixion (Dan. ίχ. 27), when the Type was merged in the 
 Antitype, and when the Jewish Temple became the Cenotaph of 
 the Law, and the Christian Church was made the Oracle of God. 
 
 39. Oil μ-ΐ} μι ϊδι/τί] Ye shall not see Me henceforth. You 
 shall not know Me, before you welcome Me as the Messiah, and 
 adore Me as God. You may crucify Me as Man, but that is be- 
 cause you are Itlind, and because ye see Me not as I am. And 
 now for your sins ye are smitten with blindness. The things tliat 
 belong to your peace are hid from your eyes. Luke xix. 42. But 
 in order to see Me, you must look at Me with the eye of faith ; 
 
 you must worship Me as God. And this will be, when with 
 broken hearts and weeping eyes, you "look on Him M^hom you 
 have pierced." Zecli. xii. 10. llos. iii. 4, 5. John xix. 37. On 
 the phrase άπ' &ρτι see xxvi. 04. 
 
 — Κύ\υ•γημίνο^ — Κυρίου] Ble.'ised is He that cometh in the 
 Name of the Lord. The solemn salutation of the Messiah (Ps. 
 cxviii. 20. Sec xxi. !)). Λ reference to the name Barachias, men- 
 tioned V. 35. 
 
 What He says is this, — Unless ye repent, and confess Me, 
 of whom the Prophets wrote, as the Son of God Almighty, ye 
 shall not see My face. The Jews have now time given them for 
 repentance ; let them confess Clirist to be the Blessed One Who 
 cometh in the Name of the Lord, and then they will see His face. 
 (Jerome.) 
 
 The Jewish Nation has ceased to be God's household j and 
 remaining in the obstinacy of unbelief, they will not behold 
 Christ tdl they bless Him coming in the name of the Lord. 
 (Hilary.) When the veil is taken from their hearts, they will see 
 Him. 2 Cor. iii. 14—10. 
 
 Ch. XXIV. 1. Tas οίκο^ομα5 του ίίροΰ] the structures of the 
 Temple, whose solidity and magnificence is described by Josejjhus, 
 B. J. v. 5. Antiq. xv. 14. 
 
 As Benget observes, the word ο1κοίομα.5 intimates that the 
 work of building was even then going on (cp. John ii. 20). 
 " Fortasse magis opus fervebat, ob Pascha instans." While they 
 were building it. He was prophesying its destruction. The 
 Corner-stone was rejected by the Builders (Ps. cxviii. 22), and 
 they built in vain ; for " except the Lord build the house, their 
 labour is but lost who build it " (Ps. cxxvii. 1). 
 
 Because our Lord had just said to the Jews, " Your house is 
 left desolate," therefore the Apostles, surprised by such an an- 
 nouncement, come and show Him the buildings of the Temple ; 
 as if in doubt whether so much glory could fade. He therefore 
 proceeds to predict its entire destruction. Ye are surprised at the 
 announcement — but not one stone will be left on another. The 
 Apostles appear to have then supposed that the day of Jerusalem's 
 destruction would bo the day of His Second Coming. They 
 imagined this would be so because He had said, " i'e shall not 
 see Me henceforth, till ye say Blessed is He that cometh in the 
 name of the Lord " (xxiii. 39). But our Lord corrects this notion 
 by saying, " The end is not yet " (xxiv. 0). 
 
 On former occasions, Jerusalem had been restored from time 
 to time, and the Temple had been rebuilt ; but He now predicts 
 that tlje next destruction would be total. (Chrys.) 
 
 3. του upous των ^\αιων'] the Mount of Olives. Observe, that 
 the Siege began at the place where this prophecy was delivered, 
 i. e. the Mount of Olives (see Josephus, B. J. v. 2 and 3). Cp. 
 the interesting comments of the History of the Siege of Jerusalem 
 in Eusebius, H. E. iii. 5 — 8, with the notes of Valesius. 
 
 Observe also, that the Siege began at the time in which this 
 prophecy was uttered, the Passover. {Josephus, B. J. vi. 9. 3.) 
 
 Observe, likewise, that many hundreds were destroyed by 
 the sayne death as they were now about to inflict upon Christ, 
 viz. Cmcifxion. {Ibid. v. 11.) 
 
 Titus, the son and successor of the Roman Emperor A^espa- 
 sian, regarded himself as the executioner of God's Judgment on 
 Jerusalem. The destruction of the Temple was a more striking 
 fulfilment of Christ's prophecy, because it was effected by Roman 
 soldiers in opposition to the orders of Titus, who wished to spare 
 it. And the woes with which Jerusalem was visited were more 
 remarkable, as being brought about by the agency of one who 
 was distinguished for clemency, and was called ** deliciae humani 
 generis." — Vespasian, his father, who began the Jewish war, 
 seems also to have been specially raised up by God to be the
 
 MATTHEW XXIV. 4—14. 
 
 85 
 
 ήμίΡ, ποΤ€ ταύτα εσται ; και τι το σημ.ζων τη<; σης παρουσία?, και της 
 συντί\ΐ.ίας του αΙωνος ; ^ ^ Καί αποκριθείς ο Ίησονς elnev αντοΐς, ySXeVere 
 μη τις υμάς ττ\ανηση• ^ πολλοί yap 1\ΐ.νσονται eVt τω ονόματι μου \έγοντΐ.ς, 
 'Εγώ εΙμι ο Χρίστος, και πολλούς πλανησονσι. " " Μίλλησετΐ. δε ακονξ,ιν 
 πολέμους και ακοας πολέμων όρατΐ, μη θροείσθε, Sei γαρ πάντα γενέσθαι, 
 αλλ' οϋπω έστΙ το τέλος. ^ Έγερθήσεται γαρ έθνος επΙ έθνος, καΐ ^βασιλεία 
 επί ;8ασιλείαΐ', και έσονται λιμοί και λοιμοί, καΐ σεισμοί κατά τόπους• ^ πάντα 
 8ε ταντα άρχη ώΒίνων. (ψ) ^ '^ Τότε παραΖώσουσιν υμάς εις θλΐχριν, και 
 άποκτενοΰσιν νμας, και έσεσθε μισούμενοι ΰπο πάντων των εθνών δια, το 
 όνομα μον (^) "^ καΐ τότε σκανΒαλισθησονται πολλοί, καΐ αλλήλους παραδώ- 
 σουσι, καΐ μισησονσιν αλλήλους• '^ και πολλοί ψευδοπροφηται εγερθησονται, 
 και πλανήσουσι πολλούς• ^^ και. δια. το πληθυνθηναι την άνομίαν xpiryq- 
 σεται η αγάπη των πολλών '^ ό δε ΰπομείνας εις τέλος ούτος σωθησεται. 
 {■γτ) '^ ^^'' κηρυχθησεται τοΰτο το εύαγγέλιον της )8ασιλεία5 εν όλ-^ τν οίκον- 
 μέντ} εις μαρτΰριον πασι τοΐς έθνεσι, καΐ τότε ηζει το τέλος. 
 
 b Mark 13. 5, he. 
 Luke 21. 8, &c. 
 Eph. 5. 6. 
 Col. i. 8, 18. 
 2 Thess. 2. i. 
 1 Jtiha 4. 1. 
 c Jer. 4. 27. 
 & 5. 10, 18. 
 
 il ch. 10. ir. 
 
 John 15. 20. 
 
 & 1(>. 2. 
 
 Ads 4. 2, S. 
 
 &• 7. 59. Si 12. I, 
 
 be. 
 
 minister of his purposes against Jerusalem ; and it is observable 
 that he alone of the Roman Cresars was permitted to bequeath 
 the Etiipire to his sons. Cp. Dr, Jackson on the Creed, Book I. 
 xxiii. and Serm. vi. vol. vi. p. 109. For the passages οι Josephus 
 which illustrate this prophecy, see ΟΓΪίίβείίΙ, Schol. Hellenist. 
 pp. CO. 03, and IVMlby, Notes to Chap. xxiv. 
 
 — TTOTe ravTa tarai ; καΐ τί rh σ-ημ^7ον ttjs aijs Trapouaias, 
 κα\ Ti}s συντΐΧΐίαί του αΐώι /os ;] when shall these things be/ 
 and irhai is the sign of Thy coming, and of the end of the 
 v:orld ? Here is the clue to the interpretation of this chapter. 
 Our Lord's prophecy has a double reference, — 
 
 To the judgment of Jerusalem. And 
 . To that of which that judgment was a type, viz. His second 
 Coming to judge the world. 
 
 The Apostles, indeed, then supposed that the taking of Jeru- 
 salem, and the end of the world, and Christ's coming to judgment, 
 would be simultaneous (cf. v. 0) ; 
 
 It is to be observed, that several Future Events, however 
 distant from each other, seem to be represented by Prophecy as 
 conlemporancuns, till one of those events is near, and detaches 
 itself from the otliers, and then the true sense of the Prophecy 
 becomes more clear. 
 
 Future events in time may be compared to distΛnt objects in 
 place. In a mountainous country, two ridges of hills, rising the 
 one above the other, are seen in the horizon almost as one, 
 although there may be many miles between them \ and it is only 
 when the spectator arrives at the summit of the first ridge, that 
 he is aware of the cliasm between it and the second. 
 
 So it is with Future Events. 
 
 The Prophets of the Old Testament pass rapidlv from de- 
 scribing the first Advent of CMn-ist to tlic iSecnnd .-Vdvent, so that 
 the two -Vdvents seem to be blcmied togotlier in one. 
 
 But wliLMi tlie predictions concerning the first Advent had been 
 acconiplishcti by the manifestation of Christ in the world, then 
 the prophecies concerning the Second Advent became more distinct. 
 
 Yet even then the coming of Christ to judge Jerusalem 
 seemed to be blended with His coming to the Universal Judg- 
 ment, of which the judgment of Jerusalem was a type, and is so 
 treated by Himself in the present Chapter. 
 
 It is only in the Scriptures written after the taking of Jeru- 
 salem (viz. the Revelation of St. John) tliat the transactions 
 of the Great Day stand forth alone in all their awful majesty. 
 
 And as there is a gradual process of clearing up in the pro- 
 phecies concerning the coming of Christ, so is there a similar 
 process of elucidation in the successive prophecies concerning the 
 coming oi Antichrist. And there is reason to believe that the 
 Itrophoi'ics concerning the coming of .\ntichrist will bo brought 
 to Β climax at about the same time as those concerning the 
 coming of Christ. 
 
 5. ^7γ1 τφ οί'^ματί μον] in My Name. Not tU ri δνομα (see 
 xviii. 20), but €π1 τψ ϋΐ/(ί/ιατι, — i. e. standing up07i it, and usurp- 
 ing it. See note on r. 1 1. 
 
 6. iravTo] all that I predict. 
 
 — ούτω ίστί τ6 τίλοί] the end is not get. Cp. Mark xiii. 7• 
 10. Luke xsi. 0. Our Lord, therefore, did not predict (as some 
 have ventured to say) that He would come again lo judgment im- 
 n ediately. He said the contrary, as here; nor did His Apostles 
 afterwards See 2 Thess. ii. 2. 
 
 7. λιμό! καί λοιμοί] famines and pestilences. See Tertullian, 
 Apol. 20. 
 
 8. αρχή ajSiVoJc] Observe the word wSr^/ey (pains of parturi- 
 tion) as very appropriate and significant; because the circum- 
 stances of the World on the eve of Christ's coming will be like 
 those of a woman in travail (see I Thess. v. 3), and because after 
 them the New Creation will be born, — the ταλι^γγ^ν^σία will 
 ensue. (See xix. 28.) 
 
 Lest the disciples should bo absorbed in dwelling on the 
 punishments in reserve for the Jews, and suppose that they them- 
 selves would be exempt from suffering, our Lord warns them of 
 coming woes and trials for themselves {v. i) and 12), and thus sti- 
 mulates them to watchfulness and courage. And in order to show 
 that the calamities which would overtake the Jews were divinely- 
 appointed judgments for their sins. He specifies not only wars, 
 but famines and earthquakes ; and adds, " \'erily I say unto yon, 
 all these will come upon this generation," — i. e. for their crueffy 
 to Himself. And lest the Apostles should imagine that the Gospel 
 would be imperilled by these calamities. He says, *' Be not terri- 
 fied" (Chrgs.) ; the Gospel shall be preached to all Nations. 
 
 The signs of which our Lord here speaks are to be under- 
 stood both literally and figuratively ; there will be famines of 
 bread, and also spiritual famines; famines of "hearing the 
 Word οι God." (.\mos viii. 11.) So also with regard to pesti- 
 lences and earthquakes there will be false teachers, " whose word 
 eats as doth a canker" (2 Tim. ii, 17). ami commotions of the 
 world, and the falling of many from the faith. (Jerome.) 
 
 11. ψ€ΐ/δοπρο0ηται] false Prophets. Cp. r. 24. Here was one 
 main cause of the miseries of the Jews. They had killed the true 
 Prophet and the true Clirist, Who had come for their salvation ; 
 and, for a ri-tribution of their sin, they were deceived hy false pro- 
 phets and false Chrisis, to their own destruction. See Acts v. 30'; 
 .\xi. 38. Joseph. B. J. ii. 13. 4 ; vii. 11. 3. 
 
 They rightly expected that the Messiah would appear at this 
 time; anil that He would come to His Temple, for so the pro- 
 phets had foretold ; but they knew Him not ; and because they 
 expected the Messiah and had not known Him, they were more 
 easily deluded by impostors professing to be Christ; and they 
 imagined it impossible that Jerusalem should ever be taken by the 
 Romans, ami even to the last believed that the ^lessiah would in- 
 terfere to save them and to destroy their enemies. 
 
 12. tJjv oi'ojuior] lawlessness. Cf. Zech. v. 0, where the LXX 
 use the word for nrcri {risheah), wickedness. Sometimes they 
 use it for iptf (sheier), falsehood, lying. 
 
 In proportion as the end approaches, errors will increase, 
 terrors will increase, iniquity and infidelity will iiuTcase, and the 
 darkness of hatred among brethren. S. Aug. (in Joan, xxv.) 
 άγάιπ)] Found only here in the first three Gospels. 
 
 13. i Si ύπομ(ίναί (. τ.] he that cndureth, &c. An intimation 
 that many snWfall away. 
 
 14. toDto t6 (va.yyihwii'] this Ciosjiel of the kingdom shall be 
 preached in all the world as a wittiess to all nations. The Gospel 
 is present to our Lord's eye here and xxvi. 13, as the great pur- 
 pose of His coming into the world. He therefore calls it this 
 Gospel. 
 
 Our Lord predicts a threefold struggle — from open enemies, 
 from impostors, from false brethren. See St. Paul's declaration. 
 2 Cor. vii. ό ; xi. 13. And yet lie assures them, that so far from
 
 86 
 
 MATTHEW XXIV. 1δ, IG. 
 
 eMark 13. Η. 
 
 Luke 21. •>0. 
 Dan. 0. 27. 
 & 12. II. 
 
 (yi) ^^ ^"Όταν ουν Γδτ^τε το βΖ4\νγμα της ερϊ^/χώσεως, το ρηθίν δια ^ανιτ^λ 
 του ττροφητον, έστο^ iv τόπω άγίω, 6 άναγινώσκων voclto), τότ€ οΐ L• ττ^ 
 
 the Gospel being extinguished by this conflict, it will be preached 
 evert/ where .- but He does not say it will be believed every 
 where. It will be preached as a witness, — a witness to those who 
 reject it,— it will be preached to their condemnation. Those who 
 believe will be like witnesses against those who do not believe, 
 and will condemn them. (Chri/8.) 
 
 Observe how many difficulties beset the Gospel. Deceivers, 
 Roman Armies, Famines, Plagues and Pestilence?, and Earth- 
 quakes, Tribulations, Treachery, Hatred, Dissensions, Failure of 
 Love, Abundance of Iniquity ; and yet this Gospel triumphs, and 
 will bp preached in all the world. (Chrt/s.) 
 
 The preaching of the Gospel throughout the world is a sign 
 of Christ's coming to judgment. (Jerome.) 
 
 15. "Otoj' ουν ϊδητε rh β^ΐΚυ-^μα Tfjs 4ρημώσΐω$, rh βηθΐν δίά 
 Δανι^Κ του νροφ-ητου, effrbs it^ τόττφ α-γΐφ'] When ye shall see 
 (he abomination nf desolation^ spoken of by Daniel the prophet^ 
 standing in the holy place : τόπο$ ayios is the vip (kodesh), i. e. 
 "the Holy Place" (Exod. xxvi. 33; xxviii. 29. lib. and passim), 
 viz. the vahSf or part of the Temple where the Golden Altar of 
 incense, &c. stood, and called ci[:o {jnalcotn), or place κατ' (ξοχην^ 
 in Isa. xxvi. 21, rendered by the LXX τί» ayiov, 
 
 βδΐΚνγμα, or abominatio, is the Hebrew y;:u (shekeis)^ 
 which signifies an unclean thing (Lev, vii. 21 ; xi. iO. 13. 41, 42), 
 and is specially applied to denote an object of idolatrous worship 
 (I Kings xi. 5. 7- 2 Kings xxiii. 13. 2 Chron. xv. 8), or an act 
 of uncleanness and idolatry (Jer. iv. 1 ; xiii. 27• Ezek. v. 11). 
 
 ^ρ-ημοισιί, or desolation, is the Hebr. no^ir {shemamah)^ 
 which signifies a devastation that causes astonishment and awe. 
 
 βΰϊλνγμα 4ρημώσίω5 is a Hebraism which expresses that the 
 characteristic f/uality present to the speaker's mind wlien He 
 contemplates t!ie Abomination, is that it will cause Desolation. 
 On this use of the genitive see above, xxii. 1 1. 
 
 The Prophet Daniel speaks of such a desolating Abomi- 
 nation, in three passages (ix. 27; xi- 31 ; xii. 11), which appear 
 to refer to three (lifierent times ; as follows, 
 
 His prophecy concerning the setting up of " the abomina' 
 Hon of desolation" in the holy place, v^as doubtless fulfilled in 
 thefrst instance by the setting up of the idol statue of Jupiter in 
 the Temple of Jerusidem, by Antiochus Epiphanes; cp. 1 Mace. i. 
 54, where that idol is expressly called β54\νγμα 4ρημώσίωί ^πΐ τϊ) 
 θνσιαστ-ηριον. 
 
 But the reference to Daniel made by our Lord in tliis His 
 j)rophecy concerning Juda;a and the World, shows that Daniel's 
 prediction was not yet exhausted, but was to have a further 
 accomplishment 
 
 In Jerusalem, 
 
 And aUo in the Church at large. 
 
 With respect to Jerusalem, Christ says, that the Abomination 
 which would make the Temple desolate, or be the cause of its 
 being deserted and de^troved, would stand in *' the Holy Place." 
 Cp. Mark xiii. 14 'όπου ου δίΓ. 
 
 It cannot therefore mean the Roman armies. The passage 
 in Luke xxi. 20, speaking of Jerusalem encompassed with armies, 
 refers to a different circumstance. He here speaks of an abomina- 
 tion in the Holy Place of the Temple itself. 
 
 Our Lord also says that it should be a sign and warning to 
 His disciples that they should escape. *' Then let them that be 
 in Jndaafiee to the mountains " {v. I'i). 
 
 The passage in Daniel which appears to refer to the siege of 
 Jerusalem by the Romans, and to have been specially in our 
 Lord's eye, is ix. 27, COCO C'VTv' ^:? ^P.- 1'^^ LXX and 
 Theodfttion paraphrase this as follow.s : καΐ, ίττΐ rh Upitp, βδ^Κυ-γμα 
 των ΐρ-ημώσ^ων. Some interpret this, " the desolator shall come 
 on the abominable wing;" but it seems that the word ' desolator* 
 is put in apposition with the abominable wing, and describes its 
 character, and that the sentence is to be thus paraphrased : And 
 it (i.e. God's wrath) shall be upon the Tf'ing of Abominations 
 that maketh desolate^ and shall flow out or be poured out upon 
 the desolator. 
 
 This is our Lord's interpretation of the passage, when He 
 speaks of the Abomination of Desolation. 
 
 This prophecy of Daniel first speaks of the cessation of the 
 daily sacrifice ; and it proceeds thus: "and God's wrath will be 
 poured out upon the wing of abominations which will be the de- 
 solator." 
 
 This seems to be further described in Dan. xii. 11, which 
 speaks of the taking away of the daily sacriflce, and of the 
 abomination that maketh desolate being set up, where the LXX 
 and Theotlotion use the words aftcnvards employed here by St. 
 
 Matthew, βΒίλυγμα ίρ7)μώσΐω$.'' Their original here is CDiD ψ^ψφ, 
 i. e. the abomination that maketh desolate. 
 
 The prophecy of Daniel concerning the taking away of the 
 daily sacriflce in the midst of a week was doubtless fulfilled by 
 Christ's death on the Cross, at the end of his ministry of three 
 years and a half. 
 
 But it seems to have had another fulfilment in another 
 sense. The daily sacrifice was taken away in the siege of Jeru- 
 salem (see Joseph. B. J. vi. 2), three years and a half after the 
 beginning of the war; and this was done by the factious zealots 
 among the Jews themselves, headed by John, who had seized the 
 Temple under plea of defending it and the city. (See Joseph» 
 B. J. V. C. 1, and v. 3. 1 ; cp. Antt. x. 11. 7) 
 
 What, then, is the Wing of abomination that maketh desolate, 
 or, in our Lord's words, the Abomination of Desolation / 
 
 A ΤΓΐϊί^ (Hebr. canaph) is an emblem of covering, and de- 
 fence, and love (see Ps. xvii. 8; xxxvi. 7- Uuth ii. 12); and 
 God's presence rested in the Temple, in the Holy of Holies, on 
 the Mercy-seat, upon the Ark, between the Wings of the Che- 
 rubim. (Exod. XXV. 20; xxxvii. 9. I Kings viii. 7-1 
 
 Hence the figure of a Wing is often applied to the Shechi- 
 nah, or Divine Presence, by other Jewish writers. See SchoettgeUf 
 p. 208; e.g. ** Nidus estTeinplnm, Israelitre sunt pnlH quibus mater 
 insidet, ct gentiles conversi sub alas Shechinie vcnisse dicuntur." 
 
 And just before our Lord delivered this prophecy. He had 
 said, 'Ό Jerusalem, Jerusalem, how often would 1 have gathered 
 thy children together, even as a hen gathereth her chickens under 
 her wings, but ye would not ! " (Matt. x.\iii. 37•) 
 
 It is observable that he adds, as a consequence of their refusal 
 to be gathered under HiS wings, " henceforth your house," i. c. 
 specially your Temple, is left unto you ep-qpos, desolate." Your 
 Holy House ; that House of which He had said (xxi. 13), '* My 
 honne shall be called tlie house of Prayer, but ye have made it a 
 den of thieves ;" ye have polluted it, made it to become abominable ; 
 that Holy House which was once the House of God, but being 
 made a den of thieves is now oIkos υμών, your house, the house 
 oi you, is left to you desolate, being deserted by God (see Theoph. 
 on Luke xiii.. 3ό) ; it is a camp of assassins (λρσταΐ, Joseph. B. J. 
 V. 13), the scene of robbery and blood. (See on Matt. xxi. 13.) 
 
 'Therefore the Abomination of Desolation, or, as the prophet 
 Daniel calls it, '* The Wing of abomination that ivould make 
 desolate," is that Power to which the Jews, in their trouble and 
 in the Siege, looked for shelter, instead of taking refuge under 
 the Wings of the Cherubim and the JVings of Christ. 
 
 Our Lord prophesies here, that this abominable and desO' 
 lafiug Wing would be in the Temple, in the Holy Place (Matt, 
 xxiv. 15. Mark xiii. 14). 
 
 Now, we find that in Holy Scripture the word Wing is often 
 used for a military power, on account of its rapid flight, whether 
 for aggression or defence, and because it is, as it were, overspread 
 to shelter those for whom it fights. See Isa. viii. 8. Jer, xlviii. 
 40 ; xlix. 22 ; and Ps. xci. 4, concerning tlie Lord of Hosts. 
 
 Hence, also, in otlier languages, the wings of an army. The 
 de o'ating IVing, therefore, of which Daniel and our Lord speak, 
 is that Anny of Zealots and Assassins, whom the Jews invited to 
 defend tliem against the besieging Array of the Romans, and 
 under whom they took refuge and shelter, and which stationed 
 itself and hovered and brooded, as it were, with an abominable 
 wing over the Holy Place during the Siege, and defiled it with all 
 manner of abominations ; by whose agency the daily sacrifice ceased 
 and was taken away (see Dan. ix. 27- Josephus, B. J. vi. 2 ; x. 
 1 1. 30) ; and which, by its outrages against God, and by its pro- 
 vocation of His wrath, was the cause of the desolation of Jeru. 
 salem. See the rrmarkable derlaratiAn of .Tnspth".^. B. .T. v. 9. 4. 
 
 Josephus appears to confirm this interpretation ; for he re- 
 marks (B. J. iv. C, 3) that there was an ancient saying then cur- 
 rent, that Jerusalem would be taken and the Temple destroyed 
 when it had been defiled by the hands of Jeus themselves. And 
 this exposition of Daniel's prophecy concerning the siege of Jeru- 
 salem, was adopted even by the Zealots who defiled the Temple 
 under pretence of defending it. {Joseph, B. J. iv. G. 3. Cp. Heng* 
 stenberg, Christol. 708, 709.) 
 
 The Jews themselves were the proper authors of their own 
 miseries. " Ο Israel, thou ha'^t destroyed thyself" (Hos. xiii. 9). 
 
 The same principle is applicable to Christian Nations. Their 
 Abomination of Desolation has always been from within. 
 
 The interpretation to which these considerations lead is also 
 confirmed by what Christ had just said concerning Zacharias, the
 
 MATTHEW XXIV. 17—22. 
 
 87 
 
 lovoaM ψΐυγΐτωσαν em τα ορη, (-,,) ' ο επί, του οωματοζ ixrj καταραιρετω 
 αραι τα εκ τη? οικίας αυτού, ^" και. ο ew τω αγρο) μη ίττκττρεψατω οπίσω αραι 
 τα ι/χατια αυτού. 
 
 (irj yJvai oe ται? ei" γαστρι, εχ^ουσαίζ, και ται? ρι^λαςουσαις ef CKewaig 
 ταΐ9 ημεραι.ς• {^yi ) προσευχΐσσε Oe ti'a /χή γίνηται -η φυγή υμών χαμωνοζ, tAasi.ti. 
 μηζζ σαββάτω• (fp) ^^ ^ εσται γαρ τότε ^λΓψΐ5 μεγάλη, οία ου γεγονεν άπ' e Dan. ΐ2. ι. 
 αρχή'; κόσμου εω? του vSi^, ούδ' οΰ μη γενηται. (vf) ^^ '*<'^' ει /α•^ εκοΧοβώθησαν 
 αί ημεραί εκεΐναί, ουκ αν έσώθη ττασα σάρζ• δια δε του? εκλεκτού'; κολοβω- 
 
 6οη of Barachias. The Jews liad profaned the Temple with his 
 innocent blood (xxiii. 35. 2 Chron. xxiv. 20, 21). And all the 
 evils here mentioned were to come on this generation. And fitly ; 
 because they were guilty of more than the same sin — in defiling the 
 City with the innocent blood of Christ, " the Son of the Blessed." 
 The Jews had re/Kned to shelter themselves under t/ie 
 Wings of itie Lord of Hosts, and under the Winrjs of Cttrist ; 
 where they would have been secure from their enemies, for He 
 would have " defended them under his Wings, and they should 
 have been safe under His Feattiers" (Ps. xci. 4). ** The IVi/ig 
 of abominations (Dan. ix. 27) overwhelmed not the city of Jeru- 
 salem, until Christ had long laboured in vain to gather them under 
 His Wings as a hen gathereth her chickens " (Mede, p. 2itfi). 
 But they would not have Jehovah for their God ; they killed the 
 Prince of Peace ; and chose to flee for refuge to the vings of those 
 who changed God's Holy House into a Den of Thieves ; they 
 xade them to be, as it were, their God, their Idol, their β8ί\νγμα ; 
 and they, whom they thus preferred to God, were therefore not 
 an Army of Defence, but an Abomination of Desolation. 
 
 In the Christian Churcli, the prophecy of our Lord concerning 
 the setting up of an Abomination of Desolation in the Holy Place 
 appears to have been in part fulfilled by the setting up of the Bishop 
 of Rome upon the Altar of God in St. Peter's Church, in order tliat, 
 there sitting, he may be adored^on his inauguration to the 
 Papacy, and by the " gross and grievous abominations " {Hookpt^) 
 of ids hereticiii doctrines and idolatrous worship which he enforces 
 as terms of communion, and so, as far as in him lies, makes the 
 Church desolate. The Aiiostle speaks of this abomination of 
 desolation in the Church, when he describes the Man of Sin as 
 sitting in the Temple of God. See below, the notes on 2 Thoss, 
 ii. 3; and cp. the notes above on Dan. ix. 27, and xii. II. 
 
 The word ''abomination" in Scripture means an iilol ; and 
 it is called " of desolation " because the temple is made desolate 
 thereby ; and the presence of idols in the Church deprives it of 
 the presence of God. 
 
 By " abomination of desolation " we m.ay understand, in a 
 spiritual sense, perverse doctrine : *' Abominatio hiereticie per- 
 versieque Doctrinse in Ecclesia." S. Jerome, iv. 194. 204. 
 
 And when we see this heretical abomination standing in the 
 holy place, that is, the Church, and showing itself as God, we 
 ought to flee from Judcea to the mountains, that is, the everlasting 
 hills, where is the hght of God. 
 
 We ought also to be vpon the house-top (i. e. for prayer and 
 meditation), where the fiery darts of the wicked caiinot reach us, 
 and liOt to come down from thence, nor to turn bacfc for those 
 things which we have left behind. And we ought to meditate in 
 the 8j)iriiual field of Holy Scripture, that we may reap fruit there- 
 from. {Jerome, Hilary, Bede, on Mark xiii.) 
 
 15. ΔαΐΊ7)λ Ύοϋ προφήτου] Our blessed Lord, the Divine Prophet, 
 here gives the title, " the Prophet," to Daniel .• and condemns by 
 anticipation all who, like Porphyry in ancient times, and some in 
 modern, ciiher reject the Book of Daniel, or ascribe it to another 
 and later author than he. On the genuineness of the Book of 
 Daniel see also B/i. Butler's Analogy, ii. c. 7• Dr. Mill's Dis- 
 sertations, ii. pp. (14 — 72, Dr. I'asey's Lectures; and the works 
 of Hengstenberg, Sic, quoted above in Introd. to Daniel. 
 
 - — έστίίϊ] On this form see Winer, p. 73. Cp. Mark xiii. 14. 
 — ό ανα-γίνάσκων νοΐίτω] let him that readeth understand. 
 Probably a r. ference to the words of the Angel to Daniel (ix. 2ό), 
 '* Know therefore and understand." 
 
 16. tpioyiTuiaai/] let them flee. Not only those in /erHS«/em, 
 but they in Judiea were to fly. Before the siege, the Christians 
 fli'd to Pella beyond Jordan, and so were saved (see Euseb. iii. 6. 
 Epiphan. llwr. 2U, 30) ; whereas, on the contrary, many hun- 
 dreds of thousands of Jews resorted to Jerusakni (against uur 
 Lord's warning, Luke xxi. 21) for protection and for the Passover. 
 See above, v. 2, and the summary in Euseb. iii. 5, arid his remarks. 
 
 This warning was very necessary, for after that the Αρστοί 
 end στασιασταΐ had for some time established themselves in the 
 
 Holy Place, they would not allow any one to quit the city. (Jose- 
 phvs, B. J. V. 12.) 
 
 17. μ)ι καταβαινίτω] let him not come down. But let him flee 
 without any reeard to his goods, i. e. with all expedition. 
 
 For the spiritual meaning of this and the following verse, see 
 on Lukexvii. 31. They reach on to the end. Cp.on Dan.xii. 1 — 13. 
 
 18. τά ιμάτια] his pallium, or outer garment. 
 
 19. TcCis iv yaaTpi] those women with child. See Josephus, 
 B. J. V. 10. 12, l.i ; vi. 3. Euseb. iii. 0, 7, for the horrors of the 
 siege — especially with regard to mothers and cliildreu. Cp. Deut. 
 xxviii. 53— 5ii. 
 
 These prophetical warnings may also be understood spi- 
 ritually. ΛΥοο unto them that are with child, i. e. loaded with a 
 heavy burden, and not able to escape from their |)ursuers. Woe 
 also to the souls which are yet in travail with the rudiments of 
 faith. (Jerome.) Woe to them that are with child ; by these 
 we may understand persons who are loaded with worldly hopes ; 
 and by those who give suck, persons who enjoy, cherish, and dote 
 on the darling hopes and desires which they have conceived and 
 brought forth. (Aug. in Ps. xxxix.) 
 
 20. σαββάτω] on the Sabbath. A prophecy that this would 
 be the case with some. He speaks to them as get as Jews who 
 scrupled to travel more than 2000 cubits on that day. See on 
 Acts i. 12. Similarly (Luke xxii. 3G) He speaks of buying a 
 sword, — not that the Apostles of Christ were to go armed, — but 
 to show the dangers to which they would be exposed. 
 
 Besides, even though they themselves might have no scrupio 
 to travel on the seventh day, yet others would be unwilling to 
 assist them in their flight on that day, on which the gates of cities 
 in Judiea were sliut. (Cp. Nehem. xiii. 10 — 22.) 
 
 On the spiritual sense of rr. 10, 20, see Jerome, iv. 193. Greg. 
 M. Hom. i. 12 : " Videte ne tunc quieratis peccata vestra fugere, 
 quando jam non licet ambulare. Ne tunc quicramus ad bene 
 agendum vivere, cimi jam compellimur de corpore exire," 
 
 Pray that your flight may not be i« the winter or on the 
 sabbath, i. e. that you may not he embarrassed by earthly impe- 
 diments. {Aug. Qu. Ev.) 
 
 As far as this refers to the taking of Jerusalem, this might 
 well be their prayer, that they might not be prevented by the law 
 of sabbatical rest or winter's cold from fleeing to the mountains. 
 And spiritually, we must pray that our faith may not grow cold, 
 and we ourselves become torpid in doing the work of the Lord ; 
 and that our fight, i. e. our death, may not happen when we are 
 in this unhappy state of spiritual winter. (Jerome, Aug., Hilary.) 
 
 21, 9λ?ψΐ! μ(•γά\η, u'l'tt οϋ jtyoi'fi'] great tribulation, such as 
 never has been. Cp. notes above on Dan. xii. I. 
 
 22. iκo\oβωθησuv] were shortened. So in the time of Christ's 
 absence in the grave, " the three days " were compressed, as it 
 were, into the smallest possible compass. See xii. 40. 
 
 From various passages of Holy Scripture it has been inferred 
 that the Church will have to suttcr three years and a half of 
 severe suffering, before the end of the AVorld. See Bede here. 
 
 — ovK if ίσύβη ττασα. σαρξ] no flesh should have been sared. 
 A double Hebraism, οΰ was = none (Ps. cxliii. 2. Jer. ix. 12 ; Ii. 
 43. Luke i. 37)• Rom. iii. 9, οϋ iro^'Tais : iii. 20. ίζ (pywr νόμου 
 οΰ Βικαιωθήσ^ται πάσα σαρξ. See Ι^οι-ίΛ Hebr. p. .'>29. Schroeder. 
 Inst. Hebr. p. 31(). Glass. Phil. Sacr. p. 4(i3. Winer, p. l')4. 
 
 And on the use of σαρζ= Ti'l for homo, i'orst. de Hebr. 121. 
 
 — δια δ£ Toes 4κλ(κτοΰ!] on account oj' the elect. Lest any 
 should object, as the heathens did, that' these calamities were due 
 to Christianity, He says that those days of affliction should be 
 shortened for the sake of Christians : and if it were not for these 
 Christians, all the nations would perish. 
 
 Observe, that the Evangelist. .S7. John has recorded none of 
 these jircdictions, lest lie shrudd seem to write juOphecy from 
 history ; lor he lived fur a lung lime after the destruction of 
 Jerusalem. But these prophecies are recorded by the Evangelists 
 who wrote before the taking of Jerusalem, and saw nothing ol 
 what they wrote j in order that the splendour of the prophecy 
 might shine forth more brightly. (^Chrys,)
 
 88 
 
 MATTIiEAV XXIV. 23—29 
 
 h M.iik 13. 21. 
 Lukf 17. 23. 
 Λ 21. «. 
 i Mark 13. 23. 
 
 J Job 3i). 3t. 
 Luke 17. 37. 
 k Mark i;:. 2t. 26. 
 Luke 21. 25. 
 Isa. l;i ΐυ. 
 Ezek. 32. 7. 
 Joel 2. 31. 
 &3. 15. 
 Acts 2. 20. 
 
 θησονται al 7]μ4ραι Ικάναι. (^^-) -^ '' Tore ectV rt? v /λΓι^ βιπτ;. Ιδού ωδε ό 
 Χ/)ί-στο9, -^ ωδε, ^τ) 7nστevσητv (ξγ) -^ ' έ-γ^ρθήσονται yap φ^νΒόχριστοι καΐ 
 \}β€υ8θ7Γροφηται, καΐ Βώσονσι σημαία /xeyctXa καΐ τ€ρατα, ώστε πλαι/ησαί, et 
 δυι^ατοι/, και τους 4κλ€κτούς, 25 'jSq^, ττροείρηκα νμΖν* (■^) -^ εάί^ οδι/ ειπωσιΐ/ 
 νμίρ, ΊΒον eV ΤΊ7 ^pWV cVrt, /χτ) έξελθητε- Ιδού eV τοΓς ra/xetot^, /Χ17 "ΠΊστοιί- 
 σϊ;τ€• (-^^) -' ωσπερ γαρ ή αστραπή εξέρχεται άπο ανατολών» καΐ φαίνεται εω^ 
 8υσμών, οντωζ ίσται ή παρουσία τον Τιον τον ανθρώπου' (-^) ^ ^ οπού γαρ iav 
 Ύ) ΤΟ πτώμα, εκεί συναχθησονται οι αετοί, 
 
 (Yf) ^^ Ενθεωζ οε μετά την θλΐφιν των ήμερων εκείνων 6 rjXios σκοτισθη- 
 
 24. Βώσουσι] Λ IK-braism — διΒόναι, ί. q. Ilcbr. ϊΓΐ3 (ηαί/ιαη), 
 Ιο (/ire, usctl for to s/iotr (Dout. xiii. I. Joel ii. 30. See Acts ii. 
 10, δώσω τί'ρατα). Cp. Ephes. i. 22; iv. 11. Vorst. Hebr. p. 
 I(i7. 
 
 26. Μδοΐί ^f rr) ip■f}μψ] Behold! in the desert. Our Lord 
 passes from the destruction of Jerusalem to the times a little pre- 
 ceding His own Second Advent, And tlicsu prophecies are ad- 
 dressed not only to the Apostles, but to us. He declares the 
 characteristics of that future coming, wliich will not be like the 
 first coming at Bethlehem, In a corner of the world known only to 
 a few, but glorious and universal. Annmg the tokens of His 
 approach will be signs and wonders of Deceivers. He is here 
 speaking of Antichrist and his ministers. And observe, He does 
 not say, — Go out, and believe not, i. e. be not misled by those 
 false wt)nders. But, Go ye not out after them ; for tliere is great 
 delusion where are the signs of delusion. But these signs will be 
 only local. The wonder of Christ's presence will be universal. 
 It will be like lightning, which requires no preannouncement, but 
 shows itself to all who are sitting in houses and secret chambers, 
 in the twinkling of an eye. {Chrys.) 
 
 If any would persuade you that Christ is to be found in the 
 wilderness of incredulity or sceptical Piiilosophy, or in the secret 
 chambers of Heresy, believe tliem not; (he faith of Christ shines 
 from east to west in the Catholic Churches of the world. It is 
 absurd to look in a corner for Him Who is the Light of the 
 World. {Jerome.) 
 
 Our Lord teaches us that He Himself is not limited to any 
 particular place, or visible only to certain individuals, but that He 
 is like lightning shining from East to West. And lest we should 
 be ignorant where to look for Him, He proceeds to add, that 
 wheresoever the Body is, the Eayles will be gathered together. 
 He calls His saints Eagles, soaring, as it were, to Him, the Body, 
 by a spiritual flight. {Hilary.) See note on v. 2«'t. 
 
 By the *' secret chambers " and the " desert " our Lord sig- 
 nifies the obscure and occult conventicles of Heretics; by the 
 name of " the lightning," He may designate first, the manifesta- 
 tion of His Church, by which He now comes and shows Himself 
 in the clouds and darkness of this world {Aiiff. Qua;st. Ev.), and 
 secondly, His coming to Judgment. 
 
 A very interesting Exposition of this and the succeeding pro- 
 phecies will be found in S. Aug. Epist. 199, and in bis Work de 
 Civitate Dei, lib. xx. 
 
 28. ίίτΓου yap ikv γ rh -πτώμα, 4κ(7 συναχθησονται ol aeroi] 
 JOr wheresoever the tjody is, there will the eagles be gathered 
 together. Our Lord had been warning them not to follow,/i7/Ae 
 Christs, either to the wilderness or to the secret chamber. And 
 Ho adds that wherever the τττώμα or dead body is, there tlie eagles 
 will be congregated. That is, as keen as is the sense of Eagles for 
 their prey, so sharp-sighted will be true Christians to discern, 
 and flock to, the body of Christ. 
 
 He calls Himself here πτώμα, and He also calls HiraSL'lf 
 (τώμα in the parallel passage of St. Luke xvii. 37- The reason is, 
 Christ salves us by His death. His body is σώμα {t σώζ^ι), be- 
 cause it is τττώμα (5 πίπτ€ί). The corn is not quickened except 
 it fall into the earth and die (John xii. 24), and then it brings 
 forth much fruit. By Wis fall we 7'ise, by His death we //re. 
 Christ's -πτώμα is our σώμα. And here is an answer to the ob- 
 jection wiiich has been made to our Lord's saying, viz that Eagles 
 do not feed on dead bodies. But to Christ's Body, which is 
 Himself, in His Church, His Word, His Sacraments, especially 
 the Holy Communion, where He feeds the faithful with His Body 
 {Bjj. Andrewes quoted below, on 1 Cor. v. 8) — all who are the 
 Eagles of the Gospel will be gathered together; as the Eagle 
 hasteth to its prey (Job ix. 2β) ; they will flock to Him with 
 Eagles* wings (Dcut. xxxii. 11); and they that wait upon Hira 
 shall renew their strength, and mount up with wings as Eagles 
 (Isa. xl. 31), even to heaven itself. 
 
 The following may be cited ia support of the above exposi- 
 tion; 
 
 The congregated Eagles are the assembly of Saints and 
 Martyrs. (Chrys.) Christ is called the Great Eagle (Rev. xii. 14), 
 and Christians are compared to Eagles, because they partake in 
 the royalty of Christ. (Cp. Origen here.) Eagles are llie Saiiits 
 whose youth is renewed like the Eagles' (Ps. ciii. 5) ; and wiio, 
 according to the saying of Isaiah (xl. 31), mount up with wings as 
 Eagles, that they may ascend to Christ. {Jerome.) In Christ 
 we are renewed like Eagles, and cast off the plumage of our old 
 age (i. e. of the old man). {Ambrose on Luke xvii.) Christ's 
 Body crucified is that of which it is said, * My flesh is meat in- 
 deed ' (John vi. 5ό). The Eagles, which fly on the wings of the 
 Spirit, flock to (his body. To this body the Eagles arc gathered 
 who believe Christ to have come in the flesh (1 John iv. 2). They 
 fly to Him as to a dead body, because He died for us, so all the 
 Saints fly to Christ wherever He is, and hereafter, as eagles, will 
 be caught up to Him in the clouds. {S. Aug. QuEest. Ev. in 
 loc. Theopbyl. and on Luke xvii. and in Euthym. Zyg. in Luc, 
 xvii. 37. Greg. Moral, sxxi. 53.) And as the Eagle bears its 
 young on its wings, so the true children of Christ will mount 
 with Him on Eagles* wings to heaven. Deut. xxxii. 11. E.xod. 
 xix. 4. 1 Thess. iv. I7, and note on 2 Thess. ii. L Chrysoslom, 
 wlio, on 1 Cor. x. 24, applies this text to the eager hunger and 
 thirst with which the Eagles of the Gospel flock to Christ's Body 
 and Blood in the Holy Communion of the Lord's Supper, in order 
 that they may thence derive strength to soar to heaven. 
 
 Eagles are said to catch the scent of a body even across the 
 ocean, and to fly to it. How much more ought we and all the 
 flock of believers to hasten to Him W^hose light shines from 
 East to West ! By the term '* iorfy," or, as it is in the original, 
 τττώμα, or dead body, we may understand the death of Christ, to 
 which we are all called. {Jerome.) 
 
 *Όΐΐου Th σώμα €ΚίΓ κ. τ. λ. τουτέστιν fls άττάντησίν Μου, «ίί 
 ζορυψορίαι/ καΐ -πάρα 7Γομ•π•ί}ν, 'AiTovs yap ώνόμασ^ robs 
 diKaiovs as ύψηλοίίϊ ra7s apcrals κα\ βασι\ικου5, σώμα δέ 
 'Eavrhv ws ovvaywyhv τών τοιούτων άετώϊ'' τττώμα Se τ2> 
 σώμα tyfo^ef 6 ΜατθαΓοί, on which nearly the same words are 
 repealed hy Euthymius, adding, that Christ is τροψη τΓΐ'€ΐιματικ^ 
 τών τοιούτων α^τών κα\ ζω)) αΙώνιο$. {Euthy/ii. Zygab. in Luc, 
 xvii. 37.) 
 
 "Ο-που Tt) τττώμα, — τοντ^ ΐστιν, οττου 6 v'lhs του ανθρώττου^ 
 €Κ€7 TTavrfS οΐ ayioi οΊ κουφοί κα\ ύψιττίτ^?? — &σπ€ρ σώματο5 
 νΐκροΰ κειμένου πόντε? οι σαρκοβόροι opveis eV αΰτϊ> φίρονται, — 
 ούτω και τον ν'ιου τον ανΟρώ-πον τυ\> δι' τιμά5 ν^κρωθ^ντο^ κα\ 
 απ' ουρανού φαν(ντο5 iravTis οί ayioi συναχβ•1]σονται. {Theophyl. 
 in Luc. xvii.) 
 
 The modern notion that Jerusalem is the τττώμα, and the 
 ο€τυ1 the Romans, has been rightly rejected by Meyer, p. 3!i8. 
 
 29. Eueeojs] '* Non ad nostrum computum, sed divinum, in 
 quo dies millc sicut unus dies." Ps. xc. 4. 2 Pet. iii. 8. {Glass, 
 Phil. Sacr. p. 447•) Hence the whole interval between the first 
 Advent and the second, is called in the Scriptures the last time 
 (cp. 1 John ii. 18. Acts ii. I7. 1 Cor. x. 11. Phil. iv. 5. Heb. i. 
 2. James v. 8. 1 Pet. iv. 7), εσχάτη 'ώρα, and the Judge is de- 
 scribed as at the door. So it is also in the mind of the Church. 
 For example, in the Creed, after " He ascended into heaven, and 
 sitteth on the right hand of God the Father Almighty," we say 
 immediately, '* from thence He shall come again to judge the 
 quick and the dead." So the Holy Ghost writes. And we ought 
 to read Prophecy with the same mind as that with which it is 
 written. 
 
 The ΐύθ€ωs is connected with what has immediately pre- 
 ceded, which by many of the Fathers {e.g. Chrys.) is regarded 
 as a description of the Antichristian jrersecution in the last days, 
 immediately before the second Advent of Christ. 
 
 Besides, observe, ^κ^ίνων, — those days, i. e. those great daya 
 of trial, whenever they may be, as -ημίρα ίκ^ίνη is thai Day, that 
 great Day, the Day of Judgment, whenever it may be. 2 Thess. 
 i. 10. 
 
 They who in recent times have argued from this verse.
 
 MATTHEW XXIV. 30—38. 
 
 δί; 
 
 (rerat, καΐ η σ^ληντ) ου δώσει το φ€γγο<; αύτης, /cat οΐ άστ€ρζ.ζ πεσουι/ταί άπο 
 τον ουρανού, και αΐ Sui^ot/xet? τωι/ ουρανών σαΧ^υθησονταί, ^^ ' ΚαΙ τότε φανη- ι Πι». j. 7. 
 crerat το σημεΐον τον Τΐου τον ανθρωπον Ιν τω ονρανω' (-,f) καΐ τότ€ κόφονται 
 ττασαι αί φυλαΐ Trj<; yi??» και oxfjovrat τον Τΐον Toif ανθρωπον Ιργρμενον Ιπι των 
 νεφελών τον ουρανού μ€τά δυνάμεως καΐ 8όζηζ πολλη^;' '''^ '" και άποστελεΐ met'• '3. 41. 
 τοίις άγγεΧονζ αντου μετά σαλτηγγοζ φωνΎ]ζ μ€γάλ'η<;, καΐ εττισννάζονσι τον'ζ * ^hess. α. ig 
 εκλεκτούς αντου εκ των τεσσάρων άνεμων, άπ άκρων ουρανών εως άκρων 
 
 αυτο)ν, 
 
 32 
 
 ^Απο δέ της σνκης μάθετε την παραβοΧην όταν ηΒη 6 κλάδος αύτης 
 γενηται άτταλος, καΐ τά φύλλα εκφύτ], γινώσκετε οτι εγγνς το θέρος' ^ " ούτω " Ja^ies ΰ. ο. 
 καΐ ύμεΐς όταν ΐζητε πάντα ταύτα, γινώσκετε ort εγγνς εστίν, επΙ θύραις, 
 ^^ "^Αμην λέγω υμΐΐ', ου μη παρελθτ] η γενεά αϋτη, εως αν πάντα ταύτα γενηται, ο Nfark i.3. so.si. 
 ^^ ''Ό ουρανός και η γη τταρελεύσονται, οΐ δε λόγοι μου ου μη παρέλθωσΐ• pth. 5. vj.' 
 
 y^) Περί οε της ημέρας εκείνης και της ώρας ουοεις οιοεν, ουοε οι g Mark u. .12. 
 άγγελοι τών ουρανών, ει μη 6 Πατήρ μου μονός, 
 
 (ΪΓ.Ι \ "ΚΊ τ'^ r^ 0\ee^ "τντ'^ " ** "^ ' ' * λλ' '^ Γ Luke 17 2G 
 
 -y ) ^ Πσπερ οε at ημεραι του Νωε, ούτως εσται και η παρουσία του Τιον ι pet. 3. 20. 
 
 του ανυρωηου' ωσπερ γαρ ήσαν εν Tat? ημεραις ταις προ του κατακλυσμού χ?, s. 
 
 and from r. 34, that our Lord represents His second coming as 
 immediate, not merely neglect all these considerations, but con- 
 tradict the express words of Scripture. See v. 6. 2 Thess. ii. 
 2. 2 Pe(. iii. ii, 9. 
 
 — & f,\ios σκοτισθ-ί}(Γΐται'] the sun shall be darkened. See 
 Mark xiii. 24, and on Luke xxi. 25. Rev, vi. 12 ; viii. 1'2. These 
 Prophecies appear to have a double sense, 
 
 First, to describe coraniotinns and woes at Jerusalem, and 
 the Bigns physical and political before its destruction. {Joseph. 
 B. J. \-i. 5. 3. Ettseb, iii. «.) 
 
 And secondly, troubles, alarms, and defections in the Church 
 before the End. The sun shall be darkened, — i. e. tbe solar light 
 of Christ's Truth shall be dimmed, the lunar orb of the Church 
 will be obscured by heresy and unbelief, and some who once 
 shone brightly as stars ia the firmament of tbe Church, will fall 
 from their place. 
 
 30. σ-ημ^Ίον Ύοϋ Ύίον του άνθρωπου"] the sign of the Son of 
 Man coming on the clouds of heaven. Unbelieving men ask Me 
 for a sign from heaven (xii. 38; xvi. 1), they shall then see one, 
 and mourn at the sight. It is supposed by some that this sign will 
 be the cross. The sign of the Son of Man is the cross shining 
 more gloriously than the sun, Christ comes to judgment bearing 
 his wounds, and showing the manner of his ignominious death, 
 that sin may be self-condemned. Then the tribes of the earth 
 will wail because they pierced Him whom they ought to have 
 adored (Zcch. xii, 10. John xix. 37). and did not profit by his 
 death for them. He mentions the Cross to be revealed hereafter 
 in glory, that His disciples may not be ashamed of the cross here, 
 {Hilary, Jerome, Chrys. Cp. Bp. Taylor on Christ's Advent to 
 Judgment, vol. v. p. 12.) They ask for a sign from heaven, — they 
 sliali thin see Me coming from lieaven. 
 
 — φυΚαΧ T^y 7ηϊ] the tribes of the earth. The children of 
 this world as contrasted with those of heaven. So in Rev. xi. 10, 
 ** they that dwell on the earth " are they who dote on earthly 
 things, and have not their hearts, their treasure, and their con- 
 versation, in heaven. (Cp. Jerome.) 
 
 3L Toi'S άγτ'βλοΐ'ϊ] See Uev. vii. 1. 
 
 32. Άπδ 5e rijs συκχΐί] from the fig-tree. Though these are 
 heavenly things, yet you may learn wisdom concerning them fi-om 
 a common shrub on earth. 
 
 — t))v ιταραβολΊ]^] its parable, — the parable it is designed to 
 teach. Thus our Lord reminds us, that every thing on earth, how- 
 ever lowly, has to attentive nunds its appropriate moral — 17# 
 parable — concerning the kingdom of heaven. See Matt. vi. 28. 
 
 — 7eV7jTa( άτταλίίϊ] is now become lender. 
 
 — TO ψύλλο] Us leaves. 
 
 33. iyyvs ίστιν] He is near, and even at tbe door. See v. 30; 
 cp. James v. i). There is something solemn in the brevity of the 
 phrase, without the nominative expressed. 
 
 34. ή 7€i'ea αίίττ;] this generahon. This, like most other 
 expressions in this profihccy, has a double sense, as follows : 
 
 First, relative to Jerusalem, destroyed by Christ coming to 
 judge it about forty years after this was said, — and 
 Secondly, to the world at large ; 
 
 As to tho first, Ue atfirms that the generation of Ihc literal 
 Vol. L 
 
 Israel then living would not pass before the woes here predicted 
 would fall on Jerusalem ; 
 
 As to the second. He declares that the spiritual Israel, ** the 
 generation of them that seek the Lord " (Ps. xxiv. C, where y^vio. 
 is used by LXX. So Ps. Ixxiii. 14, y^yik των υιών σου), would 
 not pass away, — i. e. that the faithful seed of Abraham would 
 survive, and that the blessings of the Gospel would be preserved 
 intact, notwithstanding all trials and afflictions of the Church, 
 even to the End, 
 
 The generation of the Church will survive the world ; but 
 all other generations, especially that of the tribes of the earthy 
 will pass away. {Origen.) 
 
 The generation of the faithful, notwithstanding all the afflic- 
 tions which He has described, will remain constant even to the 
 end. (Cp. Matt. xvi. 18.) Our Lord says, *' heaven and earth 
 shall pass away," to show that His Church is dearer to Him than 
 the elements, whose Lord He is. She is more precious in His 
 eyes than any creature; for all the creation will be dissolved, but 
 the Church will remain unimpaired. {Chrys. Theophyl. on Luke 
 xxi. Mark xiii.) 
 
 Christ's words have been already fulnlled in great meastire. 
 From what is past, let us learn to believe the future. {Chrys.) 
 
 36. ώραϊ] See Rev. ix. 15. 
 
 — 6 Πατήρ μου μόνοε] The Father only knows that day; an 
 assertion which does not exclude the Son of God from that know- 
 ledge, as the AgnoeliS imagined, Christ does not know it as 
 Man, and it is not His office to declare it, as Son of God. Seo 
 on Mark xiii. 32. 
 
 By saying that the Angels do not know it, He checked tho 
 disciples from desiring to know it. He knew that they would bo 
 inquisitive concerning it, and restrains their curiosity. The times 
 and seasons are in the Father's own power, and they are not 
 therefore for theSon to reveal. It is in this sense only that He 
 savs that they are not knoirn by Him. { Chrys. citing Luke x. 
 22.) 
 
 The Arians say, that the Son cannot be equal with the Father, 
 if the Son docs not know what tlie Father knows. To wliom wo 
 reply, that by the Son all things were made (John i. 3) ; and 
 therefore all times are made by Him, and all things are delivered 
 to Him of the Father (Matt. xi. 27), and all the treasures of 
 wisdom are hid in Him (Col. ii. 3). And when He says, it is not 
 for His Apostles to know the times and seasons which the Father 
 has put in His own power (Acts i. 7). He intimates that lie 
 Himself knows them ; but it is not expedient for the Apostles to 
 know them, in order that, being always uncertain when the Judge 
 will come, we may so live every day, as if we were to be judged on 
 that day. (Jerome : see r. 42.) 
 
 37. Nit] jYoe He thus describes the suddenness of Ilis 
 coming. So the Apostle, 1 Thess. v. 3, 4. But how is it, that Ho 
 speaks of the tribulation of those days, and yet ix)nipares them to 
 two ])criod3 of lu.rtiry ί Because such will be the condition of 
 the worlil ; there will be great excess, and surfeiting, and de- 
 bauchery, and insensibility, imaginary " peace and safety," and 
 yet great tribulation, especially to the godly, as Noah and Lot 
 Such will be the times of Antichrist. (C/irys.) 
 
 Ν
 
 90 
 
 MATTHEW XXIV. 39—51. XXV. 1. 
 
 ι Luke 17. 36. 
 
 tell. 25. 13. 
 Mark \3. 31, 35. 
 
 11 I Thess. 5. 2. 
 2 I'l-t. 3. 10. 
 Luke 12. 3'J. 
 Rev. 3. 3. 
 Si 16. IS. 
 
 vLuke 12. 42, 
 
 ych. 25. 21. 
 Luke 22. 2;i, 30. 
 
 zch. 8. 12. 
 & 13. 42. 
 & 25. 30. 
 
 a Rev. 10. 7. 
 
 τρώγοντες καΐ ττίνοντζ•^, γαμοΰντίζ καΐ ΐκγαμίζοί'τες, οίχρυ η? ημέρας εΐσηλ^ί 
 Νώε ei? την κιβωτον, ^^ και ουκ έγνωσαν εως ηλθεν ό κατακλυσμός και ηρεν 
 απαντάς, οΰτως εσται καΧ η παρουσία του Τΐου του άνθρωπου. 
 
 (^-) '"' ' Τότε δύο έσονται εν τω άγρω, 6 εις παραλαμβάνεται, και 6 εΙς άφί• 
 εται• ^' δυο άλτ^ί^ουσται εν τω μυλωνι, μία παραλαμβάνεται, και μία άφιεται, 
 
 (γρ) *" 1 ρηγορειτε ουν, άτι ουκ οιοατε ποια ωρα ο Κύριος υμών έρχεται' 
 (τγ) ^^ " εκείνο δε γιΐ'ώσκετε, on ει 2?δει ό οίκοδεσποττ^ς ποία φυλακή ο κλέπτης 
 έρχεται, εγρηγόρησεν αν, και ουκ αν εΐασε διορυγηναι την οΐκίαν αυτόν' 
 ^■^ δια τούτο και ύμείς γίνεσθε έτοιμοι• δτι, η ωρα ου ΖοκεΖτε, 6 ΤΊος του 
 άνθρωπου έρχεται. 
 
 (^) ^* ^ Τις άρα εστίν 6 πιστός Βοΰλος καΐ φρόνιμος, ον κατέστησεν 6 κύριος 
 αυτού ε'πι της θεραπείας αυτού, του διδοι^αι αίιτοΐς την τροφην εν καιρώ ; 
 \-^) μακάριος ο οονΚος εκείνος, ον εΚυων ο κύριος αυτού ευρησει ποιουντα 
 οΰτως' ^^ ^ άμην λέγω νμίν, δτι επΙ πάσι τοις νπάρχουσιν αυτοΰ καταστήσει 
 αυτόν (J^) '^^ εάν δε εϊπη 6 κακός δούλο? εκείνος εν ttj καρδία αυτοί). Χρονίζει 
 6 κύριος μου ελθεΊ,ν, ""^ και άρζηται τύπτειν τους συvhovλoυς αυτοΰ, εσθίη δε 
 και πιρ-ι^ μ^τα των μευυοντων, "'" ηςει ο κύριος του οουλου εκείνου εν ήμερα η 
 ου προσδοκά και εν ωρα η ου γινώσκει, ^' ' και διχοτομήσει αυτόν, και το 
 μέρος αυτόν μετά των υποκριτών θιίσει• εκεί έσται ό κλανθμος και ό βρυγμος 
 των όοόντων. 
 
 ΧΧΛ^. (^) ^ " Γότε όμοιωθησεται η βασιλεία των ουρανίων Βέκα παρθένοις, 
 
 40. Tire δύϋ] Mcu may make the same profession of faith, 
 but with (lifl'ercnt lieaits. Tlio mill represents the world of 
 seculor labour; the house-top a life of contemplation ; tlie field a 
 spiritual office in the Church. Αιφ. Ps. x.\xvi. c.\.v.\ii. Quiest. 
 Ev. Soe below on Luke xvii. 34— Hfi. 
 
 From all ranks of life some will bo taken, and some left. 
 {CItrys., who compares Exod. xi. 3.) 
 
 Men may labour side by side in the field, but not be rewarded 
 togetlier at the Harvest. Let no one, therefore, plead his pro- 
 fession as an excuse for sin. (Jerome.) 
 
 Observe the present tense (παpQλα/tJ3άffται) in these pro- 
 phecies — denotinf; Certainty. 
 
 42. Γρτιγορίϊτί] Watch ye. For such as you are at your 
 death, sucli will you be at the day of judgment; and therefore, 
 since Death is near, Judgment is near ; therefore, watch. 
 
 45. πίστί)^ hovKo^ καΧ <ρρ6νιμοί] Called οϊκοι/όμο$ by St. Luke, 
 xii. 42 ; and these sentences specially concern the οικονόμοι, or 
 tiewards of Christ's Mysteries, — the Bishops and Pastors of the 
 Church. See i>'. Ambrose on Luke xii. 4ii, and Thcophyl. on 
 Luke xii. 42. Observe, ύ π, δ. κ. tp.; jaithjuliiess is prudence. 
 
 Our Lord is speaking here concerning the proper use of 
 worldly substance, and of reason, power, graces, and all other 
 talents committed to each man's trust. These words are specially 
 apidicable to Civil Rulers, wlio ought to use all that they possess, 
 whether wisdom, or office, or riches, for the general weal. Hence 
 He requires of them prudence and fidelity. He speaks also to the 
 Clergy, ami to the Rich. If, when the Clergy spend large sums 
 for Christ, you are not willing to make your offerings, where will 
 be your excuse at the great day .' On the other hand, He speaks 
 of rewards to the wise and faiihful servant. He will set him over 
 all His goods. Who can conceive the blessedness of such an 
 exaltation.' {C/irys.) 
 
 The layman is a steward of his property, in the same way as 
 the priest is, who dispenses theolferings of the Church. As the priest 
 is not at liberty to scatter as he chooses what you offer for the 
 poor, neither are you justified in so dealing with your own wealth. 
 For, although you received it as an inheritance from your parents, 
 yet all your wealth is the property of God. And if you exact 
 from others an account of your otl'eriiigs to them, will not God 
 require with much greater strictness from you a reckoning of 
 His bounties ? Do you suppose that He will tolerate waste there ? 
 No ! what He has committed to you. He has entrusted on this 
 condition, that you should give toothers their meat in due season. 
 He has confided it to you in love, as an occasion for the manifes- 
 tation of your own love, and that He might thus kindle the love 
 of man for man, and make it burn more warmly. {Ctirys.) 
 
 He here warns you of the severe punisbment due to uocha- 
 
 ritableness and self-indulgence. Do you imagine that you have 
 any thing of your own.' No! what you have, you hold in trust 
 for the good of the poor. Could not God immediately take it 
 from you ? Yes ; hut He graciously lends it to you that you may 
 gain eternal glory by charity. Think not, therefore, your property 
 to be yours; but give to God His own. He hath lent it to you as 
 a talent, that you may trade with it for Heaven. Nothing more 
 offends Him than neglect of our brother's salvation. Thus we 
 forfeit our own. God will be wroth with the evil servant, and 
 command him to be cut asunder; for God makes love the charac- 
 teristic of His own disciples ; and if a man really loves, he will 
 have a tender care for the things of Him whom he loves. Chrys., 
 who quotes John xxi. 1.5. Rom. xv. 2, H. 1 Cor. x. 24 ; xiii. 3. 
 Phil. i. 23, 24, as inculcating the duty of zeal for the salvation of 
 others. 
 
 48. ΧροΛζ(:ΐ t KiipiOi~\ My lord delaye/h. On the temper of mind 
 to be cherished with regard to these prophecies, concerning the 
 Second Advent, see .S. Avyiisiiue's admirable Epistle (cxcix.) to 
 his brother bishop, Hesychius, deserving the careful attention of all 
 students of prophecy. " Veniet dies " (he says, Serm. xlvi.) " quo 
 cuncta adducentur in Judicium. Etille dies, si sreculo longu est, 
 unicuique bomini, vitae suae ultimus, prope est. Utrumque latere 
 Deus voluit. A'is non timere diem occultum ? Cum venerit, 
 invtniat te paratum." 
 
 61. ΐίχοτομ-1]σ(ί] See I Sam. xv. 33. 2 Sam. xii. 3L 1 Chron. 
 XT. 3. Dan. ii. 5 ; iii. 29, " supplicium ia δίψι'/χου? conveniens '* 
 (Beuyel), and for those who make divisions. And yet it cannot 
 mean '* utterly destroy," or annihilate ; for he is described after- 
 wards as having his part with hypocrites, where is that dreadful 
 weeping, and tliat endless gnashing of teeth. 
 
 Ch. XXV. 1. TTopOeVois] viryins. 1 — 13. On this Parable, see 
 Grey. M. in Evan. i. 12. 
 
 Our Lord proceeds to inculcate still further the need of com- 
 municating to the spiritual and temporal good of others. The 
 Virgins must have oil in their lamps. {Chrys.) 
 
 By the Virgins He means all in the Visible Church ; by the 
 wise who have oil, those who have faith and works ; by the foohsh 
 who have lamps but no oil, those who seem to confess God with 
 the same faith as the wise, but do not maintain good works. 
 {Jerome.) 
 
 They are called Virgins, because the souls of Christians are 
 espoused in baptism as chaste Λ^irgins to Christ (2 Cor. .xi. 2), and 
 wait for the coming of the Bridegroom from heaven, Rev. xxii. 17. 
 
 Comp. Milton's beautiful Sennet "to α Virtuous ycung 
 Lady," Sonnet Ije.
 
 MATTHEW XXV. 2—14. 
 
 91 
 
 ai.Ti.t'e? \αβοΰσαι ταζ λαμπάδας αντων έζηλθον eig άπάντησιν του νυμφίου. 
 " '' TlivTe δε ήσαν i^ αυτών φρόνι,μοι, καΐ πίντε μωραί• ^ αΐτινΐς μωραΐ, 
 Χαβοΰσαι τα? XajU.7rci8a5 αύτων ουκ ΐλαβον μίθ' Ιαντων eXaiov * αΐ δε φρόνιμοι 
 βλαβον iXaiov iv τοΐ•? άγγείοΐζ αντων μ€τα των λαμπάδων αΰτων. ^ Χρονί- 
 ζοντος δε του νυμφίου, Ινύσταζαν πάσαο καΐ Ικάθ^υδον. ** '^ Μέσης δε νυκτός 
 κραυγή yiyoviv. Ιδού, ο νυμφΊος ίργίται, Ιζίργίσθξ. άς απάντησαν αυτού. 
 ^ Τότε -ηγερθησαν πασαι αΐ παρθένοι, έκείναι, και εκόσμησαν τας λα/χττάδας 
 αύτων. ^ Αΐ δε μωραΙ ταΓ? φρονίμοις ε'ιπον, Δότε ημΐν εκ του ελαίου νμων, 
 ότι αΐ λαμπάδες ημών σβεννυνται. " Άπεκρίθησαν δε αί φρόνιμοι λέγουσαι, 
 Μηποτε οΰ μη άρκέση ημίν και ΰμίν πορεύεσθε μάλλον προς τους πωλοΰντας, 
 καΐ αγοράσατε εαυταϊς. ^^ '^ ' Απερχομένων δε αυτών άγοράσαι, ηλθεν ό 
 νυμφίος• καΐ αΙ έτοιμοι εισήλθαν μετ αντου εις τους γάμους• και εκλείσθη 
 η θύρα. " "Ύστερον δε ερχ^ονται καΐ αί λοιπαι παρθένοι λέγουσαι, Κύριε, 
 κύριε, άνοιζον ημίν. '■ ° Ό δε αποκριθείς ειπεν. Αμήν λέγω ΰμίν, ουκ οίδα 
 υμάς. ^'^ ' Γρηγορείτε ουν, ότι ουκ οΓδατε την ημέραν ουδέ την ώραν, εν rj 
 ο Τιος του άνθρωπου εργεται. 
 
 {'ίΐ') '* ^ Ώσπερ γαρ άνθρωπος άποδτ^/ιώζ/ εκάλεσε τους ιδίους δούλους, και 
 
 b ch. 13. 47-SO. 
 
 c ch. 24. 31. 
 
 d Luke 13. 23. 
 
 e ch. 7. 23. 
 f ch. 2«. 42. 
 Mark 13. 33, 35. 
 Luke 21. 36. 
 1 Cor. 16. 13. 
 I Pet. 5. 8. 
 Rev. 16. 15. 
 g Luke 19. 12. 
 
 — fis άπάι^τησιν r. v.] to the meeliiig of ihe bridef/room. Oa 
 these nuptial rites, see John, Arcliicol. § 151. Judges xiv. 11. 
 Ps. xlv. 15; rf. Isa. Ixi. 10. 
 
 Christ is the Bridegrootn, see on i.v. 15. John iii. 29. 
 3. λα/χττάδαΓ — eXaioi'] Ααμττα^ in the N. T. as in LXX, often 
 signifies a torch (see John xviii. 3. Rev. iv. 5 ; viii. 10) ; but 
 here it appears to signify a tamp (so Vutff.), and cp. Acts sx. 8. 
 
 The lamps heing probably of earthenware (terra cotta), fitly 
 represent men, who are οστράκινα σκίύ-η, earthen vessets (2 Cor. 
 iv. 7), and yet have the treasures of the gifts of the Holy Spirit, 
 the pure and holy oil (1 John ii. 20. 27) of spiritual grace, which, 
 duly cherished, sheds forth the light of r/ood irorks (2 Pet. i. 3 — 8), 
 which are the fruit of the Spirit, for the glory of God (Matt. v. 
 16). " Blessed are the dead that die in the Lord, even so saith 
 the Spirit, for their u-orks do follow them" (Rev. xiv. 13). Their 
 lamp never goes out, but burns more brightly in Paradise, where 
 they wait in patience and joy, like wise A'irgins, for their Lord, 
 till He comes from heaven, to lead His Bride to the Marriage. 
 Rev. xL\. 7; xxi. 2. 9; xxii. 17. Cf. Greg, λ'αζίαίΐ. Or. xl. pp. 
 728, 729. 
 
 The following is from S. Hilary. The Bridegroom is Christ. 
 Oil is the fruit of good works. The Vessels are our human bodies, 
 within which we ought to have the treasure of a good conscience. 
 The wedding feast is the commencement of a glorious immortality. 
 The delay of the Bridegroom is the time of repentance. The 
 sleep of those who wait is the rest of believers, and the temporary 
 death of all, in the time of repentance. The shout at midnight 
 is the uncertainty of the last trump. The taking of the lamps 
 is the resumption of our bodies. Their light is the manifestation 
 of good works. The wise Virgins are they, who have the oppor- 
 tunities given them of working out their salvation, and have pre- 
 pared themselves for the coming of their Lord. The foolish are 
 they, who have only thought of present and worldly things, and 
 have made no provision for the Resurrection, when no one will be 
 benefited by the works of another. Every one must provide oil 
 for Ms own lamp. 
 
 5. ΐΐ/ΰσταξαν καΐ ΐκάθΐν^ον'] they nodded and were steeping. 
 They fell asleep in death. {Hitary.) " Dormire enim mori est." 
 So Greg. M. 1. c. " expcctantium somnus credentium quies est." 
 Cf. 1 Thess. V. 10. 
 
 6. Μ€'σηϊ δί i'L'itTiiy Kpavy^ yeyovevj ^lark the perfect tense 
 {has been made; cp. Rev. xvi. 17), showing the suddenness of 
 Christ's advent, with a great cry at midnight like that in Egypt, 
 when the first-born were slain. See above on Exod. xi. 4 — (j ; 
 xii. 29. 
 
 — νυμφίοί] the bridegroom. " Christus, die judicii tanquam 
 fur in nocte" (Greg. Μ.). — ίρχ(ται is not found in some MSS. 
 (B, C*, D, L, Z) and Versious, and may perhaps be a subsequent 
 addition. 
 
 8. αί λο,αττάδεί 7]μωι/ σβίνννιτΓαιΊ our lamps are going out. 
 There is some extenuation and equivocation in these words j as if 
 their lamps were only then just going out; they were out. 
 
 The foolish Virgins represent persons who die in a careless 
 condition, and their lamps were gone out, and now it was too late 
 to ask for oil : " Escesserat emendi tempus, nee advcnicnte die 
 iudicii locus erit poeniCcntise." (Hieroti.) 
 
 9. Μήτοτ€ oil μί] αρκ€στ} ημΤν καϊ ΰμΊν^ Lest there be not ενβΐ• 
 cient for us and you. Non possunt in die judicii aliorum virtutes 
 ahorum vitia sublevare. (Hieron.) 
 
 No one in the other world will be able to be an advocate for 
 those who are delivered up for judgment by their own works. No 
 one, however charitably disposed, will plead for us then, not be- 
 cause no one will be willing, but because no one will be able. 
 This is what Abraham intimates in the parable (Luke xvi. 2ti), 
 And although after our death we ourselves may be charitably dis- 
 posed, as the rich man was for the salvation of his relations, this 
 will be of no avail, lie had neglected the beggar at his gate in 
 his lifetime, and he could do nothing for his brethren or himself 
 after his death. (Chrys.) 
 
 — Trop,} Si is added bv El: , but is not found in A, B, D, E, 
 G, H, K, S, V, Δ, and other MSS. 
 
 12. ουκ οΐδο i^ius] 7 do not know you. Quid prodest voce 
 invocare Quern operibus neges ^ Novit Dominus qui sunt Ejus 
 (2 Tim. ii. 19) et qui Eum ignorat, ignorabitur ab Eo. At the 
 Great Day, every one will be rewarded according to his works. 
 And although men may be as A'irgins, both in purity of body and 
 in the profession of the true faith, yet if they have not oil, they 
 will not be acknowledged by Christ. (Jerome.) 
 
 13. Vpr]-yopi7ri oZf] Jf'atch therefore. As our Lord says, Luke 
 xii. 35, '* Let your loins be girded about, and your tights burning^ 
 and be ye yourselves like unto men that wait for their Lord." 
 Semper extremum diem debemus metucre, quem numquam pos- 
 sunius proevidere. (Greg. M.) 
 
 — ίίτί οίικ oiSare ττ)ν ημίρανί for ye know not the day. Latet 
 ultimus dies, ut obsorventur onines dies. (Aug.) 
 
 — iv ^ — «ρχίται] Omitted by A, B, C*, D, L, X, Δ, and some 
 other MSS. and Aversions. 
 
 14. &ρθρωπο5 οττοδη/ίώ^] a man trarelting. Christ, in leaving 
 tills world at His Ascension, gave gifts to men (Eph. iv 8), and 
 now in Heaven dispenses talents to each severally, of which, when 
 He comes again, He will require an account. 
 
 Compare the Parable of the Pounds (Minte), Luke xii. 11 — 
 28, and the notes there. Some of the most remarkable points of 
 difTerence between these two Parables are as follows, 
 
 That of the Talents was spoken to the disciples ; 
 
 That of the Pounds to the Multitude, when they drew near 
 Jerusalem, and thought the kingdom of God should immediately 
 appear, and that our Lord would immediately display Himself as 
 King of the Jews. 
 
 In the Parable of the Talents, all men are represented as 
 slaves (iovKoi) of Christ, called simply fif flpwiroy, and among them 
 He distributes His goods ; and they who do not improve His 
 gifts, but bury them in the ground, arc cast out into outer 
 darkness. 
 
 In that of the Pounds, Christ, here railed en aySpattos 
 (vyfvijs, selects ten servants who are contrasted with His ιτολΓται 
 — the citizens of this uorld, who hate Him, and oppose His 
 claims to the Kingdom ; and the judgment of the unprofitable 
 servant who hides his pound in a napkin, and the reward of the 
 faithful who remain steadfast in their Lord's absence, notwith- 
 standing the opposition of the world, is combined vith the destruc- 
 N 2
 
 02 
 
 MATTHEW XXV. 15— 3G. 
 
 h 2 ret. 3. 18. 
 1 Esiclui. 20. 30. 
 
 J ch. 2i. tr. 
 Luke 22. 29, 30. 
 
 k Luke 19. 22. 
 Jude IS. 
 
 Ich. 13. 12. 
 Mark 4. 25. 
 Luke 8. 18. 
 & l;i. 26. 
 John 15. 2. 
 m rh. S. 12. 
 & 1.1. •)2. 
 &.• 22. 13. 
 η Zech. II. 5. 
 ch. IC. 27. 
 
 1 These. 4. IG. 
 2Thci». 1. 7. 
 Jlldf 14. 
 Hev. 1. 7. 
 
 ο Horn. 11. 10. 
 
 2 Cor. 5. 10. 
 Ezek. 34. 17, 20. 
 ell. 1.1. 4!>. 
 
 ρ 1 Pet. 1 4. 0. 
 Ileb. il. 16. 
 
 q Tsa. 58. 7. 
 Klek. 18. 7. 
 F.ccles. 7. 39. 
 James 1. 27. 
 
 τταρ&ωκΐ,ν αυτοΓ? τα υπάρχοντα αυτού, (φ^) '^ και ω μΐν «δω/ίε TreVre τάλαντα, 
 ω δε δύο, ω δε eu, Ικάστω κατά την ιδίαν δύναμιν, καΐ άπεΒημησεν ευθ^ωζ. 
 '^ ΠορευΘΐΙ<; δε ό τά ττεΊτε τάλαντα λαβών ζΐργάσατο ev αύτοΐς, καΐ εποίησεν 
 άλλα πέντξ. τάλαντα. ''^ '' Ωσαύτως και ό τά δυο, εκερΒησε και αντοζ άλλα δυο. 
 '^ ' Ό δε το εΐ' λαβών άττίλθων ωρυζΐ,ν ev Tjj yfj, και άπίκρυ^ρε το άργύριον του 
 κυρίου αύτου. '' Μετά δε γρόνον πολύν έρχεται, ό κύριος τώι/ δουλωΐ' εκείνων, 
 και συναιρεί μετ αυτών λόγον. "" Και προσελθων 6 τά πέντε τάλαντα λαβών 
 προσηνεγκεν άλλα πέντε τάλαντα λέγων, Κύριε, πέντε τάλαντα μοι παρεοωκα';• 
 Γδε άλλα πέντε τάλαντα έκέρ^ησα έπ' αυτοΐς. -' ^ "Εφη αύτω ό κυρΐ05 αΰτοΰ, 
 Ευ δούλε άγαθε καΐ πιστέ, έπΙ ολίγα ■^ς ττιστο?, εττι ττολλώί^ σε καταστήσω' 
 εΐσελθε εί? την χαραν του κυρίου σου. ^^ Προσελθων δε και. ό τά δυο τάλαΐ'τα 
 λαβών είπε, Κύριε, δυο τάλαντα μοι τταρε'δωκας• Γδε, άλλα δυο τάλαντα εκερ- 
 Βησα επ' αΰτοΐξ". '^ "Έφη αύτω ό κύριος αύτοΰ, Εϋ δοϋλε άγαθε και πιστέ, επΙ 
 ολίγα ης πιστός, ε'ττι ττολλώΐ' σε καταστήσω, εισελθε εΙς την χαραν του κυρίου 
 σου. Προσελθων δε και ό το εν τάλαντον ειληφως είπε, Κύριε, εγνων σε ότι 
 
 σκληρός ει άνθρωπος, θερίζων οπού ουκ εσπειρας, και συνάγων όθεν ου διεσκόρ- 
 ΤΓίσας• ~^ και φοβηθείς άπελθων εκρυ^^α το τάλαντόΐ' σου εν τη γη• ιδε έχεις 
 το σόν. "® '' Αποκριθείς δε ό κύριος αύτοΰ ειπεν αύτω, Ποιτηρε δοΰλε και 
 οκνηρέ, ηΒεις οτι θερίζω οπού ουκ έσπειρα, και συνάγω όθεν ου Βιεσκόρπισα' 
 ^ έδει οϋν σε βαλείν το άργύριόν μου τοΐς τραπεζίταις• και ελθων εγω εκο- 
 /χισα/Λΐ^ν αν το εμον συν τοκω• "° άρατε ουν απ αυτόν το ταΚαντον, και οοτε 
 τω εχοντι τά δε'κα τάλαι^α. 
 
 (7,-) -® 'Τω γαρ εχοντι παντι 8οθησεται, και περισσευθησεται• άπο δε του 
 /χή ε^οΐ'το? και ο ε^ει αρσησεται απ αυτού, {ir) ■'^'*'• ''""*' αχρειον οουΚον 
 
 εκβάλετε εΙς το σκότος το εξώτερον εκεί εσται ό κλαυθμος και 6 βρυγμος των 
 οοόντων. 
 
 (ίε ) ^^ "Όταν δε ελ^γ^ ό Τίός τοΰ άνθρωπου εν τη 8όζη αυτού, και πάντες 
 οι άγιοι άγγελοι μετ αύτοΰ, τότε καθίσει επΙ θρόνου δόζης αύτοΰ, '''' ° και 
 συναχθησεται έμπροσθεν αύτοΰ πάντα τά έθνη• και άφοριεΐ αυτούς άττ' άλλτ^- 
 λων, ωσπερ 6 ποιμην αφορίζει τα πρόβατα άπο των ερίφων ^'^ και στήσει 
 τά μεν πρόβατα εκ δε^ιώΐ' αύτοΰ, τά δε ερίφια εζ ευωνύμων. ^' "^ Τότε ερει 
 ό /3ασιλευ5 τοϊς εκ Βεζιίΰν αύτοΰ, Δεύτε, οί ευλογημένοι τοΰ Πατρός μου, κληρο- 
 νομήσατε την ητοιμασμενην ύμΐν ;δασιλείαν άπο καταβολής κόσμου• ^^ '' ε'πεί- 
 ΐ'ασα γαρ, και εδώκατε' yxoi φαγειν έΖίφησα, και εποτίσατε με• ζενος ημην 
 και συνηγάγετε με• ^^ γυμνός, και περιεβάλετε με• ησθενησα, και επεσκέφασθέ 
 
 lion of all His enemies who would not have Ilira to reign over 
 them. 
 
 14—30.] On this Parable see the Homily of Greg. M. in Evang. 
 i. !), p. 14fi3. 
 
 21. Έί>7)] Some JISS. add St. 
 
 — eVl ολίγα — ^'^l πολλώ;'] Observe the change of case, from 
 on accusative to a genitive ; the former indicating a relation of 
 trust extending to a thing ; the latter, a condition of supremaey 
 over it. 
 
 24. θ€ρίζαν — Sicff/iipiriffos] A Hebrew proverb (see Vorst. p. 
 C2-2). 
 
 διασκορπίζω is the Hebrew TiS {paradh), or rrii (zarah) 
 (Ruth iii. 2). Chald. Tia (berar), ' ventilare,' 'vannare,' to win- 
 now. Dan. ii. 35. The sense here is, " gathering corn into a 
 barn floor whence thou winnowedst nothing." 
 
 On tliis use of σκορπίζω — to winnow, see 2 Cor. i.t. 9. 
 
 25. φοβηθύ$'] See on Luke xix. 20. 
 
 26. OKniptj slothful. UKfos = φυγί? πάΐ'ϋ.••'. (Phavorin.) 
 Observe, it is not only the sinner, wlio is cast into outer dark- 
 ness, but he slso wlio docs not do good. Nothing is so pleasing 
 to God as edification. Let us listen to the warning while we have 
 time ; let us liave oil in our lamps, and improve our talents in the 
 ealvatioQ of others, and for the glory of God. (C/irya.) 
 
 27. ToTs τραπίζίτηί5 — τ(ίκ<^] This question of our Lord may 
 throw some light on the question concerning the lawfulness of 
 usury. On which see Bp. Andreives, *' Dc Usuris,*' ed. IC29. 
 Bp. Sanderson, "Case of Usury," ii. 132; iii. 121 j v. 127• 
 Grofius, in Luc. vi. 34. Gcrftard^s Loci. Thcol. vi. p. Hi',. 
 Pococke*s Life, p. 34C. One of our Lord's rcjjutcd sayings was 
 Ύί-γνξσθξ ίόκιμοί τραπ^ζΐται. Oriyen in Alatth. x.\ii. Sec 
 Fabric. Cod. Apoc. p. .330, and note below on 1 Thess. v. 21. 
 
 31. αγιοι] Omitted by B, D, L. 
 
 33. ipiipia'] goats. " Sheep," says Chrys., '* are profitable by 
 their wool, their milk, their oifspring. Not so Goats ; tliey repre- 
 sent un/rnit/tiluess of life." Euthym. adds δι/σωδία, in opposition 
 to the sweet and fragrant sacrifice of holy and charitable deeds. 
 See Phil. iv. 18, οσμ^ν eOwSias θυσιαν δίκτηΐ', — also ασίΚΎΐΐα in 
 opposition to chastity and holiness of life. *' Ipsi mail daemones 
 hirci c'Trb Hebrteis dicuntur." (Ilosenm) 
 
 34, 35. AeiJTe, oi (ί'Κογημίνοι — ίπί'ινασα yap'] See 5. Avg. 
 Serm. .wiii. 4, and Ix. 0, and Dr. Barrow^s Sermon xxxi. vol. ii. 
 p. l.")3, " On the Duty and Reward of Bounty to the Poor." 
 
 34. ίυ\ογημ4νοι τον Tlarposl ye blensed tjf My Father, Cp. 
 John vi. 45, διδακτοί Οΐον. Winer, \). 170. 
 
 35. Ιίμηΐ'] On this form see If'iner, p. 73. Cp. John xi. 15. 
 Actsx. 30; xi. 5. I7. Gal. i. 10.
 
 MATTHEW XXV. 37— 4G. XXVI. 1, 2. 
 
 93 
 
 jxc Iv φυλακή ημην, και ηλθίτ^ ττρό<; μι. ^^ Τότε άποκριθησονται αντώ οί 
 
 δίκαιοι \έγοντί<;, Kvpie, ττότ€ σε €Ϊ8ομΐν ττίίνωντα, και Ιθρεφαμβν ; η οιψώί'τα, 
 
 και ίτΓοτισαμίν ; '"' ττοτε be σε etOo/xei/ ξ-εΐ'οΐ', και συΐ'ηγαγομβν ; ή γνμνον, 
 
 και ττίραβάλομίν ; ^^ ττότΐ δε σε εϊ'δο/χεί' ασθενή, η kv φυλακγ), και ηλΟομεν 
 
 -ϊτ-ρο'ϊ σε; '"^'Και αποκριθεί ό βασιλευζ ίρά αϋτοΐζ, Άμην λέγω ύ/χΓΐ', ^ψ' ^Γ^'^β Ίο."' 
 
 όσον εποιησατε ειΊ Tourwl•- τώι» άδελψώί^ /χου τώι» ελαχίστων, ε/χοι εποιησατε. 
 
 ^' Τότε ε/3εΓ και τοΓς ε^ ευωνύμων, Πορεύεσθε απ εμού οί κα777/3α/χέΐΌΐ j^c^^'^zs-^ 
 εις το πνρ το αΐώνιον το ήτοιμασμενον τω ΔιαβοΚω και τοΙ<; άγγελοι? αΰτοΰ• ^'ρ*^ 2 ^ 
 *^ επείνασα γαρ, και ουκ ε'δώκατε' )u,oi φαγεΐν εΒίφησα, και ουκ εποτίσατε με' 
 ■*"' ^ενος 'ημην, και ου σννηγάγετε με• γυμνός, και ού ττεριεβαΚετέ με' ασθενής 
 και εν φυλακΎ), και ουκ έπεσκέφασθε με. ""^ Τότε αποκριθήσονται και αύτοι 
 λέγοντες. Κύριε, ττο'τε σε ειδο/χεί' πεινώντα, η Βιφωντα, η ξένον, η γυμνον, η 
 ασθενή, η εν φυλακτ}, και ου 8ιηκονησαμεν σοι ; ^^ Τότε άποκριθήσεται αυτοίς 
 λέγων, Άμην λέγω νμΐν, εφ" όσον ουκ εποιησατε ένΐ τούτων των ελάχιστων, 
 ουδέ εμοί εποιησατε. ''^ 'Και άττελευσοι^ται ούτοι εΪ9 κόλασιΐ' αιώνιον, οΐ δέ«ρ^ι>η^5«• 
 δίκαιοι εις ζωην αιώνιον. 
 
 XXVI. (^) ' ^Και εγενετο, οτε ετέλεσεν ό 'Ιησούς ττάντας του? λόγους j^w^rk^'»- '■ 
 τούτους, εΐπε τοΙς μαθηταΐς αυτοΰ, - ΟΓδατε ότι μετά. δυο ημέρας το πασχα. 
 γίνεται, και ό ΤΊος του ανθρώπου παραδίδοται ει? το σταυρωθηναι. 
 
 38. σί] T?iee. Observe, the jironoun is placeJ if/ore the verb, 
 and is emphatic here and in the two following clauses. It is 
 as much as to say, We may have done these things to our fellow- 
 man, but when wast Thou, — T/iou, our King and Judge, — seen 
 by us in this state of need, and relieved by the alms of us, poor 
 miserable sinners, Thy creatures and servants ? 
 
 So in the answer, (μοϊ is placed de/ore ^ποι-ησατ^. It was 
 even / to whom ye did what ye did to them. And the sau.e collo- 
 cation is seen in vv. -14 — 40. 
 
 41. rh ττΐφ τι) aliifioi'] the fire that is everlasting; much 
 stronger than ττυρ αΙώνιον ; see on v. 40. 
 
 — τίι ηταψασμίΐ'οΐ' τψ Διαβιίλω] ihal has been prepared fur 
 the Devil. 
 
 Ill verse 34 He describes the joys of heaven as a κΚ-ηρονομία, 
 or inheritance, prepared /or me?; by God even from the beginning. 
 But the pains of liell are not described as prepared for μρλ, but 
 for the Devil and his Angels. God designs eternal liappiness for 
 men ; men incur eternal misery by their own acts. 
 
 The fire of Hell has been prepared for the Devil and his 
 Angels, but they are not as yet cast into it ; see above, viii. 21. 
 
 44. σί] rhce. See v. 38. 
 
 46. altivwv'] everlasting. The same word is used by our Future 
 Judge to describe the duration of heavenly Jo.iis and of hell tor- 
 ments. Cf. Kev. .\χ•. 10. Dan. .\ii. 2, where the word aiiivios is 
 nscd twice in the LXX as it is here by our Lord. In the original 
 Ihi; word c'jij (olam) is used twice. Indeed, our Lord's words 
 here are a solemn iteration of those in Dan. xii. 2, πολλοί ruy 
 KaefvSoyruv αναστησονται, οί μ(ί/ tls ^'wijr alwytuy, ol δέ ets 
 αϊσχίη'-ην alurtur. The punisliment of hell and the joys of 
 heaven arc both of them eternal. (Aiif/. de Fide et Op. 15; de 
 Civ. Dei, xix. 11 ; xxi. 3—11. Grer/. Moral. x.\xiv.) 
 
 The word aliiy (as was observed above, xii. 32) corresponds to 
 the Hebrew cVir (olam), which appears to be derived from the 
 unused root tj';•..' (alam), to conceal: so that the radical idea in 
 aliir, as used in Holy Scripture, is indefinite time ; and thus the 
 word aiuiv comes to be fitly apjilicd to this world, of which we do 
 not know the duration ; and also to the world to come, of which 
 no end is visible, because that World is Eternal. 
 
 This consideration may perhaps check rash speculations con- 
 cerning the duration of future Punishments. What the sense of 
 the Chri.stian Church has ever been on this subjei't we know from its 
 sentiments expressed concerning Origcn, who denied their Eternity. 
 C(. S.Clem. Rom. '\.'15. Terlullian, A\ml. 18. Minucius Felix, 
 § 3Γι. .S'. Arig. de Spiritu, c. 56, and ]>articulurly ad Orosium 
 contra Priscill. et Origenistas 4, vol. viii. |i. U40. Lact. vii. 21. 
 Prosper de \\t. Cont. ii. 12, and S•. Hippolytus, Philosojihuraena, 
 p. 338, and dc Universe, p. 221, ed. Fabric, and Dr. Horbery's 
 Treatise on this subject; AVorks, vol. ii. 7 — 273, cd. Oxf. lOifi. 
 
 Depart from me ye cursed, shall the Judge etertial say to all 
 the reprobate, into everlasting fire ; and lest aiiy should imagine 
 that the fire shall be eternal, but the torments not, it foUoweth, 
 and these shall go away into everlasting punishment, but the 
 
 righteous into life eternal. (Matt. xxv. 41. 46.) Now, if the fire 
 be everlasting by which God punisheth the reprobates, if the 
 punishment inflicted be also everlasting, then must the reprobates 
 everlastingly subsist to endure that punishment, otherwise there 
 would be a punishment inflicted and none endured, which is a con- 
 tradiction. Nay, the life eternal may as well be aflirmed to have 
 an end, as the everlasting punishment, because they are both 
 delivered in the same expression. Bp. Pearson, 
 
 Indeed the eternity of that fire prepared for the devil and hi3 
 angels is a sufficient demonstration of the eternity of such as 
 suffer in it ; and the question only can be, what that eternity doth 
 signify. For, because some things are called in the Scriptures 
 eternal, which have but a limited or determined duration ; there- 
 fore some may imagine the fire of hell to be in that sense eternal, 
 as lasting to the time appointed by God for the duration of it. 
 But as the fire is termed eternal, so that eternity is described as 
 absolute, excluding all limits, prescinding from all determinations. 
 The end of the burning of fire is by extinguishing, and that which 
 cannot be extinguished can never end : but such is the fire which 
 shall torment the reprobate ; for he, whose fan is in his hand, 
 shall bum up the chaff with unquenchable fire (Matt. iii. 12. 
 Luke iii. 17); and hath taught us before, that it is better to 
 enter into life halt or maimed, rather than having tiro hands or 
 Iwofeet to be cast into everlasting fire (Matt, xviii. 8), to go into 
 hell, into the fire that never shall be quenched (Mark ix. 43. 45) ; 
 and hath farther yet ex|daincd himself by that unquestionable 
 addition and undeniable description of the place of torments, 
 where their worm dielh not, and the fire is not quenched. (Mark 
 ix. 44. 40.) And that we may yet be farther assured that this 
 fire shall be never extinguished, we read that the smoke of their 
 torment ascendelh up for ever and ever (Rev. xiv. H); and that 
 those which are cast into the lake of fire atid brimstone, shall be 
 tormented day and night for ever and erer (Rev. xx. 10), which 
 expression of day and night is the same with that which dei-lareth 
 the eternal happiness in the heavens, where they rest not day and 
 nighl, saying, Holy, holy, holy : where they are before the throne 
 of God and serve him day and night in his temple. (Rev. iv. 8 ; 
 vii. 15.) If then the fire in which the reprobates are to be tor- 
 mented, be everlasting ; if so absolutely everlasting, that it shall 
 never be quenched ; if so certainly never to be quenched, that the 
 smoke thereof shall ascend for ever and ever ; if those which are 
 cast into it shall be tormented for ever and ever (all which the 
 Scriptures expressly teach), then shall the wicked never be so 
 consumed as to be annihilated, but shall subsist for ever, and be 
 coeternal to the tormenting flames. And so this language of the 
 Scriptures proves not only an elfcct eternal, as annihilation may 
 be conceived, but an eternal eflicient, never ceasing to produce the 
 same effect, which cannot be annihilation, but cruciatiou only. 
 Pp. Pearson, Art. xii. p. 723. See also notes below on 1 Cor. 
 XV. 20. 
 
 Ca. XXVI. 2. rh πιΐί-χο] the Pattover. Ilebr. noB ptsatk
 
 94 
 
 MATTHEW XX VI. 3— J 2. 
 
 b P> 2. 2. 
 John 11. ir. 
 Act» 4. 25, Src. 
 
 c Mark H. 2. 
 
 d Mark 14. 3. 
 John 11. 1, 2. 
 & 12. 3. 
 
 e Mark H. Ι, 
 John 12. 4. 
 
 f Deut. l.i. 11. 
 John 12. 8. 
 g cli. 18. 20. 
 & 23. 20. 
 
 (τγ) ' "" T'ore σννηχθησαν ol ap^iepet? καΙ οι γραμματ^Ί'; και οι ττρ€σβντ€ροι 
 του λάου εΐ5 τηι^ avXrju του άρχ^ίερέως του Χβγομενου Καϊάφα, ^ και συνεβου- 
 XeiicravTO ίνα τον ^Ιησουν δόλω κρατήσωσι και άττοκτείνωσιν ^ '^ eXeyov Se, Μ•>) 
 It" τ;^ lopTTj, ίνα μτ) θόρυβος γίνηται ev τω λαω. 
 
 ^s7n^ G ti 2Όί) δε 'JrjcroC γενομένου εν Βηθανία εν οικία Χίμωνος του λεπρού, 
 ^ προσηλθεν αυτω γυνή αΚάβαστρον μύρου έχουσα βαρύτιμου, και κατεχεεν 
 ic. επί την κεφαλήν αυτοί) άνακειμενου. ^ ° Ίδόΐ'τες δε οι μαθηταΐ αυτού ηγανάκ- 
 τησαν λέγοντες, Είς τι η απώλεια αυτι^ ; " rjBvvaTo γαρ τοΰτο πραθήναι 
 ττολλου, και δοί^τ;ΐ'αι τοις τττωχοΐς. '^ Γνούς δε ό 'Ιησούς είπεν αντο'ίς, Τι 
 κότΓου? παρέχετε ττ) γυναικί ; έργον γαρ καλόν είργάσατο εΙς εμε• " 'πάντοτε 
 γαρ τους πτωχούς έχετε μεθ' εαυτών, ^ εμε δε ου πάντοτε έχετε• {^) βο-- 
 λονσα γαρ αϋτη το μύρον τούτο επΙ του σώματος μου προς το ενταφιασαι 
 
 iraiisilus, from rootnCB pasac/i, transiit (E.vod. xii. 11). Voca- 
 buliim ττίσχα est orifpne Hebraicum, ΠΓΒ Exocl. xii. U, et prop, 
 notat tram Itim, traiisi/reisnm, a PCB, tiansiil, pcpercil, lilie- 
 rai'il, undo Symmacli. Ex. 1. c. vertit νπίρβασι$• et Joseph. Ant. 
 ii. 14. USU3 est voe. νπ^ρβασία. 
 
 Deinde ττάσχα dicebalur agnus paschalis, quotannis a 
 Jada;is die xiv. mcnsis Nisan, post oecasum solis, cum ergo jam 
 es-et dies xv. inensis Nisan, comedendus, vid. Esod. xii. (i. 
 Num. ix. 5, agnus pasrljalis hoc nomine insigniebatur, quia cruor 
 ejus, quo imbuti erant postes fm-ium domuuni Israelitarum ex 
 jEgypto migraturorum, defendebat ab iis riedem, ita, ut angelus 
 mortis. .^Egypliorum primogenitos percutiens, Israelitarum domos 
 prseteriret ; vid. interpp. ad Ex. 1. c. 
 
 Dcnique ττίσχα nomiiiabatur etiam ut h. 1. ijimim Paschatos 
 fesluin, quod sepleni diebus, quibus Judii-i vesci debebant panibus 
 interiiientutis, vid. Deut. xvi. (J. Kxod. xii. 18, absolvebatur, nude 
 et festum ipsum vocabatur τα &ζυμα\. 17. V ίορτί] των αζύμων 
 Luc. xxii. 1. yhfrai vim liabet futuri yifTiafTai, 7iOi/i6" pout 
 iirlutim Pnscha celebrari. ctenim ylviaOat positum est pro iytaBai, 
 agitaii, ceiebiari, atque rcspondet Hebr. niiri'n 2 Regg. xxiii. 22, 
 ubi.Vlex.OL'ic iyivriQi] ri ττ^σχατοντο. [Kuin.) See above on Ex. xii. 
 
 Since the sufferings of our Bles.«ed Lord, the Lamb of God, 
 were typified by the death of the Paschal Lamb, a bone of which 
 was not to be broken, and whose blood was to be sprinkled on the 
 door-posts of ihe houses, that the destroying Angel might pass over 
 them, when he smote the Egyptians and delivered Israel, it is not 
 surprising that some of the Greek and Latin Fathers connected 
 the Passover with the word πάσχω, to suffer, and with the suffer- 
 ings of Christ, the true Passover, Whose blood reconciles us to 
 God, and saves us from everlasting death, and purchases for us 
 life eternal. Almighty God is the Author of Language, and there 
 may be a superintending providence, and even a prophetic charac- 
 ter in its uses ; and there seems to be a paronomasia in Luke xxii, 
 15, ίττιθυμία 4ττξΘνμ.ησα τοΰτο τί» ττάσχα (payuv μί& ΰμων, 
 Trph ταΐι μί παβ(7ι>. The Holy Spirit loves to use this figure in 
 the sacred Oracles. See Gen. ix. G. 27 ; xviii. 27 ; and the 
 numerous other instances of Paronomasia at the close of Dr. 
 M'ilsoii's Bible Student's Guide, Lond. 1850, p. Dxci, and note 
 below on 2 Thess. iii. 1 1. 
 
 After His description of the last Judgment, and of future 
 rewards and punishments, our Lord speaks of His own Passion. 
 Thus He suggests the question, — If such glory is in store for you 
 hereafter, why should you fear present suffering .' He does not 
 say, — You know that after two days 1 shall be delivered to be 
 crucified ; but— After two days is the Passoi'er, and the Son of 
 Man shall be delivered, showing that what would take place was a 
 Mystery, a Festival celebrated for tlie salvation of the World ; 
 and «hat His Passion is our Liberation from innumerable woes; 
 by mentioning the Passover, He reminds them of the deliverance 
 of old from Egypt. Chrys. 
 
 He thus showed also that He foreknew all that He suffered; 
 and that He suffered by His own will. {Chrys., and on v. 5.) 
 
 3. apxtfpfccs, τοΰ \ΐyoμΐvoυ Καϊάφα'] the High Priest who n-as 
 named Caiaphas. It was necessary to record his name; for the 
 high priests were now frequently displaced by the Romans, and 
 others put in their room. (See Joseph. B. J. xviii. 2.) Annas 
 tsd been deposed A.D. 14 by Valerius Gratus ; then Ismael was 
 appointed ; then Eleazar, son of Annas ; then Simon ; then (a.d. 
 25) Joseph or Caiaphas, son-in-law of Annas, to the year A.D. 30. 
 (^Joseph. Ant. xviii. 4.) 
 
 See further below on Luke iii. 2. 
 5. M); if rfi ioprfi'l Not at the feast. Observe Christ's power 
 over His enemies, f/' He had not been killed at the Passover, we 
 
 should not have had the benefit of the argument from the coinci- 
 flence of tiyiie in the offering of the typical Lamb, sacrificed year 
 after year, for nearly fifteen centuries, and the sacrifice of the true 
 Passover, the Lamb of God, wldeh takelh away the sins of the 
 world. And the Passion of Christ would not have been Sii exem- 
 plary and glorious as it now is, having been consummated in Ihe 
 Jewish capital, when it was most thronged by Jews and Proselytes 
 from all parts. 
 
 Oftentimes when they endeavoured to take Him, He escaped 
 from them, for He would not then be taken (John x. 311). But 
 at the very time when they desired not to take Him, viz. at the 
 Passover (cji. Luke xxii. (»). then He willed to be taken, and they, 
 though nmrilting, took Him (Euthym.j ; and so they fulfilled the 
 Types and Prophecies, in killing Him Who is the true Passover, 
 and in proving Him to be the Christ. Cp. Leo, Serm. Iviii. 
 Theophyl. in Marc. xiv. 2. 
 
 Observe also : the Jews were accustomed to have executions 
 at tlie Passover m order to inspire terror into a larger nundjer of 
 people then collected at Jerusalem, and for a salutary example to 
 then). But they now desire to deviate from their usual practice. 
 But God does not allow them to do so — in order that the Death 
 of Christ may be more public and illustrious. 
 
 . — μτ) θόρυ$ο5] lest an uproar should arise. Not because it 
 was a holy season. 
 
 Hence it appears that they had no religious scruples against 
 transacting judicial business at tlie Passover. 
 
 6. ToO 66 Ί»)σοΰ 76ιό/ι6ι'οι>] When Jesus mas come to, and was 
 at, Bethany. Here is an instance of recapitulation. See above on 
 XX. 29. This incident took place some days before our Lord's 
 betrayal, but St. Matthew introduces it here to mark the contrast 
 between Mary and Judas. Judas murmured against her (John 
 xii. 4) because she had bestowed on our Lord the offering of this 
 precious ointment which might have been sold for three hundred 
 pence (Mark xiv. 5), and he sells his Master for thirty pieces of 
 silver, or sixli/ pence. See xxvii. 3, and on Mark xiv. 3 — 5. 
 
 Bethany, the Place of Dates of Palms ; see above, Matt. 
 xxi. 17; hence the βαία φοινίκων (John xii. 13) strewed incur 
 Lord's path the following day, 
 
 — ^ίμωρο5 τοΰ AfTrpoD] S'imon the leper. Not that he was a 
 leper now, but who had been a leper ; and perhaps he had been 
 healed of his leprosy by Christ. So Matthew is called the Publican 
 (x. 3), though he had been called by Christ from being a Publican 
 to be an Apostle. Cp. on Mark ii. 20. 
 
 7. 71)1/7)] a woman. Mary, the sister of Martha and Lazarus. 
 John xii. 2 — 8. 
 
 — αΧάβαστρον'] A cruse of alabaster, ayyuov μυροΖόχον, . 
 {Kuthijm.) " Unyuenta optime servantur in olabastris." (Plin, 
 N. H. xiii. 3.) " Nardi parvus onyx eliciet cadum." {Horat. 
 Od. iv. 12. 17.) See further on Mark xiv. 3. 
 
 8. άπα'λίΐα] loss. A fit question for the viiis αττωλίίαζ, John 
 xvii. 12. I 
 
 11. ^^e hi oil πάντοτΐ ex^Te] but Me ye have not always. 
 How then could He afterwards say to His Apostles, '* I am with 
 you always?" JIatt. xxviii. 20. Beeau-e He is now speaking of 
 \\\s corporal presence. See 2 Cor. v. 10. (Jerome.) My Divine 
 Presence will be with you for ever, but you will not always have 
 My human body, which she has anointed. 
 
 Can He then be said to be present carnally in the Holy 
 Eucharist, which is to be celebrated in His Church even till He 
 come 1 (1 Cor. xi. 20.) And may not this saying be designed as 
 a caution against such a notion concerning that Sacrament which 
 He was now about to institute ? 
 
 12. TTpus τίι ινταφίάσαι pt\ to embalm Me; from a divinely 
 vouchsafed presentiment of My death ; a reward for her love.
 
 MATTHEW XXVI. 13—22. 
 
 95 
 
 /Lie ίποίησΐν ^^ ajxrjv λέγω u/xtl•", οπού eau κηρνχθτ] το evayyi\iov τοντο kv 
 ολω τω κόσμω, Χαληθησΐται, καΐ ο (ποίησαν αύτη ει? μνημόσυνον αύτηζ. 
 
 {-jy) '■'''Τότε πορευθείς et? των δώδεκα, ό λβγόμενοζ Ίουδα? 'Ισκαριώτης, ^^^^''^^*•^'>> 
 προς τους αρχιερείς '^ είπε, ' Τί θέλετε μοι οοΰναι, κα-γω νμίν παραδώσω fztcV'iLi*."' 
 αντον ; Οι be έστησαν αυτω τριάκοντα αργύρια• '" και απο τότε εςητει ενκαι- ι,„ΐι^ ΐ2. is. 
 ριαν tfa αυτόν παραοω. 
 
 '^ Τ^ δε πρώτη των άζΰμων προσήλθαν οί μαθηταΐ τω Ίησου λέγοντες. 
 Που θέλεις ετοιμάσωμεν σοι φαγεΐν το πάσχα ; ^'^ Ό δε εΐπεν, 'Τπάγετε εις 
 την πόλιν προς τον δεΐνα, καΐ είπατε αυτω, Ο οιόάσκαλος λέγει, Ό καιρός 
 μου εγγύς εστί, προς σε ποιώ το πασγα μετά των μαθητών μου. '^ Και 
 εποίησαν οι μαθηται ως συνέταζεν αυτοίς 6 Ιησούς, και ητοίμασαν το πάσχα, 
 
 -'^'Όφίας δε γενομένης ανεκειτο μετά των δώδεκα• (^) -' και εσ^ιόζ^τωΐ'ί Mark η. ΐ7, ic. 
 αυτών ειπεν, Αμήν λέγω υμιν, οτι εις ες υμών παραοωσει με• ( ,) — κα6 J"•"• '3- 2'• 
 
 13. f\)ayyi\iov—'o\i^ τφ κόσμψΐ When St. Matthew wrote 
 and pu/jiis/ieff this prophecy, tlie Gospel was 7tot pveaclicd in the 
 whdlu world, and it was not a century old. But it has now heen 
 preaciied tor eighteen centuries, and has been circulated in many 
 hundreds of Versions in the princt)ial languages and countries of 
 the world ; and in this fulfilment of the propliecy we see an evi- 
 dence of its truth. 
 
 15. (στησαρ"] they weighed. An allusion to the words of the 
 prophecy, Zecb. xi. 12, '* they weighed for my price." Sec xxvii. 9. 
 
 — τριάκοντα apyi'ipia'] thirty shekels; the price of a slave. 
 Exod. xsi. ;{'2. (Jeromr.) Comp. also the sale of Joseph hy his 
 brethren. Gen. xxxvii. 28. 
 
 Judas wished thus to com]iensate in part what he thought he 
 had lost hy the eft'usion of tlie ointment. (Jerome.) See on 
 xxvii. .'i. 
 
 It lias been alleged by some, that what is sai<l of the conduct 
 of Jiidas in selling Ids Master for so paltry a sum, is incredible; 
 but tliey forget that when Satan has entered into a man's heart 
 he trium[)lis over his victim by infatuating him, and making him 
 sell his birthright for a mess of pottage. 
 
 Λ respectable Roman Catholic Expositor calls this the objec- 
 tion of " many Prutestaiti Interpreters." Anujldi, p. 500, and 
 see p. 57c, " Recent Protestant Expositors pronounce the Gospel 
 account of the sealing of the sepulchre (Matt, xxvii. CG), and the 
 bribery of the soldiers to be legendary, because if it had been true, 
 the women would never have come to embalm the Body." Into 
 what contempt has Rationalism brought the name of Protestant. 
 17. Ίγ ττρώττι των αζύμων'Ι On ihefirst day of unleavened bread. 
 See on v. 2 and JIark xiv. 12. 
 
 They reckon the beginning of the day from the evening. 
 They come on the fifth day of the week. Our Lord ate the Pass- 
 over, in order to show, even to the end, that lie did not contravene 
 the Law. He has no place of Ilis own where to lay His head, 
 and therefore He sends to some persons unknown. {Chrys.) 
 
 It therefore appears that our Lord instituted the Holy Com- 
 munion in unleavened bread. Cp. on v. 20 as to the allegation that 
 we are obliged to conform to His example in all these incidents. 
 
 — <payi7v ri) πάίΓχα] to eat the Passover. This and other 
 passages, — xxvi. 19. Murk xiv. 12 — Ki. Luke xxii. 7, f. II. 13. 
 15,— prove that our Lord did not (as some suppose) anticipate 
 the paschal meal by one day. Such anticipation would have been 
 η breacli of tlie Law which He came lo fulfil. As Tertnllian says 
 (c. Marc. iv. 311), "O Legis destructorem, qui concupierat etiam in 
 Paschu servare !" (Luke xxii. 7•) 
 
 He ate the pasclial Lamb with His Disciples on the day pre- 
 scribed by the Lau\'\.e. on the 14th of Nisan, in the evening. 
 (Exod. xii. C. 17, 18. Lev. xxiii. 5. Numb, xwiii. 10. Deut. 
 .\^i. C.) 
 
 On the difficulty supposed to arise from John xviii. 28, see 
 the note on tliat passage. 
 
 It may be objected, " Was not Christ Himself the true Pass- 
 over ?" (I Cor. v. 70 And being so, why did He eat the Pass- 
 over, and not suffer «>■ the Passover, on the day ajipointed by the 
 Levitical Law for killing the Passover, i.e. on the l-lth of Nisan, 
 as some say that He did? See Routh, R. S. i. 100. IC8, IW) ; 
 and S. flijipolytiis and the Clnirch of Rome, p. 07, 08, note. 
 
 Our Lord instituted the Blessed Sacrament in commemora. 
 tion of His own death on the day when the Lamb was killed ; and 
 He spoke of His Body as already broken, and of His lilood 
 already shed for the sins of tlie whole world. Cp. Thenpbyl., 
 who says on Matt, xxviii., " Our Lord, when He instituted His 
 Supper, said to Ilis Disciples, ' Take, eat, this is My Body ;' so 
 
 that He may be said to have then offered Himself, for no one 
 eats what has not first been killed." And it is well said by 
 Remigius, " If the Paschal Lamb was a type of Christ, how was 
 it He did not suffer on the day when the Paschal Lamb was killed, 
 — i. e. on the 14th day of the month .' The fact is, He did insti- 
 tute the mysteries of His Flesh and Blood on that night, and on 
 that night He was seized and bound by the Jews, and He so 
 consecrated the commencement of His sacrifice." 
 
 His agony in tlie Garden may rightly be called a part of His 
 Passion. The cup of His Passion {v. 39) was then presented to 
 His lips. Ho suffered then by anticipation. He then said, " My 
 soul is sorrowful unto death " (Matt. xxvi. ,3!i), and, " the Hour 
 is come." Matt. xxvi. 45. Mark xiv. 41. John xvii. I. 
 
 Perhaps also it may be said, that, in a new and special sense, 
 our Lord, in suHering from Thursday at Gethsemanc, to Friday on 
 Calvary, fulfilled the cominand that the Passover should he slain 
 between two evenings. (Exod. xii. 0. Numb.ix.3j xxviii. 10, I7.) 
 
 18. τΓοιώ T-i πάτχα] A Hebraism. See Vorsl. p. 103. St. 
 Luke, xxii. II, has (payte τ. π. 
 
 19. ^}τoiμa(τav'] they prepared. See Mark xiv. 15. 
 
 20. aiifiiEiTo] he reclined, — a deviation from the attitude pre- 
 scribed E.xod. xii. 1 1, where it is ordered, that the Israelites should 
 eat the Passover with their loins girded, their shoes on their feet, 
 and their slafT in their hand, and in haste. God had commanded 
 the attitude of standing in the recejition of the paschal meal ; be- 
 cause the Israelites were then setting forth out of Egypt, as pil- 
 grims to Canaan the Land of Promise, the type of heaven. But 
 the Jewish Church having come to the Land of Promise, and 
 being there at rest, reclined at that festival, and our Lord con- 
 formed to that practice. 
 
 Here is a proof, that positive commands of a ceremonial kind, 
 even of Divine origin, are not immutable, if they are not in order 
 to a permanent end. See Hooker, III. x. and III. xi. and IV. 
 xi., and Bp. Sanderson, Prselect. iii. vol. iv. p. 54, 55; ii. 159; 
 iii. 285. 301. 
 
 As to the allegation of some (among the Nonconformists of 
 the seventeenth century in England) that because our Lord and 
 His .Vpostles reclined at table, in the institution of tlie Holy 
 Sacrament of the Lord's Supper, and because the attitude in 
 reclining in those days was analogous to that of silting in ours, 
 we ouglit to receive the communion sitting, and not kneeling, see 
 the excellent remarks of lip. Sanderson, Priclect. iii. vol. iv. p. 54. 
 Our Lord instituted the Holy Eucharist at a supper, in the evening, 
 but we are not obliged to imitate His example in this particular. 
 See the passages just specified in Hooker and Bp Sanderson. 
 But, whatever was instituted aixl ordained by Christ or His .-Vpostles 
 with a view to the conveyance of spiritual grace, and for the attain- 
 ment of everlasting salpalion (e.g. such things as the two Sacra- 
 ments, the rite of Confirmation, itc), obliges all men at all times. 
 — /ifTo τών δώδ€Κο] with the twelve. Cp. Mark xiv. 1/. Luke 
 xxii. 14. It is generally supposed by the Fathers, that Judas, 
 whoso sin was not yet public, was admitted to partake of the Holy 
 Eucharist. See the authorities in a Lap. and Bp. Taylor, Life of 
 Christ, Disc. xix. p. 435, and below on John xiii. 30, and Bengel 
 here, and Williams, Holy Week, p. 420. 
 
 21. its f{ ίμύρ irapai'Jiafi ^e] one of you will betray Me. 
 Observe how tenderly He deals with the traitor. Before supper 
 He washed his feet ; and He did not say, he will betray Me, but 
 "one of you," — in order to give him an opportunity fur repent- 
 ance; and He terrifies them all, in order that He may save one, 
 .\nd when He produced no cHect on his insensibility by this inde- 
 finite intimation, yet, still desirous of touching his heart, He
 
 90 
 
 MATTHEW XXVI. 23—28. 
 
 k Maik H.IO.n 
 Luke 22. 21, 22. 
 
 1 Ps. 22. 1-3. 
 Iia. S3. 8. 
 Dan. 9. 2.-1. 
 Zcch. 13. 7. 
 
 m Mark H. 22, 
 
 Sic. 
 
 Luke 22. 13, 20. 
 
 λνπονμοΌΐ σφό8ρα -ηρξαντο Xfyeiv αυτώ έκαστος αντων, Μητί εγώ εΙμι, Kvpie ; 
 (^) "■* '' Ό δε αποκριθείς etntv, Ό ίμβά^ας μβτ εμού εν τω τρυβλίω την χείρα, 
 ουτός με τταραοωσει. -' Ό μεν Ύίος τον ανθρώπου υπάγει, ' καθώς •γεγραπται 
 περί αύτοΰ, ούαΐ οε τω άνθρωπω εκείνο), δι' ου ό Ύίος τυΰ ανθρώπου τταραδι- 
 δοται• (if) καλόν ην αύτω εΐ ουκ εγεννηθη 6 άνθρωπος εκείνος. (-^-) ^ Απο- 
 κριθείς δε Ίουδαξ ό τταραδιδούς αυτόν εΐττε, Μητί εγώ εΙμι, ραββί ; λέγει αύτω, 
 Συ είπα?. 
 
 , ) Κσυιοντων οε αυτών. Κάρων ο Ιησούς τον αρτον, και ευλογησας, 
 
 έκλασε καΐ έδιδου τοις μαθηταΐς, καΐ είπε. Λάβετε, φάγετε, τουτό εστί το σώμα 
 μου. (ψ-) '^ ΚοΧ λαβών το ποτηριον, καΐ ευγαριστησας εΖωκεν αυτοίς λέγων, 
 Πίετε εζ αυτοΰ πάντες, ■^ τούτο γάρ εστί το αίμα μου, το της καιιτης διαθήκης, 
 
 draws the mask oft' from the traitor, and endeavours to rescue 
 him by denunciations. {C'/nys., and on r. 20.) 
 
 23. τρυ$\:ψ] the dish. Sec Ps. xli. 9; Iv. \X The word 
 τρυβλίον had been always U5cd by the LXX for Hebr. mrp 
 (kearah) ; from root (not used) "irp {kaar), ' to be deep ;* cp. 
 Lat. Irulla. 
 
 21. KaXhv ?!>''] So Latin " bonum erat :" where we should use 
 the conjunctive. For other examples see 2 Pet. ii. 21, and Winer, 
 p. 2,^3. 
 
 25. Σν fJiras] Ves. Exod. x. 29. See xxvi. C4, and Betiff. 
 there. Afark xv. 2, συ Kiyns. 
 
 26. Thv άρτοι/] the one and same toaf for ail ; probably one of 
 the loaves provided for the Paschal meat. 
 
 He had already prepared them for this action by saying 
 (John vi. 35), 'Εγώ et/^l ό "Apros ttis Cuirisi and 51, 'Εγώ 
 ΐΐμί tt "Άρτοί & (Γώ^, leal 6 "Άρτοϊ ijv 'Εγώ ζώσω η σαρξ μ.ου ίστΧν 
 %ν 'Εγώ δώσω ύττίρ τϊϊ$ του κόσμου ζωτ^^ : and 5ϊί, & rpwyaiv τοΰ• 
 70V rhv iprov ζησξται fls Thy αιώνα. See the notes at the end 
 of the sixth chapter of St. John. 
 
 Besides, this consecration of bread and wine had been already 
 prefigured by Melchizedeck, the Priest of the Most High God, the 
 type of Christ (Ps. ex. 4. Heb.vii. I — 17) before the Law; who 
 blessed Abraham, and who brought forth bread and wine (Gen. 
 xiv. 18), — the first mention οι dread in Holy Scripture. And so, 
 in a certain sense, the mysteries of the Gospel were before the 
 Law, — as the priesthood of Melchizedeck, the type of Christ, was 
 before that of Aaron, who was blessed in Abraham (Heb. vii. 
 7 — Π) by Melchizedeck, and so was inferior to him. Hence 
 S. Jerome thus speaks : ** After the typical Passover was over, 
 and He had eaten the flesh of tlie Lamb with His Apostles, He 
 takes bread, which strengthens man's heart, and passes to the 
 true sacrament of the Passover, in order that as Melchizedeck the 
 Priest of the Most High God had done when he offered bread 
 and wine, so He Himself might represent the truth of His own 
 body and blood." See below on Heb. viii. 1 — 17. 
 
 — (υΚογησαί, ίκλασί] having hleased, He brake. Luke xxii. 
 Ι.ΐ, snd 1 Cor. xi. 24, βύχαριστήσα]? 6κλασ6, and τοΐηό μου 
 iarX ,6 σώμα (for τοντ6 ΐστί rh σώμα μου) ri yircp υμών κ\ώ- 
 μινον. 
 
 He brake the bread " post benedictionem ; contra transub- 
 siantiationem. Accidens enim, quale post benedictionem panem 
 esse volunt, non ])Otest_//-fln^i.'* {Beng.) 
 
 On this subject see also Bp. Cosin's Historia Transubstantia- 
 tionis Papalis. Works, vul. iv. pp. 1 — 147- 
 
 — ^δίδου] ίδίδοι; rhv &pfov, but l'. 27, εδωκ? τί) Ίτοτ-ίψιον. 
 He was giving the bread to each. He gave the cup once for all 
 to all. (Humphry.) 
 
 — Λάβίτί, ψάγετί] Take ye, eat ye. This He said and did in 
 cri'tr to transform the Levitical sacrifice prufignring His death 
 into an Evangelical Sacrament representing that Death, and in 
 order to perpetuate the memory of His death, and to convey file 
 benefits of it to all faithful receivers, to declare and strengthen 
 their federal union as members with Christ tlieir Head, and with 
 each other in Him ; to heal the wounds, and satisfy the hunger of 
 their souls ; to invigorate and refresh them with Divine virtue and 
 grace flowing from Himself, God Incarnate, and to preserve their 
 souls and bodies to everlasting life. 
 
 If one clause of this sentence is to be understood corporeally, 
 the latter ought to be so understood ; i. e. if the bread was lite- 
 rally changed into Christ's human body, the Disciples were to 
 take and eat it. But that body was standing before them, and 
 gave them what they did eat, and remained with them visible and 
 entire after they had eaten, and afterwards died on the cross. 
 Compare St. Paul's language, 1 Cor. x. 4, "They all drank of 
 
 that Spiritual Rock that followed them : and that Rock was 
 Christ." 
 
 St. Paul in that chapter gives a divinely inspired exposition 
 of our Blessed Lord's words, " The Cup of Blessing which w.! 
 bless, is it not the κοινωνία, communicatio, of the Blood of 
 Christ.' Tlie Bread which we break" (the Apostle does not 
 scruple to call \t Bread after consecration), " is it not the κοινωνία 
 of the Body of Christ .' For we being many are one Bread and 
 one Body ; for we are all partakers of that one Bread " (1 Cor. 
 X. 17)• And so Tertullian, de Oratione Ii, " Corpus Ejus in 
 pane censetur." At the Jewish Passover, the master of the family 
 took the unleavened bread into his hand and said. This is the 
 bread of afiliction which our fathers did eat in Egypt ; and they 
 ate it in remembrance of what they had endured there, and of 
 their dcUverance thence. Cp. Oean Stanhope on the Gospels, 
 ii. 617. 
 
 On the true sense of the words see Hooker, V. Ivi. " Christ 
 as God and Man is that true Vine whereof we both spiritually and 
 corporally are Branches. The mixture of His bodily substance with 
 ours is a thing which the ancient Fathers disclaim. . . ." And (V. 
 Ixvii. 5) " The Bread and Cup are His Body and Blood, because 
 they are causes instrumental, upon the receipt whereof the parti- 
 cipation of His Body and Blood ensueth. Every cause is in the 
 effect which groweth from it. Our souls and bodies (juickened to 
 eternal life are effects, the cause whereof is the Person of Christ ; 
 His Body and Blood are the true well-spring out of which this 
 life floweth. . . . What merit, force, or virtue soever there is in 
 His sacrificed Body and Blood, we freely, fully, and wholly have 
 by this Sacrament ; and, because the Sacrament itself being but a 
 corruptible and earthly creature, must needs be thought an un- 
 likely instrument to work so admirable effects in men, we are 
 therefore to rest ourselves altogether upon the strength of His 
 glorious power Who is able and will bring to pa?s, that the 
 Bread and Cu|i which He giveth us shall be truly the thing He 
 promiseth. . . ." And (V. ίν. a) " There is no stint which can be 
 set to the value or merit of the sacrificed Body of Christ ; bounds 
 of efficacy unto hfe it knoweth none, but is infinite in possibility 
 of application." 
 
 On the doctrine of the Holy Eucharist see further below, 
 the note on Heb. x. 12. 
 
 28. τούτο — Ti» άϊμά μου"] this is My Blood. The sense in which 
 these words were spoken is explained by the Holy Spirit thus 
 paraphrasing them (Luke xxii. 20, and 1 Cor. xi. 25) : τοί>το τ5 
 τΐοτ-ηριον η Kaivij διαθ-ηκη ίστιν iv τψ α'Ιματί μου τυ inrip 
 υμών (κχυν&μίνον : " Prajsens in S. Coena ea vis est, ac si eo 
 momento Christi sanguis effunderetur ;" for then what has been 
 shed once is appUed to the soul of the faithful receiver, of what- 
 soever age or country he may be ; and so the fountain opened at 
 Calvary is perennially flowing in the Church. 
 
 Δια6•>ίκη is the Hebrew n'")? (berith), a covenant, perhaps 
 from root N^3 (bara), to cut, from the slaying of victims in the 
 ratifying of covenants by sacrifice. Gen. xv. 10. In Exod. xxiv. 
 8, Closes says, •* Behold the Blood of the Covenant," to which 
 our Lord seems here to refer. Cp. Heb. ix. 20. In the New 
 Covenant of the Gospel, all the blessings flow from the death of 
 the One, Heavenly, Holy \^ctim smitten for our sakes. Cp, 
 U'aiertand on the Christian Sacraments, v. p. 49*$. 
 
 He calls it the new covenant, because the Evangelical Sacra- 
 ment succeeds to, and supersedes, the Levitical sacrifice, now be- 
 come old and ready to vanish away (Heb. viii. 13), as the husk 
 and the blossom vanish when the fruit succeeds. 
 
 The Cup in the Holy Eucharist is appointed for the convey- 
 ance of the blessing of remission of sins in the new Covenant, — 
 that is, the Covenant of Gracf,— ratified between God and Man
 
 MATTHEW XXVI. 29—36. 
 
 or 
 
 TO irepl πολλών Ικγυνόμίνον ct? αφΐ,σιν άμαρηων. '^ " Λέγω δε νμΐν, on ου 
 μη νίω απ άρτι Ικ τούτου τοΐι γενηματος της αμπέλου εω? της ημέρας Ικίίνης 
 όταν αυτό πίνω μεθ' υμών καινον ίν ttj /3a<Ti\eta του Πατρός μου. 
 
 (fp) ^^ ° ΚαΙ υμνησαντίς Ιζηλθον ζΐς το ορός των ελαίων. 
 
 (^) ^^ Τότ€ λέγει αυτοΐς 6 ' Ιησούς, Πάντες ΰμεΐς σκανΒαλι,σθησεσθε Ιν ΙμοΧ 
 εν τη νυκτΧ ταύτη• γέγραπταυ γαρ, ^Πατάξω τον ποιμένα, καΐ Ζιασκορ- 
 πισθησεταί τα. πρόβατα της ποίμνης. ( ^f ) ^'- "ΐ Μετά δε το εγερθηναί 
 με προάξω υμάς εΙς την Ταλιλαίαν. (^-) ^ Αποκριθείς δε ό Πέτρος εΐπεν 
 αυτω, Εΐ πάντες (τκανΒαλισθησονται εν σοι, εγώ ουδέποτε σκανΟαλισθήσομαι. 
 ^ ' Εφη αυτω ό Ίησους, Άμην λέγω σοι, οτι εν ταύτη τη νυκτΐ, πρΧν αλέκτορα 
 φωνησαί, τρΙς άπαρνηση με. (ff) ^^ ^ε'γει αυτω ό Πέτρος, Καν Βέη με συν σοι 
 άποθανεΐν, ου μη σε άπαρνησομαι. 'Ομοίως δε και πάντες οί μαθηταΐ έΐπον. 
 
 -[-) "^ Ιοτε έρχεται μετ αυτών ο Ιησούς εις -χωρίον Κεγομενον Τεσση- 
 μανέΐ, και λέγει tois μαθηταΊς, Καθίσατε αυτοΰ έως ου άπελθων προσεύζωμαι 
 
 η Mark 14. 25. 
 Luke 22. IS. 
 
 ο Mark 14. 2C, 27. 
 Luke 22. 39. 
 John 16. 32. 
 
 ρ Zech. 13. 7. 
 
 q ch. 28. 10, 16. 
 ilarlc 14. 28, Sic. 
 Sc 16. 7. 
 
 Γ Mark 14.30, S:c. 
 Luke 22. 34. 
 John 13. 38. 
 
 s Mark 14. 32— 
 
 33. 
 
 Luke 22 39. 
 
 John 18. 1. 
 
 by the shedding of the blood of Christ, typified by the blood of 
 the victims sacrificed under the old Covenant. 
 
 Either then Christ did what was superfluous (which it would 
 be irapiety to imagine) when He gave the Cup as well as the 
 Bread to His Disciples, and commanded them all to drink of it 
 (xwi. 27), "and they all drank of it" (Mark xiv. 23) ; or else 
 the benefits of the New Covenant are not fully conveyed, when 
 the Cup is not administered to the people. 
 
 Cp. Bp. Cosin, Works, iv. 319 — 330, " On Communicating 
 in one Kind," and below on Luke xxiv. 30. 
 
 It may be asked. How is it, that the Huly Spirit has given 
 various reports of the words used by Christ in the Institution of 
 the Holy Eucharist .' Cp. Matt. xxvi. 2(i-28. Mark xiv. 22—24. 
 Luke sxii. 19, 20. I Cor. xi. 23. 25. The reason seems to be, 
 that He designed to afford the full sense of the words by para- 
 phrasing them in ditTerent ways. He has dealt with them in the 
 New Testament as He has treated prophecies delivered by Him- 
 self in the Old (see above, ii. 23) j and by presenting them in 
 various outward forms He has given us a clearer view of the one 
 inward nense. . . . But which of the Apostles or Evangelists would 
 have ventured to do this without the Inspiration of the Holy 
 Ghost ? See above. Introduction to the Gosj)els. 
 
 — ΐΓολλώ:'] of many ; equivalent to all. See Isa. liii. 1 2, cp. with 
 V. C. Dan. xii. 2. 2 Cor. v. 15. Matt. xx. 10 ; and above, note on 
 XX. 28. Rom. v. 15. 18, 19 ; viii. 29. As S. Attyusiine observes. 
 Civ. Dei xx. 23, Abraham is called a father of viany nations 
 (Gen. xvii. 5); and in Gen. xxii. 18, all nations are blessed in 
 him. So tIs is for any one whatsoever (John vl. 50). Cp. Glass. 
 Phil. Sacr. p. 887 ; and Barrow's Sermons on Universal Redemp- 
 tion (Serm. Ixxi. — Ixxiv.), vol. hi. pp. 350— 42C. And see note 
 ueiow on Rom. viii. 29. 
 
 — tiy &ψ€σιν αμαρτιών"] fur the remission of sins. On the 
 force of this phrase see on Eph. i. 7. Our Blessed Lord here de- 
 clares that the remission of sins is conferred in the Holy Eucha- 
 rist. See chap. ix. of Waterland's Review of the Doctrine of the 
 Holy Eucharist, vol. vii. pp. 240— 2(;G. Bingham, xix. 1, sect. C. 
 
 29. 'όταν avrb ττίνω μξθ* υμΰν καίνάρ"] when I shall drink ii 
 with you new in the kingdom of My Father. This was His last 
 meal with His disciples, before His body laid aside all the weak- 
 ness of mortality in the Grave. He made all things new by His 
 Resurrection. (Rev. xxi. 5.) He here promises them a partici- 
 pation in the joys of the New Jerusalem (Rev. xxi. 2), concern- 
 ing which He says. Ye shall eat and drink at My Table in My 
 Kingdom (Matt. viii. II. Luke xxii. 30. Rev. xix. 9) at the Mar- 
 riage Supper of the Lamb, when they will sing a new Song (Rev. 
 v. 9 ; xiv. 3), and dwell in the new heavens and 7iew earth 
 (2 Pet. iii. 13). He does not say vfov, but Katvof. He does 7iot 
 say new wine, vfov o'lvov (Mark ii. 22), but wine made new. See 
 on Eph. iv. 23. 
 
 Our Lord did eat and drink with them after His Resurrec- 
 tion (John x.\i. 12), in one case to give proof of His Resurrection, 
 and in another in the Holy Eucharist (Luke xxiv. 30. 43), when 
 the Kingdom was come more nearly by the glory of His Resur- 
 rection. 
 
 He had spoken of His crucifixion. He now speaks of His 
 Resurrection ; and assures them that they will see Him again, 
 and be with Him. I will then drink with you the fruit of the 
 vine new ; that is, I will do it in a new manner ; not having any 
 longer a body liable to suffering, but an incorruptible body, and 
 one that does not require nourishment. (^Chrys.) 
 Γοι.. I. 
 
 See also on Luke xxii. 16. 
 
 30. ϋμνήσαρταΐ having sung. Psalms cxvi. — cxviii.; the second 
 part of the great hymn of praise or Hallel : the former part (Ps. 
 cxiii. — cxv.) was sung before the Paschal feast. 
 
 Observe how the use of the Psalms is commended to the 
 Church by the example of Christ. Cp. below, xxvii. 4fi. 
 
 31. yiypawTai'] it is written : in Zech. xiii. 7, from LXX. Cp. 
 Surenhus. p. 279. 
 
 32. προάξω] I will go before and lead you as your Shepherd. 
 " Yetbum pastorale." (Beiig.) Cp. v. 31, πυιμ4ρα — 7Γρίΐ/3ατο. 
 Mark χ. 32. John χ. 4. The promise now given was fulfilled 
 Matt, xxviii. 7. 
 
 34. άλβ'κτορο] the cock. Rare, but not unknown at Jeru- 
 salem. (Lightfoot.) Before a cock crows, i. e. about midnight. 
 The αΚζκτοροφωνια (Mark xiii. 35 ; xiv. 30), or second crowing, 
 was later, but before ττραιί. 
 
 35. 5e'] he is excluded by some Editors ; but it is found in 
 the majority of MSS., and it has a peculiar value and interest, as 
 suggesting an extenuation of St. Peter's fault, by a brother 
 Apostle, St. Matthew : — as much as to say, he made these pro- 
 fessions, but we all did the same. 
 
 36. Γ€0(Γημα>'€Γ] Gethsemane. On the western foot of the 
 Mount of Olives, and on the east of the Brook Kedron. The 
 name is from Hebr. .i: (gath), torcular or press, and γ^τύ {she- 
 tnen), oleum ; e.g. the Olive Press. 
 
 The Press, in which Olives were crushed and bruised, is 
 used in Holy Scripture and in the Christian Fathers as an emblem 
 of trial, distress, and agony (Isa. Ixiii. .3. Lam. i. 15. Joel iii. 13). 
 See also S. Aug. Serm. xv., where he compares the Church to a 
 Torcular, an Olive Press, in which by the crushing of trials and 
 persecutions the dark amurca or lees are separated from the 
 *' Oleum sanctiiatis." Therefore there was something in the 
 name of Gethsemane very fitting for the place in which the Man 
 of Sorrows was bruised by His agony, from which flowed those 
 precious drops which proved the reality of His Manhood, and the 
 intensity of His love. 
 
 We may briefly notice here the meaning of the Names of 
 some of the principal places in our Lord's History. The Bread 
 of Life was first given to the world at Bethlehem, the House 
 o( Bread. (See Matt. ii. 1.) The Man Whose Name is AetsePf 
 the Branch, grew up at Nazareth (see on ii. 23), whose name, 
 derived from its branching shrubs and trees, may have shadowed 
 forth that circumstance in His life. He chose His Apostles to be 
 fishers of men from Beth-saida, the House of Fishing (see xi. 21 ; 
 xiv. 13). He dwelt at Capernaum (iv. 13), the town of Consola- 
 tion. He healed the impotent man at Beth-esda, the House of 
 Mercy (John v. 2). Beth-any, the place of Palm Dates, speaks 
 of the palms and hosannas of His triumphal entry into Jerusalem 
 on Palm Sunday, and of the Victory and triumphal glory of His 
 Ascension. In Beth-phage, the House of Figs, we may see a 
 memento of the warning that He gave to Jerusalem and the 
 World by the withering of the Barren Fig-tree. And now 
 Gethsemane, the Press of Oil, is witness of His agony in which 
 it pleased God to bruise Him for our sakes (Isa. liii. 10), that Oil 
 might flow from His wounds to heal our souls. God so ordered it 
 that the cemetery of strangers at Jerusalem should, by its name, 
 Acel-dama, or Field of Blood, bear a perpetual record of the 
 confession of Judas, and of the innocence of Christ. " I have 
 sinned, in that I have betrayed the innocent blood." (Matt, xivii. 
 4.) At Golgotha He rolled away our shame (see on xxvii. 33).
 
 98 
 
 MATTHEW XXVI. 37—46. 
 
 Ich. 4. 21. 
 John 12. 27. 
 
 η Mark 14. 3C, 37, 
 Luke 22. 41, 42. 
 Heb. 5. 7, 8. 
 John 12. 27. 
 
 TM.irk 13. 33. 
 & 14. 38, &x. 
 Luke 22. 40, 4C. 
 £ph. 6. 18. 
 1 Pet. 5. 8, 9. 
 
 e/iet. (^;ρ)^^'Κα6 παραλαβωρ τον Πίτρον και τους δυο υιούς Ζφΐ,ΖαΙου 
 •ηρξατο λνπείσθαί καΐ αΖημον^ίν. (^) ^ Τότ€ Xeyei αΰτοΓς ό Ίησονζ, Πΐρί• 
 λυπός iaTLV η ^Ρνχτη μου Ιως θάνατον μείνατε ωδε, και γρηγορε'ίτε μετ εμον. 
 
 ,-J ■'■^ Ααι ττροεΚνων μικρόν επεσεν επι πρόσωπον αυτού προσευχομενοζ 
 καΐ λέγων, (ψ-) Πάτερ μου, εΐ δυνατόν εστί, παρελθετω απ' εμοΰ τα ποτηρων 
 τούτο• πλην ού)( ώ? εγώ θέλω, αλλ' ώς σν. (^) *** Και έρχεται προς τους 
 μαθητας, καΐ ευρίσκει αυτούς καθεύΒοντας, και λέγει τω Πετρω, Οντως ουκ 
 ισχύσατε μιαν ωραν γρηγορησαι μετ εμού ; (ΐν ) γρηγορείτε και προσευ- 
 -χεσθε, ινα μη είσελθητε εΙς πειρασμόν το μεν πνεύμα πρόθυμον, η δε σαρξ 
 ασθενής, (ντ) Πάλιν εκ δευτέρου απελθων προσηύζατο λέγων, Πάτερ μου, 
 ει ου ούναται τούτο το ποτηριον παρελθεΐν απ' εμοΰ εάν μη αυτό πίω, γενηθητω 
 το θέλημα σου. ^^ Και ελθων ευρίσκει αυτούς πάλιν καθεύδοντας• ήσαν γαρ 
 αυτών οι οφθαλμοί βεβαρημένοι• ^* και άφείς αυτούς απελθων πάλιν προσ- 
 ηύζατο εκ τρίτον τον αντον λόγον ειπών. 
 
 (τ^) ^^ Τότε έρ'χεται προς τους μαθητάς αύτου, και λέγει αύτοΐς, ΚαθεύΒετε 
 το λοιπόν και άναπαύεσθε• ιδού ηγγικεν η ώρα, και ό Τιος του ανθρώπου παρα- 
 δίδοται εις χείρας αμαρτωλών. (5ί^) 4G Έγείρεσθε, άγωμεν, ίδού ηγγικεν ό 
 τταραδιδού? με. 
 
 And on tbe Mount of Olives Christ went up to heaven, whence 
 He holds forth the Olive branch of Peace between God and 
 Man. 
 
 May there not therefore have been some providential 
 adaptation in these names to the Birtli, Sufferings, and Λ^ictory 
 of Him Who is the Everlasting Word of God, and became Man 
 for us ? 
 
 37. rhv ITcTpoy] Peter and the two sons o/ Zebedee, who were 
 also witnesses of the glory of the Transjiffuraiioii, with which the 
 Agony of Gethsemane is to be considered in connexion. See 
 Matt. xvii. 1 — 8. Luke ix. 28 — 3C. The glory of the one was a 
 preparation for a right understanding of the suffering of the other. 
 And the Transtiguration, wiiich presented a view of the glory 
 which belongs to the risen body of Christ and of His Saints (see 
 xvii. 3), displayed the beatific slate to whicli He and His are 
 brought through the sufferings represented by the Agony. 
 
 Accordingly, we find, there are many points in the livangelic 
 narratives of tlie Transfiguration and of the Agony which suggest 
 that they are to be considered in tiiis relation to each other ; 
 
 Both, it would seem, took place by night. The same three 
 Apostles were chosen to be witnesses of both. In both, Christ 
 prayed (see Luke ix. 28, 29). In both, the three Apostles are 
 described as heavy with sleep (see v. 4.'i). In both, it is said that 
 Peter wist not what to say (Mark ix. 0' ; xiv. 40). Ια both, 
 Christ had a message from heaven. 
 
 The one is aVision of Suffering, the other of Glory ; the one 
 is in a lowly valley, the other is on a high mountain ; in the one 
 His visage is marred, in the other it shines like the sun, and His 
 raiment is white as the light. We must all pass through the vale 
 of sorrow in order to rise to the hill of Transfiguration ; and if we 
 do this, our vile bodies will bo changed hereafter, so as to be like 
 to His glorious body. Phil. iii. 21. 1 John iii. 2. 
 
 38. Ώ(ρί\υττ05 ^ariu] Is very sorrowful. The soul of our 
 Blessed Lord and Divine Head was troubled and sorrowful unto 
 death, and His sorrow has been recorded in Scripture in comi)as- 
 eion to us, in order that we His Members may not despair, when 
 we find ourselves sorrowful in affliction and at the approach of 
 death, and that we may not be tempted by Satan to imagine that 
 God has deserted us. (S. Aug. Serm. xx.vi.) " Tristis est, non 
 Ipse, sed anima," says S*. Ambrose on Luke xxii. 42. " Non 
 suscipiens, sed suscepta, turbatur ; anima euim obnoxia passioni- 
 bus, Divinitas libera." 
 
 Knowing the sinfulness of sin, Christ felt proportionably the 
 bitterness of its sting — death. 
 
 Our Lord was very sorrowful, and so proved the truth of His 
 Humanity. He was very sorrowful, not through fear, but for the 
 sake of the unhappy Judas, and for the rejection of the Jews, and 
 for the destruction of Jerusalem. But, returning to Himself, He 
 acquiesces as a Son in that from wliich in His Human nature He 
 had shrunk ; and He says, Let not that be which I speak from 
 human feeling, but let that be for which I came down from 
 heaven, by Thy Will. (Jerome.) They had said that they would 
 die with Him J and yet they are not able to watch with Him. 
 
 But He prays earnestly. And in order that His grief may be 
 known to be real, His sweat falls to the ground, and this in drops 
 as of blood, and an Angel comes to strengthen Him. For the 
 same cause He prays ; and by saying " if it be possible, let this 
 cup pass from Me," He shows His human nature ; and by adding 
 " not as I will," He teaches us submission to God, even though 
 our Nature draws us in an opposite direction. vSince His counte- 
 nance might not g've evidence enough to the incredulous. He 
 adds words and actions, in order that the sceptic might believu 
 that He was really Man and suffered death. (Chi-ys.) 
 
 39. ΐΓλΐ;!/ οΰχ] nevertheless not as I will, but as Thou. The 
 Agony of Christ shows that i)rayer may be lawful and in faith 
 without express promise of obtaining that which is prayed for; 
 and also proves the existence of Two Wills in Christ's Person, 
 viz. His Human Will, and the Divine Will, which were indeed 
 distinct, but not at variance with each other ; and were perfectly 
 reconciled by His exemplary Resignation. " Non Mea Voluntas, 
 sed Tua : Suam Voluntatem," says S. Ambrose on Luke xxii. 42, 
 " ad hominem retulit ; Pairis ad divinitatem.'* Cp. Aug. in Ps. 
 xxxii. and Leo, Serm. 58 ; and see Athanas. p. 1009. " Christ 
 intimates here His Two Wills, the one Human, the other Divine ; 
 the Human Will from infirmity shrinks from the Passion, the 
 Divine Will is eager for it." Hence is refuted the Heresy of the 
 Monothelites. See on Luke ii. 52 ; and below, xxvii. 4C, and on 
 John xii. 27 ; and Hooker, V. xlviii. 
 
 4L rh μίν irreC/ia] Quoted by Polycarp, Phil. "J. 
 
 43. β^βαρ-ημίΐ'οι'] their eyes were heavy with slumber — for it 
 was night. The same is said of their state at the Transfiguration, 
 which also seems to have been in the night time. See Luke 
 ix. 32. 
 
 In both these respects, the three disciples — as yet not illumi- 
 nated by the Holy Ghost — are figures and representatives of our 
 unregenerale state. 
 
 The eyes of the natural man are weighed down with slum, 
 ber, and are unable to gaze at Christ's glory, and to watch in His 
 tribulation. 
 
 But, when the Apostles had received the Holy Ghost, they 
 were empowered to follow Christ in His sufferings, and so to enter 
 into His glory. 
 
 45. KaSfiSfTf'] Sleep ye. S. Chrys. understands this as 
 spoken ironice. (Cp. Zech. xi. 13. Mark vii. 9. John vii. 28. 
 Glass. Phil. Sacr. p. 710.) Not so «S". Augustine (de Consens, 
 Evang. iii. 4), who supposes that our Lord allowed them to sleep 
 till Judas came. Some read the words interrogatively. So Gres- 
 well and Robinson. 
 
 Perhaps these words may have a deeper meaning. Now you 
 may hope for sleep and rest, for I am about to die, to sleep in 
 dealh for you, and so to procure true rest for you here, and 
 a blessed sleep for your bodies in the grave, and eternal rest for 
 you, both in body and soul, in heaven. 
 
 — Idoo — αμαρτωλίχιν'} behold the Son of Man is being deli. 
 vered into the hands of sinners. He says this in order to prove 
 to them that (with all their professions) th" would not be able
 
 MATTHEW XXVI. 47—62. 
 
 99 
 
 ^^ * Kal ert αύτοΰ λαλουντος ISov Ίουδαϊ eh των hothtKa ήλθε, και μβτ γ^Ι^ηΛτ**' 
 αΰτου οχλοζ πολύς μ€τα μαγαιρων καΐ ξύλων, άπο των αρχιερέων καΐ πρεσ- ^cui'^ie!' 
 βυτψων του λαοΰ. (-,",'-) *^ Ό δε παραδιδούς αντον iSwKev αντοΐς σημεΐον 
 λέγων, "Όν αν φιλήσω, αυτός εστί• κρατήσατε αυτόν και ενθέωζ ττροσελθων 
 τω Ίησον είπε, Χαίρε, ραββΐ, και κατεφίλησεν αυτόν. ^^ "Ό δε Ίησους ε'^^Ί ρ^; JJ; »• 
 αύτω. Εταίρε, εφ' ο πάρει ; Τότε ■7τροσελθόντε<; εττέβαλον τάς χείρας εττι τον 
 Ίησοΰν, και εκράτησαν αυτόν, 
 
 (ψ) ^' ^Και ιδού εΤς των μετά Ίησου εκτείνας την χείρα απέσπασε τήΐ' Jj^^Jn^s. ^ιο. 
 μάχαιραν αύτοΰ, και πατάζας τον δοΰλοί' του άρχιερεως αφειλεν αυτού το ωτιον. 
 Cl^) ^- Τότε λέγει αΰτώ ό Ίησοΰς, Άπόστρεφόν σου την μάχαφαν εΐζ τον 
 τόπον αύτηζ' 'πάντες γαρ οΐ λαβόντες μάχαιραν εν μαχαίρα άπολούνται. ^^ -^ Rev "is* ίο. 
 Βοκεΐς ότι ου Βύναμαι άρτι παρακαλεσαι τον Πάτερα μου, και παραστήσει μοι 
 "ττλείους η ΒώΒεκα λεγεώνας αγγέλων ; ^^ Πως ουν πληρωθωσιν αί γραφαΐ, " οτι ^^2 Kine» 6. ΐ7. 
 ούτω δεΤ γενέσθαι ; ^^^2^ '• ""^ 
 
 (ΊηΛ \ κ^" 9 -r^ 5/ ^ V '9- ί>τ ^ Λν\ ^ /~\ '^\ ^ Luke 24. 22• Ή• 
 
 -ρ) ^■^ Εν εκειντ] tyj ωρα ειπεν ο Ιησούς τοις οχλοις, ίΐς επι Α^στην ^e. 
 
 εξηλθετε μετά μαχαιρών και ξύλων συλλαβεϊν με ; Καθ' ημεραν προς υμάς 
 
 εκασεζ,ομην οιοασκων εν τω ιερω, και ουκ εκρατησατε με \-vr) ' 
 
 όλον γεγονεν, 'ίνα πληρωθωσιν αί γραφαΐ των προφητών. " Τότε οι μαθηται c joUn is. is. 
 
 πάντες αφέντες αύτον εφυγον. 
 
 (5»?.) 57 Λ Ql δ^ κρατησαντες τον Ίησούν άπηγαγον προς Καϊάφαν τον άρχ- m^^l^-l^^'• 
 ιερέα, όπου οι γραμματείς και οί πρεσβύτεροι συνηχθησαν. (|^) 58 Ό δε J»•""»• '«• "• 
 Πέτρος ηκολούθει αύτω άπο μακρόθεν έως της αύλης του άρχιερεως, και εισ- 
 ελθων έσω εκάθητο μετά τίον υπηρετών ΊΖεΙν το τέλος. 
 
 (','f ) ^^ Οί δε αρχιερείς και οί πρεσβύτεροι, και το συνέδρων όλον, εζητουν 
 φευΒομαρτυρίαν κατά του Ίησου, όπως θανατώσωσιν αυτόν, ^^ και ουχ εϋρον 
 και "πολλών φευΖομαρτύρων προσελθόντων ούχ ευρον. "Τστερον δε ττροσ- ^^',- *5• '^■ 
 ελθόντες δυο φευδομάρτυρες ''^ εΧπον, (^γ) Ούτος έφη, 'Jwa/xai καταλΰσαι τοί' fc" 27!'4ο.' 
 
 ν Λ^^Λ \Λ\ ^e « 50''^ 3/ 62 ν^* ^* John 2. 19. 
 
 ι^αον του Θεού, και οια τριών ήμερων οικοοομησαι αυτόν. Λαι αΐ'αστας ο Mark η. 58, tc. 
 
 ' τούτο δε b Lam. 4. 20. 
 ver. 2i. 
 
 tx) endure the sight of danger, and would fly for fear, and that He 
 does not need their assistance. And in order to show that, though 
 all was foreknown by Him and preordained, yet the agents 
 of His death are responsible and guilty. He says, * the Son of 
 Man is delivered into tlie hands of wicked men.' {Chrys.) He 
 adds, ^Arise^^ i. e. that they may not find us as it were terrified : 
 but let us yn on willingly to death. He says this, that they 
 may see His confidence and joy when He was about to suffer. 
 (Jerome.) 
 
 47. Ίούδαχ] Judas came to Gelhsemane, and at night, be- 
 cause he sought an opportunity to betray Him without the know- 
 ledge of the multitude. (Cp. vv. 5. IG. Luke xxii. ϋ.) They 
 came with lanterns and torches (John xviii. 2 — 11) — though it 
 was full moon — to look for Him, lest He should be concealed 
 among the trees of the Garden. 
 
 The first Adam attempted to hide himself, through fear and 
 sense of Guilt, from a righteous God, amid the trees of the Gar• 
 den ; the second Adam, in the consciousness of innocence, comes 
 forth from amid the trees of the Garden, and gives Himself up to 
 wicked men. 
 
 49. κατίφίλησί] kissed Ilim earnestly. More emphatic than 
 {ιρίκ-ησι. Cp. Acts XX. 37- 
 
 Judas, the false Apostle, the traitor of Christ, is a personal 
 type of tliat spirit of Antichristianism, which professes love for 
 Christ, and flatters Him with the lips, and yet sells Him into the 
 hands of His enemies, and makes itself instrumental in crucifying 
 Him. 
 
 50. ΈτοΓρΕ] Used in remonstrance, Matt. xx. 13; xxii. Γ2. 
 See also Luke xxii. 48. 
 
 — ίφ' 3 πόρίΐ] Do that, /or which thou art come: John xiii. 27. 
 
 Some render it as Μ τί, see Winer, \i. Ι.ίΟ. Lobeck, Phryn. 
 
 p, 57. Fritzsch. renders it * ad qualem rem perpetrandam ades ! ' 
 
 51. eis] Not specified as Peter (cp. Mark xiv. 47. Luke xxii. 
 60) till St. John wrote (xviii. 10) ; an evidence of the comparative 
 lateness of St. John's Gospel. On riv inKov see John xviii. 10. 
 
 52. oi \αβ6ντ($ μάχαιραν] i. e. they who take it of their own 
 motion, without authority from God, Who alone gives commission 
 to bear the sword (Rom. xiii. 4), shall perish by the sword of 
 divine retribution. Cp. Gen. ix. G. 
 
 53. δώδίΐίο Xeytdvas iyye\a>v] Twelve legions of Angels in 
 lieu of twelve feeble and timid Apostles. (Jerome.) 
 
 56. toDto — π\-ηρωθα<τιν'] The Passion of Christ is the Ple- 
 roma of Prophecy. 
 
 57. κρατήσ-αιτίϊ] See on Luke xxii. 54. 
 
 — Κοϊάψαΐ'] After He had been before Annas. See that inci- 
 dent supplied by John xviii. 13 ; but St. Matthew hastens on to 
 the great catastrophe. 
 
 — 'όπου 01 -γραμματΰ!] i.e. the Great Sanhedrim of seventy 
 with the President (Numb. xi. IG). The members were, the High 
 Priest, the High Priests emeriti ; the twenty-four Presidents of 
 the twenty-four 4φημ(ρίαι of Priests (called opxiepeis) ; Heads 
 of Tribes or Families, ττρίσβντ^ροι and ■γραμματΰ!. (Cp. Mishna 
 Cod. Sanhedrim, cap. 1. Selden de Synedrio. Jahn, Archseol. 
 §244. iriner, R. W. ii. 551.) 
 
 58. 7ΐκο\ούθ(ΐ] was following. 
 
 — T^s αύληί] the open courtyard ; ' atrium.' 
 
 59. Kol rb a-vftSpiof δλον] and, in a word, the whole Sanhe 
 drim ; of which the Chief Priests, Sec. mentioned before were 
 members. Cp. Winer, p. 388. 
 
 — ίζητονν] were seeking .• the imperfect te'hse describes a pro- 
 tracted employment studiously pursued. ^ 
 
 60. ονχ tvpov] thev found not. The second ούχ tvpov is can- 
 celled by some Editors ; but in solemn matters the Holy Spirit 
 often uses Repetition. Cp. on AcU x. IG. .A.nd the repetition 
 here shows the earnestness of the searcA— and its ranity. 
 
 61. καταΧίσαι τ6^ vaof] to destroy the Temple. See John ii. 
 19. Our Lord did not undeceire them as to the meaning of this 
 saying, which was cast in His teeth even on the cross (xxvii. 40). 
 Their time of trial was past. 
 
 02
 
 100 
 
 MATTHEW XXVI. 03—75. 
 
 g Ua. 53. r. 
 ch. 27. 14. 
 
 h Dan. 7. 13. 
 ch. 10 27. 
 & 24. 30. 
 tc 25. 31. 
 Luke 21. 27. 
 John 1. 51. 
 Horn. 14. 10. 
 1 Thess. 4. le. 
 Rev. 1. 7. 
 
 I Mark 14. G5. 
 Luke 22. 64. 
 
 k Mark 14. 6C. 
 Luke 22. 55, 5C. 
 John 18. 16, 17, 
 2S. 
 
 1 Luke 22. 59. 
 m Maik 14.71, 
 72. 
 
 η ver. 34. 
 Mark 14. 30. 
 Luke 22. 61, 62. 
 John 13. 38. 
 
 apviepei'9 etnev αντώ, Ovdeu άποκρίνη τι ovtol σου καταμαρτυροΰσιν ; "^ * ό Se 
 Ίησονζ Ισιώπα. Και αποκριθά<; ό άρχΐ€ρ€υς elneu αύτω 'Εξορκίζω σε κατά. 
 του θεοί) του ζώντος, 'ίνα ημίν elnri<; el συ εΤ ό Χρίστος, 6 Τίος του Θίοΰ. 
 /3^\ C4 jf'yet αύτω ό 'Ιησούς, Συ είπα?, ττλην λέγω ΰμΐν, " απ άρτι. οχ^εσθε 
 τον Τίον τοΐ) άνθρωπου καθημενον εκ 8εξίων της δυνάμεως, καΐ ερχόμενον επΙ 
 των νεφελών τον ουρανού, (vf) *^^ "^ότε ό άρχιερενς ^ιερρηξε τα Ιμάτια αντου 
 λέγων, otl εβλασφημησε, τι ετί, γρείαν εχομεν μαρτύρων ; ιδε νυν ηκούσατε την 
 βλασφημίαν αντου• '''' τί ΰμΐν Βοκεΐ ; (-^) οι δε αποκριθέντες ^ιπον, "Ενοχος 
 θανάτου εστί. (-J-) ''^ Τότε ενεπτυσαν εΙς το πρόσωπον αυτού, καΐ εκολάφισαν 
 αυτόν, οι δε ερράπισαν ^'^ λέγοντες, (^) ' Προφητενσον ημίν. Χρίστε, τις εστίν 
 ό τταίσας σε ; 
 
 69 k 'Q 31 Πέτρος έξω εκάθητο εν τϊ] αϋλ^, και ττροσηλθεν αύτω μία παιΒίσκη 
 λέγονσα. Και συ ησθα μετά Ίησου του Γαλιλαίου• ™ ό δε ■ηρνησατο έμπροσ- 
 θεν πάντων λέγων, Ονκ οΤδα τι λέγεις. (^) ^' 'Εξελθόντα δε αντον εις τον 
 ττνλωνα εΤδεν αυτοί' άλλη, και λέγει αΰτοΐς εκεί, Και ούτος ην μετά Ίησον 
 τον Ναζωραίον ''- και πάλιν ηρνησατο μεθ' όρκου ότι Ουκ οιδα τοί' άνθρωπον. 
 ^^ Μετά μικρόν δε προσελθόντες οι έστωτες έίπον τω Πέτρω, ' Αληθώς και 
 συ εξ αντων ει, και γάρ ' η λαλιά σου δηλόί^ σε ττοιεΐ. ^^ '" Τότε ηρξατο 
 καταθεματίζειν και όμνΰειν ότι Ουκ οΤδα τοί' άνθρωπον. Και ενθέως αλέκτωρ 
 έφωνησε. (^) '^ Και εμνησθη ό Πέτρος τον ρήματος τον Ίησον είρηκότος 
 αντω, "Οτι " πριν αλέκτορα φωνησαι, τρΙς άπαρνηση με• και εξελθων έξω 
 έκλαυσε πικρως. 
 
 62. OvSfv άποκρίΐ'ρ] Dost thou make no answer to what these 
 are witnessing against thee i On τί for 3 τι see K'uhner, § 8:57. 
 Or, the sentence may be divided into two questions j olitkn άπο- 
 κρίΐφ ; τί ο. σ. κ. ; 
 
 63. ίσΐίίπα] ' tacebat ' — was remaining silent. 
 
 — Έζορκίζω σβ] / conjure thee. Our Lord, WLo had before 
 been silent and answered nothing, being adjured by the High 
 Priest officially, replies. 
 
 On the practical inferences from this, as to the legality of 
 Oaths in Courts of Justice, see Bp. Andrewes, de Jurejurando, 
 Lond. 1C2!), p. 92 : " Bellum et Jusjurandum spontanea, mala 
 sunt J et ut bona sint, ίποκτα esse debent, id est, pressa et ex- 
 pressa (ut scite Augustinus de Juramentis) vel auctoritate de- 
 ferentis vel saltern duritie non credentis." See above, v. 34. 
 
 64. irXV Xf'ytu ϋμ7ρ] nevertheless I say unto you. He answers 
 their thoughts. Thou the Son of God I think they ; Thou Who 
 art here bound as a Malefactor. Yes ; and I am also the Son of 
 Man ; and as Man, I am now enduring these things in My ap- 
 pointed way toward that glorious exaltation, in which you, who 
 now revile ile, will see Me, seated as King, at God's right hand. 
 
 — άτ" ϊρτι] henceforth— a modo : that is, the next time that 
 ye see Me will be when ye will see Me appear in glory. Mal- 
 donat. See xxiii. 39. 
 
 — ϊψίσθί] ye shall see Him appearing. As Daniel has pro- 
 phesied, vii. 13. Our Lord said this ζΐίκτικωί, i. e. referring to 
 Himself, as in that other reference to Daniel, Matt. xvi. 18, Μ 
 ταύττι -rfi ττίτρο, κ.τ.λ.• Thou, Ο Caiaphas, and ye, Ο Priests, 
 who sit there to judge Me, will then see Jle appearing in the 
 clouds in the divine glory, and be summoned to stand before My 
 judgment-seat. 
 
 It was this assertion, joined with that in v. 63, which elicited 
 the charge of blasphemy. See v. 65, note, and on Mark xiv. C2. 
 
 65. ίιίβΐι-ηζί τα ι'μάτιαΐ he rent his clothes. St. Mark has 
 ίί4βΙ>Ύΐζ( Toils xiTdyas. The plural appears to be according to 
 Hebrew usage (cp. Mark v. 30. John xiii. 4 j xix. 23. Acts xviii. 
 6). " Hebrsei " (says Rosenmiiller, on John xiii. 4) " pallium 
 plurali numero T:3 et rtSoip notarunt." Cp. Schroeder. Inst. 
 Ling. Hebr. p. 130, and pp. 236, 237. Glass. PhU. Sacr. p. 285. 
 Winer, p. 159. 
 
 The High Priest Caiaphas did what was unlawfiil for a High 
 Priest to do in a private grief (Lev. x. 6 j xxi. lOV To him the 
 declaration of the Son of Man's coming hereafter to judgment, 
 was a (forse woe, than even the loss of a son. He, the High 
 Priest of God, was conspiring against the True High Priest. 
 Perhaps, also, there was something significant in the act, showing 
 
 that the Priesthood itself was now about to be rent from him and 
 the Jewish Nation. {Jerome, Chrys.) 
 
 — /βΚασφτιμησι — βλασφημίαν^ He spake blasphemy. Here 
 is an instance of an use of the word Blasphemy, for assumption 
 of what belongs to another, especially to God, see ix. 3. This use is 
 frequent in the Apocalypse, ii. 9; xiii. 1. 5, 6 j xvii. 3. For the 
 cause of the High Priest's imputation of blasphemy, see on xvi. 14. 
 
 66. flaraTow] of death. By the Law (Lev. xxiv. 13- IC) it 
 would have been by stoning. As St. Stephen was stoned (Acts 
 vii. 58), and as Christ Himself had been menaced with stoning 
 (John viii. 59; x. 31), for what they called blasphemy. But God 
 ordered that the death of Him Who was the true Paschal Lamb, 
 should not be by stoning, but by crucifi.\ion ; a death not usually 
 inflicted by the Jews, but a heathen punisliment, and yet, won- 
 derful to say, precisely typified in the slaying and death of the 
 Paschal Lamb (Exod. xii. 9), and that without the breaking of a 
 bone (Exod. xii. 46). See the parallel between the killing of the 
 Lamb and crucifixion, traced by Justin M., Dial. Tryphoii. § 40. 
 
 On the religious considerations suggested by the manner of 
 Christ's death, i. e. by crucifixion, see below on xxrii. 22. 
 
 67. ίνίτττυσαν] Cp. Isa. 1. 6. S.Cy/jrien says (de bono Patient ) 
 — " He deigns to be spit upon, Who healed the blind man with 
 His spittle; He is crowned with thorns. Who crowns the 
 martyrs with unfading flowers; He is stripped of His earthly 
 robe. Who clothes us with the robe of immortality ; He receives 
 gall to eat. Who feeds us with heavenly food ; He receives vinegar 
 to drink. Who gives us the cup of salvation. He Who is innocent, 
 yea, Who is Innocence itself, is " numbered among the trans- 
 gressors ;" He Who is the Truth is oppressed by false witness. 
 The Judge of all is judged ; the Eternal Word of God is led 
 forth as a victim — and holds His peace." 
 
 72. μ(β' 'όρκου] with an oath. Peter volunteers an oath, and 
 denies Christ. Our Lord is put on His oath by the High Priest, 
 and confesses Himself to be Christ. See above, v. 63. 
 
 73. ή λαλιά σου] thy language. St. Peter was terrified by a 
 woman, and was not able to speak his own Syro-Chaldaic lan- 
 guage with correctness, and he denies Christ. But afterwards, 
 when Christ was glorified, and the Holy Ghost was given, he was 
 enabled to confront and confound those who slew Christ, and to 
 convert three thousand Jews from every country under heaven by 
 his eloquence in their languages. See on Acts ii. 14 — 41. 
 
 75. (κΚαυσι] he wept, — a stronger word than ehaKpuat. Cp. 
 Luke xix. 41. Even soon after he had received the Holy Com- 
 munion he denied his Master. But he repented, and was par- 
 doned. Hence we may confute the Novatians, who refuse to 
 restore those who fall into grievous sin after Baptism and the
 
 MATTHEW XXVII. 1—9. 
 
 101 
 
 XXVII. (4r) ^ ^ Πρωίαζ δε γινομένης, συμβουλών έλαβαν πάντες οΐ άρ γ- a Mark is. ι. 
 
 '^ \ί /Ο/ «\Λ χ«)_Λί/ Λ Λ ,ν Luke 22. 66. 
 
 icpeis και ot ιτρΐσρυτεροι του λάου κατά του Ιησού ώστε ϋα.να.τωσαυ αυτόν, J "• •• 
 ^ 818 ^ 2 b ^^ν ^ήσαντίς αυτόν άπηγαγον, και τταρέ^ωκαν αυτόν Ποντίω ίΐιλάτω t ch. 20. 19. 
 τω ηγεμόνί. 
 
 (^y) ^ Τότε ΙΒων Ίουδας ό τταραδιδού? αυτόν οτυ κατεκρίθη, μεταμεΚηθεΙς 
 απε'στ/3ει//ε τα τριάκοντα αργύρια τοις άρχιερεΰσι και τοΐ? πρεσβυτεροις 
 * λέγων, "Ημαρτον παραλούς αίμα άθωον. Οΐ δε είπον. Τι προς ημάς ; συ 
 όψει. ^ "^ Και ρί\1ιας τα αργύρια εν τω ναω άνεχωρησε, και άπελ^ώΐ' άπηγζατο. c2Sam. ι? 23. 
 •^ 'Όι δε αρχιερείς λαβόντες τα αργύρια εΐπον, Ουκ εξεστι βαλεΐν αυτά. εΙς d Acts 1. 18. 
 τον κορβαναν, επεί τιμή αίματος εστί. ^ Χυμβούλιον δε λαβόντες ηγόρασαν 
 εζ αυτών τον άγρον του κεραμεως εις ταφην τοΙς ξενοις. ^ " Αιο εκλήθη ό « Acts 1. 1». 
 άγρος εκείνος Άγρος αίματος εως της σήμερον. ^ ' Τότε επληρώθη το ρηθέν f 2ecK η. η. 
 8ιά 'Ιερεμίου του προφήτου λέγοντος, ΚαΙ ελαβον τα τριάκοντα αργύρια. 
 
 Holy Communion. And St. Puter's sin, and tlie sins of other 
 saints, arc written in Holy Scripture that we may not be high- 
 minded, but fear; and tliat when we fall into sin we may repent. 
 (Cp. T/irojifit/l., Mark xiv. 72.) The grace given in the Holy 
 Communion was improved by St. Peter into the means of godly 
 repentance; but it was pet-reiled by Judas to his own destruc- 
 tion. It was used as medicine by the one, and was abused into 
 poison by the other. 
 
 Ch. XXVII. 2. τίορτίψ Πιλότω] io Pontius Pilale. The suc- 
 cessor of Valerius Gratus, as Procurator of Judsea {Tacit. Ann. 
 XV. 54, *' Cliristus, Tiberio imperante, per Pontium Pilatuni Pro- 
 curatorem supplicio aifectus est." Joseph. Ant. xviii. 4). 
 
 Pilate is said to have communicated the facts of the cruci- 
 fixion of Christ in an official despatch to the Emperor Tiberius. 
 See Eiiseb. ii. 2, and below on Acts iv. G. 
 
 Pontius Pilate held the office of Procurator from a.d. 25 to 
 A.D. 3G ; he was deprived of it for cruelty, and is said to have 
 destroyed himself at Vienne, in Gaul, in the first year of the 
 Emperor Caligula. See Euseb. ii. 7, ed. Vales., and Bp. Pearson 
 on the Creed, Art. iv., who observes, as an eminent act of the 
 providence of God, that the full power of Judicature in Judsea 
 ('jus gladii *) was left in the hands of its resident Procurator ; 
 which was not usually the ca=e. 
 
 On the succession of Jewish Procurators at this time, see 
 Chronol. Tables at the end of the Preface to the Acts, γ. xl. 
 
 The Roman Procurator's residence was at CtEsarea, but he 
 came to Jerusalem for the Passover, to maintain order in the city. 
 
 — τψ η7€;χ(ίΐΊ] to the Governor. On the different usages of 
 the Evangelists, as to tliis word, see Mark xv, 1. 
 
 3. /ieTa/i€A7j9eis] He does not say μΐτανο-^σα^. On the dif- 
 ference between tr^ίe and false repentance, see Bp. Sanderson, 
 iii. 13 — 25, and below on 2 Cor. vii. 10. 
 
 — τα τρίάκομτα άρ•γύρια'\ the thirty shekels (see above, xxvi. 
 15). A shekel was two drachmas (Gen. xxiii. 15, 16, LXX), or 
 two denarii. See xvii. 24, and iViner, Lex. i. 266 ; ii. 445. 
 
 4. αίμα aeajoc] more than an innocent man. 1 am guilty of 
 his blood, — eis τϊ χυθηραι. (Euthi/m.) 
 
 5. if Ύφ ναω'^ in the Holy Place ; where the Corban was. 
 On the difference between va6s and iepiv, see xxvii. 51. Luke i. 9. 
 2 Thess. ii 4, note. 
 
 — άπήγξατο] he hanged himself: as his prototype, Ahithophel, 
 theyrtenrf of David, who conspired against him, had done, 2 Sam. 
 xvii. 23. See on Acts i. 18, and cp. the ancient author adv. 
 Cataphryg. in Euseb. v. 16. Routh, R. S. ii. 188, Kayos avap- 
 τηίται eaoTovs, 'Ιούδα προδίίτου Ζίκην — Hal 5ισκ€υθ(ντα κακώ$ 
 τ(\ΐυτησαι. 
 
 The following words, on the death of Judas, contain important 
 historical statements, as well as doctrinal truths. " Undo scelestior 
 omnibus, Juda, et infelicior extitisti, qucm non pcenitentia revora- 
 vit ad Dominum, sed desperatio traxit ad laquernn I Expectasses 
 consummationem criminis tui ; donee sanguis Christi pro omnibus 
 funderetur pcccatoribus, informis lethi suspendium distulisses. 
 Cumque conscientiam tuam tot Domini miracula, tot dona torque- 
 rent, ilia saltern te a prwcipitio tuo revocassent, quie in Paschali 
 ccena jam de perfidia tua siguo divinie scientiie detectus acceperas. 
 Cur de Ejus bonitatc diffidis, qui te a corporis et sanguinis sui 
 communione non repulit .' qui tibi ad comprehendendum se cum 
 turbis et armatorum (Joan. xviii. 5) cohorte venienti, paiis osculum 
 non negavit ? Sed homo inconvertibilis, spiritus radens et voti 
 revei'lens, cordis tui socutus es rabiem, et stante diabolo a dextris 
 tuis, iniquitatem, quam in sanctorum omnium armaveras caput, 
 iu tuum verticem rctorsisti: ut quia facinus tuum omnem men* 
 
 suram ultionis excesserat, te pavcret impietas tua judicem, te 
 paterelur tua poena carnificem." Leo M. (Sermo Iii. p. 121.) 
 
 Judas was a type of the Jews, in his sin and end. See on 
 Acts i. 20. 
 
 6. κορβανΰν'] Hebr. ^3")ζ (korban) ; from root np {karab), 
 appropinquavit : and in Hiphil Ι'^ρπ, appropinquare fecit : i.e. 
 obtulit ; whence Corban is used either as an offering (Mark vii. 
 11) or oblation ; or the place where oblations were received, — the 
 Treasury of the Temple, — as here. 
 
 If the money had been cast into the treasury, the circum- 
 stance of the betrayal would not have been so notorious ; but by 
 the iiurchase of the field the Chief Priests perpetuated its memory 
 to posterity, and fulfilled the prophecy ; and this they did with 
 deliberation — having called a council — and so they bear public 
 testimony against themselves. (Chrys.) 
 
 8. 'A-ypbs α'ίματοί] Akel-dama. See Acts i. 19. 
 
 — eois T. σ-ί)μ(ρον'] until this day. Cp. xxviii. 15. In both 
 these cases the clause follows an aorist, indicating that the act 
 then begun had been continued without interruption till the time 
 of the writing of the Gospel. It does not necessarily intimate 
 a long time ; but it marks a striking circumstance, that the Rulers 
 of the Jews in one case were not able, in the other were not 
 willing, to put an end, even after a short interval, to what reflected 
 so much disgrace on themselves. It also shows a continuity of 
 knowledge on the part of the Evangelist. 
 
 9. Τίίτ€ (πΚηρωθη τί) ^ηθίν δίά Ίίρίμίου'] Then teas ful/itled 
 what ivas spoken through Jeremiah. A prophecy not now read in 
 Jeremiah, but in Zechariah, xi. 12, 13. In that prophecy of 
 Zechariah the Messiah is introduced asking for the wages due to 
 Him as Shepherd of His people ; and the wages paid Him are thirty 
 pieces of silver ; and Jehovah says to Him, " Cast them to tho 
 Potter (the LXX has χων^υτηρίον, for an explanation of which 
 see S. Cyril Hieros. Cat. 13, pp. 188, 189), a goodly price at 
 which I have been priced by them ! " 
 
 Thus then Jehovah identifies Himself with the Shepherd — 
 the Messiah — and speaks of this contempt shown to the Messiah 
 as an insult to Himself. " Then I took the thirty pieces of silver 
 and cast them in the House of Jehovah to the Potter." 
 
 No one can doubt the general adaptation of this prophecy to 
 the death of Christ, the Good Shepherd laying down His life for 
 His sheep. (John x. 11. 15.) 
 
 It is the practice of the Holy Ghost, especially in St. Mat- 
 thew's Gospel, written primarily for Hebrew use, to give the sense 
 rather than the exact words of the Hebrew Prophecies, which He 
 Himself had dictated in the Old Testament (see above, on ii. 23) ; 
 and in this passage He intimates, that though the parties concerned 
 in the present transaction recorded in the Gospel, vieie Judas and 
 the Priests, yet all that was done by them in the rejection of 
 Christ, was foreseen by God, and was done with " His determinate 
 counsel and foreknowledge." (.\cts ii. 23.) As S. Augustine 
 says, " Pater tradidit Filium ; Ipse Filius seipsum tradidit pro 
 nobis : et Judas Eura tradidit." 
 
 But how is it to be explained, that a prophecy written by 
 Zechariah is ascribed by St. Matthew to Jeremiah ? 
 
 If (as some do not scruple to say) St. Matthew had written 
 Jeremiah bv mistake, such an error as this — in a matter obvious 
 to every reader of the Old Testament — would have been pointed 
 out to him by those who read his Gospel in primitive times, and 
 the text would have been corrected accordingly, and have been so 
 read in the Church. For, as Antiquity testifies, St. Matthew 
 published his Gospel originally in Hebrew, and afterwards in 
 Greek. The error (if error it had been) would have been pointed 
 out in the first edition — the Hejreic — and would never have
 
 102 
 
 MATTHEW XXVII. 10—19. 
 
 (•Mark 15. 2, S.C. 
 Luke 23. 3. 
 
 h John 18. 37. 
 1 Tim. β. 13. 
 
 i ch. 26. 63. 
 John 19. 9. 
 
 k Mark 15. 6, tie, 
 Luke 2.1. 17. 
 John 18. 30. 
 
 την τιμήν τον τ^τιμημενον, ον έτίμησαντο άπο νΙων ΊσραηΧ, 
 '"και ΐόωκαν αντα et? τον αγρον τον κερα/χεω?, καθα σννΐταξζ 
 μοι Κνρίος. 
 
 (^) '^ ^'Ο Se Ίησονς ζστη ΐμττροσθεν του ηγεμόνος• καΐ έπερώτ-ησεν αυτόν 
 ό ηγεμων \εγων, Sv ei 6 ρασιλευ? των Ίουδαίωΐ' ; Ό Se 'Ιησούς εφη αυτω, 
 Χύ Χεγείζ. (ιν) Και, εν τω κατηγορείσθαι αυτόν νπο των αργιερεων καΧ 
 των πρεσβυτέρων ' oihkv άπεκρίνατο. ^^ Τότε λέγει αυτω ό Πιλάτος, Ουκ 
 άκονεις πόσα σου καταμαρτνρουσι ; ^^ ΚαΧ ουκ άπεκρίθη αυτω προς οΰδε 
 εν ρήμα ώστε θανμάζειν τον ηγεμόνα λίαν. 
 
 (-^°) '^''Κατά δε εορτην εΐώθει ο ηγεμων απολΰειν ενα τω όχλω Βεσμιον, 
 ον ηθελον (^if) ''' είχ^ον δε τότε Βεσμιον επίσημον λεγόμενον Βαραββάν 
 '^ Χυνηγμενων ονν αντων είπεν αντοις ό Πιλάτος, Τίνα θέλετε απολύσω ΰμίν ; 
 Βαραββάν, η Ίησουν τον λεγόμενον Χριστόν ; ^^ ' ^^δει γαρ ότι δια φθόνον 
 παρέΒωκαν αυτόν, (^χ ) '^ Καθήμενου δε αντου επΙ του βήματος, απέστειλε 
 
 appeared in the second edition — the Greek. Such errors, com. 
 mitted by Historians and Editors in their first editions, are 
 amended in subsequent revisions ; and if tliis had been an error, 
 it would not now stand in the transcripts of the Gospel. 
 
 It is observable, that though tlie Prophet Zechariah is three 
 times quoted by St. Matthew (xxi. 5 ; xxvi. 31 ; xxvii. 9), he is 
 never quoted by name .■ nor is he once quoted by name even in the 
 whole of the New Testament. Indeed, the Holy Spirit in the 
 Gospels, in quoting the prophecies, is not accustomed to par- 
 ticularize the names of the Prophets, by whose instrumentality He 
 had delivered them; and thus, it is probable. He intends to teach, 
 tliat all prophecies proceed from One Spirit, and that those by 
 whom they were uttered are not sources, but only channels of the 
 same Divine truth. Cp. Aug. de Consena. Ev. iii. 7, vol. iii. p. 
 I4I6. 
 
 For a similar reason, it may seem, the Holy Spirit in the 
 New Testament often combines prophecies spoken by different 
 Prophets in the Old Testament, and introduces them as spoken 
 by " the Prophet," or by one of the two Prophets, and treats them 
 as coming from the same Author. Compare, for instance. Matt, 
 xxi. 4, 5, in which passage we see that a prophecy of Zechariah 
 is coupled with one of Isaiah, and bolh are said to be δια τοΰ 
 ττροψήτου. So Matt. xxi. Ill is formed out of Isa. Ivi. 7, and 
 Jcr. vii. II. So He speaks of what is written in one Prophet 
 (e. g. Ilabakkuk, i. .'i), as " written in the Prophets." Acts xiii. 
 40. Again, in quoting two prophecies, written by two Prophets, 
 He mentions only one of the two Prophets. See Mark i. 2. Cp. 
 Glass. Phil. Sacr. p. ilHO, and Junii Parallela: and the Parallela 
 in Mr. Grinfield's Editio Hellenistica N. T., Lond. 1843. 
 
 We may infer from the manner in which the Prophets of the 
 Old Testament are treated by the Holy Spirit in the New, that 
 He designed to teach us, that, as in the Gospel, Paul is nothing, 
 and Apollos is nothing (1 Cor. iii. 5), so, in the Old Testa.iient, 
 Jeremiah is nothing, Zechariah is nothing, but God's ministers, 
 holy men, who all spake as they were moved iy l/ie Holy Ghost 
 (2 Pet. i. 21) ; and that there are diversities of gifts, but the same 
 Spirit ; and diversities of ministries and operations, but it is the 
 same God which worketh all in all (I Cor. xii. G). 
 
 Again, in the New Testament, the Holy Spirit sometimes 
 cites Prophecies which were delivered of old to the world, and of 
 which we have no written record in the Old Testament. See 
 Jude 14. 
 
 Also, there appears to have been a tradition among the Jews 
 mat prophecies now read in Zechariah had been in the first 
 instance delivered by Jeremiah ; for it was a saying current with 
 them, '* Zechariam habuisse Spiritum Jeremine." (See Surenhjis. 
 p. 282.) And the words quoted by St. Matthew were seen by St. 
 Jerome in a copy of Jeremiah used by the Nazarcnes. See also 
 Rosenm., " Huic sententiie favet locus insignis Lectionarii Coptici 
 a eel. TVoide notatus." ΎΊά. Michaelis, Bibl. Orient, iv. 288. 
 Cp. Hammond, p. 135. Burgon. ad loc. 
 
 S. Jerome says, ad Pammachium, vol. iv. p. 251, " Accusent 
 Apostolum Mattheeum falsitatis, quod nee cum Hebraico, nee cum 
 Septuaginta congruat Translatoribus, et (quod his majus est) 
 erret in nomine, pro Zecharia quippe Jereraiam posuit — Sed 
 absit hoc de pedissequo Christi dieere ! " 
 
 S. Jerome then refers to another passage of Zechariah, where 
 the Evangelist deviates from the precise words of the Prophecy 
 in order to give the sense. See Matt. xxvi. 31. And he says, 
 " Sermonum varietas Spiritus unitate concordat." 
 
 On the whole, there is reason to believe, with S. Chrysoslom 
 and Ensebins (D. E. x. 5), that the propliecy which we read in 
 Zechariah (xi. 12, 13) had, in the ^r«/ instance, been dehvered 
 by Jeremiah ; and that by referring here not to Zechariah, where 
 ice read it, but to Jeremiah, where we do not read it, the Holy 
 Spirit teaches us not to regard the Prophets as the Authors of 
 their prophecies, but to trace their prophecies flowing down 
 through them, in diiferent channels from age to age, till 
 we see them all at length springing forth from the one living 
 Fountain of wisdom in the Godhead Itself: cp. above on i. 
 22. 
 
 Thus this passage, like others in the Written Word of God, 
 appears to be set, as the Incarnate Word is set, for the fall and 
 rising of many in Israel (Luke ii. 34). They are set for our moral 
 probation, which supposes difficulty, '* ut fides, non mediocri 
 preemio destinata, diffcnltate constaret " {Tertul. Apol. 21). And 
 so these difficulties are the leaves and flowers of which the crown 
 of glory is woven. They are set for out fall, if with a partial eye 
 to single difficulties, and without due regard to the general evidence 
 and scope of Revelation taken as a whole, and presuming too 
 much on ourselves, we thence take occasion to deny the Inspira- 
 tion of the Gospels. They are set for our rising, if we thence are 
 led to distrust ourselves, to feel the weakness of our own facul- 
 ties, and our need of Divine grace, and to exercise humility and 
 faith, to recognize the same Spirit speaking by all the Writers of 
 Holy Scripture, and to look forward with patience and hope to the 
 time when all that is dark in Holy Scripture will be cleared away, 
 and we shall see the truth as it is, and know even as we are 
 known (1 Cor. xiii. 12). 
 
 Other replies to the question here considered may be seen in 
 Glass. Philol. Sacr. p. 90, and in Siirenhus. KaTa\\ayfi, ρ 280, 
 Cornelius a Lapide on Zech. xi. 12. Dr. Jackson on the Creed, 
 book viii. ch. xxvii. Mintert, Lexicon, voc. 'lipe^uias. Archbishop 
 Neivcome on Zech. xi. 13. Hengstenberg, Christologie, ii. 258. 
 4C5. 
 
 11. Su \ey(if\ Thou sayest ; i. e. what is true. See xxvi. C4. 
 John xviii. 37 ; and 1 Tim. vi. 13. 
 
 16. Βαραββάν'] Barabbas. From "13 {bar), Jilius, and n3m 
 (abba), pater. They rejected the True Son of the Father, and 
 chose a robber, who bare the name of Father's Son, in His place. 
 
 17.] In some MSS. and Versions there is a remarkable reading 
 here, i. e. *ϊ•ησοΰν prefixed to Barabbas ; and this is approved by 
 Frilzsche, Meyer, and others. *' Codices ante Origenem habu- 
 erunt '\Ύ)σονν Βαραββάν." (Rosenm.) 
 
 If this reading is correct, the contrast is striking. Whom 
 will ye ? Jesus who is called Barabbas, or Jesus λΥΙιο is called 
 Christ, the Son of the Living God .' But perhaps Ί-ησοϋν, i. e. 
 IN after 'TMIN, is only a repetition of the two final letters, IN. 
 
 Barabbas the murderer and robber is acquitted by the Jews, 
 and Jesus is killed by them. But He is acquitted by the voice of 
 Pilate's wife, and is pronounced innocent by Pilate, the Roman 
 Governor, and is acknowledged by the Roman centurion to be 
 ** truly the Son of God." The act of the Jews was suggested by 
 the Evil One, who still reigns over them, and therefore they can- 
 not have peace. (Jerome.) 
 
 19. ^Trl τοΰ βημαΎο$'] On the judgment-seat. The cause itself 
 was heard in the pro'torium, or palace of the Governor, but judg- 
 ment was pronounced from the βήμα, or tribunal, which was in 
 an elevated place outside the prstorium.
 
 MATTHEW XXVll. 20—28. 
 
 103 
 
 νρος αντον η γννη αντον Χίγονσα, Μτ^δεν σοΙ καΐ τω δικαίω ^κΐ,ινω, ττολλα 
 yap evaaov σήμερον κατ οναρ οι, αυτόν. \-γ) ~ ^'• °^ αρχί€ρ€ί<; και οι 
 πρεσβύτεροι, επασαν τονζ όχλους, ίνα αΐτησωνταί τον Βαραββάν, τον oe 
 Ίησουν άπολεσωσιν. ^' ^Αποκρι,θεΙζ δε ό ηγεμων εϊπεν αύτοΐς. Τίνα θέλετε 
 άπο των δυο απολύσω νμϊν ; οι δε είπον, Βαραββάν (^) " λέγει αυτοί? 
 ό Πίλάτος, Τι ουν ποιήσω Ίησουν τοι/ λεγόμενον Χριστόν ; λεγουσι,ν αυτω 
 πάντες, Χταυρωθητω. ^"^ Ό δε ηγεμων εφη, Τί γαρ κακόν εποίησεν ; οΐ δε 
 περισσως εκραζον λέγοντες, Χταυρωθήτω. (^) ^ Ίδών δε ό Πίλάτος οτι ουδέν 
 ωφελεί, άλλα μάλλον θόρυβος γίνεται, " λαβών ύδωρ άπενίψατο τα? χείρας 
 απέναντι του όχλου λέγων, Άθωός εΙμι άπο του αίματος του δικαίου τούτου• 
 νμεΐς οφεσθε• ^^ καΐ αποκριθείς πάς ό λαο9 είπε, " Το αίμα αυτού εφ ημάς και 
 επΙ τα τέκνα ημών. (^) ^^ Τότε άπελυσεν αύτοίς τον Βαραββάν, ^ τον δε 
 Ίησουν φραγελλώσας παρέ8ωκεν ίνα σταυρωθη. 
 
 (^) ^ Τότε οΐ στρατιωται του ηγεμόνας παραλαβόντες τον Ίησουν εις το 
 πραιτωριον συνηγαγον επ αυτόν οΚην την σπειραν - και εκουσαντες αυτόν 
 
 m Maik IS. Π, 
 &rc. 
 
 r.uke23. 18. 
 John 18. 40. 
 Acts 3. 14. 
 
 η Deut. 21. 6. 
 
 Deut. 19. 10. 
 Joih. 2. 19. 
 
 1 Kings 2. 32. 
 
 2 Sam. I. 16. 
 Acts 3. 17, 18; 
 & 5. 28. 
 
 ρ Isa. 53. 5. 
 
 Mark 15. 15, «re. 
 
 Luke 23. IG, 24, 
 
 25. 
 
 Julin 19. 1, 16. 
 
 — ή 7uf5) οΰτοΰ] 7iis wife ; whose name is said to have been 
 Procla, or Claudia Procula. AUceph. i. 30. Evang. Nicod. 2. 
 Libr. Apocryph. ed. Thilo. p. 522 scjq. 
 
 In the whole history of the Passion of Christ no one pleads 
 for Him but a woman — the wife of a Heathen Governor^ the 
 deputy of tlie Emperor of the World. She says, Have thou no- 
 thing to do with that Just Man. 
 
 How often the movements of the heart of one weak woman 
 are wiser than all the poptilar clamours, and deliberative counsels, 
 and judicial decisions, of the Multitudes, Nations, Senates, and 
 Rulers of this world 1 
 
 — πολλά ΐπαθον'] I svj^ered many things. How many 
 things took place that ought to have made the Chief Priests pause ! 
 Together with the examination and inquiry by Pilate came this 
 dream of his wife ; sent to her perhaps because she was holier 
 than her husband, and because, if sent to him, it niiglit never 
 have been divulged. And not only did she see the vision, but 
 suffered many things in that very night, because of Christ. 
 Pilate wished to let Him go, but they importuned to have released 
 unto them a notable prisoner — one infamous for his crimes — and 
 preferred Barabbas to the Saviour of the World. Chrys. 
 
 22. ^ταυρωθ-ΐιτωΐ Let Him be crucified I Not only by putting 
 Him to death, but also by the manner of His death, viz., by 
 Cnicifixion, did the enemies of Jesus fulfil the prophecies, and 
 prove Him to be the Christ. See above, sxvi. 24. 66; and below, 
 on I•. 43, and on Gal. iii. 13. 
 
 For a description of the cross and of crucifixion, see Bp. 
 Pearson on the Creed, Art. iv. and the notes. That the feet 
 were nailed as well as the hands, see Justin, c. Tryphon. 97- 
 Tertullian, c. Marcion. iii. 19. Plaut. Slostell. ii. 1. 13. Cp. Ps. 
 xxii. 17. Luke xxiv. 39. 
 
 Some of the meditations of the Ancient Church upon the 
 Crucifixion are thus expressed : 
 
 " Per lignum servi facti sumus ; per crucem liberi." {Aug.") 
 
 " Ut non sibi sed omnibus vinceret Christus, manus in cruce 
 tetendit." {Ambrose.) 
 
 " Ipsa species crucis, quid est nisi forma quadrata mundi ? 
 unde S. Apostolus, quse sit altitudo et latitudo amoris Christi." 
 {Hieron.) See John xii. 32, and on Ephes. iii. 18. 
 
 "Crux patientis fit cathedra docentis, et tribunal judicantis, 
 ct currus triumphantis." {Aug.) See below on Luke ,\xiii. 23. 
 
 On the Passion of our Blessed Saviour, see Leo M. Serm. I. 
 — Ixviii. S. Cyn7 /fieros. Catech. 13, p. 182— 203. Dr. Bar- 
 row^s Sermon xxxii. vol. ii. p. 206, and vol. v. p. 566 — 603 ; and 
 Bp. Audretces* Sermons, ii. p. 120 — 184, and JVeslcott on the 
 Canon, pp. 61. 120, for primitive testimonies concerning it. 
 
 23. e/fpa^oy] they were crying. Then were fulfilled the words 
 of Isaiah (v. 7). *' He looked for judgment, but behold oppres- 
 sion ; for righteousness, but behold a cry." {Jeroine.) 
 
 24. άττεμίψατο τάί xe?pas] he washed his hands, but not his 
 heart. He was guilty of crucifying Christ, by delivering to be 
 crucified Him Whom he pronounced innocent; and so in deliver- 
 ing up Christ he condemned himself. 
 
 Sense of guilt makes men cowards. Pilate was afraid, lest, if 
 he did not comply with the desires of the Priests and People, and 
 deliver Jesus to them, he himself should be accused by them to 
 bis master, Tiberius, for the many sins be had committed in his 
 government of Judaea. See John .xix. 12. 
 
 Observe how many things were done by Christ to deter the 
 
 Jews from this sanguinary deed. They saw Pilate washing his 
 hands ; they heard his protest of Christ's innocence ; they saw 
 the death of Judas the Traitor, stung in conscience for betraying 
 Him; they beheld the majestic silence of Christ; and yet they 
 prefer Barabbas to Christ, and imprecate a curse on themselves 
 and their children. This curse is still of force upon the Jews 
 even to this day; as Isaiah says (i. 15), "When ye make many 
 prayers, I will not hear : your hands are full of blood." This is 
 the legacy which the Jews have bequeathed to then- posterity, 
 " His blood be upon us and upon our children ! " Jerome. 
 
 26. φρα7€λλώ(Γαϊ] having scourged ; as was usually done to 
 slaves before their crucifixion. See Webst. here. " ΦρογίλλοΟκ 
 vox origine Latina, id. qd. μαση-γονν xx. 19. Joan. xix. 1. Fla- 
 gella erant aculeata, ossiculis pecuinis fere catenata, unde horribile 
 flagellum dixit Hnrat. Sat. i. 3. 119. Flagellis caedebantur apud 
 
 Romanos servi {liberi virgis) et fere capite damnati, nudi et ad 
 columnam adstricti, antequam in crucem agerentur. Facimis est 
 vinciri civem Romanum, scelus verberari, prope parricidium 
 necari, quid dicani in crucem tollere ? Cic. Verr. v. 66. Couju^ 
 ratio servorum — multi occisi, multi capti, alios verberatos criic» 
 affixit, qui principes conjurationis erant. Liv. xxxiii. 36. Servum 
 verberibus multatum sub furca ad suppticium egit. Val. Max. 
 i. 7. Pilatus ergo more Romanorum poenam flagellorum Christo 
 in crucem agendo irrogahat. Attamen cum flagellis esset csesus, 
 ultima vice tentabat Procurator, an ad commiserationem flectere 
 posset Judaeorum animos, ideoque Jesum flagellatum in conspec- 
 tum populi producebat ; sed rursus eum spes fallebat, denuntiabant 
 ei Caesaris iram ; banc metuens, eum ία crucem ag;i jussit, coll. r. 
 31. Joan. xix. 1, 2 sqq." (A'uin.) 
 
 According to the Roman laws, they who were to be crucified 
 were first scourged. Jesus was delivered to the soldiers, and thus 
 that most holy body was torn by the scourge. But this was 
 done, that " by His stripes we might be healed" (Isa. liii. 5). 
 (Jerome.) 
 
 On the time of the scourging see on Luke xxiii. 16. Cp. 
 John xix. 1. 
 
 27. στρατιωται — σττΰραν'] the soldiers of the Governor (Pihte) 
 having taken Jesus to the prcetorium, gathered together to him 
 their whole band. " JIarc. xv. 16 dicuntur 01 στρατιίΐιται militcs 
 prcetoriani. To TrpatTiiptof vox origine Latina, est i/omu.v,/ia/a/i«f7i 
 Procuratoris. Hoc prcetorium fuerat olim regia Herodis, in 
 superior! urbis parte magnifice exstructa, ex qua aditus patcbat in 
 arcem .\ntoniam, templo junctam, vid. Joseph. Ant. xv. i». 3. 
 B. J. i. 21. 1 ; V. 4. 3. Procuratores Romani, qui CiEsareae 
 dcgebant, quotiescunque lis Hierosolymis vcrsandum esset, hoc 
 palatium sibi deligebant domiciUum." (Α'κι'η.) 
 
 Concerning this word prti-torium, and the reflections it 
 suggests in the history of the sufl^orings of Christ, and of those of 
 St. Paul, see below, notes on Phil. i. 13. 
 
 " Tribunal erat extra prtetorium r. 19, abducebatur ergo 
 Jesus in interiorem partem praetorii, in aulani. ffvi-vyayoy ίττ' avrhv 
 ΰληΐ' tV σπ(7ραΐ', totam cohortem ad eum illudendum coegerunt. 
 Cohortem liomanam, qua; erat dccima pars legionis, et constabat 
 quadringentis viginti quinque militibus, interdum sexcentis, eliam 
 mille, si legiones majores erant, vid. Lipsius de Militia Romana i. 
 4. JosepA. B. J. iii. 4. 2. Quinque cohortes Ciesareie erant, una 
 Hierosolymis, eademque major, tempore festi Paschatos, vid. 
 Joseph. B. J. ii. 15. 6; v. 5. 8. Act. xxiii. 23." {Kuin.)
 
 104 
 
 MATTHEW XXVII. 29—37. 
 
 q Mark IS. 21. 
 
 ΤΓζρίζθηκαν αύτω ^λα/χυδα κοκκίνην, "' καΐ π\ίζαρτ€<; στίφανον έξ ακαι^θων 
 4π€θηκαν im. την κεφαλήν αντον, και κάλαμον επί την δε^ιάν αυτού, και 
 γοννπετησαντεζ έμπροσθεν αντου ενεπαιζον αυτω λέγοντες. Χαίρε, ό βασιλεύς 
 των ΊονΒαίων (w) ^^ '^<*^ εμπτνσαντες εις αντον ελαβον τον κάλαμον, και 
 ετνπτον εις την κεφαλήν αντον• ^^ και οτε ενέπαιζαν αυτω, εζεΒνσαν αντον 
 την ;)^λα//,υδα, και ενε^νσαν αντον τά Ιμάτια αντον, και άττηγαγον αντον εις το 
 στανρωσαι. 
 
 (^) ^' Έζεργόμζνοι 8e '' ενρον άνθρωπον Κυρηναΐον, ονόματι Χίμωνα' τοντον 
 ηγγάρενσαν, ίνα άρη τον σταυρόν αντον. 
 Γ Mark 15.22,8.0. {^) ^^ ' ΚαΙ έλθόντες εις τόπον λεγόμενον Γολγοθά, ο εστί λeγόμεvoς Κρανίου 
 1°ρ"1111•^'^' τόπο9, (^) ^ ^ εΒωκαν αντω πιείν,ο^ος μετά χολής μεμιγμενον και γευσάμενος 
 
 ver. 48. > ν/1 \ '^ 
 
 ονκ ησελε irteii/. 
 
 (Si) 35 ^γανρώσαντες δε αντον Βιεμερίσαντο τα Ιμάτια αντον βάλλοντες 
 κληρον. Ινα ΤΓληρωθτ) το ρηθέν νπο του προφήτου, ' Διεμερίσαντο τά ιμάτια 
 μον εαυτοις, και επι τον ι/χατισ/χον μον εραΚον κΚηρον "" και 
 καθήμενοι ετηρονν αντον εκεί• (^) ^' και επέθηκαν επάνω της κεφαλής αυτοΰ 
 την αΐτίαν αντον γεγραμμενην, OTTOS ESTIN ΙΗΧΟΤΧ Ο ΒΑΣΙΛΕΤΧ ΤΩΝ 
 ΙΟΤΑΑΙΩΝ. 
 
 t ίι. 22. 18. 
 
 28. χλαμύδα] Around military cloak ('sagum,' ' paludamen- 
 tum '), of djed wool, fastened on the right shoulder with a fibula, 
 80 as to cover the left side, and thrown over the other dress. 
 
 — Ko/iKiVj)»•] scarlet. As military Imperator, or King— in 
 mocVery. It is called ττορφύρα by St. Mark, XT. 17, and was 
 probably of scarlet, with purple clavi, or stripes. See Eutrop. 
 ix. '2(!. Winer, Le.•?. i. p. li()4. 
 
 All these things, done in mockery, were so ordered by God as 
 to have a divine meaning. Christ is clothed in scarlet and purple, 
 for He is a military Conqueror and King ; He is crowned with 
 thorns, for He has a diadem won by suffering, the diadem of 
 the World; He has a reed in His hand, for He wields a royal 
 Sceptre, earned by the weakness of humanity isee Phil. :i. 8 — 11). 
 The cross is laid on His shoulder, for this is the sign of the Son of 
 Man, the trophy of His Victory, by which He takes away sin and 
 conquers Satan ; His titles are inscribed on the Cross, " King of 
 the Jews," for He is the Sovereign Lord of Abraham and all his 
 seed. In all these circumstances, as S. Hilary says, He is wor- 
 shipped, while He is mocked. The purple is the dress of royal 
 honour ; His crown woven with thorns is a crown of victory. As 
 S. Ambrose says (on Luke xsiii. U), " illudentes adorant." 
 
 32. Κυρηι/αΊοΐ''] a Cyrenian. The Cyrenians. who had now 
 come up to the Passover, had a synagogue at Jerusalem. Cp. 
 Acts ii. 10 ; vi. 9. 
 
 — 'Σ,'ιμωνα] Simon. See Luke xxiii. 26. 
 
 — TjT-yiipei/irai'] Ihey pressed into service. See above, v. 41. 
 Mark XV. 21. His Cross was laid on a stranger. The Jews were 
 not worthy to bear it. {Hilary.) , 
 
 — lya Sp?)] in order that he might bear it. Criminals were 
 obliged to carry their own cross to the place of execution. It is 
 probable, that when our Lord was oppressed by the burden, the 
 soldiers, meeting Simon coming from the country, pressed him 
 into the service as a disciple of Jesus. 
 
 33. Γολγοβά] from rad. S^i (galal), voMt ; whence the word 
 Gilgal, Golgoltha, and euphonice Golgotha, a rolling ; and Gul- 
 goleth, a skull (2 Kings is. 35), from its roundness. 
 
 Perhaps by recording the name Golgotha, the Holy Spirit 
 may intend a reference to the words of Joshua the type of Jesus, 
 at the hill Gilgal, where he circumcised the people (Josh. v. 9), 
 and had his camp. " Behold, I have to-day rolled away ('nr:) 
 the reproach of Egypt ; therefore the name of the place is called 
 Gilgal." And by our Jesus at Golgotha the shame and guilt of 
 sin was rolled away from the Israel of God ; and there — where 
 He was crucified — was His camp;— for He conquered by the 
 Cross. Cp. above on xxvi. 36 ι and see on Josh. v. 9. 
 
 Golgotha was outside the walls of the city (Heb. xiii. 12), 
 and probably on the N.w. of Mount Sion. See Williams, Holy 
 City, p. 2.i3. Some Expositors suppose that Golgotha derived 
 its name from its conical form (Reland, Falsest, p. 860), and that 
 for this reason it is called κράνιον by St. Luke, xxiii. 33. Cp. 
 Stanley, Palestine, p. 454, and Museum of Classical Literature. 
 ii. pp. 311—470. 
 
 There was an ancient tradition (see Origen, Terlullian, 
 Athanas., August.) that the bones of Adam had been buried 
 there. -S. Jerome is of opinion that it was called Calvary because 
 it was a place of public executions, and many skulls of criminals 
 who had been beheaded, might be seen there, perhaps exposed 
 in terrorem. 
 
 Observe, our Lord was crucified on Golgotha, and He as- 
 cended into heaven from the Mount of OUves. The Sun of 
 Righteousness went down in the toesl, and arose to heaven on the 
 east of Jerusalem. 
 
 34. ΐίξοί μ€Ύα χολή?] vinegar with gall, oivov ίσμυρνίσμίνον, 
 Mark xv. 23. Ps. Ixix. 21. 
 
 — οΐικ 1ίΘ(\( TiiTf] He would not drink. " Sive quod aversa- 
 retur malitiam ; sive quia volebat majorera pati sitim in cruce, 
 ut nobis mortificationis vivum daret exemplum." (ό Lapide.) 
 Perhaps He refused it, that it might not be said by His enemies 
 that He had not suffered all the agonies of crucifixion, and that 
 some drugged potion had been given Him by His friends to stupify 
 His senses and to deaden His pain till just before He died (see 
 below, V. 48. John xix. 28). Such potions were often given to 
 those who were crucified. See Lightfoot. " Vinum myrrha con- 
 ditum mentem turbat. Solebant supplicio afBciendis porrigere 
 vinum, herbis temulentiam procreantibus mixtum, quo minus 
 sentirent dolores. Tr. Sanhedrin. c. 6, Dixit R. Chesda : qui 
 ducitur ad mortem, ei datur bibendum granum turis in poculo 
 vini, ut distrahatur mens ejus, quia dictum est Prov. xxxi. 6, 
 Date siceram perituro, et vinum illis qui sunt amaro auimo." 
 Merillius. Casaubonus, Exercitt. Antibaron. xvi. 80. Jesus 
 verb, qui doloris sensu rationisque usu privari hoc modo nolebat, 
 sed animo forti fatum subire volebat, vino leviter degustato calicem 
 epotare recusabat. {Kuin.) 
 
 35. Ίνα πΚΎίρωθτϊ — κληρον'] not found in A, B, D, E, F, G, H, 
 K, L, M, S, U, V — and probably not from St. Matthew. 
 
 36. 4τ^ρουν αντίν'] they vere tcatchitig Him. The vigilance 
 of the soldiers and Priests has proved of great use to us, as giving 
 us clearer evidence of the Resurrection, and of Christ's power 
 therein. (Jerome.) 
 
 37. ΟΕτίίϊ io-Tiv—'lovSalai'] This is Jesus, the King of the 
 Jews. See S. Aug. in Joan. xix. 19. 
 
 Thus by Pilate's voice the Gentile World (represented by 
 him as Roman Governor) rephes to the Jews, " Whether ye will 
 or no, Jesus is King of the Jews,— the Lord of all who belieye." 
 (Jerome, referring to the derivation of the word Jew, i. e. one who 
 confesses and praises God.) 
 
 "The first authorized title of 'King of Judah' after the 
 captivity of king Zedckiah, was that Inscription written on our 
 Saviour's cross by the command of Pilate (the Representative ia 
 Judsea of Caesar, the world's Governor), so that the Jews could 
 not get a change of it in any of the three languages in which it 
 was written. That which the world might conceive was vn-itten 
 in jest, the God of Israel made good by making this Jesus, Whom 
 Pilate crucified, both Lord and Christ (Acts ii. 36 ; iv. 10) j that
 
 MATTHEW ΧΧνίΓ. 38— 4G. 
 
 105 
 
 (^) ^ Tore σταυροΰνται aiiu αντω δυο λτ/σταί, ets c/c δε^ιωι/ /cat els e^ 
 
 (τγ) " Ol oe παραπορενόμοΌΐ, Ιβλασφημουν αυτόν Κίνουντες τα<; κ ει^αλάς ", '"', ^2. ?, tc 
 αντων ^'^ κσΧ λΐγοντες, " Ό καταλνων τον ναον και iv τρισίν ■ημεραΐ'ζ οΙκο^ομων, ί,^ΐ^Μ?•*" 
 σωσον σεαντόν el Τΐοζ et του Θεού, κατάβηθι άπο τοΐι σταυρού. jolla s'ls!' 
 
 ("ΐτ) ^' Όμοίωζ ό€ καΐ οί ap^iepeis εμπαίζοντες μετά των γραμματέων καΐ 
 πρεσβυτέρων ελεγον, *" AWovs εσωσεν, εαυτόν ου δνναται σώσαυ• εΐ βασι- 
 Χεύς Ίσραηλ εστί, καταβάτω νυν άπο του σταυρού, και πιστεΰσομεν επ' 
 αυ7ω• *^ πεποιυεν επι, τον t/eov, ρυσασσω νυν αυτόν, ει σεΚευ αυτόν, είπε γαρ, 
 "Otl θεού εΙμι Τΐό%. (ιτ) ^* ϊ'ο δ' αυτό και οί λί^σται οί συστανρωθεντες αυτω 
 ώνείοιζον αυτόν. 
 
 7,-y ^πο οε έκτης ώρας σκότος εγενετο επι, ττασα;/ την γην εως ώρας '■iM^kis.ss, 
 
 εννάτης• (γ") '*'' περΧ δε την εννάτην ωραν άνεβόησεν 6 Ίησοΰς φωνή μεγάλη i-iike23. 44. 
 λέγων, ΉλΙ, ΉλΙ, λα/^ιά σα/βα^^ανί ; τουτ' εστί, Θεε /Αου, θεε' μου, Ινατί 
 
 is, a far greater King than Ciesar, whom they acknowledge their 
 only king ! " Dr. Jackson on the Creed, hk. vii. c. 32. 
 
 On the diff'erent forms in which this Inscription is repre- 
 sented by the Evangelists, see above, Introduction to the Gospels. 
 38. δύο Κτιστοί'] two robbers^ or, rather, felons, rebels, and 
 assassins. " Vocabantur λτϊστώί/ et sicariorum nomine qui injussu 
 publico arma cepissent. Crux poena latronum." {Rosetim.) See 
 above, ixi. 13. These rebels and assassins were executed at the 
 Passover for a public example at that great festival. 
 
 — eh Ik le^iHv] one on the right, the other on the left. Like 
 the good and wicked at the Great Day of Judgment. See above, 
 XXV. 33, 34. ^l. Christ on the cross accepts the one (Luke xxiii. 
 43), while the other remains impenitent and blasphemes. So even 
 the Cross becomes a Judgment-seat, and the Crucifixion displays 
 a vision of the Universal Judgment to come. 
 
 42. καταβάτω — καΐ τηστΐνσο^λίν'] let Him come down, and we 
 will believe. Λ false promise. For which was greater, to come 
 down from the cross, or to raise Himself from the dead ? He rose 
 again, and ye did not believe. If He had come down from the 
 cross, ye would not have believed. Perhaps the Spirits of Evil 
 suggested these words ; for, as soon as the Lord was crucified, they 
 felt the power of the Cross, and that their own power was broken 
 thereby ; they would then that He should come down from the 
 Cross. But Christ remains on the Cross in order to destroy the 
 Devil, and in order that the world may believe and be saved. 
 (Jerome.) Cp. I Cor. ii. 8. 
 
 — tV αύτώ] we will become believers in Him ; a stronger ex- 
 pression than the reading of some MSS. τγ. αυτψ. 
 
 43.] Quoted by Clem. Roman, c. 16, p. 71. 
 
 — ττίποίθξν ^ϊγΙ rbv Θ^όν] He trusted in God, let Him deliver 
 Him, if He will have Him. Wonderful fulfilment of Divine pro- 
 phecy ! They who nailed Jesus to the cross, and mocked Him 
 on the cross, used the very words which the Holy Spirit, speaking 
 by David in the person of the Messiah, a thousand years before 
 the crucifixion, had said that the enemies of the Messiah would 
 use against Ilira, when they would pierce His hands and feet, and 
 part His garments, and cast lots for His vesture. Ps. xxii. 16. 
 18. See that Psalm, v. 7, 8, All they that see Me laugh Me to 
 scorn, they shoot out the lip, they shake the head, saying. He 
 tntnled in God that He would deliver Him ; let Him deliver 
 Him. if He will have Him. Thus they fulfilled the Scriptures in 
 condemning Him. (Acts xiii. 27•) Thus, in crucifying Jesus, 
 they proved Him to be the Christ. 
 
 44. λτισταί] Meroiier»; one of them. Luke xxiii. 42,43. S.Aug. 
 de Consens. Evang. iii. 16, and S*. Ambrose in Luc. hb. x. For 
 similar uses of the plural see above, ii. 20. Acts xvii. 18, and 
 Matt. xivi. 8, where it is said that "the disciples murmured," — 
 viz. Judas, one of them, did. Acts xiii. 40, ** that which is spoken 
 by the Prophets," —\. e. in one of them, Habakkuk, i. 5. 
 
 Or, it may be inferred from a comparison of St. Luke's 
 account with St. Matthew's, that at first, both the malefactors 
 railed on Him ; but afterwards, one of them (Luke xxiii. 40), 
 moved by the prodigies which he saw (the darkness and the 
 earthquake, &c.), was penitent, and rebuked the other. So, first, 
 Jews and Gentiles reviled Christ ; but now the Gentiles repent, 
 and plead with the Jews. Jerome. 
 
 In the two Thieves, one blaspheming, the other confessing 
 
 Christ, some of the Fathers see a figure of the " duo popuU," the 
 
 Jew and the Gentile, αμφότΐροι yap άνομοι (says Theophyl. in 
 
 Marc. XV.) αλλ' ό μ^ν iSyiKhs ii/yyuauy, ό δέ ^lovSaixhs β\άσψ•ημο5. 
 
 Vol. ι. 
 
 45. 'Ajri δί fKTTjs Sipas <tk6tos iyivero'] And darkness came 
 over the land from the sixth hour unlit the ninth hour, i. e. from 
 twelve o'clock, when our Lord was crucified, to three, when ho 
 expired. 
 
 As to the hour of the Crucifixion, see below, Mark xv. 25. 
 John xix. 14. 
 
 Concerning this darkness, which could not have been an 
 eclipse, the moon being then full, see Jul. African, in Routh, 
 R. S. ii. 297, 298, ^v σκότα; 6(οποιητον, ibid. ii. 477. and iv. 7. 
 Euseb. Chron. ad a.d. 33. Cf. Tertullian, Apol. 21, who appeals 
 for the fact to the Roman Archives. 
 
 S. Cyril Hieros. p. 195, sees here a fulfilment of Zech. xiv. 
 6, 7, and Amos viii. 9. 
 
 By -πασαρ tV -γήν, St. Matthew probably meant the Land 
 ofjudaa (Origen, Chrys.), and see Matt. ix. 26. Luke iv. 25; so 
 that it would not be surprising if no mention of it is made in 
 Heathen Historians. 
 
 At the first Passover, the Hebreics had light in their dwell- 
 ings, while the rest of Egypt was dark: but now, when the True 
 Passover is killed by them, they are in darkness ; and the light of 
 the Gospel is about to be poured on the Gentile world. 
 
 Observe, the Passover was to be killed at the full moon. 
 When Christ suffered the Moon was full. Christ the Sun of 
 Righteousness illumines the Church typified in Scripture by 
 the Moon ; and the fulness of her light is from the death of 
 Christ. 
 
 46. λάμα σαβαχθανί"] Ps. xsii. 1. Our Lord cries out, " My 
 God, why hast Thou forsaken Me ! " using the words of the 
 Psalmist, in order that He might show with His last breath that 
 He acknowledges the Old Testament. {Chrys.) 
 
 Our Lord, with His dying breath, taught us to refer this Psalm 
 to the Messiah ; it is therefore impiety not to apply it to Him. 
 (Jerome.) Cp. Acts i. 20 ; iv. 25. 
 
 It would seem from this, and from Mark xv. 34, Έλωΐ, 
 Έλωΐ, that our Lord used the vernacular, or Syro-Chaldaic words: 
 " Haec verba deprompta sunt e Ps. xxii. 1, et Jesus, banc vocem 
 emittens, utebatur dialecto, quffi tunc in Judsea vigebat, atque 
 verba ipsa ut Galileeus pronuntiabat. Pro Ήλ), ΉλΙ, Hebr. 
 "S>), 'JjN ap. Marc. xv. 34, legitur, 't\at, 'E\at ; quod est Chald. 
 'n'?^ί, *i7^M ; Jesus vero pronuntiabat, v. ad xxvi. 73, *Γτ^κ, ^π'^Μ. 
 .\pud Marcum legitur λαμμα, quia Hebr. et Chald. scribitur rra^. 
 Pro Hebraico ':ri3!N usus est Jesus Chaldaico "p.^j^r." (Rosen., 
 Kuitt.) 
 
 May not this be an argument also for the use of vernacular 
 Scriptures ? 
 
 This voice is for our sakes ; that we may know that Christ 
 was perfect Man, having a human body and human soul, to the 
 last. He spoke in our name. (Greg. λ'αζ. 543. Athanas. adv. 
 Arian. iii. pp. 478 — 480.) And that we should never despair, 
 even if God hides His face from us. For Clu-ist, Who uttered 
 these words, was the Beloved Son in Whom He was well pleased ; 
 and with reverence he it said, the Father was never more pleased 
 with Him than in this His act of humility and perfect obedience. 
 And He was then heard (Heb. v. 7). and bccaufe He was obedient 
 to death, even the death of the Cross, therefore God highly exalted 
 Him, and gave Him a Name above every name (Phil. ii. 9). 
 
 — 0€t'] On this rare vocative for 0(!ij, see IHner, p. 69. 
 Cp. Jud. xxi. 3. The LXX in the Psalm here quoted has ί θ€Οι 
 μου. St. Paul uses Τιμ<ίβ(ί, I Tim. i. I8j vi. 20. 
 
 Ρ
 
 106 
 
 MATTHEW XXVII. 47—58. 
 
 I Ps. 2J. I. 
 &C9. 21. 
 Mark 15. 36, 8.-C. 
 Luke 2.•!. 36. 
 John 19. 29. 
 
 jr ver. 36. 
 & ch 14. 33. 
 Mark 15. 39. 
 Luke 23. 47. 
 
 ζ Luke S. 23. 
 & 23. 49. 
 Mark 15. 40. 
 
 a Mark 15. 42- 
 
 47. 
 
 Luke 2.1. .10—55. 
 
 John 19. 38. 
 
 Isa. 53. 9. 
 
 /xc ζγκατΐλιπα ; *^ Tives δε τώι^ εκεί ίστώτων άκονσαντίς eXeyov, "Οτι Ήλίαν 
 φωνζί οντοζ. (^γ) ^^ ^ΧαΙ ευθ4ως Ζραμων et? e^ αυτών, και λαβών σπόγγοι/, 
 TrXijcras re οζονζ καΐ περίθείς καΧάμω έπότίζεν αντόν. *^ Οΐ δε λοιττοι Ιλεγοι^, 
 "Αφεζ Γδω/ΧΕΓ et Ιρ^εται 'Ηλίας σώσων αυτόν. (^^) *" Ό δε Ίι^σου? πάλιν 
 κράξας φωντ) μεγάλτ) άφηκε το πνεύμα. 
 
 „ j ''^ KaL ίοου το καταπετασμα του ναού εσ^ί,σνη εις ουο απο άνωθεν εω? 
 κάτω, και 17 γη εσείσθη, καΐ οί πετραι είτχίσθησαν, (^) *'^ και τα μνημεία 
 άνεωχ^θησαν, και ττολλά σώματα των κεκοίμημενων αγίων ηγερθη, ^' και ε^ελ- 
 θόντεζ εκ των μνημείων μετά την εγερσιν αυτού είσηλθον εΙς την άγίαν πόλιν, 
 και ενεφανίσθησαν πολλοΓ?. 
 
 (^) ** ' '^ δε εκατόνταργοζ και οί /Αετ αΰτου τηρουντεζ τοι» Ίτ^σουν ίδόντε? 
 τοί' σεισμον και τα γενόμενα εφοβηθησαν σφό8ρα λέγοντες, 'Αληθώς Θεού 
 Τιος ην ούτος. 
 
 (w) ^^ '^Ησαν δε εκεί γυι^αΐκε? ττολλαί άπο μακρόθεν θεωρουσαι, αιτινες 
 ηκολούθησαν τω Ίησοΰ άπο της Γαλιλαίας Βίακονοΰσαι αυτω, ^'^ εν αίς ην 
 Μαρία η Μαγδαληνή, και Μαρία η του Ιακώβου και Ίωση μητηρ, και η μήτηρ 
 τών υΙών Ζεβε^αίου. 
 
 ("') ^' " Όψίας δε γενομένης, ηλθεν άνθρωπος πλούσίος άπο Άριμαθείας 
 τοΰνομα Ίωσηφ, ος και αυτό? εμαθητευσε τω Ίησου. ^^ Ούτος προσελθών 
 
 48. καλάμι^] vith α reed. This is probably the stem of the 
 hyssop, mentioued by St, John xii. 2!t, which grew from a stalk 
 into a tuft; and, the cross not being high, might be reached by a 
 person holding it. " Hyssopus caules erigil dodrantales aut 
 altiores, duros ac lignosos." Dodontpus, de Stirp. iv. 19. See 
 Minleri and Winer in v. 
 
 50. ipaivfi μ€γάλί;] xcith a loud voice. To show that He laid 
 down His life by His own will, not from e.\haustion of natural 
 force. 
 
 He cried with a loud voice, and thus proved the truth of what 
 He had said. No one taketh away My life from Me ; I have power 
 to lay down My life, and have power to take it again (John x. Ifi). 
 Pilate, therefore, wondered that He was so soon dead (Mark xv. 
 44), and the centurion was the rather led to beUeve in Jesus, 
 because He died with power (Mark xv. 39). 
 
 This cry rent the veil of the Temple ; and opened the graves, 
 and made the house of the Jews desolate. He showed His might 
 by the raising of the dead, and by the quenching of the sun's 
 light, and by the earthquake, and by a revolution in the elements. 
 He who rent the rocks and shook the earth, could have also 
 destroyed His enemies ; but in His mercy He spared them, and 
 wrought these wonders for their conversion, and yet their hearts 
 were hardened. {Chrys., Jerome.) 
 
 61. τι) καταπ4τασμα — ίσχίσβησαΐ''] the Veil of the Holy of 
 Holies was rent in twain. Duo erant templi vela; interius, quo 
 velatum erat Sanctum Sanctorum, quod Hebr. npSD, ab Alex. 
 καταττίτασμα dioitur, alterium exterius, quod erat ad introitum 
 templi et Hebr. TCO. ab Alexandrinis κάλυμμα Exod. xxvi. 31. 
 33. 35, a Philone ίτίστταστρον vocatur. Hoc loco Intelligi debet 
 illud velum, quod oppansum erat Sancto Sanctorum, quod simpli- 
 citer καταπΕτασμα nuncupabatur, vid. Philo de Vit. Mos. 2, p. 
 067, C. Joseph. Ant. v. ft. 4. Kuin. 
 
 Velum TempU scissum est, ut omnia Legis revelata mysteria 
 universis Gentibus proderentur. {Jerome, iv. I/C.) Liber jam 
 aditus in Sancta. {Benyel.) 
 
 The veil was rent. Thus our Lord showed His power and 
 wrath, and at the same time His love. He intimated that what 
 was before inaccessible, was now made easy of access, and that 
 Heaven would be opened, and that He our Great High Priest 
 would now enter the true Holy of Holies. They had said, " If 
 He be King of Israel, let Him come down from the Cross;" but 
 He proves Himself King of the World. They had derided Him, 
 saying, " Thou that destroyest the Temple," He showed that it 
 would be desolate, by rending the Veil. {Chrys.) 
 
 Concerning this Veil and its typical meaning, see below, 
 Heb. VL 19; ix. 3; x. 20. 
 
 52. κ€κοιμημίι/ι»ν] of those who were asleep, κοιμασβαί = 
 n?G. to sleep in death, I Kings xi. 43, and passim. ]Orsl. pp. 
 ύ'ί). 202. John xi. U. 14. Acts vii. fiO; xiii. 36. See notes 
 1 Thess. iv. 13—15. 1 Cor. vii. 39; xi. 30; xv. 18, 20. .51. 
 
 — ίΐ-γίρβη'] arose from the grave». This is the eighth Resur- 
 
 rection recorded in Holy Scripture. There may be something 
 symbolical in this number, which is specially connected in Holy 
 Scripture with i2e*Mrrec/iOH. Seeon Lukexxiv. 1. The preceding 
 ones are as follows : — 
 
 1. The Son of the Widow of Sarepta. 1 Kings xvii. 
 
 2. The Shunamite's Son. 2 Kings iv. 
 
 3. That caused by the bones of EUsha. 2 Kings xiii. 
 
 4. Jairus' Daughter. Mark v. 
 
 5. The Widow's Son at Nain. Luke vii. 
 
 6. Lazarus. John xi. 
 
 7. Christ Himself. 
 
 These bodies of the saints arose after Christ's Resurrec- 
 tion ; and were an earnest of the general Resurrection consequent 
 on the Resurrection of Christ. The Chief Priests had said, " He 
 saved others. Himself He cannot save." He hanging upon the 
 Cross raised the saints from their graves, and thus gave a pledge 
 of the General Resurrection. 
 
 Although the graves were opened, yet none of the bodies of 
 the Saints arose before the Resurrection of Christ ; in order that 
 He might be the firstborn from the dead. (Col. i. 18. 1 Cor. xv. 
 20. 23. ) They did not appear generally to all persons, but to 
 some chosen for that honour. {Jerome.) 
 
 The risen Saints entered the Holy City artd appeared to many 
 — as a pledge that all the bodies of the Saints will be raised here- 
 after, and ejiter the heavenly Jerusalem. 
 
 The fact of this Resurrection is referred to by S. Ignatiut 
 ad Magnes. 9. 
 
 63. i^fXeomts'] the masculine, after σώματα, indicating per- 
 sonal life and action. Cp. on Mark ix. 2G. 
 
 — ayiav ττόλιν] the Holy City — Jerusalem, so called here 
 by the Holy Ghost, even in the History of the Crucifixion. She 
 was still the Holy City, because of God's goodness to her in the 
 gifts and graces of the Holy Scripture, and of the Temple and its 
 sacred offices, which she still by His mercy retained, though mise- 
 rably abused by her who had received them, and who by her sins 
 would, ere long, bring destruction from heaven upon herself. 
 
 This is an important testimony to the true doctrine con- 
 cerning particular Churches, which make up the Church Visible 
 on earth. Every such Church, as long as it retains the Word and 
 the Sacraments of Christ, is a Holy City ; but any one of such 
 Churches may be rejected and destroyed for her sins. 
 
 The Visible Church of God was 7iot destroyed by the taking 
 of Jerusalem ; but rather it was farther enlarged and more firmly 
 established by that event. The Universal Church of Christ wiU 
 never fail, though any one particular Church may. 
 
 — (νίψανίσθησαν'] they appeared visihty. Whether they died 
 again, or were received into glory, the Fathers are not agreed. 
 See Auff. Epist. ad Euodium, 'J9, and A J.apide here. 
 
 56. Mapio — μήτηρ] Mary the mother of James and Joses. How 
 
 then could they be sons of Joseph, — as some suppose ? See xii. 46. 
 
 67. Άριμαθαίαίΐ of Arimathoea. Probably the native place o(
 
 MATTHEW XXVir. 59—66. XXVIII. 1. 
 
 107 
 
 TO) ίΤιλατω ητηίτατο το σώμα του Ίησοΰ. Τότ€ ό ΙΤιλατος εκελευσεν απο- 
 So0rjvaL το σώμα. (^) ^^ Και λαβών το σώμα ό Ίωσηφ Ινίτν\ιζίν αντο 
 οΐΊ κασαρα, " και €σηκΐν αυτό eu τω καινω αυτού μνηημειω, ο ^Κατομησΐν 
 iu ΤΎ) πέτρα, κσΧ ττροσκυ\ίσα<; \Ιθον μεγαν ττ) θύρα του μνημείου άπηλθίν. 
 
 (^) **' ^Ην δε ε'κεΓ Μαρία η Μαγδαληνή, και ή άλλη Μαρία, καθημΐναι 
 anivavTL του τάφου. 
 
 (-^) '''- Tfi δε ίπαΰριον, ηη? εστί μετά την ιταρασκενην, σνντηγθησαν οι 
 άρχίερεΐζ και οι ΦαρισαΓοι προζ Πίλάτον ^^ λέγοντες. Κύριε, έμνησθημεν οτί 
 εκείνος 6 πλάνος εϊπεν ετι ζων, '' Μετά τρεις -ημέρας εγείρομαι. ^* Κέλευσαν 
 ονν άσφαλισθηναι τον τάφον εως της τρίτης ημέρας, μηποτε ελθόντες οί 
 μαθηταΐ αύτοΰ νυκτός κλε'ψωσίί' αύτο;^, και ειπωσι τω λαω, Ήγέρθη άπο των 
 νεκρών και εσται η εσ'χατη πλάνη -χειρών της πρώτης. ^φη αυτοις ο 
 
 Πιλάτος, "Εχετε κονστωΖίαν, υπάγετε, άσφαλίσασθε ως οΐδατε. Οί δε 
 
 πορευθέντες -ησφαλίσαντο τον τάφον σφραγίσαντες τον λίθον μετά της κου- 
 στωδίας. 
 
 XXVIII, (-') ^ "Όψέ δε σαββάτων, Trj επιφωσκούση εΙς μίαν σαββάτων, 
 
 b ch. 12.40. 
 
 & 16.21. 8ι 17.23. 
 
 & 20 19. & 26. CI. 
 
 Mark 8. 31. 
 
 & lu. 31. 
 
 Luke 9. 22. 
 
 4• 18.33. 8e24. 
 
 6, 7. 
 
 John 2. 19. 
 
 a Mark 16. 1. 
 Luke 24. 1. 
 John 20. 1. 
 
 Samuel, in Mount Ephraim (1 Sam. i. 1), sometimes called liama 
 ΠΌΐ, from Hebr. en {rum), eluitim esse. 
 
 For a beautiful Homily on the Burial of Christ, iv -τψ α-γίψ 
 καΙ μι-γάλψ σαββάτω, see S. Epiphan. ii. 2j9. 
 
 See further Luke .\xiii. .it. 
 — τοίνομα Ίωο-ήφ] named Joseph, In addition to the paral- 
 lelism in our Lord's Birth to life from the -Virgin's Womb, and 
 the second Birlh of His humanity to eternal life from the Virgin 
 Tomb (see v. GO), it may be noted that one Joseph was appointed 
 by God to be guardian of His body in the Virgin Womb, and 
 another Joseph was the guardian of His body in the Virgin Tomb, 
 and each Joseph is called Ά just mania Holy Scripture; see Matt, 
 i. 19. Luke x.xiii. 50. 
 
 59. σιν^6νί καθαρά] clean linen. (TivSuiv is the word used by 
 the LXX for the Hebr. γιρ [sadhin), and seems to be derived 
 from it, from root JiD {sadaii), to cover. Arab. wool. The LXX 
 sometimes used όθιί;Ίοΐ' (Jud. xiv. 13), as St. John does here, xix. 
 40, for σιν^ων. 
 
 Some of the Fathers applied this to the preparation to be 
 made for the reception of Christ's mystical body in the Holy 
 Eucharist. It is to be received in linen fine and white, which is 
 the righteousness of saints. ' Rev. xix. 8. 
 
 By this simple burial of the Lord, a rebuke is given to those 
 who cannot dispense with luxury, even in their graves. And, 
 spiritually, we may say that whoever receives the body of Christ 
 with a pure heart, wraps it in clean linen. {Jerome.) 
 
 60. καιι-ω] 7ieu', free from corruption ; and lest it should be 
 said that some one of the saints had risen for Him, or had been 
 tile cause of His Resurrection. Cp. the history of Flisha, 2 Kings 
 xiii. 21. {Benyel.) 
 
 The new tomb, in which none was ever laid. And thence He 
 arose to everlasting life, as He had been born from the Virgin's 
 womb. {Jerome.) Christ rose from the new tomb, without moving 
 away the stone. He who, as man, entered life through the closed 
 gate of the A'irgiu's womb, rose to immortality from α sealed 
 sepulchre. 
 
 The Fathers observe here the analogy to His birth from the 
 Blessed Virgin, " ut ex clauso A'irginis utero natus, sic ex clauso 
 sepuldiro resurrexit, in quo nemo conditus fuerat, et postquam 
 resurrexisset se per clausas fores in conspectum Apostolorum in- 
 duxit." Cp. Ezech. xliv. 2. Greg. M. 
 
 S. Epiphan. (in Scpulch. Christi, tom. ii. p. 2G2) observes 
 that Christ arose without breaking the seal of the tomb, — &σπ€ρ 
 ^σφραΎΐσμΐνων rcvy κ\ίίθρ<νν τΓ/ί ΊΓαρΘ(νικΎΐ5 ψν<Τ((ύ^ ^κ τταρθίνου 
 -yiyevTjTai, — and he also remarks, that as He was presented in 
 the Temple of the cartiily Jerusalem forty days after His πρώτη 
 ^ίνντισίί, so after forty days from His Sevrdpa 'γ4ννησ'ί$, or birth 
 from the grave. Ho presented Himself in the Temple of the 
 heavenly Jerusalem. 
 
 — fv τρ ireVpa] in the rod. Concerning the Holy Sepulchre 
 and the Church there built, see S. Cyril of Jerusalem, Cat. 14, 
 pp. 211. 216, and the authors there cited in the notes. 
 
 On the question whether the present site so called is the 
 same as tliat of the Sepulchre, see the statements and authorities 
 in Robinson, ii. 64. Later Researches, p. 254. 
 
 62. τταρασιζίυ•ί]ν\ \\ϊ<ί Preparation, 'ue.foT i\iQ Sabbath; hence 
 Friday has this name (τταρασκίχΑ]ν) in the Eastern Church, and 
 
 was observed in memory of the Crucifixion, " ab antiquo et 
 ubique," says Routh, R. S. iv. 500 ; iii. 457- 4'i7. 470 ; iv. 45. 74. 
 
 The following are from Authors of the tliird century. Victo- 
 rinus {Routh, iii. ibl): *' Dies sextus yjarajcewe dicitur : hoc die, 
 ob passionem Domini, aut stationem Deo aut jejunium facimus. 
 Die septimo requievit ab omnibus operibus suis. Hoc die solemus 
 superponere, ut Die Dominico cum gratiarura actione ad panem 
 exeamus : ea die resttrrexit qua lucent fecit." S. Peter Alex. 
 {Routh, iv. p. 45), τ^ν rerpaSa νησηύομ^ν δ(ά τ2> "^(νόμΐνον 
 συμβοιιΧιον imh των 'Ιουδαίοι;' eTrl τη TpoSoa'ta τον Κυρίου, τήν δβ 
 'παρασκίυτ]ν δίά τίι τητΐονθίναι airrhf ΰπίρ ημΰν T^y yap 
 KupiaK^f χαρμόσυνης ημίραν &yoμΐv Sia Thv αναστάντα iv αΰτϊ?. 
 
 On the sixth day of the week (Friday) the frst Adam was 
 created ; and on the seventh day God rested. So, Christ, the 
 second Adam, Who by dving for us is become to us the Prince of 
 Life, died on the sixth day, and by His death became the Author 
 of the new creation of man .• and on the seventh day He rested 
 in the tomb ; and on the first day, on which Light had been 
 created at the beginning, the Light of the World arose from the 
 darkness of the tomb. 
 
 The seventh-day Sabbath died and was buried with Christ, 
 and the Sabbath rose again with Him in fresh glory and beauty 
 on the first day of the week, and became the Lord's D.w. Cp. 
 on xxviii. 1. Col. ii. 16. 
 
 64. νυκτός-] Not in some of the most ancient MSS. ; cp. 
 xxviii. 13. 
 
 — πλάνη] cp. -πΚάνο!, v. 63. That will be worse for us than 
 His former πΚάνη in calling Himself the Messiah. 
 
 85. is οίδατε] as ye know: said with something of irony. 
 Uti nostis — nam ego quidcm de ista re nihil laboro, Tos attinet, 
 me nihil spectat. 
 
 66. ησφαλίσαντο"] they made fait. A divine dispensation ; 
 that the evidence of Christ's power in His Resurrection might be 
 more glorious. 
 
 The more strictly He is guarded by His enemies, the more 
 clearly the power of His Resurrection is proved by us. {Jerome.) 
 
 It has been asked. If the stone was sealed and the watch 
 set, how was it that the women came to anoint the body .' (Mark 
 xvi. 1. Lukexxiv. I.) The sealing had not taken place on Friday, 
 but on the Sabbath, the great Sabbath (x.xvii. 62). The itomen 
 had returned home (Luke xxiii. 56) on Friday afternoon, and pre- 
 pared spices, and rested during the Sabbath, " according to the 
 commandment," while the Priests were busy negotiating with 
 Pilate for the watch, and in setting the seal on the tomb ; and it 
 is not probable that the women knew any thing of the matter. 
 Cp. Arnoldi, p. 576. 
 
 Ch. xxviii. 1. Όψί] Late, i. e. " nocte in auroram vergcntc." 
 See Mark xvi. 2, λίαν irput The word όψέ is equivalent to the 
 Hebrew τα {ereb), and together with the morning makes the day. 
 Gen. i. 5. " 
 
 — σαββάτωι] Tlie Sabbath, or seventh day in the paschal 
 week, was a high day. On tliat day. the second day of unleavened 
 bread, and falling in that year on a Saturday, the first ripe sheaf 
 of the harvest was to be waved before the Lord (Levit. xxiii. 10 — 
 12), — a prophecy of our Lord's Resurrection, and of our Resur- 
 rection also. (1 Cor. χτ. 20.) Cp. Hos. yi. 2, quoted by S. Cyril 
 
 Ρ 2
 
 108 
 
 MATTHEW XXVIII. 2-9. 
 
 3 C! 
 
 4 
 
 ηλθί Μαρία η Μαγ8αληνη, καΐ η άλλη Μαρία, θΐ,ωρησαι. τον τάφον. "^ Και 
 Liike'zt'^V ■'^'' '^°^ σ€ΐσμ6ς Ιγένίτο μίγαν ^ άγγελος γαρ Κυρίου καταβα<ί Ιξ ουρανού 
 ττροσί\θων άττεκύλισε τον λίθον άπο ttj5 θύρας, καΐ ΙκάΟητο επάνω αΰτοΟ. 
 
 Ήν oe η ιοε'α αυτοΰ ώς άστραιτη, και το ένδυμα αύτοΰ λζυκον ώσεί -χιών. 
 Άπο 0€ του φόβου αύτου Ισίίσθησαν οΐ τηρονντβς, καΐ iyevovTo ώσεΙ νεκροί. 
 
 (η^) ^ ^Αποκριθείς δε ό άγγελο? είπε ταΓ? γυι^αι^ ι. Μη φοβεΐσθε νμεΐς, οΐδα 
 γαρ ΟΤΙ Ίησουν τον εστανρωμενον ζητείτε, " ούκ εστίν ώδε, ηγε'ρθη γαρ, '' καθώς 
 εΤττε• δείτε Γδετε τον τόπον οπού εκείτο ό Κύριος• ^ και τα;)(ύ ττορευθεΐσαι, 
 είπατε τοις μαθηταΐς αύτου, οτι ήγερθη άπο των νεκρών και ΙΒού προάγει ύμας 
 εις την ΓαλιΧαίαν εκεί αύτον οφεσθε• ιδού εΤπον υμίν. 
 
 {"ii) ^ Και εξελθοΰσαι ταχύ άπο του μνημείου μετά φόβου και χαράς μεγάλης 
 ε8ραμον άπαγγεΐλαι τοΓς μαθηταΐς αϋτοΰ. 
 
 {^) ^ Ώς δε επορεύοντο άπαγγεΐλαι τοις μαθηταΐς αύτον, και ιδού ' ό Ίησους 
 άπηντησεν αύταις λέγων, Χαίρετε. Αι δε ττροσελθούσαι εκράτησαν αύτοΰ τους 
 
 John 2α. 12. 
 C Dan. ΙΟ. e 
 
 dch. 12. 40. 
 «Γ 16. 21. 
 tt 17. 2.1. 
 & 20. 19. 
 
 e Mark If.. 9. 
 John 20. 14. 
 
 Hierosol. p. 212. Up. Pearson, on the Creed (Art. v. p. 486), 
 appears to be of opinion tbat this year the sheaf was waved on tiie 
 First Day of the week — the day of the Resurrection ; and this 
 perhaps may be explained by wliat is stated by Bp. Patrick on 
 Levit. xxiii. 10. 
 
 — τρ ίπιφκισκούστι] illucescente. A remarkable expression. 
 The Sabbath dawns into the Lords Day, and shines in heavenly 
 radiance in the whole Church, see xxvii. (,2. 
 
 — μίαν σαββάτων'] the first day nf the week, μία — -^ρύτη, 
 IHR Vorst. de Hebr. p. 47. See on Acts xx. 7• Tlicncc called 
 ή Κυριακή, ' dies Dominica * {dimanche), ' the Lord's Day.' Rev. 
 i. 10. Cp. above, note on xxvii. (i2. 
 
 On the due observance of the Lord's Day, see the excellent 
 remarks in Serm. 280, p. 3100, in Appendix to Sermons of S. 
 Aitgnstine. ** Dominicura diem Apostoli ct Apostolici viri ideo 
 religiosa solemnitate habendum sanxerunt, quia in codcm Redenip- 
 tor Nostcr .-imortuis resurrexit, quitjue idco 7)omi>iici/5appellatur, 
 ut in eo, a tcrrenis operibus vcl niundi illccebria abstincntes, 
 iantum divinis cuttibiis serviamus, dantes scilicet diei Imic honorem 
 et reverentiam propter spem Resurrectionis nostrse quam habemus 
 in ilia. 
 
 " Nam sicut Ipse Dominus, Jesus Cbristus et Salvator, resur- 
 rexit a raortuis, ita et nos rcsurrecturos in novisfimo die speramus. 
 Apparet autera hunc diem etiam in Scripfnris Sanctis esse solen- 
 nem. Ipse enim est primus dies sseculi, in ipso formats sunt 
 elementa mundi, in ipso a mortuis resurrexit Cbristus, in ipso de 
 coelis Spiritus Sanctus super Apostolos descendit. Manna in 
 eodem in eremo primiim de coelo datum est. Ideo sancti doctores 
 Ecclesios decreverunt omnem gloriam Judaici Sabbati in illam 
 transferre, ut quod ipsi in figura, nos celebraremus in veritate ; 
 quia bine erit Requies nostra vera, quando Resurrectio fuerit 
 perpetrata, et remuneratio in anima et corpore simul perfecta. 
 Ohservemus ergo diem dominicam, et sanctificemus illam sicut 
 antiquis est de Sabbato preeceptum." (Levit. xxiii. 32. 35.) 
 
 Christ resting in the grave consecrated to us the true Sabbath, 
 which is rest yrom sin, and rest in Christ ; tbat we may rise again 
 to newness of life here, and to glory everlasting hereafter, for an 
 eternal Lord's Day. And therefore Christ says, " Come unto Me, 
 — and ye shall find Pest for your souls." See Macar. Hom. 35, 
 "Oa the Old and New Sabbath," p. 191. 
 
 On the *' case of the Sabbath," see Bp. Sanderson, v. 40 ; 
 and on the divine institution and perpetual oblij^ation of the 
 Lord's Day, Bp. Cosin, Works, iv. p. 451 — 461, and v. p. 521J. 
 Bingham, Ant. xx. 2. Hooker, V. Lix. and the Editor's Occasional 
 Sermons, No. 44. 
 
 — η άλλτ) Μαρία] the other Mary. The mother of James and 
 Joses, and, probably, the wife of Cleophas or Alphieus. Cp. 
 xxvii. 56. 61. Mark xv. 40. John xix. 25 
 
 The women are said by the Kvangelists to have come to the 
 tomb at different times; this is no sign of en-or on their jiart (as 
 is profanely alleged by some), but it is a proof of the zeal and love 
 of those who could not bear to be long absent from the tomb of 
 their Lord. (Jerome.) 
 
 For Homilies on the Resurrection, see Epiphan. ii. 276. S. 
 Cyril Hieros. Cat. 14, p. 205 — 216, and Bp. Andrewes, Serm. ii. 
 185—427; iii. 1 — 103. On its type, the Red Sea, see on Ex. xiv. 
 2. &.yyfKos'] an anqet. Our Lord, who is one and the same 
 person, both Son of God and Son of Man, according to His two 
 Natures, at one time shows signs of His greatness, at another of 
 His humility. As Man He is crucified and buried, inclosed in a 
 tc:nb sealed with a stone ; but the deeds done in the outer world 
 
 prove Him the Son of God ; the sun biding bis face, the dark- 
 ness cn\ering the earth, the earth itself rocked by an earthquake, 
 the veil torn, the rocks rent, the dead raised, the ministry of 
 Angels. Angels attended Him at His birth. An Angel was sent 
 to Mary, to Joseph, to the Shepherds. He is tempted in the wil- 
 derness, and after His victory Angels minister unto Him. Now 
 an Angel comes to guard His tomb, and by his white raiment 
 intimates the glory of His triumph ; and at His ascension two 
 Angels appear to the Apostles and give a promise of the second 
 coming of Christ, when He will appear with legions of Angels. 
 {Jerome.) 
 
 — aTrfKvKiaf T'bv λίβον] rolled away the stone. St. Matthew 
 goes back to an earlier point. The stone had not been rolled away 
 in order that Christ might rise from the tomb ; but it was rolled 
 away after His resurrection, in order that the women and others 
 might go in and see where He had lain. 
 
 In the case of Lazarus, the stone was removed before he was 
 raised by Christ ; but Christ raised Himself, and the stone was 
 removed afterwards. 
 
 Thus He showed the Divine Power by which He will here- 
 after call us all out of our graves, John v. 28. Rev. xx. 13. 
 
 5. 'γυναιξί'] to the vomen. Death began with woman ; and to 
 women the first announcement is made of Resurrection. (Hilary.) 
 See V. Π. 
 
 — ij/iiTs] ye, emphatic ; Let those Roman soldiers fear (o. 4) 
 — not ye, — weak vomen though ye be, — for ye are seeking Jesus, 
 who has been crucified, and has now raised Himself. 
 
 — ίσ•ταυρωμ4νον'] cntcifed. After the Resurrection the Angel 
 came and rolled away the Stone, in order that the women might 
 see the tomb empty, and might believe that He was risen. And 
 they were rejoiced (v. 8) when they saw it, for they were persuaded 
 that no one could have taken away the body while the soldiers 
 were watching the grave. And the Angel says, I know tbat ye 
 seek Jesus who has been crucified. The Angel is not ashamed to 
 speak of Me croii ,■ for that is the source of our blessings. (Chrys.) 
 
 6. 6 Kt'pios] the Lord: yours and ours; the Lord of life and 
 death; and now declared to be such by His glorious Resurrection. 
 See V. 2, where this angel is called &yy(\os Κυρίου, and so Christ 
 is acknowledged to be one with Jehovah. 
 
 7. Γσλίλοίαι/• ^κΰ ai/rhv ui/zco-ee] In Galilee of the Gentiles, 
 despised by the Jews; in Galilee, the scene of His earthly ministry, 
 not in Judica; — an intimation that the Gospel, refused by the 
 Jews, would be preached to the Heathen. 
 
 Probably this manifestation is the same as that mentioned by 
 St. Paul, 1 Cor. xv. 6. 
 
 8. /ζιΚθοϋσαι] fiaving come out of the sepuichn. St. Matthew 
 does not tell us that they had gone in, but this circumstance is 
 supplied by St. Luke xxiv. 3. 
 
 9. απ-ΐιντησΐν αΐ'ταΓϊ] He met them. After He bad appeared 
 specially to Mary Magdalene. (See Mark xvi. 0. John .\x. 1. 
 II — 18.) That previous appear.-vnce accounts for the readiness 
 with which the women here acknowledge Jesus as risen. 
 
 — Xm'piTf ] Hail ye ! The women receive the reward of their 
 constancy and faith ; they were the first to see the sepulchre open, 
 and to carry the good tidings of what they heard and saw. And 
 Jesus Himself met them, and said, " All hail!" Observe, how 
 our Lord elevates the weaker sex, which had fallen into dishonour 
 through the transgression of Eve; and how He inspirts it with 
 hope, and heals its sorrows, and makes women to be messengers 
 of glad tidings to His disciples. Tliey hold Him by the Feet. 
 We may perhaps wish to have been with them. And we may
 
 MATTHEW ΧΧνίΐΙ. 10—20. 
 
 109 
 
 ■7ΓΟδα9ι καΐ ττροσ^κννησαν αντω. "* 'Τότε Xe'yei αΰταΓς ό Ίησοΰς, Μη φοβεΐσθί• ' Jo^^n 2ο. υ. 
 νπάγίτζ, απαγγείλατε τοΓ? αΖίΚφοΙ^ μου, Χνα άπέλθωσιν et? την ΤαλίΚαίαν, κάκίΐ "^''- '■ "• 
 μΐ οψονται. 
 
 Πορίνομένων δε αυτών, ιδού τιι/ες τη? κουστωδία? βλθόντες ει? τήι/ ττόλιν 
 απηγγ€ί\αν τοΓ? αρ•)ζΐ.€ρ{.υσίν άπαντα τα γενόμενα. '' Και συναχ^θεντες μετά 
 των ττρεσβυτέροίν, συμβούλιόν τε λαβόντες, αργύρια Ικανά έδωκαν τοις στρα- 
 τιώται? '^ λέγοντες, Είπατε, ότι οΐ μαθηταΐ αυτοΰ νυκτός έλθόντες εκλε\ραν 
 αυτόν, ημών κοιμωμενων καΧ εάν άκουσθη τοΰτο επΧ του ηγεμόνος, ημείς 
 πεισομεν αυτόν, και υμάς αμέριμνους ποιησομεν. '^ Οΐ δε \αβόντες τά 
 αργύρια εποίησαν ως ε^ιΒάχθησαν. Και Βιεφημίσθη 6 λόγος ούτος παρά 
 Ιουοαίοις μεχ^ρι της σήμερον. 
 
 "' ^ Οί δε ένδεκα μαθηταΐ επορεύθησαν εις την Γαλιλαίαν, εις το ορός ουκΛ. 2gs2. 
 
 ϊ'ί" , " < ,j^ -- Ι7ν^»?' '^ ' '- ' ρ, 1 Cor. 15. 6. 
 
 εταςατο αυτοί? ο Ιησούς. ' Και ιοοντες αυτόν προσεκυνησαν αυτω• οι οε 
 εΒίστασαν. '^ '' Και προσελθων 6 Ίησους ελάλησεν αυτοΐς λέγων, '£δό^ϊΐ hch. ii.ar. 
 
 '^ It f ■* y ^ \j\« IQiT-T /)' *? /I / Luke 10. 22. 
 
 μοι ττασα εςουσια εν ουρανω και επι γης. Ιίορευσεντες ουν μαΐ/ητευσατε John 3. 3s. 
 
 πάντα τά έθνη, βαπτίζοντες αυτούς εις το όνομα του Πατρός, και του Τίου, και ^ ''• '■ ^• '*■ 
 του αγίου Πνεύματος, "" '' διδάσκοντε? αυτούς τηρεΐν πάντα όσα ενετειλάμην f^"^^^: '*■ ,. 
 υμιν. Και ιοου εγω μεσ υμών ειμί ττασα? τα? ημέρας εως της συντέλειας u 
 του αΙωνος. Αμήν. 
 
 Luke 2). 47. 
 Isa. 52. 10. 
 Acts 2. 33, 39L 
 k Acta 2. 42. 
 
 hold Christ now by receiving the holy eucharist with a pure heart ; 
 and if we are merciful to His members, we shall see Him coming 
 with the Holy Angels at the great day, and not only receive His 
 salutation, ** AH hail Γ^ but hear the gracious words, *' Come, ye 
 blessed children of My Father, receive tlie kingdom prepared for 
 you from the foundation of the world." (Chrt/s.) 
 
 13 — 15. Εϊπατί — (TTjjuepof] «Say ye that His disciples came by 
 night and stole Him an-ay while we were asleep. Cp. Justin 
 Martyr c. Tryiihon. §§ I7. 108. 
 
 Vcritatein absconderunt, mendacium vendiderunt, menda- 
 cium ceeci caecis. Ο vanitas vendens veritatem vanitati. llodie- 
 que hoc est apud Judseos. Testimonium Martyrum nolunt audire, 
 ut vivant ; et testimonium dormientium audiunt, ut pereant. Si 
 dorniierunt custodes, unde potuerant scire quis ilium tulerit .' Aut 
 vigilabatis et custodire debebatis ; aut dormiebatis, et quid sit 
 factum nescitis. Any. (Serm. 44 and 1"29.) 
 
 For an answer, by implication, to this calumny of the Chief 
 Priests, sec John x.\. (i, 7. 
 
 17. ^δίστασα;'] they doultted. Dubitatum est ab illis ne dubi- 
 taretur a nobis. {Leo M. Serm. Ixxi. in Ascens. p. 152.) 
 
 18. Έδίίβη μοι] Was given to Me as Man ; for as God He had 
 it from everlasting. Ji was given to Him in virtue of His Incar- 
 nation and humiliation, and of His perfect obedience as Man 
 (Phil. ii. H. Acts ii. 3G ; xiii. 33. 1 Pet. iii. 22). Given to Him 
 it is for the protection of His Church and the subjugation of His 
 adversaries (John xvii. 2). Cp. Atha^tas. c. .Arian. Orat, i. p. 354, 
 355, who says, " Christ, as Son of Man, is said to receive, because 
 He has a Immau body, which is by nature capable of reception ; 
 but He Himself as the Word possessed all things from the be- 
 ginning because of His Divinity and perfection.*' This is enlarged 
 upon by Athanas. adv. Arianos iii. pp. 2(;. 40. 450.407• See also 
 jS. Basil de Spiritir Sancto, vol. iii. pp. 23 — 2ίί. 
 
 Tills Power that has been given to Christ is that of His 
 Mediatorial Kingdom, which He will exercise till the last Day 
 (1 Cor. XV. 24, where see note), when all His enemies shall be put 
 under His Feet (Ps. ii. 0. 9; ex. I. lUb. x. 13. Hce Bp. Pear- 
 son on the Creed, Art. vi., and below on Acts iii. 21). But His 
 kingdom absolutely, in that He is God and Man for ever and 
 ever, will have no end. 
 
 19. XlopfvdtvTis ovv'] Go ye therefore. The oZv is not found 
 in some MSS. — A, E, F, H, K, M, S, V, and may perhaps have 
 been inserted in others to mark the connexion. — Since I, as God- 
 Man, am universal Lord, therefore, go and bring all Nations under 
 subjection to My sway by the ministry of the Word and Sacra- 
 ments. He Who before His Passion said, " Go not into the way 
 of the Gentiles" (Matt. x. 5), now that He has suffered and is 
 risen, and about to ascend, says, '* Go ye, {μαθητ€νσατ() make 
 disciples of all Nations." It is in Cyprian, Ep. 2». 
 
 Here is an assertion of Christ's Universal Sovereignty, and 
 of His claim to public homage from «11 Nations of the World. 
 He now, as King of the Universe, demands obedience and honour 
 
 from All Nations ; and hereafter will " be gathered before Him 
 as Judge of the World All Nations " (xxv. 32). 
 
 — μαβ-ητίόσατίΐ mate disciples of. μαθητίΰσαι is preparatory 
 to διδάίΓ /ieir, which marks a continual habit. See the use of the 
 word μαθτιηνσαί ch. xxvii. 57. 
 
 — βαττ-τίζο^πί'] baptizing them. The Jetrs baptized Proselytes 
 into the Name of One God. This One God is revealed to Cliris. 
 tians as being in three Persons, Father, Son, and Holy Ghost. 
 See JVaterland, Serm. viii. on this text. 
 
 — €15 τίι όνομα] Not in, but into the Name ; and not Namet 
 (plural), but into the One Name ; i. e. admit them by the Sacra- 
 ment of Baptism into the privileges and duties of Faith in, and 
 Obedience to, the Name of the One God, in three Persons, the. 
 Father, and the Son, and the Holy Ghost (S. Hieron., S. Cyril 
 Alex, in Job. i., Euthym.), and into participation of, and com- 
 munion with, the Divine Nature. On όνομα, see above, vi. 9; 
 xviii. 20, on tij ri όνομα. '• Christ," says Athanas. p. 555, 
 " has founded His Church in the belief in the Holy Trinity." 
 
 — καΐ TOO Ti'oC] and of the Son. From this junction of the Son 
 with the Father, Athanasius (adv. Arian. ii. 41, p. 402) demon- 
 strates the Godhead of the Son. The same may be said of the 
 Holy Ghost. (See Athanas. ad Serapion. | 12, pp. 528. 541, 
 542. 553 ; and Grey. Naz. Orat. xxxi. de Spiritu Sancto, et Orat. 
 xxxiii. p. 015.) Indeed this Baptismal formula is a declaration 
 from Christ, that His Religion is grounded on a Profession of 
 lielief in, and Obedience to, One God in three Divine Persons, 
 Father, Son, and Holy Ghost. See below, 2 Cor. liii. 13. 
 
 The Apostolic number twelve is formed of three, multiplied 
 into /our. Three is the number of the Persons in the Trinity. 
 Four is the symbol of all space. The .\p03t0lic Church is 
 commissioned to baptize all into the One Faith, in the Trinity : 
 see on Matt. x. 2. John xxi. 1 1 ; above on Ezekiel, pp. 27(1, 277. 
 
 On the privileges founded on Christian Baptism, see, among 
 others, the beautiful Sermon in 5. Hippolyt. i. p. 201, and Greg. 
 Nazian. pp. 0!I2. 729, Orat. si. 5. Jerome, ad Lucifer., says, 
 p. 292, " In Patre et Filio et Spiritu Sancto baptizatus homo 
 Templum Uomini ht ; quum veteri sede destructa novum Trinitatia 
 delubrum cedificatur." 
 
 20. μΐϋ* ϋμων"] with you, and with those in whom your Apos- 
 tolic authority to preach and administer the Sacraments will be 
 continued to the end, and in whom therefore it will live by My 
 Power. As to /ie0' ϋμύν, more intimate than σνν νμίν, see i. 23. 
 
 — πάσαϊ τα$ τιμίραί] all the days. 1 shall never be absent 
 from you a single day ; I shall never be absent in any of the days 
 of the greatest trial and affliction of the Church ; but I shall re- 
 main with her till the last Day, whea jou will sec Me again in 
 bodily presence. 
 
 — ecus] until the end of the world. I shall be with you 
 always tilt that time ; and shall never be absent from you after it, 
 (Greg. Nazian. p. 542.) See above on i. 25, and ivi. 28
 
 110 
 
 MATTHEW ΧΧνΠΙ. 
 
 Christ is now wilh «i; hereafter, if we continue His to tlie 
 end, we shall be/or ever wilh the Lord. 1 Thess. iv. I7. 
 
 AVhy did not St Matthew mention the Ascension i Why did 
 not St. John ? They were both present at it j but St. Mark and 
 St. Luke, who describe it, were not. The Holy Spirit inspired 
 St. Slatthew and St. John. And He inspired St. JIark and St. 
 Luke to describe what they did not sec. They saw it and describe 
 
 it by the Spirit's aid. And when He was writing by St. Matthew 
 He knew that He would describe the Ascension by St. Mark 
 and St. Luke ; and when He was writing by St. John He knew 
 that He had sufficiently described it by them. And St. John takes 
 it for granted as a fact well known to the Church. (See John vi. 
 02 ; XX. 17.) St. Matthew's silence is that of foresight; St. John's 
 silence is that of assent. And " blessed are they that have not 
 seen, and yet have believed " (John xx. 29J.
 
 INTRODUCTION 
 
 το 
 
 ST. MARK'S GOSPEL. 
 
 It appears from external testimony that the Evangelist St. Mark was the son of Mary, who dwelt 
 at Jerusalem, and whose hoiise was resorted to by the Apostle St. Peter, on his deliverance from the 
 prison by an Angel'. 
 
 After St. Peter's departure from Jerusalem °, St. Mark was associated with the Apostle St. Bar- 
 nabas, who was his near kiasman ' ; and he travelled together with him and St. PatJ, after their 
 ordination to the Apostleship, during the former part of their first Missionary tour, in Cyprus * and 
 in Asia ; and he remained with them tiU their arrival in Pamphylia, when he departed from them, 
 and went back to Jerusalem ^. 
 
 Paul and Barnabas, after their return to Antioch in Syria, and after the Coimcil at Jerusalem, 
 and a sojourn of some time at the Syrian Antioch, resolved to imdertake a second missionary 
 jom-ucy into Asia ; and Barnabas was desirous of again having his kiasman Mark as their companion ; 
 but this ^vish was resisted by St. Paul, and led to a separation between them ; and Paul took Silas °, 
 or Silvanus, with him, and went through Syria and Cilicia ; but Barnabas took Mark ', and sailed 
 to Cy|irus, his own country '. This happened about a.d. 50 '. 
 
 Subsequently we hear nothing of St. Mark from the New Testament for an interval of about 
 twelve years ; when we find him restored to the friendship and entire confidence of St. Paul, then 
 at Eome, in his first imprisonment. St. Mark is with him, and is described by St. Paul as his 
 /enow-labourer'^', and the salutations ot Mark "the cousin of Barnabas," are sent by the Apostle, 
 together with those of the " beloved Physician," the Evangelist St. Luke, to the Colossian Church, 
 and to St. Paul's Colossian friend, Philemon ". St. Mark is specially commended by St. Paul to the 
 favourable reception of the Church of the Colossians, in Phrygia ; whom, it would seem, he designed 
 to visit at that time. Perhaps St. Mark was then on his way to meet his father in the faith, 
 St. Peter. He next appears in St. Peter's company, when that Apostle was at Babylon '^ where he 
 wrote his first Epistle to the Christians of Asia Minor, both Jewish and Gentile " ; and St. Peter 
 concludes that Epistle with sending to them a salutation from Marcus his son, who may therefore 
 be presumed to have been well known to the Asiatic Christians, and to have laboured among them. 
 
 Shortly after this date, we see St. Mark in Asia Minor, in the neighbourhood of Ephesus. 
 St. Paul, now in his second imprisonment at Eome, and on the eve of martyrdom, wi-itcs to 
 Timothy, the Bishop of Ephesus, and desires him to come and bring Mark with him, " for," adds 
 the Apostle, "he is profitable to me for the ministry'*." This apostolic testimony closes the 
 historical notices of St. Mark in Holy Scripture. Such is the honourable witness which lie received 
 from St. Paul ; and we have seen that he is mentioned in afiectionate terms by the Apostle St. 
 Peter, calling him /li-s son. 
 
 These Scriptural notices of St. Mark are illustrated by the ancient records of Church History, 
 
 ' See on Acts xii. 12, where reasons are stated for this opinion, ' Acts xv. 37 — 41. 
 
 which is adopted by Lighl/ool, Welstein, Lardner, Michaelis, ' Acts iv. 3G. 
 
 Marsh, Rosenmullei; Davidson, Meyer, and others. ° See the Chronological Table prefijcd to the Acta, or to St. 
 
 ' Acts xii. 17. Paul's Epistles. 
 
 ' avofiihs, probably cousin. Sec notes on Col. iv. 10. '" Phileni. 2-1. 
 
 * Acts xiii. 4. " Col. iv. 10. Philem. 24. 
 
 > Acts xiii. 13 ; xv. 38. " See below on 1 Pet. v. 13. 
 
 ' Afterwards connected with St. Peter ; see notes ou 1 Thess. " See 1 Pet. ii. 10. 
 
 i. 1, and Phil. i. 1. >• 2Tim. iv. 11, eixfnjoros «•'» SiaKOilt".
 
 112 INTRODUCTION TO 
 
 which attribute to this Evangelist an intimate connexion with the Apostle St. Peter. It ia 
 asserted by early authorities', that St. Mark wrote his Gospel under the eye of St. Peter; and that 
 it was written at the request of the Christians' at Eome, who heard St. Peter preach there; or, 
 as others say ', it was dictated by that Apostle at Rome, with a special view to circulation in Italy 
 and among the Eomans generally; and that St. Mark was sent afterwards by St. Peter to Alexandria 
 in Egypt ; and that he was the first Bishop of that Church * ; and that the Catechetical school at 
 Alexandria, Λvhich produced a succession of learned teachers, was founded under his authority'. 
 
 It is observable, that he bore the surname of Mark, a Roman name, in addition to his Hebrew 
 name John; and perhaps he was thus designated with a view to intercourse with Gentiles, especially 
 with Romans ; as the Hebrew name of Saul was changed into Paul for a like reason °. 
 
 The external testimonies above recited are corroborated by the internal evidence presented to 
 us in the Gospel of St. Mark ; 
 
 1. It is the shortest of all the Gospels. This characteristic harmonizes with the design 
 assigned to it by Ecclesiastical writers, λυΙιο inform us that it was specially intended for Roman use. 
 The brevity of this Gospel would commend it to the acceptance of a great body of the Roman 
 people, especially of the middle classes, engaged in practical business, legal affairs, commercial 
 enterprise, and militar}' campaigns, and migrating in frequent journeys from place to place. Such 
 an Evangelical Manual as this, would be ijarticularly appropriate and serviceable to them. Accord- 
 ingly we find it distinguished from the other Gospels by the introduction of Latin words, and 
 by an acconunodation of phraseology to Roman usages '. The Evangelist seems to suppose that 
 his readers are not familiar with Jewish topography' and Jewish customs'. And in his own 
 narrative he rarely '° quotes the Jewish Scriptures ; and never, in his own person, cites any Hebrew 
 Avriter by name. 
 
 2. The narrative of St. Mark's Gospel, as far as it goes, coincides in a great measure with that 
 of Sf. Matthew, both in substance and in language. Indeed, there are clear evidences that it was 
 St. Mark's design to repeat much that had been already said by St. Matthew ". 
 
 The question, therefore, here arises, — whether St. Mark's Gospel is not, consequently, inferior 
 in value to that of St. Matthew ; whether, in a word, it may not be regarded, in a great measure, 
 merely as a transcript, and an epitome of another previous narrative ; and whether the Gospel of 
 St. Mark can be regarded as a divinely-inspired work, unless we are ready to allow that it is 
 consistent -with the dignity of the Holy Spirit to bo a mechanical copyist of what has been 
 already written ? 
 
 To these questions it may be replied, that it will be found, on a careful perusal of St. Mark's 
 Gospel, that there are numerous evidences of original and independent knowledge possessed l)y.tlie 
 writer; that there are several important incidents related, and divine speeches recorded, in tliis 
 Gospel, and in it alone ". The historical narrative of this Gospel is singularly " graphic and 
 picturesque. The Author makes use of ih.Q present tense" more frequently than any of the Evau- 
 
 ' The following are ancient testimonies on this subject : — annunlians, consliluit ecclesiam tanla docirina el vilce conli- 
 
 Papias ap. Euseb. H. E. iii. 39, MapKos μΐΐ' ίρμην^ντ)]! neniii, ut omnes sectalores Christi ad exemplum siti cogerel." 
 
 rifVpou •γ(νόμ€νοί^ 'όσα ^μνημάνΐνσ^ν, ακρίβώ$ typay^tv — οίϊτ6 ^ See note 1. Clement of Alexandria specifies some Ronr)an 
 
 fiKouae ToD Κυρίου, oKre τταρΎΐκοΧούβ-ησίν αύτφ, 'ύστερον δέ, is knights (" Csesarianos equites ") as making this request. Adum- 
 
 iipriv, ΪΙίτρω. Irejiwus, adv. Uteres, iii. 1, /χ€τά τί;»' τοίπ-ωί/ brat, in 1 Pet. p. 1007. 
 
 (ΧΜτρον καΧ Παύλου) ΐ^οΐον, Μάρκο! δ μαβητ);! κα\ epfiiifeyr))? ' See above note. 
 
 Πέτρου, καϊ αύτίιί τα τταρά Πί'τρου κηρυσσόμΐ^α ey-ypatpus τιμΊ^ * Euseb. Π. Ε. ϋ. 1G ; ϋ. 24. 
 
 τΓοραδΕδιοκΕ. TerluUianus adv. Marcion. iv. 5. " Marcus quod ' Euseb. H. E. v. 10. Hieron. de Scr. Eccl. § 3G. 
 
 eiidit Evanycliinn, Petri affirmalur, cujus inteiyres Marcus. * See on Acts xiii. 9. 
 
 Ccepit niagislrorum videri, qua discipuli promulgarint." Cle- ' See on ii. 4 ; vi. 8. 27 ; xU. 42 ; xv. 39. 
 
 mens Alex. ap. Euseb. H. E. ii. 15, relates that Mark was re- ' See on iii. 6. 
 
 quested by the Romans to commit to writing the Gospel which ' See ii. 18 ; vii. 4 ; xii. 18 ; xiv. 1.12. 
 
 Peter had preached to them, and that Peter approved the Work " Only twice. See on i. 2. 
 
 to be read in the Church. Origenes ap. Euseb. H. E. vi. 25, " See notes below on Mark i. 16; vi. 7; xv. 1. 
 
 Seirfpov δέ τδ κατά ίΛάρκον firayyfKiov, is OeVpo? ϋφ-η-γ-ησατο *• See the Table of them in the Ammonian Sections prefixed to 
 
 αυτφ ποί-ί]σαντα. Hierongmvs, Ep. ad Hedibiam, c. 2, " Habebat this edition of the Gospels. They will be found in the sections of 
 
 interpretem bealus Pelrus Marcum, cujus Erangelium, Petro St. Mark in this edition figured 19. 31. 43. 4G. 58. C2. 70. 74. 
 
 narrante, el illo scribente, compositum est." Epiphan. Hsres. 81. 88. 90. 92. 94. 101. 104. 123. 132. 18C. 213. 
 
 Ii. p. 428, euflos ii μ(τα. tiv Ματ9οϊο>', ακόΧουβοί -/ίνόμίνο! 6 " Ε. g. as in the mention of the hired servants, i. 20 ; the pillow 
 
 ΜάρκοΓ τψ ayla ΤΙίτρα: tV 'ίώμτι firiTpeVcTai τδ eiayytKiof in the hinder part of the ship, iv. 38 ; the gre^n grass, vi. 39 ; the 
 
 ίκθίσθαί• καϊ -ypdtfias αττο(Ττ4\λΐται όπδ toD αγίου Ufrpou tls running of the young man, X. 17 ; the name and emotions of blind 
 
 rijv Αιγυπτίων χύραν. Hieronymus de Viris lUustribus, c. 8, Bartimseus, i. 4G ; the place where the colt was tied, xi. 4 ; the 
 
 "Marcus discipulus el inlerpres Petri, juxta quod Petrum actions of the young man in the garden, xiv. 51, 52. Such lively 
 
 referentem audierat, rogalus Romce a fralribus breve scripsit touches as these in the narrative (as Dr. Touitson has observed, 
 
 Evangelium. Quod cum Pelrus audisset, probavil, el ecclesiis p. 152) bespeak an eye-witness. 
 
 tegendum sua auctoritate edidil, sicut Clemens in sexto hypo- " See i. 40 ; ii. 3. 5 ; iii. 20. 31 ; iv. 38 ; v. 22 j vi. 7• 48 ; X. 
 
 typoscon scribit. Assumplo igilur Evangelio, quod ipse confe- IC ; xi. 1. 3. 7 i xu. 13, 14. 41 ; xiii. 1 ; xv. 47. 
 Cfrat, perrextt ad jEgyptum, el primus Alexandrite C/iritliim
 
 ST. MARK'S GOSPEL. 
 
 113 
 
 gelists, and appears to realize the transaetiona described, as actually before his own eyes, and to 
 endeavour to place them ■vividly before the reader. lie recites more often than any of the 
 Evangelists the very icords of Chrid ', not in Greek, the language in which he was writing, but in 
 the original Stjro-Chaldaic uttered by Christ ; as if the sound of that Divine Voice was still ringing 
 in his ears ; and he notices more frcqucntl}' the expression of Christ's aspect and look ', as if the 
 features of that Blessed Coxmtenance were indelibly graven on his memory. 
 
 Besides, many incidents in it confirm the statement of ancient Church History, that this Gospel 
 was written imder the inspection of St. Peter ; and it is an interesting and instructive circxmistancc, 
 that the failings of St. Peter are described more fully in this Gospel than in any other, while less is 
 said in it of those things which redound to the honour of that Apostle '. 
 
 Therefore, since this Gospel was composed under the eye of that Apostle, who was present at 
 our Lord's miracles, teaching, and secret retirements, no doubt can be entertained of the writer's 
 qualifications to supply a full and minute record of our Lord's Ministry. 
 
 In those very passages, also, where St. Mark's narrative coincides in substance and language with 
 that of St. Matthew, he rarely fails to introduce some slight incident, marking his own minute 
 personal acquaintance with what he is relating. Consequently, he repeats St. Matthew, not because 
 ho does not know, of his own individual knowledge, the truth of what he is writing, but because he 
 does know it ; and because he also knows, that his predecessor St. Matthew has given a faithful 
 account of it : and therefore he adopts that account ; and this adoption, by such a writer, is the 
 strongest confirmation of the truth of the narrative of St. Matthew which he adopts. 
 
 Surely this was a wise course of procedure. It was one that might well have been suggested to 
 the Evangelist St. Mark by the Holy Spirit of Truth. 
 
 The Iloly Ghost Himself had inspired the Evangelist St. Matthew, who had proved his love for 
 Christ by leaving all for His sake ; and who, as one of the chosen Twelve, was a constant companion 
 of Christ, and thus, in human respects, was a competent witness of His actions ; and who received 
 the supernatural effusion of the Holy Ghost on the Daj' of Pentecost, and was led by Him into all 
 truth ^ and was enabled by Him to remember all that Christ had said to the Apostles '. Therefore 
 the Gospel of St. Matthew was the work of the Holy Ghost. 
 
 Doubtless, the Apostle St. Matthew was chosen by di\Tne Providence, on account of his personal 
 graces and qualifications, as a fit instrument for the work of an Evangelist ; but in writing a 
 Gospel for the perpetiial edification of the Church, he wrote as he was moved by the Holy Ghost * ; 
 and accordingly his Gospel has ever been acknowledged by the Spirit of God, speaking in tho 
 Church, and receiving that Gospel as divinely-inspired Scripture. 
 
 In like manner, St. Mark was prepared for the work of an Evangelist by human discipline and 
 earthly opportunities ; bat his Gospel is the work of the Holy Ghost. He was, probably, an inha- 
 bitant of Jerusalem ', and, on that accoimt, possessed local advantages and personal qualifications 
 for writing the history of our Lord's actions and sufferings. He was a kinsman of the Apostle Bar- 
 nabas, and an intimate friend and son in the faith of the Apostle Peter. He has been honoured 
 with a high testimony by St. Paul, the Apostle of the Gentiles ; and there is good reason for believing 
 that his Gospel was composed imder the superintendence of the Apostle St. Peter, who was the con- 
 stant follower of Christ, and was endued with miraculous gifts of the Holy Ghost, and was the chosen 
 instrument of God in opening the door of the Church to the GentUe world ', and was eminently tho 
 Apostle of the Circumcision '. The Gospel of St. Mark, composed under such auspices, has ever been 
 received as divinely-inspired Scripture, by the common consent of the Universal Church, to which 
 Christ promised His presence, and the guidance of the Holy Ghost. 
 
 We should therefore be taking a low and erroneous view of the subject, if we were to say 
 that St. Mark copied St. Matthew, or that the Holy Spirit transcribed any passages of a human writer. 
 
 The true statement of the case is this. The Holy Spirit, Who had been pleased to choose and 
 to employ the appropriate instrumentality of the holy Apostle St. Matthew, who had been called by 
 Christ and heard His teaching, and had been baptized with the Holy Ghost and with fire, to write 
 the first of the four Gospels, chose also and emploj-ed the appropriate agency of St. Mark for tho 
 work of an Evangelist ; and by his instnmientality He vouchsafed to re2)eat some portions of that 
 
 ' See on ii. 3 ; v. 41 ; i.v. 23. 
 
 * See on iii. 5. 
 
 ' See viii. 2!), 30, compared with Matt. xvi. IC — 20. St. Mark 
 omits the inriilents favoinabte to St. Peter recorded Matt. ϊϊϋ. 
 21—28. Luke xxii. 31. John xiii. C ; sxi. 7- 15. 18. Cp. Town, 
 eon's Works, i. p. 156. 
 
 Vol.. I. 
 
 * John ivi. 13. 
 ' John xiv. 26. 
 « 2 Pet. i. 21. 
 
 ' Acts .iii. 12; xiii. 1.3. 
 
 • Acts X. 5—48 ; xv. ?. 
 ο Gal. ii. 7• 0•
 
 114 INTRODUCTION TO ST. MARK'S GOSPEL. 
 
 eacred message, -whicli He, the same Spirit, had been pleased to deliver by St. Matthew ; and thus, by 
 choosing fit instruments for the work. He condescended to give such evidence of the truth of the 
 Gospel as would be of weight with reasonable men, arguing on earthly premises and considerations ; 
 and at the same time by repeating in a second Gospel what He had spoken in a preceding one. He 
 imparted greater solemnity to what had been uttered, and gave to the world the strongest assurance 
 of its truth by this reiteration, and showed by this specimen, that though the Gospels written by 
 St. Matthew and St. Mark had not only a general design for the edification of all, but also a specia. 
 purpose and peculiar direction, — the one being intended particularly for Jewish readers, the other 
 specially for Romans, and for a mixed society of Gentiles and Jews ; — yet that in substance, and also 
 in great measure in letter, there is one and the same Gospel for all '. 
 
 This process of Repetition is by no means derogatory to the dignity of the Holy Spirit. On the 
 contrarj% it is one of the characteristics of Inspiration. It pervades the whole Volume of Revelation. 
 It is a consequence of the dignity of the subject, and of the love of God, who desires to afford the 
 clearest proofs of the truth of what He delivers, and of its unspeakable importance to men '. 
 
 A question naturally suggests itself here ; 
 
 If St. Mark's Gospel was written under the inspection of St. Peter ^ and, as some ancient 
 writers have said, from his dictation, why was it not rather inscribed with the name of that Apostle? 
 Would it not have had greater weight, if it had borne that name ? 
 
 Perhaps, with reverence be it said, the Holy Spirit may have intended to teach some practical 
 lessons by this arrangement; 
 
 St. Mark is known from Holy Scripture as "the son" of St. Peter. The Gospel written by 
 St. Mark's instrumentality has ever been regarded by the Church as having been composed under 
 the sanction and authority of his spiritual father. It may be considered virtually as much the Gospel 
 of St. Peter as if St. Peter's name were prefixed to it. It therefore, ία fact, possesses the weight 
 of that Apostolic name. But the adoption of another name in its title has its proper use and signifi• 
 cance. It may be recognized as a silent token of the humility of the Apostle St. Peter, not ambitious 
 for the exhibition of his own name in the eye of the world. Perhaps also he was of opinion, that, 
 as one Gospel had been already written by an Apostle, St. Matthew, it might be more conducive 
 to the edification of the Church, if the next Gospel were not designated with the name of any of the 
 Apostolic body, lest it might be imagined by some that the graces of the Holy Ghost and the gift 
 of Inspiration were limited to particular persons ; or that the Ajwstles of Christ had a Gospel of 
 their own, which was not equally received by the whole body of believers. The Holy Spirit might 
 deem it expedient to employ St. Mark, who was not an Apostle, in delivering the same Gospel as 
 had been preached by word of mouth and in writing by Apostles, in order to show the unity and 
 imiversality of that Gospel ; and that it signifies little, who the organ is, by whom the Holy Ghost 
 speaks, or tcho the instrument is, by which He writes ; but that the main thing to be considered is, 
 what is spoken and what is written, and from whom the message comes. Who is Paul ? Who is 
 ApoUos ? Who is Cephas ? Who is Mark ? but ministers, hy whom ye believed, as the Lord gate to 
 every man *. 
 
 Lastly, we may regard it as a memorable proof of the divine mercy, that St. Mark, who was 
 permitted for a time to falter in the faith, and to depart from St. Paul and Barnabas in PamphyUa ', 
 became, under the converting influence of the Holy Spirit co-operating with his own endeavours, a 
 signal instnunent of God's power in strengthening the faith of others in every age and country, 
 and in difiusing the glorious Gospel throughout the world. Thus the Evangelist St. Mark, and his 
 spiritual father the Apostle St. Peter, stand together in the Historj' of the Church as imperishable 
 monuments of the divine grace and love ; and the same consolatory words of Christ are applicable to 
 both : " I have prayed for thee that thy faith fail not ; and when thou art converted, strengthen thy 
 brethren '." 
 
 ' .is is well expressed by Origen (in Joann. t. v.), " That the Gospel, by the Spirit, at Rome, many who heard him re- 
 Gospel which is truly written by the instrumentality of the four quested St. Mark to commit to writing what was preached ; and 
 Evangelists is one Gospel: rb άληίώί ίιίίτίσσάραν ΐν icriy that he complied with their desire. 
 euo77e'\ioy." • 1 Cor. iii. 5. The application of these considerations to the 
 
 ' See above. Introduction to the Four Gospels; and below, the latter portion of the present Gospel, gives additional importance 
 
 Introduction to the Book of Revelation. and interest to them, in connexion with it. See note on xvi. ϋ. 
 
 ' See above, p. 112, and the assertion of S. Clement of jVIex- ' Acts ϊν. 38. 
 
 andria (in Euteb. vi. IdJ, who says that when Peter had preached » Luke xxii. 32.
 
 ΕΪΆΓΓΕΑΙΟΝ ΚΑΤΑ ΜΑΡΚΟΝ. 
 
 ΜΑ1Τ. LUKE. 
 
 III. 
 
 3 
 
 III. 
 4 
 
 16 
 
 I. {-jf) ' ^APXH τον evayyeXiov Ίησου Χρίστου, Τΐοΰ τον θεού• ^ άις 
 γεγραηται iv 'Hcrata τω προφ-ηΤΎ], Ιοον έγώ απ οστελΧω τον άγγ€\όν 
 μον προ πρόσωπον σον, ο9 κατασκευάσει την όΖόν σον (-f-) ^ Φωνή 
 βοωντοζ iv rg ερημω, 'Ετοιμάσατε την όδον Κυρίου, ευθείας ποιείτε 
 τα? τρίβους αυτόν. {4ϊ) * Έγενετο 'Ιωάννη? βαπτίζων εν τη ερημω, και 
 κηρύσσων βάπτισμα μετανοίας εΐζ άφεσιν αμαρτιών. ^ ΚαΙ εζεπορεύετο προς 
 αυτόν πάσα η 'Ιουδαία -χωρά, και οι Ιεροσολυμΐται, καΐ εβαπτίζοντο πάντες 
 εν τω ΊορΒάνη ποταμω υπ' αυτοΰ εζομολογούμενοι τάς αμαρτίας αυτών. ^ ^Ην 
 δε 'Ιωάννης ενζεζνμενος τρίγας καμήλου, καΐ ζωνην ζερματίνην περί την 
 οσφύν αντον, καΐ εσθίων άκρίΒας και μέλι άγριον. ("τ) ^ Κ°'-'' εκηρνσσε λέγων, 
 Ερχ^εται 6 ισχνρότερός μου οπίσω μον, ου ουκ et/Ai ικανός κνφας λΰσαι τον 
 
 Preliminary Note. 
 
 The parallel passages of St. Matthew are referred to ία the 
 margin of this Edition of St. Mark's Gospel ; and the Notes on 
 those parallel passages in St. Matthew may be consulted for the 
 elucidation of this Gospel. Some expository remarks may also 
 be found occasionally in the parallel places of St. Luke, which 
 are likewise noted in the margin of this Gospel. 
 
 Ch. I. 1. Άρχίι ToD (!ιαγγί\ίου] The beginning of the Gospel 
 of Jesus Christ, the Son of God. St. Mark begins his Gospel 
 with that good confession which gained for his father in the faith, 
 St. Peter, that glorious testimony from Christ. Matt. x'i. 18. 
 
 St. Matthew and St. John, the Apostolical Evangelists, begin 
 the Gospel with the Generation of Christ ; St. Matthew with His 
 Human Generation ; St. John with His Divine. See on Matt. i. 
 1. Luke i. 2 ; iii. 23. John i. 1. Cp. on Gen. i. 1 ; ii. 4. 
 
 St. Luke begins the Gospel with John the Baptist ; St. Mark 
 with an appeal to ancient Prophecy. Hence Irenatis thus speaks 
 (iii. 10. C) : " Marcus Interpres et sectator Petri, initium Evan, 
 gelicae conscriptionis fecit sic — Initium Evangelii, &c., manifeste 
 initium Evangelii faciens Sanctorum Prophetarum Voces." 
 
 He observes also that St. Mark concludes his Gospel with 
 the Ascension (he therefore regarded the conclusion as genuine), 
 and with a reference to the words of ancient prophecy predicting 
 it, " He sat down at the right hand of God." Cp. Ps. ci. 1 ; see 
 also Bede here. 
 
 Hence Irenteus shows, against the Gnostic heresies, that the 
 God of the Old and the New Testament is One and the Same : 
 " Unus et idem Deus et Pater, a Prophetis annuntiatus, ab Evan- 
 gelio traditus, quern Christian! colimus, et diligimus ex toto corde, 
 Factorem coeli et terrse et omnium quae in eis sunt." 
 
 On the use of the word fiiayytMov, see above, on the title of 
 St. Matthew's Gospel ; below, x. 29. 
 
 2. if Ήσαία] m Isaiah the Prophet, The prophecy is in 
 Mai. iii. 1. Isa. xl. 3. The Holy Spirit in the New Testament 
 often combines two or more prophecies from different books of 
 the Old Testament, and only specifies one Prophet by name. 
 
 See above on Matt, xxvii. 9. Elz. has here ίκ toTs ττρα- 
 ψ^τα.Γ, in the Prophets, — a reading which is found in A, E, F, 
 \l, M, P, S, U, V, Γ, and in the majority of Cursives, and in 
 
 some Λ'^εΐΐΐοηβ ; but the reading in the text, which is in B, D, L, 
 Δ, and in many Cursives and Versions, and is supported by the 
 authority of Origen, Irenaus, and Jerome, and by internal evi- 
 dence, appears to be preferable, and has been adopted by most 
 recent Editors. 
 
 All the Prophecies delivered by the Prophets are from One 
 and the Same Spirit ; and therefore the Evangehsts do not specify 
 minutely in detail the names of the Prophets through whom the 
 several Prophecies come : " Qusecunque p>r eos Sanctus Spiritus 
 dicit et singula sunt omnium et omnia singulorum." (Bede.) 
 The Exposition of Bede on St. Mark is a catena. See his 
 Epistola Dedicatoria. And therefore what is dtcd as from Bede, 
 is for the most part of an earlier age. 
 
 It is observable, that St. Mark himself, in his own narrative, 
 quotes the Old Testament only twice, here and xv. 28. Cp. 
 Townson, p. 100. 
 
 4. 'E^eVeTo 'laidvyrjs βαιττΙζων'\ For an excellent exposition 
 of this text, showing how John's Baptism was " the beginning 
 of the Gospel," see Cyril Hierosol. Cat. 3, p. 42. 
 
 — βάπτισμα μίτανοΐα! fh ίφίίηΐ'] the Baptist» of Repentance 
 for the remission of sins. St. John's Baptism exacted, as a con- 
 dition of its reception, a change of mind and life, with a view to 
 pardon from Christ. And thus he acknowledged that his own 
 Ijaptism was only temporary and manuductory to the Baptism of 
 Christ, which brings remission of sins (see r. 8). {Theophytact.) 
 Cp. Jerome adv. Lucifer, p. 293. 
 
 To speak (says Gregory Xaiian. Orat. 39) on the difference 
 of Baptisms. Moses baptized in the water, the cloud, and the 
 sea, but this was done figuratively. John baptized, not according 
 to the Jewish rite, but for the remission of sins, yet not with the 
 Spirit. Jesus baptized with Wafer and the Spirit. There is a 
 fourth Baptism— that of Blood— of Martyrdom for Christ. 
 
 5. ιτάσ-α] all ; i.e. a great part. Cp. below, r. 33, r6λιs ϊλΐ), 
 and Matt. iii. 5, πά»'Τ€τ, i.e. τΓο?ιΛοί. 
 
 — Ίορδάιτ) ΐΓοτο.ιιφ] in the rirer Jordan. St. Matthew says 
 " in the Jordan," iii. C, where however some MSS. add τοταμφ, 
 but that addition (which is not in the majority of the MSS.) 
 seems to have been imported from St. Mark, whose Gospel was 
 written for the use of persons unacquainted with the geography 
 and usages of Judtea. Cp. vii. 3. 
 
 7. 6 Ια-χνρ 'ri/jos] More emphatic than !σχνρ6τ(ροί. He woo 
 Q2
 
 116 
 
 MARK I. 8— 2δ. 
 
 Ιμάιτα των ύποΒημάτων αντον. ^ " Έγω μεν ^βάπτισα νμας iv νδατι, αύτοζ 
 δε βαπτίσΐί νμα<; Ιν Πνεύματί άγιω. 
 
 (-J-) ' ΚαΙ eyiviTO iv eKelvais ταΓς -ημΐραΐζ, ηλθζν Ίησοΰς άττο Ναζαρΐθ τη<; 
 Γαλιλαίας, και έβαπτίσθη νπο 'Ιωάννου eU τον ΊορΒάνην. "^ Και ΐυθίωζ άνα- 
 βαίνων άπο τοΰ ύδατος είδε σχ^ίζομένους τους ουρανούς, και το ΤΙνεΰμα. ω<; 
 ττζριστ€ρα.ν καταβαΐνον in αυτόν '' και φωνή έγενετο ε'κ των ουρανών, Sv 
 ει ό Τίός μου ό άγαπητοζ, iv ω ευδόκησα• 
 
 (-^) '■- Και ευθέως το Πνεύμα αυτόν εκβάλλει εΙς την ερημον. (^τ) '^ -Και 
 ην εν τη ερημω ημέρας τβσσαράκοντα πειραζόμενος ύπο τοΰ SaTava, και ην 
 μετά των θηρίων και οι άγγελοι διτ^κόι^ουΐ' αυτω. 
 
 (^) ^^ Μετά δε το τταραΖοθηναι τοι- Ίωάννην ηλθεν ό Ίησοΰς εΙς την Γαλι- 
 λαίαν κηρύσσων το ευαγγέΧων της βασιλείας τοΰ Θεοΰ, (-^) '^ και λέγων 
 "Οτι ττεπληρωται 6 καιρός, και ηγγικεν η βασίλεια τοΰ Θεοΰ• μετανοείτε, και 
 τηστεύετε iv τω εύαγγελιω. 
 
 ^® Περίπατων δε παρά την θάλασσαν της Γαλίλαίας εΤδε φίμωνα και Άνζρεαν 
 τον ά^ελφον Κίμωνος αμφιβάλλοντας άμφίβληστρον iv τη θαλασσή, ήσαν 
 γαρ αλιείς• (4r) '^ '^°^^ εΤπεί' αϋτοΐξ ό Ίησονς, Αεΰτε οπίσω μου, και ποιήσω 
 νμας γενε'σ^αι αλιείς ανθρώπων. '^ Και ευθέως αφέντες τα δίκτυα αυτών 
 ηκολούθησαν αυτω. 
 
 (4r) '^ -Και πρόβας iκεWεv ολίγον είδε Ίάκωβον τον τοΰ ΖεβεΖαίου, και 
 Ίωάννην τον ά^ελφον αΰτοΰ, και αυτούς iv τω πλοίω καταρτίζοντας τα δίκτυα. 
 -" Και ευθέως εκάλεσεν αυτούς• και αφέντες τον πάτερα αυτών ΖεβεΖαιον iv τω 
 πλοίω μετά των μισθωτών άπηλθον οπίσω αυτού. 
 
 (^,) -^ Και εϊστΓορευοί'ται εΙς Καφαρναούμ• καΐ ευθέως τοις σ-α/8/3ασιν 
 είσελθων εΙς την συναγωγην ε'δίδασκεί/• (-|f) ^" «ο'-'• εζίπλησσοντο ε'ττι τη 
 διδανρ αΰτοΰ• ην γαρ διδάσκωι/ αυτούς ως iξoυσίav έχων, και ουχ ώς οι 
 Γραμματείς. (^) ^^ Κο-ΐ- V^ ^^ τη συναγωγή αντων άνθρωπος εν πνεΰματι 
 ακαθάρτω, και άνεκραξε -^ λέγων, "Εα, τι ημίν και σοι, Ίησοΰ Ναζαρηνε ; 
 ήλθες άπολε'σαι ημάς ; οΐδά σε Ti's ει, ό άγιο? τοΰ Θεοΰ. -^ Και iπετίμησεv 
 
 Λ AcU ι 
 & 2. 4. 
 
 5. 
 
 MATT. 
 
 LUKE 
 
 iir. 
 13 
 
 III. 
 
 16 
 
 21 
 
 
 22 
 
 17 
 
 IV, 
 1 
 
 2 
 
 11 
 12 
 
 17 
 
 18 
 
 19 
 20 
 
 21 
 22 
 
 VII. 
 
 29 
 
 IV 
 1 
 
 81 
 32 
 
 33 
 34 
 35 
 
 is stronger κατ' ί^οχήν : — t/ie stronger : and who is stronger than 
 all. 
 
 — λΕσοι τ. 1. τ. ύ.] ίο loose his shoe's lalchet. On the variety 
 between this espression and that in St. Matthew (iii. 1 1), see note 
 there. They are fully accounted for by Luke (iii. IG). See above, 
 Inlroduclion to the Four Gospels. 
 
 12. ί/ί;8άλλει] Matt. ix. 38. 
 
 13. Σαται/Γι] Salan. See Matt. iv. 10. Both Matthew (iv. 1) 
 and Luie (iv. 2) use Διάβολο? in the beginning of the History of 
 the Temptation,— a word never used by St. Mark. 
 
 β-ηρίοιν] He was with the wild beasts ,• unhurt by them, as 
 
 Adam in Paradise. (Cf. Job v. 22.) Inter bestias commoratur 
 ut homo, sed ministerio utitur Angelica ut Deus. {Beie.) 
 
 The mention of this incident, that our Lord was with the 
 u'ild beasts, suggests an argument against the opinion that the 
 region between Jerusalem and Jericho was the Scene of the 
 Temptation. 
 
 It is more probable that our Lord's Temptation was in the 
 wilderness of Arabia, where the IsraeUtes were proved by God forty 
 vears. Our Blessed Lord, the Son of God, was the Head of the 
 Israel of God. See on Matt. ii. 15, ίξ Αιγύπτου ίκά\«τα rhy Ύίόν μου. 
 The literal Israel was forty years iv τί) ip -ήμω, our Lord was forty 
 days in the wilderness. The Law was given to the literal Israel, 
 but that Law was disobeyed by the people ; and their carcases fell 
 in the wilderness (Heb. iii. 17)- I» the wilderness Christ used 
 the Law as His Weapon against the Tempter ; and He conquers 
 Satan by it. In the wilderness Moses and Elias fasted forty days, 
 and Christ fasts forty days in the wilderness. Perhaps it was in 
 the same wilderness ; that of Arabia. And this is not at variance 
 with the language with which the Holy Spirit describes His pas- 
 sage from Jordan to the wilderness, — iyero eV τφ nveu/iari, — 
 ϋ-πΐι τοΰ Πνΐύματο! ίκβάλλίΐ αύτίιν ri ΠΐΈΰ^ια, which may 
 describe a rapid translation, such as that by which Prophets 
 
 and Evangelists were caught up and carried to a distance (1 Kings 
 .tviii. 12. 2 Kings ii. 16. Acts viii. 39). Cp. Mitton, ParadisT 
 Regained, i. 350. 
 
 15. πιστΕύετ€ 4ii τ. e.] Something more than ττιστιν. τ. e.~ 
 Repose your failh in — build your belief on— the Gospel. Cp. 
 Vorst. Hebr. p. C70. 
 
 16. 'Σίμανα'] Simon. He calls Peter, and afterwards John (p. 
 JO). The Fathers regard Peter as the Apostolic σΰμβοΧον τρακτι- 
 Krjs, and John as σνμβολον Θΐωρία5, and say that they must both 
 be united ; but that ττρακτικη must precede θεωρία. See Theo• 
 phyl. here, and Aug. on John xxi. 
 
 — fiaav yap όλιΛ] for they were fishers. This parenthesis, 
 introduced in a remarkable manner in the midst of the narrative, 
 is found also placed in the same way in St. Matthew's account 
 (iv. 18), and confirms the opinion, that St. Mark had seen St. 
 Matthew's Gospel, and intentionally repeats portions of it. Cp. 
 notes below, vi. 17; xv. 1 ; and see Introduction, p. 113. 
 
 17. Δεί)τ€ — oAicTs] ffayT)V(viL aM^ls, 'ίνα άλί€?Γ ανθρώπων 
 •γΐνωνται. 
 
 20. μΐτα των μισθωτών'] With the hired servants. A slight in- 
 cident, mentioned only by St. Mark, and showing, that while he 
 adopts St. Matthew's narrative, it is not because he himself is 
 ignorant of the circumstances of the narrative, but because he 
 knows them, and because he knows St. Matthew's narrative 
 to be true. Thus his repetitions are a corroboration of the 
 History of the Gospel as written by St. Matthew. See below, 
 xiv. 51. 
 
 23. (V ττνίύματι άκ.] in an unclean spirit, as in a prison. (See 
 V. 2.) The preposition 4v is the more appropriate, because 
 Roman prisoners were chained to their keepers (see Acts xii. C), 
 and were thus in their grasp. 
 
 24. Έα] not from 4άω, but ah .' 
 
 — i oyios] the Holy One. Theophylact observes the force of 
 the definite article here. Thou art ό μόνοί Styios, i ίρισμ^νοί.
 
 MAKE Ι. 26—45. 
 
 117 
 
 MATT. 
 IV. 
 
 LUKE, 
 I 
 
 14 
 
 IS 
 
 16 
 
 VIII 
 2 
 
 '^^• αντω ό Ίησοΰς \iyccv, Φιμώθητί, καΐ ζξζλθε έξ αυτόν. 26 x„j σπάραξαν 
 
 αυτόν το ττνβνμα το άκάθαρτον, καΐ κράξαν φωντ) μΕγάλτ], ΐξηλθΐν Ιξ αυτοΰ. 
 
 36 27 Xai ΐθαμβηθησ-αν πάντ€<;, ώστε συζητεΐν προζ έαντοιχ; λεγονταζ, Τι έστι 
 TLS η Βίζαχη ή καίνη αντη ; οτι κατ Ιξο 
 
 38 
 
 39 
 
 40 
 
 41 
 
 τοντο 
 
 ~ουσιαν και τοι? πνΐυμασυ τοις 
 37 άκαθάρτοίζ έπιτάσσίί, και ΰπακούουσιν αντω ; '^ Έξηλθε δε ή ακοή αυτοί) 
 evOvs tU ολην την ττζρίχωρον της Γαλιλαία?. 
 
 (τγ) ' -KcLt ευθέως εκ της συναγωγής εξελθόντες ηλθον εΙς την οΐκίαν 
 Κίμωνος κα\ ΆνΒρεου, μετά. 'Ιακώβου καΐ 'Ιωάννου. ^ Ή δε πενθερά Κίμωνος 
 κατεκειτο ττνρεσσουσα• καΐ ευθέως λεγο-ίσίν αύτω περί αύτης. ^' Και ττροσ- 
 ελθων ηγειρεν αυτήν κρατησας της χεφος αντης• καΐ άφηκεν αυτήν 6 πυρετός 
 ευθέως, καΐ ζιηκόνεί αυτοΐς. 
 
 Οφίας δε γενομένης ότε εδυ ό ηλίος, εφερον προς αυτόν πάντας τους κακώς 
 ίχοντας, και τους Βαιμονι,ζομενους• '^ καΐ η πόλίς ολη επισυνηγμενη ην προς την 
 θυραν. (νίΓι) ^ ^'^ι- εθεράπευσε πολλούς κακώς ε^ζοντας ποικίλαις νόσοις, καΐ 
 οαιμονι,α πολλά εξεβαλε• κα\ ουκ ηφιε λαλείν τά δαιμόνια, δτι ^δεισαρ- αυτόν. 
 ^ (ϊΰϊ) '^ ^'^'• ''■ρωι εννυχον λίαν άναστάς εξήλθε, καΐ άπηλθεν εΙς ερημον 
 
 τόπον, κακεΐ προσηύχετο. ^^ Και κατεΖίωξαν αυτόν ό Σίμων και οί μετ αυτού• 
 ' και ευρόντες αυτόν λεγουσιν αύτω, "Οτι πάντες σε ζητοΰσί. ^ Και λέγει 
 
 43 αυτοις, Αγωμεν εις τας εγομένας κωμοπόλεις, Ινα και ε'κεΓ κηρύξω, εΙς τούτο 
 
 44 γάρ εξεληλυθα. ^^ Και ην κηρύσσων εΙς τάς συναγωγάς αυτών εΙς δλην την 
 Γαλίλαίαν, και τά δαι/χόνια εκβάλλων. 
 
 18 (if) ^" -^^^ έρχεται, προς αύτον λεπρός παρακαλών αύτον και γονυπετών 
 
 13 αύτον, και λέγων αύτω, "Οτι, εάν θελης δύι-ασαί με καθαρίσαι. *' Ό δε 'Ιησούς 
 σπλαγχνισθεις εκτείνας την χε2ρα ηψατο αύτου, και λε'γει αύτω, Θέλω, καθα- 
 ρισθητι.. ^~ Και είπόντος αύτον ευθέως άπηλθεν απ' αυτού η λέπρα και έκαθα- 
 
 14 ρίσθη. '*^ Και εμβριμησάμενος αύτω ευθέως εξέβαλεν αύτον, ^ και λέγει αύτω, 
 
 Ορα μηΒενΙ μηοεν εΐπης, άλλα ύπαγε, σεαυτον Βεΐξον τω Ιερεΐ, και προσ- 
 ένεγκε περί τού καθαρισμού σου α προσέταξε Μωϋσης, εΙς μαρτύρων αύτοΐς. 
 
 15 (^) ^^ Ό δε εξελθών ηρξατο κηρύσσει,ν πολλά, καΐ Ζιαφημίζει,ν τον λόγον. 
 
 26. ψι/ιώβητι] See Matt. sxii. 12, and on Luke iv. 35. Cf. 
 ». 34. 
 
 27. ίιδοχή] See Acts xiii. 12. 
 
 29. Kai ^AfSpt'ou] and (if Andrew. The two other Evangelists 
 (Matt. viii. 14, and Luke iv. 38) describe this liouse as the house 
 of Peter, or Simon only ; but St. Mark, writing probably at St. 
 Peter's dictation (see Introduction), includes his brother Andrew 
 as a joint jiossessor of it. He also mentions the presence of 
 James and John, which the others do not. 
 
 32. ire tSv ί jJAios] vhen the sun set. For it was the Sabbath. 
 See t. 21. 20. 
 
 34. ουκ ίίφίί] On this formsee IFiHer, p. 74. Cp. below, xi. 10. 
 
 — tin fiSiicrai''] He allowed not the devils to speak, because 
 they knew Him. Cp. Luke iv. 41, and see above, v. 24. The 
 devils, — probably from the defeat of their prince and leader 
 Satan, at the Temptation, — had a clearer knowledge than men 
 had of Christ's person at this time. (See on Matt. iv. 24.) Christ 
 would not allow Evil Spirits to be His preachers, lest He might 
 be supposed to be in league with them, instea<l of having come 
 into the world to destroy their power, and to free men from it. 
 Our Lord had special reasons for refusing the testimony of devils, 
 becau-se, if He had accepted it, some countenance might thus 
 seem to be given to the calumny of His enemies, that He acted in 
 collusion with them, and cast out devils by Beelzebub (Matt. xii. 
 24. Mark iii. 22). 
 
 The devil's testimony is not to be received, because, if it is 
 approved, when he speaks true (for he sometimes uses truth as a 
 bait), he may more easily deceive when it 13 false. (See Euihym, 
 and Athanas. Epist. Encycl. p. 215.) 
 
 Our Lord shows also, that though He accepts praise from 
 the humble and sincere of heart. He is not to be beguiled by the 
 Hattery of hypocrites from punishing their sins. \n like manner 
 St. Paul stopped the mouth of the τνίϋμα ηύθωνοί, who tried to 
 •■ouciUate him by calling him the servant of the Most High God. 
 
 See on Acts xvi. IC, and note above on Matt. tIU. 4, and below, 
 I•. 45. 
 
 35. Trpoif] early ; on the βrst day of the week. It may de- 
 serve inquiry, whether our Lord did not give some prophetic inti- 
 mations, even before His Resurrection, of the future sanctitication 
 of this day as the Lord's Day. See above on Alatt. xxviii. \. 
 
 37. o-e] Thee, emphatic. Thou art the object of their search : 
 a preferable reading to ζτιτυνσί tre. 
 
 38. ΐχομίνα,ζ κωμοττ6\ξί$^ the neighbouring villages. 4χόμ(νοί 
 =: tyyvs, Snid. So ^χομίνη ^)μίρα (x^e's). Acts xxi. 2(i. See 
 also Luke xiii. 33. Acts xx. 15. Heb. vi. 9. Christ came to 
 preach to the poor in villages, as well as to the ricli in towns. 
 Cj). Matt. ix. 35. The words pagan and paganism show the need 
 of attention to this example. And one of the best tests of the 
 soundness of a Church is, — does it imitate Him in this respect ? 
 
 39. eis τάϊ σ^^αγι<)705] A preferable reading to iv τοΓι ffi/c, 
 which v,-ould hardly have been altered by the copyists to tls τ. σ. 
 It means something more than in the synagogues: He proclaimed 
 the glad tidings of the Gospel to the synagogues of the Jews, 
 where hitherto had only been heard the voice of the Law and the 
 Prophets. Cp. xiii. !), ίαρ-ήσίσθί tis fftiy. xiv. i>, κηρυχβρ us 
 κόσμον. Luke iv. 44, where some MSS. have «ij ras σ. vii. 1, 
 cij oLKoas. xi. 7• f'5 κοίττην. xxi. 37, f'S rh υρο$. 
 
 43. ^μβρίμησάμΐνοί αϋτφ] rebuking him He immediately cast 
 them out : 4μβρίμησάμίνο$ = avarrjpus ^μβλί'ψα$ Kai ί-πισΐίσαι 
 T»> K€<pa.\iiv (says Euthym., ad Matt. ii. 30), " graviter interrai- 
 natus cum indignatione expulit," — a remarkable expression, show- 
 ing that nothing of worldly applause was sought by our Lord 
 from those whom He healed. Cp. Matt viii. 4. 
 
 These notices of our Blesseil Lord's aspect are peculiarly 
 characteristic of 5Λ i[ark, and bespeak the work of an eye-wil- 
 ness. See below, iii. 5 ; vii. 34 ; ix. 15 ; x. 32. 
 
 45. fip^aro Kvpiicraeiy] he began to publish abroad. Our Lord, 
 by vehemently and even indignantly charging the Leper to tell no
 
 118 
 
 MARK Π. 1—12. 
 
 ώστε μηκετί αυτοί' δυι^ασ^αι φανΐρωζ eis ττοΚιν εΙσεΚθεΙν, αλλ' Ι^ω Ιν ΐρημοΐζ 
 TOTTOis iji'j καΐ ηργοντο ττρο? αϋτοί' παντόθ(.ν. 
 
 II. (-χ) ' -Και ίίσηλ^εΐ' πάλιν ets Καφαρναουμ δι' ■ήμερων και ηκονσθη οτι 
 €15 οΙκόν εστί.. " Και εύθβωζ συνήχ^θησαν πολλοί ώστε μηκετι ■χωρείν μη8ε 
 τα 7ΓΟ0? την θύραν και ελάλει αΰτοΓς τον λόγον. ^ Και έρχονται Ίτροζ αΰτον 2 
 τταραλντικον φέροντες αΐρόμενον νπο τεσσάρων * και μη Ζννάμενοί ττροσ- 
 εγγίσαι αντω δια τον οχλον άπεστεγασαν την στεγην οπού ην, και εζορνζαντε% 
 ■^αλώσι τον κράβαττον εφ' ω 6 παραλντίκος κατεκειτο. ^ 'ίδών οε ό 'Ιησούς 
 την πίστιν αντων λέγει τω παραλντικω, Τεκνον, άφεωνται σοι αι άμαρτιαι 
 σον. ^ Ήσαν δε τινε? των Γραμματέων εκεί καθήμενοι, καΐ διαλογιζό/ιείΌΐ 3 
 ε'ν ταΪ5 καρΒίαις αντων, ^ Τί ουτο? οΰτω λαλεΐ βλασφημίας ; τΙς δύναται 
 άφιεναι αμαρτίας ει μη εις ό Θεό? ; ^ Και ενθεως επιγνονς ό 'Ιησούς τω 4 
 πνενματι αυτοί) οτι όντως αυτοί διαλογίζονται ε'ν εαυτοί? ειπεν αΰτοΐ?, τί 
 ταΰτα διαλογίζεστε εν ται? καρΒίαις νμων ; ' Τί εστίν εύκοπώτερον, ειπείν τω 6 
 παραλντικω, Άφεωνται σον αί άμαρτίαι, η ειπείν, έγειρε, άρον τον κράβαττον 
 σον, και περιπατεί ; '""ίνα δε εΐδτ^τε οτι εζονσίαν εγει ο ΤΊος τον άνθρωπου επι 6 
 της γης άφιεναι αμαρτίας, λέγει τω παραλντικω, " ΣοΙ λέγω, έγειρε, άρον τον 
 κράβαττον σον, και ΰπαγε ε'ις τον οίκον σου. ^^ Και ηγερθη ενθεως, και άρας 7 
 τον κράβαττον εζηλθεν εναντίον πάντων, ώστε εζίστασθαι πάντας, και δο^άζειν 8 
 τον Θεον λέγοντας, "Οτι ονΒεποτε όντως εΐΒομεν. 
 
 MATT. ιυκκ. 
 IX. ν. 
 
 18 
 
 19 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 25 
 26 
 
 man, had openly shown (r. 43) that He had no desire for worldly 
 praise ; and thus He had proved that He did not resemble the 
 vain-glorious Teachers of the Jews, who loved the praise of men, 
 and to be called Rabbi, Rabbi (Matt, xxiii. 7• John xii. 43) ; and 
 that in His wisdom and charity He would not minister any occa- 
 sion to their envy and rancour against Him by any ambitious 
 aspirations of rivalry ; and so He gave us a lesson of humility, 
 prudence, charity, and tender consideration for our enemies. 
 
 But though it became Him to show no desire for worldly 
 fame, but to decline it on I/is own part, yet it was to be expected, 
 and indeed was requisite, — that the knowledge of His mighty 
 works, being the evidence of His mission, should be diffused ϋι/ 
 others; and since the diffusion of that knowledge without His 
 consent, and even against His command, would have greater effect 
 on the minds of many, especially in Palestine, on that very ac- 
 count, He did not refuse to do works of mercy to those who, He 
 /orehiew, would divulge them against His command, and publish 
 them the more because Yle/orbade the pubHcation. See vii. 36. 
 
 Perhaps also the Holy Spirit thus designs to teach, that the 
 true way to obtain eternal glory is to shun earthly glory; and that 
 in proportion as we decline praise here, the more we shall receive 
 it hereafter, when our Father, Who seeth in secret, will reward 
 us openly. Cp. Matt. vi. 4 — C. 
 
 Ch. II. 1. €15 oIkoi"] at home, — whence He had been absent 
 for some time. 
 
 2. χωρ(7μ juTjSe τά irphs τ^ν θνραν'] So that not only the house 
 was not able to contain them, but not even its court-yard and 
 approaches were able to do so. On this use of χωρ^ω see John 
 xsi. 25. 
 
 These minute notices, introduced particularly by St. Mark in 
 his narratives of our Lord's miraculous works, seem to be recorded 
 by the Evangelist with a studied design, lest it should be supposed 
 that, because he incorporates so much which is in St. Matthew's 
 Gospel, he was only a copyist ; and in order to show that he did 
 so because he knew from ocular testimony that St. Matthew's nar- 
 rative was adequate and accurate. See above, p. 112, 3, Intro. 
 auction to this Gospel, and next note. 
 
 3. ύπί» τΐσσάροιν'Ι by four ; and unable to help himself in any 
 respect. Another minute particular, showing that the narrative is 
 an independent one, and from an eye-witness. 
 
 For other similar minute notices in St. Mark's Gospel see 
 iv. 38, "ήν auriij iv ttJ ττρί'μνΤΓΐ 4-πϊ τ!) τροσκίφάλαιον καθΐνΖων. 
 vi. 39, συμπόσια συμπόσια, 4πϊ τψ χλωρψ χόρτψ. viii. 14, ΐΐ μ^ 
 tva 6.ρτον. ίχ. 24, juera ζακρνων, and the whole of the narrative, 
 ix. 17 — 27. X. 16, ΐΐ'α-γκαλισάμΐνοί aura, Tidds τάί Xf7pas ^ir' 
 avrh, fitXoyfl αυτά. χ. 17, προσ^ραμων eJs και •^ονυττξΎ'ησα! 
 αυτόν, and χ. 46 — 52. 
 
 Hence also St. Mark oftea gives, and alone gives, the ipsi»- 
 
 sima verba used by our blessed Lord on certain solemn occasions 
 in the Syro-Chaldaic or Aramaic dialect, then spoken in Pales- 
 tine. See iii. 17, 0oavfpy4s. V. 41, ταλιθα κονμι. vii. 11, 
 κορβάν. vii. 34, ^φφαθά. 
 
 St. Mark also has shown his independence by relating 
 some miracles, and that in a most minute and graphic man- 
 ner, which are not mentioned by any other Evangelist. See vii. 
 32 ; viii. 22. 
 
 4. άπ(σ'τ€7ασαΐ' tV στίγην $που ^v, καΐ ί^ορΰ^αντζί'] they «n- 
 roofed the house where he was, and having made a hole (in the 
 ceiling), &c. This cannot mean (as some interpret it) that they 
 took off the breastwork (lorica, Deut. xxii. 8) of the house, and 
 let the man into the court-yard {^atrium) ; but, as St. Luke 
 shows (v. 19), it signifies that they took off a part of the tiled roof, 
 and let him down through the aperture thus made. Our Lord 
 was teaching in a house {t'ls οίκον, w. 1,2); it was not possible 
 for any to approach Him by the door, for the crowd (v. 2). The 
 four men who carried the paralytic mounted with their charge to 
 the flat roof of the house (Luke v. 19), probably by means of an 
 access from a contiguous house. Perhaps the στ4γη, or roof of 
 tiles, in which an opening was made (Luke v. 19), was the cover- 
 ing of the four-sided interior colonnade of the atrium or court- 
 yard in which the people were while our Lord was teaching be- 
 neath the covering of one side of the colonnade. 
 
 . — κράβαττον] grabatum, a bed. (Catull. x. 23. Cic. Div, ii. 
 63.) See below, vi. 55. Used by Aguita and Vulg. in Amos iii. 
 12. The Attic word is σκΊμπου5 i^Mwris, Hesych., Phrynich. in 
 v.), called K\ivT) by St. Matthew, ix. C ; Hebr. rr:|p (mittah), for 
 which κλίνη is used in the LXX, and by St. Luke, v. 24, κλινί- 
 Siov. 
 
 This may serve as a specimen of the modifying influence 
 exercised by the Evangelists to accommodate their diction to the 
 respective hearers and readers for whom their Gospels were pri- 
 marily written. Other Roman words in St. Mark are σπΐκου\ά• 
 τώρα (vi. 27), ξυστών (vii. 4), χολκ^»', used for money (Latin as), 
 vi, 8; xii. 41, κίντυρΊων (xv. 39). 
 
 St. Matthew and St. Luke never use the word κράβαττον in 
 their Gospels, but it is used five times by St. Mark, ii. 4. 9. II, 
 12. and vi. 55. It is also used by St. John, v. 8, 9, 10, 11, 12, 
 and in the Acts, v. 15 ; ix. 33. 
 
 On St. Mark's connexion with Italy, and St. Luke's with 
 Achaia, see Grey. Naz. p. 611, and above. Introduction, p. 112. 
 
 8. αυτοί — iv ΐαυτο'ι$~\ ipsi secum. There is a peculiar force ill 
 auToi, bringing out more clearly His Omniscience. 
 
 9. cT-ii/je] This form is commended by excellent MS. autho- 
 rity in St. Mark (see iii. 3 ; v. 41 ; x. 49), where Elz. has eyeipat: 
 and it is more likely that ΐ-γΐΐρΐ should have been changed into 
 eyeipai, than rice versa : e and at had the same sound, and were 
 easily confused.
 
 MARK υ. 13—26. 
 
 119 
 
 27 
 
 28 
 29 
 
 MATT. LUKE. (-^) '^ Και έξηλΟβ ttoKlv πάρα την θάλασσαν, και πας ό όχλος ηρχετο προς 
 αίιτον, καΐ ΐΒίΒασκεν αυτούς. 
 
 ^* ΚαΙ παράγων eXSe Λΐνϊν τον τον Άλφαίου καΘήμΐ,νον ετγΙ το τίλώνιον, και 
 Xe'vet αντω, Άκολούθίί μοι• και άναστάς -ηκολονθησίν αντω. 
 
 (-^) '^ Και βγένετο iv τω κατακίίσθαι αυτόν iv ττ) οικία αΰτοΟ, και ττολλοι 
 
 10 29 τβλωναι και αμαρτωλοί σννανεκείντο τω Ίησοΐι καΐ τοΙς μαθηταΖς αύτοΰ• ήσαν 
 
 11 30 γαρ ττολλοι, καΐ ■ηκολοΰθησαν αντω. '*" Και οί Γραμματείς και οί Φαρισαΐοί 
 
 ΙΒόντες αυτόν έσθίοντα μίτά των τελωνών και αμαρτωλών ελεγον τοΓ? μαθηταΐς 
 
 12 31 αύτοΰ. Τι on μετά των τελωνών και αμαρτωλών εσθίει και πίνει. ; (-^) '' Και 
 
 13 32 άκουσας ο Ίτησους λέγει αύτοΊς, Ου χρειαν εχουσιν οι ισχύοντες Ίατρον, αλλ 
 
 οι κακώς έχοντες• ουκ ηλθον καλεσαι δικαίου?, άλλα αμαρτωλούς. 
 
 14 1^ Και ήσαν οί μαθηταΐ 'Ιωάννου και οι ΦαρισαΊοι ντηστεύοντες• και έρχονται 
 33 και λεγουσιν αύτώ, Αιατί οί μαθηται Ιωάννου και οι τών Φαρισαίων νηστεύ- 
 
 15 34 ουσιν, οί Se σοι μαθηταΙ ου νηστεύουσι ; '^ Και εΐπεν αντοΐς ο Ίησοΰς, Μη 
 
 δύνανται οι νιοι του ννμφώνος, εν ώ 6 ννμφίος μετ αυτών εστί, νηστεύειν ; 
 35 "Οσον χρόνον με& εαυτών εχονσι τον νυμφίον, ου Βύνανται νηστεύειν ^ έλεν- 
 σονται δέ ημεραι, όταν άπαρθη άπ αυτών ό νυμφΊος, και τότε νηστεύσουσιν εν 
 εκείντ} τη ημέρα. -' Ουδείς επίβλημα ράκους άγνάφον επιρράπτει επΙ Ιματίω 
 παλαίω• ει δε μη, αίρει το πλήρωμα αύτοΰ το καινον του παλαιού, και χείρον 
 Π 37 σχίσμα γίνεται, " Και ούδει? βάλλει ο'ινον νέον εις ασκούς παλαιούς• ει δε 
 μη, ρησσει ό οΤνος ό νέος τους ασκούς, και 6 ο'ινος εκχείται, και οί ασκοί άττο- 
 λούνται• άλλα οινον νέον εις ασκούς καινούς βλητέον. 
 
 (^) ^^ ^^'• έγένετο παραπορεύεσθαι αύτον εν τοΙς σάββασι δια τών σπορί- 
 μων, και ηρζαντο οί μαθηται αυτού ohov ποιεΖν τίλλοντες τους στάχυας. 
 ^ Και οί ΦαρισαΙοι έλεγον αύτω, "ΐΖε, τί ποιοΰσιν εν τοις σά/δ/8ασιΐ' ο ουκ 
 ε^εστι ; ^^ Και αύτος ελεγεν αΰτοΐς, Ουδέποτε άνέγνωτε τί εποίησε .^αυιδ, δτε 
 18am. 2!, 6. χρειαν εσχε και επεινασεν αυτός και οι μετ αυτού; '^^ πως εισηλνεν εις τον 
 4 4 οίκοι/ τού Θεού επι Αβιάθαρ άρχιερέως, και τους άρτους της προθέσεως εφαγεν, 
 
 XII. 
 
 1 
 
 VI. 
 1 
 
 S 
 
 2 
 
 8 
 
 3 
 
 14. Λ€υ{>'] Levi. 
 
 It is probable that Levi, on his call by Christ, when he left 
 his old life and engaged in a new one, took a new name {όνομα 
 Koii-iv), Matthew, signifying the Gift of God (see Matt. Ix. 9) ; 
 and very expressive of a feeling of thankfulness for God's mercy 
 to him a publican ; and that in leaving all for Christ, he had re- 
 ceived a great gift, and gained a great treasure from God. 
 
 — riv ToQ Άλψαίοκ] the son of Alphceus. The name of St. 
 Matthew's father is mentioned by St. Mark alone of ail the 
 Evangelists. 
 
 15. ill TTJ οικία οϊίΤοΟ] in Λίί house, the house of St, Matthew ; 
 an incident modestly omitted by St. Alatthew himself. St. Luke 
 adds, that he made a great feast for Christ. See Luke v. 29. 
 
 18. ΐισαν — νηστίύοι/τβί] were fasting, — on one of the appointed 
 Fasts of the Jews. Cp. Acts .\.\vU. 9. 
 
 19. Mi) δύνανται — t'TjiTTeiiei*'] Luke v. 34, ju^ hvvaff&e -ποίΐίσαί 
 νηστ(ύαν ; A thing is often said in Scripture to be impossible 
 which cannot be doue rightly. See I Cor. iii. 1. 2 Cor. xiii. 8. 
 Acts iv. 16. 20. Gen. xxiv. 50. So, conversely, a thing is said 
 to be done which ought to be done. Malachi i. 6. Rom. xiv. 1. 
 Heb. T. 4. 
 
 21. ράκονί ayvatpou] Matt, ix, 16. 
 
 — χιφον σχ. y.] a worse rent ensues. 
 
 23. oTvoc veoy «is οσκοίίί KOitOu?] On the difference be- 
 tween vfos and Kaiyos see Eph. iv. 21. Col. iii. 10. 
 
 23. τΓαραττορ€ν€σθαι — (y toIs σάβ$α(Τί — SShy ποιίΐ»'] Matt. xii. 
 I. Luke vi. I. Our Lord Himself irapeiropeiJfTo, passed by, along 
 the path, without touching the corn ; but His disciples Ijp^ayro 
 bSbv TToiuy, began to make a way for themselves, rlWovrti, 
 plucking the corn. 'Therefore the Pharisees did not censure Him, 
 but them ; and He did not defend Himself, but them. 
 
 26. Μ ' Αβιάθαρ αρχκρίωι'] in the days of the Chief Priest 
 Abiathar. On this use of ίττ), see Luke iii. 2 ; iv. 27• .\cts xi. 
 28. St. Mark has been charged by some with an anachronism, 
 and with confounding Abiathar and Ahimelech, because this event 
 
 took place in the High Priesthood of Ahimelech, the Father of 
 Abiathar (I Sam. xxi. I). 
 
 Indeed, if St. Mark has correctly represented Christ's words, 
 the objection here recited is directed against our Lord Himself. 
 
 The objection is thus stated by Meyer (3rd ed. p. 33) : " e'rl 
 'Αβιάθαρ τ. ο., tempore Abjatharis poutifcis maximi, d. i. unter 
 dem Pontificate des Abiathar. Freilich war nach I. Sam. 21, 1 ff. 
 der damalige Oberpriester nicht Abiathar, sondem dessen Vater 
 (Joseph. Antt. 6, 12, 6.) Achimelech. Mark, hat diese beiden irr- 
 thiimlich verwechselt. S. Korb in Winer's krit. Journ. iv. p. 29j 
 ff., Paulus, Fritzsche, De Wette." Such is the allegation. 
 
 But the Evangelist does not say that the event here men- 
 tioned occurred eirl αρχίίρίωί • Αβιάθαρ, i. e. in the High Priest- 
 hood of Abiathar, as he would have written, if he had thought 
 that Abiathar was High Priest at the time. Cp. «Vl ipxifpfas 
 'Ayya, Luke iii. 2. But he says that it happened «Vl 'Αβιάθαρ 
 apxitpfws, which indeed intimates that it was in the days of 
 Abiathar ; but it rather suggests that he was not the High Priest 
 then, and the reference is made to him as one well known to 
 the readers of the Old Testament as a celebrated High Priest .- 
 and, in fact, he is mentioned in the next Chapter of that History, 
 as the High Priest who followed David with the Urim and Thum- 
 mim, when he was persecuted by Saul (I Sam. xxii. 20; xxx. 7). 
 
 The note of Bede on this passage deserves attention. " Quod 
 Dominus Abiathar principem sacerdotum appellat, nihil habet 
 dissonantiEe ; ambo cnim fuerunt illic cum Teniens David panes 
 petiit et accepit, Ahimelech videlicet princeps Sacerdotum, et 
 Abiathar filius ejus. Occiso autem Ahimelech a Saulo, cum viris 
 domus suae generis sacerdotalis octoginta quinque, fugit Abiathar 
 ad David, et comes factus est totius exilii ejus. Postea regnante 
 eo summi sacerdotii et ipse gradum accepit, ac loio tempore regni 
 iltius in pontifcatu perseverans multo majoris escellentiee quam 
 pater suus effectus est : ideoque dignus fuit cujus memoriam Do- 
 minus etiam vivent« patre quasi summi faceret Sacerdotis." 
 
 Besides, we must not forget that our Lord is reasoning with 
 the Pharisees. And one of their errors was to judge of actions by
 
 120 
 
 MAEK Π. 27,28. III. 1—11. 
 
 i: 2-f. 5. 
 8 
 
 6 
 
 9 
 
 6 
 
 10 
 
 7 
 
 
 8 
 
 
 9 
 
 12 
 
 10 
 
 » »v^ j«>\**i« ^^S \*\ ,^^ MATT. LUKE 
 
 ους ovK egeart <payeiv et μ-η rots Lepevai, και €θωκ€ και τοις σνν αυτω ουσι ; ^ 
 (-^)^'''Kat ikeycp αύτοΐς, Το σάββατορ δια τόι^ ανθρωττον lyiverOt ονγ^ ^ \}-^°^' ζ\' ^'^' 
 αρθρωποζ δια το σάββατον, ^ ώστ€ κύρι6<ζ Ιστιν 6 Τΐοζ τον ανθρωττον καΐ τον 
 σαββάτον, 
 
 III. ^ Και elarjXOe πάλιν els την σνναγωγην, και ην cku άνθρωπος έξηραμ- 
 μένην ζγων την χ^'^ρο-' ^ καΧ παρατηρούν αυτοι^, ei Τ0Γ9 σά^^ασι θψαπαύσαι 
 αυτοί', ιι^α κατηγορησωσιν αυτού. ^ Χαί. Xeyet τω άνθρώπω τω Ιζηραμμένην 
 ζχοντι την χ^ψο•* "Εγ^ψαι eU το μέσον, ^ ΚαΙ Xeyet αυτοΓ•?, "Έξεστι τοΓς 
 σά^8^ασιν άγα^οποιτ^σαι, -^ κακοποιτ^σαι ; ^νχην σώσαι, -ί7 άποκτεΐι^αι ; οί δέ 
 ίσιώπων, ^ ΚοΧ παριβλεχ^ίάμενος αυτούς μετ οργής, σνλλνπονμανος eVt tjJ 12 
 πωρώσει της καρδίας αντων, Xeyet τω άνθρώπω, Εκτβίνον την χοίροι σον* 13 
 και €^€Teti/e, και άπακατεστάθη η χεΙρ αντον. (^) ^ Και εξελθόντες οΐ 14 
 Φαρισαίοί ενθέως μετά των ΉρωΖιανων σνμβονλιον εποίονν κατ αυτού, όπως 
 αντον απολεσωσι» 
 
 (-^) ^ ΚαΙ 6 *Ιησονς άνεχώρησε μετά των μαθητών αυτοί/ προς την ^αλασσαΐ'' 15 
 καΐ πολν πλήθος άπο της Γαλίλαίας ηκολούθησαν αυτω, καΐ άπο της 'Ιουδαίας, 
 ^ καΐ άπο 'Ιεροσολύμων, καΐ άπο της ΊΒονμαίας, και πέραν τον ^Ιοροάνον, 
 καΐ οΐ περί Τύρον και Xihiova, πλήθος πολύ, ά/coύoΓα^'T€ς οσα εποίει, ήλθον 
 προς αντόν, ^ ΚαΙ εΤπε τοΐς μαθηταΐς αντον Lva πλοιάριον προσκαρτερη αυτω 
 δι,ά TOl•' ονλον ίνα μη θλίβωσιν αντόν' ^^ πολλονς γαρ εθεράπενσεν, ώστε 
 επιπίπτειν αυτω Ινα αυτόν αψωζ^ται δσοί είχον μάστιγας, (iki) ^^ -^^^ '^^ 
 
 π 
 
 19 
 18 
 
 worldly saccess. If our Lord had mentioned A h hyi el ech — their 
 answer might have been, that Ahimelcch was punished by God 
 for this profanation of sacred things ; he and his were soon over- 
 taken by divine vengeance and slain. But by specifying Abiaihar, 
 who was then with liis father (1 Sam. χ.χϋ. 20), and who (we may 
 reasonably infer from our Blessed Lord's words, which are the 
 Words of Him Who knows all History) was a party to his father's 
 act, and was afterwards blessed by God in his escape, and in a 
 long and glorious Priesthood, our Lord obviates the objection of 
 the worldly-minded Pharisees, and strengthens His own argument, 
 by reminding them that this action took place in the time and 
 under the sanction of one whom they held in reverence as a 
 venerable ornament of the Pontifical family and dignity, as a 
 person distinguished by zeal for the honour of God, and as ap- 
 proved and rewarded by Him for his piety. 
 
 There is a similar expression in 1 Mace. xiii. 4'2, in) ^ΊμωΐΌ?, 
 ttpxi€p€«s μ€ΎάΚου καΐ στραττ}Ύον καΐ ηΎουμ4νου των 'Ιουδαίων, 
 '* in the days of Simon, the great High Priest and General, and 
 Ruler of the Jews," and it does not intimate that what is there 
 recorded was contemporary with his Htffh Priesthood. 
 
 Some MSS. (A, C, Δ, and a few Cursives) in this passage of 
 St. Mark, insert the article του before Άβιάθαρ. If this is the 
 true reading, the sense is more clearly defined, as already stated, 
 that this event took place in the days of Abiathar, who was the 
 celebrated High Priest, tliough not the High Priest at that 
 time; and we may compare Matt. xxvi. G, iv οικία 'Σ.ίμ(*}Ρ05 τοΰ 
 Xe-n-pov, i. e. of Simon, who was not then a leper, but was known 
 by that name. So we read, " Jesse begat David the king" (Matt, 
 i. (i) ; and in the Apostolic Catalogue (Matt. x. 3), Matthew is 
 called the publican^ although he had left the office of pub- 
 lican to be an Apostle. No objection could be made to the e\.- 
 pression — " such an event occurred in the days of Cato the 
 Censor," although Cato was not Censor then. For examples of 
 prolepsis in the names of places in Sacred History, see Glass. 
 p. C12, and cp. the notes on Virgil, JEn. i. 2 ; viii. 3GL 
 
 Further ; we must remember that the word apxtepcus, as 
 used in the Gospels, has a very wide signification. See on Matt. 
 ii. 4. And though Abiathar could not be called 6 apxiepels at the 
 time of David's visit, yet, according to the language of the New 
 Testament, he might be termed an apxieptus even then. In the 
 Neio Testament the word Up^hs is not common ; it is used only 
 twice by St. Mark, and once by St. John. And άρχκρΐνε has in 
 the iVem Testament nearly the same signification as Up€vs has in 
 the Old, where the word apxiepehs occurs only once in LXX 
 (Lev. iv. 3). Thus (1 Sam. i. 9) Eli. the father of Hophni and 
 Phinehas, is called the Priest (d Upevs) ; but Hophni and Plunehas, 
 his sons, are at the same time called Priests (Uous, 1 San. i. 3). 
 
 And in the language of the New Testament Eli would be called 6 
 opxifptus, but Hophni and Phinehas would be called dpxiepuSf as 
 being of his family. See above, Matt. ii. 4. 
 
 These considerations seem quite sufficient to remove all diffi- 
 culty in the present passage. But even if some difficulty should 
 still remain, we may remember that some seeming difficulties are 
 left in Holy Writ by the Holy Ghost— for moral purposes — to 
 exercise our humility and try our failh. If we are disposed to be 
 wise in our own conceits, we shall pronounce confidently that 
 tlicy are mistaA-es : but if we have the spirit of meekness, which 
 is the first requisite for wisdom and learning, we shall seek for a 
 solution by patient inquiry, with prayer to the Holy Ghost, the 
 Divine Author of Scripture, and *' in His light we shall see light." 
 And if, for the further trial of our faith, He should not vouchsafe 
 to give us a solution now, we shall believe that He may give it to 
 some others after us, and that He will give it to ourselves in that 
 day when we shall see the light of His countenance, and our 
 knowledge will be perfected in the sight. 
 
 Ch. III. 5. π€ρίβλεψά/ί€ΐ/0Γ μ€τ* opyris'] looking round with 
 anger. It is a special characteristic of St. Mark^s Gospel, to 
 mention the visible expressions of our Lord's feelings in His 
 looks. Cp. iii. 34 ; vii. 34 ; viii. 33 ; x. 23. This characteristic 
 bespeaks the work of an eye-witness, or of one who received 
 his account from an eye-witness. See above, i. 43, and Intro• 
 dttciion, p. 112. 
 
 — μ(τ' opyTJs'] with anger. See on Eph. iv. 2G, on the proper 
 uses oi Anger. 
 
 — ττωρώσει] callousness, ττωρουσθαι is used by LXX for ^^"2 
 (cahah), Job xvii. 7» i- e. to have a dry skin, or callousness, grow- 
 ing over the eges, to be purblind. Cf. 2 Cor. iii. 14. Rom. xi. 
 25. Eph. iv. 18. Euseb. i. 18. Hesych. 4πωρώθησαν, 4τυ<ρ\ώθη- 
 σαν. See S. Cyril on Luke, p. 009, ed. Smith, note, and below, 
 vi. 52. 
 
 6. ^eri των ΉρωΖιανων] with the Herodians : mentioned here 
 by St. Mark only ; a warning to the Romans, for whose special 
 benefit St. Mark wrote his Gospel (see Introduction), and who 
 were likely to be influenced by the teaching of that sect. See 
 xii. 13, and Matt. xxii. IG, the only passages in the New Testa- 
 ment where they are noticed. It is observable, that St. Mark 
 alone mentions the "leaven of Herod," viii. 15. Cp. Matt. 
 Avi. 6. 
 
 8. oi TTfpl Ύΰρον Koi 2i5wra] those around Tyre and Sidon. 
 This flocking of these Gentiles to Christ is mentioned only by 
 St. Mark here ; but this incident prepares the way for the narra- 
 tive of St. Matthew concerning the woman of Canaan from those 
 coasts. Matt. xv. 22.
 
 MARK lU. 12—30. 
 
 121 
 
 MATT. 
 
 LUKE 
 
 
 VI. 
 12 
 
 2 
 
 13 
 
 XII. 
 
 24 
 
 25 
 
 46 
 
 14 
 
 15 
 
 XI. 
 15 
 
 17 
 
 26 
 
 18 
 
 29 
 
 21 
 
 
 22 
 
 VIII. 
 19 
 
 ΤΓΡίνματα τα ακάθαρτα, όταν αύτον Ιθίωρονν, Ίτροσίπιπτον αντώ καΐ ίκραζον 
 λίγοντα, "Otl συ et ό Τίο? τοΰ θεοΰ. '- ΚαΙ πολλά eVert/ia αύτοίς, ha μη 
 <l>(W€p6v αύτον ΤΓΟίησωσί. 
 
 '•^ ΚαΙ αναβαίνίΐ el<; το ορός, καΐ Ίτροσκαλάται. ους -ηθίλίν αυτός- καΐ άπηλθον 
 νρος αυτόν. ( ™-) '* Και ίποίησΐ. δώδεκα, 'ίνα ωσι μ^τ αυτοΰ, και ίνα αποστέλλη 
 αυτούς κηρΰσσζίν, ^^ και ^χΐ-ίν ε^ουσίαν θΐραπζύει,ν τας νόσους, και έκβάλλ^ίν 
 τα Βαιμόνι,α• (^) '" και €νεθηκ€ τω .ΣΊ'/χωΐΊ όνομα Πετρον '^ και Ίάκωβον 
 τον τοΰ Ζίβΐ,Ζαίου, και Ίωάννην τον άΒελφον τοΰ 'Ιακώβου• και ίπέθηκεν αυτοίς 
 ονόματα Βοανεργες, δ εστι,ν υΙοΙ βροντής• ^^ και ΆνΖρέαν, και Φίλιππον, και 
 Βαρθολομαΐον, και Ματθαίον, και θωμαν, και Ίάκωβον τον τοΰ Άλφαίου, και 
 ΘαδδαΓοϊ^, και Χίμωνα τον Καναναΐον, ^^ και Ίουδαι/ Ίσκαριωθ, ος και τταρ- 
 ΐ,οωκεν αυτόν. 
 
 (^γ) "'^ ■^<^' έρχονται. εΙς οίκον και συνέρχεται πάλιν όχλος, ώστε μη Βΰ• 
 νασθαι αυτούς μηΒε άρτον φαγεΐν. ^^ Και άκούσαντες οί παρ' αυτού εζηλθον 
 κρατησαι αυτόν ελεγον γαρ, ότι εζεστη. 
 
 {-[t) " ^ο-'- οΐ Γραμματείς οι άπο Ιεροσολύμων καταβάντες ελεγον, "Οτι 
 Βεελζεβούλ έχει, και δτι εν τω άρχοντι των Βαιμονίων εκβάλλει τα 8αιμόνια. 
 (τγ) '^ -Και προσκαλεσάμενος αυτούς εν παραβολαΐς ελεγεν αύτοΐς. Πως Βύναται 
 Χατανας Χαταναν εκβάλλειν ; -^ και εάν /3ασιλεία e<;i>' έαυτην μερισθη, ου 
 Βύναται σταθηναι ή βασιλεία εκείνη• '^ και εάν οικία εφ' εαυτην μερισθη, ου 
 δύναται σταθηναι η οΙκία εκείνη• '® και ει ό Χατανάς ανέστη εφ' εαυτόν και 
 μεμερισται, ου δύναται σταθηναι, αλλά τέλος έχει. ^ ΟύΒεΙς Βύναται τά σκεύη 
 τοΰ ισχυρού ε'ισελθων εις την οΐκίαν αυτού Ζιαρπάσαι, εάν μη πρώτον τον 
 ισχυρον όηση• και τότε την οικιαΐ' αυτού οιαρττασει. ("ir) Αμήν λέγω υμιν, 
 ΟΤΙ πάντα άφεθήσεται τοις uiois των ανθρώπων τά αμαρτήματα, και οι βλασφη- 
 μίαι όσας αν βλασφημησωσιν '^ ος δ' άν βλασφημηση εις το Πνεύμα^ το 
 αγιον, ουκ έχει αφεσιν ε'ις τον α'ιωνα, αλλ' ενοχός εστίν αιωνίου κρίσεως• ^ ότι 
 ελεγον, πνεύμα άκάθαρτον έχει. 
 
 12. ίπίτψα} See above, i. 25. 34. 
 
 13. αναβαίνει €is rh 6pos'\ lie goes up io the mountain ,• to 
 pray, before He chooses Uis Apostles. See Luke vi. 12, 13. 
 
 14. ^ποίησί] He made. Hebr. niiT (asah), ' fecit,' the word 
 used to signify the act of creation. Gen. i. 7• 16. 25, 20. 31 ; ii. 2 — 
 4; iii. 1. 7• I Sam. xii. (i, "The Lord who made Moses and 
 Aaron," i. e. appointed and invested them with power. The word 
 intimates that the power which the Twelve exercised was due to 
 Clirist, Who created and tnade thera to be all that they were as 
 Apostles. See Matt. x. 1. Heb. ii. 3. 
 
 16. Kal 4τΓ^θηκ€ τψ ^ίμωνι — Πατρόν] and He gave to Simon, in 
 addition, the name Peter. Partly to distingυish him from the 
 «ther Simon (r. 18), and partly to mark him as a θΐμί\ίον λίθον, 
 or foundation-stone, in buildintr the Church. See on Matt. x. 2; 
 xvi. 18. St. Mark, who was the son of St. Peter in the faith 
 (1 Pet. T. 13), and whose Gospel is said to have been dictated by 
 St. Peter {Euseb. ii. 15; iii. 39; see above. Introduction), does 
 not repeat St. Matthew's expression, x. 2, Trpwros Σίμων, nor re- 
 cord Christ's words to him. Matt. xvi. 18. 
 
 17. Boavipyesl a Syro-Chaldaic word from ':3 (4'nc), sons (the 
 s/ieva being represented by oa), and t'p{lieyis), thunder, and by 
 a metathesis of the p, ipyts ; see Vorst. Hebr. 4/9, and Rosenm. 
 p. 594. Many modern expositors (referred to by Olshausen) 
 have supposed that Boavepyts was given as a name of censure 
 (with reference to Luke ix. 55) ; but tliis notion, which was un- 
 known to Christian antiquity, is alien from the spirit and practice 
 of Christ, Who doubtless designed by giving a new name to His 
 Disciples, to remind them that tliey were called to a new tife, 
 indicated in Scripture by a new name. Rev. ii. 17 ; iii. 12. 'The 
 name was, as it were, a Christian name, or baptismal name. 
 
 Thunder is called in Scripture bip {kol), voice; i. e. the Voice 
 of God. See Exod. ix. 23. Jer. x. 13. Ps. xxix. 3. The Law 
 was given with Thunder, Exod. xix. IC; xx. 18; and from the 
 tlirone of God in the Apocalypse come forth thunderings. Rev. iv. 
 5 i viii. 5 ; xi. 19 ; xix. C. In Rev. i. 3, 4, the seven Thunders 
 Vol. I. 
 
 are probably the seven inspired Writers of the New Testament, 
 whose words St. John was commanded to seal ; see note there. 
 
 St. James therefore and St. John are called Boanerges, as 
 being enabled to declare with power God's will to the world. 
 6 μίί' Ίάκωβθ5 άypάψa:s, ύ δε Ίωάρΐ'-ηί ^yypaipuis. { Euthgm.) 
 
 Their natural temper as sons of Thunder showed itself in a 
 desire to bring down fire from heaven on the village of the Sama- 
 ritans (Luke ix. 54), and in their ambitious rcijuest (Matt. xx. 21), 
 and in St. John's appeal to Christ (Mark ix. 3'i). But these violent 
 flashes of natural heat were changed by Divine grace into a pure 
 and steady Hame of holy zeal and love. 
 
 On the names of the Apostles see on Matt. x. 2 — 4. 
 18. Μοτβοΐοΐ'] Matthew. See above on Matt. x. 3, and below 
 on Luke vi. 15. 
 
 — Ίάκα)/3ον — Άλψοίου] James, afterwards Bi-hop of Jeru- 
 salem ; see on Acts xii. 1 7 ; xxi• 1 8. Thaddcetu:, the same as Jude. 
 
 21. κρατησαι] to constrain Him. Cp. ix. 27• Luke xxiv. 16. 
 John XX. 23, and 2 Kings iv. 8, where, it is remarkable, the word 
 is connected, as here, with eating bread, and the Septuagint Λ'βΓ• 
 sion has ^κράτησε*' αυτί);/ (Έλισαίέ) η yvyr} &ρτου tpayt'iv, 
 suggesting that the Mother of Christ supposed that she was 
 imitating the good Shunammite in her conduct to the Prophet 
 Elisha, in endeavouring to constrain them to eat bread. 
 
 — άξεστη] is beside Himself, φρένων τταρίφρόντισΐ, Euthym. 
 Ps. Ixix. 9. μαί^ται, Phavorin. 2 Cor. v. 13, ihe ίζ((ττημ(ν, 
 β(ψ. Cp. John I. 20, μαίρ(ται. Acts xxvi. 24, μαίΐ'τι, Παΰλ«. 
 A mark of truth. The EvangeUst records what tells to their dis- 
 advantage. 
 
 This incident is mentioned only by St. Mark. 
 
 28. "AmV λί'γω] See Matt. xii. 31. 
 
 29. atuva—alaylou] See Matt. xiv. 46. 
 
 — Kpiffetoj] judgment. The sense is, he is liable to eternal 
 condemnation. Cp. ένοχος dayirov, &{att. xxvi. GG. Mark xiv, 
 64. This reading xpiaeas is in A, C**, E, F, G, H, K, M, S, 
 U, V, Γ, and most Cursives, and in the Peschito and Harclean 
 Syriac and .Elhiopic, »nd some MSS. of the Vulg. tai Ilaiic.
 
 122 
 
 MARK III. 31—35. IV. 1—19. 
 
 (4r) '' K.ai ipy^ovraL η ^'ητηρ αντου καΧ οί άδελψοί αυτόν, και ε^ω Ιστωτ(.<; matt, lukb 
 
 άττέστ^ιΚαν ττρο•; αντον φωνοΰντΐζ αυτόν. "'" Και Ικάθητο ττίρΧ αντον όρ^λοξ, και 47 
 
 λεγονσιν αντω, ΊΒου η μητηρ σου και οί ά^ίΧφοί σου και άδελφαί σου Ι^ω 48 
 
 ζητονσί σ£. ^^ Και άπεκρίθη αύτοΐς λίγων, Τις εστίν 17 μητηρ μου η οί ά^ίλφοί 49 
 /χου ; ^ Και ττΐριβλίφάμενο'; κύκλω τους περί αυτόν καθήμενους λέγει, *ΐδε η 
 
 βο 
 μητηρ μου και οί άΒελφοί μου. ^ Ό? γαρ αϊ' ττοίηστ] το θέλημα του Θεού, 
 ούτος άΒελφός μου καΐ άΒελφη μου καΐ μητηρ εστί. 
 
 TV. (τγ) ^'^'• ττάλιΐ' ηρςατο διδάσκεις πάρα την θάλασσαν και συΐ'άγεται 2 
 ττρο? αυτόν όχλος πλείστος, ώστε αυτόν εΙς πλοΐον εμβάντα καθησθαι. εν τη 
 θαλάσστ)• και 7ra9 ό όχλος προς την θάλασσαν επί της γης ην. 
 
 ^ Και εδιδασκει/ αυτούς εν παραβολαΐς πολλά, καΐ ελεγεν αντοΐς εν τη ΒιΒαχη 3 
 αΰτου, ^ '^κοιίετε• ΙΒου εζηλθεν 6 σπείρων τον σπείραι• * και εγένετο εν τω 
 σπείρειν, ο μεν έπεσε πάρα την oSov, και ■^λ^ε τα πετεινό, και κατεφαγεν αυτό• 4 
 ^ άλλο δε επεσεν επί το πετρωΒες, οπού ουκ εΤχε γην πολλην, και ευθέως εζ• 
 ανέτειλε, δια το μη εχειν βάθος γης' ^ ηλίου δε άνατείλαιτο? εκαυματίσθη, καί δια 6 
 το μη εχειν ρΐζαν εξηράνθη. ^ Καί άλλο επεσεν εΙς τάς άκανθας, καί άνεβησαν 7 
 αί άκανθαι καί σννεπνιξαν αντο, καί καρπον ουκ έδωκε. " Καί άλλο επεσεν g 
 ets την γην την καλην, καί ε'δίδου καρπον άναβαίνοντα καΐ ανζανόμενον, και 
 εφερεν εν τριάκοντα, κα\ εν εξηκοντα, καί εί^ εκατόν. ^ Καί ελεγεν, "Ός ειχει 
 ωτα άκούειν, άκουετω. 
 
 '" "Οτε δε εγένετο καταμόνας, ηρώτησαν αντον οί περί αυτόν συν τοις δώδεκα g 
 την παραβολην. (πτ) " ^*^ ελεγεν αυτοΐς, 'ΤμΙν δε'δοται γνωναι το μυστήριον ίο 
 της ^βασιλείας του Θεοΰ, εκείνοις δε τοΐ? ε^ω εν παραβολαΐς τα πάντα γίνεται, 
 '^ ίνα βλέποντες βλέπωσι, καί μη Γδωσι• καί άκουοντες άκουωσι, u 
 καί /χή συνιωσΐ' μηποτε επιστ ρεφωσι, καί άφεθη αύτοΐς τ_ά αμαρ- 
 τήματα. ^^ Καί λε'γει αύτοΐς. Ουκ οΓδατε την παραβολην ταντην ; καΧ πως 
 πάσας τάς παραβόλάς γνωσεσθε ; (4r) ^^ '^ σπείρων τον λόγον σπείρει. 19 
 '^ Ούτοι δε' είσιν οί παρά την όδον, οττου σπείρεται ο λόγος, καί όταν άκουσωσιν, 
 ενθεως έρχεται 6 Σατανάς καΐ αίρει τον λόγον τον εσπαρμένον εν ταΐς καρΒίαις 
 αντων. '° Και ούτοι εισιν ομοίως οι επι τα πετρωοη σπειρομενοι, οι όταν 20 
 άκονσωσι τον λόγον ευθέως μετά χαράς λαμβάνονσιν αυτόν, ^^ καί ουκ εχουσι 21 
 ρΐζαν εν εαυτοί?, άλλα πρόσκαιροι είσιν είτα γενομένης θλίφεως η Βιωγμοΰ δια 
 τον λόγον ευθέως σκανδαλίζονται. '^ Καί άλλοι εισΙν οί εΐ5 τάς άκανθας σπει- 22 
 ρομενοί' ούτοι εισιν οι τον Κογον ακουοντες, και αι μεριμναι του αιώνος 
 τούτου, καΐ ή άπατη του πλούτου, καΐ αί περί τά λοιπά επιθυμίαι είσπορευόμεναι 
 
 VIII. 
 
 20 
 
 21 
 
 9 
 10 
 
 12 
 
 13 
 
 14 
 
 But αμαρτ•ίιματο$ is in Β, L, Δ, and αμαρτίαί in C*, and D, and 
 in Lr. ; and αμαρτήματα! 13 preferred by Lach., Tisch., Alf., 
 Tregelles. If that be the true reading, the sense is,— he is bound 
 by a chain of guilt, from which he can never be freed. On this 
 use of (ΐ/οχο3, sec Heb. ii. 15, and 1 Cor. xi. 27• Cp. Scrwencr, 
 Cod. Aug. Introd. p. ix, who prefers Kplaews. 
 
 32. ή μήτ-ηρΊ His jlother and brethren did not come in to 
 hear His discourse, but standing without, sent to Him a message 
 desiring Him to come out to them. They wished perhaps to par- 
 ticipate in His fame, and to show to the people their connexion 
 with Him and their influence over Him. But His public duties 
 were not to be foregone or omitted for private respects ; and as 
 Son of God He knew no other relatives but God's children, to 
 whom the performance of His will and the promotion of His glory 
 is the first of all duties, and the moving principle of their lives. 
 The tender love which Christ bare to his earthly Mother — as 
 shown on the cross — brings out in stronger relief His love to God ; 
 and that love to God is the more exemplary and instructive as 
 showing that no affection, however strong, is to be set in com- 
 parison with it ; and His conduct to His beloved Mother brings 
 out more clearly the awful Majesty of His Divine Sonshi;i. See 
 on Matt. lii. 46. Luke xi. 27- John ii. 4. 
 
 Ch. IV. 2. iv τί διδαχρ] See on xii. 38. 
 
 3. ιδού] See Matt. xiii. 3. 
 
 4. i> μιι> ίπισιΊ Observe the four cases of "the seed : the first, 
 ουκ ίίνίβαινΐ : the second, ανίβαινΐ μ^ιτ αλλ* ουκ iilj^ave : the third, 
 αι/ββαινΐ καί Tjii^acf ϊ*, άλλο καρπΐ^ ουκ (SoiKe : the fourth, ανίβαινίν, 
 ■ηί/ζανΐ κάΙ καρπον ^SaiKe . . . τίταρτον μόνον 5ιασωθ4ν. (TAeoph.) 
 
 12. 'ίνα β\ίποντ£5'] in order ihat seeing they may see, and not 
 perceive. The sense of 7va here may be seen from Matt. xiii. 15. 
 Cp. Matt. xi. 24, 25. Ps. xviii. 26. Hoa. xiv. 9. 2 Tim. iii. 13. 
 Rev. xxii. ) 1. 
 
 Our Lord spake by Parables, in order to try His hearers, and 
 to show them to others and to themselves, and to recompense 
 them judicially according to their respective tempera and moral 
 dispositions ; to reward the docile, the truth-loving, and the 
 humble, with larger measures of knowledge and grace (see here, 
 I'. 34), and to punish the proud and the wilfully blind, by their 
 own pride and bUndness. See Glass. Phil. p. 221, 222, and Bj>. 
 Butler, Analogy, pt. ii. ch. vi. 
 
 13. ττάσα! tos it.] all My Parables ; e. g. those in Matt. xiii. 
 24—52. 
 
 15. 6 SaTavas"] Satan. St. Matt. (xiii. 19) has 6 Trovriphs, the 
 Ecil One; St. Luke has (viii. 12) ί Διάβολο!, the Devil, here, — 
 a variety perhaps designed to show the identity and attributes of 
 the person who bears these different names. 
 
 16. ovToi] See on Matt. xiii. 19.
 
 MAEK IV. 20—39. 
 
 123 
 
 MATT. LUKE. 
 
 ΧΙΠ. 
 23 
 
 viir. 
 15 
 
 le 
 
 17 
 
 18 
 
 XIII. 
 
 81 18 
 
 19 
 32 
 
 31 
 
 VIII. VIII. 
 18 22 
 
 24 23 
 
 25 24 
 
 σνμπίΊ,γουσι. τον Κογον, και. άκαρπος γίνεται. "" Και οι>7θΐ. etcrti' οι ετη την γην 
 την καλην στταρζντες, oiTLvei; άκούονσί τον λόγον καΐ τταρα^έχονται, καΧ καρπο- 
 φοροΰσιν, ev τριάκοντα, κα\ tv Ιζηκοντα, καϊ ev εκατόν. 
 
 (-^) '' Και iXeyev αυτοί';, Μητι 6 Χΰχνοζ έρχεται, Ινα νπο τον μόοιον TiOfj η 
 νπο την κΚινην, ουχ ινα επι την Κνχνιαν Τίϋη ; (-jj-) " ^^ Ύ^'-Ρ «στι τι κρνπτον, 
 ο iav μη φανερωθτ), ούδε Ιγένετο άπόκρνφον, αλλ' ίνα el<; φανβρον ίλθη. ^^ Εΐτίζ 
 έχει ωτα άκούειν, άκουετω. 
 
 (-if ) ^ Και eXeyei' αντοΐς. Βλέπετε, τι άκούετε. Έν ω μετρώ μετρείτε, μετρη- 
 θησεται νμίν, και προστεθήσεται ύμϊν τοις άκοΰονσιν. ( "if ) '^ "^S Ύ^Ρ °•^ 
 εχτ), 8οθησεται αντω, καΧ ο5 ουκ ^χει, καΧ ο έχει άρθησεται απ' αΰτου. 
 
 ( "-) "^ Και ελεγεν. Οντως εστίν η βασιλεία του Θεοΰ, ώ? εαν άνθρωπος βάλη 
 τον σπόρον επι της γης, •'' και καθεΰΖη και εγείρηται νύκτα και ημεραν και 
 Ο σπόρος ρλαστανη και μηκυνηται, ως ουκ οιοεν αυτός- " αυτόματη γαρ η 
 γη καρποφορεί, πρώτον χόρτον, είτα στάχυν, είτα πλήρη σΐτον εν τω σταχυϊ• 
 ^ δταν δε παραδω ό καρπός, ευθέως αποστέλλει το Βρεπανον, οτι παρεστηκεν 
 6 θερισμός. 
 
 (4f) ^^ Και έλεγε, TiVi όμοιώσωμεν την /3ασιλείαν του θεοί), η εν ποία 
 παραβολή παραβάλωμεν αυτήν ; ^' ως κόκκον σινάπεως, ος όταν σπαρη επι της 
 
 32 
 
 και όταν 
 
 γης, μικρότερος πάντων των σπερμάτων εστί των επι της γης' 
 
 σπαρη άι^α/δαινει, και γίνεται πάντων των λάχανων μείζων, και ποιεί κλάοους 
 
 μεγάλους, ώστε Βυνασθαι ύπο την σκιάν αΰτοΰ τα πετεινα του ουρανού κατα- 
 
 σκηνουν. 
 
 (4γ-) ^ ΚοΧ τοιαύταις παραβολαΐς πολλαΐ? ελάλει αντοίς τον λόγον, καθώς 
 ηΒύναντο άκούειν (-^) ^ Χ<^Ρ^? ^ε παραβολής ουκ ελάλει αυτοΐς' κατ ιοίαν δε 
 τοις μαθηταΐς αυτοί) επελυε πάντα. 
 
 ^^ Και λέγει οΰτοΓ? εν εκείνη τη ήμερα όψία? γενομένης, Διελθωμεν εις το 
 πέραν. (4γ) ^'' ^^'• αφέντες τον όγλον παραλαμβάνουσιν αύτον ως ην εν τω 
 πλοίω• και άλλα δε πλοιάρια ην μετ αυτοΰ. ^^ Και γίνεται λαΐλαφ ανέμου 
 μεγάλη• τα δε κύματα επέβαλλεν εις το πλοΊον, ώστε αύτο η8η γεμίζεσθαι. 
 ^ Και ην αυτός εν τη πρύμνη ε'πι το προσκεφάλαιον καθεύΒων και Βιεγείρουσιν 
 αύτον, και λέγουσιν αύτω, ΑιΒάσκαλε, ου μέλει σοι οτι άπολΧύμεθα ; Και 
 
 21. λνχνο$ epx€Tai] α candle comes, intimating spiritually that 
 the light in our souls is not of our own kindling, but comes to us 
 from God, in order that it may be manifested by us to the world, 
 to His glory. Take heed, therefore, /3\eVcTe, examine well, u/ial 
 ye hear from Me ; i. e. consider it, and digest it well in your 
 hearts (St. Luke has Trir, viii. 18), in order that ye may preach 
 it to others ; and may receive more abundant measures of know- 
 ledge, according as ye yourselves are more attentive in receiving, 
 aod faithful ia dispensing it to others. For as ye do this, so your 
 reward will be. (Cp. Theophyl., Euthym., and Bede.) 
 
 24. 'Ev ζ' μ4τρψ] Quantum fidei capacis afferimus, tantum 
 gratioe inundantis haurimus. {Cyprian.) 
 
 26 — 29. Κα! f\eyey—i θ(ρισμό$] This Parable concerning the 
 mysterious .ind divine growth of the seed of the Gospel in the 
 heart and the world, even to the end, is supplied by St. Mark 
 alone. 
 
 When we conceive good desires, we put seed into the ground; 
 when we begin to act, we are the blade ; when we finish a good 
 work, we are in the ear ; when we are matured in the habit of 
 good, we are the full corn in the ear. (Grey. M., Bede.) 
 
 This Parable conveys a warning against that erroneous view 
 of religion, which looks for sudden bursts and violent changes in 
 the spiritual life of men ; and it teaches that the growth of genuine 
 piety is gradual and almost invisible, like the course of vegetation 
 in the natural world. " Natura nihil agit per saltum,'* " Nature 
 does nothing by fits and starts," is a maxim of Philosophy in the 
 world of Physics ; the same is true of Grace. 
 
 29. irapckifl yires itself to the sickle. " Multa adeb gelida 
 melius se nocte dedere." Virg. Georg. i. 287 ; see below on 
 liv. 72. 
 
 34, iTri\ue\ He used to unfold. " Discijiulit exjilicabal. 
 
 ίττιλύβΐ!/, explicare, inlerpretari, in vers. Alex, respondet Hebr. 
 1.-2 Gen. ili. 12, ubi sermo est de interpretatione somniorum ,• 
 verbum simplex Kvetv, ut sit cenigma solvere, usurpavit Libanios 
 cp. 38, et nomen ΜΚυσΐ!, quo Aquila Gen. xl. 8 expressit Hebr. 
 :i"'P5." {Kuin.) Cp. 2 Pet. i. 20, ττάσα προρ-ητ^Ια -γραφή! ISias 
 iniXvaeas οΰ ylyy(Tai. 
 
 36. is %ii iv τφ τΓΚοΙφ] They convey Him with them as He 
 ϋ•αί— without any further preparation; perhaps He was asleep 
 (see V. 38), weary with preaching, for it was evening— in the ship, 
 his migratory Church, where He had been teaching (iv. 1). 
 
 — πλοιάρια] Altered by some into ττλοΓα, but the ίλλο πλοι- 
 άρια show that our Lord's vessel was also a small one,— a circum- 
 stance of interest in the miracle, 
 
 37. ίδτ) -/(μΙζισθαιΊ now becoming full. 
 
 38. t!> τροσκίφάλαιοί'] Probably the cushion of the steersman. 
 See Craliii. ap. PoUuc. Onomast. x. 40. (Kuin.) 
 
 This incident is mentioned by St. Mark alone, whose narrative 
 here, as in many other places, is peculiarly graphic and minute. 
 See Introduction, p. 112, 3. 
 
 — καβίΰδωκ] sleeping. Some of the Fathers give also a spi- 
 ritual meaning to this circumstance. When the storm of Satan's 
 fury raged most fiercely against the barque of the Church, Christ 
 was reclining in the sleep of death on the wooden τροσκίφάλαιον 
 of the Cross. But He awoke from the slumber of death, and 
 rebuked the waves and the winds, and there was a great calm. 
 
 This is ever true in the greatest perils of the vessel of Christ's 
 
 Church. In the storms which rage around us, He sometimes 
 
 seems to be asleep ; but He is trying our faith, and in His own 
 
 due time He will arise and rebuke the winds and the waves, and 
 
 I there will be a great calm. 
 
 li 2
 
 124 
 
 MARK IV. 40, 41. V. 1—18. 
 
 όίεγερθβίς έπίτίμησΐ τω άνεμω, καΐ eine Trj θαλάσστ), Χίώττα, πεφίμω^το. ΚαΙ ^'^ττ- ΐ•' 
 ίκόττασίν 6 άνεμος, και εγενετο γαλην-η μεγάλη. ^^ ΚαΙ εΧπεν αύτοίζ, Τι δειλοί 26 
 εστε οντω ; πως ουκ έχετε ττίστίν ; ^' Και εφοβηθησαν φόβον μέ-γαν, καΧ εΚεγον 27 
 ττρος αλλήλους, Τίς αρα ουτός εστίν, ότι και ό άνεμος καλ η θάλασσα ύπακού- 
 ουσιν αύτω ; 
 
 V. ^ Και ηλθον εΙς το ττεραν της θαλάσσης εΙς την -χωράν των ΓαΒαρηνων. 28 
 " Και εξελθόντι αύτω εκ του ττλοίον ευθέως άπήντησεν αύτω εκ των μνημείων 
 άνθρωπος εν πνενματί άκαθάρτω, ^ ος την κατοίκησιν ί'^χΐν εν τοΙς μνημασι,• 
 και ούοε αλυσεσιΐ' ούκετι ουδείς ■^δυΐ'ατο αύτον δτ^σαι, ^ δια το αύτον πολλάκις 
 ττε'δαι? και άλυσεσι δεδεσ^αι, και διεσττάσ^αι ΰττ' αυτού τας αΚύσεις, και τα? 
 ττεοα? συντετρίφθαί• και οϋδεις Ισχυεν αύτον οαμάσαι. Και διατταιτοξ νυκτός 
 και, ημέρας εν τους μνημασι και εν τοι? ορεσιν ην κραζων και κατακόπτων 
 εαυτόν λιθοις. Ιοων δε τοί' Ίησούν άπο μακρόθεν εοραμε και προσεκύνησεν 
 αύτω, ' και κράζας φωιτη μεγάλη λέγει, Τί εμοί καΐ σοι, 'Ιησού Tie του θεού 29 
 τού υψίστου ; ορκίζω σε τον Θεον, μη με βασανίσης• ^ έλεγε γαρ αύτω, 
 Εξελθε το πνεύμα το άκάθαρτον εκ τού ανθρώπου. ^ Και επηρώτα αύτον, Τί 
 σοι όνομα; και λέγει αύτω, Λεγεων ονομά /χοι, δτι πολλοί εσμεν. "^ Και παρ- 
 εκαλει αύτον πολλά, ίνα μη αυτούς άποστείλη εζω της χώρας. '^ Ήν δε εκεί 
 ττρο? τω ορει άγελη χοίρων μεγάλη βοσκομενη' '- και παρεκάλεσαν αύτον 
 οι οαίμονες λέγοντες, Πεμφον ημάς εΙς τους χοίρους, ίνα εΙς αυτούς είσελθωμεν. 
 Και επετρεφεν αύτοΐς εύθεως 6 'Ιησούς. Και εζελθόντα τα πνεύματα τα 
 ακάθαρτα είσήλθον εΙς τους χοίρους• και ώρμησεν η άγελη κατά τού κρημνού 
 ε'ις την θάλασσαν, ήσαν δε ως Ζισχίλιοι, και επνίγοντο εν τη θαλασσή. '■* Ο'ι 
 δε βόσκοντες αυτούς εφυγον, και άπήγγειλαν εις την πόλιν και ει? τού? αγρούς. 33 
 Και ηλθον ί^είν τί εστί το γεγονός. '^ Και έρχονται προς τον Ίησούν, και 34 
 θεωρούσι τον Βαιμονιζόμενον καθήμενον, και Ίματισμένον και σωφρονούντα τον 
 εσχηκότα τον λεγεώνα- και εφοβηθησαν. "^ Και ζιηγήσαντο αύτοίς οι ιΒόντες, 
 πώς εγενετο τω Βαιμονιζομενω, και περί τών χοίρων. ^^ Και ήρξαντο παρακα- 
 λειν αύτον άπελθεΐν άπο τών ορίων αυτών, (νιπ) '^ -Κ^»' εμβαίνοντος αυτού εΙς 
 
 LUKE. 
 III. 
 
 30 
 
 30 
 31 
 
 32 
 
 25 
 
 26 
 27 
 
 29 
 
 28 
 
 31 
 32 
 
 33 
 
 34 
 35 
 
 36 
 37 
 38 
 
 39. ίίπ€ τι) θαΚά(τστι'\ He spate Ιο itie sea. Not by means of 
 π rod, as Moses ; or by prayer, as Elislia ; or by the ark, as 
 Joshua ; — but by a word. 
 
 — τηφίμασο] literally, le ihou muzzled. See i. 25. The 
 Perfect tense, indicating that before the word was uttered the 
 work was done by the silent fiat of His will. 
 
 — ■ya\i]vy) μ(-)ΐά\τι] a great calm. As in His Miracles of 
 Healing there was usually no interval of convalescence, but perfect 
 health was restored at onre, so after the quelling of the storm 
 there was no gradual subsiding of the waves, as is always the case 
 in the ordinary course of nature, but immediatehj there was a great 
 calm. SeeonMatt. viii. 15, a striking evidence of his Divine Power. 
 
 40. iTMs ovK €χ€Τ6 πίστιν.•] how is it ye have not faith ? He 
 rebukes His disciples for not having faith ; for if they had had 
 faith they would have known that though asleep He could preserve 
 them. {Theophyl.) How is it ye have no faith ? i. e. no faith 
 in My divine power, which never slumbers nor sleeps (Ps. cxxi. 
 4), and by which I can quell the storm whicli I have raised to 
 try your faith. You treat the Son of God as if He were like 
 Baal, of whom Elijah said (1 Kings xviii. 27), " Peradventure he 
 sleepelh, and must be awaked." — How is it that ye have no faith ? 
 See on Matt. viii. 2G. 
 
 Ch. Λ^ 1. Γαίαρηι^ων} So A, C, E, F, G, Π, K, M. See 
 Matt. viii. 28. 
 
 For Roman Coins of Gadara, see Akermann, p. 16. 
 
 2. ίνθρωπο!"] a man. St. Matthew speaks of two men ; St. 
 Mark and St. Luke (viii. 27) of one. This one lived at Gadara 
 (see V. 1. l!). Luke viii. 27, aviip rir eV τίι iriiActus), perhaps the 
 other did not : and the design of the Holy Spirit writing by St. 
 Mark and St. Luke, for Romans and Greeks, seems to have been 
 to show the love of Christ, by this e.\ample, to the Ger.iile world, 
 to which this Gadarene belonged, as is intimated by the circum- 
 
 stance that these Gadarenes kept swine, which was not lawful to 
 the Jews. Cf. Levit. xi. 7. Deut. xiv. 8. 
 
 Compare the parallel case of the two Blind men at Jericho, 
 St. Maltiiew mentions two, St. Mark and St. Luke only one. See 
 note Mark x. 46. Malt. w. 29. 
 
 7. μ^ι μ( βασαΐ'ίστίί'] torment me not. The devil forces the 
 man to speak the devil's feelings and language, the very reverse of 
 the man's own proper feelings and language ; and to call himself 
 by a devil's name (see v. 9). The devil so possessed the man, as 
 to make him speak as a devil ; not as a man, but as the enemy of 
 man, and specially of himself. This is demoniacal ^οίΛΐίϋ'οη, and 
 is quite a different thing from any physical disease. (Cp. on 
 Matt. iv. 24, and below on ix. 20.) Observe also the change of 
 the man, after tlie devil had been cast out of him, vv. 15. 18. 
 
 9. Aeyftii''] Legion, about COCO soldiers. One of the Roman 
 words in St. Mark's Gospel. See on ii. 4. Our Lord asked the 
 question, not as if He needed to be informed of any thing, but 
 that the bystanders might know that this one man had become 
 like a camp or barrack of a host of devils. 
 
 This man was like an image of Heathendom. The Gentile 
 World was then beleaguered with many Legions of evil spirits ; 
 it could not be bound by any laws, it tore their bonds asunder. 
 Christ came from heaven to deliver it from thnse evil spirits 
 and to cast them out ; so that being clothed in the robe of faith 
 and in its right mind, it might come and sit at His feet. And 
 so it did. It came and sate like a scholar at the feet of the 
 Divine Teacher. It came and bowed down as a vassal before the 
 footstool of the Divine King. 
 
 13. us δίσχίλιοί] about two thousand. This is mentioned by 
 St. Mark alone. 
 
 18. ΐμβαίνοντο^Ι as He was embarking — a preferable reading 
 
 to ΐμβάί'Τ05.
 
 MARK V. 19—31. 
 
 125 
 
 MATT. LUKE. ^^ -rfkolov, ΊΤαρεκάλζί avTou 6 ΕαίμονισθΐΙς iva μίτ αυτοί) ij• '^ καΐ ουκ άφηκβν 
 89 αυτόν, άλλα λεγβι αυτω, Τπαγ€ βίς τον οΙκόν σον προς τους σους, καΐ άπάγ- 
 
 yeikov αυτοΐς, δσα σου ο Κύριος πεποίηκε, καΐ ■ηΧΐ.ησέ σ€. ^'^ Jvat απήλθε καΐ 
 
 ■ηρζατο κ-ηρνσσειν εν Trj Αεκαπόλει. ΰσα εποίησεν αυτω 6 Ίησοΰς• .καΐ πάντες 
 
 εθαύμαζον. 
 ^^ (w) ^^ ^°'-'• ^ΐ-οίπεράσαντος του Ίησοΰ εν τω πλοίω πάλιν εΙς το πέραν, 
 41 συνηχθη όχλος πολνς επ αυτόν καΐ -ην πάρα την θάλασσαν. ^- Και ιδού 
 
 έρχεται εις των άρχισνναγώγων ονόματι Ίάειρος, καΐ ι8ων αυτόν πίπτει προς 
 43 τους πόδα? αυτού, "^ και παρεκάλει αυτόν πολλά λέγων, "Οτι το θυγάτριόν 
 
 μου εσχάτως έχει, ΐί'α ελθων επιθτις avTrj τας χείρας όπως σωθη, και ζησεται. 
 
 "^ Και απήλθε μετ αυτοί)• καΧ ηκολούθει αυτω όχλος πολύς, και συνεθλιβον 
 
 IX. 
 
 1 
 
 18 
 
 19 
 
 20 
 
 21 
 
 43 
 
 αυτόν. 
 
 25 Κο 
 
 αι yvvri τις ούσα εν ρνσει αίματος εττ] δώδεκα, -'' και πολλά, παθονσα ύπο 
 πολλίον Ιατρών, καΧ 8απανησασα τα παρ' αυτής πάντα, και μηΒεν ώφεληθείσα, 
 44 αλλά μάλλον εΙς το χείρον ελθοΰσα, ~^ άκονσασα περί του Ίησοΰ, ελθοΰσα εν 
 τω όχλω όπισθεν τ^ψατο του Ιματίου αύτον• έλεγε γαρ, "Οτι καν των ιματίων 
 αυτοΰ αψω/χαι, σωθτησομαι. '^ ΚαΙ ευθέως έςηράνθη η πηγή του αίματος αυτής, 
 και εγνω τω σώματι ότι ιαται από της μάστιγος. ^'^ Και ευθέως 6 Ίησοΰς 
 επιγνους εν εαντω την εζ αυτοΰ ούναμιν εζελθοΰσαν, επιστραφείς εν τω οχλω 
 έλεγε. Τις μοΰ ηφατο των Ιματίων; ^' και ελεγον αυτω οι μαθηταΐ αυτοΰ, 
 
 45 
 
 46 
 
 18, 19. Vca juer' αί/τοΰ τ? — ουκ αψηκ^ν^ The man, fearing that 
 the devils would return after the departure of Christ, besought 
 Him that he might remain mth Him. But Christ would teach 
 him by His absence that He was present with him in Divine 
 power, by which He had cast out the Legion ; and so would 
 exercise his faith, and teach us a lesson by him. 
 
 19. ά7Γά7γ€ίλοι/] report. Contrast this with i. 25. 44. 
 
 He would not allow devils to proclaim what He was, but He 
 commands the man to do so, who had been delivered from them ; 
 but He does this in Gadara, where were no Scribes and Pharisees 
 (see above, i. 45), and as a prophetical intimation that the Gospel 
 was in due time to be preached to alt Nations of the world, who 
 were to be delivered by it from the dominion of a Legion of Evil 
 Spirits to which they were now in bondage. 
 
 22. apxtavvaytiyav] rulers of a synagogue. nr:3n Tvn {rosh 
 hacceneseth), from root Dps {canas), to collect ; ' caput synagogse.' 
 (See Vitringa, Archisyn. Franecq. IG84.) He appears to have 
 been the president of a Collegium or board, or vestry, who pro- 
 vided for the maintenance of, and attendance at, the Synagogue, 
 and also for the superintendence of the Service and the teaching 
 in it. 
 
 — οί'όματί *la€fpos] The name Jaeirns (not mentioned by St. 
 Matthew) is added by St. Mark for the further proof of the 
 miracle, and as showing, that if he himself )-e;;ea^4• St. Matthew's 
 account here and elsewhere, it is not because he has not indepen- 
 dent testimony of his own, but because he /las such testimony, 
 and is assured by it that St. Matthew's narrative is true. For 
 similar incidents added by St. Mark, riveting the iiroof of St. 
 Matthew's credibility, see iv. 38 ; vh 39 ; x. 40 ; xiv. 13. .'il ; and 
 Introduction, p. 112 — 114. 
 
 23. "Οτι — 'fra] Two sentences put together abruptly, and 
 characteristic of the hurried eagerness of the sujipliant father. Cp. 
 a similar broken phrase, viii. 24. - 
 
 25. if fivati'] The iy is an imitation of the Hebrew ' Be!h 
 essentise' {Gesenius, Winer, p. 16C). Cp. Rev. i. 10, ^■γίΐ'ύμην 
 iv ΤΓνίΰμσ,τι. 
 
 26. τά παρ' οΰτηχ] ΑΠ that could be supplied from herself — 
 all her own resources. She had spent them all ; and had no hope 
 but in Christ. And when all other aid failed, she came to Him 
 and He healed her. An emblem of human nature antecedently 
 to, and independently of. Divine Grace. 
 
 29. ϊατοι] /las been healed. Not ϊαται, present, but the perfect 
 tense, sonata est — marking the miraculous suddenness of the cure. 
 
 30. iwiyvovs — tV — i^exeovffav] having perceived the virtue 
 that had gone out of Himself. Christ's eye sees invisible grace 
 in all its secret operations. He beholds the breath of the Spirit 
 moving in the Word and Sacraments, and in the human heart of 
 the recipient. IFe only see its effects. He sees the wind ; we 
 only perceive what is stirred by it. 
 
 — Tts μοΰ ϊίψοτο] Who touched Me ? Christ puts a question 
 here (as often), not in order to learn any thing from the answer, 
 but that the grace which He had given to the woman might be 
 made manifest to others, and so be conducive to the spiritual 
 healing of many. 
 
 The word ατντομαι signifies something more than touch, — to 
 fasten oneself eagerly to a thing, to cling to it with a desire to 
 derive something from it. See John x%. 17. 
 
 Our Lord's question, with St. Peter's reply {v. 31. Luke 
 viii. 43), serve together to bring out the truth, that the worldly 
 crowd which familiarly presses on Christ's human body as Man, 
 throngs Him ; but it is only the hand of that Faith which believes 
 in His Divme power to heal the soul and body, that touches Him, 
 although it touch not His human body — His carnal substance — 
 but only the hem of His garment ; and that wherever there is 
 such a touch, divine virtue will go out of Him by the Hem of His 
 Garment, to heal. 
 
 This instruction may be applied to those who crave a carnal 
 presence in the Holy Eucharist. 
 
 Christ says, " 'Tangentem quoero, non prementem ; caro pre- 
 mit. Fides tangit. Erigiteoculos tidei, tangite extremam fimbriam 
 vestimenti j sufficiet ad salutem." Cp. S. Aug. Serm. Ixii. 5 j 
 ccxlii. and ccxliii. 
 
 It was, indeed, a high degree of faith to beh'cve in Christ's 
 Deity, when He was in iluman flesh on earth, and that was the 
 faith of this woman. This example shows that our Lord, when on 
 earth, could be touched by faith, and virtue would go out of Him 
 responsive to the touch. But it might be thought, that after His 
 departure from earth by His Ascension into Heaven He could no 
 longer be touched; and therefore out Lord provided an answer to 
 that supposition after His Resurrection by another example. He 
 does this in His words to another woman, Mary Magdalene (John 
 XX. 17) : " Touch Me not,/or I am not yet ascended." The true 
 trial of faith is tiol bodily presence, but bodily absence ; " blessed 
 are they that have not seen and yet have believed " (John xx. 29) ; 
 therefore the most exquisite touch of faith is that which is now to 
 be exercised after the Ascension. Thus the case of Mary Magda- 
 lene comes in as supplementary to the case of the faithful woman 
 before us. See on John xx. 17, μ^ Ι^οΰ atrrov. 
 
 Our ascended Lord, Who is now ministering in the heavenly 
 Temple as our great High Priest, is described as clad in a long 
 garment descending to His feet (Rev. i. 13) ; and Divine Grace 
 descends from the Anointed One to the least and lowest of His 
 members. As the precious ointment upon the head of Aaron, 
 which ran down to the skirts of his clothing (Ps. cxxxiii. 2), so 
 divine virtue goes out of Christ, our great High Priest, to all who 
 touch Him by faith, in Prayer, and in His Word and Sacraments, 
 — which are like the Aetna of Hit garment.
 
 126 
 
 MAKK V. 32—43. VI. 1—8. 
 
 MATT, LUKB 
 
 IX. 
 
 22 
 
 BXeVets τον οχλον σννθλίβοντά σε, καΐ λέγεις, Τίζ μοΰ ηψατο ; '- ΚαΙ irepi- 
 ΐβλζττετο ίδεΓΐ' τη!/ τοχίτο -πονησασαν. ^ Ή δε -γννη φοβηθείσα και τρέμουσα 
 εΐδυια δ γεγονεν επ avTrj ήλθε καΐ προσεπεσεν αυτω, και εΤπεν αυτω πασαν την 
 άληθειαν. ^ Ό δε εΤττε^ αυτ^, Θνγατερ, η πιστι? σον σεσωκε σε, νπαγε εΐζ 
 είρηνην, και ισ^ι νγίη<; άπο ttj? μάστυγό•; σον. 
 
 ^^ *Ετι αύτον λαλονντος, έρχονται, άπο τον άρχισνναγώγου λέγοντες, "Οτι ύ) 
 θυγάτηρ σου άττε^αι^ε• τί ετι σκυλλ€ΐ9 τον διδάσκαλοι' ; ^^ Ό δε Ίησους 
 ευθέως άκουσας τον λόγον λαλούμενον λε'γει τω άρχισυναγωγω. Μη φοβον, 
 μόνον πίστευε. ^^ ΚαΙ ουκ άφηκεν ουΒενα αυτω συνακολουθησαι εΐ μη Πετρον 
 και Ιακωβον και. Ίωάννην τον αΖελφον 'Ιακώβου. ^^ Και ερ-χονται εΙς τον 23 
 ΟΙΚΟΙ/ του αργισυναγώ-γου, και θεωρεί θόρυβον, και κλαίοντας και αλαλάζοντας 
 πολλά• ^^ και είσελθών λε'γει αΰτοΓ?, Τί θορυβεΧσθε και κλαίετε ; το παιδίοι^ 24 
 ουκ άπεθανεν άλλα κα^εύδει. ^^ Και κατεγελων αύτοΰ. Ό δε εκβαλων 
 παντας -παραλαμβάνει τον πάτερα του παιζίου και τη!/ μητέρα, και τους /χετ' 26 
 αυτοί), και εισπορεύεται οπού ην το παώίον ανακείμενον. ^' Και κρατησας 
 της -χειρός του παιδιού λε'γει αυτή, Ταλιθά κοΰμι, — ο ε'στι μεθερμηνευόμενον. 
 Το κορασιον, σοι, λέγω, έγειρε. ''■^ Και ευθέως ανέστη το κοράσιον και περι- 
 επάτει, ην γαρ ετών 8ώ8εκα, και επέστησαν εκστάσει μεΎαλτι. ^^ Και διεστεί- a Man. s. 4. 
 
 \ ' - ο \\Ν " ?■ ^ - - ν ί ο /) - , -S , - & 9. 30. & 12. 16 
 
 Λατο αυτοις πολλά, ιι/α μηοεις γνω τούτο• και είπε οουηναι αυτή φαγείϊ^. «h. 3. 12. & 7. 3β 
 
 VI. (-γ) ' Και εζηλθεν εκείθεν, και έρχεται εις την πατρίδα αυτοΐι• και άκο• ^"'• 
 λου^ουσιν αυτω οί μαθηταΐ αυτού. - Και γενομένου σαββάτου ηρζατο εν τη 
 συναγωγή διδάσκειΐ'• και πολλοί άκοΰοντες εζεπλησσοντο λέγοντες. Πόθεν τούτω 
 ταντα ; και τίς η σοφία η Βοθεΐσα αυτω και δυνάμεις τοιαυται δια των χειρών 
 αύτοΰ γίνονται; ^ Ούχ ουτός εστίν 6 τεκτων"", ό υιός Μαρίας, καΐ άΒελφος ^j^^f^^^ ^^ 
 
 Ιακώβου και Ίωση και Ίοιίδα και Κίμωνος ; και ουκ εΙσ\ν αί άδελφαι αυτοί) 66 
 ωδε προς ημάς ; και εσκανδαλίζοι/το εν αυτω. (-χ-) ^ *Ελεγε δε αύτοΓς ό 67 24 
 
 Ιησούς, Otl ουκ εστί προφήτης άτιμος, ει μη εν τη πατρίδι *" αύτου, και εν τοις b John 4. 44. 
 συγγενεσι, και εν τη οικία αυτού. ^ Και ουκ τ^δυι^ατο εκεί ούΒεμίαν δυι^α/χΐ!/ 68 
 ποιησαι, εΐ μη ολίγοις άρρώστοις επιθείς τας χείρας εθεράπευσε. (4r) ^ ■^"^' 
 ε'^αυ/χαζε δια την άπιστίαν αυτών και περιηγε τάς κώμας κύκλω διδάσκων. 
 
 (-37") ^ Και προσκαλείται τους ΒώΒεκα, και ηρζατο αυτούς άποστέλλειν δυο 1 
 δυο• και εδίδου αύτοΓ? εζονσίαν των πνευμάτων των ακαθάρτων. " Και παρηγ- 9 
 γειλεν αύτοΓς ίνα μηΒεν αιρωσιν εις όδον, ει μη ράβΖον μόνον μη πήραν, μη 
 
 νιιι 
 47 
 
 48 
 
 49 
 60 
 
 β1 
 
 62 
 63 
 
 64 
 
 65 
 
 66 
 
 IV. 
 16 
 
 IX. 
 1 
 
 34. eii ίφήνην] Something more than in peace. The Hebrew 
 ϋ'Μ) {I' Shalom), for peace. Gen. xliv. I7. Exod. iv. 18. 1 Sam. 
 i. 17, mii passim. 
 
 40. ΐκβαΚων navTas — μ(τ* αύτοΰ] hating excluded some, in 
 order to discourage vain curiosity, and to teach a lesson of modesty 
 in doing good. He admitted others, carefully chosen, as witnesses 
 of the miracle. The maimer in which Christ's miracles are done 
 is e.templary to all, though they cannot imitate Him in the exercise 
 of miraculous power. 
 
 41. Ταλιβα KoDiii] Maid, arise: from Nn'^a (lalilha), puetla : 
 'Dip {cumi), imperative from cip (surgere). St. Mark alone gives 
 the ipsissima verba uttered by Christ, and probably recited by St. 
 Peter, an eye-witness of the miracle (v. 37), to the Evangelist. 
 
 43. elre — φα'/ΐ'ιν'] He commanded that something should be 
 given her to eat. To show that she was not only restored to life, 
 but to perfect health, — a proof of the miracle. See on Matt. viii. 
 15. And also to show that divine operations in extraordinary 
 circumstances are never intended to supersede human efforts in 
 ordinary ones. 
 
 Ch. VI. 1. πατρίδα] Nazareth. 
 
 3. Ουχ our 6s ίστιν 6 τίκτνν ;"] Is not this the carpenter ? A 
 proof of the manhood of Christ. *' Error hsereticorum nostra 
 salus." There is also a truth, more than they knew of, in their 
 words. For οΰχ ovros δ τίκτων ; Is He not the τίκται/ of the 
 Universe ? 
 
 — atfXipos'] cousin. See on Matt. xii. 4G ; xiii. 55. 
 
 6. TjSi/roTo] He was not able to do any miracle, because of 
 their unbelief, ουχ 'ότι ίκίΧνος aaOev^s, αλλ' Zrt 4κΐ1νοι ίττι^τοί. 
 (Theoph.) Observe therefore the power of Faith, and also of 
 unbelief, Christ modifies the exercise even of His own Omnipo- 
 tence, according to the disposition of those to whom He comes. 
 Cp. iv. 24. 
 
 Cp. John vii. 7, of moral inability. I Cor. x. 21. Glass. 
 Phil. Sacr. p. 301. 
 
 To show the power and necessity of faith, our Lord regulated 
 the exercise of His Omnipotence according to men's belitf in it. 
 See ix. 23, where He even vouchsafes to invest faith with His own 
 Omnipotence, ττάντα δυΐΌτα τφ ττίστΐνονη. Cf. Matt. xiii. 58, 
 and note on xvii. I7. In this expression is an evidence of inspi- 
 ration. The Holy Spirit alone Who knows the mind of Christ, 
 would have spoken tlius of His power, and of the laws by which 
 He is pleased to limit and control its manifestation. 
 
 6. ζθανμαζί'] He was wondering. See on Matt. viii. 10. 
 
 7. δύο δύο] two and two : binos: a Hebraism, where the Greeks 
 use ίνα, Luke x. 1. Cp. Gen. vii. 2; xxxii. IC. See below, v. 
 39, 40, συμπόσια συμπόσια. 
 
 St. Mark alone relates here that the Apostles were sent forth 
 in pairs. St. Matthew (x. 2—5) gives the names of the pairs, — 
 an undesigned coincidence and evidence of truth. 
 
 As to the practical lessons to be derived from the example of 
 Christ in sending forth the Apostles and seventy Disciples, two 
 and two, see on Luke x. 1 ; cp. Matt. iv. 1 8.
 
 MARK VI. 9—26. 
 
 127 
 
 χ. 
 
 10 
 
 u 
 
 14 
 
 ο James 5. 14. 
 
 MATT. LUKE. (Jpjoi', μη eis την ζώνην -χαΚκόν ^ άλλα υποδεδε/χει/ουϊ σαΐ'δάλια, και μη iuBv- 
 σησθΐ. δύο ■^ιτωνα<;. (ττ) "^ ■^^'• ^λεγίν αυτοΐς, "Οπου iau άσίλθητί είς οΐκίαν, 
 εκεί /leVere εω? αν ΐζελθητε tKeWeu. (-ττ) ^^ ^*' όσοι au μη Βζξωνται ύμα<; 
 μη^ΐ άκονσωσιν υμών, ΙκπορευόμοΌΐ eKeWev εκτινάξατε τον ■χουν τον ύποκάτω 
 των πο8ων ύμων, εις μαρτύριον αυτοΐς. Άμην λέγω ΰμίν, άνεκτότερον ΐσται 
 5Όδό/χοΐ9 η Τομόρροι<; εν ημίρα κρίσεως, η τη ττόλει Ικεινη. 
 β (^Τι) ^^ •'^'^^ Ιζΐλθόντε<; ίκηρυσσον Ινα μετανοησωσι, ^^ καΧ δαιμόνια πολλά 
 
 ΐζΐβαλλον, καΐ ηλειφον ' ελαίω πολλούς άρρωστους, καΐ Ιθεραπευον. 
 
 7 ("ιγ) '* ^^'' ηκουσεν 6 /3ασιλεύ? ΉρώΒης, φανερον γαρ εγενετο το όνομα 
 αυτού, καΐ εΧεγεν, οτι 'Ιωάννης 6 βαπτίζων εκ νεκρών ηγερθη, καΐ δια τούτο 
 
 8 ενεργοΰσιν αΐ δυνάμεις εν αύτω. '^ "Άλλοι δε ελεγον, 'Ότι 'Ηλίας εστίν άλλοι 
 δε ελεγον, "Οτι προφήτης εστίν ως εις των προφητών. (^) '^ Άκουσας δε 
 
 9 ό Ηρώδης είπεν, "Οτι ον εγώ άπεκεφάλισα Ίωάννην ουτός εστίν, αύτος ηγερθη 
 εκ νεκρών. 
 
 (-jr) ^^ Αυτός γαρ ο Ηρώδης άποστείλας εκράτησε τον Ίωάννην, καΧ εδησεν 
 αυτόν εν φυλακή, δια Ήρωδιάδα την γυναίκα Φιλίππου του αδελφού αυτοΰ, οτι 
 αυτήν εγάμησεν. ^^ "Ελεγε γαρ 6 'Ιωάννης τω Ηρώδη, "Οτι "^ ουκ εζεστί σοι 
 εχειν την γυναίκα του άδελφοΰ σου. '^ Ή δε Ήρωδιάς ενέιγεν αύτω, και ηθελεν 
 αυτόν αποκτειναι, και ουκ ήουνατο• ~" ο γαρ Ηρωοης εφορειτο τον Ιωαννην, 
 εϊδω? αύτον άνδρα δίκαιον και άγιον, και συνετηρει αυτόν, κα\ άκουσας αυτού 
 πολλά εποίει και ηδεως αύτου ηκουε. (w) ^' ^*^ γενομένης .ήμερας ευκαίρου, 
 δτε Ηρώδης τοΙς "^ γενεσίοι? αυτοΰ δεΓττνον εποίει τοΐς μεγιστάσιν αύτου καΐ 
 τοΙς χιλιάρχοις και τοΐς πρώτοις της Γαλιλαίας, -^ και εισελθοΰσης της θυγατρος 
 αύτης της Ήρωδιάδος καΐ ορχησαμενης, καΐ άρεσάσης τω 'Ηρώδη και τοΙς 
 συνανακειμενοις, εΐπεν ό ^δασιλεύς τω κορασίω. Αίτησαν με ο εάν θελης και 
 δώσω σοι• "^ και ώμοσεν αύτη, "Οτι ο εάν με αίτησης δώσω σοι εως ημίσους 
 της /3ασιλεία9 μου. ^"^ Ή δε εζελθοΰσα εΤπε τη μητρι αύτης, Τί αΐτησωμαι ; η 
 δε είπε, Την κεφαλήν 'Ιωάννου του βαπτιστού. '" ΚαΙ είσελθουσα ευθέως μετά 
 σπουδής προς τον |8ασιλε'α ητησατο Χέγουσα, Θέλω ίνα μοί δως ε^αυτης επΙ 
 πινάκι την κεφαλήν 'Ιωάννου του βαπτιστού. "^ Και περίλυπος γενόμενος 6 
 
 C Lev. 18. 1C. 
 &20. 21. 
 
 δ 
 
 i Gen. 40. 20. 
 
 8. tls τ, ζων-ην"] into your girdle. St. Mark, writing for Romans, 
 accommotlatcs hi3 language to Roman use. It was α Roman 
 custom to carry money in the zona or girdle, which served as a 
 purse : hence the words of the soldier of Luculius in Horat. 
 2 Epist. ii. 40, " Ibit eo quo vis, qui Zonam pcrdidit." 
 
 St. Luke, and he alone, speaks of the Greek βαλκάντιον, τ. 
 4 ; xii. 33 j xxii. 35, 3C ; cp. next note. 
 
 — χαλκόι/] irass. St. Mark, writing for Romans, uses this 
 word, the Roman tes, or copper, for money. St. Luke, writing 
 for the Greeks, uses apyipiov, silver, L\. 3. St. Matthew (x. ϋ) 
 has gold, silver, and brass. See below, xii. 41. 
 
 9. σανδάλια] See on Matt. χ. 10. 
 
 11. χονν] dust. St. Matthew (x. 14) and St. Luke (ix. 5) have 
 KOfioprov here. 
 
 13. fifiiKpov ίΚαίφ] they anointed with oil. The Apostles used 
 oil to show by the application of an appropriate visible sign, that 
 the heahng was effected by their instrumentality, in the Name of 
 Christ, the Messiah or anointed one of God (Ps. ii. 2; xlv. 7- 
 Acts iv. 27 ; x. 38), and in His power Who had sent them ; and 
 because the oil itself was significant of God's mercy, of spiritual 
 comfort, light, and joy {Euihym., Theophyl.), and of grace given 
 to the soul and body in answer to fervent prayer. 2 Cor. i. 21. 
 1 John ii. 20. 27• tffTiv tKatov nphs kowovs ωφίΚιμον, καΙ <ρωτί>ί 
 αίτίοΐ', καΐ ϊΚαρότητο$ πρύξΐνον, καΐ ffTjyuaii'fi rb f\€os του Qiov. 
 {Theophyl.) 
 
 For the bearing of this text on Extreme Unction, see note 
 on James v. 14. 
 
 14. δ flocriAeus] the king : called the telrarch by St. Matthew, 
 xiv. 1, and by St. Luke ix. 7• 
 
 15. πραφ-ήτη! is tfs τώκ jrp.] a Prophet, equal to one of the 
 oil! Prophets. 
 
 17. Ainhs yap ό 'HfJiuSTjsJ For Herod himself. Here is a re- 
 
 capitulation ; and it is observable that St. Matthew, in the same 
 way, reverts, at this point, to the occasion of John's apprehension 
 and death, see Matt. xiv. 3. In these parenthetic recapitulations 
 there are evident marks of a studious repetition of the account of 
 one Evangelist by another. Cp. note on the parenthesis i. 1β. 
 
 18. Έλίγί] Dicebat. A repeated warning, which was met by 
 Herodias with hatred and machinations against him (r. 19). 
 
 20. συνξτί\ρΐ{\ was keeping him in custody, τηρησις, a prison. 
 Acts iv. 3; v. 18. See 2 Pet. ii. 4. .'). See here v. 17. Perhaps 
 also on a plea that his life was in peril from Herodias {v. 19), but 
 also because he resented John's rebuke, and feared its effects on 
 the people. Herod would have killed John before, but he feared 
 the people. (Matt. xiv. 3. 5.) 
 
 Another proof of John's unwavering constancy and undaunted 
 courage even unto death. Cp. on Matt. xi. 2 — C. 
 
 — πολλά iiToiet'] used to do many things— but not the one 
 thing needful. (Trench.) 
 
 — iJKOve'] used to Aear— listened to him. 
 
 22. αϊιτη! Trjs Ήρ.] ο/" Herodias herself. The mother did not 
 scruple to use her own daughter for this licentious and savage 
 purpose. 
 
 25. μο(] to me, emphatic. Give it into my own hands. Such 
 was her cruelty and thirst for the Baptist's blood. 
 
 — ifouTTJs] immediately ; lest Herod should relent. 
 
 — Μ -πίνακι] in a charger— a large dish, then on the table at 
 the banquet. Such was the savage cruelty of the daughter o( 
 that adulterous and bloodthirsty mother. She possessed the 
 graces and accomplishments of feminine beauty, and yet at the 
 dictation of her mother, who was doubtless present at the feast, 
 and encouraged her to entangle the licentious passions of the king 
 by her dissofute dancing, she asked for the head of the Baptist to 
 be given to her immediately into her own hands, on a gold a
 
 128 
 
 MARK Vi. 27—41. 
 
 /δασιλεύ? δια, τον<; δρκον<; και τους σννανακίΐμίνον^ ουκ ηθελησεν αί/την 
 άθίτησαι. ^ ΚαΙ evOew? άποστΐίλας 6 ySacriXeus σπεκονλάτορα έπέταζίν et'CY- 
 θηναι την κεφαλήν αντοΰ. "^ Ό δε άπελθων άπεκεφάλίσεν αντον εν Tjj φυλακγι, 10 
 καΐ ηνεγκε την κεφαλήν αντον επΙ ττίνακι, κα\ εΖωκεν αντην τω κορασίω, καΐ το η 
 κοράσων εΒωκεν αντην ttj μητρί αντηζ. -^ ΚαΙ άκονσαντεζ οΐ μαθηταΐ αντοΰ 12 
 ηλθον καΐ ήραν το τττωμα αντον, καΐ εθηκαν αντο εν μνημείω. 
 
 ^ι) " Και σνναγονται οι απόστολοι προ<; τον Ιησονν, και αττηγγειλαν 
 αντω τΐάντα οσα εποίησαν και οσα εΖίΖαζαν. (-^) ^' Και Xeyei αντοΙ<;, Δεντε 
 νμεΐζ αντοί κατ ιδίαν eis ερημον τόπον καΐ αναπανεσθε ολίγον ήσαν γαρ 
 οί ερχ^όμενοί και οι ύπάγοντες πολλοί, και ουδέ φαγεΐν ηνκαίρονν. 
 
 MATT. LUKX. 
 
 ^^ Και άττηλθον €19 ερημον τόπον τω πλοίω κατ iSiav ^'^ και €ΐδοΐ' αντονς 
 
 10 
 
 13 
 
 νπαγοντα<; και επεγνωσαν αντον πολλοί• και πεζή άπο πασών των πόλεων 
 σννέΖραμον εκεί", και προηλθον αίιτονς. (-^) ^^ Και εξελθων ε18εν πολνν δχλον, 14 
 και εσπλαγχνίσθη επ' αύτοΐς, ότι ήσαν ως πρόβατα μη έχοντα ποιμένα• και 
 ■ηρζατο ΒιΒάσκειν αντον^ πολλά. 
 
 ( " ) ^^ Και ηΒη ώρας πολλή? γενομένης προσελθόντες αντω οί μαθηται αντον 
 λεγονσα; "Οτι ερημός εστίν ό τόπος, κα\ ηΒη ωρα πολλή, ^"^ άπόλνσον αντονς, 
 ινα απελθόντες εις τονς κνκλω άγρονς και κώμας άγοράσωσιν εαυτοίς αρτονς• 
 τί γαρ φάγωσιν ονκ εχονσιν. ^' Ό δε αποκριθείς είπεν αντοίς, Δότε αντοΐς 
 νμεΐς φαγεΊν. Και λεγονσιν αντω, Απελθόντες άγοράσωμεν Βηναρίων διακο- 
 σίων αρτονς, και Βώμεν αντοίς φαγεΐν ; ^ Ό δε λέγει αντοΐς, Πόσονς άρτονς 
 έχετε ; υπάγετε και ιδετε. Και γνόντες λεγονσι, Πέντε, και δυο ιχθνας. ^ Και 
 επέταζεν αντοΖς ανακλιναι πάντας, σνμπόσια σνμπόσια, επΙ τω ■χλωρω "χόρτω. 
 ^" Και ανεπεσον πρασιαι πρασιαι, ανα εκατόν και at'a πεντήκοντα. * Και 
 Χαβων τονς πέντε άρτους και τονς δυο ΐ;^^υα9 άναβλεφας εις τον ονρανον εΰλό- 
 γησε, και κατεκλασε τονς άρτους, και εδίδου τοις μαθηταΐς αντον, ίνα παραθώσιν 
 
 15 
 
 16 
 
 17 
 
 19 
 
 12 
 
 13 
 
 14 
 
 silver dish, taken from the royal table, laden with costly dainties, 
 in the presence of the princely guests; and, in her fiendish ferocity, 
 she would not allow to the weak and wicked monarch, probably 
 inflamed with wine, any respite for remorse, but took advantage of 
 his rash oath, and peremptorily exacted a prompt execution of it. 
 Such was the power exercised by Satan over the king, his para- 
 mour, and her daughter. John the Baptist is the Elijah of the 
 Gospel, Herod is the Ahab, and Herodias is the Jezebel. 
 
 26. π^ρίλι/ποί] very sorry. He was not sorry for his sin. or 
 for John's death, but because he feared the people, who held 
 John as a prophet (see on f. 20, and JIatt. xiv. 5) ; and perhaps 
 with a sense of indignity in being entrapped by her wihness in 
 a revel in wliich he sacrificed the prophet to the malice of He- 
 rodias, and exposed himself to the contempt and hatred of his 
 subjects. 
 
 On the nature of false repentance see on 2 Cor. vii. 0, 10. 
 
 27. στΓίκοϋλάτορα] an execttiioner. σπΐκουλάτωρ, Sopv(f>6pos, 
 Suidas, i. e. a spicnlo ; but other glossaries render it κατάσκοποι. 
 a speculando. Executioners were called speculatores. Seneca 
 de Benefic. iii. 25 : " Speculatoribus occurrit, nihil se deprecari, 
 quo minus imperata peragerent, dixit, et deinde cervicem porrexit." 
 De Ira i. 16; " Centurio supplicio prippositus, condere gladium 
 speculatorem jubet." Julius Firviicus viii. 26 : *' Speculatores 
 faciet, qui nudato gladio hominum amputant cervices." (Kuin.) 
 
 This word (' speculator *) is one of St. Mark's Roman words, 
 on which see vi. 8; xv. 39; and Introduction, p. 112. 
 29.] See Matt. xi. 2j xiv. 12. 
 
 32. (ρηαον τόπον"] a desert place, near Bethsaida Julias, N.E. 
 of the Lake. See Luke ix. 10. Matt. .xiv. 13. 
 
 33. (π4;νυ!σαν αχηόν] See below, i•. 54. π(ζγ, i. e. not by 
 water. 
 
 34. ίξελβιίΐ'] having disembarked. See v. S4. 
 
 35. Spar iro\Af/s] See Matt. xiv. 15. 
 
 37. Kal \4•γονσιν οΰτ^)] And they say to him : this answer is 
 recited by St. Mark alone. 
 
 39. i. T. χλωρφ χόρτψ'] on the green grass— a picturesque 
 incident mentioned only by St. Mark, and bespeaking ocular tes- 
 timony. He also alone mentions the number of each company, 
 r. 40. 
 
 C/oM. Phil. p. 286. 
 See Vorst. Hebr. p. 
 
 40. τροίΓίαί] '* Nominativus Hebraicus.' 
 The reduplication is for the Greek iva. 
 312 ; and above on r. 7• 
 
 The word πρασιά is derived by some from jre'paj, terminus 
 (Passow) ; by others from νρόσον. porrum. It seems rather, like 
 παρά5ΐΐσο5, to be of Oriental origin, and to be formed, by a meta. 
 thesis of the letter ρ, from the root cns [paras), or inE {paras), 
 to divide or portion out into compartments ; whence /7ari,/7ar/tor, 
 and perhaps pratum, a field : πρασιαΐ are areolae : rtridaria, 
 parterres (τα eV κ•ΐιποί5 κόμματα, Theophyl.), in which, as in a 
 garden, the seed of this food was sown by the Apostles, and 
 ripened into an instantaneous harvest by the almighty power and 
 divine'benediction of Christ. 
 
 The Holy Spirit, by the use of this word πρασίαΐ, appears to 
 call attention to the fact, that our Lord, Who tlien multiplied the 
 five loaves to be food for five thousand, is the same Divine Person 
 Who, in a manner less striking, because more gradual and regular, 
 but certainly not less wonderful, ripens all the seeds in all the 
 Gardens and Orchards, and in all the Λ^ίneyards and Meadows of 
 this world, in successive seasons, ever since man dwelt in Paradise, 
 to minister food to His creatures. 
 
 The ττρασιοί are arranged in symmetrical order and beauty — 
 and typify the ditferent Churches which together make up the 
 Catholic Church, and are all fed with the Word and Sacraments 
 of Christ, ministered to them by Apostolic hands. See Balaam's 
 sublime description of the Ancient Church in the wilderness, 
 Numb. xxiv. 5, and Gregor. Moral, xvi. 55, and Bede. 
 
 Here also we may recognize a spiritual and prophetic repre- 
 sentation of the Diocesan and Parochial system of the Christian 
 Cliurch. The miracle of feeding is a visible exhibition of Christ's 
 dealings with the world. He feeds all of every age and country 
 with heavenly nourishment by the ministry of the Word and 
 Sacraments. But He does every thing regularly and in order. He 
 commands the multitude to sit down in companies ; He portions 
 out the population of the world into spiritual Districts, and assigns 
 a competent portion to the oversight of each of His ministers ; 
 and thus the whole multitude is filled with the bread of life. 
 
 41. κατεκλα£Γ6 — εδίδου] He broke once, and was giving, in 
 repeated acta, the loaves to His disciples to set before the multi•
 
 MAEK Λ^Γ. 42—56. ΥΠ. 1— δ. 
 
 129 
 
 MATT. 
 
 LUK 
 
 XIV. 
 20 
 
 IX. 
 17 
 
 21 
 
 24 
 
 22 
 
 
 23 
 
 
 24 
 
 
 25 
 
 
 26 
 
 27 
 32 
 
 34 
 
 ech, 8. 17. 
 Si 3 5. 
 
 85 
 
 36 
 
 f Matt. S. 20 
 ch. 5. 27, 25 
 
 XV. 
 1 
 
 αΰτοΐς, <ίαΙ του? δι;ο ί;(^ύα5 ε/ιερισε ττάσι. ■*■ Και (φαγον π(Χΐ^€5 και Ιχορτασ- 
 θησαν. '*'' Καί ήραν κλασμάτων δώδεκα κοφίνους π\ηρ€ΐζ, καΐ άπο τω»' ίχ^θύων. 
 ■*■* Καί ήσαν οΐ φαγόιη€<; τους άρτον; πεί'τακισ^ίλιοι άΐ'δρε?. 
 
 Γ|^-) ^■' ΚαΙ ίύθέωζ -ηνάγκασε τουζ μαθηταζ αύτοΰ ί/χ^ηΐ'αι et9 το ττλοΓοί', και 
 ■προάγίΐν εις το ττίραν προς Βηθσαϊ^αν, έως αύτος άπολύστ) τον όχλον. 
 
 ("τΐ") ^*' •'^'^^ άποταζάμενος αντοΐς άπηΧθΐν εις το όρο9 προσενξασθαι. 
 (-^) ^' ΚαΙ όψίας γινομένης ην το ττλοΐον Ιν μίσω της θαλάσσης, καΐ αύτος 
 μονός επι Trj? yjs. Λαι ειοεν αυτούς ρασανιίρμίνονς ΐν τω eKavveiv, ην γαρ 
 
 6 άνεμος εναντίας αύτοΐς. Και ττερί τετάρτην φνλακην της νυκτός έρχεται προς 
 αυτούς ττεριπατων έπΙ της θαλάσσης, και ήθελε τταρελθείν αυτούς. ^^ Οΐ δε 
 ΙΒόντες αύτον ττεριπατοΰντα επΙ της θαλάσσης, εΒοζαν φάντασμα είναι, και 
 άνεκραζαν ^*^ πάντες γαρ αύτον ε'ι^ον καΐ εταράγθησαν. Και ευθέως ελάλησε 
 μετ αύτων, και λε'γει αύτοΓς, ΘαρσεΙτε, 'Εγώ εΙμι, μη φοβεΐσθε. (-^) ^' Και 
 άνέβη προς αυτούς εις το πλοιοι^, και εκόπασεν ό άνεμος' και λίαν εκ περισσού 
 εν έαυτοίς εξίσταντο και εθαύμαζον, ^'^ ού γαρ συνηκαν " επΙ τοις άρτοις, ην γαρ 
 αύτων η καρΖία πεπωρωμένη. (4f) ''' •Κ«' διαπεράσαρτες ηλθον επΙ την γην 
 Τεννησαρετ, και προσωρμίσθησαν. 
 
 ^^ Και εξελθόντων αύτων εκ του πλοίου εύθεως επιγνόντες αύτον, ^^ περι- 
 Βραμόντες ολην την περίχ^ωρον εκείνην ηρξαντο ε'πι τοις κραβάττοις τους κακώς 
 ε)(οντας περιφερειν οπού ηκουον οτι εκεί εστί' και οπού αν εισεπορευετο 
 εΙς κώμας η πόλεις η αγρούς, εν ταΐς άγοραίς ετίθουν τους άσθενούντας, και 
 παρεκάλουν αύτον ίνα καν του κρασπέδου του ιματίου αύτοΰ αφωνται ', και 
 όσοι αν ηπτοντο αυτού εσοιζοντο. 
 
 νίΓ. (-^) ' Και συνάγονται προς αύτον οΐ ΦαρισαΧοι, καί τίνες των Τραμ- 
 ματέων, ελθόντες άπο 'Ιεροσολύμων, ^ καί ιΒόντες τινάς των μαθητών αυτού 
 κοιναΐς \ερσ\, τούτ εστίν άνίπτοις, εσθίοντας άρτους' ^ οι γαρ Φαρισαΐοι και 
 πάντες οι 'Ιουδαίοι ε'άν μη πυγμή νίφωνται τας χεΐρας ούκ εσθίουσι, κρα- 
 τούντες την παράΒοσιν των πρεσβυτέρων * και άπο αγοράς iav μη βαπτί- 
 σωνται ούκ εσθίουσι• και άλλα πολλά εστίν α παρέλαβον κρατεΖν, βαπτισμούς 
 ποτηρίων και ζέστων καΐ -χαλκίων και κλινών (vV) ^ έπειτα επερωτωσιν αύτον 
 
 tude, but lie (μ4ρισ(, dispartiil by one act the two fishes to all. 
 Op. below» viii. G. Matt. xiv. 19 has ί5ωκ€ ro7s μαθητα75 here; 
 and John vi. 1 1 has Sif'S&jKe τ. μ. concerning the loaves. But 
 iSiSov used by St. Mark, and St. Luke ix. 16, e.xpresses some- 
 thing more than the act of ffivinff, and the effect ; it describes the 
 manner of it. 
 
 This miracle was symbolical. Christ's torfy, the trae Bread, 
 was broken once for all od the Cross (1 Cor. xi. 2!) ; but He is 
 ever giving it to His disciples to distribute for the life and refresh- 
 ment of the faithful. 
 
 Cp. on Matt. xxvi. 2C, 27, with regard to the distribution of 
 the elements at the Sacramental .**apper. 
 
 45. Καί iMe'tos] See Matt. xiv. 22. 
 
 — Βη^σαιδόκ] the other Bellisaida, on the west of the Lake. 
 
 48. ί9ίλ€ ■παρί\θΰΐ''\ He designed, and was about to pass by 
 them. Cp. Luke xxiv. 28, and Glass. Phil. pp. 09!), 700. This 
 idiomatic use of θίλω remains in the language of modern Greece ; 
 ^fleXe va, and more briefly by βέ ΐ'ά and by θά. 
 
 Here is a silent note of Inspiration. The Evangelist say?, 
 that Christ intended to pass by them. But what unin.fpired man 
 could say this ? Who knoweth the mind of Chri.-t but the Spirit 
 of God.» (Cp. 1 Cor. ii. 11.) 
 
 52. τΓ(πίιΐρωμίνη^ blinded with a dense and callous film. See iii. 
 5 J viii. 17. John xii. 40. Kom. xi. 7• - Cor. iii. 14. πωροϊσβαι 
 =r τνφλ.ονσθαι. {Hesyc.) 
 
 It is affirmed by some that this word is derived from irw/jos, 
 stone, and signifies the induration of bones, which produces cal- 
 lousness and insensibility ; and not from jraipis, blind. See 
 T\encA, p. 7-1• 
 
 65. TO(s Kpa/SoTTois] * their beds ;' i. e. the beds to which they 
 were confined. 
 YOL. I. 
 
 xii. 14. 
 
 ■ου — i(f 6ΐ] On this Hebraism see Vorst. p. 558. 
 The (κΰ is emphatic. 
 
 Cf. Rev. 
 
 Ch. VII. 2. KoiraTs] common: Koii-ii had been already used 
 by LXX for Hebr. jrcti (lame), unclean, I Mace. i. 47. C2. 
 
 3. oi yap φαρισαΐοι κ. τ. λ.] for the Pharisees, &fc. This de- 
 tailed explanation of Jewish customs is a proof that this Evan- 
 gelist did not write primarily for Jewish readers, but for others. 
 
 — ιτνγμίϊ] properly, vith the fist : as the LXX V^ersion shows, 
 Exod. xxi. 18. Isa. lviii.4; the knuckles of one hand being applied 
 to the palm of the other, so that by hard rubbing both may be 
 cleansed, Cp. Kuin. who says, " ττυ^μ^ est prop, pugnus {Hesu- 
 chitis : mry^ij, iiyovv rh σιτγκ(κ\(7σθαι tovs SaKTvKovs) et in 
 versione Alexaudrina respondet Hebr. p\S;>t v. Exod. xxi. 18. les. 
 Iviii. 4, atque adeo ^ruyμ^ proprie significat manu in pugnum con- 
 Iracla : illud ipsum nomcn ηί;Ν etiam de robore, forlitudine 
 aohibetur, et homines robusli in scriptis Rabbinorum dicuntur 
 J'Ci-Oi» '■;m vid. Buxlorfius Lex. Talm. p. 483, hinc -τιτ/μ^ com- 
 mode reridi potest, forliter, accurate et sedulh : certc Syrus 
 
 interpres vertit, A^-Jj-i-iO» 1"° advcrbio Luc. xv. 8, expressit 
 etiam adverbium ίπι/κλώϊ. Cf. et Glassius Phil. S. p. 3G4." 
 
 4. airi ayopai] returning home from the market, where they 
 may have come into contact with heathens, publicans, and others, 
 whom they regard as unclean. So a-ir1> SfiTvov, Herod, i. 12(;. 
 
 ξίστών] a Roman word, sejrtariorum .• being ^ of the 
 
 Epha, and i of the Kab. Sec Λί<•;;Λ. Antt. ix. 4. This explana- 
 tion of Jewish customs (rr. 3—5) is peculiar to St. Mark, and 
 shows that he was not writing mainly for Jews : and the word 
 ξίστν. with others of like origin in his gospel, suggests that he 
 was writing specially for Romans. Cp. on ii. 4. 
 
 8
 
 130 
 
 MARK Vir. G— 27. 
 
 ol Φαρισαίοι καΧ ol Γραμματείς, Λιατί οι μαθηταί σου ου περιπατονσι κατά *"^"• ι-^κκ, 
 την τταράΖοσιν των πρεσβυτέρων, άλλα, κοιναΐς )(ζρσΙν έσθίουσυ τον αρτον ; 8 
 ^ Ό δε αποκριθάζ ^πεν αύτοΐζ, "Οτι καλώ? προεφητευσεν 'Ησαΐα? ττερί ύμων 7 
 των υποκριτών ως γεγραπται. Ούτος ό λαο? τοις -χ^είλεσί με τίμα, -η 8ε 8 
 καρδία αυτών πόρρω άπεχ^ει άπ' εμού. ' Μάτην δε σέβονται με, 9 
 διδάσκοντες διδασκαλίας εντάλματα ανθρώπων. ^ Αφέντες γαρ την 
 έντοΧην τοΰ Θεοΐι κρατείτε την παρά^οσιν των ανθρώπων, βαπτισμους ζέστων 
 και ποτηριών και άλλα παρόμοια τοιαύτα πολλά ποιείτε. ^ Και ελεγεν αυτοΐς, 3 
 Καλώς αθετείτε την εντολην του Θεοΰ, ϊνα την παρά^οσιν υμών τηρησητε. 
 '" Μωυσης γαρ είπε, Τίμα τον πάτερα σου και την μητέρα σου• και ο * 
 κακολογών πάτερα η μητέρα θανάτω τελευτάτω• ^' ΰμεΐς δε λέγετε, 5 
 'Εάν ειπη άνθρωπος τω πατρι η τη μητρί, Κορβάν'^ (ο ε'στι, δώροί'), ο ε'άν ε^ a Matt. as. ι β. 
 εμού ώφεληθης — ^'^ και ούκετι άφίετε αυτόν ουΖεν ποιησαι τω πατρι αύτοΰ η 
 τη μητρΙ αύτου, ^^ άκυρουντες τον λόγον του Θεοΰ τη παραδόσει υμών η παρ- 9 
 ε^ώκατε• και παρόμοια τοιαύτα πολλά ποιείτε. 
 
 '^ Και προσκαλεσάμενος πάντα τον οχλον ελεγεν αυτοΐς, Άκοΰετε μου πάντες ίο 
 και συνίετε '^ Ου8εν εστίν εζωθεν τοΰ άνθρωπου εισπορευόμενον εΙς αυτόν, ο ιι 
 δύναται αυτόν κοινώσαι• άλλα τα εκπορευόμενα άπ' αΰτοΟ έκεΐνά εστί τά κοι- 
 νουντα τον άνθρωπον. "" Ει τις ε^ει ωτα άκουειν, άκουετω. 
 
 (4f) '^ Και οτε είσηλθεν εις οίκον άπο τοΰ ο)(λου, επηρώτων αυτόν οι μαθηταΙ 15 
 αυτοΰ περί της παραβολής. ^^ ΚαΙ λέγει αΰτοΐς, Οϋτω και ΰμεΐς ασύνετοι ε'στε ; 16 
 ου νοείτε, οτι πάν το εζωθεν εισπορευόμενον εις τον άνθρωπον ου δύναται αυτόν η 
 κοινωσαι, ' οτι ουκ εισπορευεται αυτού εις την καροιαν, αλλ εις την κοιΚιαν, 
 και εις τον άφεΒρώνα εκπορεύεται, καθαρίζον πάντα τά βρώματα ; ^^ *£λεγε δε, 18 
 "Οτι το εκ τοΰ άνθρωπου εκπορευόμενον, εκείνο κοινοί τον άνθρωπον "' εσωθεν ΐθ 
 γάρ, εκ της καρΒίας τών ανθρώπων, ο'ι ΒιαλογισμοΙ οι κακοί εκπορεύονται, 
 /χοι^^ειαι, πορνειαι, φόνοι, " κλοπαί, πλεονεξ'ιαι, πονηρίαι, δόλος, άσε'λγεια, 
 οφθαλμός πονηρός, βλασφημία, υπερηφαν'ια, αφροσύνη• ^ πάντα ταύτα τά 
 πονηρά εσωθεν εκπορεύεται, και κοινοί τον άνθρωπον. 
 
 ^ Και εκείθεν άναστάς άπηλθεν εις τά μεθόρια Τύρου και 5Ίδώνος• και 
 είσελ^ών εις οικίαν ουΒενα ήθελε γνώναι, και ουκ ηΖυνηθη λαθεΐν. ^ Άκού- 
 σασα γάρ γυνή περί αυτοΰ, ης είχε το θυγάτριον αΰτης πνεΰμα άκάθαρτον, 
 ελθοΰσα προσεπεσε προς τους πόδας αΰτου• {^■) ^^ ην δε •η γυνή ΈλληνΙς, 22 
 Χυροφοινίκισσα τω γένει• και ηρώτα αΰτον ίνα το οαιμόνιον εκβάλη εκ της 
 θυγατρος αυτής. "' Ό δε Ίησοΰς εΐπεν αυτή, Άφες πρώτον -χορτασθηναι 26 
 τα τέκνα• ου γάρ καλόν εστί λαβείν τον άρτον τών τέκνων, και /δαλειν τοις 
 
 20 
 
 21 
 
 ' Caute dictum, nam lestacea frangebantur." 
 
 — χαλκίοιν"] 
 {Rosemn.) 
 
 6. πίριττατοΰσι] walk, live. The Hebr. 
 
 9. KoAis] Well: said in irony. 
 
 11. Κορβάνΐ Corhan, an offering to God. See on Alatt. xsvii. 
 6, and xv. 5, and above, ii. 3, and Pococie, i. 251. 
 
 /S. Ambrose (on Luke xviii.), applying the word to Christian 
 times, well says, " Dicis te, quod eras Parentibus coUaturus, 
 Ecclestce velie conferre. Non quaerit donum Deus de faine 
 parenium. 
 
 " Multi ut prredicentur ab hominibus, Ecclesiie conferunt quae 
 sms auferunt ; ciim misericordia a domestico progredi dcbeat 
 pietatis officio. Sed ut pascendos Scriptura dicit parentes, ita 
 propter Deum relinquendos parentes, si impediant devotse mentis 
 affectus." 
 
 19. καθαρίζον τ. τ. βριί /iOTo] cleansing all the food. Some 
 (e. g. Meyer) read καθαρίζων, and connect it with ai^tlpuv ; but 
 this construction seems inadmissible. It appears rather to mean, 
 "exitu suo puras reUnquens omnes escas " (cp. Bede, a Lapide). 
 Every thing that cometh in from without defecates and clarifies 
 itself in its passage fls riv affSpUfa, and so leaves pure πάντα τα 
 
 βρώματα, i.e. everything that is converted by man into food, 
 and enters into his system. Cp. note on Deut. xxiii. 13. 
 
 The reading καθαρίζων is indeed found in many MSS., A, B, 
 E, F, G, H, L, S, X, Δ, and in Lr., but the confusion between δ 
 and ώ is so common in MSS., that this variety is of little weight 
 against the ordinary rules of grammatical construction. See on 
 1 Cor. XV. 4!). 
 
 21. πορν€7αι] See Rom. i. 29. 
 
 24. μιβόρια] the confines : he does not seem to have crossed 
 the border. 
 
 25. fis — oUT^s] On this Hebraism, see Acts XV. 17. Gal.ii. 10. 
 
 26. ΈλληΐΊ'ϊ] a Greek. St. Matthew calls her \avavaia (xv. 
 22), to show his Jewish readers that the mercies of the Gospel 
 were for those whom their forefathers had extirpated. St. Mark 
 calls her Έ\\ην\ί, a Syrophoenician, of Tyre, to assure his Gentile 
 readers that Christ offers salvation to them, and to every nation 
 of the world. 
 
 — ^υροφοινίκισσα"] a Syrophtenician. ΦοιΑκισσα from φοινίκη, 
 and 2,vpo<p., as distinguished from the Libyan Phoenicians, of 
 Carthage, better known to the Romans, and c donists from the 
 Phoenicians of Syria, in the mother cities of Tyre and Sidon. 
 whence Horat. ii. 2. 1 1, " u/erjue Pcemit serviat uni."
 
 MARK VII. 28—37. VIII. 1—13. 
 
 131 
 
 MATT. LUKE. 
 
 XV. 
 27 
 28 
 
 κνναρωι,ζ. 
 
 Ή Be 
 
 a ch. S. 43. 
 
 82 
 88 
 
 84 
 86 
 80 
 
 87 
 88 
 
 89 
 
 XVI. 
 1 
 
 Ξ άπεκρίθη καΐ Xeyei αύτω, Nal, Kvpce, καΙ γαρ τα κυνάρια 
 νποκάτω της τραπβζης Ισθίουσι άπο των ^ι,χίων των τταώίων. -^ ΚαΙ dnev 
 avTrj, Am τοΐιτον τον λόγον vnaye• ζξζληλυθζ το Βαιμόνιον Ικ τψ θυγατρός σου. 
 
 ΚαΙ άπίΚθουσα εΙς τον οίκον αΰτης evpe το Βαψόνων ζξεληλνθοζ, καΐ την 
 θυγατέρα βφλημενην έπΙ τηζ κλίνης. 
 
 (-γ-) ^' ^αι πάλιν ΙξίΚθων Ικ των ορίων Τύρου καΐ SiSatvo? ηλθζ προς την 
 θάλασσαν της Γαλίλαίας, άνα μέσον των ορίων ΛεκαποΚεως. ^- Κα\ φίρουσιν 
 αύτω κωφον μογιλάλον, καΐ παρακαλουσιν αύτον ίνα Ιπίθη αύτω την χείρα. 
 ^^ ΚαΙ άττολαβόμενος αύτον άπο του όχλου κατ ΙΒίαν έβαλε τους Βακτύλους 
 
 34 
 
 και ανα- 
 
 αυτου εις τα ώτα αύτου, καΐ πτύσας ηφατο της γλώσσης αύτοΐι, 
 βλεφας εΙς τον ουρανον εστέναξε καΐ λέγει αύτω, Έφφαθα, ο eVri διαίΌΐ'- 
 χθητί. ^^ Και ευθέως Βιηνοίχθησαν αυτού αί άκοαΐ, και ε'λυ^τ; ό Βεσμος της 
 γλώσσης αυτού, και ελα'λει 0/3(9^9. (^,) ^c Και διεστείλατο " αύτοΊς 'ίνα μηΒενΙ 
 είπωσι,ν όσον Βε αύτοΐς Βίεστελλετο, μάλλον περι,σσότερον εκηρυσσον ^ καΐ 
 ΰπερπερίσσώς εξεπλησσοντο λέγοντες, Καλώ? πάντα πεποίηκε- και τους κωφούς 
 ποιεί άκουειν, και τους άλαλους λαλεΐν. 
 
 VIII. (4f ) ^ Έν εκείναις ταΐς ημεραις, παμπόλλον όχλου δντος, και μη 
 εχόντων τι φάγωσι, προσκαλεσάμενος τους μαθητάς αυτού λε'γει αύτοΐς, 
 2 Χπλαγχνίζομαι επΙ τον οχλον, οτι ηΒη ημεραι τρεις προσμενουσί μοί και 
 ούκ εχουσί τι φάγωσι,• ^ και εάν απολύσω αυτούς νηστει,ς εΙς οίκον αυτών, 
 εκλυθήσονταί εν τη όΒω, τίνες γαρ αυτών μακρόθεν ηκουσι. "• Και άπεκρί- 
 θησαν αύτω οΐ μαθηταΐ αυτού, Πόθεν τούτους Βυνησεταί τις ώΒε χορτάσαί 
 άρτων ε'π' ερημιάς ; ^ Και επηρώτα αυτούς. Πόσους έχετε άρτους ; οΐ Βε εΐπον, 
 Επτά. ^ Και παρήγγειλε τω οχλω άναπεσεΐν επΙ της γης- καΐ λαβών τους 
 επτά άρτους εύχαριστησας έκλασε, καΐ εΒίΒου τοις μαθηταΐς αυτού ίνα παρα- 
 θώσι- και παρεθηκαν τω οχλω. ^ χ^ι εΐχον ΙχθύΒία ολίγα• και εύλογησας 
 είπε παραθεΐναι και αυτά. ^ "Εφαγον Βε και εχορτάσθησαν και ήραν περισ- 
 σεύματα κλασμάτων επτά σπυρίΒας. ^"Ήσαν Βε οί φαγόντες ώς τετρακισ- 
 χιλίοΐ' και άπέλυσεν αυτούς. 
 
 Και ευθέως εμβάς εΙς το πλοΐον μετά των μαθητών αΰτου ηλθεν εις τά μέρη 
 ΔαΧμανουθά. 
 
 (ι'ν ) ' ^^'' ^ζηλθον οί Φαρισαίοι, και ηρξ'αντο συζητεΐν αύτω, ζητούντες παρ' 
 αυτού σημείον άπο του ουρανού πεψάζοντες αυτόν. (-^) '- Και άναστεΐ'ά^α? 
 τω πνεύματι αυτού λέγει, Γι η γενεά αύτη σημείον επιζητεί ; Άμην λέγω ύμΐν, 
 εΐ Βοθησεται τη γενεά ταύτη σημείον. '^ Και άφείς αυτούς εμβάς πάλιν εΙς 
 πλοίον άπηλθεν εις το πέραν. 
 
 31. καΧ SiSiras ί)λθί] Β, D, L, Δ, and Vulg. and some other 
 versions have ίλθ€ δια 'Σ,βωνοί here. 
 
 32—37.] This miracle, so graphically described, is recorded 
 by St. Mark alone (cp. viii. 22). 
 
 32. μoyi\ά\ov^] So A, B*, D, G, K, M, S, U, V ; and Tisch. 
 ed. 1858; B**, E, F, H, L, X, Γ, Δ, and Lr. have μoyy,Kά^of. 
 
 34. Έψφαβά] he opened. " Imperativus conjugationis Ethpael, 
 
 y 7 - 
 
 (x^^aZi , ethphailiah, ίβφαθα, litera θ, cum Grtece scribatur, 
 in φ mutata, a verbo ct^As aperuil." Hebr. nnp (pal/ia/i), 
 whence Latin pateo. Cf. Isa. ssxv. 5, and Vorst. de Hebr. p. 699. 
 St. Mark gives the very words of Christ. See above on ii. 3. 
 
 36. juSXAof τΐ(ρίσσ6ηρον'\ An expressive double comparative. 
 See Phil, i. 23, ττοΚ\^ μα\\ον κρΰσσορ. 2 Cor. νϋ. 13, ττΐρισ- 
 coTfpus μάλ-Κον. iVirier, p. 214. 
 
 — ίκήρνσσοί'] ihei/ were publishing it abroad. See on i. 45. 
 
 Ch. VIII. 1—9. "Ei' i/<eiyois] See Matt. Λν. 32-. 38. 
 
 — παμίΓΐίλλου] Some MSS. and Edd. have -niXiv πολλού. 
 But it is less likely that such a simple e.vpression as iriXiv woWov 
 should have been altered by Copyists into παμηό\\ου than nice 
 ΐ'ίΓίο. On the confusion of ναμ, and πολι, see Person, Eurip. 
 
 Hec. 11C9, and above, vii. 14, where B, D, L, Δ, have ττάλιν for 
 ηάντα. At the same time it may be observed that St. Mark is wont 
 to note transitions in his narrative by πάλι)'. See iii. 20 ; iv. 1 ; 
 X. 1. 10. 
 
 2. τιμίραι τρ^75—μοι] literally, Mere are now three day» to 
 them remaining (dat. plur. part.) with Me, and not having any 
 thing to eat. See Matt. xv. 32. Acts xxiv. 1 1 , οΰ w\eiovs (Ισί 
 μοι ήμ4ραι */ δίκαδι5ο, and op. Matth. G. G. § 390. Soph. Philoct. 
 354, iiv δ' ΐιμαρ ήζτ) SfvTfpoi' π\4οντί μοι. 
 
 6. ^δΐδου] He was giving. See on vi. 41. 
 
 8. στΓκρίδαί] iasie/s, made of rushes and palm leaves. (Bede.) 
 See on Matt. xvi. 9. 
 
 10. μίρη Δαλμαηυθά] See Matt. iv. 39, Spia yiaySa\a, St. 
 Mark adds therefore to St. Matthew's narrative, to show his inde- 
 pendent knowledge of the fact. The conversation took place in 
 the confines of Magdala, towards Dalmanutha. In Matt xv. 21 
 we have μίρη Τύρου κ. 2. In Mark vii. 24, μιβόρια Τ. κ. S. 
 
 12. αναστΐνάζας τψ τη'ΐύματι αυτόν'] groaning deeply in His 
 spirit. See John xi. 33. 
 
 — ^irifTjTfT] seeis a sign in addition to those given it. 
 
 — €i δυθήσετηι] el Hebr. CM (i»i), ii; often used as a strong 
 negative — May I not live if.' See Gen. xxi. 23 ; xxiv. 37• Deut. 
 
 S8
 
 132 
 
 MARK Υ ill 11—31. 
 
 ' ' Και ΕττίΧάθοντο \αβίίν άρτους• καΐ el μη Ινα. άρτον ουκ είχοι^ μεθ" Ιαυτων *'.'^^''"• 
 ίν τω πλοίω. ( ί" ) '^ ΚοΙ δΐ€στελΧ€το αυτοίς λίγων, Όράτ€, βλίπετεάπο της 5 
 ζύμης των Φαρισαίων, και της ζύμης Ήρωοου. {-γΐ) ^ ΚαΙ Βίΐλογίζοντο ττρος 7 
 αλλήλους λίγοντίς, "Οτι άρτους ού:< εχομεν. '^ Και γνούς ό Ίησοΰς Xeyei 8 
 αύτοίς, Γί διαλογίζεστε οτι άρτους ουκ ίχετε ; Οΰπω voeiTe ουδέ συνύτε ; en 9 
 ττεπωρωμίνην ' ίχίτε την καρδίαν ύμων ; ^^ οφθαλμούς εχ^οντες ου βλέπετε, Kaiach. 6. 5ί. 
 ωτα έχοντες ου< ακουετε, και ου μνημονεύετε ; οτε τους πέντε άρτους έκλασα 
 εΙς τους πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ήρατε ; Λε- 
 γουσιν αύτω, δώδεκα. -" "Οτε δε τους επτά εΙς τους τετρακισχιλίους, πόσων 10 
 σπυρίΒων πληρώματα κλασμάτων ήρατε ; Ο'ι δε είπον, 'Επτά. -' Και ελεγεν 
 αύτόΐς. Πως οϋ συνίετε ; 
 
 ( j) "Και έρχεται εις ΒηθσαϊΖάν και φερουσιν αύτω τυφλον, και παρα- 
 καλοΰσιν αύτον ίνα αύτοΰ άφηται. "^ Και επιλαβόμενος της χειρός του τυφλού 
 εξηγαγεν αύτον εξω της κώμης, και πτΰσας εις τα όμματα αύτου, επιθείς τάς 
 χείρας αύτω επηρώτα αύτον ει τι βλέπει ; -* και άναβλεφας έλεγε, Βλέπω 
 ■^ούς ανθρώπους, ότι ώς ΒενΒρα ορώ, περιπατοΰντας. ^ ΕΊτα πάλιν επέθηκε 
 τάς χε'ιρας έπι τους οφθαλμούς αύτοΰ, καΐ εποίησεν αύτον άναβλεφαι• και 
 άποκατεστάθη, και ενεβλεφε τηλαυγώς άπαντα. "^ Και άπεστειλεΐ' αΰτοί' εις 
 Όΐκοί' αυτοΰ λέγων, ΜηΒε εΙς την κώμην είσελθης, μηΖε είττης τινΧ εν Trj κώμτ). 
 
 (^) ^ Και εξηλθεν 6 'Ιησούς και οί μαθηταΐ αύτοΰ εΙς τάς κώμας Καισαρείας 13 
 τ^ς Φιλίππου- καΐ εν τη όδω επηρώτα τους μαθητάς αυτοΰ λίγων αυτοίς, Τίνα 
 με λεγουσιν ο'ι άνθρωποι εΤι-αι ; ^° Οί δε άπεκρίθησαν, Ίωάννην τον βαπηστην, u 
 και άλλοι Ήλίαν, άλλοι δε ενα των προφητών. -^ Και αύτος λέγει αύτοΐς, 'ΤμεΙς 
 δε τιι^α με λέγετε εΤί'αι ; Αποκριθείς δε ό Πέτρος λέγει αυτω, ϋύ ε'ι 6 Χριστός. 15 
 (-^) ^ Και επετίμησεν αύτοΐς ίνα μηΒενι λεγωσι περί αύτοΰ. 
 
 ^' Και ηρζατο διδάσκεις αυτού? ότι δει τον ΤΊον τοΰ ανθρώπου πολλά παθεΐν, 20 
 και άποΒοκιμασθηναι ύπο των πρεσβυτέρων και των αρχιερέων και των γραμ- 21 
 
 LUKB. 
 IX. 
 
 18 
 19 
 
 20 
 
 21 
 22 
 
 1. 35. 1 Kings i. 51. Isa. xiv. 24, and is interpreted 'not' in 
 the Syriac Version. Cp. Heb. iii. U ; iv. 3. 5. 
 
 15. T. ζνμ.-η$ Ήρώδοιι] the leaven of Herod. See iii. G. 
 
 22—26. Kol fpxtTai] This miracle so minutely described is 
 recorded by St. Mark alone. Cp. vii. 32. 
 
 — Βιιθο-αϊδάΐ'] Supposed by many to be the northern Bethsaida, 
 or Julias, concerning which see on Matt. xiv. 13. Luke ix. 10. 
 
 23. Ka'i Ιπι\α$άμΐΐΌ! — ίξήγαγί•'] And He tool him by the hand 
 and led him out of the town. A visible proof to the people that 
 the man vas Hind. Compare our Lord's conduct in John ix. C, 7• 
 
 24. Βλ€τα) τοϋϊ ά., 3. is δ. ό., weptwaToOfTas] An abrupt ex- 
 pression, or rather three sentences, suitable to the ease, in which 
 new powers of vision suddenly succeeded ; and characteristic of 
 St. Mark's literal accuracy, cf. v. 23. / see men. I see Ihenf 
 standing still, and dimly, as trees. I now see them walking. 
 
 The reason why our Lord worked this cure by degrees seems 
 tn be, that He thus brought forth from the man's own lips, for 
 the benefit of the readers of the Gospel, words showing the pro- 
 cess of the cure from darkness to glimmering light, and thence 
 to perfect vision. Here also is a picture of the process of gradual 
 illumination which sometimes takes place in the soul. 
 
 26. Μτ)δέ (Is τ. κιίμ-ηνΐ Our Lord had led the blind man ovt 
 of Bethsaida to heal him, and tells him not to enter the village 
 after he is healed, in order to warn the world, that if men will not 
 attend to the evidence of the Gospel, and use the means of grace 
 proffered to them, those blessings, slighted by them, will be with- 
 drawn from them. The blind man is brought to Christ, and 
 allows himself to be led by Christ out of the city, and recovers 
 his sight. But the city itself was spiritually blind, and would nnt 
 discern Christ ; and is left in its darkness. Cp. John ix. 39—41. 
 
 If this miracle was wrought near the western Bethsaida, then 
 cp. Matt. ri. 2 1 . 
 
 27. μί] Me — emphatic, and so placed. 
 
 29. 2t> el 6 Xpi^TOs] It has been already observed on Matt. 
 xvi. 18, that St. Mark, the disciple of St. Peter (1 Pet. v. 13. 
 ίρμηι-ίΐπ-))! Πίτρου, Euseb. iii. 39; v. 8), does not record our 
 Lord's words in reply to St. Peter. 
 
 The Divines of Rome in interpreting those words, 2u e? 
 neV/JOJ, καί ^ττΊ ταύττ/ rfj Ίτΐτρα οϊκοίομ-ίισω μου rijv 4κκ\•ησίαν, 
 build much on the supposition that our Lord used the same Syro- 
 Chaldaic word Ηϋ*ρ {Cepha) for Ufrpos and nirpa. 
 
 This supposition is improbable. 
 
 If our Lord had used the same word, it is not likely that the 
 Holy Ghost would have used two different words, as lie does in 
 reciting our Lord's reply in Matt. xvi. 18. 
 
 It is remarkable that St. Matthew does use a Syro-Chaldaic 
 word, 13, bar, in the verse immediately preceding^jSap ^luva. 
 Why then did he not go on to write, 5ΰ fl Κ-ηφά, καί ίπ\ τούτω 
 Ύψ Κ-ηψα ο. μ. τ. (. } He ought to have done so, — with reverence 
 be it said, — if our Lord used the same word in both members of 
 the sentence, and if so much is to be grounded on this supposed 
 use of the same word, as the Divines of Rome build from it, 
 making it almost the fundamental doctrine of Christianity. 
 
 Besides, St. Mark, the disciple of St. Peter, as we have seen, 
 is wont to introduce Syro-Chaldaic words into his Gospel (see 
 above, ii. 3); he uses two such words in the preceding Chapter 
 (vii. 11. 34), and he specially notices that two of St. Peter's 
 brother Apostles were called Boavfpyis (a Syro.Chaldaic name), 
 and ex])lains what it means (iii. 17). If therefore any additional 
 light was to be derived yiom a Syro Chaldaic word, concerning 
 so important a matter as the relation of his master, the Apostle 
 St. Peter, to the other Apostles and the Church at large, St. Mark 
 would have introduced here a Syro-Chaldaic word. And since he 
 has not done so, we have additional proof from St. Mark's silence 
 that St. Matthew's divinely inspired Greet (Matt, xvi 18) gives a 
 true and full representation of our Lord's words to St. Peter. 
 
 It is observable that St. Mark, and he alone, records our 
 Lord's Saying to the Twelve when they afterwards argued among 
 themselves who of them should be greatest : " If any one desires 
 to be first, he shall be last of all " (Mark is. 31, 35). They were 
 not very likely to have debated that matter, if our Lord had ah-eady 
 settled it by malting St. Peter supreme over the rest. 
 3L Καί fjpiaro'] See Matt. xvi. 21.
 
 MARK VIII. 32—38. IX. 1—12. 
 
 133 
 
 Μ ΑΙ τ. 
 
 I-LKE. „„„' 
 
 XVI. 
 
 IX. r"•^^" 
 
 S3 
 
 ρησια 
 
 23 
 
 αυτω. 
 
 jj-ariiuv, καΧ άποκτανθηναι.• καΐ μίτα. τρίΙ<; ημέρα•; άναστ-ηι/αί• {-^) *' καΐ παρ- 
 
 24 
 
 25 
 
 28 
 
 XVII. 
 1 
 
 10 
 U 
 
 23 
 
 b John 12. 25 
 
 26 
 
 ρ-ησία τον \6yov i\a\ec. ΚαΙ προσλαβόμεΐΌ^ αυτόν ό Πέτρο'; ηρξατο Ιπνημάν 
 ^'' Ό δε έπίστραφίΙ<; καΐ ΙΒων τους μαθηταζ αντοΰ επιτίμησε τω Πέτρω 
 λέγων, Ττταγζ οτησω μου, σατανά, οτί ου φρονείς τα του Θεοΰ, αλλά τά των 
 ανθρώπων. 
 
 (τγ) ^ •'^''^ προσκαΧεσάμενοζ τον όχλον συν τοις μαθηταΐς αύτον ειπεν 
 αυτοϊζ, "Οστις θέλει οπίσω μου άκολουθείν άπαρνησάσθω εαυτόν, και άράτω 
 
 24 τον σταυρόν αντοΰ, καΐ α.κολουθείτω μοι• "*' ος^' yap αν θέλη την φυχΎ]ν αντοΰ 
 σωσαι, απολέσει αύτην os δ' αν άπολέση την έαυτοΰ \ΡυχΎ]ν ένεκεν εμοΰ και τοΰ 
 
 25 ευαγγελίου, σώσει αύτην ^*' τί γαρ ωφελήσει τον άνθρωπον, εαν κερ^ηστι τον 
 κόσμον όλον, και ζημιωθη την φνχΎ]ν αυτοΰ ; ^^ η τί δώσει άνθρωπος άι/τάλ- 
 
 26 λαγ/χα της φνχΎ]ς αΰτοΰ ; (ττ) ^ Ός γαρ αν επαισχννθη με και τους εμοΰς 
 λόγους εν τη γενεά, ταύτη τη μοιχαλίζι και άμαρτωλω και ό ΤΊος τοΰ ανθρώπου 
 επαισγυνθησεται αύτον, όταν ελθη εν τη Β όζη τοΰ Πατρός αυτοΰ μετά των 
 
 27 αγγέλων των αγίων IX. (-jr) ' '<'*'■ ^λεγεν αύτοίς, Αμήν λέγω ΰμίν, ότι εισΐ 
 τινές των ώδε έστηκότων, οιτινες ου μη γεύσωνται θανάτου, εως αν Γδωσι την 
 βασιλείαν τοΰ Θεοΰ έληλυθυΜν εν Βυνάμει. 
 
 28 " -Και μεθ" ημέρας εζ παραλαμβάνει ό Ίησοΰς τον Πετρον και Ίάκωβον και 
 τον Ίωάννην, και άνεφέρει αυτούς εΪ9 όρος νφηλόν κατ Ιοίαν μόνους' και μετ- 
 
 29 εμορφώθη έμπροσθεν αυτών ^ και τά ιμάτια αυτοΰ έγένοντο στίλβοντα, λευκά 
 
 30 λίαι^ ώς χ^ιών, οία γναφεύς επι της γης ου Βύναται λευκάναι. ^ Και ώφθη αύτοΐς 
 
 33 Ηλίας συν Μωϋσεΐ• καΐ ήσαν σνλλαλοΰντες τω Ίησοΰ. ^ ΚαΙ αποκριθείς ό 
 Πέτρος λέγει τω Ίησοΰ, 'Ραββι, καλόν εστίν ημάς ώδε εί^αι• και ποιησωμεν 
 σκηνάς τρεις, σοΙ μίαν, και Μωϋσεΐ μίαν, και Ηλία μίαν ^ ου γαρ η^ει τί 
 
 34 λαληση, ήσαν γαρ εκφοβοι. '' Και έγένετο νεφέλη επισκιάζουσα αύτοίς, και 
 
 35 ήλ^ε φωνή εκ της νεφέλης. Ούτος εστίν ό Tios ftou ό αγαπητός, αυτοΰ άκούετε. 
 
 36 ^ Και εζάπινα περιβλεφάμενοι ούκέτι ούΒένα εΐΒον αλλά τον Ίησοΰν μόνον μεθ^ 
 εαυτών. 
 
 ^ Καταβαινόντων δε αυτών άπο τοΰ όρους, διεστείλατο αυτοΓς ίνα μη^ενΐ 
 8ιηγήσωνται α εϊδοΓ, ει μη όταν 6 Τιος του άνθρωπου εκ νεκρών άναστη. 
 (-χ) '" Και τον λόγον εκράτησαν προς εαυτούς συζητοΰντες τί εστί το εκ 
 νεκρών άναστήναι. - ..i-'rfi 
 
 (4τ) ^^ ^αι επηρώτων αύτον λέγοντες, "Ο τι λέγουσιν οί Γραμματείς οτι 
 Ήλίαν δει ελθεΐν πρώτον ; '- ό δε αποκριθείς εΐπεν αύτοΐς, 'Ηλίας μεν ελθών 
 πρώτον αποκαθιστά πάντα, και πώς γέγραπταί επΙ τον ΤΊον τοΰ άνθρωπου, ϊνα 
 
 83. "'[iraye — σατανά] Gel thee behind Me, Salan. Observe 
 what it is to be ashamed of the cro-s of Christ. " Get thee be- 
 hind Me, Satan," says our Lord to St. Peter. 
 
 St. Mark, the disciple of St. Peter, carefully records what 
 tells to the disadvantage of Peter — a proof of his veracity, and of 
 St. Peter's humility. Cp. Chrys. on Matt. xvii. 27, and the re. 
 markable passages in pAtseb. Theophan. (ed. Lee), pp. 220. 32-1, 
 3.'5, and Iiiiroduclion to this Gospel, above, p. 113. 
 
 31. Kal προσ-καλίσίμίνοί'] See Matt. xvi. 24. 
 
 35. καΐ τοΰ tltayytKiov] and the Gospel. These words ore 
 found only in St. Mark. Cp. Matt. xvi. 25. Luke ix. 24 ; and 
 see below, x. 29. 
 
 Cn. IX. 1. 'AfiV λί'γαι ϋμΙν] See on Matt. xvi. 28. 
 
 11. "Οτι] = Ζιότι, why. So used by LXX (Gen. xii. 18) for 
 rpsj, τί Toxno ίίΓοίησο! ; (See t•. 2!!.) 
 
 — Ήλίαΐ'] Elias. See Malt. xvii. 10. 
 
 12. άπ-οκαβιστα ] " preesens indefinitum, ut Matt, ii.4," Bengel. 
 He is not only the restorer, — but completes, consummates, brings 
 up to the state designed by God according to His promise and an- 
 cient prophecy. See on .-Vets i. 6. On the form Ιστώ, for Ίστημι, 
 see Winer, p. 72. Cp. Rom. iii. 31. 2 Cor. vi. 4 ; x. 18. 
 
 — καΐ τώί] ircSs for Sirus, how, as often in St. Mark. See ii. 
 26; V. 16; xi. 18; xii. 41 ; xiv. I. 11 ; and so used by LXX, 
 Deut. ii. 7» ^ιί'γνωθι πώϊ διηλβ€5. The iris here depends on 
 (ΐτην: " He declared to them how it is written." The sense is as 
 follows : 
 
 The three disciples are in doubt, — How can Jesus be the 
 Christ .' For it is the received opinion of the Jews, that before 
 the Coming of Christ Elias shall appear. If Thou art the Mes- 
 siah, how is it, that " the Scribes say that Elias must first come ? " 
 We have just seen Elias in the Transfiguration ; but he is not yet- 
 come into the world ; and since he who is to be the forervnner of 
 the Messiah is not yet come, how can it be said that the Messiah, 
 whom he is to precede, is come } How is it that the Scribes have 
 not acknowledged that either the one or the other is come ." 
 
 Our Lord's reply is, — The Precursor ii come. He hai ful- 
 filled the office of Elias in turning the hearts of the fathers to the 
 children. See Luke i. IC, 17, from Malacbi iv. 5, where, it is to 
 be observed, the LXX have ότοκατοστήσί i, — the word hen- 
 used by Christ. 
 
 He is come— and the Scribes have not known, have not re- 
 eoyniied him ; and what is more. Holy Scripture bears witness, 
 that they will not know I/im whose way the Elias of the Gospel 
 has come to prepare ; they will not acknowledge Chritl. As is
 
 134 
 
 MARK IX. 13—33. 
 
 15 
 16 
 
 17 
 
 πολλά πάθΎ] και e^ouSej-w^jj- '' αλλά λέγω ΰμίν, δη και Ηλίας ^ληλνθί, και. *^*^,^|• 
 ίΤΓοίησαν αντω οσα ■ηθέλ-ησαν, καθώς yiypaTrrai in αυτόν. ^2 
 
 (-^) '■* Και έλθων προς τους μαθητας eiSeu οχλον ΤΓθλυι> περί αυτούς, και 
 Γραμματείς συζητοΰΐ'τας αΰτοΐς. '^ ΚαΙ ευθέως πας 6 όχλος ίδώί' αυτορ ες- 
 εθαμβηθη, καΐ ττροστρέχοντες ήσπάζοντο αυτόν. '^ Και επηρώτησε τους Γραμ- 
 ματείς, Τί συζητε'ΐτε προς αυτούς ; (^) '' Και αποκριθείς εις εκ του όχλου είπε, 14 
 διδάσκαλε, ηνεγκα τον υΐόν μου ττρός σε, έχοντα πνεύμα αλαλον '" και οπού 
 αν αυτόν καταλάβτ], ρησσει αύτον, και αφρίζει, και τρίζει τους οδόντας αύτου, 
 και ζηραίνεται• και είπον το2ς μαθητσϋς σου ίνα αυτό εκβάλωσι, και ουκ ίσχυ- 
 σαν. '^ Ό δε αποκριθεί? αυτοΐς λέγει, '/2 γεί'εά άπιστος, εως πότε προς ΰμας 
 εσο^ααι, εως ποτέ ανεξομαι υμών ; φέρετε αυτόν προς με• -" και ηνεγκαν αυτόν 
 προς αυτόν και ίδώι^ αύτον ευθέως το πνεύμα εσπάραζεν αύτον, κσΧ πεσων επΙ 
 της γης εκυλίετο αφρίζων. -' Και επηρώτησε τον πατέρα αυτού. Πόσος χρόνος 
 εστίν ως τούτο γέγονεν αύτω ; Ό δε εϊττε, εκ τταιδιό^ει^• " και πολλάκΐξ αύτον 
 καΐ εΙς πυρ έβαλε και εΙς ύδατα ίνα άπολέστ) αυτόν αλλ' ει τι δυί'ασαι βοήθη- 
 σαν ημΐν σττλαγχνισθείς έφ' ημάς. "^ Ό δε 'Ιησούς ε'ιπεν αύτω το, Ει δυί'ασαι 
 πιστεΰσαι πάντα Ζυνατά τω πιστεύοντι• -^ και ευθέως κράζας ό πατήρ του παι- 
 δίου μετά δακρύων έλεγε. Πιστεύω, βοηθει μού ττ) απιστία. "^ ΊΒων δε ό 
 Ιησούς οτι επισυντρέχει όχλος επετίμησε τω πνεύματι τω άκαθάρτω λέγων 
 αύτω, Το πνεύμα το αλαλον και κωφόν, εγω σοι επιτάσσω, έζελθε εζ αυτού, και 
 μηκέτι εισέλθης εις αυτόν. -'' Και κράζας και πολλά σπαράζας αυτόν έζηλθε• 18 
 και έγενετο ώσει νεκρός, ώστε πολλούς λέγειν ότι άπέθανεν -' ό δε Ιησούς 
 κρατησας αυτόν της χειρός ηγειρεν αυτόν και ανέστη. 
 
 {-^ ) Και εισεΚυοντα αυτόν εις οίκον οι μαυηται αυτού επηρωτων αυτόν κατ 19 
 ιδίαν, "ο τι ημείς ούκ η8υνηθημεν εκβαλείν αυτό ; "^ και ειπεί' αύτοίς. Τούτο το 21 
 γενο5 εν ούΒενΙ δύναται έζελθείν ει μη εν προσευχή και νηστεία. 
 
 (ττ) ^^ Και εκείθεν εξελθόντες παρεπορεύοντο δια της Γαλιλαίας, και ούκ 
 ηθελεν ίνα τΙς γνω• ^' ε'δίδασκε γάρ τους μαθητάς αυτού και έλεγεν αύτοΐς, "Οτι 
 ό ΤΊος τού ανθρώπου τταραδίδοται εΙς χείρας ανθρώπων, και άποκτενούσιν 
 αύτον, και άττοκταν^εΐ? τ^ τρίτΎ) ημέρα άναστησεται. •^- Οΐ δε ηγνόουν το 
 ρήμα, και εφοβούντο αύτον έπερωτησαι. 
 
 22 
 
 23 
 
 LUKE. 
 IX. 
 
 87 
 
 38 
 39 
 40 
 
 41 
 
 42 
 
 44 
 
 46 
 
 (it) ^^ ^^'• "ηλθεν εις Καφαρναούμ• και εν τ^ οικία γενόμενος επηρώτα 1 46 
 
 foretold in Scripture, He will be rejected and suffer many things 
 at their hands. 
 
 Do not therefore be perplexed. Elias is come. Clirist is 
 come. The Scribes say true when they assert that Elias must 
 precede Christ. But they have not known the Coming of Elias. 
 And they do not know the Coming of Clirist. Do not be sur- 
 prised at this. It has been predicted by the Holy Ghost. In tiol 
 knowing Elias and Christ, they prove tlie Coming of those whom 
 they reject ; for that rejection has been prophesied in the Scrip- 
 tures, which the Scribes have in their bands. Cp. Isa. liii. 1. 
 John xii. 38. 
 
 13. Koi] Elias also is come, and they have done to him what 
 they listed — and so will it be with Christ, Who is come like- 
 wise. 
 
 — Ka^us 7€'7ραΐΓτοί] as it is written in the Scriptural records 
 of the persecutions endured by Elijah : by wliich it was virtually 
 prophesied and foreshown that his antitype the Baptist, who has 
 come in his power and spirit, would suffer in like manner. 
 
 15, l^wf aiiTuy ^ξ^θαμβηθη^ when they saw Him they were 
 astonished. Perhaps by some remains of the Divine glory and 
 heavenly splendi^ur of the Transfiguration on His countenanrc ; 
 as the Israelites were dazzled by the api>earance of Moses when 
 he came down from the holy mount (Exod. xxxiv. 29, 30. 2 Cor. 
 iii. 7• 13). See further below on x. 32. 
 
 17. Διδάσκαλΐ] This miracle also (17 — 27) is described much 
 more fully and minutely by St. Mark than by any other Evan- 
 gelist. See on ii. 3. Doubtless St. Peter was an eye-witness of 
 it. See 1). 5. 
 
 20. Ihuv avr'ov — rb ττρίνμα\ when the evil spirit saw Him. 
 
 The masculine participle (iSif) with the neuter noun (πΐ'(ϋμα) 
 indicates more forcibly the personal vitaUty and agency of the 
 Spirit, and refutes the notion that these evil spirits were mere 
 qualities, or influences, or diseases. See above, v. 4 — 10, and 
 below, V. 20, and Luke viii. 33. For another use of this com- 
 bination, see Matt, xxvii. 52, 53, σώματα {((Κθάντα. 
 
 23. elnev αυτφ τό] lie said to him this. The rh is used by 
 the Evangelist to mark emphatically the reply of our Blessed 
 Lord, — probably Ilis very words. Th is used in this way Matt. 
 xix. 18, ό Ίησοΰί ΐΊττ€ rb, ου φορΐύσ^ι^. See Gal. v. 14, ό ttus 
 ν6μο$ πΐττλίιρωται ip τψ, ayawi)fffts rhy πλ. σου. Luke i. C2, 
 ivtvivov T(ji πατρί ούτοι) τί), τί &ν β4λοι καλΰσβαι αυτόν. ix. 4C, 
 ε.σηλθε SioAo^iffyubs τί>, τί$ tiv itri μείζων. See also Luke xxii. 2. 
 23 ; and iriiier, p. 9!*, who comparce Acts iv. 21 ; xxii. 30. 
 Rom. viii. 26 ; xiii. 9. See also note on I Cor. iv. 6. 
 
 24. βοΊ}θΐί μοΐί τ^ απιστία'] Much more pathetic and ex- 
 pressive than β, τ. a. μου. Cp. Matt. xvi. 18. John xx\. 22. 
 
 25. Τί) ττν^νμα κ.τ.λ.] Thou deaf and dumb spirit, hearken to 
 what / say. 
 
 26. Kpa^as — σπάραξα!] So B, D, L, Δ, and other MSS., and 
 Griesh., Lach., Tisch., Al/., Tregelles, for El:, κράξαν— σπάραξαν. 
 On the sense implied in the masculine participle, rendered more 
 emphatic, and marked more strongly, by its combination with a 
 neuter noun, see above on v. 20. 
 
 Christ allows the Devil to show his rage, in order that His 
 own divine power in casting him out may be more manifest and 
 glorious. So it will be in the latter days. See Rev. xii. 12. 
 
 31. iSiSarKe yapj for He was teaching now what He had not 
 taught before.
 
 MARK IX. 34—43. 
 
 13ΰ 
 
 MATT. LUK^. g^^jQy^^ ίΊ £{; jj^ qSoj TTpos iavToiis διελογίζεσ^ε ; ("ττ) ^^ C)^ Se έσι,ώπων• προί 
 
 άλλτ}λοιΐ5 ya/3 Βιελέχ^θησαι/ if jfj όδω, ti's μύζων ; ^^ Και κάθισα^ Ιφώνησΐ. 
 
 τους δώδεκα, και Xeyet αύτοΐ?, Ει τι? ^ελει πρωτοζ εΤί^αι, εσται ττάντων ζοτχατος 
 
 2 47 και πάντων διάκονο?. '''' Και λαβών παιδίοΐ' έστησαν αντο iv μίσω αυτών, 
 
 5 48 και ίναγκαΜσαμενο•; αυτό ίπτίν aurots, (,- j Ο? eat" e;^ των τοίουτων τταιοιων 
 
 Ζίζηταί eVi τω ονόματι μου, e/xe δε^^εται• και δ? εάι» e/j.e ^ίζηταί, ουκ €μ€ 
 Βίχεταί, άλλα τον άποστίίλαντά με. 
 
 49 ivhi) ^ Άπεκρίθη δε αύτω Ίωάννηζ λίγων, ΑιΒάσκαλζ, εΙΒομεν TLva iv τω 
 ονόματι σου εκβάλλοντα δαιμόνυα, δ? ουκ ακολουθεί ημιν, και iκωλύσaμεv 
 
 50 αυτόν ΟΤΙ, ουκ ακολουθεί ημΐν. ^ Ό δε Ίι^σοΰ? εΤττε, Μη κωλύετε αυτόν, 
 οϋδεί? yap εστι,ν δ? ποιτ^σει διίΐ'α/Μΐΐ' eVt τω ονόματι μου, και δυι/τ^σεται τα;^ύ 
 κακολογησαι με. ^" Ο? γαρ ουκ εστί. κασ ημών υπέρ ημών εστι,ν. {y^) '' Os 
 γαρ αν ποτίστ) ΰμά<; ποτηρων ΰΒατος iv ονόματι μου οτι Χρίστου εστε, αμήν 
 
 6 λε'γω ύμΐν ου μη άπολέση τον μισθον αυτοΰ. (if) *' ^"^^ ό? αΐ' σκανζαλίστ) 
 ενα των μικρών των πι,στευόντων ει? ίμε, καλόν εστι,ν αυτω μάλλον ει περι- 
 κειται λίθοζ /χυλικο? περί τοί' τράχηλον αυτοΰ, και βεβληται. εί? τ^ι^ θάλασσαν. 
 
 8 (νγ)''^Και ε'άν σκανΒαλίζη σε ή χειρ σου, άπόκοχίιον αυτήν καλόν σοι iστι 
 
 35. Εί Τ1Γ θί'λίΐ] See above on viii. 29. 
 
 38. 4y τά ό^ίίματί σον] in thy name, in 13 omitted by A, E, F, 
 G, K, M, S, V, X. 
 
 These words are important. The man was casting out Devils 
 in and by Christ's Name ; not in his own name. While the dis- 
 ciples censured the man, they confessed that what be did was 
 done by him in obedience to Christ's will, and for the promotion 
 of His glory. Thus while they blamed liim, they praised him. 
 The only fault they could find was — " he followeth not us." 
 Cp. Luke ix. 49, 50. 
 
 — (κωλύσαμΐϋ'] we forlad him. According to their own con- 
 fession, they forbad the man to work miracles in Christ's Name, 
 because he did not follow them. They do not say, that they 
 forbad his separation, but that they forbad his use of miraculous 
 powers exercised in Christ's Name. 
 
 40. *0s ουκ ίση καθ* τιμω^Ι If a man is not against us — as 
 those persons are who stand neutral, and are not with us when 
 they ought to join us in our warfare against Satan and Sin (see 
 Matt. xii. .30) — he is on our side ; i. e. his actions tend to our 
 honour, and he works in furtherance of our work. 
 
 Compare this saying with our Lord's words, ** He that is not 
 with Me is against Me " (Matt. xii. 30. Luke xi. 23), — words 
 uttered when some were imputing Christ's miracles to the agency 
 of Satan. 
 
 Observe, in that case our Lord used the pronoun Me, in the 
 other, us ; he who is not with Me, Who am present in My 
 Church at all times and in all places, he is against Me. But he 
 who is not against us (as every one is who is not with Me) is on 
 oar side ; he is on the side of you My Apostles as well as on Mine. 
 
 The comj)laint against the man was, '* he followeth not us," — 
 us the Apostles ; the complaint says nothing of following Christ. 
 There was a spirit of envy and selfishness in this remark, which 
 would have restrained Christ's favours to the persons of the 
 Apostles and their immediate adherents. 
 
 But our Lord reminds the complainants, that the man 
 wrought miracles in their Master's Name, as they themselves 
 had owned (v. 38) ; i. e. he wrought miracles in conformity to 
 Christ's will, and yijr the promotion of Christ's glory, — that is, 
 in union with Christ, — and not for any private end ; therefore 
 the man was trith Christ, though he did 7iot personally follow in 
 the company of the .\postles, just as St. John the Baptist was 
 with Christ, though not in person ; and as all the -\postles 
 preaching the Gospel and administering the Sacraments of Christ 
 in Christ's Name in all parts of the world were with one another 
 and with Christ, after He had ascended into heaven. 
 
 The man was not neuter in the cause, and therefore was not 
 against them ; and thuir Master had authorized him openly by 
 enabling bira to work in His Name ; and therefore the man was 
 with Him, and consequently with His Apostles ia heart and spirit, 
 though not in person and presence, and was not to be forbidden 
 or discouraged by them. 
 
 For ήμΰν — ήμϋν, we find ΰμαν — ύμΰΐ' in A, D, E, F, G, H, 
 K. M, S, V, and sonic other MSS. ; and this reading is received 
 by Matth., Griesb., Scholz, and Lachmann, — and if it is correct, 
 it strengthens the above remarks. This man, though he does not 
 
 follow you in person, yet is not against you, for he works miracles 
 in your Master's name, and therefore in spirit is with you. See 
 also on Luke ix. 50. 
 
 Thus our Blessed Lord delivered a warning against that secta- 
 rian spirit which is eager for its own ends rather than for Christ's ; 
 and would limit Christ's graces to /ierionn/ communion with itself, 
 j instead of inquiring whether those whom it would exclude from 
 grace are not working in Christ's Name, — that is, in obedience to 
 His laws, and for the promotion of His glory ; and in the unity 
 of His Church, and in the full and free administration of His 
 \Vord and Sacraments, and so in communion with Him. 
 
 Besides, — even if the man was separated from their com- 
 munion, and worked miracles in separation (which does not ap- 
 pear to have been the case, for he worked in the Name of Christ) ; 
 what they ouyht to have forbidden was the beiny in separation, 
 and not the working miracles. 
 
 If a man, separated from Christ and His Church, preaches 
 Christ, then Christ approves His own If'ord, preached by one in 
 separation ; but He does not approve the separation itself, any 
 more than Cud approved the sins of Balaam, Saul, and Caiaphas, 
 or Judas, when He prophesied and preached by their mouths. As 
 fi•. Augustine says (de Consens. Evang. iv. 5, and elsewhere), the 
 Church Catholic does not disapprove the Word and Sacraments 
 in heretics and schismatics, but she condemns their heresy and 
 schism ; and she would bring them back to the unity of the 
 Church, in order that the Sacraments and other graces, which do 
 not profit them in schism, may begin to profit them in unity. Cp. 
 Aug. c. Donat. iv. 24, " Salus extra Ecclesiam non est, et ideo, 
 quacunque ipsius Ecclesise habentur extra Ecclesiam, non ralent 
 ail salulem ,• aliud enim est habere, aliud ulililer habere ;" and 
 Tract, in Joan, vi., " Rem Columbte (i. e. of the Church) sed 
 praeter Columbam babes" (i. e. Thou hast some privileges of the 
 Church, but thou hast them not in unity with the Church). 
 " \''eni igitur ad Columbam, ut prodesse incipiat quod babes." 
 So Bede here : " In hsereticis et malis Catholicis non Sacraments 
 communia, in quibus nobiscum sunt, et adversum nos non sunt, 
 sed divisiones pacis veritati contrarias, quibus adversum nos sunt 
 et Dominum non sequuntur nobiscum, detestari dcbemus." 
 
 41. iv ονόματι μου] in My Name. These words form the con- 
 nexion with what goes before. Not only do I command you not 
 to forbid those who work miracles in My Kame, for they are 
 wrought in our behalf; but no one can do any thing, however 
 small, in My Name, — i. e. in love and obedience to Me,— and lose 
 his reward. {Theophyl.) 
 
 42. λίβοΓ μυ\ικ6$'\ a millstone. See Matt, xviii. 6. — μί\05 
 oviKOs, an upper millstone, or (as some render it) a millstone 
 turned by an ass, is the reading of B, C, D, L, Δ, Lach., Tisch., 
 Alf, Tregelles. 
 
 Here is a double warning against σκάΛαλα, or offences. It 
 is bettef to be cast into the sea, than into the lake oi fire ; of 
 which He proceeds to speak as the place reserved for those who 
 allow their oirn members to offend them, i. e. seduce them to sin ; 
 and is therefore reserved also for them who ojTenii others, i. e. lead 
 them into sin. It is better to have a millstone about our own neck 
 than to put a stumbling. stone in the way of others, or of oursehes.
 
 13G 
 
 MARK IX. 44—50, Χ. 1—4. 
 
 KvXkov elae\0eiu εις την ζωηι/, η τάς δυο ^etpa? ΐχοντα απίΚθίίν εις την yeevvav, 
 £ts το Ίτΰρ το ασβίστον, {-^) *'' 'οττου ό σκώΧ-ηζ αυτών ου TcXevTo., καΐ 
 το πνρ ου σβένννται. *^ Και iav 6 που? σου σκαν^αλίζγ) σε, άττό/ίοψοί' 
 αΰτόι/• καλοί' εστίν σε ίΙσΐΧθείν ει? τηΐ" ζωήι» τ^ωλοί', η του? δυο πόδας εγοντα 
 βληθηναί ει? τήν γεενναν, εί? το ττΰρ το ασβεστον, '"' οπού 6 σκώληζ αυτών 
 ου τ^λβυτα, καΐ το ττυρ ου σβέννυ-ταί. ^"^ Και iav ο 6φθαλμό<; σου 
 σκανΒαλίζ^ σε, €κβαλε αυτόν καλόν σοι εστί μονόφθαΧμον είσελθείν εις την 
 βασϊΚ(.ίαν του Θεού, "η δυο οφθαλμούς έχοντα βληθηναί εί? τ^ι/ yeevvav του 
 Ίτυροζ, ^^ οπού ό σκώλ-ηζ αυτών ου τελευτα, και το πΰρ ου σβεν- 
 νυται. '^^ Πας γαρ πυρΧ άλισθησεται, και πάσα θυσία άλι '^ άλισθησεται. 
 {ίγ) ^^ Καλόν το άλας• εαν δε το ^ άλας αναλον γενηται,, εν τίνι αντο αρτΰσετε ; 
 "Ε-χετε εν έαυτοΐζ άλας % και ειρηνεύετε εν άλληλοίς. 
 
 ■^• ('vr) ' -^^^ εκείθεν άναστας έρχεται εις τα όρια της 'Ιουδαίας δια τοΰ 
 πέραν του ΊορΒάνου• και συμπορεύονται πάλιν όγλοι προς αυτόν, και ώς εΐώθει 
 πάλιν εοί^ασκεν αυτούς. " ΚαΙ προσελθόντες Φαρισαιοι εττηρώτησαν αυτόν, 
 εΐ εζεστιν avSpl γυναίκα άπολΰσαι, πειράζοντες αυτόν. ^ Ό δε αποκριθείς 
 ε'ιπεν αύτοΐς, Γι ΰμΐν ενετείλατο Μωϋσης ; ^ Οΐ δε εϊττοί', Μωϋσης επετρεχ^ε 
 
 MATT. LUKE. 
 XVIII. 
 a Isa. 66. 24. 
 
 aa I.cv. 2. 13. 
 Eztk. 43. 24. 
 b Matt. 5. 13. 
 
 c Eph. 4. 29. 
 Col. 4. 6. 
 
 XIX. 
 1 
 
 44. σκωληξ] where their worm dieth not, and their fire is not 
 guenchcd. See Isa. l.xvi. 24, where the LXX has ό σκώληξ αυτών 
 ov τ€λ€υτή(Γ€ϊ καϊ ri πΐ'ρ αυτοιν ου σβίσθησΐται. The woril 
 σκιόληξ represents the llebr. nr'iin [toleah), a worm (Exod. xvi. 
 20. Deut. xiviii. 33. Ps. xxii. (i. Jonah iv. 7), specially the 
 worm kermes, used in dyeing tola or scarlet. 
 
 The σκάλτ}^, or worm, as applied to the torments of Gehenna, 
 is described by the Christian Fathers as απαύστφ οδΰνιι ix σώματος 
 ίκβράσσων, ΙΙιμροΙι/Ι. (de universe i. 221, ed. Fabr.), and I'hilo- 
 sophumen. p. 339, σ(ύματο5 απουσία (i. e. an excretion of the 
 body), 4πιστρΐ<ρυμ€νο5 4π'ί τά ίκβράσαν σΰμα. 
 
 Observe, Clirist says, σκώΚ-η^ αυτΰν, their worm, to inti- 
 mate that as the instrument of punishment is eternal, so they 
 (αυτοί) who suffer it will exist for ever. See on 1 Cor. xv. 26. 
 
 In order to enforce this awful truth more solemnly, our 
 Future Judge repeats it here three times. 
 
 On the duratinn of future punishment, see above, on Matt. 
 xsv. 46, and Bj}. Pearson on the Creed, Art. xii. p. 592. 
 
 49. nos yap πυρί αλισθ-ησΐται'] For evert/ one will be salted 
 with fire, and evert/ sacrifice shall be salted with salt. In this 
 world ye may look for offences. Ye are to expect severe trials 
 and temptations ; but these are exercises of your Christian vir- 
 tues, and are designed to make you to be acceptable sacrifices to 
 God. 
 
 The word άλισβήσίται, shall be salted, appears to be used 
 for the same reason as ττνρ, or fire, on account of its double 
 sense. ΆλΙζω is the Hebrew n^o {malah), to salt. In the Old 
 Test, this word is used, 
 
 First, for cleansing, seos'ining, and preserving {Lev. ii. 13), 
 and there spoken oi sacrifices (cp. ISzek. xliii. 24). And so it is 
 here appropriately applied to tlie fire of God's Spirit and of 
 earthly trials, which are designed by God to season meti, and 
 render them acceptable sacrifices to Him. " Altare Dei cor 
 electorum." Beile. 
 
 And, secondly, the word nialah, to salt, is also used for 
 what is perpetually barren and bituminous, and its effect on the 
 earth is described by burning. Deut. xxix. 23. Job xxxix. (j. 
 Ezek. xlvii. 11. Jer. xvi' ίϊ. Ps. cvii. 34. ** Omnis locus, in quo 
 reperitur sal, sterilis est ' {Plin. N. H. xxxi. 7) ; and thence cap- 
 tive cities were sown with salt. Judges ix. 45. And the word 
 malah is specially applied to the Dead Sea, the Lacus Asphaltites, 
 which is called the Sea of Melah (i. e. of Salt), nVori Γ (yam 
 hammelah). Gen. xiv. 3. Numb, xxxiv. 12, and Lot's wife be- 
 came a pillar of salt {melah. Gen. xii. 2(i), a monument of an 
 unbelieving soul. (Wisd. x. 7•) 
 
 The Dead Sea, or Sea of Salt, is an emblem of Gehenna, or 
 t'ae Laie of Fire (ep. Luke xvii. 29. 2 Pet. ii. (i. Jude 7). 
 
 Our Lord's meaning therefore is. If men will not be seasoned 
 by the refining fire of God's Spirit, and of this world's trials, they 
 will be salted with the fire of Tophet, " the fire and brimstone " 
 (Rev. XX. 10), the Dead Sea, or Salt Sea, of Gehenna, the Lake 
 of Fire (Rev. iii. 8), that fire which has the property of salt, in 
 
 that it docs not consume but preserve its victims — even for ever- 
 more. 
 
 Hence the ungodly are often spoken of as δΚοκαυτύματσ 
 bttrnt sacrifices to God's justice, which is compared to fire. Heb, 
 xii. 29. Isa. Ixvi. 15, lO'. Jer. xii. 3; xlvi. 10. Ezek. xxi. 9, 
 10; xxxix. C. 
 
 St. John the Baptist said of Christ, He shall bai)tizc you with 
 the Holy Ghost and with _/f/e. (Matt. iii. 11.) And our Lord 
 baptized His Apostles with fire at Pentecost, and He baptizes all 
 Cliristians with the light and flame of divine knowledge, zeal, and 
 love, which are gifts of the Holy Ghost. 
 
 Secondly, St. Peter says (1 Pet. iv. 12), " Think it not strange 
 concerning Uie fiery trial which is to try you;" and (I Pet. i. 7) 
 "for a season ye are in heaviness through manifold trials; that 
 the trial of your faith being much more precious than of gold that 
 pcrisheth, though it be tried with fire, might be found unto praise 
 and honour and glory at the appearing of Jesus Christ." Cp. 
 Job xxiii. 10. Ps. Ixvi. 10. Prov. xvii. 3. Isa. xiviii. 10. Jer. 
 xxiii. 29. Zech. xiii. 9. 
 
 Hence the sense of this passage is, that men are to be baptized 
 in this world with the Holy Ghost and^re, that is, with the puri- 
 fying flame of love and zeal, cleansing and smelting away the 
 dross of worldly and carnal afi*ectioos, and with the sanctifj'ing 
 illuminations of the Holy Ghost ; and they are also tried in this 
 world in t\ie furnace of suffering, in order that they may be pre- 
 sented a living and holy sacrifice acceptable to God, as of a sweet- 
 smelling savour, Rom. xii. 1. 2 Cor. ii. IS. Ephes. v. 2. 1 Pet. 
 ii. 5. And if this is not the result of God's grace, and of the 
 temporary fire of the trials of this life, they will be reserved for 
 God's severe and righteous judgment, for ττΐφ ίσβΐστον, everlasting 
 fire, in the world to come. " For our God is a consuming fire" 
 (Heb. xii. 29). Cp. the words of St. Paul, 2 Cor. ii. IC. 
 
 50. "ExcTc if tauTuts όίλαί] Hare ye salt in yourselves. Or 
 account of the cleansing and purifying effect of salt, the Leviticai 
 sacrifices were to be seasoned with it (Lev. ii. 13. Ezek. xliii. 24) ; 
 an emblem of that purity which is necessary to make a sacrifice 
 acceptable to God. This spiritual salt is to be preserved in the 
 heart, and to season the life and conversation (Col. iv. G), so that 
 nothing that is corrupt, σατίρων (σήπω, putrefacio), may proceed 
 from the mouth (Eph. iv. 29) ; and so the disciples of Christ may 
 be the salt of the earth. (Matt. v. 13.) 
 
 Ch. X. 1. τα άρια"] On this journey to Jerusalem by Percea, 
 see note on Luke x. 1 ; xvii. 11. 
 
 — tta τον ττίραν τ. Ί.] There does not seem any reason for 
 altering this reading, which signifies, He comes to the borders of 
 Judsea by Peraea. Cp. Matt. xix. I. rh irtpav, the ' region beyond 
 Jordan,' is of frequent occurrence in St. Mark, iv. 35; v. 1.21 ; 
 vi. 45; viii. 13. Our Lord was now on His last journey towards 
 Jerusalem. He crosses the Jordan, and enters Persea (see Luke 
 xvii. II), and descends by the left bank of the Jordan, and then 
 crosses the Jordan again, and comes to Jericho and Bethany, and 
 then makes His triumphal entry into Jerusalem. 
 
 2—10. Kal npoaf\e6in(s] See Matt. xix. 3—12.
 
 MARK Χ. 5-21. 
 
 137 
 
 XIX. 
 
 8 
 4 
 6 
 
 ΜΛΤτ. LUKE. βφ\[οι, άποστασίον γράχ}ιαι, και άπολΰσαι. ^ ΚαΙ άποκρίθάζ ό 'Ιησούς eineu 
 αντοΐς, Προς την σκληροκαρΒίαν υμών ΐγραφεν ΰμίν την Ιντο\ην ταντην ® άπο 
 δε dp^rji κτίσεως apaev και θήλυ Ιποίησεν αυτούς ό Θεός• ^ Ενεκεν τούτου 
 καταλείψει άνθρωπος τον πάτερα αυτού και την μητέρα, και προσ- 
 κο\\ηΟησεται προς την γυναίκα αύτον, " καΐ έσονται οΐ δυο εΙς 
 σάρκα μίαν, ώστε ουκε'τι etcrt δύο, άλλα μία σάρζ. (^) ^ Ο ούν ό θεο5 
 συνεζευζεν, άνθρωπος μη ■χωριζ,ετω. 
 
 KaL εν τη οικία παΚιν οι μαοηται αυτού περί του αυτού επηρωτησαν αυτόν, 
 -jj-j " Λ,αι λέγει αυτοί?, ()ς εαν απόλυση την γυναίκα αυτού και γαμηση 
 ά,λΧην, μοιγαται επ' αυτήν '" και εαν γυνή απόλυση τον άνΒρα αΰτης καΐ 
 γαμηθη άλλω, μοιχαται. 
 
 (ηρ) '^ Και προσέφεραν αίιτω τταιδία ίνα άφηται αυτών οί δε μαθηται επετίμων 
 τοις προσφερονσιν. ^* Ί8ων δε ό Ίησονς ηγανάκτησε κα\ είπεν αύτοΐς, Αφετε 
 τα παιδία ερ'χεσθαι προς με, μη κωλύετε αυτά, των γαρ τοιούτων εστίν η 
 Π ^βασιλεία του Θεοΰ. ^^ Άμην λέγω ΰμίν, ος εαν μη δεζηται την βασιλείαν τοΰ 
 Θεοΰ ώς παι^ίον, ου μη είσελθη εΙς αύτην. ^^ Και εναγκαλισάμενος αυτά τιθείς 
 τας χείρας εττ αυτά ευλογεί αύτα. 
 
 (■!^) '' Και έκπορευομενου αντοΰ εις όδον, προσΒραμων εις καΐ γονυπετησας 
 18 αυτόν επηρώτα αύτον, Αώάσκαλε άγαθε, τι ττοιησω ίνα ζωην αΐώνιον κληρο- 
 νομήσω ; Ό δε Ιησούς ε'ιττεν αύτίο, Τί με λέγεις aya^df ; οΰδεί? aya^os εΐ 
 1^ μη εις, ό Θεό?. '^ Τάς εντολας ο'ιΒας, Μη μοιχ^εύσης' μη φονεύσης' μη 
 κλεφης• μη φευΒομαρτυρησης• μη αποστέρησες• τίμα τον πατέρα 
 σου και την μητέρα. -^ Ό δε αποκριθεί? εΤ-ίΓεν αύτω, ζίιδάσκαλε, ταΰτα 
 
 21 πάντα έφυλαξάμην εκ νεότητας μου. ("ττ) "' Ό ^ε 'Ιησούς εμβλεφας αύτω 
 
 22 ηγάπησεν αύτον, και ε'ιπεν αύτω, "Εν σοι υστερεί• ύπαγε, όσα έχ^εις πώλησαν, 
 
 13 
 14 
 
 15 
 
 18 
 
 17 
 18 
 
 19 
 20 
 21 
 
 XVIII 
 
 15 
 16 
 
 10. τ^ οικία] the house, as distinguished from the public place 
 vvhere He had been teaching. 
 
 — iraAif] again. This is explained by what St. Matthew 
 relates ; viz., that our Lord had already once stated the doctrine 
 here taught to the Pharisees, Matt. xi.x. 3. 
 
 11, 12. 'Os iav airokicrri — μοιχαται] iVhosorrer shall put away 
 his xoife and marry another woman, committeth adultery upon 
 her: and the Holy Spirit omils the clause " except for/ornication," 
 recited in St. Matt. xix. 9 ("una solummodo causa dimittendi, 
 fornicatio." Bede). By this omission Ho appears to intimate 
 that, although the permission contained in that clause is not 
 revoked, yet it is only a permission, not a precept ; and that 
 Almighty God will be better pleased, if it is not used ; and that 
 the marriage union ou^ht to be so religiously made and main- 
 tained that it may be indissoluble. For, as Hooker says (111. 
 viii. 5), " God ajiproves much more than He commands ; and 
 disapproves much more than He forbids." And this inference 
 is strengthened by the fact, that no such permission of divorce 
 and remarriage is granted in express terms to the woman, in case 
 of unfaithfulness on the part of her husband ; but it is said abso- 
 lutely. If a woman putteth away her husband and is married to 
 another man, she cotnmilteth adultery. See above on St. Mat- 
 thew, V. 31 ; .xix. 9. 
 
 The Jews did not allow a woman to divorce her husband 
 {ίττοΚύ^ιν Thv ifSpa). St. Matthew speaks nine times concerning 
 Λ husband putting away his wife, but not once concerning a wife 
 putting away her husband. Eut our Lord spoke to the World. 
 And SI. Mark wrote generally to the Gentiles, and specially the 
 Romans, among whom such divorces were not rare. Cp. 1 Cor. 
 vii. II, and Justin Martyr, Ajiol. ii. 2. 
 
 13. τταιδία] " Hast thou an infant.' Let it be sanctified and 
 consecrated by the Holy Ghost. Uost thou fear the seal of Baji- 
 tism for it on account of its wealiness ? Ο faint-hearted mother 
 and feeble in faith ! Anna dedicated Samuel to God before his 
 liirtli. You need no other safeguards ; give your infant to the 
 Holy Trinity, its best Protector." Greg. Kazian. (p. 70:t). The 
 original has Siis αύτφ tV ayiav Τριάδα, where Gregory examines 
 the pleas made by some for delay of Baptism, and considers the 
 case of infants, dying without Baptism (p. 70H). 
 
 14. Άφ€Τ6— oUTclJ Klz. has καΐ before μ)), but the best MSS. 
 have it not, and the sense gains in force by tiie omission. 
 
 Vol. I. 
 
 The following beautiful exposition, inculcating the doctrines 
 of Original Sin, of Universal Redemption, and of Infant Baptism, 
 is from 5. Augustine (Serra. 174) : " Commendaverim Charitati 
 vcstrie causam eorum qui pro se loqui non possuut. Omnes 
 parvuli tanquam pupilli cousiderentur, etiam qui nondum parentes 
 proprios extulerunt. 
 
 *' Oninis prcedcstinatorum numerus parvulorum populum Dei 
 quajrit tutorem, qui exspectat Dominum Salvatorem. Universam 
 massam genei-is humani in homine primo venenator ille percussit ; 
 nemo ad secundum transit a primo, ni;i per Bapttsmatis sacra- 
 mentum. In parvulis natis et nondum baptizatis agnoscatur 
 Adam ; in parvulis natis et baptizatis et ob hoc renalis agnoscatur 
 Christus. Qui -Idam non agnoscit in parvulis natis, nee Christum 
 agnosccre poterit in renatis. 
 
 " Sed quure, iuquiunt, jam baptizatus homo fidelis, jam 
 dimisso peccato, general cum qui est cum primi hominis peccato ? 
 Quia carne ilium generat, non spiritu. Quod nalum e>t de carne, 
 caro est. (John iii (i.) Et si exterior homo noster, ait -Apostolus, 
 corruinpitur, sed interior renovaiur de die in diem. (2 Cor. iv. I ϋ.) 
 Kx eo quod in te corrumpitur, generas parvuium. Tu ut non in 
 a:ternum moriaris natus es, et renatus es : ille ndhuc natus, renatus 
 nondum est. Si tu rcnascendo vivis, sine ut et ille renascatur et 
 vivat ; sine, inquam, renascatur, sine renascatur. Quare contra- 
 dicis .' Quare novis disputationibus antiquam tidci rcgulam frangere 
 conaris ? Quid est enim quod dicis, Parvuli non habent oninino 
 vel originale pec.:atum ? Quid est quod dicis, nisi ut non accedant 
 ad Jesura ? Sed tibi clamat Jesus, Sine parvulos venire ad me." 
 
 16. (ukuyei] He blesses. S/z. has TjiA. The best MSS. have 
 cvKOyfi. The Present Tense gives more life to the picture, and is 
 in St. Mark's style. See rr. 23, 24. 27. 42. 51, and xi. 3. 7- 
 
 Compare the OIKce for " Public Baptism of Infants " in the 
 Book of Common Prayer. 
 
 17. ττρασ^ραμίί' «Γί] See Matt. xix. 16. 
 
 From St. Malt. xix. 20. 22, we learn that he was a young man, 
 and St. Matthew calls him, with the definite article, & νεανίσκοι, 
 being present, as such, to the Evangelist's own mind, wlio had pro- 
 bably seen him ; and from St. Mark here we learn that he ran and 
 kneeled. So each Evangelist contributes some incident of his own. 
 
 18. Ti μe—iyaθ6y ;] IVhy dost thou call Me good .' " Non se 
 bonum negat, sed Deum signilicat." (Bede.) 
 
 21. riyaTrriafy α>τ<!>•] We loted him. Perhaps he ihoiceJ His
 
 138 
 
 MAEK Χ. 22—30. 
 
 και Sos πτωχούς, και efets Οησανρον iv ονρανω• και δεΰρο ακολουθεί μοι άρας 
 τοί' σταυρόν, {^-^ξ-) '■' U oe στυγνασας (.πι. τω λόγω απήλθε λνττον/χείΌξ• ήν 
 yayj ε^ωι» κτήματα πολλά. 
 
 -^ ΚαΙ περιβλζφάμΐΐΌς 6 Ίησους λέγει τοίζ μαθηταΐ<; αίτου, Πώ? δυσκόλως 
 οί τα χρήματα ζχορτες els την βασιλύαν του Θίου εισελεύσοιται. "^ Οί δε 
 μαθηταΐ έθαμβουντο ε'ττι Tois λόγοΐ5 αυτοί). Ό δε Ίησους πάλιν αποκριθείς 
 λέγει αυτοίς, Τίκνα, πως ^ΰσκολόν εστί τους πεποιθότας ε'ττι χρημασιν eU την 
 βασίλβίαν του βεοΰ εϊσελί^εΐΐ'• ~' ζύκοπώτΐρόν ε'στι κάμηλον δια τρυμαλίας 
 ραφίΒος διελ^εΐΓ, η ττλούσιον ets τηΐ' βασιλείαν του Θεοΐι είσελθεΐν. -'' Οΐ δε 
 περισσως εζεπλησσοντο λέγοντες προς εαυτούς, ΚαΙ τίς Βύναταυ σωθηναι. ; 
 ~' Έμβλεφας δε αύτοΐς 6 'Ιησούς λέγει, Πάρα άνθρώποις οΒύνατον, αλλ' ου 
 πάρα Θεω• πάντα γαρ Βυνατά εστί πάρα τω Θεω. "" "Ηρζατο 6 Πέτρος λέγειν 
 αυτω, ΐΒου ημείς άφήκαμεν πάντα, και ηκολονθηκαμεν σοι. {^) "' Αποκριθείς 
 6 'Ιησούς εΊπεν, Άμην λέγω ΰμίν, ουΒε'ις εστίν ος άφηκεν οΐκίαν, η άΒελφούς, η 
 άΒελφάς, η πάτερα, η μητέρα, -η γυναίκα, η τέκνα, η αγρούς, ένεκεν εμοΰ και 
 ένεκεν τον ευαγγελίου, ^'^ εάν μη λάβη εκατονταπλασ'ιονα νυν εν τω καιρώ 
 τούτω, οικίας και άΒελφους καΐ άΒελφάς και μητέρας και τέκνα και αγρούς, μετά 
 Βιωγμων, και εν τω αΐωνι τω ερχομένω ζωην αιώι/ιοί'. (^) ^' ΙΙολλοι δε έσονται 
 πρώτοι εσγατοι, και εσ;γατοι πρώτοι. 
 
 (-γτ) Ήσαν δε εν τη όδω άναβαίνοντες εΙς Ιεροσόλυμα• και ην προάγων 
 αυτούς 6 Ίησους' και έθαμβουντο, και άκολουθοΰντες εφοβούντο. ΚαΧ παρα- 
 λαβών πάλιν τους δώδεκα -ηρζατο αυτοϊς λέγειν " τα μέλλοντα αυτω συμβαίνειν, 
 ^^ ΟΤΙ ΊΒού άναβαίνομεν ε'ις 'Ιεροσόλυμα, και ό ΤΊος του άνθρωπου παραΒοθή- 
 σεται τοΖς αρχιερεύσι και τοις γραμματεΰσι, και κατακρινοΰσιν αύτον θανάτω, 
 και παραΒώσουσιν αύτον rots εθνεσι, ^ και έμπαίζουσιν αυτω, και μαστιγώ- 
 σουσιΐ' αύτον, και εμπτυσουσιν αύτω, και άποκτεΐ'ουσιΐ' αύτον, και Trj τρίτη 
 ■ήμερα άναστησεται. 
 
 (-\''f) ^•~' Και προσπορεΰονται αύτω Ιάκωβος και Ιωάννης, οί υιοί ΖεβεΒαίου, 
 
 ΜΛΤΤ. Ll'KE 
 
 XIX. XVIII. 
 
 22 23 
 
 23 
 
 30 
 
 XX. 
 
 17 
 
 19 
 
 20 
 
 24 
 
 24 
 
 25 
 
 25 
 
 26 
 
 26 
 
 27 
 
 27 
 
 28 
 
 28 
 29 
 
 29 
 
 
 30 
 
 31 
 
 a ch. 8. 31. 
 S: 0. 31. 
 Luki- 9. 22. 
 18 
 
 32 
 33 
 
 love by some external sign, as the Rabbis did to their scholars 
 when they answered well, by kissing the bead. (See Liyhlfool.) 
 The same had been suggested by Origen (in Matt. torn. xv. 14; 
 torn. iii. p. 356, ed. Lomm.), " dilexit eum, vel osculatus est 
 eum." 
 
 22. στν/νάσαί'] scou-ling : with a sullen look. Cp. Slatt. xvi. 
 3, ovpavhs στυ'^νάζων, a lowering sky. 
 
 23. βασιΧ^ίαν τοΰ 0€oG] the kingdom of God. So St. Luke 
 (ϊτίϋ. 24) also, for St. Slatthew's expression βασιΚίία τών 
 ουρανών, the kingdom of heaven, a phrase well suited to the 
 Jeirish mind, but which might have been perverted to give coun- 
 tenance to anthropomorphism by Greek and Roman readers, 
 accustomed to give local habitations — such as particular cities, 
 islands, mountains, rivers, and seas — to their deities. 
 
 29. i) yvvaiica] Omitted by B, D, and some Aversions and 
 Editors. St. Peter had not left his tcife. 1 Cor. ix. 5. 
 
 — ivtKev 4μοϋ κα\ ev€K€v τοΰ €vayy€\iou^ for My sake and 
 for the sake of the Gospel. See above, viii. 35, where the phrase 
 καΙ ToD ΐναγγΐλίου (not found in the other Evangelists, see Matt. 
 xvi. 25. Luke ix. 24) is inserted similarly by St. Mark. Perhaps 
 it made a greater impression upon his mind, because he had for- 
 merly shrunk from suffering fVcKev τον €ΰαγ7€λίου. (See .\cts .\iii. 
 13; XV. 38.) St. Mark also alone here inserts our Lord's words, 
 μίτά Ζαύ'γμΰιν. He himself had been once affrighted by persecution 
 from doing the work of the Gospel, and would desire to prepare 
 others to encounter trials which for a time had mastered himself. 
 
 Only two of the Evangelists use the word Evangelium. St. 
 Matthew employs it four times (iv. 23; ix. 35; xxiv. 14; xxvi. 
 13), and only once (xxvi. 13) without the adjunct τη! βασιλέα!. 
 St. Mark uses it more frequently (i. 1. 14, 15; viii. 35; x. 2!); 
 xiii. 10; xiv. ; xvi. 15) ; and only once (i. 14) with the adjunct 
 T^s jSatriAeias, which is not in some MSS. 
 
 The word fitayyiKiov was used by Greek "Writers for ^^pretium 
 boni nuntii ;" and therefore St. Luke seems to have decHned the 
 use of it in his Gospel, written for well-educated Greeks. He 
 employs the term ίvayyt\lζoμaί, and not of κήρυσσαν το tvayyt• 
 
 Κίον. And it was probably not till some time after the Ascension 
 that the word ivayyiXtov was genoraBy current in the Church, — 
 as it now is, — for the Gospel. 
 
 30. οικία! — καΐ άδΕλφάϊ] houses and brethren and sisters, i. e. 
 what is equivalent to them, in My presence and in My love. (See 
 above, iii. 35.) Besides, if he loves Me, he will have many bro- 
 thers and sisters and mothers in the affectionate regard of the 
 faithful members of My Church, who will love him in Me and for 
 My sake. Cp. Rom. xvi. 1 3. Our Lord does not repeat the word 
 yvvaiKa!, and thus shows that this is the sense of His saying, and 
 precludes the infidel cavil of Julian, *' Shall he have a hundred 
 wives ?'' (See Theophyl.) And He adds /χίτά Βιωγμων to spi- 
 ritualize the whole. 
 
 31. και Εσχατοι] Some MSS. (B, C, E, F, G, H, S, U, Γ) 
 have oi before «σχ., but it is not found in A, D, K, L, M, V, X, 
 Δ, and Lr., and the sense seems better without it. Many who are 
 first will be last, and many who are last will be first. 
 
 32. ■'Hffaf] See Matt. xx. 17—19. 
 
 — ^v τροάγων αύτουχ] He was going before them and leading 
 them to the conflict, as an intrepid General leads his army to the 
 battle. 
 
 — έθαμβουντο"] they were amazed ; perhaps by our Blessed 
 Lord's majestic bearing, solemn manner, and awful aspect, now 
 that He was approaching the end of His ministry, leading them 
 up to Jerusalem, to offer Himself on the cross for the sins of the 
 world. Though very little is said in tlie Gospels concerning our 
 Lord's external appearance and deportment, yet there are frequent 
 indications of its effects on others. We do not see His glory in 
 itself, — it could not be described, — but we read the reflection of 
 it in them. See on Matt. ix. 9, on the call of St. Matthew ; and 
 Matt. xxi. 12, on the purging of the Temple ; and Mark ix. 15, on 
 the feeling and behaviour of the crowd towards Him after the 
 Transfiguration. The climax is at the betrayal (John xviii. 6), 
 when at His utterance of those words — "Εγώ αμί — the soldiers 
 start back, and fall to the grounil. 
 
 35. ΊάκαιβοΓ κ. Ί.] James and John, who thought that Christ
 
 MARK Χ. 36—40. 
 
 139 
 
 MATT. LUKE 
 
 21 
 
 λέγοντ£<;, Αι,Βάσκαλε, θίλομεν 'ίνα. υ lav αίτησωμ^ν σε ttoitjcttj? ημΐν. ^ Ό δέ 
 einev αντόΐς, Τί θί\ίΤ€ ττοι,ησαί μζ νμΧν ; ^^ Οΐ δε ΐϊπον αντω, Αοζ -ημίν ίνα 
 
 22 εΤξ e'/c ζεζίων σου και ei? ΐζ ευωνύμων σου καθίσωμεν Ιν τύ) ^άζτ) σου• ^ ό δε 
 Ίησοΰζ είπεν αυτοΐζ, Ουκ οΓδατε τί αΐτεΐσθε' δύνασθε τηείν το ττοτηριον ο εγώ 
 
 23 * -πίνω, και. το βάπτισμα ο εγω βαπτίζομαι βαπτισθήναι ; ^^ οΐ δε είπον αυτω. 
 
 Δυνάμεθα' ο δε Ίησοΰζ είπεν αύτοΐζ, Το μεν ποτηριον ο εγω πίνω πίεσθε, κα\ 
 70 βάπτισμα ο εγω βαπτίζομαι βαπτισθήσεσθε. ■*" το δε καθίσαι εκ Βεξιων 
 
 24 μου καΐ εζ ευωνύμων ουκ εστίν εμον δοΰί'αι, αλλ' οΐζ -ητοίμασται. (^/γ) ^' Κα\ 
 
 25 άκονσαντεζ οΐ Βεκα ■ηρζαντο άγανακτείν περί 'Ιακώβου και 'Ιωάννου' *" ό δε 
 Ιησοΰζ προσκαΧεσάμενος αύτουζ λέγει αυτοΐζ, ΟΓδατε οτι οΐ Βοκοΰντεζ άρχειν 
 
 των εθνών κατακυριεύουσιν αυτών, καΧ οι μεγάλοι αυτών κατεζουσιάζουσιν 
 
 26 αυτιών ^^ ούχ^ ούτω δε εσται εν ΰμίν αλλ' 05 εάν Οελτ) γενέσθαι μεγαζ εν ΰμίν 
 
 27 εσται ΰμων Βιάκονοζ' (ττ) ^* '^'^^ ο? ^^ ^^^V 'i'f^^^ γενέσθαι πρωτο<ί εσται 
 
 28 πάντων δούλος• ^^ και γαρ 6 Τΐο<; τοΐι άνθρωπου ουκ ήλθε διακονηθηναι άλλα 
 οιακονησαι, καΐ Sodvai την χΡυχην αυτοΰ λύτρον άντι πολλών. 
 
 29 35 ('τγ) ^'' ^'^'- έρχονται ει? 'Ιεριχώ, και εκπορευομένου αυτοΰ άπο 'Ιεριχώ και 
 
 των /Λα^τ^τώΐ' αυτοΰ και όχλου Ικανού, ό v'los Τιμαίου Βαρτίμαιος 6 τυφλοζ 
 
 was going up to Jerusalem in order to declare Himself King of 
 the Jews. Soe Matt. xx. 20 ; and below, Mark xv. 40. 
 
 40. άλλ' oh] except to them for u-hom it has been prepared. 
 It IS His to give. See the parallel place in St. Matthew, .tx. 23. 
 42. ol ZoKoivra ίρχξΐν'] they who ctaim to rule. See on Matt. 
 iii. 0. 1 Cor. xi. IG. 
 
 46, BapnVaios ό Tvtp\6s'\ Bartiwaus the blind man. The 
 Evangelists do not often mention the names of those who were 
 healed by Christ. See on John xi. 1. When they do, it is for some 
 special reason. It is evident from St. Mark's words here that this 
 person was celebrated. {Euthym. Cp. .liwy. deConsens. Ev. ii. C5.) 
 Perhaps he had declined from aflluence to poverty, and was well 
 known from his blindness and penury to the inhabitants of the 
 great city Jericho {Aug.) ; and if lie was well known, there was 
 good reason why he should be brought forward as he is by the 
 Evangelist. 
 
 Perhaps also he was instrumental in bringing to Jesus the 
 other blind man, of whom St. Matthew speaks (xx. 30), in order to 
 be healed; and so the healing of both may have been mainly due to 
 his patience, constancy, charity, and faith. It would seem from 
 the picturesque circumstances mentioned )i. 50, that St. Mark was 
 an eye-witne?s of the miracle, or heard the account from an eye- 
 witness ; and that there was something in the action and history 
 of Bartimseus which had made a vivid impression on his mind, 
 and led him to place him so prominently in the picture. 
 
 Some have imagined, that there are discrepancies in the several 
 narratives of this miracle by the Evangehsts. But this history may 
 be illustrated by their sinular treatment of the circumstances of 
 our Lord's triumphal entry into Jerusalea;, which followed shortly 
 after this miracle ; 
 
 St. Matthew speaks of an ass and ils colt (Matt. xxi. 2 — 7), 
 and for a good reason, because there was a symbolic meaning in 
 both (see note there) ; and this meaning nearly concerned the 
 Jetes, for whom especially St. Matthew wrote. 
 
 The othtr three Evangelists describe the Triumphal entry ; 
 and they all mention the Fual, but the Foal only. None of them 
 mentions the mother. In their narratives the Foal occupies the 
 chief place in the picture ; because our Lord rode on it and on it 
 alone , because also it was a type of the Gentile world (for whom 
 they wrote), as yet untamed, never ridden by any, loosed by 
 Christ's command, made subject to Him by the ministry of His 
 Apostles, and ridden by Him to the gates of Jerusalem — the City 
 and Church of the living God. (See below, xi. 2.) 
 
 There is no more discrepancy in the one case than in the 
 other. The Colt is a principal figure in one case, and Bartimieus 
 stands forth prominently in the other. The Evangelists who 
 mention only one blind man, do not deny that there were two, as 
 St. Matthew atfirms ; and in mentioning the Colt alone, they do 
 not deny that the ass was with her, as the same Evangelist re- 
 lates. 
 
 Again : in St. Matthew's and St. Mari's Gospels, it is said 
 that this miracle was wrought by our Lord as He was going out 
 {4κττορ€υόμαΌ$) from Jericho toward Jerusalem (Matt. sx. 29. 
 Mark x. 4f•). In St. Luke's Gospel it stands in connexion with 
 the record of our Lard's entry into Jericho (Luke xviii. 35) j that 
 
 is, on the supposition that the blind man in St. Luke is the same 
 as in St. Mark. 
 
 The reason of this seems to be, that this same blind man, 
 Bartimeeus, the son of Timieus, of whom St. Mark speaks, had 
 commenced bis appeal to Jesus on His entry into Jericho, and 
 that our Lord had not immediately granted his prayer, but at first 
 dealt with him as He did with the woman of Canaan (Matt. xr. 
 22), to exercise and manifest his faith, struggling with ditficulties 
 and surmounting them, and forming a beautiful and striking con- 
 trast — as the faith of the woman of Canaan did— to the language 
 of the many who would have silenced the prayer to Jesus. Jesus 
 foreknew that Bartimieus would wait for Him with another blind 
 man. Jesus went out of Jericho, which, as St. Luke says (xix. 
 I), He was only passing through (Siijpxero). He postponed 
 his cure till He had been with Zacchseus ; and then, on His de- 
 parture from Jericho, healed Bartimseus with atiother blind man, 
 whom the faith and charity of Bartimseus had brought to await 
 our Lord's exit at the western gat,e of Jericho ; and so He re- 
 warded him, with increase, for his faith and love. 
 
 If this is so, then we see why the blind man here is called so 
 emphatically by St. Mark vlhi ΤψαΙου, Βαρτί/ιοιοί & τνφλό$. And 
 it is observable, that St. Matthew and St. Mark furnish us here 
 with an example of anticipation similar to that here supposed in 
 St. Luke. For they proceed immediately after the record of this 
 miracle to speak of our Lord's Triumjihal Entry, which did not 
 lake place till He had been at the house of Simon at Bethany for 
 a night, — an event which they do not record till a later period in 
 the narrative. See Matt. xxvi. C — 13. Mark xiv. 3 — 9, compared 
 with John xii. 1 — B. 
 
 Probably all our Lord's Miracles were more or less figuratite 
 and jirnphetical. They were Parables and Prophecies in action : 
 particularly those tliat were wrought at the close of His ministry ; 
 e.g. the Triumphant Entry on the /Oa/; and the withering of 
 the Fig-tree. 
 
 The healing of the blind man may also be regarded in this 
 light. The great city of Jericho is a Scriptural figure of this 
 \Vorld. Christ leaving Jericho, is Christ about to quit this 
 world i His heahng of two blind men is His healing of the blind- 
 ness of the two Nations, — that is. of the Jewish and Gentile world. 
 St. Matthew speaks of both ; St. Luke and St. Mark, writing 
 specially for the Gentiles, speak of one ; this one is the Gentile 
 world, 6 Tvtpshs, the Son of Timeeus, a Greek name. The unbe- 
 lieving Jews desired to check the Gentiles in coming to Christ 
 (1 Thess. ii. IG. Acts xvii. 5. 13), as the crowd at Jericho rebuked 
 Bartimieus, and sought to restrain him. But the Gentile world 
 prays and perseveres ; and not only is healed through faith, but it 
 provokes the Jew to godly jealousy, so that the veil may be taken 
 from his heart. " Blindness is happened unto Israel until the 
 fulness of the Gentiles shall come in, and so all Israel shall be 
 saved." Rom. x. \'.t ; xi. 2j. 
 
 The above remarks are further illustrated by those already 
 made in the parallel case of the demoniacs of Gadars. St. Matthew 
 mentions two, St. Mark and St. Luke only one ,■ the reason for 
 wliich is suggested in the note on Mark v. 2. 
 T2
 
 140 
 
 MARK Χ. 47—52. XI. 1— G. 
 
 ΐ,κάθητο πάρα. την ohov προσαίτων ^' καΧ άκοιίσας οτι Ίησον•; ό Ναζωραίός 
 εστίν ■ηρζατο κράζίΐν καΧ KeyeLV, Ό υίος ^αυιδ Ίησοΰ έλβησόι/ μι.• ^ και 
 ίπίτίμων αυτω ττολλοί ίνα σιωπηστ)• 6 Be ττολλω /χάλλοί' ίκραζεν, Tie Javto, 
 Ιλβησόν με. ^^ ΚαΙ στα.'; 6 Ίησοΰ'; eXneu αντον φωνηθηναί• και φωνοΰσι τον 31 
 τυφλον λίγορτζ<; αυτω, θάρσει, iyeipe, φωνεΐ σ€• ^'^ 6 δε άπο;8αλών το ιματιον 
 αυτοΰ άναττηΒησαζ ηλθζ π/οος tou Ίησοΰν• ^' και. άποκρίθα,ξ λέγει αΰτω ό 
 Ίησον';, Τί ^ε'λεΐ5 ττοιησω σοι ; ό δε τυφλό•; εΤττεν αυτω, Ραββοννι, Lva 33 
 άναβλεφω• ^^ ό δε Ίησον<; εΤττεν αυτω, "Τπαγε, ή ττίστι,ζ σου σε'σωκε' σε" και 34 
 εύ^εω? άνε'/3λεψε, και ηκολούθΐί αυτω εν τι^ όδώ. 
 
 XI. (if) ^ ί^αι ό'τε ε'γγίζουσιν εις Ιεροσόλυμα, εις Βηθφαγη και Βηθανίαν i 
 TTDos το opos των '£λαιών, αποστέλλει δυο των μαθητών αυτοΰ, - και λέγει 2 
 αύτοΓ?, 'Τπάγετε ει? T^f κώμην την κατε'ναντι ΰμων, και ευθέως είσπορευόμενοι 
 είί αυτήν εΰρησετε πωλον δεδε/Αε'νον, εψ' ον ούδεις ανθρώπων κεκάθικε' λνσαντες 
 αντον άγάγετε' ^ και ε'άν τις ύ/λΐν ειττγ], Τί ποιείτε τοΰτο ; είπατε, οτί ο κνριοζ 3 
 αυτοΰ "χ^ρείαν έχει' και εΰ^ε'ως αΰτον αποστέλλει ώδε. ( π") Αττηλθον δε και 6 
 ευρον πωλον ΒεΒεμένον προς την θυραν έζω επΙ τοΰ άμφόοον, και λνουσιν 
 αυτόν ^ και τινε? των ε'κει εστηκότων έλεγον αύτοΐς, Τι ττοιειτε λυοντες τον 
 πωλον ; '' οι δε εΤπον αΰτοΓς καθω<; ενετείλατο ό Ιϊ^σοΰς" και αφηκαν αντον;. 
 
 ΜΑ1Τ. 
 
 LUKE 
 
 XX. 
 
 xvm 
 
 80 
 
 
 
 36 
 
 
 37 
 
 
 38 
 
 31 
 
 39 
 
 32 
 
 40 
 
 41 
 
 42 
 43 
 
 XIX. 
 29 
 
 30 
 
 31 
 32 
 33 
 
 34 
 
 This note may be concluded with the remark, that there aro 
 certain rules of criticism, which appear to be of great value in recr^n- 
 cHing (to use a common phra?e) the seeming discrepancies of tlie 
 Sacred Writers. " Nos non debemus accusatores fieri, sed typum 
 gucerere," as S. Irenaus says in a somewhat similar matter (iv. 
 50). Let us endeavour to ascertain the final cause of the action 
 related. Let us be sure that it has its owti peculiar spiritual 
 sense. Let us reflect, who the writer is, and for whom specially he 
 is writing. Such considerations will generally lead to a probable 
 account of the variety of circumstances under which the same act 
 is presented by the same Spirit, directing and animating the Evan- 
 gelists and other AVriters of Holy Scripture. 
 
 47. Ϋΐρξατο κράζ€ΐρ'] he began to cry out. He acknowledged 
 Jesus to be the Son of David, and prayed to Him for mercy. 
 
 Thus the blind Bartim^us at Jericho, who labours under the 
 disadvantage of bodily blindnes>, and yet sees Christ with the eye 
 οι faith, condemns, by a striking contrast, the great city of Jeru- 
 salem, which saw the miracles of Jesus with the bodily eye, and 
 yet was spiritually blind, and was now about to reject and crucify 
 Him, and could not see the things which belonged to its peace 
 (Luke six. 42,*. And he justifies God's judgments on that City 
 and Nation. 
 
 50. αττοβοΧων rh Ιμάηον] having cast f'ff his garment. 
 " Lastitiss plenus, quo celerius ad Jesura perveniret, abjecit vestem 
 superiorera, palhum, quo sedcns se velarat. Ιμάτιον, vid. ad Matt, 
 ix. 20. Pro oiOffToy in codd. recensionis Alesandrinse et Occi- 
 dentalis, ac versionibus nonnullis legitur άι/αττηδήσοΓ, exsHiens, 
 quEe lectio, alacritatem hominis vivide depingcns, et apprirac con- 
 veniens verbis praeccdentibus αποβαλώντ}) Ιμάτιοί', verior videtur." 
 (Kuin.) αραππΗ,σαί is in B, D, L, Δ, and is received by Lachm., 
 Alf., Tisch.: and is in harmony with the Evangelist's graphic 
 style; auacras, is in A, C, E, F, G, 11, K. Ji, S, V, Y, X. 
 
 61. 'Ραββουνί] " 'Ραββονί, sive ut Galiliei pronuntiabant, 
 'ΡαββουνΙ, quam posteriorem scripturam optimi et plurimi codd. 
 tuentur, est vocabulum Syro-Chaldaicum, compositum ex ^ϊιτ 
 (Rabbon), magister, doctor, διδάσκαλοι. Job. ix. 10, et affi.xo 
 primse personae \ Ε Rabbinorum seatentia ρητ erat nomen 
 honorificentiusquiim ^3"} (^αβ^Ι) et hoc honorificentius quam ατ 
 (Rab). T. Drusius ad h. 1. Lightfootus Horr. Hebr. et Talm. ad 
 Matt, xxiii. 6. Buxiorf. de Abbrev. Hebr. p. 148." {Kuin ) 
 
 Ch. XL L Kai 3t6— fiy B^e^ayij κσΧ 'Βτ^θανΙαν] See Matt. 
 xxi. 1 ; ixvi. 6. Luke xix. 29. 
 
 It seems that our Lord had spent the evening (Saturday 
 before the Passover) at Bethany (see John xii. 1 — 14), and that 
 He was now coming from Bethany to Jerusalem. He comes to 
 " Bethphage and Bethany," — that is, to the point where these 
 two districts touched one another, Bethphage was the nearer of 
 the two to Jerusalem. Indeed, Bethphage was generally reckoned 
 03 a suburb of Jerusalem. See Lightfootj i. 252 ; ii. 36. 485, 
 and note below on Acts i. 12. 
 
 The reason why Bethphage is here mentioned first, seems to 
 be, that the term ** Bethphage and Bethany " was one familiar to 
 
 the Jews, as marking the point of contact between these two 
 neighbouring regions ; and they naturally mentioned Bethphage 
 first, as being the nearest to the city. 
 
 Our Lord, having mounted the colt, is described as being "at 
 the descent of the Mount of Olives " ^Luke xix. M7). It would 
 seem, therefore, that the point of contact between Bethphage and 
 Bethany was on the western side of the mountain. 
 
 — Ί^ροσόΚυμα] So B, C, D, L, Δ, and the Leicester MS. 
 See on Luke ii. 25. 
 
 2. i<p' tv ούδίΐ'ϊ] on which no man has ever sat. All the cir- 
 cumstances connected with the foal are significant (cp. Theophyl. 
 and others here). Our Lord thus showed, that He would ride on 
 the Gentile world, which as yet was untamed and untaught, and 
 was standing bound by its sins outside the house, in the way; and 
 was tu be brought to Christ from the lanes and alleys of Heathen- 
 ism (Luke xiv. 21); it was to be loosed by the hands c f Christ's Dis- 
 ciples by the ministry of Baptism and Faith ; and, whereas it was 
 hitherto bare and naked, it was now to be clothed with Apostolic 
 garment?, — that is, with Christian graces and virtues, and to be 
 ridden on by Christ, and to be guided by Him, with hosannas of 
 triumph and praise, to Jerusalem, the city of God. 
 
 See further, x. 4G ; xi. 4. Matt. xxi. 5, and on John xii. 14. 
 
 3. airoiTTcXAei] He sends. So the best MSS. Elz. airocrnXu. 
 This use of the present tense gives life to the saying ; it speaks of 
 the prophecy as already fulfilled in the Divine mind of the speaker. 
 
 4. ^7γ1 τοΰ αμφόΖου] in the road round the house. The colt was 
 at the entrance of the village, Matt. xxi. 2. Luke xix. 30, tied at 
 the door of a house, outside, Μ τον άμφό8οιι. The word &μφοΒο3 
 is interpreted 1>νμη, αγυιά, δ/οδο5 (Hesych.) &ua λαίρα (Epiph.). 
 Hence two meanings have been assigned to the word in this pas- 
 sage,— 
 
 First, ambitus, or a way that went round the house ; 
 
 Secondly, bivium, a place where two ways meet. (Vulg.) 
 
 The article τοΰ before άμφόζου seems to confirm the former 
 of the two interpretations. The sense then is : They went and 
 found a foal tied at the door, without, not in the high way, 4πΙ 
 τηί όδορ, in front of the house, but Μ τοΰ αμφό5')ν, in the back 
 way, which went round the house. These minute circumstances 
 appear to be mentioned as signs of veracity, and also (o s'low 
 Christ's prescience. 
 
 The condition of the colt is specified ; it had never been 
 ridden: it would be found tied; not in the court-yard, but out- 
 side ; at the door of the house ; not in the highway, but in a back 
 fane or alley skirting the house. And some persons would bft 
 near it ; and the words which they would speak are predicted ; 
 and the answer is prompted which the Apostles were to make — 
 minute incidents showing that the foreknowledge of Christ extends 
 to the least circumstances of common life. 
 
 The Colt, untamed, and yet tied at the back gate (cp. Luke 
 xiv. 21), as if ready for a rider, was a fit emblem of the Gentile 
 World waiting for Christ. It appears from St. Matthew that the 
 mother was tied also, by the side of the foal (Matt. xxi. 2), and 
 that both were loosed by the Apostles, and both were brought to 
 Christ. But though the mother had doubtless been broken in.
 
 MARK XL 7—17. 
 
 141 
 
 MATT 
 
 LUKE 
 
 XXI. 
 7 
 8 
 
 XIX. 
 35 
 36 
 
 9 
 
 37 
 
 
 38 
 
 17 
 18 
 19 
 
 12 45 
 
 13 46 
 
 ^ Kal ηγαγον τον πω\ον προ•ί τον Ίησοΰν, και ΐπφάλλουσίν αντω τα Ιμάτία 
 αυτών, καΧ εκάθισεν Ιττ αύτω. ^ Πολλοί δε τά ιμάτια αυτών έστρωσαν ei? την 
 όΒ6ν, άλλοι δε στοιβάδας €κοπτον ε'κ των δένδρων, και Ιστρώννυον είς την 6hov. 
 (-^) ^ καΧ οι ΤΓροάγοντ€<; καΐ οι άκολουθοϋντες €κραζον λέγοντίζ, Ωσαννά, 
 εύλογημενοζ 6 ερ)(όμ€νο<; iv ονόματι Κυρίου, '" ευλογημένη η ερχόμενη βασιλεία 
 τον πατρ6<; ημών .Jαυtδ, Ωσαννά εν τοΓς ύψίστοις. 
 
 (-^) " Και εισηλθεν εΐζ 'Ιεροσόλυμα 6 Ίησοΰ•; καΐ ει<; το ιερόν, και ττεριβλε- 
 ψά/Αενο? πάντα όψία? ηζη οΰση<; τη<; ώρας εξηλθεν εις Βηθανίαν μετά των δώδεκα. 
 
 12 
 
 - Και τη επαύριον εξελθόντων αυτών από Βηθανίας επείνασε, '^ και 18ών 
 συκην από μακρόθεν εχονσαν φύλλα ηλθεν ει άρα τι εΰρησει εν αύτη' και ελθών 
 επ αύτην ουΖεν εΰρεν ει μη φύλλα' ου γαρ ην καιρός σύκων. '■• Και αποκρι- 
 θείς ε'ιπεν αυτή, Μηκετι εκ σου εις τόν αιώνα μηΖεΙς καρπόν φάγοι' και ηκουον 
 οΊ μαθηταΐ αύτοΰ. {^) '^ Και έρχονται εΙς 'Ιεροσόλυμα' και εισελθων εις το 
 Ιερον ηρζατο εκβάλλειν τους πωλοΰντας καΐ τους αγοράζοντας εν τω Ιερω, και 
 τάς τράπεζας των κολλυβιστων και τάς καθέδρας των πωλούντων τάς περιστεράς 
 κατε'στρεψε, ^® και ουκ ηφιεν ίνα τΙς Βιενεγκη σκεύος δια του ιερού• '' και 
 ε'δίδασκε λέγων αύτοίς. Ου γεγραπται οτι 6 οΊκός μου οΊκος προσευχής 
 κληθησεται πάσι τοΙς εθνεσιν ; ΰμείς δε εποιησατε αύτον σττηλαιον ληστών. 
 
 and the colt had not, yet Christ chose the colt, and rode upon it 
 to Jerusalem - a symbolical intimation, it would seem (as the 
 Fathers suegest), that the Gentile world would first acknowledge 
 Christ. See on i. 4f;. 
 
 8. ίκ Tic oeySpai/] from Ihe trees. Some MSS. (B, C, L, Δ) 
 have aypu'V, ^elds, which has been received into the text of some 
 recent editions. But it is, probably, only a gloss in a corrupt form. 
 What writer would say that they cut branches oif the fields : and 
 v\iAt fields were there ? 
 
 αγρών may have arisen from arvorum, a corruption of arbo• 
 rtim (as has been suggested by others), but it is more likely that 
 (as Kiiin. describes it) it is the conjecture of a sciolist, who did not 
 understand the word στοίβάδαχ as used here for K\a5ovs (Matt. 
 xii. 8), but supposed it to mean grass, as aTi$as, the more com- 
 mon form, often does, Cp. Hesych. στιβάτ, anh 1>ά$8ων (i. e. 
 boughs) Kal xXwpwtf χόρτων στρώσΐί «αϊ φΰκΧοιν, antl Photius 
 interprets it by ϋνζρων ακρ4μον($, its meaning here. And 
 Theophyl. rightly iiiter[irets these στοίβάδαϊ, as brandies, i. e. 
 the palm branches (John xii. 13), the emblem of Christ's future 
 Victory over the World. 
 
 9. 'ίΐσαννα] See Matt. xxi. !). 
 
 12. i-rehaae] He hungered ; showing His Humanity, as usual, 
 when about to give a proof of His Deity ; that we may believe 
 Him to be both God and Man. 
 
 Thus, also. He showed that He longed to find fruit on 
 the Jewish Church, signified by the Fig-tree. 
 
 13. ου yap iji/ Kaipbs ίτνκων] for it was not yet the season for 
 figs. The tree had no ripe Jritit but it had an exubcrnnce of 
 leaves, seen from afar (μακρόθεν). It had no rijic fruit, because 
 it was not yet the season for fruit. But then neither was it the 
 season for leaves ; for it was now spring, and not summer, at the 
 approach of which the Fig-tree puts forth leaves. Matt. xiiv. 32. 
 Mark xiii. 28. 
 
 It had no figs, because it was not the season for figs. But 
 why then had it such a show of leaves ? 
 
 The fact of its having abundance of leaves and no fruit, is 
 what is here brought out. And the sin of the fig-tree (so to 
 speak), was, that while it had the power given it to bring forth 
 leaves, it had not the will to bring fortli fruit. It spent all its 
 sap and strength in making a barren and ostentatious display of 
 exuberant foliage, beguiling the hungry passer-by from a distance 
 to quit the road and to come and look iot fruit, and then baulking 
 him with barrenness. 
 
 Again, the Evangelist relates, He found nothing but leaves, for 
 it was not yet the time for fruit. Yet our Lord immediately says. 
 Let no one eat fruit of thee for ever! Thus Christ cursed the 
 tree for not bearing fruit, at a time when, by the laws of nature, 
 of which He is the .\uthor, it could not be expected that it would 
 bear fruit. The use of this moral utifilnrss and iiijtislice (so to 
 speak), thus pointedly displayed by St. Mark, was, to show that 
 the TVee was not the end of Christ's action, and that it was only 
 the means to an end ; and to lead the thoughts of the spectator and 
 reader from the Tree to that which was represented by the Tne. 
 
 The end of all trees is to bear fruit to man ; and the fig tree, by 
 its withered leaves, was designed by Christ to bear spiritual fruit 
 to all ages in the reading of the Gospel. The end which He so 
 designed was pointed out by Christ, Who had come from Jetv. 
 salem the day before, and Who, as St. Mark significantly observes, 
 '^looked round about upon all thiytgs" there (Mark xi. 11), 
 that is, looked carefully about for fruit there. He went imme- 
 diately from the Fig-tree to Jerusalem, and specially to the 
 Tem[ile. He went straight from the Type to the Antitype. He 
 thus showed, that Jerusalem, especially in its Temple Services, 
 was symbolized by the Fig-tree, lu.\uriant in leaves, but barren of 
 fruit ; therefore it would be cursed and withered by Him, Who 
 now for three years had come seeking fruit upon it, — hungering 
 for its salvation, — but found none. (Luke xiii. 7.) 
 
 Hence S. Augustine says (Serm. Ixxxix.), Non istam ar- 
 borem maledixi (i. e. this was not the final cause of Christ's 
 action), non arbori non sentienti poenas inflixi, sed te terrui. 
 And, again (Serm. xcviii.), Non crat illius pomi tempus, sicut 
 Evangelista testatur ; et tamen esuriens poma qusesiv it Christns. 
 Christus nesciebat quod rusticus sciebat .' Cum ergo esuriens 
 poma qussivit in arbore, significavit se aliquid esurire, et aliqnid 
 aliud quoerere. Arborem illam maledixit, et aruit. Quae culpa 
 orboris iiifecunditaa } Illorum est culpa sterilitas, quorum fecun. 
 ditas est voluntas. Erant ergo Judtei, habentes verba Legia et 
 facta non habentes, pleni fi>liis, et fructus non ferentes. 
 
 Hoc dixi ut persuaderem, Dominum nostrum ideb miracula 
 ferisfe, ut aliquid illis miraculis significaret ; et ut, excepto quod 
 divina craLt, aliquid inde etiam disceremus. 
 
 As .9. Gregory (lib. viii. cp. 42; observes, " Per ficum Dominus 
 in PjTiagoga fructum quierebat, quae folia legis habuit, sed fructum 
 operts non habebat." Eusebius Emisenus says well, " Dominus, 
 qui nunquam sine ratione aliquid agit, quando sine ratione agere 
 videtur, alicujus magna rei significatio est." (See Chemntt. Har- 
 mon, ad loc.) When Christ has thus brought us from the Type 
 to the Antitype — from the Tree to the Temple— we find that the 
 moral injustice which led us to see in the Fig-tree something 
 other than the Fig-tree, and typified by the Fig-tree, disappears. 
 For (as the passage just quoted from St. Luke shows) it was the 
 time for figs (naiphs σύκων), it iras the season in which much 
 fruit might have been expected from the spiritual F'g-tree, the 
 Jewish Church ; for it was now the end of Christ's ministry. He 
 had been three years seeking fruit on it, and therefore, since on 
 examination He found no fruit upon it, but only an hypocritical 
 and ostentatious display of leaves, it wag cursed and withered by 
 Him I Let no man eat fruit of thee for ever ! 
 
 A solemn warning to all Nations and Churches, — to all 
 j Societies and Individuals, — who make a profession of piety, but 
 1 do not bring forth the spiritual fruits of Faith and Obedience in 
 their lives. 
 
 On this withering of the Fig-tree, see also notes ftbovc on 
 Matt, xxi 17—21. 
 
 15. κολλι/βιστώι-] See Matt. xxi. 12. 
 
 17. τάσι τοΓι ίβΐ'ί<η»•] to all Kations. The sacrilegious traffic
 
 142 
 
 MARK XI. 18—33. XII. 1—5. 
 
 (•ί^) ^^ Και ηκονσαν οΐ άρ;ΐ(ΐε/3εΓ? καΐ οΐ Γραμματ€ί<;, καΐ έζητονν ττωζ αυτόν '*'^^^• ^^^^ 
 αποΚίσωσιν ζφοβονντο γαρ αυτόν, δτί, πα? 6 οχλοζ έζζπλησσΐτο inl τυ) διδα^^ 47' 
 
 αντον• 
 
 (-°i) '^ ΚαΙ ore ot//e lyivero, ΙξίΈορίΰίτο Ιξω της πόλςως. -^ Και πρωϊ παραπο- 
 ρΐυόμίνοι elZov την σνκην ΐζηραμμίνην €Κ ριζών -' και άναμνησθίΐς ό Πέτρος 20 
 Xeyei αυτω, 'Ραββι Γδε ή συκη ην κατηράσω Ιξηρανται. (vr) " ^'^'• αττοκριθάς 21 
 ό Ίησονς Xe'yet αυτούς, Εχ^ετε ττίστιν Θεοΰ• '^ άμην γαρ λέγω νμ'ιν, οτι ο5 αν 
 ΐϊπη τω opei τοντω, Αρθητι καΐ βληθητι et9 την θάλασσαν, και μη ?)ΐακριθη iv 
 τη καρΒία αντοΐι, άλλα, τηστενση οτι α Χεγει γίνεται, εσται αΰτω ο iav εϊπη. 
 (-yvj ■^'■'* '^ο'^'^ο λέγω νμιν, ίΐαντα οσα ττροσενχομζνοι αιτεισσε, ττιστευετε 22 
 ort Καμρανίτε, και εσται νμιν. \irc) ■'^'^'• όταν στηκητε ττροσευγομενοι, 
 άφίετε ει τι έχετε κατά τινοζ, ίνα καΐ ό Πατήρ ΰμων ό εν τοΓ? ονρανοΐς άφη 
 υ/Λΐν τα παραπτώματα νμων -ει οε νμεις ουκ αφιετε, ουοε ο Πατήρ νμων 
 6 εν τοις ουρανοίς αφήσει τα παραπτώματα νμων. 
 
 (^) "^ ^'^^ έρχονται πάλιν εις Ιεροσόλυμα• καΐ εν τω ιερω περιπατονντος 23 
 αύτοΟ έρχονται προς αντον οι αρχιερείς και οι Γραμματείς και οι πρεσβύτεροι, 
 ■" και λεγουσιν αυτω, hv ποια εςονσια ταντα ποιείς ; και τις σοι την εξονσιαν 
 ταντην εΒωκεν ίνα ταντα ποιης ; ~^ Ό δε Ίησοΰς αποκριθείς εΐπεν αυτοϊς, 24 
 Επερωτήσω νμας καγω ενα λόγον, και άποκρίθητε μοι• και ερω νμιν εν ποία 
 εζονσία ταντα ποιώ• ^^ το βάπτισμα το Ίωάννον εξ ουρανού ην, η εζ άνθρώ- 25 
 πων ; άποκρίθητε μοι. ^^ Και Βιελογίζοντο προς εαντοίις λέγοντες, Έάν εΐπω- 
 μεν, Έζ ονρανον, ερει, Αιατί ουκ επιστενσατε αυτω ; ^- άλλα ειπωμεν, Έζ 26 
 ανθρώπων, — εφοβονντο τον λαόν άπαντες γαρ είχον τον Ίωάννην οτι όντως 
 προφήτης ην. ^^ Και άποκριθεντες λεγονσι τω ^Ιησοΰ, Ουκ οΐΒαμεν. Και ό 27 7 
 
 'Ιησούς αποκριθείς λέγει αντοΐς, ΟυΒε εγώ λέγω ύμΐν εν ποία εζουσία ταΟτα 
 ΤΓΟιώ. 
 
 XII. (^) ' ΚαΙ ηρζατο αντοίς εν παραβολαΐς λέγειν Αμπελώνα εφντενσεν 9 
 
 άνθρωπος, και περιεθηκε φραγμον, και ώρνζεν ύποληνιον, και ωκοζόμησε πυρ- 33 
 γον, καΐ εζέΖοτο αυτόν γεωργοΐς, και άπεΖημησε. " Και άπε'στειλε προς τονς 34 10 
 γεωργούς τω καιρώ οοΰλον, it^a παρά των γεωργών λάβη άπο του καρπού 
 του άμπελώνος. ^ Οΐ δε λαβόντες αυτόν εΒειραν και άπε'στειλαΐ' κενόν. ^ Και 35 
 πάλιν άπε'στειλε προς αυτούς άλλον Ζοΰλον κάκεΐνον λιθοβολησαντες εκεφα• 36 11 
 λαίωσαν και απέστειλαν ητιμωμενον. ^ Και πάλιν άλλον απέστειλε• κάκεΐνον 12 
 
 XX. 
 1 
 
 hero punished by our Lord was not rarriod on in the vahs or 
 sanctuary, but in the itphv, as distinguished from it ; i. e. in the 
 outer courts, or court of the Genlites ; and these three words 
 πάο-ι τοΓγ eflKcri, not cited hy St. Matthew, with those that pre- 
 cede from Isa. Ivi. 7, appear to be quoted by St. Mark writing for 
 the Gentiles, in order to assure tliem that the God of the Jews is 
 represented even by the Jewish Scriptures as the God of ali 
 Nations, and that the Court of the GentHes, which was treated 
 with contempt by these Jewish traffickers, and had been profaned 
 by these acts of Jewish profaneness, was holy to the Lord, and 
 was an integral part of His House of Prayer. Cp. Mede, p. 44, 
 Disc. xi. 
 
 22. ΈχΕΤ6 ττίστιν OfoD] Have faith in God. On the genitive, 
 see Rom. iii. 22. Do not be staggered and perplexed, when yo 
 see Me, — as ye are now in a few days about to see Me, — scoffed 
 at, buffeted, and crucified. Hare faith in God. The ungodly 
 often seem to be in great prosperity, like a green lay-tree. But 
 pass by, and in a short time their place will no where be found. 
 (Ps. xxxvii. 30.) So the Jews, who are now .ibout to revile Me, 
 may appear for a time to flourish like this green Fig-tree, they 
 may even seem to have withered Me. But here is the trial of 
 your patience. Have faith in God. Believe in Me. In Mine 
 own due time, they who now. look so green will be withered by Me 
 for their hypocritical show of leaves, and barrenness of fniit ; 
 and at last all Mine Enemies will be blighted with the breath of 
 My anger, as I have withered this Fig-tree by a word. There- 
 fore have faith in God. 
 
 The words of our Lord are applicable to all who may be per- 
 plexed by the prevalence of evil in the world, and by the oppression 
 of the good. (Cp. Ps. xxxvii. 1 — 9.) " Fret not thyself because 
 of the ungodly. . . . For they shall soon be cut down as the grass 
 and wither as the green herb. Trust in the Lord, and be doing 
 good, &c. For wicked doers shall be rooted out; and they that 
 jiatiently abide in the Lord, these shall inherit the land." ** As 
 for me, I am like a green olive-tree in the house of God ; my trust 
 is in the tender mercy of God for ever " (Ps. Hi. 9). 
 
 30. τι) Ιωάννου] The art. τίι, restored by Lach., Tisch., Alf., 
 nioomf., marks the distinction between John's Baptism and the 
 Baptism of Christ. 
 
 32. €ίπ-ω/Λ€ί'] Let tts say — put the case that we say. An 
 abrupt speech, showing confusion ; like others recorded by St. 
 Mark, v. 2.1 ; viii. 24 ; and Acts xxiii. 9. Or it may be a question, 
 as xii. 14, Ζωμ^ν ; 
 
 Cn. ΧΠ. 1. Κα! fiplcLTo'] See Matt. xxi. 33. 
 
 4. ίκξφαΚα'ιωσαν] wounded him on the head. Lucte loco 
 parallelo xx. 12 verbo κΐψαΚαιονν respondet vcrbum τραυματίζΐΐν, 
 vutnerare, et versioncs antiquse, ut Syr. Arab. Vulg. Ικιφαλαίωσαν 
 interpretantur, in capite vulnerarunt. Itaquo sicuti -)να.96ω, a 
 yvaQos, est, auctore Hesychio, eis yi/aQovs τΰπτω, eatdo iji matas, 
 et Ύαστρίζω est, ya<Tr4pa τιίτΓταϊ, cf. schol. ad Aristoph. Equitt. v. 
 173, add. .Iristoph. Vespp. 1519. Diog. Lacrt. vii. 172, et Casau- 
 bonus ad h. 1. ; ita quoque KfipaKaiovv, est vulnerare caput. 
 [Kuin., Rosen.)
 
 MAKE ΧΙΓ. C— 28. 
 
 143 
 
 XXI. 
 37 
 
 38 
 
 39 
 
 40 
 41 
 42 
 
 46 
 
 XXII. 
 
 16 
 
 25 
 26 
 
 27 
 28 
 29 
 30 
 
 31 
 
 32 
 
 19 
 
 20 
 
 MATT. LUKE. aweKTeivav καΐ ττολλου? άλλου?, του? iJ-eu Bepovre?, τους δε άποκτζίνοντβς. 
 
 13 β "Έτυ ονν ίνα νΐον έχων άγαπητον αυτόν άπεστ€ΐλε και αντον προς αντους 
 
 14 ίσχατον λβγων, "Οτι Ιντραπησονται τον νΐόν μου. ^ Έκ€Ϊνοί δε οΐ γεοίργοί 
 εΐπον προς εαυτούς, "Οτι οντός εστίν 6 κληρονόμος• δεΰτε αποκτείνωμεν αΰτον, 
 
 15 και ημών εσται η κληρονομιά. " Και λαβόντες αντον άπέκτειναν, κα\ εξεβαλον 
 αντον εξω τον άμπελωνος. ^ Τι ονν ποιήσει 6 κνριος τον άμπελωνος ; ελενσεται 
 
 Π καΐ απολέσει τους γεοψγονς, και δώσει τον ά/χπελώνα άλλοις. ^^ Ουοε την 
 γραφην ταντην άνεγνωτε ; Λίθον ον άπεΒοκίμασαν οι οΙκοΒομονντες, 
 οντος εγενηθη εις κεφαλήν γωνίας• '^ πάρα Κυρίου έγενετο αντη• 
 και εστί θαυμαστή εν οφθαλμοΐς ημών. (^) '^ Και εζητονν αντον κρα• 
 τησαι, και εφοβηθησαν τον οχλον, έγνωσαν γαρ δτι προς αϊιτονς την παρα- 
 βολην είπε, και αφέντες αντον άπηλθον. 
 
 (-^) ^^ Και άποστελλονσι προς αντον τινας των Φαρισαίων και των Ήρω- 
 
 21 8ιανων ίνα αυτόν άγρεύσωσι λόγω• '^ οί δε ελθόντες λεγουσιν αύτω, ΑιΒάσκαλε, 
 οϊΒαμεν οτι αληθής ει, και οϋ μέλει σοι περί ονΒενός• ου γαρ βλέπεις εΙς πρόσ- 
 ωπον ανθρώπων, αλλ' επ' άλτ^^εία? την όδον τοΰ Θεον διδάσκεις• εζεστι 
 κηνσον Καίσαρι Βονναι, η ου ; Βωμεν, η μη Βωμεν ; '^ Ό οε ειδώς αντων την 
 υπόκρισιν είπεν αίιτοΐς, Τι με πειράζετε ; φέρετε μοι Βηνάριον wa ιδω• οι δε 
 ηνεγκαν και λε'γει αυτοίς. Τίνος η είκων αντη και η επιγραφή ; οι δε ε'ιπον 
 
 25 αντω, Καίσαρος• '^ και αποκριθείς 6 Ίησους εΊπεν αντοίς, ΆπόΒοτε τα Καίσαρος 
 Καίσαρι, και τα τον Θεον τω Θεώ• και ε'ί^αυ^αασαϊ^ επ' αντω. 
 
 '^ Και έρχονται 5'αδδουκαΓοι προς αντον, οιτινες λεγονσιν αναστασιν μη 
 είναι, και επηρώτησαν αντον λέγοντες, " διδάσκαλε, Μωνσης εγραφεν ημίν, 
 ότι εάν τίνος αδελφός άποθάνη, και καταλίπη γνναΐκα, και τέκνα μη αφη, ινα 
 λάβη 6 άΒελφός αντον την γνναΐκα αντον, και εζαναστησ-η σπέρμα τω άοελφω 
 
 29 αύτοΰ. '" 'Επτά ονν άΒελφοΙ ήσαν και 6 πρώτος έλαβε γνναΐκα, και άποθνη- 
 
 30 σκων ονκ άφηκε σπέρμα• -^ και ό Βεντερος ελαβεν αντην, και άτΓε'^ανε, και 
 
 31 ουδέ αυτός άφηκε σπέρμα• και ό τρίτος ωσαύτως• ^"^ και ελαβον αντην οι επτά, 
 
 32 και ουκ άφηκαν σπέρμα• εσχάτη πάντων απέθανε και η γννη. -^ Εν τη ονν 
 
 33 άι-αστάσει όταν άναστωσι, τίνος αντων εσται γννη ; οι γαρ επτά εσχον αντην 
 
 34 γυι-αικα. "■* Και αποκριθείς ό Ίησονς εΙπεν αΰτοΐς, Ου δια τοΰτο πλανάσθε 
 
 35 μη ειδότες τάς γραφάς μηΒε την δυΐ'α/χιΐ' τοΰ Θεον ; "^ όταν γαρ εκ νεκρών 
 αναστωσιν, οντε γαμονσιν οντε γαμίζονται, αλλ είσιν ώς άγγελοι εν τοις 
 
 37 ουρανοΊς. -^ Περί δε των νεκρών οτι εγείρονται, ουκ άνεγνωτε εν Trj βίβλω 
 Μωνσεως επΙ τον Βάτον, ώς ειπεν αντω 6 Θεός λέγων, Εγω ο θεός 
 'Αβραάμ, καΐ Θεός Ισαάκ, καΐ Θεός 'Ιακώβ ; -' ονκ εστίν Θεός νεκρίύν 
 άλλα ζώντων ύμεΐς ουν πολύ πλανάσθε. 
 
 (w) "^ Και προσελθών εις των Γραμματέων άκουσας αυτών συζητονντων είδώς 
 ότι καλώς αϋτοΓς άπεκρίθη επηρώτησεν αυτόν, Ποία εστί πρώτη πάντων εντολή ; 
 
 17 
 18 
 19 
 
 22 
 23 
 24 
 
 20 
 
 
 21 
 
 25 
 
 22 
 
 26 
 
 23 
 
 27 
 
 24 
 
 28 
 
 38 
 
 84 
 36 
 
 6. «(Γχατομ] last of all. Therefore no other Revelation is now 
 to be expected from God. (Cp. Hcb. i. 2. 1 Pet. i. 20.) If 
 Christianity as preached by Christ and His Apostles, is true, then 
 all additions to it (in the way of new articles of faith) are anti- 
 cliristian and false. 
 
 12. (-/νωσανί they perceived. Our Lord's /a/er parables appear 
 to have been designedly made clearer than the earlier ones ; so 
 that even they who were most blinded by prejudice could not fail 
 to see their meaning ; tliey were warned by Him even to the end. 
 It is added here that " they left Him," not He them. 
 
 13. άποστίλλουσι] Matt. sxii. 16. 
 
 19. Μα>ίσΓ)ϊ ?7ραψ{ν] Muses urole. So St. Luke is. 28; but 
 St. Matthew has here (.\xii. 24) Mwvafis tWey, Moses spake to 
 the forefathers of those for whom St. Matthew specially wrote, 
 and Moses spake to them in their synagogues, " being read there 
 every Sabbath day " (Acts xv. 21) ; but he was only known to the 
 Gentiles by bis writings. 
 
 24. μη elSOTes T. γ.] because you do not know the Scriptures. 
 Ignorance of them is the root of error. 
 
 26. Μ τοΰ BoTou] ai Me 7?Hs/i,— the section so called. St. 
 Mark mentions the book of Moses (cf. Luke xx. 42), and a par- 
 ticular section of it, which may perhaps have been called <i ΒάτοΓ, 
 or Me Bush, fi-om its subject, Exod. iii. ; as a particular song of 
 David seems to have been called the Bow, from its subject. 
 (2 Sam. i. 18. See there, ver. 22.) Some compare Rom. xi. 2, 
 if 'Ηλία — the section concerning Elias. 
 
 — 'Εγώ ό 0e<is] See Matt. xxii. 32. 
 28. Κα! ιτροσίλβαίΐ'] See Matt. xxii. 3fl. 
 
 — πρώτη πάντα-ν ^ντολ^] El:. ιτασώΓ, but ιτάντων has been 
 restored from the best MSS., and means not only, what is the 
 first of the commandments (iinoKdv'), but something more than 
 that,— viz. what is the first commandment, and principal of all 
 th ings ? Cp. Lucian , Pise. 13,/»'" ■"άνταιν 1) γ« άλΐ)()ή5 ι/)ΐλοσοψ(α. 
 Winer, Gr. Gr. p. 160.
 
 144 MARK XII. 20—44. XIII. 1—3. 
 
 '^ ό Se Ίησοΰζ άπεκρίθη αντω, "Οτι πρώτη πάντων €ντο\η, "Ακονε, Ίσραηλ" *"^^ ι-υκΕ- 
 
 υριος ο βεο? -ημών Κύριος eis εστί* " και αγαπήσεις Κυριον τον ^β 
 θεόι^ σου e'f ολη? της καρδία? σου, και ef δλης της φνχης σον, 
 και ΐζ δΧης της Βιανοίας σον, και e^ δ\ης της ισ\ύος σον αντη 
 πρώτη εντολή' ^' και δευτέρα όμοια αντη, Αγαπήσεις τον πλησίον σον ^8 
 ώς σεαντόν μείζων τούτων άλλη εντολή ονκ £στι. (χ*) ^' -Και εΤπεν αντω 6 *" 
 γραμματενς, Καλώς διδάσκαλε εττ' άλτ^^είαϊ εΤπας, ότι είς εστί, και ουκ εστίν 
 άλλος πλην αντον• ^ και το αγαπάν αντον εζ δλης της καρδίας, και εζ όλης 
 της σννεσεως, και εζ όλης της ψυ^η?, και εξ όλης της ισχνός, και το άγαπαι^ 
 το»» πλησίον ώς εαντον, πλεΐόν εστί πάντων των ολοκαντωμάτων και Θνσιών, 
 \-iC) Λαι ο Ιησονς ιόων αντον οτι νοννεχως απεκριϋη ειπεν αντω, Ον μακράν 
 ει άπο της /3ασιλείας τον Θεον. Και ούδει? ονκετι ετόλμα αντον επερωτησαι. 40 
 
 (Ϊγ) ^ ^<^' αποκριθείς ο Ίησονς έλεγε διδάσκωι/ ε'ι» τω ίερω, ίΐώ? λεγονσιν *2 41 
 οί Γραμματείς, ότι ό Χρίστος νιος εστί AavtB ; ^"^ αντης γαρ ^αυιδ Xe'y£i εν *3 42 
 Πνενματι άγίω, Ε'ιπεν 6 Κύριος τω κνρίω μον, Κάθον εκ Ζεζιών μον, ** 
 εως αν θώ τονς εχθρούς σον νποπό8ιον των ποΒών σον. ^^ Αντος 
 ονν /ίαυιδ λε'γει αντον Κύριον, και πόθεν νιος αντον εστί ; Και ό πολνς όχλος 
 ηκονεν αντον ηΒεως. 
 
 (^) ^ ■Kc'^ ελεγεν αντοϊς εν τη διδα^τ^ αντοΐι, Βλέπετε άπο των Γραμματέων 46 
 
 τών θελόντων εν στολαΐς περιπατεΖν, και άσττασ/χους εν ταΐς άγοραΐς, ^^ και 6 
 πρωτοκαθεδρίας εν ταΐς σνναγωγαΐς, και πρωτοκλισίας εν τοΙς Βείπνοις• ^^ οί 14 47 
 κατεσθίοντες τάς οικίας τών χηρών και προφάσει μακρά προσενχόμενοι, οντοι 
 ληφονται περισσότερον κρίμα. 
 
 (^ij ■*' Και καθίσας 6 Ίησονς κατεναντι τον γαζοφνλακίον εθεώρει πώς 1 
 
 ό ό^λθ5 βάλλει χαλκον εΙς το γαζοφνλακίον, και πολλοί πλούσιοι εβαλλον 
 πολλά• ■'"•^ και έλθονσα μία χήρα πτωχή έβαλε λεπτά δυο, ό εστί κοΒράντης• 2 
 
 ^•^ και προσκαλεσάμενος τονς μαθητάς αντον λέγει αντοίς, Άμην λέγω νμΐν, 3 
 
 ότι η χήρα αντη η πτωχή πλειον πάντων βεβληκε τών βαλλόντων εις το γαζο- 
 φνλακίον ''■' πάντες γαρ εκ τον περισσεύοντος αντοΐς εβαλον, αντη δε εκ της 4 
 νστερησεως αντης πάντα όσα ε'ιχεν εβαλεν, όλον τον /Sioj' αντης. 
 
 XIII. (ir) ' -^^^ εκπορενομενον αντον εκ τον ιερού, λε'γει αύτω εϊς τών Ι 
 μαθητών αντον• διδάσκαλε, Γδε, ποταποί λί^οι και ποταπαι οικοΒομαί• " και 2 
 ό Ίησονς αποκριθείς ειπεν αντω. Βλέπεις ταύτας τάς μεγάλας οικοΒομάς ; 
 (^) ον μη άφεθη λίθος επι λίθω 05 ου μη κατάλυα;;. 
 
 ^ Και, καθημενον αντον εΙς το όρος τών ^Ελαίων κατεναντι τον Ιερον, επηρώτων 3 
 
 43 
 49 44 
 
 XXIV 
 
 29. 'Άκονζ, Ίιτραήλ] Hear, Ο Israel, Deut. vi. 4, a remark- ' article with tlie A'Ocative. (TKiner, p. 165.) Matt. vii. 23; .xsiii. 
 
 able text, which was recited twice a day by every Israelite ; and 
 called, from its first word, ypiii [nhema), i e. * hear.* {Goodwin, 
 Moses, )). 02. Bnxlnrf, Syn. c. 9.) Perhaps our Lord in saying 
 this pointed to tlie Tephillim, or Phylacteries, of the Scribe, on 
 which the words were written. 
 
 32 — 33. Kalflirfv — θυσιών] This remarkable declaration of the 
 truth, by a Jewish Doctor of the Law, is recited by St. Mark 
 alone. It shows what effect had been produced on some minds 
 by our Lord's Teaching and Ministry, now drawing to a close (cp. 
 Matt. ix. 13 ; xii. 7) ; and that those persons were without excuse 
 who did not understand and profit by it. 
 
 36. «V ΐΐνΐΰματί ayif/\ by the Holy Spirit — a divine assertion 
 of the inspiration of the Psalms. Cp. Matt. xxii. 43. 
 
 38. (V TTJ SiSaxjiJ in his doctrine, or teaching, publicly: or, as 
 St. Luke says (χ,κ. 4.τ), ακονοντο^ -navThs του λαοΟ. At the com- 
 mencement of His Ministry He spake in parables of a general 
 import (cp. iv. 2) ; but His warnings were more solemn and clear 
 at the close of His Ministry (.\ii. 12). 
 
 — if στολαΓί] in long robes. " Vestibus pronrissis ad talos 
 et fimbriatis." See Matt, xxiii. 5. 1 Tim. ii. 9. 
 
 40. 01 κατΕτθίοΓΤίί] those devourert of widows' houses — 
 they shall receive greater damnation. A common use of the 
 
 24, 01 διϋλί^οι^τί?. Luke vi. 20. 25, James iv. 13; and the use 
 of it here pl.ices them before the eye, and indeed they seem to 
 have been present. Cp. Matt, xxiii. 14. 
 
 41. (β^ύρίΐ] He was observing. Christ notes our gifts to His 
 Treasury, and reads the heart of each giver. 
 
 — τον Ύαζοφυ\ακίου'] the Corban, of which there were several, 
 for several uses ; probably in the court of the women, beyond 
 which this widow would not have gone. See Liyhifoot. 
 
 — χολκιίν] brass, or copper, here used for money generally. 
 St. Luke xxi. I, says τα 5ωρα, and here τΓολλίί. St. Mark, writing 
 particularly for the Romans, uses here χαΚκίιν, the Roman as for 
 money generally of whatever metal ; as others use the Greek lipyv• 
 pus, and French Argent. See above, vi. 8. 
 
 42. KoSpavT-nsI A Roman word, quadrans. See on ii. 4, one- 
 fourth of the as. This explanation of the Roman value of tha 
 Κξτττϋν is peculiar to St. Mark. Cp. Luke xxi. 2. 
 
 43. TtXilov — β4βΚτ]Κΐ~\ 2 Cor. viii. 12. " Uberior est nummus 
 c parvo, quim thesaurus e maximo ; quia non quantum dctur sed 
 quantum resideat, expenditur." {Ambrose.) 
 
 Ch. XIII. 1. Kal 4κττορΐυομ4νου] See Matt. xxiv. I. 
 3. κατίναντι τοϋ I'epoC] opposite the temple: a local charac• 
 teristic specified only by St. Mark. Cp. Matt. xxiv. 3.
 
 MARK XIII. 4-27. 
 
 145 
 
 8 
 9 
 
 14 
 
 MATT. LUKE. (j^^(, ^^^' l^^av Πέτρος καΐ 'Ιάκωβος καΙ Ιωάννης και Άν^ρίας, * Elne ήμΐν, 
 
 XXIV XXI. Λ 
 
 7 7ΓΟΤ€ ταΰτα Ισται ; /cai τί το σημεΐον όταν μ^λλτ) ττάντα ταΰτα συντέΚέίσθαι ; 
 
 8 ^ d Se 'Ιησούς αποκριθείς αίιτοΐς ηρζατο λέγειν, Βλέπετε μη τις υμάς πλανηστ)• 
 4 ^ πολλοί γαρ ελεύσονται επΙ τω ονόματι μου λέγοντες, Οτι εγω ei/xf και πολλούς 
 
 9 πλαντησονσιν. ^ "Οταν he άκοΰσητε πολέμους καΧ ακοάς πολέμων, μη θροεΐσθε• 
 7 10 Set γαρ γενέσθαι' αλλ' ουπω το τέλος' ^ εγερθησεται γαρ έθνος επΙ έθνος και 
 
 /βασιλεία επΙ βασιλείαν, κα\ έσονται σεισμοί κατά. τόπους, και έσονται λι/Αοι και 
 
 11 ταραχαί• (^) ^ άρχαι ώ^ίνων ταντα. Βλέπετε δε ΰμεΐς εαυτούς' παραΒώσουσι 
 
 12 γάρ υμάς εις συνεΒρια, και εΙς συναγωγας 8αρησεσθε, και επι ηγεμόνων και 
 
 13 βασιλέων σταθησεσθε ένεκεν εμού εις μαρτυριον αυτοις. (^ γρ; Λαι εις πάντα 
 
 14 ; τα έθνη δει πρώτον κηρυχθηναι το εύαγγελιον. (^) ^^ "Οταν δε άγωσιν υμάς 
 
 15 παραδιδόί/τες, μη προμεριμνάτε τί λαλησητε, μηζε μελετάτε' αλλ' ο εάν Βοθη 
 υμΐν εν εκείνη τ-η ωρα, τοΰτο λαλείτε' ου γάρ εστε ΰμείς οι λαλουντες, άλλα το 
 
 6 Πνεύμα το αγιον. ^^ Παραδώσει δε αδελφό? άΒελφον εις θάνατον, και πατήρ 
 τεκνον και επαναστησονται τέκνα επΙ γονεϊς, καΐ θανατωσουσιν αυτούς. Και 
 
 εσεσθε μισούμενοι υπό πάντων δια τό όνομα μου• ό δε ΰπομείνας εις τέλος, 
 ούτος σωθησεται. 
 
 20 (^) ^^'Οταν δε ιΒητε το βΒέλυγμα της ερημώσεως, (-") το ρηθέν υπο 
 Δανιήλ του προφήτου, εστος όπου ου δει, ό άναγινώσκων νοειτω, τότε οι εν 
 
 21 τη 'Ιουδαία φευγέτωσαν εις τα όρη, '^ ό δε ε'πι του Βώματος μη καταβάτω εΙς 
 την οΐκίαν, μηΒε είσελθέτω άραί τι εκ της οΙκίας αυτοΰ, ^^ και ό εις τον άγρον 
 ων μη επιστρε-φάτω εις τα οπίσω άραι το Ίμάτιον αύτου. (ir) Ουαι δε 
 ταΪ5 εν γαστρι εχούσαις και ταΐς θηλαζούσαις εν εκείναις ταΐς ημεραις. 
 (— ) '^ Προσεύχεσθε δε ifa μη γένηται ή φυγή υμών χειμωνος. {'-^) '^ Έσον- 
 ται γάρ αί ημεραι εκεΐναι θλΐφις, οΓα ου γέγονε τοιαύτη απ' άρχης κτίσεως 
 
 ^ m e ^ \ V ΛΛ \J \ f /147\Ο0 ^»^17'' 
 
 ής εκτισεν ο Θεός εως του νυν, και ου μη γενηται• {-if) - και ει μη Κύριος 
 εκολόβωσε τάς ημέρας, ουκ αν εσώθη πάσα σαρξ- άλλα δια τους εκλεκτούς, ους 
 εξελέζατο, εκολόβωσε τάς ημέρας. 
 
 (^) "^ Και τότε εάν τις υμΙν είττη, ΊΒου ωδε ό Χριστο5, η ιδού ε'κεΓ, μη 
 πιστεύετε• (^) ^- εγερθήσονται γάρ ψευδόχριστοι και φευΒοπροφηται, και 
 Βώσουσι σημεία και τέρατα προς το άποπλαναν, ει δυΐ'οτοί', και τους εκλεκτούς. 
 (^) -^ 'Τμεΐς δε βλέπετε• ιδού προείρηκα υμΙν πάι-τα. -^ Άλλ' εν εκείναις 
 ταΐς ημέραις μετά την θλΐ\}ιιν εκείνην ό ήλιος σκοτισθησεται, και η σελήνη ου 
 δώσει το φέγγος αΰτης, ^^ και οί αστέρες του ουρανού έσονται εκπίπτοντες, 
 27 και αΐ Βυνάμεις αί εν το7ς ουρανούς σαλευθησονται. (-^) -® Και τότε όψοί'ται 
 τοί' ΤΊον του άνθρωπου ερχόμενον εν νεφέλαις μετά Βυνάμεως πολλής και Βόξης. 
 ^ Και τότε άποστελεΐ τους άγ•/έλους αυτού, και επισυνάξει τους εκλεκτούς αυτοΰ 
 
 9 
 13 
 
 15 
 
 17 
 18 
 
 19 
 
 20 
 
 21 
 
 23 
 
 23 
 24 
 
 26 
 29 
 
 26 
 
 30 
 
 22 
 
 23 
 
 25 
 
 31 
 
 — Πί'τροί] St. Peter, St Mark's master, was present at this 
 discourse. He gives a testimony to St. Matthew's accuracy by 
 adopting his report with some additions, showing his own inde- 
 pendent knowledge (vv. 9 — 13), which are embodied by St. Luke 
 in his recital (xsi. 12 — 17). ^ 
 
 9. (Is συί'α'γω'γα5 δαρήσ^σθε] c/r ίτ. i^ something more than iv 
 συνογ. — Έν συν. wouKl mean, ye shall be beaten in the Syna- 
 gogues, i. e. in the Builiiings, without any reference to people in 
 them. But ίαρήσισθι els is. Ye will be exposed to public punish- 
 ment before the eyes of congregations in Synagogues, for their 
 pleasure. Cp. above on i. 39, κ-ηρύσσων «ij raj auvayuyas. 
 
 11. μί) προμίριμνατΐ'] take not thought beforehanti. They were 
 to take heed not to premeditate, because it should be given them 
 what to s.Λy. For it would not be they who spake, but the Holy 
 Ghost ; and they should have a mouth and wisdom whioh none of 
 their enemies (for enemies they should have) would be able to 
 gainsay or resist. Ht-re is an argument for the Inspiration of 
 Scripture. For if this divine wisdom and utterance was given 
 them to enable them to address a comparatively small number of 
 persons in their own age, how much more would it be vouchsafed 
 Vol. I. 
 
 to them for guidance in their writings designed for the use of all 
 nations in all ages of the World ! 
 
 14. Th $ί4\ν/μα rris ipημύ<r(ωs'] the abomination of desolation. 
 See on Matt. xxiv. 15. Our Blessed Lord, in St. Matthew's and 
 St. Mark's Gospels, specifies the setting up of the abomination of 
 desolation, spoken of by Daniel Ihe Prophet, as the signal for 
 quitting Judaea and fleeing to the mountains. In St. Luke's 
 account, he adds the hemming-in of Jerusalem by armies as 
 another token. Luke ixi. 20. The former was an internal token 
 of approaching destruction, brought about by the sins of the 
 Jeu-s themselves ; the latter was the consequence of those sins, 
 punished by God, by the agency of the Heathen armies of Rome. 
 See on Matt. xxiv. 15, and Luke xji. 20—2-', where those 
 days therefore are called τ)μ(ραι iKSunjaevs, days of Vengeance. 
 
 20. 4κο\6βωσ('} He (the Lord) shortened the days. St. >tat- 
 thew has the future tense and passive voice here, iiiv. 22. Thus 
 one Evangelist interprets the other. 
 
 25. iffoyrai ίκίτίττοντο] A Hebraism, as ίσίσβί μισοίμα-οι. 
 Malt. xiiv. 9. Mark xiii. 13. 
 
 u
 
 146 
 
 MAKK XIIL 28—37. XIV. 1—3 
 
 €/c των τΐ,σσάρων άνεμων άπ άκρου yrj; Ιω9 άκρου ουρανού. "^ Άττο δε της 
 συκηζ μάθετε την παραβολήν όταν αυτής ηΒη ο κλάΒος άτταλο? γενηται,, καΐ 
 εκφυη τα φυΚλα, γινωσκετε otl εγγύς το νερος εοΎΐν -•' ούτω και υμευς όταν 
 ταΰτα ΐΒητε γινόμενα, γινώσκετε ότι εγγύς εστίν επΙ θύραις. ^^ Άμην λέγω 
 ΰμΐν, ότι ου μη παρελθη η γενεά αύτη, μέχρις ου πάντα ταΰτα γενηται. ^' Ό 
 ουρανός και ή γη παρελεύσεται, οί δε λόγοι μου ου μη τταρελθωσι. 
 
 (τγ) ^^ Περί δε της ημέρας εκείνης η της ώρας ούΒεΙς οΙΒεν, οΰδε οι άγγελοι 
 οΐ εν ονρανω, ουδέ ό ΤΊος, ει μη ό Πατήρ. 
 
 (-^) ^^ Βλέπετε, αγρυπνείτε και προσεύχεσθε• ουκ οΐδατε γαρ πότε ό καιρός 
 εστίν, (τγ) ^ '-^ί άνθρωπος άπόΖημος άφείς την οικίαν αυτού, και δους τοΙς 
 δούλοι? αυτού την εζουσ'ιαν και εκάστω το έργον αυτού, καΐ τω θυρωρω 
 ενετείλατο ίνα γρήγορη. (^) ^ Γρηγορείτε ουν ουκ οιδατε γάρ πότε ό 
 κύριος της οικίας έρχεται, όψε, η μεσονυκτίου, η άλεκτοροφωνίας, η πρωϊ• 
 ^^ μη ελθων εζαίφνης εύρη νμάς καθεύΒοντας. ^^ "Ά δε ύμίν λέγω, πάσι λέγω, 
 Γρηγορείτε. 
 
 XIV. (4^) ' ^Ην δε το πάσχα και τά άζυμα μετά Βύο ημέρας' καΐ έζητουν 
 οΐ αρχιερείς και οί γραμματείς πως αυτόν εν δόλω κρατησαντες άποκτείνωσιν 
 (^) ^ έλεγον δε. Μη εν τη έορτη, μηποτε θόρυβος έσται τού λαού. (^) ^ Και 
 δντος αυτού εν Βηθανια, εν τη οικία Σίμωνος τού λεπρού κατακειμένου αυτού 
 ήλθε γυνή έχουσα άλάβαστρον μύρου νάρΒου πιστικης πολυτελούς, και συν- 
 
 MATT. 
 
 LUKE. 
 
 XXIV. 
 
 32 
 
 XXI. 
 
 29 
 
 30 
 
 33 
 
 31 
 
 34 
 
 32 
 
 35 
 
 33 
 
 36 
 
 χχνι. 
 2 
 
 XXII. 
 1 
 
 32. οΰδί 6 TWs] nor yet the Son. A sentence perverted by 
 the Allans and Agno'clm, affirming that Christ's knowledge, not 
 only as Son of Man (cf. Luke ii. 52), but as Son of God, was 
 limited. 
 
 The Fense appears to be, — the Son, Who is the Eternal 
 A6yos. or Word, the * Dei Legatus,* and so the only Minister and 
 Messenger of Divine Revelation to man, does not know it so as 
 to reveal it to you ; it is no part of his Prophetical njfice to do so. 
 August, de Trin. xii. 3, " Non ita sciebat, ut tunc discipulis indi- 
 caret ; sicut dictum est ad Abraham (Gen. \x\i. 12), Nunc cognovi, 
 quod timeas Deuin, quia et ipse Abraham sibi in ilia probatione 
 probatus innotuit." And in Ps. vi., " Hoc ideo dictum est, quia 
 per Filium hominis hoc non discunt ; non quod apud seipsum non 
 noverit, sed secundum illud locutionem Tentat nos Deus ut sciat, 
 hoc est, — scire nos faciat." Cf. Glass. Philol. p. 102, and see 
 note on Matt. xiiv. 3'i, and Maldonatus here. 
 
 Our Lord says that " the Father judgeth no man, but hath 
 committed all judgment to the Son " (John v. 22. 27). And yet 
 He says that to sit on His right hand is not His to give, except to 
 those for whom it has been prepared of His Father. (See on 
 Matt. XX. 23. Mark x. 40.) And so, while in a certain sense 
 the Father does not judge the world, but the Son judges it, yet it 
 is also true that the Father will judge the world (Acts xvii. 31), 
 because He will do it ny the Son. 
 
 So it is also true that the Son, as Son, knowetli not the Day 
 of Judgment, because the Father " hath put the times and seasons 
 in His ΟΚΊΙ power" (Acts i. 7), and the Father will reveal them 
 when He tliinks meet ; and therefore it is no part of the 6^ce 
 of the 5Ό« to know, i. e. to determine and to declare the Day of 
 Judgment. 
 
 And yet in the Son absolutely (though not relatively to us) 
 are hid all the treasures of wisdom and knowledge (Col. ii. 3). 
 He is the Power of God and the \Visdom of God (1 Cor. i. 24). 
 Jt pleased Him, that in Him should all fulness dwell (Col. i. 
 19). And the Father shouieth Him all things that Himself doth 
 (John V. 20). 
 
 Therefore, as S. Ambrose says, on Luke xvii. 31, " Quomodo 
 Filius nescire potest quod Pater novit, cum in Patre Filius sit ί 
 sed cur nolit dicere ostendit alio loco," viz. Acts i. 7- And see 
 also the passage of St. Luke (x. 22) cited by Alhonns., p. 472, 
 and 1 Cor. i. 24. As S. Augustine says, " in Patre Filius scit ;" 
 though it is no part of His office to reveal it '• a Patre." 
 
 Christ is the One Divine Teacher of the World (see Matt, 
 xiiii. 8 — 10), and He teaches by silence as well as by eloquence ; 
 He instructs us by concealing certain things as well as by revealing 
 others. He thus exercises our faith and hope. As Aug. says 
 (ad Ps. xxxvi.) : " Quia Dominus noster Jesus Christus Magislcr 
 nobis missus est, etiam Filium hominis dixit nescire ilium diem, 
 quia in magisterio ejus non erat ut per Eum sciretur 4 nobis. 
 
 Neque enim ahquid scit Pater quod Filius nescit, ciim ipsa scientia 
 Patris ilia sit quse sapientia Ejus est : est autem Sapientia Ejus, 
 Filius Ejus, A'erbum Ejus. Sed sicut quia nobis scire non proderat 
 quod quidem Hie noverat, qui nos docere venerat non tamen hoc 
 quod nobis nosse non proderat j non soliim sicut Magister aliquid 
 docuit, sed sicut Magister aliquid non docuit." 
 
 37. Γρί)γο/)(Γτί] Watch ye. On the date of St. Mark's Gospel, 
 as far as it may be determinable from these prophecies, see on 
 Matt. xxiv. 22. 
 
 Ch, XIV. 3. Kal Irros] And when He was m Bithany in the 
 house of Sitnon the leper — probably on the Saturdaj before His 
 crucifixion. See Matt. ixvi. 6. 
 
 — yvi'-ii'] a woman. Mary of Bethany. John xii. :(. 
 
 — ίλάβαστ pov μίφοιι'] ο rase ί^ο/αλαίίίΓ, containing ointment. 
 See Luke vii. 37. Both forms, άλάβαστρον and α\ά$ασ τ f.os, are 
 in use; and ίλάβαστρον is explained by Hesych. by μυροθήκη, a 
 box or vase for unguent. Hence Theocr. xv. 10, Ζυρίω 6e μύρα 
 χρυσοί' αλάβαστρα: and Eulhym. renders it by ayyuov μυρόΐοχον 
 (cp. on Matt. xxvi. 7) ; and Bede says here, " Est alabasirum 
 genus marmoris candidi, quod ad vasa unguentaria cavari solet, eo 
 quod optime servare ea incorrupta dicitur;" lest the virtue of the 
 aromatic nard, which was probably of a volatile quality, should 
 escape. Hence we may explain amrpl^aaa in this Terse ; see 
 note on that word, v. 3. 
 
 The word άλάβαστρον signifying the material (alabaster) is 
 used with the genitive μύρου, in the same way as the word a glass 
 with us (and so v. 13, κ(ράμιον Maros) ; it was probably a vase 
 scooped out of alabaster, white and almost transparent, and closed 
 up with the same substance. 
 
 — iriffTi«i)s] genuine: bZoKov, κα\ μΐτα niaTius κατασκίυασ- 
 Θ(1στΐ5. (Theophyl.) And in this sense it is rendered in the Syriac 
 and other Versions ; and so Winer, G. G., p. 89. Observe, it is 
 the nard, the " frutex aromatica" (see Bede), and not the μύραν, 
 or unguent, which is here described by this epithet (cp. John xii. 
 3) ; and this consideration seems to exclude the interpretation 
 potable, liquid (from -nivu, ττιστ^ΐ, yEschyl. Prom. 488) ; vapSos 
 ττιστικ^ is contrasted with pseudonardus (on which see Plin. N. 
 H. xii. 26). Eusebius (Dem. Ev. 9) describes the Gospel as the 
 ευφροσύνη του ττιστ ίκοΰ τηΐ καινηί Ζιαθί}ΚΎ)$ κράματοί. 
 
 There were many kinds of nard : " Sunt multa ejus genera 
 sed omnia hebetiora prseter Indicum quod pretiosius est" (Bede), 
 and it was often adulterated {Dioscor. Mat. Med. i. 6. Meyer). 
 Therefore it is not without good reason that the Evangelists, St. 
 Mark and St. John (xii. 3), observe that this nard was ιτιστικ)), 
 genuine, unadulterated. 
 
 Perhaps also, as the action had a spiritual meaning, being, 
 as our Lord declares, of & prophetic character, the word ττιστικ^ 
 may be designed to serve as a memento, that offerings {τροσφοραΧ)
 
 MARK XIV. 4—13. 
 
 147 
 
 MATT. LUKE 
 XXVI. XXI 
 
 8 
 
 9 
 
 10 
 
 U 
 
 12 
 13 
 
 14 
 
 IS 
 16 
 17 
 
 18 
 
 ^^^' TpLxjjaaa τον αΚάβαστρον κατέγί^ν αυτοΰ κατά της κεφαλής. * "Ήσαν Se τιΐ'ες 
 άγανακτοΰντζ•; προς εαυτούς καΐ λέγοντες, Είς τί η απώλεια αΰ'ττ; του μύρου 
 yiyoviv ; ^ ή^ννατο γαρ τοΐιτο το μύρον πραθηναι επάνω Βηναρίων τριακοσίων, 
 καΐ Βοθηναυ τοις πτωχοίς• κα\ ενεβριμώντο αύττ]. " Ό δε Ίησοΰς είπεν, Αφΐτε 
 αυτήν, τί αύτγ) κόπους παρέχετε ; καλόν έργον είργάσατο εν εμοί• ^ πάντοτε 
 γαρ τους πτωχούς έχετε μεθ' εαυτών, και οταΐ' θελητε δύνασθε αυτούς ευ 
 ποιησαι• εμε δε ού πάντοτε έχετε. (^) ^ *0 εσχεν αντη εποίησε, προελαβε 
 μνρίσαι, μου το σώμα εΙς τον ενταφιασμόν. ^ Άμην λέγω ΰμίν, οπού αν 
 κ-ηρνχθγι το εΰαγγέλων τοΰτο εΙς όλον τον κόσμον, και δ εποίησεν αϋτη λαλη- 
 
 3 θήσεται, εΙς μνημόσυνον αυτής, (ττ) '^ ^<*' 'Ιούδας ^Ισκαριώτης εΙς των δώδεκα 
 
 4 άπηλθε προς τους αρχιερείς ίνα παραΒω αύτον αΰτοΐς• " οί δε άκονσαντες 
 
 5 εχάρησαν, και εττηγγείλαντο αύτω αργύρων Sowai, καΐ εζητει πώς αύτον 
 
 6 εύκαίρως παράγω. 
 
 7 '- Και ΤΎ) πρώητι -ήμερα τών άζύμων, οτε το πάσχα εθνον, λεγονσιν αύτω 
 
 8 οι μαθηταΐ αυτού, Πού θέλεις απελθόντες ετοιμάσωμεν ίνα φάγΎ]ς το πάσχα ; 
 10 και άτΓοστε'λλει δύο τών μαθητών αυτού, και λέγει αυτοΓ?, 'Τπάγετε εις την 
 
 to Christ should be not only coslli/ (πο\υτ(\(7ί), but should also 
 be τΓίστικαΙ, genuine, sincere ,• the fruits of a lively and loving 
 ttiVtis, ot faith, in Him. It is observable, that a faithful woman 
 .13 called yw^ πιστικη {Arlemidor. ii. S.*)) ; and, as Bede says, 
 " devotio hiec Mariee Domino ministrantis fidem et pietatem 
 designat EcclesiEe." 
 
 Herod's offerings to the Temple were π-ολι^τΕλί?!, but they 
 were not τιστικαί. But the offering of this faithful woman was 
 both costly and sincere. 
 
 — συντρί^^ασα] having Iroken, or crushed the vase•, thus 
 showing that the nard was genuine and unadulterated, and as im- 
 ported from its native land. Tiiis action was like that of break, 
 ing the seal, by which a vessel containing aromatic liquids has been 
 secured by those who made them. 
 
 There seems also to be something significant in the act de- 
 scribed by συντρΊ^ασα. Some Expositors, indeed, suppose that 
 the nard was contained in a flask, and that only the neck of the 
 flask was broken off, and a portion of the contents poured out. 
 But the verb συντρίβω means more than this. It is used by the 
 LXX for the Hebrew -lao {shabhar), to shiver in pieces. Gen. 
 xix. 9. Exod. ix. 25. Lev. vi. 28. See also the passages where it 
 is used in the New Testament, Matt. xii. 20, of a reed .- Mark v. 
 4, of fetters ; John six. 36, of a bone ,• Rev. ii. 27, of potter's 
 vessels. 
 
 In fact, συντρίβω indicates, that the affectionate Mary, in the 
 devout prodigality of her love, gave — not a part— but the whole 
 of the precious contents, and did not spare the tase itself, in 
 which they were held, and which was broken in the service of 
 Christ. She gave the whole to Christ, and to Him alone. 
 
 Thus also she took care, in her reverence for Christ, that the 
 spikenard and the vessel (things of precious value, and of frequent 
 use in banquets and festive pleasures of this world for man's 
 gratification and luxury) having now been used for this sacred 
 service of anointing the Body of Christ, should never be applied 
 to any other less holy purpose. 
 
 This act of Mary, providing that what had been thus conse- 
 crated to the unction of Christ's Body, should never be afterwards 
 employed in secular uses, is exemplary to us ; and the same spirit 
 of reverence appears to have guided the Church in setting apart, 
 from all profane and common uses, by consecration, places and 
 things for the service of Christ's mystical Body, and for the enter- 
 tainment of His presence : and this same reverential spirit seems 
 also to animate her in consuming at the Lord's Table what 
 remains of the consecrated elements in the Communion of His 
 Body and Blood. 
 
 The word ο•«ντρίψα(Γο, here used by the Holy Spirit, can 
 hardly fail to suggest another reflection. It corresponds exactly 
 to the Latin term contero, to bruise together ; whence the word 
 contrition is derived, — and is applied specially, in a spiritual sense, 
 to the heart, both in the Old and New Testament. Thus Isaiah 
 (Ixi. 1) and St. Luke (iv. 18) declare that Christ came to heal the 
 contrite, or bruised, or broken in heart, — robs αυντ(τρψμ4ναυ! 
 r^v Kopiiav. 
 
 In this respect the alabaster vase in Mary's hand, broken, 
 and pouring out in loving abundance and unsparing effusion the 
 whole of its precious contents on Christ's Head, is a beautiful 
 emblem of the contrite and broken heart, pouring out itself in 
 
 acts of penitential love on Christ and His members, and thinking 
 nothing too costly for that holy and blessed service. The Church 
 says to Christ in the Canticles (i. 12), " While the King silteth' 
 at His table, my spikenard sendeth forth the smell thereof." She 
 imitates Mary ; and every pious soul imitates her, when by its 
 offerings of love to Christ, especially at His table, it pours forth 
 " an odour of a sweet smell, a sacritice acceptable, well pleasing to 
 God." (Eph. v. 2. Phil. iv. 18.) 
 
 4. Tii/fs] certain persons .• particularly Judas hcariot, as is 
 mentioned by St. John, xii. 4. 
 
 4 — 6.] On these three verses see the Sermon o( Bp. Andreu-es, 
 ii. 37, who enlarges on the contrast between the two tempers and 
 characters represented respectively by Mary and Judas. 
 
 5. ζ-ηναρίων τριακοσίων^ three hundred denarii. These words 
 of Judas afford the clue to the reason for the transfer of this inci- 
 dent (which took place on the day before the triumphal entry 
 described chap. xi. 2 — H) to this place in the EvangeUst's narra- 
 tive. See on Matt. xxvi. G, where the contrast is similarly marked 
 by the juxta-position of Mary and Judas ; and the loving prodi- 
 gality of the one in her care for the body of Jesus, and the hard- 
 hearted covetousness of the other, betrajing his Master for money ; 
 and by the mention of the three hundred pence and the thirty 
 pieces of silver. 
 
 Thus Christ is justified in His divine dealings with the traitor 
 His Apostle, "one of the twelve" (c 10), whose sordid sin is 
 silently condemned by the large and liberal love of this faithful 
 woman. And while speaking in praise of her, our Lord addressed 
 silently and indirectly a rebuke and warning to Judas, without 
 publishing the traitor's evil thoughts ; and thus the spirit of 
 Christ's love strove with him tenderly to the last. 
 
 9. 'όπου ttv κ-ηρυχθίί] .\ prophecy that the Gospel would be 
 preached throughout the world. Therefore its propagation is a 
 proof of His truth, and of its truth. 
 
 10. Καί] And Judas Iscariot one of the twelve went ic. 
 Notwithstanding what he had seen done by Mary, and heard from 
 Christ concerning her, and notwithstanding that he was one of 
 the twelve. How much is suggested by these words, — how little 
 expressed '. 
 
 12. T^ -ηρωττ) ri^fptx των α.ζΰμων'Χ On the first day of unleavened 
 bread. The 1 4th of Nisan or Abib, as appears from what follows 
 here, £ίτ€ τ^ ττάσχα ίθυον, and from St. Luke (xxii. 7), *'** ν *^^* 
 θύ^σβαι t6 πάσχα. Cp. Exod. xii. 6. 15—17. Deut. xvi. 1 — C. 
 Levit. xxiii. 5. Numb. ix. 3 ; xxviii. IC. 
 
 The paschal lambs were to be slain on the 1 4th day of Abib, 
 " in the place which the Lord should choose," — i. e. at Jerusalem, 
 in the 'Temple, "between the two evenings," c:?-;r:7 ;•; (iem 
 haarebayim), at "the going down of the sun." Exod. xii. 6; 
 xvi. 12 ; xxix. 39. Levit. xxiii. 5. Deut. xvi. 6, 7• They were to 
 be eaten in the night,— i. e. on the 15th of the month before sun- 
 rise; the commencement of the 15th being dated from the sunset 
 of the 14th. Joseph. Ant. iii. 10; xi. 4; ii. 15. 
 
 The Evangelists (Mark xiv. 12. Luke ixii. 7) distinguish 
 between Bietv τί> πίσχα and ipaytiv rb πάσχα, — the paschal lamb 
 of each household was sacrificed on the 14th in the Temple: but 
 it was eaten on the 15th in private houses, by their several house- 
 holds. Cp. above on Matt. xxvi. 2. 
 
 13. Sua τΰν μαβ-ητων] two of His disciplei viz. Peter and 
 
 ϋ 2
 
 148 
 
 MARK XIV. 14—32. 
 
 TTOXif, και απαντήσει νμίν άνθρωπος κεράμιον ν^ατοζ βαστάζων δ.κο\ουθησατζ. ^'*"• ^^^ 
 
 11 
 
 αυτώ, '* και οπού iau ίΐσίλθτι, δίπατε τω οίκο^εσπόττ) οτι ό διδάσκαλο? Xeyei, 
 Που εστί το κατάλυμα, οπού το πάσχ^α, μετά των μαθητών μου φάγω ; ^^ και 
 αύτο5 νμίν δείξει άναγαιον μίγα ΐστρωμενον ίτοιμον εκεί ίτοιμασατζ ημιν. 19 
 ^^ Και εζηλθον οΐ μαθηταΐ αυτόν, και ηλθον εί? την πόλιν, και evpov καθωζ 
 ίΐπεν αύτοΐξ, και ητοίμασαν το πάσχ^α. 
 
 '^ Και όψία? γενομένης εργεται μετά. των δώδεκα• (τ^-) ^^ και άνακειμένων 
 αυτών και Ισθιόντων είπεν ό Ίησοΐΐζ, Άμην λέγω υμΖν οτι ει? ε'^ υμών παρα- 
 δώσει με, ο εσθίων μετ εμού• (ττ) ''' οι δε ηρζαντο λυπείσθαι, και λέγειν αύτω 
 ει? κα^" εΤ?, Μητι εγώ ; και άλλο?, Μητι εγώ ; {^) "' ό δε αποκριθεί? ειπείν 
 αύτοΓ?, Είζ εκ των δώδεκα, ό εμβαπτόμενοζ μετ εμοΰ εί? το τρνβλ'ιον' 
 -^J "Ο /χει» Τιο? τοίί ανσρωπου u7Γα■yει, καί/ω? γέγραπται περί αυτόν οναι οε 
 τω άνθρώπω εκείνω δι' ου ό Τίο? τοί) ανθρώπου τταραδίδοται• καλοί' ί}** Λ^τω ει 
 ουκ εγεννηθη ό ανθρωποζ εκείνος. 
 
 (-^) ^^ Και εσθιόντων αυτών λαβών ό Ίησοΰζ άρτον εύλογτησα•; έκλασε, και 26 
 εοωκει/ αυτοί? και ειττε, Ααρετε, τούτο εστί το σώμα μου. \~ir) ^^'• Λαρωί' 27 
 το ποτηριον ευ^αριστησας εδωκεν αύτοΓ?• και επιον εζ αύτοΰ πάντες. ^ Και 
 εΐπεν αϋτοΓ?, Τοΰτό εστί το αίμα μου το τ-ης καινής Βιαθηκης το περί πολλών 28 
 εκχυνόμενον, ~^ Άμην λέγω νμιν, οτι ουκέτι ου μη πιω εκ του γενηματος 29 
 της αμπέλου εως της ημέρας εκείνης όταν αΰτο πίνω καινον εν τη /3ασιλεία 
 του Θεον. 
 
 (^) -'' Και ύμνησαντες εζηλθον εις το όρος των Έλαιώ»'. (•^) ^ Και λε'γει 30 
 αύτοΓ? ό ^Ιησούς, "Οτι πάντες σκανΒαλισθησεσθε εν εμοί, οτι γέγραπται, 31 
 Πατάξω τον ποιμένα, και Βιασκορπισθησεται τά πρόβατα• (^) ^ άλλα 33 
 μετά το εγερθηναί με προάζω υμάς εΙς την Γαλιλαίαν. (^) '^ Ό δε Πέτρος 33 
 εφη αυτώ, Και εί πάντες σκανΖαλισθησονται, αλλ' ουκ εγώ' ^ καΐ λε'γει αύτω 34 
 ό Ίησοΰς, Αμην λέγω σοι, οτι συ σήμερον εν τη ννκτι ταύτη, πρΙν η δι? 
 αλέκτορα φωνησαι, τρις με άπαρνηση• ({-τ) ^' ό δε εκ περισσού έλεγε μάλλον, 35 
 'Εάν με Βέη συναποθανειν σοι ου μη σε άπαρνησομαι• ωσαύτως δε και πάντες 
 ίλεγον. 
 
 (Ξλ^ 32 2ζαι έρχονται εις χωρίον ου το όνομα ΓεθσημανεΙ' και λέγει τοις 36 
 
 12 
 
 
 13 
 
 20 
 
 14 
 
 21 
 
 
 23 
 
 23 
 
 23 
 
 
 24 
 
 21 
 
 39 
 
 40 
 
 John, as appears from St. Luke xxii. 8. The graphic precision of 
 this narrative in St. Mark is probably due to the dictation of St. 
 Peter. 
 
 — κ(ράμίον uSaTos] An earthen vessel containing water. The 
 Fathers consider this as symboUcal of the water nf baptism, as 
 manuductory to the Christian Passover or holy Eucharist. See 
 Cyril, in Caten., Euthym., Theophyl., Bede, here ; and S. Ambrose 
 on Luke xxii. 13. 
 
 The grace given in the water of baptism is contained in 
 earthen vessels (2 Cor. iv. 7), and therefore it is to be guarded 
 carefully. Cp. Luke xxii. 10. But it leads us on to other graces, 
 — even to the Communion of Christ's Blessed Body and Blood, 
 which makes us to dwell in Him, and gives a gracious pledge of 
 a glorious Resurrection, when, if we have guarded it aright, our 
 earthen vessels, our vile bodies of clay, will be made like unto His 
 glorious body, according to the mighty working by which He is 
 able to subdue all things to Himself. (Phil. iii. 21.) 
 
 The promise of a glorious Resurrection to the body is 
 specially connected with the reception of the Holy Eucharist, 
 which is the Communion of the body of Christ, Who is our life, 
 1 Cor. X. IC. See on John vi. 54. 1 Cor. x. 16— 20. 
 
 15. aviyaiov] an upper room. So the best MSS. here for the 
 Attic form avtiytov : see the quotations in Schleusner. The ancient 
 ■ etymologists derive the word from ά;'ά or ά»*!»: ttjs yris. 
 
 Observe, it is called μΐ-γα here, and by St. Luke. There 
 seems to be something significant in this mention of its being 
 large : for it need not have been so for thirteen persons ; and this 
 may perhaps be explained by the circumstance stated by ancient 
 authorities (see on Acts i. 13 ; ii. 2. 46 ; v. 42) that this ά^ιίγαιοί' 
 or ίνώηΐον, belonging as is probable to one who was or became a 
 •disciple of our Lord's, and would give such a place for holy uses, 
 
 was no other than the upper room, ίηηρψον, oIkos, or chamber, 
 where our Lord appeared after His Resurrection, and where the 
 Apostles met after the Ascension, and where the Holy Ghost 
 descended on the Day of Pentecost, and where they met for 
 Prayer and for the celebration of the Holy Communion, and which 
 became afterwards well known as a Christian Church, — the Mother 
 Church of Christendom. See Joseph Mede's Works, p. 321, 322 ; 
 and below on Acts ii. 44 ; iv. 32. 34, 33. 
 
 — ίστρωμ^νον] furnished with couches, στρώματα, &c., for 
 reclining at table. 
 
 19. καβ" eft] For καβ* eya : or as Winer observes (p. 223), the 
 preposition seems to be used adverbially, as aya th (καστοι, Rev. 
 xxi. 2L Cp. John viii. !}. Rom. lii. 5. 
 
 22. Κάβων ό Ίησοΰ$ Ιίρτον'] Jesus took bread. See Matt. xxvi. 
 20. He changed the Levitical Sacrifice into an Evangelical Sacra- 
 ment ; taking bread and wine, and thus showing the abolition of 
 the Aaronical Priesthood, and that He is a priest for ever, after 
 the order of Melcbizedek. See Gen. xiv. 18. Ps. ex. 4. Heb. v. 
 6—10; vi. 20. 
 
 — (ΐίλασί] He Irake the bread with His own hands, — show- 
 ing that His own death was voluntary. {Bede.) 
 
 24. Tovro icTi ri) αϊμά μου\ See Matt. xxvi. 28. 
 
 — ττολλώ!/] See Matt. xx. 28 ; xxvi. 28. 
 
 30. σ-ημΐρον iv TTJ νυκτϊ τούττ?] to-day, even in this night. 
 St. Mark, viriting for Roman readers, adds the words in this night, 
 because, as midnight intervened, it might otherwise have been 
 alleged that the prediction was delivered in one day and not ful- 
 filled till another. He thus takes care to explain the sense in 
 which our Lord said, '* To-day.'* 
 
 32. Kal ίρχοι/ται] See Matt. xxvi. 36.
 
 MARK XIV. 33—52. 
 
 140 
 
 ΜΑΤΓ. 
 
 XXVI. 
 
 87 
 
 38 
 39 
 
 40 
 
 41 
 
 42 
 43 
 
 45 
 4β 
 
 47 
 
 48 
 
 49 
 60 
 
 61 
 6δ 
 
 LUKE. 
 XXII. 
 
 avei. 
 
 41 
 42 
 
 49 
 
 μαθηταΐς αυτόν, Καθίσατε cDSe cw5 προσεΰξωμαι- (\Ί) 33 ^^ί παραλαμβάι 
 τον Πίτρον καΐ Ίάκωβον καΐ Ίωάννην μίθ" Ιαυτου, και -ηρξατο Ικθαμβάσθαι 
 καΐ άΒημονΐΐν ^ καΐ λέγει αύτοΐς. (^^*) Πζρίλυπό<; έστιν η χρυχή μου εω? 
 θανάτου• μείνατε ωδε και γρηγορείτε, (ψ-) 35 jq^i ^τροελθων μικρόν επεσεν 
 επΙ της γης, και προσηύχετο ίνα ει δυνατόν εστί παρελθη απ αΰτοΰ η ώρα• 
 και ελεγεν, Αββα ο Πατήρ, Πάντα Βυνατά σοι- παρενεγκε το ποτηριον 
 τοντο άπ εμον- αλλ' ου τι εγω θέλω, άλλα τι σν• (^) 37 και έρχεται και 
 46 ευρίσκει αυτούς καθεύΒοντας, καΐ λέγει τω Πέτρω, ^ίμων, καθεύΒεις ; ουκ 
 ΐσχνσας μίαν ωραν γρηγορησαι ; (-^) 38 Γρηγορείτε και ττροσεύχεσθε, Ινα 
 μη είσέλθητε εις ττειρασμόν το μεν πνεύμα πρόθυμον, η δε σαρξ ασθενής, 
 iiv) ^^ -Και πάλιι^ άπελθων προσηύξατο τον αύτον λόγον ειπών. (~) *^ Και 
 ΰποστρέχ^ας ευρεν αυτούς πάλιν καθεύΒοντας• ήσαν γαρ οι οφθαλμοί αύτίον 
 καταβαρυνόμενοι• και οίικ ηΒεισαν τι άποκριθωσιν αντω. 
 
 (τγ) * -Και έρχεται το τρίτον και λε'γει αίιτοΐς, ΚαθεύΒετε λοιπόν και 
 αναπανεσθε• άπε';)(ει• ηλθεν η ώρα' ΙΒου παραΒίΒοται 6 ΤΊος του ανθρώπου 
 εις τάς χείρας τ(ί>ν άμαρτωλίύν. ^- Έγείρεσθε, άγωμεν, ΙΒου 6 παραΒιΒούς με 
 ηγγικε. 
 
 (-ρ) ^ Και ευθέως έτι αυτού λαλονντος παραγίνεται ο ΊούΒας, εις ων των 
 δώδεκα, και μετ αυτοΰ όχλος πολύς μετά μαχαιρών και ξύλων, παρά των 
 αρχιερέων καΐ των γραμματέων και των πρεσβυτέρων, (ψ) ** ΑεΒώκει δε 
 ό πα/3αδιδου5 αντον σΰσσημον αίιτοίς λέγων, "Ον άν φιλήσω αυτός εστί• κρα- 
 τήσατε αύτον, καΐ απαγάγετε ασφαλώς. ^^ Και ε\θών ευθέως προσελθών αύτώ 
 λέγει, 'Ραββι, ραββΐ, και κατεφίλησεν αυτόν' ^^ οί δε επέβαλαν επ' αυτόν τάς 
 χείρας αυτών και εκράτησαν αυτόν, 
 
 y^r) ^'■'^ "^ "^^^ παρεστηκοτων σπασαμενος την μαχαιραν επαισε τον 
 Βοΰλον του άρχιερεως, και άφείλεν αυτού το ώτίον. (^) *^ Και αποκριθείς 
 ο 'Ιησούς έΐπεν αυτοΐς, Ώς επΙ ληστην εξήλθατε μετά μαχαιρών και ξύλων, 
 συλλαβεΐν με ; ^^ Καθ' ημεραν ημην προς υμάς εν τω Ίερώ ΒιΒάσκων, και 
 ουκ εκρατησατέ με' αλλ' ίνα πληρωθώσιν αι γραφαί. (—■) ^'^ ΚαΙ αφέντες 
 αύτον πάντες εφνγον. 
 
 ('χ ) ^^ Και εΧς τις νεανίσκος ηκολούθησεν αύτώ, περιβεβλημένος σινΒόνα επΙ 
 γυμνού• και κρατοΰσιν αύτον οί νεαι^ισκοι• ^'- ό δε καταλιπών την σιΐ'δόΐ'α 
 γυμνός εφυγεν απ αυτών. 
 
 47 
 
 50 
 δ2 
 63 
 
 3β. Άββά i Ποτίρ] Abba Father. Άββα, Syro-Chaldaic or 
 Hebrew rz Πατ^ρ, Greek and Latin. Christ, the Second Adam, 
 cries to God in the name and in the language of the whole human 
 family both Jew and Gentile ; which receives the spirit of adoption 
 and sonship {υιοθεσία) in Him, and is enabled thereby to cry 
 Ά$βα, i Πατίιρ, to God, i. e. to cry to God in the same words as 
 those which were addressed to Him by Christ in His agony. See 
 Rom. \iii. 15. Gal. iv. 6. Ileb. v. 7. 
 
 37. ^ίμων, καθ(νδίΐ$ ;] Simon, sleepest thou ? The address is 
 specified here by St. Mark only, cp. Matt ixvi. 40, where it is in 
 the jilnral number. St. Mark takes care to show that St. Peter 
 had all necessary warning from Christ before the denial. Cp. rr. 
 29—31. 
 
 39. t!)i/ ahriv \ayov eiVcii'] This incident, as well as the nse 
 of the word Άββα (p. 3G), is mentioned only by St. Jlark, who 
 thus shows his own independent knowledge here, while in other 
 respects headojits the narrative of St. Matt. xxvi. 36—51, and thus 
 gives a testimony to St. Matthew's accuracy. See above, p. 112. 
 
 Christ teaches us, by His example, in our agonies of mind 
 and body, to prai/ ; and He will have mercy on us, though from 
 human weakness we can do no more than repeat the same words. 
 
 40. ύτΓοστρί'ψαϊΙ harhig returned. B, D, L, have i\eiiv, or 
 "ταλο/ ^λθων, or ^λθώ^ ττάλιν. On the infrequent use of uiroarpfi^as 
 71 all the Gospels eicept St. Luke's, see Luke i. 5G. 
 
 41. oire'xci] it is enough, απόχρη, ίζαρκίΐ. (Hest/ch.) 
 
 44. AiSa'Kci] On this form for iSiSwKd, see JViner, p. G7. 
 
 Cp. Mark XV. /, ηίποιήκιισαν: xvi. 9. Luke vi. 48, τίθ^μιλίωτο. 
 .-Vets xiv. 8. 
 
 51. eis Tis νιαι/Ισκο! ίικοΚοΰβησιν] This young man could not 
 have been St. John or St. James the Less, as some have conjec- 
 tured, or any Apostle, for the Apostles had fled, r. 50. 
 
 If this young man who followed our Lord was St. Mark 
 himself, as some suppose, and as seems probable, then this incident 
 affords evidence of St. Matthew's accuracy ; for St. Mark, with 
 one or two additions cf his own, adopts here St. Matthew's narra- 
 tive of these transactions, which this young man, supposed to be 
 St. Mark himself, must have, witnessed. This probably is the 
 reason why an incident otherwise seemingly so unimportant, is 
 introduced by the Evangelist. 
 
 Suppose also that the young man was not St. Mark, yet it is 
 certain that only a person well acquainted with the scene from 
 personal knowledge, probably as an eye-witness, would have intro- 
 duced into his account of it so slight and seemingly so trivial an 
 incident as this, which has no bearing on the course and issue of 
 the events described. 
 
 .■Vnd since such an incident would only have been introduced 
 by one very familiar with tlie scene, we liave therefore here a tes- 
 timony to St. Matthew's accuracy, whether we suppose the young 
 man to have been St. Mark or not. 
 
 — κανίσκοι] for ci-3 {nearim), young men, soldiers (2 Sam. 
 ii. 14. Gen. xiv. 24). The attendants io Acta v. 10 are also 
 called vfoJ/iaKOi. 
 
 51, 52. yufirJs] i. c. without any tijiyer garment (Ιμάτιοι•), and
 
 150 
 
 MARK XIV. 53—72. 
 
 (ψ) ^^ Και άττηγαγον τον Ίησονν vpos τον άρχι,ζρεα• και συνέρχονται, αντω "*" 
 vavres οί άρχΐ€ρ€Ϊ9 και οί ττρίσβντ^ροι και οί Τραμματΰ•;. (•^) ^* Και ό 6^ 
 Πίτρο•; άπο μ.ακρόθίν ήκολονθησεν αύτω εως εσω cis τήΐ' αύλην τοΐι άρχίψεωζ- 
 και ^1/ συγκαθημα'Οζ μ^τα των υπηρετών, και θερμαι,νόμίνοζ τΓρο<; το φώ<;. 
 
 (ill) 55 Qj 3^ αρχιερείς και όλον το συνέδρων έζήτουν κατά του Ίησου μαρτυ- 
 ρίαν eU το θανατωσαι αυτόν και οΰχ ίυρίσκον *^ πολλοί γαρ έφευδομαρ- ^^ 
 τυρουν κατ αυτού, και ισαι αι μαρτνριαι ουκ ήσαν [^γ^-) "' και Tti'CS ανα- 
 στάντες εχΡευΒομαρτύρουν κατ αυτοΰ λέγοντες, ^" "Otl ημείς ηκονσαμεν αύτοΰ 61 
 λέγοντος, "Otl έγω καταλύσω τον ναον τούτον TOf χεψοποίητον, και δια τριών 
 ήμερων άλλον αγεψοποίητον οΙκοΒομησω• ^^ και ούδε ούτω? ίση ην ή μαρ- 
 τυρία αυτών. 
 
 ™ Και άναστας ό άρχιερευς εΙς μέσον επηρώτησε τον Ίησουν λέγων, Ουκ 
 ουΒέν ; τί ουτοΙ σου καταμαρτυροΰσιν ; ^^ ο δε ε'σιώττα και ουδέ 
 
 ,Γ. MATT. LUKE. 
 XXII. 
 64 
 
 οεν ; τι οιτΓοι σου καταμαρτυρουσιν ; 
 
 63 
 63 
 
 ατΓοκρινι^ 
 άττεκρίνατο. 
 
 Πάλιν ό άρχιερευς επηρώτα αυτόν, και λέγει αύτω, 2'υ εϊ ο Χρίστος ο Γιο? 
 τοΐι Εύλογητοΰ ; ( '"' ) ^- ο δε Ίησοΰς έίπεν, 'Εγώ εϊ/χι• και δχρεσθε τον Τΐον του 64 
 άνθρωπου εκ Βεζιών καθημενον της Βυνάμεως, και έρ-χόμενον μετά τών νεφελών 
 του ουρανού• (^) ^^6 δε αρχιερείς Βιαρρήξας τους χιτώνας αυτού λέγει, Τί 65 
 ετι χρείαν έχομεν μαρτύρων ; {—■) ^^ ήκούσατε της βλασφημίας• τί νμΐν 66 
 φαίνεται ; οί δε πάντες κατέκριναν αυτόν είναι ένοχον θανάτου. 
 
 (^) ^^ Και ηρζαντό τίνες εμπτύειν αυτώ, καΐ περικαλύπτειν το πρόσωπον 67 
 αυτοί) και κολαφίζειν αυτόν, και λέγειν αυτώ, Προφήτευσον και οι ΰττηρεται 68 
 ραπίσμασιν αύτον έβαλαν. 
 
 (^) CG j^Q^^ όντος τοΰ Πέτρου εν τη αύλη κάτω έρχεται μία τών παιΒισκών 69 
 του άρχιερέως, ^^ και ΙΒοΰσα τον Πέτρον θερμαινόμενον εμβλέφασα αυτώ λέγει• 
 Και συ μετά τοΐι Ναζαρηνου ^Ιησοΰ ήσθα• (-^) *'" ό δε ήρνήσατο λέγων, Ουκ 70 
 οΐδα οΰτε επίσταμαι τί συ λέγεις• και εζήλθεν έζω εις το προαύλιον και 
 αλέκτωρ εφώνησε. '■'' Και ή παιΒίσκη ΙΒοΰσα αύτον πάλιν ήρξατο λέγειν τοΙς 71 
 παρεστηκόσιν, "Οτι ούτος εξ αυτών εστίν '^ ό δε πάλιν ήρνέΐτο. Και μετά 72 
 μικρόν πάλιν οι τταρεστώτες έλεγον τώ Πετρω, Αληθώς εξ αυτών εΤ, και γαρ 73 
 Γαλιλαίος εΤ, και ή λαλιά σου ομοιάζει• '^ ό δε ηρξατο άναθεματίζειν και 
 ομνυναι, Οτι ουκ οιοα τοι^ ανσρωπον τούτον ον λέγετε• {-ττ) '^ο.'- εκ οευτερου 74 
 αλέκτωρ εφώνησε. Και άνεμνησθη ο Πέτρος το ρήμα ο ε'ιπεν αυτώ ό Ίησοΰς, 
 "Οτι πρ\ν αλέκτορα φωνήσοι δις, άπαρνηση με τρίς• και ε'τΓΐ^αλώΐ' έκλαιε. 75 
 
 «3 
 
 6β 
 
 67 
 
 5S 
 59 
 
 60 
 
 witli only a χίτων, or tunic on. Adhibetur hoc Tocabulum, ut 
 Ilebr. Dii^ et Lat. nudus, etiam de eo, qui vesie exteriore caret. 
 V. 1 Sam. sis. 24. Es. x,i. 3. Job. xxi. 7. Hesiod. Έργ. 391, 
 yviivhv iTTTttpiiv, Ύυμνϊίν 5e βοΐύΤ(7ν, Γνμν'ον δ' αμάΐΐν. Virg. Genrg. 
 i. 2i)U, liudus ara, sere nudus. Cic. \). Deiot. 9, Tier sallavU 
 nudus. Plin. epp. iii. 1, Sjiurinna in sole mnbulabat nudus. 
 {Kuin.) See John ϊχί. 7• 
 
 53. rhv apxiepea] the High Priest Caiaphas. See on Matt, 
 xxvi. 57, and for notes to the end of this Chapter. 
 
 54. (pills'] the fire. By which his countenance was more easily 
 recognized. 
 
 56. ίσαι] consislenl ,• thus ίσοι is used by LXX for Ε"3Γΐ {tam- 
 mim), twins, pairs (Exod. x.^vi. 24). Two witnesses at least were 
 necessary (Deut. xvii. 6; xix. 15). 
 
 62 — 64. T)iv tlbv τον ανθρύτΓου — βΚασφτημίαί"] Our Lord, it 
 would appear, spoke BeiKTiKtiis, identifying Himself with the Son 
 of Man (as described by Daniel, τϋ. 13), and confessing Himself 
 to be the Christ, the So ι of the Bltssed One. Thus, in the 
 opinion of the High Priest, He was guilty of blasphemy, that is, 
 of arrogating to Himself what belonged to a Divine Person. For 
 this sense of βλασφημία, see note on Slatt. xx^i. 65. 
 
 This passage, where Christ thus speaks of Himself, confirms 
 ihe exposition civen above of Matt. xvi. 18. 
 
 On the sccse of the word Εΰλογτιτυ;, Blessed, only applied 
 
 to God, and applied by St. Paul to Christ, and thus affirming 
 Christ to be God, see Rom. ix. 5. 
 
 72. αι/(μ.~τί> />ΐ;μα δ] So D, Ε, F, G, H, K, and others, — a 
 stronger expression tlian av. τοΰ ^^^aros, the reading of Elz. ; 
 ίναμιμνήσκομαι is used with the accusative 2 Cor. vii. 15. Heb. 
 X. 32. It is something more than remembered ; he called to mind, 
 and dwelt upon in bis thoughts. An act of godly sorrow, and 
 true repentance. 
 
 — iwiBaXuv e/i\oie] The meaning seems to be, Peter did not 
 delay his repentance, but immediately, although in the presence 
 of persons who were thirsting for his Master's blood, he made 
 public profession of sorrow and shame for bis sin. He did not 
 dismiss the thought of it from his mind (οί/κ άπίβαΚί), but on 
 the contrary he gave his mind to it ; he, as it were, threw his 
 whole miud and soul upon his sin ; and he threw himself into a 
 deep and earnest act of godly sorrow for it, and was weeping 
 (ίκλαιβ) for it. 
 
 The word βάλλω is used in this reflective sense, Acts xxvii. 
 14, ίβαΧΐ κατ* αντη$ 6.νξμο$, and Mark himself has (iv. 37), τα 
 κύματα ίττίβαΚΚΐν us rh ττΚοΙον. So τταοαδι^ (sc. kavrhv), Mark 
 iv. 29. So Acts iv. 15; xvii. 18, σναέβαΧλον, and Acts xxvii. 43, 
 aiTo^yt^avTaz, i.e. having cast themselves out (of the ship). So 
 Εστρίψί Oths (.icts tU. 42), God turned Himself, and άναστρε- 
 ψα^τ6! (.\cts V. 22). And so tytipe is used often by St. Mark 
 (ii. 9. 11; iii. 3 i τ. 41 ; χ. 49) for arise.
 
 MARK ΧΥ. 1—19. 
 
 151 
 
 ilATT. 
 
 XXVII. 
 
 1 
 
 u 
 
 13 
 13 
 14 
 
 15 
 
 16 
 
 LUKE 
 XXIII 
 
 17 
 
 19 
 
 18 
 
 
 20 
 
 18 
 
 21 
 
 £0 
 
 22 
 23 
 
 £1 
 22 
 
 26 
 
 23 
 24 
 25 
 
 S7 
 
 
 28 
 
 
 29 
 
 
 30 
 
 
 X^ . (^) ' Και ενθίωζ inl το npw'i σνμβούλιον ττοι,ησαντες ol apvtepet^ 
 μΐτα των πρεσβυτέρων και Γραμματίων, (^) και όλοί' ro σννεΒριον, 8ησαντ£ζ 
 3 τοί' Ιησουν απήνεγκαν και. τταρΐΟωκαν τω ί/ιλατω. ( — ) " '^«ι επηρωτησίν 
 αΰτον 6 Πιλάτος, Χύ ει ό ySacrtXeu? των 'Ιουδαίων ; Ό δε άττοκριθΐΐζ et~ev 
 αύτω, Σν λέγει?. ^ Και κατηγορούν αυτού οί αρχιερείς πολλά. (^) •* Ό δε 
 Πιλάτος πάλιν έττηρώτησ-εν αΰτον λέγων, Ουκ άποκρίνη ovhev ; Γδε ττόσα σου 
 καταμαρτυροΰσιν (^) ^ ό δε Ίησοΰς ουκετι ούΒεν άπεκρίθη ώστε θαυμάζειν 
 τον Πιλάτον. 
 
 (^) ^ Κατά δε έορτην άπελυεν αϋτοΐ? ει-α Ζέσμιον δνπερ ■ητοΰντο. ^ "Ήν 
 δε ό λεγόμενος Βαραββας μετά των συστασιαστων ΒεΒεμενος, αϊτινες έν τη 
 στάσει φόνον πεποιηκεισαν. ^ Και άναβοησας ο ογλος ηρξατο αΐτεΐσθαι 
 καθώς άεΐ εποίει αυτοΐς• ^ ό δε Πιλάτος άπεκρίθη αυτοΐς λέγων, θέλετε άττολυσω 
 νμΐν τον /δασιλεα των ΊουΒαίων ; ^^ εγίνωσκε γαρ οτι δια φθόνον τταραδεδώ- 
 κεισαν αυτόν οί αρχιερείς• (4^) '' οί δε άρ^^ιερεΐς άνεσεισαν τον οχλον ίνα 
 μάλλον τον Βαραββάν άπολύστ) αυτοΐς• (^) '- ό δε Πιλάτος αποκριθείς πάλιν 
 είπεν αυτοΐς, Τί οϋν θέλετε ποιήσω ον λέγετε τον βασιλέα των ΊουΒαίων ; 
 
 13 
 
 οι 
 
 δε πάλιν έκραζαν, Σταύρωσον αυτόν '^ ό δε Πιλάτος ελεγεν αύτοΐς, Τί γαρ 
 κακόν εποίησεν ; οί 8ε περισσως έκραζαν, Σταύρωσον αυτόν (^) '^ ό δε Πιλάτος 
 25 βουλόμενος τω όχλω το Ικανον ποιησαι απελυσεν αύτοΐς τον Βαραββάν, κα\ 
 παρεΒωκε τον Ίησοΰν φραγελλώσας ίνα σταυρωθη. 
 
 (^) ^'^ Οί δε στρατιωται άπηγαγον αύτον εσω της αύλης, ο εστί πραιτώριον, 
 και συγκαλουσιν δλην την σπείραν, '^ καΧ ενΒύουσιν αυτόν πορφΰραν, καΧ 
 περιτιβεασιν αύτω πλεζαντες άκάνθινον στεφανον, '^ και ηρζαντο ασπάζεσθαι 
 αυτόν. Χαίρε, 6 /δασιλεύ? των ΊουΒαίων. ^^ Και ετυπτον αύτοΰ την κεφαλήν 
 καλάμω, και ενεπτυον αύτω, και τι^εντε? τα γόνατα προσεκύνουν αύτω• 
 
 Thus St. Peter prcserits an instructive example of public peni- 
 tence for a public sin; and commends the duty of earnestly consider- 
 ing our sins, and of cherishing a lively sense of them in our hearts, 
 and of endeavouring to feel their guilt more and more deeply, 
 instead of attempting to stifle the recollection of them, and to 
 harden our hearts against the motions and strivings of Conscience 
 and God's Holy Spirit within us. 
 
 In the word ίπιβαλΰν may there not also be a contrast of 
 St. Peter's case with that of Judas ? the one an encouragement 
 to true repentance (jifTivoia), the other a warning against mere 
 μ(ταμί\(ΐα. (Cp. 2 Cor. vii. 10.) St. Peter ^τπβαλώ»' Ικλακ. 
 Judas ^ίψθ5 τα apyvpia απ^•γζατο (Matt, xxvii. 5), he threw down 
 the silver — and cast hinisetf down, πρηι/ηί •γΐνόμΐΡο$^ ^\άκησ€ 
 μέσοί (Acta i. 18). The one was godly dejection and sorrow unto 
 life ; the other was worldly sorrow and self precipitation unto death. 
 
 The following summary of interpretations of this much con- 
 troverted expression is from Meyer, p. 171. It will be observed, 
 that after reciting them all he adopts that which has been received 
 by the English Authorized Version : " iwi. Ικλαιι nicht : ccepit 
 Here (Vulp., Syr., Euth., Zig., Luther, Casta!., Heins., Beng., 
 Loesn., Mich., Kuinoel u. il.), da ^πΐ0αλ( KKaUtv stehen miisste, 
 und dieses heissen wiirde : er warf sich darauf, betrieb es, zu 
 weinen (vrgl. Erasm. u. Vatall. : ' prorupit in fletum ') ; auch 
 nicht : ciim se J'oras projecissel (Beza, Raphel, Voter u. JI.), da 
 ίττίβαλίν wohl heissen konnte : als er darauf los gestiirzt war, 
 nicht aber, als er hinausgestUrzt war, zuwelcher Alteration Matth. 
 2C, 75. Luk. 22. (J2 keinesweges berechtigen j auch nicht : reste 
 eapiti injecia flevit (Theophyl., Salmas. de foen. Trap. p. 272, 
 Calov., L. Bos, ^Volf, Elsn., Krebs, Fischer, Rosenm., Paulus, 
 Fritzscfie u. M.), was eine im Conteite nicht berechtigte und bei 
 iiriffaWtw beispiellose Suppletion voraussetzt ; auch nicht, und 
 zwar aus demselben Grunde : nachdem er die Augen au/Jesum 
 geworftn {Hammond, Palair.); auch nicht : addens, i. e. prceterea 
 (Grot.), was sprachwidrig ist, oder repelitis ticil/us fleWt (Cleric, 
 Heupel, MUnth.), was ein schon vorhergegangenes Weinen voraus- 
 setzen wiirde (Theophr. Char. 8. Diod. Sic. p. 345, B.). Sprach- 
 richtig Euald: einfallend mit den Thranen tiefer Reue in den 
 Laut dcs ihn weckenden Hahns. S. Polyb. 1, 80, 1. 23, 1. 8. 
 Stephen. Thes. ed. Hase iii. p. 152C. Schweigh. Lex. Polyb. 
 p. 244 f. So wiirde an oin lautes, dem Hahnenrufe gleichsam 
 antwortendes Weinen zu denken sein. Sprachrichtig auch scbon 
 Caittuh. (καταΐΌ^σαι), dum Welti, ('cum animadvertisset'}, 
 
 Kypke, Clock!., De IVelle, Bornem. (in d. Stud. u. Krit. 1843, p. 
 130) : als er darauf gemerkt hatte, namlich auf dieses ^i.ua 
 Jesu, als er seine Erwiignng darauf gerichtet hatte (S. d. Beispiele 
 zu diesem unzweifelhaften Gebrauch von iiri0a\X(iv mit und ohne 
 Thu i/oOy Oder την Sidi/oiav b. Tf'elst. p. 632 f. Kypke i. p. 19C f.). 
 Letztere Fassung erscheint conteitmassiger, weil ίι/ίμιτήσθ-η etc. 
 vorhergeht, so dass ΙτηβαΚίΐ' dem αΐ'^μντισθη als die sich daran 
 kniipfende weitere geistige Thatigkeit, die nun das Weinen zur 
 Folge hatte, entspricht Petrus erinnert sich dea Wortes, tinnt 
 nach dariiber, weint." 
 
 — £/ίλαΐ6] he teas weeping : he continued weeping ; something 
 more than Ικλαυσί, and much stronger than iiaxpuirt : see Luke 
 xix. 41. 
 
 Ch. XV. 1. Tpaii] See Matt, ixvii. 1. 
 
 — τψ Πιλότω] to PHate, the Roman Governor. Yet it b 
 observable, St. Mark never adds to Pilate's name the title ττ/^μίιν, 
 or Governor, nor does St. Luke, though he used toC ττ^ιμόνοί 
 (the Governor) once, as equivalent to Pilate (ix. 20), nor does 
 St. John ; whereas St. Matthew says (xxvii. 2) Pilate, the Gover- 
 nor, and repeats the word lie Goremor frequently (xivii. 11. 14, 
 15. 21. 23. 27 ; xiviii. 14) ; nor do any of the other Evangehsta 
 except St. Luke once, as above mentioned, use the term the 
 Goremor as a synonym for Pilate. Cp. Matt, xivii. 11, with 
 Mark xv. 2, where Mark has changed St. Matthew's ή-γ^μαιΐ' into 
 Πιλάτο!, and the same is done in Mark xv. 5, compared with 
 Matt, xxvii. 14, and in Mark xv. 12, compared with Matt. xxviL 
 21, and in Mark xv. 14, compared with Matt, xivii. 23. In other 
 places St. Mark omits St. Matthew's ττ^^μών. Cp. Mark rv. 
 with Matt, xxvii. 15, and Mark xv. 16, with Matt, xxvii. 27. 
 
 The title "the Goremor" was identified with Pilate, at the 
 time in which, and by the persons for whom, the Gospel of St. 
 Matthew was written ; and afterwards, when the other Evan- 
 gelists wrote, it was universally known by Christians, that Pilate 
 was the Roman Governor at the Crucifixion. 
 
 8. iva$oi\aas'\ Β and D have ίναβαι here, which has been 
 received by some Editors. 
 
 18. Χαφί, i βασίΧίύί] Thou that art Me Ainy— the reading 
 of A, C, E, F. G, and other MSS. — a stronger expression than 
 Xaipt, βαίτιλίϋ (El:.), and a more remarkable confession of the 
 truth ; though they who uttered it knew it not. 
 
 19. Tieims τα γιίΐΌτβ ■•τροσ(κύνονν'\ kneeling before Him
 
 152 
 
 MARK XV. 20—41. 
 
 MATT. LUKE. 
 
 (^) -" και ore ίνίπαιξαν αύτω, εζίΒυσαν αύτον την πορφύραν καΐ ive^vaav 
 
 avTov τα ιμάτια τα loia, {-τ) '**'■ £ςαγον(τιν avTou lua σταυρωσωσιν αυτόν. 3ΐ 
 
 -' ΚαΙ άγγαρΐύουσι παράγοντα τίνα φίμωνα ΚνρηναΙον Ιργόμ^νον απ άγρου, 82 
 τον πατ4ρα ΆλΐζάνΒρον και 'Ρούφου, ινσ. αρτ) τον σταυρόν αύτοΰ. 
 
 (^) ~" Και φβρουσιν αυτόν ΐπΐ Γολγοθά τόπον, ο εστί μεθίρμηνευόμενον 33 
 
 Κρανίου τόπος, (ττ") "^ •^<^'• eSt'Sovt' αυτω πια,ν έσμυρνισμίνον οϊνον 6 δε ουκ 34 
 
 ίλαβε. (°Γ) '* -Και σταυρώσαντ€<; αύτον διαμερίζονται τα ιμάτια αύτοΰ βάλ- 35 
 λοντες κληρον εττ' αυτά τί? τί άρτ). (^) '^^Ην δε ώρα τρίτη καΐ εσταύρωσαν 
 
 αυτόν. (^) 26 jij(j^^ .^j, ή επιγραφή τη<; αίτιας αυτοΰ επιγεγ ραμμένη, Ό BASI- 37 
 
 ^ΕΓ5 Τ/2Ν ΊΟΤΑΑΙΩΝ. (ψ) -^ Και σύι/ αύτω σταυροΰσι δνο Χτιστά?, eW e/c 38 
 δε^ιώί' και ενα εξ ευωνύμων αύτου. (νΙ°,) ^ Και επληρώθη ή γραφή η λέγουσα, 
 Και μετά ανόμων έλογίσθη. (^) ''' Και οί παραπορευόμενοι εβλασφη-^^ 
 
 μουν αύτον κινοΰντεζ τάξ κεφάλας αυτών και λέγοντες, Ούα, ό καταλιίωί' τοι» 40 
 ναοί' και ej/ τρισιν ημεραις οικοοομων, *" σωσον σεαυτον, και κατάρα απο του 
 
 σταυρού, (ir) ^^ 'Ομοίως και οί άρ)(ΐερε2ς εμπαίζοντες προς άλλτ^λους μετά. 41 
 
 4S 
 
 44 
 45 
 
 46 
 
 των Γραμματέων έλεγον, "Αλλους έσωσεν, εαυτόν ού Βύναται σώσαν (ητ) *^ ο 
 Χρίστος, 6 βασιλεύς τού 'Ισραήλ, καταβάτω νύν από τοΰ σταυρού, ιι^α ϊ8ωμεν 
 και πιστεύσωμεν. (^) Και οί συνεσταυρωμένοι αύτω ώνείΒιζον αυτόν. ^ Pe- 
 νομένης δε ώρας έκτης, σκότος εγένετο εφ' ολην την γην, εως ώρας εννάτης• 
 {^) ^ και τη ωρα τη εννάτη εβόησεν ο 'Ιησούς φωνή μεγάλη λέγων, Έλωϊ 
 '£λωι, λαμά σα/ία^^αΐΊ' ; ο εστί, μεθερμηνευόμενον, Ο Θεός μου, 6 θεός 
 μον, εις τί με εγκατέλιπες ; ^ και τίνες των παρεστηκότων άκούσαντες έλεγον, 47 
 Ιδού Ήλίαν φωνεΐ• (^) ^^ Βραμών δε εις και γεμίσας σπόγγον όζους, περιθείς 48 
 τε καλάμω επότιζεν αύτον λέγων, Άφετε, ΙΒωμεν ει έργεται 'Ηλίας καθελείν 49 
 αυτόν. 
 
 (^) ^^ Ό δε Ίτ^σούς άψεις φωνην μεγάλην εξέπνευσε. (^) ^ Και το κατά- 60 
 πέτασμα τού ναού εσχίσθη εις δύο άττο άνωθεν εως κάτω. (η^) ^ Ίδάΐ' δε 64 
 ό κεντνρίων 6 παρεστηκώς εξ εναντίας αυτού οτι ούτω κράξας έξέπνευσεν, 
 ειπεν. Αληθώς ό άνθρωπος ούτος Τ'ιός ην Θεού. 
 
 (^) ^"Ήσαν δε και γυναίκες άπο μακρόθεν θεωρούσαι, εν αις ην και Μαρία 65 
 ■η Μαγδαληνή, και Μαρία η τού 'Ιακώβου τού μικρού και Ίωση μητηρ, και 66 
 Χαλώμη, ^' αΐ και ότε ην εν τη Γαλιλαίο, ηκολούθουν αύτω και Βιηκόνουν αύτω• 
 και άλλαι πολλαι αί συναναβάσαι αύτω εις Ιεροσόλυμα. 
 
 26 
 
 33 
 
 34 
 
 35 
 
 37 
 
 39 
 44 
 
 4β 
 47 
 
 49 
 
 ifiet/ were worshipping Him — as a King. Tiiis Ϊ3 mentioned 
 only by St. Mark, who also particularizea the place from which 
 Simon came, and his sons, and in other respects adopts St. Mat- 
 thew's narrative here. 
 
 21. αγγαρίνουσι'] See Matt. v. 41. 
 
 — ^ρχόμΐ^οΐ' air* aypou^ coming from the couuiry. See Luke 
 xjiii. 2(i. 
 
 — ^ΑΧΐ^άνΖρου Ka\*'Poif<pov~\ of Alexander and Jlufus. Simon 
 ie Hebrew; Ci/reniati, African; Alexander, Greek; Jitifus, 
 Roman. The Cross is for all nations of the Church. St. Mark, 
 writing for Rome, refers to some there. (Rom. ivi. 13.) 
 
 25. Sipa τρίτη'] the third hour : nine o'clock in the morning. 
 See on John xix. 14, and here v. 33. 
 
 26. 7] ^τΓίγραφή] the inscription. As to the varieties in the 
 Evangelical accounts of the Inscription on the Cross, see on Jjhn 
 xix. 19. 
 
 28. μ6τα ανόμαν] with transgressors. Isa. liii. 12, where the 
 LXX has cV τοΓ$ αν6μοΐ5 ί\ο-γίσθ•η. 'Ef toTs ανόμοιζ is the Hebr. 
 criTETiN {elh'posheim), from root rcE {pasha), to revolt or 
 rebel. (Cp. Gen. xviii. 23. 25.) The sense therefore is, He who 
 was a pattern of obedience to Law, was counted a rebel against 
 it. Mark this Messianic application of Isa. Uii. Cp. note there. 
 
 29. Καί] See Matt, xxvii. 39. 
 
 33. Upas eKTTjs] St. Mark had related above (xv. 25), that He 
 was crucified at the third hour, nine o'clock ; the darkness began 
 at noon and continued till three o'clock (Matt. i.xvii. 45. Mark 
 XV. 33. Luke xxiii. 44), when our Lord expired. 
 
 34. Έλαιί] St. Mark uses the Syriac or vernacular form, Hebr. 
 Ήλί. See Matt, xxvii. 4C. Glass. Phil. p. 150. "Even to His 
 last breath," says TheophyL, ** Christ honours the Hebrew Scrip- 
 ture." 
 
 39. κΐντυρΊων] centurion. St. Mark uses the Latin form of 
 this word ; but St. Matthew (xxvii. 54) and St. Luke (xxiii. 47) 
 have ΐκατ6ντα.ρχο$ here. Cf. vv. 44, 45. See above, ii. 4. 
 
 40. Toi/ μικροΐι] the less. This epithet is added by St. Mark 
 only (cp. Matt. xiii. 55 ; ixvii. 56), and appears to show that the 
 other James, the son of Zebedee, had been made generally known 
 to the Church in some remarkable manner when St. Mark wrote 
 — probably by his martyrdom (Acts xii. 2) ; and perhaps St. 
 James, the son of Alphteus, when elevated to be Bishop of Jeru- 
 salem (see Acts xii. 17; xxi. 18. Gal. ii. 12), had taken the name 
 ό μικρί)5, the less, in humility to distinguish him from the other 
 Apostle of the same name. Cp. James i. 9. 
 
 — 2αλώ/ΐ7ΐ] Salome. St. Matthew has here (xxvii. 5G) μητιηρ 
 των νΙών Ζίβίδαίου, the mother of the sons of Zebedee. When 
 St. Mark wrote they were known more generally by their own 
 names ; and it is probable that their mother's name was then 
 commonly known to be Salome. He mentions her here by name 
 in this honourable office of waiting at the cross, and as having 
 followed Christ and ministered to Him. Before (x. 35) he had 
 used the more paraphrastic expression (viz., the " Sons of Zebe- 
 dee "), as on a less creditable occasion, and because her sons were 
 concerned in, and parties to, the ambitious request, which was 
 made by her in their behalf. See Matt. zx. 20.
 
 MARK XV. 42—47. XVI. 1—9. 
 
 153 
 
 MATT. LUKE. 
 XXVII. ΧΧΠΙ. 
 
 S7 
 
 68 
 
 59 
 60 
 
 61 
 
 S4 
 60 
 
 53 
 
 63 
 
 43 
 
 XSVIII. XXIV, 
 
 a Jolm 20. 14, 
 
 {'y-) ^" Kai ηΒη όψία? γινομένης, inel -ην παρασκΐ.νη, ο εστί. προσάββατον, 
 
 ΙΚθων Ίωσηφ ό άπο Άριμαθαίας, €ν(Γχτίμων βονλίντης, 05 καΐ αντοζ ην 
 51 τΓροσ8ζχ^όμερο<; την /3ασιλειον του Θεοΐι, τολμησας elcrrjXee ττροζ Πίλάτον, 
 καΐ ητησατο το σώμα του Ίησοΐι• *'^ 6 δε Πιλάτος ΐθανμασ€ν el ηΒη τίθνηκν 
 καΧ ττροσκαΚεσάμίνο'; τον κίντνρίωνα. έπηρώτησεν αύτον el πάλαι aneOave' 
 ^•^ και γνον<; άπο του κεντυρίωνος ΐΖωρησατο το σώμα τω Ίωσηφ. (-"|^) **" Kai 
 άγοράσας crtt'Sofa καθίλών αύτον eveΊ\.ησe Trj σίνΒόνι, και κaτeθηκev αΰτον 
 εν μvημeίω ο ην Χελατομημίνον ίκ ττετρας, και ττροσίκύΚισί λίθον επι την 
 θΰραν του μvημeίov. 
 
 ( ντ) '*' '-ίί δε Μαρία η ΜαγΒαληνη /cat Μαρία Ίωση έθeώpoυv ττοΰ τίθεται. 
 
 XVI. (^ΐ) ' Κ,αΙ Βιαγενομενου του σαββάτου Μαρία η Μαγζαληιτη καΐ 
 
 Μαρία η του 'Ιακώβου καΐ ΧαΧώμη ηγόρασαν αρώματα ινα έΧθοϋσαι άλει- 
 
 ωσιν αντον. (-γ j ■'^'^'' λιαι/ ττρωι τη? /χιας σαρρατων epy(OVTai επι το 
 
 μνημεΐον άνατείΧαντος του ηΧίου• ^ καΐ eXeyov προς έαυτάς, Τίς άποκυλισει 
 
 2 η/^ΐν τον Χίθον Ικ τη? θύρας του μνημείου ; ^ και άναβΧεφασαι θεωροΰσιν 
 
 3 ΟΤΙ άποκεκυλισ•ται ό Χίθος' ην γαρ μέγας σφόΒρα. Και εΙσεΧθοΰσαι εις το 
 
 4 μνημείον e'lhov νεανίσκον καθημενον εν τοις δε^ιοΓ?, περιβεβΧημένον στοΧην 
 
 5 Χευκην και εζεθαμβηθησαν. (^,ΐ") ** Ό δε λέγει αύταΐ?, Μη εκθαμβεϊσθε' 
 Ίησουν ζητείτε τον Ναζαρηνον τον έσταυρωμενον ηγερθη, ουκ εστίν ώδε• ιδε ό 
 
 6 τόπος οπού εθηκαν αυτόν ' αλλ υπάγετε, είπατε τοΙς μαθηταΐς αυτοΰ και τω 
 Πετρω, ΟΤΙ προάγει υμάς εΙς την ΓαΧιΧαίαν εκεί αυτόν οφεσθε, καθώς εΐπεν 
 
 9 νμΐν (-ff ) ^ και εζεΧθουσαι εφυγον άπο του μνημείου• ε'ιχε δε αυτά? τρόμος καΐ 
 εκστασις• και ούδειΊ ούδεί' εΤποι^• εφοβοΰντο γάρ. 
 
 ^ 'Άναστας δε πρωϊ πρώττ} σαββάτου εφάνη πρΖτον Μαρία τη ΜαγΒαΧηνη 
 
 42. τταρασκ€υ-ή'] the preparalion, i. e. for the Sabbath ; and 
 therefore St. Mark, writing for other readers besides Jews, explains 
 the word by ττροσάββατον, which St. Matthew, specially writing 
 for Jews, does not. 
 
 Parasceue is the name by which Priday is now generally 
 known in Asia and Greece. This Friday, or τροσάββατον (i. e. 
 the preparation for the Sabbath), is called τταρασκίυτ) τοΰ ττάσχα 
 By St. John (xix. 14), where see note. 
 
 43. Άριμαθαία^] See Matt, xxvii. 57. 
 
 — is Hal αύτ(ίϊ] Who also himself (as well as the devout 
 women and other faithful Israelites) was waiting far the kingdom 
 of God, although, as a counsellor and member of the Sanhedrim, 
 he had been hitherto influenced by political considerations, and 
 had made no open avowal of his faith. But now, such was the 
 force of the conviction produced by the circumstances of the 
 Crucifi.\ion on his mind, he takes courage (see ne.xt note), even 
 when others falter fur fear, and goes boldly to Pilate, and craves 
 the body of Jesus. 
 
 — τοΚμ•ησα.^\ having taken courage. For a similar use of 
 τολ,αάοϊ, see Phil. i. 1-1. Rom. x. 20. Up to tliis time he had only 
 been a Disciple of Jesus in secret, for fear of the Jews (see John 
 x\x. 38) ; but now, when even the Disciples had fled, he, struck 
 by the wonderful circumstances of the Crucifixion, took courage, 
 and went boldly to Pilate. 
 
 44. idao^aiTev €(] wondered that, — with a feeling of doubt, 
 whether — . So Joseph. Ant. ix. 9. 2, θαυμάζει/ tXeycy, ei 
 TOVTOos τ}'γ(7ταί deovs. {Kuin.) 
 
 46. ayopitras^ having bought. The mention of buying here 
 and in xvi. 1 seems to be made to mark the time, i. e. to intimate 
 that in the former case the Sabbath had not begun, and that in the 
 latter it was over. See on Luke xxiii. 56. 
 
 47. Μαρία Ίωσϊ)] Mary {the mother) of Joses, and of James 
 the Less. See e. 40; xvi. 1. She was the wife of Cleophas, and 
 sister of the Blessed A'irgin (John xix. 25), and is called " the 
 other Mary " by St. Matthew (xxvi•. 01). 
 
 — ^θΐώρουν'] were looking ; cp. xii. 41 ; xv. 40. 
 
 — Tiflerai] li laid. Present tense — as usual with St. Mark. 
 See zi. 31. 
 
 Ca. XVI. 1. ftol 5:αγ. τ. σ.] See Greg. Μ. Horn, in Ev. xsi. 
 F. 1527. 
 
 2. λίαϊ' ττρωί] See Matt, xxviii. 1. 
 
 4. καΐ αναβκί^•ίσαι\ and when they had looked up, Ikey see 
 Vol. I. 
 
 that the stone has been rotted away. It had been rolled away, in 
 order that they might enter into the sepulchre, and see the place 
 where the Lord had lain, and from which He had raised Himself 
 before the stone was rolled away. See Matt, xxviii. 2. 
 
 — ήν yap μ4-^αί σψό^ρα] for it was very great. The greatness 
 of the stone was a reason why even in the dimness of the morning 
 (λίαΐ' πρωί") they could see that the Stone bad been rolled away 
 from the mouth of the cave, and that the Sepulchre was open. 
 Tbey then go forward and see the bright raiment of the Angel 
 shining in the darkness of the cave at that early hour, 
 
 6. Thv Na^'apTjfiii' Thtf Ισταυρωμ4ί/ον'\ the Kazarene, Him who 
 has been crucifed. The Angel is not ashamed of the Cross (see 
 Gal. vi. 14), nor of the ignominious name Kazarene. The tree of 
 shame had become a netser or branch of glory blossoming with 
 heavenly bloom, that will never fade. (See Matt. ii. 23.) "Radix 
 amara crucis evanuit, flos vitae cum fructibus surre^it in gloria." 
 ( Gloss.) Cp. Acts xxii. 8, where our Lord, speaking from His 
 seat of heavenly glory, calls Himself Jesus of A'azareih ; and see 
 Rev. V. 5. 
 
 7. rif Πί'τρ-ι)] to Peter. These words of the Angel are in St. 
 Mark only, and confirm the primitive statement, that his Gospel 
 was due in great measure to St. Peter (see above, viii. 29, and 
 p. 112 — 4). And this recital of these words of Christ, treasured 
 up by the thankful Apostle, and recorded here by his son in the 
 faith, St. Mark, seems like the thankful acknowledgment of a 
 contrite heart, overflowing with love for the Divine tenderness 
 to him after his denial. (See xiv. 72.) And they beautifully illus- 
 trate our Lord's saying, that there is joy among the Angels of 
 God over one sinner that repenteth (Luke xv. 10). 
 
 9 — 20. Άι-αστάί] The genuineness of this, and the remaining 
 verses of this Gospel, has been questioned by some. It is said 
 that S. Jerome affirms (ad Hedib. iv. 172), that almost all the 
 Greek MSS. are without this portion of the Gospel. Sec David- 
 son's Introduction, p. 11)4, and Tregelles, on the printed Text of 
 N. T. pp. 240 -201, where are some excellent remarks on this 
 subject. But this allegation appears to be erroneous. 
 
 S. Jerome is writing to Hedibia, a lady living in France, who 
 asks him a question concerning the time of our Lord's Resurrec- 
 tion, and His appearance to Mary Magdalene, and he is explaining 
 in what manner the account in St. Mark's Gospel may be recon- 
 ciled with th.it of the other EvangeUsts. Even suppose there be 
 a discrepancy, he observes, then we may say that " non recipimus
 
 154 
 
 MARK XVI. 10. 11. 
 
 άψ' η9 Ικβΐβληκΐί ''£7Γτά Βαιμόνια• "^ eVetVij πορΐυθίίσα απτηγγίΐΚί τοΖ^ /^.ετ' b Luie β. s. 
 αυτού ■γ€.νομ€ΐ'θΐ<;, TrevuovaL και κλαιουσι• (,^τ^ κακειι-οι α/ίουοταιτε; ort 4ϊ? 
 
 Marci testimonium, omnibus Groeciie libris pene hoc capitulum in 
 fine non habentibus ? " 
 
 But perhaps the word ' capitulum,' as here used by .S. Jerome, 
 does not mean any thing more than the section, consisting of 
 three verses, in which our Lord's appearance to Mary Magdalene 
 is described j and S. Jerome's meaning may be, that this ' capitu- 
 lum ' or K((piKaiov, at the close of St. Mark's Gospel, is absent 
 from many MSS. 
 
 But this sentence of S. Jerome ought not to have been con- 
 strued to mean that the whole of the remaining portion of the 
 Gospel, containing twelve verses (9 — 20), was not found in those 
 MSS. Indeed, S. Jerome himself affirms that t•. 14 is found in 
 the Greek MSS. He says (adv. Pelagian, ii. 6), " In quibusdam 
 esemplaribus et maxime in Grtecis codicibus juxta ^iaΓcum in 
 fine ejus Evangelii scribitur, Poslea, cum accutuisseni undecim 
 apparuit eis Jesus, et exprobravit incredulitatem et duritiem 
 cordis quia his qui viderant cum noti crediderunt." See v. 14. 
 
 The fact is, that the whole of this portion (9 — 20) is found 
 in all the extant Greek Manuscripts of St. Mark, with one or two 
 exceptions, particularly the Λ'^atican and Sinaitic MSS. 
 
 It is found in almost all the Versions of the Gospel ; in the 
 very ancient Curelonian Syriac Version lately discovered, verses 
 17 — 20 are preserved; the rest of the Version of this Gospel 
 being lost. 
 
 It was also known to S. Irencens, who quotes r. 19, and says 
 (iii. 10, fi), " In _^«e Evangelii ait Marcus, ' et guidem Jestts 
 postquam locuttis est eis, receptus est in ccelos et sedet ad dexteram 
 Dei.' " And a confirmation of this testimony has been recently 
 discovered and published by Dr. Cramer, Caten. in Marc. p. 449, 
 ό μίεν οΐ/ν Ki'pios μ(τί rh λαΧησαι aUTo7s — Qeov. Elpritfaios ό 
 των Άττοστόλων ηλ-ησίον, if τψ wphs τά5 alp4afis y \6ytp τοντο 
 avill'tyKiV rh 1>ητ}ιν ώί Μάρκψ (\ρ•ημίνον. 
 
 On the other hand, we have the assertion of Eusebius in the 
 fourth century, endeavouring to solve a difficulty concerning tlie 
 time of the Resurrection (Question, ad Marinum, in Mai's CoUec. 
 A'atic. iv. p. 254, ed, Rom. 1847), and saying that the verses 
 describing the Resurrection are not found in all copies {{v 
 αττασιν avTiyf.a(pois) of the Gospel of St. Mark ; and that the 
 most accurate copies end at i -ροβονντο yap. And he adds, " that 
 portion which follows, being merely read in some copies, and not 
 in all, may be regarded as superfluous, esjiecially if it is found to 
 contradict the testimony of the other Evangelists." 
 
 " This solution (adds Eusel/ius) may be ofTered, and so the 
 question may be disposed of." 
 
 But, as Cardinal Mai has shown (p. 255), this testimony as 
 to the copies is controverted by other evidence ; and, as if this 
 way of removing the difficulty did not quite satisfy his own mind, 
 Eusebius then proceeds to offer another solution. 
 
 It appears, also, that the Ammonian Sections and the 
 Eusebian Canons were not originally continued beyond verse 8. 
 
 But the remarks of Eusebius (it may be observed) are by no 
 means of the same force, as a direct testimony would be, which 
 affirmed that this portion (r». 9 — 20) is not found in the MSS. 
 of this Gospel. 
 
 Thev are offered in reply to an objection, and in order to solve 
 a dificulty : and it is evident that neither the testimony of Euse- 
 bius nor Jerome, — who seems to have copied Eusebius, — can be 
 extended very far ; they can only be apiilied to the JISS. which 
 happened to come under their own personal observation. 
 
 But, if the verse itself had been absent from the MSS. generally 
 in other parts of the world, the question proposed to Eusebius and 
 Jerome would never have arisen. The mention of the difficulty in 
 these verses is itself a proof that the verses were found in MSS. 
 in other parts of the world, particularly in the West. -\nd, in- 
 asmuch as St, Mark's Gospel was in all probability written in the 
 West, and particularly for the use of the West, the testimony of 
 the West is of more value than that of the " libri Grseciie," to 
 which iS. Jerome refers ; and the evidence of .S'. Irenceus in the 
 West, early in the tf,ird century, must outweigh that of Eusebius 
 and that of S. Jerome in the East, in the fourth ,• particularly 
 that of S. Jerome, which is not in harmony with itself, and may 
 have been borrowed from Eusebius. 
 
 Besides, if it had been true, that these verses were not found 
 in the MSS. generally in the fourth century, how is it, that of 
 the many hundreds of MSS. which exist nou; there should be 
 only one, of any note, in which these verses, and the whole of 
 the' residue, to the end of the Gospel, are not found ? How is 
 it that they e.xist also in almost all J'ersions of the Gospel ? The 
 circumstance that Eusebius and others appeal to the absence of 
 these verses (9, 10) from some MSS. in order to get rid of a 
 difficulty, suggests the belief that some copyists might be disposed 
 
 to conclude the Gospel with verse 8, ίψο3οί)»το yap, and so the 
 omission might be propagated ; and it also leads to a belief that 
 these verses, supposed to contain a difficulty, were not very likely 
 to be added to the Gospel of St. Mark by an unauthorized hand, 
 or to be received, as they have been received, in almost every 
 extant Manuscript and Version of the Gospel. 
 
 There is a testimony also, coming from the East, which 
 deserves particular notice. Victor of Aniioch (or, as some say, 
 .5. Cyril of Jerusalem ; see Cramer's Catena, p. xxvii, in hia 
 Comment on St. Mark, says thus ; — 
 
 " Since these verses (' Having risen on the first day of the 
 week,' ti. 9, &c.) are added in some copies to the Gospel of St. 
 Mark, and since this account seems to disagree with that of St. 
 Matthew, we will say that it might be answered, that this conclu- 
 sion, which is found in some copies of St. Mark, is spurious. 
 But, in order that we may not seem to take refuge in a plea made 
 ready for the occasion, we will read the verse thus, — ' Having 
 arisen,' and then put a comma, and so introduce the words, ' early 
 on the first day of the week,' &c." {Matthaei, N. Test. ii. p. 2G9.) 
 " But although " (cp. Cramer's Catena, p. 447), he adds, " the 
 words ' having arisen,' &c., are not found in very many copies, 
 because some thought them spurious, yet we have found them in 
 very many of the accurate copies ; and according to the copy of 
 the Gospel received in Palestine (κατά ri Παλοιστιΐ'αΐοΐ' Eliay• 
 yiKiou Μάρκου), we have added them, as the true original of St. 
 ilark has them, and according to the account therein contained 
 of the Resurrection of our Lord, — that is. from the words ' having 
 risen,' down to ' signs following. Amen.' " (vi: 9 — 20.) 
 
 Besides, it may be added, this portion U acknowledged by 
 S. Hippolytus (scholar of S. Irenieus), Bishop of Portus, near 
 Eome; and so the Roman Church, for which this Gospel was 
 specially written, bears witness to it. (See Apost. Const, in 
 Hippolyt. ed. Fabric, i. 245.) See also the xxixth Homily of 
 Gregory the Great, Bishop of Rome, cited below, r. 17. It is 
 acknowledged by 5. Augustine (de Cons. Ev. iii. 24), and is com- 
 mented on as authentic by Bede (]>. 257), Theophylact (p. 2C3), 
 and Euthym. (p. 110), and in the Catena Aurea. 
 
 Further, it is improbable that the Gospel ever ended with 
 ^ψοβονντο yap, V. 8. Such a conclusion is very abrupt, and, in this 
 respect, without a parallel in the New Testament. Again ; all the 
 Gospels, and indeed all the Books of the New Testament (as 
 might be expected), end happily. This note of /ear is very unUke 
 the consummation of the Gospel, which communicates "glad 
 tidings of great ^oy." 
 
 Besides, if the portion beginning with the word Άναστΰ5 had 
 not been a continuation of what precedes, but an independent 
 pericopp, it is probable that the word Jesus would have been 
 found in the first sentence. 
 
 It has, indeed, been confidently asserted from internal 
 evidence that this portion is not from the pen of St. Mark him- 
 self. Many expressions occur in this section which are not found 
 in any portion of St. Mark; e. g. ττορίΰομαι used thrice (10, 12, 
 15), and in no other place of St. Mark ; θιάομαι used twice (11, 
 14), and in no other place of St. Mark : 'trepos used r. 12, and in 
 no other place of St. Mark ; iKtwos, |iut absolutely without a 
 substantive three times (10, 13, 20), and in no other place of St. 
 Mark; and <5 Kiipios used twice for Christ (19, 20), and in no 
 other place of St. Mark ; and the less common words, ΐΓορακολου- 
 θΐω, ^ττακολουθία', avvtpyioi, $ίβαίόοι. 
 
 To those who lay etrese on this argument let me commend a 
 careful perusal of chapter ix. (pp. 13C— 190) of the Rev. J. If. 
 Burgon's masterly vindication of the genuineness of these 
 twelve verses (0.xford, 1871). 
 
 Certainly, arguments derived from the style of authors inspired 
 by the Holy Ghost, are to be used with great caution. The same 
 Spirit Who prompted and enabled them to write, might also 
 prompt and enable them to write in different styles on different 
 occasions, and thus show more clearly their dependence on Him- 
 self. How different is the style of the two Epistles of St. Mark's 
 master— St, Peter ! How difl'erent the style of the Apocalypse, 
 and the Gospel of St, John ! 
 
 So great a change as that wrought by the Resurrection of 
 Christ might suggest a change of style ; as changes are made in 
 music to mark changes of action and feeling. 
 
 After all, even if the Author of these verses were doubtful, 
 it would suffice us to know that this portion of the Gospel 
 is received by the Universal Church, bearing witness to it 
 in the great body of Manuscripts and Versions, and that it is 
 received and read by her as Holy Scripture ; in short, that it is
 
 MAEK XVI. 12—19. 
 
 155 
 
 c John 20. 13. 
 1 Cor. 15. 5, i. 
 
 eLuke 10. 1Γ. 
 Acts 5. 16. 
 A• 8, 7. & 1'. 15. 
 & 2. 4. It IM. 46. 
 
 f 1 Cor. 12. 10. 
 28. 
 
 Β Acts 1. 2. 3. 
 hLuke 24. 51. 
 i Ps. 110. 1. 
 Acts 7. 55. 
 
 και έθίάθη νπ αύτης η-^ίστησαν. (^,) '^ Μετά δε ταντα ΒνσΙν ef αύτώι» 
 πε/3ΐ7Γα7θΟσιι/ έφανερώθη έν έτερα μορφτ) ττορευο/χΏΌΐ? είς άγρόν ^^ κακίίνοι 
 άπβλθόντε^ άττήγγείλαν τοΐζ λοιποί^' ονδε εκείνοι^ Ιπίστευσαν. (^) " Tutc- 
 ρον άνακΐψίνοΐζ avTo'is τοΐς εΐ'δε/ία ΐφανερώθη, και ώνειδισε τηΐ' αττιστίαν 
 αυτών και σκΚηροκαρ^ίαν, οτι rois θεασαμΐνοι<; αυτόν έγηγερμενον ουκ ε'ττί- 
 στευσαν '^ '' και εΤ77εΐ' αυτοΐζ, Πορΐ.νθέντΐ.'ί ει? τοί^ κόσμον άπαντα κηρύξατε 
 το εύαγγελων ττάστ) τύ) κτίσει.• ^'' ό ττιστευσας καΐ βαπτισθείς σωθησεται, 
 6 δε άπισττ^σας κατακρίθησεται. ^' ' Χημεία δε τοΐ? ττιστευσασι ταΰτα -τταρ- 
 ακολουθήσει.• εν τω ονόματι μου δαι/χόι^ια εκβαλοΰσι., γλώσσαΐξ λαλήσουσι 
 Kaivats, ^^ ' όφεις αροΰσι, καν θανάσιμόν τι ττίωσιν ου μη αύτουζ βλάφη, επΙ 
 άρρωστους χείρας επιθησουσι, καΐ καλώς εξουσιν. 
 
 '^'0 /χέν οδί/ Κύριος μετά το ^λαλησαι. αύτοίς *' άνελήφθη εις τον ουρανον, 
 και εκάθισεν εκ Βεζιων ' τοΰ Θεοΰ. 
 
 receifeJ as the Word of God, by the Spirit of God, in the 
 Chcrcu of God. 
 
 Let Us add, that the fact to which reference has been made, 
 viz. the supposed uncertainty of authorship is suggestive of very 
 instructive reflections. 
 
 Suppose it were doubtful whether this portion had been 
 written by St. Mark. Thie doubt would suggest the important 
 question—" On what grounds do we receive the Scriptures as the 
 Word of God 1 " 
 
 M'e do not know who was employed by the Holy Spirit to 
 write the Book of Job, or the conclusion of tbe Books of Deuter- 
 onomy, or of Joshua, or many of the Psalms ; but we receive them 
 as Canonical Scripture, and as the work of the Holy Ghost. 
 
 If we knew, by whose hand every book of Scripture was 
 penned, we might be tempted to imagine that the Inspiration of 
 Scripture depended on the writers, by whose instrumentality 
 Scripture was written, and not on the Holy Ghost, who employed 
 them. 
 
 Our ignorance of the human instrument raises our eyes to 
 the Divine Agent .• it leads us to consider, why we receive the 
 Books of Scripture as Scripture .' We do not receive them because 
 they were indited by Moses or by David, by St. Matthew or by 
 St. Paul, — but because they are inspired by the Holy Ghost, and 
 have been received as such by the Voice of Christ speaking in His 
 Body, the Church, to which He has promised His own presence 
 and guidance for ever. 
 
 Even, therefore, if this portion of the Gospel bad not been 
 written by St. Mark, still it is as much a part of the Gospel es 
 what was written by him ; and it serves to bring out forcibly the 
 great truth, that though all the Books of Scripture were anony- 
 mous, they would be no less Scripture than they are now. It 
 reminds us of our duty to distinguish, in sacred things, the human 
 channel from the Divine Source. It speaks of the solemn obliga- 
 tion under which we are, to receive the Scriptures and the Sacra- 
 ments. — not because they are ministered to us by the hands of 
 this or that man, — however holy he may be, — but because they 
 flow from the one fountain and well-spring of all Truth and 
 Grace, — the AVisdom and the Love of Goo. 
 
 12. eV ere'pa μορφτϊ] in a different form. Cp. Luke xxiv. 16. 
 15.] S. Jerome (contra Pelagian, ii. C, vol. iv. p. 520, see on v. 
 9 above) quotes a remarkable answer as here made by the eleven 
 to Clirist, " Et illi satisfaciebant dicentes, sieculum illud iniquitatis 
 substantia {al. sub Satana) est, quae non sinit per immundos Spiritus 
 veram Dei apprehendi vlrtutem, idcirco jam nunc revela justitiam 
 Tuam." 
 
 — τί» ivayyt\iov] See above, x. 29. 
 
 — ττάσνττί κτί<Γ€ΐ] tothe whole creation. ΓΓ•)3 'ί: {col biryah), 
 equivalent to alt men, that is, not to Jews only and Samaritans, 
 but Gentiles. {Rosen.) Cp. Rom. viii. 21, 22. 
 
 16. b irtrrreiJaas] ουκ €?π€, oTt b ΐΓΐστΐίισα$ μ6νον, owSf, ίίτι b 
 0aTTia0us ulOiov• άλλ' αμφότερα σννξζξυξ^' θάτΐρον yap βατίρον 
 χω /ty ού σώζΐΐ τίν ίνθρωτον. Euthym., and cp. Theophyl. here. 
 
 He does not say και μη βαπτισθεί after άττίστήσαχ. This 
 would have been superfluous. For he who does not believe will 
 not consent to be baptized. Cp. Bp. Lonsdale here. 
 
 17. 2τ|μΕΪο] Signs. On the continuation of these miraculous 
 gifts to the Christians of the second century, see Terlullian, de 
 Spectaculis, 2C, and ad Srapulam, c. 2, "dtemonas de hominibus 
 expellimus. sicut plurimis notum est," and Irenonts, v. G. 
 
 The objection that such miracles as these, wrought iu the 
 primitive times by the faithful, in evidence of the truth of Chris- 
 tianity, are not now seen in the Church as sipis of belief in Christ, 
 
 is considered by Greg. M. in Ev. hom. xiix., whose words deserve 
 to be carefully read, especially by members of the Church of 
 Rome, who contend that the presence of J/iroc/e* is a Note of the 
 Church. His words will perhaps have more weight with them, 
 as coming from one of the greatest of the Bishops of Rome ; 
 
 Signa aulem eos qui crediluri sunt, hcec sequentur. Ii 
 nomine meo dcemonia ejicient : linguis loquentur noeis : serpentes 
 tolteni : et si mortifenim quid biberint, non eis nocebit : super 
 (fgros manus imponent, et bene habebunt. Num quidnam, fratres 
 mei, quia ista signa non facitis, minime creditis ? Sed haec neces- 
 saria in exordia Ecclesice fuerunt. Ut enim fides cresceret, 
 miraculis fuerat nutrienda : quia et nos ciim arbusta plantamus, 
 tamdiu eis aquam infundimus, quousque ea in terra jam con- 
 valuisse videamus ; et si semel radicem fixerint, in rigando cessa- 
 mus. Hinc est enim quod Paulus dicit : Lingua in signum sunt, 
 non fidelibus, sed infidelibus. (1 Cor. xiv. 22.) 
 
 He then proceeds excellently to show, how, in a spiritual 
 sense, the miracles specified here by Christ are still wrought daily 
 in the Church ; and he admirably compares their value with the 
 miracles of primitive times ; 
 
 Habemus de his signis atque virtutibus quee adhuc subtiliiis 
 considerare debeamus. Sancta quippe Ecclesia quotidiei/)in7a/i7er 
 facit quod tunc per Apostolos corporaliter faciebat. Nam sacer- 
 dotes ejus ciim per exorcismi gratiam manum credentibus imponunt, 
 et habitare malignos spiritus in eorum mente contradicunt, quid 
 aliud faciunt, nisi damonia ejiciunt ? Et fideles quique qui jam 
 vitte veteris secularia verba derelinquunt, sancta autem mystcria 
 insonant, Conditoris sui laudes et potentiam, quantum praevalent, 
 narrant, quid aliud faciunt, nisi notis linguis loquuntur .' Qui jam 
 bouis suis exhortationibus malitiam de alienis cordibus aufenmt. 
 serpentes toltunt. Et dum pestiferas suasiones audiunt, sed tamen 
 ad operationem pravam miuime retrahuntur, morliferum quidem 
 est quod bibunt, sed non eis nocebit. Qui quoties proiimos suos 
 in bono opere infirmari conspiciunt, dum eis tota virtute concur- 
 runt, et exemplo suae operationis illorum vitam roborant qui in 
 jiropria actione titubant, quid aliud faciunt, nisi super eegros manut 
 imponunt, ut bene habeant . Quse nimirum miracuU tanto 
 majora sunt quanto spiritalia ; tantb majora sunt, quanto per haec 
 non corpora, sed anima suscitantur ; hffic itaque signa, fratres 
 carissimi, auctore Deo, si vultis, vos facitis. Ex iUis enim exteriori- 
 bus signis obtineri vita ab hxc operantibus non valet. Nam cor- 
 poralia ilia miracula ostendunt aliquando sanctitatem, non autem 
 faciunt ; htec verb spiritalia, quie aguntur in mente, virtutem 
 vitse non ostendunt, sed faciunt. lUa habere et i/ia/i possunt ; 
 istis autem perfrui nisi br.ni non possunt. Unde de quibusdam 
 Veritas dicit : Multi mihi dicent in die itta, Doniine, Domine, 
 nonne in nomine tuo prophetavimus, et in nomine tuo dcemonia 
 ejecimns, et in nomine tuo virtutes mullas fecimus ? Et tunc 
 confitebor illis, quia non novi vos•; discedite a me qui operamini 
 iniquitatem. (ilatt. vii, 2.*!.) 
 
 Kolite ergo, fratres carissimi, amare signa quse possunt boni 
 cum reprobis habere communia, sed haec quae modo diximus, 
 caritatis atque pietatis miracula amare ; quae tantb secunora sunt, 
 quantb et occulta ; et de quibus apud Dominum eb major sit 
 retributio, quo apud homines minor est gloria. 
 
 18. kUv βανάσίμόν τι ir/ai<ri>'] a»d if they drink any deadly 
 thing : as is related of St. John, and also of Barsabas surnamed 
 Justus. Eusebius, iii. 39. 
 
 19. fieri τί) λολίσοι οΰτο?$] after He had spolcen to them. It 
 has been alleged by some recent Expositors, that it is implied in 
 these words, that our Lord, almost as soon as He had uttered 
 them, asctnded up into heaven ; and that the narrative at the 
 
 X 3
 
 156 
 
 MAKK XVI. 20. 
 
 ^*' 'Εκείνοι Bk €ζί\θόντΐ.<; Ικηρυζαν ττανταχον, τον Κυρίου 
 τον λόγον βββαιοΰντοζ δια των έπακολονθούντων σημείων. 
 
 συνεργουντοζ, και k Ads 5. 
 
 I Cor. 2. i. 
 ]Ieb. 2. 4. 
 
 close of this Gospel is not reconcileable with the assertion of St, 
 Luke (Acts i. 3), that our Lord remained on earui/orty days after 
 His Resurrection. See, for example, Meyer, pp. lul, lUJ, who 
 admits the fact of the Ascension, but yet, on such grounds as 
 this, rejects the Evangelical account of it. Cp. note below on 
 Luke xiiv. 50. 
 
 But it is certain that the word XoAe^nHebr. icaj has a very 
 wide signification in the N. T. It signifies to teach, to imtruct, 
 by preaching and by other oral communication : and when spoken 
 of Christ, by Divine Revelation. Thus John ix. 2'J, Mavafj 
 λΐλάλ-ηκΐν & 0e6s, God has revealed Himself to Moses. John 
 XV. 22, fl μ^ ήκθον, καΙ ^\ά\ηα'α ούτοΓ?, if 1 had not come and 
 preached to them. See also its use in Mark xiii. 11, three times ; 
 and Acts v. 40. 
 
 Therefore, inasmuch as one of the purposes of our Lord's 
 remaining on earth after His Resurrection, was to instruct His 
 Apostles in the things pertaining to the kingdom of God (Acts 
 i. 3), the present passage may be illustrated by that statement, 
 and may be construed to mean tliat (juera ri» λαλησαι ahroh) 
 after He had fatly instructed them by His oral teaching. He 
 ascended into heaven. On the probable reasons for our Lord's 
 sojourn on earth for the term of forty days before Uis Ascension, 
 see OD Matt. iv. 2. Acts i. .1 
 
 It is observable that the fact of the Ascension is grfwluallj 
 revealed in the Gospels. 
 
 St. Matthew does not mention it at all at the close of his 
 Gospel ; St. Mark only briefly notices it ; but St. Luke, whose 
 special purpose it was to display Christ as the Great High Priest 
 of the Church, blessing and praying for His people, /«% describes 
 it in his Gospel (xxiv. 50—53), and in the Acts of the Apostles 
 (i. 3 — 11), throughout which book he leads his readers to con- 
 template Christ as ascended into heaven, and as silling at God's 
 right hand, and as ruling the Church and the World from his 
 heavenly throne of glory. See the Introduction to St. Luke's 
 Gospel, p. 163, IC•!, and the Introduction to the Acts of the 
 Apostles. 
 
 St, John adds nothing to the description of the Ascension 
 given by his predecessors, but takes tlie fact for granted, and 
 assumes it to be well known to his readers (John vi. 61 ; x.t. 17) ; 
 and thus by his silence testifies his approval of that account, and 
 intimates that it is sufficient. 
 
 — avf\-{)<peri'] He was taken up. For an eloquent homily on 
 the Ascension, see Epiphan. ii. 285, and cp. Leo, pp. 152 — 
 154; rp. Barrow's Sermons, v. 79 — 103, and below on Acts i. 
 9, 10 ; and on Elijah's going up into heaven, as a type of Chrisl's 
 Aicention, scu above on 2 Kings ii. II, 12.
 
 INTRODUCTION 
 
 το 
 
 ST. LUKE'S GOSPEL. 
 
 It is affirmed by some ancient Christian writers, that St. Luke ' was a native of Antioch ', the capital 
 of Syria ; and that his Gospel was written with a special view to the spiritual benefit of the Gentile 
 world, particularly of those who inhabited Greece ' ; that it was composed by him when an associate 
 in the missionary labours of the Apostle St. Paul', by whom, as seems probable ', he is called " the 
 brother whose praise is in the Gospel throughout all the Churches," and " Luke the beloved 
 physician ^" and perhaps also " true yokefellow '." 
 
 In a word, as St. Paul in his oral teaching, and in his Epistles, was eminently the Apostle of the 
 Gentiles, so his friend, fellow-labourer, and companion St. Luke, may be entitled the Evangelist of 
 the Heathen World. 
 
 It is probable, as has been already observed, that St. Luke was born at Antioch. Antioch was 
 the Metropolis of the Seleucid Dynasty, and it had been much beautified and enlarged by Antiochus 
 Epiphanes, the Syrian monarch, who was the persecutor of the ancient people of God, and who has 
 been generally regarded by the Christian Church as a type of Antichrist. 
 
 But, under God's good Providence, Antioch became the centre of Gentile Christianity ; in it 
 the disciples were first called Christians ' ; there the Apostle of the Gentiles, St. Paul, was ordained 
 to the Apostolic office '. This was the starting-point and goal of his first and second missionary 
 tours. From that city the Christian Name sounded out into all the earth. From that city the 
 Gospel went forth, preached by St. Paul and St. Luke, to the Gentile World ; and thus the city of 
 that King who was the fiercest persecutor of the ancient people of God, became, as it were, the 
 Capital of Christendom, and displayed a prophetic representation of the future triumphs of the 
 Gospel over all the opposition of its adversaries. 
 
 The statements of Christian Antiquity concerning St. Lulce's connexion with St. PaiJ, and the 
 relation of his Gospel to Greece and to Ilellenistic Proselytes, — who formed a bond of union 
 between Jews and Gentiles, and were the seminary of the Gentile Church '" — and to the Gentile 
 world, are confirmed by the internal evidences presented by the Gospel of St. Luke. 
 
 If we open that Gospel, and examine its contents in regular order, we find, in its peculiar cha- 
 racteristics ", a succession of proofs in corroboration of this statement. 
 
 ' On the name Luke, Aou/tSs, Lucas, an abbreviation of Luca- ' Origen ap. Euseb. vi. 25. Greg. Nazian. Orat. sxv. Cp. Tilte- 
 
 nvs, see Benlley, Epist. ad Mill. p. 82. Winer, G. G., p. B3. moni, ii. p. 252. Lardner, iii. p. 200. Townson, pp. 181 — l!l(i. 
 Compare 'Αρτψα5 for *Αρτ€;χίδαιροί, Δη/χάί for Αημ-ητριοί, Z^fas * Iren. iii. 1, Λουκά; ακόΚουθοί Παύλου τ6 ύιτ' ^Kfivou κ-ηρυσ^ 
 
 for ZηyόSωρos. See below on Acts xv. 22, and on Titus iii. 13. σόμίνον fhay/i\iov iy βι$\ίψ κατίθξτο, and ibid. iii. 14. I — 4. 
 
 It 13 not correct to say that "Lucas vas formed from Lucanus, Eiiseb. iii. 4. Hieron. Cat. Eccl. Scr. 7. Lardner, iii. p. 188. 
 as Silas from Silvanua :" for Silas was evidently the original ' See note on 2 Cor. viii. 18. 
 
 Hebrew name, and was afterwards Latinized into Sih-anus. ° See Col. iv. 14. 
 
 ^ Euseb. iii. 4, Aovkus rh yivos S>v των άπ* Άί'τιοχείαϊ κ. τ. λ. ^ See on Phil. iv. 3. 
 
 Hieron. (Prooem. in Mattb.) "Tertius Lucas medicus natione Syrus, ' See on Acts xi. 20. 
 
 Antiochensis," and (in Cat. Script. Eccl. 7) he says, " Lucas merficui ' See on Acts xiii. 2. 
 
 {Coloss. iv. 14) natione Syrus Antiochensis, cvjtis laus in Evangelio "> See below, the Introduction to tho Acts, p. ivii. 
 (2 Cor. viii. 18), qui et ipse discipulus Pauli Apostoli in Achaia " The distinguishing characteristics of St. Luke'i Gospel may 
 Boeotieeque partibus volumen condidit." Compare Chrgs. in Matt, be seen by a reference to the canons of Eusebius and Ammonian 
 i., and pp. 5, G. 4G. Tillemont, Mcmoires Ecclesiast. ii. p. CO. sections prefixed to this Volume; which exhibits as pecuUar to 
 There seems no reason to dispute, with some modern critics, St. Luke the paragraphs marked in the text of the present edition, 
 «lie testimony of Eusebius, that St. Luke was born at Antioch. with the following numbers, 1, 3, 5, 9, 18, 20, 22, 29, 31, 50, 51, 
 Eusebius, himself a native of Syria, and resident all bis life in that &c., as specified in the above tables, which present 72 such sec- 
 country, was surely a competent witness on this subject. tions as special to this Evangelist.
 
 158 INTRODUCTION TO 
 
 1. At the beginning of this Gospel we see tlio Priest Zacharias miniatering according to the 
 Levitical Ritual in the Temple at Jerusalem ; an Angel announces to him when offering incense at 
 the golden ^Utar in the Holy Place, that he, a Priest of the order of Aaron, is appointed by God 
 to be the father of the forcrimner of the promised Messiah ; and that he should call his name John, 
 a name significant of grace. The Priest does not credit the glad tidings, and is struck dumb for 
 imbelief But when the child is born, and he writes on the tablet " his name is John," then his 
 mouth is opened, and his tongue unloosed, and he is filled \x'iU\ tlie Holy Ghost, and blesses God, 
 and recognizes the Child as the Prophet of the Highest, who would " go before the face of the Lord 
 to prepare His ways '." 
 
 By this introductory narrative, as was observed by ancient Expositors, the Levitical Law and 
 Eitual are represented as preparatory and ministerial to the Gospel and Priesthood of Christ. 
 
 The Priest Zacharias, while ministering in the Temple, is struck dumb, because he does not 
 believe the heavenly Promise ; but he recovers his speech when he writes the name of him who was 
 to be the " Yoice of one crying in the Wilderness," proclaiming the approach of the Incarnate Word. 
 
 2. The appearance of the Angel Gabriel to Zacharias ' in the Temple, and to the Virgin Mary 
 at Nazareth ' ; and the announcement of the Angel to the Shepherds at Bethlehem ' ; and the 
 glorious light, and the joyful song of the AngcHc quire singing the Nativity of Christ, were all very 
 sisrnificant, and fuU of consolation and instruction to the Gentile world. 
 
 Christianity proclaimed to the Greeks, that there is but " one God ; and though there be many 
 that are called gods, whether in heaven or in earth, yet to us there is but One God the Father, of 
 Whom are aU things, and we in Him, and One Lord Jesus Christ, by ^VTiom are aU things '." 
 
 This declaration announced to them the forfeiture of what was most dear and fair in their eyes. 
 The Mountains and Woods, the Streams and Fountains of their native laud, were peopled by their 
 imaginations with beautifid visions of imseen beings, who were worshipped by them as Patrons of 
 their cities, and as the Benefactors and Protectors of their country ; and whose ideal forms, sculp- 
 tured by the hands of the most accomplished masters of statuary, met their eyes in consecrated 
 Groves and magnificent Temples in the sequestered glens of their Hills and "Valleys ^, and in the 
 streets and fortresses of their Cities '. 
 
 It must have reqmred a severe effort of self-denial and self-sacrifice on the part of such a 
 people as that of Greece, gifted with a lively fancj', a fervid imagination, and a retentive memory ; 
 and clinging with patriotic pride to all the local and historical traditions of their native land, 
 to surrender at once their faith in the existence of those deities, which they had hitherto regarded 
 with reverence, and which had been endeared to them by national and social recollections, and had 
 seemed to impart a sanctity to the soil of Greece, and to the Elements themselves, and had inspired 
 those beautiful creations which the Art of Greece had been enabled to produce. 
 
 It must therefore have been an unspeakable consolation to such a People as this, to learn from 
 the preachers of the Gospel, that when Christianity demolished the fabric of the Pagan Pantheon, 
 and swept away all its ideal associations, it did not substitute a blank in the place of this fair 
 imagery. It must have been a joyful thing for them to hear, that while there is but " One God, the 
 Father, of Whom are all things and we in Him, and One Lord Jesus Christ," — yet around the 
 Throne of that one God there are myriads of heavenly beings, far more pure and beautiful than any 
 creation of man's art or device : and that these heavenly beings are messengers of God, and are sent 
 bj• Him from heaven on embassies of love to man. 
 
 This glorious truth is declared with special fulness and clearness by St. Luke, the Evan- 
 gelist of Greece, both in his Gospel, and in the Acts of the Apostles ' ; and doubtless such α 
 revelation as this woidd commend those writings to the thankful acceptance of the heathen world. 
 
 3. If we proceed further in this Gospel, we find that the Genealogy of Christ, which is 
 inserted in it, is traced uj'wards through David to Abraham and Noah to Adam, and through him 
 to God. 
 
 Thus the Evangelist St. Luke proclaims a truth which was very necessary for the Greeks to 
 learn, and which would be very consolatory to them. 
 
 ' i. 63—76• 2 j. n. ' As at Bassse and ^gina, and in the Heraenm near Argos. 
 
 ^ i. 26. * ii. 8, 9. ' As in the Acropolis at Athens, and numerous other cities de- 
 
 ' Such was St. Paul's language to the Corinthians, I Cor. τίϋ. scrihed by Pausanias in his tour in Greece. 
 5, 6. Compare ilso his sermon at Athens, Acts xvii. 29. ' Soe note below on i. 1 1.
 
 ST. LUKE'S GOSPEL. 159 
 
 They were to be taught, that Nations were not indigenous, as was supposed by some, and did 
 not grow up from different stocks in separate chins and families, but all sprang from one root ; that 
 God "made of one blood all nations of men for to dwell on all the face of the earth ' ;" that all 
 are brethren of one household, children of one earthly Parent, and of one heavenly Father. 
 
 These truths were preached by the groat Apostle of the Gentiles at Athens, the intellectual 
 metropolis of Greece. " We are His offspring. Forasmuch then as we are the offspring of God, wo 
 ought not to think that the godhead is like unto gold, or silver, or stone, graven by art and man's 
 device'." Here was a corrective of pagan Idolatry. And in the Gcnealogj' of Christ, recorded in 
 St. Luke's Gospel, the Gentile, who had been incorporated by Baptism into the mystical Body of 
 Christ, "Who had taken the common nature of all mankind in the womb of the blessed Virgin, 
 enjoyed the blessed privilege of reckoning all the Hebrew Saints of the Old Dispensation — such as 
 David and Abraham— among his own spiritual Ancestry. He thus saw himself admitted into the 
 Commonwealth of Israel. He recognized the first Adam as the parent of Mankind by Nature ; and 
 he acknowledged Christ, the second Adam, as the Author of the new Creation by Grace ; and in the 
 filial relation of Adam to God, and in the everlasting Sonship of Christ, the Incarnate Word, he 
 learned to adore God as the Universal Father and Saviour of all, and as infinitely gracious to all, 
 and as making all men His children by adoption in His beloved Son Jesus Christ; so that all Man- 
 kind is now able to raise its eyes to heaven, and join in an vmiversal prayer, and cry, " Abba, Father ^." 
 
 4. The Greeks needed instruction concerning the origin of Eril. In their systems of ^Mythology 
 they were conversant with malignant influences ; they heard of Titanic powers warring against the 
 gods, and piling up moimtains of earth in proud defiance of heaven ; and some of them sup- 
 posed their deities themselves to be bound by the rigid laws of a fatal necessity. 
 
 The History of the Temptation in the fourth chapter of St. Luke's Gospel revealed to them the 
 true doctrine on these mj'sterious matters. 
 
 It showed to them a spiritual Power, a Personal Agent, opposing the beneficent operations of 
 Christ. It revealed that Power and Person in his proper light, and with his genuine titles, as 
 Satan, the Adversarj', the Devil, the Author of evil, physical and spiritual *. But it also revealed 
 him as vanquished by Christ \ It manifested Christ casting out unclean demons \ and giving 
 power to His disciples to expel them '. 
 
 The Evangelist St. Luke is careful to dkiiiKjuiah between ordinary diseases and demoniacal 
 possessions ' ; and while he represents Satan as an agent from without in the former cases ', he dis- 
 plays his associate spirits as in-dwelling, and energizing from icithin, in the latter. 
 
 Thenceforth the Greeks became familiar with the true doctrine of the cause of Evil, and with 
 the relation of the Powers of Darkness to God, — a subject on which they had sought for illumination 
 from their schools of Philosophy, but in vain. 
 
 5. In connexion with the things of the invisible world, it may here be relevant to observe, that 
 the state of the disembodied soul was a question on which the mind of the Greek world had indulged 
 in many inquisitive speculations, and on which it needed instruction. 
 
 The terrors of Tartarus and the joys of Elysium, which had been displayed in the writings of 
 their Poets, exercised a dominant influence on the imagination and practice of Heathendom ; 
 and, in the Apostolic age, they had a strong hold on the popular mind, and alarmed it with super- 
 stitious fears, or mocked it with illusory hopes. Men, indeed, of a more philosophical temper, looked 
 on with sceptical indifference, and treated those representations as legendary fables, and denied the 
 Resurrection of the Bodj% and the doctrine of future retribution. 
 
 Therefore the healing art of the beloved Physician '°, St. Ltike, might well be employed in pro- 
 viding a remedy for this spiritual malady. 
 
 Accordingly, we see that he has taken care to record two sayings of our Blessed Lord which 
 reflect the clearest light on this mysterious subject ; the state of the soul immediately after death, 
 and during the interval of its dissolution and the Day of Resurrection and of Judgment. 
 
 He has done this in his recital of the history of the rich man and Lazarus", and m the speecli 
 of our Lord to the penitent thief on the Cross, " To-day thou shalt be with Me in Paradise "." 
 
 ' Acts xTii. 26. 2 .^.cts ivii. 20. » See vii. 21. ' liii- 16• 
 
 ' See on iii. 38. Gal. iv. 6. " Col. iv. 14. " See on Luke xvi. 22. 
 
 * See Luke iv. 8 ; xiii. 16 ; xxii. 3. " See on Luke .xxiii. 43, and comimre St. Paul's words 2 Cor. 
 
 i X. 18. jii. 2. The language of Christ in St. Luke's Gospel would i<re- 
 
 « See on ir. 33. ' is. 1 j X. I7. pare the way for the right apprehension of St. Paul's meauinj.
 
 160 INTRODUCTION TO 
 
 He, also, alone of the Evangelists, in his recital of the miracle of the raising of the daughter of 
 Jairus, has taken care to specify the fact that her spirit came back to her again '. 
 
 lie thus corrected the erroneous notions of popular belief and philosopliical incredulity, and 
 revealed to the Greeks the great doctrinal and practical truth, that the human soul, on its separation 
 from the body by death, passes immediately into a place of joy or of sorrow ; and that it remains there 
 until the Last Day, Avhen it will be reunited to the body, and be admitted to the full fruition of 
 heavenly bliss, or be consigned to the bitter pains of everlasting woe. 
 
 These intimations in this Gospel, concerning spiritual and inΛ'isible things and beings, and the 
 attestations to the divine power of Christ over diseases and demoniacal possessions, would receive 
 additional value, in the eyes of Gentile readers, from the fact, that this Gospel is written by one 
 who was led and qualified by his professional studies and occupations to examine carefully, and to 
 analyze scrupulously, the characteristics of physical phenomena, especially in relation to the 
 organization of the human frame ; and it must ever be a matter of satisfaction, and a ground of 
 assurance, to the Christian reader, to remember, that the Gospel which deals most with the opera- 
 tions of spiritual agencies, is from the pen of " Luke the beloved Plnjsician "." 
 
 6. Let us pass to another point, concerning the commerce of the heart with the unseen world. 
 
 The Jens had their Synagogues ', in which forms of Praijcr were used three times a week : and 
 they had also their Proseuchas ', or lesser Oratories. These religious edifices existed in almost all 
 parts of the world, wherever the Jews were dispersed ; and on the three great Annual Festivals they 
 flocked to the Temple at Jerusalem, which had its stated hours of prayer '. 
 
 But such was not the case with the Greeks. Their Temples were not houses of prayer. Their 
 worship consisted mainly in sacrifices, or in religious pomps and processions, or in theatric shows. 
 But no Ritual or Liturgy of Heathenism has been preserved to us. They had no Common Prayer ; 
 no supplicatory Litanies or eucharistic ascriptions of praise, at least in ordinary use. The secular 
 Odes, and musical Hymns to their Deities, may be regarded rather as poetic effusions produced on 
 special occasions, or as exercises of metrical skill, than as expressions of popular feelings of piety. 
 In a word, the Greek mind and heart was to be schooled in the duties of devotion. Greece was to 
 be taught to fall down upon her knees and pray. 
 
 This work has been performed by the Holy Ghost speaking in the Gospel of St. Lidie. He is 
 specially studious to inculcate the duty, and to record the privileges, of Prayer. 
 
 Here Christ is presented to the world as an example of Prayer. He praj's at His Baptism, and 
 the heaven is opened, and the Holy Ghost descends upon Him ^ He retires to the wilderness and 
 prays '. He prays and chooses His Apostles '. He prays and is transfigured '. He prays in His 
 agony, and is strengthened by an angel '°. Christ's prayer for His murderers ", and His last prayer 
 at His death ", are recited by St. Luke alone. His admonition that men ought always to pray is 
 inserted twice in this Gospel ". And the blessed effects of urgent Prayer are represented here in 
 two Parables ; in that of the man coming at night to his friend '*, and in that of the Poor Widow 
 and the Unjust Judge '\ 
 
 St. Luke is careful also to teach how to pray ; as, for example, in the Parable of the two men 
 who went up to the Temple to pray ", which presents as in a glass those sins that are to be 
 avoided, and those good dispositions which are to be cherished, in all devotional approaches to the 
 Throne of grace ". 
 
 The duty and blessedness of Thanksgiving to God for benefits received from Him, supplied 
 another subject on which the Gentile world needed instruction. " They glorified Him not, neither 
 •were they thankful," is the sentence pronounced upon them by St. Paul ". A beautiful picture of 
 Gratitude, and of its reward, is displayed by St. Luke, and by St. Luke alone, in the record of our 
 Lord's miracle of mercy wrought upon the Ten Lepers who stood afar off ". The blessing pro- 
 nounced upon the one, who returned, and with a loud voice glorified God, and fell down at His feet, 
 giving Him thanks, is made more striking and emphatic by its juxtaposition with the divine command, 
 " Go, show yourselves to the Priests " ;" and brings out more prominently the paramount obliga- 
 
 * viii. 55. 
 
 » Col. iv. 14. 
 
 '» xviii. 1 ; xxi. 3C. 
 
 
 '« xi. 5-13. 
 
 ^ See Acts xiii. 27; iv. 21. 
 
 « See on Arts ivi. 1.•!. 
 
 '^ xviii. 2. 
 
 
 " xviii. 10. 
 
 ' Luke xviii. 10. Acta lii. 1. 
 
 « Luke iii. 21. 
 
 " See notes on v. Ifi; 
 
 xviii. 1 — 11. 
 
 
 ' T. 16. 
 
 s vi. 12. Cp. ix. 18. 
 
 IS Rom i.-l\. 
 
 
 " xvii. 12. 
 
 » ii. 28, 29. 
 
 '» xxii. 41 — 43. 
 
 " See on xvii. 14. 
 
 
 
 " xiiii. 34. 
 
 1' xxiii. 46. 
 
 

 
 ST. LUKE'S GOSPEL. 161 
 
 tion and exceeding felicity of the moral act of Thanksgiving, because it is put in contrast with an 
 express command to discharge a ritual duty of the Levitical Law. That also was to be done ; but 
 the first thing to be done was to glorify God '. 
 
 7. St. Luke, the Evangelist of the Gentiles, displays also the true character of the Gospel, as a 
 message of grace and glory to all Nations. 
 
 The Presentation of Christ, as a Child, in the Temple of Jerusalem, had been accompanied, as 
 St. Luke relates, by a prophetic announcement from the aged Symeon that He was " a light to 
 lighten the Gentiles," as well as the glory of His people Israel'. And the first sermon recorded by 
 this Evangelist as preached by Christ Himself in a Jewish Synagogue, contains a proclamation of 
 grace to the Gentile world '. And the treatment which Christ received, when making that declara- 
 tion, from His own countrymen at Nazareth, was like a prelude and rehearsal of that contumelious 
 usage, with wliich the same message was afterwards received by the Jews, when it was delivered 
 by St. Luke and St. Paul in their missionary tour in Asia and Greece, as is fully described by 
 St. Luke in the book of the Acts ', and by St. Paul in his Epistles, where he says that the Jews " are 
 contrary to all men, and forbid us to speak to the Gentiles that they may be saved '." 
 
 If we advance a little further in the Gospel of St. Luke, we meet with an incident, recorded by 
 him alone, which displays in striking colours the compassionate tenderness of our blessed Saviour 
 toward penitent sinners, in contrast with the censorious hard-heartedness of the self-righteous Pha- 
 risee. " Seest thou this woman ? I came into thine house ; thou gavest Me no water for My Feet ; 
 but she hath washed My Feet with tears, and wiped them ^'ith the hairs of her head. Thou gavest 
 Me no kiss ; but this woman, since the time that I came in, hath not ceased to kiss My Feet. Mine 
 head with oil thou didst not anoint, but this woman hath anointed My Feet with ointment. Where- 
 fore I say unto thee, her sins, which are many, are forgiven, for she loved much. And He said 
 unto her, Thj' sins are forgiven .... thy faith hath saved thee, go in peace '." 
 
 Here was a comfortable assurance to the Gentile world. It might see in this Woman a picture 
 of itself coming to Christ, with repentance, faith, and love ; and consecrating its most precious 
 things to Him, and presenting its members, once the servants of sin, as instruments of righteousness 
 unto God '. And in Christ's words of mercy to this woman, it might hear a gracious message to 
 itself,—" Til 3' sins are forgiven thee — thy faith hath saved thee — go in peace." 
 
 The Universality of Man's apostasy from the Primeval Law of God ; the Universality of the 
 Guilt of Mankind ; the Universality of the Misery in which the Human Pace lay ; the Universality 
 of their need of a Redeemer and a Saviour ; the Universality of the Redemption accomplished by 
 Christ dying upon the Cross for the sins of the "World ; the Universality of the Christian Church, 
 constituted by Him to be the Dispenser to all Nations of all the means of grace flowing from His 
 Sacrifice ; and the preparatory and transitory character and function of the Levitical Law and 
 Priesthood, — these were solemn topics on which all men needed to be instructed, particularly 
 the Gentile World. 
 
 For this purpose St. Luke's Apostolic feUow-labourer, St. Paul, wrote his Epistle to the Romans'. 
 
 But the Gospel of St. Luke shows, that the way had been prepared for the teaching of the 
 Apostle on this great argument, by the Teaching of Christ Himself. 
 
 The substance of the Epistles of St. Paul to the Romans and to flic Galatians, may be said to 
 be summed up and exhibited to view, in the liveliest and most graphic manner, by two Parables 
 of Christ, as presented by the hand of the Evangelical Painter ' (if we may be allowed to adopt the 
 title) — St. Lidce. 
 
 The wretched condition of Human Nature, straying from God's presence, and swerving from 
 obedience to His Law, is displayed in the person of the Traveller, going forth from Jerusalem, the 
 Holy City, to Jericho, the City of this world '°. 
 
 In its way it falls among thieves. Human Nature was encoimtered by the Arch-thief, Satan, 
 and was stripped of its original righteousness, and was left half dead. The Priesthood came by, 
 and the Law came by", and cast a transitory glance upon it; but they only showed its miser)•, 
 
 ' xvii. 11 — ID. 9 Nicephor. ii. 43, oYpij τ^ν ζα-γραφικ^ιν τίχνην ίτιστάμ^νο!. 
 
 • ii. .32. Mot much stress, liowever, is to be laid on this testimony. Soe 
 ' IT. 17 — 2i!. Tillemon/, ii. p. G2. Lardner, iii. 191. He is however a con- 
 
 * Acts xiii. 50 ; iiv. 2. 19 ; xvii. 5. 13. summate painter in language, whether he ever handled the 
 ' See on 1 Thess. ii. 14. pencil or no. 
 
 ' τϋ. 44 — .iO. 10 Cp. Luke x. 30. 
 
 ' Rom. vi. 13 — 19 ; \\\. 1. See on Luke vii. 36. " Compare St. Paul's expression, νύμο; ταρ(ΐσήλβ(>', Rom. r. 
 
 ' See bcbw, Introduction to that Epistle, pp. 186—197. 20, and note there j'and Introduction to that Epistle, pp. 187, 138. 
 
 Xou I. Υ
 
 162 INTRODUCTION TO 
 
 and evinced their own inability to heal it, by leaving it where it was, and passing by on the other 
 side. 
 
 But at last the Samaritan came. lie had compassion ou it, and bound up its wounds, 
 pouring in the oil and wine which lie had with him, and laid it on his own beast, and brought it 
 to the inn and took care of it. Christ, the good Samaritan, came from heaven on a blessed journej' 
 and saw Mankind lying helpless in the road of this world, stripped and naked, full of bruises and 
 putrifving sores. He bound up its wounds, and poured in the oil and wine of His own cleansing 
 and sanctifying blood, and lifted it up from the ground, and put it on His own beast. He Ilimself 
 bore our griefs and carried our sorrows '. He Himself bore our sins in His own body on the tree '. 
 He brought us to the Inn, and has given us into the keeping of the host, with a charge to take care 
 of \is ; and at His departure he provided for us ; and He has promised to come again and demand 
 an account of our treatment. He has brought us to the spiritual Inii and general Refectory, the 
 Catholic Church, happily called Pandocheum^ , or universal receptacle of all Nations of every age, as 
 distinguished from the Jewish Church open only to a few ; and as dispensing the Means of Grace 
 to all ; and there He has given us in charge to the Christian Ministry, with a solemn warning to 
 the stewards of His Mysteries in His Household that they will be required to render to Him a 
 strict account of their stewardship when He shall come again at the Great Day '. 
 
 The truths which are shadowed forth in this Parable, are also displayed, with some important 
 additions, in that other Parable of our Lord — also peculiar to St. Luke's Gospel — the Parable of 
 the Prodigal Son '. 
 
 " A certain man had two sons." The GentQe, no less than the Jew, is here expressly repre- 
 sented by Christ as a son of God. The Gentile was nurtured in his Father's house, under His 
 tutelage and care. This is a truth of which St. Paul reminded the Gentiles, in their moral de- 
 generacy and degradation, by declaring that having a Law — the Law of Conscience and of Reason — 
 they were trifhout excuse ^. 
 
 But the younger son wilfully left his paternal home and went away into a far country, and 
 wasted the share he had received of his father's substance, in riotous living. He gave himself 
 up to the vice and misery, which is pourtrayed in such dark colours b)' the Apostle of the Gentiles 
 in the first chapter of the Epistle to the Romans, Λvhere he describes the moral and social condition 
 of the Heathen world '. 
 
 But Almighty God, in His mercy to the Heathen, made them conscious of their miserj'. lie 
 gave them the spirit of remorse. They reflected on what they had lost. They came to themselves, 
 and were touched with godly sorrow, and resolved to return, and repented, and confessed their sins. 
 Their heavenly Father saw them at a distance, and hastened to be gracious to them. He received 
 the Heathen "World and clothed it trith the best robe, the robe of Christ's righteousness, and joined it, 
 as it were, in spiritual espousals to Him ', AVho married our Nature, and united to Himself the 
 Universal Church, called from the Gentile World to be His Bride ', which He purchased with His 
 own blood '" ; and at those spiritual nuptials God kUlcd the fatted calf, and fed His spouse with 
 heavenly food, even with the precious body and blood of Christ sacrificed for her sake ". 
 
 This Parable of Christ was also prophetic. It represented two events which the beloved 
 friends and fellow-labourers, the Apostle St. Paul and the Evangelist St. Luke, often witnessed in 
 their missionary journeys in Greece and Asia, with mingled joy and sorrow. 
 
 Thcj^ beheld there the younger son's return to his Father's house, in the joyfid alacrity with 
 which the Gentiles received the glad tidings which they preached of Universal Redemption, and 
 Justification through Faith in Christ's atoning blood. It was the privilege of the Apostle and 
 of the Evangelist, both faithful servants in God's house, to proclaim the saving efficacy of Christ's 
 Death, as a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole 
 world ; and to clothe manj' returning prodigals in the best i-obe of Christ's Righteousness ; and to 
 wed many loving souls to Him in Holy Baptism ; and to feed them with the heavenly food of the 
 fatted calf, in the Holy Eucharist ". 
 
 But they saw also with sorrow the truth of the other part of the picture displaj-ed in this Para- 
 ble. They saw the elder brother remaining in the field, grieved by the glad sound of the music 
 and dancing which celebrated his younger brother's return. In almost every great city which they 
 visited, St. Paul and St. Luke saw the countenance of the Jew clouded over with a malignant scowl 
 
 ' Isa. liii. 4. ' it. 11-32. ' Eph. v. 20-.T2. i» Acts xx. 28. 
 
 ' 1 Pet. ii. 24. • Rom. i. 20, 21. " On the sacrificial animal the Ca!/, the STmbolical emblem of 
 
 ' Lnkc X. 34. ' Rom. i. 24— 3>. St. Luke, see Luke it. 23, and below, p. 163. 
 
 • See below on x. 29—31. S7. ' Cp. 2 Cor. xi. 2. " See a specimen of this in Acts xx. 7.
 
 ST. LUKE'S GOSPEL. 163 
 
 of envy and rancour, because the privileges of the parental home ■«'ere now restored to the Gentiles ; 
 and refusing to enter his father's house because his brother was there. They heard his self-righteous 
 eulogies of his own imaginar}' impeccability, and his ungrateful murmurs against his Father, in 
 return for all His gracious dispensations of love. " I never transgressed thy commandment, and 
 j'et thou never gavest me a kid." They heard him repining against his Father on account of his 
 paternal pit}' to his penitent son : " When this thy son came, who devoured thy living with harlots, 
 thou killedst for him the fatted calf '." 
 
 The Apostle and tlio Evangelist themselves were animated by the Iloly Ghost with that loving 
 spirit which was shown by the Father in the Parable going out and entreating the elder brother to 
 come in ; and the sacred flame of fervent charity and intense desire for the salvation of the Jews, 
 which burns so brightly in St. Paul's Epistles, especially in his Epistle to the Romans ', and displays 
 itself in affectionate yearnings for their incorporation with their brethren the Gentiles in the 
 spiritual home of the common Father of all, seems to be kindled at the fire of the tender love of 
 God displayed in this divine Parable by His Ever Blessed Son. 
 
 St. Luke is called by St. Paul the beloved Pliydcian ', and he is described by him as the " brother 
 whose praise is in the Gosjiel throughout all the Churches *." And it has been well said by an ancient 
 writer, S. Jerome ', that his heavenly doctrine is the medicine of the drooping soul ; and that as 
 long as St. Jjuke's writings are read in the Churches of Christendom, so long will the beloved Phy- 
 sician continue to exercise his healing art. 
 
 The sovereign remedy which he applies to the maladies of the human soul, is the blood of the 
 Lamb of God. St. Luke is the Evangelist of the GentQe world ; and the great doctrine which he 
 Ijrcaches as a balm for its wounded spirit, and as a restorative of its palsied frame, is the Doctrine 
 of the Atonement. It is his special purpose and fixed resolution, as it was of his feUow-traveUcr and 
 fellow-labourer, St. Paul, in his mission to the Churches of Greece, to preach Christ crucified °. 
 Christ the Sacrifice, Christ the Priest of the world, is the central figui-e of his Gospel. Hence the 
 ancient Church, in assigning the symbolical emblems of the Four Living Creatures, which are dis- 
 played in the prophecy of Ezekiel and in the Apocalj'pse of St. John ', imanimously specified the 
 Sacrificial animal, the Calf, as the appropriate characteristic of St. Luke'. 
 
 8. It has been already observed, that St. Luke's Gospel opens with a reference to the Levitical 
 Priesthood and Ritual in the Temple of the earthly Jerusalem, as tj'pical of, and preparatory to, 
 the Ritual and Priesthood of Christ, ever presenting the one sacrifice of Himself, and ministering in 
 the Holy of Holies of the heavenly Jerusalem. 
 
 The inauguration of that everlasting Priesthood took place at Christ's Ascension info Heaven. 
 
 This great event, the Ascension, is not mentioned by the Evangelist St. Matthew, and it is only 
 slightly noticed by St. Mark '°. They had been studious to establish the fact of Christ's Resur- 
 rection from the Dead, and to imprint it indelibly on the mind of the Church. But St. Luke, the 
 Evangelist of the Atonement, who had commenced his Gospel with a description of the figurative 
 adumbrations shadowed forth by the Levitical ministries of the Temple, is careful to exhibit their 
 consummation in Christ's sacrifice, and in its perpetual exhibition by the Great High Priest, "WTio 
 passed through the outer courts of this worldly Tabernacle, and entered within the veil into the 
 inmost shrine, where He ever liveth to make intercession for us. Here the Evangelist finds himself 
 again in company with his beloved friend and fellow-labourer the Apostle St. Paul, unfolding these 
 
 ' See notes below, XV. II. world. Cp. Num. ii. 2-31, and the Jewish Tradition. SceMede's 
 
 ' Rom. ix. 1 — 4; x. 1. works, p. 594, cited above in the Introduction to the Four 
 
 ' Col. iv. 14. Gospels. 
 
 * See note on 2 Cor. viii. 18. The standard on the Western side bore the ensign of a calf 
 ' S. Jerome ad Paulin. Ep. 50, "Si noverimus scriptorem oroj•; and this ensign was the badge of the tribe of Ephraim, 
 
 corum Lueam esse medicum, ' ctijus laus est in Eoangelio,' with whom was associated the tribe of >Ianasseh, the brother of 
 
 animadvertemus pariter omnia verba illius animse languentis esse Ephraim the son of Joseph, and the tribe of Benjamin, the bro- 
 
 medicinam." ther of Joseph. 
 
 • 1 Cor. i. 23 ; ii. 2. Ephraim and Manassch were not born in Canaan, but in the 
 ' Ezek. i. 10; x. 14. Rev. iv. 7. gentile land of Egypt : and the reason is obvious why the tribes 
 ' Οτ μ6σχοί. See Irenaus, iii. II. R. Ambrose, Prolog, in of Ephraim and Jlanasseh, the sons of Joseph, were encamped 
 
 Luc. Hieren. Ep. 50. Aug. de Cons. Ev. i. 10. Greg. Horn, under the same standard with the tribe of Joseph's brother Ben- 
 
 4, in Ezek. i. jamin, born in Judiea. 
 
 See the passages quoted above in the Introduction to the St. Paul was the Benjamin of the .A.postoitc company («cc 
 
 Four Gospels. notes on Acts ix. 1 and I Cor. xv. 8), and he was associated with 
 
 ' It is remarkable that tlicse Four Living Creatures, men- St. Luke in preaching the Gospel to the Gentile Jl'estem World. 
 
 tioned by Ezekiel and St. John, are identic-al with the heraldic They were encamped under the same standard, bearing the same 
 
 ensigns on the Four Banners or Standards stationed on the Four ensign of Christ, the all-sullicient Sacrifice and Victim slain for 
 
 sides of the Tabernacle of the Congregation in the Wilderness — the whole world. 
 
 tbe type of the Church Universal in its pilgrimage through the '" xvi. 19.
 
 164 INTRODUCTION TO 
 
 divine m3'8tcr!cs of tlie Hcavcnlj' Temple in the Epistle to tlie Ilebrews. Thus the Apostle and 
 Evangelist are ever fellow-travellers, walking side by side in the paths of righteousness and peace. 
 
 St. Luke's Gospel closes with a description of the Ascciisiun of Christ. Christ leaves His Apostles 
 while He is engaged in performing a priestly function, an act of benediction. "IIo lifted up His 
 hands and blessed them. And it came to pass, while He blessed them He was parted from them, and 
 carried up into heaven '." And at this same point, the Ascension, where the Gospel of St. Luke 
 ends, there his second treatise, the Acts of the Apostles, begins '. Thus he prepares us in his 
 Gospel for the contemplation of Christ's Kingly power and majesty, which He acquired for Himself 
 by His meritorious sacrifice as Priest, and which He manifested in His Church by the working of 
 the Holy Spirit, Whom He sent from heaven, and by the instrumentality of the Christian Ministry, 
 as is fully displayed in the Acts of the Apostles ', and which He Who is the Priest, the King, and 
 Prophet of the Church, will never fail to manifest, even to His second Coming, when He will put all 
 enemies under His feet 
 
 The following Observations on the design of St. Luke's Gospel, and on some of its leading 
 characteristics, are from an unpublished Academical Lecture, delivered by the present Editor many 
 years ago in thcTJnivcrsity of Cambridge. 
 
 They commence with a reference to the beginning of St. Luke's Gospel, ίΤΓ€ΐΒήτΓ€ρ, κ.τ.λ, 
 
 Equidcm tria potissimum in hoc loco indaganda esse statui, 
 
 Primum, quinam fuerint illi multi, qui, ante Lucae Evangeliimi conditimi, commentarios con- 
 texerc adorti sunt canun rerum de quibus apud Christianos certissimi; constat ; 
 
 Deinde, quo tempore et loco, quis, quali demum consilio, hujus Evangelu Scriptor ad opua suum 
 pangendum accesscrit ; 
 
 Postreinb, quorumnam potissimilm in usum annales sues confecisse putandus sit ? 
 
 Jam verb, quod ad primam attinet eanmi rerum de quibus disceptationem instituimus, uno ore 
 Antiquitas Christiana profitetur ττολλού? illos, de quibus loquitur Evangelista, minimb fuisse divino 
 instinctu afflatos ; nedmn Sanctos illos Duimiviros, Evangelistic nostri decessores, Matthajum et 
 Marcum, Inc intelligi debere ; ita ut eorum opera, quorum mentionem Lucas fecerit, ad nostram 
 memoriam baud pci-venissc, non adeo sit dcplorandum. 
 
 Verb cnim dixisse videtur Ambrosias *, Origcnis, ut solet, vestigia premcns, ττολλοι ΐττεχείρησαν, 
 " Multi sunt conati, sed Dei gratia destituti sunt ; multi Evangelia scribere simt adorti, quaj boni 
 nummularii non probarcnt. Contr;i verb ii, qui Spiritu Sancto imbuti sunt, non tarn conati sunt 
 efficcro, quum, gratia, Dei tantilm non cogcnto, opus omni numero absolutum cxecuti. Non conatus 
 est Matth;Ous, non conatns est Marcus, non conatus est Joannes ; sed divino Spiritu ubertatem dic- 
 torum rcrumque omnium ministrante, sine ullo niolimine coepta sua compleverunt." Ha3c fere ille. 
 Cui quidcm sentential adstipulantur interpretes b Graocis, ut alios taccam, Euthymius ' et Thcophy- 
 lactus, Chrysostomi, ut jure suspiccmini, verba cxscribentcs, oi τοιούτοι, ΐττίγ^ί ίρησαν, ου μίντοι 
 έτέλΐίωσαν, ijrel 'χωρίς Οΐίας ■χ/ίριτο'; ήρξαντο' οΐ μίντοί oXiyoi, οίον ό Ματθαίο';, ό Μάρκος, ουκ 
 ^ΤΓζ•χΐΐ,ρησαν μόνον, αΧΚα καΐ ετέλΕίωσαν, τό yap reXeioTToiov ττνΐνμα elyov. 
 
 Quare illud, qua?so, animadvci-tito, ex his Evangelistoo nostri verbis insigne testimonium ad 
 fidem Evangelistarimi corroborandam existere. Unde cnim jam factum est, ut multi illi, de quo agit 
 Lucas, vix fando tonus nobis innotescant ; jxtuci autem illi, — quatuor Evangclistas dico, — nusquam 
 non integri et incorrupti legantur, tractentur, audiantur, summa cum hominum vcneratione cele- 
 brentur, nisi quod ab ipsis Christianaj Religionis primordiis Ecclesia Christi judicium suum de 
 Titrisque pronuntiavorit ; ita ut iUorum iuteritus, horura verb non conservatio tantum, sed publica et 
 universa acceptio, duplici eaque validissima probatione divinam Evangeliorum auctoritatem con- 
 firmet. 
 
 Quod ad tenants jam .spectat in quo hoc Evangclium confectum fuisse existimcraus, satis liquet, 
 utriusque operis proefatione inter se collata, ante Acta Apostolorum conscripta Lucam ad Evan- 
 GELiUM cxarandum accessisse. Jam verb, quum Acta in anno post Christum natum sesagesimo 
 prime, si calculum Dionysianum scquamur, subsistant, Nerone jam scptimum annum imperante, 
 hinc colligi potest Evangelii nostri scriptioncm dccimo fere ante capta Hicrosolyma anno non esse 
 posteriorcra. Cui quidem supputationi sufFragatur satis locuples auctor Hicronjonus ^ 
 
 Sed ut ad ipsum scriptorem redeamus. Eum b sacro Apostolormn CoUegio non fuisse cxinde 
 
 ■ Luke xxiv. 50, 51. » Acts i. !). 11. < Ambrose, ii. p. 42η. Oiiijen, v. 8C. 
 
 ' Accordingly, tliis subject will be pursued further in tUft In. • Eutltijm. Zijg. ii. 20;t. Ί lieitpliyl. 1. 269. 
 
 troduction to the .\ct3 of the Aiostles. « Cat. Script. Eccl. p. Ι',λ.
 
 ST. LUKE'S GOSPEL, 1C& 
 
 apparet, qubd in hoc Evangelii csordio se ex oculalis tcstibus suos annalcs hausisse profitetur, et 
 qui)d, venerabundo in eos afi'ectu commotus, baud rarb duodecim tiros illos praeclaro illo titulo ' τούί 
 αποστόλους designet, id quod ipsi Apostoli i\ratthacus et Joannes (qiiibus addimus Petrum, T)Wi Marct 
 ore loqucntem), qua erant modcstia, nunquam fecisse reperientur ; et quod, si quando illi priE humanii 
 infirmitate titubaverint, Λ'βΐ in ofEcio sue claudicaverint quum ipsi suas A'acUlationes cum sedula et 
 anxia quiidam commemoratione Uteris consignaverint, ilk, satis jam ab aliis consultum esse veritati 
 videns, vel silentio presserit, vel bcnigno sermone mitigavcrit. 
 
 Nee minus eum ex Palaestinii non esse oriundum plurima declarant indicia. Oratio pura, simplex, 
 inaffectata, elegantiam fere Atticam redolons ; et ab eo loquendi gencre longe remota quod vema- 
 culum crut Judajis ; id quod vobis magis mirandum videbitur, cum, quod Jesus in sermonibus suis 
 linguam Syro-Chaldaicam usurpaverit, is, qui, quod Ille dixisset narrando vellct exprimere, verborum 
 colorera ct habitum non minus quam rerum ordinem et seriem inde esset mutuaturus. Lucam igitur 
 dcdita opera banc dicendi rationcm declinasso, jure, ut opinor, fatcamini. 
 
 Et quemadmodum aliii regione quam PaLcstina editum fuisse, ita ad alios quam Palaistinae 
 incolas procsertim scripsisse, testem maxima idoneum, ipsum Evangelistam, licet excitare. Nam 
 loctores suos in Cliorographia sacra plane bospites videtur cogitasse, et ad talium captum orationem 
 suam accommodasse. 
 
 Ilinc Mens Olivarum, notissimus ille Judceis, Lucas est opo9 to κα\ούμ€νορ iXaiaiv^. Hinc 
 Capernaum, florentissimuni illud et nobilissimum oppidum in Galila^a esse situm indicare non super- 
 scdit ; quod quis quocso Juda^us ', ad Judasos scribens, opcraj pretium esset existimaturus ? Uinc 
 Gadarcnos e regione esse Galilasie monere non otiosum putavit '. Ilinc in ipso Ilierosolymorum 
 nomine ii caeteris variaA'it. Nam quum cscteri EvangeHstiE vix uspiam, urbem illam JudaiOi pri- 
 mariam, ΊερουσαΧημ, sed semper ΊβροσοΧυμα dixcrint, contra Lucas veritus fortasse, ne Ίΐροσό- 
 λυμα Γι Grwco fonte derivari videretur, illam friginfa fere in locis ΊΐρουσαΧτιμ appellavit. 
 
 Ut ad Hebrccos Lucam non scripsisse liquet, sic (ut ad illam quaestionem pergamus, quam in 
 Thcophili nomine tractandam accepimus) in Grwconoii proecipue usus, Evangelium suum elucubrasse, 
 si iuternam opcris formara et dictionem scrutamiui, haudquaquam, ut opinor, cstis dubitaturi. 
 
 Nam ut banc non modo tutissimam sed etiam proxbnam et maxima compendia riam argu- 
 mentandi viam insistamus, ut ad ipsam Evangelisto?, inquam, dictionem proΛΌcemus, et quasdam 
 excmpla ex boc fonte delibemus, dum cx'teri Evangelistte omnes imo ore Dominum Nostrum 
 voce 'ΡαββΙ et 'ΡαββοννΙ salutcnt, Lucas ex composito bujus ajipcllationis usum Λ -idetur 
 detrcctasse ; ct eam Hellcnicd dictione Έττιστάτης ' reliquis tribus nusquam adhibita permuta^t. 
 Hinc ct illud ωσαννά, *, a cicterls omnibus usurpatum, circumloquendo dcfugit. Hinc, cum homo 
 paralysi affectus apud Mattha'um et Marcum octies τταραλυτίκος ' vocctur, Lucas Aidctur scnsisse 
 activam banc formam parum Grrcco passive sensu cfferri, eamque nunquam adhibuit, sed ejus in loco 
 vocem •ιταραΚέλυμβνο<; caeteris Evangelistis planb ignotam reposuit ; hinc quum ille hoc morbo 
 laborans apud ccefcros Evangelistas ' reclinatus in κραββάτω, quod Romanum vocabulum est, indu- 
 catur, apud' Lucam Grtcco κλινώίω bajulatur ; cum ajjud '° iUos tributum κήνσο•; Latiue, idem apud 
 Ulum φόρος Groccfe nuncupatur ; si iUi vocem iraiBiov frequentant, Ule aliquantum varietatis amantior 
 bujus vice paulb elegantius βρέφος " saepissimb usurpat, quod illi iie in uuo quidcm loco adbibuissc 
 invenientur. Hinc denique aqua ilia Galilicoe sive Tiberiadis in bistoria sacra decantatissima, quam 
 cacteri Evangelistac semper θάλασσαν et ne semel quidcm Χίμνην appellant, ab Ulo contra ad Graccos 
 scribentc, maris apcrti gnarissimos, et rerum nauticarum peritissimos, scmjjcr \ίμντι tantum, nunqitatn 
 Ycro θαΚασσα appellatur. 
 
 Miuimb Yos latct, quod ab auctoribus idoneis ct venerandac antiquitatis accepimus, Marcum. 
 quidem suum Evangelium Petri opera exarasse, et in usum Ecclesiae Komanac potissimum Uteris 
 consigniisse. Satis erit Hieronymum '^ bujus rei testem appellasse, cui difi apud Damasum com- 
 moranti bistoria Ecclesiaj Romanae probfe erat perspecta. Cujus quidem testimonio adstipulantur 
 plurima ct luculenta indicia in ipso Evangelio passim sparsa. Sed, ut cocteros niissos faciamus, 
 unicum tantum b Marci Evangelio locimi citassc non pceuitcbit, qui cum Divi Liicic de eadcm ro 
 
 ' Luc. vi. 13; ix. 10; xvii. 5; xxiv. 10. ' Matth. ir. 24; \\. 2. β. JIarc. ii. 3-5. 9, 10. Luc. v. 18. 
 
 ' xix. 29. Cf. Luc. ii. i, fjris καλίΓται Β7)9λίί> : vii. \\,Tti\iv 24. Cf. Act. viii. 7 ; ix. 33. 
 
 καΚο\>μίνην Νοίν. See note on xxi. 37- ' Marc. ii. 4. 9. II, 12. Joh. T. 8 — 12. 
 
 3 Luc. iv. 31. » Luc. v. lU. 24. 
 
 < Luc. viii. 2C. '" Matth. xvii. 25; xxii. 17. 19. Marc. xii. 14. Luc. xx. 22; 
 
 ί Matth. xxvi. 49. Marc. ix. 5; x. 51 ; xi. 21. Joh. i. 30. xxiii. 2. 
 
 49 ; iii. 2. 20" ; iv. 31 ; vi. 25 ; ix. 2 : xi. 8 ; xx. 16, et Luc. v. " Luc. i. 41. 44 ; ii. 12. Ifi ; xviii. 1."•. 
 
 S ; viii. 24. 45 ; ix. 33. 49 ; xvii. 13. " Hieron. Script. Ecd. i. p. 272. 
 
 « Matth. xxi. 9. 15. Marc. xi. 9, 10. Job. xi 13. . .
 
 lOG INTRODUCTION TO 
 
 verbis collatus id, quod 8U2)r;i mcmoraviinus, Marciuu Latiuis, Lucara verb Graocis, scripsisse, una 
 c idemquc rationc, declarabit. Γιοηι ipsani videamus. 
 
 Apostolis jam ad suum munus dcsignatis, cos prajccptis instruit Jesus, quomodb se in ofBcio 
 admiuistrando gerere debeaut. Id vero in memoriam vcstram revocctis, eandein divini !Magistri 
 liortationem, a duobus illis Evaugclistis, levi quidem si vultis inter se varietate, sed quae liaudqua- 
 quam parvi momenti cxistimanda sit, esse cnunciatam. Eccordamini igitur, quccso, Marcum pra;- 
 coptuiu dominicum, no secum Ajwstoli nummos portarent, ita extulisse, μ,η αίρετε εΙς ζώνη ν 
 χαλκοί/', Lucam vero, verbis leviter immutatis, μη αίρετε apyvpiov'. Apud Eomanos cnim, ut 
 iicmini non est cognitissimum, nummi non argent urn (quod iis res ferb alia) sed ws vulgo audie- 
 bant ; ct nummos, quod ex uno illo Iloratiano satis liquet, " Ibit co qub vis qui zoiiam pcrdidit," 
 inquit, in zonam conjicere erat usitatissimuiu. Hinc igitur ilia Marei ad Komanos scribentis μη 
 αίρετε et? ζώνην γαΚκόν. Quoc omnia apud Grajcos longb secus erant. Nam primiim pccunia iis 
 ucquo χρνσο<; nequc 'χ^αΧκοί, sed quod hie Lucas posuit, apyvpo!; vel apyupiov vulgo vocabatur, co 
 qubd Grajcia, ct pra?sertim Attica, argcnti erat feracissima, auri vero non item ; ita ut ante Alex- 
 andri il. tempora aurum signatum rarissimb Grascorum manibus tereretur ; dcinde iis familiare erat 
 nummos in sacco asservarc quern illi βάλΧάντιον nomiuabant, de qua voce opersQ pretium crit admo- 
 ncre, cum quatuor in locis a Luca ' ad Gra;cos scribente usurpari, nusquam vero alias, uc uno quidem 
 in loco, in Sacro Codice apparcrc. 
 
 Veniam mihi detis, si pauca alia hue pertinentia adnotavcro. Luccrnam acccndi, si actionem 
 ipsam spectatis, res est sanb minimi momenti ; sed videte, quKso, in verbis quibus deseribitur 
 quantum insit ponderis ad id quod volumus demonstrandum. Nam cum ccetcri Evangclista; ' καίειν 
 Χύχνον dixerint, Lucce id genus loquendi se probare non poterat, ut Groecorum suorum religiosis 
 auribus displiciturum, quibus consulens id in α-πτειν Χύχνον' semjjcr reformavit. Et, ut in argu- 
 mento tcnui, sed baud aspernando, paulo diutius immorcmur, illud codem consilio factum vidctur, 
 quod cum csetcri Evangelistoc άλλοί ' pro ίτερος, rarius ab illis usurpato adbibuerint, Lucas solus huic 
 voci έτερο•; passim ab co adhibitic, rerura diversitatis cum oi^positione quadam scnsum rescrvavcrit ; et 
 cum vocula ϊητας pro ττά?, omnis, νάχ septies in caeteris Evangeliis reperiatur, et in Joannis Evangelic 
 ne eemel quidem, a Luca varictatls ct clcgantiai imprimis studioso quadragics et amijliils usuipctur. 
 
 ISTeque vero, — ut hoc quoque animadvcrtamus, — puriora tantum et cxquisitiora vocabula qulim 
 cicteri consectatus fuisse vidctur, sed verborum quoque formas venustiores adamasse. Ne longb 
 abeam ; ajjud ulos ε^άμησα ' reperias, apud hunc autem ργημα ; ct plurima alia sinccrioris Atticismi 
 cxempla. Neque illud vos prajterit apud nullum Sacroc Scripturac auctorem quam apud Evan- 
 gelistam nostrum tarn crcbro legi, vel in Actis vel in Evangelic, composita ilia ατενίζω ', ομοθυ- 
 μαδόν, ενώττίον, ισάγ7ελθ9, ct simUia ; quae si nihil aliud, ccrtb illud demonstrant, cum scribendi 
 varietate, vi, et venustate, non mediocriter valuisse. Quamobrem rectissimb ab Ilieronymo dieitur 
 ad Damasum scribente, " Inter omnes Evangelistas Graeci sermonis eruditissimus." 
 
 Yidetis jam ut opinor, quorum potissimum commodis studere voluerit divinus noster annaliura 
 conditor. Neque abs re fuerit, si aliam quaudam rem, ad institutum nostrum pertinentem, non 
 intactam practermisero. Hodiernam Gracciae linguam ut ad Septuaginta Interpretum Versionem 
 explanandam magnae esse utilitatis, ita Novi quoque Foederis dictioui illustrandao magnoperb inser- 
 vire, pauci sunt reperiendi qui vel infiticntur vel igncrent. Sed illud quoque additum velim, dictu 
 esse dilEcile, quot loquendi usus peculiares Evangelista noster frequentaverit, qui a majoribus suis 
 rarissimb inter scribendum adhibiti ab incolis Graeciai nunc quam creberrimb usurpantur: cujus 
 quidem rei nulla probabilior reddi ratio potest, quam dictionem Evangelii, ad Graocorum usus 
 destinati, in eorum quasi lingua invetcravisse. 
 
 Ut brevi rem praccidam, όμιΧέω colIoquemU sensu a Luca positum' eandem hodic vim obtinet, 
 nunquam ab alio quoquara Scriptcre N. T. usitatum. 
 
 βρέχω, pluo ; φθάνω, rcnio, poterant recenseri, sed in aliis quoque extant Evangeliis. Sic 
 •γευσάμενο•;, pransiis" ; ονόματα, personal" ; χρόνοι, anni'^ ; βουν6<;, tnons" ; quae apud hunc leguntur, 
 
 ' Marc. Ti. «. ' aTfvKu /bis Ev. Luc. 1 —a na//o alio Evangelista usur- 
 
 ' Luc. is. 3. 1 decies Act. A. I patur. 
 
 ' Luc. X. 4 ; .tii. 33 ; xxii. S.•), 36. ίνύτιον -^^^ ^^ ^'"^^ ^^' ^ —semel in Joanne, saepe 
 
 * Matth. V. Li. Marc. iv. 21, al. λύχνο! €()χίται. l^quatuor decies Act. Α./ in Apocalyp. 
 
 : ^'^^%:Ϊ:^ • ^MilL w"a1; 0, Luc. Wii 6, ^-«-«-Stflct. A.}-" -"o ^0 Evang. usurpatur. 
 
 S μί„ S μίι/ 3 μίι/ ' Luc. xxW. 14, 15. Act. 3tx. II ; xxiv. 26. 
 
 &KKa Si κα! άλλο καί eVtpoi' '» Act. χ. 10 ; XX. 11. " Act. i. 15. 
 
 ϊλλο 5e καΐ άλλο κα.1 trtpov " Luc. viii. 27; xi. 9; xiiii. 8. χρίνοί nunquam ία plarali 
 
 ϊλλα 5f καΐ άλλο κώ trtpov apud alium quemquam Kvangelistarum. 
 
 ' Matth. xix. 9, 10; xxii. 25. Marc. vi. 17. Luc. xiv. 20. " iii. 5 ; xxiii. 30.
 
 ST. LUKE'S GOSPEL. 1G7 
 
 familiari Grsccorum sermone, eodcm sonsu, usurpantur, vocibus qute antiquitus lias significationcs 
 obtinebant, psenb jam in oblivionem lapsis. Utrilm ille quas diximus locutioncs a Tcrnacula 
 GrsDcorura oratione sumpserit, an aliunde hauscrit, in medio reUnquimus ; id vero conjici potest, a 
 publice lectitato in synaxibus Ecclesiasticis boo Evangelic, boc commodum manavisse, ut non modo 
 ha; dietiones conservatsB sint, sed ut lingua ipsa Grocca, post tot annorum lapsus, et tot rerum 
 publicarum vicissitudines, adbue in Gra^cia vivat ct vigeat. 
 
 Non injucundum erit observatu, banc quani ab ipso Evangelio de auctoris consilio sententiam 
 eruiraiis, externis testimoniis confirmari. Ut pauca afieram, Gregorius Nazianzenus ' Ecclesioe Con- 
 etautinopolitanaj antistes, eum Groecis scripsisse diserto asseverat ; ct Patrum Latinorum eruditis- 
 simus, Gregorii auditor, Hieronymus ', " Lucas," inquit, " discipulus Apostoli Pauli, in Acbaia) 
 Ba3otia;que partibus, volumen condidit;" et in alio loco, "Lucas, sermouis GroDci cruditissimus, 
 Evangelium Graecis scripsit." 
 
 Jam vero, ad banc opinionem amplectendam, de Evangelistse consilio, pbilologicis rationibus 
 adducti, moralia quaedam buc pertinentia attingere velimus. Ab boc quod diximus Auctoris nostri 
 consilio nata fuisse yidetur peculiaris ilia indoles, quae Sancti Lucse Evangelium a Mattbasi prsc- 
 sertim bistoria distinguit. Hinc laetae ilia; apud Nostrum imagines, Ethnicorum mentes recreatura;, 
 et divino quodam amore perfusura;. ILnc apud Lucam Cbristus ab Adamo genealogica scrie 
 deductus ' ; et bomo omnis bomini fratcr : bine apud eum prodigus a Gentilismi siliquis et exilio 
 magna cum laetitia in domum patemam postliniinio receptus * ; bine sacerdoti praelatuB Samari- 
 tanus ' ; et Pharisaeo Publicanus ° ; bine Cbristus apud Zaccbajum devertens, eique benedicens ' ; 
 bine latro, Cbristum confessus, translatus a cruce in Paradisum '. 
 
 Haec omnia apud Lucam et apud Lueam solum reperimitur. 
 
 Hinc, ut ad Grsecos revertamur, prcc timore, ne illi, ut fervida imaginandi vi pra; cceteris 
 pra;diti, sibi in fide Cbristiana novam quandam polytbeismi formam, et Thcologiam sensibilem et 
 quasi τοτηκην, comminiscerentur, ne uuo quidem in loco Cbristi religio a Luca dicitur βασιλβία των 
 ουρανών, quod contra plusquam tricies fit apud Mattbajum, sed semper βασίλβία τοϋ Θΐοϋ. Hinc, 
 dum Matthicus leprosos a Christo sanatos, projjter Judteos, frequentissimb commemorat, Lucas in 
 dwmonibiis ab eo ejectis omnipotentiam Cbristi adstruere conatur. 
 
 Hinc multus est Noster in iis oificiis commendandis, quae Graeci potisslmum erant docendi. 
 Hinc Deo 2^>'cc(iri, ct gratias agerc, frequentissima bortatione, et exemplo Cbristi proposito, ab eo 
 inculcatum. 
 
 Et, ut non modo quae ad jiic/fi/cwi erga Deum spectant, sed quae ad -vivendi cum hominibus 
 rationes, videamus, quoniam, ut alia taceamus, duo erant praecipub, quibus Grajci erant emen- 
 dandi, ununi civile, altoi-um \Qro domesticum, bis Lucas in Evangelio suo de industria providisse 
 videtur. 
 
 Primum, quod ad civilem rerum conditionem spectat, fieri non poterat, quin Gracciae populi cum 
 tristi quodam desiderio respicercnt pristinum ilium rerum suarum statum, in quo ipsi imperio 
 florentissiiuo poterontur, et pacne totius Europae priiicipatum obtinercnt ; ncque sani; crat miran- 
 dum, si fasces Romanes in ipsa Atbenarum Arce laureates, et aquilas Latinas in apice Acro- 
 corintbi dominantes, cum tacita quadam indignatione, — ne dicam frementes gomentesque, — 
 viderent. 
 
 Quem quidem mentis afiectum divinus ille medicus animorum, Lucas, niitibus verbis et divina; 
 pbilosopbia; lenimentis mulcere et sedare conatus est. Videte modo, quam ad rem accommodatii 
 Gracciae incolas externo jugo tum subditos imagine ilia recreaverit, qua Christum ipsum, tanquam 
 altcruni Imijoratorem, induxit, venientem a longa rcgione ut priucipatum sibi adsciscerct ', et deinde 
 in patriam reverteretur, et sempitcrnis pr»miis omnes aflicientem, qui, modestb Icgibus parcntes, 
 officio suo satisfecissent ; videte quomodo Noster, ut Graecorum vel impatientiam ferocientem 
 fracnarct, vel desultoriam le^'itat€m corrigeret, Cbristum Ipsura, Eegom Eegum, ct Dominum 
 Domiuorum, ab ipsa nativitate Cocsari obsequentem et morigerum exbibuerit '°, ct divinum Cbristi 
 prxceptimi, ut "Dei Deo, ita Caesari Cacsaris" tribuenda, sine ulla tergiversationc declaraverit ". 
 
 Sed domestica videamus. Quam dura et indigna fortuna, Evangelistac actate, apud GraDcos 
 utercntur mulicres, et quantac eacque tetcrrimoe pcstes ab boc fonte manantes bominura vitam inqui- 
 naverint, profecto babetis compcrtius, quam ut nostra egeat commemorat ionc. Contemplamini 
 autem, quam efficacem et salutarem mcdicinam buic gravissimo morbo Lucas adbibuerit in ipso 
 
 ' Greg. Λ'αι. i. (il I ; ii. 275. ' x. 33—37. ' »il• 12. 
 
 » Hieron. ad Damas. 145. Cf. in Isa. c. vi. ; ct in Philemon, ° i^^ii"• !■<• '° •'• 1-5• 
 
 ' iii. 38. ' six. 2—10. " XX. 21, 25. 
 
 * XV. 20—27. • X*"'• ^•
 
 IGS INTRODUCTION TO 
 
 Evaiigolii principio, ita ut jure dixerit Patrum doctissimus, " Luca; liber quotics Icgitur in Ecclesiis, 
 toties ejus mcdicina non ecssat." lutuemiiii igitur, qua'so, quain decoras, quam Λ -enustas, quam pias 
 fa'miueaD virtutis in onini vita) xtatc et conditiono imagines proposucrit ; in sancta conjityc Eliza- 
 bctha, in pia vidua Anna, in beata Virgine Maria. Videte quam clarb Christum Mulicris semen esse 
 docuerit. Longum erat, divinaj Christi bonitatis erga faeminas documeuta, quai a Luca liabemus, 
 eoquc solo, memoriic prodita, enarrarc. Eecordamiui modo Ejus benevolentiam in viduam illam 
 Naaniticam ', in Mariam Magdalenam ', in muliercm poccatricem ', in Juannam, in Susannam ', in 
 Mariam bonac partis electricem*, et verba ilia tenerrimo afifectu plenissima, quibus filias Ilierosolymse ' 
 Christus jam procedcns ad mortem consolatur. 
 
 Ilis omnibus careremus, nisi Lucce liber esset in manibus. 
 
 Quae cuncta si animo volvatis, Sanctum Dei Spiritum Evangelistaj nostri, ut maxima, ore 
 loqueutem, Tcriira foemineoc gentis Vindicem, eiEcacissimum virilis scxus Emendatorem, et castissimum 
 dumesticarum omnium virtutum Prajccptorem, agnoscetis. 
 
 Jam vero illud ab iis qua) a nobis disputata sunt satis apparere siicravcrim, GraDcam nationera 
 doctrina Christiana instituendam sibi sumpsisse divinura Nostrum Evangelistam. Equidcm Lucam 
 crediderim, Sijiritus Sancti afflatu plenum, et almo jubaro illuminatum, in persona Thcopbili sui, cui 
 opus suum inscrijDsit, non Theophilum tantum, sed gentem illam univcrsam quasi coram oculis 
 conspexisse, ct in uno illo discipulo totam Grceciam erudiisse. Quam iUustris, quam gloriosa rerum 
 species Evangelista; Nostri oculos oblectaverit, cQm hfcc scriberet, dici nequit. A'^erum cnimvero 
 libet, libet inquam quam maximb, hanc cogitationem animo fovcre, Lucam jam tum Spirit as Sancti 
 ope inflammatum, mentis suae acie pracvidisse sanctos illos et pios et maguos viros, qui, vcl Gra^cia, 
 oriundi, vel GraDCO sermone locuturi, veritatem Christianam a se ipso in Graecia propagatam, pietate 
 essent ornafuri, doctrina confirmaturi, eloquentia asserturi, fortitudino proinignaturi, sanguine 
 dcnique obsignaturi. Contemplamini mecum Quadratum et Aristidem, fortissimos viros, Atheuis 
 Apologias suas pro Christiana Fide Hadriano Imperatori deferentes ; aspicite Athenagoram, Athena- 
 rum suarum lumen, ex Ethnico Christianum, ex Philosopho Catechistam ; videte Dionj-sium, 
 Corintliiao Ecclesia) Episcopum, tantao eloquentia) ct sanctitatis Virum, ut Clerum Laccda^monium, 
 Atheniensem, Cretensem, epistolis erudierit ; aspicite magnos illos et amicissimos duumviros, 
 Gregorium Naziauzenum et Basileium Maguum Athenis simul operam Uteris dantes ; videte eadcm 
 in urbe concionantcm, Liicac (ut probabilo est) popularem, Antiochia) lumen, Joannem Chrysos- 
 tomum, qui singularem vita) sanctitatem admirabili quadam doctrina) abundantia auxit, et dicendi 
 facultate illustravit. IIos jure discipulos suos nominaverit Evangelista Noster Sauctus Lucas ; hi 
 sunt ejus alumni; hi discipuli ; hi Theophili. 
 
 On the Bate of St. Luke's Gospel. 
 
 St. Lulie relates in the Acts of the Apostles', that when St. Paul was at Troas a vision 
 appeared to him by night ; " There stood a man of Macedonia and prayed him, saying. Come over 
 into Macedonia and help us." 
 
 On this, he proceeds to saj', " We endeavoured to go into JIaccdonia, assuredly gathering that 
 the Lord had called us fo erangelize them '." 
 
 These words are remarkable. The vision appeared to Paul ; but the message was deemed by 
 St. Luke to be designed for himself also ; and the Holy Spirit, ia the Acts of the Apostles, autho- 
 rizes that opinion. 
 
 Therefore, St. Luke also, as well as the Apostle, was called by the Iloly Ghost to ^;;Yac/i the 
 Gospel in Greece ; where, as yet, St. Paul had never been. 
 
 Accordingl}', we find that St. Luke crossed over with St. Paul to Neapolis, and thence came 
 to Philippi '. "\Yo do not find that he proceeded with St. Paul at that time beyond tliat city ; but 
 he appears to have remained there '°. 
 
 There are many reasons which may induce us to believe that his Gospel was written and pub- 
 lished before, or at, that time, — i. e. not later than a.d. 53 ". 
 
 ' vii. 1). ' viii. 2. Paul's journey /rom Philippi, the person is changed from we to 
 
 ' tU. 37. ' Ϊ'''• 3. ihei/. 
 
 ' %. 42. ' ixiii. 28. He was probably left by St. Paul at Philippi to maintain and 
 
 ' Acta xvi. 9. advance the work of evangelization wliich had been commenced 
 
 ' Acts xvi. 10. This is the first mention of St. Luke in the there. See below on Acts svi. 4 ' ; x.v. .'), and on 1 Thess. i. 9 
 
 New Testament. iii. G. Phil. iv. 3. 
 
 ' Acts xvi. 12. " See Chronological Tables prefixed to the Acts and to St. 
 " At the beginning of chapter xvii. where he speaks of St. Paul's Epistles : and compare Tillemont, Memoires ii. p. 253.
 
 ST. LUKE'S GOSPEL. IGO 
 
 Tlio grounds of this opinion may be stated as follows ; 
 
 It is affirmed by ancient Christian Authors, that St. Luke was a native of Antioch in Syria ', 
 the city in which the disciples were first called Christians ; and in which St. Paul was ordained to 
 the Apostleship of the Gentiles ' ; and in which ho spent much time ', and which was, as it were, the 
 centre of Christianity to the Gentile world. 
 
 If St. Luke resided in his native city, he had frequent opportunities of intercourse with St. Paul 
 ♦licre, and had abundant means of preparation for composing an Evangelical History of our Lord's 
 Ministry upon earth. 
 
 Certain it is, as he himself states, that he had followed up the whole course of the Evangelical 
 History from the first, and had bce7i conversant with those "who from the beginning Avere eye- 
 witnesses and ministers of the Word '." 
 
 St. Paul, as was just now stated, having preached for a short time in Macedonia, left St. Luke 
 there ; and having arrived at Corinth, the capital of Achaia, he wrote two Epistles to the inhabit- 
 ants of Thessalonica, the principal city of Macedonia. 
 
 It is most probable that in his Apostolic care for the Macedonian Churches, St Paul had taken 
 care to provide for them some narrative of the Birth, Teaching, Miracles, and Sufferings of Him 
 "Whom he preached to the Gentiles, when they turned from dumb idols to serve the Living God *. 
 
 The Iloly Spirit, ΛVho inspired St. Paul to write Epistles to the Greeks, Λvould, we may believe, 
 liave also inspired an Evangelist to write a Gospel for their use ; without which, the teaching of the 
 Apostle in his Epistles would have scarcely been intelligible to them. 
 
 Christian Parents and Teaclicrs are accustomed to instruct their children and scholars in the 
 historical narrative of the Gospels, before tlioy proceed to expound to them the doctrinal teaching of 
 the Epistles ; and this practice seems to afford a presumption, that a Gospel would have been 
 provided for the Heathen world, before they were regarded as qualified to profit by the Epistles of 
 St. Paul. 
 
 In fact, we find, that St. Paul even in his earliest Epistles to the Gentiles — the two Epistles to 
 the Thcssalonians — supposes them to be acquainted with the leading facts of the Gospel, and with 
 the principal articles of the Christian Faith ^. 
 
 Further, in the First Epistle to the Thcssalonians, when describing the circumstances of 
 Christ's Second Advent, he appears to be referring to our Lord's words, as recorded by the Evan- 
 gelist St. Ltilr. He states, that what he there says, is ucll Inomi to them '. IIow could this be ? 
 If they had St. Luke's Gospel, the answer is clear. If they heard it publicly read in their religious 
 assemblies they would be familiar with what he is stating, and they would at once acknowledge its 
 truth ; for it had been spoken by Christ Himself, and was recorded by the Holy Spirit for their 
 learning in the Gospel of St. Luke '. 
 
 St. Paul solemnly adjures the Thcssalonians to read his own Epistle to the brethren ; that is, 
 to read it public^ in the religious assemblies of the Church, as the Hebrew Scriptures were read in 
 the Synagogues by the Ancient People of God'. 
 
 The Apostle who gives such an earnest charge that his otcii writings should be publicly read, 
 may be reasonably presumed to have been no less desirous to provide for the public reading of some 
 Evangelical Narrative of the Miracles, Teaching, Death, Resurrection, and Ascension of Christ ; on 
 whicli all the doctrine of his own Epistles was groimded, and which would impart divine authority 
 to what he there taught. 
 
 The Gospel of St. Luke was specially designed for the Greek and Gentile Churches, to which 
 St. Paul wrote his Epistles ; and it would afford the best illustration and confirmation of those 
 Epistles. 
 
 The Evangelist St. Luke was the fellow-traveller of St. Paul in Greece ; and the Gospel 
 of St. Luke would be the best counr.cntarv on St. Paid's Epistles circulated in that country. 
 
 About three years after the date of St. Paul's Epistles to the Church of the capital of Mace- 
 donia, Thessalonica, St. Paul himself came to Macedonia, and there he wrote his Second Epistle to 
 another great Christian Church, that of the Corinthians. 
 
 ^ See above, p. 157. ve have exacl and accurate kuuu-ledge of what I am now saying. 
 
 ' .\ot3 xiii. 1 — 4. This could hardly be, unless tliey had some wriltcn Evangelical 
 
 ' Acts .xi. 27; xiv. 20-28; xv. 35, 3G. document with which they were all familiar; such as a Gospel, 
 
 * Luke i. 2, 3. multiplied bv means of copies, and read in rehgious assemblies. 
 
 ' 1 Thess. i. !». See on 1 Thess. v. 2. 
 
 « Sen notes below, I Thess. i. 9 ; ii. 18 ; v. 2. 2". " See note on 1 Thess. v. 2. 
 
 ' 1 Thess. v. 2, βύτοί άκριβώι οί5οτ€, ye yourselves well know; * See ni'te on 1 Thess. v. 27. 
 
 Vol. 1. X
 
 170 INTKODUCTION TO ST. LUKE'S GOSPEL. 
 
 That Epistle was scut to Corintli by the liaud of a person whom he describes as havuig been 
 chosen, together with himself, by the votes of the Churches, to cany the alms collected in Greece 
 to Jerusalem : and he describes this person as " the brother whose praise is in the Gosjjcl throughout 
 all the Churches '." 
 
 The opinion that this brother is no other than the blessed Evangelist St. Luke, is grounded on 
 internal evidence, and is confirmed by the testimony of ancient writers, and is adoj)ted by the Church 
 of England in her Collect for his Festival, and appears to rest on a sound and solid foundation, as 
 will be shown in another place '. 
 
 Suffice it here to say, that it is not easy to understand, how the praise of any one could be said 
 to be "in the Gospel throughout all the Churches" at that time, except by the circulation of some 
 written document, by means of which the Author of it woidd be generally known by the Churches 
 as an Evangelist. But the matter is fully cleared up, if we accept the statement, which is almost 
 demonstrably evident from St. Paul's own words written in Macedonia, and addressed to the 
 Corinthians, that the brother here mentioned as chosen by the Churches to bo his companion and 
 coadministrator of the alms which they had contributed for the relief of the poor Saints at Jeru- 
 salem, is St. Ijuke ; and if we also admit that the Gospel of St. Luke, who had come with St. Paul 
 into Greece, ii obedience to a divine call to evangelize that country^, and who appears to have 
 remained in Macedonia when St. Paul had proceeded southward to Corinth, had now been circulated 
 among the Clmrches, and had been publicly read in them for several years. 
 
 This would explain his election by the Churches to be their delegate and representative at Jeru- 
 salem in conjunction with St. Paul ; and this honourable testimony on their part to the Evangelist, 
 and this praise of his labours through all the Churches, and this record of it by the Apostle St. Paul 
 writing from Macedonia to Achaia, affords the best evidence of St. Luke's faithfulness and zeal in 
 labouring together with the Apostle of the Gentiles, and supplies a significant proof of the happy 
 effects produced by his Gospel in the Churches of Greece. 
 
 In harmony with these statements, we find St. Paul quoting from St. Luke's Gospel in his 
 other Epistles, in one of which he designates that Gospel as Scripture '. 
 
 If the premises here stated are sound, the publication of this Gospel was not later than a.d. 53. 
 twenty-four j-cars ' after the death of Christ. 
 
 This result is also important, as enabling us to approximate to the dates of St. Matthew's and 
 St. Mark's Gospels. The former was certainly written before the Gospel of St. Luke, and probabl}- 
 the latter also ''. 
 
 ' 2 Cor. viii. Ui. Arabic Version published by Erpenius it is said, that the Gospel 
 
 2 See the note on 2 Cor. viii. 18, where the evidence on this of St. Luke the Physician was written in a city of Macedonia, 
 
 point is stated. twenty-two years after the Ascension of our Lord into heaven, 
 
 ' See Acts xvi. 8—10. and in the fourteenth year of Claudius Caesar. This assertion is 
 
 * See Luke x. 7, and on 1 Tim. v. 18. probably very near the truth. 
 
 5 The subscriptions at tlie end of some ancient MSS. of St. « See Euseb. iii. 24, and Jerome, Prolog, ad Matth., and Chryt. 
 
 Luke's Gospel assign even an earlier date, i. e. fifteen years after in Matth. i., and above, Introduction to the Four Gospels, 
 the Ascension ; viz. a.d. 45. See Tischendoif, p. 54B. In the
 
 ΕΤΑΓΓΕΛΙΟΝ ΚΑΤΑ ΑΟΤΚΑΝ. 
 
 Ι. * ΈΠΕΙΑΗΠΕΡ πολλοί επεχείρησαν ανατάζασθαι Βιηγησι,ν ττερί των 
 ηεττλ'ηροφορηιχερων εν ημίν πραγμάτων, ~ ■" καθώς παρέοοσαν "ημίν οι αττ' άρχης a neb 2. 3. 
 αύτότΓται και νπηρεται, γενόμενοι του λόγου, ^ ''fSofe κάμοί παρηκολουθηκότι,^ Acts 1. 1, 
 άνωθεν πάσιν άκριβωζ καθεζης σοΙ γράψαι, κράτιστε Θεόφιλε, * ίνα επιγνως 
 περί ών. κατηχτηθηζ λόγων την άσφάλειαν. 
 
 Ch. ι. 1. Έπ€ίδΐ77Γρρ ποΚΧοϊ 4π€χξίρ•ησαν'] Forasmuch as many 
 have taken in hand. On the genuineness of this Preface, and of 
 the earlier Chapters of St. Luke, which have been rejected by 
 some recent critics (see Roulh, R. S. iv. 15, ed. I81fi), Dr. Rnuth 
 says, quoting the very ancient Canon Muralarianus, "A nativila/e 
 Joannis incipit ilicere, etc. Hinc firmantur priora ilia Evangehi 
 Lucse Capita, quse ei abjudicare haretici cura veteres turn recen- 
 tiores gestierunt. Est quoque notatu dignum agnoiisse banc 
 Evangelii partem non tantiim omnes quos memorabo Scriptores, 
 Just. Marl., hen., Clem. Alex., Tertullian., Julium African., 
 Origen., Cyprian., &c. Victririn., Pelrum Alcjaiidr., seJ etiam 
 Celsum, apud Origen. ii. 32." 
 
 Many have taken in hand. St. Luke does not a|)prove them. 
 The use he makes of 4τ€χ€Ίρησαν in Acts ix. 21) ; six. 13, seems 
 rather to suggest a silent censure upon them. It imphes want of 
 ability or authority. They have taken in hand, of their own ac- 
 cord, without any special call or qualification, and without any 
 successful result. " Conati sunt (says S. Ami/rose) qui tmplere 
 nequiverunt." And they are numerous (ττολλοί), aud therefore 
 may distract you with their variety. 
 
 St. Luke does not allude here to St. Matthew and St. Mark. 
 " MatthiEUS et Marcus (says Origen) non sunt conati scribere, 
 sed Spiritu Sancto jileni scripserunt Evangeiia." οϋκ ίπ€χΐΊρ•ησοΛ> 
 (says Theophyl.) αλλ' έτΐΚΰωσαν : and <S. Augustine says (de 
 Consensu Evang. i. 1), " Cceteri homines (i.e. besides the Four 
 Evangelists), qui de Domini actibus aliqua scribere conati vel ausi 
 sunt, non tales suis temporibus extiterunt, ut eis fidem haberet 
 Ecclesia, atque in Auctoritatem Canonicam sanctorum librorum 
 corum scripta reciperet." And similarly, S.Jerome, vol. iv. p. 2, 
 Matt. i. Cp. Palrit. de Evang. lib. iii. diss. i. See above, Intro- 
 duction to this Gospel, p. l(H. 
 
 — ruv τΐΐττΧηροιρορ-ημΐΐ'ων iv τιμίν ιτροί'^μάτων'\ of the things 
 that have been fully accornplished in vs. The beginnings of 
 these glorious events of the Gospel were revealed of old to the 
 Patriarchs and Prophets, but their full consummation is now seen 
 by us Christians, and in us. 
 
 ττΚηροφορία is saiil of a ship, ** quae pontum secat et ptenis 
 subit ostia velis." Hence it is applied to describe the state of the 
 mind when fully persuaded and convinced. See below on 1 Thess. 
 i. 5. Heb. vi. 1 1 ; x. 22. 
 
 It is also said of things so full and complete as to give 
 assurance and satisfaction. 
 
 Here the events themselves seem to be compared to a ship 
 impelled by the wind sweUing its sails, and wafting it to the 
 harbour : see 2 Tim. iv. 0, tV Staxoyiav σου τληροφόρησοί' : ibid. 
 17, 7»'ίΐ δί* 4μον rh κ■ηpυyμa ηΚ'ηροφορ'ηθΐϊ. And therefore τα 
 ν^πΧ-ηροφορημίρα τρά-γματα are the things that have been fulfilled 
 (*res manifeslissimeostensEc,' says Origen: ' completae,' ^miroie), 
 — brought, as it were, after a long voyage, to the shore and 
 harbour of perfect consummation and rest, — so as to assure us 
 (β(βαιΰσαι) of their truth, {y ίκηθύα κοί π/στίΐ ^ej3aia, says 
 Theophyl 
 
 Some interpret these words, " the things _/u//y believed among 
 us ;" but the other sense seems better supported by usage, and 
 therefore preferable. 
 
 2. KaOuis ■παρ4^οσαν'\ as they delivered. This clause does not 
 depend on δίήγησί:', but on πίπληροφορημίνωΐ'. 
 
 — απ αρχηί] from the beginning, i. e. of Christ's Ministry, 
 see iii. 23, αρχ6μΐνο$. 
 
 — ToS \6yo\i'] the Word. Probably, Christ, the Incarnate 
 Word. So Iren. (Ep. ad Florin. Euseb. v. 20), αΰτόπται τη! 
 ζωηί τον \6yov. Origen, Ambrose, and Cyril, p. 115 Mai, p. 
 1, ed. Smith. Cp. on 1 John i. 1. lleb. ii. 3. Acts i. 21. And the 
 words υττ-ηρίται and αυτόιτται seem to confirm this interpretation. 
 See also Hammond's note here. St. Paul has bimperas Χρίστου, 
 
 1 Cor. iv. 1. 
 
 On the words Koyos toD 0€oP, used by St. Paul (Heb. iv. 12), 
 as vi'ell as by St. John, for the Eternal Word, the Second Person 
 of the Blessed Trinity, see Dr. Jackson on the Creed, Book xi. 
 ch. 12, vol. X. pp. 210 — 225. Also Book xi. ch. 47, vol. xi. pp. 
 393-406. 
 
 See also the note below on Heb. iv. 12, and on Titus i. 3. 
 
 Valck. points out the propriety of the expression inrtip^Tas, 
 ** remiges in navi, sc. Ecclesiu." See also on Acts xx. 32. 
 
 3. 7Γαρηκολοΐ'θ7)Κ(ίτι] The participle here contains one reason 
 for St. Luke's writing; i.e. because I have accompanied the events 
 side by side, even from the beginning j since I have walked, as it 
 were, by the side of the stream, even from the fountain head. See 
 the use of the word by St. Paul, 1 Tim. iv. G. 2 Tim. iii. 10. 
 
 Perhaps also St. Luke here refers to the perfect understanding 
 he had from St. Paul, who was instructed by divine revelation, 
 
 2 Cor. xii. 7. Gal. i. 12. 1 Cor. xv. 3. Eph. iii. 3. See Iren. iii. 
 1. Tertullian, adv. Marcion. iv. 2 and 5. ^ Jerome, Script. 
 Eccl. c. 7• 
 
 — καβίΐΎ]$ σοΧ 7ράψοι] to write to thee, who hast been hitherto 
 taught orally (ίίαττϊχηθίΐϊ), and to write Ka&f^ris, to narrate the 
 events consecutively in a connected series, and methodical order. 
 The word καβ^ξηϊ is peculiar to St. Luke, viii. i. Acts iii. 24 ; 
 xi. 4 ; xviii. 23. 
 
 It can hardly here mean specially order of time, see on xi. 14. 
 
 — κράτιστί βι6φιλ€] Ο most excellent Theophilus. The 
 name 7'heophilus indicates his Greek origin, the title κράτιστο5 
 (in Latin optimus) applied to magistrates, to Felix, Acts xxiii. 2G ; 
 xxiv. 3 ; to Festus, Acta xxvi. 25, shows his official rank and 
 station. 
 
 Here is a reason why St. Luke was inspired to write a 
 Gospel, in addition to those of St. Matthew and St. Mark. T/iey 
 had provided specially for the wants of Jeu^ish converts, and of 
 the middle class among the Romans. Some provision of a par- 
 ticular kind was now to be made for the higher and more educated 
 classes among the Greeks and Asiatics, and of the Gentile world 
 generally, who were conversant with the Greek tongue, as the 
 language of the higher classes of society throughout the world. 
 St. Luke writes for them. 
 
 Ζ 2
 
 J 72 
 
 LUKE I. δ— 9. 
 
 c M.itt. 2. I. 
 
 i Chron. 24. 10, 
 
 19. 
 
 Neh. 12. 4. 17. 
 
 d Job I. 1, 8. 
 
 1 Kings 9. 1. 
 
 2 Klnee 20. 3. 
 Acts 211. 1. 
 
 ».' 24. 16. 
 PhU. 3. 6. 
 
 « Elod. 30. 7. 
 Lev. le. 17. 
 Heb. 9. 6. 
 
 * '^'Kyevf.TO iv ταΓ? ή /icpais Ήρώδου τοΰ /3ασιλ€ως της 'Ιουδαίας lep(.v<; τι: 
 ονόμ-ατι Ζαχ^αρίαζ έζ έφημερίαζ ^ Αβια, καΧ η γυιη) αύτοΰ ίκ των θνγατίρων 
 Άαρων, και το όνομα αύτης ' Ελι,σάβίτ. ^ '^'Ήσαν δε δίκαιοι αμφότεροι Ινώττίον 
 τοΰ θεοΰ ττορενόμεροι Ιν ιτάσαις ταις εντολαις και δικαιώ/ιχασι τον Κυρίου 
 άμεμπτοί. ' ΚαΙ ουκ ην αύτοΓς Τ€κνον, καθότι η Έλισάβΐτ ην στείρα, και 
 αμφότεροι προβββηκότες iv ταις ημεραΐζ αυτών ήσαν. 
 
 ^ Έγενετο δε εν τω Ιερατεύειν αυτόν εν τη τάζει της εφημερίας αντοϋ έναντι 
 του θεοΰ ^ " κατά το εθοζ της ίερατείας ελα-χε τοΰ ^υ/χιάσαι εΐσελ^ώί' εις τοί' 
 
 Hence no argument can be derived from these words (as 
 some in recent tiroes have supposed, e.g. Olshausen, ScMeier- 
 macAer, and others) to invalidate the conclusion, that the Gospels 
 of St. Matthew and St. Mark had been already written, and that 
 St. Luke was familiar with them, and adopted much from them in 
 his own Gospel. No such argument can be drawn from St. Luke's 
 silence. He wrote the Acts of the Apostles, in which he narrates 
 the history of St. Paul, and yet he never once mentions that the 
 Apostle St. Paul, whose companion he was, and whose actions he 
 there narrates, wrote any Epistles. 
 
 Dr. Townson (on the Gospi-ls, p. 214) has proved that St. 
 Mark was conversant with St. Matthew's Gospel, St. Luke with 
 St. Matthew's and St. Mark's, and St. John with those of the 
 other three. It is there also shown (pp. cxxxiii — cxlvii) that 
 the Holy Spirit, in writing the Old Testament, embodied in later 
 books portions of earlier ones; i.e. He reiterates by later writers 
 what he had already spoken by earher. So it was in the Old Tes- 
 tament ; so it is in the New. See above, p. 1 12 — 4. 
 
 4. Xva itnyv^^'] in order that thou, and such as thou, who have 
 been catechized and baptized, nia^est 7iotv have additional know- 
 ledge {iiri-yvwais), from a written history accommodated to thy 
 use, on the certainty of those things concerning which thou 
 wast catechized, or instructed by word of mouth. " Divcrsa sunt 
 ytyviiiCKHv et ivt-yiyvcLffKiiv,^* says Valck., who illustrates this 
 use of iTt\ in composition, signifying * accuratius quiddam.' 
 
 The whole Proaeniium may be paraphrased as follows, — 
 Since many have attempted to draw up a narrative concerning 
 the actinns and sufTeriiigs of Christ, wiiich we iiave received from 
 those who beheld Him, and ministered to Him from the beginning, 
 and since some may be perplexed by the muliitude and variety of 
 these attempts ; it seems good to me, who have been called by the 
 Holy Ghost to write, and who have followed the course of those 
 events from the commencement ; and who from my birth and 
 education at Antioch, the second Gentile city in the world, and 
 in which the disciples were first called Christians (.Vets xi. 2C) ; 
 and from my friendship and association with Paul the Apostle of 
 you Gentiles (Rom. xi. 13) in his travels and sufferings, as I will 
 show in the second part of my history (Stirepos \6yos, Acts i. 1), 
 have special qualifications and a special commission for this holy 
 work of providing a written Gospel for you, noble Greeks and 
 Gentiles — for you, Theophili— who by your name proclaim your 
 love of God, and God's love for you ; as written Gospels have been 
 already provided by my brother Evangelists, for the Hebrews and 
 Romans ; in order that you, who have been baptized, and instructed 
 orally in the Creed of Christendom, may have further knowledge 
 of the certainty of those things wherein you have been orally 
 instructed. 
 
 It may be further observed on this Procemium, that by its 
 polished Greek diction (as contrasted with the Hebraizing style of 
 St. Matthew and St. Mark), St. Luke appears to have designed 
 to declare the class for whom his Gospel is specially intended ; 
 and by the use of words peculiar to himself and St Paul (e. g. 
 ΐΊΤ^χ(ίρτ}σαν — ττ^τΓΚ-ηροφορτ^μΐ^ων — κατηχήβηϊ — ασφάλΐιαν), to 
 mark his connexion witli the Apostle to the Gentiles, in his evan- 
 gelical mission and ministry. 
 
 Almighty God, by His Providence over the Church, and by 
 His Spirit in it, has given a pracHcal explanation of this Prooi• 
 miuyn. All the διηγησίίΓ of the ττολλοί are lost ; and only Four 
 Gospels, those of St. Matthew, St. Mark, St. Luke, and St. John, 
 have been received by the Church as Writings Inspired by the 
 Holy Ghost. *' In his omnibus," says Origen, " nihil aUud pro- 
 bamus, nisi quod Ecclesia ; id est Quatuor Evangelia." 
 
 St. Luke's connexion with St. Paul is thus described by 
 IrenauSj adv. Hseres. iii. 1, Aovkus & ακό\ουθο5 Παύλοι/, τί> νττ' 
 ΐΚΐίνου κτιρυσσάμΐνον fvayytXtov iv βί$Κίω κατϊθΐτο' cp. Euseb. 
 Η. Ε. τ. 8. iii. 4. Terlullian, adv. Marcion. iv. 15, Luc<e diges- 
 ium Paulo adscribere Solent. Origenes ap. Euseb. vi. 35, τρίτον, 
 Tb κατά Αουκαν, τ5 inrh Παύλου 4τΓαινούμ€νον thayyiKiov. See 
 above, the Introduction to this Gospel, p. 157• 168• 
 
 5. iv ToTs τιμ4ραχί 'HptuSou τ. β.] in the days of Herod the 
 
 King of Judaea. By this sovereignty of Herod, and by the enrol- 
 ment in Judiea under Cixsar Augustus (ii. 1), he shows that the 
 sceptre had now departed from Judah, Gen. xlix. 10. Cp. Cyril, 
 
 — Upevs Ttr] a certain priest. One of the special purposes 
 of St. Luke's Gospel is to display the sacerdotal office and sacri- 
 ficial efficacy of Christ, the true Priest, and victim of the whole 
 human race (see the Introduction, p. ICi, 1G4) : and he aptly 
 begins his Gospel by showing that the Letitical Priesthood and 
 sacrifices were imperfect and transitory, but had a sacred purpose 
 as preparatory and ministerial to the Priesthood and Sacrifice of 
 Christ. 
 
 — Ζαχαρία!] Zacharias. On the etymology of this word see 
 on Matt, xxiii. 35. 
 
 — ii {φημ^ρίαί Άβια] of the course of Abia : the eighth in 
 order of the twenty-four courses in which the Priests were arranged 
 by David, i. e. sixteen courses of the family of Eleazar. and eight 
 of Ithamar (1 Chron. xxiv. 3 — 19. 2 Chron. viii. 14; xxxi. 2; 
 XXXV. 4 ; xxxvi. 24). 
 
 Though only four classes returned from the Babylonish exile, 
 they were distributed into twenty-four with the ancient names. 
 Ezra ii. 3G. Neh. vii. 39 ; xii. 1. Josephus, de A'ita sua, § 1. 
 Antiq. vii. 15. 7• Jahn, Archseol. § 3(>fi. 3'>9. 
 
 This record of the Baptist's family proves his noble estate in 
 a worldly view. " Pertinet heec narratio," says Rosenm., "ad 
 indicandam Joannis nobilitatem.^* Cp. Joseph, (de Vit, 1, c. 
 Apion. i. 7) on his own priestly extraction. 
 
 — ΈλισάβΕτ] Elizabeth. = ί?έ'5Ν, Oeus jurarit ,• the name 
 of Aaron's wife (Exod. vi. 23), where the LXX have Έκισάβ(τ, 
 
 Observe also, Mary is the same as Miriam, the sister of 
 Moses and Aaron. Thus the beginning of the Gospel carries us 
 back even by its names to the giving of the Law. 
 
 6. ii'i!)TTiov'] in the sight of. The word iviiniov is used by LXX 
 for Hebr. \;E"b? {al-pene), and of frequent occurrence in the 
 writings of St. Luke; but never used by St. JIatthew and St. 
 Mark, and only once by St. John in his Gospel, xx. 30. It is 
 common in the Epistles of St. Paul, and in the Apocalypse. 
 
 ίνύπιον τον Θζον, * in the sight of God,* — to contrast them 
 with the great number of persons in their age, who sought to 
 seem ζίκαίοι in the sight of man. See below, r. 15. 
 
 — ivTo\a7s KoX ζικαιωμασι'] ivToXai are moral precepts of 
 natural law as reinforced in the Decalogue, see on Rom. vii. 8 — 13 ; 
 δίκοια-^ατα are those positive commands which were sanctioned as 
 right by God's command (sec on Rom. i. 22 ; ii. 20 ; viii. 4), and 
 added by sjiecial revelation of God, particularly for His worship 
 and service, and were necessary to constitute the character of legid 
 righteousness or justificatioti {ζικαωσύντί). Gen. xxvi. 5, ^Αβραάμ 
 δ πατ^ρ σου 4(ρν\αξί τάϊ ivToKas μαν, καΐ τα δικαιώματα μου, 
 where {ντολαί μου stands for Hebr. 'riil'O {mitsothi), and δικαιύ- 
 ματά μου for '.πίρπ (chuHothi). So 2 Chron. xvii. 4, ίφΰλαξί 
 τα; ivToKas μου καϊ τα δικαιώματα μου. 
 
 7. 9ιν στ(7ρα, κα\ αμψότ€ροι νροβΐβηκότί! iv ToTy 7ΐμ4ραΐ5 
 αύτώ^] Cp. Gen. xi. 30; xviii. 1 1, in LXX Version. St. Luke 
 adopts the words of the Sepluagint Version of the Old Testament, 
 as famiUar to the Gentile converts, and thus connects the Gospel 
 with its history. 
 
 It has been alleged by a recent Expositor, that *' Zachariab 
 could not have been very ' far advanced in years,* because no one 
 was permitted to perform the duties of a Priest beyond his fiftieth 
 year," and this is grounded on Numb. viii. 25. But that only 
 applies to Levites. Cp. Numb. iii. 1—39; iv. 1. 30. 35. 38. 42. 
 40 — 49 ; and even they waited on the Tabernacle after fifty. 
 Numb. viii. 26 ; i. 53. 
 
 9. «λαχ€ ToD θνμιασαι] he obtained by lot the duty to bum 
 incense on the golden altar before the A'eil in the Holy Place 
 (vahs), while the people were (ζω in the outer court— the court of 
 the Israelites — in the Upov. 
 
 It was erroneously supposed by some in ancient times that 
 Zacharias was High Priest, and that this act of his was the annual 
 entrance of the High Priest on the Day of Atonement (the tenth 
 day of the seventh month Tisri) into the Holy of UoUes, And
 
 LUKE I. 10—22. 
 
 173 
 
 vaov τον Κυρίου• *" και παν το πληθοί ην τοΰ λαοΰ ττροσίυχ6μ.ΐ.νον εζω Ty 
 ώρα τοΰ θυμιάματος. '' 'Ώφθη δε αύτω oiyyeXo? Κυρίου Ιστω<; Ικ Βεζιων τοΰ 
 θυσιαστηρίου τοΰ θυμιάματος' καΐ ίταρά-χθη Ζαγαρίας ίδών, καΧ φόβος 
 
 Ιπέπεσΐν Ιπ αυτόν. '^ * JSittc δε προ? αυτόν 6 άγγελος, Μη φοβοΰ, Ζαγαρία' 
 διότι είσηκούσθη ή 8εησίς σου, και η γννη σου 'Ελισάβετ γεννήσει υ'ιόν σοι, 
 και καλέσεις το όνομα αύτοΰ Ίωάννην '^ '' και εσται χαρά σοι και άγαλλίασις, 
 και πολλοί επΙ τη γενέσει αΰτοΰ -χαρησονται• ^^ ' εσται γαρ μέγας ενοΊπιον 
 Κυρίου, και οΊνον και σίκερα ου μη ττίη, και Πνεύματος αγίου πλησθησεται ετι 
 εκ κοιλίας μητρός αύτοΰ• ^'' ' και πολλούς τίον vliov Ίσραηλ επιστρέφει επί 
 Κνριον τον θεον αυτών '^ '' και αυτός προελεύσεται ενώπιον αύτοΰ εν ττνενματι 
 καΐ δυνάμει 'Ηλίου, επιστρεφαι καρδίας πάτερων επί τέκνα, και άπειθεΐς εν 
 φρονήσει δικαίων, ετοιμάσαι Κνρίω λαόν κατεσκευασμενον. '^ ' ΚαΙ είπε 
 Ζαχαρίας προς τον αγγελον. Κατά τί γνώσομαι τοΰτο ; εγώ γάρ ειμί πρεσ- 
 βύτης, και η γυνή μου προβεβηκυΐα εν ταΐς ημεραις αύτης. '^ "" Και αποκρι- 
 θείς ό άγγελος είπεν αύτω, 'Εγώ εΙμι Γαβριήλ ό παρεστηκώς ενώπιον τοΰ θεοί)• 
 και άπεστάλην λαλησαι προς σε, καΧ εύαγγελίσασθαί σοι ταΰτα• ^ καΧ ιδού 
 εση σιωπών και μη Βυνάμενος λαλτ^σαι, άχρι ης ημέρας γένηται ταΰτα, avff ών 
 ουκ επίστευσας τοΊς λόγοι? μου, οίτινες πληρωθήσονται εΙς τον καιρόν αυτών. 
 
 ■■' Καί ην ό λαός προσ^οκών τον Ζαχαρίαν, και εθαύμαζον εν τω χρονίζειν 
 αυτόν εν τω ναω. '^^ Έζελθών δε ουκ ηΖΰνατο λαλησαι αΰτοίς• καί επεγνωσαν 
 ΟΤΙ όπτασίαν εώρακεν εν τω ναω' και αύτος ην διανεύων αντοΐς, καί Βιεμενε 
 κωφός. 
 
 ΓΕχικΙ. 30. 1. 
 
 g Tcr. 60, 
 
 h ver. 58. 
 
 i Numb. 6. 3. 
 Judg. 13. 4. 
 Jer. I. 5. 
 Gal. 1. 13. 
 j Mai. 4. 5. 
 .Matt. II. 14. 
 
 k Mai. 4. 6. 
 Matt. 3. I. 
 .Marks, li. 
 Kcclus. 4£. 10. 
 1 Gen. 15. 8. 
 & 17. 17. 
 
 m Dan. 8. 16. 
 &9. 21. 
 Matt. 18. 10. 
 
 on this supposition the chronology of the Conception and Birth of 
 the Baptist and of our Lord has been arranged. But the word 
 €λαχ€ alone confutes this supposition. The High Priest did not 
 draw lots .- he alone could enter the Holy of Uolies. 
 
 On the courses of the Priests and the Temple-service see 
 Lighlfoot, 1.915.947, and Welslein here, p. 647. Ο.τ the Temple 
 itself see Lujhlfoot, i. fi97. 1080. 
 
 11. "Ήφθη — ΒνμιάμαΎο{\ The Angel Gabriel, the heavenly Mes- 
 senger of the Gospel, appeared to the Priest mini-tering in the 
 Temple, — thus showing the harmony of the Gospel with the Law. 
 Cp. Iren. iii. 10. He stood on the right side of the Altar, i. e. 
 the ίοκΜ. (Welstein.) 
 
 — iyyiXoi Kvpiov"] the aiifjpl of the Lord. It appears to have 
 been a special design of the Evangelist i>t. Luke in hi? Gospel 
 and the .\ct?, to reveal to the world the important doctrine of the 
 Ministry of the Angeis of God to the Faithful, and of their in- 
 strumentality in the concerns of the Christian Church. See i. 2f; ; 
 ii. 9. 1."!. 21 ; sii. 8; xv. 10; xvi. 22; xxii. 43; .\Niv. 4. 2:i. 
 Acts i. 10. Cp. notes below on jsii. 43. Acts .xii. 1.5, and St. 
 Paul 1 Cor. xi. 10, and above, Introduction to this Gospel, p. 158. 
 
 13. *Ιί»)άίΊ^ι/] John, e.g. |:nv {yocfianan), Xhe favour οτ grace 
 0Ϊ Jehovah ; from n-t^ {Vehovah), and •^IT^ {chanan), gratiosua 
 fuit : a name significant of the gracious tidings of which he was 
 to be the harbinger, as the forerunner and herald of the Kingdom 
 of Grace (see John i. 17). For the general form and diction of 
 the sentence see LXX Version of Gen. .wii. 19. 
 
 14. χαρά. — χαρ-ησονται"] There shall be χορό σοι because he 
 (as his name shows) is a jiledge of the xapts Sfov. 
 
 15. σ/κερα] strong drink, from the Hebr. "13C {shechar), root 
 13c {shachar), inebriare, for which the LXX used σίκίρα, Lev. i. 
 9. Numb. vi. 3 (concerning the Nazarites), Deut. xiv. 2C, and 
 passim, " σίκΐρα• olvos συμμι-^^^ τ)5ύσ•μασιν, ^ τταν πόμα ^μττοωνν 
 μΐθην, μη €ξ αμπ4\ου ίέ σκίναστόν. {Hesgchius.) Solebant 
 Orientales inprimis c dartylis et succo palmarum potum inebriantem 
 conficere. Plin, H. N. siv. 19, Fiunt vina el e pomis : primumque 
 e palmis (guanim Palitstina feracissima fuit), quo Parthi el Indi 
 vtunlur, et Oriens lotus. \'id. et Hieronym. ad les. i\. 10." 
 (Kuin.) The sense is : He shall be a Xazir (Xumb. vi. 3), 
 ί-γι/ίσθΰί, separate from the world, to God, like Samson and 
 Samuel. See on Acts xvi. 24. 2G. 
 
 17. Ίτρο(\ξνσΐται αυτοί''] he shall go before Him, i. e. the Mes- 
 siah. The αύτοΰ without a preceding substantive, shows that the 
 Personality of the Messiah fills the mind of the speaker. He is 
 his aiiTOs. Cp. Winer, p. 132. Auris is specially applied to 
 Christ, as the Person, " Qui facit Ipse per Se quse nemo alius 
 facit." See Matt. i. 21. 2 Pet. iii. Ί. I John ii. 12. 2 John G. 
 
 — 'HKlovl of Elijah. See on Matt. xvii. 10. 
 
 — ^τΓίστρέψαι] In turn the hearts of the fathers to the children. 
 Mai. iv. G. The .\ngil Gabriel applies to SI. John the Baptist 
 (the precursor of our Lord's first coming) the prophecy of Malachi, 
 which has been made by many (see on Matt. xvii. 10) a main 
 ground for expecting Elias in person before Christ's second coming. 
 He will turn the hearts of the fathers, i. e. of the Jewish nation, 
 to the children, i.e. to the Apostles of Christ (Theophyl.) ; he 
 will unite the Old and New Generations, as being a bond of union 
 betvreen the two covenants ; being the last of the Prophets, and 
 the first of the Preachers of Christ. See Matt. xi. 10. 11. 
 
 — aireieeis] cni-a {morim), rebellious, Kicked. Wickedness is 
 disobedience to God. 
 
 — iv ippovi^aii] iv, to or for, the rcisdom or intelligence. So 
 ^κάλΐσεν τιμα.$ iv α'γιαίτμΰ•, I Tliess. iv. 7• Rom. i. 23— 2G. Cp. 
 Glass., Phil. p. 485. On the meaning of φρόντισΐ! see Eph. i. R. 
 
 19. Γαβρη)\1 Gabriel; from i32 (peoAer), r/r, root "U3 (paiAar), 
 validusfuit, and S* {El), Deus. * I am the strong man of God,' 
 sent on embassies concerning the Jncamation of Christ. See Dan. 
 viii. Kj"; ix. 21. 
 
 Earthly empires pass away ; but the same Angel Gabriel who 
 had been sent to the prophet Daniel at Babylon, to announce the 
 Divine Kingdom of Messiah under the Law, more than five hun- 
 dred years before His birth, comes again to earth to Zacharias in 
 the Temple at Jerusalem on a similar message, and to the A'irgin 
 Mary at Nazareth (p. 20). And his name, Gabriel, shows that 
 the power of God is specially manifested in the Evangelical dis- 
 pensation which he comes to announce. 
 
 Certain rationalizing Expositors have endeavoured to explain 
 away this angelic appearance. Others, dissatisfied with their 
 attempts, have pronounced it to be purely mythical. This may 
 serve as a specimen of the varying manoeuvres of the Evil One in 
 dealing with the inspired Text of the Written Word. Error is eyer 
 changing its form. Truth is always the same. The faithful 
 Church of Christ, holding the Word of God in her hand, retains 
 her place, unchanged and unchangeable ; for His Spirit is with 
 her, and she stands on a Rock. 
 
 They who desire to see an excellent refiitation of the modem 
 sceptical objections on the subject of Angelo-phany, may consult 
 Dr. Mill's Second Dissertation, pp. I — 4. 52 — 73. 
 
 — ίΰο77€λισασ9αι] to preach the Gospel, or glad tidings; a 
 word used more than twenty times by St. Luke in his Gospel and 
 Acts, and very often by 5/. Paul .• but never used in this sense 
 by any other Evangelist, and only once by St. Peter, 1 Pet. i. 12. 
 St. Matthew uses it once in a passive sense, xi. 5. 
 
 22. ainhs f,v Jioifrw»•] he himself teas beckoning. Instead oi
 
 174 
 
 LUKE I. 23—34. 
 
 η Gen. 90. 23. 
 Isa. 4. 1. 
 
 ρ ver. 12. 
 q Isa. 7. 14. 
 ch. 2. 21. 
 Matt. 1. 21. 
 Γ Mark 5. 7. 
 Isa. 9. I>. & IG. 
 Ιί S4. 5. 
 2 Sam. 7. 12. 
 Vs. 132. 11. 
 « Dan. 2 11. 
 & 7. H. 27. 
 Micah 4. 7. 
 Ita. a. 7. 
 Pe. 45. 0. 
 & 83. .'iC. 
 Jcr. 23. 5. 
 Heb. 1. 8. 
 
 ^ Kal iyivero ώ? έπΧησθησαν at ημβραι. της λειτουργία? αύτου, aTTTjX^ev 
 €19 τον οίκον αυτόν. 
 
 -^ Μετά δε ταύτα? τα? ημεραζ συνέΧαβίν Έλισάβΐτ η yxnnj αύτοΰ, καΐ π€ρί• 
 ίκρνβίν ίανττην μήνα•; πε'^τε λε'γοί'σα, '-' " Οτι οντω μοι πεττοίηκίν 6 Κύριος iv 
 ■ημίραις «ίς εττειδεν άφΐλΐίν το ονειδο? μου iv άνθρώποίζ. 
 
 -" Έν δε τω /L/.iji'i τω εκτω απεστάλη ό άγγελο? Γαβριήλ νπο του θεού ει? 
 πολιν της Ρολιλαία?, τ^ όνομα Ναζαρεθ, "^ ° ττρο? παρθενον μεμνηστευμενην 
 avSpl ω όνομα Ίω(Γηφ εζ οίκον ΑανίΖ• καΧ το όνομα της παρθενον Μαριάμ, 
 -^ Και είσελθων 6 άγγελος προς αυτήν είπε, Χαίρε, κεχαριτωμειη]• ό Kiiysio? 
 μετά σοΰ• ευλογημένη συ εν γνναιζ'ιν. •^ ^ Ή δε ίδοΟσα Ζιεταράγθη επΙ τω 
 . λόγω αΰτοΟ, και διελογίζετο ποταπός ειη ό ασπασμός ούτος. ^^ Και εΐπεζ^ 
 ό άγγελος αΰττ^, Μη φοβοΰ, Μαριάμ• ευρες γαρ χάριν παρά τω Θεω• "" '' και 
 ΙΒού συλληφη iv γαστρι και τε^ υίόν, και καλέσεις το όνομα αϋτοΟ 'ΙΗΣΟΤΝ. 
 ^" ' Ούτος εσται μέγας, και Τίος νφίστον κληθήσ.εται• και ζώσει αΰτω Κύριος 
 6 Θεός τον θρόνον .^αυιδ του πατρός αυτόν• ^^ ' και. /δασιλευσ'ει ε'ττι τον οΧκον 
 Ιακώβ εις τους αιώνας, και της /βασιλεία? αυτού ουκ εσται τέλος. ^ Εΐπε 
 
 pronouncing the Sacerdotal Benediction with which the people 
 were to be dismissed to their homes (Numb. vi. 23 — 2(>). The 
 Priest, struck dumb when officiating in the Temple, on account of 
 incredulity at the «nnouncement of the Angel, was a symbol of 
 the Leviiical Law, now ίο be reduced to sUence by ihe preachiny 
 of the Gospel. (Orirjen and Isidore, Ep. 131.) Cp. Heb. viii. 13. 
 " Credat Judieus," says Ambrose, " ut loqiii possit," — Let 
 the Jew become α Ciiristian if he would recover his speech. 
 
 — 5ie'/i€fe KU'^tis] he remained dumb, Ά divinely ordained proof 
 to Zactiarias and otliers of the reality of the Vision. Cp. Kaul's 
 blindness. Acts ix. II. 
 
 It has been inferred by many E.vpositors from v. G2, ivivevov 
 αντψ, that Zacharias was deaf as well as dumb. But this is not 
 certain. As dumb, he made signs by beckoning (see !'. 22, -fiv 
 Siafeiaf ούτοΓι). His language was by signs : and it may be that 
 his friends accommodated themselves to his condition, and used 
 that language for communication with him. It is observed by 
 Bengel, that the dumb often prefer to be addressed by signs. 
 Such a mode of intercourse does not remind tliem of their own 
 loss of hearing, as compared with others : which is most painfully 
 felt by inability to hear their own voice. 
 
 Besides, the words ear) σιωπών κ. τ. λ., are probably intro- 
 duced to define the sense in which κωφ})5 is used. And it is not 
 said in v. C4, that Zacharias recovered his hearing : but only that 
 his tongue was loosed. 
 
 23. of/to»'] his house. Probably in the hill country of Judita. 
 See V. 30. 
 
 24. ττίριΐκρυβίν (αυτ^ν μηΐΌί ffeVrt] she hid herself fve 
 months. The following therefore is the order of chronology. 
 Elizabeth hid herself fve months after her conception. On the 
 sixth month, the Annunciation to the Blessed A^irgin Mary took 
 j)lace (r. 2G), and her conception : soon after which she went with 
 haste to the hill country and saluted Elizabeth (v. 39), and re- 
 mained with her about three months {v. 50), and returned to 
 Nazareth; and then nine months had expired from the Vision of 
 the Angel to Zacharias, and John the Baptist was born {v. 57) ; 
 and about six months afterwards was the Nativity of Christ at 
 Bethlehem. 
 
 26. Γαβριήλ] Gabriel. This message announced the exaltation 
 of man's nature above Angels, see Heb. ii. 5. 9. 16; yet, an 
 Archangel joyfully brings it, and Angels celebrate the event (ii. 
 13). There is no envy in heaven. 
 
 — Nafape'e] Nazareth. See on Matt. ii. 23. It has been 
 alleged by some that St. Matthew knew nothing of Joseph and 
 Mary's earlier connexion with Nazareth. But this is an error. 
 See Matt. xiii. 55. 5G, which shows tliat the family and kindred 
 of Joseph were settled there, cp. Mark vi. 3 ; and silently confirms 
 St. Luke's account (i. 26; ii. 4), that Joseph and Mary had come 
 vp from NOzareth to Bethlehem. The Apocryphal Books confirm 
 the Gospel Narrative. See Evang. Nat. B. Λ^. Μ., p. 319, where 
 Nazareth is Mary's birth-place. 
 
 27. μΐμνηστίομ^ν-ην'] A Virgin, but espoused to a husband. 
 See above on Matt. i. 18. The Λ'irgin Mary was espoused : " ut 
 adventum Filii Dei Diabolus ignoraret," says Origen, quoting the 
 Baying of i". Ignatius (Epist. ad Ephes. c. 19), ί\αβ(ν rhv ίρχοντα 
 τβί aiiyos toutou τταρ0(νία Maplas. The oo'laion of S.Ignatius 
 
 was, that the Devil may liave known from tlic pro))liecy of Isaiah 
 (vii. 14), that the Messiah now expected was to be born of a 
 Virgin ; he saw that the Son of Mary was some great Personage ; 
 he heard Him called the Son of God (Matt. iii. 17) at His bap- 
 tism. But Mary was espoused to Joseph, how then could her 
 Son be born of a Virgin .' " Disposuerat Salvator (says Origen) 
 dispensationem suam et assumptionem corporis ignorare Diabolum, 
 unde et in generatione sua celavit cum, et discipuiis postea preeci- 
 piobat ne manifestum Eum faceret ; et ciim ab ijiso Diabolo ten- 
 tarctur nunquam confessus est Dei se esse Filium " (cp. 1 Cor. 
 ii. G-BJ. 
 
 Cp. Leo, Bishop of Rome in the 5:h cent. (a.d. 440—462), 
 Serm. xxi. p. 72, who there strongly condemns the doctrine of the 
 Immaculate Conception, now made an article of Faith by Pope 
 Pius IX. Dec. 8, 1854 : *' Assumpta est de Matre Domini natura, 
 non culpa. Et cum in omnibus matribus non tiat sine peccati 
 sordo conceptio, hiec inde purgationem traxit unde concepit." 
 And Serm. xxiii., "Terra carnis humanie, quee in primo fuerat 
 praevaricatore maledicta, hoc solo B. V. partu germen edidit bene- 
 dictum, et a vitio suae stirpis alienum." 
 
 Could he have said more plainly, that she who conceived 
 Christ without sin, was not conceived without sin ? See also his 
 Serm. xxxviii. 3, p. 83, and Serm. xxxix. 4, p. 87, where, in 
 enumerating all the examples of remarkable conceptions and births, 
 e. g. Adam, Eve, Isaac, Jacob, Jeremiah, Samuel, John the Baptist, 
 he does not even mention that of the Blessed Virgin. And last 
 of all, he says, Serm. Ix. p. 135, " Solus beatie Virginis Filius 
 natus est sine delicto." 
 
 And Gregory the First, also Bishop of Rome (at the end of the 
 sixth century), says, " Solus [Redemptor] in carne suavere mun- 
 du3 extitit." (Moral, in Job. xi. vol. i. p. 392.) 
 
 So 5*. Cyril Hierosolym. p. 27, eiy μόνο^ αναμάρτ-ητοί, A τάν 
 άμαρτίαί τ]μωΐ' καθαρίζων Ίησοΐϊϊ, and -S*. Ambrose in Luc. ii. n. 
 5G, ** Solus ex natis de foemina sanctus dominus Jesus, qui terrenae 
 contagia corruptelie immaculati partus novitate non scnsit, et 
 coelesti majestate depulit." Other authorities to the same effect 
 are cited in the Editor's ' Occasional Sermons,' No. xliii. 
 
 Such was the testimony of the See of Rome for the first six 
 centuries after Christ. " How is the fine gold changed ! " (Lam. 
 iv. 1.) How can that which is so much at variance with itself be 
 imagined to be Infallible ! and how dangerous and deadly is that 
 system of religion, whicli is based on an imaginary Infallibility ! 
 
 28. ίίσίλβώι/] Contrast with this simple narrative the ornate 
 recital in the Apocryphal book, De Nativitate Marise, § ix. ed. 
 Fabric, p. 33, or Thilo, p. 332, and p. 3G7. 
 
 — κ€χαριτωμίνη] specially graced or favoured by God. 
 " Gratia cumulata" {Valci'.). See v. 30, eSpes χάριν ττ. τ. Θ(ίρ, 
 and cp. Ephes. i. G ; not (as some render it) a source or channel of 
 grace from God. Cp. Ecclus. xviii. 17. "Non mater gratiae, sed 
 filia." Beng. Cp. Mede, p. 181. 
 
 31. σι/λλήψτϊ] thou shall conceive. To confirm her faith, the 
 ^Vngel reminds her of Isaiah's prophecy (Isa. vii. 14), and assures 
 her that it is now to be fulfilled in her, and that Jesus and Em* 
 via?iuel are two names of the same Person. 
 
 — 'iTjffoi/i'] Jesus. See on JIatt. i. 21. 
 
 33. CIS Toiis ala/yas} See Malt. vi. 13. Cp. on Gen. xlLx. 10.
 
 LUKE I. 35—47. 
 
 176 
 
 Se Μαριάμ προς tou ayyeKov, Πωζ ίσται. τοΰτο, eVei avhpa ου "γινώσκω ; 
 ^ Kai άποκριθίΐς ό άγγελος elnev αίιττ), ' Πν€νμα ajLov εττελειίσεται επΙ σέ, 
 κα\ 8wa/xi9 'Ύψιστου Ιπισκίάσΐ,ί σοι, διο και το γεννώμΐνον άγων κληθησΐται. 
 Τίοζ Θεοΰ• "'' και. ιδού 'Ελισάβετ η συγγενίς σον καΐ αντη σνΡΐίληφυΐα νίον Ιν 
 γτ/ρει αυτη<;, κα\ οΰτο? /χήι• ίκτοζ εστίν αυττ] Trj καλουμεντ) στείρα• ^^ " otl ουκ 
 άΒυνατησει τταρα τω Θεω πάν ρήμα. ^'" Εΐπε δε Μαριάμ, 'ίδου ή 8ονλη Κυρίου• 
 γένοιτο μοι κατά το ρήμα σου. Και άπηλθεν άπ αύτης ό άγγελοζ. 
 
 ^ϊ'αστασα oe Μαριάμ εν ταις "ημεραΐζ ταυταΐζ επορευση εις την ορεινην 
 μετά σπονοης εΐζ ττόλιν Ίον^α, '"^ και είσηλθεν εΙ<; τον οίκον Ζαγαρίου, και 
 ■ησπασατο την 'Ελισάβετ. ■" ΚαΙ εγενετο, ώ? ηκονσεν η Ελισάβετ τον 
 ασπασμον τη<; Μαρίας, εσκιρτησε το βρεφοζ εν τη κοιλία αντηζ• καΐ επλησθη 
 Πνεύματος άγιου η Ελισάβετ, ■*" και άνεφώνησε φωνή μεγάλη και ειπεν, Ευλο- 
 γημένη συ εν γνναιζΐ, καΐ ευλογημένος ό καρπός της κοιλίας σου• ''^ καΐ πόθεν 
 μοι τοΰτο, ινα ελθη η μητηρ του Κυρίου μου προς με ; ^'* ιδού γαρ ώς εγενετο 
 η φωνή του ασπασμού σου εΙς τα ωτά μου, εσκίρτησε το βρέφος εν αγαλλιάσει 
 εν τη κοιλία μου. ^'^ " Και μακάρια η πιστεύσασα, οτι εσται τελείωσις τοΙς 
 λελαλημενοις αυτή πάρα Κυρίου. 
 
 ^'' ΚαΙ είπε Μαριάμ, Μεγαλννει η φυ^τ] μου τον Κύριον, '*' και αγαλλίασε 
 
 t Matt. 1. 20. 
 
 u Gen. 18. 14. 
 Job 42. 2. 
 Jer. 32. 17, 27. 
 Zech. 8. 6. 
 Malt. 19. 26. 
 ch. 18. 27. 
 
 V Jwh. 21. 9—11. 
 
 wch. 11. 28. 
 
 34. nHs (σται τοΰτο] The question, /low it should be, does 
 not express doubt, but rather imphes faith, that it will be. The 
 ir us presupposes the 3τί. " Non de p^ec/M dubitat sed qualitateni 
 ipsius quEerit effectus " {Ambrose) ; and see Libri Apocr. N. T. p. 
 332, " Virgo non incredula sed modum scire volens." 
 
 But Zacharias {v. 18) had said, " How shall I know this ? " 
 He disbelieves the οτι. Mary believes that it will be ; and there- 
 fore inquires how it will take place : Zacharias doubts that it will 
 not be, and therefore asks for a proof of the Angel's assertion, to 
 remove his doubts. 
 
 There is, therefore, astriking contrast between the learned Priest 
 in the Temple at Jerusalem, and the humble maiden at Nazareth. 
 
 35. ΪΙ^ΐνμα aytoy — ίπισκιάσζΐ'] The Holy Ghost shall come 
 vpon thee, and the power of the Highest shall overshadow thee. 
 As the Holy Spirit moved on the face of the deep, and brooded 
 over it at the Creation, so now the Holy Spirit quickens the 
 new Creation in Clirist. On the figure here used, see note on 
 Matt. iii. 16, and cp. Matt. i. 20. 
 
 From these words of the Angel, the Nestorians are refuted, 
 who say that a mere man was conceived and born of the Blessed 
 Virgin, and afterwards was associated with God. Theophyl., who 
 adds, rh yΐv^'ωμΐvov if τίΐ μήτρα. tKuvo ^v vihs Qeov. 
 
 And while we maintain the Unity of Christ's Person against 
 Nestorius, we must, on the other hand, avoid the Eutychian 
 heresy, which confounds the two natures of Christ. {Hooker, 
 E. P. V. Iii. and liii.) 
 
 Some modern E.vpositors have interpreted ννιΖμα ayiov, the 
 divine essence generally ; because, they say, if we understand it 
 literally, "the Holy Ghost," it would follow that "the Holy 
 Ghost is the Father of Jesus Christ." But this is an error. 
 " Because (to cite Bp. Pearson) the Holy Ghost did not beget 
 Christ by-Ony communication of His essence, therefore He is not 
 the Father of Him, though Christ were conceived by Him. . . the 
 Word was conceived in the womb of a woman, not after the 
 manner of men, but by the singular, powerful, invisible, immediate 
 operation of the Holy Ghost, whereby a A'irgin was beyond the 
 Law of nature enabled to conceive, and that which was conceived 
 in her was originally and completely sanctified." Bp. Pearson 
 on the Creed, Art. iii. Cp. Dr. Barrow on the Incarnation, Serm. 
 xxiv. vol. iv. pp. 538 55(1. 
 
 Leo M. (in his Sermon on the Nativity, xxiii. xxiv. pp. 1G — 
 78) compares the operation of the Holy Ghost in the Nativity 
 to His work in the human soul in the Sacrament of Baptism. 
 " Factus est homo Christus nostri generis, ut nos divinae naturje 
 possimus esseconsortes. Originem quam sumpsit in utero matris 
 posuit in fonte baptismatis. . . . Homini renascenti aqua bap- 
 tismatis instar est uteri virginalis, eodem Spiritu replente fontem 
 Qui replevit \"irginem." Cp. the Collect for Christmas Day. 
 
 — rh y(vyώμ(vov'] that which is being born nf thee. Hence St. 
 Paul says, Gal. iv. i, " God sent forth His Son, born of a woman :" 
 not through a woman, but of her flesh ; and therefore of the same 
 nature with us ; for Mary, being a daughter of Adam, is our 
 Sister. {Alhanas. ad Epict. Basil, de Spir. Sancto.) 
 
 — άγων] Christ alone is holy, because not conceived by a fleshly 
 union, but by the Holy Ghost. {Greyor. 18. Moral, c. 52.) See 
 above on r. 27. 
 
 36. η συγγίν'ι! σοι/] thy kinswoman. Therefore Jesus and 
 John were relatives. And Christ, our High Priest as well as our 
 King, was connected with the Priestly as well as the Royal race. 
 Greg. Nazian. (Carm. 18, de Geneal. Christ.) 
 
 Because Elizabeth and Mary were avyyfvth, it does not 
 follow that they were of the same tribe. Josephus relates that he 
 himself was sprung from ancestors of the priestly and royal 
 tribes (Vit. i.) : and the Jews say (if'etstein) that Miriam, of the 
 tribe of Levi, was wife of Caleb, of the tribe of Judah. 
 
 On the form σκγγοΊί, see Lobeck, Phryn. p. ib\. 
 
 — T<)pei] On this Ionic form for ynpf, see Winer, G. G. p. CO. 
 
 — μτ!" (KTos — στιίρα] On this use of the dative, see Matt. 
 XV. 32. Mark viii. 2. 
 
 37. οΰκ—ττΰν] nothing. See on ΛIatt. xxiv. 22. 
 
 βήμα = Hebr. •\2Ί (dabhar), matter spoken (see Vorst. de 
 Hebr. N. T. p. 28). '"The phrase is from Gen. xviii. 14, LXX. 
 See Bp. Pearson, Prsef. in LXX, p. 2C7. Cp ii. 15. 
 
 38. 'Ιδού η δούλη Κ.] Behold the handmaid of the Lord. On 
 the Obedience of Mary, as contrasted with the Disobedience of 
 Eve , and on the conveyance of Life, as a consequence of the one, 
 to counteract Death, flowing from the other, see Iren. iii. 33. 
 And Aug. says (Serm. xv. de Temp.), " Diabolus per serpentem 
 Evie locutus per Erce aures mundo intulit mortem . Deus per Ange- 
 lum ad Mariam protulit verbum, et cunctis saeculis vitam effudit." 
 
 39. Άι•α<Γτοσα] " Participium celeritatem denotans." {Valci.) 
 " Occasionem dederat .\ngelus." {Beng.) 
 
 — •ΐούΒα] A Levitical city in the hill country of Judah. Some 
 imagine it to be Julia. Sec Reland, Palastin. p. 870. Winer, 
 R.-W. V. Jutta, i. p. Ml. 
 
 But the Holy Spirit withholds the name ; it may be, to re- 
 strain vain curiosity. The exact day and year of Christ's birth are 
 not certainly known, see Matt. ii. 20. And the precise sites of 
 the Nalirity, of the Temptation, of the Sei-mon on the Mount, 
 of the Transfiguration, of the Crucifixion, and of the Burial of 
 Christ, are not known. A remarkable 'act, perhaps providential. 
 Say not, " lo here, or lo there! " Go not forth on pilgrimages 
 to the ' Holy Places;' the kingdom of God ii within you, xvii. 21. 
 See above on Matt. iv. 1. 
 
 41. iaxipTriai] leapt. See above, r. 15. Elizabeth, the mother, 
 first heard the word, but the babe in her womb first felt the grace, 
 
 46. VityaXwii] Magnificat. C'ompare the Song of Hannah, 
 1 Sam. ii. 1. The Magnificat, so full of Hebraisms, connects the 
 eucharistic poetry of the Gospel with the Psalms and other Hymns 
 of the Hebrew Dispensation. The same may be said of the Song 
 of Zacharias, v. C8. 
 
 Some of the Hebraisms have been noted as follows by Kuin. 
 •Εποίησ4 μοι μfyaλfta 6 δυνατό^• μΐya\ΰΛ respondct Hebraico 
 ni'jnj, ut Ps. Ixx. 21, 4 /ττοίησά; μοι μί^αλίΓο' add. Ixxi. 19; 
 cxxvi. 2, 3, e quo loco verba nostra videntur esse desumpto. ύ 
 Svyarhs, Hebr., 1122 potcntissimus, epitheton Dei in Uteris sacrii
 
 176 
 
 LUKE I. 48—69. 
 
 X 1 Sam. 1. II. 
 λ 2. I. 
 ■ lab. 3. IS. 
 Msl. 3. 12. 
 
 jr Pi 71. 19. 
 & 126. 2, 3. 
 & III. 9 
 s Gen. 17 7. 
 Eiod. 20. 6. 
 F5. 10!. 17. 
 a I». 40. 10. 
 tc SI. 9. tl 62. 10 
 Ft. 33. 10. 
 I Pet. S. 5. 
 bJobS. II. 
 ft 1>. 18, 19, 21. 
 1 Sam. 2. 7, 8. 
 Pa. 113. 7. 
 c P» 34. 10. 
 1 Sam. 2. 5. 
 d Iia. 41. 8. 
 P•. 98. 3. 
 eOen. 17. 19. 
 S: 22. 18. 
 P». 132. II. 
 
 f ver. 14. 
 
 It Gen. 17. 12. 
 Ler. 12. 3. 
 
 h ver. 13. 
 
 I ver. 13. 
 J rer. 20. 
 
 I Ps. 41. U. 
 λ ion. 48. 
 eh. 7. 16. 
 1 Ps. 132. 17, 18. 
 
 TO πνΐυμα μου εττι τω θεω τω σωτηρι. μου• *" οτι enfpKeyjfev em την ταττει- 
 νωσιν της δουλ?^? αυτοϋ• ίοού yap άττο του νυν μακαριοΰσι μΐ. πασαι at γείΈαι* 
 ••^ ' OTC ίιτοίησέ μοι μεγαλεία 6 Δυνατό•;, καΧ ayiov το όνομα αύτοΐι• ^ ' καΐ το 
 βλεος αύτοΟ βίς yevea<; γενΐων τοΓ? φοβούμενοι•; αυτόν, ■^' ' Έποίησε κράτος 
 iv βραγίονι αύτοΰ• 8ΐ£<χκόρπισΐν υπερήφανου'; hiavoia καροίαζ αυτών. *- " Καθ- 
 elke Βυνάστα•; άπο θρόνων, και υφωσε ταπεινού•;' ^^ ' πεινώντα•; ενεπλησεν 
 αγαθών, και πλουτοΰντα•; εζαπεστειλε κενού•;. ^ '' Άντελάβετο Ίίτραηλ τταιδο? 
 αύτοΰ μνησθηναι ελεου•;, ^* " καθώς ελάλησε προ•; του•; πάτερα•; ημών, τω 
 ' Αβραάμ και τω σπερματι αυτοΰ ets τοί' αίώι^α. 
 
 ^ "Εμεινζ δέ Μαριάμ συν αΰτ^ ώσει μήνας τρεΐς• και ύπεστρεφεν εις τον 
 οίκον αύτης. 
 
 ^^ Τη δε 'Ελισάβετ επΧησθη ό χρόνος του τεκειν αυτήν, καΧ ε-γεννησεν υιον. 
 ^ 'ΚαΧ ηκουσαν οι περίοικοι και οι συγγενείς αύτης οτι εμεγάλυνε Κύριος το 
 έλεος αυτού μετ αχ/της, και σννεχαιρον αυτή. "" ^ Και εγενετο εν τη ογοοη 
 ήμερα ηλθον περιτεμεΐν το παιΒίον και εκάλουν αύτο επΙ τω ονόματι του 
 πατρός αυτού Ζαχαριαν. "" Και αποκριυεισα η μητηρ αυτού ειπεν, υυχ^ι, 
 αλλά κληθήσεται 'Ιωάννης. ^' Και εΊπον προς αύτην, "Οτι ουδεί? ε'στιν εν τη 
 συγγένεια σον, ος καλείται τω ονόματι τούτω. ^- Ένενευον δε τω πατρι αύτοΰ 
 το τί αν θελοι καλεΐσθαι αυτόν. ®' ' Και αΐτησας πινακίΒιον έγραφε λέγων, 
 'Ιωάννης εστί το όνομα αύτοΰ• καΐ εθαύμασαν πάντες. '''' ' Άνεω-χθη δε το 
 στόμα αύτοΰ παρα'χβημα καΧ η γλώσσα αύτοΰ, και ελάλει ευλόγων τον θεον- 
 *'^ Και εγενετο επΙ πάντας φόβος τους περιοικοΰντας αυτούς• καΐ εν ολη τη 
 ορεινή της 'Ιουδαίας Βιελαλεΐτο πάντα τά ρήματα ταΰτα. ''*' Και εθεντο πάντες 
 οΊ άκούσαντες εν τη καρδία αυτών λέγοντες, Τί άρα το παώίον τοΰτο εσται ; 
 και χεΙρ Κυρίου ην μετ αυτοΰ. 
 
 *^ Και Ζαχαρίας ό πατήρ αύτοΰ επλησθη Πνεύματος αγίου, και προεφητενσε 
 λέγων, ^^ 'Έύλογητος Κύριος 6 θεός του Ίσραηλ, οτι επεσκεφατο και εποίησε 
 λυτρωσιν τω λαω αυτού• "^ και ήγειρε κέρας σωτήριας ημιν εν τω οίκω Δαυιο 
 
 satis frequens, vid. Ps. xxiv. 8. κοί ayiov τ!) ΰνομα αΰτοΠ, gui est 
 veneralionf dignissimut, καΐ ayioi' rh oi/. αΰ. positum est pro, ού 
 tJ ίνομα άγιοι-• vid. Raphetius Obss. Herodd. ad h. 1. i.e. sim- 
 pliciter i Syio!, nam όνομα, ut Hebr. cc, Sicpius rcdundat. Kul 
 ri ?λ€0Γ αίιτοϋ eij yfyfas y^Viuiv rots ιροβουμ4ι-οΐ3 auThf, cujus 
 (koI oUToii pro ov, vid. ad τ. 66) (flerna est beneficentia erga cul- 
 tures suos. E-tod. XX. 6. καΐ ποιώ!» «λίοί tls χιλιάδα! rois 
 άγαπΰσί fie, καΐ τϋϊί φνλάσσουσι τά πpoa■τiyμ<xτά μον. Ps. lixiix. 
 2, 3, το ίλί'τ) ΚυρΙον ei's rhv alwm ασομαι- Ei's 7«''««'' "al 7«>'^"'' 
 inayyiXiL• — "Οτι tiiras fls rhi' atwya eAeos οι«οδοαηθη(Γ€ταϊ. 
 Vooabulum txeos, quod in versione Alexandrina respondet Hebr. 
 •ten Ps. Uxxix. 'Λ; ciii. 17. Prov. xix. 22. Hos. vi. 4, indicat 
 Dei benlgnilalem, el beneficia ipsa v. 58. 72. Tit. iii. 5. Heb. iv. 
 16. €is ytvths ytviCiv, per omnes tpiaies, perpeiuo, Hebr. ίτλ ίι^ 
 Ps. 1. c. et Ie5. xxxiv. 17, ubi ol o. habent tls yeveas yeveuval. 
 
 48. ^πϊ την ταπ(ίνωσιν ttjs SovKtjs οΰτοΰ] He deigned to look 
 on the low estate of his handmaid. Notwithstanding its lowness. 
 He did not despise it. 'Ewf$Kf^(i> iir Ιμ^ την τατταν^ν, oix iyii 
 irphs fKt7vov ivtfiKe'pa {Theoph.) ; " sed humilem »;« respexit 
 Deus." (Origen.) 
 
 — μακαρίοϋσιΊ they will call me blessed: not for my virtue, 
 but because God hath done great things for me. (Theophyl.) See 
 Bp. Taylor's Life of Christ, sect, i., and Bp. Bull's Sermon on 
 the Blessed A'irgin's low and exalted condition, Sermon iv. p. 83, 
 and Bp. Pearson on the Creed, Art. iii. p. 278. 
 
 49. δ Ai/i'aT<!s] nc (Shadday), the Almighty. 
 
 50. ei's yfVfiis yevdivl to ages of ages: vyi Ή-ι (ledor dorim), 
 or li-n ίιι {dor vador). Gen. xvii. 9. Eiod. iii. 15. Joel ii. 2. 
 
 52.'!wtiffTos] Specially Satan, the Prince of this world. (Cyril.) 
 54. 'Ai-TeXiiaeTo] He laid hold nf, in order to help. " Άΐ'τιλα- 
 
 βεσβοι Tivhs est manu prehensum aliquem periculo extrahere ; 
 
 cp. Esa. xli. 8, 9, συ Ίσραί]\ ό ιγβΓι ol αντίλαβόμην." {Valci.) 
 
 Cp. Heb. ii. 16. 
 
 — Ίσρα-ΙιΚ] • The Israel of God,'— those who follow the steps 
 of Abraham's faith. {Bede.) 
 
 56. μηναί Tpus] three mouths, prohably (ill her delivery. 
 
 — ΰπίατρ^ίίίν} returned, ΰποστρίφω in this sense is often 
 used by St. Luke, about thirty times ; but hardly once in any other 
 Gospel. Some MSS. have it in Matt. viii. 13, and it is found in 
 most MSS. in Mark xiv. 40. 
 
 59. oySori ημίρ^] »" '^* eighth day. Cf. Gen. xvii. 12. The 
 circumcision did not take place in the Temple, but at home, in the 
 house of Zacharias. Elizabeth, the mother, was present. 
 
 On the typical character of the eighth day, the day of cir- 
 cumcision, see on x.^iv. 1. 
 
 — ίκάχουνί they were calling — they desired and designed to 
 call him Zacharias. 
 
 62. t6 τί] On this use of τίι, see on Mark ix. 23. 
 
 63. πιΐ'ακίδιοί'] a small tablet, probably covered over with wax, 
 on which he wrote with a stylus. 
 
 64. Άν(φχβη δί τ5 α-τόμα] His mouth was opened. " Resoluta 
 est lingua ejus, quia quam vinxerat incredulitas, fides solvit. 
 Credamus et nos igitur, ut loquamur. Scribamus in Spiritu 
 mysteria si volumus loqui, scribamus prsenuntium Christi non in 
 tabulis lapideis, sed in tabulis cordis. Etenim qui Joannem 
 loquitur, Christum prophetat ; loquamur Joannem, loquamur et 
 Christum, ut nostrum quoque os possit aperiri." (Ambrose.) 
 When the Voice, which was to prepare the way of the Eternal 
 Word, comes forth into the world, the father's tongue is loosed. 
 (Greg. Naz. Orat. 6.) See above, on v. 22. 
 
 68. Εϋλογητίίί] Blessed be the Lord God nf Israel: words 
 taken up from the mouth of David in his last days. See above, 
 on I's. xli. 13. The voices of the Law and Ihe Gospel are heard 
 in concert with each other; and utter a protest against those 
 who would make the one to jar against the other. Some of the 
 Hebrew expressions will be noticed in the following notes. 
 
 The student may read the Hymns of this and the following 
 Chapter in Hebrew Translations of the New Testament, and in 
 the Book of Common Prayer rendered into that language. 
 
 69. ite'jjar] horn, ^y^ (keren), comu, Ps. cxixii. 17• Uoms
 
 LUKE Γ. 70—80. II. 1, 2. 
 
 177 
 
 του παίοοζ αντου, '" κασω<; ξ.Κα\-ησί olo. στόματος των ατγ.ων των απ αιώνος 
 προφητών αύτον, ' ' σωτηρίαν έζ (.χθρών ■ημών, καί εκ )(€Lp6? ττάντων των 
 μι,σονντων ημα';' '" ποίησαι. ελεο? μίτα τών πατίρων -ημών, και μνησθηναι 
 δίαθηκης άγιας αντον, ''' " δρκον ον ώμοσε. προς Αβραάμ τον πατάρα ημών, 
 '^ τον Sodvai. ήμΐν ° άφόβως έκ 'χειρός τών εχθρών ημίον ρυσθέντας λατρεύειν 
 αύτω '"''εν όσωτητί καΐ ^ικαωσυνΎ) ενώπιον αϋτον πάσας τάς ημέρας ημών. 
 ''^ '' Και συ, παώίον, προφήτης 'Τφίστον κΚηθήση• προπορεύση γάρ προ 
 προσώπου Κυρίου ίτοιμάσαι όοούς αυτού, '' ' του Βοΰναι γνώσιν σοιτηρ'ιας τω 
 λαω αυτοΰ εν άφέσει αμαρτιών αυτών '"^ ' δια σπλάγχνα ελέους Θεοΰ ημών, εν 
 οίς επεσ κεφάτο ημάς ανατολή εζ νφονς, ''"* ' επιφάναι, το2ς εν σκότει και σκιά 
 θανάτου καθημένοις, τοΐι κατενθΰναι τους 770δα9 ημών εΙς όΖον εΙρηνης. 
 
 "" " Το δε τταιδιοϊ' ηνζανε και εκραταιοΰτο πνεύματι, καΐ ήν εν ταϊς ερημοις 
 εως ημέρας άνα8είζεως αυτοΰ προς τον 'Ισραήλ. 
 
 II. ' Έγένετο δε εν ταΐς ημέραις έκείναις εζηλθε Βόγμα παρά Καίσαρος 
 Αύγουστου άπογράφεσθαι πάσαν την οίκουμένην. '- Αυτή η απογραφή πρώτη 
 
 m Vs. 72. ι;. 
 Jrr 23. C. 
 & ?0. 10. 
 Dan. 9. 24. 
 
 η Gin. 22. 10. 
 Ι'.ι. lOj. !). 
 Jer. 31.3.1. 
 llrli 6. 13. 
 ο Heb. a. 1». 
 ρ 1 Pet. 1. 13. 
 
 q Mai. 3. I. 
 S.4. 5. nr. I". 
 
 r eh. 3. 3. 
 s Mai. Ι. 2. 
 Z>-ch. 3. 8. 
 & 12. 
 t IN. 4V .1. 
 & Hi'. 105. 
 Isa. 9. 1. S: 12 Τ 
 S: -13. 8. & 19. 9. 
 &C0. 1. 
 Mate. 4. \r.. 
 Uuir. 3. 17. 
 u ch. 2. 40. 
 
 aro emblems of poirer, Dan. vii. "J, 8. 11 ; viii. 3. Rev. v. C ; 
 xii. 3; xiii. I ; .wii. 3. 7• !'-■ l'Ji and of oniinent ))ersons in 
 a family. See I'ont. Ilebr. p. 105. Ps. cx.^.\ii. 17. Ezek. xxi.^. 
 2?, and IVe/a/ein, p. 0.')6. Jahn, ArchieoL § 47. 
 
 — σωτηρίαϊ] See ii. II. 
 
 72, 73. eXeos — μνησβηναι δίαβηκτϊΓ ayias α\>τον^ ορκον"] 
 *' τΓοιησαι et μνησθηναι posita sunt pro eiy rh πϋί/^σαί et els rh 
 μνησβηναι. Formula autem noieTv eAeos μ^τά twos nolat benignum 
 4'e rtlicni pnestare, benigniiatcm suam oUcui dem()iisirare,/avere, 
 bene velle aticiti, atque adeo μΐτα των ττατΐροιν est id. qd. Toh 
 ττατράσιν ΐιμύν. llfbriet enim eodem modo formulic irn r^'wlj 
 odilcre solent pirtieulas η^? et D?. vid. Gen. xxiw 11, add. x.xvi. 
 29. E.xod. XX. 0*. xxxiv. 7. Deut. v. 10. Voratuts de Hebraism. 
 N. T. p. C.)7, et Leiisdenius de Hebraism, p. 12iJ." A"«i)!. 
 
 The Htily Spirit, speaking by Zacharias, seems to refer here 
 to the providential dispensation signified in the names of the 
 Baptist and his parents. The Baptist, by his name, John, spake 
 of the €λ€05 or grace of God; Zacharias (from Ίίΐ {Zac/iar), 
 recordatns fuil, and τί*, Ja^, Jehovah), signifies ©eis ^μν-ί^σθη, 
 and Elisabeth (from •;« (El), Deus, and rrj {shaba),juravit),\s 
 connected with the oath of God. 
 
 74. 75.1 On this test, seethe Sermon of Bp. Andrewes, iv. 3fil. 
 
 75. όσιο "TjTi leal Βικαίοσύντ}"] " oaios praicijme in Detnn. Ζίκζ,ίοί 
 etiam crga homines (cp. 1 Thcss. ii. 10. iipii. iv. 24)." tVios 
 may perhaps be connected with the Hebr. chcsed (whence the 
 άσίδαΓοι and chasidim among the Jews), and is generally used for 
 it by the LXX. SiVoios represents the Hebrew tsadik, one who 
 acts in conformity with /aw. όιτκίττίί is internal holiness, devout 
 piety, and love (cp. r. uj, and ^ικαιοσϋν-η is expressive of reverent 
 and visible observ.ince of ordinances of the written law. 
 
 76. τταιδιοί'] child. — " Infans tantillus Prophela dicetur et 
 erit .\ltissimi." (Valck.) 
 
 78. άι•ατολ7)] This word is used by LXX fov Hebr. T\y.-i, the 
 East, or Day Spring, from root Π"ΐι, orlits fuil. J..T. xxsi. 40. 
 Cp. Mai. iv. 2, and Rev. xvi. 12, ' kings of the East.' 
 
 The term άνατολί; had also been applied to Christ by the 
 LXX in translating the word π•2^ {tsemach), germcn, surculirs, 
 the Branch, in Jer. xxiii. 5. Zech, iii. 8; vi. 12. Cp. Isa. i.Y. 2 ; 
 Lt. 1. I's. ex. 3. Matt. iv. 10. Welslein, p. (i57. (Junius, 
 Parallel, i. 55. Glass. Phil. p. 75G.) See on Matt. ii. 23. 
 
 '* A''ates Ilebraei Messi.vm venturum consideraverunt sub 
 «traque imagine et Solis orientis et Germinis quud coelitus duceret 
 originem." Vatck. 
 
 And this ανατοΧ)), whether as Oriens or Germen, is distin- 
 guished from all other ανατο\α\, — because, whereas they are from 
 below, this vsfrom above, 4ξ ίίψοι /s. 
 
 79. σκια θάνατοι/] the shadow of death. Hebr. niTiVs (tsal- 
 maveth). Isa. ix. 2. Matt. iv. Hi. 
 
 Cu. II. 1, 2. (ξτιΚβί κ. τ. λ.] there went forth a decree from 
 C'asar Augustus that all the world (see next note) should be 
 registered in a census. 
 
 This άϊΓογ^α^ί) was an enrolment. It docs not appear tliat 
 any impost or tax was levied with it. The Emperor .\Hgustus is 
 known to have made a Breviarinm totius Imperii (Sueton. Octav. 
 28. 101), in which was registered " quantum sociorum in armi?." 
 {Tacit. .\nn. i. II.) See also other authorities in Savigny, Zeit- 
 Voi.. I. 
 
 j sihrift fur geschichtliche Rechts-wissenschaft, vol. vi. 3ό0, who 
 i shows that Augustus contemplated a taxation of the whole Roma:i 
 empire. 
 
 Though Judcea was now nominally a kingdom under Herod, 
 yet Herod was a vassal of Augustus (see Josephus, Antt. xvi. 9) ; 
 and Herod's subjects took an oath of allegiance to Augustus (Ibid. 
 xvii. 2), perhaps when this airoypatpT) was made. By referring to 
 this άπογρα<ρ)ι, St. Luke thus points attention to the following 
 facts, — 
 
 That the time was come for the Messiah's birth, because the 
 whole world was now subject to the Roman, or Fourth Monarchy 
 (Dan. ii. 44). See Chrys. v. 716, Orat. iii. 
 
 That the time was very seasonable for the coming of the 
 Prince of Peace, now that Augustus ruled, under whom the Temple 
 of Janus was shut. See Dio, lib. iv. Patrit. ii. p. 105. 
 
 That the sceptre was only now departing from Judah (Gen. 
 xlix. 10) ; for this registiation of which he is now speaking was 
 the frst airoypcLfpr]. 
 
 That the greatest power of the world, that of Rome, was made 
 subservient to God and Christ, in bringing Mary to Bethlehem, 
 and so fulfilling the prophe.cies which prove her Divine Son to 
 be the Christ. Micah v. 2. 
 
 . — πασαν την οΙκονμ€νην'] all the habitable world. The Roman 
 empire. .\cts xvii. C; xxiv. 5. Joseph. Antt. xii. 31. B. J. v. δ. 
 14. Herodian, τ. 2. 5. Patrit. de Evang. iii. 18. Welslein, 
 p. 058, who cites Polgb. vi. 48 ; viii. 4, affirming that all the 
 οϊκονμξνην was then under Roman rule. 
 
 This expression therefore brings out clearly the fact, predicted 
 by Daniel, that the world should be subject for the most part to 
 one great temporal monarchy at this time. And the Roman 
 Monarchy, to which the world i/vjs then subject, is certainly the 
 Fourth Monarchy, foreshown by Daniel, ii. 44, 45 ; vii. 7 ; and the 
 Monarchy which succeeds that of the iron, brass, clay, silver, and 
 gold (Dan. ii. 45), is the Fifth Monarchy : the only kingdom that 
 will never be destroyed, the Monarchy of Christ, vii. 14. 23 — 27- 
 
 The tchole habitable world is related to Jesus, who was willing 
 to be enrolled in the same catalogue with them (cp. Beng.), and 
 not with the Jeus alone. Compare the confirmation of St. Luke's 
 narrative in Libri Apocr. N. T. p. 234 and 373, where the 
 άίΓογροψί; is well rendered ' professio.' 
 
 2. Α•°τΐ)— Kupiju'ou] This first enrolment look place when 
 Cyrenius was President of Syria. 
 
 Kvpvvios, or Quirinus, was Prreses of Syria o/Ver Λ'arus,— i.e. 
 A.u.c. 758 (see Joseph. Antt. xvi. 13. Tacit. Annal. iii. 08), about 
 ten vears after our Lord's Nativity, and he then helil an ίτ-ο-γραΦη, 
 census or registration. Joseph. Antt. xviii. 1. That census is 
 referred to by St. Luke in the Acts, v. 37. 
 
 Therefore it is said bv some that there is an error here in the 
 Sacred History. The following is from .Veyfr. p. 237 : " I>er 
 Bericht des Lukas ist offenbar irrig. Denn 1) ist das PrsMdium 
 des Quirinus um ctwa zebn Jahre zu friih gcsetzt ; und 2) kann 
 ein Reichs-Census, wenn ein solchcr iibcrhaupt zur Zeit der Geburt 
 Jcsu gehalten wordcn ware (was jodoch anderwcitig nicht nach- 
 zuweisen steht ; denn die Stellen christlicher Autoren Cassiodor. 
 Var. 3. 52. Suidas. s. v. awoypa<pii bcruhen ofTenbar auf dem 
 Berichte des Luk., wie auch die chronologisch irrige Notiz des 
 Isidor. Orig. 5. 30, 4), Palastina nicht betroffen haben, da diess 
 noch nicht Romische Provinz geworden war, was erst 759 gescliaU. 
 
 2 A
 
 17b 
 
 LUKE II. 3, 4. 
 
 V Micah S. 2. 
 
 John 7. 42. 
 
 1 Sam. IC. i. Malt. I. 1, ct scqq 
 
 iyivero -ηγζμονίύοντοζ της Svpiai Κνρηνίον. ^ και inopevoino ττάντίς άπογρά- 
 φεσθαι έκαστος eis την ιδίαν ττόλιν. * " Άνεβη 8e καΐ Ίωσηφ άπο της Γαλι- 
 
 nie denn auch die Vcrhangung einer so abnormen und beunrulii- 
 genden Maassregel ubcr Palastina, welchegewiss nicht ohne tumul- 
 tuarische Opposition vcrlaufen sein wUrde, so ungemein wichtig 
 fur die Jiidische Gescbichte gewesen wiirc, dass sic Joseph, gewiss 
 nicht mit volligem Stillscbweigcn Ubergangen biitte(Antt. 18, 1,1, 
 gebort nicht bieher), — zumal da nicht etwa der rex socius selbst, 
 Herodes, sondern der Roraische Gouverneur, Quirinus, nach Luk. 
 (gegen Wieseler) die dirigirende Behorde war. Ueberbaupt aber 
 3) ist die Abhaltung eines allgemeinen Reichsccnsus unter Augus- 
 tus durchaus unhistorisch ; historisch ist (s. d. Motium. AJici/ran. 
 b. Wolf ed. Sueton. ii. p. 8(i!) ff. vrgl. Sueloii. Aug. 2/), dass 
 Augustus dreimal, 72ίϊ, Ί-ίΟ, u. 7ί'7, einen Cetisiis populi d. i. 
 cincn Census der Uomischen Biirger, nicht aber auch der suiumt• 
 lichen Provinzen des Reichs, gehalten habe (s. gegen Huschke: 
 Wieseler p. 84 ff.)." 
 
 In order to remove the alleged difficulty, some have asserted 
 that the word ττρώτ-η here signifies before, as irpicros μου, John 
 i. IJ. 30; ep. Acts v. 3(i. (Sec ll'ieseler, Chronol. Synops. der 4 
 Evangelien, p. Ill — 121. GreiWf//, Dissertations, xii. vol. i. p. 
 533.) A similar explanation has been given by Tholuck (Glaub- 
 wurdisjheit, &c. p. 11(2) and otliers. In this case the purport of 
 the Evangelist in this sentence would be to guard his readers 
 against confounding ihis taxing at our Lord's Nativity, with the 
 later one which was itcld by Quirinus (to which St. Luke himself 
 lias referred in the Acts of the Apostles, v. 37), and so falling 
 into a chronological error with regard to the life of Christ. 
 
 But this exposition is hardly consistent with the Greek text 
 of the Evangelist. 
 
 Others have supposed (e. g. Casauhon, Exc. Antibar. p. 120, 
 Grolius, and Wemsdorf, de Censu Vitel. 1G93. Birch, de Censu 
 Quirini, 1700. Mnnsler, Stern d. ΛVei£en, p. 88. Neander, Leb. 
 Jes. p. 25 ; see Winer, Lex. v. Quirinus) that τ}'^ζμονΐνονΎθί is to 
 be understood in a larger sense, and is intended to express that 
 Quirinus was an Envoy, or Commissioner Extraordinary, from 
 Augustus, to hold this earlier Census. And it appears that he 
 was in favour with Augustus, and had authority in the East under 
 Augustus. (ΓαοιΛ Ann. iii. J8 ; i. 42. Muraiori, Thesaur. Inscr. 
 i. p. 670.) 
 
 But it does not seem that the words 7]'/ξμοι^ΐνοντο$ rfjs 
 2u/)ios Κνρ-ηιήου can bear this sense. 
 
 Bjt. ^fiddIelon has proposed another interpretation (on the 
 Greek .rVrticle, ad loc.) ; according to which πρώτη should be equi- 
 valent to πρώτον, and the sense be, 'this taxing first took effect ;^ 
 sec also Dr. Kilio, Daily Illustr. p. 4U. 
 
 On the whole, it seems that there are two interpretations, 
 and two only, of this passage, which are conformable to gram- 
 matical laws. 
 
 I. Thefirsl is, (his first enrolment took place ((yefero, not 
 fiy, cp. (ftyfTo, Acts xi. 28) u/ten Cyrenius tras Governor of 
 Syria. See the similar use of τίΎΐμον€νοντο$ in ch. iii. 1. 
 
 According to this translation, Cyrenius was Governor of Syria 
 at the lime of the Kativily, as well as ten years after it. Juaibi 
 ilarlyr, who lived in Palestine in the second century, states in 
 three places that tliis was the case. He says (Apol. i. 34), " Jesus 
 was born at Bethlehem, thirty stadia distant from Jerusalem ; as 
 you may learn from the enrolments that were holden {aitoypatpuiv 
 τΰν ^ΐνομίνίύν) under Quirinus your first Governor, in Judsea." 
 This testimony is more important because it is addressed to the 
 Emperor, Senate, and People of Rome. Justin says also (Apol. i. 
 4G), " Christ was born one hundred and fifty years ago, under 
 Quirinus.^' And in his Dialogue with Trypho the Jew (cap. 78) 
 he says that " Joseph went up from Nazareth, where he dwelt, to 
 Bethlehem, whence he derived his origin, when the first taxing in 
 Judiea was held under Quirinus.'* These statements are of more 
 value as made by one who had lived in Judtea, and was addressing 
 himself to persons who might be supposed to be familiar with the 
 facts, and who, as he was conscious, would be ready, able, and 
 eager to refute him, if he said what was not true. Cp. Euseb. 
 H. E. i. 5. 
 
 Nor is this statement inconsistent with TertuUian's account, 
 that the census of the Nativity was holden by Saturninus. Ter- 
 tuUian's words are (Marcion, iv. 19), " census actos in Judan per 
 Sentium Saturninum." Sentius Saturninus might have had local 
 jurisdiction in this matter in Judtea, while Quirinus was Prseses of 
 Syria ; as Coponius was afterwards Procurator of Judtea, while 
 Quirinus was Prseses of Syria {Joseph. .Antt. xviii. 1) ; and St. 
 Luke himself uses the term ηγβμοϊ/βύο^/τοϊ rrjs 'loySaias (iii. 
 1) as a distinct one from 7ιyeμovtvovτos t^s St/pias. In Josephus 
 (Antt zvi. 9) both Saturninus and A'olumnius are called Kaiaapos 
 
 η'γΐμόνΐ5 and ttjs ^vpias ittiyraToiivrtiS. So Saturninus and 
 Quirinus might h<dd office at once. 
 
 Perhaps in the fact of his having held the first Census, we 
 may see a reason wliy Quirinus was afieruards chosen as a man 
 of experience in Syrian affairs, by Augustus, to hold the second 
 Census, and to fill the office of Prieses in A u. 758. 
 
 An opinion very similar has been recently maintained with 
 much learning by Patritius, de Evang. ii. p. 105 — 1C8. 
 
 The researches of Zumpt (Comment. Ej)igrapli. pt. ii. Berlin, 
 1844) have enhanced the probability that Quirinus, who was 
 Governor of Cilicia (cp. Tacit. Ann. iii. 48. Strabo, xii. C. 5 j 
 xiv. 4.1), was also Governor of Syria at the time of the Kntirily, 
 and have satisfied a vcTy learned and able writer of Roman 
 History that this was the case. See Merivale's Roman Empire, 
 vol. iv. p. 457. 
 
 The main point in Zumpt's argument is, that Cilicia, when 
 separated from Cyprus by Augustus, did nut remain a distinct 
 government, but was united to Syria (cp. Dio C. liii. 12. Tac. 
 Ann. ii. 43 ; ii. 70 and 78 ; vi. 41. Zumpt, pp. 90-148). 
 
 See also below on Acts x.\iii. 34. 
 
 II. Secondly, the jiassage may be rendered as follows — " this 
 Taxing or Enrolment became πρύτη, or first, when Cyrenius was 
 Governor of Syria." 
 
 It is to be remembered, that St. Luke's design in referring to 
 the Register or άπο-,ροφτ) was to convince his readers that Joseph 
 and JIary were of David's line, and that Christ was born at Beth- 
 lehem. In order to do this, he must specily clearly what tho 
 title of the Registration was to which he referred. If the reader 
 looked in the Register of Quirinus (whose Census in u.c. 758 waj 
 a celebrated one, and was held about ten years after the Nativity), 
 he would find no such entry ,■ and he would suspect the Evan- 
 gelist of error, and would not have the evidence which St. Luke 
 desired to impart. 
 
 The sense therefore may be, Tnis Taxing at the Nativity 
 became the first (taxing) when Cyrenius or Qu rinus was Presi- 
 dent of Syria. 
 
 This may be thus csplained. As was said above, we know 
 from Josephus (cp. Acts v. 37) that another Census was held by 
 Cyrenius when President of Syria. Consequently a necessity then 
 first arose that the earlier Census which had been held in the year 
 of our Lord's birth, should be distinguished from that later one 
 which was held by Quirinus. Therefore it then became known as 
 πρώτη απο-/ρ(ΐφή. And St. Luke's meaning appears to be, that 
 when Quirinus was afterwards President of Syria, and, as sucli, 
 held a Census, then the other Census of which he is now sjieaking 
 came to be characterized as πρώτ-η. And the Evangelist thus in- 
 structs his readers, that, in order to find the names of Joseph and 
 Mary, and to obtain official evidence from the Roman archives of 
 Christ's birth at Bethlehem, they are not to look in the Register 
 which was made by Quirinus, but to refer to that other and earlier 
 Registration which then began to be entitled πρώτη ίπο-/ρα'Ρ^, be- 
 cause it was then first succeeded by a SevT^pa, or Second ζLπoyρaφ■η. 
 
 The other and later Registration of Quirinus seems to have 
 been known as " the taxing " {η απο-γραφ^), Acts v. 37. It was 
 the more celebrated of the two, because in the earlier taxing (that 
 of the Nativity) Judiea had not been reduced to a Roman pro- 
 vince, as it was after the deposition of Archelaus, under Quirinus, 
 with a Procurator (or ίπίτροποί) of its own, Coponius, subject to 
 Quirinus, the Prseses of Syria. (Josephus, Antt. xviii. 1, and 
 B. J. ii. 11. Cp. Bp. Pearson on the Creed, Art. iv.) 
 
 Since the later or second taxing under Quirinus is called 7; 
 aπoypaψ^} (the taxing) by St. Luke himself (Acts v. 37), it is 
 evident that he was cognizant of two taxings ; the first that 
 at the Nativity, mentioned here in the Gospel ; the second that 
 specified in the Acts ; and he distinguishes the one from the 
 other, — the one as "the first Registration," the second as " the 
 Registration." 
 
 In confirmation of the above opinion it may be observed that, 
 in the Roman provinces. Land, which could be shown to have 
 been under cultivation for ten years, was liable to taxation. (See 
 Ulpian, de Censibus, Jus Civile, i. p. 705•) And the aπoypaφr] 
 of Cyrenius was about ten years after our Lord's birth. 
 
 Hence the land which had been registered as under cultiva- 
 tion at the time of the Nativity would have become taxable at 
 the registration of Cyrenius. The registration at the time of the 
 Nativity would then come into full operation. Those who had 
 been then registered would be first call9ti out to pay taxes. Ια 
 this sense it might well be called πρώτη, prima, principalis (see 
 on Luke vi. 1 ; xv. 22. Acts xvi. 12) descriplio. Just as a levy 
 of soldiers, dating back firom a given year, may be called a prima 
 conscriptio
 
 LUKE II. 5—8 
 
 179 
 
 λαια? £κ ττόλζως Ναζαρεθ et5 τι)ν Ίουοαίαν, εις ττόΧίν AavLO ητίζ καλείται 
 Βηθλεΐμ, δί.ά το eluai αίιτον Ιζ οίκον καΐ πάτριας /JautS, ^ άττογραψασ^οί, avu 
 Μαριάμ rfj μεμι/η στ ευμενή αντω γνΐ'αι.κΐ, οΰστ] έγκυω. 
 
 (-|-) " Έγενετο δε εν τω είναι αυτούς εκεΐ, επλησθησαν αΐ ημεραι τον τεκείν 
 
 αντ-ην 
 
 και ετεκε τον υιον αυτής τον ττρωτοτοκον, και εστταρ-γανωσεν αντον, ■^ Matt. ι. 2;. 
 
 και άνεκλινεν αύτον εν ttj φάτντ], διοτί. ουκ ην αντοΐς τόπο? εν τω καταλνματι. 
 {-χ) ^ Και ποιμένες ήσαν εν Tjj χωρά τύ) avTy άγρανλονντες, και φνλάσσοντες 
 
 Hence a'sJ we may esplain that at the ίπο'/ραφίι of the 
 Nativity there was no popular outbreak, although Judcea was then 
 nominally a Monarchy ; but teii years o/lerwai-ds, when it came 
 into operation, an insurrection took place, although Judma was 
 then more directly subject to Rome. See on Acts v. 37. 
 
 Thus also St. Luke shows his Gentile readers, and pai-ticu- 
 larly such per-ons as the " most e.xcellent Theophilus " — men of 
 patrician rank and official dignity — that the great Heathen Em- 
 peror of the World, Caesar Augustus, was an instrument in the 
 hands of God for accomplishing the prophecies concerning the 
 birth-place and parentage of the Messiah, which prove that Jesus 
 is the Christ ; and he refers those Gentile readers to the public 
 records in the Roman Capitol for evidence of the truth of bis 
 narrative in these important respects. 
 
 3. ίχαστοί] Every Roman subject was liable to a capitation fax ; 
 males after fourteen, females after twelve. (See Hxschie, iiber 
 den Census, p. 120. Davidson's Introduction, i. pp. iOu — 214.) 
 
 4. ττόΧιν Δαυίδ] the City of David uhich is called Bethlehem. 
 A mode of speech indicative of the fact that St. Luke is writing 
 for Gentiles. See on iv. 31 ; xxi. 37• 
 
 — ΒηθλΕψ] Bethlehem ; the House of Bread. See on Matt. ii. 
 1* Cji. John vi. 51. 5ϋ. {Greg. Horn, viii. in Evan, and Bede.) 
 
 — οίκον KoX TTttTpias] -πάτρια — φυΧτ] [Hesyc.) ; olKos, a family in 
 the tribe. He was of the tribe of Judaft and house of David in it. 
 
 5. σΐιν ίίαριαμ — οίσΐ) ίγκι'ω] A suggestion that Mary was also 
 of the house of David. (See on Matt. i. 1.) Even though women 
 were not obliged by the edict to go with their husbands to their 
 cities, yet Mary in her present slate might well desire the ])ro- 
 tection of Joseph ; and the Evangelist seems to suggest that her 
 pregnancy (so far from being an obstacle to it) was rather a reason 
 for her journey, which, it must be remembered, did not exceed 
 seventy miles. It appears also that women in Syria were subject 
 to a capitation tax alter the age of fourteen. (See Ulpiatt in Jus 
 Civile de Censibus, i. p. 705.) And she would have had divine 
 guidance to direct her in this important matter. 
 
 It is also probable from the fact mentioned in v. 7 that Mary 
 swathed the Infant Jesus herself, that the pains of parturition 
 and of childbirth were mercifully alleviated to her in bringing 
 forth into the World Him Who alone was conceived without sin. 
 And this was the opinion of some of the Fathers. " Ipsa et mater 
 et obstetrix fuit." {Cyprian, Jerome, Maldonat., and Burr/on.) 
 
 The doubts raised by De J\'ette fad loc.) and Strauss (Leben 
 Jesu, i. § 28) on this part of the History, proceed from a suppo- 
 sition that it was the duly of the Holy Spirit to record every 
 minute particular in the Gospels, and from a want of recognition 
 of divine suggestion and counsel regulating the actions of those 
 who were principally concerned in the events. 
 
 7. πρωτάτοκον] firstborn , not as if she was ever afterwards 
 a mother. See on Matt. i. 25, and 5'. Cyril here (p. 123, jl/ai, 
 or p. 9, Payne Smith), who well observes that Christ is called 
 TrpwTOToKOs in two senses in Holy Scripture, as Everlasting Son of 
 God (Heb. i. G) ; and, as here, as Son of llary ; and that as cer- 
 tainly in the former case ττρα'τοτο/νο? is equivalent to μovoyζvy]S, 
 or only-begotten, so it is in the latter. In both cases he is 
 TrpuTOS καϊ μόΐΌ5. God the Fatlier Himself is called '* the First,'* 
 and it is added, " beside Me is no other " (Isa. xliv. 6). So 
 Christ, as Son. Cp. Ps. Ix.xsix. 27. Heb. i. 6, with John i. 18. 
 
 — ^avapyavdiaey^ she swathed. Used by LXX in Ezek. xvi. 
 i, for T.^n {chathal), ' fasciis involvit.' Cp. Job xxxviii. !). 
 
 — Iv Tfi ψάτ^ιι] in the stable of the Inn'(I(Wi., Valck.). 
 φάτντ) is used by the LXX for * stabulum,' as Latin pra-sepe 
 {Virgil, vii. 275), not for manger properly so called. (See 
 Prov. liv. 4. Job xxxix. 9. Hab. iii. 17. 2 Chron. xxxii. 28, 
 and elsewhere.) It was not necessary that He should be laid in 
 the manger, because there was no room in the inn. 
 
 See also the Angel's words in v. 12, " Ye shall find the babe 
 lying iv rfj φάτι/τ;," in the inn. There would probably be but one 
 inn in so small a village as Bethlehem ; but in that one inn there 
 might be many mangers, and also in private houses. 
 
 — eV τω καταΧνματίΙ in the inn, or caravanserai, ** ubi peregri- 
 nantes sarcinas de camelis vel equis solu/as deponebanl." Beth- 
 lehem being a small village, there was probably only one inn, 
 
 and this would be now crowded by persons coming for the 
 Census. 
 
 Concerning the Grotto ctUed the ' Cave of the Nativity,' see 
 S. Justin M. c. Tryphon. cap. 78. Origen, i. p. 567. Euseb, 
 Vit. Const, iii. 41. Λ'. Jerome, Ep. 24 ad Marcell. iiuicer, L. v. 
 φάτνη, and the Libri Apocryphi X. T. pp. 17. (;7. 240. 377, ed. 
 Thilo, particularly the note in p. 382 ; and Robinson's Palestine, 
 ii. 285. Dr. Kitto's Illustrations of N. T. pp. GO and 70—70. 
 Cp. on Matt. ii. I. 
 
 It is remarkable that this word κατάλυμα is used in two 
 other places of the N. T. (Mark xiv. 14. Luke ixii. H), and 
 there designates the Guest-chamber, Upper Room, avtiytov, or 
 νπξρψον (cf. Mark xiv. 15. Luke ixii. 12), where our Lord ate 
 the Paschal Supper with His Disciples. 
 
 It is probable that the κατάλυμα at Bethlehem was the Upper 
 Slory of the Caravanserai ; and that in that upper story the 
 guests were lodged ; while the horses and camels were stabled in 
 the φάτνη below. 
 
 This is a very usual arrangement of Khans in Palestine and the 
 East. Cp. Dr. Dorr's Notes of Travel in the East, pp. 202 and 238. 
 
 If this was so, — there was something very significant in tii s 
 humiliation of our Blessed Lord at His Nativity. 
 
 The a)ipiication of the Prophecies Isa. i. 3, Habak. iii. 2, to 
 our Lord as lying in the φάτνη *' inter bovem et asinum," is an 
 ancient witness to the fact of our Lord's birth in the stable ; as 
 is also the record in the Apocrjphal Book Historia de Infantia, 
 &c. ed. Thilo, pp. 381 — 384, where see an interesting note by the 
 learned Editor. 
 
 8. TTOiueVey ησαΐ' — ttjs vvKTas"] there icere shepherds abiding 
 in the fields by night. Hence it has been inferred by some, that 
 our Lord was not born in the month of December. See the 
 Gemara Nedar C3 concerning the seventeenth day of the month 
 of November : ** Pluvia prima descendit ; tunc armenta rcdibant 
 domuni ; nee pastores in tuguriis amplius habitabant in agris." 
 Clement Alexand. (Strom, i. p. 340) relates that in his age (the 
 third Century) some regarded the twentieth of May, others the 
 twentieth of April, as the birthday of Christ. The twenty-fifth of 
 December was observed as such first in the west in the fourth 
 century. Leo Mag. Serm. xxi. c. 0. Chrys. v. p. 511. Orat. G2. 
 Snip. Sever. Hist. Sacr. ii. 27. Bp. Pearson's Minor Works, ed. 
 Churton, ii. 153, " Christ's Birth not mistimed." See above on 
 Matt. ii. 1. Cp. Lardner's Works, i. pp. 370. 372, who places 
 the day of the birth in the autumn about Oct. 1. .-Vnd there 
 seem to be some probable grounds for the opinion that our Lord's 
 Nativity may have coincided in time with the Feast of Tabernacles, 
 which was in the autumn. See below on John i. 14 ; vii. 2. 
 
 On the year of the Nativity, see on Matt. ii. 20. 
 
 It may be here observed that after the most elaborate re- 
 searches of learned men, some uncertainty still prevails (cp. Clin- 
 ton, F. H. iii. pp. 20U— 2li0), and probably will always prevail, 
 with regard to the following points : 
 
 The year of our Lord's Birth ; 
 
 The time of year of His Birth ; and 
 
 The duration of His Ministry. 
 
 Perhaps the Holy Spirit may have concealed these things 
 from the wise and prudent, in order to teach them humility j to 
 remind them at the very outset of the Gospel that their know- 
 ledge is very limited; that their powers of discovering even Λι>- 
 torical truths are feeble ; and to make them more meek and docile 
 with regard to supernatural verities, and doctrinal revelations ; 
 and to inspire us with more gratitude for that degree of hght and 
 knowledge which it has pleased Him to impart to the world, con- 
 cerning what most concerns us to know in order to our everlasting 
 salvation, — viz., the actions, and teaching, and sufi'erings of Christ ; 
 and to remind us that He has been pleased to omit many other 
 particulars which we might desire to know, and which perhaps 
 might have removed some seeming diUiculties in the Gospel His- 
 tory which are designed to try our faith. 
 
 On the uncertainty with regard to placet in the Gospel 
 History, see on i. 39. Matt. iv. I, and above, v. 39. 
 
 — iv t!} χιρα] in the same country, near the tower Ader, 
 where Jacob fed his flock. {Jerome, in Epitaph. Paul.) 
 2 A2
 
 ISO 
 
 LUKE Π. 9—21. 
 
 * Εχοιί. 51. Ιδ. 
 
 & to. 31. 
 
 Acts 7. iS. 
 
 y Julin 20. 19, 2C. 
 
 ζ Ua. V. G. 
 Acl» 3. 26. 
 Sc S. 31. f! n. 23. 
 
 Λ Dan. 7. 10. 
 nev. 5. II. 
 b ch. 19. 33. 
 Ui. 49. 13. 
 & ,17. 19. 
 Eph. 2 17. 
 ft 3. 10. 
 Re». 5. 1 1. 
 Horn. S. I. 
 John 3. \r,. 
 Eph. 2. 4. 7. 
 c Malt. 11. 2S- 
 30. 
 
 Hom.;•. 1. 
 
 Eph. 2. 14-13. 
 Col. I. 20. 
 d Johns. If.. 
 Til. 2. U. 
 & 3. 4—7. 
 1 John 2. 2. 
 & 4. 9, 10. 
 eCen. 37. 11. 
 1 Sam. 2i. 12. 
 ch. 1. 60. 
 8: ver. 51. 
 
 f Gen. 17. 12. 
 Lev. 12. 3. 
 ch. 1. 31. 
 Matt. 1. 21. 
 John 7. 22. 
 
 φύλακας της ννκτο'^ ΙπΙ την ποίμνην αυτών. ^ Και ιδού ayyeKo^ Κυρίου επζΟ'τη 
 αύτοϊί, καΙ "Βάζα Κυρίου πΐρίίλαμφεν αυτού<;• καΐ έφοβηΟησαν φόβον μίγαν. 
 "• Και είνεν aurois ό άγγελος, ^ Μη φοβάσθε• ιδού γαρ ευαγγελίζομαι ύμίν 
 γαραν μεγάλην, ήτις εσται τταντΧ τω λαω• " ' οτι ετεχθη υμΙν σήμερον σωτηρ, 
 δς εστί Χρίστος Κύριος, εν πόλει /Ιαυΐδ• '" και τοΰτο ΰμίν το σημείον, εΰρησετε 
 βρέφος εσπαργανωμενον κείμενον εν φατντ). 
 
 '■^ * Kat εζαίφνης εγένετο συν τω άγγελω ττληθος στρατιάς ουράνιου αινουντων 
 τον Θεον και λεγόντων, ^* ^ ^όζα εν υφίστοις Θεω, καΐ ' επΙ γης ειρήνη, εν 
 ^ άνθρώποις ευδοκία. 
 
 '■^ Και εγένετο, ως άπηλθον απ' αυτών εις τον ουρανον οι ayyeXoi, και οι 
 άνθρωποι οί ποιμένες ε'ιπον προς αλλήλους, Διέλθωμεν δτ) εως Βηθλεέμ, και 
 ΐΒωμεν το ρήμα τούτο το γεγονός, ο 6 Κύριος εγνώρισεν ημΖν. "^ Και ηλθον 
 σπεύσαντες, και ό.νεΰρον την τε Μαριάμ και τον Ίωσηφ, και το βρέφος κείμενον 
 εν τη φάτνη. '' ΊΒόντες δε οιεγνώρισαν περί του ρήματος του λαληΟέντος 
 αύτοίς περί του παι^ίου τούτου. '^ Και πάντες οί άκούσαντες εΟαύμασαν περί 
 των λαληθέντων υπο των ποιμένων προς αυτούς. 19 "^'fj Se Μαριάμ πάντα 
 σννετήρει τα ρήματα ταντα, συμβάλλουσα εν τη καρδία αυτής. -" Και ύπέστρε- 
 φαν οΊ ποιμένες Βοζάζοντες και αινουντες τον Θεον επΙ πάσιν οίς ηκονσαν και 
 > iSov, καθώς ελαληθη προς αυτούς. 
 
 '-' ' Και οτε επλησθησαν ημέραι οκτώ του περιτεμειν αυτόν, και εκλήθη το 
 
 9. Κυρίου] ο/ the Lord, i. e. Jehotah ,• for (as Minlerl observes 
 in V.) the " LXX siepissime usi sunt hac voce Kipios (Ά κίψα, 
 sum) pro nomine Dei cssniliali ac propriissinio nrr [Jehoeali), 
 quod ab mn {/nil)." And it is remarkable that St. Luke usus 
 this word Kupios in this sense three times here, and tr. 11. 15, in 
 order to prepare us for its true sense as connected with Christ in 
 ii. 2G ; in a word, to show that Jesus, the Messiah, is no less tlian 
 Jehovah. 
 
 On the application of this divine title " Lord God " (i. e. 
 Jehovah Etohim) to Christ, see Ih: Waleilanrl, Serm. vi. vol. ii. 
 p. 121, who refers to Luke i. Ifi, 17. 7() ; "i. 15. compared with 
 JIal. iii. I, in evidence of this application. 
 
 10, 11.] On this text see the Sermons of Bp. Andrewes, i. 64. 
 
 11. ο-αιτή//] a Saviour. It is remarkable that this word is 
 never used by St. Matthew or St. Mark, and only once by St. 
 John (iv. 42'. It is frequently employed by St. Paul in his later 
 Epistles, not in his earlier. It is also found five times in the 
 Second Epistle of St. Peter. 
 
 It is observable also, that the v,Ord σωτηρία, salvation, used 
 by St. Luke (i. C9. 71.77; xix. 9), and often by St. Paul, is 
 never used by St. JIatthcw or St. Mark, and only once by St. 
 John (iv. 22). 
 
 — Xpio-rbs Κύριοι] Christ the Lord. See note on v. 0. 
 
 The angels of heaven bring the glad tidings — not to the 
 Scribes and Pharisees at Jerusalem — but to Shepherds keeping 
 their tlock by night. They announce to them the birth of the 
 -Chief Shepherd — the Good Shepherd — who would lay down His 
 Life for His sheep {Chrt/s., Bede) ; and while they behold our 
 salvation (by which our nature is exalted above theirs), they 
 rejoice that their number is completed. Greg. 28. Moral, sup. 
 Job, 38. 
 
 Here is an evidence at the very beginning of the Gospel, that 
 God hides His " mysteries from the wise and prudent, but reveals 
 them unto babes " (Matt. xi. 25. Luke x. 21) ; a warning to the 
 Expositor of Scripture, that he cannot understand God's word 
 without humility. Ps. xxv. 8. 
 
 12—14.] On this text see the Sermons of Bp. Andrewes, i. 
 p. 19G. 215. 
 
 13. ουρανίου] Examples of this use of adjectives with feminine 
 substantives may be seen in Acts xxvi. 19, ονρανίω ο-ττασία. 
 Rev. iv. 3, Ipis— o/ioioj. inner, p. (>4. Cp. 1 Tim. ii. 8. James 
 i. 26. 
 
 — atfovifTwv rhv Qeov"] praising God. If we would do God's 
 will on earth as the Angels do in heaven, we must praise Him 
 when He exalts others above ourselves, as the Heavenly Host 
 praised Him when Human Nature was exalted above that of 
 Angels, by its union with the Divine Nature in Christ. (Heb. 
 ii. IG.) 
 
 On this text see Mede, Disc. xxiv. pp. 89—36. And on the 
 
 Historic Reality of the .\ngelic appearances in the Gospel Dis- 
 pensation, see iir. Mill^s Dissertation, ii. 54 — 7-. 
 
 14. δό^α — ΐίρηντι — fuooh-i'a] In Christ's Incarnation, there 
 is Glory to God in the highest, for His infinite love and mercy 
 in providing a Saviour for lost mankind, who receive pardon 
 through Him, and are delivered from eternal death, and are 
 restored to God's favour and to hope of eternal glory, in Clirist. 
 There is also Peace upon Earth ; Peace between G:>d and Man, 
 and Peace between Man and Angels, and Peace between Man and 
 Man i^sce below on Eph. ii. 14 — 17), and Peace between Man 
 and his own Conscience. See Cgrit here, jt. 17. There is also 
 Good M'ill on God's part toward Men : there is ΐΰδοκία, acqui- 
 escence in them, and favour toward them summed up in Christ, 
 Who has taken their nature, and in ΛΥΙιοηι they are now seen 
 incorporated, and thus are accepteil in the Beloved Son (Eph. i. (i), 
 in \Vhom the Father is rvcU pleased, ΐΰΖ6κτ\σίν (Matt. iii. 17 ; 
 xii. 18; xvii. 5). 
 
 Some few MSS. (e. g. A, D) read euSoKias, i. e. Peace is 
 proclaimed to men of ϊϋδοκίο (0//^e«, who however reads ivZoKta, 
 c. Celsuni, i. p. 4G. Mede, p. 93) ; for there is no peace to the 
 wicked. (Bede.) Valck. interprets it ' homines beneplaciti,' — 
 i. e. in whom God is well pleased. 
 
 But the other reading and interpretation are to be preferred. 
 
 15. ol άνθρωποι οί ποιμίν^Εΐ The men, the shepherds. The 
 Angels returned into heaven, having made this glorious revelation, 
 displaying the exaltation of man's nature above their own to men, 
 and, among men, to shepherds. What condescension on God's 
 ρ,ΊΓΐ ! what love on the part of Angeh to men ! 
 
 — B-lil^zagedunt ; " δί; SEepu est impellentis.'* {Valck.) 
 
 — ρήμα] the thing spoken. See i. 37. 
 
 21. νμ^ραί οκτύ] eight dags. Why was Circumcision ap- 
 pointed to be on the eighth day ? For a type of Jesus our 
 Saviour, who rose from the dead on the eighlli day, and has 
 called us by a new name, and has given to us the Circumcision of 
 the Spirit, by which we mortify the old Adam, and put on the 
 new man. (Col. ii. II.) 
 
 On the eighth dag Christ was circumcised, and on the eighth 
 dag He arose from the dead, and gave us tiie new or spiritual 
 Circumcision of Baptism, in which we first rise again fi'om the 
 death of sin to newness of life in Him. See C'grit here, p. 21. 
 
 The letters of the name Jesus, given on the eighth day, 
 make three eights, 888. See below on xxiv. 1. 
 
 On Christ's Circumcision as an argument for Baptism of 
 Infants, see on iii. 23. 
 
 — τον ΐΓίριτΐμεΙν] for the Circumcising. On this use of τοίϊ 
 see r. 24. 27. 
 
 For a Homily on the Cirrnmcision, see 5. Amphiloch. p. 10 
 
 — Kat έκΚτ,βη] Cp. vii. 12, ws ^yyiae — και. Acts X. 17» 
 tls ζιηττόοξΐ neVoos — καΐ ιδού. IVincr, § G5, p. 51^3,
 
 LUKE II. 22—34. 
 
 181 
 
 δΐΌμα αντοΰ 'IHSOTS, το κληθεί ΰπο τοΰ αγγέλου προ του συλληφθηναι αυτόν 
 eV TTj κοιλία. 
 
 ~ " Καλ ore ζπλησθησαρ αί ημέραί τοΰ καθαρισμού αντων κατά τον νόμον 
 Μωϋσεω?, άνήγαγον αυτόν ei? Ιεροσόλυμα τταραστησαι. τω Κνρίω, -' '^ καθωζ 
 yeypaTTTat. iv νόμω Κυρίου, 'Ότι τταν apaev ^ίανοΐγον μητραν ayiov τω 
 Κυρίω κληθ'ήσΐται• "^ ' και τοΰ δοΰι^αι θυσίαν, κατά το ζίρημένον iv νόμω 
 Κυρίου, ζίυγοζ τ ρυγόνοιν η δυο νβοσσονζ ττβριστερων. 
 
 -' Και Iboi) ην άνθρωττοζ iv 'Ιερουσαλήμ ω όνομα Συμεών καΐ ό άνθρωττοζ 
 ούτος δίκαιος και ευλαβής ττροσΖε-χόμενο<; ^ παράκλησιν τοΰ 'Ισραήλ. ΚαΙ 
 ΤΙνεΰμα -ην άγων επ αυτόν, -'' και -ην αυτω κεχρηματισμενον ΰπο τοΰ Πνεύ- 
 ματος τοΰ αγίου, μη 18εΙν θάνατον πρΙν η ΐΒη τον Χριστον Κυρίου. "' ' Και 
 ήλθεν εν τω Πνεύματί εΙς το Ιερόν και εν τω είσαγαγειν τους γονείς το παιοίον 
 Ίησοΰν τοΰ ποίησαί αυτούς κατά το είθισμένον τοΰ νόμου περί αΰτοΰ, '^ και 
 αΰτο? εΒέζατο αύτο εΙς τάς άγκάλας αύτοΰ, και ευλόγησε τον Θεον και είπε, 
 Ι\υν απολύεις τοι* οουλον σου, Δέσποτα, κατά το ρήμα σου, εν ειρηντ], 
 ΟΤΙ ειοον οι οφσαλμοι μου το σωτήρων σου, "' ο ητοιμασας κατά πρόσωπον 
 πάντων των λαών, ''" ° φως εΙς αποκάλυφιν εθνών, και οόςαν λαοΰ σου Ισραήλ. 
 
 "^ Και y'jv Ίωσηφ και η μητηρ αΰτοΰ θαυμάζοντες επΙ τοις λαλουμενοις περί 
 αΰτοΰ. ^ '' ΚαΙ εΰλόγησεν αυτούς Χυμεων, και είπε προς Μαριάμ την μητέρα 
 αΰτοΰ, Ίϋοΰ οΰτος κείται εΙς πτώσιν, και άνάστασιν, πολλών εν τω 'Ισραήλ, και 
 
 Malt. 21.44. Rom. !). .'2, 3:i. 1 Pet. 2. S. 1 Cor. 1. 23. 21. 2 Cor. J. i; 
 
 .\ct-i 2Ϊ 
 
 e Let. 12. 2, ct 
 
 seqq. 
 
 h Exoii. 13. 2. 
 
 122.29. &34. I». 
 
 Numb. 3. 13 
 
 Si 8. IS, 17. 
 
 i Lev. 12. C, 8. 
 
 k Isa. 40. 1-4. 
 * 49. 13. ^ il 3. 
 
 iv 52. 7—1". 
 U Gl. 1-3. 
 
 1 Matt 4. 1. 
 
 m Gen. 46. 30. 
 Phil. I. 23. 
 η Ps. 9S. 2. 
 Is.i. 52. 10. 
 ch. 3. 6. 
 Isa. 42. C. 
 & 49. C. 
 Acts 13. 4". 
 & 28. 2^. 
 cli. 1. CS. 
 ρ Isa. 8. li. 
 S: 2S. l(i. 
 
 Iltb. 12. 3. 
 
 — Ίησον:'] Jeius. See on Matt. i. 21. 
 
 On tliis text see Bp. .Sanderson* s Sermons, iii. p. 3ό5. 
 
 22. a: ή,αρ'ραι] the tlays of their Purification. Obsetre οντώ:', 
 their, Christ did not disdain to be made ** in the likeness of 
 sinful flesh " (Rom. viii. 3) ; and though lie was " the Holy One 
 of God," yet He condescended to be circumcised, and to be 
 |)resented in the Temple, and to be baptized, and to be obedient 
 in all things to the Law for man, and to fulfil all righteousness for 
 us, in onr nature, and so to be a propitiation for our sins, as well 
 as to be a perfect ensample of obedience to us. See above on 
 Matt. iii. 10 ; v. 1/. 
 
 The rich presented a Iamb. Her ofiering shows her to have 
 been poor (Levit. v. 7 ; xii. 2 — 8) ; and that the Presentation 
 was in alt probability befnre the visit of the Magi, wlio offered 
 gold. And this is the order of events in the Apocryphal Books 
 of the X. T. See pp. 70. «0. 388, ed. ΓΛι7ο, and note above on 
 Slatt. ii. II. 
 
 See also the e.xcellent remarks οι Enselius (Qutest. ad Marin.), 
 lately published by ilai from the Syriac ; Patr. Bibl. iv. p. 27!*, 
 280 ; and cp. ibid. p. 2.'>3, where Eusebius shows good reason 
 for supposing that Joseph and Mary returned to Xaznreth soon 
 nftcrthe Presentation, and thence came hack to Bethlehem, v,-hGrc 
 I be Wise Men visited them then, not in the sta^te, but in a house. 
 
 There is something in the birds themselves — the doves — 
 characteristic of the love, purity, and meekness of Christ, anointed 
 above His fellows with gifts of the Divine Dove. Cp. Ct/ril, and 
 Bede. 
 
 On the καθαρισμ}ί$, or Purification of Women after Child- 
 birth, as a Divine asserti m of man's original sin, see Jerome, adv. 
 Pelagianos, vol. iv. p. 200. 
 
 — τΓοραστησαί τω Ki'pj'a.•] to present Hijn to the Lord. This 
 Coming of Jesus to tlie Temple fulfilled the prophecies of 
 liagsai ii. 7 — 9i »«'' Malachi iii. 1. See the notes above. 
 
 23. «oPcI-s 7€7'ρατ rat 4v νόμψ"] as ii is vritten in the Law. 
 There was a double compliance with the Law in this act ; first, 
 'i.\\\\e presentation of the first-born (seeon Ex. xiii. 2; xxii. 29) ; 
 secondly, in the oifcring of two turtles (the offering of the poor), 
 one for a sin-offering, the other for a burnt -offering. See above 
 on Lev:!, xii. G. 8. 
 
 25. iv 'UpouffoA^ju] The form Ίίρουσα\τ)μ in an obliqtic cose 
 with a preposition seems to be peculiar to the style of St. Luke 
 iinl St. Paul ; perhaps it was used by them to guard their Greek 
 n.ulers against the erroneous supposition that it was connected 
 Willi the Greek words Upls and "ίόΚυμα.; and to remind them of 
 it:; Hebrew origin, signifying the Vision of Peace. See above, 
 Introduction, p. luo. 
 
 For Homilies on the UTaTrayT7V or Feast of the Presentation 
 in the Temple, see -in^hiloch., p. 23, Methodius, v. 320, and S. 
 CJ'm/, ρ 1.13, Mai. 
 
 This " Coming of Jesus to the Temple " was a fulfilment of 
 prophecy concerning Christ ; whence it may be proved, against 
 the Jews, that the Messiah is come. See notes above on Hag. 
 ii. 7• Mai. iii. 1. Some suppose that Symeon was son of HilicI, 
 and father of G<;maliel. (Jiosenm.) 
 
 — δίκαιο! κα! ίίιλαβήϊ] i. e. legally reverent and spiritually 
 devout ; see i. 6. 75• 
 
 28. ίείζατο αυτί) (is Tos άγκάλοί] The aged and righteous 
 Symeon — the good old man of the Law — received into his aritLf 
 the child Jesus presented in the Temple, and signified his desire 
 to depart; and thus represents to us the Law, now worn out with 
 age, ready to embrace the Gospel, and so to depart in peace. 
 (Heb. viii. 13.) Cp. Bede. 
 
 With this simple recital (ir. 27 — 3U) compare the ornate 
 account of the Presentation in the Apocryphal Evangelium In- 
 fantiie, ed. Thilo, p. 71• It may be observed once for all, that 
 these Apoci7phal Books are of great value and interest, as con- 
 firming the substance of the Gospels, especially of St. Luke, and 
 also as showing, by contrast, what the Evangelical narrative would 
 in all probability hare been, if it had been left to human annalists, 
 unassisted by the Spirit of God. 
 
 30. rh σ'ωττιρίον'} Something more than rijv σωτ-ηρίαν : it is 
 used frecjuently by the LXX for T& (i/esha), and "Γ'ϊί; {ijeskuah}, 
 salufare, and even for the Divine Name of Jehovah Himself. Isa. 
 xxxviii. II, οΰκ ^τι μη ίδω rh σωτ'ηριον τοΰ Θ€οΓ', οϊ/κ en /ij) ίδω 
 το σωττιριον τοΰ '\σρα.ΐ}\ eVI yris, where the original has twice rr^ 
 i. c. Jehovah. Cp. Luke iii. G. 
 
 32. (pOis ets anoKUKviptv ieywy"] a light to lighten the Gentiles. 
 Observe, that the illumination of the Gentiles is mentioned before 
 the glory of Israel ; for when the fulness of the Gentiles shall 
 have come in, then all Israel shall be saved. Kom. xi. 2G. 
 {Dede.) 
 
 This Song of Symeon, in the Tentple at Jtrusalem, declaring 
 the glad tidings of the illumination of the Gentiles is aptly re- 
 corded by ^/. Luke, who wrote specially for the edification and 
 comfort of the Gentile World ; and who n)3y fitly be called the 
 Evangelist, as his fellow-traveller, St. Paul, was the Apostle, of 
 the Gentiles. Cp. below, iv• 17-28, where the first Sermon 
 recorded by St. Luke as preached by Christ Himself in a Jewish 
 Synagogue, contains α similar announcement of grace to the 
 Gentile world; and there He is rejected by Jews, even in His own 
 city — a prelude to what would follow on α larger scale. 
 
 34. (he nphs Μαριάμ] he said to .Varg. It seems that Symeon 
 was directed by the Spirit to address her as Me parent of Jesus, 
 and as hereafter to be present at his death j .which Joseph was 
 not. 
 
 — 0ΪΤ05 KfTrai] this Child lieth (κίΐται, as a stone) for the 
 falling, and fl/.vo for the rising, of tnang in Israel. To those 
 who reject Him He will be a ttumbliug-stone and rccA- of offence
 
 182 
 
 LUKE II. 35^2. 
 
 q Ps, 42. 10. 
 John 19. 25. 
 
 Γ 1 Sam. 1. 22. 
 Ads 26. 7. 
 1 Tim. 5. 5. 
 s Mark 15. 43. 
 ver. 25. 
 
 tch. 1.80. 
 ver. 52. 
 Isa. 11. 2, 3. 
 
 u Deut. I β. I. 
 Kxod. 23. 15, ; 
 & 34. 23. 
 Lev. 23. 5. 
 
 eU σημείον ά.ντίΚΐ.γ6μίνοι>, ■'"' '^ καΧ σον Se αυτηζ την ψυχι)ι^ SteXeiicrerat ρομφαία, 
 δπως αν άποκαΧνφθωσιν €Κ πολλοιν καρΒιων διαλογισ/χοί. 
 
 ^*' Και ην "Αννα προφητίζ θυγάτηρ Φανονηλ έκ φυλη^ Άσήρ' αΰτη ττροβΐ.- 
 βηκνία iv ημεραίζ πολλαΐ?, ζησασα €τη μ€τα άν^ρο<; ετττα άττο τη<; παρθΐνίαζ 
 αντηζ• ^' ' καΐ αντη χήρο- ω? ^των ογΖοηκοντατΐ,σσάρων, η ουκ αφίστατο άπο 
 του ιερού νηστειαι<; και οεησεσυ λατρευουσα νύκτα και ημεραν "' και αυτή 
 αντη τη ωρα έπκττάσα άνθωμολογείτο τω Κνρίω, καλ έλάλβι ττερί αντον ττασι 
 τοΪ5 προσζεχ^ομενοΐζ λντρωσιν iv Ιερουσαλήμ. 
 
 ^^ Και ώ? ετελεσαν άπαντα τα κατά τον νόμον Κυρίου, νπεστρεφαν εΙς την 
 ΓαΧιλαίαν εΙς την πόλιν εαντων Ναζαρεθ. '" ' Το δε τται^ίον ηνξανε, και 
 εκραταιοΰτο πνεύματι, πληρονμενον σοφίαζ• και χαρίζ Θεοΰ ην επ αυτό. 
 
 ^^ " ΚαΙ επορενοντο οί γονεΐζ αντον κατ ετοζ εΙς Ιερουσαλήμ τη εορτή του 
 ττάσχα. ^^ Κα\ οτε εγενετο ετών δώδεκα, άναβάντων αυτών εΙ<; 'Ιεροσόλυμα κατά 
 
 (Isa. liii. 4. 1 Cor. i. 23. Rom. ix. 32, 33. 1 Pet. ii. 7, 8) ; to 
 others who believe in Him and obey Him He will be the /omnia• 
 iion-sloiie of Zion, elect, precious. (Isa. xxviii. IG. 1 Pet. ii. G.) 
 He will grind the former to powder (Dan. ii. 34, 35. Matt. -\xi. 
 44. Luke %x. 18) ; the latter will build safely upon Him as the 
 chief Stone of the comer. (Ps. cwiii. 22. Matt. xxi. 42. Acts 
 iv. 11.) Cp. CynVhere, p. 27. 
 
 He is appointed to try men's hearts and tempers, whether 
 they will humbly and carefully examine the truth, and receive it 
 with joy, and bring forth its fruits in their lives ; and according 
 to the result of this moral probation. He will be for their weal or 
 woe. (John iii. 19. 2 Cor. ii. IG.) As Grer/. Xi/sse7i says (Horn, 
 de occ. Dom.), the fall will be to those who are scandalized by 
 the lowliness of His humanity ; the lisiug will be to those who 
 acknowledge the truth of God's promises in Uim, and adore the 
 glory of His Divinity. 
 
 Observe also tlie remarkable word κίΓται, he lieth : and see 
 the note below on 1 Cor. iii. 11. 
 
 35. 1)ομφαία] a sword : properly the Thracian /)-αι«Ρίΐ. This 
 word is used by the LXX for Hebr. ain {c/ierel/), which has the 
 sense of exhaustinij (particularly by loss of bloodi, so as to make 
 desolate, as in Ps. xxii. 20. Zoch. xiii. 7- 
 
 It is applied here prophetically to the Crucifixion of Christ 
 {Orif/en, Theojihyl., Beile, S. Aug. Ep. ad Paulin. SO), by which 
 His blood was shed, and which also pierced her heart, and drained 
 it of its life-blood, and made her childless. Tlie word (ίομψαία 
 here is aptly illustrated by its use in the LXX A'ersion of Zcch. 
 xiii. 7, speaking of Christ's death, — ξιομφαία. (ζ(-)4ρθητί Μ 
 Tuv ποιμίνα μον, Aivake, Ο sword, against My Shepherd. 
 {Cyril.) 
 
 — οττω^ &μ αττοκαΧυφΟΰσίν'] in order that different ihouyhls 
 may be revealed from out of many hearts. For, in and by Christ's 
 sutferings, it was shown what the temper and thoughts of men 
 were. Then Judas desjiairs, Peter repents, Joseph of Arimathea 
 becomes courageous, Nicodemus comes by day, the centurion 
 confesses, one thief blasphemes, the other jirays ; men faint, and 
 women become strong. Cp. August. Ep. 5Ϊ). 
 
 So it is also with the sufferings of Christ's mystical Body, 
 the Church ; they show what men are ; whether her friends, or foes. 
 
 These words of Symeon, — see also m. 31, 32, compared with 
 those of Zacharias (i. 77 — 79)i— prove that there were then per- 
 sons among the Jews who had been enabled by the light of the 
 Holy Gliost in the ancient prophecies, to understand the spiritual 
 nature of Christ's kingdom, and that He was to suffer as well as 
 to conquer, and to triumph by suffering. Cp. Luke xxii. 26 — 40. 
 
 36. "Apva Trpo(ftTJTis θυ-γάτ-ηρ Φανουήλ] Ainia, a prophetess, tt 
 daughter of Phanuel, of the tribe of Aser. "Afya, from root n:ri 
 [chan-nah), gratiosus fuit ; ΦαΐΌυίιλ, from root n:! (paiiah), 
 ridit, and bw (El), Dens : two names very significant of the 
 grace then given to men in the Vision of God ; and it is added, 
 lliat she was f'/i φιΛϊ?! Άσ-ηρ. Άσηρ is from root τί« (ashar), 
 Deavil ; and blessed is the tribe of them who so receive grace, 
 Ihat they may enjoy the ]'ision of God. 
 
 Christ received a witness at Ilis birth, not only from prophets 
 and shepherds, but also from aged and holy men and women. 
 Every age, and both sexes, and the marvels of events, confirm 
 our faith. A Virgin brings forth, the barren becomes a mother, 
 the dumb speaks, Elizabeth prophesies, the wise men adore, the 
 babe leaps in the womb, the widow praises God ; Symeon pro- 
 phesies ; she who was wedded prophesies ; she who was a Virgin 
 
 prophesies ; and now a Widow prophesies, that all states of life 
 might be there. Ambrose. 
 
 The mention of Aser shows how carefully genealogies were 
 kejit by the Jews ; for Aser was one of the ten tribes which never 
 returned. (2 Kings xvii. G.) How secret and silent is this ful- 
 filment of the prophecies of Christ's coming to His Temple ! The 
 world knew nothing of it. An aged man and woman see and 
 declare it. So it may be with other prophecies already fulfilled, 
 and with others yet to be fulfilled. (Cp. Burgon.) 
 
 37. χνρα] a widow. Cp. 1 Tim. v. 9. 
 
 — otiK αψίστατο^ did tiot keep aloof from — at the hours of 
 sacrifice and prayer. See this use of πάι-τοτΕ and ίιαπαΐ'τίιι 
 Luke xxiv. 53. John xviii. 20 ; and see Dan. viii. 11. Heh. xiii. 
 15. Cp. J)r. Barrow's Sermon on " Praying without Ceasing," 
 ix. 1, pp. Ifil — 1C9. 
 
 38. auTi'i] ipsa. She too, herself, with her own unassisted 
 strength, aged woman as she was ; so that old age was blessed in 
 a woman as well as in a man, — in .\nna as well as in Symeon ; 
 both were made strong by the Holy Ghost. 
 
 39. Ναζαρίβ] Nazareth. St. Luke has omitted what he /.new 
 to have been already crplaincd by SI. Matthew, that our Lord 
 was carried into Egypt for fear of Herod, and at Herod's death 
 (Matt. ii. 22, 2.t) came to settle at Nazareth ; Bede, who thus 
 answers by anticipation the objection that St. Luke's account is 
 at variance with St. Matthew's. It is supplementary to it. St. 
 Matthew states the reason why they did not settle in Judcea, but 
 went to Galilee ; and St. Luke explains why they chose Nazareth. 
 All the Gospels were written by one and the same Spirit, and 
 form one Gospel. Cp. on Matt. ii. 22, and note on Acts ix. 23. 
 
 40. ττλ-ηροΰμΐνον σοιρία^Ι being filled with wisdom. Observe 
 ττΧΎΐρϋύμΐνον, the present tense, marking the process of gradual 
 fulfilment, going on in regular order. In proportion as He grew 
 in bodily strength and stature. His Divinity sliowed its owa 
 wisdom. Cyril ; see on v. 52. 
 
 41. κατ' fTosI year by year ; they went up from Galilee to 
 Jerusalem for the feasts of the Passover, Pentecost, and Taber- 
 nacles, according to the Law. See E.-iod. xxiii. 17. Levit. xxiii. 
 34. Num. xxix. 12. Deut. xii. 18; xiv. 20 ; xvi. 1 — 10. This 
 was obligatory only on viales, not on women. But, in her piety, 
 JIary went up with Joseph also ; as Hannah, the wife of Elkanah 
 and mother of Samuel the Prophet, 1 Sam. i. 7- 
 
 42. Kal tire tyiv^ro Iroiv δώδέκα] And when he was twelve 
 years old ; at which age the Jewish children were catechumens. 
 (See Wetst., Kuin., and below on t'^^C.) 
 
 There is Inspiration in the silence of Scripture. The Holy 
 Spirit records only this one incident in the life of Jesus from 
 His Infancy to the beginning of His Ministry. He thus teaches 
 that quietness and modesty are the best ornaments of youth. 
 And by the sjiecial character of this one incideni which He has 
 chosen to record. He teaches that the first duty of children is to 
 resort to God, in His house, and in His appointed means of 
 religious instruction and grace ; and the second, to be subject to 
 jiarents and others who are over them in the Lord. See v. 51. 
 
 S. Augustine (de Consens. Evaug. ii. 10) considers the ques- 
 tion. How could they go every year to Jerusalem under Arche- 
 laus ? (cp. Matt. ii. 22), and observes that they might easily 
 escape notice in such a multitude as flocked to the Passover. 
 Besides, doubtless tliey acted under the Divine direction, and 
 would be divinely protected in obedience to the Law. 
 
 Perhaps also this refers to the time after Archelaus.
 
 LUKE Π. 43—52. 
 
 183 
 
 TO euoi της €ορτηζ, *' και τξ.Κ(.ίωσαντων ταζ ημέρας, ev τω ν—οστρεφζίν αυτούς 
 ΰπέμεινζν Ίησονς ό παΖς Ιν ΊερονααΚημ• και οίικ εγνω Ιωσήφ και, η μητηρ 
 αυτόν. ■'^ Νομίσαντες 8e αυτόν iv ttj avvohla. eivaL ήλθον ημέρας 6Bou, καΐ 
 άνεζητονν αντον εν τοις συγγενεσι καΐ το2ς γνωστοίς, '*^ και μη εΰρόντες αύτον 
 ΰπεστρεφαν εΙς 'Ιερουσαλήμ ζητοίψτες αυτόν. ''*' Και. εγενετο, μεΟ' ημέρας τρεις 
 εύρον αυτόν εν τω Ιερω καθεζόμενον εν μέσω των Οίοασκάλων, και άκονοντα 
 αυτών και επερωτώντα αυτούς. ("π") ^' ^ Έζίσταντο οε πάντες οί άκονοντες 
 αυτού επι ttj συνεσει και. ταΐ9 αποκρισεσιν αντου. (^ ) Λαι ίοοντες αυτόν 
 ε^επλάγησαν και προς αυτόν η μητηρ αύτοΰ είπε, Τεκνον, τι εποίησας ημ2ν 
 όντως ; loov ο πατήρ σου καγω οοννωμενοι εί,ητονμεν σε. ^■' Λαι είπε προς 
 αντονς, Τι οτι εζητεΐτε με ; ονκ ηζειτε ότι εν τοις τοΐι Πατρός μον δεΐ εϊναί με ; 
 ^^ Και αυτοί ου σννηκαν το ρήμα ο εΚαΚησεν αυτοις. 
 
 ^' Και κατεβη μετ αυτών, και ηλθεν εις Ναζαρεθ, και ην νποτασσόμενος 
 αντοΐς. 
 
 -" Και η μητηρ αντον Βιετηρει πάντα τα ρήματα ταύτα εν τη καρδία 
 αυτής. ^' " ΚαΙ Ίησοΰς προεκοπτε σοφία και ηλικία, και γ^άριτι πάρα Θεω και 
 άνθρώποις. 
 
 ν Malt. 7. 23. 
 M.irk I. 22. 
 Λ\. Λ. 22, 32. 
 John 7. 15, 46. 
 
 w ch. 9. i, 3, 17. 
 
 X ch. 9. 4j. 
 
 & IS. 34. 
 
 J• Din. ; 
 
 ζ 1 Sam. 2. 26. 
 ch. I. 80. & 3. iO. 
 
 46. οκούοΓτα κσΧ eVepajxa-i'To] Not teaching, but hearing. 
 (Origen.) " Non docens. sed interrogans." {Greg. 3, Pastor. 3!l. 
 iVelstein.) Our Blessed Lord submitted to be catechized^ ac- 
 cording to tlie order and usage of the Jewisli Church. Our 
 Lord now being ^τάτ δώδεκα, was, according to Jewish language, 
 *' a cliild of tile Law," or, " of the precept " (see on v. 42), — i. e. 
 was a Hebrew catechumen. C'p. Rom. ii. 18. 20, and the au- 
 thorities in the notes to Hooker, \. .^iviii. Dean Comher's Com- 
 panion to the Temple, iii. pp. 438 — 443. St. Luke had already 
 referred to a similar usage in the Christian Church, by applying 
 the word κατι\χ{,βΊ)ί to Theophilus, i. 4. 
 
 Tlie Child Jesus submitting to be catechized by the au- 
 thorized Teachers of God's Law in God's House, is thus an 
 example to all Christian children, and teaches them to come 
 10 be catechized by the Jlinisters of His Church in the House of 
 God. He also thus teaches Christian Parents to send their 
 children to be catechized by the 'appointed Teachers of the 
 Christian Law. And He declares the great importance and duty 
 of Catechizing in the Christian Church. And the Holy Spirit of 
 God, by select iiiff this inciJent of Christ's childhood ioT perpetual 
 commemoralion in the Gospel, shows the great importance of the 
 practical and doctrinal inferences to be derived from it. 
 
 The first Adam was formed a reAeios ayr,p, in the full ripe- 
 ness of manhood. But Christ Jesus, the second Adam, went 
 tlirougli infancy, childhood, youth, to manhood, in order that 
 He might sanctify every age (see .?. Iren. ii. 31). 5. Hippotyt. 
 riiilos. p. 333), ami be an E.xample to ez^ery aye. 
 
 48. δ πατ-ί^ρ σου"] thy father. This expression, recorded here 
 by the Holy Ghost as used by the Blessed Virgin concerning 
 Joseph, shows that St. Matthew (i. 10) in tracing our Lord's 
 Genealogy through Joseph, did what was authorized, not only by 
 human jurisprudence, but by the Holy Spirit Himself, who sanc- 
 tions this human law by u^ing the term o'l yoveiS αυτοΰ, His 
 parents, v. 41. Cp. on JIatt. i. L 
 
 S. Gregory points here tu Christ as an example of docility to 
 children : " Ille Pucr doceri interrogando voluit. Qui per Divini- 
 tatis pofentiam verbum scientice ipsis suis doctoribus ministra- 
 vit." 
 
 49. tV τοΓϊ rov TlaTpos μον'] i.e. ίΓράγ,αασι, in My Father^s 
 liusine.ys. (Valci.) Cp. Matt. xxii. 21. John iv. 34; xviii. .37. 
 1 Cor. xiii. H. I Tim. iv. 15. 
 
 The other interpntation, 'in My Father's house,' is very 
 ancient, and has much to recommend it. See Grotius and Thilo, 
 Libr. Apocr. N. T. p. 129. 158, and Loheck ad Phrynich. p. 100, 
 for the phrase. And it seems better to follow our Lord's (jues- 
 tion, ' How is it that ye sought Me.' How came ye to be at a 
 loss vliere to find Me .' Did ye not know that I should be here ." 
 He might have been about Ilis Father's business elsewhere than 
 in the "Temple. Ye might have been sure that I was here. 
 
 Christ says i Πατήρ μαυ, but teaches us to say Πα7»;ρ ημΰν, 
 — showing that God is His Father in a way in wiiich He is not 
 nurs. .\nd lie often avails Himself of His relation to His earthly 
 Mother, for the p\n-pase of bringing ovit more clearly His Divine 
 Filiation (see John ii. 4, and note ; cp. Matt. x. 3")— His Eternal 
 Generation— from His heavenly Father. He blames her not 
 
 for seeking her Son, but raises their eyes to Him Whose Eternal 
 Son He is. The Godhead here beams' forth in the Child. 
 
 61. Ναζαρίβ] Nazareth. He went down to Nazareth, even to 
 despised Nazareth (John i. 4B), and was subject unto them. He, 
 by AVhom all things were made, AVhom the winds and the sea 
 obeyed, was subject even to Joseph I Thus He consecrated 
 Obedience. 
 
 Nazareth (literally Branch-town) was so called from its 
 fruitfulness in the branches of trees (see above on Matt. ii. 23), 
 and there He Who was the Branch Who was to grow up out of 
 His place (Zech. iii. 8 ; vi. 12) was brought up. (See below, 
 Luke iv. IG) There He was nurtured and reared; there He 
 greio up : there He flourished. Who was the Root out of the 
 Stem of Jesse, and the Branch that grew out of His roots, aa 
 Isaiah says (xi. 1) ; and it is observable, that it was at Nazareth 
 (or the city of Branches) that He showed the truth of that 
 memorable prophecy of Isaiah concerning the Brifnch, that " the 
 Spirit of the Lord shall rest upon Him" (Isa. .\i. 2 ; cp. Isa. Ixi. 
 1—3), to preach glad tidings unto the meek, that they might be 
 called trees of righteousness, the planting of the Lord. 
 
 — ΰτΐοτασσ6μΐνο^ ourois] subject to them. The only acts re- 
 corded of Christ's chililhood are acts of obedience, — 
 
 To God His heavenly Father ; and also 
 
 To His eartldy parents. He thus shows what the special duty 
 of childhood and youth is ; and teaches what the true order of 
 obedience is ; viz. that the foundation of obedience to man is to be 
 laid in obedience to GoD (cp. S. Aug. Serm. Ii. 1!)) ; a lesson 
 made more cogent by the particular circumstances of our Lord's 
 relationship to Joseph, which was not one of natural, but of pula- 
 tire filiation ; and therefore teaches the duty of obedience to 
 Parents, Natural, Civil, and Ecclesiastical. 
 
 Jesus the Son of God was subject to Joseph as well as Mary. 
 "Therefore," says Origen, "let us be subject to all in authority 
 over us." " Si Jesus Fdius Mariic subjicitur Josepho, ego non 
 subjiciar Episcopo, qui mihi a Deo ordinatus est pater.' Non 
 subjiciar Presbytero, qui mihi Domini dignatione praeposifus est ? 
 Videat unusquisque quod Siepe melioribus priepositus sit inferior, 
 quod ciim intellexerit dignitate sublimior, non elevabitur superbia 
 ex CO quod major est, sed sciet ita sibi meliorem esse subjectum 
 quomodo et Jesus subjectus fuit Josepho." {Origen.) 
 
 This is the last time we hear of Joseph. He was doubtless 
 dead before the Crucifixion (John xix. 2G. ,4cts i. 14), and pro- 
 bably before the commencement of our Lord's ministry. Cp. 
 Matt. xii. 4(i. 49. Luke viii. 20. John ii. 1 — 12. 
 
 52. ττροϊκοτΓΤί σοφία] He was advancing in icisdom .• literally. 
 He was clearing away the obstructions in His way, 03 a pioneer 
 clearing away timber, &c., to make roads. 
 
 On this text see Athanas. (c. .^rian. iii. 51 sqq., pp. 475 — 
 480), who says that in proportion as the Divinity revealed itself 
 in Him more clearly, so n\uch the more did He increase in favour 
 with men. St. Luke does not say that wisdom (which is perfect 
 in the Logos) increased in Him, but that Jesus (the name 
 He received as man) increased in wisdom. The Logos did not 
 increase, nor was Wisdom Flesh ; but Fleh became the Body 
 of Wisdom. It is not said that the Logos increased, but that
 
 184 
 
 LUKE 111. 1—4. 
 
 ■ Jolm 11.49,51. 
 &' Ιϋ. 13. 21. 
 Aaa i. C. 
 
 D Matt. 3. 1, &c. 
 Mail; I. 2. 
 Is.l. .0. 3. 
 
 III. (-j^) ' Έν eT€L δε ττίντβκαίΖεκάτω τηί ηγεμονίας Τίβερίου Καίσαρος, ηγί- 
 μονεύοντος Ποντίου Πίλάτου της 'Ιουδαίας, καΐ τετραργοΰντος της Γαλιλαίας 
 'HpcoSov, Φιλίππου δε του άδελψοϋ αυτοΰ τίτραρχοΰντος της Ίτουραίας καΐ 
 ΤραχωνίτίΖος γ^ώρας, καΐ Λνσανίου της Άβίληνης τίτραρ^οΰντος, ~ " eVl αρχ- 
 ιερέως Άννα καΐ Καϊάφα, βγένετο ρήμα Θεού έπΙ Ίωάννην τον Ζαχ^αρίου νΐον Ιν 
 τη ίρημω• (-r) ^ '<'*^ ηλθεν €15 ττάσαν rir)i' περίχωρον του Ίορ^άνου κηρύσσων 
 βάπτισμα μετανοίας εΙς άφεσιν αμαρτιών * ^ ώς γεγραπται έν βίβλω λόγων 
 Ήσαίου τοΐι προφήτου λέγοντος. Φωνή βοώντος εν τη ερημω, ετοιμα- 
 
 Jeius iticeaseJ i;i wisdom, — the Word made Flush increased. 
 (Cjril.) 
 
 Many of the Fathers {S. Athanas. ailv. Arian., 5". Amhrcse, 
 Ci/ril, Epiphanius in Ancor.) inieriirct ττροεκοπτξ as signifying 
 progressive manifestation. 
 
 But this explnnation of the passage did not satisfy later 
 Theologians. See Maldonat. here, who observes, " De hnmana 
 sapientia omni:^ est quaestio;" and Bp. Pearson (Art. iii. p. 250), 
 who says, " He whose knowledy^e did improve together with His 
 years, must have a subject proper for it, which was no otlier than 
 a human so?'./. Tliis was the scat of His finite «nderstanding and 
 directed will, distinct from the will of His Father, and conse- 
 quently of His Divine Nature; as appeareth by that known sub- 
 mission,— * Not My will, but Thine be done.' (Luke xxii. 42.) 
 This was the subject of those affections and passions which so 
 manifestly appeared in Him. ' My soul is exceeding sarrowful, 
 even unto death.' (Matt. xxvi. 3it.) This was it which on the 
 cross, before the departure from the body. He cnmraended to the 
 Father. (Luke xxiii. 40.) And as His death was the separation 
 of tiiis soul from His bodv, so the life of Christ, as man, did con- 
 sist in the conjunction and vital union of that soul with the body." 
 
 Observe also, St. Paul says of Christ (Heb. v. 8), — (μαθ(ν 
 αφ' wu ΐτταθΐν, attributing increase in learning to e.ipcnence m 
 Ati^'ering. 
 
 Hence the ApoUinarian heresy is confuted, which denies that 
 our Lord had a Imtnan soul ; and also the Monophysite heresy, 
 which confounds the two natures of Christ into one. See Matt, 
 xxvi. 38 and 41. Hooker, V. Iii. and liii, Bp. Pearson on the 
 Creed, Art. iii. p. 2Γ)0 ; Art. iv. p. 2'j;i ; :Vrt. v. p. 358 ; and Art. 
 iii. p. 258, ed. O.\ford (10:0). 
 
 Ch. III. 1. 'Er €TCi] On the birth-year of Christ, see on 
 
 Matt. ii. 20, and above, ii. 8; and Patrit. de Evang. ii. pp. 410 — 
 
 4ly; and the Chronol. Synop. prefixed to the Acts of the Apostles. 
 
 On these verses (1—11) see Greg. M. Homii. in Ev. i. 20, 
 
 p. 1510. 
 
 — UovtIov ΏιΧάτου] Pontius Pilate, See Matt, x.wii. 2, and 
 Patrit. de Evang. ii pp. 420 — 424. 
 
 — Ήρώ^ου'\ //froi/ Antipas. ^^ee Matt. xiv. I. 
 
 For a learned dissertation on these τΐτραρχίαι, see Patrit. 
 de Evang. ii. pp. 424 — 43ii. 
 
 — Αυσανίου] Nothing is known of this Lysanias from any 
 other source. Abilene was governed by a Prince of that name, 
 who was slain about 34 B.C. Augustus afterwards (b.c. 23) took 
 possession of the country and distributed it among different par- 
 ties. {Joseph. Ant. xv. 10 ) Agrippa 1. received it afterwards as 
 a gift from Claudius. {Joseph. Ant. xix. 5.) Probably the Lysa- 
 nias of whom St. Luke here speaks was a descendant of the elder 
 Lysania•!, and was placed in this tetrarchy by Augustus, and 
 made feudatory to Rome. (Cp. Patrit. de Evang. ii. pp. 433 — 
 
 St. Luke's accuracy is questioned here (by De Wette, ad loc, 
 find Strauss, Leben J. p. 375), though there is no evidence to be 
 brought against it ; a remarkable proof of the inordinate love of 
 doubting with wldch some of the enemies of the Gospel are pos- 
 sessed ; and showing how httle value is to be attached to their 
 doubts. 
 
 2, inl apxtep4ws "Αννα καΙ Καϊάφα] in the time of Annas the 
 High Priest (i. e. in his high priesthood), and in the time of 
 Caiaphas. Elz. has αρχαρίων, plural. But the singular άρχίί- 
 ρ4ω% is found in the most ancient MSS., A, B, C, D. E, G, H, K, 
 L, M, S, U, Λ"^, X, Γ, Δ, Λ, and Lr., and appears to be the true 
 reading. 
 
 It is alleged by some (e. g. Meyer, p. 259) that there is an 
 historical error here, because Caiaphas was the High Priest at 
 this time. 
 
 But doubtless St. Luke's assertion is a deliberate one ; and 
 it is repeated by him Acts iv. 0, where we find 'Άιταϊ' rhv 
 ^PX^^P^o-, KoX Καΐάψαν. 
 
 The solution seems to be this. Annas had been forcibly re- 
 moved from the High Priesthood by the heathen power of Rome; 
 
 and Caiaphas, his son-in-law, had now been placed in that office 
 by that power. {Joseph. Ant. xviii. 2.) 
 
 Annas was still alive (John xviii. 13. Acts iv. G), and was 
 tlie High Priest de jure : but Caiaphas was, in the eye of the 
 Civil Power, High Priest de facto. This seems to have been the 
 reason, why Jesus, wlien arrested by the Ecclesiastical power of 
 Jerusalem, was taken to Annas first (John xviii. 13) ; and it is 
 also recorded that Annas sent him bound to Caiaphas (John 
 xviii. 24, where see note, and on Acts iv. 0), who, as the Roman 
 nominee, delivered Him to the Roman Power to be crucified. 
 
 There may be also an allusion to the peculiar tenure, so 
 precarious and irregular, by which Caiaphas held the office, in the 
 words of the Gospel, saying that "he was high priest that ssme 
 year." (John xi. 51 ; xviii. 13.) In fact, so great was the con- 
 fusion with regard to the succession and tenure of the Jewish High 
 Priesthood at this time, that, as Josephus relates (.Vnt. xx. 10; 
 cp. Enseb, i. 10), there were no less than twenty-eight High 
 Priests from the time of Herod to the destruction of Jerusalem, 
 and only one of these held his office for the legal term, — namely, 
 for life: the rest were removed at will by the arbitrary mandate 
 of human power. Cp. JVetstein, p. O7O, and see above on Matt. 
 ii. 4. 
 
 St. Luke, therefore, in a spirit of reverence for the Sacred 
 Office, — instituted by God Himself, — of the High Priesthood, 
 wliich was hereditary and for life, does not acknowledge that the 
 High Priest could be lawfully made and unmade by the Civil 
 Power. He still calls Annas the High Priest. And yet, since 
 Caiaphas was de facto High Priest, and was commonly reputed 
 so to be, he adds his name in the second place to that of Annas. 
 A-inas l.sd so much influence, that five of his sons became High 
 Priests {Joseph. Ant. xx. 0. 1), and probably the practice of op- 
 pointing Sagans, or Deputies, to the High Priest, would facilitate 
 the conjunction of Annas with Caiaphas in the execution of the 
 functions of High Priest. Cp. Lightfootf Temple Service, chap. 
 V. AVorks, i. p. 912. 
 
 Both Annas and Caiaphas arc called Hich Priests in the 
 Apocrvphal Books of the K. T., pp. bll. 530. 53.'. 005, cd. 
 Thilo'. 
 
 It appears, that " since Caiaphas was High Priest {de facto), 
 Annas had some special dignity, which could be no other than 
 the chiefdom or headship of the family of Aaron,— and for a 
 similar cause Zadok is named before Abiathar." (2 Sam. xv, 29. 
 35 ) Patrit. de Evang. ii. p. 300. 
 
 Observe also that this remarkable expression is used by 
 St. Luke at a particular crisis, viz. in connexion with our Lord's 
 Bapiisin. 
 
 He, tlie true High Priest, was now to be visibly and audibly 
 inaugurated as such by tlie unction of the Holy Ghost descending 
 upon Him. 
 
 At this juncture there was, as vSt. Luke notes, an unhappy 
 collision between the Civil and EL-clesiastical Power. God and 
 Caesar were at war ; a:id it must have been a perplexing and dis- 
 tressing question for the faithful Israelite, — To whom is my obe- 
 dience due? IVho is the High Priest? 
 
 Christ came from heaven to solve this question. Ho put an 
 end to all doubts on this matter by rending the Veil at His Cru- 
 cifixion, wlicn He offered Himself once for all on the Cross ; and 
 by ascending into heaven and by entering with His Own blood 
 into the true Holy of Holies. 
 
 ilence also the faithful Christian may derive comfort in the 
 worst times. When the Civil and Ecclesiastical Powers, which 
 ought mutually to assist each other, are at variance and conflict 
 with each other, and the devout soul is in trouble, perplexity, and 
 hesitation how to pay allegiance to Csesar without breach of loy- 
 alty to God, then Christ, the true High Priest, will in His own 
 due time intervene to terminate the struggle, by asserting and 
 vindicating His own supremacy. 
 
 3. €ij αψίσιν αμαρτιών'] for the remission of sins. See Gii 
 Mark i. 4. 
 
 4. Φωνή] The Voice, which foreruns the appearance of the 
 Word. (Ambrose.)
 
 LUKE ΙΙΓ. δ— 20. 
 
 18δ 
 
 C Eiod. II. 13. 
 2Cliron. 20. 17. 
 Isa. 52. ΙΟ. 
 
 σατ£ την όδον Κυρίου, ευθεία? ποιείτε τας τρίβουζ αυτοί)• "' πάσα 
 φάραγζ ττΧηρωθησίταί, και πάν ορός και βουνοζ ταπΐίνωθήσζταυ• 
 *' καΐ ζσται τα σκολίά els eidelav, καΐ αί τρα^εΓαι εΪ9 οδού? λείας- 
 καΐ "όψεται πάσα σαρζ το σωτηριον του Θεοΰ. 
 
 (-^-) '^ 'Έλ^γΐν ουν τοις έκπορ^υομένοίς οχλοίς βαπτισθηναι ΰττ αύτοΰ, Τίννη- 
 ματα ΙγιΖνων, τις ΰπεΒίίζίν ύμΐν φυγείν άπο της μελλούσης οργής ; ^ ποιήσατε 
 ουν καρπούς άζίους της μετανοίας, καΐ μη άρξησθε λέγειν εν έαυτοΐς, Πάτερα 
 εχομεν τον 'Αβραάμ, λέγω γαρ ΰμίν, ότι δύναται 6 Θεός εκ των λίθων τούτων 
 εγεΐραι τέκνα τω Αβραάμ. ''' ΉΒη δε και η άζίνη προς την ριζαν των ΒενΒρων 
 κείται• πάν ουν ΒενΒρον μη ποιοΐιν καρπον καλόν εκκόπτεται και εις πΰρ 
 βάλλεται. ^^ Και επηρώτων αυτόν οι όχλοι λέγοντες, Τί ουν ποιησωμεν ; 
 ("sr) " Αποκριθείς δε λέγει αυτοϊς, Ό έχων διίο χιτίΰνας μεταΒότω τω μη 
 έναντι• καΐ ό έχων βρώματα ομοίως ποιείτω. '" Ήλθον δε και τελώί'αι 
 βαπτισθηναι, και ε'ιπον προς αύτον. Διδάσκαλε, τί ποιησωμεν ; ^^ Ό δε είπε 
 προς αυτούς, ΜηΒεν πλέον παρά το Βιατεταγμενον νμΐν πράσσετε. '■* 'Επηρώτων 
 δε αυτόν και στρατευόμενοι λέγοντες, ΚαΙ ημείς τί ποιησωμεν ; Και είπε 
 προς αυτούς, ΜηΒενα Βιασείσητε, μηΒε συκοφαντησητε, και άρκεΐσθε τοις 
 όφωνιοις υμών. 
 
 ^^ ΠροσΒοκίϋντος δε του λαού, και Βιαλογιζομενων πάντων εν τ αΐς καρδίαι? =[ m^u- s. ιι, sec. 
 αυτών περί του Ιωάννου, μηποτε αυτός ειη ο Χρίστος, {^-γ-) απεκρινατο 
 ύ 'Ιωάννης απασι λέγων, Έγώ μεν ΰδαη βαπτίζω υμάς• έρχεται δε ό ισχυρό- 
 τερος μου, ου ουκ ε'ιμί ικανός λϋσαι τον ιμάντα των υποδημάτων αυτού• αύτυς 
 υμάς βαπτίσει εν Πνενματι άγίω και πυρί• (^) '^ ου το πτύον εν τη χειρί 
 αυτού, και Βιακαθαριεΐ την άλωνα αυτού• και συνάζει τον σίτον εις την άπο- 
 θήκην αυτού, το δε άχυρον κατακαύσει πυρΙ άσβεστω. '^ Πολλά μεν ουν και 
 έτερα παρακαλων εύηγγελιζετο τον λαόν. 
 
 (τγ) "* '^ ^^ ΉρώΒης ό τετράρχης, ελεγχόμενος ΰπ' αυτού περί Ήρωδιαδο? 
 της γυναικός τού αδελφού αυτού, και περί πάντων ων έποίησε πονηρών ο 
 ΉρώΒης, -'^ προσεθηκε και τούτο έπι πάσι και κατεκλεισε τον Ιωαννην εν 
 τη φυλακή. 
 
 — ίτοιμάσατί] prepare t/e. The Baptist is represented as 
 iloinf; the worli of a spiritual κ(λίυβοποΐϋ$ or Evangelical pioneer, 
 levelling, the hills and raising the valleys for the march of the 
 army of the Great King and Conqueror — the Prince of Peace and 
 the Lord of Hosts — whose way he came to jirepare in the heart 
 and life of tlie world. 
 
 7—9. Τίΐ'ί'νματα ΐχώΐ'ΰΐ'] See Matt. iii. ". whence these 
 verses are repeated almost verbatim; but St. Luke adds of his own 
 independent knowledge the topics in rr. 10 — 1 J, and thus sliows 
 that he repeals what he kuous to be true, and because he knows it. 
 
 S. ju>) ίρξίίσβί] be(iin not. " Omnem excusationis etiam co- 
 natnm proecidit." {Benf/.) For a similar U5e of Spxo.uoi, see 
 below, xiii. 2ίί. 
 
 11 — 14. 'AwoKpteds Si \4y(t — ΰμων] On the Baptist's Teach- 
 ing, as here described by the Holy Spirit, it is to be observed, 
 that tliis godly Preacher adapted his lessons to the several needs 
 of the various classes of society respectively, — the Multitude, the 
 Publicans, the Soldiers. He was like a skilful Physician apply- 
 ing the proper medicine to each particular disease,— a pattern for 
 the Christian Preacher. Cp. Cyril here, p. 3(i. 
 
 14. στρατΐυόμίνοιΊ Persons then engaged in military occui)a- 
 tions — something more than soldiers by profession. 
 
 On the lawfulness of the profession of arms, see 7?//. Sander- 
 son's Case of a Mditary Life, vol. v. pp. 104 — 120. And for the 
 opinions of the Ancient Fathers and practice of primitive Chris- 
 tians, see Grotius here, and the next note but one. 
 
 — μηδί συκοψαντ-ηστιτΐ^ nor accuse any falsely. (TvKotpavreTv 
 is a word derived from Attic law and practice, — and properly de- 
 scribing an information against persons who exported fif/s. and 
 thence ajiplied to any false or frivolous charge {Aristnph. .\v. 
 1431, and Wetst.) — &ni is peculiar to St. Luke. See. xix. I). 
 
 — o^wv'mi^'] rrages. See 1 Cor. ix. 7- Rom. vi. 23. 
 
 He did not say. Cast away your arms, quit the camp ; for 
 Vot. I. 
 
 he knew that soldiers are not homicides, but ministers of law — 
 not avengers of personal injuries, but defenders of the public 
 safety. )ieeS.Avg. c. Faust, xxii. 24. where he discusses the ques- 
 tion concerning the lawfulness of war. ** The desire of injury,'* 
 he says, " the savageness of revenge, the lust of power, &c., these 
 are sins which are justly condemned in wars, which are however 
 sometimes undertaken by good men for the sake of punishing the 
 violence of others, either by command of God, or of some lawful 
 human authority." Cp. Wetstein, p. iJ74. 
 
 16. ίρχΐται δέ ί Ισχυράτΐρο^Ί the stronger than I — and than 
 all — 1* coming. See on Matt. iii. 11. Mark i. 7. 8• 
 
 — λΟσαι r1)v Ιμάντα] to loose flic thong of his shoes ; to do 
 the office of a servant. There may be also a reference to the 
 practice described in Ruth iv. fl ; and so, figuratively, he may 
 mean what he savs in John iii. 2i(, that he is not the Bridegroom, 
 and would not rob Ilim of His own. Cf. Gregor. Horn. 7 in 
 Evang. and Ambrose. 
 
 — at'Tos] He — and no other. 
 
 17. o3 t!i πτύον] Cp. Matt. iii. 12. In His hand is the fan of 
 future judgment, with which He will winnow the chaff from the 
 wheat, i. e. the Evil from the Good, who now lie mingled together 
 on His Floor of the Church on Earth. Observe, the Earth is 
 His Floor. Remark also the frequent repetition of αΰτοϋ, pro- 
 claiming the sovereignty of Christ. 
 
 19. Ό Si Ήρώδηί] Hire is a remarkable instance of anticipa- 
 tion, not uncommon in St. Luke and in the other Gospels. The 
 Evangelist having spoken of the Baptist's preaching, proceeds 
 immediately to speak of his imprisonment, thoagh probably some 
 months intervened between the two. This serves the purpose of 
 showing that John was ready to suffer for what he taught, and 
 makes his preaching more practical and cogent. 
 
 The observation of this principle of anticipation clears up 
 many supposed difficulties m the Gospel. See on Matt. xx. 2!). 
 
 9 Β
 
 186 
 
 LUKE III. 21—30. 
 
 e Malt. 3 16, S:o 
 Mark I. 10. ic. 
 
 (^ ','-) -^ "^EyivtTO hk iu τω βαπτισθηναι άπαντα tou λαοί», καΐ Ίησοΰ βατττΐ' 
 σθέντος και ττροσίνγομίνου άνίψ-χθηναι τον ονρανον, " και καταβηναι το 
 Πν€νμα το άγων σωματικω ειδει ώσεί ττίριστΐράν Ιπ αυτόν, καΐ φωνην 4ζ 
 ουρανοί) γίνέσθαι Χέγονσαν, 'Sv ύ ό Ύΐόζ μου 6 αγαπητό';, iv σοι -ηυΒόκησα. 
 
 (τίτ) '^ ^*' αύτος ην 6 Ίησοΰζ ώσει ίτων τριάκοντα άρχ^όμ^νος, ων, ως 
 ΐνομίζίτο, νΙος Ίωσηφ, του Ήλί, -^ του Ματθάτ, του Λΐνϊ, του Μελ^ι, τοΰ 
 Ίαννά, του Ίωσηφ, '^ τοΰ Ματταθίον, τοΰ Άμωζ, τοΰ Ναοΰμ, τοΰ ΈσλΙ, τοΰ 
 ΝαγγαΙ, "'' τοΰ Μαάθ, τοΰ Ματταθίου, τοΰ Χίμά, τοΰ Ίωσηφ, τοΰ ΊούΒα, '-' τοΰ 
 ^Ιωάννα, τοΰ 'Ρησα, τοΰ Ζοροβάββλ, τοΰ Σαλαθι,ηλ, τοΰ ΝηρΙ, "'" τοΰ Μελνί, τοΰ 
 '^δδι, τοΰ Κωσάμ, τοΰ ^Ελμω^άμ, τοΰ *Ηρ, -'' τοΰ Ίωση, τοΰ Έλύζζρ, τοΰ 
 ΊωρεΙμ, τοΰ Ματθάτ, τοΰ Λζυί, ^^ τοΰ Τύμβων, τοΰ Ίουδα, τοΰ Ίωσηφ, τοΰ 
 
 81, 23.] On this text see the Sermons of Sp. Andiewes, iii. 
 241. 
 
 21. Trpoffei'xo/ieVou] when He was praying. St. Luke alone 
 notes this incident, which calls attention to the reality of our 
 Lord's Human Nature. He also thus teaches the use of prayer 
 for the reception of the Holy Spirit. 
 
 St. Luke, the Evangelist of the Gentiles, lays special stress 
 on the solemn duty, and blessed privilege, and happy results, of 
 Prayer. Sec on v. IG, and above, Inlrodnclion, p. KiO. 
 
 Our Lord was baptized (says S. Ambrose), not to be cleansed 
 by water, but to cleanse it for the washing away of sin in Bap- 
 tism, and to fulfil all righteousness, i. o. to be an example of 
 obedience to all tlie dispensations of God. 
 
 He came (as it were) to baptize Water for holy uses, and to 
 invite men to a more joyful acceptance of that Baptism which 
 would be instituted by Himself. He condescended in His own 
 Body to prefigure the Church, His Mystical Body (says C/irys. in 
 Caten.), in which they who are baptized receive the Holy Gliost. 
 " Venit Dominus ad lavacrum," says S. Ambrose here, " Omnia 
 pro te factus est. Nemo refugiat lavacrum gratiae, quando 
 Christus lavacrum poenitentiie non refugit. Nunc coiisideremus 
 raysterium Trinitatis. Cum baptizatur Filius, Pater se adessc 
 testatur. Adest et Spiritus Sanctus ; nunquam potest a se Tri- 
 nitas separari." Cp. on Matt. iii. 10, 17. 
 
 23. αυτί); ϊιν] Jesus Himself teas about thirty years of age 
 when He began His ministry. In the pronoun αϋτυί (which is 
 emphatic) St. Luke seems to say : Even Jesus, the Son of God — 
 the Divine Priest and Prophet and King — did not put Himself 
 forward to preach before the legal age. How much less should 
 men presume to undertake so arduous an ofSce before they aie 
 ripe for it ! Cp. Hob. v. 5. 
 
 The Evangelist here declares that Jesns Himself was about 
 thirty years old when He began His Ministry. Tliere is a remark- 
 able testimony to this effect in Melito [Rnuth, R. S. i. 121), of the 
 second century, on the Chronology of our Lord's Life ; 7i]v θίότ-ητα 
 αΰτοϋ 4Ίτι<ττώ(Τατο δίά rcir σημΐίων iV rij τριετία ttj μίτα rh 
 βάπτισμα, Tijf δέ ανθρωπότητα ai /τοΰ ef ToTy τριάκοντα χρό- 
 vois (tliirty years) toTs ττρο τοΰ βαπτίσματος, τρίαΐΐοντίττ)^ 
 βαπτίζϋται, says Greg. Kazian. p. 71 J• See also Pseudo-Ignat. 
 ad TertuUian. 10, Tpeis δεκάδα! έτων πολιτινσάμινο! 
 ΐβαπτίσθη . . . καΐ τρεΓί iriauToii κηρύξας tc» ii/ayyeXtoy 
 . . . ίσταυρώθη. 
 
 At first sight, the word αρχόμενος may seem abrupt when 
 thus used. But it appears to be explained by St. Luke himself 
 Acts i. 1, referring probably to this i>assage, τ6ν μίν πρώτον 
 Xiyov 4ποίησάμην περί πάντων, ώ Θΐόψιλΐ, ων iJpξaτo & Ίησονς 
 ποίίΐν τε καΐ διδάιτκΕΐ^. And again Acts i. 22, 'IijeroDs opja- 
 μξνο5 afrh βαπτίσματος Ιωάννου. Cp. above on Josh. ii. 7- 
 
 The reason for tliis notice seems to be, that it miglit be 
 known that our Lord did not begin His public ministry till the 
 age prescribed for the Levites (Numb. iv. 3 ; viii. 24. 1 Chron. 
 x.tiii. .S), and that He did begin it as soon as He was of that age. 
 
 In this, and in other respects, He was typified by Joseph, 
 who was thirty years of age when he stood before Pharaoh. Gen. 
 .xU. 4C. 
 
 Christ was baptized when He was oi full age. But let it 
 not be imagined that this is any argument against Infant B.ap- 
 tism. For John's Baptism was not an ant of initiation into cove- 
 nant with God, but a Baptism of Repentance. And Christ was 
 Circumcised wlien an Infant of eight days old ; and Circumcision 
 was to the Law what BajUism is to tlie Gospel, — the appointed 
 act of initiation of man into covenant with God. 
 
 And therefore the example of Christ, circumcised on the 
 eighth day after Birth, is an argument ^ur Infant Baptism. 
 
 — ws ίνύμίζζτο'[ .\s he was accovn^crf by law (c(i^y). See Luke 
 
 iv. 22. John vi. 42, This word ίνομίζΐτο appears to intimate two 
 things ; first, that Jesus was not son of Joseph by Nature ; and 
 secondly, that He was son of Joseiih by Law. And therefore, 
 although He was the i)roinised seed of tlie iroman, His genealogy 
 is traced through Joseph, who was united to Mary by the Law of 
 Marriage, which God had instituted in Paradise; and He had an 
 hereditary claim to the rights of Joseph, as son of David, and 
 owed him filial obedience. See on Matt. i. I. 
 
 — vies Ίαισ))ψ, ToD Ήλί] On the Genealogies of our Lord, 
 see on Matt. i. 1 — 10. 
 
 St. Luke's design in tliis Genealogy was probably as fol- 
 lows : — 
 
 The Genealogy of our Lord is not inserted in the beginning 
 of this Gospel, as is the case in St. Matthew ; but at a later 
 period, when our Lord is described as thirty years of age; and it 
 is inserted in connexion with His Baptism. 
 
 St. Matthew descends in his Genealogy from Abraham ; 
 St. Luke ascends to God. 
 
 Why was this ? 
 
 St. Luke intends to show that Jesus is the promised Seed of 
 the Woman (Gen. iii. 15. Gal. iv. 4), tliat He is the Second Adam 
 — the Father of the 7tew race of regenerate humanity — in whom 
 all Nations of the Earth are blessed. 
 
 In Him, anointed by the Holy Ghost, tlie whole Human 
 Race is summed up, and sanctified. 
 
 Christ, our i)i\ine Head, is here presented to us as the 
 -•iuthor of the new race, which He carries up, as it were, by a re- 
 trovertcd stream of sanctification, turning back the channels of 
 hereditary corruption and original sin, through every successive 
 generation in an ascending series ; and leading it up through .\dam 
 to God He cleanses it by the divine effluence and effusion of the 
 Holy Ghost. On the type of this in Israel's passage over Jordan, 
 see on Josh. iii. 10. 
 
 St. Luke dates our Lord's Genealogy from His Baptism, be- 
 cause in Baptism the old Adam is buried, aiul the new man is raised 
 uj); and the life of Christ in us begins at Bajitism. See Origen here, 
 and Eusebius in Mai, Patrum NovaBibliotlieca, iv. pp. 271 — 277• 
 
 The great work of retrogressive and retroactive purification is 
 here connected with the Baptism of Christ. And thus the Holy 
 Spirit has reminded us that our participation in this work of puri- 
 fication is commenced at our Baptism into Clirist ; that our 
 adoption into tlie new Generation, by which we are engrafted 
 into Christ, and througii Him carried up to God, is effected by 
 llim through the " laeer of Regeneration." Tit. iii. 5. Cp. 
 S. Aug. de Cons. Ev. ii. 4, 5. 
 
 As St. Paul says (Rom. v. 15), "Not as the offence (in 
 Adam), so the free gift in Clirist. For if through the offence of 
 the one ."Vdam, the many (that is, all, cp. v. lil), died, much 
 more the Grace of God, and the Gift by the one man Jesus Christ 
 hath abounded, or overflowed, to the many, i.e. ujion all. As by 
 the offence of one judgment came upon all to condemnation, so 
 by the righteousness of One the free gift came ujion all men unto 
 Justification." 
 
 In addition to the authorities cited on St. Matthew, i. 1 — 10, 
 the reader may consult the work of Eusebius, lately published by 
 Mai, Question, ad Marin, pp. 219 — 2JC. 
 
 Vt. τοΰ Ί,αΧαθιήΚ] of Salathiel. Sec on Matt. i. 12 — 15. It 
 is most probable that this is the same person as he who is men- 
 tioned by St. Matthew, i. 12, and thatZorobabel is the same person 
 as he who is mentioned under that name by St. Slatthew. It is 
 true, that between Zorobabcl in St. Luke, and Mary, are seven- 
 teen generations, and between Zorobabel in St. Matthew, and 
 Joseph, are nine generations. But so between David and Sala 
 thiel in St. Luke are twenty generations ; and only fourteen in 
 St. Matthew. Cp. next note.
 
 LUKE III. 31—38. IV. 1—9. 
 
 187 
 
 Ίωναν, τοΐι Έλια /cei/x, ^' 'του MeXea, του Mawau, του Ματταθα, του ^ Ναθαν, 
 του Aavil•, ^' του 'iecrcral, του Ώβη8, του Βοοζ, του Σαλμων, τοΰ Ναασσων, 
 ^^ τοΰ Άμι,ναΒαβ, τοΰ Άραμ, τοΰ Έσρώμ, τοΰ Φάρες, τοΰ Ίουδα, ^ '' τοΰ ^Ιακωβ, 
 τοΰ Ισαάκ, τοΰ ' Αβραάμ, τοΰ Θαρα, τοΰ Ναχ^ωρ, '^ τοΰ Σεροΰχ^, τοΰ 'Ραγαΰ, 
 τοΰ Φάλζκ, τοΰ Έβΐρ, τοΰ 5αλά, ^'' του Καϊνάν, τοΰ ΆρφαζαΒ, τοΰ ^ημ, τοΰ 
 Νωε, τοΰ Αάμεχ^, ''^ τοΰ Μαθουσάλα, τοΰ Ένωχ^, τοΰ ΊαρζΒ, τοΰ Μαλίλεηλ, ' τοΰ 
 Καϊναν, ^'^ '' τοΰ Έρως, τοΰ Χηθ, τοΰ ^ΑΖαμ, τοΰ Θίοΰ. 
 
 Ι^• (ίγ) ' 'Ίτ^ο-οΰς δε Πνεύματος άγιου πλήρης vweaTpexjjev άπο τοΰ ^Ιορ- 
 δανού, καΐ ηγετο iv τω Πνενματι εΙς τ-ην ερημον (-γ-) ^ ημέρας τεσσαράκοντα 
 ττειραζόμενος ΰπο τοΰ Αιαβόλον. Και ουκ εφαγεν οΰδεν εν τοις ημεραις εκείναις' 
 καΧ συντεΧεσθεισων αΰτων ύστερον εττείνασε. ^ ΚαΙ είπεν αυτω 6 Αιάβολος, 
 Εΐ Τίος ει τοΰ Θεοΰ, είπε τω λίθω τούτω ίνα γενηται άρτος. * ΚαΙ άπεκρίθη 
 Ίησοΰς προς αΰτον Χεγων, ^ Γεγραπται, δτι ουκ επ' άρτω μόνω ζησεται ό 
 άνθρωπος, αλλ' επΙ παντί ρηματι Θεοΰ. ^ ΚαΙ άναγαγων αΰτον 6 
 Διάβολος εΙς ορός νχ^ιηλον εΖειζεν αύτω πάσας τάς βασιλείας της οικουμένης εν 
 στιγμή ■χρόνου, ^ καΐ ε'ιπεν αύτω ό Αιάβολος, 5ΌΙ δώσω την εζουσίαν ταύτην 
 aTTaaal•" καΐ την δόζαν αύτίϋν, δτι εμοί τταραδεδοται, και ω iav θέλω ΒίΒωμι 
 αυτήν "^ σΰ ουν εάν προσκύνησης ενώπιον εμοΰ, εσται σου πάσα. ^ ΚαΙ 
 αποκριθείς αυτω είπεν ό Ίησοΰς, "Τπαγε οπίσω μου Χατανά, γεγραπται 'Προσ- 
 κυνήσεις Κύριον τον Θεόν σου, και αύτω μόνω λατρεύσεις. ^ Και 
 ήγαγεν αΰτον εις 'Ιερουσαλήμ, καΐ εστησεν αΰτον επι το πτερύγων του ιερού, 
 
 (2 Sam. 5. 14. 
 Ι Chron. 3. 5. 
 Zecli. 12. 12. 
 e Ruth 4. 18. 
 I riiron. 2. 10. 
 h utn. 11. 24— 
 20. 
 
 ί Gcil. δ. C. 
 
 Sc 11. 10. 
 
 k Gen. 5. 3. 
 
 ch. 5. 1. 
 
 a M,itt. 4. 1, 5.C. 
 
 M;irk 1. 12. tec. 
 
 h Deut. 8. 3. 
 
 c Deut. C. 13. 
 
 36. τοΰ KoiVci;'] rif Cainan. Here is a ilifficulty. 
 
 This name Caiiian, as son of Arplia.xail, docs not occur, in 
 (liis place, in the original Hebrew of Gen. .\i. 12, nor in 1 Chron. 
 i. 24, ^'herc Sola is rciirosented as son of Arphaxail. 
 
 But it is found in the Seplnayint Version in Gen. xi. 13, not 
 in 1 Chron. i. 24. 
 
 The name of Cainan appears to be associated with the intro- 
 duction of idolatry. See Ephraem Synis in Gen. xviii. Mill on 
 the Genealogies, p. 149. 
 
 It is also certain ihat the Evangelists had access to genealo- 
 gical materials that we do not possess. See above on Matt. 
 i. 3. 
 
 We have seen (Malt. i. (!) that it was the practice of the 
 Hebrews to omii names from their Genealogies, for moral and 
 judicial reasons. Accordingly we find that in St. Matthew's 
 Genealogy several names are passed over in silence. 
 
 But this does not appear to be the case in St. Luke's Genea- 
 logy. He wrote specially for the Gentiles, and to show tliat in 
 Christ all nations are blessed. In Him — Who is the Seeonit 
 Adam, the Father of the new Creation — there is pardon and 
 grace freely ofl'cred to all ; in Him the dead in trespasses 
 and sins are made alive; and tliey who had been aliens — by 
 idolatry and vice — were made nigh to Gad in Christ (Gal. iii. 
 28. Eph. ii. 12, 13) ; and there is an universal Amnesty in 
 Ciirist. 
 
 Perhaps there may be something significant of this gracious 
 purpose of Universal Recontilialion and Restoration by the 
 Gospel, in the fact, that a name — the name of Cainan, expunged 
 perhaps for moral reasons, viz. for idolatry — from the Hebrew 
 Genealogies, is restored, in Christ, to that of the Gentile World. 
 
 On this question, see Walther, Harmon. Biblic. ad Luc. iii. 
 3(i. Michaelis, de Chronol. Mosis post diluv. in Comm. 8oc. 
 Getting, lyo.'i. Itiis, Harmon. Evang. i. 35!). Spanheim, Dubia 
 Evang, .x.xiii., who, with Beza, would exiuuige the word. Roulti, 
 K. S. ii. 373, observes, that neither Julius Africanus, early in the 
 third century, nor Eusebius in the fourth, seem to have bad this 
 second KaiVai' in their editions of tlie LXX ; and Lord Arthur 
 Herrey, on the Genealogies (pp. 1G8 — 2'13), has endeavoured to 
 show tliat the name Cainan was first interpolated here in St. 
 Luke, and thence passed into copies of the LXX. But it is found 
 in all tfie best Manuscripts here, with the single exception of the 
 Codex Beza;, which omits it. Cp. Mill, pp. 144. 147, note. 
 
 38. 'Αδάμ, ToO 06oC] Thus the Holy Spirit, writing by St. 
 Luke to the Gentiles, taught tlicni what they, especially th" 
 Greeks, much needed to learn, that God had " made of one blood 
 all nations of men," Acts xvii. 26. Herein, as in many other 
 respects, St. Luke the Evangelist is a fellow-lab jurer with the 
 Apostle St. Paul. See Introduction, p. 158. 
 
 Joseph is not called the Son of Eli literally, any more than 
 Adam was literally the Sou of God. {Aug. de Cons. Ev. ii. 3.) 
 Perhaps, also, it may be said that the words as (νομίζ^το, as 
 He leas accounted, in v. 23, may be intended to imply that the 
 Evangelist is giving the genealogy as commonly received. (Cp. 
 Bengel.) 
 
 — τον 06oC] of God. " Ex Deo per Christum sunt omnia. 
 Omnia reducuntur per Christum ad Deum." {Beny.) 
 
 Ch. IV. 1 — 13. Ίησοΰί 5e] On the Temptation sec Matt. iv. 
 1 — 11. 
 
 2. ήμ4ρα! τισσαράκοντα] forty days. It is said by some (e. g. 
 Bengel) that this is a " locutio prsegnans," indicating that He 
 was led into the AVilderness for forty days, where, after they 
 were over (cp. Matt. iv. 3), He was tempted. 
 
 But the words of tlie two Evangelists taken together, seem 
 rather to imply that He was tempted at intervals during the forty 
 Days (cp. JIark i. 13), and tliat at the close of theai the Tempter 
 assailed our Lord witli the greatest violence. 
 
 And tills appears to be typical of what is to be looked for in 
 the History of the Church. She is tempted or tried by the Evil 
 One during the whole period of her sojourn (represented by Forty 
 Days, see on Matt. iv. 2), in the Wilderness of this World : but 
 Satan reserves the fiercest trial fur the last. See Rev. xii. 12. 
 
 4. Γί'γραπται] It is ifritten : repeated t'. 8 ; cp. 1•. 12. Christ 
 is " full of the Holy Ghost," !■. 1, and yet His Rule of Faith and 
 Practice is Holy Scripture;— a fact which may be commen<led to 
 the consideration of some (Quakers, Methodists, and others) who 
 appear to suppose that inward illumination (or what is fancied 
 to be such) may be a substitute for tlie written M'ord. 
 
 3. ίδΕίξο- αύτφ] The lust Temptation in St. Matthew (iv. 8), 
 but mentioned here in the second place by St. Luke. 
 
 But observe, St. Luke does not say rore or πάλιι-, as St. 
 Matthew does (iv. 5. 8), and therefore there is no discrepancy; 
 but St. Luke places the temptations in an order of his own ; per- 
 haps with a reference to the temptation of the first .Vdam, and to 
 the siiecial trials of the Gentile World. By indulgence we were 
 conquered in Adam, by abstinence we conquer in Christ. {Cyril.) 
 
 — tTis οΊκουμ4ΐΊΐί'] St. Matthew here (iv. 8; has toC κιίσμοιι. 
 
 — eV σrιyμfl χρόνον] in a moment (jf time. " In memento 
 enim prretereunt." {.Ambrose.) Ί • ' 
 
 8. Προσκΐ'ΐ•7';σ€ΐ5] Thou shall worship the Lord thy God, and 
 Ilim only shall thou serve. And yet Christ is to be worshipped 
 (lleb. i. 0). How then can Christ bo a Creature? How can 
 He be other than God ? Let Arians and Socinians be entreated 
 to mark this. 
 
 9. ΊίρονσαΚήμΙ Jerusalem. St. Matthew, icriliitg for Jeict, 
 has rijv ayiay πίίλιι•, the Holy City, here, iv. 5. 
 
 2 Β 2
 
 188 
 
 LUKE IV. 10— 2G. 
 
 d Ps. tl. 10—12. 
 
 e Dout. C. IC. 
 
 f John H. 30. 
 Heb. 4. 13. 
 
 e Malt. J. 23. 
 &.• 13. .il. 
 Mark 6. I, 
 Jo'.in 4. 43. 
 Neh. 8. ,5, C. 
 h Ps. 2:'. 22. 
 & 40. 9, 10. 
 i Isa. 61. 1. 2. 
 Matt. 11. 5. 
 Ps. 42. 7. 
 λ- 147. 3. 
 John C. 2. 
 
 I Lty. 23. 10. 
 
 k I's. 45. 2. 
 l-a. 50 4. 
 Malt. 13. .14. 
 .M.iilc C. 2, 3. 
 ih. 2. 4. 
 John 1. H. 
 & C. 42. & 7. 46. 
 1 Matt. 4. 13. 
 4: !3. 54. 
 
 ra Matt. 13 57. 
 Mark C. 4. 
 Jolin 4. 44. 
 η 1 Kings 17. 7. 
 & 18. 1. 
 James 5. 17. 
 
 και Είπεν αυτω, El Γίοί ei τοϋ Θεοΰ, βάλ€ aeavTou iurevOev κάτω, '" γίγρα.πται 
 γαρ, "Otl '^ τοίζ άγγελοι? αϋτου εκτελείται περί σου, τοί» Βιαφνλάξαι 
 σε• " και on ε'ττι χ€ΐρωρ αρουσί σε, /Λη ποτέ π/3οσκόψτ}ς προ? λίΟυν 
 τον πόδα σοι;, '-Και αποκρίσεις ειπείν αύτω ό Ίησοΰ'ί• "Οτι α,ρηται, 'Ουκ 
 ε'κπειράσεΐ9 Κυριον TOl•- Θί,όν σου. '"^ Καί συντίλΐσας πάντα πειρασμοί' 
 6 Αίάβολος ' άπιστη άπ' αΰτοΰ άχρι καιρού, 
 
 (-y-) '^ Και ύπε'στρει//εΐ' ό Ίησονς iv rfj δυΐΌΐ/χει του Πνεύματος ει? τί)κ 
 Γαλιλαίαν καΐ φήμη ζζηλθε καθ' όλης της περιχώρου περί αντοΰ. '^ Και αυτός 
 εοίδασκεί' ε'^ ταις συ^'αγ6Jγαΐς αυτών 8οζαζόμΐνος ΰπο πάντων. 
 
 (-^) "■ 'Και ηλΟεν ει? τηι^ Ναζαρβθ, ου ην τίθ ραμμένος- και ζΐσήλθε, ''κατά 
 το ίΐωθος αυτω, iv τη ήμερα των σαββάτων εις τηΐ' συναγωγήν, και ανέστη 
 άναγνωναί. ' Και επεοόθη αυτω βίβλίον Ήσαίου τοΰ προφήτου• και άζ^απτύ^ας 
 το βφλίον εύρε τον τόπον ου ην γεγραμμένον, '" 'Πνεύμα Κυρίου επ' εμε, ου 
 εϊνεκεν έχρισε με εύαγγελίσασθαι πτωχοΐς, άπεσταλκέ με Ιάσασθαι 
 τους συντετριμμένους την Kaphiav, κηρΰξαι αΙχμαΚώτοις άφεσιν, 
 καί τυφλοΐς άνάβλεφιν, άποστεΐλαι τεθραυσμένους εν άφέσει, ^^ ^ κη- 
 ρύξαι ενιαυτον Κυρίου Βεκτόν. -"Και πτύ^ας το βιβλίον άποΒούς τω 
 υπηρέτη εκάθισε• και πσ.ντων εν τη συναγωγή οί οφθαλμοί ήσαν ατενίζοντες 
 αύτω. '-' Ηρζατο δε λέγειν προς αυτούς, "Οτι σήμερον πεπλήρωται ή γραφή 
 αύτη εν τοί^ς ώσΐν ύμων. ("τ") " '' Και πάντες εμαρτύρουν αίιτω, καί έθαύ- 
 μαζον επι τοις λόγοις της χ ριτος τοις εκπορευομένοις εκ τοΰ στόματος αυτοΰ, 
 καί ελεγον, Ούχ ουτός εστίν 6 υ'ιος Ιωσήφ ; (-^) -^ ' ΚαΙ είπε προς αυτούς, 
 Πάντως ερειτέ μοι την παραβολήν ταύτην, Ίατρε, θεράπευσαν σεαυτόν οσα 
 ήκούσαμεν γενόμενα εν τη Καφαρναουμ, ποίησον καί £ϋδε εν τη πατρίδι σου, 
 (-,-) -^ '" Είπε δε, 'Αμήν λέγω ΰμίν, ότι ουδείς προφήτης δεκτός ε'στιν εν τη 
 πάτριοι αΰτοΰ• (ΐτ) ~^ "Έπ' άληθζίας δε λε'γω ΰμΐν, πολλαί χήραι ήσαν εν 
 ταΐς ημέραις Ηλίου εν τω 'Ισραήλ, ότε έκλείσθη ό οχφανος ε'πι έτη τρία καΐ 
 μήνας εζ, ως Ιγένετο λιμός μέγας επί πάσαν τήν γήν, "*' καί προς ούΒεμίαν 
 αιτών επέμφθη Ηλίας εΐ μή εις Σάρεφθα της Σώώνος προς γυναίκα χήραν. 
 
 13. &χρι KutpoO] till a season. " Usque ad opportununt lein- 
 pu3 *' [BenffJ), such as the .'\gony. 
 
 15. Bvrosl "Ipse; non modu per famam." {Bcr,{j.) 
 
 16. Nafapei?, ov ΐιν τΐβραμμΐνο^Ί Nazareth (the city of Branches\ 
 where He (who is the UnANcii) had been reared, and where He 
 " crevit occulto velut Arbor eevo." See above on ii. 5 . 
 
 — κατά τϊί i]uiBhs αντψ] aceording to his cvsicm — a strong 
 argutuent for attendance on Public M^orship. 
 
 — ^y Trj τμΐρα των σαββά.το.'ΐ''] on the Sahlalh Day. On the 
 Synagogue Worship on the Sabbath, see Acts xiii. 14, l.'i ; .vv. 21. 
 Joseph, de B. Jud. vii. 'Λ. Vitrim/a de Synagoga, Franecq. ItiOC. 
 I'rhleauj•, Coune.vi >n, i. 41G — Ίϋϋ, ad a.d. 444. Jahn, Arch. S. 
 'ΐ44. 307- And on the preparatory use.'? of the Si/iiayoyues for 
 the diHusion of C/tristiauiti/, see below, Introduction to the .-Vers 
 of the .\Ρ08Τΐ.Ε5, p. xvii. 
 
 17. i-iSoSrt'] uas given in addition, perhaps after the Lesson 
 from the Law. Our Lord appears to have done two things ; first, 
 ανίστη avayvaiyai. He stood vp to read the Lesson of tlie day ; 
 secondly, to have chosen a particular passage ((ίρεΓ;- τόιτον) in the 
 prophecies of Isaiah (Cyril), and to have expounded it, witli addi- 
 tions from other places of the same Prophet; e.g. Isa. l.\i. 1, 2, 
 with illustrations from xlii. 7. ami to have shown the application 
 of these prophecies to Himself. Sec iiurenhns. pp. 33i) — 34.'). 
 
 — άΐ'οπτύ^αϊ] having nnroUed the 71^:ό {meyitlah), or volume. 
 It appears that tsaiali formed a siparate roll. 
 
 18. ίχρισί /ie] anointed life — made Me the Jlessiah, the 
 Anointed One — t!ie Cltrisl. Chri.st was anointed at the Incarna- 
 tion by the operation of the Holy Ghost, and was publicly anointed 
 and inaugurated a^ tlie Messiah by the descent of tlu^ Holy Ghost 
 at His B.iptism. Sse on Matt, iii IC. Therefore this lesson and 
 exposition were specially appropriate now. Cp. notes on Isa.lxvi. 
 
 18, 19.] On this test see tlii^ Sermon of J^p. Andr/^ires, iii 2i!0. 
 
 19. ^nauTtif] the year — typified by the Jubilee, Lev. xxv. 9; 
 
 which prefigured tlie Gnspei dispensation, the World's release froai 
 the Debt of Sin ; the Universal Jubilee proclaimed by Christ. 
 
 On the erroneous notion hence derived by some (see Clem. 
 Ale.r. Strom, i. p. 147, and Origen de Princ. iv. 5), that our Lord 
 taught en/y /or o)/e year or little more, see the authorities in 
 Gieseler, Ch. Hist. chap. i. note 10. Winer, hex. i. p. 5C8. 
 Jiouth, R. S. i. 121. Ub"; iv. 304, and above, on iii. 23, where it 
 will be seen that Melilo affirmed that our Lord's ministry lasted 
 three years; so also 6'. Jitppohjtus, in Dan. § 4. So Euseb. H. 
 E. i. 10. Theodoret, in Dan. i.\. .S'. Hiernn. in Dan. ix. 
 
 24. ScKTiis] acceptable. See on Acts x. 35. 
 
 25. ίτη τρία κοΧ μ^ηνα^ €|] three years and six months. It is 
 said by some (e.g. Meyer, p. 275) tliat this is at variance with 
 the date in I Kings xviii. 1, " the third year." But it does not 
 appear that the third year there is dated from the beginning of 
 the famine. The original says, " There were many days ; and in 
 the third year — probably after those many days — the word of the 
 Lord came to Elijah." Why otherwise should the " many days " 
 be mentioned ? 
 
 The period of three years and a half (half of seven, the 
 sacred number) =: 42 months, or 12ii0days, had an ominous sound 
 in the ears of an Israelite, being the time of this famine (cp. 
 James v. 17), and of the duration of the desolation of the Temple 
 under -\ntiochus. Lightfoot, i. p. G20. Harm. N. T. Ilev. xi. 
 Joseph. B. J. i. 1. Lowth on Dan. .\ii. 7• Prideaux ad .\.D. 1C8, 
 1C5. See Rev xi. 2, 3 ; xii. G. 14 ; xiii. 5. 
 
 26. 27. Ήλίαι-Έλίσσαιου] The Prophets Elijah and Elisha 
 were types of Christ ; and in their special tlealings with t;ie widow 
 of Sarepta and Naaman the Syrian, they foreshadowed His rela- 
 tion, not only to Capernaum in contrast with Nazareth, hut also 
 to the Gentile world in comparison with the Jews. (Theophyi, 
 Euthym.) See above, ii. 32, 
 
 — 6t μη"] saving, except. See on Malt. xii. 4, 1 Cor. xiv. C. 
 Kev. xxi. 27.
 
 LUKE IV. 27-44. 
 
 189 
 
 -' ° Kal TToWol λΐπροί ήσαν inl Έλισσαίον τον προφήτου iu τω ^Ισραήλ, 
 καΐ οΰδεί? αντων Ικαθαρίσθη d /χτ) Νίΐμαν ύ Χύρο<;. ^ ΚαΙ Ιπλησθησαν 
 vavTes θνμοΰ Ιν rfj σνναγωγ-β άκούοντ€ζ ταύτα. -■' ΚαΙ άναστάντ€<; ίξ4βα\ον 
 αντον βζω της πόλεως, και ηγαγον αίιτον έως οφρΰαζ του ορού!;, έφ' ου η πολι? 
 αυτών ωκοΒόμητο, ets το κατακρτημνίσαι αυτόν ^ '' αύτο? δε διελ^ώ^ δια μέσου 
 αυτών ^πορΐύβτο. 
 
 (ντΓι) ^' ''■Και κατηλθεν εΙς Καφαρναονμ ττόλιν της Γαλιλαια?• καΐ ην διδάσκων 
 αυτούς iv το'ίς σά^/3ασι. (τΓ ) '^^ Και Ιξζπ\ησσοντο ε'ττι τη hiha-^fj αύτοΰ, 'ότι 
 iv ίξυυσία ην 6 λόγος αύτοΰ. (ντή) ^^ -Και iv τη συναγωγή ην άνθρωπος eγω^' 
 πνίΰμα Βαιμονίου ακαθάρτου, και άνέκραζί φωνή μεγάλη ^ λίγων, "Εα• τί 
 ημιν και croi, Ιησοΰ Ναζαρηνε ; ηλθ^ς άττολε'σαι ημάς ; οϊδά σε Ti's ει, ό'Άγως 
 του Θεο9. ^•^ Και Ιπίτ'ιμησεν αύτω 6 'Ιησούς λέγων, Φιμώθητι, και ΐζελθε ΐζ 
 αυτού. Και ρίφαν αυτόν το οαιμόνιον εΐ5 το μέσον ίζηλθεν απ' αυτού, μηΒέν 
 βλάφαν αυτόν. "*' ΚαΙ εγενετο θάμβος ε'ττι πάντας• και συνελάλουν προς 
 αλλήλους λέγοντες. Τις 6 λόγος ούτος ; οτι εν εζουσία και δυνάμει επιτάσσει 
 τοις άκαθάρτοις πνεύμασι, και εζερχονται. ''' Και εζεπορεύετο ήχος περί αυτού 
 εις πάντα τόπον της περιγο'ψον. 
 
 (τι) ^^ 'Άναστάς δε εκ της συναγωγής εισηλθεν εΙς την οικίαν Κίμωνος• 
 πενθερά δε του Χίμωνος ην συνεχόμενη πυρετω μεγάλω• και ηρώτησαν αύτον 
 περί αύτης. "'^ Και επιστας επάνω αύτη? επετίμησε τω πυρετω, και άφηκεν 
 αύτην παραχρήμα δε άΐ'αστα,σα διτ^κοί^ει αύτοΐς. 
 
 ■^^ Αύνοντος δε τού ηλίου πάντες όσοι εΤχον άσθενούντας ι^όσοις ττοικίλαι? 
 ηγαγον αυτούς προς αυτόν 6 δε ενί έκάστω αύτων τάς χείρας επιθείς εθεράπευ- 
 σεν αυτούς, (ν^χ,) ""^ Έζήρχετο δε και δαψοίΊα άπο πολλών κράζοντα και 
 λέγοντα., Οτι συ ε'ι 6 Χρίστος, υ Τίος τού Θεού. ΚαΙ επίτιμων ουκ εΐα αυτσ. 
 λαλεΐν, ότι ηζεισαν τον Χριστον αύτον είι^αι. 
 
 (γιΓι) " Γενομένης δε ημέρας έ^ελθων επορεύθη εις ερημον τόπον και οι όχλοι 
 επεζητονν αύτον, και ήλθον εως αυτού και κατεΐχον αύτον τού μη πορεύεσθαι 
 απ αύτων, '^^ Ό δε είττε προς αυτούς, "Οτι και ταΐς ετεραις πόλεσιν εύαγγελί- 
 σασθα'ι με δει την βασιλείαν τού Θεού• ότι εΙς τούτο άπέσταλμαι. ^^ ΚαΧ ην 
 κηρύσσων εν ταις συναγωγαις της Ταλΐλαίας. 
 
 ο 2 Kings 5. 14. 
 
 ρ John 3. 59. 
 at 10. 33. 
 
 q M.rk 1. 21, S.-0. 
 
 r M.ite. s. 14, Sic 
 Mark 1. 29, iic. 
 
 29. ot^pios'] the brow of the hill. Modern Nazareth is not 
 on a hill, as the ancient city was. Cj). Jlobtnson, Palest, iii, Ifi.*? 
 — 201•, who says, •' The houses stanil in the lower ]>art of the 
 slope of the western hill, which rises steep and high above them." 
 Its inhabitants were guilty of rejecting the Son of God, λΥΙιο 
 vouchsafed to dwell among them, and of endeavouring to east 
 Him down from " the brow of a hill on which their city was built." 
 They arc now debased : a fit emblem of the degradation bf tliose 
 who reject Christ. Cp. the curse pronounced by Him on Cajier- 
 namn (Matt. ,\i. 23). 
 
 30. ΐίΐΚθων δίά /ietoLi] he panned through the midst of them 
 and went forth on His war/. He allowed them to take Him to 
 the top of the hill — and then escaped. By such acts as these 
 (cp. John viii. 5Ϊ); x. '.\\. .39) Ho has proved that His death was 
 voluntary, — "Quando vult capitur, quando vult occiditur,'* — anil 
 we may add, " Quando nolunt iuimici, elabitur, et quandii nolttnt, 
 ccciditiir." See Matt. x.^vi. 5. 
 
 — (ττορξύξτο] He wax gohig His way : while they were eager 
 to cast Him headlong. Observe the im/ierfect tense. 
 
 Here is a remarkable instance of the manner in which the 
 narrative of one Gospel _/?/* in with that of another. St. Luke says 
 here that He went His way, and the next thing we hear of Him is 
 that he came to Capcrnanm, St. Matthew relates only that He 
 left Nazareth and came to Capernaum (iv. I^). St. Luke supplies 
 the reason why He left His oicn country, namely, because it had 
 rejected Him. 
 
 In His great mercy He offered his own countrymen one more 
 O])portunity (Matt. xiii. 51. Mark vi. 1), which was lost. 
 
 31. Καψαρί'αουμ ττό.Κίν τ. Γ.] Capernaum, a city of Galilee. 
 Λ mode of speech showing that St. Luke wrote for persons un- 
 occjuainted with Palestine. So, in i. 26, he speaks of a city of 
 
 Galilee called Nazareth, and in xxi. 37, the mount called the 
 Mount of Olives ; cp. xxii. I, the feast of unleavened bread, which 
 is called the Passover. See above, Introduction, p. 105. 
 
 Marcion began his edition of St. Luke's Gospel at this verse 
 (see Libr. .\pocr. N. T. p. 403), and inserted the words <5 0eiy 
 καττ]\θΐΐ/ €is Καφαρί'αουμ, — a testimony from him to Christ's 
 Dirinily, and also an avowal that the earlier chapters of St. Luke 
 (omitted by Marcion) assert the Humanity, which he denied. 
 
 Observe, He went and setllcd at Capernaum, although He 
 f )reknew its disobedience (Cyril), x. 15. .Λ. lesson to us to preach 
 and propagate the Gospel whatever our hopes of success may be. 
 
 33. ΖαίμονΙον] a devil. St. Luke, writing for Gentiles, adds 
 the epithet ακάθαρτον, unclean, to δαψόκοΓ, which St. Matthew, 
 writing to Jews (for whom it was not necessary), never does. See 
 Tuwnson on the Gospels, p. Iii5. 
 
 — KoX ανίκρα^('\ See Mark i. 24 — 28. 
 
 34. Ί-ι\σοϋ NaC.aprjj'e] Jesus of Nazareth. There was some- 
 thing of bitter scorn and derision in their application here ; for 
 the citizens of Nazareth had just rejected Him, and had attempted 
 to kill Him, iv. 29. Thus in this .address of tlie demoniac there 
 was blasphemy mixed with dread — a fearful picture of the temper 
 of Devils toward " the Holy One of God." 
 
 — i'A^ios] " He uses the Article," says Alhanas. in Caten., 
 " distinguishing Christ from all others ; for He is the Holy One, 
 by communion with Whom all who are holy are called holy." 
 
 35. Φι^ιώθητι] hterally. Be thou muzzled. " Φιμ!ΐΓ, i. q. κημΙ)!, 
 camus (cp. Routh, R. S. iv. 41. 71), capistri genus (a muzzle 
 quo caballi superbi cocrceri Solent (I'e.'c/r. ex Isid.), hinc <ριμοΰν 
 obturare." See Matt. xxii. 12. Mark i. 25 ; IT. 39. 
 
 4L "On] because. See Mark i. 34.
 
 190 
 
 LUKE Υ. 1—13. 
 
 ti Matt. 4. 18— S2. 
 Mark 1. 10-20. 
 
 d 2 Sam. 6. r>. 
 1 Kings 17. IS. 
 e Exo(t. 20. VJ. 
 Jlldg. 13. 22. 
 1 Sam. C. 20. 
 Isa. C. 5. 
 John 21. 6, 7. 
 f Jer. 16. IC. 
 Ezek. 47. !). 
 Malt. 4. 10. 
 .Mark I. 17. 
 & 13.49. 
 g Malt. 4. 20. 
 & 19. 27. 
 Mark 10. 23. 
 ch. IS. 28. 
 h Malt. S. 2. .Ix. 
 Mark 1. 40, &c. 
 
 . (^-χ) JLyeveTO oe ev τω tou οχΚον €~LK£iat/aL αντω του ακουειρ top 
 \oyov τοΐ) θεού, καΧ αΰτοζ -ην έστως πάρα την Χίμνην Γίννησαρέτ• - ^ καί 
 ΕΪδε δυο ττλοΓα ίστωτα τταρα την Χίμνην οι δε αλιείς άττοβάντ€<; απ αυτών 
 άπεττλυναν τα δίκτυα. ^ Έμβαζ δε ει? tv των πλοίων, ο ην του Κίμωνος, 
 ■ηρώτησίν αίιτον άπο της γηζ έπαναγαγείν ολίγον καΐ καθίσας iSiBaaKCv ε'κ 
 του πλοίου τους ο^λου?. (ιχ) * "Ώς δε έπαύσατο λαλώ!/, εΤπε προς τοί' φίμωνα, 
 Επαναγαγε βίς το βάθος, καΐ χαλάσατε τα Βίκτυα ΰμων εις άγραν. ^ ΚαΙ 
 αποκριθείς 6 Σίμων είπεν αντίο, Έτηστάτα, δι' ολ•»^? της νυκτός κοπίάσαντες 
 ούοβν έλάβομζν έπΙ δε τω ρηματί σου χαλάσω το δίκτυοζ'. ^ Καί τοΰτο 
 ποιήσαντζς συνέκλΐ,ισαν πλήθος Ι-χθΰων πολύ• Βΐΐρρηγνυτο δε το Βίκτυον αυτών, 
 ' και κατ(.νΐ.υσαν τοις μετόχοις τοις iv τω ίτίρω πλοίω τοΰ Ιλθόντας συλλα- 
 jSeV^at αυτοΐς• και ηλθον, κα\ ίπλησαν αμφότερα τα πλοία, ώστε βυθίζεσθαι 
 αυτά. (ιγ) ° ^ 'ίοων δε Σίμων Πέτρος προσεπεσε τοΙς γόνασιν Ίησου λέγων, 
 ""Εξελθε άπ' εμον, οτι άνηρ αμαρτωλός εΙμι, Κύριε. '' Θάμβος γαρ περιεσχεν 
 αυτόν και παντας τους συν αυτω επι τη άγρα των ιχθύων η συνέλαβαν 
 ''* ^ομοίως δε καί Ίάκωβον και Ίωάννην νΙούς ΖεβεΒαίου, οΐ ήσαν κοινωνοί τω 
 Σίμωνι. Καί είττε προς τον Σίμωνα ό Ίησοΰς, Μη φοβοΰ' άπο τοΰ νυν 
 ανθρώπους εση ζωγρων. {-^:r) " ^Καί καταγαγόΐ'τες τα ττλοΓα επί την γην 
 αφέντες άπαντα ήκολούθησαν αυτω. 
 
 \-ιγ) Καί, εγενετο, εν τω ειι/αι αυτόν εν /i.ta των πόλεων, και ιοου ανηρ 
 
 πλήρης λέπρας' καί ιΒων τον Ίησουν πεσων επΙ πρόσωπον εΒεήθη αύτοΰ 
 λέγων. Κύριε, εάν θελης, δυνασαί με καθαρίσαι. ^^ Και εκτείνας την χείρα 
 ή^Ρατο αυτοΰ ειπών. Θέλω, καθαρίσθητι. Και ευθέως ή λέπρα άπήλθεν άπ' 
 
 Ch. V. 1—11. 'Ey4ytT0 δέ— ούτ^] Cp. Jlatt. iv. 18—22. 
 Mark i. IG — 20. Some Expositors suppose that these two latter 
 tlescribe a different action from tliat in St. Luke ; but see Ham- 
 mond, Liyhtfoot, and Spanheim, Dubia Evang. p. 337, and Trench 
 on the iliracles, p. 125. 
 
 Spanheim's judicious observation here, p. 334, is of general 
 application : " Nihil frcquentius fjuam quiedam pratermitti ab his 
 (i.e. by some of the four Evangelists), suppleri ab aliis, ob fines 
 stepe dictos, ne vel Scnptores sacri ex compacto scripsisse vide- 
 rentur, vel Lectores uni ex iUis, reliquis spretis, haererent." 
 
 — Χ'ίμνΎΪ] lake. So called by St. Luke alone. All tlie other 
 Evangelists call it a sea ; and never use the word Χίμνη, lake, 
 at all. 
 
 2. e/Se Sua ιτλοΊα] Me saw two s7iips. Our Lord evangelizes 
 men by means of their worldly occupations. The Shepherds at 
 Bethlehem, when tending their flocks; the Magi looking at the 
 stars; Matthew at the seat of custom ; Simon and Andrew, James 
 and John, at their nets, are called to Clirist. (Cp. Tlieoph. here.) 
 He thus teaches us the duty of labour, and to sanctify our labours 
 by His presence. 
 
 — Ιστΐτα] standing still— at anchor. Cp. this use of this 
 verb, Acts is. 7, and Welslein here. 
 
 — άτ4π\νναν2 they washed them off. Observe airi and the 
 aorist, marking by this act of washing that ihefshing iras oi'er. 
 They cleansed them from weeds, &:c., — and hung them up to dry, 
 till they should be wanted again on the following night. ΛVheΓe 
 human work ends, divine begins. 
 
 4. 'Eiroi'a7a7e] Launch forth from shore bad again to the 
 deep now in the dag, where during the whole night (the best time 
 for fishing) thou hast caught nothing. 
 
 5. ^ΕτΓίστάτα] Master. The Greek word ^πιστάτ-ηί is used by 
 St. Luke six times (v. Γ); viii. 24. 45; ix. 33. 49; xvii. 13"), and 
 is never used by any other Evangelist. The Hebrew word Rabbi 
 is used for Master by all the other Evangelists, but never so used 
 by St. Luke. See Introduction, p. 105. 
 
 — δί* ΰλη5 τηϊ vvKTOs'] through the u-hole night, during the 
 most favourable time, and during the whole of it. How then can 
 we expect a draught now .' 
 
 In a figurative sense the words may be applied to the labours 
 of the Church of God during the night of heathen darkness, 
 before the coming of Christ. See Theophgl. and S. Ambrose 
 here : *' Ego, Domine, scio quia nojc est quando non imperas — in 
 VerboTuo laxabo rctia." 
 
 6. δΐ€^^ή7ί'^ο] iras on the point of breaking ; "ineoeratut 
 rumperetur." (Cf. Valck.) 
 
 This draught of fishes was not only a Miracle, but (like other 
 of our Lord's Miracles) it was a prophetic parable in action. It 
 fiireshadowed the success that would attend the labours of the 
 .•Vpostolical Fishers of Jlen, in drawing the Net of the Gospel 
 through the Sea of the World, and enclosing the wandering 
 shoals of Heathen Nations within it, so that they might be caught 
 — not for death — but for life eternal ((ζω-^ρημίΐΌι), — and though 
 the Net was full, yet it should not be broken. 
 
 Compare this muraculous draught with that in John xxi. 6 — 
 11, after the Resurrection ; and consider them not only as mira- 
 cles, but prophecies, and precepts, with regard to the Fishers of 
 Men, the Ship of the Church, the Net of the Gospel, the Sea 
 of the World, and the Shore of Eternity. 
 
 7. κατίνΐυσαν τ. μξτόχοίί'} they beckoned to their partners in 
 the other ship. A suggestion to Pastors and Churches, — that 
 when they themselves do not suffice for the Evangelical and Mis- 
 sionary work to which they are appointed, they should invite other 
 Pastors and Churches to help them as μίτοχοι {coadjutors) in the 
 labour of Apostolical Fisliing. Wliere a Bishop is disabled by age 
 or infirmity, he ought to be provided with a Coadjutor. All Pas- 
 tors are μίτοχοι, partners, under one Kipio^, Christ. 
 
 They beckoned because of the distance, — or, it may be, in 
 awe, — not venturing to shout aloud in the presence of Christ. 
 Cp. vv. i> and 9, Θάμ0ο5 ττίρΐΈσχΐν Travras. 
 
 8. To7s yavaixiy'] at His knees— for Jesus was sitting in Peter's 
 ship, !•. 3. 
 
 — Έξίλβί άπ' ίμοϋ'} Depart out of my ship. 
 
 10. avepuiKovs ΐστ} ζωγρων"} thou shalt be a catcher of men alive. 
 This shall be thy future occupation, to catch men for life eternal, 
 instead of catching fish for death. The saying therefore is more 
 emphatic than if it had been ίνβρώπον! Quypiiaeis, thou shalt 
 catch men. 
 
 12. τ\ηρηί Xin-pas'] full of leprosy. A Hellenistic paraphrase 
 of St. M.itthew's (riii. 2), and St. JIark's (i. 40) word, Karpas. 
 On this use of πΧ-ηρη: as applied to diseases, see Ruhnken ad 
 Timteum, v. ανάττΧ^ωί, p. 30. 
 
 On the circumstances of the miracle, see Matt. viii. 2 — 4. 
 
 13. Θ(\ω, καβαρίσθ-ητί. Kai eudeajs] / trill, be thou cleansed. 
 " Nihil medium est inter opus Dei et prreceptum, quia prsecoptum 
 est opus," S. Ambrose, who adds, " Volo dicit, propter Photi- 
 num ; imperat propter -irinm ; tangit propter Manichieum ;" 
 and thus by a single act He confutes heresies yet unborn. And 
 further : " Ler tangi leprosos prohibet, sed, qui Dominus Legis 
 est. Legem facit ; tetigit ergo, ut probaret quia subjectus non erat 
 Legi — et ut lepra tactu fugaretur, qute solebat coutaminare tan-
 
 LUKE λ\ 14—31. 
 
 191 
 
 αυτοΰ. ^'^ ΚαΙ αύτο? παρηγγΐίΚΐν αυτω μη^ΐνΐ εΙπείν άλλα άττζΚθωί> δΐΐζοί' 
 aeavTov τω lepel, και ττροαΐνεγκζ irepl τοΰ καθαρισμ.οΰ σου, καθώς προσεταζ€ 
 Μωϋση<;, cis μαρτνριον αυτοΐς. (-τ") ^^ ^ιηρχΐτο δε μάλλον 6 λόγος ττίρΐ 
 αυτοΰ• και συνηργοντο ογλοι. ττολλοΧ άκούείν, καΐ θζραπίύίσθαι υπ αυτοΰ 
 ατΓο TCOV ασϋίΐ'ίίων αυτών \-w) αυτός oe ην υττοχωρων cu ταις ερημοις, και, 
 ττροσίυγόμίνος. 
 
 (η^) '' ΚαΙ iyivtTO Ιν /χια των "ήμερων καΧ αΰτος ήν Βιοάσκων καΙ "ήσαν 
 καθήμενοι ΦαρισαΓοι καΐ ΐΌ/χοδιδάσκαλοι, οΐ -ήσαν έληλυθότες εκ ττάσης κώμτης 
 της Γαλίλαίας και Ίουοαίας καΐ 'Ιερουσαλήμ• και δύΐ'α^χις Κυρίου ήν εΙς το 
 Ιάσθαι, αυτούς, (-γ-) '^ 'Και ιδού άνΖρες φέροντες επΧ κλίνης ανθρωπον, ος ην \}^'1\^.^^ 
 τταραλελυ μένος, και εζητουν αυτόν είσενεγκείν και. θεΐναι ενώτηον αυτοΰ• ^^ και 
 μη ευρόντες ποίας είσενεγκωσιν αύτον δια τον οχλον, άναβα.ντες επΙ το Βωμα 
 Βια των κεράμων καθηκαν αύτον συν τω κλινιΒίω εΙς το μέσον έμπροσθεν 
 του Ιησού. - Και ioojv την πιστιν αυτών ειπεν αυτω, Ανυρωπε, αψεωνται 
 σοι αί άμαρτίαι σου. '-' Και ηρξαντο Βιαλογίζεσθαι οΐ Γραμματείς και οί 
 Φαρισαιοι λέγοντες, Τίς εστίν ούτος ος λαλε2 βλασφημίας ; τίς Βύναται αφιεναι 
 αμαρτίας ει μη μονός ο Όεος ; " Επιγνους ϋε ο Ιησούς τους διαλογισμούς 
 ο.υτων, αποκριθείς είπε προς αυτούς, Τί Βιαλογίζεσθε εν ταΐς καρΒίαις υμών ; 
 
 τί εστίν εύκοπώτερον, ειπείν, Άφεωνταί σοι αί άμαρτίαι σου, η εΙπεΐν, "Εγειρε 
 και περιπατεί ; -^ ίνα οε εΐοητε οτι έζουσίαν εγει 6 Τιος τοΰ ανθρώπου επΙ 
 της γ^ς άφιεναι αμαρτίας, εΐπε τω παραλελυμενω, Sol λέγω, έγειρε, κα\ άρας το 
 κλινίοιόν σου πορεύου εις τον οΊκόν σου. -^ Και παραγ^ρημα αναστάς ενώπιον 
 αυτών αράς εφ ώ κατεκειτο άπηλθεν εις τον οϊκον αυτοΰ Βοζάζων τον Θεόν, 
 -•' Και εκστασις ελαβεν απαντάς, και εΒόξαζον τον Θεον, καΐ επλησθησαν φόβου 
 λέγοντες. Ότι εΙΒομεν παράΒοζα σήμερον. 
 
 (if) '' ^ -Κ*' μετά ταΰτα εζηλθε, και εθεάσατο τελώνην ονόματι Λευϊν καθ- j Matt. 9. 9, i-c. 
 ■ημενον επι το τελώνων, καΐ είπεν αυτω. Ακολουθεί μοι. -^ Και καταλιπ'ώΐ' 
 άπαντα άναστας ηκολούθησεν αυτω. 
 
 (^) ^ ^'^^^ εποίησε 8οχτ)ν μεγάλην Λευϊς αυτω εν τη οίκια αύτοΰ- και ην 
 όχλος τελωνών πολΰς, και άλλων οΐ ήσαν μετ αυτών κατακείμενοι. "^ Και 
 έγόγγυζον οι Φαρισαωι και οί Γραμματείς αυτών προς τους μαθητάς αυτοΰ 
 λέγοντες, Διατί μετά τών τελωνών και αμαρτωλών εσθίετε και πίνετε; (^^^ ^• Και 
 αποκριθείς 6 Ιησοΰς είπε προς αυτούς. Ου χρείαν εχουσιν οι ύγιαίνοντες ιατρού. 
 
 Maik 2. 13, ic 
 
 gentem." (AmOrose.) And yet our Lord sent tbe Leper to the 
 Priest ; because, though as God He had just showed Himself 
 above the Law ; yet as Man He came to fuljil the Law. 
 
 14. άλλο airexei'v ζίΊξον'\ lut go, and ίΛοιν thyself to the 
 Priest. On this change of the oratio indirecta, to tbe oratio 
 recta, which gives greater livehness to tbe narrative, see Acts i. 4. 
 On the reason of this command, see above, Matt. viii. 3, 4. 
 
 16. ττροσΐυχ^μζνοί] praying, Thisnoticeof our Lord's ^royiHy 
 is peculiar to St. Luke. A similar act is noticed in his narrative 
 of our Lord's Baptism (iii. 21), and before His choice of His 
 Apostles (vi. 12; cp. ix. lH), and at His Transfiguration, ii. 2B, 
 2!(. His prayer for His murderers (xxiii. 34), and His dying 
 prayer (xsiii. 4C), are recorded only by this Evangelist. 
 
 The Jeics had frequent exhortations to Prayer in their 
 Scriptures and Religious Services. The Gentiles, for whom St. 
 Luke's Gospel was designed, needed special instruction in tbe 
 duty and benefits of Prayer. Accordingly, this subject occupies 
 a prominent place in his Gospel. His is eminently the Gospel of 
 Prayer. The admonition to pray atways (xviii. 1) is repeated 
 (xxi. 3C). Two Parables (xi. ό ; xviii. 2) which show the success of 
 frequent and fervent prayer are found only in this Gospel. Cp. 
 Tuwuson on the Gospels, p. 191, and above. Introduction, p. KJO. 
 For an answer to the Ncstorian objection that unless there 
 i-iad been a double personality in Christ, it would have been un- 
 worthy of Him to pray, see S. Cyril here, p. 95. 
 
 18. τταραΚίλυμίΐ'Ο!'] one paralyzed. Both St. Matthew and 
 St. Mark have the word ταραΚντικΙν, which is never used by St. 
 
 Luke ; and the other Evangelists never use the word τταραλΐΚυ• 
 tilvos. 
 
 St. Luke here also uses the classical word kKw'iSiov, couch 
 (r. 19. 24), which is not found in any other Gospel. Cp. Welstein, 
 
 p. ciiy. 
 
 19. iroias] rightly edited, instead of 5ia iroias ,• -^oias marks 
 place. Kiihuer, Gr. Gr. ii. 17/. ^schyl. Ag. 1054, «crrias 
 μίσομψάχου %στηκ(. Soph. Elect. 900. Hence the adverbs of 
 place, ου, -πον, άλλαχοΰ, οϋίαμοϋ. They did not find an entrance 
 (ίίσοδοϊ), much less a transit, α Si'oSos. Cp. the use of the word 
 ^kciVtis below, jdx. 4. 
 
 — Ζϋμα] roof, or flat housetop : used in this sense for the 
 Hcbr. ;| {gog) by the LXX. Jos. ii. 6. 8, and passim, cp. Luke 
 xii. 3; xvii. 31. Acts x. 9. 
 
 — δια τών κεράμων] See Mark ii. 4. 
 21—26. Κα! ίρ|α>το] See on Matt. ix. 3—8. 
 
 21. Tis — j8\a(T<()r(^/ar] An iambic verse ; sec r. 39. Cp. TT'iner 
 p. 064. 
 
 27. Λ€ΐ.ίί•] Levi. See Matt. ix. 9. 
 
 29—39. Kal ίτΓοίτισί] See Slark ii. 15- 22. 
 
 30. αΟτά,ν] of them — among them — the Capernaites. They 
 among them who were Scribes and Pharisees murmured ; i. e. 
 those who ought to have taught others to see the truth were most 
 blind. As to this use of aiiTUr, see Matt. xiv. 14. {Scholef) 
 
 — τών τ.] The article τών has been restored from A, B, C, 
 D, E, F, K, L, and other MSS.
 
 192 
 
 LUKE V. 32—39. Λ'Ι. 1— S. 
 
 η Malt. 12. 
 M.,r.k 2. 23, 
 
 b M.ill, 
 
 12. n, 1 
 
 II. 
 
 
 Mark 3. 
 
 l.Stc•. 
 
 αλλ' οί κακωζ e^ovT€<;. ■^- Ού /c εληλνθα καλΐσαι δΐίίαίου?, άλλα άμαρτωΧουζ eU 
 μίτανοιαν. "'"^ Οι, 0€ ειττον ττρο? αντον, Διατι ol μαυηται Ιωάννου νηστευουσι 
 ττνκνα καΐ BerjaeL<; ποι,οΰνταί, ό/α,οίω? και οΐ των Φαρισαίων, οΐ δε σοΙ (.σθίονσι 
 καΧ nivovcTLV ; ^ Ό δε είττε προ^ αντούζ, Μη δύνασθε του'? νΐον^ τον νυμφωνοζ, 
 Ιν J) ο νυμφίοζ μίτ αυτών έστι, ΤΓΟί,ησαι νηστΐ,ΰειν ; "^ ^ Ε\ΐ.ύσονται δε ■ημέραι 
 καΐ όταν άτΓαρθϊ] απ αυτών 6 νυμφίος τότε νηστεύσουσίν Ιν εκειναΐζ ταΓ? 
 ημβραίζ. 
 
 ■^'' Έλεγε δε και τταραβοΧην ττροζ αυτου<;, "Οτι ουδείς επίβλημα ιματίου καινοί) 
 επιβάλλει επΙ ίμάτιον παλαιόν εΐ δε μ'ήγε, καΐ το καινον σγίζ,ει, καΧ τω τταλαιω 
 ου συμφωνεί επίβλημα το άπο του καινού. "^ ΚαΙ ουδει? βάλλει οίνον νέον 
 εί? άσκοίις παλαιούς• ει δε μηγε, ρήζει ο οινοζ ο νεοζ του? ασκούς, καΐ αύτο? 
 εκχ^υσησεται, και ot ασκοί απολοννται• "" άλλα οινον νέον εις ασκούς καινούς 
 βλητεον, και αμφότεροι συντηρούνται. '^^ Και ούΒεΙς ττιων παλαιον ευθέως 
 θέλει νέον λέγει γαρ, Ό παλαιός χρηστότερος εστίν. 
 
 VI. (τγ) ^ ''Έγενετο δε εν σαββάτω Ζευτεροπρώτω Βιαπορεύεσθαι αυτόν 
 δια των σπορίμων, και ετιλλον οι μαθηταΐ αυτοΰ τους στά^^υας, και ησθιον 
 φώχοντες ταΐς -χερσί. ~ Τίνες δε των Φαρισαίων ε'ιπον αύτοίς, Τί ποιείτε ο 
 ουκ εξεστι ποιεΐν εν τοΙς σάββασι ; ^ Και αποκριθείς προς αυτούς ε'ιπεν 
 ό Ίησοΰς, Ουδέ τούτο άνεγνωτε ο εποίησε ΑαυϊΒ, οπότε επείνασεν αυτός και 
 οι μετ αυτοί) όντες ; ■* ώς εΙσηλΟεν εις τον οίκον του Θεοΰ, κα\ τους άρτους της 
 προθέσεως έλαβε και έφαγε, και έδωκε και τοΙς μετ αυτοΰ, ους ουκ εζεστι 
 φαγεΐν ει μη μόνους τοίις Ιερεϊς ; "■ Και ελεγεν αύτοίς. Ότι κύριος εστίν ό Τιος 
 τοΐι ανθρώπου και του σαββάτου. 
 
 ill•) ^ ^'Έγενετο δε και. εν ετερω σαββάτω εισελθεΐν αύτυν εις την συναγωγην 
 και 8ι8άσκειν• και ην εκεί άνθρωπος, και η χεΙρ αυτοΰ ή δε^ιά ήν ζηρά. 
 '^ Παρετηροΰντο δε οί Γραμματείς και οί Φαρισαΐοι, εΐ εν τω σαββάτω θεραπεύσει, 
 ίνα εύρωσι κατηγορίαν αυτοΰ. ^ Αυτός δε ΐ7δει τους διαλογισμούς αυτών, και 
 εΙττε τω άνθρώπω τω ζηράν εχοντι την χείρα. Εγειρε και στήθι εις το μέσον. 
 
 35. ΈΚίίσονται oe ημίραι Λαί] και 13 empliatic ; imo. The 
 (lays will come, even, when tlie Bridegroom shall have been taken 
 away from them. 
 
 39. ovSeU τΓΐών παλαιόν] An iambic verse. Cp. !•. 21. 
 
 We have seen that our Lord condescended to adopt parables, 
 proverbs, and pr.iyers current among tlie HeOreus. Matt. vi. U. 
 ;iJ ; vii. 2, '.\\ xiii. 52. Perliajis lie here adopted, in iubstnncc, 
 a proverb current anion;; the Heathens, of which St. Luke has 
 ^'iven the Greek form, more caiily remembered and circulated, 
 on account of its metrical structure. Even in Heaven Christ 
 deigned to use a Gentile Proverb. Se:• on Acts xivi. U. Compare 
 :.it. Paul's quotations from heathen writers (Acts .wii. 2ii. 1 Cor. 
 XV. 33. Tit. i. 121. See alio 2 Pet. ii. 22, and what is said of 
 Moaes, Acts vii. 22. 
 
 Perhaps our Blessed Lord and ITis .Apn.sfles may have de- 
 signed to remind us by surh .adoptions of Truth, tln.t of all Truth, 
 wherever found, in every age and country, He is the Author. 
 Cp. John i. 9. 
 
 " There is no kind of knowledge whereby any part of Truth 
 is seen, but we justly account it precious .... to detract from 
 the dignity thereof were to injure even God Himself, Who, being 
 that Light whidi none can approach unto, hath sent out tlie^e 
 lights whereof we are capable, even so many sparkles resembling 
 the bright fount.ain from which they arise." Hooker, E. P. II. i. 
 and IL iv. and III. viii. ;). 
 
 Ch. vi. 1. iv σαββάτω ietiTifo-rpjiTJ] This particular Sabbath 
 is specified by St. Luke alone. 
 
 The ancient Expositors differ much in their 0)iinions as to 
 what this Sabbath was. See a summary of them in a Lnpide, 
 who thinks that it was the Pentecostal Sabbath ; and so Mahlonal. 
 in Matt. xii. 1. And this is a probable opinion.^ It is grounded on 
 the supposition that there were certain πρώτα σάββατα, or principal 
 S.abbaths; that the Paschal Sabbath (i.e. the Sabbath next after 
 «he Uth of Nisan) was the first of these first Sabbaths, or -πρωτό- 
 πρα,τον (see John xix. 31), and that the Pentecostal was the 
 
 second of these first Sabbaths, or ζίντ^ρό-πρωτοί'. And this 
 opinion is confirmed by Vatckenaer, and it seems most consistent 
 with the rules of grammatical Analogy, to interpret ζίυτΐρόττρωτν/ 
 seconil-Jirsf, intimating that there were oi/ier frst or chief sab- 
 baths. The word 7Γρώτΰ$ often signifies principal; sec on ii. 2; 
 XV. 22 Ϊ six. 47. Acts xiii. 50. And so δρυτρροδίκ-άττ;, the 
 second-ienth, in Jerome, on Ezek. xlv., and cp. Winer, G. G. p. 91. 
 
 This sabbath was a c?iipf sabbath; and so the inferences 
 from our Lord's teaching here are stronger than if it had been 
 only an ordinary sabbalh. There may be also something signifi- 
 cant in the fact, that the Law concerning the Sabbalh which our 
 Lord now explains, was given at this Pentecostal season by Him- 
 self, Who is the Lord of the Sabbath. E.xod. xis. 1—3. 
 
 Another opinion is, that this σάββατον Β^υτΐρόπρωτον was 
 the first Sabbath after the second day of unleavened bread. See 
 Scaliijer, de emend, temp. p. .')ό7. Casatibon, Exc. Bar. p. 272. 
 Lighlfoot on Matt. xii. I. Jahn, Arch. S. 3)7. The second day 
 (^f the Paschal week was distinguished by the waving of the first 
 ripe sheaf of barley by the Priest before the Lord, to consecrate 
 the harvest. See Lev'it. xxiii. 10 — 12 (where the Sabbath is the first 
 dav of unleavened bread, or 15th of Nisan. See Ainnworth on 
 Le'vit. 1. c). 1 Cor. xv. 20. Kom. xi. IG. And the Sabbath here 
 mentioned by St. Luke was, according to this opinion, the fir-t 
 Sabbalh after that second day, i. e. the iirst Sabbalh after tl.o 
 ICth of Niian. 
 
 If this be so, then the corn which the disciples ate was barlrij 
 (the wheat not being then ripe), an incidental evidence of their 
 hunger ; and therefore the particular Sabbath may have been 
 mentioned here. 
 
 On the circumstances here related, see on Matt. xii. 1 — iJ, 
 and Mark ii. 2:5-28. 
 
 3. &Tr6rf'\ The only place where this word occurs in New Test. 
 (Mei/er.) 
 
 6. 'EyeVeTo] On the incidents here {vv. 6—12), see on Matt, 
 xii. 9 — 14, and cp. Mark iii. 1—6.
 
 LUKE VI. 9—17. 
 
 103 
 
 Ό Se άΐ'ασΓο,ς εστη. ^ Elneu ovu ό Ίησοΰ<; προζ αύτου<;, 'Επερωτήσω υμάς 
 rt• ΐζΐστί τοις σάββασιν άγαθοποίησαί, η κακοποιησαι ; χΡυχην σώσαί, η 
 άποκτεΐναι, ; '" Καϊ ττεριβλεφάμβνος ττάΐ'τας αΰτουζ eiwev αυτω, Εκτΐίνον την 
 "χεΙρά σον ο δε εποίησεν καΧ άποκατεστάθη η χεψ αύτον ώς "η akkr}. 
 " ΑύτοΙ δε επΧτίσθησαν άνοίας, καΐ ouXakovu προς αλλήλους τι au ΤΓΟίι^'σειαν 
 τω Ίησον. 
 
 -fj-j '" LjiuiTO οε εν Ταΐ9 ημεραΐ-ς τανταίς, εξηΚϋεν εις το ορός ττροσευ- c Mark 3. ΐ3, sc. 
 ^ασ^αι• καϊ ην Ζιανυκτερεΰων εν Trj προσενχτ) του Θεού. (ττ) ^^ '' -Και ore a Ma!t. ιο. ι-4. 
 eyei^ero ήμερα, προσεφωνησε τους μαυητας αυτού, και εκΚεςαμενος απ αυτών 
 δώδε/ία, ους και αποστόλους ώνόμασε, '^ Σίμωνα, ον καϊ ώνόμασε Πετρον, 
 καΐ ΆνΒρεαν τον άζελφον αυτού, Ίάκοφον καϊ Ίωάννην, Φίλιππον καΐ Βαρ- 
 θολομαΐον, '^ Ματθαίον καϊ Θωμάν, Ίάκωβον τον του Αλφαίου καΐ Σίμωνα 
 τον καλούμενον Ζηλωτην, "^ Ίοΰζαν 'Ιακώβου καϊ Ίούζαν Ίσκαριώτην, ος καΐ 
 ε-γενετο προδότης. 
 
 {—) '^ '.Καϊ καταβίς μετ αυτών εττη επΧ τόπον πεδίου- καΐ όχλος μαθητών ju'k'i/r.^^' 
 
 12. ττροίΤΕύξασθαι] Ιο pro;/. See above on ν. 10. 
 
 — eV TJi προσίυχί} του ©eoD] iti prayer to (Sod. Some liave 
 supposed that our Lord spent the night in a jiroseiicha, or oratory. 
 See Hammond and Mede, Works, p. G7, Bk. I. Disc, xviii. But 
 the article prefixed to προσευχή, and the adjunct τον ©eoO, seem 
 to forbid this supposition. The Genitive is yenilivus objecli, as 
 ά^άττη Θΐοΰ, \ Joiin ii. 5. πίστΐ5 Ίησον, Gal. iii. 22. eifpyeala 
 ανθρώπου, Acti iv. 9. εξουσία τΐνξυμά,των, Matt. I. 1. Cp. Winer, 
 Gr. Gr. p. 1(j7• 212. 
 
 Clirist f])ent the night in prayer before lie chose His Apostles 
 and preached His Sermon on the Mount. He thus instructs us 
 by His example not to commence any important undertaking, 
 especially in spiritual matters, such as Ordination, Preaching, &c., 
 without Prayer to God for His blessing on the Work. " Orat 
 Dominus, non ut pro Se obsecret, scd ut prj me impetret. Obedi- 
 entioe Magister ad prsecepta virtutis Suo nos informat cxempio " 
 {Ambrose, and see Cyril here, p. 188, il/ai). " Aperuit os Suum 
 (see St. Matt. v. 2). Aperi os tuum, sed prius, ut aperiatur, 
 implora." Cp. Atii/nsline's Precept to the Christian Preacher, 
 " Ante sit orator quam dictor ; priiis oret quim dicat, ut vere 
 orator dici mereatur." 
 
 13. αποστύλοο! ΰνίμασ^] He named Apostles. See on Matt. 
 X. 2. 'Απόστολο! is more than a messenger, it is also a re|)re• 
 eentative of the sender, see Knin. " ΆττοστόΧου!, tegalos et 
 voluntalis sute iiiterpretes, Hebr. C'TO'v". "■''■ Sclioetlijcnius ad 
 li. 1. Ita mVi' de iiuntio, vices mitlentis gerente legitur 1 Reg^. 
 xiv. C, ubi 01 li. habent άπόο-τολοι, quo eodcui vocabulo Aquila 
 expressit Ilebr. nomen TS les. .wiii. 2, quod Alcxandrini vcrtere 
 Solent πρίσβϋ!." 
 
 Observe that our Lord chose Galilaans to be His Apostles, 
 and thus fulfilled the prophecy, " There is little Benjamin their 
 ruler" (cp. onAclsix. 1. 1 Cor. xv. 8), the Princes of .Ind.ih their 
 counsel ; tlie Princes of Zehulon and the Princes of Nephlhali. 
 {Cyril.) 
 
 15. ΜατΟαΓυ^] Matthew. Eusebius (Theophan. p. 323, ed. 
 Lee) remarks on St. Luke's reverence here shown for his brother 
 Evangelist the Apostle St. Matthew, in not calling him a publican, 
 and in placing him before St. Thomas ; and on St. JIatlhew's 
 humility in recording his former profession, and putting himself 
 after St. Tliomas. (Matt. x. 3.) The same observation applies to 
 St. Mark, iii. IC. Here is an evidence of the genuineness of St. 
 Matthew's Gospel. 
 
 — Ζτ)λωτ7;ΐ'] The same as Hebr. ΚανανΊτην, sec on Matt. x. 4. 
 
 16. Ίοιίδαΐ' Ίακιίβου] Jude (the brother) of James. See on 
 Acts i. 13. .lames, the Bishop of Jerusalem, and brother of 
 Jude, was jirobably better known at the time when, and to those 
 persons for whom, St. Luke wrote, than Alpbxus, or Cleophas, 
 the father of James and Jude (.Matt. x. 3) ; thence the reference 
 to tiie brother, and not to the father. Cp. Winer, p. 171. 
 
 17. e'irl τιίποκ ireSiroD] OH a level place on the οροί, or moun- 
 tain. See further on Matt. v. 1. The use of η genitive ratlier 
 than a dative after ^πϊ, may he intended to mark that the jilace 
 itself was elevated. Cp. Luke iv. 21) ; xxii. 30. Acts xx. !). Such 
 η place is called by the LXX itpos iredirbi', Isa. xiii. 2, an exact 
 description of our Lord's position here. It is remarkable that 
 Isaiah's words are, in the LXX, ^τγ* opovs neSifov &ρατ€ σ•ημί7ον. 
 AssureiUy our Lord did lift up a standard on such a lofty plain 
 when He preached His Sermon on the Mount. Cp. beloiv, on vv. 
 20, 21. 
 
 Vol. I. 
 
 The occasion on which the Discourse here given by St. Luke 
 was delivered, appears to be the same as that described ia St. 
 Slatthew when the Sermon on the Mount was preached ; 
 
 For, St. Mark (iii. 13 — 19) relates that our Lord went up to 
 a Mountain, and there called the Twelve j 
 
 And after the delivery of the Sermon on the Mount, our 
 Lord is described by St. Matthew (viii. 5 — 1.')) as going into 
 Capernaum, and healing the Centurion's servant. 
 
 The order of events is the same here: see vii. 1 — 10. 
 
 St. Matthew says (vii. 28, 29), tliat when Jesus had ended 
 these sayings, the people {ol ΰχΚοι) were astonished at His doc- 
 trine (cp. viii. 1); and St. Luke says (vi. 17), the company of 
 His disciples were there, and a great multitude of people which 
 came to hear Him ; and (vii. 1) *' when He had ended all these 
 sayings, in the audience of the people." 
 
 The Discourses in ilatthew (v. vi. and vii.) and Luke (vi. 
 20-49} closely resemble each other; and the points of differ- 
 ence, consisting mainly of omissions on one side or the other. 
 may be easily accounted for, as follows ; 
 
 St. Matthew was writing specially for Hebrew readers, and 
 therefore he records all the portions of our Lord's Discourse in 
 which the Teaching of the Levitical Law, or the practice of its 
 Jewish Eapositors, is explained, enlarged, or corrected by the 
 Gospel (see Matt. v. 17 — 38). These passages — less apphcable 
 to the Gentile world— are not repeated by St. Luke. So again in 
 St. Matthew's report, our Lord corrects the Jewish notions on 
 Almsgiving, Prayer, and Fasting (vi. 1 — 19) ; which cautions, 
 probably for a like reason, are not reiterated by St. Luke. 
 
 The residue of the Sermon on the Mount (Matt, vii.) being 
 of a general character, api>licable alike to Jews and Gentiles, ly 
 repeated with some additions by St. Luke here (vi. 31. 37 — 49), 
 or elsewhere (Luke xi. 9—13, conip. with Matt. vii. 7 — II, and 
 Luke xiii. 24, comp. with Matt. vii. 13), with the exception of 
 the caution against false teaclicrs in sheep's clothing (Matt. vii. 
 15). 
 
 Tliere is a remarkable difference in the form of the introduc- 
 tion of the two narratives of the Sermon on the Mount. In St. 
 Matthew it has the form of a judicial promulgation of Law ; in 
 St. Luke it is a hortatory Address to the World. In St. Mat- 
 thew it is a Code ; in St. Luke, a Homily. In St. Matthew the 
 language is, " Blessed are the poor, for theirs is the kingdom of 
 heaven" (v. 3); in St. Luke, "Blessed be ve poor, for yours is 
 the kingdom of God " (vi. 20 : cp. Matt. τ. 1 — 10, with Luke vi. 
 21— 20). 
 
 So also in the conclusion of the Sermon. In St. Matthew it 
 is, "Not every one that saith unto Me, Lord, Lord" (vii. 211. 
 In St. Luke, "Why call ye Me Lord, Lord" (vi. 4G). In St. 
 Matthew, " Whosoever heareth these sayings of >Iine, and docth 
 tliem, I will liken him" {\i\. 24). In St. Luke, "I will show 
 you to whom he is like" (vi. 47). 
 
 It is probable that the Holy Spirit in thus presenting the 
 s,ame substantial truth in two various /ori/is, designed to remind 
 the world by St. Matthew, that the same God Who had spoken ns 
 a Lawgiver and Judge to his forefathers in Mount Sinai now 
 siieaks in the Gospel in the same character, and with the same 
 authority and majesty, to all ; and that He intends to show by 
 St. Luke, that He condescends to address the Gentile World in 
 the persuasive language of an Ethical Teacher, and to show the 
 wav to attain "the Chief Good," both in time and eternity. 
 
 2 C
 
 194 
 
 LUKE VI. 18—32. 
 
 f Matt. 14. 30. 
 Mark 5. 30. 
 
 g Matt. 5. 2, &c 
 
 h Isa. 65. 13. 
 & 66. 10. & 61. 3. 
 Matt. 5. 4. 
 i Matt. .1. 11. 
 1 Put. 2. 10. 
 & 3. 14. &4. It. 
 John 10. 2, 
 j Matt. 5. 12. 
 Acts 5. 41. 
 & 7. 51. 
 
 k Amos 6. I, S. 
 
 Eccles. 31. 8. 
 James 5. 1. 
 Matt. C. 2. 5. 
 ch. 16. 25. 
 1 Isa. 65. 13. 
 James 4. 9. S: 5. 1 
 m John 15. 10. 
 1 John 4. 5. 
 
 η Exoil. 23. 4. 
 Prov. 25. 21. 
 Matt. 5. 44. 
 Rom. 12. 14, 20. 
 1 Cor. 4. 12. 
 
 ch. 23. 34. 
 
 Acts 7. eo. 
 
 ρ Matt. 5. 39. 
 
 1 Cor. 6. 7. 
 
 q Deut. 15. 7. 
 Matt. 5. 42. 
 Γ Matt. 7. !2. 
 Tob. 4. 16. 
 e Matt. 5. 46. 
 
 αΰτοΰ, καΐ πΧηθοζ πολύ του λαοΰ άπο πάσης τή<; 'Ιουδαίας καΐ ΊερονσαΧημ, καΐ 
 τηζ τταραΧίου Τύρου και 2ΊδωΐΌ?, οΐ ηλθον άκου<ται αυτοΰ, καΐ Ιαθηναι άπο των 
 νόσων αντων, "* καΧ οΐ οχλονμενοι άπο πνευμάτων ακαθάρτων και έθΐραπεύοντο. 
 '^ ' ΚαΙ πάζ ό όχλος εζητει άπτίσθαί αυτοΰ, ότι 8wa/xi5 παρ αυτοΰ έζηρχετο καΐ 
 Ιάτο πάντας. 
 
 -y-) -^ " Και αυτός ί,παρας τους οφθαλμούς αυτού ει? τους μααητας αυτού 
 eXeye, Μακάριοι οΐ πτωχοί, ότι ΰμΐτερα εστίν η ;8ασιλ€ΐα τοΰ Θεοί. 
 (-^) -' ^'Μακάριοι οί πεινώντας νΰν, ότι χορτασθησεσθε. Μακάριοι οι κΧαί- 
 οντες νυν, οτι γελάσετε, {-y-) -- Μακάριοι εστε, όταν μισησωσιν υμάς οι 
 ανσρωποι, [^q-) και όταν αφορισωσιν υμάς και ονειοισωσι, και εκβαΧωσι το 
 όνομα υμών ως πονηρον, ένεκα τοΰ ΤΊοΰ τοΰ άνθρωπου. -^ ^ Χάρητε εν εκείνη 
 ΤΎ) ήμερα και σκιρτήσατε• ιδού γαρ ό μισθός ύμων ποΧΰς εν τω ουρανω• κατά 
 ταύτα γαρ εποΊουν τοΙς προφηταις ο'ι πατέρες αυτών. (-^-) "^ ^ ΠΧην ούαι 
 υμίν τοΙς πΧουσ'ιοις, ότι απέχετε την παράκΧησιν ύμων. (χ•) '^ ' ΟύαΙ ύμΐν, 
 οι εμπεπΧησμενοι, οτι πεινάσετε. ΟΰαΙ υμίν, ο'ι γεΧωντες νΰν, ότι πενθήσετε 
 και κΑαυσετε. ~ υυαι, όταν καλώς υμάς ειττωσι, πάντες οι ανσρωποι, κατά 
 ταύτα γαρ εποίονν τοις φευΒοπροφηταις οΐ πατέρες αύτων. 
 
 (^) "^ "'.4λλ<χ ύμΐν Χεγω τοΓς άκούουσιν, Αγαπάτε τους εχθρούς ύμων, καΧως 
 
 28 ο 
 
 ΤΓΟίειτε τοις μισουσιν υμάς, -" ευλογείτε τους καταρωμενους υμιν, προσ- 
 εύχεσθε ύπερ των έπηρεαζόντων υμάς. {-ψ) '^ ^ Τω τύπτοντΊ σε επι την σιαγόνα, 
 πάρεχε καΐ την αΧΧην, και άπο τοΰ αίροντας σου το Ιμάτιον καΐ τον χιτώνα 
 μη κωΧύστ]ς. '" '' Παντι δε τω α'ιτοΰντί σε δίδου, καΐ άπο τοΰ αίροντας τα. 
 σά μη άτταίτει. (ιτ) ^^ 'ί^αΐ καθώς θέλετε ίνα ποιωσιν ύμΐν ο'ι άνθρωποι, και 
 νμεις ποιείτε αυτοις ομοίως. {-ν~) •'^'^'• f"• αγαπάτε τους αγαπώντας υμάς 
 
 ΤΓΟια ύμΐν χάρις εστί ; και γαρ ο'ι αμαρτωλοί τους αγαπώντας αυτούς άγαπίοσι. 
 
 If it be said that Christ could not Iiave used ioM forms of 
 address at the same time, and that if one recital be correct the 
 other is not so ; it may be replied, that the true design of the 
 Holy Gospel is not so much to confine our minds to one set of 
 vords, as if they were or could be a /till exponent of Clirist's 
 meaning, as to declare what was i/z the inind of Christ. 
 
 The Holy Spirit Who inspired the Evangelists knew what 
 was in Christ's mind, and by presenting the same substantial 
 truth with circumstantial varieties and in different points of view. 
 He has given a clearer view of that mind than if He had given 
 one view only. See above, Intrnduclion to the Four Gospels ; 
 and Augustine, quoted above on Matt. iii. 1 1 ; and here rv. 20, 21. 
 
 It is observable that the History of the Sermon, as given in 
 both Evangelists, is prefaced and followed by a narrative of Mira- 
 cles. They were then worked by Christ, and are here recorded by 
 the Holy Spirit (we may reasonably suppose), in order to give 
 greater force and solemnity to our Lord's Preaching, and to gain 
 readier assent and obedience to it. 
 
 This Sermon is like an Epistle from God ; the Miracles are 
 its seals, impressed with the Divine Image and Superscription. 
 See further on Matt. vii. 29. 
 
 18. a-rro] Restored, for iwh, from the best MSS. It is ob- 
 servable here that these persons resorted to Christ for relief; and 
 this agrees better with άϊτίι than with υπό ; for those who were 
 under the dominion of the Evil One, would rather have fled from 
 Him ; whereas these persons were driven from Satan to take re- 
 fuge in Christ. On the use of awh after α part, pass., see JViner, 
 G. G. p. 332. 
 
 19. Βνναμις τταρ' αύτοίϊ ^|ήρχ€το] power was going /orth/rom 
 out oj" Him. For He was 7Γη7ή δυνάμεων, the Fountain of Alira- 
 cles {Theophyl.) : the Apostles were only οχ€το1, or channels. 
 
 20. 21. Μακάριοι] Blessed. See on Matt. v. 1—10. After He 
 had chosen His disciples. He ^υθμίζα avrovs δια των μακαρισμών 
 καΧ δια TTis δίδασκαλίαί. (Theoph.) S. Ami/rose says, " Quatuor 
 tantum beatitudines sanctus Lucas Dominicas posuit, octo verb 
 sanctus Matthceus ; in his octo illie quatuor sunt, et in istis qua- 
 tuor illte octo." S. Ambrose therefore thought that this Sermon 
 in St. Luke was the Sermon on the Mount. See note on v. \^ 
 here, and so S. Cyril, pp. 192, 193. The following remarks on 
 this point are from ^. Augustine, de Consensu Evang. ii. .J7 : 
 " Quanquam etiam illud possit occurrere, in aliqua excelsiore 
 
 parte mentis primo cum sobs discipulis Dominum fuisse, quando 
 ex cis illos duodecim elegit : deinde cum eis descendisse, non de 
 monte, sed de ipsa montis celsitudine in campestrem locum, id 
 est, in aliquam sequalitatem, quse in latere montis crat, et multas 
 turbas capere poterat; atque ibi stetisso donee ad eum turbae 
 congregarentur : ac postea ciirn sedissct, accessisse propinquius 
 discipulos ejus, atque ita illis cieterisque turbis priesentibus unum 
 habuisse sermonera quem Matthseus Lucasejue narrarunt, diverse 
 narrandi modo, sed eadem veritate rerum et sententiarum, quas 
 ambo dixerunt. Jam enim prsemonuimus, quod et nuUo prie- 
 monente unicuique sponte videnduin fuit, si quis prsetermittat 
 aliquid quod alias dicat, non esse contrarium ; nee si alius alio 
 modo aliquid dicat, dum eadem rerum sententiarumque Veritas 
 c.\plicetur : ut quod Matthajus ait, cum autem descendissct de 
 monte, simul etiam de illo campestri toco qui in latere montis 
 esse potuit, intelligattir. Deinde Matthieus de leproso mundato 
 narrat, quod etiam Marcus et Lucas similiter." 
 
 22. αφορΊα-ωσιΐ''} excommunicate you, for My sake. See John 
 xvi. 2. Hence αφορισμ^ζ became tlie ecclesiastical word for ex- 
 commvnication. See Suicer, Thes. i. p. COO. Bingham, XVI. ii. 
 6 ; xvii. 1. Here is a prophecy that some would be excommuni- 
 cated unjustly ; and here is comfort for those who suffer under 
 that ban ; e. g. for persons who are cut off from communion with a 
 Church which imposes, as terms of communion. Articles of belief 
 not found in Scripture, or contrary to Scripture, and unknown to 
 the Primitive Church. 
 
 23. .XapTjTe] Restored from the best MSS. for Xaipere. 
 
 — κατά ταΠτα] in like manner. Elz. has ταύτα, but ταύτα 
 seems preferable. Tisch. has τα αυτά, with Β, D, Q, X. 
 
 27, 28. Ά7απάτ€] See on Matt. v. 44. The connexion is, — 
 Ye will be persecuted j but your persecutions are trials of your 
 love. Overcome evil with good. Lfjve your enemies, and your 
 persecutions will be occasions to you of glory. 
 
 29, 30. Tij; τι/πτοι-τ/ ffe] See on Matt. v. 39, 40, and John 
 xviii. 23. 
 
 — XiTOJra] See on Matt. v. 40. 
 
 30. Παί'τΐ δε τψ alrovvri] See on Matt. v. 42. 
 
 32. ττυία. ΰμ'ΐν χάρίϊ] what thanks do you deserve for so doing ? 
 See !'i'. 33 and 34, and cp. xvii. 9, μ^ X'ip"' e^fi τ^ ΖούΚω 
 έκΐίνω ; 
 
 It is observable that the word xipis, so often used by St.
 
 LUKE VI. 33—49. 
 
 105 
 
 ^' Kal iav άγαθοποι,ητ^ τους άγαθοποιοΰντας ΰμας, ποία υμίν χαρ'ϊ εστί ; και 
 
 yap οί αμαρτωλοί το αυτό ττοωυσί. ^ ' Και έαν Βανείζητβ τταρ ων ελπίζετε ^^'γ••|?•<«• 
 
 απολαβΐΛν, ποία ijxiv χα/3ΐ5 Ιστί ; και yap οί αμαρτωλοί άμαρτωλο'ίζ Bavet- 
 
 ζουσιρ, 'ίνα άπολάβωσι τα ίσα. ^^ " Πλην αγαπάτε τους εχθρούς υμών, και ρ^^Ί^'^β'.**" *^' 
 
 άγαθοποίείτε, και δανείζετε μ-ηΖΙν απελπίζοντας• και εσται ό μισθός υμών " '"' ' 
 
 πολύς, καΐ εσεσ^ε υίοί 'Τφίστου• 'ότι αυτός χρηστός Ιστιν επι τους αχάριστους 
 
 και πονηρούς. ^^ * Γίνεσθε ούν οίκτίρμονες, καθώς και ό Πατήρ υμών οικτιρ- ν Matt. 5. 48. 
 
 )α.ωΐ' c'cTTt'. 
 
 (-^) 2^ "Και /^,ή κρίνετε, και ou /χι) χριθητε- μη καταδικάζετε, και ού )"•^ r„*4°"2.'' '' 
 καταδικασ^ητε• απολύετε, και άπολυθησεσθε. ^ " ΑίΒοτε, και Βοθήσεται ΰ/χ"•^' χ ρ"ον^ ίο. 22. 
 ιχετρον καλόν, πεπιεσμ,ενον και σεσαλευμενον και ΰπερεκχυνόμενον, Βώσουσιν Man'. 7. 2. 
 
 ' , ' , ,, , ^ „ ν , - , τ - , ' Λ ' . - Mark 4. 24. 
 
 eis τοί' κολπον νμων τω γαρ αυτω μετρώ ω μετρειτε αντιμετρηυησεται υμιν. Jame3 2. π. 
 
 ("Τ^) ^^ ^ Είπε δε παραβολην αύτοΐς, Μητι δύναται τυφλός τυφλον οΒηγεΙν ; Ι^^^^ "; ,'; 
 ουχί αμφότεροι εις βόθυνον πεσουνται ; (-^,) '"' ^ Ουκ εστί μαθητής ^"^^Ρ ]^1^"{^\^*' 
 τον διδάσκαλοι αύτου• κατηρτισμενος δε πα? εσται ως ό διδάσκαλος αυτόν. ^ "• ^°• 
 (-^) ■*' " Γί δε βλέπεις το κάρφος το εν τω οφθαλμω του αδελφού σον, ττ^ν » ^ΐ""• '• '• 
 δε δοκον ττιν εν τω ϊδίω οφθαλμω ου κατανοείς ; ^' ^ Η πως δύνασαι λέγειν b Prov. is. t-. 
 
 '''''' ' Rom. 2. 1, 21. 
 
 τω άδελφω σου, 'αδελφέ, άφες εκβάλω το κάρφος το eV τω οφθαλμω σον, 
 
 αυτός την εν τω οφθαλμω σου Βοκόν ου βλέπων ; 'Τποκριτα, εκβαλε πρώτον την 
 
 Βοκόν εκ τοΐι οφθαλμού σου, και τότε δια/3λ€'ψεΐ5 εκβαλειν το κάρφος το εν τω 
 
 οφθαλμω τον άΒελφον σον. ("γ-) '''' '^ Ου γάρ εστί ΒενΒρον καλόν ποιούν καρπον cMait. τ. ι?. 
 
 σαπρόν ουδέ ΒενΒρον σαπρον ποιούν καρπον καλόν, (-y-) ■** ''Έκαστον γαρ isiatt.i.K.n. 
 
 ΒενΒρον εκ του ίδιου καρπον γινώσκεται• ον γάρ εζ ακάνθων σνλλεγουσι σΰκα, 
 
 ουδέ εκ βάτον τρυγωσι σταφυλην. ("τ") ^^ '^Ό αγαθός άνθρωπος εκ του άγαθοΰ eMatt. 12.34,35. 
 
 θησαυρού της καρδίας αύτοΰ προφέρει το αγαθόν και ό πονηρός άνθρωπος εκ 
 
 του πονηρού θησαυρού της καρδίας αύτοΰ προφέρει το πονηρόν εκ γάρ τον 
 
 περισσεύματος της καρΒίας λαλεΐ το στόμα αυτοΰ. 
 
 ("πΐ") ^'^ ' '^^ ^^ l•^ καλείτε Κύριε Κύριε, και ου ποιείτε ά λέγω ; (^) ■*' ^Πάς fMai. ι. c 
 ό ερχόμενος προς με, και άκουων μου των λόγων και ποιων αυτούς, υποδείξω & 25. li. 
 νμίν τίνι εστίν όμοιος• ^^ "' όμοιος εστίν άνθρωπο) οΙκοΒομοΰντι οΐκίαν, ος "^^^75 'j\ 
 έσκαψε και εβάθυνε, και εθηκε θεμελιον επΙ την πετραν πλημμύρας Βε γενο- ^ o'pet.'i.'i'o. 
 μενης προσερρηζεν ό ποταμός τη οικία εκείνη, και ουκ ίσχυσε σαλεΰσαι αυτήν, 
 τεθεμελίωτο γάρ επι την πετραν. ^' Ό δε άκουσας και μη ποιησας όμοιος 
 εστίν άνθρώπω οΙκοΒομησαντι οΐκίαν επι την γην χωρίς θεμελίου, η προσερρη- 
 ζεν ό ποταμός, και ενΟεως έπεσε, και έγενετο το ρήγμα της οικίας εκείνης μέγα. 
 
 Luke and St. Paul, never occurs in St. Matthew's or St. Mark's 
 Gospels. 
 
 35. n\V α-γαπΰτί"] But love ye. This corrective word TrX^if 
 seems to remind the reader that /Jiis report of the Sermon on the 
 Mount is not a full report, and to refer him for its complement to 
 the words of our Lord in SI. Mall/ietv, v. 43. St. Luke writes 
 with a knowledge of St. Matthew's Gospel, and supposes that his 
 reader will refer to it. The One Spirit Who inspired all the 
 Evangelists intends us to regard all the Gospels as interwoven 
 with each other, and forming one harmonious whole. 
 
 — SariiftTi] lend ye. See on Matt. v. 42, and Prov. xir. 17, 
 " He that hath pity on the poor, lendeih (SaKcifei, LXX) unto the 
 Lord ;" and see Ecclus. xsix. 2. 
 
 38. ίιίσουιτιν'] (hey vill give. " Hebraii verba active numero 
 plurali posita γτο passivis accipiunt. Vid. Luc. xii. 48, αΐτήσουσι." 
 Cp. Job vii. 3 ; sviii. 18. Luke xii. 20. John xv. C. Rev. xvi. 15. 
 Vorst. de Ilebr. p. 577• 
 
 — κάΚττον'] lap. "To be understood by reference to the loose 
 raiment worn in the East. It corresponds exactly to the Hebr. 
 p^n [cliet/i), which is used for the bosom or lap, and the fold of 
 the garment upon it. Ps. .xxxv. 13; Ixxiv. II ; bcxix. 12. Cp. 
 the Latin sntus. (KWs.) 
 
 39, 40. Μήτί Suvarai rvtpXhs — 6 SiSdffKa\os αύτοΰ] Can the 
 
 blind lead the blind ? A warning against the sin of claiming ab- 
 solute dominion over the faith of others on the one band ; and a 
 warning also against the sin of submitting our conscience and 
 reason to the dictates of any human teacher on the other. 
 
 41. Ti 8e βλί'πβΐϊ] But why dost thou look at the mote in thy 
 brother's eye ί See on 5Iatt. vii. 3. The connexion appears to 
 be, — the Blind cannot lead the blind j therefore thou canst not 
 teach others if thou dost not begin with teaching thyself; thou 
 must cast out first the beam out of thine own eye, in order to see 
 clearly to cast out the mote from thy brother's eye. It is vain 
 for thee to pretend to be a good tree by a show of leaves, if thou 
 dost not bring forth good fruit iu thine own life. Thou art then a 
 mere leafy fig-tree, and wilt be withered by Christ. (Matt. xxi. 19.) 
 The blind follower will fall into the ditch of error and of misery 
 as well as the blind leader. Every one who is κατ-ηρτισμίνο!, 
 throughly schooled and disciplined by his blaster, will be as his 
 Master. He will be κατ-ηρτισμίνο! t'ls airii\tiav (Rom. ix. 22) it 
 he blindly follows a blind guide. But he will be apriot, and 
 " throughly furnislied to every good work " (2 Tim. iii. 17), if he 
 follows Christ,— the unerring Guide, the true Master (Matt, xxiii. 
 8—10), the Light of the World. 
 
 44. "Εκαστοι' SfySpofl See Matt. vii. IC— 20. 
 
 47—49. nas iS ijj\4i€iOi] See on Matt. vii. 24—29. 
 2 2
 
 19G 
 
 LUKE Vir. 1—1 4. 
 
 nSIati. 8. 5, ir. 
 
 b Alls 5. 10 
 
 \ il. (jn) ' 'ΈπεΙ δε ΐττληρωσε πάντα τα ρήματα αυτοΰ εις τάς άκοάς 
 του λαοί), είσηλθίΐ' εις Καφαρναούμ. - Έκατοντάρχ^ον δε tluo<; Βοΰλοζ κακω<; 
 έχων η/χελλε τελευταία os tjv αντω ε^'τι|i,09. '^ Άκουσα'; δε ττερί τοΰ Ίτησοΰ 
 άπε'στειλε προ? αντον πρεσβυτέρους των ΊουΒαίων ερωτών αυτόν οττω? εΚθων 
 8ίασώσΎ) τον 8οΰλον αύτοΰ. ■* Οΐ δε παραγενόμενοι προς τον Ίησοΰν παρ• 
 εκάλουν αύτον σπουΒαίως λέγοντες, "Οτι άζιός εστίν ω παρέζει τούτο, * άγαπα 
 γαρ το έθνος ημών, και την συναγοιγην αυτός ωκοΖόμησεν ημΐν. ^ Ό δε 
 Ίησους επορεύετο συν αντοΐς. Ήδη δε αυτοΰ ου μακράν άπε)^οντος άπο της 
 οικυας, επε/χψε προς αύτον ό εκατόνταρχ^ος φίλους λέγων αντω, Κύριε, μη 
 σκνλλου, ου γάρ εΙμι ικανός ιΐ'α μοΰ ύπο την στεγην εισελθης• ' διο ουδέ 
 εμαντον ηζίωσα προς σε ελθειν άλλα είπε λόγω, καΐ Ιαθήσεται 6 παις μου. 
 '' Και γαρ εγω άνθρωπος εί/χι νπο εζουσίαν τασσόμενος, έχων νπ' εμαυτυν 
 στρατιωτας, και λέγω τούτω, Πορεύθητι, και πορεύεται, καΐ άλλω, Ερχου, 
 και έρχεται, και τω δουλω μου, Ποίησον τοΰτο, και ποιεί. ^ Άκουσας δε 
 ταύτα ό Ίησους εθαύμασεν αύτον, καΐ, στραφείς τω άκολουθοΰντι αΰτω όχλω 
 είπε. Λέγω νμίν ουδέ εν τω 'Ισραήλ τοσαύτην πίστιν ενρον. ( ν^) '"^ Και 
 νποστρεφαντες οι πεμφθεντες εΙς τον οίκον ενρον τον άσθενοΰντα ^οΰλον 
 νγια'ινοντα. 
 
 (-^) " Και εγενετο εν tq εζης, επορεύετο εις πόλιν καλονμενην Να'ίν, και 
 συνεπορεύοντο αύτω οι μαθηταΐ αύτοΰ ικανοί και όχλος πολύς. '" Ώς δέ 
 ηγγισε τη πύλη της πόλεως, καΐ ΙΒού εζεκομίζετο τεθνηκως νίο? μονογενής 
 τη μητρί αύτοΰ, και αυτή χήρο-' κο-'- όχλος της πόλεως ικανός συν αύτη. 
 '^ Και ΐδών αύτην ό Κύριος εσπλαγχνίσθη επ αύτη, και ε'ιπεν αύτη. Μη κλαίε• 
 '^ ''και προσελθων ηχΐιατο της σοροΰ, οΐ δέ βαστάζοντες έστησαν, καΐ εΓπε, 
 
 Cii. νπ. 1. ί-ιτ\ηρα.•σ(ν els] He filed up all these words into 
 tlie ears of the people. On tliis use of us, into, sec on Mark i. 
 3!), κηρύσσων tls τ. aayaya>yas. .Our eai-a are like vessels iiiln 
 which Christ's doctrine is poured. It is poured into our hearts 
 through them, and fills them, and their duty is to hold it. 
 
 3. 'Ζκα.τοντάρχου'] See on JIatt. viii. 5 — 10. St. Luke dwells 
 and enlarges on this history as specially instructive and edifying 
 to Gentile soldiers, who might be led thereby not to despise the 
 conquered race of Israel, nor yet to confound Christ and His reli- 
 gion with the tenets and practices of many of the Jewisli Teachers, 
 but to seek for divine truth, and cherish it when found (-ee rv. 5. 
 7) ; and to treat their slaves with brotheriy love (i'. 2), and to 
 apply the lessons learnt in the discipline of the Camp {νυ. ii, 9) to 
 their own spiritual improvement as soldiers of Christ. 
 
 3. aTeVreiXf] St. Matthew says ττροσήλθι, i.e. resorted to 
 Jesus, i. c. by his messengers, and by h\s faith, as the faithful woman 
 is said to touch Christ (Matt. i.\. 20. Mark v. 30. Luke viii. 45) 
 because she beUeved, though she only touched the hem of His 
 garment; whereas the crowd who pressed on Him, but did not 
 believe in Him, did not touch Him. 
 
 4. TTapeJei] Literally, tlion shall afford this favour. On the 
 middle voice τταρίχομαι, sec Titus ii. 7- 
 
 5. ΎΎ\ν avvayuiy^v'] the synatjoyue which we frequent ; i. e. he, 
 though a Rom.in soldier, at his own expense (auriir) built for us 
 our (την) synagogue,— tlie synagogue in which we worship. 
 There were liiany synagogues in so large a city as Capernaum. 
 At Jerusalem there were U|nvarJs of 4il0. 
 
 67. Luke alone records the words of these Jewish elders ; and 
 thus while he repea's the substance of St. Matthew's narrative 
 (viii. 5—13), he shows his own independent knowledge of the 
 facts. 
 
 6. μον] emphatic ; the roaf of me, most unworthy as I am. 
 So C, D, L, M, R, X, Γ, and about thirty-five Cursives. Other 
 JISS. have την στίyηv μου. 
 
 7. λ(ί7^] 4^ α icO)</, without coming in /jerion. C|). Matt. viii. 
 S. Hi, ami the use of Kfyωv in v. G. 
 
 11. Nolv] λ'αίη, Hebr. ;\^:, so called to this day ; from nix; 
 (naeh). or crj (noi/n), fair. See Liyhtfoot. Reland, Palajst. lib. 
 iii. p. 804. Near Endor and Kison, two leagues from Nazareth; 
 two miles from Capernaum (.S'. Jerome), and two miles on the 
 south of Mount Tahor. Cf. ΙΓ«(«(. p. C93. Robinson, Palest. 
 iii. p. 4(19. 
 
 11,12. ΰχ\ο! - ■ίτνΚη'] So that the miracle was done in the 
 
 sight of numerous spectators. Observe the circumstantial manner 
 in which it is told. The city, the gate, the multitude, the man's 
 age and circumstances, his mother's condition, our Lord's words, 
 the effects on the multitude, — all are sjiecified. 
 
 This miracle is recorded only by St. Luke. 
 
 5'. Augustine observes (Serm. xcviii.), that of the numerius 
 persons raised to life by Christ, three only are mentioned, as spe- 
 cimens, in the Gospels (cp. Jului ivi. 25) ; the widow's son 
 (Luke vii. 11), the daughter of Jairus (Matt. i.x. It). Mark v. 42), 
 and Lazarus (John xi. 44) ; and after remarking that all our 
 Lord's works of mercy to the body have also a spiritual reference 
 to the soul, he proceeds to consider them as illustrations of 
 Christ's divine power and love in raising the soul, dead in tres- 
 passes and sins, from every kind of sjiiritual death ; whether the 
 soul be dead, but not yet carried out, like the daughter of Jairus ; 
 or deatl and carried out, but not buried, like the widow's son ; or 
 dead, carried out, and buried, like Lazarus. He who raised 
 Himself from the dead can raise all from the death of sin. There- 
 fore let no one despair. 
 
 13. (S Kipios'] the Lord. This mode of describing Christ is 
 almost peculiar to St. Luke among the three Synoptical Evan- 
 gelists. See vii. .'il ; xi. 39; xii. 42; χνίίΓ 5, ίί ; xviii. (Ϊ ; xxii. 
 31.61; cp. John iv. 1. It seems to be designed to remind his 
 readers that Jesus was indeed coequal with Him Who in the Sep- 
 tuagiut is called Kvpios, i. e. the Lord Jeiiov.\h ; and that He 
 proved by His mighty works, such as that hero described, that 
 He claimed with truth so to be. See above, ii. i 1. 
 
 It may be also a silent evidence that St. Luke's Gospel is 
 later than that of St. Matthew and St. Mark ; and that it was 
 written for those who had not seen Christ in the flesh, and 
 habitually regarded Him as the Lord, risen from the dead, and 
 enthroned at God's right hand in heavenly glory as Lord of all. 
 Acts ii. 30. 47; iv. 33; vii. 59; ix. 13; x. 3(i ; xi. 17• When 
 St. Luke wrote, it had probably become common in the Church. 
 He generally employs it, as here, when he is about to relate 
 some mighty work done, or some authoritative saying uttered, 
 by Jesus the Lord. 
 
 14. ηψατο τηΓ σορον] He touched the bier, and so raised the 
 dead ; in order that we may know that Ilis own Body is the Body 
 of Life (Theopht/l.) ; and that by communion with Him we live. 
 
 According to the Levitical law, uncleanness was communi- 
 cated by touching a Leper, or a Dead Body, but Christ touched 
 both ; and with His touch He cleansed the one (Matt. viii. 3) and
 
 LUKE VII. 15—80. 
 
 1ί)7 
 
 Νεανίσκε, σο\ λέγω, εγερθητί. '* ΚαΙ άνεκάθίσεν υ νεκρός, και -ηρζατο λα\ε7ν• 
 καΐ εΒωκεν αυτόν ttj μ'ητρί αντοΰ. "* ' Έλαβε δε φόβοζ απαντάς, καΙ εοόζαζον c Maik ? 37. 
 τον Θεον λέγοντες, "Ότι, προφήτης μέγας εγηγερται εν "ημίν, και on επεσκέ\\ιατο John i. ι». 
 ό Θεός τον λαον αντοΰ. (χ) '^ ΚαΙ εζηλθεν ό λόγος ούτος εν ολτ) Trj Ιουδαία '^''• '■ ''*• 
 περί αντον, και εν πάστ] τρ περίχωρω. 
 
 ^^' ^ ΚαΙ άπηγγειλαν Ίωάννττ) οί μαθηταΐ αντοΰ περί πάντων τούτων, α iii.:t. μ 2,. 
 (-y) Και ττροσκαλεσάμενος δύο τινας των μαθητών αντοΰ 6 'Ιωάννης επεμφε 
 προς τον Ίησοΰν λέγων, Σν εΐ 6 ερχόμενος, η άλλον προσΒοκωμεν ; -" Παρα- 
 γενόμενοι δε προς αντον οΐ άνδρες εΐπον, 'Ιωάννης ό βαπτιστής άπεσταλκεν 
 ■ημάς προς σε λέγων, Χυ εΧ 6 εργόμενος, η άλλον προσΒοκωμεν ; -' Έν αντη 
 οε τη ώρα εθεράπευσε πολλούς άπο νόσων, και μαστιγών, και πνενμάτων 
 πονηρών, και τνφλοίς πολλοίς ε-χαρίσατο βλεπει,ν. " Και αποκριθείς ό Ιησονς 
 είπεν αντοίς, Πορευθεντες απαγγείλατε 'Ιωάννη α ειδετε και ηκονσατε, on 
 " τυφλοί άναβλεπουσι, ■χωλοί περιπατοΰσι, λεπροί καθαρίζονται, κωφοί άκουουσι, eisa 29. is. 
 νεκροί εγείρονται, πτω-χοΊ ευαγγελίζονται- -'' και μακάριος εστίν ος εάν μη ^ «'• '■ 
 σκανδαλίσει] εν εμοί. *ϊιη3!2. 
 
 -^'Απελθόντων δε των αγγέλων 'Ιωάννου, ηρζατο λέγειν προς τονς οχλους'^\ό.2•;.3α. 
 περί Ιωάννου, Τι εζεληλνθατε εΙς την ερημον ^εοίσασ^αι ; καλαμον νπο άνεμου Ps. itc.'s. 
 σαλευόμενον ; -•'' άλλα τι εξεληλΰθατε ιΒέΙν ; άνθρωπον εν μαλακοίς ιματιοις 
 ■ημφιεσμενον ; ΐδου οί εν Ιματισμω ενΒόζω και τρνφη νπάρ^χοντες εν τοις 
 βασιλείοις είσίν. '-'' '^λλά τι εξεληλνθατε ΊΒεΐν ; προφητην ; ναΙ, λέγω νμίν, 
 και περισσότερον προφήτου. (4γ) ^ ουτός εστί περί ου γεγραπται, 'ΊΒού εγώ fM.-.i. 3. 1. 
 αποστέλλω τον άγγελόν μου προ προσώπου σου, ο? κατασκευάσει 
 την όδον σου έμπροσθεν σον (^) '^ λέγω γαρ υμίν, μείζων εν γεννητοΊς 
 γυναικών προφτητης ^Ιωά.ννου τοΰ βαπτιστοΰ ούΒείς εστίν ό δε μικρότερος εν τη 
 /δασιλεία τοΰ Θεοΰ μείζων αντοΰ εστί• (-γ" ) ^ '^"■^ ^^^ ° λαο5 άκουσας και οι 
 τελώναι εΖικαίωσαν τον Θεόν βαπτισθεντες το βάπτισμα 'Ιωάννου• ^^ οί δε 
 
 raised the other, anil proved Himself to be above the Law, and to 
 be the Giver of the Law. 
 
 — NeanVKe, σοί \e'-)ai] 'i'ouny man, I say unto thee arise ' 
 Christ is not lilie Elijah mourning over the son of the widow of 
 Sarepta (1 Kings xvii. 20), — nor as Ehsha slretching his own 
 body over the dead ("2 Kings iv. 34), — nor as Peter praying over 
 Tabitha (Acts ix. 40\ — but He calls those things that are not 
 as though they were (Rom. iv. 17). He speaks to the dead as 
 hving, and raises them by His own Divine word, — / say itnto 
 thee. Arise. (Titus Boslr.) 
 
 19. Si» «? ί ίρχόμίνοί^] Art Thtiu the coming One? On the 
 design of this inquiry, and on its circumstances (19—23), see on 
 Matt. si. 2— G. 
 
 21. Έ;/ αύτι/ δέ ttj Jjpa] At thai very hour. He knew, as God, 
 what John's design was in sending to Him, and He put it into 
 his heart to send at that very time when He Himself was working 
 many miracles, which were the true answer to the question. 
 (Cyril.) S. Basil. Seleuc. p. 180, says ipyois χαρίζιται τηι/ 
 αττόκρίσιΐ'. He replies by deeds. Believe your own eyes. They 
 will tell you that I am doing the very works wiiich it was pro- 
 ]>hesied that '■ He who should come," i. e. the Messiah, should do 
 (see Isa. xx.vv. 5), and which are an answer to your question. 
 
 22. Tv(p\ot αναβλ^πουσι'] the blind recover their sight. &c. 
 One of the most consolatory reilections produced by these mighty 
 and merciful works of Christ on earth, is the assurance tiiey give 
 that at the great day of Resurrection He will remove all infirmi- 
 ties and blemishes from the ladies of His servants, and clothe 
 them in immortal health, beauty, and glory, so as to be like His 
 ( wn glorious body, once marred on the cross, but raised by Him. 
 self from the dead, and now reigning fur ever in glory. Cp. Phil, 
 iii. 21. 
 
 24. '\ττ(\66νταιν 5e'] On the sense of these verses (24—35) 
 see on Matt. xi. 7 — 13, and cp. S. Cyril here, ed. Mai, p. 210. 
 
 — καλαμον ί•πΐ> ανέμου σα\(υ6μίνον'\ a reed shaken bg the 
 irind. So far from buing a reed shaken by the wind of popular 
 opinion, John was a rock, which stood unmoved though beaten 
 by stor.ns of suffering. (Sec Cyril.) 
 
 28. προφηττ)?] a Prophet. Some MSS. and Editors omit προ- 
 φήτης ; but it appears to be emphatic. There is a contrast be- 
 tween the prophets and those iv r^ βασιΧ^Ία τοΰ Θεοΰ, in the 
 kingdom of God, — i. e. those who partake of the full privileges of 
 the Gospel in the Christian Church. 
 
 There is also a contrast between yΐvvητo\ yvvaLKUv, those u-ho 
 are born of women (v. 28), and those who are '* born of water and 
 the Spirit" (cp. Johni. 13; iii. 5), i.e. members of Christ's Church. 
 
 John, by coming after the other Prophets, and by his near- 
 ness to Christ, was greater than all the Prophets. " Major Pro- 
 pheta, quia finis Prophetarum," says S. Ambrose. Yet, by being 
 a prophet and forerunner of Christ, he was less than those w-ho 
 saw the whole Gospel-scheme, of which he had been the Herald 
 and Precursor ; as the temple of Zorobabel was more glorious 
 than that of Solomon, — not in itself, for it was less magnificent 
 (Ezra iii. 12), but because Christ would appear in it (Hagg. ii. 7.9). 
 Not therefore that John in himself was less ; but that Christ and 
 the Gospel are greater than all. And by comparing them with 
 John, Christ shows the greatness of the privileges which tee enjoy. 
 " For," says .S. Cyril, pp. 212 — 214, " although we may be infe- 
 rior in holiness to some under the Law, whom John represents^ 
 yet now, after the Passion, and Resurrection, and .Ascension, and 
 bay of Pentecost, we have greater blessings in Christ, being 
 made, through Him, partakers of the Divine Nature; and there- 
 fore John confessed that he needed to be bajitized of Christ 
 (Matt. iii. 14), and/rom the days of John the kingdom of heaveii 
 sutTereth violence (Matt. xi. 12)." Cp. below, x. 23, 24. Matt, 
 xiii. Ifi, 17. Eph. iii. r>. Heb. xi. 13. 
 
 29, 30. καΙ 7r5s — αύτοΰ] A continuation of the discourse of 
 Christ. The words elire Si i Kvpios, inserted in some editions 
 before τίνα ούν, are not in the best MSS. 
 
 29. {ίικαιασαν rivStovl they justified God. They proclaimed 
 God to be jus/, holy, and good. The use of the word Sixaiia, as 
 employed in the New Testament for to regard as just and holy, 
 to pronounce such, to acquit, — is derived from the Septuagint 
 (see Gen. xxxviii. 20. Deut. xxv. 1. Ps. li. 4. Isa. v. 23, and 
 passim), and is very different from the sense in which it com- 
 monly stands in classical authors, where it signifies, when applied
 
 198 
 
 LUKE VII. 31— 3ϋ. 
 
 Φαρισαίοι και ο» νομίκοί την βουλην του Θεοΰ ηθέτησαν ei5 ίαυ-ον<; μη 
 RMati. 11. ΐΓ., βαπτισθΐ.υτΐ.ζ νπ αυτόν. (-γ-) ^^ ^ Τίνι ουν ομοιώσω τους ανθρώπον; τηζ 
 yev€a.<s ταύτης ; καΐ tlvl ζΐσΐν δμοιοί ; ^- "Ομοιοί είσι 77αιδίοΐ9 τοις eV άγορα 
 καθημενοίς, καΐ ττροσφωνοχχην αΧΚηΚοις και λεγουσιν, Πυλήσαμεν υμΐν, και 
 ουκ ώρχτίσασθζ• ^θρηνησαμεν νμΐι•, και ουκ εκλαύσατε. ^"^ Έλήλυθε γαρ 
 'Ιωάννης 6 βαπτιστής μήτε αρτον εσθίων μήτε οΊνον πίνων και λέγετε, 
 Ααιμόνιον €χΐΐ• ^ εληλυθίν ό Τίος του ανθρώπου Ισθίων και πίνων και λέγετε, 
 'ίδού άνθρωπος φάγος και οινοπότης, φίλος τελωνών και αμαρτωλών. ^' Και 
 εΖικαιώθη η σοφία άττο τώΐ' τίκνων αυτής πάντων. 
 
 ("Τ") ^ ''Ήρώτα δε' τΐ5 αυτόν τών Φαρισαίων ίνα φάγη μετ αυτοΰ• και 
 εΐσελ^ώι/ cis Τ'^ΐ' οΐκίαν του Φαρισαίου άνεκλίθη. ^^ Και ΐδου γυι^τ) eV τ^ 770λει 
 ηίτΐξ ην αμαρτωλός, και έπιγνονσα οτι άνακειται iv τη οικία του Φαρισαίου, 
 κομισασα αλαραστρον μυρον, "^ και στασα πάρα τους ποοας αυτού οττισω 
 κλαίουσα ηρζατο βρεχειν τους πόΒας αυτοΰ τοις Βάκρυσι, και ταΐς θριζι της 
 κεφαλής αυτής εζεμασσε, και κατεφίλει τους πό^ας αυτοΰ, και ηλειφε τω μύρω. 
 ^^ ' ΊΖών δε ό ΦαρισαΙος 6 καλεσας αΰτον ε'ιπεν εν έαυτω λέγων. Ούτος ει 
 
 1ι Matt. 26. C, 
 Mark 14. 3. 
 John 11.2. 
 & 12. 3. 
 
 i ch. 1.). 2. 
 Oen. IS. 4. 
 
 St 19. 2. 
 JudK. 19.21. 
 I Sam. 25. 41. 
 I Tim. 0. 10. 
 
 to & person, to pronounce sentence upon; and when it refers to a 
 Hiing, to consider it right. Cp. below, t'. 35, with Bengel's note, 
 and the Epistle to the Romans, iii. 2G. 
 
 30. eis eauTovs] towards themselves. 
 
 31. TiVi oiv !>μοιύ<τω] To what then shall I liien ? Sec on 
 Matt. xi. IC — 19. After that section St. Matthew recounts our 
 Lord's condemnation of the Galitean cities Chorazin, Bcthsaida, 
 Capernaum, in which His mighty works (above described, v. 22) 
 had been wrought. 
 
 That censure, conveying a salutary warning to those at Jeru- 
 salem and in Palestine, is not repeated by St. Luke, writing for 
 Gentile use. 
 
 35. Kni] Ani WisAom was justified by all her children. 
 
 lUi Wisdom of wliicli St. Mattliew speaks is, as St. Luke 
 here explains, the Wisdom of God — in the Baptism of John as 
 well as the Mission of Christ. 
 
 " Aperuit sancfus Lucas," says .9. Ami/rose here, " speciali- 
 bus additis quod quasi gencralibus sanctus Matthieus subobscurum 
 reliquerat" (Matt. .\i. 19). 
 
 36 — 50. ywri] St. Luke now proceeds to insert a narrative 
 not found in any other Evangelist, and full of tenderness and en- 
 couragement to the Heathen nations, for whose special use his 
 Gospel was designed. 
 
 Tlie Gentile world might see a beautiful picture of itself in 
 the Woman that was a sinner, and de3|)ised by Simon the Pha- 
 risee, but blessed on her repentance by Christ ; and might thus be 
 taught to love much, and to present those members of the body 
 (Rom. vi. 13 ; xii. 1 ) and faculties of the soil and estate, represented 
 bv her hair, her tears, and her ointment, which had been before 
 abused to tlie service of Sin and Satan, as living sacrifices to Christ. 
 
 Her eyes, which once longed after earthly joys, now slied 
 forth penitential tears ; her liair, which she once displayed for 
 idle ornament, is now used to wipe the feet of Christ ; her lips, 
 which once uttered vain things, now kiss those holy feet ; the 
 costly ointment, with which slie once perfumed her body, is now 
 offered to God. See Rom. vi. 19, *' As ye have yielded your 
 members servants to uncleanness, so now yield your members 
 servants to righteousness, unto holiness." Cp. 5'. Amphiloch, pp. 
 H7 — fi5. Gregor. Horn. 33 in Evangelia, quoted below, on v. 47. 
 
 S. Ambrose applies tliis history thus, as a motive to alms- 
 givins and tender love and care for the poor members of Christ : 
 '* Expande capillos, sterne ante Christum corporis tui dignitates 
 . . . Accurre ad pedes. Ubicunque audieris Christi nomen, ac- 
 curre. Lacrymis confitere delicta ... si desideras gratiam, cari- 
 tatem auge, mitte in corpus Jesu fidera resurrectionis, odorera 
 Ecclesiie. Caritatis unguentura. Non unguentum mulieris Do- 
 minus, sed caritatem probavit. Pecuniam conferas jjauperi, ut 
 deferas Cliristo. Corpus ejus Ecclesia est." 
 
 Some ancient Expositors suppose this woman to have been 
 Mai*y Magdalene, and that she was the same as Mary the sister 
 of Lazarus, who anointed our Lord in the house of Simon of 
 Bethany (Matt. xxvi. 7. Mark xiv. 3. John xii. 3). But the 
 reasons adduced for this supposition (whicli may be seen in a 
 Lapide here) are not satisfactory. " Potest non eadem esse," 
 says 5'. Ambrose here. S. Augustine has a sermon on the sub- 
 ject (Serm. xcix.), and does not connect her with any other per- 
 son. S. Chrysostom supposes that there —jre two different 
 
 women who anointed Christ. Origen, Thcophyl., and Eulhy- 
 mius that there were three. 
 
 It seems certain that there were at least two, viz. this woman 
 in St. Luke, and Mary of Bethany (John xi. 2 ; xii. 3), and that 
 the name of the woman here has been purposely concealed by 
 St. Luke from considerations of delicacy, modesty, and tenderness 
 to her. Mary Magdalene is mentioned by name in tlie next 
 chapter (viii. 2) ; and if the woman in this chapter had been 
 Mary Magdalene, and if it had been intended tliat she should be 
 known to be so, some reference, it is probable, would have there 
 been made to this act. 
 
 It is to be remembered that the use of unguent (μνρον), 
 especially at feasts, was of common occurrence in the East (Ec- 
 cles. ix. 8. Cant. i. 3 ; iv. 10. Amos vi. G), and tliat therefore it 
 is probable tliat our Lord was often anointed. He was anointed 
 at banquets, and for His burial (Matt. xxvi. 12). Women pre- 
 pared spices and ointments for Him in the tomb (Luke .\xiii. 56). 
 Their faith and love was devoutly exercised in anointing the body 
 of Him Who is the Anointed of God. 
 
 37. iv τρ 7Γ<ίλΕΐ] in the city. Her repentance was as public as 
 her sin. 
 
 — fjv αμαρτωλοί'] Not who was then a sinner, but who had 
 been ONce a sinner. Cp. Ke-n-pus in Slatt. xxvi. 6. 
 
 On the use of the words ίμap■rω\h5 and peccatrix, applied 
 to sins of the flesh, see Wetst. 
 
 S. Aug. says, " Accessit ad Dominum immunda, ut rediret 
 munda " (Serm. xcix.). Slie had not been pronounced clean — 
 not openly forgiven by Christ. " Accessit confessa, ut rediret 
 professa." {Aug.) 
 
 — αΚάβαστρον μυρον] an alabaster vase of ointment. See 
 above on Mark xiv. 3. 
 
 AVhy did this woman come ? In order to show her love for 
 Clirist ; to testify her sorrow for sin ; and to obtain Absolution 
 from Him. JIany came to Christ for bodily health. But we do 
 not read of others who came to Him for remission of sin. Thus 
 she was a singular e.\ara]ile of faith and love and repentance, and 
 received a special reward. It is a very interesting circumstance, 
 tliat tliis woman seems to have come to our Lord immediately 
 after He had uttered the touching and comforting words, " Onne 
 unto Me all ye that labour and are heavy laden, and ye shall find 
 rest for your souls." Matt. xi. 28, 29. {Greswell, Harm. p. 92. 
 Burgon.) Perhaps then this act of faith and love was tlie fruit 
 of that blessed invitation. 
 
 See what seems to be a reference to this burden in r. 41. .17. 
 
 38. irJSas] \\\s feet — mentioned Mrice, to show her humility 
 and reverence. She did not venture to anoint His head. 
 
 — ToTs Ζάκρνσί] with her tears. " Lacrymse, aquarum pre- 
 tiosissimge." (lieng.) 
 
 — Ta7s Opi^i] with her hair. " Passis, ut in luctu." (Beng.) 
 Our Lord was rechning on a couch at the table. His feet 
 
 being bare, and the woman came behind Him, and began to bathe 
 His feet with her tears and wipe them with her hair. 
 
 Tlie penitent woman stood behind Him ; perhaps from a 
 feeling of sorrow and shame she could not bear to confront His 
 Divine Eye, before she had received a declaration of forgiveness, 
 for which she came. Cp. Cyril here, p. 217. 
 
 39. OuTos ci ^v τΓροφ•ί]τηί] If this man were a prophet He
 
 LUKE VII. 40—49. 
 
 190 
 
 ην ττροφήτηζ έγίνωσκζν αν tls και ττοταπη ή γννη ήτι? άπτεται αυτόν, υτί 
 αμαρτωλό? Ιστι. 
 
 ■"^ ΚαΧ άποκρίθεΐζ ό Ίησοΰς et— e ττροζ αυτόν, Χίμων, εχω σοί Τί ίίπείν. 
 Ό δε φησι, Αώάσκαλε, είπε. ''^ Αΰο γρεωφειΚέται. -ήσαν Βανείστβ tlvl• ό eis 
 ώφείΧε δηνάρια ττεντακόσια, 6 Βε ετεροζ πεντήκοντα• ■*' μη εχόντων οε αυτών 
 άποΒοΰναι,, αμφότεροι•; εχαρίσατο• Tts ούν αυτών, είπε, πΧει-ον αύτον αγαπτ^σει ; 
 ^^ ' Αποκριθεί'; Βε ό Χίμων ειπεν, 'Τπολαμβάνω οτι ω το πλειον εχαρίσατο, 
 Ό Βε εΙπεν αυτω, Όρθωζ έκρινα?. ■** ΚαΙ στραφεί? προ? την γυναίκα τω 
 Χίμωνι εφη, Βλέπει? ταντην την -γυναίκα ; είσηλθον σου εΐ? την οικίαν, ϋοωρ 
 επΙ του? ττόδας μου ουκ εΒωκα?, αΰτη Βε τοΐ? Βάκρυσιν εβρεζε μου του? πόδας, 
 καΐ τα'ΐ? θριξίν αυτή? εζεμαξε• ^' φίλημα μοί ουκ εΒωκα?, αΰτη Βε άφ' η? 
 είσηλθον ου Βιελιπε καταφιλοΰσα μου του? πόΒα?• '*'' '' ελαίω την κεφαλήν μου 
 ουκ ηλειψα;, αντη Βε μΰρω ηλειφε μου του? πόδας. ^^ Ου χόίριν λέγω σοι, 
 άφεωνται αί άμαρτίαι αντη? αΐ πολλαΐ, ότι ηγάπησε πολύ• ω Βε ολίγον άφίεται, 
 ολίγον άγαπα. ^^ ' Είπε Βε αντη, Άφεωνταί σου αϊ άμαρτίαι. '*^ "' ΚαΙ ηρζαντο 
 οΐ σννανακείμενοι λέγειν εν εαυτοί?, Τί? οντό? εστίν ο? και αμαρτία? άφιησιν ; 
 
 k ρ,-. 23. S 
 
 1 Matt. 9. 2. 
 m Matt. 9. 3. 
 Mark 2. 7. 
 
 would have known that she is unclean ; and knowing that she is 
 unclean, He would not have suffered Himself to be polluted by 
 her touch. {S. Aug. Serm. xci.x. Cp. Isa. l.tv. 5.) 
 
 Christ refutes the supposition of Simon, and proves Himself 
 more than a Prophet ; and that He did know who and what 
 manner of person the woman was, by reading Simon's heart, and 
 by replying to his thoughts, and by forgiving the woman's sins. 
 
 40. α-ποκρίθύ^ ό ΊησοΓϊ] Jesus answered. " Audivit Phari- 
 sseum cogitantem ; ipsum pascentem esuriebat, ipsum sanare 
 cupiebat." (S. Aug. Serm. xcix.) 
 
 — σοί] to thee. Emphatic — to thee, who bast barljoured in- 
 jurious thoughts of Me, 1 have something to say. 
 
 41. xpeoitfieiAe'Tai] A, B, D, E, F, G, L, and others have 
 χρίοφΕίλί'ται, but see Lobeck, Phrj'n. p. C9I. Winer, p. 43. 
 
 43. TO πλ€?0Γ] the greater sum of the two. There is a contrast 
 between the two sums as well as the two del/tors. 
 
 44. ΐίσηλθον σοΰ] σοΰ is emphatic. / catne into tht/ house, 
 and therefore might justly expect marks of hospitable courtesy 
 from thee ; and what thou, my host, didst not do for Me, she, a 
 stranger, whom tbou condemnest as α sinner, has more than sup- 
 plied. 
 
 — VSap, κ.τ.λ.] water. Thou hast not shown Me the ordi- 
 nary tokens of hospitality (see Gen. xviii. 4 : x.xiv. 32. Judges 
 xix. 21. I Sam. xsv. 41), but she has gone far beyond tbem. 
 
 — μοΰ] of iV/e— thy guest, and yet treated by thee with indif- 
 ference. Observe the contrast in the position of the pronoun, 
 tV κΐφα\-ην μου and μον Tovs TToBas, repeated thrice. So in v. 
 40, /lol — my face, — contrasted with feet. 
 
 46. μΰρφ'] unguent. More costly than (Kaiov. There is a 
 contrast between the head and the feet ; between oil and oint- 
 ment; between Simon and the woman; between what was not 
 done by the one, and what was done by the other. 
 
 47. oS χάρί" \iy<£ σοι] Wherefore I say to thee, her sins have 
 been forgiven. 
 
 A debt is something which is not only claimed by the lender, 
 but owned to be due by the borrower. And ap])lied spiritually, as 
 here, it not only represents sin committed, but sin confessed. It 
 betokens deep consciousness, hearty conviction, and humble ac- 
 knowledgment of sin. And this inward feeling and internal act 
 arises from a lively faith in God's holiness, justice, and mercy. 
 And therefore Christ, Who had read her heart before she entered 
 the house, states the formal cause of the woman's justification by 
 saying, " Thy faith hath saved thee " (r. 50). This faith worked 
 by lore (Gal. v. (Ί) ; it worked by fervent love to God, Who had 
 been offended. Without such love there can be no true Rejient- 
 ance, and consequently no Forgiveness. And such Love sends the 
 sinner to Christ ; and prompts him to acts of deep contrition and 
 self-abasement and reverential affection to Christ, in the hope of 
 receiving a gracious declaration of pardon from His lips. 
 
 To apply this to tlie present case. Simon the Pharisee dwelt 
 in his mind on the woman's sins. But our Lord draws his at- 
 tention to her sense of her sins, and to her godly sorrow for 
 them. She owed mttch ,- but she owns that she owes much, that 
 she is a heavy debtor to God, and she comes to Christ in faith, 
 hope, and love, in order to be relieved of the burden of this heavy 
 debt. See on !•. 37. 
 
 On the other hand, Simon himself is little conscious of his 
 
 sins, — he is not conscious that he is a great debtor, and therefore 
 is forgiven little. She feels the greatness of her sins, and the 
 largeness of God's mercy in Christ, and therefore loves much. 
 The other knows little of his own sinftJness, and has little for- 
 given, and loves little. Her love is love for mercy promised ; it is 
 love for pardon already anticipated by faith ; it shows itself in acts 
 of love to Christ. Her sins are indeed many (r. 4/), but she is 
 forgiven because she is conscious of them, and lored much even 
 before her pardon was pronounced. Therefore her faith hath 
 saved her, and she may depart in peace. 
 
 But he who has little forgiven him, is he, who is little 
 sensible of his sins, and of the love of God in pardoning sin (and 
 he cannot have forgiveness without such sense of sin and of God's 
 love), — he loves little ; and because he loves little, therefore little 
 is forgiven him. 
 
 — αϊ άμαρτίαι ah. al ττ.] Observe o! repeated,-— her sins, which 
 thou sayest are many, and which are many, are forgiven. 
 
 — ^ δ€ o\iyov άψίετοί, oXiyov άγοττο] He who has little 
 sense of his debt, and of God's goodness in the work of redemp. 
 tion and grace, loves httle. If he " who has little forgiven, loves 
 little," says S. Augustine (Serm. xcix.), "some one may object, 
 ' oportet ut mtdtiim peccemus, — ut multiim debeamus, quod 
 nobis dimitti cupiamus, ut Dimissorem magnorum peccatorum 
 
 multum diligamus Dictum est hoc a Christo propter 
 
 Pharisieum, qui vel nulla vel pauca se putabat habere peccata . . 
 ... Ο PharisEee, parum diligis, quia parum tibi dimitti suspi- 
 caris : non quia parum dimillilur, sed quia paritm puta» quod 
 dimittitur.' " 
 
 The dative Si may be rendered ' in cujus cestimatione.' (See 
 Matth. Gr. Gr. 389.) Soph. Antig. 004, κοί τοί σ' iyii 'τίμησα 
 Tols <ρρονοΐσιν tv, — i.e. eorum judicio ; and we may compare our 
 Lord's saying, " I am not come to call the righteous (i. e. those 
 who think themselves such), but sinners (i.e. those who own 
 themselves such) to repentance." (Matt. ix. 13.) 
 
 δ'. Greg. M. (in Hom. x.vxiii.) ajiplics this History to Christ's 
 dealings with the Jews and Gentiles. " Quern nanique Pbarisaeus 
 designat de falsi justitia praesuniens, nisi Judaicum populum ? 
 Quern peccatrix Mulier, sed ad vestigia Domini veniens, et plorans, 
 nisi conversam Gentilitatem designat .' Nos ergo, nos ilia mulier 
 expressit ; si toto corde ad Dominum post peccata redeamus, si 
 ejus p'oenitentiie luctus imitemur . . . Plus poenitens mulier 
 Dominum pascebat intus, quam Pharisa^us foris." 
 
 48. 'Ρίψίωνταί σον αϊ auapriai] Thy sins hate beenforgiren 
 thee. -A declaration of pardon, already anticipated hy faith (see 
 ft•. 42. 00). Christ not only gives general assurances of mercy, 
 producing a feeling of faith, hope, and comfort, in the penitent 
 sinner's soul ; but He has provided declarations of pardon for the 
 contrite sinner, by the ministry of Absolution, and by the Holy 
 Eucharist, sealing' His pardon visibly to indicidual persons in the 
 sight of others (even such as Simon and his guests, who murmur 
 at Christ's mercy and despise the penitent sinner), and restoring 
 the penitent to tiie communion of the Church. 
 
 49. Τίί ouTOs 6'στιν 4s Kol άμαρτίαί ίφίησιν ;] No man an for- 
 give sins ; but Christ, being God, forgives sins by those means 
 which He has instituted for that purpose. S. Aug. Serm. xcix , 
 " Mundatio est in b.iptismo. non ex ministrorum merit is, sed Dei 
 Gratia." Cp. on Matt. ix. C.
 
 200 
 
 LUKE Vil. 00. VIII. 1—11. 
 
 η Matt 0. 22. 
 Mark :>. 31. 
 & 10 52. 
 ch. 8. 18. 
 i: IS. li. 
 
 a Mult. 27. 55, 
 
 50. 
 
 Mark 16. 9. 
 
 John 19. 23. 
 
 bMalt, 13. 2. i 
 Mark 4. 1, ftc. 
 
 50 
 
 c Matt. 13. IS, 
 
 &-C. 
 
 Mark 4. 12, S:c. 
 
 James 1. 21. 
 
 " Ε1π€ δε ττροζ την γυναίκα, Ή πίστις σου σέσωκί. σί• πορΐΰου ets 
 είρηνην. 
 
 Λ III. (^) Και iyeveTo iu τω καθΐζηζ καΐ αύτο? διώδευε κατά, πάλιν και 
 κώμην κηρύσσων καΐ €υαγγ€λιζόμζνο<; την βασιλΐίαν τον Θεοΰ, και οι δώδεκα 
 συν αυτω, - " και γυναίκες Twes, at ήσαν τεθεραπενμά'αι άπο πνευμάτων πονη- 
 ρών και ασθενειών, Μαρία ή καλούμενη Μαγζιαληνη αφ' ης δαι/χοι^α επτη 
 εςεληλνθει, ^ καΐ 'Ιωάννα γυνή Χονζά επιτρόπου ΉρώΒου, και Χουσάννα, και 
 ετεραι πολλαΐ, αΐτινες ^ιηκόνουν αύτω άπο τών υπαρχόντων αυτα'ίς. 
 
 (-γρ) ■* ^' Χυνιόντοζ δε όχλου πολλού, και τών κατά πόλιν επιπορευομενων προζ 
 αυτόν, ε'ιπε οιά παραβολής, ^ Έζηλθεν ό σπείρων του σπεΐραι τον σπόρον 
 αυτού• και εν τω σπείρειν αυτόν δ μεν έπεσε παρά την όΖον, και κατεπατηθη, 
 και τα πετεινά του ουρανού κατεφαγεν αυτό. ^ Και έτερον επεσεν επΙ την 
 πετραν, και φνεν εζηράνθη, δια το μη εχειν ΙκμάΒα. ^ Και έτερον επεσεν εν 
 μέσω τών ακανθών, καΐ συμφυεΐσαι αϊ άκανθαι άπεπνιζαν αυτό. " Κα\ έτερον 
 επεσεν εις την γην την άγαθην, καΐ φυεν εποίησε καρπον έκατονταπλασίονα. 
 Ταΰτα λέγων εφώνει, Ό έχων ώτα άκούειν, άκουετω. 
 
 ^ Έπηρωτων δε αυτόν οΊ μαθηταΐ αύτοΰ λέγοντες, τίς εΐη η παραβολή αϋτη. 
 (^) '^ Ό δέ εΤττεί', 'Τμιν Βεοοται γι^ώναι τα μυστήρια της ^βασιλείας του θεον, 
 τοις δε λοιποις εν παραβολαΐς, ίνα βλέποντες μη βλεπωσι, και άκοΰοντες μη 
 συνιώσιν. " """Εστί δέ αΰτη η παραβολή- 6 σπόρος εστίν 6 λόγος τοΰ Θεοΰ• 
 
 50. Ή πίσ7ί$ σον'] Thy faith, which anticipated pardon from 
 Me, and brought thee to Me witli public signs of penitence antl 
 love, hath saved thee. Clirist mercifully ascribes to failh those 
 benefits whicli are due to Himself as the efficient and meritorious 
 Cause, and are apprehended by the hand of Faith as the instrument 
 on our part, by which they are applied. 
 
 — i'ls ξίρηι^ην'] in and to peace. 
 
 Ch. VIII. — Preliminary Note to the Eighth Chapter. 
 
 The present Clia]iter presents a remarkable specimen of that 
 inner connexion of matter^ which the reader will observe as α 
 characteristic of St. Luke's Gospel. 
 
 The sower goes forth to sow. The seed is the Word. Its 
 reception in the different soils of human hearts is described. The 
 duty of hearing aright, i. e. of receiving and keeping the Word, 
 and of bearing fruit, is inculcated. 
 
 The same Word is next described as a Light : Christ Who 
 sowed the seed, lights the candlo, and puts it on a candlestick, 
 the candlestick of His Church, and (in a secondary sense) on tlie 
 candlestick of every Christian soul, that the Light may be seen 
 of men, and may illumine the world. 
 
 Here is their jirobation : by the manner in which we receive 
 the Seed, and use the L'ght, our future doom will be determined. 
 Ne.\t, divine encouragement is given to those who rightly receive 
 the Seed, and use the Liulit ; they are even called '* the Mother 
 and Brethren of Christ" (o 21). 
 
 The value of the Seed and the glory of the Light, and tlie 
 consequent happiness of those wiio are so much endeared to 
 Christ, by '* liearing and doing His Word," is ne.xt described. 
 He is no other than God: Omnijircsent, Omniscient, Omnipotent, 
 .ind He must be believed• in as such ; His Word is the Word of 
 God. It is a weak failh which imagines that Christ must be 
 awakened, in order to still the storm. He sleeps as man, but 
 never slumbers as God. And as God He commands the winds 
 and waves, and they obey Him {vv. 24, 2.5). This doctrine of 
 His Divine Omnipottnce and Omnipresence is further displayed in 
 His dominion over the Devils; and in His refusal of the healed 
 ])emoniac's request, who asked permission to remain with Him. 
 He was to learn from Christ's human absence to realize His 
 Divine presence. So we must learn from Christ's personal 
 absence as man, to see Him, and to trust in Him, ever present as 
 God irv. 38, 3!)). The weak faitli, in this particular, of the Disci- 
 ples in the storm (r. 24), and of this Demoniac who desired to 
 remain with Christ, and of Jairus who sent for Jesus to come to 
 his house and heal his daughter {v. 41), is contrasted with the 
 stronger belief of the Woman, who is blessed by Him, because she 
 believed that she would be healed by His Divine Power, though 
 she touched but the hem of His garment {vv. 44 — 48). And 
 tliiis, though as man He is far removed from otir bodily senses, 
 
 He teaches us to see Him, as God, with the eye of Faith, and to 
 touch Him with the hand of Faith. 
 
 Other similar examples of timer connexion, in St. Luke*3 
 narrative, will present themselves to the reader's observation. 
 See xi. 14. 
 
 2. δαιμόνια eirra] seven. See below, xi. 20, and on Mary 
 Magdalene, Mark xvi. 9, and Matt. xv. 37. 
 
 3. 5ίηκόνουν αυτφ] were ministering to Him. This ministra- 
 tion is mentioned here by St. Luke alone ; but it is alluded to by 
 St. Mark, xv. 41. Many MSS. (e. g. B, D, F, G, H, K, S, U, V) 
 and Editors have aiirots here. It may be the true reading ; but 
 αυτψ, wliich is also supported by good authority, seems preferable. 
 What was done to His disciples was, in fact, done to Him, and 
 for His sake. Perhaps αυτψ may have been altered into avTo7s, 
 because it seems unlikely that He would have need of many 
 (πολλά!) to minister to Him. See note on 1 Cor. ix. 5. 
 
 In the next chapter (ix. 14 — 17) the Evangelist relates that 
 our Lord fed tive thousand men v;ixh βν6 loaves and two fishes. 
 But He never exerted His Divine Power to minister to His own 
 daily needs. He allowed women to minister to Him of their sub- 
 stance. He gave them the blessed jtriviiege of being God's 
 almoners to Him ; of being ministerial to the sustenance of that 
 blessed Body and Blood, and to the nourishment of that holy Flesh 
 which redeemed and quickens the world. 
 
 He dealt with His Apostles as with Himself. In the next 
 chapter He gives them power to work miracles (ix. 1 — 3) ; but 
 He never authorized them to use that miraculous power in pro- 
 viding for themselves. After the Resurrection (when their minis- 
 terial duties were in abeyance) they went a fishing (John xzi. 3), 
 and St. Paul worked with his own hands. (.\cts xviii. 3 ; xx. 34. 
 1 Cor. ix. 12.) "The labourer is worthy of his hire," and " the 
 Lord hath ordained that they who jireach the Gospel should live 
 of the Gospel." (Luke x. 7. I Cor. ix. 14.) The Teacher's 
 needs are designed to be the trial of the people's love. God has 
 thus offered the People a share in the Pastor's glory. For he that 
 receiveth a Prophet in the name of a Prophet shall receive a Pro- 
 phet's reward. (Matt. x. 41.) 
 
 On this subject, see notes below, 1 Cor. ix. 4 — 14. " 
 
 For άττί), λ, Β, D, Κ, L, have t«. 
 4—15.] On this Parable see the Homily of Greg. M. in Evan", 
 i. 15, p. J4R9. 
 
 5. Έξηλθΐν 6 σττΐίρων\ The Sower, emphatically so — Christ. 
 See on >Iatt. xiii. 1 —[). 
 
 6. Ύΐ\ν ττίτραν] i. e. the rocky soil, in contradistinction to any 
 other ; and therefore St. Matthew (xiii. 5) has here τα ττίτρώδτ;, 
 and St. JIark (iv. 5) has τί» πετρώδίί. See on JIatt. v. I, ri vpoi, 
 the mountainous district as contrasted with the city and plain ; 
 and tV ίρημον, Matt. iv. 1 ; xxiv. 2(i. to?s ipj/xois, Luke i. 80. 
 
 10. 'ίνα βλε'τΓοί'τίϊ] See on Mark iv. 12. 
 
 11. "Εστί 5e αΰττι] See on Matt. xiii. 19,
 
 LUKE VIII. 12—32. 
 
 201 
 
 ( ιτ) '" °^ ^^ TTOLpa. την oBou ^ΙσΙν ol άκούοντε^ elra ερχ^εται ό ΔιάβοΚο^ καΙ 
 aipei τον λόγον άπο τη? καρδίας αντων, ίνα μη πιστζνσαντΐζ σωθωσι,ν. '^ Οΐ 
 δε έττΐ τηζ πέτρα?, οΐ όταν άκουσωσι /χετά χαράζ Βεχονταί τον λόγον, καΐ ούτοι 
 ριζαν ουκ ςχ^ουσίν, οι ττροζ καιρόν τηστεΰονσι, και iv καιρώ πειρασμού 
 αφίστανται. ^'^ Το δε είς τάς άκανθας πεσόν, ουτοί είσιν οΊ άκούσαντες, καΐ 
 ύπο μερίμνων καΐ πλούτου και ηδονών τοΰ βίου πορευόμενοι συμπνίγονται, καΐ 
 ου τελεσφοροΰσι. ^^ Το δε iv τη καλή γη, ουτοί είσιν οϊτινες εν κάρδια, καλ;^ καΐ 
 άγαθη άκονσαντες τον λόγον κατεγουσι, και καρποφοροΰσιν εν υπομονή. 
 
 (ίτ) "' Ουδείς δε λύχνον άψας καλι^ντει αυτόν σκεύει, η ΰποκάτω κλίνης 
 τίθησιν αλλ' επΙ λυχνίας επιτίθησι, ίνα οι είσπορευόμενοι βλεπωσι το φως. 
 (-jj-j ^' Ου γαρ εστί κρυπτον, ο ου φανερον γενησεται- ουοε απόκρυψαν, ο ου 
 γνωσθησεται κα\ εις φανερον ελθη. (-f-) ^^ Βλέπετε ούν πώς άκούετε• ος 
 γαρ αν εχη, 8οθησεται αντω• και δς αν μη εχτ], και. δ δοκει ε^ειν άρθησεται 
 απ αντοΰ. 
 
 "Yj-j '■' ΙΙαρεγενοντο οε ττρος αντον η μητηρ και οι αοεΚφοι αυτόν, και ουκ d Matt. 1 2. 46, 
 η^ύναντο σνντνγεΐν αυτω δια, τον οχλον '^ και άπηγγελη αντω λεγόντων, ■""^'ΐ''• 3ΐ. «.χ. 
 Ή μητηρ σου και οι αδελφοί σου εστηκασιν εζω ΐδεΐν σε θελοντες• '-' ό δε 
 αποκριθείς είπε προς αυτούς, Μητηρ μου και αδελφοί μου ούτοί ε'ισιν, οί τον 
 λόγον τοΰ Θεού άκούοντες καΐ ποιοΰντες αυτόν. 
 
 (") ~ ""Και εγενετο εν /Λία τίον ημερών, και αύτος ενεβη εις πλοΐον και οί Ma,k4 Vi*°" 
 μαθηταΐ αίιτον, και είπε προς αυτούς, Διελθωμεν εις το πέραν της λίμνης• και 
 άνηχθησαν. "^ Πλεόντων δε αυτών άφύπνωσε• και κατεβη λαιλαψ άνεμου εις 
 την λίμνην, και συνεπληρουντο, και ε'κινδυνενον. "^ Προσελθόντες δε διηγειραν 
 αυτόν λέγοντες, Έπιστάτα, επιστάτα, άπολλύμεθα. Ό δε εγερθείς επετίμησε 
 τω άνεμω και τω κλΰδωνι τοΰ ύδατος• και επαύσαντο, και εγενετο γαλήνη. 
 '" Είπε δε αύτοΓς, Που η πίστις υμών ; Φοβηθεντες δε ε'^αυ/χασαν λέγοντες προς 
 αλλήλους, Τις αρα ούτος εστίν, οτι και τοις άνεμοις επιτάσσει και τω νδατι, και 
 ΰπακούουσιν αύτω ; 
 
 "*' 'Και κατέπλευσαν εΙς την -χώραν τών ΓαΒαρηνών, ήτις εστίν αντίπερα της f Matt. 8. 28, »& 
 
 ΎΛ \ \ ' •~>7'ΊΡέ:\ΰ' ο•\ ■> ■^ t \ \ -t/ >,-5/ , /^ Marks, ι, Sc. 
 
 1 αλιλαιας. -' Ι^ςεΚϋοντι οε αυτω εττι την γην υπηντησεν αυτω ανηρ τις εκ της 
 πόλεως, ος είχε οαιμόνια εκ χρόνων ικανών, και Ίμάτιον ουκ ε'νεδιδύσκετο, και 
 ε'ν οικία ουκ εμενεν, αλλ ε'ν τοΙς μνήμασιν. -^ Ίδών δε τον Ίησοΰν και άνα- 
 κράξας προσεπεσεν αύτω, και φωνή μεγάλη είπε, Τί εμοι και σοι, Ίησοΰ, Υ'ιε 
 τοΟ Θεοΰ τοΰ ύφίστου ; δε'ο/χαί σου, μή με βασανίσης• '" παρήγγελλεν γαρ τω 
 πνεύματι τω άκαθάρτω εζελθείν άπο τοΰ άνθρωπου• πολλοίς γαρ χρόνοις συν- 
 ηρπακει αύτον, και εοεσμεΐτο άλύσεσι και πε'δαις φυλασσόμενος, και Βιαρρήσσων 
 τα δεσ/χά ηλαύνετο ύπο τοΰ Βαίμονος εις τάς έρημους. "'^ Έπηρώτησε δε αύτον 
 ύ Ίησοΰς λέγων, Τί σοι εστίν όνομα ; Ό δε ειττε, Λεγεών οτι Βαιμόνια πολλά 
 είσήλθεν εις αυτόν. ^' Και παρεκάλει αύτον ίνα μή επίταξη αύτοΐς εις την 
 αβνσσον άπελθεΐν. - "Ην δε εκεί άγελη χοίρων ικανών βοσκομένων εν τώ 
 
 13. TEif-aiTMoG] teniptalion. St. Matthew (xiii, 21) and St. Mark 
 (iv. 17) epeak here of 6λΐψΐΓ and Βιατγμό^. 
 
 20. Ή μήτηρ σου] See on Matt. xii. 46. Mark iii. 32. 
 
 21. Μήτ')Ρ μου] Not η μήτ-ηρ. ' Mother and bretliren fo Me, 
 are they who,' &e. They who hear the Word of God and keep 
 it are called by this name, because in their daily words and actions, 
 with reverence be it said, they bring Him forth in their hearts. 
 
 22. juiif τώχ ήμ(ρωιι'] i.e. one of those days. See ch. v. 17; 
 .\i. I. Cp. ^v yuiii των πύ\(ωΐ', ch. V, IJ, one of l/inse cities. 
 
 23. λαίλοψ] See on Matt. xiv. 24—27. Mark iv. 37—41. 
 26. raSapriyCf} See on Matt. viii. 20—34. Mark v. 1 — 17. 
 — αντ,πίρα.'] So A, D, E. F, G, H, K, R, U, V, X, and 
 
 Ij•. li, L, Λ, and others have ο^τιπί'ραΐ'. 
 
 29. ■wapiiyyeWfv'] He tras commanding. If lie had already 
 commanded, the Evil Spirit would not have had power to remon- 
 VOL. I. 
 
 strate ; and, therefore, this reading, found in most of the uncial 
 MSS-, is preferable to τταρ-ηγγΐΐ\€. 
 
 31. Trjv άβυσ-σοί'} the abyss. Not the Sea of Galilee (as some 
 have supposed), nor yet (as others have thought) Gehenna, or tho 
 Lake of fire, which is the place oi future torment, prepared for 
 the devil and his angels (Matt. sxv. 41); and is distinguished from 
 the abyss, into which the devil is cast by Christ, before he is 
 cast into the Lake of fire, into which he will not be cast till the 
 end of all earthly things. See on Rev. χϊ. 3. 10, and above on 
 Matt. viii. 29. 
 
 Άβυσσο! is the word used by the LXX for the Hebr. cinn 
 (lehom), or depth (Gen. i. 2. Deut. xxxiii. 13. Job i.tviii, 14. 
 Ezek. xxxi. 15) ; and it seems to describe the place of gloom 
 into which the devils were plunged after their expulsion from 
 heaven, and after the Incarnatioa and Passion of Chnst (cp. 2 Pet. 
 
 2 D
 
 202 
 
 LUKE ΛαίΙ. 33—52. 
 
 κ Matt. 9. 1. 
 Mark 5. 21. 
 
 h Matt. 9. 18, &c. 
 Mark 5. 22, &c. 
 
 i Matt. 0. 20, &c. 
 Mark 5. 25, &:. 
 
 k Matt. 9. 22, & 
 Mark 5. 34, &c. 
 
 opEL• και. τταρίκαΚονν αντον Ινα inLTpexpr) αύτοΓϊ eU εκείνον; elaeXOeiv καΐ 
 eVer/3€(//ev αύτοΓ?. ^^ 'Εξελθόντα δε τα Ba^μόvLa άπο τον άνθρωπου άσηΚθον 
 €15 Tov'i χοίρου^• καΐ ωρμησεν η άγίλη κατά. του κρημνού είξ την λίμνην, καΐ 
 άπεπνίγη. "'^ ΊΒόντες δε οΐ βόσκοντες το γεγονός εφυγον, καΐ άπηγγείλαν ets 
 7171^ πόλίν και εΙς τους αγρούς. ^^ Έξηλθον δε Ι^εΐν το γεγονός, καΐ ηλθον προς 
 τον Ίησουν, καΐ ευρον καθημενον τον άνθρωπον, αφ' ου τα Βαίμόνία εξεληλΰθεί, 
 ιματισμένον καΐ σωφρονοΰντα παρά τους πόδας τον Ίησοΰ• και εφοβηθησαν. 
 " Απήγγείλαν δε αυτοίς και οί ΙΒόντες πως εσωθη ό Ζαιμονισθείς. ^^ Και 
 ήρώτησαν αυτόν airat- το πλήθος της περιχωρου των Τα^αρηνων άπελθείν απ' 
 αυτών, οτι φόβω μεγάλω συνείχοντο. (~) Αυτός δε εμβάς εΙς το πλοΐον 
 νπεστρε^εν. ^ ΈΒεετο δε αΰτοΰ 6 άνηρ αφ' ου εξεληλύθει τα δαι/xό^Ία ει^αι 
 συν αυτω• απέλυσε δε αύτον 6 'Ιησούς λέγων, ^^ 'Τπόστρεφε εΙς τον οΙκόν σον, 
 και δΐ7;γοΰ οσα εποίησε σοι ο Θεός• και απήλθε καθ' όλην την πόλιν κηρύσσων 
 οσα εποίησεν αντω 6 Ίησοΐις. 
 
 (η) ^^ ^Έγενετο δε εν τω νποστρεχ^αι τον Ίησονν, άπεΖεξατο αντον 6 όχλος' 
 ■ήσαν γαρ πάντες προσΖοκωντες αυτόν. 
 
 ■* '' Και Ίοού ηλθεν άνηρ ω όνομα Ίάειρος, και αύτος άρχων της συναγωγής 
 υπήρχε, και πεσών παρά τους ττόδα? του Ίησοΰ παρεκάλει αντον είσελθεΐν εις 
 τον οίκον αύτοΰ, '*- ότι θυγάτηρ μονογενής tjv αυτω ως ετών δώδεκα, και αύτη 
 απεθνησκεν. 
 
 ±jV οε τω υπαγειν αυτόν οι οχΚοι συνεπνιγον αυτόν. ^^ Και γυνή ούσα εν 
 ρύσει αίματος απο ετών δώδεκα, ήτις Ίατροίς προσαναλώσασα όλον τον βίον 
 ουκ ισχυσεν ΰπ' ονοενός θεραπευθηναι, ^'* προσελθοΰσα όπισθεν η'φατο του 
 κράσπεδου του ιματίου αύτοΰ- και παραχρήμα εστη η ρύσις τοΰ αίματος αύτης. 
 '^^ ΚαΙ είπεν ό ' Ιησούς, Τίς ό άφάμενός μου ; αρνουμένων δε πάντων, εΐπεν ό 
 Πέτρος και οι μετ αυτόν, Επιστάτα, οί όχλοι συνεχουσί σε και άποθλίβουσι, 
 και λέγει?, Τίς 6 άφάμενός μον ; '"' ό δε Ίησοΰς εϊπεν, "Ηφατό μου τΙς, εγω γαρ 
 εγνων δυί^α/Λΐν εζελθοΰσαν άπ' εμού. ^'' 'ίδοΰσα δε η γυνή ότι ούκ ελαθε τρέ- 
 μουσα ήλθε, και προσπεσοΰσα αύτω, δι' ην α'ιτίαν ηφατο αύτοΰ άπηγγειλεν 
 αυτω ενώπιον παντός του λάου, και ως lafr; παραχρήμα. *" υ οε ειπεν αυτή, 
 Θάρσει, θύγατερ, η πίστις σου σεσωκε σε• πορεύου εΙς ειρηνην. 
 
 '^^ ^"Έτι αύτοΰ λαλοΰντος έρχεται τις παρά τοΰ άρχισυναγώγον λέγων αύτω, 
 "Οτι τέθνηκεν η θυγάτηρ σου• μη σκύλλε τον διδάσκαλοι^. ^^ Ό δε Ίησοΰς 
 άκουσας άπεκρίθη αύτω λέγων. Μη φοβοΰ• μόνον πίστευε, και σωθήσεται. 
 ^^ Έλθων δε €15 την οΊκίαν ούκ άφηκεν είσελθέΐν ούζένα εΐ μη Πέτρον και 
 Ίωάννην και Ίάκωβον, και τον πατέρα της παιΒος και την μητέρα. ^'- "Εκλαιαν 
 
 η. 4. Jude G, with Mede's remarks, p. 23, Disc, iv.), and from 
 which tliey are now allowed to emerge from time to time " as far as 
 their chain — God's permission — suffers." (Bp. Fell on Eph. ii. 2.) 
 But it does not mean the final place of torment to which they 
 will be consigned at the Great Day of Doom. 
 
 Concerning the mysterious questions, — where is the present 
 ahnde of Evil Spirits, and what is thQn presenl eondttion and etn- 
 ployment, sec notes above on Matt. viii. 2!), and below on Eph. ii. 2. 
 The devils made three requests to Christ : 
 Not to iormenl them before the season, Trpti καιρόν,— i.e. of 
 future judgment (v. 28). See Matt. viii. 29. Mark v. 7. 
 Kot to send them into the alyss. 
 To allow tiiem to enter the swine. 
 33. ί.ν^λθον] The reading of A, B, C, E, G, H, K, L, M, P, 
 R, Λ'', X, and others, is preferable to ^Ιστιλβιν, as marking the 
 separate personality of the evil spirits. See on Mark ix. 20. 
 38, 39. 'ESe'cto] See Mark v. 18—20. 
 
 41— 56. Kal ιδού] SeeonMatt. ix. 18-2G. Mark v. 22-43. 
 43. h•] See Mark v. 2. 
 
 — ϊατροΓι] on physicians. A remarkable avowal from Luke 
 the physician. Coloss. iv. 14. 
 
 The professors of the medical art have sometimes been 
 charged with a reluctance to give credit to the reality of super- 
 
 natm'al agency in the spiritual world. Luke, the beloved Phy- 
 sician, whose praise is in the Gospel, is an exemplary instructor 
 to them and to otliers in this respect. Cp. note on Acts xix. 12, 
 and also on xii. 21, 22, and above, Introduction, p. IGO. 
 
 45. Tis ό αψάμ^νύε μου; — οί υχλοι συνίχουσί'] IVho touched 
 Hie?— the crowd throng Thee. The crowd throngs Ilim j one 
 faithful woman touches Him. The crowd press Him, but touch 
 Him not ; they arc obtrasive in bodily presence, but absent in 
 si)iritual life. Christ is touched by faith. (Ambrose. Gregor. 
 Moral. 3, c. 11.) 
 
 A solemn warning to all who crowd on Christ ; who use Ills 
 Name lightly and profanely ; who make familiar addresses to Him 
 in (so called) religious hymns ; who treat with carelessness and 
 irreverence His Day, His House, His Sacraments, His Ministers ; 
 or who read His Holy Scriptures in a carping spirit, handling them 
 as a common book. Although such as these may crowd upon 
 Christ in His AVord, with a pressure of earthly labour and learn- 
 ing, they never touch Him. See above on JIark v. 30, aiid on 
 John XX. 17. 
 
 48. 7] πιστίί σον σίσωκΐ ffe] thy faith hath saved thee. This 
 woman's faith was a lesson to the Ruler of the Synagogue, and 
 to all the Jewish Nation, that it is not the Mosaic Law whict 
 justifies and saves, — but Faith in Christ. Cyril, Cp. Gal. ii. IG.
 
 LUKE VIII. 53—50. IX. 1—17. 
 
 203 
 
 δε παΐ'τε?, και Ικόπτοντο αντην. Ό δε εΤπε, Μη kKciUtv ουκ άπίθανίν, αλλά 
 καθίΰΖΐ,ι• ^^ και κατεγελων αύτοΐι είδοτε? δη dneOavev. ^^ Αυτο'; δε έκβαΧων 
 ίξω ττάνταζ, καΐ κρατησαζ τηζ χειρο? αΰτηζ Ιφώνησε λέγων, Ή τταΐζ, έγείρον- 
 ^^ ΚαΙ iwearpexfje το ττνευμα αντηζ, και ανέστη παραχρήμα• και Ζι,εταξεν αύττ) 
 ^οθηναι φαγεΐν. ^''' ΚαΙ εζεστησαν οί γοζ^εΐς αυτη'^• 6 δε τταρηγγείλεν αυτοΊς 
 μηΒενΙ εΙπεΐν το γεγονός• 
 
 IX. ("ιγ) ^ " ■Σ'υγκαλεσά/χεί'ος δε τουζ δώδεκα εΒωκεν αύτοϊζ Βύναμιν '^'^^ J/'t'e 7-Ί~" 
 ε^ονσίαν επ\ πάντα τα δαι,μόνία, και νόσουζ θεραπενειν ~ και. αττεστειΧεν 
 αυτούς κηρύσσει,ν την βασιλείαν του Θεοΰ, και Ιασθαι τους άσθενοΰντας. 
 (-^) ^ Και είπε ττρος αυτούς, ΜηΖεν αίρετε εΙς την oSov, μήτε ράβΒονς, μήτε 
 ττηραν, μήτε αρτον, μήτε αρ-γΰριον μήτε άνα δυο ^ιτώΐ'ας ε-^ειν. * Και εΙς 
 ην αν οΐκίαν είσέλθητε εκεί μένετε, και εκείθεν εζερχεσθε. (ιτ) ^ -Και δσοι 
 αν μη Βεξωνταί ύμας, εξερχόμενοι άπο της πόλεως εκείνης καΐ τον κονιορτον 
 απο των ποδών υμών αποτινάξατε εΙς μαρτύρων επ αυτούς. 
 
 (ξ^ι) "^ Εξερχόμενοι δε Βιήρχοντο κατά τάς κώμας εύαγγελιζόμενοι και 
 θεραπεΰοντες πανταχού. 
 
 (--) ' ^"Ηκουσε δε ΉρώΒης 6 τετράρχης τά γινο'/Αενα ΰττ' αυΓοΟ 'ί''»^'"»" ^,^'^' j 'n-'ie' 
 και Βιηπόρει δια το λεγεσ^αι υπό τίνων, δη 'Ιωάννης εγήγερται εκ νεκρών 
 " υπό τίνων δε, δη Ηλίας εφάνη• άλλων δε, δη προφήτης εϊς των αρχαίων 
 ανέστη• ^ και εΐπεν ΉρώΖης, Ίωάννην εγω άπεκεφάλισα• τίς οε εστίν ούτος, 
 περί ου εγω ακούω τοιαύτα ; και εζήτει ιοείν αυτόν. 
 
 (νίτι) ^''"Και ύποστρε\Ραντες οΐ απόστολοι 8ιηγήσαντο αύτω όσα εποίησαν. cii^As.M-3i. 
 ΚαΧ παραλαβών αυτούς υπεχώρησε κατ ιδίαν εις τόπον ερημον πόλεως 
 καλούμενης Βηθσαϊ^ά. ( , a ) ''Οι δε όχλοι γνόντες ήκολούθησαν αύτω, "^ και d Mait. η. 14— 
 Ζεξάμενος αυτούς ε'λαλει αΰτοΓ; ττερι της /3ασιλεία5 του Θεού, και τούς χρείαν ^^^λ ο. S3^3. 
 έχοντας θεραπείας ιάτο. (-^) '-'Η δε ήμερα ήρξατο κλίνειν προσελθόντες 
 δε οι δώδεκα είπον αύτω. Απόλυσαν τον όχλον, ίνα απελθόντες εις τας κύκλω 
 κώμας και τούς αγρούς καταλύσωσι, και εύρωσιν επισιτισμόν δη ωδε ε'ν 
 ερήμω τόπω εσμεν. ^'' ΕΪπε δε προς αυτούς, Δότε αύτοίς ύμεΐς φαγεΐν. Οι 
 δε είπαν. Ουκ είσΐν ήμίν πλείον ή πέντε άρτοι και Ιχθύες Ζύο• ει μήτι 
 πορευθεντες ημείς άγοράσωμεν εις πάντα τον λάου τούτον βρώματα• '^ ήσαν 
 γαρ ώσει άνδρες πεντακισχίλιοι. ΕΪπε δε προς τούς μαθητάς αυτού, Κατα- 
 κλίνατε αυτούς κλισίας ανά πεντήκοντα• '^ και εποίησαν ούτω, και άνεκλιναν 
 απαντάς. '® Λαβών δε τούς πέντε άρτους και τούς δυο Ιχθύας άναβλεφας εΙς 
 τον ούρανον εύλόγησεν αυτούς, και κατεκλασε, και ε'δίδου τοΐς μαθηταΐς παρα- 
 τιθεναι τω οχλω. '' Και εφαγον και εχορτάσθησαν πάντες• καΧ ήρθη το περισ- 
 σεΰσαν αύτοίς κλασμάτων κόφινοι δώδεκα. 
 
 52. ΐΚΌτηοΐ'70 aL'T7j:'] plaiif/el/aiii. Cp. Aris/ojih. Lysist. 397, 
 κόπτί-τθ' "Aouifif , i. e. beat yourselves in grief for Adonis. 
 
 54. κρατ•ί)σας τη$ χeφhs — €ψωl/■ησe'] Our Lord adapted His 
 manner of working miracles to the circumstances of the occasions. 
 He called the four-days dead Lazarus from the grave with a tund 
 voice (John xi. 43, (\>ων7) μ^'^άλ-η iKpavyaat) ; but of this youthful 
 maiden it is said, that He took Iter hij the liand and called her, 
 Damsel, arise, and woke her gently from the sleep of death. 
 
 — Ή ιταΓί] Compare this with St. Mark's Tatillia cumi (v. 
 41). "Minimi; omnium Lucas Hcbraica posuit vocabula." 
 {liengel.) 
 
 Ch. IX. 1. SuVh'aAeffci.ueiOy] See on Matt. x. 2. 
 
 3. )5c>i85iius] This reading, which is found in .V, B, C***, E**, 
 H, K, S, U, V, .\. Γ, Δ, Λ, appears to be the true reading. C*, 
 D, E*, F, L, M, have fideSoy. On the sense see Matt. x. 10. 
 
 — iiTjTe apyvpwvl silrer : according to Gree/i usage. St. Mark, 
 writing for Itoman use, says xa\iiht/, cps (vi. 8"). 
 
 7. Ήκουπ-ί] lie heard. See Matt. xiv. 1—12. Srark vi. 14 
 — 29. Those two Evangelists insert here an account of John's 
 
 death, the rircumstances of which St. Luke, writing after them, 
 assumes to be well known, and only alludes to them, f. 0. 
 
 10. ΒηθσαϊΣά] Bet/isaida. λ'οΙ the city of Peter and Andrew 
 (John i. 44) on the western coast of the lake, but the other Beth. 
 saida or Julias (called so by Ρίπϋ)) the Tetrarch, from Julia, the 
 daughter of .\ugustus. Joseph. .\nt. xviii. 2), and situated on the 
 northern sliore of the Sea of Galilee. St. Luke supposes that 
 his readers will compare the narratives of St. Matthew and St. 
 Mark (Matt. xiv. 22. Mark vi. 40), where there is mention of 
 their crossing back after the miracle to the western Bethsaida. 
 (Matt. xiv. 34. Mark vi. 53. Cp. Robinson's Palestine, iii. p. 
 2.38, and on Matt. xiv. 13.) 
 
 11. ίΚάΚξΐ αύτοΓϊ] He was sjieaktng to ihein. Our Lord com- 
 bines preaching witli miracles, in order to enforce the one by the 
 other ; and He feeds the soul while He prepares to refresh the 
 bodv. See on Matt. viii. 2. 
 
 13. Οϋκ fiViV] See JIatt. xiv. 17—21. Mark vi. 38. 
 
 16. ΐίιΚύγησζΐ' — κατΐκ\ασ€ — «δίδοτ;] Mark the change of tense, 
 He blessed and brake once/or all, but continued giving. See OD 
 Mark vi. 41. 
 
 2 D 2
 
 204 
 
 LUKE IX. 18—32. 
 
 t Matt. 
 
 If.. 
 
 1.1- 
 
 21. 
 
 
 
 Walks 
 
 27 
 
 31. 
 
 r Matt. 
 28. 
 
 Mark 8. 
 & 9. I. 
 
 i; Matt. 
 Mark 0. 
 
 (•^) '" ' Kal iyiviTO iu τω eTi.'at avTou προσ€νχόμ€Ρον καταμόι^ας, σιψησαρ 
 αντώ οΐ μαθηταΐ, καΐ Ιπτηρώτησΐν αυτούς λβγων. Τίνα μΐ. Χίγουσιν οι oy\oL 
 clival ; ^^ Οΐ δε άττοκριθίντΐζ είπον, Ίωάννην τον βαπτίστην άλλοι δε, Ήλίαν 
 άλλοι δε, OTL προφήτηζ Τίζ των αρ-^αίων ανέστη. '-" ΕΙττί. δε αΰτοΓ?, 'Τ/χεΓς 
 δε τίνα μ€ λέγετε είΐ'αι ; άττοκρι^είς δε ό Ώίτροζ είττε, Τον Χριστον του θεοΰ. 
 (τγ) "' '^ ^^ ε'ττιτι/χτ^σα? αντοΓς παρήγγειλε μη^ενΐ εΙπεΙν τοΰτο, -' είττων 
 OTL δει Toj^ Tiov τοΐι άνθρωπου ττολλά παθε'ιν, καΐ άποΒοκίμασθηναι. άπο των 
 πρεσβυτέρων καΐ άρ)(ΐερέων καΐ γραμματέων, και άποκτανθηναι, και Tjj τρίΤΎ) 
 ημέρα έγερθηναι. 
 6.21- (-jj-) -* ' *£λεγε δε προ<; πάντα';, Εΐ τις ^ε'λει οπίσω μου ελθεΐν, άπαρνη- 
 34-.•!8. σάσθω εαυτόν, καΐ άράτω τον σταυρόν αυτοί) καθ' ημέραν, και άκολονθείτω 
 μοί. "^ *0ς γαρ αν θελη την ψυ^ην αΰτοΰ σώσαι, άττολεσει αυτήν ος δ' αν 
 άπολέση την ψυχτιν αυτοΰ ένεκεν εμοΰ, ούτοζ σώσει αυτήν. -'' Τι γαρ ωφε- 
 λείται, άνθρωπος κερ^ησας τον κόσμον όλον, εαυτόν δε άπολε'σας η ζημιωθείς ; 
 (Ϊγ) "^ ^Ος γαρ αν επαίσχυνθη με και τους εμονς λόγους, τούτον ό Τίος του 
 άνθροιπου έπαισχυνθήσεται, όταν έλθη εν τη ^όξη αυτοΰ και τοΰ Πατρός και 
 των αγίων αγγέλων. ( ,, ) -' ^Ιεγω οε υ/χιν αλησως, εισι τα'ες τωι/ ωοε εστωτωΓ, 
 οι ου μή γεύσωνται θανάτου, έως αν ιδωσι την βασιλείαν τοΰ Θεοΰ. 
 
 -2 ^'Εγένετο δε /χετά τους λόγους τούτους ώσεί ημεραι οκτώ, και παραλαβών 
 Πέτρον και Ίωάννην και Ίάκωβον άνέβη εΙς το όρος προσεύζασθαι. -* Και 
 έγένετο εν τω προσεΰχεσθαι αΰτον το είδος τοΰ προσώπου αυτοΰ έτερον, και 
 ό Ιματισμός αυτοΰ λευκός εζαστράπτων. ^'^ Και ϊδου άνΖρες δύο συ^'ελάλoυ^' 
 αΰτω, ο'ίτινες ήσαν Μωϋσης και 'Ηλίας, •^' ο'ι όφθέντες εν 8όζη έλεγον την 
 έζοΒον αυτοΰ, ην έμελλε πληροΰν εν 'Ιερουσαλήμ. ^- Ό δε Πέτρος και οι 
 
 17. 1-5 
 2-7. 
 
 18. ■προσ(υχ6μ€^ον'] praying. See on v. 1(Ί. 
 
 — TiVa μ( λίγουσΐ!'] IlViom say Iheij thai I am .' Observe 
 the position of μ\ here in all the Gospels, showing that the cha- 
 racter and office of Christ, and not of Peter, was the scope of the 
 cjuestion. See on Matt. xvi. 15—20, and on Mark viii. 27 — -iO. 
 
 20. iS riiVoos — OeoO] St. I'cter eagerly springs forward 
 ίπ-ροττηδα) and becomes the mouth of tlie Apostolic body {στόμα 
 του χοροί, Chrt/s.) ; and utters those words full of love, and con- 
 fesses Jesus to be the Christ, that is, to he the Anointed one, 
 above all Kings, Prophets, and Priests, and to be the Christ of 
 God, or, as St. Matthew savs Cxvi. IfJ), the Son of the Living 
 God-the Only-Begotten Vford "of God. (Cyril, p. 2;i5.) 
 
 21. μ-η5(Α iiireTc] to tell no man. See Matt. xvi. 20. Mark 
 viii. 30. St. Luke does not repeat here wliat was not favourable 
 to St. Peter, and had been recorded by St. Peter's friend and 
 scholar St. Mark (viii. Ά-2). 
 
 23. καθ" ήμί'ραΐ'] daity. This phrase is recorded by St. Luke 
 alone here. Cp. St. Paul, 1 Cor. xv. 31. " Duobus modis crux 
 tollitur, ciirn aut per abslinentiam afficitur corpus, aut per com- 
 passionem proximi affligitur animus." (Cp. 1 Cor. ix. 27• 2 Cor. 
 xi. 29.) " Perfectus jirtedicator (Paulus) crucem portabat in cor- 
 pore et in corde." Greg. Λ/. Horn, in Ev. xxxii , where is an 
 exposition of rv. 23 — 27. 
 
 24. *Os yap ttv θίΚτ) κ.τ.λ.] For whosoever shall desire (i. e. 
 shall make it his main wish) to save his life, shall lose it: and 
 uhosoever shall lose his life for My sake, he shall save it. 
 
 27. Λίγω Si ύμΤν'] See on Matt. xvi. 2U. 
 
 — a\7)9cos] The two other Evangelists have the Hebrew αμίιν, 
 which is rarely used by St. Luke. Cp. on v. 5. 
 
 — βασιλ^ίαν τοΰ Θ(οΓ'] the Kingdom of God. The Kingdom 
 of which Christ speaks here is His future Kingdom of Glory ; 
 of which He was now about to show them a glimpse in the Trans- 
 figuration. Cyril, p. 237. 
 
 28. "EyeVeTo] See on Matt. xvii. 1. Mark ix. 2. 
 
 — ίσύ Ύίμιραι οκτώ] about eight days after. Then the 
 Transfiguration took place. It is observable that manifestations 
 of Glory appear to be connected in Holy Scripture with the Eighth 
 Day. See below, on xxiv. 1. 
 
 — t!> Spos] Tlie two otlicr Evangelists have here indefinitely 
 ipos ίψτιλί;•',— another proof that rh Spo! is used by way of con- 
 trast with the plain, and not to specify any particular mountain. 
 See on Matt. v. I. 
 
 — προσΐνξασθαι] to pray. See above on v. 16. 
 
 29. iyiveTo — ri» elSoy— eVepoi'] llis countenance was cAaii^erf 
 — a foreshadowing of the glorious change in the countenance of 
 risen saints; άΧλα-ζ-ησόμίθα, we shall be changed, say% St. Paul. 
 1 Cor. XV. 51. Pliil. iii. 21. 
 
 St. Luke seems to have declined the use of μΐτΐμορφώθ-η 
 (employed by the two other Evangelists here), that he might not 
 awaken in liis Greek readers any ideas or feelings connected witli 
 the fabulous Metamorphoses of their heathen deities ; 
 
 " Exfat libeUus," says Valck., " Antonini Libcralis inscriptus 
 Μξταμορφωσ€ΐ5, historias complexus fabutosas veteres. Malta 
 habet ex Nicandri opcre quod inscriptum fuerat ΐτξροιονμίνα. 
 Eandem tractavit materiam quam Ovidius qui in admirandum 
 suum pocnia {Metamorphoses) multa transcripsit ex isthoc opere 
 Nicandri." 
 
 30. iySpei δύο] two men (not angels) appeared, who were 
 Moses and Eliufi. The other two Evangelists introduce them at 
 once as well known !o their readers (Matt. xvii. 3. Mark ix. 4). 
 
 31. τ V ί'ξοδοκ] death. Thii θάνατον, Theophyl. See Wisdom 
 iii. 2; vii. 0. 2 Pet. i. 15, juera r^v ^μτ}ν t^oSov, and S. Irenteus 
 iii. 1, juera τ?/»' Πίτρου καΐ Παύλου t^oSov, Μάρκο% ό /ίαθϊϊτί;$ 
 κα! ίρμτιν(υτί)$ Ώίτρου, κ.τ.λ. Cp. Valck. here, who interprets 
 ίξοΖοί ** ej:itus animae ex corpore tanquara a carcere liberatae." 
 
 Tiie death of C'hri^t was thus shown to be tlie culminating 
 point, to which all the Law and the Prophets tended and aspired as 
 tlieir end. (Cp. &'. Ambrose here.) This was therefore their 
 theme, even at His Transfiguration, even in that hour of glory. 
 And thus the Apostles were encouraged to look with hope and 
 faith to what tliey had contemplated with dismay. See Matt. 
 xvi. 21, 22. 
 
 The word "Εξοδοί, Exodus, is happily chosen here, and is 
 very suggestive. Moses (present at the Transfiguration) had de- 
 scribed the Literal Exodus from Egypt. And all ttie things that 
 Moses had there written were τύιτοι ήμϋν, figures of us {I Cor. x. 
 C — 11) — us Christians. 
 
 In the word Έξοδοί, Exodus, as applied to Christ, the Son of 
 God, and Head of the people of Israel (see on Matt. ii. 15), there 
 is a reference to the Exodus, accomplished by His death, by 
 which He delivered us from the spiritual Egypt, the House of 
 Bondage, of Satan, and of Sin ; and the redemptio.T of His People 
 by His Blood, the blood of the true Passover, into the glotioue
 
 LUKE IX. 33— Γ)0. 
 
 20δ 
 
 συν αυτω ήσαν βεβαρ-ημίνοι ύπνο/ Βίαγρηγορησαντ€<ί δε elSov την Βόζαν αυτοϋ, 
 καΙ του<; δύο ανΒραζ τους συνεστωτας αυτω. ^•' Και iyeveTO iv τω Οίαχ^ωρι- 
 ζίσθαι. αυτούς απ αυτού ίΐπζν ό Πέτροζ προς τον Ίησοΰν, Έπίστάτα, καλόν 
 εστίν ημάς ώδε dvaL, καΐ ποίησωμεν σκηνας τρεις, μίαν σοΙ, καΐ μίαν MoJϋσ€L, 
 καΐ μίαν 'Ηλία, μη ε'ώως ο λέγει. ''^ Ταΰτα δε αυτοΰ λέγοντος έγένετο νεφέλη 
 και έπεσκίασεν αυτούς- εφοβηθησαν δε εν τω εκείνους είσελθείν εΙς την 
 νεφέλην ^^ καΐ φωνή εγενετο εκ της νεφέλης λέγουσα, Ουτός εστίν 6 Τΐός 
 μου 6 αγαπητός• αυτοΰ άκονετε• ^^ καΐ εν τω γενέσθαι την φωνην ευρέθη 
 Ίησοΰς μόνος. ΚαΙ αϊτοί εσίγησαν, καΐ οϋδεζ^ι άπτ^'γγειλαι/ εν έκειναις ταις 
 ημέραις ουδέν ων έωράκασιΐ'. 
 
 ^^\ 37 Έγ^ι,ζγο §£ eV τη έξης ημέρα, κατελθόντων αυτών άπο του όρους, 
 συνηντησεν αυτω όχλος πολύς. '* ΚαΙ ΐδοϊ» άνηρ άπο του όχλου άνεβόησε 
 λέγων, ΑιΒάσκαλε, Βέομαί σου ε'τη^λε'ψαι επΙ τον νΐόν μου, ότι μονογενής μοί 
 εστί- "^ καΐ ΙΒού πνεύμα λαμβάνει αυτόν, και εξαίφνης κράζει, καΐ σπαράσσει 
 αυτόν μετά αφρού, και μογις αποχωρεί απ αυτού συντριρον αυτόν. Λαι 
 
 εΒεηθην των μαθητών σου ίνα εκβάλωσιν αύτο, /cat ουκ ηΖυνηθησαν. ■" Απο- 
 κριθείς δε ό Ίησοΰς έίπεν, ^Π γενεά άπιστος καΐ διεστραμμένη, έως πότε 
 έσομαι προς υμάς καΐ άνέξομαι ΰμων ; προσάγαγε τον νΐόν σου ωδε. ^- Έτι 
 δε προσερχόμενου αυτοΰ έρρηξεν αΰτον το Βαιμόνιον και συνεσπάραξεν' 
 επετίμησε δε ό Ίησοΰς τω πνεύματι τω άκαθάρτω, καΐ Ιάσατο τον παΐοα- 
 και άπέΒωκεν αντον τω πατρί αυτοΰ. (vm) *^ Έξεπλησσοντο δε πάντες έπΙ τη 
 μεγαλειότητι τοΰ Θεοΰ. 
 
 (-^) Πάντων δε θαυμαζόντων επι πάσιν οΊς εποιησεν ό Ιησοΰς, είπε προς 
 τους μαθητάς αυτοΰ, '*"' '' Θέσθε ΰμεΐς εΙς τά ωτα ΰμων τους λόγους τούτους• ο ι, Muti. ig. 21. 
 γαρ Ύίος τοΰ άνθρωπου μέλλει παραΖίΒοσθαι εΙς χείρας ανθρώπων. ■*■' ' Οι Mark 9. 3ΐ. 
 δε ηγνόουν το ρήμα τοΰτο, καΐ ην παρακεκαλυμμένον άπ αυτών, ινα μη ί^^"Ί'^i•|g■ 
 αίσθωνται αυτό• και εφοβοΰντο έρωτησαι αυτόν περί τοΰ ρήματος τούτου. tilriV.'si. 
 
 (-|',"-) '"' ■' Είσηλθε δε διαλογισ/^.ο? εν αυτοίς, το τίς αν ειη μείζων αΰτων. ^' Ό i Matt. ΐ8. ι. 
 δε Ίησοΰς ίδών τον Βιαλογισμον της καρΒίας αΰτων, επιλαβόμενος παιδιού '■'• -2• 2*• 
 εστησεν αυτό παρ εαυτω, *° και ειπεν αυτοις, υς εαν οεςηται τούτο το παιοιον k Matt, is 5. 
 eVt τω οτόματί μ.ου, εμέ Βέχεται• και 09 εάν εμέ Βέξηται, Βέχεται τον άποστεί- ]1\^1^''\^% 
 
 ν/ ' ^~\ ^ ' >* e«e/ ^ν / Matt '>'\ 11 
 
 λαντα με. Ο γαρ μικρότερος εν ττασιΐ' υμιν υπάρχων ούτος εσται μέγας. ci. li. ιΊ 
 
 (^ι^) '^'■' ^'Αποκριθείς δε ό Ιωάννης εΊπεν, Έπιστάτα, ειΒομέν τίνα επΙ τω I'mark*:). 3ΐ. 
 ονόματι σου εκμαλλοντα οαιμονια, και εκωλυσαμεν αυτόν, οτι ουκ ακολουυει 
 μεθ ημών. "" Λαι ειττε προς αυτόν ο Ιησούς, Μη κωΚυετε• ος γαρ ουκ εστί m Matt 12. 30. 
 κα^' ημών, υπέρ ημών εστίν. 
 
 Mark 9. 40. 
 ch. II. 23. 
 
 liberty of tlie Sons of Goil. Tlie dealh of Chvist is the true 
 Exodus of the spiritual Israel. Cp. Bp. Hume in Burgon. p. 234. 
 
 32. βζβαρημ^νοι νπνψΊ weighed down irilh sleep. Hence it is 
 not improbable t)mt tlie Transfiguration took place at night. See 
 also x\ 37» "here the miracle of healing the demoniac is described 
 as having been performed τρ «ξηϊ τ)ΐχίρα. St. Luke describes it 
 also as having been done κατ^Κβόντοιν αυτώ^. (See also ^latt. 
 xvii. 14. Mark ix. 14.) 
 
 Our Lord's glorified body aiid His raiment were στίχβοντα 
 λίΐίκλ ws τί» ipus ^ξαστράπτοντα (Matt., Mark, Luke). Moses 
 and Elias ίίφβησαν «V δ(!ξ>). The ΐΊφίλ-η was φωτ^ιντι (Matt. xvii. 
 S). All these objects would be more conspicuous and striking in 
 the darkness and stillness of the night .- and a memorial would 
 thus suggest itself of the bright pillar of β re which shone on the 
 people of Israel in the night in the wilderness ; and an assurance 
 would tlius be given that Christ's glorious presence would be with 
 His Church in the darkness of distress and persecution in her 
 pilgrimage in the world. 
 
 As to the connexion of the Transfiguration, in this and other 
 respects, with the Agomi, see above. Matt. xvii. 1 , and xxvi. 37- 43. 
 
 — 5ια•)'()7)γο/)7')σαΐ'Τ(5] nhenihey awoke : an incident mentioned 
 
 to guard against the supposition that this was a vision seen in 
 sleep ~a dream ; it was seen by them with their eyes opened. 
 
 Here also may be a spiritual reference to the fact that the 
 disciples of Christ will be awakened from the sleep of death, and 
 raised from their graves to see Christ in glory. See 1 Thess. iv. 
 
 13— u;. 
 
 35. OuTos] A divine confirmation from Uearen of St. Peter's 
 recent confession. (Euseli.) 
 
 37. κατ(λ.βόΐ'των'\ See Matt. xvii. 14. 
 
 41. ΆίΓΟκριβίίί] Matt. xvii. 17. 
 
 45. rryvoow τί> βήμα] they did not understand the t'ling spoken, 
 because they had preconceived r.otions of a temporal and trium- 
 phant Messiah. See Acts i. β. 
 
 48. Ό yap μικρ6τ(ρο5] for he who is the less among you ; that 
 is, makes himself less in comparison with the rest. The com- 
 parative ^iKpiSrepos is contrasted with the comparative μιΐζων in 
 r. 4(>. Make yourselves less, and you will be made greater. 
 Humility is the road to glory. 
 
 50. is yap ουκ ίστί] See on Mark ix. 40, and what Theophyl. 
 says here, "He viho is not against God is on His part; and he 
 who does not gather with God, he is with the Evil One."
 
 206 
 
 LUKE IX. 51— CO. 
 
 nMnrk^ic. 19. (i^) «1 " 'fJyeVeTo Sk, if τώ σνμπληρονσθαι τίζ ημέρας της άναληφΐως αυτού, 
 
 καΧ αυτός το πρόσωπον αυτού Ιστηριξΐ. του πορεΰεσθαι eU Ιερουσαλήμ. ^- ΚαΙ 
 άπεστειλει/ αγγέλους προ προσώπου αυτοΰ, καΐ πορευθεντες είσηλθον εΙς κώμην 
 
 ο John 4. 4, 5. Σαμαρειτών ώστε έτοίμάσαι αύτω. ^^ " ΚαΙ ουκ εΒεξαντο αυτόν δτι το πρόσ- 
 
 ρί Kings 1. ΙΟ, ωπον αυτού ην πορευόμενον εις 'Ιερουσαλήμ. ^^ ^ Ί8όντες δε οΐ μαθηταΐ 
 αϋτου Ιάκωβος καΐ 'Ιωάννης εΧπον, Κύριε, θέλεις εϊπωμεν ττυρ καταβηναι άπο 
 του ουρανού καΐ αναλώσαι αυτούς, ως καΐ Ηλίας εποίησε ; ^^ ΧτραφεΙς δε 
 
 q John 3. 17. Ιπετίμησεν αυτοίς καΐ είπεν. Ουκ οΓδατε οίου πνεύματος εστε ΰμεΐς• ^"^ '' ό γαρ 
 Τίος του άνθρωπου ουκ ήλθε ψυχά? ανθρώπων άπολεσαι, άλλα σώσαι. ΚαΙ 
 επορεύθησαν εΙς ετεραν κώμην. 
 
 ("τ) ' Έγενετο δε, πορευομενων αυτών εν τη όδω είπε' τις προς αυτόν, 
 
 τ MM. S. 10-2-.. Ακολουθήσω σοι οπού αν άπερχη, κύριε. ^^ ' Και είπεν αύτω 6 Ίησονς, 
 Αι αΚώπεκες φωλεούς εχ^ουσι, καΐ τα πετεινά του ουρανού κατασκηνώσεις, 6 δε 
 Τιος του άνθρωπου ουκ εχ^ει πού την κεφαλήν κλίνη. 
 
 "^ ΕΊπε δε προς έτερον. Ακολουθεί μοι• ό δε εΤττε, Κύριε, επίτρεφόν μοι άπελ- 
 θόντι πρώτον θάχ^ιαι τον πάτερα μου• '^^ εΐπε δε αύτω ο 'Ιησούς, "Αφες τους 
 
 — ήμωΐ''] νμΰν is found in many MSS. (e. g. B, C, D, K, L, 
 SI) and Versions. See JIark i.x. 40. 
 
 Tell me, dost Λοη forbid one who in C/irisl's name casts out 
 devils .' Has the sting of envy wounded thee ? Was it not ratlicr 
 thy duty to reflect that the man was not the worker of these 
 wonders, but the grace of God that was in him wrought them by 
 the power of Christ .' Dost thou then forbid one who conquers 
 Satan by Christ.» Yes— for "he foUoweth not us." Ο blind 
 speech ! What, if he be not mentioned with the holy Apostles, 
 yet being crowned with divine grace, he is equally with thee 
 adorned with Apostolic power. See 1 Cor. xii. 8. Forbid not 
 therefore him who, in Christ's name, is crushing Satan : for he is 
 not against you. All who love Christ and art to His glory, and 
 in His Name, and in obedience to His word, and who are crowned 
 by His grace are for us ,• they are on our side. This is the law 
 of the Churches. We honour all such who act thus : for we know 
 that it is Christ ΛΥΗο works in them and by them ; and by loving 
 them we honour Him. See Ci/ril here, p. 2.50. Cp. on Slark 
 is. 38—40. 
 
 51. ά^λήψίοΐΓ] His Ascension. See Mark xvi. 10. Acts i. 
 11. 22. 1 Tim. iii. 16. The word οΓελήψβτ) had been already 
 prepared for this sense of ascension by the LXX applying it to 
 Elijah (2 Kings ii. 9 — II). Our Lord's Agony, Cross, and Passion 
 were at hand. But He looked through them all to His Glorious 
 Ascension; and, as Bengel observes, Ejus sensum imitatur stylus 
 Evangelistse. 
 
 — Ti ■ττρόσα.-πον αΰτ. ίστ7;ριξ(] He set fast His face. A Helle- 
 nistic expression, derived from the Old Testament. So the LXX, 
 Έzek. xiv. 8. Jcr. xxi. 10, ίστίρικατϊ -πρόσωπον μου. Cf. 2 Kings 
 sii. 17, ira\i rh πρόσωπον αυτόν αναβημαι its 'ΐ€ρουσα\•ημ. And 
 see Vorst. de Hebraism, cap. 39. " I have set my face as a flint," 
 is said of the Messiah preparing Himself with an unflinching cou- 
 rage for suffering (Isa. 1. /) ; and this seems to be imitated here. 
 
 53. οΰκ iSi^avTol Iheg receired Him not. See John ir. 20. 
 40 — 43. Cp. Jerome, iv. p. 194. Hence the Galilseans often 
 went to Jerusalem for the feasts by the region east of Jordan. See 
 on xvii. II. Cp. Joseph. Ant. s.v. (i. 1 ; and DeA'ita su.i, e. 52. 
 
 — πρόσωπον — πορ^υόμΐνον'] So LXX (2 Sam. xvii. 11), ri» 
 ητρόσωπ&ν σον πορ^υόμίνον. Probably it was now the time of one 
 of the three great Jewish Festivals, and the Samaritans perceived 
 that our Lord was one of those who were going up to Jerusalem 
 for the feast ; and they considered this as a reiiroach to themselves, 
 who did not go up ; and as an act of contempt to their own 
 Temple on Gerizim, where they said men ought to worship, and 
 not at Jerusalem. Cp. Jerome ad Algasiam, p. 194. 
 
 54 — 56.] On these verses see the Sermon of Bp. Andrewes, 
 iv. 241. 
 
 — Ίάκωβοί'] James and John; the sons of Thunder (Mark 
 iii. 17). "Quid mirum Alios tonitrui fulgurare voluisse ? " 
 (Ambrose.) But our Lord changed their hearts by the light of 
 the Holy Spirit, which cleansed away the dross of human passion, 
 and left the pure ore of divine love, and inflamed them with fer- 
 vent zeal for the salvation of souls. 
 
 — πΟρ] Our Lord wrought miracles on all the elements but 
 Fire — that is reserved for the End. (Bengel.) 
 
 — is καΐ Ήλ /os] as also Elias did. 2 Kings i. 10 — 12. On 
 
 this and other instances of .ibuae of " Piorum E.vempla," whicli 
 are no safe rule of conduct, sec Bp. Sanderson, Prrelect. de Oblig. 
 Conscient. iii. § 10 (vol. iv. p. 50 of his Works), and note below 
 on Gal. ii. 13. Hsec quse in Scripturis Sanctis legimus non ideo, 
 (\\λ\Ά facta crediraus, etiam facienda credamus, ne violemus pr(E- 
 cepta, dum passim sectamur crempla. Aug. de Mendac. cap. 9. 
 
 55. OvK — νμΰ$'] ijuels is emphatic. J'ou who would destroy 
 others know not how evil gour own spirit is. -V warning to those 
 who endeavour to propagate Christianity by violence ; 
 
 These Samaritans refused to receive Christ Himself. Yet 
 they were not to be punished by the Apostles themselves witli 
 bodily pains and penalties. How much less should Ministers of 
 Christ endeavour to unsheath the sword and use the secular arm 
 against the life of those who refuse to receive what is supposed, 
 perhaps erroneously, by the persecuting party, to be the Religioa 
 of Christ! " Religionis non est Religionem cogere." {Tertullian 
 ad Scap. 2.) " Defendenda est non occidendo sed moriendo." 
 [Lactant. Inst. v. 20.) 
 
 Romish Divines — who advocate the use of the sword in pro- 
 pagating Christianity, and put that principle into practice in the 
 Inquisition — endeavour to set aside this conclusion by referring to 
 the case of .\nanias smitten (as they say) dead by St. Peter (Acts 
 V. 4, 5), and to St. Paul striking Elymas with blindness (.\cts xiii. 
 II). " Usus est Evangelica severitate Petrus Ananiam et Sap- 
 phiram occidens, usus est Paulus Elymam e^ca^cans." {Matdo- 
 nalus.) 
 
 But this is an untrue account of the matter, and injurious to 
 the Apostles St. Peter and St. Paul. St. Peter did not kill Ana- 
 nias, hut foretold his death. And St. Paul did not smite Elymas 
 with blindness, but announced to him that the hand of the Lord 
 was upon him (Acts xiii. 1 1 ). And thus these Apostles proved 
 their commission to he from God, Who alone could enable them 
 to foresee the future. See on -■Vets v. 5, and xiii. II. 
 
 The words ονκ oiSarc to σώσοι are absent from many SISS. ; 
 but see Alf 
 
 58. ίΐπΐν οΟτφ] Our Lord read his heart ; and his answer is 
 to be interpreted accordingly : from Christ's answer we may con- 
 clude, " istum hominem, si sequeretur Christum, sua queesiturum 
 fuisse, non qu(E Jesu Christi. Quid ergo respondit.' Yulpes 
 
 foveas habetit, &c. Filitts auiem hominis non habet ubi caput 
 reclinet. Sed ubi non habet .' In fide tua. A'ulpcs habent foveas 
 in corde tuo, dolosus es : volatilia coeli habent nidos in corde tuo : 
 elatus es. Non Me sequeris." S. Aug. Serm. c. 2, and Serm. 
 Ixii. 2, who says elsewhere, " Pauci sequuntur Jesum propter 
 Jesum." 
 
 59. Οάψαί rbf πατρ'ρα] to bury my father. See on Matt. viii. 
 22, and cp. S. A'ig. Serm. Ltii. 2, " Pium erat quod volebat facere ; 
 sed docuit Magister quid deber&t pra-ponerc. Volebat enim 
 Christus eum esse Λ'ίνΐ Verbi Prsedicatorem ad faciendos victuros. 
 Erant autem alii per quos ilia necessitas (i. e. sepeliendi patrem) 
 impleretur. Infideles cadaver quando sepcliunt, mortui mortuum 
 sepeliunt. lUius corpus animum perdidit, illius aniraa Deum. 
 Sicut enira vita corporis anima est, sic vita animse Deus." And 
 again, Serm. c. 2, " Honorandus est pater, sed obediendum est 
 Deo. Amandus est generator, sed prse4)onendus est Creator. Ego 
 ad Evangelium te voco. Mihi necessahus es ; majus est hoc
 
 LUKE IX. 61, 62. Χ. 1. 
 
 207 
 
 νεκρούς Oarpai τους Ιαντων νεκρούς• συ Be άπελθών StotyyeWe την βασιΚείαν 
 του Θεοΰ. 
 
 (-^) ^ ' Eine δε και ΐτερος, Ακολουθήσω σοί, Κύριν ττρωτον δε εττιτρεψόν s ι Kings is. μ. 
 μοί άποτάζασθαι ~οΖς εις τον οΙκόν μου• ^' είττε δί ■ΤΓρος αύτον 6 Ίησοΰς, Ουδείς 
 επίβαλων την χείρα, αντον έπ άροτρον, καΐ βλέπων εΙς τα οπίσω, εΰθετός εστίν 
 εΙς την βασιλείαν του Θεοί). 
 
 Χ. (^) ' Μετά δε ταντα άνεΖειζεν 6 Κύριος καΐ έτερους εβΒομηκοντα, καΐ 
 
 quam quod vis facere : Sine m'lrluos, &c. Pater tuus mortuus 
 est, sunt alii mortui (i. e. infideles) qui scpeliant mortuos. Nolite 
 igitur anteriora posterioribus subdere. Amate parentes, sed prse- 
 ponite Deura." 
 
 See above, Matt, xxiii. 0, and below, xiv. 2C, the best ex- 
 position of tliis saying. 
 
 61. ττρωΎον δέ ίτΐ'ηρΐ^άν μοι αποτάξασθαι'] htil first allow me 
 io bid farewell to lliose at my home, αιτοτάζασβαι, raledicere, 
 see Mark vi. 4G. It often happens, that when a man goes 
 home, and is engaged in bidding farewell to his friends, some 
 among them are found who will draw him off from God to the 
 world. {Theophyl.) 
 
 The very wish to consult relatives wlien God calls, is a dis- 
 qualification for His service. ( Cyril.) 
 
 \^ocat te Oriens, et tu attendis Occidentcm. (.41(^1.) 
 
 Bonum studium, sed majus impedimentum ; nam qui par- 
 iitur studium, derivat affectum ; et qui dividit curam, differt pro- 
 fectum. Ergo prins amanda sunt quce maxima sunt ; ipsis disci- 
 pulis, cum a Domino mitterentur, ueminem in via salutare prie- 
 scriptum est ; non quod benevolentiie displiceret officium, sed 
 quod persequendie devotionis intentio plus placeret. (Ambrose.) 
 
 These three incidents appear to have been combined here by 
 the Holy Spirit for the purpose of teaching. 
 
 That in designing to follow Clirist, we must look only to 
 Christ, and follow Him for His own sake ; not for any worldly 
 interest, but at the sacrifice, if need be, of all earthly advan- 
 tage. Abraham became {hejriend of God and the father of the 
 faithful by his readiness even to slay his son at God's command. 
 (Cyril.) 
 
 That when He calls us, no earthly tie, however dear, may 
 draw us from prompt obedience to the call. 
 
 That in offering ourselves to Christ, we must give Him the 
 first place in our affections. He must have the whole heart ; and 
 having once put the hand to the plough, in His service, we may 
 not look off from it to any earthly object, however good in itself, 
 if we desire to be fit for the kingdom of God. 
 
 Compare Phil. iii. 14, and our Lord's words to the Church, 
 Ps. xlv. 1 1 . The Holy Ghost propounds for our imitation the 
 example of the Apostles, who immediately, as soon as they were 
 called, left all, and followed Christ. Matt. iv. 20. 22. Mark x. 
 
 28. Luke v. 28 ; cp. Gal. i. 15, IG. Christ assures all who do so, 
 that they shall receive manifold more in this present time, and in 
 the world to come life everlasting. Mark x. 29, 30. Luke xviii. 
 
 29, ;to. 
 
 68. ίροτρον] plough. An intimation that the ministerial hfe 
 is like that of the tiller of the ground. Cp. 1 Cor. iii. 9. The 
 Christian Minister is a Feeder of Sheep ; a Dresser of a Vine- 
 yard ; a Sower ; a Master-builder ; a AVatchman ; all these names 
 imply duties requiring diligence, vigilance, and toil. 
 
 Ch. X. Preliminary Note io the x. xi. xii. — xvii. Chapters. 
 
 This and the following Chapters, xi. xii. xiii. xiv. xv. xvi. 
 xvii., contain incidents in a great measure peculiar to St Luke's 
 narrative. These appear to fall in the period of our Lord's 
 Slinistry between the Festival of Tabernacles (John vii. 2) in 
 October, and His arrival at Bethany, near Jerusalem, si.\ days 
 before His last Passover. Cp. note on xiii. 4. 6. 
 
 Whether in this interval He revisited Galilee is doubtful. 
 The Evangelist has abeady said that the days of his οκάλτιψυ, or 
 fjoing up into hearen, were now being fulfilled (\x. 51), and that 
 He set His face to go to Jerusalem (vt: 52, 53) ; see also xiii. 22, 
 i. e. He had then prepared Himself with deUberate constancy to 
 sufifer. See below, note on xii. 49. 
 
 It seems probable that the events here recorded did not take 
 jdace in Galilee. The words in x. 13, concerning Chorazin, need 
 not have been uttered in Galilee ; and even if they were, yet 
 from then• material connexion with what precedes, might na- 
 turally be introduced by the Evangelist there. On the supposed 
 difficulty in xvii. 11, see note there. 
 
 Rather, these incidents seem to have occurred in the northern 
 neii;libourhood of Jerusalem, and near the City o( Ephraim (John 
 xi. 54), perhaps about twenty miles north of Jerusalem (Robin- 
 ioii's Palestine, ii. 121 — 125, probably Ephrain of 2 Chron. xiii. 
 
 19) ; and in Pera^a, on the east side of Jordan, which He crossed 
 a short time before His last jjassover in His way to Jericho (the 
 largest city of Judaja next to Jerusalem), where the narrative of 
 St. Luke falls into that of St. Matthew and St. Mark (see on 
 Matt. xix. I. Slark x. I. Luke xvii. II); and thence, on the 
 Saturday before the Crucifixion, to Bethany, where all the four 
 Ecanrjelists meet. 
 
 It would seem, that our Lord, in His tenderness and long- 
 suffering to the Jews, concentrated His last efforts upon Judaa, 
 and its neighbouring country Percea. And, as if His own per- 
 sonal agency and that of His Apostles were not enough, He pro- 
 ceeds now (ch. X.) to ordain the Seventy to preach and work 
 miracles, in every city and place which He was about to visit. 
 See also the affecting apostrophe to Jerusalem at this time. 
 (Luke xiii. 34, 35.) 
 
 A theory has been propounded by Schleiermacher ("tiier 
 die Schriften des Lucas," Berlin, 1817. p. 158), and seems to be 
 approved by Olshausen on ix. 51, and Kuinoel (x. 23; xi. 33; 
 XV. 41), that this portion of St. Luke has been compiled from 
 two fragmentary narratives by some other person, who was not 
 fully informed of the events. De Wette goes further, and says, 
 that in this portion we have an unchronological and unhistorical 
 collection, which is due to the circumstance that St. Luke had 
 met with a good deal of material which he did not arrange else- 
 where, and therefore threw together here. 
 
 These opinions, which (it is superfluous to say) were un- 
 known to Christian Antiquity, are at variance with St. Luke's 
 assertion (i. 3), τΓαρηκο\ονΘ-ηκότί ivtaQiv ττΰσιν άκριβί^$. 
 See further on ch. xi. r. 14. 
 
 1. S Kupios] the Lord. See on vii. 13. This expression 
 fitly introduces the Ordination of the Seventy, by the Divine 
 Head of the Κυριακή, or Church, the οΐκι'α Κυρίου, The Mission 
 of Jlinisters, is " actus vere dominicus." (Beng.) 
 
 The appointment of the Seventy is mentioned by St. Luke 
 alone. 
 
 St. Matthew and St. Mark had recorded the designation of 
 the Twelve ; and it was reserved for St. Luke to describe, in his 
 Gospel, tliis extension of the Christian Ministry by the appoint- 
 ment of the Seventy ; and to commemorate its still further en- 
 largement by the nomination of the Seven Deacons in the Acts 
 of the Apostles, vi. 1 — 7. This was an appropriate task to be 
 performed by him who may be called the Evangelist of the Gen- 
 tile World, and the Historian of the Universal Church. 
 
 On these verses (I — 9), see an excellent Homily by Greg.M. 
 Horn, in Ev. i. 17, p. 1946, well worthy to be carefully read by 
 every Christian Preacher. 
 
 — ΐΒ^ομί)κοντα] seventy. Some MSS. here (B, D, M, and 
 others) add iio, two. But it does not follow that this reading is 
 to be adopted. For the Jews often speak of seventy — a round 
 number — when they mean seventy-two, e.g. in the case of the 
 seventy Interpreters of the Old Testament. The exact number 
 here may have been seve7ity-two, a multiple of twelve (the number 
 of the tribes) ; and the number adopted on other occasions. The 
 number seventy was that of the heads of the family of Israel 
 (Gen. xlvi. 27), and of the Elders constituted by Moses (Xumb. 
 xi. IC. 25, and of the Palm-trees at Elim, Exod. xv. 27. Cyril, 
 p. 246). And the Jews supposed that the languages of the world 
 were seventy, see a Lapide on Gen. xi. 32; or as some say, 
 seventy-two (5. Aug., S. Hieron., Euseb., Bede). 
 
 As the Apostles are succeeded by Bishops in the Church, so 
 the Seventy by Presbyters. " We very well know," says Bp. An- 
 dreties to Peter Moulin, " that the Apostles and the seventy-two 
 disciples were two Orders, and these distinct. And this likewise 
 we know, that every where among the Fathers, Bishops and Pres- 
 byters are taken to be after their example ; that Bishops suc- 
 ceeded the Apostles, and Presbyters the Setenty-ltco." He then 
 quotes Cyprian. S. Jerome, S. Ambrose. 
 
 The original Latin words may be found in Bp. Andreiret, in 
 p. 169 of Opuscula Postuma, published in 1629, and in English, 
 1647, and the whole correspondence is inserted in the late Dr. 
 Wordsworth's Christian Institutes, iii. 222—267 ; the passage 
 quoted is in p. 231. See also Bp. Andretrts, in his admirable
 
 208 
 
 LUKE Χ. 2— Ιδ. 
 
 a Matt. Π. 37. 3S. 
 John 4. 35. 
 2 TUcss. 3, 1. 
 
 b Malt. 10. lu. 
 
 c Matt. 10. 9, Κ 
 ch. 0. 3. 
 & 22. 35. 
 Mark 6. 8. 
 2 Kings 4. 29. 
 d Matt. 10. 12. 
 Mark 6. 10. 
 e Lev. 19. 13. 
 Deut. 2t. II. 
 & 25. 4. 
 Matt. 10. 10. II 
 1 Cor. 9. 4, et 
 seqq. 
 
 1 Tim. 5. IS. 
 fch. 9. 2. 
 Matt. 3. 2. 
 & 4. 17. 
 
 gM,itt. 10. II. 
 Mark 6. 11. 
 ch. 9. 5. 
 Acts 13. 51. 
 & 18 6. 
 
 h Malt. II. 21 — 
 2,1. 
 
 άττίστειλεν αυτού? aua δυο προ πρόσωπον αύτοΐι είς πάσαν πόλιν καΐ τόπον, 
 ου •ημελλίρ αύτος ΐρχ^βσθαί. 
 
 (•^) " 'Έλεγίν ow TTyoo? αύτον<;, Ό μ^ν θίρίσμο'ζ πολύ?, οΐ δέ ipyaraL ολίγοι' 
 Βεηθητε οϋν τοΰ Κυρίου του θίρισμοΰ, οπω? έκβάλτ) €ργάτα<; ει? τον Θερισμον 
 αυτού, ("ν") Γπαγετε, ιοου εγω αποστεΚΚω υμάς ω? αρνας eu μίσω λύκων. 
 {^) ^ ' Μη βαστάζατε βαλλάντων, μη πήραν, /χτ^δε υποδήματα- καΐ μηδίνα 
 κατα τήΐ' οοον ασπασησοί. \-ψ) ■t'ts τ;»' ο αν οικί,αν ασερχησσε, πρώτον 
 λέγετε, Ειρήνη τω οίκω τούτω• ^ και lav η εκεί νιο? ειρήνης, επαναπαύσεται επ' 
 αυτόν η ειρήνη υμών, ει όε μηγε, εφ υ/χα? ανακάμψει. ("γγ) ■^'^ ουττ; oe rr; 
 οϊκια μένετε εσθίοντες κα\ πινοντες τα παρ αυτών άζιος γαρ 6 εργάτης τοΰ 
 
 η ^ < ^ y ν ο ' ^t "* ' ' »' /ιΐ3\βτΛ^»<*ζ* 
 
 μισσου αυτού εστί• μη μεταραινετε ες οικία? €t? οικιαν. (-χ) Λαι et? ην ο 
 αν πάλιν εισερχΎ]σθε, και δεχ^ωνται υμάς, εσθίετε τα παρατιθεμενα υμίν, " ' κα\ 
 θεραπεύετε τους εν αΰτΐ7 ασθενείς, Kca λέγετε αυτοίς, Ηγγικεν εφ' υμάς -η 
 /βασιλεία τοΰ Θεού. ("ττ) ^^ ° Είς ην δ' άν πόλιν εισερχ7)σθε, και μη Βέχ^ωνται 
 υμάς, εξελθόντες εις τα? πλατείας αυτής είπατε, ' ' " Και τον κονιορτον τον κοΧλη- 
 θέντα ήμϊν εκ της πόλεως υμών άπομασσόμεθα ΰμΙν πλην τοΰτο γινωσκετε, 
 ότι ηγγικεν εφ' υμάς η /δασιλεια τοΰ Θεοΰ." '- ''Λέγω ΰμΙν, ότι Σοδόμοις εν τη 
 ημέρα εκείνη άνεκτότερον εσται, η τή πάλει εκείνη. ('Ϋ^) '' Οϋαί croi, Χοραζιν, 
 οΰαί σοι, Βι^^σαίδα, οτι ει εν Τύρω και ^-ιδώί'ΐ εγένοντο αι δυνάμεις αί γενόμεναι 
 εν ΰμΙν, ττάλαι άν εν σάκκω και σποοω καθήμεναι μετενόησαν. " Πλην Τύρω 
 και 2Ίδίΐ)νι άνεκτότερον εσται εν τή κρίσει ή υμίν. '^ Και σύ, Καφαρναουμ, ή 
 
 Sermoa on Acts ii. 42, on Worshipping of Imaginations, vol. ii. ' 
 p. C3. 
 
 The Fathers saw the Twelve Apostles, and the Seventy Pres- 
 byters typified in the twelve fountains and seventy palm-trees at 
 Elim. Exod. xv. 27. See S•. Cyril here, p. 24G, ed. Mai, p. 274, 
 Smilh. S.Jerome de xlii. Mansionibus (Ep. 127), Mans. vi. : 
 " Nee dubium, quin dc xii Apostolis sermo sit, de quorum fonti- 
 bus derivatie aquie totius mundi siccitatem rigant. Juxta lias 
 aquas Isx creverunt Pahiiie, quos et ipsos 5ocundi ordinis iiitclli. 
 giraus Prceceptores, Lura Evangelista testante (x. 1) xii fuisse 
 Apostolos et Ixx discipulos minoris gradus, quos et binos ante se 
 Doniiiius prjemittebat." 
 
 And TheophylacI here says, " Elim means ascent, and in 
 our ascent to the spiritual knowledge of the Gospel we find 
 twelve M'ells — the Apostles j and seventy Palm-trees— the Dis- 
 ciples." The Apostles are Wells, as being fountains of sweet 
 water, flowing from one Divine Source; and the Palm-trees are 
 refreshed and nourished by the water, and bear sweet fruit, and 
 have for leaves and branches the emblems of victory (John xii, 
 13), even in heaven (Rev. vii. 0). 
 
 As to the names of some of the Seventy see Clemens Alex. 
 in Euseb. i. 12. 
 
 — αττίστξΐΚ^ν avjovs ava δύο] He sent them forth two and 
 two, to be examples, witnesses, supports and stimulants to each 
 other (Oriffen, Theoph.) ; a precedent too much neglected in 
 modern Missions. Greg. M, 1. c. says well, " iinos ad prtedican- 
 <Ium mittit, nam minus quara inter duos caritas haberi non po- 
 test ; et nobis tacitus innuit, quia qui caritatem erga alterura non 
 habet, prsedicationis officium suscipere nuUatenus debeat." 
 
 See also above as to the Ai)ostles, JIark vi. 7, among whom 
 are three ;mi>s oi brothers. See on Matt. iv. 18. 
 
 2. Ό μ'^^ν βΐρίσμϊί πολιί^] The harvest is great; the same 
 words as He used before He sent out the Twelve. Slatt. ix. 37. 
 
 4. Μη ;3αττά^6Τ€] See on Matt. x. 0. 
 
 — βαλΚάντιοί''] a purse. A word used only by St. Luke 
 among the Evangelists. See above on Mark vi. S. On the form 
 βαλΚάντιον, with the double λ, £ee Winer, p. 42. 
 
 — μ-η^ίνα κατά την ifSbv ασπάσησθί"] salute no one by the 
 way ; the way on which you go, as Preachers, in the discharge of 
 your duty. 
 
 The phrase has been explained by reference to the formal 
 and tedious modes of Eastern Salutations (Kitin.), but this does 
 not seem necessary or appropriate. It is rather an Oriental mode 
 of expression (cp. 2 Kings iv. 29), indicating that their whole 
 heart was to be in their work ; so that, comparatively, nothing 
 else, even what was most easy and necessary, was to be done or 
 thought of. Cp. what is said on domestic salutations, ii. CI , and 
 the burial of a father, v. GO, and below, xiv. 21). 
 
 "Omnia prielermittatls," says S. Aug. Serra. c. 1, " dum 
 quod injunctum est peragatis:" and S. Ambrose says, "Non 
 salutationis sedulitas aufertur, sed obstaculum impedicndse de- 
 votionis aboletur, ut quando divina mandantur, paulisper seques- 
 trentur humana. Pulchra est salutatio, sed pulchrior matura 
 executio divinorum : ideo et honesta prohibentur, ne impediatur 
 ministerium, cujus mora culpa sit." 
 
 They were not to salute any in the way, but they were to 
 pronounce salutations on their entrance into houses, and say, 
 " Peace be to this house " (v. 5). Courtesy was not to interfere 
 with duty; it was itself to be consecrated into duty. 
 
 5. Εψ-ίμ-η τψ otK'ji τοντω'] Peace to this house. A divine 
 authorization of Benediction by Presbyters of the Church. See 
 1 Cor. X. IC, and the Office of Visitation of the Sick in tlie Book 
 of Common Prayer ; and George Herbert, ch. xxxvi. " The 
 Parson blessing ;" and Hooier, \. xxv. 3. Bingham, Antiq. II. 
 xix. 15. 
 
 6. vihz ΐΐρτ,νη{\ a son of Peace ; i e. a peaceable man, with 
 that loving spirit which is ncces-^ary for the reception of a divine 
 benediction. See Cyril, p. 2i!l, Smilh. Our Lord thus teaches 
 us, that the profitable use of sacerdotal benedictions, and other 
 means of grace in His Church, depends on the temper of those to 
 whom they are ministered. As to the phrase here, cp. Matt. i\. 
 15, 01 vh\ τοΰ ννμψύνοί. xxiii. 15, v'lhf yetVi'Tiy. Luke .\vi. 8, 
 01 fioi Too φωτ05. XX. 36, νΐοΐ της avairraafiijs. Jolin xii. 3'i ; 
 xvii. 1'2, 6 v'lhi rfjs άττα'λείαϊ. Ephes. ii. 2; ii. 3, τΐκνα bpyrjs. 
 V. U, t^.'ol άτΓε,βίία?. 1 Thess. v. 5. 2 Pet. ii. 14, κατάρα; τ4κνα. 
 
 7. fi|(Oj — αΟΓ0ϋ] the labourer is worthy of his hire. This 
 saying is quoted as Scripture by St. Paul, 1 Tim. v. IB, where 
 see note ; and for other qui)tations of St. Luke's Gospel by St. 
 Paul see I Thess. v. 3, and 1 Cor. x. 27, where St. Paul quotes 
 the saying of our Lord in the ttext verse here, iaOitTt τα τταρα- 
 τιθίμΐνα νμ~ιν \ and see above, p. 168 — 170, as to the inference 
 concerning the date of this Gospel. 
 
 11. απομασσόμΐθα ΰμ~ίν~\ we wipe off from ourseli'es on you. 
 See on Theocr. xv. Π5, where perliaps the true reading may be 
 μ^ μοί Koviav άττομάξη. 
 
 12. ayiKTOTepoy] See on Slatt. x. 15. 
 
 13. Ουαί σοι] Because these cities were in Galilee, it does not 
 follow that tliis was spoken in Galilee. The words have an inti- 
 mate connexion with what has just preceded, and also with what 
 follows. Observe the use of τοΰ oipafoO in re. 15 and 18, and 
 see also v. 21 ; and therefore, even if they were spoken in Gahlec 
 (see Matt. xi. 20), they have an appropriate place here. 
 
 The connexion which the Holy Ghost appears to have pre- 
 ferred in dictating the Gospels, is a connexion of substance rather 
 than of time or place. 
 
 See above on Luke iii. 19, on Matt. sxvi. C, and Markxiv. S.
 
 LUKE Χ. IG— 24. 
 
 209 
 
 εω5 τοΰ ουρανού ν-φωθί'ίσα, εω; αδον κα.ταβφασθη(ΤΎ). (^) "^ Ό άκούων νμων 
 Ιμοΰ άκονβί, καΐ 6 αθίτων υμαζ e/i,e αθετεί, 6 δε e/xe άθΐτών αθετεί tou άποστίί- 
 λαντά μ(. 
 
 (-^) '' 'TneaTpexjjav δε οί ΐβΒομηκοντα μετά χαρα<; λέγοντες, Κνριε, καΐ τα 
 οαίμόΐ'ΐα υποτάσσεται ήμίν εν τω ονόματΙ σον. '" ' Είπε δε αύτοΓ?, Έθεωρουν ■ Rev. 12. s, 9. 
 τοί' ^ατανάν ώ? άστραπην εκ τοΰ ουρανού πεσόντα. '^ ^ Ιδού διδω /it ΰ/χΐί/ τ^ι; j Mark ic. ΐ8. 
 
 ij-f Λ Λ)/νι \ / \»\Λ VCN/ <•. Acts 28. 5. 
 
 egoucrial•' του ■ττατεΐί' επάνω όψεων και σκορπιών, και επι πασαν την ουναμιν του 
 εχθρού• και ου8έν ΰμα<; ου μη άΒικήστ). '-'' ^ Πλην εν τούτω μη χαίρετε ότι τα k Ejod. 32* 32. 
 πνεύματα ΰμίν υποτάσσεται• χαίρετε δε ότι τά ονόματα νμων εγράφη εν τοΓ? '?^Ρ• '2• '■ 
 ουρανοί^. κ^ν. ΐ3. β. 
 
 ("-) -' ^^Εν αυτΎ) τη ωρα ήγαλλιάσατο τω πνεύματι ό Ίησοΰς καΐ εΤττεν, ι Matt. ιι. 2j- 
 Έξομολογοΰμαί σοι. Πάτερ, Κύριε τοΰ ουρανοΰ καΐ τη•; γης, ότι άπεκρυχΡας „ ',>, g ^ 
 ταΰτα αττο σοφών και συνετίον, και άπεκάλνχΐιας αυτά νηπίοις• ναΙ, 6 Πατήρ, ότι Matt. η*'27. 
 ούτως εγενετο ευοοκια εμπροσσεν σου. Και στραφείς προς τους μαθητας είπεν, John 3. 35. 
 
 (Ill) \ ο-) ,η ττ ' ^ ^ '/Ι «ν ^ τ-Γ ' Χ S Ο ^ / & 17. 2. 
 
 ,„ j -' Ιΐαντα μοι παρεοοση νπο του Πατρός μου, και ουοεις γινωσκει τις ' '^°'- "• ^^,. 
 
 εστιι- ό Ύ'ιος, ει μη ό Πατήρ, καΐ τίς εστίν 6 Πατήρ, εΐ μη 6 Τίος, καΐ ω εάν jo'ijli Ι. is. 
 
 βούληται 6 Τίος άποκαλύ\\ιαι• (^) ^ " και στραφείς προς τους μαθητάς κατ &h*s,9. 
 
 ISiav είπε. Μακάριοι ο'ι οφθαλμοί οΐ βλέποντες ά βλέπετε• -' λέγω γαρ ΰμίν, δτι"ρ«•ΐ-ΐό. 
 
 17. ΎτΓί'στρβψοϊ'] Tftey returned. An instance of what was 
 remarked in the previous note. St. Luke, whose practice it is to 
 finish o^ witli a subject on which he has entered, introduces here 
 the return of the seventy, in conne.xion with their sending forth. 
 " Semper ad erentitm festinat." See on iii. 19, and on Matt. 
 XX. 29, and on Mark x. Aii. 
 
 18. ^Εθ^ώρουν Tof SaToi'ai/] I was beholding Satan fallen from 
 heaven. When you were casting out devils, I rcas beholding the 
 effect of My power, exercised by you, on Satan, in My Name. 
 
 As Theophylact explains the words, " Wonder not that the 
 devils are subject to you, for their Prince is fallen from heaven. 
 Although men saw not this, I saw it, who see what is Invisible. 
 He fell as lightning, because he was a bright Archangel and 
 Lucifer (* and because he fell suddenly,' Euthijm.). and is 
 plunged into darkness. If, then, he is fallen, what will not his 
 servants (the inferior spirits) suffer .' And the words ^ from 
 heaven ' may be understood 'from his glory, ^ in which he is 
 worshipped in the world as God." On άττ^ τοΰ ουρανοΰ, i. e. from 
 high estate, see Isa. xiv. 12. Matt. xi. 23. Rev. xii. 4, and cp. 
 John iii. 31. Our Lord's view was also prophetic of Satan's 
 future and final fall. On the victory over Satan achieved by 
 Christ, the Seed of the woman, see above, viii. 31 , and below, xxii. 3. 
 
 19. δίδω^ιι] See Mark .xvi. IB. Rom. xvi. 20. 
 
 — την ^ουσίαν τ. π.] The power of treading ; which belongs 
 only to Me and Mine, and can only be given by Me. 
 
 — υφίων καΐ σκορπιών'] of serpents and scorpions. These 
 words, following the mention of the fall of Satan, who is the 
 Dragon (Rev. xx. 2), the Old Serpent (Rev. xii. 9 ; xx. 2. 2 Cor. 
 xi. 3), suggest that there is some connexion between his power 
 and the ojieration of venomous reptiles ; and that they may be 
 left in the world by the Providence of God, as a visible warning 
 to man of what he will endure hereafter from the worm that dieth 
 not (Mark ix. 44 — 4H)t unless he places himself by faith and 
 obedience under the protection of Christ, Who enables His dis- 
 ciples to tread on serpents and scorpions and alt the power of 
 the Enemy. (Cp. Mark xvi. 18.) 
 
 The literal fulfilment of this prophecy in certain cases, e. g. 
 that of St. Paul at Malta (.icts xxviii. 3. 5), was a visible pledge 
 of the protection and strength granted by Christ to His disciples 
 against the noxious and poisonous powers of the spiritual world. 
 It is partly with reference to this conflict that Clirist is called 
 "the Eagle,"— " the Great Eagle" (see Rev. xii. 14. Matt. 
 xxiv. 28. Luke xvii. 37),— i. e. the King of Birds,— the Eagle 
 being, in the Natural World, the Enemy and Destroyer of the 
 Serpent. 
 
 — ά5ικήσ>)] injure. See Rev. ii. 11 ; vi. C ; vii. 2, 3. 
 
 20. μ^ xaipcTc] rejoice not. The spirits themselves whom 
 you cast out may warn you against pride, — for they were once 
 angels in heaven. Even Judas himself had power to cast out 
 devils. Cp. Matt. vii. 22. I Cor. xiii. 1, 2. 
 
 — τα ονόματα ΰμιαν ^-γράφη] your names were written in 
 heaven. See Phil. iv. 3. Heb. xii. 23. It is of God's free grace 
 to write us there. We cannot inscribe ourselves. And though 
 written by God, our names may be blotted out. Rev. iii. 5. 
 
 ΛΌί. I. 
 
 Exod. xxxii. 32, 33. Rev. xxii. 19. Rejoice because jour names 
 were written in heaven, though they may be cast out as evil on 
 earth (vi. 22). 
 
 21. 7)7αλλιά(Τατο] He rejoiced. See on Slatt. xi. 25. 
 
 — Έξομα\οΐ!θΐμαί] I acknowledge with thanks. Cyril, p. 
 297, ed. Smith. 
 
 — σοφωνί See on Matt. ix. 13. 
 
 22. μοΙ TTapfiiUT)] μο\ is emphatic, — ' it was given to Me, and 
 to none other:' therefore μ. παρ. has been rightly restored from 
 the best MSS. for ιταριίόθη μοι. Cp. Matt, xxviii. 18. 
 
 23—37.] In these verses and in the fellow Parable our Lord 
 handles by anticipation the great argument of Justification by 
 Faith, afterwards treated by St. Paul in his Epistles to the Gala- 
 tians and Romans ; 
 
 lie declares to His disciples that blessed are their eyes, for 
 they see j and that the things which they behold are those very 
 things which the Patriarchs of old and the Prophets and Kings 
 under the Law had desired to see. 
 
 Thus He teaches that the Law was the shadow of the Gospel, 
 and that the Gospel is the fulfilment of the Law. 
 
 Upon this the Lawyer stands up, astonished by our Lord's 
 statement, and tempts Him. Thou hast said, that they who hear 
 and see Thy words and works are blessed, and that these things 
 which Thou sayest and doest are the things which the Kings and 
 Prophets under the Law desired to see. I ask Thee, What shall 
 / do to inherit eternal Life .' Our Lord answers him from the 
 Law, How readest thou ? The Lawyer gives the Legal sum- 
 mary of duty to God and Man. Our Lord rephes in the terras of 
 the Law, This do and thou shall live. But hast thou done this ? 
 Canst thou do it .' Has any one ever done it .' Then what hope 
 hast thou from the Law ? "The Lawyer desiring to justify himself, 
 that is, to establish his own righteousness, to prove himself 
 righteous, and to show that he could earn eternal life as wages 
 due to his own woris, asks. And who is my neighbour t Our 
 Lord replies by the Parable which proves how inadequate and 
 defective were his notions, and the notions of the Jewish Nation, 
 of which he was a teacher and a representative, as to the true rc- 
 quirements of the Law. 
 
 In this Parable, rightly understood (see v. 31), our Lord de- 
 livers a divine Sermon on that subject, — which He had already in- 
 troduced by declaring the blessedness of His own disciples, — 
 namely, Uic universal need of a Redeemer; the preparatory &nd 
 manuductory character of the Mosaic Latu and the Prophets, and 
 their fulfilment in the Gospel .• and the Doctrine of Justification 
 by Faith in Himself; and the inadequacy of all legal obedience 
 alone to merit eternal life. 
 
 He is thus led to speak of Original Sin. lie represents 
 Human Nature stripped of original righteousness by the arch- 
 thief Satan. He shows Mankind in Adam, and all His progeny 
 lying in the road stripped naked, wounded, and half dead. The 
 Aaronic Priesthood comes and looks upon the traveller and passes 
 by on the other side. The Levitical Law comes and casts a tran- 
 sitory glance upon him, and passes by on the other side. They 
 cannot heal him. At length, last of all, the Samaritan comes, — 
 
 2 Ε
 
 210 
 
 LUKE Χ. 2δ— 81. 
 
 ο Malt. 22. 35. 
 Mark 12. 2ί. 
 
 ρ Deut. 6. 5. 
 & ΙΟ. 12. & 30. C 
 Lev. 19. 18. 
 Rom. 13. 9. 
 Gal. 5. Η. 
 James 2. 8. 
 
 q Lev. 18. 5. 
 Eiek. 20. II, 13. 
 
 πολλοί προφηταυ καΐ βασί\(.ΐ<; ηθέλησαν ιδαν ά u/xet? βλίπετε, και ουκ εΙΒον 
 καΐ άκοΰ<ταί α άκονετε, και οίικ ηκουσαν. 
 
 -γ^) -^ Καυ ιοου νομικός τι? ανέστη εκπειραί,ων αυτόν και λεγωι^, .διδά- 
 σκαλε, τί ποιησας ζωην αΐώνιον κληρονομήσω ; -'' Ό δε εϊττε ττρο? αυτόν, 
 Έν τω νόμω τί γεγραπταί ; ττως άναγινώσκεις ; ~' ^ Ό δε αποκριθείς είπεν, 
 'Αγαπήσεις Κύριον τον Θεόν σου εζ όλης της καρδίας σον, και έζ 
 όλης της ^υχ^ης σου, καΐ εζ 'όλης της Ισ-χ^ΰος σου, και ε^ όλης της 
 διαίΌΐ'α? σου• και τον πλησίον σον ως σεαυτόν. -^ '' Ειττε δε αυτω, 
 Όρθως άπεκρίθης' τούτο ποίει, και ζήση. (ψ^) "^ Ό δε θελων δικαιουΐ' εαντόν 
 είπε προς τον Ίησουν, Και τις εστί μου πλησίον ; ^^ 'Τπολαβών δε ό 'Ιησούς 
 ειπεν. Ανθρωπος τις κατεβαινεν άπο Ιερουσαλήμ εΙς Ίεριτ^ώ, και λησταΐς 
 περιεπεσεν, οι και ε'κδυσαΐ'τες αυτόν και πληγας επιθεντες άπηλθον αφέντες 
 η/Ίΐ^αι^η τυγχάνοντα. ■^' Κατά συγκνρίαν δε Ιερεύς τις κατεβαινεν εν τη όδω 
 
 Christ comes, — and pours in oil and wine, — and sets him on His 
 own beast ; for He Himself bore our infirmities ; He bore our 
 sins in His own body on the tree (1 Pet. ii. 24), and carries him 
 to the spiritual inn of the Church open to all Nations (πα^'δο- 
 χΰον), and gives him in charge to the Host, and promises that 
 when He comes again He will repay him whatever he expends 
 upon him. 
 
 Thus then He teaches the true nature of the Law as com- 
 pared with the Gospel, and declares that He Himself alone is 
 both willing and able to save and restore the whole Human Race. 
 
 In reading such Parables as this and that of the Prodigal 
 Son (.'5V. 11— 3"2), every one must perceive how faithful and 
 like-minded a companion ,ind fellow-traveller the holy Evangelist 
 St. Luke is in his Gospel, to the blessed Apostle St. Paul, the 
 great Preacher of Universal Redemption in Christ, and of the doc- 
 trine of Original Sin, and of the preparatory and figurative charac- 
 ter of the Mosaic Law, and of Justification by Faith in Christ, 
 in his Epistles to the Galatians and the Romans. See below, the 
 Tntroduclion to the latter Epistle, p. 18(i — 138, and above. In- 
 iroduclion to this Gospel, p. ICl — 103. 
 
 24. ovK il^oy'} they never saw them. 
 
 25. (κπαράζαιν'] templing, drawing Him out (eV•). Thou sayest, 
 Blessed are they who hear and see Thee. The Law says, " Do 
 this and thou shalt live." (Levit. xviii. 6. Cp. Rom. .τ. 5. Gal. iii. 
 12.) What then shall I do to inherit eternal life .' The Lawyer 
 tries to show that Christ contradicts Moses. Thus he tempts 
 Him. 
 
 26. Έν tQ νόμω Τί yeypanrai ;] IVhat is written in the Law ? 
 It has been supposed that in asking this question our Lord 
 pointed to the Lawyer's phylactery, on which was written the 
 text Deut. vi. 4, which he quoted, and which the Jews were wont 
 to recite daily. Vitring. de Synag. pt. ii. lib. iii. c. 13. Buxtorf, 
 de Syn. cap. 9. and see on Matt, xziii. 5. 
 
 29. θίΚων Ζίκαιοΰν (αυτόν'] willing to justify himself. The 
 Lawyer had heard Christ's word declaring the blessedness of His 
 Disciples as compared with Kings and Prophets (r. 23). And He 
 rose up {v. 25), — an attitude mentioned to mark the contrast be- 
 tween his self-confidence and the lowliness of a disciple, — and 
 said. By doing what, shall / inherit eternal life ί Ho would earn 
 heaven as wages due to his own word's. The Lawyer desiring to 
 justify himself, i. e. to prove himself to be righteous by his own 
 performance of the Law, is a type of the Jewish Nation, which 
 sought " to establish its own righteousness by the deeds of the 
 Law, and would not submit to the righteousness or justification 
 provided by God through faith in Christ." (Rom. x. 3; iii. 21, 
 22.) 
 
 — t'is i^rl μου πΚησίοΐ''] Observe μου πλησίον, My neigh- 
 bour; though in r. 27 we have rhv τΧ-ησίον σου. Our Lord an- 
 swers such questions as these by not replying to them directly ■ 
 and so tacitly censures them, and shows that they ought not to 
 be put, and that they proceed from an evil heart. He inverts 
 them, and as it were places them on the Itasis of duty (see on 
 xiii. 23). He answers the Lawyer, by leading him to declare that 
 every man, though a Samaritan, i.e. a foreigner and an enemy 
 (see Luke ii. 52, ό3; xvii. 18. John iv. 40. 45), is neighbour to 
 η Jew, whom he assists in distress ; and that no one, though a 
 Priest or Levite of Jerusalem, is neighlour to a Jew whom he 
 leaves wounded in the road ; and that it is his duty to consider, 
 not who is neighbour to himself, but to whom, however estranged 
 from him, he can act a neighbour's part. The Samaritan who 
 does good, is neighbour to the Jew ; and the Samaritan, as neigh- 
 bour to the Jew, is therefore entitled, as such, to receive good at 
 
 the Jew's hands. Every one, therefore, is our neighbour. '.' Who- 
 soever is another is our brother." (Bp. Pearson, Art. ix.) Cp. 
 ,S. Aug. de Doctr. Christ, v. 30 : " Eum esse proximum intelli- 
 gamus, cui vel exhibendum est ofBcium miscricordise si indiget, 
 vel exhibendum esset, si iodigeret. Ex quo est consequens, ut 
 etiam ille a quo nobis hoc vicissini exhibendum est, proximus sit 
 noster : proximi enim nomen ad aliquid est, nee quisquam esse 
 pro.\imus nisi proximo potest." 
 
 IT'incr (p. 119) expresses surprise at the omiision of the 
 Article before πλησίον here. But μου πλησίον, my neighbour, is 
 itself a definite phrase, and we should not expect the insertion of 
 6 after μοϋ. 
 
 80. απ}) Ίίρουσαλήμ] from Jerusalem. This confirms the 
 opinion that the events of this portion of the history are con- 
 nected with Jerusalem (see above, v. I). 
 
 The road here described was infested v.ith robbers (Joseph. 
 Ant. XV. 7• S. Jerome, in Jerem. iii. 2, and ad Paul. Ep. 77)• 
 The distance from Jerusalem to Jericho was 150 stadia (Joseph. 
 .•i.nt. ir. !!. See &\so Liyhlfoot, Chorograph. ch. xlvi. vol. ii. 43 — 
 45). The traveller came from the " Holy City," — probably a 
 Jew. The Priest and Levite were perhaps coming from their 
 service in the Temple. 
 
 — CIS 'ΐΕριχά] to Jericho, — the Scriptural type of the City of 
 this World, as opposed to Jerusalem, the Jloly City, the City of 
 God. Josh. vi. 2G. 1 Kings xvi. 34. 
 
 31. Κατά συ•)κυρίαν] ly a coincidence. .See Trench, p. 308, 
 with his remarks, p. 310, on the relation of the Samaritans (as 
 strangers, αλλόφυλοι, άλλογε^'ίΓί, a\\oc0ve7j, of Cuthite and 
 -Assyrian extraction) to the Jews. 
 
 This Parable— delivered by Christ in the last year of His 
 Ministry, and not long before He went on the road to Jericho — 
 has also a higher spiritual meaning, and is designed to commend 
 for imitation the example of Christ, the Good Samaritan, tra- 
 duced and rejected as such by His countrymen. See Aug. Serm. 
 clxxi. 2, and on Ps. U. 
 
 Christ came from heaven to the place where Mankind lay, 
 stripped of original righteousness, and wounded by the arch-thief 
 and robber, the devil. The Mosaic Law and Levitical Priesthood, 
 which came as it were per accidens, κατά συ•)κυρίαν, ου προη•γουμί• 
 va:s — δίο r}]V ανθρωπίνην ασθίνΐίαν μη ξυναμίνην έζ άρχηί Ζ€ξασθαι 
 τδ κατά Xpισ^bv μυστ-ηρων, were unable to restore Mankind, and 
 could only cast on it a transient glance, and pass by. But Christ 
 pours in the cleansing wine and healing oil of His Word and Sacra- 
 ments, and other means of grace, and carries it on His own Body, 
 and places it under the care of His Church, on His ascension to 
 heaven, with a promise of an eternal reward, to the dispensers and 
 stewards of His mysteries (1 Pet. iv. 10), when He returns again 
 at the Great Day. 
 
 See Aug. Serm. cx.\xi. 6 : " Oleum et Vinum Baptisma. 
 Hoc est quod infusum est in via ;" and he interprets τ6 iSiov 
 κτηνο! by " caro in qui ad nos venire dignatus est." S. Aug. 
 QuEest. Ev. ii. 19. rh σΰμα αΐιτοΰ' μ€λη yap αΐιτοϋ χμα$ 4ποίησ(, 
 (Theoph.) 
 
 "The inn to which the traveller is brought is the Church, — 
 πανΖοχΐΙον η 'Εκκλησία, η πάντα νπο^ΐχομίνη (Theoph.), who 
 interprets the 5ύο δηνάρια as the δίο Ζίαβήκα$. Cp. Aug. Serm. 
 cxxii. 6. 
 
 See Origen, who says, — " Aiebat quidam de presbyteris, 
 parabolam volens interpretari, hominem qui descendit esse Adam ; 
 Terusalem, paradisum ; Jericho, mundum ; latrones, contrarias 
 fortitudines ; sacerdotem, legem j Levitem, jirophetas ; San a-
 
 LUKE Χ. 32—42. XI. 1. 
 
 211 
 
 Ικζίντι, και. ΐδών αντον άντι—αρηλθεν. ^- 'Ομοίως δε και Αίνίτης γίνόμΐνοζ 
 κατά. τον τόπον ΙΚθων καΧ ΐδών άντι,ηαρ-ηλθΐ. ^^ ' Σαμαρείτης δε τις άξενων ' •'(■ί" * »• 
 ηλθΐ κατ αντον, και ΙΒων αντον Ισττ\αγχνίσθη, ^ και προσελθων κατεΒησί 
 τα τραύματα αυτοΐί Ιπιχίων Ιλαων και οινον Ιπιβιβάσας δε αντον επί το 'Siov 
 κτήνος -ηγαγεν αντον εις τταν8θ)(εΐον, και ΙπζμεΚ-ηθτι αντον. ''" Και eVi ΤΎ)ν 
 ανριον ίξεΚθων εκβαλων δυο Ζηνάρια έδωκε τω ιταζ.'δο^εΓ, και εΤπεν αντω, 
 Έπιμεληθητυ αίττον, και ο τι αν ττροσΒαπανηστ]?, εγώ εν τω Ιττανέρ-χεσθαί με 
 άτΓοδώσω σοι. ^^ Τίς οΰν τούτων των τριών πλησίον Βοκεί σοι. yeyovivai τον 
 εμπεσόντος εις τονς λγιστάς ; "' Ό δε εΊπεν, Ό ποίήσας το έλεος μετ αντον. 
 ΕΙπεν ονν αντω 6 Ιησονς, Πορενου και συ ττοίει ομοίως. 
 
 ^' ^ Έγεί'ετο δε εν τω πορενεσθαι. αυτούς και αύτος εισηλ^εν εις κώ /xrjv τινά• s John π. ι. 
 γννη δε' τις ονόματι Μάρθα νπεΒεζατο αντον εΙς τον οίκον αντης. ^ ' Και ττ/ζε t ac;s 22. 3. 
 ην άΒε\φη καλονμενη Μαρία, η καΐ παρακαθίσασα παρά τονς ττόδας τον Κνρίον 
 ■ηκονε τον λόγον αντον. '"' Ή δε Μάρθα περιεσπατο περί πολλην διακονίαν 
 ε'τΓίστάσα δε εϊπε, Κνριε, ον μέλει σοι οτι η άΒελφη μον μόνην με κατελιπε 
 διακονεΐν ; είπε ονν αντη ίνα μοι σνναντιλάβηται. ^^ Αποκριθείς δε εϊττεν 
 αντη ό Ίησονς, Μά.ρθα, Μάρθα, μέριμνας και τνρβάζτ) περί πολλά' ^- ενός δε 
 εστί χρεία. Μαρία δε την άγαθην μερίΒα εζελέζατο, ήτις ουκ αφαιρεθησεται 
 απ' αύτης. 
 
 XI. (-p-) ' Και εγένετο εν τω είναι αΰτον ε'ν τόπω τινί προσενχόμενον, ώς 
 επαυσατο, είπε τις των μαθητών αντον προς αύτον. Κύριε, ΒίΒαζον ημάς 
 
 ritem, Christum ; animal, corpus Domini ; pandocheum (quod 
 universos suscipiat), Ecclesiam ; stabularium, Ecclesias prsesidem, 
 cui dispensatio credits est. De eo verb quod Samarites re- 
 versurum se esse promittit, secundum Salratoris figurabat ad- 
 ventum." See also 5'. Au^. Quaest. Ev. ii. 19. Grec, Λ'α:ίαη. 
 Orat. 4, de Theol. Basil. Jerome, Ep. ad Fabiol., and un Matt. 
 sx. S". Cyril, p. 259, and Theophylact here ; and for an inte- 
 resting English Exposition in this sense, see W. Jones of Nay- 
 land, Sermon xxxiii. vol. iv. p. 46C, Lond. 182G, and Burgon. 
 p. 261. And the Church of England, by joining this Parable 
 with Gal. iii. IG — 23 on the Thirteenth Sunday after Trinity, 
 seems (as Dean Trench has observed) to set the stamp of her 
 approval on this exposition. 
 
 34. (λαιον κα! oiioi"] oil as a lenitive, to soothe ; uine as an 
 abstersive, to cleanse the wound. Plin. xxii. 9. Wetal. 
 
 — ίπ\ τίι ίοιον K-jjiOs] on his own beast ; and walked on foot 
 to the inn, while the sick man rode. So Christ, the good Samari- 
 tan, carried us. See on r. 31. 
 
 A lesson of love ybr Christ as our true neighbour follows of 
 course. " Nihil tam proximum quam ca]>ut membris," says 
 5. Ambrose, " Earn quasi Dominum diligamus, Eum quasi proxi- 
 mum." The Parable of the Good Samaritan thus explained, pre- 
 pares the way, by a natiiral connexion, for the next incident, — 
 the praise of Mary for her love of Christ. 
 
 — TTavSoxeTof'] inn; * diverscrium,' κατάλυ/ία. (JVeist.) 
 
 36. πλησίον — yfyovfyat] to have become neighbour. Ob- 
 serve ytyovivxi. The neighbour Jews became strangers, the 
 stranger Samaritan became a neighbour, to the wounded traveller. 
 It is not place, but love, which makes neighbourhood. 
 
 37. Ό iroii'iiras] He will not say " the Samaritan." (Beng.) 
 
 — Uopfvov Kol συ noin (5,uoicijs] Go thou and do thou likewise. 
 Go thou, Ο Lawyer of the Jews, and imitate the example of the 
 despised Samaritan. Imitate Him Whom thy countrymen revile 
 as a Samaritan (John viii. 48). Imitate the Good Samaritan, 
 Jesus Christ, Who has made thee and all men neighbours to 
 Himself and to each other, by taking their nature and uniting it 
 for ever to God ; and Who makes Himself a neighbour to all, 
 and all men neighbours to one another in Himself, in the Unity 
 of the Church, and in the Sacrament of Baptism, and in the 
 Communion of His own most precious Body and Blood. 
 
 38. κώμτιν τιΐ'ά] a certain tillage, Bethany. Matt. xxi. 17; 
 xxvi. ti. John xi. 1. 18; xii. 1, — another intimation that the 
 circuits which our Lord was making were near Jerusalem. 
 
 39. ijitoue] was listening ,■ the imperfect tense, contrasted with 
 ncpifa-Traro (r. 40). 
 
 40. TreftfViriiTo'] distrahebatur {Valck.), who illustrates the 
 
 word, and contrasts with it St. Paul's expression, which may be 
 applied to Mary, and seems to have been framed on these words 
 of St. Luke, 1 Cor. vii. 35, ivvpoffeSpoy τψ Κνρίφ oircpt- 
 σττάστω s. 
 
 " Martha laborans multum in ilia occupatione et negotio 
 ministrandi interpellavit Dominum et de sorore conquests est," 
 says Aiig. Serm. civ., who thus (Serm. ciii.) contrasts the case of 
 Martha and Mary ; " Martha Dominum pascere prsparans circa 
 multum ministerium occupabatur. JIaria soror ejus pasci a 
 Domino magis elegit. Intenta erat Martha quomodo pasceret 
 Dominum ; intenta JIaria quomodo pasceretur a Domino. Ilia 
 multa disponebat, ista U:mm aspiciebat." 
 
 — Ki'pi€] Martha requires Christ to command Mary to leave 
 Him, to help her in her much serving. The secular spirit would 
 make the spiritual desert its ofBce, and serve the world. 
 
 41. Μάρθα, Μάρθα} Martha, Martha. " Repetitio nominis in- 
 dicium est delectationis, aut movendse intentionis nt audiret at- 
 tentius . . ." (S. Aug.) Our Lord reproves her not for serving, 
 but for being distracted about many things, and about much 
 serving ; ου tijv ιρί\οξ(νίαν κα'λιίει Kupios, αλ\ά την notKi\iaf καΐ 
 τνρβ-ην, Ύοντ^ €(ΓΓί Thv ΊΓΐρισπασμϋν καΐ ττ;;' ταραχή»', Theoph., 
 who adds, that our Lord did not reprove Martha, until she 
 boasted of her service, and blamed her sister, and would have 
 drawn her away from Christ, and for censuring her sister, who 
 had chosen the " unum necessarium." "Tu circa multa, ilia 
 circa Unum. Prseponitur unum multis. Non enim d multis 
 unum, sed ab uno multa. Multa sunt quse facta sunt, Unus est 
 qui fecit." {Aug.) 
 
 42. fiep/Sa] portion : a word aptly chosen, because it is spe- 
 cially applied to portions of a feast, a mess. See the use of the 
 word Mfpl5, a portion of food, a mess, sent to a guest, in Gen. 
 xliii. 34, Tjpav δέ μΐρίΖα$ τταρ* αντοΰ Tp5s taxrrovs' 4μΐ^α\ΰνβτι 
 ΖίημίρΙΐ Βενιαμίν πάρα τάϊ μΐρίζα? χάϊτατ πίΐταπ\ασιν5. 
 See other passages in U'etstein, p. 720. Mary has chosen the 
 good μ(ρ15α, that of the spiritual banquet of Christ's words ; and 
 that ^epli is not like the μepίSfs, " meat which perisheth," which 
 thou, Martha, art so busy in preparing ; for thai is a portion 
 which will never be taken from her ; it is " meat which endureth 
 unto everlasting life." John vi. 27. 
 
 — TJTis οϋκ α.φαφίθ-ησιται'] which shall not be taken away 
 from her : which will abide with her fur ever in the world to 
 come. " Hoc elegit quod semper manebit. Sedebat ad pedes 
 Capitis nostri ; quanto humiliiis sedebat tanto ampliiis capiebat. 
 Confluit aqua ad hurailitatem convallis : Unum est necessarium : 
 hoc sibi Maria elegit. Transit labor multitudinis, manet caritas 
 unitatis. A te quod elcgisti aufcretur. Hoc Ula elegit quod 
 semper mauebit." (Aug.) 
 
 2E2
 
 212 
 
 LUKE XI. 2—14. 
 
 «Matt. 6.9-13. 
 
 bch.8. 1, 1-c. 
 
 c Malt. 7. 7-11. 
 
 d Malt. 12. 22- 
 
 ττροσενχΐσθαι, καθω<; και Ίωάνιη]'; eSiSafe τους μαθητας αυτόν. ^ '" Elne Se 
 αυτοΐζ,''Όταν προσεΰχΎ)σθε Xeyere, Πάτερ ημών 6 iv τοί<; ουρανοί';, άγιασθήτω 
 το ονομά σου• έΧθίτω ή βασιλεία σου• γενηθητω το θελημά σου ώς εν ουρανω 
 καΐ επΙ της γης. ^ Τον άρτον ημών τον επιονσιον Ζ'ώου ημίν το καθ' ημεραν 
 ■* και άφες ημΙν τας αμαρτίας ημών, και γαρ αύτοΙ άφίεμεν παντί οφείλοντι ημΐν 
 και μη εισενεγκης ημάς εις ττειρασμον, αλλά ρΰσαι ημάς αττο του πονηρού. 
 
 (•^) ^ '' Και είπε ττρος αντους, Τίς εζ νμων εξει φίλον, και πορεΰσεται ττρος 
 αύτον μεσονυκτίου, καΐ ειττη αύτω. Φίλε, χρησόν /xot τρεις άρτους, '' επειδή φίλος 
 μου τταρεγενετο εξ όδοΟ ττρός με, καΧ ουκ ε-χω ο παραθήσω αύτω• ^ κάκεΐνος 
 εσωθεν αποκριθείς ειπη. Μη μοι κόπους πάρεχε, η^η ή θύρα κεκλεισται, καΐ τα 
 τταιδία μου μετ εμού εις την κοίτην είσίν ου δυι^α^αι άναστας Βουναί σοι. 
 ^ Λέγω υμΧν, ει κσΧ ου Ζώσει αντω αναστας δια το είναι αντου φίλον, διά γε 
 την άναί8ειαν αυτού εγερθείς ζώσει αύτω όσων -χρήζει. 
 
 (^) " Κάγώ ΰμΐν λέγω, ' Αιτείτε, και Ζοθησεται ΰμΐν ζητείτε, και εύρησετε• 
 κρούετε, και άνοιγησεται ύμ'ιν '" πας γαρ 6 αιτών λαμβάνει, και ό ζητών 
 ευρίσκει, καΐ τω κρονοντι άνοι-χθησεται. '^ Τίνα δε έζ υμών τον πάτερα αΙτησει 
 6 υ'ιος άρτον, μη λίθον εττιδώσει αύτω ; η και ιγθνν, μη αντί ιχθύος οφιν επι- 
 δώσει αύτω ; '^ η καΧ εάν αίτηση ώον, μη εττιδώσει αύτω σκορπίον ; ^^ Εΐ ουν 
 ΰμεΐς πονηροί υπάρχοντες οιΒατε δό/χατα άγα.θά διδοι/αι tois τέκνοις υμών, πόσω 
 μάλλον 6 Πατήρ ο εζ ουρανού Ζώσει πνεύμα άγων τοις αΐτούσιν αυτόν ; 
 
 (^) '^ '' Και ην εκβάλλων δαι/χόι^ιοί', και αυτό ην κωφόν εγενετο δε του 
 
 Ch. XI. 1. καθο>! καΐ 'laάyyηί'] as α ho John did. John taught 
 his disciples to pray, and Christ tauf;lit liis di.iciples to pray. 
 John's Prayer is lost ; but Clirist's I'rayer remains, and is heard 
 in every clim.ite under heaven. He that is of the earth must 
 give way to Him who is from heaven. " Terrena coelestibus 
 cedunt." TVi/ti/Waii, de Oralione. Cp. John iii. 30, 31. 
 
 Concerning the stress laid in this Gospel on the Duty of 
 Prayer, see above on v. 16. 
 
 2. •'Οταν τΓροσΐύχ-ησθΐ λί'γετε] ΤΓΛίη ye pray, say. See on 
 Matt. vi. 9. By repeating the same Prayer (with some few varia- 
 tions) as He had delivered in the Sermon on the Mount, Our 
 Lord not only teaches (1) to pray; and (2) how to pray, i.e. 
 what ought to be the mailer and order of our desires and peti- 
 tions, but (3) He also authorizes and prescribes set forms of 
 prayer. Cp. Matt. xxvi. 44. 
 
 — i h To?5 ovpavois] These words are not in B, L, and some 
 few Cursives, nor MSS.; but they are in A, C, D, E, F, G, H, K, 
 M, P, S, U, V, X, Γ, Δ, Λ, and in Lr. Cyril, ed. Smith, 
 p. 325. 
 
 St. Luke, writing to the Gentiles, never uses the term 
 βασιλΐΐα των ουρανών (but βασιλεία τον Θροΰ), lest he should 
 countenance the heathen idea of a local deity, see above, p. 1G7 ; 
 but the words πάτ(ρ 6 iv to7s ovpavo7s had been explained 
 before, x. 20 ; see also xii. 33. 
 
 — αγιασθ-ητω rii 6νομίί σου"] Β, L, and some few other MSS. 
 omit γίνηθ-ητω τί» Β4\ημά σον its iv οΰρανψ καΐ 4ττϊ τη5 7^^» ^^^ 
 αλλά βνσαι 7/μ«ϊ άπί> τον ττονηροΰ. See Oriyen, •κ€ρΧ euxfjy, ii. 
 p. 226. Cf. August. Enchirid. c. UC ; and Cyril, p. 350, ed. 
 Smith. But these words are found in .\, C, D, E, F, G, H, K, 
 M, P, S, U, V, X, Γ, Δ, Λ, Lr. And if these clauses were inter- 
 polated from St. Matthew, why was not the whole prayer here 
 made identical with its form in that Gospel ? 
 
 3. rh καβ' τιμίραν-] For this use of τ!>, cp. xix. 48. James iv. 
 14, ri T^s aipiov. 2 Pet. ii. 22, τ6 τη$ άληθοί»? τταροιμ,ίας. And 
 the sense is, Give to us, by the each day, — i. e. as it succeeds, — 
 that bread which is needful for us. On ί-πιονσιον, see Matt, 
 vi. 11. 
 
 7. Κ6κλ€ίσταί] has been shut and is shut with bar and bolt, 
 which it will be troublesome to remove. 
 
 — ■ ei'y tV κοΊτ-ην'] i. e. have come to — and are now in — bed, 
 and cannot rise and come out of it. On this use of els see Mark 
 i. 9. 39. Luke xii. 21 ; xii. 37. 
 
 10. ά^οιχβήο-ίται] So A, E, F, G, II, K, S, U, V, Γ, Δ, A.— 
 ivoiyii^eTai, Elz. 
 
 11 Τίΐ'α Si ίζ νμών] See Matt. vii. 9. 
 
 — Thv ττατςρα] his father. 
 
 — i] So A, C, D, E. F, G, H, K, L, M, R, S, U, V.—d, Elz. 
 ftnd others. 
 
 14. Κα! V ϊκβάΚλων] This portion of St. Luke's narrative 
 {v. 14 — 26) affords a striking instance of the manner employed 
 in this Gospel by the Holy Spirit, of grouping together incidents 
 and sayings according to their spiritual connexion. This is the 
 truest connexion, especially in the eye of Him, with Whom the 
 ideas of Time and Place are absorbed in Eternity and Omni- 
 presence. And incidentally this mode of writing supplies a 
 silent proof, not only of St. Luke's posteriority to St. jiatlhew 
 and St. Mark, but also of the divine origin of the Gospels. 
 Time and ])lace ore needful for man. And the Holy Spirit, 
 by St. Matthew and St. Mark, had fixed the time and place of 
 those incidents. (See Matt. xii. 22—37. Mark iii. 22— .'iO.) Ho 
 now deals with them by St. Luke according to their inner relation 
 to each other. 
 
 These considerations are more necessary to be observed, be- 
 cause they seem to have been lost sight of by some Harmonists. 
 
 What then must be said of those, who (with Schleiemiacher 
 and De Welle) censure St. Luke here, as if ho were an ill-informed 
 and inaccurate compiler, because his Gospel is not subordinate to 
 the lower laws of human agency, but is constructed on the higher 
 princii)les of spiritual order and chronology? See above, viii. 1, 
 and p. 207. But " Wisdom is justified of her children." 
 
 The inner connexion of this chapter is as follows : — 
 
 Our Lord is praying, and is desired by one of His disciples to 
 teach them to pray. Prayer, then, is the key-note struck by a 
 special incident. The rest follows in harmony. He gives a form 
 of prayer : and proceeds to teach the blessedness of perseverance in 
 prayer .- with an assurance that God will give the Holy Spirit to 
 those svho pray for Him. The mention of the Holy Spirit, as a 
 gift of God, leads naturally to the mention of Christ's power over 
 the Evil Spirit generally, and particularly when dumb, i. e. when 
 hindering /;rflyer ; and the proof thence given that the Kingdom 
 of God is come to them, and ought to be joyfully received. And 
 (in the paragraphs here inserted with this connexion) Our Lord 
 goes on to warn them ((•!). 14 — 23), that though He has the will 
 and power to cast from their hearts the Eril Spirit, yet it is for 
 them to watch and pray lest he return ; for he ιυϋΐ desire and 
 seef: to return, and if when cast out he does return, he will be 
 more fierce and inveterate than before {vv. 24 — 26). 
 
 He goes on to show the blessedness of having Christ's image 
 formed in our souls, which are thus safe against the Evil Spirit, and 
 of bringing forth its fruits in our lives. And having described this 
 blessedness. He contrasts with it the sinful and miserable con- 
 dition and doom of those who reject or neglect the offers of the 
 Kingdom, now displayed by His preaching and miracles. They, 
 who are deaf to His gracious message, will be put to shame and 
 condemned at the great day by the example of the Queen of 
 Sheba and of the Ninevites (29 — 32). He then warns them, that
 
 LUKE XI. 15-33. 
 
 2i:i 
 
 Βαιμονίου ίζ^λθόντος ίλάλησΐν ό κωφό^ και έθανμασαι/ οΐ όχλοι, f-^) '^ Tlucs 
 δε €ξ αυτών ζίπον, 'Eu Β€ζ\ζ€βονλ τω αρχοντι των Καψονιών ΙκβάΚΚίΐ τα δαι- 
 μόνια• (^) "' ere/301 δε πβίράζοντ€ς σημάον βξ ουρανού εζητουν παρ' αύτον. 
 (ίγ) '^ Αυτός δε εΐδώς αυτών τα διανοήματα ΐΤπΐν αύτοΓ?, Πάσα βασιΚύα έφ' 
 έαυτην Ζιαμζρισθάσα ΐρημονται, καΐ οΐκοζ έπΙ οίκον, ττίπτει. "* Εΐ δε και 6 
 XaTavas ίφ^ εαυτόν ζιεμερίσθη, ττώζ σταθησεται ή /3ασιλεία αύτοΰ ; οτι λέγετε 
 εν Βεελζεβουλ εκβάλλειν με τα δαι/λόι^ια. '" Εΐ δε εγω εν Βεελζεβουλ εκβάλλω 
 τα Βαιμόνια, οΐ υΙοΙ νμων εν τίνι εκβάλλονσι ; δια τοντο κριταΐ υμών αυτοί 
 ■'.σονται. -" Ει δε εν δακτυλω Θεού εκβάλλω τα δαι,αόΐΊα, αρα εφθασεν εφ' 
 υμά<; Ύ] /3ασιλεία του Θεοΰ. -' "Οταν ό ισχυρός καθωπλισμενος φυλάσση την 
 εαυτού αυλην, εν ειρηνι^ εστί τα υπάρχοντα αυτού• '- ετταν οε ο ισχυρότερος 
 αυτοί) επελθων νικηστ] αυτόν, την πανοπλίαν αυτού αίρει, έφ' η επεποΊθει, και 
 τα σκύλα αυτοϋ 8ια8ί8ωσιν. "^ Ό μη ων μετ εμοΰ κατ εμοΰ εστί• και ό μη 
 συνάγων μετ εμού σκορπίζει. 
 
 {-γ-) 24 "Qjdi, jQ ακάθαρτον πνεύμα εζελθη άπο του άνθρωπου, Βιερχεται δι' 
 άνυδρων τόπων ζητούν άνάπαυσιν καΐ μη ευρίσκον λέγει, 'Υποστρέφω εις τον 
 οΊκόν μου όθεν εζηλθον. ~^ Και ελΟυν ευρίσκει σεσαρωμένον καΐ κεκοσμημένον. 
 -" Γότε πορεύεται καΐ παραλαμβάνει επτά έτερα πνεύματα πονηρότερα εαυτού, 
 και εισελθόντα κατοικεί εκεί• και γίνεται τα έσχατα του άνθρωπου εκείνου 
 χείρονα των πρώτων. 
 
 j^) -' Εγενετο οε, εν τω Κεγειν αυτόν ταύτα, επαρασα τις γυιηη φωιτην ε/< e Man. ΐ2. 39— 
 του όχλου ε'ιπεν αυτω, Μακαρία η κοιλία η βαστάσασά σε, και μαστοί ους 
 εθηλασας. ~^ Αύτος δε είττε, Μενοΰνγε μακάριοι οι άκούοντες τον λόγον του 
 Θεοΰ, καΐ φυλάσσοντες αυτόν. 
 
 (-^) ^' Των δε όχλων έπ αθροιζόμενων ηρξατο λέγειν, Ή γενεά αυτή πονηρά 
 εστί• σημεΐον επιζητεί, και σημείον ου Ζοθησεται αύτη, εΐ μη το σήμερον Ίωνά 
 του προφήτου• "^ κασως γαρ εγενετο Ιωνας σημειον τοις Ι\ινευιταις, ούτως εσται 
 και 6 ΤΊος του άνθρωπου τη γενεά ταύτη. ^' Βασίλισσα νότου εγερΟησεται εν 
 τη κρίσει μετά των άνΖρων της γενεάς ταύτης, και κατακρίνει αυτούς' οτι ηλθεν 
 εκ των περάτων της γης άκούσαι την σοφίαν 2Ιολομώνος• και 18ού πλείον Χολο- 
 μωνος ωδε. '- "Ανδρες Νινευϊται άναστησονται εν τη κρίσει μετά της γενεάς 
 ταύτης, και κατακρινοΰσιν αυτήν ότι μετενόησαν εΙς το κήρυγμα Ίωνά• κα\ ι8ού 
 πλέΐον Ίωνά ώδε. 
 
 -jj- j ""* Ουοεις Οε λυχνον άψας εις κρυπτην τιϋησιν, ουοε υπο τον μόόιον, & < 
 
 Μΐΐι. 5. IS. 
 C. 22, 23. 
 
 the liglit of the Holy Spirit is kindled in the heart, in order that 
 it may burn brightly and purely in their lives (33 — 36), especially 
 in rectitude of intention (i. e. for the glory of God, and according 
 to the light of His law) ; and He warns them by woes denounced 
 on the Pharisees, ai;ainat an empty, barren, and hypocritical show 
 of religion (37 — 52). 
 
 — fAaATjcTff 6 Ktiitpis'] the dumb man spake. Observe the 
 transition from the neuter gender to the masculine. The spirit 
 was dumb ; and when the man was releaseil from it, the man 
 spake. 
 
 15. BfeAftfioi/A] See on Matt. x. 25 ; lii. 24—2". 
 
 17. oTkos ^ϊγΙ oltov\ a house against itself — not one house 
 against another. Cp. Matt. xii. 25. Mark iii. 23, SaTocSs — 
 ^xravay. 
 
 20. δακτύλ•»ι] uiih the finger, without labour. See Matt. 
 λ\ϋί. 4. 
 
 21. "Οταΐ' i '>σχυρ6%] See Matt. xii. 29. Observe the article 
 i, he that is the stronger ; Christ is stronger than all. 
 
 — αΰλήιΊ court-yard, — Λ word used nine times in the history 
 of the Crucifixion, when our Lord encountered Satan in the αΰλτ) 
 of the High Priest. Malt. xxvi. 3— GO. 
 
 23. ό jUT) avviyuiv μίτ' Ιμον] he that gathereth not tcith Me. 
 See Matt. xii. 30. 
 
 24. "iyrav rb ακάθαρτον τη-ίΐμα] Khen the etil spirit has gone 
 out of the man. This saying was applicable in the first instance 
 
 to that generation. See on Matt. xii. 45. As long as the Israelites 
 were in the bondaee of Egypt, and hvcd according to its customs, 
 they were possessed with an unclean spirit : but it was cast out when 
 they received the Law of God from Moses. But because they did 
 not receiveChriit, of whomMoses wrotein the Law, the Evil Spirit 
 returned to them ^ith greater force, because he found their hearts 
 void of godly fear a.id 1 jve, and took up his abode there. (CynV.) 
 This saying is also applicable generally as a warning to every 
 nation and every individual. The Evil Spirit has been east out at 
 Baptism. He goes about roaming through the drg places of 
 Heathenism ; among souls which have not been baptized into 
 Christ. But he loves most to tempt Christians lofall away from 
 Christ. Therefore he returns to the house whence be was cast out, 
 and finds it swept and garnished, lying idle and empty, and re- 
 turns with greater force and dwells there. See Greg, \asian. ρ .7 19. 
 27, 28. Μακάρια] Blessed is the womb. — Tiiis speech seems 
 to have been suggested by the Virgin Mary's presence (see 
 Matt. xii. 46) ; and our Lord's answer is more remarkable, as 
 spoken in her hearing. 
 
 29. σ-ημΰον ί η-ι(,"τ)τίΐ] seeketh a sign. See on Malt. xii. 38 — 42. 
 
 30. Ίω^αΓ στομίων"] Hence it appears that Jonah's deliverance 
 from the whale's belly was known to the Kincvitcs. As to the 
 sign of Jonah, see the notes on Matt. xii. 39. 
 
 31. avZpwv'] men, less wise than a woman, the Queen of Sheba. 
 33. OuSd'i] See Matt. v. 15. The sense of these words (rv.
 
 214 
 
 LUKE XI. 34—43. 
 
 άλλα επι τηρ λυχνιαν, iva οι ΐίσπορενομΐνοι το φ£γγος ρλεττωσιν. \-^r) ^ 
 λύχνος τον σώματόζ έστιν 6 οφθαλμός• όταν ουν ό οφθαλμός σου άπλοΰ? 17. καΐ 
 ολορ το (τωμά σου φωτίΐνόν εστίν Ιπαν δε πονηρός yj, καΧ το σωμά σον 
 σκοτίΐνόν ^* σκοπεί ονν μη το φως το iv σοΙ σκότος εστίν "^ εί ονν το σωμά 
 σου όλον φωτεινον, μη εχ^ον τΐ μέρος σκοΤ€ίνον, εσται φωτΐΐνον ολοί', ώς όταν 
 6 λύχνος τη αστραπή φωτίζη σε. 
 
 ^^ Έν δε τω λαλησαι, ηρώτα αντον ΦαρισαΧος τις όπως αριστηστ) παρ αντω• 
 (.Ισελθων δε ανέπεσΐ,ν. ^ Ό δε ΦαρισαΙος ΙΒων έθανμασεν δτί ου πρώτον 
 gMatt 23. 25- Ιβαπτίσθη προ του αρίστου, (ν) ■''^ Είττε δε ό Κύριος προς αΰτον, ^ Νυν ύμεϊς 
 οι ΦαρισαΙοι το εζωθεν του ποτηριού και το» πίνακος καθαρίζετε, το δε εσωθεν 
 νμων γεμει αρπάγης καΐ πονηρίας. '"^ "Αφρονες, ουχ ό ποιησας το έξωθεν κα\ το 
 εσωθεν εποίησε ; ^^ Πλην τα ενόντα δότε ελεημοσννην, και ιδού πάντα καθαρά 
 νμΐν εστίν. 
 
 (^) 42 '^\\' οΰαί υμΐν τοΓ? Φαρισαίοις, οτι άποΒεκατοντε το η^ύοσμον και 
 το πηγανον και πάν λάχανον, και παρεργεσθε την κρίσιν καΧ την ά-γάπην του 
 θεον. Ταύτα έδει Troirjcrat κάκε'ίνα μη άφιεναι. (if) ^'^ ΟυαΙ ύμΐν τοΙς 
 
 33— 3C), which are directed specially against the Pharisees, and 
 those who resemble them, is as follows : — 
 
 The Pharisees sought for a sign, but they were an evil gene- 
 ration, and sought it with an evil intention. No sign, therefore, 
 should be given to thfm. But signs enough {σ-ημίΊα) would be 
 afforded to those who are not evil, in the miracles (crijueiois) and 
 doctrine of Clirist. For Christ did not light the candle of His 
 Gospel in the World to be hidden, but that all who will see, may 
 see it. (See S. Cyril here.) But no one can see it, if he has an 
 evil eye, i.e. a wicked fntention, as the Pharisees had. (See Gregor. 
 28. Moral, c. 12, and Bede.) If the intention is holy, then all 
 the whole man is full of light ; but if it is evil, the whole man is 
 full of darkness : and it is vain for such men that the Light is 
 come into the world, "for they love darkness rather than light, 
 because their deeds are evil" (John iii. 19). Our mind is our 
 candle (Prov. xx. 27), which shines when it has the Light of God. 
 {Theoph. on cap. .\ϋ. 35.) Take heed, therefore, that what God 
 intended for thy light be not darkness. Let no cloud of passion 
 or prejudice darken the inner light of the spiritual eye. If thy 
 whole man be full of light, having no part dark, every thing (see v. 
 .36) will be full of light, being illumined by the liglit of Christ, as 
 «hen a candle with its bright shining doth give thee light. 
 
 — els Kpi'WTrjy] into a vault or cellar, crt/pf. Athen. v. 205, 
 .\, τοΰ νπξρψου κρΰπτ-η. κρϋπτ-ην is the reading of all the 
 Uncial SISS. Elz. has κρυπτόν. 
 
 34. Ό λύχνοι] See on Matt. vi. 22. 
 
 35. fii) — icrrii'] that the light that is in thee lie not darkness. 
 On this use of μ^ with an indicative, see ΙΠ«ίί•, p. 5fi9. 
 
 36. €i ούν τί) σωμά σου υλοι/ ψωτΐΐνόι^Ί It is alleged by some 
 interpreters that this sentence is tautologous ; that it has the same 
 sense in the protasis and apodosis, and therefore it is said by 
 Ktiinoel to be " compositus ex interpretamentis atque glossematis 
 ad V. 34 adscriptis." 
 
 But it is not tautologous. Tlie sense is : The light nf the 
 body (i. e. of thy whole man) is the eye ,■ if thine eye be single 
 (i. e. if thou hast a single eye to God's glory in all thy thoughts 
 and actions, and orderest them to that end, according to His Law), 
 thy whole body uill be luminons. If, then, thy whole body be 
 luminous, not having any part dark, all around thee uill be light, 
 as when a candle with its αστραττ^ beams upon thee. ciXoi- is the 
 Hebrew fe {col), every thing, and is used in this sense Matt. i. 22, 
 toCto 5e 'όλον yiyope, xiii. 33 ; ixi. 4 ; x.vvi. 5G. Luke xiii. 21, 
 ϊζυμώθη i\oy, and cp. 1 Cor. lii. 17. If thou art not like the 
 Pharisee, who seeks a sign not for faith, but to cavil at it ; if thou 
 seekest humbly for the truth ; if thou aimest only at one end — 
 God's glory by good means— then in every circumstance and emer- 
 gency of life, a clear conviction of what thou oughtest to do will 
 immediately flash upon thee, as by the hghtning of intuition. 
 
 37. ΦαρισοΓοί] a Pharisee. Here is the key-note of this pas- 
 sage to the end of the chapter. 
 
 Prayer was the key-note of the former part, struck by an 
 incident at this time, viz. our Lord's being engaged in Prayer 
 (see V. 1 ). So now ; while He is preaching, a Pharisee asks Him 
 to dine with him (rv. 37 — 40). Our Lord uses the occasion as 
 one of exhortation and warning to the Pharisees generally. 
 
 This incident, hke the former, is peculiar to St. Luke's Gos- 
 
 pel ; and on the note so struck, the Holy Spirit proceeds most 
 fitly and beautifully to introduce a solemn strain of denunciation, 
 delivered afterwards by Christ on another occasion (Matt, xsiii. 
 1.3-36). 
 
 Thus the Holy Spirit looks backward and forward, sees as it 
 were with a glance what Christ has said and will say, and exhibits 
 the rays in a spiritual prism, and concentrates them in one focus, 
 in order to show more clearly the light of Hia divine teaching. 
 See below, xii. 13. 
 
 — ομιστήστ;] The ipiaroy was a morning meal. 
 
 — ά^ί'πίσο'] went and reclined on the couch, without first 
 washing. 
 
 38. ουκ ίβαπτίσθ-ηΐ Our Lord did not wash before the meal, 
 in order that the Pharisee might wonder .■ and in order that He 
 might teach the necessity of tlie inward washing of the soul. 
 
 39. Ε/π€ δέ (5 Κύριοϊ] But the Lord said. He entert.iined His 
 host with a spiritual feast. He converts meals for the body into 
 banquets for the soul. 
 
 — NCc] Λ''οκ•,— marking, perhaps, their degeneracy from the 
 ancient law and from earlier times. You who boast yourselves 
 better than your fathers are worse than theyj Grot., who refers 
 to 7) yevfii αύττ\ (see r. 50) ; the climax of moral depravity. But 
 it may rather be, that vvv is used here to bring out the contrast 
 between inward and outward cleansing, as exemplified in the 
 matter then actually present, a domestic meal. ]\'ow, — even now 
 — while you are so careful to cleanse these vessels on this table, 
 you are careless about yourselves. 
 
 — νμων'] of yourselves, contrasted with ττοτ-ηρίον. You take 
 more care of the outside of your cups, than of the inside of your- 
 selves. Cp. Juvenal, xiv. C2 — 70. 
 
 41. τί 4yofTa] those things which are within. What is Κ'ίΜίη 
 your vessels ; and what is within yourselves, — your own souls. 
 
 He compares the Pharisees to their own vessels on the table, 
 the word σκιϋο!, Hebr. '):, being often used for the human body. 
 See on 1 Thess. iv. 4. 
 
 He blames them for cleansing the outside of the vessel, while 
 the meats and drinks within it are the produce of extortion and 
 rapacity. So it is with themselves. 
 
 First, therefore, cleanse that which is within, τα iforra. 
 Give what is within your vessels, — i. e. your meat and drink, — in 
 charity ; the opposite to rapacity, by which they are too often 
 acquired. Give your heart. And therefore the Prophet not only 
 says, " deal out thy bread " (Isa. Iviii. 7), but also, " draw out 
 thy soul to the hungry" (Iviii. 10). Give what is within in alms ; 
 deal that out in acts of love to God and man, which is the true 
 almsgiving, and brings a blessing to the doer as well as to the 
 receiver ; and when the heart is thus cleansed, then all will be 
 clean. Cp. S. Cyprian de Opere et Elecmosynis. 
 
 *' Facmisericordiam," says 5. Aug. (Serm. cvi.), " a te incipe. 
 Mendicat ;i te anima iua : fac eleemosynam cum anima iuS. 
 Miserere animse tuie, placens Deo. Da illi (i. e. animse fuse) 
 panera. — Quern panem ? Ipse tecum loquitur, Crede in Christum ι 
 et mundabuntur quae intus sunt et qua; foris sunt." 
 
 42. οΰαί] See Matt, xxiii. 23. 
 
 43. Ούοί] See Matt, x-xiii. 6.
 
 LUKE XI. 44—54. XII. 1—5. 
 
 215 
 
 Φα/5ΐσαΐ049, otl άγαπάτζ την πρωτοκαθΐΖρίαν iu ταΓ? συναγωγαΐς, και τον<; 
 ασπασμούς iu ταΐ; άγοραΐς. (~) ^* ΟύαΙ ΰμίν. Γραμματείς καΐ Φαρισαΐοι, 
 νποκρίται, οτι εστε ώζ τα μνημεία τα ά^ηλα, καΐ οΐ άνθρωπου περίπατοΰντίς 
 εττανω ουκ ο'Βασιν. 
 
 ("ν") ^^ Άποκριθά<; hi ης τΰν νομικών \eyeL αυτω, διδάσκαλε, ταΰτα λίγων 
 και ημάζ υβρίζεις. ^^ Ό δε είπε, Και νμίν τοίς νομικοίς oval, οτι φορτίζετε 
 τοι>ς ανθρώπους φορτία δυσβάστακτα, και αυτοί ένΐ των δακτύλων ΰμων ου 
 προσφαύετε τοίς φορτίοις. (-^) ''^ Ούαι νμίν, οτι οικοΒομεΐτε τα μνημεία των 
 προφητών, οΐ οε πατέρες ΰμων άπεκτειναν αυτούς- *° άρα μαρτυρείτε καΐ συνευ- 
 οοκειτε τοίς εργοις των πάτερων υμών οτι αυτοί μεν άπεκτειναν αϋτοίις, νμείς δε 
 οικοοομειτε αυτών τα /χντ^/χεια. \-^) ^ίο. τούτο και η σοφία του Θεού eιπev, 
 Αποστελώ εις αυτούς προφητας και αποστόλους, και εζ αυτών άποκτενονσι και 
 εκΖιώζονσιν, ^^ ^ ίνα εκζητηθη το αΧμα πάντων τών προφητών, το εκ^ννόμενον ^^AMii.n.'n. 
 ά-ο καταβολής κόσμου, άπο της γενεάς ταύτης, ^^ ' άττ ο τοΐι αίματος *Αβελ εωςίΟΐΏ.ί.ί. 
 ' του αίματος Ζαχαρίου του άπολομενου /χετα^ύ του θυσιαστηρίου και του οίκον i ^ '^ι^"• 2<• 2ο, 
 
 ΐ'αι, λέγω υμιν, εκίητηυησεται απο της γενεάς ταύτης, y-y-) ϋυαι υμιν Tois k Matt. μ. 36. 
 νομικοίς, οτι ήρατε την κλείδα της γνώσεως- αντοί ουκ είσηλθετε, καΐ τους 
 εισερχόμενους εκωλύσατε. 
 
 (-γ-) *^ Λέγοντος δε αΰτοΰ ταύτα προς αυτούς, ηρζαντο οι Γραμματείς και οί 
 Φαρισαίοι Βεινώς ενε-χειν, και άποστοματίζειν αντον περί -πλειόνων "^ ένε^ρεύ- 
 οντες αντον, ζητονντες θηρενσαί τι εκ του στόματος αντοΰ, ινα κατηγορησωσιν ■' 
 
 αΰτοΰ. 
 
 XII. (τγ) ^ '■Εΐ' 015 επισυνα-χθεισών τών μυριάδων τοΐ) όχλου ώστε κατα- 
 πατείν αλλήλους, ηρξατο λέγειν προς τους μαθητάς αυτοΰ πρώτον, " Προσέχετε a Matt. ΐδ. β. 
 εαυτοί? άπο της ζνμης τών Φαρισαίων, ήτις έστΙν ΰπόκρισις. {}^) " ^ Ovhkv δε b Matt, ι ο. 2α. 
 συγκεκαλυμμένον εστίν, ο ουκ άποκαλυφθήσεται• και κρυπτον, ο ου γνωσθή- 
 σεται. ^ Άνθ" ων δσα εν ττ) σκοτία είπατε, εν τω φωτΐ άκουσθήσεται- και 
 ο προς το ους ελαλησατε εν τοις ταμείοις, κηρυχθησεται επΙ τών Βωμάτων. 
 
 ^ Λέγω οε ύμίν τοίς φίλοις μου, Μη φοβηθήτε άπο τών άποκτεινόντων το ■: μ^"- ιο• 2'— 
 σώμ.α, και μετά ταντα μη εχόντων ττερισσότερόν τι ποιησαι- '' ύποΒείζω δε ]f^- γ• '■ '• 
 ύμίν τίνα φοβηθήτε- φοβηθήτε τον μετά το άποκτείναι εζονσίαν έχοντα εμβα- 
 
 44. Οί•οί] See Matt, ixiii. 27. 
 
 — τά^ϊ'ηαίΓα το δδηλα — οϊδασί*'] ihe tombs that do not appear, 
 so that men approach them unconsciouslj-, and know not uhm 
 they walk over them, and incur pollution unawares. Elz, has ol 
 before irepiTaToufTes, but it is not in Λ, B, D, E, G, H, K, S, U, 
 V, X, Γ, Δ, Λ. 
 
 45. καΐ ^ucis] even vs. Hence some distinguish between the 
 Scribes and Lawyers ; but see Vorst., Heb. p. 84, and probably 
 the meaning is, that by censuring the Scribes by name, He had 
 taxed not only the Pharisees, but the Lawyers also. Not only 
 dost thou censure the Pharisees, but us, the most learned of the 
 nation. See Cyril. 
 
 46. οΰαί] See Matt. ϊϊϋί. 4. 
 
 49. ή σοφία τον Θξον] the u-isdom of God, Christ Himself; as 
 appears from Matt. x.\iii. 34. The Divine Logos is the Sender of 
 the Prophets, and spake by their mouths, — e. g. of Zacbarias (2 
 Chron. xiiv. 20. 22), to whose words Christ refers. 
 
 51. Ζαχορίοι/] See on Matt, .xxiii. 35. 
 
 52. Οϋαί] See Matt, .xxiii. 13. 
 
 — ipare] ye loot away. On a'ptti•, avferre, see Luke vi. 29, 
 .30; xi. 22. John 1.20; x. 18; six. 15. '• A'obis vindicastis— 
 doctrinam divinte cognitionis vobis usurpatis." (S. Ambrose.') 
 
 — rijv κλ'"»» τηι Tfcuo-itiis] the key of knowledge. By which 
 the treasures of the Holy Scriptures are unlocked and opened 
 to the people (τί^^ δια τοΰ νόμου xeipa-yu^iav. Theoph.), and the 
 key by which the kingdom of heaven is opened to them. 
 
 53. άτΓοστοματίςν ii/] to question him ; literally, to catechize 
 Him : to make Him give answers by word of mouth to them, as if 
 He was their pupil, and they His teachers, hearing Him say a lesson ! 
 See the passages from Suidas and Pollux, cited by Wetst. p. 732. 
 
 Ch. XII. I. ζνμηί] See Matt. xvi. 6. II, 12. Mark vui. 15. 
 1 Cor. V. 6. 8. 
 
 3. τα /ieio.s] secret chambers. See Matt. vi. C ; i. 27. Mark 
 iv. 22. Ktiimel thinks that the sense is, " \\'hatsoever ye have 
 hitherto preached privately, henceforth preach publicly." 
 
 But the meaning appears rather to be, Whatever you have said 
 privately, especially in your ministry, will be known pubhcly ; and 
 you will be rewarded accordingly at the Great Day, by your'Father 
 who hcareth and seeth in secret. See Origen here. 
 
 4. Μη <ροβτιθϊ]Τί αττί) τΰν iiroK.'] Fear nothing from them. This 
 precept is a di\-ine protest against the nation oi Λ sleep of the soul 
 after death ; 
 
 Our Lord distinguish' s between the state of the body after 
 death, and the state of the soul after death. The body may be 
 killed, but the soul cannot. But the state of the soul would not 
 be different from that of the body, i/ the soul sleeps after death. 
 For the body sleeps, and will be awakened at the Day of Judg- 
 ment ; therefore the soul would be as much killed as the body, if 
 it slept after death ; therefore it does not sleep, but retains its 
 consciousness. It passes immediately on its dissolution from the 
 body either to Paradise (see xxiii. 43), or to a place of misery and 
 torment (see xvi. 23, and on 2 Cor. xii. 2). 
 
 The insertion of these precepts (4 — 12) delivered to His 
 .\postles at their sending forth (Matt. x. 2C — 38) seems to be 
 suggested here by what is related in xi. 54, that the Pharisees 
 were conspiring against Him. Cp. Matt. x. 28. 
 
 On the -liolic forms aTrotmvvivroiv and a-jroKTtvovruv, the 
 readings of many MSS., see II'iNer, p. /C. One of them, pro- 
 bably, may be the true reading here.
 
 216 
 
 LUKE XII. C— 24. 
 
 d Matt. ]!. 31, 
 
 32. 
 
 Mark 3. 28. 
 
 1 Jdhn 5. IG. 
 
 e Malt. 10. 19, 20. 
 
 M.irk 13. 11. 
 
 ch. 21. II. 
 
 ri Tim. 6. 7, .'i.e. 
 
 g Eccles. 14. 9. 
 I Cor. 15. .12. 
 James 5. 5. 
 
 h Matt 6. 25—33. 
 
 XcLV eU την yeevvav vai, λίγω νμίν, Tomov φοβηθητε. " ΟϋχΙ ττέντΐ. στρονθία 
 πωλείται, άσσαρίων δύο ; καΐ ίν έζ αυτών ουκ ίστιν ΙπιΧελησμίνον Ινώπιον 
 τον Θεοΰ• ^ άλλα. και αί τρίχίς τη? κεφαλής νμων πάσαι ήρίθμηνταί. Μη ουν 
 φοβείσθί• πολλών στρονθίων διαφερίτε. ^ Λέγω δε νμΐν. Πάς ο5 αν ομολο• 
 Ύη(ΤΎ) iv ΐμοί έμπροσθεν των ανθρώπων, καΐ ό Τίος του άνθρωπου όμολο-γησα 
 €v αντω ΐμπροσσεν των αγγέλων του θ€θυ• (-jTJ ο 0€ αρνησαμίνοζ μΐ. 
 Ινώπιον των ανθρώπων, άπαρνηθησεταί ενώπιον των αγγέλων του Θεοΰ. 
 (^) ^" "^ ΚαΙ ττάς δς e'pet λόγον eU τον ΤΊον του άνθρωπου, άφΐΟησεται αύτω• 
 τω δε εις το άγων Πνΐΰμα βλασφημησαντι ουκ άφεθήσεται. (Ί") "Όταν 
 δε προσφερωσιν ΰμάζ επΙ τάζ συναγωγά<;, καΐ τα? άρχας, και τάς ίξουσία•;, 
 μη μεριμνάτε πώς η τι άπολογησησθε, η τι εΐπητε- '' το γαρ ay tot" Πνεύμα 
 διδάξει ύ/χα,ς eV αυτ;^ Trj ώρα ά δει εΐπεΐΐ'. 
 
 (-'^) '^ Είπε δε' τι? αύτω εκ τοΐι όχλου, ΑιΒάσκαλε, είπε τω άδελψω μου 
 μερίσασθαι μετ εμοΰ την κληρονομίαν. '^ Ό δε είπει» αυτω. Ανθρωπε, τι? με 
 κατέστησε 8ικαστην η μεριστην εφ' υμάς ; '^ Είπε δε προ? αυτουζ, ' 'Οράτε 
 καΐ φυλάσσεσθε άπο πάσης πλεονεξίας, ότι ουκ εν τω περισσεύειν τινι η ζωη 
 αυτοΰ εστίν εκ των υπαρχόντων αύτοΰ. 
 
 ^® Είπε δε παραβολην προς αυτούς λέγων. Άνθρωπου τίνος πλουσίου 
 ευφόρησεν η χώρα• ^^ και Βιελογίζετο εν εαυτω λέγων, Τί ποιήσω, ότι ουκ εχω 
 ποΐι συνάξω τους καρπούς μου ; '" Και είπε. Τούτο ποιήσω- καθελώ μου τα? 
 άποθηκας, και μείζονας οΙκοΒομησω, και συνάξω εκεί πάντα τά γενηματα μου 
 και τά άγα^ά μου, '^ και ερώ τη φυχΎ] μου, ^ Ψυχή, έχεις πολλά άγαέ'α, κείμενα 
 ει? ετη πολλά• οναπαύου, φάγε, πίε, εύφραίνου. '^ Εΐπε δε αύτω ό Θεο?, 'Άφρον, 
 ταύτη τη νυκτΐ την \ρνχην σου άπαιτουσιν από σοΰ• α δε ητοίμασας τίνι εσται ; 
 "' ούτως 6 Θησαυρίζων εαυτω, και μη εις Θεον πλούτων. 
 
 (^) -- "Έιπε δε προ? τους μαθητάς αυτού, Αιά τούτο ΰμΐν λέγω, μη μεριμνάτε 
 τη ψυχή υμών τί φάγητε• μη^ε τω σώματι τί εν8ύσησθε• "' η φυχη πλεΐόν εστί 
 της τροφής, και τό σώμα τού ενδύματος. "^ Κατανοήσατε τους κόρακας, ότι ου 
 
 5. ^e'ewar] id! ; a stern speech to friends, but spoken in the 
 sternness of love. 
 
 — toCtoi'] this pcrsou, ίΐίκτίκωι, i. e. Me, tbe Jmlge of all. 
 See on Matt. xvi. 1)!. 
 
 6. στρονθία] Sec Matt. x. 21). 
 
 8. nSs 6s h.y όμολογνισ;)] See Matt. x. 32. 
 
 10. iras is ipu \iyoy] ' See Matt. xii. 32. Mark iii. 28. 
 
 11. "Orair S( ir/)uJcJ>(ptL'ffii'j See Matt. x. 19. Mark xiii. 11. 
 Luke x.^i. 12. 
 
 13. E?7re 5f Tis] some person said, who had felt o\tt Lord's 
 power. Hero is another example of the beautiful and instructive 
 method in which this Gospel is written. Incidents occurring to 
 Christ at this time are as it were tcj:ls, on which the Holy Spirit 
 delivers Sermons collected from materials of discourses spoken at 
 other seasons of Christ's ministry. See above, x. 1. 17. 25; xi. 
 
 1. 37 ; xii. 1. 
 
 The present incident becomes a text for a Sermon on Cavel- 
 oiisnesa (13—31). And thus the Holy Spirit teaches us to con- 
 sider every event of our lives as an occasion for applying to 
 ourselves the words of Christ. He instructs us to read, mark, 
 learn, and inwardly digest the Holy Gospel, in such a manner, 
 that we may be able to bring iU precepts to bear on the prin- 
 cipal occurrences, public and private, of our own lives and of the 
 world's history. 
 
 15. TriiiTTjs] So A, B, D, K, L, M, Q, R, U, X. K!:. has t>-;s. 
 
 17. Toi/s καρπον! μου] mi/ fruits, lie profanely calls them my 
 fruits, and promises himself the enjoyment cf tliem for many 
 years {S. Cyril), when they were to be taken from him t/iat night. 
 
 Compare the speech of Kabal (1 Sam. xxv. 11), who says, 
 " Shall I take my bread, and my water, and my flesh that I have 
 killed for my shearers .=" and on the very ne.\t day his heart died 
 within him and he became as a stone, and in ten days after he died. 
 Contrast the words in Deut. viii. 13 — 18, and David's language, 
 1 Chron. xxix. M. 
 
 18. καθίλώ μου τάι αποθ-ηκαί, κ.τ.λ.] / u:ill pull down my 
 bams and build greater. Observe μοϋ emphatic. He talks of 
 
 lis barns, his fruits, his goods, although he had only α few hours 
 to breathe ! 
 
 He will house there all his goods : there is no mention of-any 
 thing for God and the Poor. '* Vanuni consilium ! " says 5. Aug. 
 (Serm. xxxvii. 0). '* Stulte ! in quo tibi sapiens videris, quid 
 dixisti ? . . , . Nesciebat paupcrum ventres apothecis suis esse 
 tutiores. Recondebat pcrituros fructus periturus, nihil largiens 
 Domino, ad quern fuerat exiturus. Quain frontem habiturus est 
 in iilo Judicio ciim audire coeperit Esurivi, et non dedisti mihi 
 mau'lucare ? " (Malt. xxv. 42.) How different arc the Christian's 
 hunts ! cxeiy απο6^]κα$ ras rwy ττΎωχώι/ yaartpai, says Theop/i. 
 ■ — 7ίντ')ματα] fruits. Matt. xxvi. 2U. Mark xiv. 20. 2 Cor. 
 ix. 10. 
 
 20. "Αφρό;'] 77i0« /oo/.' who thinkest thyself so wise ! Άφρωα 
 is ojiposed to ι*ίρόνίμο$, prudent (on which see xvi. f!), and is the 
 word used by the LXX for 'j3; {nabal), stultus, and with a refer- 
 ence to the history of Nabal (I Sam. xxv. 25. ;>(ί — 3ίϊ), to whom 
 the Fool in this Parable bears a striking resemblance in bis words, 
 acts, and end. {Vitringa. Trench, p. 337.) 
 
 Similarly the man, who sows the seed in the ground, and 
 does not infer from it the truth of the Resurrection, is addressed 
 as TJioufool! by St. Paul, 1 Cor. xv. 3(j. 
 
 — ίπαιτοΐσίν] they claim as their due. See note above, vi. 
 38. Cp. below, xii. 4ίί, αίττισουσι. 
 
 21. μη (Is Θίίίκ] not for God. Observe the accusative ; con- 
 trast it with eauTiJ. As Beng. says, " Deo nihil aocedit aut 
 decedit." That man is rich toward God who lays up treasure in 
 heaven (cp. 1 Tim. vi. 17), and so be is rich indeed. By being 
 rich fi's Θίί/ι/, he becomes rich for ever. 
 
 22—31. /i7) μ^ριμνΰτ^. κ.τ.λ.] See Matt. vi. 25—31. 
 
 23. ή ψι/χι')] Many MSS. (e.g. B, D, L, M, S, V, X) have ή 
 yap, which may be the true reading. 
 
 — TJis τροί^ηϊ] its food ; SO τοϋ ίν^ΰματο$, its clothing. 
 
 24. Kipar.as'] rarens. Whose parents are careless of them. 
 Cp. Job xxxviii. 41. Ps. cxlvii. U. liosennt. refers to Aristotlo 
 and Phny, on the αστοργία κοράκων.
 
 LUKE XII. 25—39. 
 
 217 
 
 σπύρουσίν ovhe θερίζουσιν, οις ουκ εστε ταμα,ον ουΖί αποθήκη, ' καΐ ό Θεός \^J>\^*^- 
 τρΐφζί αντούζ• πόσω μάλλον ύ/χεΐς διαφε/^ετε τω^ ττ^τίΐνων ; -" Γι? δε ίξ ΰμων 
 μερίμνων ονναται προσΟίΐναι εττι την ηλίΚίαν αυτού ττηγυν ίνα ; " Jit ουν 
 ούτε έλάχ^ίστον Βννασθε, τί nepl των λοιπών μεριμνάτε ; _ -' Κατανοήσατε τα 
 κρίνα πώς αυξάνει- ου κοπιά οΰδε νηθει, λέγω δε υμΐν, ουδέ Σολομών εν πάση 
 τη Βόζη αυτόν περιεβάλετο ως εν τούτων. ^ Ει δε τον ^ζόρτον εν τω αγρω 
 σήμερον οντά, καΐ αΰριον εΙς κλίβανον βαλλόμενον, ό Θεο5 οΰτωζ άμφιενννσι, 
 πόσω μάλλον νμά<;, ολιγόπιστοι ; ^ Και νμεΐζ μη ζητείτε τί φάγητε η τί 
 πίητε, καΐ μη μετεωρίζεσθε, •*" ταύτα γαρ πάντα τα έθνη του κόσμου επιζητεί• 
 υμών δε ό Πατήρ οΙΒεν οτι γ^ρηζετε τούτων. ^' ■' Πλην ζητείτε την /3ασιλείαν j Matt. 6. 33. 
 τον θεού, και ταντα πάντα προστεθησεται ΰμΐν. (^) ^" Μη φόβου, το μικρόν 
 ποίμνιον, ότι ^ ευ^όκησεν ό Πατήρ υμών Βοΰναι ΰμΐν την βασιλείαν. (^) ^^ Πω- ^g*•""• "•*'■ 
 λησατε τα νπάργοντα νμών, κα\ δοτέ ελεημοσύνην, ("V) ττοιτ^σατε εαυτοΓ? ι Mait. 6. ίο. 
 βαλλάντια μη παλαιούμενα, θησανρον ανεκλειπτον εν τοις οιφανοΐ<;, οπού ' Tim. 6. ΐ9. 
 κλεπτη<; ουκ εγγίζει, ουδέ σης διαφθείρει• "^ όπου γάρ εστίν ό θησανρό<; υμών, 
 εκεί και ή καρδία νμών εσται. ('^) ^ "'"Εστωσαν νμών αί οσφυεζ ττερι- m Eph. 6. η. 
 εζωσμεναι, και οι λυχι•οι καιομενοι, και νμεις όμοιοι ανσρωποΐζ προσ- η Matt. 25. 1, » 
 8εχομενοι<; τον κύριον εαυτών πότε άι-αλυσει εκ τών γάμων, ιι^α ελθόντος καΐ 
 κρονσαντοζ ενθεως ανοίζωσιν αντω• ( '^ ) 3' ° μακάριοι οί δοΰλο; ε'/ίεΓίΌΐ, ους ο Matt. 24. <β. 
 ελθών ό κύριος ενρησει γρηγορονντας• άμην λέγω νμιν, οτι περιζώσεται και 
 άΐ'ακλιΐ'εΐ αυτούς, και παρελθών Βιακονησει αυτοΐς' και εάν ελθη εν τη 
 
 δευτέρα φυλακή, καΐ εν τη τρίτη φυλακή ελθη, και ενρη οντω, μακάριοι είσιν ^ ^,^„ ^^ ^, 
 οί δοΰλοι εκείνοι. (-^) ^^ '' Γουτο δε γιΐ'ώσκετε, οτι ει τ^^ει ό οι/ίοδεσπο'ττ;? ό Pet^s. l■o^ 
 ποία ώρα ό κλέπτης έρχεται, εγρηγόρησεν αν, και ουκ αν άφηκε Βιορυγηναι iVo. is.' 
 
 «• 
 
 25. ηλικία;'] age, term of life. See Matt. vi. 27• 
 27, 28. ΚαταχΌήσατε τα KptVa — Ei Se Titc χυριον κ.τ.λ.] C'/H- 
 ffii/e/• Me /ί7ι>Α• how ihey grow. — If God so clothe the grass, how 
 viuch more will He clothe you ? This may also be applied as an 
 assurance of a glorious Resttrrecfion. If in each successive 
 spring, after the winter's frost and death, God clothes the flowers 
 <-f the field with the apparel of such fresh verdure and beautiful 
 olours, will He not much more clothe gou with the bright rai- 
 ment of a glorious bodv, like to that of the Angels {\κ. StJ), and 
 of Christ (Phil. iii. 21)'.= See 5. Cgril here. 
 
 29. μη μ^τξζύρίζίσΘί'] Be not ye like vessels tossed aloft on 
 the changeful tide and billows of worldly anxiety, ambition, and 
 vanity. *' Ne fluitem dubise spe pendulus horte *' (liorat. Epist. 
 i. 18. 110); and " Magno curarum fluctuat lestu " {Virg. JEn. 
 viii. Iii); μ(τίωμθ5 dicitur de naviLus in alto naviganiibxis Po- 
 lyrcn. Strateg. iv. p. 2-40', us»rh TtiKayo^ μίτ χωρίζονται, in altuin 
 provehiiniur. Diod. Sic. p. 448, 13, μίΤ€ώρων ττΚεουσων αύτΰΐ', 
 cum in tneilio rnari navi^arcrtl ; add. Thucyd. i. 4fi. Etiam do 
 navibus, qine in tnari vejilis ac tempcstate graviasime jactantur 
 Diod. Sic. 340, B, μ^τίωροι Βι^φθάρησαν. ilinc factum est, ut 
 ponerotur quoque de fiuctuatione animi, inter spein inetitwfjue 
 duhii atque snspensi, de iis. qui ammo solliciio, suspenso, dubio, 
 su7it, ut metaphora petita sit a navibus, quae vento et fluctibu? in 
 alto jactantur. Notabilis hanc in rem est locus Phiionis de Mo- 
 narch, p. 8l7i Λ. quern Loesnerus attuUt : yvuGi 5e σαυτον κα\ μ^ 
 συμτΐ(ρι<ρ4ρου rats ίτπ(ρ Ζύναμιν δρμαϊί καΐ ΙττιΒυμίαι^, μΉ^^ ""c 
 τών άΐ'ίφίκτοϊί' ^pωs αΐρίτω καΙ μΐτ^αριζίτω' Ίων ')άρ ^ψικτών 
 ovZtv&s aμotρ■f^σets. Cp. 2 Alacc. v. 17» (μ^τίωρίζΐτο rijr δια- 
 I'otav. (A'uiH.) 
 
 32. TO μικρόν] the little flock, — especially in its bcginninf^, and 
 despised as such by the world ; but yet the flock of Christ the 
 Good Shepherd, Who will judge all Nations, and separate the 
 Sheep from the Goats. Matt. xxv. 32. 
 
 33. Παϊλΐ7σατ€ τα υπάρχοντα] Sell pour possessions. Sec 
 !Matt. xix. 21, and below, xviii. 22. Do not hoard them for 
 yourself; do not (like the rich fool, vv. 10, 19) call them your 
 fruits: do not consider yourself as X\\e proprietor of your goods, 
 which arc not ' res mancipi' but for use : not κτ-ηματα, but 
 χρήματα. Regard others as the proprietors of them, and yourself 
 as their steward ; regard them not as yours, but as God's (see 
 J Chron. xxix. 12—14. Dan. ii. 20; v. 23), for He can recall 
 
 Vol. i. 
 
 them in a night (r. 20). Be rich to Him ; dedicate them to 
 Him ; divest yourself of them ; alienate them ; devote them to God, 
 and dispose of them in mercy to Christ (see Matt. uv. 40) ; and 
 so lay up your goods in purses that will never wax old. 
 
 £". Basil says (in Homil. de Avaritia), "It is the bread of 
 I he hungry which thou receivest, it is the garment of the naked 
 which thou hoardest in thy chest, the shoes of the beggar which 
 rot in thy keeping. Art thou not a robber Jor counting as thine 
 own what thou hast received in order to distribute?" "Our 
 Lord's command," says also S. Basil, regul. breves, 92, " teaches 
 us not to cast away as evil what we have, but to distribute," And 
 S. Cyril here, *' In order that you may obtain the eternal riches, 
 despise this world's wealth;" and Bede adds, '* this is not a com- 
 mand that no money be kept by the Saints for their own use (see 
 on Acts ii. 44), since we read that our Lord Himself had a purse, 
 and gave alms therefrom (John xiii. 29), but that righteousness 
 sliould not be neelected for fear of poverty." 
 
 This world's wealth has many enemies who Sjioil it ; but no 
 one can hurt the wealth that is laid up in heaven ; for its Keeper 
 is God, \Vho slecpeth not. Trust your wealth to Him, and you 
 will receive it again with increase. {Cyril.) 
 
 35. 6σ<ρν€$ πίρΐΐζωσμίναι — λύχνοι καιόμίνοι"] loins girded for 
 active service (sec John siii. 4), and lamps burning, in order to 
 receive your Lord coming at night. Cp. Matt. xxv. 1. Eph. vi. 14. 
 1 Pet. i. 13. And see the Homily of Greg. 3f. here, xii. 50, p. 
 1412. "To be girded (says S. Cyril) signifies activity; to have 
 the light burning signifies knowledge and love. See also 5. Aug. 
 (Serm. cviii.) : " Lumbos accinctos habere, ab omnibus illicitis 
 concupiscentiis abstinere ; debemus fervere et lucere opcribus 
 bonis, hoc est lucernas ardentes habere." 
 
 37. ΊΓΐριζωσΐται] Christ will gird Himself to serve them who 
 stand with their loins girt to receive Him. (CyriL) 
 
 — τταρίλβών] having come foruardt and near to them. See 
 xvii. 7i and Acts xxiv. 7» the passages quoted by Wetstein here, 
 p. 739. 
 
 38. iV Tp Tpirr] φνλακρ] in the third watch. St. Luke, 
 writing for Greek readers, divides the night into three watches, 
 as the Greeks did (Λ>»ο;ίΛ. Anabasis, iv. ed. Hutch, p. 262, 
 note) ; but St. Matthew and St. Mark," writing for Jews and 
 Ivomans, divide it into four, as was customary with them. See 
 Totcnson, p. 198. 
 
 2 F
 
 218 
 
 LUKE XII. 40—53. 
 
 Toi' oiKov αυτού. Kat υμάς ovv yi.vi.aue (.τοιμοι• otl i) ω/3α ου οοκειτε 
 
 ό Tib's του άνθρωπου έρχεται, 
 
 ii Matt. 21. 45- *^ '' Είττ€ Sc αϋτώ ό Πίτροζ, κύριε, προς ημά<; την παραβολην ταΰτην λεγείζ, 
 rj και Trpos πάντας ; {-^) ■*" Είπε δε ό Κύριος, Τίς άρα εστίν ό πιστός οΙκονόμος 
 και 6 φρόνιμος, ον καταστήσει ο κύριος επΙ της θεραπείας αντοΰ, του διδόί'αι εν 
 καιρώ το σιτομετριον ; ''^ μακάριος ό δοΰλος εκείνος, ον ελθων ό κύριος αντοΰ 
 εύρήσει ποιονντα οντϋΐς- ''^ αληθώς \εγο> νμΐν, οτι επΙ πάσι τοΙς νπάρ-χονσιν 
 αυτοΰ κατασττ/σει αυτόν. (-^) ^^ 'Εάν δε εΐπη 6 δούλος ε'κεΐι^ο? εν ττ) καρδία 
 αυτόν, Χρονίζει ό κύριος μον ερχεσθαι, καΐ άρζηται τύπτειν τονς τταΓδας και τα? 
 τταιδισκα?, εσθίειν τε και πίνειν και μεθνσκεσθαι, ''"' ηζει 6 κύριος του Βούλου 
 εκείνον εν ήμερα τ) ου προσδοκά, και εν ώρα. y ου γινώσκει, και διχοτομήσει 
 αΐτον, και το μέρος αυτοΰ μετά των απίστων θήσει. (^-) '*^ 'Εκείνος δε ό 
 δουλθ5 ό γνονς το θέλημα τοΰ κυρίου εαυτού, και μη έτοιμάσας μη^ε ποιήσας 
 προς το θέλημα αύτον, Βαρήσεται πολλάς, ^^ ' ό δε μη γνονς, ποιήσας δε ά^ια 
 πληγών, δαρήσεται ολίγας. Παντι δε ω ε'δό^ί; πολν, πολύ ζητηθήσεται παρ' 
 αυτοΰ, και ώ παρέθεντο πολύ, περισσότερον αΐτήσουσιν αυτόν, {ψ-) *^ * Πυρ 
 ηλθον βαλεΐν επι την γήν, και τί ^ελω ει ήδη άνηφθη ; ^^ Βάπτισμα δε εχω 
 βαπτισθήναι, και πώς συνέχομαι έως ότου τελεσθΐ) ; ^' ^οκεΓτε οτι είρήνην 
 
 U Matt. ΙΟ. 34, παρεγενόμην δούναι εν τη γ-η ; ουχί, λέγω νμ'ϊν, αλλ' η διαμερί,σμόν. ^'- " "Εσον- 
 ται γάρ άπο τοΰ νΰν πέντε εν οίκω ενί διαμεμερισμένοι, τρεΙς επι δυσΐ, και δύο 
 επί τρισί. ° Διαμερισθήσεται πατήρ εφ' ν'ιω, και νΙος επΙ πατρί, μήτηρ επι 
 
 Γ Numb. 15. 30, 
 Deul. 25. 2. 
 John 9. 41. 
 & 15. 2ί. 
 Acts 7. 30. 
 James 4. 17. 
 Β Lev. 5. 17. 
 1 Tim. I. 13. 
 
 t ver. 51 
 1 Pet. 4. 12. 
 
 <lO. (τοιμοί] Matt. x\iv. 44. Luke xxi. '.H. 
 42. Tis Spa] See on JIatt. xxiv. 45 — 51. 
 — (5 φρύ^ιμο!] Not merely the faithful, but i/ie pnnlent. 
 The Article i is found in B, D, E, H, K, P, Q, S, V, Δ, Λ, and 
 bring3 out the great truth that faithfulness is prudence, and that 
 faithlessness is folly. 
 
 47. T-oWis] many ; sc. πληγατ, stripes. Similar ellipses are 
 found in 2 Cor. xi. 24. Cp. aird fiias (Luke .\iv. 18), i.e. -^ιτύμη! 
 (Matt. X. 42) ; ψΐίχροΓ», sc. vSaros, μα\ακα, sc. ΐν^ύματα (Alitt. 
 xi. 8). Cf. Rev. iii. 4, if \evKo7s. On the accusative after 
 Βαρήσ-(ται, cp. Matt. XX. 22, βάπτισμα βαπτισβτ,ναι, and Glass. 
 Phil. S. p. 398. 
 
 As to the doctrine that there will be (different degrees of gJory 
 and misery hereafter, see above on Matt. x. 15, and below on 
 1 Cor. iii. 15 ; and see Chrys. Horn. xli. in 1 Cor., (v βασιλύα 
 nafres ου των αντΰν απολαύσονται. S. Ambrose in Luc. vi., 
 " Sicut incrementa virtutum item incrementa prsemiorum." Cp. 
 S. Auff. Enchir. cap. 113; and de Civ. Dei, ii. 30; and on Pa. 
 cl. ; and others quoted by Gerhard, Loci Commun. vol. ix. p. 
 702 ; De vita teterna, § 120. 
 
 49. nCp ίιΚβον βαΚΰνΙ I came to cast fire on the earth. .\nd 
 yet He commanded His disciples to say, " Peace be to this 
 house" (x. 5J. And He is the Prince of Peace, and the an- 
 nouncement at the Nativity was " Peace on earth " ^ii. 14) ; and 
 He said to His disciples, " Peace I leave with you. My Peace I 
 give unto you" (John xiv. 27) ; He is our Peace (Eph. ii. 14). 
 Yet still, notwithstanding all this, such is the world's sinfulness 
 and the Devil's malice, that the Gosj'cl of Peace itself will be 
 made an occasion of strife ; and He warns us that this u-ilt he the 
 result, — in order that we may not he staggered and |)crplexed by 
 it. See above on Matt. x. 34, and xviii. 7, and below, xvii. 1. 
 
 — τί β(\ω el ίίδτ) ανήφθη ;] what ti'ill /, if it hath been already 
 kindled .' If others have kindled it, what is My trill, but to 
 suffer in it ? They may kindle the fire, but they cannot do this 
 except by My permission, and they cannot force me to sutfi-r in 
 it ; but I suffer in it leillingty, — I give My life for the life of tlie 
 world. (John vi. 51.) 
 
 Our Lord uses two metaphors,— one from fre, the other 
 from water. The sense is as follows : Such is the effect of human 
 corruption and Satan's malice, that My Coming, which is an em- 
 bassy of Love, will be the signal of a conflagration of strife. See 
 Tertullian c. Marcion. iv. 20, " Ipse Christus interpretabitur 
 illius ignis qualitatcm. Piitatisne renisse Me pacem mittcre in 
 terrain 2 Non, dico vobis, sed separationem : Igitur ignem 
 eversionis intendit, qui pacem negavit. Quale prrelium tale et 
 incendium." I myself, who am Love itself, shall be the first 
 object of its fury. 'The fire is already kindled which is to consume 
 Me as its victim. But τί θίλω ; what do / uill ? I, by whose 
 
 will the furious elements have been quelled, — I, who said to the 
 Leper, βί'λω, καβαρίτθητι (Matt. viii. 3), — What do I will .' To 
 do my Father's Will— to suffer (Matt. xxvi. 30). I lay down My 
 life willingly ; No one can take it from Me against My Will 
 (John X. 18). What is My desire, if it has been already kindled, 
 that is, lit by others ? He thus guards us against the supposition 
 that He is the yiiiMor of the fire. No, it is kindled by the 
 malice of Satan and of man. And Christ is its Victim. But He 
 is a willing Victim. Far from shrinking from the fire in which, 
 like the Paschal Lamb roasted by fire, He is to be immolated as 
 a holocaust. He is ready to be offered ; He is now about to give 
 Himself up for the sacrifice. He is now going up to Jerusalem to 
 be there slain. 
 
 Or, to change the figure, I have a baptism to be baptized with, 
 the baptism of a sea of suffering, the baptism of My own Blood. 
 (See Matt. xx. 22.) But τί βί\ω ,- what is my will ? To pass 
 through the Red Sea of my own Blood ; I long for that time. 
 See Theoph. and Euthym. here. /S. Irenieus, i. 18, " ralde pro- 
 pero ad illud." I am straitened tiW it is fulfilled; for so, and so 
 only, cadi the World be saved. It is the lied Sea, which I, 
 who sum up the true Israel in Myself (see Matt. ii. 15), must pass 
 through, that they may be freed from the Egyptian bondage of 
 Satan, and may enter the Canaan of God, 
 
 Christ's Death was His Baptism. In it He was buried ; 
 He was, as it were, drowned (Ps. xlii. 9), and then He rose again, 
 emerged, as it were, from the waterflood, with His body now pre- 
 pared for glory and immortality. And therefore we are baptized 
 into His death, " buried with Him in Baptism, wherein also we 
 are risen together with Him." See on Col. ii. 12. Well therefore 
 might He yearn for this consummation. 
 
 Our Lord, the true and faithful Martyr (Rev. i. 5 ; iii. 14), 
 thus set the example, according to which the Apostles, who were 
 tried and purified like silver in the^re of suffering (see on Mark 
 ix. 49), looked forward with joy to the time when they would be 
 offered up (see 2 Tim. iv. C), and welcomed the fire and the 
 wild beasts with holy exultation. See S. Ignat. ad Rom. cap. 5, 
 Ίΐΐ'ρ, καί σταυρ^^, θ-ηρίων τ€ σι/στάσεί?, κ.τ.λ. Cf. ad Rom. 4. 
 Smyrn. 4, «77^5 μαχαίρας, iyyiis ©ΐθϋ• μΐτα^υ θηρίωΐ', μΐταξν 
 Qeov. They could say. We went through fire and water, and 
 Thou broughtest us forth into a wealthy place (Ps. Ixvi. 11). 
 
 50. irtis συν4χομαι] how am I straitened. Since it is to be, 
 let it be soon. ** What thou doest, do quickly,'' said Christ to 
 the traitor (John xiii. 27). The nearer He is to His passion, the 
 greater His yearning for it. Compare St. Paul's words, Phil. i. 
 23. 2 Tim. iv. C. As to the word σνι•4χω, cp. viii. 37. Acts 
 xviii. 5, 2 Cor. v. 14. ίσανύ α-γωπΰ, δια tV βρσ,^ντ-ητα. (Ell' 
 thym.) 
 
 51.] See v. 49.
 
 LUKE XII. 54—59. Χ1Π. 1—7. 
 
 219 
 
 θνγατρί, και θυγάτηρ eVt μητρί, ττΐνθερα eVl την ρυμφην αντη<;, καΙ νύμφη έπΙ 
 την ττίνθεραν αντηζ. 
 
 (-Ί^) ^* "Ektyf. δε καΧ τοί'ί 6χΚοι<;, "Οταν ΙΖητ€ την νΐφελην άνατζΧλουσαν άπο 
 Βυσμων ίυθΐως \£γ€Τ€, Όμβροζ ερχ^εται, καΐ yivcTai ούτω. ^' ΚαΙ όταν νότον 
 πνέοντα, Xeyere, "Otl καύσων εσται, και ytVerat. ^*' ' 'Ύποκριταλ, το πρόσωπον " M^tt. ίο. 3. 
 τη% γης και του ουρανού οΓδατε δοκι/χάζειν, τον δε καιρόν τούτον πω? ου Βοκιμά- 
 ζζΤζ ; ^'' Τι δε καΧ αφ' ίαυτων ου κρίνΐτε το δίκαιοι/ ; (^) ^ " ώ? γαρ ύττάγει? wMait. 5. 23,26. 
 μετά τοΰ άντιδίκον σου επ' άρχ^οντα, "" iv τη όδώ δο; εργασίαν άπηλλάχ^θαι -^ ρ^- ρ e- 
 απ' αντον, μηττοτε κατασύρη σε προς tw κριτην, και ό κριτής σε παράγω τω 
 πράκτορι, και ό πράκτωρ σε βάλη εΙ<; φυλακην• "^ λε'γω σοι, ου μη εξέλθη^ 
 εκείθεν, εως ου καΐ το εσχατον λεπτον άποδω?. 
 
 XIII. (^) ' Παρησαν δε' τιι-ε? εν αύτω τω καιρώ άπαγγέΧΚοντεζ αυτω περί 
 των Γαλιλαίων, ων το αίμα Πιλάτος ε/χι^ε μετα των θυσιών αυτών. - ΚαΙ 
 άποκριθεΐζ ό Ίησοΰς εΐπεν αυτοΊς, Αοκεΐτε οτι οι Ραλιλαΐοι ούτοι αμαρτωλοί 
 πάρα πάντας τουζ Γαλιλαίους εγένοντο, δτι τοιαντα πεπόνθασιν ; ^ Ου)(1, λέγω 
 υμΖν, αλλ', lav μη μετανοητε, πάντεζ ωσαύτως άπολεΐσθε. * *Η εκείνοι οι δέκα 
 και οκτώ, εφ' ους επεσεν 6 πύργος εν τω Σιλωαμ και άπέκτεινεν αύτου?, δοκείτε 
 ΟΤΙ ούτοι οφείλεται εγένοντο πάρα πάνταζ ανθρώπους τους κατοικοΰντας εν 
 'Ιερουσαλήμ ; ^ C'u^i, λε'γω ύμΐν, αλλ', εαν μη μετανοητε, πάντες ομοίως άπο- 
 λεΐσθε. 
 
 (■χ") '' ^ "-Ελεγε δε ταύτην την παραβολήν Χυκην ε'ιχέ τις εν τω αμπελώνι 3\t3,.s.2. 
 αύτου πεφυτευμενην, και ήλθε ζητών καρπον εν αυτή, και οίιχ^ ευρεν ^ Είπε δε 
 
 53. πατημ etp' υΐφ — νΰμφη 4πϊ την ττίνθ^ραν αυτί)?] Whj'in 
 the former case 13 ίπΐ with a datire and in the Utter with an ac- 
 cusative ? In the former He is speaking of natural relationships, 
 in the other of affinity. In one case the division grows up from 
 ivithin, in the other it appears to be stirred up from without. 
 The parents fall out of themselves with their own children ; the 
 mother-in-law is excited against her daughter-in-law. 
 
 54. "Οταν ίδητβ] JIatt. xvi. 2. 
 
 — τ))ννίφί\•ι\ν'\ /Ae cloud which portends rain (IKingsxviii. 44). 
 
 56. "ITiroK/jiToi] Hypocrites. Ye who deceive others and your- 
 selves. See on Matt, xxiii. 13. 
 
 57. T^ δ€ Kot άι^' ίαυτων ου κρίνΐΤζ το ΰίκαιον ,-] Why of your own 
 selves do ye not judge what is right .' On the design of such ap- 
 peals in Scripture to Xatural Light and Reason, see Hooker, II. 
 iv. and III. vUi. Cp. notes on I Cor. x. 15 ; xi. 13. 1 Thess. v. 
 21 ; and see Origen and Bede here. 
 
 58. ir yap iwayds'] See on Matt. V. 2.5, 2C. The avrtiiKos 
 here is interpreted by S. Aiig. (Serm. cix. 3) to be the Word of 
 God. " Adversarius est nobis, quamdiu sumus et ipsi nobis. Si 
 peccas, dicit tibi, Noli. Adversarius est voluntatis tuse, donee 
 fiat auctor salutis tuse. Quamdiu tu tibi inimicus es, inimieum 
 habes sermnnem Dei. Esto tibi amicus, et coneordas cum ipso. 
 Audi.et cot-.cordiisti ; et finita via (i.e. vit.-e tuae) non tiraebis judi- 
 cem. Pro Judice, invcnies Fatrcm ; pro ministro Sievo, angelum 
 toUentem in sinum Abrahse; pro carcere, Paradisum." 
 
 Otherwise, the Word which Christ has spoken, th.it will con- 
 demn you at the last Day (John xii. 48). 
 
 For the Latin κοδράνττιι St. Luke uses the Greek Κιττόν. 
 (See xxi. 2 ; and above. Introduction, p. ICC.) 
 
 Ch. XIII. 1. Zv τί αίμα Πιλότοι (μιξ('] whose Hood Pilate 
 mingled with that of their own sacrifces : i. e. when they came 
 to the Temple to offer them. 
 
 The suggestion of the narrators is ; God must have been spe- 
 cially angry with these Galilieans who were cut off by a heathen, 
 in God's house, at His altar, and when engaged in an act of wor- 
 ship to God. The Argument is similar to that of Job's friends. 
 Job iv. 7 ; viii. 20 ; xxii. 5. 
 
 On Pilate's acts of cruelty, see Joseph. Ant. xviii. 14. Bell. 
 Jud. i. 2. and ii. 9, and on his character generally, Bp. Pearson 
 on the Creed, Art. iv. p. 306, and notes. 
 
 Tlie Galileeans were remarkable for their restless and turbu- 
 lent spirit ; a spirit which displayed itself at Jerusalem in the 
 courts and area of the Temple at the time of the Passover, and 
 other religious festivals, when the city was most crowded by wor- 
 Ehippers, and the popular zeal was inflamed «gainst the heathen 
 
 power of Rome. To quell these outbreaks the citadel Antonia 
 overhanging the Temple was garrisoned by the Romans. See 
 .\cts x.xi. 34. Joseph, xv. 11.4; xvii. 0. 3, and Welstein. Per- 
 haps it was on the occasion of one of these riots that Pilate put 
 those GaUlieans to the sword. 
 
 3. eav μη μsτavoητf'] except ye repent. A special prophetic 
 warning to the Jews, who did not repent, and perished. 
 
 He proceeds in the Parable of the Fig-tree, to declare the 
 future judgments hanging over them. 
 
 4. Trvpyos iv τψ Σιλωάμ] the tower, near the fountain of Siloa 
 (Isa. viii. C), or Siloam, in the valley, on the s.e. of Jerusalem 
 (Nehem. iii. 15). Cp. Joseph. B. J. ii. 16; v. 12; vi. 8; and 
 S. Hieron. ad Isa. viii. 6. Jerem. ii. 23; xii. 2; xxxii. 35. Ro- 
 iinson's Palest, ii. 147: see further on John vii. at end of the 
 chapter, and ix. 7• 
 
 The mention of both these incidents here agrees with the 
 opinion that our Lord was now near Jerusalem (see above on x. 
 1, and note x. 30, and xiii. 6). 
 
 If men are overtaken by destruction even when lacrificing to 
 God ill the Temple, and when they think themselves safe in the 
 Tower, let no one put off his Repentance ; for " except yc repent, 
 ye shall alt likewise perish." 
 
 — όιί>€ΐλ€'τοι] debtors. See Matt. vi. 12. Luke xi. 4. 
 6. 'Σ,υκην] a fig tree. The Jewish People is represented in the 
 barren leafy fig-tree, afterwards withered by Christ (see Matt, 
 xxi. 19—21. Mark xi. 13—21) ; they who imputed special guilt 
 to these GalUaeans ; they to whom Christ had come now for three 
 years, looking for fruit. Here also is a note of time and place which 
 seems to confirm the opinion that our Lord was now near Jeru- 
 salem, at the end of the third year of His Ministry. See S. Am- 
 brose here, and Theoph. 
 
 This Parable of the Fig-tree ought to be viewed in con- 
 nexion with the withering of the Fig-tree, which was a Parable 
 in action, relating to the same subject (Matt. xxi. 19). The Para- 
 ble delivered now is the warning oi future Judgment on Jerusa- 
 lem, and a prelude to it. The withering, which took place in the 
 ensuing spring, just before our Lord's Crucifixion, is a rehearsal, 
 as it were, of the execution of the Judgment denounced in the 
 Parable. This consideration may perhaps do something to re- 
 move the objection stated by some, that the three years in the 
 Parable cannot refer to our Lord's Ministry, because the Jewish 
 Nation was not destroyed I'ji the next year, but forty years after. 
 
 At the beginning of his own ministry the Baptist had said, 
 " Behold, the axe is laid at the root of the tree," iii. 9. (Cyril.) 
 
 6—13.] On these verses, see the exposition of Greg. 3i, 
 Horn, in Evang. xxxi. 
 
 2 F 2
 
 220 
 
 LUKE Xm. 8—23. 
 
 b Exod. 20. 9. 
 Deut. 5. 13. 
 Ezek. 20. 12. 
 
 c Exod. 23. 5. 
 Deut. 22. 4. 
 Matt. 12. 1, II. 
 Mark 3. 2. 
 ch. 6. 7. S: H. ; 
 John 7. 23. 
 
 d Isa. 4.Ί. 24. 
 
 c Malt. 13. 31- 
 3.1. 
 
 προ<; TOf άμπελονργον, ΊΒου τρία ί,τη ίρχ^ομαί ζητών καρπον eV Trj συκτ] ταύτη, 
 κα\ ούχ ίύρίσκω• ίκκοφον αυτήν, ΙνατΙ καΧ την γην καταργεί ; " Ό δε αποκρι- 
 θείς Xeyei αύτω, Κύριε, άφες αντην καΐ τυΰτο το έτος, εως ότου σκάψω περί 
 αύτην, καΐ βάλω κάπρια- (',",') " καν μεν ποίηση καρπόν — ει Se μήγε, εΙς το 
 μέλλον έκκόφεις αύτην. 
 
 '" Ήν δε διδάσκω;' εν /χια των συναγωγών εν τοις σά;3/3ασι• " καΐ ι8ου γννη 
 ην πνεύμα Γ)^ονσα ασθενείας ετη δε/<α και οκτώ, καΐ ην συγκύπτουσα καΐ μη 
 Βυναμενη άνακύφαι εις το παντελές. ^~ Ί8ών δε αύτην 6 'Ιησούς προσεφώνησε 
 και ε'ιπεν αύτη, Γύναι, άπολελυσαι της ασθενείας σου. ^^ Και επεθηκεν αύτη 
 τας -χ^είρας, καΐ παραχρήμα άνωρθώθη, και ε^όζαζε τον Θεόν. '^ ^'Αποκριθείς 
 δε ό αργισυνάγωγος άγανακτών οτι τω σαββάτω εθεράπευσεν ό 'Ιησούς, έλεγε 
 τω όχλω, Έξ ημεραι ε'ισίν εν αις δεΓ εργάζεσθαι, εν ταύταις ουν ερ-χόμενοι 
 θεραπεύεσθε, και μη τη ήμερα του σαββάτου. '^ ■" Άπεκρίθη ουν αύτώ ό 
 Κύριος και ε'ιπεν, 'ΤποκριταΙ, έκαστος υμών τω σαββάτω ου λύει τον βούν αύτου 
 η τον όνον άπο της φάτνης, και άπαγαγών ποτίζει ; "^ ταύτην δε, θυγατέρα 
 Άβρααμ ουσαν, ην ε^ησεν ό Σατανάς ΊΒού δε'κα και οκτώ ετη, ούκ έδει λυ^ί^^αι 
 άπο τού δεσμού τούτου τη ήμερα τού σαββάτου ; ("χ") '^ '' ΚαΙ ταύτα λέγοντος 
 αυτού, κατησχύνοντο πάντες οι αντικείμενοι αύτώ• και πας ο όχλος εναιρεν 
 επΙ πασι τοις ενΒόζοις τοις γινομενοις υπ' αυτού. 
 
 (τγ) ^'^ Έλεγε δε, Τίνι ομοία εστίν ή βασιλεία τού Θεού ; και τίνι ομοιώσω 
 
 VJ C 
 
 f Matt. 9. .• 
 Mark 6. C. 
 
 αϋτην ; ''' " Ομοια εστί κόκκω σινάπεως, ον λαβών άνθρωπος εβαλεν εΙς κήπον 
 εαυτού, καΐ ηύζησε καΧ εγενετο εΙς ζεν8ρον μέγα, και τα πετεινά τού ουρανού 
 κατεσκηνωσεν εν τοΐς κλάδοι? αυτού. 
 
 (•Ί^) """ Πάλιν είπε, Τίνι ομοιώσω την /δασιλείαΐ' τού Θεού ; -' Ό/χοία εστί 
 ζύμη, ην λαβούσα γυνή ενεκρυφεν εΙς αλεύρου σάτα τρία, εως ου εζυμώθη oXol•". 
 
 (if) " ' ■'^'^^ διετΓορευετο κατά πόλεις και κώμας διδάσκων, και πορείαν 
 ποιούμενος εΙς 'Ιερουσαλήμ. (^-) "^ Εΐπε δε τις αύτώ, Κύριε, ει ολίγοι ο'ι 
 
 7. lyarl κα\ τ))ν yfif Karapyu :] Why does it not only bear no 
 fruit, but (καΐ, also) liiutlcr the land from bearing any, by occupy- 
 ing the place of a better tree? It is itself sterile; and (so to 
 speak) it sterilizes the soil, (^καταργΰ =z ττοιΰ afpyijy, Eur. 
 Phoen. 7C0. Ezra iv. 21. 23 ; v. 5 ; \i. !i.) See U'elslein. 
 
 9. kUv μίμ ποι-ηστ] καρττόνΐ if SO, well. Examples of a similar 
 aposinpesis may be seen in 2 Sam. v. 8. 1 Chron. iv. 10. Mark 
 ix. 23. Luke xix. 42. 
 
 11. yvvTil The icontait, bowi'il by infirmity, may represent the 
 Church raised and invigorated by Christ. See S. Ambrose, who 
 observes the succession of incidents here, the Jewish Nation 
 threatened in the Fig-tree : tlie Churcli restored in tlie Woman. 
 "In Synagogae typo arborem excidi jubet, in typo Ecclesia; 
 feminam salvat." 
 
 12. άϊΓολ^λυϊΓοι] thou hast been loosed. Observe the perfect 
 tense, expressive of Christ's Omnipotetice, and of t!»c efficacy of 
 Faith. Compare ΆφίωνταΊ truu al αμαρτίαι, v. 20 ; vii. 47. 
 
 15. "ίποκριταΐ] So A, B, E, F, G, K, L, M, S, T, U, Γ, Δ, 
 Λ. — Elz. ΰποκριτά. Cp. v. 17. 
 
 16. ί)!» iSnaev i Sarafus] whom Salan bound. Satan, the 
 Enemy, is the Author of all evil, physical and moral, in the 
 World. See Matt. xiii. 28. 3!l. 2 Cor. xii. 7• Here is an answer 
 to the question, ιτόθ^ν τύ κακό^ ; 
 
 — Trj ήμίρα ToD σα/3βάτου] on the Sabbath day. See S. Iren. 
 iv. 10, who shows that in doing these works of mercy on the Sab- 
 bath Day, to the glory of God who instituted the Sabbath, Who 
 is ever working the greatest good on the Sabbath Day, for the 
 spiritual health of man for whom " the Sabbatli was made," 
 Christ did, in the highest sense of the word, keip the law of the 
 Sabbath. Cp. on John v. 17, and see .S. Ambrose here. 
 
 18. •Έλ676 5f] He said. See Matt. xiii. 31—33. St. Luke 
 had just related that all His enemies were ashamed, and all the 
 people were rejoicing in His acts. Here seems to be the clue for 
 the introduction of what follows, viz. that, as now all Christ's 
 enemies were confounded, and all the people rejoiced in all His 
 works, 60, as He Himself prophesied, it will be at the end; 
 
 namely, although the Gospel may be despised noto as a mere 
 grain of mustard-seed (see Matt. xiii. 31), yet it will spread its 
 branches through the world ; though it is now but a little leaven, 
 it will leaven the whole lump. 
 
 Thus these Parables are connected with what follows ; If the 
 Gospel is thus to bo generally diffused, will they who are saved 
 be few ? And they arc connected with the warning that the gate 
 of life is narrow, and that entrance is not to be gained without 
 striring (v. 24), and that all who do evil will be cast out {v. 27) ; 
 and that many who now hear the Gospel but do not obey it, and 
 who arc invited to eat and drink at Christ's table, will plead in 
 vain at the great day, that they have had C'hrist's Word and 
 Sacraments; and that some o{ the first in privileges here, will be 
 last at the judgment hereafter ; and that many among the children 
 of the Kingdom, who rely on their fleshly lineage from Abraham 
 (see Matt. iii. 9. John viii. 33 — 5fj), will be cast out ; and many 
 of the Gentiles shall come in from all the ends of the Earth {vv. 
 2Γ), 30), and sit down with Abraham, Isaac, and Jacob, and all 
 the Prophets in the Kingdom of God. 
 
 Therefore let none of the servants of Christ ever despond, 
 but look with faith and hope, as well as with godly fear, to the 
 end. 
 
 19. KiicKif) — κΤι-πον'] .\ grain cast in a garden waxes a great 
 tree, and covers the earth. 
 
 " Except a grain (kOkkos) fall into the ground and die, it 
 abideth alone : but if it die, it bringeth forth much fruit " (John 
 xii. 24). The grain {κόκκα, 1 Cor. xv. .'i7) is not <|uiekened ex- 
 cept it die. The body of Christ sown in the garden of Calvary 
 (John xii. 42) is the seed of the Church— of its life of grace 
 here, and of its resurrection to glory hereafter. (Cp. jS. Ambrose 
 and Burgon. here.) 
 
 22. et's Ίξρουσαλ-ίιμ'] to Jerusalem. He goes of His own ac- 
 cord to Jerusalem, in order to be there for the Passover, and to 
 suffer there (see above, on x. 1). Where there were most diseased 
 in soul, there the Physician of souls goes. (Theojih.) Thither 
 the Good Shepherd goes, to lay down His life for the sheep. 
 
 23. ei 6\iyoi ol σωζόμΐΐΌΐ;} whether those who are saved are
 
 LUKE XIII. 24—33. 
 
 221 
 
 8. 21. & 13. 33. 
 om. 3. 31. 
 
 σωζόμeuoL ; Ό δε dne προ<; avTovs, "■* " Άγωνίζΐσθβ elaeXOelu δια της a Matt. ?. i,i, 
 στενής ττΰλης, on πολλοί, λέγω νμΐν, ζητησουσυν άσελθείν, καΐ ουκ Ισχύ- ^' " "'" 
 σονσίν (^) --^ αφ' ου αν iyepOrj ό οΙκοΖεσπότης καΐ άποκλείσΎ] την θύραν, καΐ 
 άρξησθζ ίξω έστάναι καΐ κρούείν την Θύραν λέγοντες, '' Κύριε, Κύριε, άνοιξον ι, Matt. 7. 22, 23. 
 ήμΐν καΐ αττοκριθείς ερεΐ ύμΐν. Ουκ οίδα νμας ττόθεν εστε. -'' Τότε αρξεσθε 
 λέγειν, Έφάγομεν ενώπιον σου και επίομεν, και εν ταΐς πλατείαις ημών εΒίδαξας. 
 "^ Και ερεΐ, Λέγω νμΐν, ουκ οΤδα ύμας πόθεν εστε, άπόστητε απ' εμοΰ, πάντες οΐ 
 εργάται της άΒικίας. ( 'y" ) "''' ' Έκεΐ εσται ό κλαυθμος καΐ 6 βρυγμος των i Matt. s. 12. 
 ooovTOJV, όταν όφησθε Άβρααμ καΐ Ίσαακ και Ίακωβ, καΐ πάντας τους 
 προφητας εν τη βασιλεία τον Θεού, νμας δε εκβαλλομένονς εξω. 23 j jj;^^^ , jiati. s. 1 1. 
 ηξουσιν άπο ανατολών καΐ 8υσμών, και άπο βορρά καΐ νότου, καΐ άνακλιθη- 
 σονται εν τη βασιλεία του Θεού. (^) ''" ^ ΚαΙ 18ού είσΐν έσχατοι, οΐ έσονται ^τ,ίΜ.χο.ζο. 
 πρώτοι• και εισι πρώτοι, οΐ έσονται έσχατοι. 
 
 ( ''^ ) ^' Έν αντη τη ήμερα προσήλθαν τίνες Φαρισαίοι λέγοντες αντώ. 
 Εξελθε και πορεύου εντενθεν, οτι ΉρώΒης θέλει σε άποκτεΐναι. ^' Και ειπεί' 
 αντοίς, Πορενθεντες είπατε τη άλώπεκι ταύτη, Ιδού εκβάλλω δαι/χοι^α και 
 ΐασεΐ5 επιτελώ σήμερον και αύριον, ' και τη τρίτη τελειονμαι. "'"* Πλην δεΐ με ι iicb. 2. 10 
 σήμερον και ανριον και τη εχομενη πορεύεσθαι• ότι ουκ ενδέχεται προφητην 
 
 few ? Tlie present jiarticiple is used by way of anticipation, in a 
 future sense, as in S. Clement of Alexandria's treatise, t/s & 
 αωζόμ^νοί ττΚαύσίο!, Tol. ii. p. !)35, cd. Potter. So αττοφορτιζό- 
 μ^νον, Acts xxi. 3. Karapyov^ivctiv, 1 Cor. ii. G, and ol αττοΚΚΰ. 
 μΐνοι, and ol σωζόμ^νοί, 2 Cor. ii. 15. απολλυμίνου, 1 Pet. i. 7. 
 Κυομ^ί'χ:', 2 Pet. iii. II ; and sec JViiier, Gramni. N. T. p. 322. 
 
 On the connexion, see on v. IB. Perhaps the inquirer sup- 
 posed that salvation was only for the Jews ; and could not recon- 
 cile that )irevalent opinion with our Lord's previous discourse. 
 
 To these questions concerning others, our Lord replie?, by 
 exhorting the inquirers to work out their oirn salvation by doing 
 their own duty, and so diverts them from curious and unprofitable 
 speculations. Cp. John x.xi. 21, 22. .\cts i. C — 8; and see above, 
 on X. 29, and below, en xvii. 37. 
 
 31. ΉρώίΓηί] Herod. The tetrarch of Galilee. This incident 
 is not at variance with what has been said on x. 1, and on xiii. 4. 
 β, — namely, tliat our Lord was now not far from Jerusalem. For, 
 Herod was Ruler of Percea as well as of Galilee ; and John the 
 Baptist had been put to death at Machserus, where Herod had a 
 Palace {Joseph. B. J. vii. C. Antiq. xvii. 8 and 1 1), about ten 
 miles east of Jericho, and thirty east of Jerusalem. 
 
 St. Matt. six. 1 ; xx. 29, and St. Mark x. 1. id, speak of 
 our Lord being now in Pertea (τα 'όρια ri]s ^lovZaias nipay του 
 'lopSaifou), whence He passed over the river Jordan, and so came 
 to Jericho, and thence to Bethany and Jerusalem for His Passion. 
 (Luke xviii. 35. Matt. xx. 29. Mark x. 40. ) Herod had put John 
 to death, not in Galilee, but Percea ; and if our Lord was now, as 
 seems probable, in Peraea or near it, it was very likely that the 
 Pharisees (who were themselves plotting His destruction, see on 
 V. 32) should endeavour to intimidate Hira with a threat of He- 
 rod's anger, and to alarm Him with the prospect of a death like 
 that of His forerunner the Baptist. 
 
 What follows {vv. 33 — 35) concerning Jerusalem seems to 
 prove that the incident must have occurred in its neighbourhooil, 
 which our Lord would not quit, because He must die at Jerusa- 
 lem {v. 33). 
 
 32. ολώπΕκι] fox. As to Herod's character formed on the 
 model of that of 'Tiberius, in subtlety and dissimulation, see Luke 
 iii. 19. Mark viii. 15. Joseph. Ant. xviii. 4. " Personam egit," 
 says Wets/ein, " servi apud Tiberium, domini apud Galiljeos, 
 amici Scjano, Artabano, fratribus suis Archelao, Philippo, Herodi 
 alteri, quorum studia erant diversissima et inter se, et a studiis 
 Herodis ipsius." 
 
 Our Lord asserts His own divine prophetical character by 
 open rebuke of the Ruler of His own Countrt/. In the discharge 
 of the same office, which authorized and required the utterance of 
 language not suitable to other lips (Acts xxiii. 5. 2 Pet. ii. 10. 
 Jude 8), He denounced woes also on the appointed Teachers of 
 the Nation, the Scribes and Pharisees. (Matt, xxiii. 15. 23 — 29. 
 Luke Ii. 42-52.) 
 
 — . Teirp] this fox. Our Lord does not say Ixtivri, but 
 ταύτρ, i. e. this here ,• meaning, perhaps, to intimate, that there 
 
 was as much subtlety in those, who (under a semblance of friend- 
 ship, but desiring to rid themselves of Him, Who weakened their 
 influence with the people flocking to hear Him) told Him of 
 Herod's intentions, as in Herod himself. The Pharisees were 
 ide-itifed with Herod, in conspiring against Christ. They in 
 their wily hypocrisy were " this fox." There was more of astute- 
 ness and hypocrisy in this pretended friendship of the Jewish 
 teachers in Jerusalem, than in the open enmity of the tetrarch of 
 Galilee. The message, therefore, was for them as well as for 
 Herod. Attend closely to the expression, — " Go and tell this 
 fox." Our Lord veiled His meaning, as He was wont. The 
 words seem to be directed to Herod, but they refer also to the 
 Pharisees. They who are the bearers of the message to Herod 
 are to deliver it also to themselves. See Ci/ril, p. 4GK. 
 
 — σί)μξρον'\ The sense is, the times and seasons are in My 
 hand, not in yours or in Herod's. When " My hour is come," 
 then I will lay down My life: and this will be at a time when 
 you and Herod will kill Me, — but, as far as the time is concerned, 
 against your own will. See Matt..xxvi. 5. 
 
 — τ(\(ίονμαι] I am perfected. Cp. John xix. 28, τίΤί'λ€<Γτοι. 
 τ6λ€ιοί;σβαι is the word specially applied to the inauguration of a 
 Priest. Christ, the Great Universal High Priest of the World, 
 was perfected by suffering, and entered into the Holy Place with 
 His own Blood, and being thus perfected became the Author of 
 eternal salvation to all who obey Him, and so He was the Son 
 perfected for ever. See Heb. ii. 10 ; v. 9 ; vii. 28. 
 
 The word τίλΕίοΓσθαί is also specially applicable to the glori- 
 ous consummation of a Martyr's death. See the ancient inscrip- 
 tion concerning St. Thomas, in Routh, Rel. Sac. i. 37C, i ayios 
 Θωμαί \όχί (\ΟΎχτ}) ΰπί> Ί^δία Τ€λ€ΐοί'τοί. 
 
 You and Herod may unite with Pontius Pilate, and imagine 
 that you have put an end to Christ ; but His end is the beginning 
 of His Glory, His Death is the entrance into Life: when you 
 suppose that you have destroyed Him, then He is perfected. 
 
 33. Πληλ* 5ei jue — τΓορει'εσθαι] Besides, and yet — i. e. notwith- 
 standing Herod and you desire to destroy Me here and now, I 
 must needs continue to walk : you cannot arrest My progress in 
 preaching and working, till I go up to Jerusalem. Christ is 
 Lord of place and time : and though they seek to kill Him now 
 and here, He proceeds undisturbed in His course, till He goes 
 and offers Himself as the Lamb of God at the Passover at Jeru- 
 salem. It is as impossible for them to arrest His course, as tliat 
 of the sun in the heaven. 
 
 The word πορίύισβαι, 83 here used by Christ, is the Hebr. 
 ψΓΐ, to walk, i. e. to proceed in a certain track (γ;•ι) of life, 
 action, and beneficence. He takes up the same word as had been 
 used by them, but gives it a higher sense. δίΓ, says S. Cyril, 
 means not necessity, but will. What Christ wills, must be. 
 
 — ovK iySexfTui'] it it not possible that a prophet should 
 perish out of Jerusalem. What a severe sentence from the all. 
 seeing Judge on Jerusalem, the Holy City, the seat of Judgment, 
 the seat of the House of David (Ps. cxxii. 5) I It was full of
 
 222 
 
 LUKE XIII. 34, 3δ. XIV. 1—16. 
 
 m Malt, ii Γ." 
 
 η Lev. 25. 31, 32. 
 Ps. 69. ii. 
 Isa. 1. 7. 
 Dan. 9. 27. 
 Micati 3. <2. 
 
 a Matt. 12. 10. 
 
 b Exod. 2.1. 5, 
 Deut. 22. 4. 
 cll. 13. 15. 
 
 c Prov. 25. C, 7. 
 
 A Job 22. 29. 
 Prov. 23. 23. 
 Matt. 2i. 12. 
 ch. 1. .51. 
 &• IS. 14. 
 James 4. C, !0. 
 1 Pet. 5. 5. 
 e Neb. S. 12. 
 Tob. 4. 7. 
 Prov. 3. 0, 2S. 
 
 fisa. 25.fi. 
 Matl. 22. 2. 
 Kev. in. I•. 
 
 οπολεσ^αι ε^ω 'Ιερουσαλήμ. (^) •*^ '^'Ιερουσαλήμ, 'Ιερουσαλήμ, η άπο- 
 κτειίΌυσα τουϊ ττροφητας, καΐ λιθοβολούσα τους απεσταλμενου<; προς αυτήν, 
 ποσάκις ηθέλησα επισυνάζαι τα τέκνα σου, ον τρόπον δρνίζ την εαυτηζ 
 νοσσιαν ύπο τάς πτέρυγας, καΐ ουκ ηθελησατε. '^ " ΊΒού άφίεται ύμΐν 
 ο οίκος υμών Λέγω δε ΰμίν, οτι ου μη με ΐΒητε, εως αν ηζη οτε είπητε. 
 Ευλογημένος ό ερχ^όμενος εν ονόματι Κυρίου. 
 
 ■νΤΛΓ /ϊ7β\1ι^\>/_ 5 ^ ^\ η '^ y ^ > τ/ ^ » / 
 
 Λ-ΐν. {^ ) Λ.αι εγενετο εν τω εΚυειν αυτόν εις οίκον τίνος των αρχόντων 
 των Φαρισαίων σαββάτω φαγείν αρτον, καΐ αυτοί ήσαν παρατηρούμενοι αυτόν. 
 - και Ιοου άνθρωπος τις ην υΒρωπικος έμπροσθεν αυτοΰ. ^ " Και αποκριθείς 
 ο Ιησούς ε'ιπε προς τους νομικούς και Φαρισα'ιους λέγων, Εΐ έζεστι τω σαβ- 
 βάτω θεραπεύειν ; οΐ δε ησύχασαν, ■* ΚαΙ επιλαβόμενος Ιάσατο αυτόν, καΐ 
 απέλυσε• (if) ^ ^ και αποκριθείς προς αυτούς εϊπε. Τίνος υμών υ'ιος η βοΰς 
 εις φρεαρ εμπεσεϊται, καΐ ουκ ευθέως άι^ασπάσει αύτον εν τη ημέρα του σαβ• 
 βάτου ; ^ ΚαΧ ουκ ίσχυσαν άνταποκριθηναι αυτω προς ταΰτα. 
 
 (-^-) ' "Ελεγε δε προς τους κεκλημένους παραβολην επέχων πώς τας πρώτο- 
 κλισίας εζελέγοντο, λέγων προς αυτούς, ^ '"Οταν κληθης υπό τίνος εις γάμους, 
 μη κατακλιθης εις την πρωτοκλισ'ιαν, μηποτε εντιμότερος σου η κεκλημένος ΰπ' 
 αυτού, ' και έλθών ό σε και αύτον καλέσας ερεί σοι, Δος τούτω τόπον, και τότε 
 άρζη μετά αίσχΰνης τον έσχατον τόπον κατέχειν. '" Άλλ' όταν κληθης, πορευ- 
 θείς άνάπεσε εΙς τον έσχατον τόπον, ίνα όταν έλθη ό κεκληκώς σε ειπγ) σοι, 
 Φίλε, προσανάβηθι άνώτερον τότε έσται σοι δό^α ενώπιον των συνανακειμένων 
 σοι. (^) ^^ "^"Οτι πας 6 υφών εαυτόν ταπεινωθησεται, και 6 ταπεινών εαυτόν 
 υφωθησεται. 
 
 (^) '- ''"Ελεγε δε και τω κεκληκότι αύτον, "Οταν ποιης άριστον η Βεΐπνον, μη 
 φώνει τους φίλους σου, μη^ε τους αδελφούς σον, μηοε τους συγγενείς σον, 
 μηΒέ γείτονας πλουσίους, μηποτε και αυτοί σε άντικαλέσωσι, και γένηταί σοι 
 άνταπόΒομα. ^^ Άλλ^ όταν ποιης Βοχην, κάλει πτωχούς, ανάπηρους, χωλούς, 
 τυφλούς, '■* και μακάριος έση, ότι ουκ ε^ουσιν ανταποΒούναί σοι, άνταποΒοθη- 
 σεται γάρ σοι εν τη άναστάσει των Βικαίων. 
 
 '^ Άκουσας δε' τις τών συνανακειμένων ταύτα εΤπεν αυτω. Μακάριος ος 
 φάγεται άρτον εν τη /3ασιλει'α, του Θεού. {/ψ-) "' ^'Ο δε ε'ιπεν αύτω, "Ανθρωπος 
 
 .Judgment; Righteousness lodged in it, but now murderers. (Isa. 
 i. 21.) It is become the " sentina iniquitatis, laniena pro- 
 phet.irum," the sink of iniquity, the shambles of God's prophets, 
 and claims a monopoly of sin. (1 Thess. ii. 15.) 
 
 34. Ίίρουσαλημ] See Matt, xxiii. 37. 
 
 35. αφίΐται νμϊν ύ oJiios νμ.ωι/'] your house, — that Holy House 
 which Η «s God's House, but is become t/onr house, being made 
 *' a den of thieves," that is left to you, being soon about to be 
 deserted hy Gorl. {Tlieophyl.) See on Matt. .txiv. 15. 
 
 — οΰ μ-ή μ( ίδτ)τ€] ye shall not see Me. This prophecy was to 
 have a double fulfilment, first on Christ's triurnphal entry (see 
 Matt. xsi. 9. Mark .\i. 9. Luke xix. 38, and Cyril here) ; and 
 secondly (one yet future), in the conversion of the Jews. See on 
 Matt, x'xiii. 39. 
 
 Ch. XIV. 1. Λαρισαίων'] of the Pharisees. Though our Lord 
 knew their malice (see xiii. 32), yet He vouchsafed to be their 
 guest, that He might feed them with the bread of life and with 
 the instruction of His wonderful works. {S. Cyril.) 
 
 3. άτοκριθ€ΐ5] answering their ihouahts. 
 
 5. vl6i'\ son. So .\, B, E, G, H, M, S, U, Λ', Γ, Δ, Λ ; and 
 so S. Cyril in his newly-recovered Commentary, p. 471, 3. Etz. 
 υνος. But vlhs νμοιν has a special force here. Yon rescue your 
 children from a pit on the Sabbath ; may not / deliver My 
 children, who are also sons of Abraham, from the bonds of Satan 
 on the Sabbath.» Cp. xiii. 16. 
 
 Tliere is another reason for preferring the re.nding uUs. The 
 argument proceeds from a thing of greater value to one of less. 
 You deliver your children, and even your oxen, on the Sabbath. 
 Shall not I much more deliver My creatures and My children .' 
 
 If iyos were the true reading, it should follow after $ois (as in 
 xiii. 15), and not precede it. The Scriptures often say "o.^ and 
 ass" (Exod. xxiii. 12. Deut. xxii. 10. Isa. i. 3; x.xxii. 20), but 
 never " ass and ox." 
 
 There is also (as Tregelles observes, p. 200) a reference 
 here to the Law of the Sabbath, as given Deut. v. 14, where son 
 stands first among rational creatures, and ox among irrational. 
 
 7. Έλί76 5e'] He said. These Parables (7 — 24) are naturally 
 connected with the occasion, and show how the repast of the body 
 may be made the banquet of the soul. 
 
 ώ. μ)) φώνίΐ] call not : i. e. prefer mercy. On this mode of 
 teaching the paramount importance of a particular duty by com- 
 paring it with another, by means of a prohibition or negative, see 
 on Matt. ix. 13. 
 
 — καί •yivriTo.i σοί avra-KOSoua"] and a recompense be made 
 thee. " Hospitalem esse remuneraturis affectus est avaritiae." 
 (S. Ambrose.) 
 
 14. μακάριοι tffp] thou shall be blessed. Because they cannot 
 recompense thee. Let us therefore (says Chrysostoni) not be 
 disappointed and troubled at not receiving a recompense from 
 men on earth ; rather let us be troubled when we receive it, lest 
 we learn to look only for reward on earth, and so lose our reward 
 in heaven. 
 
 — αναστάσίΐ rwv δίκαίωι/] the resurrection of the Just. "When 
 all shall rise (Bede), and the just be rewarded, and thou with 
 them. The dead in Christ shall risefrsl (1 Cor. xv. 23. 1 Thess. 
 iv. 16), and be first judged and rewarded {Matt. xxv. 34. 41). 
 
 15. φάγεται ίρτον] See on Matt. iv. 2. 
 
 16—24.] On these verses see Greg. M. Horn, in Ev. xsxvi. 
 p. 1C19.
 
 LUKE XIV. 17—31. 
 
 223 
 
 η? ίτΓοίησε Ζίίπνον μίγα, καΐ εκαλεσε πολλοί;^. '^ ^ Και άττεστειλε τον δούλοι^ ί ργοϊ a. 2, 5. 
 αντοΟ τ^ ώρα τοί) Seinvov elTreiu τοΙ<; κζκΧημενοίζ, 'Έρ'χεσθε, οτι ηοη ίτοιμο. 
 Ιστι πάντα. '" '' Και ηρξαντο άπο /χιά? παραιτεΐσ^αι ττάντίζ. Ο πρώτος einev h John s. 4o. 
 αντω, Άγρον ηγόρασα, και ίγω ανάγκην έζίλθζΐν και ιδεί;•' αυτόν, έρωτω ere, 
 e)(e jne παργιτημ^νον. '"^ Και έτερος ειττε, Ζευγ>7 ροωί/ ηγορασα ττειτε, και 
 πορήομαι Βοκίμάσαι. αυτά, ίρωτω σε, e^j^e /χέ παρΎ]τημΐνον. '"^ Και eTepos elπe, 
 Γυναίκα €γημα, και δια τοΰτο ου δύι^α/λαι ΐΧθζΙν. -' 'Και παραγζνόμίνος ό ι Matt, π. s. 
 δοΰλο? έκαίνος άπήγγ^ιΚζ τω κνρίω αυτοί) ταντα. Τότε δργίσθείς 6 oiKoSecr- 
 πότης ειττε τω δουλω αύτου, "Εζίλθζ ταχίως eU τα? πλατείας καΐ ρυμας της 
 πόλεως, και τους πτω-χοίις και ανάπηρους καΐ -χ^ωλους και τυφλούς εΐσάγαγε ωδε. 
 " Και εΐπει^ ό Βοΰλος, Κύριε, yiyovev ώς Ιπεταζας, και ετι τόπος εστί. ~^ Και 
 εΤπεν ό κύριος προς τον Βοΰλον, "Έξελθε εις τα? οδού? και φραγμούς, και ανάγ- 
 κασαν είσελθεΐν, ίνα γεμισθ^ 6 οΙκός μου• '''■'λέγω γαρ ΰμΐν, οτι οϋδεί? των JMjtt 2ΐ. ί3. 
 άντρων εκείνων των κεκλημενων γεΰσεται μου τον δείπνου. -^"^ "■ ^''• 
 
 (-^) -" ϋννεπορεύοντο δε αϋτω όχλοι πολλοί• και στραφείς είπε προς αυτούς, 
 ^'' ^ Ει τις έρχεται προς με, ' και ου μισεί τον πάτερα εαυτού και την μητέρα, k Matt ίο. 3?. 
 και την γυναίκα και τα τέκνα, και τους αοεΚφους και τας αοεΚφας, ετι οε και Deut. π. 6. 
 την εαυτού χ^υχην, ου δύναται μου μαθητής είναι. '^ Και οστΐ9 ού ^^αστάζει 'J'°™;S|^'''li 
 Tot" σταυρόν αυτού και έρχεται οπίσω μου, ού δύναται μού είναι μαθητής. 
 (^) "^ ^'•ϊ Ύ°'-Ρ ^^ νμων θέλουν πύργον οίκοδομησαι ούχΙ πρώτον καθίσας 
 χ^ηφιζ,ει την οαπανην ει ετχει τα εις απαρτισμον ; '^ ινα μηποτε υεντος αυτού 
 θεμέλιον καΐ μη Ισχύοντος εκτελεσαι, πάντες οι θεωρούντες άρζωνται εμπαίζειν 
 αύτω ^^ λέγοντες. Ότι ούτος 6 άνθρωπος ηρζατο οικοδομείν, και ούκ ϊσχυσεν 
 εκτελεσαι, '^^ *Η τίς /δασιλεύς πορευόμενος σνμβαλεΊν έτερω /3ασιλεΐ εις 
 πόλεμον, ού^ί. καθίσας πρώτον βουλεύεται, ει δυνατός εστίν εν δέκα ^iXtacril•' 
 
 16. τΓολλοιίϊ] many: i.e. the whole Jewish People, by the 
 Ba[)tist, by His Apostles, by His Disciples, and by Himself, On 
 this use of πολλοί see Matt. xx. 28. 
 
 18. άπίί μιά3~\ i. e. Ύνύ.'μ•ηϊ. See on sii. 47• 
 
 — PLyphv iiyipaaa, κ.τ.λ.] I bought a field. All these ex- 
 cuses had been anticipated and refuted by our Lord's teaching 
 that there is another field for which we ought to sell all and buy 
 it (Matt. xiii. 44') ; another plough to be followed (Luke ix. C2) ; 
 another yoke to be taken on themselves (Matt. xi. 29) ; and now He 
 teaches that there is another viarriage-feast to be preferred before 
 all earthly nuptials — a marriage-feast in which the soul is not 
 only a guest, but is esjioused as a bride to Christ (2 Cor. xi. 2). 
 
 — «Xe μ( τταρτιτημίνονί have me excused. There is an em- 
 phasis on the pronoun me. Whatever may be the case with 
 others, who can and ought to come, I am obliged to ssk thee to 
 excuse tne. 
 
 It has been said that this phrase is a Latinism, ' exciisatum 
 me haleas ' (Martial, ii. 79) i but, as Meyer observes, ex» is 
 often used in Greek writers to signify a relative possession : ' have 
 me as yours;' but in a certain relation, i.e. as one excused by 
 you on my entreaty. The applicant does not wish to detach him- 
 self from the lord, he wishes to be accounted hia friend and de- 
 pendent, but on terms of his own. 
 
 Here is the jioint of application to many who arc willing to 
 be Christ's on terms of their own making; who will not accept 
 His offers of grace in His Way, e. g. by the Word and Sacra- 
 ments, but think to be saved in a way of ?^eir oicn. 
 
 21.] " πλατ€/α! latiores, ^ufiaj angustiores vias." (Rosen.) 
 
 — TTTuJxois ica\ άΐ'απήροο?, κ. τ. λ.] beggars and maimed. Such 
 were all in Heathen lands. Without the Gospel the world is a 
 vast Hospital of incurables (Eph. ii. 12). 
 
 23. ardyitaa-oi''] ompel. Use so much zeal and importunity, 
 that they may feel constrained to come in (2 Tim. iv. 2). .\nd 
 the word shows the great power of the Gospel which would con- 
 »ert the He.ithen from vice and idolatry to God. {Theoph.) 
 
 On tlie use of ara^Kiifiuj, see Gal. ii. ,S. 14 ; vi. 12. That 
 this text does not authorize the application of violence in propa- 
 gating religion, see Grot., and above, note on ix. 5.''•. " Aliter 
 
 compulit Saulus pro Judaismo insaniens, aliter Paulus scrvus 
 Jesu Christ i." (Beng.) 
 
 24. ooSels τίν ανδρών'] none of those men. On the rejection 
 of the Jews and the reception of the Gentiles, see Matt. xxi. 43 ; 
 xxii. 8. -icts xiii. 40. 
 
 25. &χ\οί τΓολλοί'] great Multitudes were following Him. But 
 He foresaw that Multitudes would fall away from Him, and that 
 Multitudes would soon cry " Crucify Him " (Matt, xxvii. 22. 
 Luke xxiii. 21). He shows that He reads their hearts and fore- 
 sees the future ; and winnows them (as Gideon did his 32,000, 
 reduced to 300, Judges vii. 1 — 8) by prophecies of trial and tribu- 
 lation. 
 
 26. ou μισΕΪ] doth not hate. See on Matt. ix. 13, and cp. 
 Matt. X. 37. We must hate all things, — our friends, our rela- 
 tives, our own lives, if they draw us off from Christ. {Theoph.) 
 We are to love our enemies ; and that man is best loved, who, if 
 he temjits us from God by words of carnal wisdom, is not heard. 
 {Greg. Horn. 37 in Evang.) That which is bettered by being 
 neglected or thwarted, as an evil counsellor in his evil counsel, is 
 best loved by being hated. We must not allow otiier men's evil 
 to overcome our good, but endeavour, for their sakes as well as 
 our own, to overcome evil with good (Rom. xii. 21). Cp. S. Am- 
 brose here. 
 
 — μον'] of Me : μοϋ is emphatic, and so placed also in v. 27 
 and f . 33. He may be a man's disciple without such sacrifices as 
 these ; but he cannot be Christ's. 
 
 28 — 31. TTiipyov — πιίλίΐιοί'] totrer— battle. Our Lord had been 
 giving high and heavenly precepts, and tells us that if we would 
 erect our tower, i.e. build up our lives and elevate ourselves to 
 their spiritual altitude, we must first sit down and count the cost ; 
 we must frame our account for a large amount of difficulty and 
 suffering. (Cp. Gregor. Jloral. 37 in Evang.) 
 
 He had been speaking also of spiritual rear/are against the 
 powerful Enemy of our souls. Wo must prepare our forces ac- 
 cordingly. (S. Cyril.) \STiosoever he be of you that forsaketh 
 not all that he hath, cannot be My disciple. (See r. 2G.) 
 
 28. τά (is άτταρ] So A, E, G, K, M, S, U, Γ, Δ, A. Lr.— 
 πρί>$, Eh. But it is necessary to calculate and count not only 
 whether we Ikive what tends toward {irphs), but what will reach 
 to (fi's) completion.— irpcis has a proper place in v. 32.
 
 224 
 
 LUKE XIV. 32—35. XV. 1— ϋ. 
 
 η M.ilt. 5. Π 
 Mark 9. 50. 
 
 a Matt. 0. 10. 
 ch. 5. 29. 
 
 νπαντησαι τω μετά ΐΐκοσι χιλιάδων ίργομένω in αυτόν ; ^- el δε μ'ήγε, ετι 
 
 ΤΓορρω αντου οντοζ, irpecrpeLav αττοστειλας ΐρωτα τα προ? ΐίρηνην. (y) "'■'Οιιτως 
 
 οΰν πας ef υμών, δς ού/ί αποτάσσεται πασι Tois εαυτοί) ΰπάρ-χονσιν, ου δύναται 
 
 μου etvaL μαθητη<;. 
 
 (^γ) ^^ " •Καλοί' το άλας• εαι^ δε το άλαζ μωρανθ^, iv tlvl αρτυθησίται ; 
 
 •'^ Ούτε els γην οΰτε els κοπρίαν εϋθετόν έστιν ε^ω βάλλονσιν αυτό. Ό εγωι/ 
 
 Ζτα άκούειν ακουίτω. 
 
 XV. (^) ^ "Ήσαν δε αύτω ί•γγίζοντε^ πάντες οί τελώΐ'αι και οί αμαρτωλοί 
 
 άκούειν αύτον. " Και διεγόγγυζον οί ΦαρισαΓοι και οί Γραμματείς λέγοντες, 
 
 "Οτι ούτος αμαρτωλούς προσδένεται, και συνεσθίει αυτοΐς. ^ Είπε δε προ5 
 ι. M^itt. 13. 12. αυτούς την παραβολην ταύτην λέγων, (^) * 'Τί? άνθρωπος εζ νμων έχων 
 
 εκατόν πρόβατα, και άπολε'σας εν ε'^ αυτών, ου καταλείπει, τα εννενηκονταεννεα 
 C Ezek. 3t. ic. εν Tjj ερημω, και πορεύεται επί το απολωλος, εως εϋρτ) αυτό ; ^ ' Και εύρων 
 Α Vs. 119. I7C. επιτίθησιν ε'πι του? ώ/Αους εαυτοΰ χαίρων, '' '' και ελθων εΙς τον οίκον συγκαλεί 
 
 τους φίλου? και τους γείτονας, λέγων αυτοις, Ζυγχαρητε μοι οτι ευρον το 
 ech. 5. 32. πρόβατόν μου το άπολωλός. ^ ° /Ιε'γω ύ^Μίν, οτι ούτω χαρά εσται εν τω ουρανω 
 
 επί ενι άμαρτωλω μετανοουντι, η ε'πι εννενηκονταεννεα δικαίοις, οίτινες ού 
 
 χρείαν εχουσι μετανοίας. 
 
 {'^) ^*Η τίς γυνή δραχρ,άς έχουσα δε'κα, ε'άν άπολεση Ζραχμην μίαν, ουχί 
 
 απτει λυχνον, και σαροΐ την οΐκίαν, και ζ-^τει επιμελώς εως ότου ευρη ; ^ και 
 
 εύρουσα συγκαλείται τάς φίλας και τάς γείτονας λέγουσα, Χυγχάρητε μοι οτι 
 
 34. Κολίι>''τίι ολαι, κ.τ.λ.] 5β/< is jooif. If a man, who ought 
 to teach others, and to preserve them from corruption, lose his 
 savour and become reprobate, how shall he be seasoned ? [Bede.) 
 See on Matt. V. 13, 14. Mark i-x. 50. Ueb. vi. 1— 7. 
 
 Cii. XV. 1. Ήσαν— iT^ifocTis] Here Ι.•! another e.tample of 
 our Lord's Teaching, suggested by a particular incident, and then 
 illustrated and explained by the Evangelist by means of other dis- 
 courses delivered by Christ at other times. See above, x. 1 ; xii. 
 Ι'Λ ; xiii. 4. 
 
 The first two Parables, that concerning the Lost Sheep and 
 the Piece of Silver, refer directly to the objection of the Pharisees 
 (in V. 3). The third parable has a wider scope (». 11). See note 
 there. 
 
 It may be observed here generally, that the Holy Spirit, 
 writing by S/. Lxike to the Gentiles, is specially careful to record, 
 and loves to dwell upon in this Gospel, the merciful sayings and 
 acts of our Blessed Saviour to — 
 
 Foreigners, e. g. Samaritans (ix. 52 j X. 33 ; xvii. IG). 
 
 Despised Jews, as Publicans (xv. 1 ; xviii. 10 ; xix. 5). 
 
 Penitent sinners generally (vii. 30 — 50 ; xxiii. 40). 
 
 The Gentile World (xv. 11). See the lutroduclion to this 
 Gospel, p. ICl. 1G7. On this jiassage to V. 10, see the Homily of 
 Oreg. M. in Evang. xxxiv. p. UiOl. 
 
 2. Zιζy6yyυζov'\ u-ere murmuring eagerly : '^^lacertandi s'lgm- 
 ficationem addit." Hermann ad Viger. p. !).')G. IMet/er.) 
 
 4. τα iyyefijKoi'Taii'yea eV τί; ρ'ρή/χω] ί /ie ninety and nine in 
 the tenderness, ίρημοί is pasture-land, woodland, &c., opposed 
 to the city, — not necessarily a barren wilderness. It is used by 
 LXX for llebr. Ίΐιρ {midbar), which is a large plain for pasture. 
 See Gesen. in v., and above. Matt. v. 1. 
 
 The ninety and nine left by the " Good Shepherd " (John x. 
 11. 14. 16) are the myriads of heaven. {Cyril.) " Angelorum, 
 Archangelorum, &c., innumerabiles greges," S. Ambrose, who 
 adds, ** Dives Pastor, cujus omnes nos centesima pars sumus." 
 
 The one lost Sheep is Mankind. " Ovis ilia, quie perierat in 
 Adam, levatur in Christo." Cp. Isa. liii. C. Ps. cxii. 176. (Λ 
 Ambrose,) 
 
 5. 4πΙ Toiis ύμου!] on His Shoulders: for He bare our sins on 
 His own body on the Tree (1 Pet. ii. 24. Isa. liii. 4 — 6. Heb. 
 ix. 28). " Humeri Christi crucis brachia sunt," says S. Ambrose, 
 ** lUic peccata mea deposui, in ilia patibuli nobilis cervicc requievi," 
 
 6. οίκον'] His home — heaven is Christ's home and the home of 
 Christians. He who is our Divine Head, ascended into Heaven, 
 and has raised us His members to Heaven, and made us to sit in 
 heavenly places with Himself. Eph. i. 20 ; ii. 6. 
 
 — τϊ νρόβατύν μου'] See on v. 0. 
 
 7. ίνίαααρτωλψ μΐτανοοϋνηΐ one sinner repenting ; that is. He 
 
 does not joy over the sinner as a sinner, but over him repenting : 
 He joys over his repentance ; over the sinner ceasing to be a sinner. 
 On these modes of speaking, in which human affections are 
 ascribed to Almighty God, sec Glass, de ' λνθρωποττα.θ(ία, Phil. 
 Sacr. Lib. v. Tract, i. c. 7i P- 7"-6• 
 
 — ϊ) ^π1 ivvtv7)K0VTaevv4a] rather than over ninety and nine. 
 See on Matt, xviii. 13, where μάλλον is expressed. Sec helow, 
 xviii. 14. On the ellipsis of μΰΚλον, see Ecclus. xxii. 15. 2 Mac. 
 xiv. 42. Ps. cxviii. 8, 0. ( Valck.) 
 
 — οΰ χρξίαν ίχουσι μξταΐΌία$] This is to be explained from 
 Matt, xviii. 13, toTs juij πίπ\ανημ4νοΐί. 
 
 Perhaps also there may be a tacit censure of the Pharisees 
 (!)!'. 1, 2), who imagine themselves to have no need of repentance, 
 and have no desire for it ; χρ^ίαν €χω is not careo, but egeo : and 
 involves a sense of need, and a craving for its supply. See Matt, 
 ix. 12, where the phrase ού χρίίαν Ιχουσι occurs in this sense. 
 See note there. 
 
 8. τίί fw-i]] a certain ivoman. The Church of Christ. (S. 
 Ambrose.) See note on v. 0. 
 
 — ίραχμ-ην] a drachma. Man, made in the image of God, 
 and engraven with the divine superscription. (See on Matt. xxii. 
 21.) Cyril. " Non mediocris hsec drachma, in qua Regis est 
 figura. Imago Regis census Ecclesiie est. Nos drachma Dei 
 sumus." Cp. Aug. in Ps. cxxxviii. " Quid est drachma .' Num- 
 mus in quo imago Imperatoris nostri." {S. Ambrose.) 
 
 — awTet \νχΐΌν] lights a candle and sweeps the house : for 
 the rooms of ancient houses were very dark, as may be seen by 
 the specimens of them at Pompeii. 
 
 — σαροι τΊ)ν οικία»'] Even as early as the time of Greg. M. 
 the Latin Version used in the Church of Rome had here ' evertiC 
 domum ' for ' cverrit.* See his homily on this passage, Horn, 
 xxxiv. p. G03, " Domus erertitur, cum conscicntia perturbatur." 
 
 9. ΐϋροΰσα] There is the same order here as in other parables 
 of Christ (Matt. xiii. 3 — 3.1), where first He describes His own 
 office as the Sower of the Seed, of the good grain in the field, of 
 the mustard-seed. And then subordinately and last of all He 
 pourtrays that of the Woman (p. 33), i. e. His Church, infusing 
 the leaven of His Gospel into the mass of human society till the 
 whole is leavened. 
 
 So here ; first Christ is represented as the Shepherd, and the 
 sheep is called His sheep {rh -πρόβατόν μου, v. G), for He came 
 forth from Heaven to seek and to save it, and to bring it back on 
 His shoulders. 
 
 The Sheep is Christ's; but the Woman lights a candle (God's 
 word) and sweeps the house where she herself dwells (Terl. 
 Praesc. Haeret. xiv.), and she does not call the piece of silver her 
 own. The penitent sinner, stamped with God's image, though 
 marred and bedimmed, is not her's, but God's; and she owns that
 
 LUKE XV. 10—17. 
 
 225 
 
 e.vpov 7ην Βραχμην ην άποιλεσα. (-™) '"^Οί/τω, λέγω νμίν, χαρά yiVerai f F.iev. ιβ. 23.;2. 
 ^νωτηον των αγγέλων του (yeov εττι evi αμαρτωλω μίτανοονντι. 
 
 ί. χ7 •C't7''€ oe. Λνσρωπο'; rt? ei^^e Ονο υιούς• '- και ειπεί' ο νεώτερο•; 
 αυτών τω ττατρι, Πάτερ, οο5 μου το επιβάλλον μεροζ της ουσίας• και διεΐλε!/ 
 αύτοΓ? τον βίον. ' Και /χετ' ου πολλά? ημέρας συναγαγων άπαντα ο νεώτερος 
 υΙος άπε^ημησεν εΙς -χωράν μακράν, καΐ εκεΐ διεσκορπισε την ουσιαζ^ αΰτου 
 ζων ασώτως. * Δαπανησαντος οε αυτού πάντα εγενετο λιμός ιετχυρά κατά 
 την χώραν εκείνην, καΐ αϋτος ηρξατο υστερείσθαι. ^^ Και πορευθείς εκολληθη 
 ενι των πολιτών της χωράς εκείνης• και επεμ\1ιεν αυτόν εις τους άγρους αύτοΰ 
 βόσκειν χοίρους. '*' Και επεθύμει γε/Αΐσαι την κοιλίαν αυτοΰ άπο των κερα- 
 τίων ων ησθιον οΐ χοίροι• και οΰδεί? είιίΒου αυτω. '^ Εις εαυτόν δε ελθων 
 είπε, Πόσοι μίσθιοι του πατρός μου περισσενουσιν άρτων, εγω δε λιμω 
 
 she lost it {v. 9), perhaps by neglect, wliicli is not imputable to 
 Christ, Who came to seek and to save lAat which was lost {v. 4, 
 5*. Cp. Greg. Ka:ian. Orat. ϊΐν. p. !1(I5. 
 
 10. μΐτανοοΰντι] repentiiiy, emphatic. See v. 7- 
 U. Είπί δ€'] It does not appear that this parable was delivered 
 on the same occasion as the former. 
 
 There is often a chasm of time between the paragraphs: of 
 wliich the latter is prefaced by (lire Se. See xiii. 18. 20, and .xii. 
 13. 15. 22. 41, and note on .x. 1.3. 
 
 This is the more necessary to be observed here, because the 
 scope of the parable seems to he missed, by some Expositors endea- 
 vouring to identify the younger son with sinners within the Church 
 (such as the Publicans), and making the elder son to represent 
 the self-righteous in the same Church. 
 
 It is alleged indeed by some, that the two sons must be of 
 the same dispensation, the Jewish; and that the younger son 
 could not be the Gentile World, for that was never in God's house. 
 But surely this is a very narrow view of Human Nature; 
 
 All men were in Adam ; Adam was in Paradise, which was 
 the Primitive Church of God. The Heathen world was once iu 
 God's House, and strayed away from it. They were *' all God's 
 offspring." See Acts .wii. 27- Rom. i. 19. 
 
 For an excellent exposition of this parable, see Λ Jerome 
 iv. 149, and cp. S. Chrt/sost. τ. 720—720, Orat. 112. 
 
 The true interpretation of this portion of the Chapter seems 
 to be as follows : 
 
 Publicans and sinners had resorted to Christ to hear his 
 teaching. The Pharisees murmur against Him for receiving 
 sinners and eating with them. He declares in the parable of the 
 tost shecjj that He, the Son of (iod, had come down from heaven 
 for the express purpose of doing that, at which they, in their 
 ignorance, cruelty, and unthankfulnoss, nmrmured ; and that He 
 has placed in the world His Church, represented by the Jf'ornan, 
 for the restoration of penitent sinners, whose repentance and 
 pardon, though cavilled at by self-righteous and evil men, is a 
 cause of great joy to the Angels of Heaven, and to God Himself. 
 
 The lluly Spirit having recorded these Parables, proceeds to 
 add another, enlarging our view of God's love to the whole xcorlii, 
 the Jew and Gentile, represented by the two Sons; showing that 
 all men are children of one Father ; that all were originally 
 brought up in one home, that the sin and misery of the Heathen 
 was due to their own will and act ; to their defection from God, 
 and to their desertion of their Pather's house, and to their pre- 
 ference of Ihcir own ways and devices to their Father's Will and 
 Law ; that they strayed away from their home to a far country, 
 and made themselves aliens and foreigners, and without God in the 
 world (Epli. ii. 12. I7. 19. 1 Pet. ii. 10. 25); and became slaves 
 to a cruel master, the Devil, who sent them to feed swine and to 
 fill their bellies with husks, to wallow, as it were, with the swine 
 in the mire of uneleanness (2 Pet. ii. 22) ; but that God still strove 
 with them and afflicted them with poverty and famine in order 
 that they might yearn for their Father's house; and put His 
 spirit into their hearts and made them long to return ; and that 
 on their return towards Him He runs to meet them, and falls on 
 their neck and kisses them. 
 
 The Holy Sjiirit declares, that the same jealousy which was 
 shown against the Publirans by some of their own fellow-country- 
 men, would be shown by the same elder son of God's family 
 against his younger brother the Gentile ; but that God, who wel- 
 comed the returning prodigal, would go out to call in his mur- 
 muring brother {v. 28). 
 
 Whatever might be the defection of the Gentile, or the envy 
 and ingratitude of the Jew, the Father of all had been ever from 
 Vol.. I. 
 
 the beginning gracious to all ; is ever merciful to all, and ready to 
 receive all, both Jew and Gentile, on their repentance, to His 
 bosom and their home. 
 
 This Parable was also a Prophecy, and received a remarkable 
 'fulfilment in the jealous conduct of the Jews to the Gentiles ; as 
 afterwards recorded by St. Luke hinL-^elf in the .'Vets of the 
 Apostles, xiii. 50; xiv. 5 ; xvii. 5. 13; xviii. 12, 13; xxii. 21 — 23. 
 Thus the Divine prescience of Christ is shown in this Parable. 
 
 This Parable is recorded by St. Luke alone ; and finds its 
 most appropriate place in this Gospel, the Gospel of " the beloved 
 Physician," the Physician of the Gentile World, the Evangelist 
 of Heathendom, the faithful friend and fellow-traveller of the 
 great Apostle of the Gentiles, St. Paul. It exhibits clearly that 
 feeUng of Jewish envy, rancour, and jealousy (1 Thess. ii. 14 — 
 IC), which he had to encounter every where, and which he strove 
 by every means in his power to allay. See Introduction to the 
 Epistle to the Romans, p. 1ί!2. ΙΠΟ', and above, Introduction, p. I(i2. 
 
 — διίο ytoiis] ' duos populos,• the Jew and Gentile. S. Any. 
 Qusest. Evang. ii. 33. 
 
 12. t!i 4τηβά\Κον'] that falleth to me : as to ίπφάλλω in a 
 neuter sense, see the examples in Jl'elst., and note on Mark xiv. 
 72. ^πιβάλΚω is SO u?ed by LXX, σο\ ^π(βάλλ€ΐ η κλ-ηρονομία, 
 1 Mace. χ. 29, 31). This word is very descriptive of the mind of 
 the Gentile world. As if the inheritance was not a free giji of 
 God ; but belonged to them of right, or /elt to them by necessity, 
 or chance. Unthankfulness and forgetfulness of God's goodness 
 are the precursors of apostasy from Him. 
 
 13. χάραν μακράν, it. τ. λ.] a far cointry. " Oblivionem Dei. 
 — Fames est indigentia rerbi vcritalis ; Comes civium, aerius 
 princeps, ad militiam diaboli pertinens. Porci, immundi spiritus 
 sub ipso ; sUiquse, seculares doctrina;, sterili vanitate resonantes, 
 quibus d;emonia delectantur." Cp. ί^. Jerome, Epist. \Aij. 
 
 — άιτώταΐϊ] dissolutely. " ' Perdite ,•' ' adolescentem luiu 
 perditum.* Ipsa, si cupiat, salus servare prorsus non potis 
 hancce familiam." Tereut. Adelph. iv. 7• {Valck.) 
 
 14. Ισχυρά] So A, B, D, L. Cp. Acts xi. 2S.—Elz. Ισχυροί. 
 See M'iuer, p. 61, who calls the feminine a Dorism. St. Luke 
 has also ΧίμΙ>$ μ4-γαί (iv. 25). 
 
 — oUTiis] " ipse, filius Domini multorum servorum bene pas- 
 torum." Cp. r. 17• 
 
 15. iKo\Kr,Qri] joined himself and clave to — . SceLukcx. IJ. 
 Acts V. 13; viii. 29; ix. 2G. Matt. xii. 5. 
 
 16. κ€ρατία•ν] the siliqucp, or pods of the carob, i. e. siiTT 
 {charuba), σνκη Αΐγι/πτίσ. Theophrast. Plant, i. 18. French, 
 carouye. German, JohanniS'brod Bau/n. Cf. Pers.iti. 05. Ilorat, 
 Ep. ii. 1. 123. Juvenal, xi. 50. Plin. N. H. xxiii. 79. They 
 were given to swine {Columella, R. R. \'ii. 9), and are called 
 κίράτία, from their horn-like form. See M'etstein and Kuinoel 
 here, and Winer, Real. Lex. i. p. 593, v. Johaunis-brod Baum. 
 Robinson, Palest, iii. 272, and Trench, p. 398. 
 
 — ouSels ίδίδοι»] no one was yiviny to him — even husks from 
 the tree. {Meyer.) 
 
 17. Eli eavrhi' 4\euif] Ilnriny come to himself. " Formula 
 ίρχ(σβαι fls iavrby propriu dicitur de iis, qui detiguium animi 
 passi ad se redeunl ; ileinde vero transfertur ad eos, qui ad sanam 
 menlem redeunt, qui >ta aguni, ut homines san<B mentis decel. 
 Diod. Sic. xiii. 95, τοΓ$ λογισ^ιοΓι tir iai/Tuut ίρχόμιναι. Arrian. 
 Epictet. iii. 1, οται/ ei's σίαυτίιΐ' e\eris. Lucret. iv. 994, Donee 
 discussis redeant erroribus ad se. Terent. .\delph. v. .3. 8, Tandem 
 reprime iracundiam, atque ad te redi." {Kuin.) 
 
 — \ίμψ] with hunger. Some MSS. (D, R, U) have ώδί before 
 \ιμψ, but this word seems only to be a repetition from ^-vw δί, 
 and the sound is too inharmonious for such a writer as St. Luke. 
 B, L have SiJe after \ιμψ, and if it is to be received at all, that 
 
 2 G
 
 226 
 
 LUKE XV. 18—29 
 
 a Acts 2. so. 
 
 £ph. 2. 12, 17. 
 
 h Gen. 27. 15. 
 Slil. Ί2. 
 Zecll. 3. 3—5. 
 Its. 61. 10. 
 
 I ver. 32. 
 Eph. 2. 1. 
 & 5. H. 
 Rev. 3. 1. 
 j Pa. 30. 11. 
 6 126. 1, 2. 
 
 άπόλλνμαί, ^^ Άναστας πορευσο/χαι ττρος τον ττατερα μου, και, Ιρω αυτω, 
 Πάτερ, ημαρτον ets tou ουρανον και Ινώπίόν σου, '" ουκβτι. εΙμΙ ά^ιος κΧηθηναί 
 vlos σου, ποίησαν με ώ? eVa των μίσθιων σου. "" '^ Και άναστας ήλθε ττροϊ 
 τον πάτερα εαυτόν. "Ετι δε αΰτοΰ μακράν άπε^οντοζ εΤοεν αυτόν ο πατήρ 
 αύτον, καΐ εσπλαγχνίσθη, καΐ Βραμών επεπεσεν επΙ τον τράχτηΧον αύτοΰ καΐ 
 κατεφίλησεν αυτόν. -' Είπε δε αΰτώ ό νΙος, Πάτερ, ημαρτον εΐ9 τον ουρανον 
 και ενώπιον σου, και ονκετι εΙμΙ άζιοζ κληθηναι νιό<; σου. " '' Είπε δε ό πατήρ 
 προ<; τους δούλους αύτον, Έζενεγκατε την στολην την πρώτην, καΧ ενΖύσατε 
 αντον, καΐ δότε δακτνλιον εΙς την χείρα αΰτοΰ και νποΒηματα εΐζ τους πόδας* 
 ~^ και ενεγκαντες τον μόσχον τον σιτεντον θύσατε, καΐ φαγόντες εύφρανθωμεν 
 "■* ' ΟΤΙ oStos ό υΐόζ μου νεκρός ην, και άνέζησε• άποΧωΧως ην, καΐ ευρέθη. Κα\ 
 ηρζαντο ευφραΐνεσθαι. "■' ' Ήν δε ό νΙος αντον ό πρεσβύτερος εν άγρώ- και 
 ως ερ-χόμενος ηγγισε ττ] οΙκία, ηκονσε σνμφων'ιας καΧ χορών -'' καΧ προσ- 
 καΧεσάμενος ενα των παίδων επννθάνετο τΐ ειη ταντα ; -^ Ό δε εΤττεν αύτω, 
 "Ότι 6 άΒεΧφός σον ηκει, καΐ εθυσεν ό πατήρ σον τον μόσχον τον σιτευτον, οτι 
 νγια'ινοντα αντον άπέΧαβεν. "^ Ώργίσθη δε, και ονκ ηθεΧεν εΙσεΧθεΐν. Ό ovu 
 πατήρ αύτον εζεΧθων παρεκάΧει αυτόν. ~^ Ό δε αποκριθείς είπε τω πατρί, 
 ΐΒού τοσαυτα έτη ΖουΧεύω σοι, καΐ ούΒέποτε εντοΧην σου παρηΧθον καΐ εμοί 
 
 appears to be its proper place ; but it is not found in A, E, F, G, 
 H, K, M, P, Q, S, V, X, Γ, Δ, Λ. 
 
 18. ipCi] I uilt say. " Etsi Deus novit omnia, vocem tamen 
 fuse confessionis e.xpectat." (S. Amlirose.) 
 
 21. fis rhv ovpavhv καΐ ifwrriop σου] against heaven and in ihy 
 sight. Observe, he persevered in the resolution expressed before, 
 in liis exile (;•. 18) : he was not spoiled by the father's kindness. 
 
 This is the language of true repentance and godly sorrow, 
 not proceeding only from dolor amissi, but from dolor admissi : 
 not from a sense only of p(ena, but of cu!j>a, and that not in the 
 sight of men, but of God. See Bjj. Sanderson's Sermon on Ahab's 
 Repentance, vol. iii. p. 13, and notes below on 2 Cor. τϋ. 10. 
 
 The penitent says that he has sinned against heaven, and so 
 acknowledges that heaven, and not eartli, is his home ; and that 
 he will no longer wallow in the mire of this lower world, but seek 
 the things that are above, and have his conversation in heaven. 
 
 22. στολν tV ττρώτιηΐ''] στολί; is a long robe, covering the 
 whole person : see JIark xii. 38. Luke xx. 4C. And τι> πρώτην 
 is τ))!/ τψιΐύτάτΎΐν {Euthym.), the lest. So Athen. SGU, πρώτοι 
 iV9iJT6s. (Valck.) 
 
 In a spiritual sense the returning prodigal receives " princi- 
 palein stolam, quam Adam peccando amiserat " {Jerome, Gen. iii. 
 7), the white στολί;, or role of Christ's righteousness, which 
 covers the whole man (see Rev. vi. 11 ; vii. 14), in which Christians 
 are clothed at baptism, when they put on Christ. Cp. 2 Cor. v. 
 21. Gal. iii. 27. Eph. iv. 24. 
 
 — δακτύλιο;'] a signet ring — a pledge of the Spirit {Aug.), a 
 seal, (TippayTZa, and an emblem of the spiritual marriage by which 
 the soul is espoused to Christ. Clem. Alex. (' Quis dives,' &c.) 
 and others (see Bingham, xi. 1. G) call Baptism tijp a^paylSa τοϋ 
 Κυρίου, ' signaculum fidei ' {TertuUian, Apol. 21), and ' signacu- 
 lum similitudinis Christi.' (Jerome.) It may be a consignation 
 of the grace begun in Baptism, and consummated in Confirmation. 
 And perhaps the words ^πί τηι/ χίΤρα and fls rohs ιτίίδα? may 
 be added, not without meaning, to show that now is the time for 
 Christian labour with the hand, and for Christian progress with 
 the feet, in the " ways of God's laws, and in the works of His 
 commandments." 
 
 — ίποδή/ιατα] shoes, with which we walk in the way of 
 holy obedience. Eph. vi. 15. 
 
 It is observable that long robes, στολαΐ, and signet rings (cp. 
 James ii. 2. 1 Mace. vi. 15) and shoes, were not allowed to be 
 worn by s/arei, but were badges of free men (see Rosenm.); there- 
 fore they are appropriately introduced here to show that tlie 
 Father in His love does not make the returning prodigal to be 
 one of his hired se7'van/s (v. 19), but restores him to hberty as 
 His son. A beautiful emblem of the blessedness of true repent- 
 ance, and of God's pardon, delivering from the slavery of Satan, 
 and restoring the penitent to tlie glorious liberty of the children 
 of God (Rom. vui. 21). 
 
 23. rhy μόσχον 7υν σιτίυτό^] the fatted calf Observe the 
 irticle repeated, denoting something extraordinary. {Beng.) 
 
 " Vitulura saginatum ideoquc volivnm." {Valck.) This failed 
 calf represents the sacrifice of Christ, by Whom alone, offered for 
 us, we are reconciled to the Father. Eph. ii. 16'. Cul. i. 20 — 22. 
 It may also be applied to the commemorative sacrifice of the Holy 
 Eucharist, in which the meritorious efficacy of that One all-suffi- 
 cient sacrifice— offered once for all on the cross — is represented 
 and pleaded before God, and its benefits are applied to the penitent 
 and faithful soul. Hence .S. Jerome says, " Vitulus Ipse Salvator 
 est, Cujus carne jiafcimur, sanguine potamur;" and .S'. Amlirose, 
 " Occiditur et vitulus saginatus, ut carnem Domini, spiritual! 
 opimam virtute, per gratiam epuletur ;" and 5. Aug. " Vitulus 
 ille in corpore et sanguine Dominico et offertur Patri et pascit 
 totam domum." Cp. Cyril here, p. 347, ed. Mai. 
 
 The Μ6σχο5, or calf thus interpreted, as significant of the 
 propitiatory Sacrifce and Atonement made by Christ upon the 
 cross, will hardly fail to remind the reader, that to the Evangelist 
 St. Luke, — who alone records this parable, — has been assigned 
 the symbol of the calf, among the four living creatures of Ezekiel 
 and St. John (Ezek. i. 5. 10; x. 14. Rev. iv. 7). by the expository 
 teaching of the ancient Church. See for example Ircn. iii. 11, 
 rh Kara. Α,ουκαν iuayyeXiov ατ€ ίΐρατικοΰ χαρακτηρο5 OTzdpxoy 
 airh τον Ζαχαρίου rod iepe'ws θνμιΰντο$ τω Θίψ ^ρξατο' ήδι; yap 6 
 σ ίΤΐυτίίί ητοίμάζζτο μοσχ},^ Lnrip τηί areupeVews τοϋ ΐζωτ4ρου 
 7Γαιδ£»ν μ(\λύ;ν θΰ(σθαι. 
 
 And with good reason. For this Evangelist appears to have 
 written with a special purpose of displaying the propitiatory 
 efficacy of the sacrifice offered by Christ for the sins of the world. 
 St. Matthew had revealed Him as King ; St. Mark as the Man 
 Christ Jesus ; St. Luke exhibits Him as our Victim : St. John 
 fully manifests Him as God : and so the Gospel is complete. See 
 above, Introduclion to the Four Gospels, and to this Gospel, p. 1U3. 
 
 25. itvllis δ ττρζσ^ΰτΐροζ] the elder son. " Major filius, populus 
 Israel secundum carnem in agro est ; in hiereditaria opulentia 
 Legis et Prophetarum." 
 
 — συμφωνία^] music, even of Angels (rr. /■ 10. Burgon.). 
 
 28. 'ClpyiGey) — ίΙσζΚθΐΐν] He was enraged by what he heard, 
 and would not go into the house, because his younger brother was 
 there ! The Jew will not enter the Church, because the Gentile 
 is there. " Irascitur vivere fratrem, quern putabat extinctum ; 
 foris Stat Israel." {Jerome, iv. ISfi.) See Acts xvii. 5. 13; xxii. 
 21; xxviii. 27. As S. Ami/rose says, "Slat foris; non euclu- 
 ditur : non ingreditur, ignorans voluntatem Dei de vocatione 
 Gentium. Ubi cognovit, imidet et torquetur Ecelosiie bonis. 
 Foris enim Israel audit choream et symphoniam, sed irascitur, 
 quia hie concinit plebis gratia, et consona popuU jubilatio ; sed 
 bonus Pater etiam hunc salvare cupiebat." 
 
 29. ούδ6'ποτ€ ίντοΧ-ην] I never transgressed thy commandment. 
 Cp. the language of the Jews to our Lord, John viii. 33. 41 ; cp. 
 Rom. ii. 17. 19; X. 3; cp. xviii. 11. 
 
 As if it were no breach of a commandment to murmur at 
 the salvation of a brother, and that brother the heathen world 1
 
 LUKE XV. 30—32. XVI. 1—8. 
 
 227 
 
 ovSenoT€ έδωκα? ΐρίφον, ίνα μετά. των φίλων /χοΰ (.νφρανθω. " Οτ€ δε 6 νιος 
 σον ουτοζ ό καταφαγων σον τον βίον /χετά ττορνων ηλθεν, ζθυσαζ αντω τον 
 μόσχον τον σιτΐυτόν. ^^ Ό δε elnev αύτω, Tckvov, συ πάντοτε μετ Ιμοΰ εί, /cat 
 πάντα τα ίμα σά εστίν. ^- '' Ευφρανθηναί δε και -χ^αρηναί έδει, ' ότι ό αδελφός }^J^^-^^^- '"• 
 σον οΰτος νεκροζ ην καΐ άνεζησε, καΐ άπολωλώς ην καΐ ευρέθη. 
 
 XVI. ' "Ελεγε δε καΐ προς τους μαθηταζ αντον, Άνθρωπόζ τΐ5 ην ττλοιίσιος 
 05 e'xel•' οίκονόμον, καΐ ουτοζ ζιεβληθη αΰτω ώζ ζίασκορπίζων τα υπάρχοντα 
 αΰτον. - ΚαΙ φωνησας αντον είπεν αύτω, Τι τοϋτο ακούω περί σου ; αποοος 
 τον λόγον τηζ οίκονομίαζ σον ον yap Βννηση ετί οίκονομεΐν. • Είπε δε εν 
 εαντω ό οίκονόμοζ, Τι ποιήσω, otl ο κύρως μον αφαιρείται την οικονομιαν 
 απ' εμον ; σκάπτειν ούκ Ισχύω, επαιτείν αίσχύνομαι• * εγνων τί ποιήσω• ινα 
 όταν μετασταθώ της οικονομίας Ζεζωνταί με εις τους οίκους αυτών. ' Και 
 προσκο-λεσάμενος ενα εκαστον των χρεωφειΚετων του κυρίου εαυτού έλεγε τω 
 πρώτο}, Πόσον οφείλεις τω κυρίω μου ; ^ ό δε εΙπεν, Έκατον βάτους ελαίου• 
 καΐ εΊπεν αύτω, ^ε'^αι σου το γράμμα, καΐ καθίσας ταχέως γράφον πεντήκοντα. 
 ' "Έπειτα ετερω είπε, Χύ δε πόσον οφείλεις ; ό δε είπε;-. Εκατόν κόρους 
 σίτου• καΐ λέγει αύτω, Αέξαι σου το γράμμα καΐ γράφον ογΒοηκοντα. ^ ° ^''■^ f T^esiV's. 
 επηνεσεν ό κύριος τον οίκονόμον της αδικίας ότι φρονιμως εποιησεν οτι οι 
 
 — Ζουλίίω] Ι slave : as if to be God's people were slavery, 
 instead of being perfect freedom ! 
 
 — ^μοί ούδί'ποτε iboiKas (ριφοί''] ίο me thou never gavest a kid : 
 ίμο\, to me, is emphatic ; /o me, thy dutiful son, contrasted with 
 this renegade ! With what stern irony is the murmuring spirit of 
 the Jewish people represented in this dialogue ! And they are the 
 words of Him who is describing wliat He best knew. 
 
 Thou never gavest to nie a kid— but God has given them a 
 Lamb — the true Passover— the Lamb of God who taketh away 
 the Sins of the World (John i. 21J. 30). AVhy do you ask for a 
 kid, when you have the Lamb ? {Jerome.) 
 
 30. i ulos aju] thy son. He would not say ?ny iroMer. Con- 
 trast with this the language of the Servant (d. 27) and of the 
 Father (v. 32), and contrast also iJAflei', he came, with ί^ίζησί 
 (r. 32), he rose again. 
 
 — σοϋ rhv βίον] Remark the emphatic position of σον, — ' thy 
 living' — uttered with rancour against both the father and the 
 brother, — " ad augendam invidiam." 
 
 31. τΐάντοΎΐ jU€t' ΐμοϋ] ever tcith me. Cp. Rom, iii. 1, 2; 
 ix. 4. 
 
 — Ίτάντα ra ίμα σά ^στ,ν] all that is 7nine is thine. The Law, 
 the Prophets, the services of tlie Temple in possession, and all 
 the promises of the Gospel ; the means of grace and hopes of 
 glory in reversion .• all are thine if thou wilt be mine. 
 
 32. S α5ί\φ05 σου οδτοΓ ftKpus ^v καΐ ανίζησ^'] this thy hrother 
 was dead and arose again. See what seems to be an affecting 
 reference to these words, Rom. xi. 15. 
 
 Ch. XVI. 1. "EAiye 5i] Many different interpretations have 
 been given of tliis parable of the unjust steward. See an account 
 of them in &. Jerome ad .Ugasiam G, t. iv. p. 197• Kuinoel's 
 and Meyer's notes here, and in Trench, p. 423. 
 
 The clue to its correct exposition may be found in the fact, 
 that it was addressed to the disciples {v. 1) ; in the statement that 
 the men of this world are, in regard to their generation (see 
 below, note on v. ii), more prudent (φρονιμύτΐροι) than the children 
 of light are witli a view to another world ; and in the consequent 
 admonition (implied though not expressed), that the present world, 
 and the eagerness, and diligence, and indefatigable earnestness of 
 its children in pursuing their ends, which are uncertain and fugi- 
 tive, ought to be exemplary to us, and should continually act 
 as stimulants upon Christians, exciting them to show no less zeal 
 and industry in striving to attain their ends, which are eternal in 
 duration, and infinite in value. Thus our Lord teaches us to 
 elicit good out of the evil we see around us ; to educe food from 
 poison ; and to make the children of Mammon examples to our- 
 selves in serving God. Cp. August. Qusest. Evang. ii. 34. 
 
 To this is added the exhortation — arising from the subject of 
 this parable— to use all earthly treasure as an instrument for 
 securing everlasting happiness. 
 
 — Άνθρωποί] A man. Our Lord begins four parables here 
 with the words ivSpunos, or άΐ'θρωτο? τιγ, xiv. 1(1 ; xv. 11 ; xvi. 
 I. 19. In two of them the &fβpω■r■JS is .\Imighty God; in the 
 
 two latter a rich man. The former two specially describe our 
 benefits from God ; the latter two our duty to Him. 
 
 — οίκονόμον'] a viilican, bailiff ; suggesting to us that ice are 
 stewards of God. Cp. 1 Cor. iv. 1. (.S'. Ambrose.) 
 
 — SitBKrfiri] was accused: the word is not always used in a 
 bad sense. See LXX in Dan. \Λ. 24, and Joseph. .-Vntt. vi. 10. 
 
 — Ζίασκορ-πΙζίύν] tvasting, * dissipaus,' * dilapidans.' It is not 
 said that he was guilty of embezzlement and peculation. 
 
 2. Ti Toi^To ακούω] What is this that I hear c>f thee .* 
 K'uhner, ii. § 841. ileyer. 
 
 — riv Xo'iov] the account, or reckoning, which perhaps had 
 not been lately called for. 
 
 3. ίν ίαντω] in himself, ' solus secum.' See xviii. 4. This 
 intimates a secret device to be communicated only to some who 
 would be accompHces in the fraud and profit by it ; and so their 
 services might be counted on ; an act of collusion. 
 
 4. €yvwv τί ττοΐ'ί}σω] J resolved what to do. A soliloquy ; a 
 sudden thought strikes him and he resolves what to do. Christ 
 hears our secret thoughts , and will reveal them at the Great Day. 
 
 5. «Ία έκαστοι'] each, ' one by one.' He summoned them 
 singly and privately one after the other, in order to secure greater 
 secrecy ; here was one mark of his worldly prudence. 
 
 6. βάτονί ελαίου] measures of oil. Th•.• tenants, like the 
 modern me'layers, paid tlieir rent, or portions of it, in kind. See 
 the same usage referred to in another parable, Matt. xxi. 34 — 41. 
 2 Tim. ii. C. 
 
 The βάτοι, γ: {bath), Ezek. xlv. 10, 11. 14, was the tenth of 
 an homer ; and was for liquids what the ephah was for solids (see 
 Matt. xiii. 33), and held seventy-two sextarii, about nine gallons. 
 {Joseph. .-Vntt. viii. 2. 9. Winer, s. v. Maasse, ii. p. 41.) 
 
 — σον τί» "γράμμα] thy lilt, σον is emphatic here and in r. 7• 
 And he makes hitti write the bill, his own bill (chirographum or 
 syngrapha), that he may have the evidence of his hand-writing, 
 as a proof that it was his act, and so protect himself, and secure 
 the tenant on his side. Another proof of his worldly shrewdness. 
 
 — raxfas] quickly, on the spot ; to prevent the effect of any 
 future demurs and compunctious misgivings on the part of the 
 tenant's conscience. Cp. the words of Herodias' daughter, Matt, 
 xiv. 28. Mark vi. 25. 
 
 7. "Επατα ΕΤί'ραι] Xext he said to another, when the first bad 
 given him the bill, and had retired, and left him alone, to have a 
 private colloquy with another of his master's tenants. 
 
 — Έκατίιι- KOpovs] A hundred measures : Kopos is the Hebr. 
 τϊ {kor), the same in size as the homer. See Ezek. xlv. 11 — 14 ; 
 ten Attic medimni, Joseph. Autt. xv. 9. Winer, ii. p. 42. 
 
 8. Kol iwgviaiv i KUptos} The land-lord (not Clirist) praitti 
 him. 
 
 — rhv οίκονόμον Tijs oSiKios] the fraudulent steward. On 
 this use of the genitive for an adjective, see on Matt. xxiv. 15 ; 
 below, V. 9, μαμωνά iSiKias. xviii, 6, ί Kpiriis t^s αδικία;. Cp. 
 Vorst. de Hebr. p. 252. 
 
 The master praised the dishonest steward. His dishonest; 
 2 G 2
 
 228 
 
 LUKE XVI. 9—13. 
 
 viol του αιώι/ος τούτον φροριμώτ^ροι νπ^ρ τον^ vlovs τον φωτο<; eU την 
 
 h Malt G 19. yepeav την ίαντων elat. ^ "' Κάγω νμίν λέγω, ττοιησατΕ eavTols φίλους in 
 
 Ι Tim G. 1 '. του /Αα/χωι^ά της άδί,/^ίας, ϊνα όταν έκ\ίπητ€ ζ^ζωνταί ύ/χας eU τάς αΐωνίονς 
 
 Tob. 1 ί» σκτηνάς, ΐυ c «q ^^^^^^ ^^ έΧαγίστω καΐ έν πολλω πιστός eVrt, και ό iv 
 
 C cii. ι:•, ΐί. ' ^ Λ "^ „ 
 
 ΙΧαγίστω άδικος καΐ cV πολλω άδικος Ιστιν. ^^ Εΐ ουν iv τω άδίκω μαμωΐ'οί 
 
 τΓίστοΙ ονκ iyevecrOe, το άληθινον τις νμΙν πίστζνσει ; ^" και €ΐ iv τω άλλο- 
 
 ιΐ Matt.c. 24. τριψ ΤΓίστοι ovK ejeveaue, το νμ^Τ€.ρον τις νμιν οωσα ; \-ψ) Ovoet^ οίΚ€τηζ 
 
 is mentionetl lest it should be supposed that shrewdness ran be a 
 substitute for honesty. He jiraised hiru because he had acted 
 pnidenfly, φροι^ίμω':. 
 
 In some expositions of this Parable, it is taken for granted 
 that tlic landlord discovered the artifice of the steward described 
 ov. 5—7. 
 
 But the supposition seems to impair, if not to destroy, the 
 beauty of the parable ; 
 
 How could tiie steward be said to have acted prudently^ 
 shrewdly, φρονίμων, if liis device was detected and exposed .' Is it 
 probable, that his ma-^tcr Wiuihl have allowed him to profit by the 
 fraud, or that the debtors, wlio would be forced to pay the sums due, 
 and perhaps be punished in person, would receive him into their 
 houses? I.S it likely, that in such a case our Lord would have 
 propounded the steward as an example of uorldly trisdoni ? No ; 
 it is no where said, or hinted in the parable, that the landlord 
 discorcred the mode by which the steward had ingratiated himself 
 into the afTections of his tenants. AVhat he knew, was the result. 
 He saw, and saw witli surprise and admiration, that his steward, 
 though a wasteful person (r. 1), had so contrived matters, that lie 
 was none the worse for being put out of the stewardship ; that he 
 was neither forceil to dig nor to beg; and though deprived of his 
 office by his master, was received as a welcome guest by bis 
 master's dependents ! He must therefore be a very shrewd and 
 clever person, and deserve credit on that account. 
 
 We know the meth'jd, by which the steward managed to in- 
 gratiate himself with the tenants ; but we must remember that we 
 are readine a parable delivered by One who reads the secrets of 
 all hearts, and from λΥΗοηι no artifice is liid. And we are thus 
 reminded, that, though the steward's earthly master did not see 
 or discover the collusion of the steward with each of his tenants 
 in succession, and even praised the result as a proof of prudence, 
 yet we have- to do with a Landlord Who sees all tilings, however 
 secret, and will hereafter call all men to give an account of their 
 stewardship, and bring to light all the hidden things of darkness ; 
 and then all mere worldly wisdom will be confounded, and end in 
 misery and shame. 
 
 These considerations remove all objections, such as were 
 raised by some sceptics of old — such as Julian and Porphyry — 
 against the plirase, " t)ie lord commended the unjust steward." 
 The lord knew him only as a wasteful person {v. 1); he knew 
 nothing at all of his collusion with the tenants. He only saw its 
 result, viz. his reception into the tenants* habitations. 
 
 — viol rov αιώνοί τούτοι/] the children of this world. As to 
 this use of vlhs see on Matt. i.\. 15. Luke x. C ; and on viol φωτί}$, 
 children of liyht, John xJi. 36. Eph. v. 8. 1 Thess. v. 5. 8. 
 
 — tis tV yo'tai' τηΐ' ίαντώι/^ in regard to their generation, 
 which is merely /rflns//ory .• but there is a generation which is 
 everlasting. They are more prudent and shrewd in regard to their 
 contemporaries, persons, and things, than the children of Light are 
 in regard to the persons and things of their generation ; e. g. in 
 regard to God Himself and heaven, which is eternal. On the 
 latter use of yerta as ajiplied to an age of man see Matt. xii. 39. 
 41, 42. Luke xi. 31, ;i2. 50, 51 ; and on its higher sense see 
 Matt. xxiv. 31. 
 
 On this text see Bp. Sanderson, Sermong, i. 374 ; iv. 40. 
 9. Κά-γώ υμίν Xiyw] And I say to yon. You have heard what 
 the earthly Kvpios or lord said to his steward ; now hear what I 
 your heavenly Ki'pios or Lord have to say to you who are My 
 stewards; and who will be called by Me hereafter aTruBovfai rhv 
 \6yov t^s οικονομία^,— to render the account of your stewardship. 
 
 — 7Γοιήσατ€ lavTo7s (pi\ovs'\ make for yourselves friends from 
 the mammon of unriyhteousness. JIake the poor your friends, 
 who, by alms received from you, and by prayers offered for you, 
 will be, — not indeed an efficient, but an instrumental, cause of 
 your reception into heavenly habitations. See Matt. xxv. 34 — 45. 
 Cp, S. Grey. Nazian. Orat. xiv. pp. 255 — 285, on the duty of 
 Christian Almsgiving ; and Barrow's Spital Sermon, preached in 
 Easter Week, 1C7I.- — two rich storehouses of arguments for 
 appeals to love of Christ and the poor in Him. 
 
 And, in a higher sense, make God your friend— make Christ 
 your friend — by a riyht use (not a, ^ιασκορπισμ})^, v. 1) of their 
 goods entrusted to you as their steward ; i. e. by employing what 
 
 you have received from them, in body, mind, and estate, in the 
 divine service and for the divine glory, by works of piety and 
 charity. See Luke xii. 42, on the πιστυ$ οικονόμοί. 
 
 — 4κ rov μαμίύνα^ out of the mammon of unrighteousness. 
 Observe eV, out of : i. e. out of what at first may seem to promifo 
 no sncli result, elicit true riches from it, by securing God's friend- 
 ship thereby, ^κ marks a cause or source, I Cor. ix. 14, ίκ rov 
 fvayye\iov ζην. Luke xii. 15, ζω^ <« ruy υπαρχόντων. Cp. 
 Horn. i. 4. James ii. 18. JViner, Gr. Gr. p. 352. 
 
 On the word μαμωι^ΰζ sec Matt. vi. 24, μαμωνά τηι aSiiCifli, 
 - the same thing as &diKOs μαμωναί, v. 1 1 (where see note) ; i.e. 
 that wealth which often is procured unjustly (Jerome), and which 
 the steward used dishonestly, and wliich is often η temptation to 
 fraud ; for the love of money is the root of all evil (1 Tim. vi. 10), 
 and which is \is*;\i deceptive as being also uncertain (I Tim. vi. 
 17) and fugitive. Cp. Prov. xxiii. 5, and " fundus meudax,'* 
 Jlorat. Od. iii. I. 30; and " spem mentita seges," Ep. i. 7• 87, 
 as opposed to the *^justissima tellus " of Virgil, Georg. ii. 4fJ0. 
 
 S. Aug. says (Serm. xiii.), on the true use of money, 
 '* Perde, ne perdas ; dona, ut acrjuiras ; semina, ut metas ; has 
 ' diritias ' noH appellare, quia vcrce non sunt, paupertate plena; 
 sunt, et semper obnoxite casibus. Ergo illdi sunt verie divitiie, 
 quas, ciim habuerimus, perdcre non possumus. Qiiamdiu in terra 
 sunt divitiie, non sunt. Scd divitias vorat illas Mundus ; Iniquitas 
 voc^t. Deus ideo mamonam Ϊ7ίί7ίίί7ο/Μ• vocal; quia divitias illas 
 vorat Iniquitas." 
 
 — 'όταν iKXiTr-qTf'] when ye fail, i. e. die. ' 4κλ€ίηω is used 
 in this sense by LXX. Gen. xxv. 8. 17 ; xxxv. 29. Ps. civ. 20. 
 Jer. xlii. I7. 22. Tob. xiv. 11. Judith \ii. 22. Cp. Bp. Pearson, 
 Vrxf. in LXX, p. 248, ed. Churfon. 
 
 Some MSS. of high authority. A, B, D, L, R, X, and some 
 Versions have ^ifAeiVrj or ^κλίτττ? liere, and then tlie sense would 
 be, fVhen the wealth of this world shall fail you. I'ut ^κΚίπητν 
 or ^κλίίττητΐ is found in E, F, G, II, K, M. P, S, U, V, Γ, Δ, Λ, 
 and (as already said) this use of ^κ\(ίπω as an euphemism for 
 death, is familiar to Hellenistic Greek, being of common use in 
 the LXX ; and the comparison in the parable clearly is between 
 the dismissal of the unjust steward from his office and our re- 
 moval from this life, and our last reckoning at the Judgment day. 
 
 — €i's TGLs a'luv'iovs σ.] itito the everlasting habitations, op- 
 posed to the houses of clay into which the steward was received 
 by his tenants. The friends, therefore, arc pre-eminently God 
 and Christ, to whom alone belong the ct^erlasfing habitations, and 
 who will say, at the Great Day, to them on the right hand, " in- 
 herit the kingdom," Matt. xxv. 34. See above, note on ποιησατί 
 — φίλους. 
 
 This Parable may be applied to the Clergy as stewards of 
 God's Mysteries. Hence S. Jerome ad Algas., p. Ι.'ϊίϊ, *' Passus 
 dispendia dominus laudat dispensatoris^jn/i/eii/i'flw, quod adversus 
 dominum quidem fraudulentcr, scd pro se jtrudenter egerit. 
 Quanto magis Christus, qui nullum damnum sustinerc potest, et 
 pronus est ad clementiam, laudabit discipulos suos, si in cos qui 
 in sc credituri sunt, misericordes fucrint ! Si iniquitas bene dis- 
 pensata vertitur in justitiam, quanto magis sermo divinus, in quo 
 nulla est iniquitas, qui et ApostoHs credit us est, si bene fuerit dis- 
 pensatus dispensatores suos levabit in coelum.'* 
 
 10. iv έΚαχίστφ] in what is least : for such is all earthly sub- 
 stance when compared with heavenly wealth, which is grratfst ; 
 and the use we make of our earthly substance, which is least, is» 
 our trial whether we are fit to be admitted to possess wliat is 
 greatest, that is, the everlasting wealth of heaven. These words 
 are referred to by Clemens R. ii. 8, Keyti Ki'pioj iv τφ fvayyeKitf}, 
 €i rh μικρίν ονκ ^τ•ηρ•ησατ(^ τί) μίya ti's ϊμΤν δώσίΐ ; Ae^cf yap 
 ίιμ7ν υτι b Trtfrris iv (Καχίστφ και iv ττολλώ πιστ6$ iffrtv. 
 
 11. Εΐ οίιν iv τω άΒίκψ^ If you have not been faithful stewarJs 
 of your earthly substance, which is illusory, God will not trust 
 you with what is real; i.e. the wealth of eternity. Cp S.Jei'omc, 
 iv. 107, ad Algas., where is an exposition of this parable. 
 
 12. iv τψ άλλοτρίψ] m that which is another's; for yonr 
 worldly wealth is not you7'S, but God's ,- you are not landlords, 
 but stewards for a time, and liable to be called to your account at 
 any moment (see above, xii. 20), and to be put out of your steward- 
 ship ; and if you have not been faithful in that earthly trust which
 
 LUKE XVI. 14—22. 
 
 229 
 
 Swarat δυσΐ κνρίοι.'ί BovXeueLf η γαρ τον tva μι,σησβί και τον ίτίρον αγα.—ησεί• 
 ■ή €:ό5 άνθΐζίταί κα\ τοΰ ίτέρου καταφρονήσει• ου Svuaade Θίω oovXeuftf καΐ 
 
 (^) '* '"Ήκονον δε ταύτα πάντα και οΐ ΦαρισαΙοι ' φιΚάργνροι. νπάρχ^οντζς 
 καΐ εζεμυκτηριζον αυτόν. ^■' ΚαΙ elnev αυτοΐς, ^' 'Τμΐ.ΐ<; εστε οί Βικαιοΰντεζ 
 εαυτούς ενώπιον των ανθρώπων, 6 δε Θεο? γινώσκει τα; καρδίας ΰμων, δτι το ε'^ 
 άνθρώποΐζ νχΡηλον β8ελυγμα ενώπιον τοΰ Θεοΰ. 
 
 (^) 1G h'Q j^o/xo? και οί προφηται εως 'Ιωάννου, άπο τότε η /βασίλεια του 
 Θεου ειιαγγελιςεται, και πας εις αυτήν ριαζεται. \-ν') ^υκοπωτερον οε εστί 
 Tol•• ούρανον καΐ την γην παρελθέΐν, η τοΰ νόμου μίαν κεραιαν πεσειν. 
 
 -^ j '''■'Πας ο απολυων την -γυναίκα αυτού και -γάμων ετεραν μοιχ^ευει• και 
 ττάς ό άποΧ.λυμενην άπο άνΒρο•; γαμών μοιχεύει. 
 
 {-^) 10 "Άνθρωπος δε' τις ην πλούσιος, και ενε^ι^ύσκετο πορφύραν και 
 βύσσον, εΰφραινόμενος καθ' ήμέραν λαμπρώς• '^ πτωχός δε' τις ην ονόματι 
 Λάζαρος ος εβεβλητο προς τον πυλώνα αύτοΰ είλκωμενος, "' και επιθυμών 
 -χορτασθηναι άπο των ψικιών των πιπτόντων άπο της τραπέζης τοΰ πλουσίου' 
 αλλά και οί κι'ΐ'ες ερχόμενοι άπέλειχον τά έλκη αντοΰ. '" Έγένετο ce αποθάνει 
 
 e Mm. 13. Ιί. 
 ί Malt. 23. H. 
 
 Ε cli. 10. 20. 
 & IS. 9. 
 
 h Malt. 11. 12, 
 
 1,1. 
 
 i .Malt. 5. 18. 
 
 j M.-11I. 3. 22. 
 le 19. 9. 
 
 you hold of your Lord, He will not give you that heavenly wealth, 
 which will never be taken away from those to whom it is given. 
 " Alionas appeilat terrenas facultates, quia nemo secum eas 
 moriens auferi." S. Any. Quaest. Ev. ii. 35. 1 Tim. vi. 7 ; and 
 S. Jerome, Epist. ad Algasiam, iv. p. 107, who says " alienum a 
 nobis e>t nmiie rjuod sseculi est." 
 
 13. ouSils— δύναται] See Matt. vi. 24. 
 
 14. ΦαρισαΓ^ί ιίχλάργυροι] the Pharisees were lovers of money 
 r«ee Matt. .Ν.'ϊϋι. 14), making Mammon their friend instead of 
 God (see above, v. !1) ; and regarding worldly wealth and glory as 
 the eiiterion of God's favour; " felicitatem in hie vila et divitias 
 inn.xiDii pi-ndentes," aiid allowing the love of the world to absorb 
 the love of God. Gp. John xii. 43. James ii. 1 — 8. Joseph. Antt. 
 xiii. 3. Jahn, Art-hieol. § 31ίί. 
 
 — ίξιμνκττιριζοί''] were snecrinij at Him: ' subsannabant, 
 naso suspendebant,' — used by LXX fur llebr. jri {laagh). (Ps. ii. 
 4 ; x.xii. 7.) 
 
 15. βϋίΚνγμα] an abomination ; from β^ίΚυσσο^. abominor ; 
 and specially an idol. See Matt. x-\iv. 15. That which you wor- 
 ship — mammon, your idol — is abhorred as a false god by the 
 Most High. For, ττΧίονΐ^ία is €ίδωλολατρ6ία, Col. iii. 5. 
 
 16. Ό νύμο! κ. τ. λ.] The Law and the Prophets might indeed 
 seem to promise earthly rewards; but now a spiritual Kingdom, 
 with heavenly promises, is set up, and every one who desires to 
 he saved must press into it with a holy violence ; that is, it is not 
 to be gained without the same anxious care and vehement endea- 
 vour, whicli the children of this world employ for the attainment 
 of an earthly kingdom. See Matt. xi. 12. 
 
 And yet no one tittle of the Law, rightly understood, shall 
 fail ; for the Gospel is the perfection of tlie Law. See on Matt. 
 V. 17. 
 
 — βίάζίται] presses by force. See Matt. xi. 12, 13. Cp. 
 Luke xiii. 24. Xen. Cyr. iii. 3, €t βιάσαινΊο ίίσω. 
 
 17. 5e] I have come with the Gospel ; but not to take away 
 the Law (Malt. v. 17). 
 
 18. nns <S άπολύαιΐ'] Every one that putteth auai, his wife and 
 marrieth another committeth aduttery. 
 
 It is supposed by some that there is no connexion between 
 this paragrajih and what precedes or follows. But this is not 
 probable. See above, x. 1 ; xii. 13; xiii. 1Π. 
 
 This sentence was indeed uttered by our Lord on other occa- 
 sions (see on Matt. v. 31 — 33; xix. il). Its repetition shows its 
 importance ; and it is fitly introduced here because it is relevant 
 to tlie subject in hand, viz. the use to be made by men of the 
 earthly blessings wliich God gives tliem, with a refutation of the 
 Pharisaic errors on tliis point. This appears as follows : — 
 
 In God's Law, to which Christ had just been referring, 
 Stealing and Adultery are connected. Thou shalt not commit 
 adultery: thou shall not steal: and, thou shalt not covet thy 
 neighbour's house, thou alialt not covet thy neiglibour's u^ife 
 (Exod. XX. 14, 15. 17). Of all the earthly treasures committed 
 in trust to man, none is so precious, none to be treated with so 
 much reverence, as Woman — God's first and best gift to Man in 
 Paradise (Gen. ii. 21 — 25). " House and Riches are the inherit- 
 
 ance of fathers, and a prudent Hv/e is from the Lord" (Prov. 
 xix. 14; xviii. 2J). " Who can find a virtuous woman? for her 
 price is far above rubies " (Prov. xxxi. 10). " So ouglit men to 
 love their wives as their own bodies, even as the Lord lovetb the 
 Church" (Eph. v. 25-28). 
 
 Accordingly, Christ connects Adultery with Coeetousness. 
 And in like manner St. Paul couples the one with the other. Sec 
 on 1 Thess. iv. G. 
 
 The Pharisees asked Christ, — ΛΛ'hetheΓ it was lawful for α 
 man to jmt away his wife for every cause / (Matt. xix. 3 ;) and it 
 was their practice (especially of those among them who belonged 
 to the school of Hillel) to treat wedlock as a mere secular bar- 
 gain, and to tie and untie the marriage knot at pleasure, and to 
 sacrifice Matrimony to Mammon. 
 
 These considerations may serve to explain the introductioD 
 of that declaration in this place. 
 
 — αττοΚίλυμίνην'} any divorced woman generally. An abso- 
 lute prohibition from Christ Himself against marrying any woman 
 that has been divorced. Such marriages are adulterous. See 
 above on Matt. v. 32 ; xix. 9. 
 
 19. ττορφΐφαΐ) κάΙ βύσσον'] the purple, the outer attire ; the 
 dress of princes and nobles. Cf. Matt, xxvii. 28; the βύσσοί, 
 or fine linen of Egypt, being the inner clothing. 
 
 On this Parable, or parabolic history, see S*. Gregor. Homil. 
 xl. in Evangel. 6\ Chrys. Hom. quatuor de Lazaro, v. 220 — SCO. 
 5. Aug. Serm. xiv. and xxvi. and xli. 
 
 20. Ad^apos] Lazarus. Very appropriate as α name for a 
 beggar, if derived from 1^*7 {to), 7ion, and Ίτ? (ezer), auj:ilium, 
 'quasi auxilio egens;' or, if it is the same word ΛΒΈΚιάζαρο!, 
 •m •':«, it means, ' God (and not man) is my help.' 
 
 From the mention of this name some have supposed that 
 this is not a Parable, but a History. (Cp. Cyril, p. 357) -^nd 
 some have proceeded to assign an historical name (Niyei;i)s) to the 
 ricii man. 
 
 But the name Lazarus, by its etymology, seems to suggest 
 that it was adopted on account of its meaning. Cp. Ezek. 
 xxiii. 4. 
 
 The beggar has a name ; the rich man has none. There 
 may be also something of a moral and spiritual meaning here (as 
 suggested by some of the Fathers), viz. that Christ gives His 
 saints 'a new name' (Rev. iii. 12); but that the name of the 
 wicked, famous though they be in this world, is blotted out (I's. 
 Ixix. 28). 
 
 On the connexion between the Parable of Lazanu and the 
 Raising of Lazarus at Bethany, see on John xi. I. 
 
 — ίβίβΚητο] had been laid,— to attract pity. 
 
 21. αλλά και οί xifes] Such was his destitution, that even the 
 very dogs, who were regarded as unclean animals by the Jews, 
 were allowed to come and lick his sores, as if he were a corpse ; 
 and he was left to become almost food for the dogs before his 
 death. (Cp. S. Chrys. Hom. de Lazaro.) 
 
 The only attention, and (so to speak) medical dressing which 
 his sores received, was from the dogs, who came and licked tbeiu. 
 {Cyril.)
 
 230 
 
 LUKE XVI. 23—28. 
 
 kisa. CC. U. 
 Zech. 14. 12. 
 ΛίΒΓ'ί. 'J. H. 
 
 IJob 21. U. 
 ch. 6. 24. 
 
 τοι* τττωχον, και αττα'^γβψ'αι αντον νπο των άγγίλων eU τον κοΚπον Αβραάμ. 
 Άττεθανε δε καΐ ό πλούσίΟζ, και ετάφη• "^ και eV τω αδτ; ίπάρας τους υφθαλμον^ 
 αντον υπάρχων iv βασάνοίζ ορα τον 'Αβραάμ άπο μακρόθεν, και Λάζαρον 
 iv Τ0Γ5 κόλποι? αυτού• "* ^ και αΰτο5 φωνησα^ etne, Πάτερ Αβραάμ, ελεησόν 
 με, και ττεμφον Λάζαρον, ϊνα βάχρ-τ) το άκρον του δάκτυλου αΰτοΰ ύδατος, και 
 καταφύζη την γλωσσάν μου, οτι οΒυνωμαι εν τγι φλογΐ ταύτη. ~^ Είπε όε 
 Αβραάμ, Τεκνον, μνησθητι οτι άπελαβες συ τα άγα^Ίί σου εν τη ζωη σον, 
 και Λάζαρος ομοίως τα κακά' νυν δε ωδε ναρακαλεΐται, συ δε όδυι/άσαι• -''" και 
 επ\ πάσι τούτοις μεταζν ημών και νμων χάσμα μέγα εστηρικται, όπως οι 
 θελοντες 8ι.αβηναυ ένθεν προς υμάς μη ^ύνωνται, μη^ε οί εκείθεν προς ημάς 
 διαπερωσιΐ'. "^ Ειττε δε, Έρωτω σε ονν, πάτερ, ίνα πεμφης αυτόν εΙς τον οίκον 
 του πατρός μου, "'' εχοί γαρ πέντε αδελφούς, όπως Ζιαμαρτΰρηται αύτοίς, ινα 
 
 22. άΐΓίΐ'ίχβιινοι] Α toco al'ieno in palriam. {Beng.) Com- 
 pare the beautiful language of Wisdom, iii. 1 — II. 
 
 — κ6\ττοΐ' Αβραάμ] Abraham's bosom. Immediately after 
 his death, his soul on its separation from the body was carried 
 by Angels to the place of peace and joy, where the faithful rest, 
 and recline, as it were, at a spiritual banquet in the bosom (see 
 John xiii. 23. 25 ; .x.\i. 20) of the Father of the Faithful (Gal. iii. 
 '.). Rom. iv. 11. IG). Cp. S. Auy. de .\ninia, iv. IC, in Joann. 
 Tract, xvi. The expression, " Bosom of Abraham," as the place 
 of rest of faithful souls, was already familiar to the Jews. See 
 .Tosephus de M.icc. ii. p. 514, where the Maccabees say, οϋτω 
 eauovras ^A^iis Άβρααμ και Ίσαακ καΐ Ίακωβ ίττοδΐ'ξοί'ται fls Tohs 
 Ki\Trovs αΰτώι•. (ΙΙ'ί/ίΛ) " Quid Abrahae sinus nisi sccretam 
 requiem significat patrum?" Greg. M. Bp. of Rome, A.D. S90 
 — 604, 1(7(0 in espovndinrj this Parable sai/s nothing of Pnri/a- 
 tory. 
 
 This place here called Abraham's bosom, is called Paradise 
 Luke xsiii. 43. See note there. It was called " the Garden of 
 Eden" by the Jews. See Liijhlfoot here. 
 
 On the intermediate state of the disembodied spirit, which 
 does not steep, but is in " rest and felicity," see the remarks and 
 passages from the Fathers quoted by Bp. Ball, Sermon on Acts 
 i. 25 (Serm. iii. vol. i. pp. 49 — 82). 
 
 The Office for the Burial of the Dead, in the Book of Com- 
 mon Prayer, particularly the last two prayers, declares the mind 
 of the Church of England on this subject. 
 
 See also an excellent volume by the Rev. T. K. Slitter, 
 "Things after Death," Lond. 1848, pp. 1 — G4, and the notes 
 on this Gospel below, .xxiii. 43, and John xi. II. 
 
 It is observable that the Holy Sinrit, writing by St. Luke to 
 the Gentiles, has been specially studious to record in this Gospel 
 portions of our Lord's teaching, which might serve to correct the 
 erroneous notions derived from heathen, mythological, and poetical 
 representations of the Neiiuia, Tartarus, Etysium, S^c, concerning 
 the state of the soul immediately after death. Cp. Groliiis, on 
 Luke viii. 55, and Luke xxiii. 40. 43, and Townson, on the Gos- 
 pels, pp. 192 — 19G, and above. Introduction, p. 159. 
 
 — ίτάφηΐ was buried .■ perhaps in a splendid mausoleum, with 
 a laudatory epitaph. Not so Lazarus. Cp. S. Chryaost. Homil. 
 li. de Lazaro. 
 
 23. iv τω όίδΐ)] in Hades ; the place of departed, disembodied 
 spirits. (See on Acts ii. 27, and Jf'elstein here.) This place is 
 to be carefully distinguished from yUfia, or helt, properly so 
 called (see Matt. v. 22. 29, 30). 
 
 This place of disembodied spirits is divided into two separate 
 regions (see r. 2C), between which there is an impassable gulf 
 fixed for ever ; and, therefore, to the general term αδ?;?, is added 
 here eV βάσανοι^, in torments, to indicate that Λί* soul was in a 
 state of anguish, " having a dreadful expectation of a far greater 
 torment to come;" "a fearful looking for of Judgment " (Heb. 
 X. 27), while the soul of the beggar Lazarus is in rest ancl joy. 
 (Cp. Bp. Butt, Sermon above quoted, p. GO.) 
 
 Hence it appears, that such as we are at our death, such 
 shall we be at the judgment-seat of Christ. Clem. R. 1. c, μπα- 
 νο•τ]σίύμΐν €03$ ίχομΐν Katphi' μΐτανοίαί' μΐτα yap rh ίξ(\θ€7ν ημαί 
 ίκ του κόσμου ονκίη ζυράμξθα 4κΰ ^ξομο\οΎ'ί}σασθαί ^ μΐτανοΰι* 
 ίτί. S. Cyprian, Fell. p. IfiS, "Qualem te invenit Dominus 
 cum vocat, talem te judical." See on Matt. v. 2G, and below, 
 I•. 26. 
 
 — iy βαα -apois] in torment : long before the day of Judgment ; 
 1800 years at least. 
 
 Hence it appears from Christ's words, that the wicked who 
 died under the Law were punished in another state of being ; and 
 
 that the righteous were comforted, by virtue of His death, even 
 before His Passion. And may not its efficacy have extended 
 backward to those who lived up to the natural Law wliich was 
 given them ? 
 
 24. ζακτΰΚου — yXuffffav"] fnger — tongue. *' God is a Spirit," 
 and yd, in order to give tis an idea of His attributes, He speaks 
 in the Holy Spirit of the Heart, Arm, Hand, Finger, and Mouth 
 of God. 
 
 So here, in order that we may have some notion of the con- 
 dition of disembodied spirits, our Lord uses words connected with 
 body, in order to express the anguish, torment, and agony of the 
 soul, and more appropriately, because the soul of Lazarus (and 
 all the souls of the faithful) are represented as resting in 
 " Abraham's bosom." 
 
 " Anguish, torment, agony," are all words derived from 
 bodily suffering (angor, tormentum, άγα-κΌ}, and yet are usually 
 apphed to the soul. 
 
 The tongue appears to he sjiecified, because he had specially 
 sinned by sins of the palate, surfeiting and gluttony ; and perhaps 
 by proud and wicked words, their usual accompaniments. 
 
 On this question, why words relating to the body are used in 
 this Parable which refers to the condition of the disembodied soul, 
 see also the disquisition of Methodius, in Amphilochii Opera, 
 p. 328—334. 
 
 — iv Ti) ipXoyi ταύτ-ι{] in this flame. The pains of the wicked 
 immediately after their death, are to their pains after the resur- 
 rection, only as pains produced by aflame, compared with those 
 of a laAe of fire. 
 
 25. άττίλοβεί] thou tookest off as thy portion and treasure, 
 and spentest, so that nothing now remains. 
 
 On this text see the Sermon of Bp. Andrewes, ii. 78. 
 
 — σύ] Omitted in some MSS. and Editions ; but it adds to the 
 force of the speech. There is a double contrast here. 
 
 — Αάζαρο! όμοίζύ! τα κακά] Lazaras exhausted his evils ; as 
 thou thy good things — the sum total of them— in the other life. 
 
 To correct the notion that wealth, as such, excludes from 
 happiness hereafter ; or that poverty, as such, ensures fruition 
 of that happiness, it is observed by the Fathers, e. g. 5'. August. 
 in an admirable Sermon (Serm. xiv.), that the beggar Lazarus is 
 carried by the Angels into the bosom of the rich man Abraham 
 (Gen. xiv. 14 ; xxiv. 1), who made God his yciciirf (2 Chron. xs. 
 7) by a right use of the riches of this world. 
 
 On other doctrinal and practical uses to be made of this 
 statement, see Bp. Bull's Sermon above quoted. 
 
 26. χάσμα ί(ί'7ΐι] a great gulf. " Inter hunc divitem," says 
 S. Ambrose here, " et pauperem chaos magnum est, quia post 
 mortem nequeunt merita mutari." See also S. August. Quiest. 
 Evang. ii. 88. Matt. xii. 32. 
 
 27. Έρωτω σ( ούι-] I pray thee therefore. This eonsideiation 
 for his father's house seems to bring out more forcibly the doc- 
 trine of the parable, that exemption from flagrant sin, such as the 
 Pharisees indulged in, and social kindness and good nature, are 
 not enough to save us from future torment ; but that we must re- 
 gard ourselves and all our substance, time, and talents, as God's 
 property, to be used in His service, and that if we fail to do this. 
 He will not only not " receive us into everlasting habitations," but 
 consign us to torments immediately on our departure from this 
 world ; and those torments will be increased in intensity at the 
 Great Day, when our bodies will be raised and reunited for ever 
 to our souls. 
 
 28. ίχω TreWi άδίλφούί] / have five brethren still living on 
 earth. Here is another proof that this Parable describes the con- 
 dition of the disembodied soul, in the interval immediately after
 
 LUKE ΧΥΙ. 29—31. XVII. 1—9. 
 
 231 
 
 μη καΐ αντοί ελθωσιρ εΐζ tou τόπον τούτον τη<ί βασάνου. ^ "" AeyeL δε αυτω m i^a. 8. 20. 
 
 30 'Q g^ Johns. 39. 43. 
 
 Acis 15. 21. 
 II. 
 
 Αβραάμ, Έχουσι. Μωϋσβα καΐ τους ττροφηταζ, άκουσάτωσαν αντων. 
 ίΐπίν, Ουχί, πάτερ Αβραάμ, αλλ' iav tl<; από νεκρών πορενθγ) προς αΰ-ούε"''" 
 μετανοησουσιν. "' Είπε he αυτω, Εΐ Μωϋσίως καΐ των προφητών ουκ άκονον<χιν, 
 " οϋδε iav τι? ex νεκρών άναστη πεισθήσονται. η Jo!in ΐ2. ίο, ιι 
 
 Χ^ II. (τγ) ^ " Είπε δέ προς τους μαθητάς αύτοΰ, ^Ανενζεκτόν εστί τοΰ • ^ι»"• '8• "• ' 
 /A1J ελθεΐν τα σκάνδαλα, ουαΐ δε δι' ου έρχεται• - λνσιτελεΐ αυτω εΐ μύλος 
 οΡίκος περικειται περί, τον τράχτηλον αυτοΰ, καΐ ερριπται εΙς την θάλασσαν, 
 7) ΐίία σκανΒαλίσΎ) ενα τών μικρών τούτων {^) "^προσέχετε έαυτοίς• ^ εάν ζε ^ UMt. α. is. 
 αμαρτη εΙς σε 6 άοελφός σον, επιτίμησον αυτω• και εάν μετανοηση, άφες 
 αυτω• (-^) ^ και εάν επτάκις της ημέρας άμαρτηση εις σε, και επτάκις της 
 ■ημέρας ετηστρέφη προς σε λέγων, Μετανοώ, αφήσεις αυτω. 
 
 (^°-) ^ Και ε'ιπον οί απόστολοι τω Κυρίω, Πρόσθες ημίν ττΊστιν. ^ Ειττε δε 
 ο Κύριος, '^ Ει ειγετε ττιστιν ώς κόκκον σινάπεως, ελεγετε άν τη συκαμινω ταύτη, c Matt. 17. 2ο. 
 Εκριζώθητι και φντεύθητι εν τη θαλασσή, και ύπήκουσεν αν νμίν. &π^23"' 
 
 (ϊγ) ' ^"^S δε ε'ς• υμών οοΰλον εγων άροτριώντα η ποιμαίνοντα, ος είσελθόντι 
 εκ τον άγροΰ ερεϊ, Ευθέως παρελθών άνάπεσε, ^ '^ αλλ' ούχι ερεΐ αυτω, Έτοί- ί 'h- •-• ^'■ 
 μασον τ'ι 8ειπνησω, και περιζωσάμενος διακονεί /χοι, έως φάγω και πίω, και 
 μετά ταΰτα φάγεσαι καΐ π'ιεσαι σύ ; " Μη χάριν έχει τω δουλω εκείνω ότι 
 
 death, and ie/ure the General Resurrection and Judgment to 
 come. 
 
 — oTTws — ίιή] in order that they may not pass. 
 
 29. Μωϋσε'α /cni Tohs προφήτα?] Moses and the Prophets, i. e. 
 the Old Testament. See Matt. xi. 13. Luke xsiv. 44, and Hot- 
 iinger, Thesaur. Philol. pp. 454 — 45fi. Smith, Discourses on 
 Prophecy, p. 301, and the authorities cited in the Editor's Lec- 
 tures on the Canon of Scripture, Lect. ii. pp. 30 — 40. 
 
 Here is a remarkable testimony from Christ Himself, speak- 
 ing by the Father of the faithful in the world of departed Spirits, 
 that the Jews hai-e " Moses and the Prophets ;" i. e. that the 
 " Canon of the Old Testament " is, what it was believed by the 
 Jews to be, viz. the AVord of God, speaking by Moses and the 
 Prophets ; and that it had been presened in purity and integrity 
 by the Jewish Church to our Lord's age, whence it has come 
 down to our own j that it is genuine, authentic, and divine, 
 and not, as some, contradicting Christ, would now have us believe, 
 a mere farrago of fragments put together by writers more recent 
 than " Moses and the Prophets;" and that its testimony is so 
 cogent, that they who will not receive it as such, are in so 
 hardened and desperate a state, that they would not be persuaded, 
 even though one rose from the dead. 
 
 Our Lord intimates also, that men come into the torments 
 of Hades, as the Rich JIan did, becanse they will not hear tlie 
 Holy Scriptures delivered to them by God, and guarded by the 
 Church. See ne.xt note. 
 
 31. ουδέ ΐάν τίί efc νξκρΰν αναστ^Ι not even though one rose 
 from the dead. One did rise from the dead, and his name was 
 Lazarus, raised by Christ. (John xi. 44.) But the Chief Priests 
 did not believe; they even "consulted that they might put Zaca- 
 M« to death." (John xii. 10, U.) And Another rose from the 
 dead. He, wlio raised Lazarus, raised Himself. Still, they would 
 not believe, hut sought to kill them who preached the Resurrec- 
 tion of Christ. (.\cts iv. 2, 3.) 
 
 All this was, because they would not hear " Moses and the 
 Prophets." What then will be the condition of those, who 
 refuse to hear Moses and the Prophets, Christ and the Apostles, 
 sptaking in the Old and Xew Testaments .' 
 
 Ch, XVIL 1. 'AceVSeKTo^] It is impossible, ουκ ίνζϊχΐται, 
 Luke xiii. 3:!. The circumstances of the case do not admit of any 
 otlicr result. See note on Matt, xviii. 7, and on Luke jii. 49. 
 On the use of the toC, see on .\cfs x. 25. 
 
 2. λι/σιτίλίΐ] it is profitable. " Tributum solvit, utilitatem 
 affert." (Valek.) 
 
 — μύ\05 οΐΊκόί'] Jfatt. xviii. C. B, D, L, have \ίβο! μν\ικ65. 
 
 3. 4aif αμάρΎτ]"] Matt, xviii. 15 — 21. 
 
 6. npoVfles ί/ΛΓν jTi'iTTir] Add faith to us: not, 'increase 
 our faith,'—' appone nobis /liem,'— give faith in addition to our 
 other privileges, powers, and virtues. For a further exposition 
 see below on r. \'J. 
 
 6. ίλί'γΕΤΕ ϊ»/] ye u^oiild have said. 
 
 — τρ συκαμινω ταιίττ;] ίο this mulberry-tree ; ' morus nigra 
 sanguinea,' Virg. Eel. vi. 22. ' Morum nigrum,' Horat. Sat. ii. 
 4. 22. See Billerbecfc, Flora Classica, p. 229. Winer, Lex. ii. 
 p. 62. It seems to be derived from the Hebr. Τί•^'•!ί: {shikmah), 
 which is rendered in the LXX by συκάμιΐΌ$, I Chron. xxvii, 28, 
 and in other places. The σνκομορία. of Scripture is the Fictts 
 j-Egyptia. On the meaning of the sentence see Matt. xvii. 20. 
 Mark xi. 23. 1 Cor. xiii. 2. 
 
 — ί-πτίκουσ^ν &v'] would have obeyed you. On this verse, 
 where the particle ttv occurs twice, Valck. makes a memorable 
 remark, viz. that this use of iv is only found seven times in the 
 Psalms and Prophetical Books (Isa. i. 9. Ezek. iii. C. Obad. v. 5. 
 Ps. liv. 13 ; Ixxx. 15; cviii. 9; cxxiii. 3). 
 
 Would this remark aid in settling the question concerning 
 the date and authorship of the translation of the Books in the 
 LXX 1 This use of h.v is rare in St. Matthew and St. Mark ; 
 more common in St. Luke and St. John. On the very rare oc- 
 currence of iv with the infinitive in the N. T., and, in certain 
 cases, with the optative, see on 2 Cor. x. 9. 
 
 7. Tis 5e ^1 ΰμίν'] But tvho of you ! The reason why ye have 
 not faith is, that ye consider God as your Debtor for service ren- 
 dered by you, instead of humbly regarding yourselves as indebted 
 to Him for all your power to serve Him, and as unprofitable ser- 
 vants, — servants of whom He iias no need, and who cannot be 
 profitable to Him (Job xxii. 2 ; xxxv. ". Ps. xvi. 2. Rom. xi. 
 35), — i. c. as not laying your Master under any obligation, even 
 though you should do all that He commands you ; for that is 
 what you oire to Him, nipeihtTf. v. 10. "Non est beneficium sed 
 officium facere quod debetis " {Senec. Controv. ii. 13). ^Vll your 
 power of working in His service, and all your future reward for 
 service, is of His free grace alone. See Rom. i. 5 ; iv. 4 ; xi. G. 
 1 Cor. XV. 10. Eph. iii. 7, 8. KJ. Cp. Bp. Beveridge and Pro- 
 fessor Bro)rne on Art. XIV. "on Works of Supererogation." 
 
 The connexion, therefore, with the preceding verse is, — 
 ' ΛΌη ask for Faith. Faith is a grace ; grace is a gift of God ; 
 and to him that hath shall be given, and he shall have more 
 abundantly.' (Matt. xiii. 12. Mark iv. 2.5. Luke viii. 18.) You 
 must therefore have grace, — you must be sensible that you kive 
 no merit of vour own, for you are not your own (I Cor. vi. 10; 
 vii. 23) ; that you owe all service to God, whose you are by 
 nature and grace. " Nemo in opcribus glorietur," says S. Am- 
 brose, " quia jure Domino debemus obsequium ; et dum vivimus 
 debemus semper operari ;" and you must be conscious that you 
 can do nothing without God ; that without Him you are unprofit- 
 able ; and you must i>ray for His grace— and rely on Him, and 
 ascribe t.i Him alone all that you can do ; and then you will have 
 faith, and be able to remove' all the obstacles in your way. Cp. 
 Matt. xvii. 20, and below, r. 19. 
 
 9. Mil χάριν (xfil Doet he fttl obliged to .' Doet he rclnr»
 
 232 
 
 LUKE XVII. 10— 1ϋ. 
 
 β Jot 22. 2, 3. 
 k 3i. 7. 
 I•». 10. J. 
 I Cor. 9. 10. 
 
 fch. 9. 51,52. 
 Juhli i. 4. 
 
 f i.;v. 13. 1C. 
 
 h Lev. 1.1. 2. 
 It 14. 2. 
 Mall. 8. 4. 
 ch. 5. H. 
 
 i M.itt. 9 2;. 
 Mark S.21. 
 il 10. 52. 
 
 ch. 7. 50. & 8. 4S, 
 ch. 18. 12. 
 
 ΐπαησΐ τα οισ.ταγυ(.ντα ; ου οοκω. '" Ούτω κολ νμ^ίζ όταν ποίηστητε πάντα 
 τα. Ζιαταγθέντα νμ-Ιν Xeyere, "Οτι δοΰλοι άχρίίοί Ισμίν ο ώφΐίλομΐν ποιησαι 
 ττίποί-ηκαμίν. 
 
 " Και. iyivero 'eV τω nopeveaOat αυτόν eis 'Ιερουσαλήμ, καΐ αΰτοζ ^ιηρχετο 
 δια μέσου Σαμαρείαζ καΐ ΓαΧίλαίας. ΚαΙ είσερ'^ομενου αντοΰ εΐζ τίνα κωμην 
 
 απήντησαν αντω Βεκα λεπροί άν^ρεζ, ^ οΐ έστησαν πόρρωθεν, '" καΐ αντοί ήραν 
 φωνην λέγοντες, Ίησοΐ) επιστάτα, ελεησον ημάς. '■* ''Και ίδωι^ ε'ιπεν αυτοΐς, 
 Πορευθεντες επιΒείζατε εαυτούς το2ς Ιερεΰσι. Και εγενετο εν τω ύπάγειν αύτου<; 
 εκαθαρίσθησαν. '' Είς δε έζ αυτών Ihojv otl Ιάθη ύπεστρεχρε μετά. φωνής 
 μεγάλης Βοζάζων τον Θεον, '** και επεσεν επΙ πρόσωπον παρά. τους πόοας αυτοί) 
 ευχάριστων αυτω- καΐ αύτος ην Σαμαρείτης. ''' 'Αποκριθείς Ζε ό Ίησοΰς ειπεν, 
 Ουχί οί δέκα εκαθαρίσθησαν ; οί δε εννέα που ; '^ Ού^ ευρέθησαν υποστρε- 
 φαντες δούναι δό^αν τω Θεω, εΐ μη 6 αλλογενής ούτος• '^ ' και είπεν αίιτω, 
 Άναστάς πορεύου, η πιστις σου σεσωκέ σε. 
 
 Hanks ? The Apostle St. Paul seems to refer to this question, 
 anJ to put the matter in the true hght, when he says of himself 
 (I Tim. i. 12), χά^ρίν ίχω τφ ίνΖυναμύσαντί μΐ Χριστψ. 2 Tim. 
 ϊ. 3, χάριν ίχω τω Θ^φ ^ λατρενω. 
 
 10. υταν τΐοι-ησητξΐ irhen ye have done all that has been com- 
 manded you ; — which will never be ; but Christ reminds us how 
 high the standard of duty is, in order to teach us humiUty. 
 
 — δοΟλοι axptioi ϊσμο''] tie are unprofilable servants. Yet 
 Christ says, " Cast ye the vnprofiiahle servant into the outer 
 darkness" (Matt. xxv. 30), — and He also says, "Well done, good 
 and faithful servant" (s.xv. 21. 23). Therefore, though man can- 
 not be profitable to God (see note on v. 7), yet one servant may 
 be more unprofit-ible than another; and all are obliged to be 
 Ιονλοί πιστοί κα! ayofloi : and in order that they may be so, they 
 must be sensible tliat f)f themselves they are αχρΰοι, and pray 
 for God*s (/race to make them σκ(νη ti's τιμήν τ,•γιασμ(να, eti- 
 χρτίστα τψ Αΐσπόττι eis πάν tpyov ayadhv τ,τοιμασμϊνα (2 Tim, 
 ii. 21). 
 
 What God will reward in us hereafter is not our desert, but 
 His grace in us. " Coronabit gratiam suam," says S.August. 
 When, therefore, we say that we are unprofitable servants, we 
 Epeak of ourselves abstractedly considered as ourselves, and not 
 of God's grace in us, which makes us (uxfhaTous (Is Siaxoyiay. 
 (2 Tim. iv. 11. Philcm. II.) 
 
 Of ourselves we are αχρΰοι, and yet we shall be condemned 
 if we are αχρείοι (see Matt. xxv. 30) ; for it is our duty to im- 
 prove the grace of God that is given us, so that we may not be 
 όρ7θ1 κα'ι ίκαρτηοι in the day of the Lord (2 Pet. i. 8). Hence it 
 is true that " Miser est quern Dominus servum inutilem appellat, 
 beatus, qui se ipse." {Beng.) 
 
 — & ω'ΡύΚομΐν'] what we ought to do. Why boastest thou ? 
 Dost thou not know that thou art in danger if thou payest not 
 thy debts ? and if thou pavcit them, thou hast no claim to 
 thanks. (S. Cijril.) 
 
 So even if we did all that is commanded us, we should not 
 have conferred a favour on (jod, but have only paid a debt ; and 
 since we leave undone many things that we ought to do, and do 
 many that we ought not, we have more need to plead for pardon, 
 than to ask f-jr reward. 
 
 11. Kal e-ziVcTo] The lesson on the need of grace, and on the 
 duty of thankfully ascribing all the good that we ran do to God's 
 grace preventing and following us, introduces naturally the suc- 
 ceeding narrative on the blessedness of gratitude to God, in the 
 case of the Samaritan leper, and on the prevalence of the sin of 
 ingratitude in the world, exemplified by the nine. 
 
 — δίά /ζ€<Γου] betireen Samaria and Galilee. Our Lord was 
 now going up to the Feast at Jerusalem. He was not willing to 
 scandalize the Samaritans, who would be offended by seeing His 
 face set to go up to Jerusalem (see above, ix. 52, 53). 
 
 And He would not give offence to the Jews by preaching to 
 the Samaritans. {Jerome.) He gave the first offer of salvation 
 to the Jews. 
 
 Thus He gave a remarkable practical illustration of His 
 own precepts in this chapter concerning offences (xvii. 1, 2). 
 He went along the boundary line of Galilee and Samaria, having 
 Galilee on the left hand and Samaria on the right. He then 
 crossed the Jordan, perhaps at Scythopolis, where was a bridge, 
 into Pertea, and then went southward till He crossed the Jordan 
 again near Jericho and go came to Jenualem. (See Weltlein). 
 
 Illustrations of this use of δια μίσου may be «eon in the 
 Editor's " Athens and Attica," cap. xxiv. 
 
 He travelled between Galilee and Samaria, rejected by one 
 and not received by the other, and He went to Jerusalem to be 
 crucified. *' He came unto His own, and His own received Him 
 not." (John i. II.) It is said by some (p. g. Meyer, p. 432 ; cp. 
 him on Matt. xix. 1) that St. Luke's account is inconsistent with 
 that of St. Matthew and St. Mark (x. 1), who say that our Lord 
 went by Peraa. But this is an error. St. Luke's account is sup- 
 plementary to theirs, not at variance with it. 
 
 12. ίστησαν πόβ^ωβ^ν^ they stood afar off; perhaps crying, 
 " unclean, Unclean !" See Lcvit. xiii. 4.3. 
 
 14. (τΓΐ^ΐΊξατΐ iamovs'] See on Matt. viii. 4. 
 
 — Tols Ίΐρίΐσι] to the Priests; i. e. of Jerusalem. It is imagined 
 by some that Christ sent the Samaritan to a Samaritan priest. 
 But Christ sent the Samaritan to l/ie Priests — the Jewish priests 
 — and thus taught him a salutary lesson to the soul, viz. " that 
 salvation is of the Jews " (John iv. 22). And the obedience 
 of the Samaritan was more exemplary on this account. 
 
 15. ίτΓί'στρίψί] he turned bad, before he had shown himself to 
 the priest ; and so the paramount importance of Thankfulness is 
 brought out more forcibly. Hence it appears that Gratitude to 
 God, and, in like manner, other Moral Virtues grounded on Love 
 and Faith, have an obligation prior and superior to that of all 
 positive law. Cp. on Matt. ix. 13, and Luke vi. 1 — 9; xiii. 10— 
 10; xiv. 3. 5. 
 
 17. 01 oeKj] Were not the ten cleansed ? but the nine — where 
 are they .' 
 
 18. a\\oyevi}s'] stranger. The Samaritan is so called because 
 of his Assyrian extraction. See above on 2 Kings xvii. 24. 41. 
 
 Although our Lord, not willing to give offence to the Jews 
 and Samaritans by going through Samaria to the Feast at Jeru- 
 salem (see on v. II), did not go to the Samaritans, yet the Sama- 
 ritans are welcomed by Him. The one Samaritan leper comes 
 back to Christ and is blested, while the other nine lepers pass on, 
 and forfeit the blessing. 
 
 19. η πι'στΐ5 σον'] tAy faith hath saved thee. This word faith 
 is the clue which connects this history with the request of the 
 .\p05tle3 in v. 5. Our Lord's reply to them here may be thus 
 paraphrased : Vou ask me to give you Faith in addition to your 
 other privileges and supposed virtues. Look not merely to the 
 giver, but look also to yourselves the recipients. I cannot give, 
 unless you are rightly disposed to receive .• you must banish all 
 thoughts of your having any merit of your own, to nbich faith is 
 to be added (see v. 5). And think not that faith is a thing to be 
 added; imagine not that it is to be merely an appendage {iv 
 νροσβ-ίικη! μΐρΐΐ) to Other graces and virtues. No; it is the 
 root and ground of all virtue. You roust begin with believing in 
 Me. And say not, "add to i/i .-" suppose not, that it is to be 
 added to you, as if you were something in yourselves. No ; you 
 must empty yourselves of yourselves, before you can receive an 
 infusion of divine grace, giving you faith. 
 
 The Holy Spirit enforces this lesson by recording the history 
 of the grateful Samaritan ; and so teaches Christ's disciples by 
 the example of a stranger (p. 18), of whom it is declared by 
 Christ that he had faith, a saving faith by which he removed the 
 sycamine tree of his own leprosy, a Scrii)tural image of sin, and 
 had shown that Faith, by clear-sighted appreciation of the great 
 duty of thankful ascription of all praise and glory to God alone 
 (r. 15).
 
 LUKE XVII. 20— Οδ. 
 
 233 
 
 (-^) Έπ€ρωτηθα.ζ oe νπο των Φαρισαίων πότε φύεται η /3ασιλεία του 
 θεοΟ, άπεκρίθη α,ύτοΓ? καί eiTref, Οΰ/ί ep^erai η βασιΧΐία τον Θεοΰ μζτα 
 παρατηρήσεως, -' ουδέ ipovaa•, 'iSov ώδε, η ιδού ε'/τεΓ• ιδού γά^ η βασιλεία 
 του Θεοΰ εΊ^τός ύ/χών Ιστιν. 
 
 (^) " Ειτί'ε δε προς τουζ μαθητας, Έλενσονταυ ήμεραυ 6τ€ ίπίθυμήσετε μίαν 
 των -ήμερων του Τίοΰ τον άνθρώπον ΙΒεΐν, καΐ ονκ οφεσθε. (^r) "' ΚαΙ ερονσιν 
 νμίν, ' 'ίδού ωδε, η ίδου εκεί• μη άπελθητε, μη8ε Βίώξητε- (-^) "^ '' ωσπερ γαρ i Man. 24.2.1 
 ή αστραπή η αστράπτονσα εκ της νπ ονρανον εΙς την νπ' ονρανον λάμπει, 
 οντωζ εσται ό Τίο? του άνθρώπον εν τη ήμερα αί/τοΰ. 
 
 (τγ) ^ Πρώτον δε δεΓ αυτόν πολλά, παθείν, κα\ άποζοκιμασθήναι άπο της 
 γενεάς ταύτης, (-γ-) -'' ' Και καθώς εγενετο εν ταΓ? ήμεραις Νωε, όντως εσται ι Mait. 24. 37, 38 
 και ei' ταΐ? ημεραις του Τιοΰ τοΰ ανθρώπου. ^ "Ήσθιον, επινον, εγάμουν, 
 εζεγαμίζοντο, αχρυ ης ημέρας εισήλθε Νώε εΙς την κιβωτον, και ήλθεν 6 κατα- 
 κλυσμός και άπώλεσεν απαντάς. {^±) ^^ 'Ομοίως καΐ ως εγενετο εν ταΐς 
 ήμεραις Λώτ, ήσθιον, επινον, ήγόραζον, επώλουν, εφΰτευον, ωκοΒόμονν -^ η 
 δε ήμερα εζήλθε Λώτ άπο Χο^όμων, εβρεζε πυρ και θείον απ' ουρανοί) και 
 άπώλεσεν απαντάς• ^^ κατά ταντά εσται η ήμερα ό Τίος τον άνθρωπου απο- 
 καλύπτεται. (",Ί") ^^ '"'Εν εκείνη τη ήμερα, ος εσται επΙ του Βώματος, και ]"^^'•'" —4. ΐ7, 
 τά σκεύη αντον εν τη οικία, μη καταβάτω αραι αυτά• και 6 εν τω άγρω 
 ομοίως μη επιοτρεψάτω εις τά οπίσω• (^Ι^) ^"^ μνημονεύετε Τ^ς γυναικός Λώτ. 
 (πΐ) ^^ ""Ος εάν ζήτηση την χΡυχήν αυτοΰ σώσαι απολέσει αυτήν και ος ε'άι^ ° *'»"■ '"■ 2s. 
 άπολεση αυτήν ζωογονήσει αυτήν, {'ii) ^^ Λέγω ύμΐν, ταύτη τή νυκτΐ έσονται 
 δΐΌ επι κλίνης /χια?• εις παραληφθήσεται, και ό έτερος άφεθήσεται. 3.5 ο j^^^ ο Matt. 24.40,41 
 έσονται άλήθουσαι επι το αυτό• μία παραληφθήσεται, και ή έτερα άφεθήσεται. 
 
 The Holy Spirit, writing by St. Luke to the Gentiles, re- 
 cords, with particular prominence and empliasis, portions of our 
 Lord's teaching wliicli inculcate the duty of Prayer (see above, 
 V. Ifi), a duty little understood and still less practised by the 
 Heathen world. He also recommends, in a similar manner, that 
 of Thanksgiving, which was still less understood and practised 
 than that of Prager. There are some Prayers in Homer's Poems, 
 but liow few Thanksgivings! See above, Introduction, p. Ib'O. 
 
 20. ^€To παρατηρήσεω?] icith observation, τταρατ-ηρΰν is used 
 by the LXX for the Hebr. "vyd {shaniar), * to keep watch,' and 
 the sense is, Do not suppose that the Kingdom of the Messiah is 
 such, that its approacli is to be observed from a watch-tower, like 
 the mari'h of a victorious army coming on with triumphal pomp 
 »nd retinue. No ; it is within you j its way must be prepared in 
 your hearts. ( Cyril:) 
 
 21. ivT^is ίιμΰι* iarif'] it is ifi/hin yourselves. " The word is very 
 nigh unto thee, in thy mouth, and in t/ig heart, that thou mayest 
 do it." (Deut. .\x.x. 14.) Ask not about times and seasons; but 
 rather be in earnest for the kingdom of lieaven, in the prepara- 
 tion of your own hearts for its reception. Make a road for it 
 there. Prejiare a highway for it there. (See above, iii. 4.) 
 It depends on yourselves, on your own wills, and on your 
 own tempers, whe'.her you will receive it or no. See Cyril, 
 p. fl42. 
 
 22. ίΐΓΐβ^/ιήσΕΤί] ye shall desire. He )iaJ spoken to the Pha- 
 risees, and now He adds. The time is coming when even you, my 
 disciples, in your troubles, will desire earnestly to see even a 
 single one nf the days of the Son of JIan, and ye sliall not see it. 
 You will expect Me to interfere, and rescue you, and ilestroy your 
 enemies. (Cyril.) But the End is not yet. " In patience pos- 
 sess ye your souls." When I come, it will be une.vpectedly ; aifd 
 so far from destroying Mine enemies at once, I must first suffer 
 much from them ; and the world will go on, eating and drinking, 
 rareleis of Me and of My coming (as in the days of Noah and of 
 Lot), till I shall come like Lightning from Heaven. 
 
 26 — 28. ημίραί* Nttfe — Λώτ] days of Noe — Lot. On these 
 two Judgments, one by Water, the other by Fire, as types and 
 reliearsals of the circumstances of the Universal Judgment by 
 Fire of the Great Day, see 2 Pet. ii. 5, G. Jude 7. 
 
 27. "Waeiovl Were eating and drinking—U\\s was their life. 
 
 29. e;3f)({(] iS 0e5r, Matt. v. 45, God rained fre. The destruc- 
 tion of Sodom and Gomorrha is not attributed in Scripture to the 
 Vol. I. 
 
 agency of Tf'ater (i. e. to the waters of the sea of Sodom) drown- 
 ing them, but of Fire (Gen. xix. 23—28). But the soil itself 
 was also convulsed, and the waters of the Jordan, which before 
 tlowed through that region, were pent up in the Lacus Aspbal• 
 tites, or Dead Sea, — a striking emblem of the Lake of Fire. See 
 ubove, on .Mark ix. 49 ; and above, notes on Gen. xix. 
 
 31. ^Έν ΐκΐίντ] Tjj ημί'ρα] In that day. ' τ^μ^ρα is here used, in 
 a larger sense, for the time, whether longer or shorter, in which 
 Christ is now coming to every man singly by death. 
 
 — ^π1 τοΰ δύματοί^ on the housetop. The Holy Spirit here 
 records these sayings of our Blessed Lord independently of any 
 exphcit reference to the taking of Jerusalem, and thus teaches us 
 that they not only relate to that event (see on Matt. xxiv. 17 — 
 'JO), but have a general meaning, applicable to all ages of the 
 Spiritual Jerusalem, or Christian Church ; and especially to the 
 Latter Days. 
 
 He that is on the housetop, devoted to a holy life of prayer 
 and meditation, let him not descend to earthly cares and inte- 
 rests. [Ambrose.) He that "has put his hand to the plough" 
 (Luke ix. G2) and is engaged in the field of the Church, let him 
 not turn back to the world, but rather forget the things that are 
 behind and press forward (Phil. iii. 13). IS. Aug. Qu. Evang. ii. 
 41. Theoph. See note on Matt. xiiv. 17 — 20. 
 
 32.] On this text see the Sermon of Up. Andreires, ii. 01. 
 
 33. ζύύο•γοΐ'Ύ;σ€ΐ] * vivipariet ' (Acts vii. 19), an expressive word, 
 derived from animal parturition, bringing forth to air and tfe 
 what was before concealed in the womb. That day shall come as 
 the pains of labour (atSlyis) on a woman in travail (see on Matt. 
 x.\iv. il) ; but to the saints of God it sliall be the birth of the soul 
 and body to life and glory everlasting. See ^?. Ignat. ad Rom. c. 
 0. and notes below on Acts ii. 24. 
 
 34. δύο eVl kAiVtis ^ιιηγ, κ. τ. λ.] two men in one bed. Not oui 
 circumstances, but our hearts, will determine our future con- 
 dition. (S. Cyril.) See on Matt. xxiv. 40. 
 
 35. άλήθουσαι'] grinding. Perhaps a reference to the trials 
 of the fearful night in Exod. xi. 5. {Euseb.) 
 
 36. boo ΐσονται iv τψ α•γρψ' ό (Is παραΚηφθ-ηαΐται καΐ ύ trfpo^ 
 αφίβ-ησίται] This stands as v. 30 in El:., but it is not in A, B, 
 E, G, H, K, L, M, Q. R, S, V, X, Γ. Δ, Λ, Lr. Probably it has 
 been brought into the text of some MSS. from the margin, when• 
 it had been written as a parallel from St. Matthew. 
 
 S I
 
 234 
 
 LUKE ΧΥΙΙ. 36. XVIII. 1—8. 
 
 ρ Matt. 24. 28. 
 
 a Eccles. IS. 32 
 Horn. 12. 12. 
 £ph. G. 18. 
 Col. 4. 2. 
 1 Thess. 5. ΙΓ. 
 ch. II. 5. 
 & 21. 3C. 
 
 b Rev. C. 10. 
 2Esdr. 13. ■, 
 Ecclus. 35. 1" 
 Is3. 43. 14. 
 Heb. 10. 3-. 
 c Pa. 46. 5. 
 
 (^) '^ Kal άττοκρίθ€ΐ'Τ€<; XiyovaLU αντω, Ποΰ Kvpu ; 6 Se elref avrots. 
 ^"Ottov to σώμα, εκεί συναχθΊ^σονται οι de-ot. 
 
 XVIII. (°χ-) ' ^*£Xeye δε και παραβολην αύτοΐ<; προς το Seiv πάντοτί 
 ττροσζνχΐσθαι αυτούς, καΐ μη Ιγκακείν, - λζγων, Κρίτής τις ην ev tlvl πόλει τον 
 Θίον μη φοβονμζνοζ, και ανθρωπον μη ίντρζπόμΐνοζ. " Χήρα he ην iv τη πάλει 
 ΐΚζίνη, και ηρ-χζτο ηροζ αύτον λίγουσα, Έκ^ίκησόν μι. άπο του αντιδίκου μου. 
 * ΚαΙ ουκ ηθίλζν eVi χρόνον μ€τα δε ταΰτα etnev ev έαυτω. El και τον Qeov 
 oil φοβούμαι, και ανθρωπον ουκ εντρεπομαι, ^ δια ye το τταρεχζίν μοι κόπον 
 την χηραν ταύτην, έκ^ικήσω αυτήν 'ίνα μη εις τελοζ Ιργομίνη υπωπίάζη μ€. 
 ** Ειττε δε ό Κυ/)ΐ09, 'ακούσατε τι ό κριτής της αδικίας λε'γει. ' "^ Ό δε Θεός 
 ου μη ττοιησΐΐ την ίκ^ίκησιν των Ικ\ΐ.κτων αυτού των βοώντων ττρος αύτον 
 ημέρας καΐ νυκτός, και μακροθυμων in αυτο'ις ; ^' ' Χίγω υμίν ότι ττοιησΐΐ την 
 ΕκΒίκησιν αυτών iv τάχζΐ. Πλην 6 ΤΊος του ανθρώπου ζλθών άρα ίΰρησΐ,ι την 
 πίστη' i~l της γης ; 
 
 36. "Οποί/ tJ σΰιμα\ Wherever is the Body, tliither icill be 
 rjalhered tor/ether the Eagles. Observe the position of the words, 
 Wherever My Body is, there, if you are Eagles of the Gospel, — 
 " flying aloft, and rising superior to earthly tilings, and hastening 
 as an eagle to its prey," — you will be gathered together. {S. Am- 
 brose. Theophyl.) Flock to Christ— to Christ cruclfed — with 
 the keen sight, and eager appetite of Eaijles ; of whom it is said, 
 " she seeketh the prey, and her eyes behold afar otf ; her young 
 ones also suck up blood; and ivhere the stain is, there is ίΛί." 
 Job xxxbi. 29, 30. See on Matt. xxiv. 28, and S. Cyril here, p. 
 373. Mai, p. 510. Smith. 
 
 Ch. XVIII. l.TTiii'To're προσίΰχεσθαι] Here follows a Lesson, — 
 
 1. On the Duty of Prayer (ίτ. 1—8). 
 
 2. On the right manuer of Prayer (rr. 9 — 14). 
 
 3. On the duty of Intercessory Prayer, and on the privileges 
 of Benediction (vi: 15, 18). 
 
 See above on Luke v. IC. Bp. Andreices, Preparation to 
 Prayer, v. p. 354. Or. Barrow^s Sermon on 1 Thess. v. 17, and 
 Sermon vi. vol. i. p. 107, and below, xxiv. 53. 
 
 — ^Ύκακίΐν'] to faint. Said properly of a coward (naKbs) in 
 battle. Prayer is here spoken of as α militia or warfiire. The 
 arms of the Church are Prayers. The Church Militant is the 
 Church Supjilieant. Her congregations for public Prayer are her 
 armies of Soldiers storming the Gates of Heaven with a siege of 
 prayers. " Hsec n's Deo grata est." {TertuUian.) 
 
 Some MSS. have (κκακΰν here, e. g. E, G, M, R, S, V, X, 
 Γ, Δ ; others have ei/toKfic or iyKaKcTf, e. g. A, B*, D, H, K, Q, 
 L, V, Δ. See 2 Cor. iv. 1. IC. 
 
 3. tjpxeTol used to come often. ' Ventitabat.' (Grot.) 
 
 4. ^ecXei-j So A, B, D, L, Q, R, X, Lr. and preferable to 
 ίΐθΐλτησιν, as showing a habit. 
 
 — ii- ίαυτά:] in himself, secretly. Our Lord by this expres- 
 sion, frequently used in His Parables (see xvi. 3, 4, and xviii. 11), 
 reminds us that He is the Searcher of hearts — a doctrine very 
 necessary for the Gentiles. Cp. Horat. 1 Epist. xvi. 54— G2. 
 
 — τον Κ. Τ. λ.] " Symbolum athei potentis." (Beny.) 
 
 5. δίά -yf] * at certe.* 
 
 — ei's T(,\os] The Authorized Version has ' by her continual 
 coming,' and this seems to be the true meaning ; i. e. lest coming 
 to the end — διατίλί!, fls τί> SiriveKis (Heb. x. I. 12. 14), never 
 ceasing to come — she bruise me ; els tcAos ^ Hebr. π:ί3': 
 (lanetsah), 'in Eeternum' (Ps. ii. 18 ; x. 11 ; xliv. 23). 
 
 — ί-ιτοίττίά^'ρ] bruise me, ' sugillet me.' S. Aug. Quwst, 
 Evang. ii. 45, 'obtundat me.' See on 1 Cor. ix. 27, ίητωτηάζω 
 μοϋ rh σΰμα, a word derived from pugilists, who strike the face 
 under the eyes (ΰπωπων), and make it black and blue by con- 
 tusion. See the examples in JVetstein. Hence, in jiopular lan- 
 guage, it means, like Latin obtundo, to u-orry, to boi'e ίο death. 
 
 The unjust Judge represents himself as the injured person — 
 as ΰπωτΐΐασμίνον by a poor widow 1 
 
 6. ύ KpiTTji T^s άδικι'αϊ] On this use of the genitive, see on 
 xvi. 8, rhv οίκοί/όμον rfjs αδικία?, and on Matt. xxiv. 15. 
 
 7. Ό 5f 0eis κ.τ.λ.] The righteous Judge of all (2 Tim. iv. 
 8. Heb. xii. 23) shall not He make tV ίκ5ίκητιν, His award, 
 that award which is determined, and shall not He judge the cause 
 of His elect, who cry to Him on earth, and whose spirits pray to 
 Him from under the altar, where they have been slain as sacrittces 
 to Him? (Rev. vi. 10. 2Esdr. xv.'S, 9. Ecclus. xxxv. 17.) 
 
 The case of the Widow is that of the Christian Church, now 
 
 a Widow in the world, and subject to persecution and distress, till 
 the return of Her Lord, who is the righteous Judge of quick and 
 dead ; " donee Sponsus e coelo redcat ad judicium." (Aug.) 
 
 S. Augustine asks, — How is this saying of Christ to be re- 
 conciled with His precept to pray for our enemies (Matt. v. 44) ? 
 The Vindicta desired, he says, is to be effected " conversione ad 
 justitiam, aut aniissa per supplicium potestate, qua nunc adversus 
 bonos valent." 
 
 Perhaps, however, the true solution of the question is to be 
 found in the meaning of the words Ικοικΐΐν and ίκδίκ-ησί$, used 
 here and in Rev. vi. 10; of which the essential sense is * doing 
 justice to an injured party,' and the infliction of punishment on 
 any other party is only per accidens. 
 
 The word 'avenge' in our authorized A'ersion is from the 
 Vulgate ' facere vindiclam,' and may suggest an improper mean- 
 ing, unless explained from the original. 
 
 Indeed, the drift of the whole passage is to discourage and 
 forbid revenge; for it commands Pioyer, i.e. the laying of all 
 our griefs before God, who forbids us to avenge ourselves (Rom. 
 xii. 19), and requires us to forgive, if we desire to be forgiven 
 (Matt, xviii. 35). 
 
 — καΐ μακροβυμΰν en•' auroTs] althovyli He is long-suffering 
 over them, and delays to execute vengeance in their cause. For 
 this use of μακροβνμΰν, see Ecclus. xxxii. 18, LXX, and cp. 
 Rom. ii. 4. I Pet. iii. 20. 2 Pet. iii. 9 ; and see James v. 7 — 10 
 on the sense of μακροθυμία and μακροθυμω. 
 
 On the use of eiri see Acts xi. 19, θλΓψΐί ίττΐ Sre^oi'ii. 
 (^Glass. Phil. p. 582. Winer, Or. Gr. p. 373.) 
 
 For μακροθυμων some MSS. — A, B, D, L, Q, X, — have μα• 
 κροβυμΰ, a reading which deserves consideration. They cry unto 
 Him night and day, and yet He delays to execute vengeance in 
 their cause. 
 
 The best illustration of this text is to be derived from the 
 prayer of the disembodied souls of the Elect of God, under the 
 Altar (Rev. vi. 9, 10), which cry with a loud voice, saying, — How 
 long, Ο Lord, holy and true, dost thou not judge and avenge 
 (ί'κδιΚίΓϊ) our blood on them that dwell on the earth.' i. e. on 
 the Powers of this World. 
 
 8. iv τάχ€ΐ] speedily. And yet eighteen centuries are passed 
 since these words were spoken ; and what is described as near is 
 not yet come. Cp. Rev. i. 3; xxii. 10. Rom. xiii. 12. Phil. iv. 
 5. Heb. X. 25. 37. James v. 8, where the day of Judgment is 
 described as close at hand. For so it is, in the eye of Almighty 
 God, who thus speaks in the Scriptures inspired by Him, and to 
 whom a thousand years are as one day (2 Pet. iii. 8) ; and be- 
 cause it is near at hand relatively ; as all events in time are when 
 compared with eternity, for which man is designed; and so (as 
 Augustine says) the Creation itself, which took place 4000 years 
 before, is to an immortal being but an event of yesterday ; and 
 because, in fact, the day of Judgment comes to each man at the 
 day of his death, which cannot be far from any one. 
 
 These considerations are necessary for the proper inter- 
 pretation of Scripture Prophecy, which partakes " of the nature of 
 its Divine .\uthor;" with Whom a Millennium is but a Moment. 
 
 — Πλήΐ'] And yet — though the day of retribution is so near 
 at hand — will the Son of Man, when He cometh, find the faith 
 on Earth ? No .■ " the Love of many will wax cold in the latter 
 davs, and many will depart from the faith." Matt. xxiv. 12. 
 I Tim. iv. 1. {Cyril.) 
 
 The Earth is here contrasted with the children of Light and
 
 LUKE XVIII. 9—14. 
 
 235 
 
 ® El~e he καΙ ττρόζ nvas τους πΐττοίθότα<; ίφ' εαυτοΤς otl εϊσι όίκαίοι, και 
 Ιξονθίνουντα<; του? λοιττου?, την τταραβολην ταύτην "^ Άνθρωττοι Βύο άνίβησαν 
 εις το Upov προσίυξασθαι, ο εΓ? Φαρισαΐο';, και 6 e-epos Τίλώνης- '^ '' ό ^αρί-- i^-ll^^' 
 σαΓος σταθεί? ττρος Ιαντον ταΰτα ττροσηνγίτο, Ό Θεο?, ενχαρίστω σοι, ort 
 ουκ εί/χί ώσπερ οί λοιποί τώι- άνθρωττων, άρπαγες, άδι/ίοι, μοι;\;οί, η και ώ? ουτο? 
 ό τίΚόη'Ύ)^• '' ί'-ί^στεύω δις του σαββάτον, άποδεκατώ Ίτάντα οσα κτωμαι. 
 •' Και ό τελώνης μακρόθεν έστω? οϋκ ηθβλβν οΰδε του? οφθαλμούς εις τοζ' J./j;'; Ι^' 23! 
 
 νρανον Ιτταραι, αλλ' ίτυπτίν εις το στήθος αντοΰ λέγων, Ό θεός ίλασ^ϊ^τι MJtt. k 12. 
 
 <«t ^/^ /21i\lic>' «~ Ό •? ?ζ^ ' ' ^ James 4. 6, !0 
 
 01 τω αμαρτωλω. {-^) '^ -Ιεγω νμιν, κατερη οντος οεοικαι,ωμενος ει; τοί' ι Pe•.. 5. s. 
 
 ουρ' 
 
 with tlie Kingdom of Heaven. The tribes of the Earth will wail 
 because of Him. Cyi. Rev. i. 7 i 'i'• 10. τοϋι κατοικοΰ;'τα! ίττΐ 
 τΓ|5 7^'' ^"'' ^'''• ''• '■*; ^''■• ^'• ^^'^ xviii. 3, οί ίμπηροί T)7S 
 7ί S, and see below on xxi. 35. The tribes of the Earth are they 
 who have their hearts and their treasure here below, upon earth, 
 and not above, in heaven. 
 
 The World will have little faith in God's retributive Justice. 
 It will say, " AVhere is the promise of His Coming ? " (2 Pet. iii. 
 3, 4.) Men will forget Him and live worldly lives, and magnify 
 themselves as if God were not King and Judge of the Earth, and 
 as if they had no account to render to Him. And even many of 
 the good will faint through fear (Matt. sxiv. 12). Therefore 
 " pray always," and do not lay down your arms in this divine 
 warfare. " Ut oremus credamus, et ut ipsa non deficiat fides, qufi 
 oramus, oremus. Fides fundit Orationem ; fusa Oratio fidei im- 
 pctrat firmitatem." (S. Aug. Serm. xcv.) 
 
 9. ίφ' iavToW] in themselves, not in God. 
 
 — Toiis λοίΤΓοιίδ] the rest of the world. Cp. v. 11, ol Κοιποϊ 
 Twv ίνθρώττϋΐν. 
 
 10. €15 τίι Upbv προσίί^ασθίΐ] to the Temple to pray. Pro- 
 bably at one of the stated times of prayer, sacrifice, and offering of 
 incense in the Temple, on which see Acts ii. Ιό ; iii. I ; \. 9. 
 Lightfoot on the Temple Service, chap. ix. vol. i. p. 94G. Jahn, 
 Arch. 5 3UG. For an exposition of this parable, see Basil. Seleuc. 
 p. 180.' 
 
 11. σταβύί] having taien his stand like a statue. " Notat 
 PharisEci superbiara, qui in loco Templi conspicuo instar statuce 
 stans erectus, magna cum affectatione pietatem mentiebatur, oppo- 
 site ad modestum Publicanum, qui, oculis in terram dejectis, in 
 angulum quendam se abdiderat." {Valck.) 
 
 — -nfihi kaxnhif — ττροσηι'χβτο] vas praying with himself; that 
 is, secretly, whispering as it were with his own voice into his own 
 ear, " Labra movens, metuens audiri," while he was recounting 
 his own merits in prayer .' He prayed with bis eye fixed on 
 himself, and only glancing, as it were, at God. 
 
 There is a contrast in this respect, as in others, between the 
 Publican and the Pharisee ; the Publican was not ashamed to 
 confess himself openly to be a sinner. Al\ could hear his ejacula- 
 tion, " God be merciful to me the sinner." 
 
 The Pharisee prayed to himself. His prayer was such as 
 could not be made auilible to men ; and yet (such is the force of 
 self-deceit !) it is offered to God .' Such a prayer is well de- 
 scribed by Horal. (Epist. xvi. CD), and better still by Persius 
 (Sat. ii. 5) : 
 
 " At bona pars procerura tacita libabit acerra. 
 Hand cuivis proniptum est mnrmurqiie hnmilesque susurros 
 Tollere de templis, et aperto vivere voto." 
 
 " Quid rogaverit Deum quaere in verbis ejus, nihil invcnies ; 
 ascendit orare ; noluit orare, sed se laudare : pariim est non 
 Deum laudare, et se laudare, insuper et roganti Publicano in- 
 sultare." Aug. (Serm. cxv.) 
 
 Our Lord, by revealing to us the secret prayer of this Pha- 
 risee, reminds vs that in praying to Him we are dealing with One 
 who reads the heart. 
 
 — οί λοιποί] the rest of mankind ; " omnes preeter ipsum." 
 {S. Aug.) 
 
 He censures God in his prayer : Thou hast not one righteous 
 on earth but me, 4yu 2ol μ6νο% Trts apcrf/j θησανρόί' ίρΐίμοί h-v 
 ΐΧτ) Ζικαιοσΰντι^ η yij, el μ^ί ταντ-ην ίνάτουν iyu. Jiasii. Seleuc. 
 (p. 133.) 
 
 " Gratias agit de malis quae in aliis videt ! " Bernard (De 
 Grad. Humil.) 
 
 .\ remarkable proof of self-deceit. He had begun with de- 
 ceiving others with a specious show of sanctity. He ends with 
 deceiving himself; and he even thinks to decoive God. He draws 
 α flattering portrait of himself, and holds it up for admiration to 
 the eyes of God. And this is his prayer ! 
 
 Because he had tampered with the truth, God gave him 
 
 over to a reprobate mind, and he had become a prey to the 
 Tempter; the God of this world blinded his eyes. Therefore, 
 " Thou blind Pharisee ! " says Christ, to such deceivers and de- 
 ceived as this. (Matt. Jixiii. 2G.) 
 
 Here is a solemn warning to all to revere the voice of Con- 
 science, and to obey God's Word, and to cherish the motions of 
 the Spirit of Truth in the soul, and to pray for a clean heart, and 
 to be cleansed from secret faults. 
 
 Here also is a solution of the mystery, which would other- 
 wise be very perplexing, that men can quiet their consciences, and 
 go up to the Temple to pray, and attempt to deceive the Omni- 
 scient, and yet be easy in their minds, and claim veneration from 
 the world. They, like the Pharisees, have indulged themselves 
 in spiritual pride, and have despised others, and have not con- 
 formed with meekness and humility to God's holy will and words, 
 and they are punished by self-delusion. They are deceived by the 
 Tempter into attempting to deceive God. 
 
 — oItos i TfAiii'Tjs] Mi's Publican .' He would not miss the 
 opportunity of calling his neighbour by a contemptuous name 
 (' this Publican'), even in his prayers, and even when that neigh- 
 bour was beating his breast in penitential sorrow and prayer. 
 
 12. δΐϊ ToO σαββάτουΐ twice in ttie weei ,■ on Monday and 
 Thursday. See Theophylact, Lightfoot, and M'etstein here ; and 
 Buxtorf, De Synagog., ch. xiv. p. 27.Ί : " Nam Mosem die quinto 
 montem Sinai secundo conscendisse, et die Lunse descendisse." 
 Theophyl. adds correctly : σάββα-τα ii την ίβοομάδα (the week) 
 €\(yoi' π\ηθυl'τίκά;s, 'oQ^v καΧ μίαν σαββάτων τήΐ' παρ* υμίν 
 κυριακην 4κά\ουν, παρά yap 'Ζβραίθί5 rh μίαν σημαίνει Tairrhy τψ 
 πρώτην, 
 
 — οσα κτ&μαι'] whatsoever J acquire. He boasts of his wealth. 
 " De omnibus rebus meis utcunque minutis decimas pendo." 
 This was in the true spirit of the Pharisees, who said, " Show me 
 my duty, and I will do it ; and show me what is more than my duty, 
 and I will do that." It was his duty to pay tithe (Xumb. xviii. 
 21. Deut. xiv. 22), but not of mint, anise, and cummin ; and, in 
 his minute and scrupulous curiosity about that, he forgot the 
 weightier matters of the Law. 
 
 13. μακρόθεν effTci's] standing afar off. In the same court as 
 the Pharisee, that of the Israelites (see r. 11, oOros 6 t(\uvtis), 
 but not pressing forward toward the Holy Place. 
 
 — iruTTTtv eis ri στίβοι] he was beating on Λί» breast, an 
 did not lift up even his eyes, much less his hands, in prayer 
 (cp. Tertullian de Orat. 13), while the Pharisee stood as a statue. 
 
 Our Lord, who reads the heart, and therefore needs no in- 
 terpreter of it, and teaches " that God is a Spirit and must be 
 worshipped in spirit and in truth " (John iv. 24), yet does not omit 
 to specify and approve these outward acts of the Publican as fit 
 exponents of inward devotion. Man is composed of body and 
 soul. And God, who made both, requires no less the reverence 
 of the body than the devotion of the soul. He detests profane- 
 ness no less than He abhors hypocrisy. Christ twice drove the 
 buyers and sellers even from the cuter courts of the Temple, 
 which was less holy than the Church. 
 
 It cannot, therefore, be doubted, that where decent and edi- 
 fying outward forms are prescribed by competent .\uthority, there 
 compliance with those forms is pleasing in His sight, and is an 
 essential part of duty to Him. Cp. 1 Cor. xi. 4 — 10. 
 
 — ίλίάσβτιτι] have mercy .' iKtas μοι ytvoio {Pharorin.), ' pro• 
 pitius esto.' Cp. on Matt. xvi. 22. 
 
 τψ άμαρτωλψ] the sinner. The Pharisee was the taint in 
 
 his own eyes, and the Publican was the sinner. To the Pharisee. 
 all the rest of the world were sinners (c. 11), and he singled out his 
 neighbour the Pubhean for condemnation as such. The PubUean 
 thought of no one'» sins but his own. He was <Ae sinner above 
 all in his own sight, and as such he smote on his breast, and 
 prayed for pardon, God be merciful to me the sinner. Cp. St. 
 Paul's language, 1 Tim. i. 15, and see on Rom. v. /. 
 
 SH2
 
 236 
 
 LUKE ΧνίΠ. 15—34. 
 
 fMatt. 10. 13, Η 
 Mark 10. 13—15. 
 
 g ΜλΙΙ. 19. 10— 
 
 29. 
 
 Mark 10. 17—30. 
 
 οίκον αυτού -η yap εκβΐνοζ• otl ττάζ υ νφων kavrov ταπΐΐνωθησίται, ό Be 
 ταπανων ίαντον υφωθησεται. 
 
 (-„ ) '^ ΤΙροσίφίρον δε αύτω καΙ τά βρίφη ίνα αυτών αητηταί• ΙΒόντβζ 
 δε οί μαθηταΐ ^πετίμησαν αύτοΐξ. ^'' Ό δε Ίησοΰζ προσκαΧΐσάμΐνος αυτά 
 elirev, "Αφετε τα παιδία ερ^εσθαι προς με, καΐ μη κωλύετε αυτά• των γαρ 
 τοιούτων εστίν ή βασιΚεία του θεοΰ. (','/) ^^ Άμην λέγω ύμϊν, os εαι^ μη 
 Βεζηται την βασιλείαν του Θεοΰ ώς παυΒίον, ου μη είσελθη εΙς αυτήν. 
 
 (τγ) '" " •'^'^^ εττηρώτησε τι? αυτόν άρχων λέγων, διδάσκαλε άγαθε, τι 
 ποίησας ζωην αΙώνων κληρονομήσω ; ''' Είττε δε αύτω ό Ίησοΰζ, Τι με 
 λέγει? αγαθόν ; ουδείς άγαθοζ εΐ μη εις, ό Θεό?. ■" Τας εντολας οΐΒας, 
 Μη μοιχεύσης• μη φονεύσης• μη κλεφης• μη φευΒομαρτυρησΎ)ς• 
 τίμα τον ττατερα σου και την μητέρα. "' Ό δε εΤττε, Ταΰτα πάντα 
 εφυλαζάμην εκ νεότητας μου. (if) "" Άκουσας Βέ ταΰτα ό Ίησοΰς είπεν 
 αύτω, Ετι εν σοι. λείπει, πάντα δσα έχεις πωλησον, καΧ ΒιάΒος πτωχοΐς, 
 καΐ ε^εις θησαυρον εν ούρανω- και Βεΰρο ακολουθεί μοι. ( "ίτ ) '"'^ '^ ^^ άκουσα? 
 ταύτα περίλυπος εγενετο, ην γαρ πλούσιος σφόΒρα. '^ ΊΒων δε αίιτον ό 
 Ίησοΰς περίλυπον γενόμενον είπε, ΓΓώ? Βυσκόλως οι τά χρήματα έχοντες 
 είσελεύσονται εις την /3ασιλείαΐ' του Θεοΰ• ~' ευκοπώτερον γάρ εστί κάμηλον δια 
 τρυμαλιάς ραφίΒος είσελθείν, η πλούσιον εΙς την βασιλείαν τοΰ Θεοΰ είσελθεΐν. 
 "^ Ε'ιπον δε οι άκουσαΐ'τε?, καί τι? δύί^αται σω^ηΐ'αι ; "' Ό δε είπε, Γά αδύνατα 
 παρά άνθρώποις Βυνατά εστί παρά τω Θεώ. "^ Είπε δε Πέτρος, ΊΒοΰ ημείς 
 άφηκαμεν πάντα και ηκολουθησαμέν σοι. (°Tf ) "^ Ό δε είπεν αΰτοΐς, Άμην 
 λέγω ΰμίν, ότι ούΒείς εστίν ος άφηκεν οικίαν, η γονείς, η άΒελφους, η γυναίκα, 
 η τέκνα, ένεκεν της /3ασιλείας τοΰ Θεοΰ, ^^ ος ου μη άπολάβη πολλαπλασίονα 
 εν τω καιρώ τούτω, και εν τω αΐωνι τω ερχομένω ζωην αΐώνιον. 
 
 {ίι) ^' ^' Παραλαβίον δε τους δώδεκα είπε προς αυτούς, ΊΒού άναβαίνομεν 
 Mark 10 32-:4. ζΐζ 'Ιεροσόλυμα, και τελεσΟησεται πάντα τά γεγραμμένα δια τώι^ προφητίϊιν 
 τω T'uo τοΰ άνθρωπου• ''-^ παραΒοθησεται γάρ τοις έΟνεσι, και εμπαιχθήσεται 
 και ύβρισθησεται και εμπτυσθησεται, ^^ και. μαστιγώσαντες άποκτενοΰσιν 
 αύτον, και τη ημέρα τη τρίτη άναστήσεται. (^) ^ ΚαΙ αύτοι υύΒεν τούτων 
 συνηκαν, και ην το ρήμα τοΰτο κεκρυμμένον άπ' αυτών, και ούκ εγίνωσκον 
 τά λεγόμενα. 
 
 h Matt. 20. 17- 
 
 ΓΙ. 
 
 14. SeSiKaitojaeVos— ί] justified, acr/ullieil and pardoned, not 
 more than the other, but rather than the otlicr. 
 
 The eUipsis of μΰλλον is s«cn in Gen. .\.\xviii. 2fi, SiSiKaiairai 
 Θάμαρ ί) ^yci), * rai/trr than I.' Ps. cxviii. ίί, ayadbi' ττξποιθίναί 
 f ttI κί'ριον ?) ί-π άνθρωπον. Matt, xviii. 8 ; above, xv. 7. See 
 Glass. Phil. S. p. 274. And this comparison is tantamount to a 
 strong negative of the second member of tiie sentence, f^ee the 
 examples, ibid. p. 4fi5. I Cor. vii. 9. 1 Pet. iii. 1 7, i. e. in this 
 case the Pharisee was not justified, but condemned. As Euthym. 
 here well says, tt Ιικαιώσα.% μόνον (aorby κατ^Ζικάσθη τταρα 
 &fou, 6 5( καταδίκασαν μόνον ίαυτί)»/ εδί/ΐαίώβη τταρα ©eoP, 
 and Terlullinn, c. Marc. iv. SG, " Alterum rcprobatum alterum 
 justificatum descendisse," and S. Aur/. " Superbia in PhaiisiEO de 
 templo damnata desccndif, et humilitas in Publicano ante Dei 
 oculos approbata descendit." 
 
 — ^ yap i/f€i^os] So the majority of the bestMSS., A, E, G, 
 H, K, M, P, Q, S, U, V, X, Γ, Δ, Λ, and about 150 Cursives : 
 t) ίκίΐΐΌΓ, the reading of Hlz., is only in a few Cursives. Β and L 
 have Trap' ϊκΰνον. The 70^, Winer says, G. G. p. 210, is with- 
 out exampk•. But yap serves to mark transition ; and perhaps it 
 is introduced for euphony, to soften the harsh hiatus between ^ 
 and iKi'ivo!, and to strengthen the assertion. See Luke viii. 17, 
 IS; ix. 24 — 2(i ; xix. 10. Acts xvi. 37, 00 yap αλλ' ixBoints. 
 .Tohn vii. 41, ^ij 70^ ίκ r^y TaXiXaias 6 Xpunbs (ρχίται; ix. 30, 
 (V yap TovTtp βανμαστόν ^στιν. Gal. i. 10, άρτι yap ανθρώπους 
 ττΐίθω ; 
 
 Indeed, if we regard 7ap etymologically, i. e. as formed of 76 
 (pa (Hoogeteen), the sense of fi yap here is obvious. 
 
 Ιδ. Upoafiptpov κ.τ.λ.] See Matt. xii. 13 — 15. Mark s. 13— 
 
 Ifi. St. Luke here has βρίφη, the more Hellenic word used by 
 him alone of all the Evangelists ; the others have παιδία which 
 >St. Luke also has in v. 10, 17• 
 
 — καΐ τά βρ^φη] also llieir infants, as well as themselves. 
 
 17. Άμην xiyw ύμ7ν'] .See S. Aug. Serm. cxv., where lie uses 
 this text (as the Book of Common Prayer does) as an argument 
 for Infant Baptism : " Veniant ergj parvuli, languidi ad inedicum, 
 vcniant perditi ad Redemptorem : veniant, nemo prohibeat. In 
 ramo nihil comtniserunt, sed in radice pericrunt. Bcncdicat 
 pusillos cum magtiis. Causam parvulorum Domini commcndamus 
 majoribus. Nihil habent mali nisi quod de fonte traxerunt. Non 
 cos impedianta salute, qui ad id rjuod traxerunt multaaddiderunt." 
 
 18. Kal ίπ-ηρύτ-ησί κ.τ.λ. Τ See Matt. xix. 10 — 22. -Mark x. 
 17-22. 
 
 — Διδΐίσκαλρ] Piaster. ττροσίρχίΎαι τψ κνρΐγ is άπλώι 
 ανΟρύιττω κα'ι ^ ιξασκάλί^. {Theoph.) 
 
 19. Τί μϊ Xiyns ayaOov ;'] If I am only Master, why dost 
 thou call Me (Jood ? if I am God, why call Me Master ? why not 
 call Me God ? For there is none good, but God. " Quid me 
 dicis bonum, quern negas Deum .' Non ergo sc bnnum negat, sed 
 Deum designat." (S. Ambrose.) See on Matt. xix. 17• 
 
 24. 'ISiiv κ.τ.λ.] See on Matt. xix. 23—30. 
 28. τιμΰ!"} ice, emphatic; tee have done what Thou commandcst 
 others to do. 
 
 — αφήκαμ(ν — τικολουβήσαμιν'] lee have left all and lecame 
 followers of Thee, nnd still are. 
 
 31. Πηραλαβώκ κ.τ.λ.] See on Matt. xx. 1/ — ID. Mark x. 
 32—34; and on these verses, 31—44, see Greg. M. Moral, i. in 
 Evang. ii. p. 1440.
 
 LUKE XVIII. 35—43. XIX. 1—ΰ. 
 
 237 
 
 {^) ^^ ' Έγενετο δε iu τω εγγίζειν αντον ει? Ίερι-χω, τυφλό•; τΐ9 e/ia^rjTO • Ma». 2ο. 2»- 
 παρα την 68ον ιτροσαιτων ^^ άκουσας δε oyXov Ζιαπορίνομ4νον εVυ^'<?cί^'€τo "="''"'• "-5'• 
 τι €Ϊη τοντο• ^^ άπηγγ€ΐλαν δε αυτω otl ^Ιησονζ ο Ναζωραΐο? τταρερχίται• 
 ^ και εβόησζ λίγων, Ίησον Tie Jav^cS, βλεησόν μζ. ^^ ΚαΧ οΐ ττροάγοντεζ 
 Επίτιμων αυτω Ίνα. σίωπηστβ- αυτοζ δε πολλω μάλλον ΐκραζζν, Tie ΑανιΒ, 
 ίλέησόν με. ^^ 2!ταθεΙζ δε ό Ίησουζ εκελενσεν αντον άχθηναι προς αυτόν 
 έγγίσαντος δε αΰτοΰ έττηρωτησεν αυτόν ■*' λίγων. Τι σοι θελζί<; ποιήσω ; 
 ό δε είττε, Kvpie, ίνα άναβλεχρω- ^- και 6 Ίησοΰς elnev αυτω, ΆνάβλεχΙιον 
 •η πίστίζ σου σέσωκέ σε. ^^ ΚαΙ τταραχ^ρημα άνεβλεφε, καΐ ήκολούθει αυτω 
 οοζάζων τον Θεόν και πά? ό λαο? ιδώΐ' ε^ωκεν α'ινον τω Θεω. 
 
 XIX. (^χ) Κ-αΙ είσελθων ^ιιηργετο την Ίεριγω• " καΧ ίδου ανηρ ονόματι 
 καλούμενος Ζακγα1ο<;, και αυτοζ ην άρχ^ιτελώνη<;, καΧ ουτοζ ην πλούσιος, •* και 
 εζητει 18εΐν τον Ίησονν τις εστί, καΧ ουκ ηΖΰνατο άπο τοΐι οχλον ότι τη ηλικία 
 μικρός ην. ■* Και προΒραμων έμπροσθεν άνεβη επΧ συκομορεαν Ινα ιΒη αυτόν, 
 ότι εκείνης ημελλε Βιερχ^εσθαι. ' ΚαΧ ώς ηλθεν επΧ τον τόπον άναβλει(ιας 
 ό Ίησοΰς εί8εν αυτόν, καΧ είπε προς αυτόν, Ζακχ^αίε, σπεύσας κατάβηθι• 
 σήμερον γαρ εν τω οίκω σου δει με μεΐναι. ^ ΚαΧ σπεύσας κατεβη, καΧ 
 νπεΒεζατο αύτον γα'ιρων. '^ ΚαΧ Ιμάντες πάντες οιεγόγγυζον λέγοντες, "Οτι 
 πάρα αμαρτωλοί άι.'δρΐ εισήλθε καταλΰσαι. " Σταθείς οε Ζακχ^αΐος είπε προς α λ. ι. ίί. 
 τον Κύριον, Ίδου, τά ημίση των υπαρχόντων μου, Κύριε, δίδω /xt τοΓς πτωχ^οΐς, 
 και et τΐΓΌ9 τι εσνκοφαντησα, αποοιοωμι τετραπΚουν. Ιί,ιπε οε προς αυτόν ολ].!.•. 
 
 35. *EyfffTo δέ. κ. τ. λ.] On the time and place of t)ie healing of 
 the blind man, pee on Matt. xx. 2!) — ;{4, ami on Mark x. 4fi — 5i. 
 
 — 'leptxci] Jericho, in tlie tribe of Benjamin (Joseph. Anft. 
 xviii. 21), on tlie borders of Ephraim (xvi. 17), in a fair and fertile, 
 well-watered country, celebrated for its balsam and its palm-trees 
 (AVraio, xvi. p. 7C3. P/in.v. 14. Λρ/βηί/, pp. 384. ί!2ί). Liijlilfool, 
 Work^, ii. 4'1) ; 150 stadia east from Jerusalem, and (iO west from 
 the river Jordan. Robinson, Palestine, ii. pp. 273 — 304. The 
 city had been much beautified by Herod (Joseph. .\ntt. xvi. 5), 
 who had a palace there ; and it was now the next city to Jerusalem 
 in importance. It is now called Richa or Ericha, and is almost 
 deserted. 
 
 38. Ί-ησοϋ Tie Δαι;ίδ] Jesvs, thou So» of David .' See the 
 bhnd man's faith. The crowd had said (i'. 37), tliat " Jesus of 
 Nazareth " passeth by. But the blind man would not address 
 Him by that title; but he invokes Him as 'Jesus, the Son of 
 David.* The crowd was blind, the blind man saw, and con- 
 demned the blindness of the crowd. 
 
 Ch. XIX. 1. HiripxtTo'] He was passing through : i. e. He was 
 not going to make ai\y stay there ; but was induced to wait awhile, 
 vv. fi. 7. !i. at the house of Zacchieus. 
 
 2. ΖακχαΓϋ5] Zacchteus. The name (which occurs in the 
 Talmud, see Liyhtfoot) shows him to Iiave been a Jew, and there- 
 fore more obnoxious to his countrymen, as an instrument in the 
 hands of the Romans, for exacting taxes from them ; being, as he 
 was, a chief of the hated order of Publicans, and rich, perhaps, 
 by means of his profession ; and he dwelt at Jericlio, a wealthy 
 commercial city, the next in importance in Judaea, after Jerusalem. 
 According to a later tradition (Const. Apost. vii. 46), he be- 
 came first Bishop of Ciesarea, in Palestine. 
 
 4. αΐ'ΐβη 4πΙ truKOjuopeaf] he ctimbed tip into a sycamore-tree. 
 The tree here mentioned is the ' ficus sycomorus ;' the Egyptian 
 fig, in leaves and aspect like the white mulberry. Plin. xiii. 14. 
 Dioscor.\. 1H2. It has a knotty stem, and grows to a considerable 
 height, and shoots out its boughs wide, with thick foliage. Hassel- 
 guist, Rcise, &c. p. 535. Billerbeck, Flora, p. 229. Winer, K. 
 W. B. ii. p. 2fi. 
 
 — «eiVris] So A, B, E, F, G, H, K, L, M, Q, R, S, U, V.— 
 Elz., δι' Ικίίνηί. Cp ch. V. 19. 
 
 This history of Zacchseus has spiritual instruction for us. 
 Ho was little in stature, and he could not see Christ fur the crowd. 
 But this difficulty stimulated his eftorts to gratify his desires. 
 He mounted the tree. Christ, who read his heart, saw him, and 
 rewarded him, and became a guest at his house. Often by reason 
 of the cr iwd of worldly affairs, and on account of our spiritu.il 
 lowness of stature, we cannot discern Christ ; but there are syca- 
 mores pi inted in the road, by which He will pass. He has given 
 
 us the means of grace, — Prayer, Scripture, Sacraments. These are 
 the Trees which He has planted by the way side of life. Let the 
 crowd and our own littleness excite us to run before, like Zacchaeus, 
 and to ascend the tree ; and then, like him, we shall see Christ, 
 and He will come and abide with us. 
 
 Pusilhtatem nostram, ad vidcndum Dominum, turba prse- 
 pedit, quia infirmitatem humanre mentis, ne lucem veritatis in- 
 tendat, curarum sseculariura tumultus premit. Sed prudenter 
 sycomorum ascendamus ; per sycomorum Dominus transiens 
 cernitur. (S. Gregor. 27. Jloral. in Job xxxvii.) 
 
 God always rewards us, if He sees us eager for good. (TAeoph.) 
 5. άΐ'σβλί'ψαΓ i5 Ίησοί?, κ. τ. λ.] Jesus looked ttp and saw. Ho 
 who had seen the heart of Nathanael beneath the thick foliage of 
 the fig-tree (John i. 4fi), reads that of Zacchieus in the shade of 
 the sycamore, and more than grants his prayer. Etsi voce-m 
 invitantis, Jesus non audierat, viderat tamen affectum. Ambrose. 
 He promises to come to his house, having already visited his heart. 
 See also S. Cgrit here, and S. Chrysostom, Homil. de Zacchseo. 
 
 — ΖακχοΤε] Zacchteus. Christ, the Good Sb.epherd, knows 
 all His sheep, and calleth them all by their names. John x. 3. 
 
 7. κατα\νσαι'\ to be a guest with ; hence the inn or lodging, 
 diversorium, in wliich Christ was born is called κατάΚυμα (see 
 above, ii. 7) ; and so is the Guest Chamber for refreshment, where 
 He ate the Paschal Supper, and instituted the Holy Eucharist. 
 See below, xxii. 1 1. 
 
 8. 2Ta9i/s] Having taken his stand. We are left by St. Luke 
 to judge of our Lord's Sermon at the table of Zacchseus by its 
 effects. Perhaps Zacchseus had been reclining at meat, and lis- 
 tening to our Lord's teaching on the use of Money, and was con- 
 vinced of his own ])ast failings in I his respect ; and he then arose 
 and stood forth in the presence of the guests, and spoke as follows ; 
 and became an example of con/essing Christ before men, and of 
 making public dedications of body, and soul, and goods to Him. 
 Wisely therefore has the Church adopted his words in her Com- 
 munion Oifice, at the Offertory. 
 
 — Ιδού] Behold; 'henceforth I ^ίίιρ.•'— present tense for 
 future, to show that what is said is as good as done, — ' the half of 
 my goods to the poor.' He does not delay till to-morrow. He 
 is not a X)04on. Here is a public confession, &nd Λ public row 
 of restitution and dedication to God. 
 
 — άίΓοδίδιο/χι τΕτραττλοΡί'] / restore fourfold, voluntarily, of 
 my own accord ; what the Law requires of α person publicly 
 convicted of fraud. Exod. xxii. I. 9. Thus " he will be the Law 
 unto himself" (Rom. ii. 14). -Vnd he thus vindicates Christ from 
 the cavils of those who said He was gone to be a guest with a 
 sinner (v. ^). 
 
 " Non dimittetur peccatum, nisi restituatur ablatum." Aug 
 (Ep. Uv.)
 
 238 
 
 LUKE XIX. 10-30. 
 
 c Matt. 10. C 
 It 15. 24. 
 & 18. II. 
 Acts 13. 46. 
 
 d M.llt. 25. H. 
 
 ό Ίησοΐΐζ, "Οτι. σήμερον σωτηρία τω οίκω τοντω iyev€TO, καθότι καΐ αύτος 
 υίο5 Αβραάμ (.στιν (^) ^^ " ηΚθε γαρ ό Τΐοζ του άνθρωπου ζητησαι, καΐ σωσαι 
 το άτΓολωλό?. 
 
 (^-) '^ Άκουόντων δε αυτών ταύτα ττροσθάς εΤ— e παραβολην, δια το εγγύς 
 αυτόν ΐΐναι, Ίΐρουσαλημ, καΐ hoKeiv αυτούς δτι τταραχ^ρημα /χε'λλει τγ )8ασιλεια 
 του Θεοί) άναφαίνίσθαι. (^) '^ Είπεν ουι^, '^"Ανθρωπο'; τις εύγεί'ης έπορεύθη 
 εις -χωράν μακράν Χαβΐίν ίαυτω βασΐΚΐ-ίαν και ΰποστρίφαι. (■^) '^ Καλε'σας 
 δε δε'κα δούλους εαυτοΰ εδωκεν αύτοΓς δε'κα μνα^, καΐ είπε προς αυτούς, Πραγ- 
 ματίΰσασθε εως ΐρχομαί. '■* Οί δε πολΐται αϋτοΰ βμίσουν αυτόν, και άπΐστΐΐλαν 
 πρεσββίαν οπίσω αίιτου Χεγοντ€ζ, Ου θβλομεν τούτον βασίλευσαι ε'φ' "ημάζ. 
 '^ Και iyeveTO iv τω επανελθείν αυτόν λαβόντα την βασιλείαν, καΐ εΤπε 
 φωνηθηναι αύτω τούζ Βούλους τούτους οΓς έδωκε το αργυρών, ίνα γνω τις 
 τι ζιεπραγματεύσατο. '° *" IlapeyeveTo δε ό πρώτος λέγων, Κύριε, η μνά 
 σου προσειργάσατο δε'κα /.ιι-ας. '-^ Και εΐπεν αυτω, Ευ, αγαθέ δούλε, ό'τι ε'ι^ 
 εΚαγίστω πιστός εγενου ΐσθι εζουσ'ιαν έχων επάνω δε'κα ποΚεων. ^" Και ηΚθεν 
 ό Ζεύτερος Χεγων, Κύριε, η μνα σου εποίησε πέντε μνας. '^ ΕΊπε δε και τούτω, 
 Και συ γίνου επάνω πέντε ποΚεων. '" "^Καί έτερος ήλθε Χεγων, Κύριε, ιδού η 
 μνά σου, ην είχον άποκειμενην εν σουδαρίω• -' εφοβούμην γάρ σε ό'τι άνθρωπος 
 αυστηρός ει• αίρεις ο ουκ εσηκας, και υεριί,εις ο ουκ εσπειρας. — Λέγει οε 
 αύτω, Έκ τοΰ στόματος σου κρίνω σε, πονηρέ δούλε• ηΒεις ότι εγω άνθρωπος 
 αυστηρός εΙμι, αιρων ο ουκ εθηκα, και θερίζων ο ουκ έσπειρα• -'^ και διατί ούκ 
 εοωκας το άργύριόν μου επι τράπεζαν, και εγω ελθων συν τόκω αν επραζα αυτό ; 
 -^ Και τοις παρεστωσιν εΐπεν, "Άρατε απ' αυτού την μνάν, και 8ότε τω τάς δε'κα 
 μνάς εχοντι• -^ και εΤποι^ αυτω, Κύριε, έχει δε'κα μνάς• (-,y) "® λε'γω γάρ ΰμΐν, 
 ΟΤΙ παντί τω εχοντι Βοθήσεται• άπο δε τού μη έχοντος και ο έχει άρθησεται απ' 
 αυτού. (^) "' Πλην τους εχθρούς μου εκείνους, τους μη θελήσαντάς με βασι- 
 λεύσαι ε'π' αυτούς, άγάγετε ωδε και κατασφάζατε έμπροσθεν μου. i'lc) '^ Και 
 ειπών ταύτα επορεύετο έμπροσθεν άναβαίνων εις Ιεροσόλυμα. 
 
 -" Και εγενετο ως ηγγισεν εις Βηθφαγη και Βηθανίαν, προς το όρος το 
 
 M^'k"ii"2-T^ καλού/χει/οΐ' Έλαιων, απέστειλε δι'ο των μαθητών αυτού "" ειπών, ^ 'Υπάγετε εις 
 
 την κατέναντι κώμην, εν η εισπορευόμενοι ευρησετε πωλον ΒεΒεμένον, εφ' ον 
 
 e Mad. !i. 20. 
 
 f Matt. 25. 24- 
 2». 
 
 9. vlhs Αβραάμ] a son of Abraham by faith (Matt. iii. 9. 
 John Tui. 39. Rom. ir. 1 1— IC. Gal. iii. 7. 9) ; though despised 
 by those who call themselves the children of Abraham. 
 
 10.] See Alhanas. de Incar., pp. 47, 48. 
 
 11. vpocQAs i/ire] He went on to deliver a parable. See 
 Vorst-, de Hebr., p. 591. Job xxix. 1. Cp. x.t. II. 
 
 12. ίπορΐΐΊθη els χώραν μακράν κ.τ.λ.] he set out ίο a far 
 coxintry. As the members of the family of Herod and others 
 from the East resorted to Rome to obtain kingdoms for themselves 
 from the Emperors, and to return to Palestine and their own land. 
 See JVelsle'm here, and Joseph. Antt. .\iv. 25; xv. 10. Comp. 
 on the parable of the five talents. Matt. x.tv. 1 1 — 30. 
 
 13. ewy ίρχομαι'] The present tense of the indicative mood 
 marks more forcibly the uncertainly of the time of Christ's 
 Advent, and that He is alwaTS coming to every man. Cp. John 
 xxi. 22. 1 Tim. iv. 13. SomeMSS. (A, B, D, K, L, R) have eV φ. 
 
 14. -πρΐσβΐίαν] embassy. As the Jews sent counter embassies 
 to Rome to frustrate the appeals mentioned in a preceding note 
 (on !'. 12), e.g. in the case of Archelaus. {Joseph. Antt. xvii.) 
 
 The mention of this antipathy and opposition on the part of 
 the citizens brings out more clearly the character of the servants ; 
 as the hostility of the citizens of the World against Christ tries 
 and displays the temper of Christians, who are His citizens, — 
 dwellers in the City of God, the spiritual Jerusalem, the Church. 
 
 16. 71 μνά. σου] thy pound has gained. He does not say, / have 
 gained. The good servant ascribes all the increase to his lord's 
 money. Cp. St. Paul's words, 1 Cor. xv. 10. It is God's grace 
 in us which enables us to labour ; and all the fruits of our labour 
 are due to Him. See on xvii. 5 — 10. 
 
 17. ϊσβί (χαιν] ' sciai te habere.' {Valck.) 
 
 — tixn TTOKtav'] of ten cities. On this parable as illustrating 
 
 the different degrees of bliss in heaven, according to different 
 degrees of growth in grace on earth, see Bp. Bull's Sermon vii. 
 vol. i. pp. 1G8. 189. Cp. Matt. xix. 2", 28. 1 Cor. xv. 41, 42. 
 2 Cor. ix. 6. 
 
 See also below on John xiv. 2. 
 
 20. σου^αρ'ίψ] napkin. The Latin word sudarium (from sudor), 
 CaluU. xii. 14, passed into many eastern dialects. See John xi. 
 44; XX. 7. Acts xix. 12. jBiu/ur/", Lex. Talmud, p. 442. Wet- 
 stein. 
 
 There is a difference between this case and that of the un- 
 profitable servant in St. Matt. ixv. 25. There the servant alleges 
 fear, lest he should lose what his master had given him ; and 
 therefore he has gone and hidden it in the earth. Here tlie ser- 
 vant also alleges fear (p. 21) ; but says that lie kept it stowed 
 away in a napkin, — i. e. he claims credit for care and vigilance. 
 
 The Gospel speaks of the dead body wrapped in a σαυϋριον 
 (John li. 44 ; xx. 7) ; fitly t'lcn the pound which he kept as dead 
 was so enwrajiped. [Theophyl.) 
 
 On the sin of wrapping up the Conscience, as if it were a 
 dead corjise, in the folds of a napkin, such as the Papacy provides 
 for its children, and requires them to use on pain of damnation, 
 see Bp. Sanderson, de Conscient. Preel. iii. 5. 27, 28. 
 
 23. τράπίζαν] See Matt. xxi. 12 ; xxv. 27. A, B, L, have 
 μυν rh apyvpiov, a reading worthy of consideration. 
 
 27. Toos μ^ OeATiiravTas'] those who wilted not that I should 
 be their king. A jirophetic reference to the punishment in store 
 for those who would soon crv, '* we have no king but Csesar " 
 (John xix. 15. Ps. ii. 2— C.) 
 
 29—44. Κα! iyivtTo κ.τ.λ.] See on Matt. xxi. 1—17. Mark 
 xi. 1. On the form 'ZXaiwv see xxi. 37. 
 
 30. ττω\ον ί(Ζ(μ4ν!•ν, (ψ' Όν oiifU κ.τ.λ.] α colt tied, on which
 
 LUKE XIX. 31—47. 
 
 239 
 
 oi5Sets πώποτΐ. ανθρώπων Ικάθισν λυσαντες αυτόν ayctyere• ^^ και eaV τις 
 υμα,ζ έρωτα, Διατί λύετε ; οΰτως ερείτε αυτω, "Orj ό Κύριο? αντοΰ χρείαν έχει. 
 (^) 32 Άττελθόντεζ δε οί απεσταλμένοι, ενρον καθώς εΐπεν αυτοΐζ. ^^ Λνόντων 
 δε αυτών τον πωλον εΐπον οΐ κύριοι αυτοΰ προς αυτούς, Γι λύετε τον πωλον ; 
 ^ οί δε εΐπον, Ό Κύριος αυτοΰ -χρείαν έχει. *' Και ηγαγοι» αυτόν προς τον 
 Ίησοΰν, και επιρρί^αντες εαυτών τα Ιμάτια επΙ τον ττωλον επεβίβασαν τον 
 Ίησονν. (τ^) '** Πορευομένου δε αύτοΟ ΰπεστρώννυον τα Ιμάτια αυτών εν ττ) 
 όδω. ■''^ Έγγίζοντος δε αυτοΰ η8η ττρος τύ} καταβάσει του όρους των Ελαίων, 
 ■ηρξαντο άπαν το πλήθος των μαθητών -χαίροντες αινείν τον Θεον φωντ] μεγάλτ) 
 περί πασών ων ειΒον δυνάμεων ^ λέγοντες. Ευλογημένος 6 ερχόμενος /3ασι- 
 λευς εν ονόματι Κυρίου• ειρήνη εν ουρανω, και οοςα εν υψιστοις. (,γ-^ Λ-αι 
 τι^-ε? των Φαρισαίων άπο του όχλου εΐπον προς αυτόν. Διδάσκαλε, επιτίμησον 
 τοις μαθηταϊς σου. ^^ ΚαΙ αποκριθείς εΐπεν αυτοΓ?, Λέγω υμίν, ότι εάν ούτοι 
 σιωττησωσιν, οί λίθοι κεκράξονται. (^) ■*' Και ως ηγγισεν ihrnv την πάλιν 
 έκλαυσεν ε'π' αυτήν *- λέγων, "Οτι ει έγνως και συ, και γε εν τη ήμερα σου 
 ταύτη, τά ττρος ε'ιρηνην σου• — νυν δε εκρύβη άπο οφθαλμών σου' ^ ότι ηξου- 
 σιν ημέραι επί σε, καΧ περιβαλοΰσιν οί εχθροί σοι> χάρακα σοι, και περικυ- 
 κλώσουσί σε, καΐ συνέζουσί σε πάντοθεν, (if) ''■' «^αί εοαφιουσί σε καΐ τά 
 τέκνα σου εν σοι, καΐ ουκ άφησουσιν εν σοι λίθον επι λίθω• άνθ' ών ουκ 
 έγνως τον καιρόν της επισκοπής σου. 
 
 m^) ^^ ''Και είσελθων εις το Ίερον ηρζατο εκβάλλειν τους πωλοΰντας εν αύτώ ι> Matt. 21.12 υ. 
 
 \ i / Γ If ^ ι ^ ^ t Mark II. 15, 17. 
 
 και αγοράζοντας ^^ λέγων αυτο2ς Γέγραπται, Ό οίκος μου οίκος προσευχής^'"- ^''■'■ 
 εστίν ΰμεΐς δε αυτόν εποιησατε σπηλαιον ληστών. 
 
 -[-) ' Και ην οιοασκων το κασ ημεραν εν τω ιερω• οι οε αρχιερείς και i Ma.-k η. is. 
 
 no man ever yet sat. The colt tied, on which no man ever yet 
 had sat, but now loosed by the Apostles of Christ, and ridden by 
 Him into Jerusalem, the Holy City, was a type of the Heathen 
 World, as yet untamed and untrained, but brought by the Apostles 
 to Christ, and submitting itself to Him guiding it info the City of 
 God. See Cyril here, and note on Matt. xxi. 7. John xii. 14. 20. 
 33. oi Kvpioi] the masters. St. JIark says only Tires tGiv 
 ΐστ-ηκύταν (xi. 5). Here seems to be a mark of the later com- 
 position of St. Luke's Gospel. See Mark ii. 15. 25, 2G ; v. 3C— 
 38, compared respectively with Luke v. 29 ; vi. 3, 4 ; viii. 50, 
 1, and Townson on the Gospels, Disc. v. sect. 1. 
 
 40. 01 λίβοι] the stones. And so the stones did cry out when 
 one stone was not left upon another, according to his prophecy 
 (six. 44), and proclaimed His truth, justice, and power in thus 
 punishing those that rejected the Divine Stone who became the 
 Head Stone of the corner (.κχ. 17). 
 
 41. ίδΰίΐ' r^i/ TTOKiV ίκλανσΐν"] when He saw the city He tcept 
 over it. Christ shed tears {ίίάκρυσο') at the grave of Lazarus 
 (John xi. 35). But now, He did much more than this, when He 
 looked at Jenisalem, and beheld, as it were, its death— its grave. 
 He (κ\αυσ(ν, wept. Cp. Matt. xxvi. 75. Mark xiv. 72. The 
 sight of the City brought tears into His eyes, and He wept, as 
 David did on the same mountain (2 Sam. xv. 30). Christ wept 
 in the hour of His triumph, and near the spot where He was 
 about to ascend in glory to heaven. He wept iVDt for Himself, 
 but for Jerusalem, and for her apjiroaching calamities. (See 
 below, xxiii. 28.) He wept in the place where her enemies began 
 to besiege her (Matt. x.\iv. 3) for her sins in rejecting Him ; He 
 wept on that spot, in divine foreknowledge of the miseries which 
 they would there inflict Ujion her. Chrict here proves His two- 
 fold nature by weeping as man for what He foretold as God. 
 
 A, B, D, H, L. R, Γ, Δ, have ούτην; cp. xxiii. 28, μ)| 
 κλαίίτε iw* ^ft€, π\ηι/ ^(J>' ΐαυταί κ\αίΐτ€. — Elz. has avrij ; 
 but K\aiiw Μ with an acciisatire is confirmed by the LXX. See 
 Num. xi. 13. Jud. xi. 37. 38; xiv. 1". See Wetstein, p. 815. 
 42—47.] See Grey. .\I. Horn, in Ev. xxsix. 
 
 42. ei ΕγΐΌΐΓ — οφθαλμών σοκ] A remarkable saying : Thou ai't 
 called Jerusalem. Thy Name means, " they shall see peace " 
 (cfe '.tr;>). Cp. Ps. csxii. C, 7. And D.ivid said, 0;)/α.ν /or Me 
 peace of Jerusalem ,• literally, the things that belony to her peace. 
 jVnd so God intended it should be, for He sent to thee the Prince 
 of Peace to preach Peace. But thou hast closed thine cars and 
 thine eyes. Thou hast not tnown, i. e. not considered the things 
 
 that belong to t/iy Peace ; and now they are hid from thine 
 eyes. 
 
 — ei' iyvois κα! συ, κ.τ.λ.] If thou hadst hioun, even thou, 
 for whom so much love has been shown by God, hitherto in vain ; 
 if thou hadst known at least in this the day of thy risitation, 
 when thy King and Sariour comes to visit thee in person for the 
 last time (see r. 44), then how blessed would it be ! The Aposi- 
 opesis is full of pathos. See on xiii. 9, and cp. Isa. xxix. 1 — 8. 
 
 43, 44. χάρακα — ττΐρικυκΧώσουιτι — ffvve^ovat ffi — €δοφιοΓίΓί] a 
 trench and rampart ; they u-ill surround, encircle, and hem thee 
 in on every side, and they will dash thee prostrate to the ground, 
 and thy children within ihee. These circumstances are remark- 
 able, and the prophecy in these respects was signally fulfilled by 
 the Roman general Titus and his army, against his own intention 
 and desire. He earnestly wished to be spared the labour and 
 delay of making the trench round the City. He also earnestly 
 wished to spare the City and Temple ; and it was with great re- 
 luctance that he destroyed the city ; and the Temple was burned 
 in contravention of his express command. (See Joseph. B. J. 
 V. 12. 2— vi. 7. 13. Cp. Euseb. iii. 5 — ϋ, and the passages col- 
 lected by Archbp. Kewcome, Observations, chap. iii. sect, i.) 
 
 (ίαφιοΐσι is a stronger word than to ' lay even to the ground,' 
 it is equivalent to ιτροσκρονσουσί, they will dash on the ground, 
 Hesych. Phavorin. Cp. Ps. cxxxvii. 9. 
 
 In such military works as these here mentioned, the first 
 operation consisted in digging the trench, and with the earth thus 
 excavated, the agger, or χΰμα, or mound, was formed ; then, in 
 the lower parts of the agger thus made, wooden stakes (pali, 
 χάρακΕϊ) were fixed, to prevent the slipping down of the earth of 
 the mound. The whole work was sometimes called χάραξ, as here. 
 See Isa. xxxvii. 33. ού μη κυκλύσ^ι iir a-jT-fif. Cp. Deut. xi. 19, 
 20. Cp. IVetstein, p. 789• 
 
 45,46. Κα! eiVfAeic κ.τ.λ.] See Matt.. xxi. 12, 13. Hereisan- 
 other instance of St. Luke's practice in dispatching a subject ; pre- 
 ferring internal connexion to exact order of time. He describes 
 the cleansing of the Temple immediately after the narrative of the 
 triumphal Entrv ; but it did not take place till the day after. See 
 Mark xi. 12. On this practice of anticipation, see on Matt. xi. 29. 
 Also, by connecting this act and speech of Clirist with His 
 preceding prophecy on the destruction of Jerusalem, St. Luke 
 points out the cause of that destruction, viz. the sins of the Jeict 
 themselves i>i the City and Temple. See on Matt. xxiv. 15. 
 
 47. τί> καθ' ΪΜ•] On ""is use of tJ, see on xi. 3.
 
 240 
 
 LUKE XIX. 48. XX. 1—22. 
 
 a Mall. 21. 23— 
 
 27. 
 
 Mnrk 11. 27-33. 
 
 b Mall. 21. 35— 
 Mark 12. 1 -12. 
 
 cP•. lis. 22. 
 Matt. 21. 12. 
 
 d Matt. 22. U— 
 
 i2. 
 
 Mark 12. 13-17. 
 
 ot γραμματείς 4ζητονν αντον άπολίσαι, καΐ οΐ πρώτοι του λαοΰ, ^''' και οΰν 
 €νρισκον το τι ττονησωσιν, ό λαο5 yap άπας ίζΐ,κρίματο αντοΰ άκονων. 
 
 ΛΑ. (^-jj-^ Λ,αι eyevcTo eu μια των -ήμερων εκείνων, οιοασκοντο<ί αυτού τον 
 \αον εν τω αρω και είιαγγελιζομενον, επέστησαν οΐ άρχ^ιερεΐζ και οί γραμμα- 
 τείς συν τοΓ? πρεσβυτεροις, - και εΐπον προς αντον λέγοντες, Είπε ήμ'ϊν εν 
 ποια εξουσία ταΰτα ποιεί?, 'η τίς εστίν 6 8οΰς σοι την εζουσίαν ταύτην ; 
 
 Αποκριθείς οε είπε προς αυτούς, 'Ερωτήσω ΰμας κάγω ενα λόγον, και είπατε 
 μοι• * Το βάπτισμα 'Ιωάννου εζ ουρανού ην, η εξ ανθρώπων ; ^ Οι δε συν- 
 ελογίσαντο προς εαυτούς λέγοντες, "Οτι εάν ειπωμεν, Έζ ουρανοί), ερεί, Διατί 
 οϋν ουκ επιστευσατε αυτω ; ** εαν δε ειπωμεν, Έζ ανθρώπων, πας 6 λαός κατα- 
 λιθασει ημάς, πεπεισμένος γάρ εστίν Ίωάννην προφητην είναι. ' Και άπεκρί- 
 θησαν μη εΐοεναι πόθεν. " Και ό Ίησους ε'ιπεν αίιτοις, Ουδέ εγώ λέγω υμίν 
 εν ποία εξουσία ταΰτα ποιώ. 
 
 (τγ) ^ ''Ήρξατο δε προς τον λαον λέγειν την παραβολην ταντην Άνθρωπος 
 εφύτευσεν αμπελώνα, καΐ εξεοοτο αύτον γεωργοΊς, και άπεΖημησε -νρόνους 
 ικανούς. "^ Και εν καιρώ απέστειλε προς τους γεωργούς Βοΰλον, ίνα άπο του 
 καρπού τοΰ άμπελώνος Βώσιν αυτω. Οΐ δε γεωργοί Ζείραντες αύτον εξαπ- 
 έστειλαν κενόν. " Και προσέθετο πεμ\\ιαι έτερον δοΰλοι»• οί δε κάκεΐνον 
 οειραντες καΐ άτιμάσαντες εξαπεστειλαν κενόν. '- Και προσέθετο πέμ\}ιαι 
 τρίτον οί δε και τοΰχοζ' τρανματίσαντες εξέβαλον. '•* ί^ιττε δε ό κύριος τοΰ 
 αμπελώνας. Τι ποιήσω ; ττε/χψω τον ν'ιόν μου τον άγαπητον, ίσως τοΰτον ΙΒόντες 
 εντραηησονται. '■* Ίζόντες δε αύτον οί γεωργοί 8ιελογίζοντο προς έαυτονς 
 λέγοντες. Ούτος εστίν 6 κληρονόμος, δεΰτε άποκτείνωμεν αύτον, ίνα ημών 
 γένηται η κληρονομία. ''' Και εκβαλόΐ'τες αύτον έξω τοΰ άμπελώνος άπέκτειναν. 
 Τι ονν ποιήσει αύτοΧς 6 κύριος τοΰ άμπελώνος ; "^ ελευσεται και άττολεσει τους 
 γεωργούς τούτους, και δώσει τον αμπελώνα άλλοις. Άκούσαντες δε εΊπον, Μη 
 γένοιτο. 
 "Αίθον 
 
 κεφαλήν γωνίας; ^^ Πάς ό πεσών έπ' εκείνον τοι/ λίθον σννθλασθησεταν 
 εφ' ον ο' άν πεση λικμησει αυτόν, {-f) '^ Και εζητησαν οί άρ-χ^ιερε2ς και οΐ 
 γραμματείς έπιβαλεΐν έπ' αύτον τάς χ^εψας έν αύτη τη ώρα, και έφοβηθησαν 
 τον λαον, έγνωσαν γάρ οτι προς αυτούς την παραβολην ταύτην είπε. 
 
 (ΐτ) ■" 'Και παρατηρησαντες απέστειλαν εγκαθέτους, ΰποκρινομένους εαυτούς 
 δικαίους ε'ιναι, ίνα έπιλάβωνται αύτοΰ λόγου, εΙς το παραΖοΰναι αύτον τη αρ-νη 
 και τη εξουσία τοΰ ηγεμόνος. -' Και επηρώτησαν αύτον λέγοντες. Διδάσκαλε, 
 οιοαμεν οτι ορθώς λέγεις και διδάσκει;, και ού λαμβάνεις πρόσωπον αλλ' έπ' 
 άλί^ί'ειας την 6hov τοΰ θεοΰ διδάσκει?• " εξεστιν ημΐν Καίσαρι φόρον Βοΰναι, 
 
 ''Ό δε έμβλέφας αύτοΐς είπε, Τί ονν έστι το γεγραμμένον τοΰτο, 
 ον άπεοοκίμασαν οι οΊκοοομοΰντες, ούτος έγενηθη εις 
 
 48. ΐξικρίματο'] uere hanijing upon Him : " pendebat ab ore." 
 (Virg. Ma. iv. 79. Ovid, Ep. i. 30. See Wetstein.) 
 
 Ch. XX. 1. Kal lyivfTo κ.τ.λ.] See Matt. xxi. 53 - 32. 
 
 9. Ήρίοτο κ.τ.λ.] See ilatt. xxi. .'ia— 46. 
 
 11. -προσίθΐτο ire /ίψαί] A Hebraism borrowed from tlie LXX : 
 irpoire'fltTo, P|p^ (yeso;;*) ; ' addidt.' See Glass. Philol. S. p. 411. 
 Vorit. de Hebraism, p. 590; above, xix. U. Acts xii. 3. Cf. 
 Gen. xviii. 20. Cp. LXX. 
 
 16. Ml) yevoiTo'] An ejaculation of their consciences applying 
 the parable to themselves. 
 
 20. Kal TrapaTnpT]aavT ts κ.τ.λ ] See Matt. xxii. 15 — 22. 
 
 — άπξίττζίλαν ^'/Kaeirovs'] they send forth tiers in rrai!. 
 " ^Ύκάθ€τοί proprie dicuntur ii, qui SJidsiduiit ικ toco alitjiio. 
 aliisque insidias /aciiitit. Lex. Cyrill. Brem. aj». Albertium ad 
 Hesych. T. i. p. 1542, b, etpedpos, eytiaeeros, 4πίκαθ-ημ(νο?, 
 κατάσκοτο!. Insidiatores." The word is used by the Septuagint 
 in Job xix. 12; xxii. 9; it is derived from ty, κατά i'ljui, and 
 «ignifies e'joissaries who are set in ambush against a person. Plu- 
 
 tarch, Pyrrh. p. 389, uses the verb: ^σάν rives ois airhs 6 Tlopfios 
 iyKaOiet ττροσποίουμίνου^ dyai MaKfSovas. 
 
 The iyKaSeTOi here mentioned were Pharisees or Herodians, 
 as had been specified by SI. Matthew (xxii. 15—22) and SI. Mart 
 (xii. 13-17); but 57. Lnie does not specify them as such, as 
 being persons in whom his own readers would have less interest. 
 
 21. οΰ λαμβά^ΐΐί πρόσωπον'] λαμβάνειν πρόσωπον is a phrase 
 borrowed from the LXX for Hebr. C"| nm (selh panim), ' to 
 .iccept persons' (Lev. xix. 15. Mai. i. 8). St. Matthew and 
 St. Mark have here ού βκΐπίΐς ets πρόσωπον. 
 
 22. (ρόρον δούναι] to give triiule. St. Matthew and St. Mark 
 never use ipopos, which is used by St. Luke here and xxiii. 2, and 
 by St. Paul, Rom. xiii. fi, 7. In the present passage St. Matthew 
 and St. Mark have κηνσοί, census, which is never used by St. 
 Luke. 
 
 Here is one of the slight varieties which mark the adaptation 
 of the different Gospels to different classes of persons respectively, 
 and indicate the consequent modification of the Kvangelical 
 phraseology. See above, ■ Introduction to St. Luke, p. 1C5, 6, 
 and to the Gospels generally.
 
 LUKE XX. 23—47. XXI. 1—4. 
 
 241 
 
 η ου ; -^ Κατανοησας 8e αυτών την ττανουργίαν είπε προς αυτοί/';, Τι με 
 ■πειράζίτΐ, -^ δείξατε μοι Βηνάρων, τίνος έχει εικόνα καΐ επιγραφην ; Άττο- 
 κρίθεντες δε εϊπον, Καίσαρος. -" Ό δε είπεν αυτοί?, '.^ττόδοτε τοίννν τα 
 Καίσαρος Καίσαρι, κα\ τα του Θεοΰ τω θεώ. -*' Καλ ουκ Ισχυσαν επιΚαβεσθαι 
 αϋτοΰ ρήματος εναντίον τοΟ λαοΰ' και θαυμάσαντες ε'πι Trj άποκρίσει. αυτού 
 εσίγησαν. 
 
 ~^ ' Προσελθόντες δε τίνες των ΣαΒ^ουκαίων, οΐ άντιλεγοντες άνάστασιν μη e Matt. 22. ;s_ 
 εΤναι, εττηρώτησαν αυτόν -^λέγοντες, /Ιιδάσκαλε, Μωϋσης εγραψεν ημίν, ε'αν Mark ΐ2. ι3-2γ 
 τίνος αδελφός αποθάνη έχων γυναίκα, και ούτος άτεκνος άποθά.νη, 'ίνα λάβη 6 
 αδελφός αυτοί) την γυναίκα, και εζαναστηση σπέρμα τω άοελφω αίιτον. 
 ^ Έπτα ουν αδελφοί ήσαν και ό ττρώτος λαβών γυναίκα άπεθανεν ατεκνος' 
 ^ κα\ ελαβεν ό δεύτερος την γυναίκα, και οδτος άπεθανεν άτεκνος• ^' και ό 
 τρίτος ελαβεν αυτήν ωσαύτως δε και οι επτά• ου κατελίπον τέκνα, καΐ 
 
 έθ, 
 
 απεσανον 
 
 32 
 
 δε 
 
 έθο 
 
 33 
 
 ουν αναστασεί 
 ^Και 
 
 ύστερον όέ πάντων απεΡανε και η γυνή. "" Έν ttj 
 τίνος αυτών γίνεται γυνή ; οι γαρ επτά εσχον αυτήν γυναίκα, "" Λαι απο- 
 κριθείς α,πεν αύτοΐς ό Ίτ^σοΰς, Οι υίοι του αιώνος τούτου γα^χοΰσι και εκ- 
 γαμίσκονται• ^' οι δε καταζιωθεντες του αιώνος εκείνου τυχειν, και της 
 αι^ασ τάσεως ττ^ς εκ νεκρών, ούτε γαμουσιν ούτε εκγαμισκονται, "" ούτε γαρ 
 άποθανείν έτι δύνανται, ισάγγελοι γάρ εισι, και υιοί εισι του Θεού, της αναστά- 
 σεως υιοί οντες. ^' "Οτι δε εγείρονται οί νεκροί και Μωϋσης εμηνυσεν επι της 
 Βάτου, ώς λέγει Κύριον τον Θεον Αβραάμ και τον θεον '7σαάκ και τον Θεον 
 'Ιακώβ• ^^ Θεός δε ουκ εστί νεκρών, αλλά ζώντων, πάντες γάρ αυτω ζώσιν. 
 ^' Άποκριθέντες δε' τιΐ'ες τών γραμματέων είπον, άιδάσκαλε, καλώς είπας• 
 -α) ουκετι οε ετολμων επερωταν αυτόν ουοεν. 
 (^) ^' "^ί^Γπε δε προς αυτούς, Πώς λέγουσι τον Χριστον ν'ιον ^αυιδ εϊΐ'αι, f Ntatt. 22. 42— 
 *'- και αΰτος ^αυιδ λέγει εν βίβλω Ψαλμών, ^Ε'ιπεν 6 Κύριος τω Κυρίω Mark ΐ2. 33-3Τ 
 
 ' \ ^ ' ' ' ' g Ps. 110. ι. 
 
 μου, Κάθου εκ δεξιών μου, ■*'' εως αν θώ τους εχθρούς σου ύποπό- ^''^■■^'■ 
 διον τών ποδώΐ' σου• ''^ ^αυιδ ούν Κύριον αυτόν καλεί, και πώς νιος αΰτου 
 εστίν ; 
 
 (^) ^^ ^'Ακούοντος δε παντός του λαοΰ είπε τοις μαθηταις αύτοΰ, ^'' ΖΤροσ- h Mark ΐ2. 3S- 
 ένετε απο τών γραμματέων τών θελόντων περιπατειν έν στολαϊς, και φιλούντων μ^"- " "■ '*■ 
 ασπασμούς έν ταϊς άγοραΐς, και πρωτοκαθεδρίας έν ταΐς συναγωγαΐς, και πρω- 
 τοκλισίας έν τοΙς δείπνοις, (frfi) *' οί κατεσθίουσι τάς οικίας τών χηρών, και 
 προφάσει μακρά προσεύχονται, ούτοι λην^ονται περισσότερον κρίμα. 
 
 XXI. ^ "Άναβλέφας δε είδε τους βάλλοντας τά δώρα αυτών εις το γαζο- a Mark ι: ίΐ- 
 φυλάκιον πλουσίους• ■ είδε δε καί τιΐ'α χηραν πενιχράν βάλλουσαν ε'κεΐ δύο 
 λεπτά, ^ και εΤπεν, 'Αληθώς λέγω ύμ'ϊν, οτι ''η χήρα η πτωχή αύτη πλεΐοι^ 1 2 cor s. ΐ2 
 πάντων έβαλεν ■* άπαντες γάρ ούτοι ε'κ τοΐι περισσεύοντος αΰτοΐς έβαλον εις 
 τά δώρα του Θεοΰ, αύτη δε έκ του υστερήματος αυτής άπαντα τον βίον ον εΐχεν 
 έβαλε. 
 
 27. Ώροσ(\θόΐ'Τ€5 κ.τ.λ.] See on Matt. xxii. 23— :i2. 
 
 34. Οί νΙοί] St. Luke here omits our Lord's words as re- 
 corded by St. Matthew (xxii. 29), ye do err, noi knowing the 
 Scriptures, which were specially relevant to Jewish readers ; and 
 records the argument derived from the difference of this world 
 and the next, an argument applicable to all. 
 
 35. τί}$ a.vaffTac€^s τηϊ ΐκ νΐκρών'\ of the resurrection from 
 the dead. See on Phil. hi. 11. 
 
 36. οίΐτί] Some Editors have substituted ol-Sc here from A, B, 
 L. But οίίτ€ seems preferable. It is not much to say they can- 
 not even die ; which may be said of evil spirits ; but the words ' for 
 neither can they die * supply the reason why they do not marry. 
 
 — ri]s αναστάσΐω! υίοί] children of the resurrection. See on 
 X. 6, vlhs flp-fiVTis, 
 
 38. αϋτψ] No one is dead to Him, or tn His sight. 
 Vol. I. 
 
 4L ΕΓίΓ€ δ€ κ.τ.λ.] See Matt. xxii. -W—AG. 
 
 42. ^r ;3ί^λφ Ψαλ,αώμ] in the Bofk of the Psahns. This addi- 
 tion is not in St. Matt. xxii. 43 or St. Mark xii. 3ti ; but is in- 
 serted here as conveying: information necessary to Gentile readers. 
 He omits ol •)ραμματΰί after \ί•γονσι {v. 41) as less interesting to 
 them. 
 
 45. 'Akovovtos κ.τ.λ.] See Mark xii. 38—40. 
 
 Ch. XXL 1. *Α»Όβλ«'ψα5 if. τ. λ.] He holed up and saw those 
 who teere casting their gifts into the treasury: rich men. See 
 Mark xii. 41 — 44. In describing; these oifmngs, 5/. Mark here 
 uses χολκ^Γ, the Roman as ; and specifies that the sum cast in 
 by the poor widow i,.ade a Unman qmtdrans. St. Luke simply 
 says, δύο λίΐΓτά. and otpUins :υ ui^ readers that what they 
 were casting in were δΰ^α, .fenngs (υ GoJ [vr. 1. 4). 
 
 2 1
 
 242 
 
 LUKE XXr. 5—22. 
 
 liiX.\"i-2o°' ^^^^ ^ " KaC τίνων λεγόντων vepl τοΰ Upov ort λίθόίζ κ-αλοΓ? και αναθημασι 
 κ€κόσμηταί, €ΐπε, Ταντα α θίωρζίτε ΙΚίύσονται -ημεραι iv αΐζ οΰκ αφίΟησίται 
 λίθοι; eVl λίθω, οζ ου καταλνθήσ€ταί. (^) '' Έττηρώτησαν δε αυτόν Xeyovre?, 
 Διδάσκαλε, πότ€ ουν ταΰτα εσται, καΐ τί το σημεΐον οτα ' μέλλει ταύτα vti/e- 
 σθαι ; ** Ό δε εΐττε, Βλίπΐτε μ-η πλανηθητΐ.• πολλοί γαρ ιλεύσονται eVt τω 
 ονόματι μου λέγοντες, Οτι. εγώ εΙμι, καΐ ό καιροζ ηγγικε• μη ουν ττορευθητε 
 οπίσω αυτών. ^ "Οταν δε άκούσητε πολέμους καΐ ακαταστασίας, μη πτοηθητε• 
 δεΓ γαρ ταύτα γενέσθαι πρώτον, αλλ' ουκ ευθέως το τέλος. '" Γοτε ελεγεν 
 αυτο'ίς, Έγερθησεται έθνος επΙ έθνος, καΐ /3ασιλεια έπΙ βασιλείαν, " σεισμοί 
 τε μεγάλοι κατά τόπους, και λιμοί και λοιμοί έσονται, φόβητρα τε καΐ σηαεΐα 
 απ ουρανού μεγαΚα εσται. (^rj Προ οε τούτων πάντων επιραλουσιν εφ 
 ΰμας τας ■χείρας αυτών και ^ιώζουσι παραΖιΖόντες εις συναγωγάς και φύλακας, 
 αγομένους έπι /3ασιλεΓ9 και ηγεμόνας ένεκεν τοΐι ονόματος μου• " άποβησεται 
 οε νμΐν εις μαρτύριον. ("jf ) ^^ ΘέσΟε ουν εις τας καρδίας υμών μη προμελεταν 
 άπολογηθηναι• '^ εγώ yap δώσω ΰμΐν στόμα καΐ σοφίαν, η ου Βυνησονται 
 άντειπεΐν ουδέ άΐ'τιστηΐ'αι πάντες οΐ αντικείμενοι ΰμΐν. "' Παρα^οθησεσθε 
 δε και ύπο γονέων και αδελφών, και συγγενίον καΐ φίλων, και ^ανατώσουσιΐ" 
 ες υμών, ' και εσεσυε μισουμενοι υπο πάντων οια το όνομα μου• και υριξ 
 εκ της κεφαλής ύμίον οίι μη άπόληται. '" Έν τη υπομονή υμών κτησασθε 
 τάς φυχας υμών. 
 
 (^-) '" "Οται/ δε Γδί^τε κυκλουμένην ΰπο στρατοπέδων την 'Ιερουσαλήμ, τότε 
 γνωτε ότι ηγγικεν η έρημωσις αυτής, (-ττ) '' Τότε οι εν τη 'Ιουδαία φευγέτω- 
 σαν εις τα όρη, και οί Ιν μέσω αυτής εκγωρείτωσαν, και οι έν ταΐς χώραις μη 
 είσερχέσθωσαν εις αύτην -- ότι ημέραι εκΒικησεως αυταί είσι τοΐι πλησθηναι 
 
 5. Καί τίΓοιΐ' κ.τ.λ.] See Matt. xxiv. 1 — 51 ; xxi. 1 — 4C. 
 Mark xiii. 1 — lij. 
 
 — Ko! αΐ'αβήμασι'] and rotire offerings, St. Luke alone men- 
 tions that our Lord's attention was invited to the άΐΌβί'ιματο, or 
 votive oflTeririgs, such as golden crowns, shields, censers, pliialse, 
 lychnuchi, and οϊνοχόαι and αμψορίσκοι. Such ίναθτ,ματΛ had 
 been presented to the Temple of Jerusalem by Herod, and even 
 by heathens, such as Ptolemy Euergetes, and also tlie Roman 
 emperors. See Joseph. B. J. ii. 17 ; vi. 5. Ant. xii. ii ; xv. 11 ; 
 xvii. 6 ; xix. C. P/tilo, Legat. ad Cai. ii. p. 592. 
 
 These ofierings showed the reverence of the Powers of this 
 world for Jerusalem and the Temple ; and yet Christ foretold 
 that Jerusalem and the Temple would be destroyed, by some who 
 had adorned it with offerings. 
 
 6. Ταΰτα & flfapeiTt] On the construction, cp. Matt. vii. 24 ; 
 xii. 3G. Jolm vi. 39 ; vii. 38 i xv. 2. H'iiifr, G. G. p. 500. 
 
 8. Ό St elire] But He said. This full prophecy of Christ, 
 concerning the siege and destruction of Jerusalem, and also con- 
 cerning His own Coming, is recited by the three Evangelists, — 
 St. Matthew, xxiv. 4—44, St. Mark, xiii. 5 — 37, and St. Luke 
 here ; but is not noticed by St. John, though he was present at 
 its delivery, Mark xiii. 3. The reasons of wliich seem to be, that 
 as far as the prophecy concerned Jerusalem, it had been fulUlled 
 when he wrote ; and as far as it related to Christ's Second 
 Coming, the narratives of the preceding Evangelists were suffi- 
 cient, or St. John, wiio had heard the prophecy, would have 
 added something to them. His silence is significant of approval. 
 
 11. \ιμο\ καΧ λοιμοί] For instances of similar paronomasias 
 see Heb. v. 8, <^μ.αθΐν αφ" uiv t -παθζν. Rom. xi. 17, Tivts των 
 κλάΒων 4ζ(κλάσθησαν. Matt. xxi. 41, κακοί/ί κακίΐ)$ oTroAc'irei. 
 Acts vUi, 30, ytvuaKets & ανα•γινώσκ(ί$ \ Philem. 20, οναίμην — 
 Όνησιμο!. See above on Matt. xxvi. 2 ; below, xxii. 15; and 
 cp. IViner, p. 560. 
 
 13. αιτοβησιται ΰμΊν (Is μαρτύρων] it will turn out to you as a 
 testimony to them. See Alark xiii. 9, μαρτύριον οϋτοΓί, a testi- 
 mony, by which some of them will be convinced and converted, 
 as Sergius Paulus, the governor of Paphos, and Dionysius the 
 Areopagite (see Acts xiii. 7 — 12 ; xvii. 34), and others condemned, 
 as Felix, Acts xxiv. 22—27. 
 
 14. ©fVet] On the use of βίσθαι in this sense, see Luke i. 6C j 
 ix. 44. Acts V. 4 ; xix. 21. 
 
 15. iyu δώσαι] I will give. In Mark xiii. 11, this is said to be 
 
 the work of the Holi/ Spirit, because He proceeds from the Son, 
 and is sent by Him. See on John xv. 2(>. 
 16. καΐ] ei-en by them, not only by strangers. 
 
 19. 'Ef tt7 ΰπομονγ] by your patience save your souls, gain 
 your lives ; while others, by want of faith, are destroying theirs. 
 See xvii. 33. Matt. x. 39 ; xvi. 25. 
 
 — κτήσασθί] a contrast to άπίίλητοί in the preceding verse. 
 You may yain your life where you seem most likely to lose it. 
 Sec Matt. x. 39. Luke ix. 24. 
 
 A, B, have κτ-(ισ(σθ(, ye shall acquire, — & reading entitlco 
 to attention. 
 
 20. "Οταν δ€ Ϊ5ητ€ κυκ\ονμίνΐ)ν'\ When ye shall see Jeru- 
 salem surrounded by armies. Our Lord gave two signs ; one 
 described by Matt. xxiv. 15, and Mark xiii. 14, viz. the Abomi- 
 nation of Desolation, spoken of by Daniel the jtrophet. set up 
 in the City of Jerusalem, in the '" Holy Place " of the Temple. 
 The other sign here mentioned by St. Luke, was the blockade 
 of the City from without, by the hostile armies of Rome. 
 
 The former sign was intimately connected with the latter. 
 For it was the profanation of the Temple by the Jewish army 
 within the City, and by the sins of the Priests and the jieoide in 
 the City, which had rejected and crucified Christ, that gave power 
 to the Roman army without ; and brought it to besiege and de- 
 stroy the City for the execution of God's justice and wrath for its 
 sins. See on Matt. xxiv. 15, and on Mark xiii. 14,and Luke xi.v. 45. 
 
 21. oi ^v τρ Ιουδαία] they who are in Judiva. not in Jerusalem 
 only, but in Judaea also ; and, indeed, few were then able to es- 
 cape from the City (see Josephus). In consefiucnce of this warn- 
 ing, the Christians escaped to Pella, in J'ertea. See on Matt, 
 xxiv. 16. 
 
 — μ^ €(σfpχe'σ0wσo^] let them not enter in, — to Judiea. It 
 would have been well for the Jews, if they had listened to this 
 warning. But instead of doing so, they were deluded by a fana- 
 tical spirit, excited by their False Prophets, and by vain hopes of 
 the Messiah's coming; and they imagined that the City and 
 Temple were impregnable. Instead of quilting Jud;ea, they 
 flocked to the city of Jerusalem for the Passover, and so were 
 caught by the Romans as in a net ; and the City became a prey 
 to Famine, Pestilence, and Civil War ; and an immense multitude 
 — far beyond the ordinary population of the City — was destroyed, 
 at that very season, and at that very Festival, at which they had 
 crucified Christ. Cp. Euseb. H. E. iii. 5—7.
 
 LUKE XXI. 23—35. 
 
 243 
 
 τταντα. τα γΐγραμμΐΡα. (^) "^ Oval Se ταΓ? iu γαστρί εγουσαι? και ταΐ<; θηλα- 
 ςουσαι? ei» e/<etfai9 ταις ημεραΐζ• ( 7f j εσται γαρ αναγκ-η μ€γαΛ.-η επι τη? yij9, 
 και οργτ) '''ί' ^^ψ τοντω, {-χ^) κ'^'- ττεσουνται στοματί μα'χα.ιρα<ΐ, και αιχ^μαλω- 
 τι,σθτησονται ΐΙ<; πάντα τα Wirq, καΐ Ί€ρονσαλημ Ισται πα.τονμ€νη νπο Ιθνων, 
 ο-χρί πληρωθωσί καιροί ίθνων. (^f ) '^ Και Ισται σ-ημά,α iu ηλίω και atkrji/rf 
 και αστροις, και eVi της γη^ σννοχτ) εθνών Ιν απορία, ηχούσηζ θαΧάσσηζ καΐ 
 σάλου, "'' άποφνχόντων ανθρώπων άπο φόβου καΐ προσΖοκία<; των Ιπεργομίνων 
 ΓΤ) οικουμΐνγ], οι γαρ ονναμΐΐς των ουρανών σαΚζυσησονται. \-η) Και τοτ€ 
 5\povTai τον Τίον του ανθρώπου ερχόμενον έν νεφελτ] μετά 8υνάμεωζ και δό^ης 
 πολλής. ^ Αρχομένων Βε τούτων γίνεσθαι ανακύψατε, και επάρατε ταζ κεφαλάζ 
 νμων, διότι εγγίζει η άπο\ύτρω(τι<; υμών. 
 
 ^ '' Και είπε παραβολην αύτοις• "ίδετε την συκην και πάντα τα δένδρα, ί Man. 21. 32- 
 ** OTay προβάλωσιν ηΒη, βλέποντες αφ' εαυτών γινώσκετε ότι η8η εγγυ% jq i-i^i^ μ. a-u. 
 θεροζ εστίν ^' ούτω και νμεΐζ όταν ΐΒητε ταύτα γινόμενα, γινώσκετε ότι εγγύς 
 εστίν -η βασιλεία τον Θεον. "*" Άμην λέγω νμΐν, ότι ον μη παρελθτ) η γενεά 
 αυτη, εω? αν πάντα γενηται• ^^ ο ουρανός και η γη παρελευσονται, οι οε λόγοι 
 μου ου μη παρελθωσι. 
 
 (^) ^ Προσέχετε δε εαυτοΐς, μη ποτέ βαρηθώσιν υμών αί καρδίαι εν 
 κραιπάλη και μέθη καΐ μερίμναις βιωτικαΐς, και αίφνίοιος εφ' υμάς επιστη η 
 ημέρα εκείνη• ^^ ως παγίς γαρ επελεύσεται επΙ πάντας τους καθήμενους επι 
 
 22. ττάι/τα τα •γ€-ι•ραμμίνά] all things that are wriUen, espe- 
 cially in the Prophet Daniel, ix. 2C, 27. See on Matt. xsiv. 15. 
 
 23. iyάyκη] Hebr. ms {Isara/i), ' anguslia :' rendered by 
 ανά•γκη in the LXX, Job v, 19, And passim. 
 
 24. στιίί^ατι μαχαίρα!'] ηππ >s (^i c/ierei), Gen. xxxiv. 20. 
 Deut. xiii. 15. Hcb. xl. 34. " 
 
 — α/χ/χολωτίσθησοί'ται] αΛλ// ie carried captive into all 
 nations. The first Passover, or Type, was killt-d in obedience to 
 God's command ; and m forty years the Promised Land was en- 
 tered, and the People of Israel were settled by Joshua in Canaan, 
 from which the seven Nations were rooted up by God to make 
 room for them. Christ, the last Passover, or Antitype, the true 
 Passover, was slain in rebellion against God ; and in forty years 
 the Promised Land was forfeited, and trodden under foot by the 
 Gentiles, and the Jews were carried captive into all Nations, and 
 so remain till this day. See the different results, even in this 
 world, of Obedience to God and of Rebellion against Him. Cp. 
 the remarks at the end of Chronological Synopsis below, pre- 
 fixed to the Acts of the Apostles, and Burgon. p. 531. 
 
 — *1(ρονσα\^μ ίσται ττατονμϊιτη'\ Jervsalem shall be trodden 
 under foot by, and remain subject to, them. So ίίοτοΐΓοτ€ίϊ/, 
 1 Mace. iii. 52. Gentile Nations shall tread it down, and trample 
 it under foot, until the times (καιροί, seasons) of the Gentiles are 
 fulfilled ; i. e. " till the fulness of the Gentiles be come in." (Rom. 
 xi. 25.) 
 
 καιροί are the seasons for bringing forth fruit to perfection : 
 see Matt. xiii. 30. Mark xi. 13 ; xii. 2. Luke .\x. 10. Acts xiv. 
 17. They are the spiritual spring, summer, and autumn in 
 which the Genlile Nations are ripening to maturity under the 
 showers of grace, and in the sunshine of the Gospel. And when 
 that harvest is gathered, then the blindness which has fallen on 
 Israel will be removed. Rom. xi. 15. 25. 2 Cor. iii. 14 — IC. 
 Zech. iii. 9 ; viii. 8. Isa. x.\xii. 13—15 ; Ixvi. 8. 
 
 Others (e. g. Meyer) suppose καφοί to be seasons of judg- 
 ment and vengeance upon the Gentiles. And doubtless the season 
 for bearing fruit being a season of trial, is to many a season of 
 judgment, as well as of mercy to others. 
 
 25. <Γ7ί/χ(?α] On these verses, see Greg. Moral, xl. Homil. in 
 Evang. p. 143(j. They have a double sense : 
 
 1. Literal ; as applied to Jerusalem. 
 
 2. Spiritual ; as applied to Christendom, or the Spiritual Sion. 
 The Sun of righteousness, Christ, will show signs of His 
 
 power ; the Moon, i. e. the Christian Church, illumined with His 
 beams, will show signs of His coming. .A.nd some Stars, i. e. 
 Luminaries of the Church, will fall from their place. S. Ambrose 
 says, '* Plurimis a religione deficientibus clara fides obscurabitur 
 nube pcrfidice ; quia mihi Sol lUe coelestis mea fide vel minuitur 
 vel augetur. Et quemadmodum menstruis cursibus Luna vel 
 terrse oppositu, cum fuerit a regione Soils, vanescit, sic ct sancta 
 Bccletia, cum lumini ccelesti vitia camis obsistunt, fiilgores divini 
 
 luminis de Chritti radiis non potest mntuari." Sec on ?>iatt. 
 xxiv. 29. 
 
 Our Lord transfers His words from the capture of Jerusalem, 
 and applies them to the time of His Second Advent and the con- 
 summation of all things. S. Cyril, p. C53, 4. 
 
 — amox^fi] ' anxietas,' ' angor.' See on Matt. xxiv. 29. 
 
 — απορία] " desperatione ob consilii inopiam utpote angusliia 
 iraplicitorum, ex quibus cxplicare se nequeant." 
 
 — ήχοι}ο•7)5] Some MSS., particularly A, B, C, L, Jf, R, X, 
 have ίχουτ, which has been received in some ancient Editions. If 
 it is the true reading, the genitive ίχοι /s follows σημΰα. But that 
 reading seems to have proceeded from ήχούσηί altered into ^X'ivs 
 is — . And ίιχου, not fixous, seems to be the firm used in N. T. 
 See Heb. xii. 19. The reading ήχούστ)! is in D, E, G, H, K, S, 
 U, V, Γ, Δ, Λ. 
 
 — βαλάο-στ)?] the sea. £ar/A,in thisverse, appears to represent 
 men and nations in their worldly state (Matt. xxiv. 30\ engrossed 
 by low and earthly thoughts (see below, r. 35). The Sea re- 
 presents them as tossed about on the tumultuous billows of in- 
 ternal and external troubles. And in both respects, whether as 
 to Earth or Sea, the Nations of this world are distinguished 
 from the children of the kingdom of heaten, i. e. of the Christian 
 Church, which will be assailed by storms (v. 2.i), but is raided 
 above earthly cares, and cannot be shaken by earthly vicissi- 
 tudes. 
 
 26. T?; ο'ίκονμίντι'] the world, as inhabited ; i. e. cities and 
 nations. 
 
 28. ^►ακίψοτ€] do you look upward» with faith, hope, and 
 joy, while the men of this world are looking downwards to the 
 earth (κατακύιττοιτ^ϊ «it τ))!/ yijv), oppressed with earthly cares 
 and lusts (r. 34), and poring on earthly treasures, and cast down 
 with despair (see r. 2(i) ; for, when their destruction is at hand, 
 then your redemption draweth nigh : " Levare capita, est mentcs 
 ad patriam coelestem erigere." ( Greg.) 
 
 29. ττάί'τα τα SfVSpo] ail the trees. Countries which have 
 no fig-trees, have their parables (Malt. xxiv. 32) for watchful 
 hearts. 
 
 30. ττροβάλωσιΐ''] Cf. ϊτον irapaSf, Mark iv. 29, and ^TijSoAur, 
 Mark xiv. 72. 
 
 32. ή ydti oih-T)] this generation, the Israel of God. See 
 Sfatt. xxiv. 34; and'cp. Euseb. here (Mai, p. 301), who com- 
 pares Ps. xxii. 31 ; cii. 18. 
 
 34. βαρηβώσι^] βαρυνβΐ:•<ην, Elz. But βαρηθϋσα/ is in .\, B, 
 C. E, F, G, K, L, S, V, and other Uncials. It is remarkable 
 that in the N. T. βαροΐμαι occurs often (Matt. xxvi. 4.1. Mark 
 xiv. 40. Luke ix. 32. 2 Cor. i. 8; v. 4. I Tim. v. IG), but 
 βαρύνομαι never ; whereas in the LXX βαρύνομαι is often, but 
 βαροΰμαι very rarely, found. 
 
 35. is παγίί] will come suddenly on them, as a tiiare or trap 
 on birds or beasts enjoying repose (Eccles. ii. 12)." 
 
 S I 2
 
 244 
 
 LUKE XXr. 36—38. XXII. 1— ί 
 
 ■ Matt 26. 2, 4, 
 Mark 14. 1. 
 
 b Matt. 26. H — 
 
 in. 
 
 Mark U. 10, 11. 
 
 c Matt. 26 
 
 19. 
 
 Mark 11. 12—1 
 
 πρόσωπον πάσψ της γης. ^ Άγρυπνίίτί ουν eV παντί καιρώ Βεόμΐνοι ΐΐ'α 
 καταξιωθητΐ ΙκφνγΐΙν ταύτα πάντα τα μέλλοντα γίνίσθαί, καΐ σταθηναι έμ- 
 προσθεν τον Τίοΰ τον άνθρώπον. 
 
 ^'^ '^Ην δε τάς ■ημίρα<; iv τω Ιψω διδάσκων, τάς δε ννκταζ εξερχόμενοζ ηνλί- 
 ζετο εΙς το 6ρο<; το καλονμενον Έλαιών. ^ Καί πάς ό λαός ώρθριζε προζ αντον 
 iv τω Ιερω άκονειν αντον. 
 
 XXII.' (^) ' ^Ήγγιζε δε η εορτή των άζνμων, η λεγομένη πάσχα• 
 (£ί1) 2 ^^Ι iζ■ήrovv οΐ αρχιερείς και οί γραμματείς το ττώς άνέλωσιν αντον, 
 (1^) εφοβοΐιντο γαρ τον λαόν. 
 
 ^ '' Είσηλθεν δε Σατανάς εις ΊονΒαν τον επικαλονμενον Ίσκαριώτην, όντα εκ 
 τον αριθμού των δώδε/ία• (^f ) ■* fat απελθων σννελάλησε τοΙς άρχιερενσι καΐ 
 τοΐ•; στρατηγοί το ττώς αντον παράγω αϋτοΐς• ^ καΐ εχάρησαν, και συνεθεντο 
 αντω άργνριον Βονναι, ° καΐ εξωμολόγησε, και ε'ζητει ενκαιρίαν τον παραΒοννω: 
 17— αντον αύτοΐς άτερ όχλου. 
 
 '' ""Ήλθε δε η ήμερα των άζνμων, εν tj έδει θνεσθαι το πάσχα• " και 
 
 — τοίϊ KoflTj.ue'i'Ous eVl π. π. τ. 7•] Those wlio are of the 
 eariA, earthy (1 Cor. xv. 47), and have not set their affections on 
 things a/iove (Col. iii. 2), and have not their conversation in 
 /leavcn (Phil. iii. 2n). 
 
 See above on xviii. 8. The expression καβησθαι ίπΐ πρόσαιπον 
 Tij5 7jir is a double Hebraism, καθήσθαί is the Hebrew 2ir; 
 (μα$!ιαύ), to sit, to take their ease, rest, to dwell (Isa. ix. 2. 
 Matt. iv. IG). .ind iirl ττρόίτωποί' τ. y. is the Hebr. V■^.lί^^"'3, "E"'» 
 {al-imey col-haarets), 2 Sam. xviii. 8. See Vorst. p. 170, and 
 p. 342. And it denotes that the persons so described have made 
 earth their home, and say, " here is our rest." Cp. Heb. xiii. 14. 
 Mic. ii. 10. Rev. xiii. 14. 
 
 37. ηΡλίς'ίτο 61! τίι Spos] resorted for a lodging to Olivet, i. e. 
 *o Bethany (Matt. xxi. 17. Mark xi. 11). See below, xxiv. 50. 
 On the use of ei's, see Matt. ii. 23, and on Mark i. 3U. Luke 
 xi. 7. 
 
 — ei's ri ipos rh κα\ούμ(νον Έλοιώμ] to the Mount called 
 Olivet. St. Luke shows by this mode of speech (which he hail 
 also used in xix. 29) that he is writing for other than Jewish 
 readers. So in ii. 4 he explains that the city of David is called 
 Bethlehem. Compare the next chapter, v. 1, where he speaks of 
 " the Feast of unleavened bread," which is called the Passover. 
 No Jew, writing to Jews, would have expressed himself thus. But 
 such language is very suitable to the Evangelist of the Gentile 
 World. Cp. Introduction, p. 1G5. 
 
 — Έλαιώ!»] Elz. 'Ελαίων, gen. plur. But 'Ελαίων, Olivelum, 
 in the nominative singular seems to be the true reading. (Cp. 
 xix. 29.) The Evangelists appear to prefix the article τω» to 
 Έλιιιώΐ' after τ5 Spos. See Matt. xxi. 1 ; -xxiv. 3 ; xxvi. 30. 
 Mark .xi. 1 ; xiii. 3 ; xiv. 2G. Luke xix. 37 ; xxii. 39. John viii. 
 1 (if genuine). St. Luke (and he alone) uses the form Έλαώ;', 
 Olivet (Acts i. 12), probably to be restored here and xix. 29. On 
 this use of the nominative in proper names, see Lobeck, Phryn. 
 p. 517, and Meyer on Luke xix. 29. H'iner, p. 1G4. 
 
 38. Ιίρβρίζ('] came early, ορθρίζω is the word used by the LXX 
 for Hebr. D'Sirri {hishkiym), from root Dp'i {shakam), ' to rise 
 earlv in the morning.' Gen. xix. 27 ; xx. 8 ; and passim. The 
 more Attic form was αρθρώνω. See Thorn. Mag. in v., who says 
 ορθρΐύω — ουκ ορθρίζω. 
 
 Ch. ΧΧΠ. 1. 'HyyiCt κ.τ.λ.] See Matt. xxvi. 1—5. Mark 
 sir. 1, 2. 10, 11. 
 
 2. Tii] See v. 4 and on Mark ix. 23. 
 
 3. ΕΐσίλβίΓ SaTorar] The circumstance of this entrance of 
 ithe Enemy is not mentioned by St. Matt, or St. Mark here. St. 
 
 Luke, writing for the Gentiles, had traced our Lord's genealogy 
 to Adam (Luke iii. 23. 38), and had shown that He is the promised 
 Seed of the il'oman, between which and the Seed of the .Serpent 
 God had put enmity (whence the name Satan, yib, ' enemy,' or 
 ' adversary'), and which would bruise the Serpenfs head (Gen. iii. 
 1.Ϊ). He 19 careful to show how that primeval prophecy or prot- 
 evanyelium was fulfilled by Christ. 
 
 He does this in the history of the Temptation (ch. iv.), then he 
 records our Lord's words, saying (x. 18), " I was beholding Satan 
 
 — the Enemy, τίν Σοτοΐ'άΐ' — fallen as lightning from heaven," and 
 ascribing the diseases of the body which He healed to the agency 
 of Satan (xiii. 10), and telling Peter (xxii. 31), that Satan desired 
 to have them to sift them as wheat. And now the Holy Spirit 
 reveals Satan — the ancient Enemy of Man — that Old Serpent — 
 as the prime instigator of those who brought about the Cruci- 
 fixion, by which he bruised the heel of the woman's Seed, and 
 through which his own bead was bruised by the woman's Seed. 
 
 4. στρατηγό?;] the captains of the Temple: " templi prafectis . 
 cum his agebat Judas, et hi speciatim commemorantur, quoniam 
 horum crat, apparitorum ope, prehendcre ct in carcerem conjicere 
 Judieos, qui in legem peccarant, vid. ad Matt. xxvi. 47. infra v. 
 52. Act. v. 2C. Dicebantur autem α•τροτΐ)γο1 toD Ifpoi, et sim- 
 pliciter στρατηγοί, duces ac prtefecti sacerdotum et Levitarum, 
 qui in templo excubias agebant, vid. 2 Par, xxxv. 8. Supremus 
 excubiarum priefectus, qui, ut reUqui στρατηγό!, ex sacerdotum 
 numero erat, κατ' ^^οχηΐ' dicebatur 6 στparηybs Act. v. 20, coll. 
 V. 24. ό στρατηγεί Tot Upov Act. iv. 1, v. 24. Idem cum 
 snnnno pontifce conjungitur a Josepho xx. 6. 2, et ante reliquos 
 synedrii assessores coramemoratur Act. v. 24, coll. xxi. 37•" 
 (Kuin.) Cp. Winer, ii. p. 590. 
 
 6. &Tfp δχλοιι] without a tumult, or popular commotion. 
 (Acts xxiv. 18.) See Matt. xxvi. 5. Mark xiv. 2. 
 
 7. 4v 1] i5ei θνΐσθαί'Ι on which day it was necessary that the 
 Passover should be killed. Perhaps there is something of em- 
 phasis in the word eSfi, it was necessary ; as much as to say that 
 our Lord sacrificed and ate the Paschal Lamb on the day ap- 
 pointed by the divine Law, but the Priests and Pharisees, who 
 professed great zeal for the law, did not. 
 
 Our Lord ate the Passover with His disciples on the Even. 
 ing of the Fourteenth of Nisan, being the Fifth day of the week 
 (Thursday). 
 
 But the Rulers of the Jews, who conspired against Him, 
 would not enter (on the next day) into the hall of Pilate, " lest 
 they should be defiled, but that they might eat the Passover " (John 
 xviii. 28). For, says Eusebius ' (as cited in Cat. Aur. p. 288, 
 ed. A'enet. 1775), "Ex quo Veritati insidiati sunt, verbum Veri- 
 tatis a se expulerunt, non prima die azymorum, quo die debebat 
 immolari Pascha, manducantes solitum sibi Pascha ; erant enim 
 erga alntd attenti (i. e. on killing Christ), sed die sequent! post 
 ilium, quie erat azymorum secunda. Dominus verb prima die 
 azymorum, hoc est quinta feria, Pascha cum discipulis peregit." 
 
 The Chief Priests and Scribes were so busy in plotting the 
 sacrifice of Mi true Paschal Lamb, that they omitted to sacrifice 
 and eat the legal Passover at the proper time. The Evangelists 
 relate, that they took counsel before the Passover to kill Jesus 
 by subtlety without any public disturbance, and not at the Pass- 
 over. They made their compact with Judas and dispatched their 
 officers and servants with him to Gethsemane to take Jesus after 
 He had eaten the Passover. Judas and the band (σπβϊρο) came 
 by night from the Chief Priests and Scribes and Elders (Matt. 
 xxvi. 47. Mark xiv. 43. John xviii. 3), and even some of the 
 Chief Priests and Elders accompanied Judas to Gethsemane 
 (Luke xxii. 52), and the others seem to have waited with impa- 
 tience for our Lord's arrest, and to have been ready to meet 
 
 ' The original of this scholium of Eusebius, from his work de Paschatc, has been published by C^rd. ΛΙαί, Coll. Vat. iv. pp. 215, 216
 
 LUKE XXII. 9-23. 
 
 245 
 
 άπέστβίλζ Πίτρον και. Ίωάννην ίίπων, Πορίνθέντίζ exot/xacrare ημίν το πάσχα 
 ίνα φάγωμίν. ^ Οΐ Se ίίπον αντω, Που θίλΐΐ,ζ Ιτοιμάσωμίν ; "^ Ό δε einev 
 aurots, Ίδοι; ΐΙσίΚθόντων υμών ets Ty]v πόλίν σνναντησΐϋ νμίν άνθρωττοζ κΐρά- 
 μι,ον υδατο5 βαστάζων ακολουθήσατε αυτω ΐΐζ την οΐκίαν ου ΐ.Ισπορΐ.ΰίται• 
 " καΐ ερζΐτε τω οΙκο^εσπότΎ) της οικία?, Λίγει σοι ό διδάσκαλο?, Που εστί το 
 κατάλυμα, οπού το πάσχα μίτά των μαθητών μου φάγω ; '- κακα.νο<; ΰμίν 
 Setfei άνάγαων μίγα έστρωμενον, εκεί ετοιμάσατε. '^ Απελθόντες δε ευρον 
 καθώς ειρηκεν αύτο2ς, καΐ ητοίμασαν το πάσχα. 
 
 '■* Και ore εγενετο ή ωρα άνεπεσε, καΐ οΐ δώδεκα απόστολοι σύΐ' αύτω• 
 (-χ-) '^ καΐ είπε προς αυτούς, Επιθυμία επεθύμησα τοΰτο το πάσχα φαγεΐν μεθ' 
 υμών προ του με παθεϊν "* λε'γω yap ύμΐν, ότι ουκέτι ου μη φάγω εζ αυτοΰ, εως 
 ότου πληρωθη εν τη /δασιλεία τοΟ Θεοΰ. (ττ) '^ •^^'^^ Βεζάμενος ποτηριον 
 ευχαριστησας είπε. Λάβετε τοΰτο καΐ διαμερίσατε έαυτοΐς• "* "^ λέγω γαρ ύμΐν, λ mm. 20. 22- 
 οτι ου μη πιω άπο του γενηματος της αμπέλου, εως ότου η βασιλεία τοΰ Θεού ''"i!'k π. is— 25• 
 ελθη. (^) '^ JKal λαβών άρτον ευχαριστησας έκλασε και εΒωκεν αύτοΐς λέγων, 
 Τοΰτό εστί το σωμά μου το υπέρ ύμων οιοόμενον τοΰτο ποιείτε εΙς την εμην 
 άνάμνησιν. (ττ) '" '•ί^εταΰτως και το ποτήριον μετά το Βειπνησαι λέγων, Τοΰτο 
 το ποτήριον η καινή Βιαθηκη εν τω α'ίματί μου το νπερ ΰμων εκχυνόμενον. 
 i'ii) '"' Πλην ISoi) η χεΙρ τοΰ παραΒιΒόντος με μετ εμοΰ επΙ της τραπέζης. 
 ~- Και ό μεν Ύ'ιος τοΰ ανθρώπου πορεύεται κατά το ώρισμενον, πλην οΰαΐ τω 
 άνθρώπω εκείνω δι' ου παραδίδοται. (^) "^ ΚαΙ αΰτοΙ ηρζαντο συζητεΐν προς 
 εαυτούς το τις άρα εΐη εζ αυτών 6 τοΰτο μέλλων πράσσειν. 
 
 together imniediatfly (Luke xxii. CO) to carry on His examination 
 and to expedite His execution. And there does not appear to 
 have been any available interval in which they could have sepa- 
 rated and returned to their several households in order to eat the 
 Passover, and then have come back to prosecute the trial and 
 condemnation of their Divine Prisoner. 
 
 8. καΐ αττίσταΚί κ. τ. λ.] See Matt. xxvi. 17 — 19. Mai'k xiv. 
 
 10. κΐράμιον ίίδατοί] a pitcher of water. As to \ts symbolical 
 significance here, see on Mark xiv. 13, and .9. Cyril here, tvOa yhp 
 hy ΐϊσίλθτ} t6 ΰδωρτοΰ α-γίου βαπτίσματο5, (κΰ καταΚΰσΐΐ Χριστίίϊ. 
 
 12. av'iyaioy] So Λ, Β, D, Ε, G, Η, Κ, L, JI, Ρ, R, S, and 
 other MSS. — Είζ. ανώ-γζον. See Mark xiv. 15. 
 
 15. ^Επιθυμία, επιθύμησα"] I desired with desire : a Hebraistic 
 expression, probably a literal translation of our Lord's words. 
 Vorst. de Hebr., p. (i'.'i, who compares Matt. xiii. 14, άκοί) 
 ακούσετε. John iii. 29, χαρ^ χαίρει. Acts iv. 17; v. 2ΰ ; xxiii. 
 14, and see LXX in Gen. xxxi. 30. 
 
 These Hebraisms appear to be preserved by the Sacred 
 Writers, for the sake of reminding the reader that he has before 
 him a literal representation of the very words used by the speakers 
 on the occasions describeii. 
 
 — πάσχα — τταθξ'ΐν'] A paronomasia. See on Matt. xxvi. 2. 
 Luke xxi. 11. Acts iv. 30; viii. 30. 
 
 16. ού μη φαΎω"] I will not eat any more of it until it leful' 
 filled in the Kingdom of God. Our Lord was now about to give 
 a spiritual consummation or fulfilment (πλήρωσίχ) to the Paschal 
 rites of eating and drinking, by changing them into a Sacrament 
 of the Λ>?ί? Covenant in the Gospel and the Church (eV rij βασιλεία 
 τοΰ Θεοΰ), in the Holy Communion of His Body and Blood. 
 Henceforth the Lev'lical sacrifice was to cease, being transfigured 
 into an Evangelical Sacrament in the Kingdom of God. 
 
 Having said these words. He proceeded to explain their mean- 
 ing by instituting the Christian Passover, — the Holy Eudiarist. 
 1 will no more partake in this figurative and typical eating of 
 the Passover, which is now about to he fulfilled in the Kingdom 
 of God, — that is, in the Church, — by the oblation of the true Pass- 
 over on the Cross : an<l this is fulfilled in us who honour the true 
 Passover. For it is not a lamb of the dock which sanctifies us, but 
 it is He Himself being made a holy sacrifice for us, by the offer- 
 ing of bloodless oblations and the mystical Benediction in the Holy 
 Eucharist, in which we are blessed and quickened with life. Cyril. 
 
 18. '^ΐν•ηματο$'\ On this use of -γίντιμα, see Phrynich. p. 2ΰ6, 
 Loheck, and Vorst. de Hebr., p. 404. 
 
 19. Τοίτιί ίστι] See Matt. xxvi. 20. 
 
 — ίΌ όπερ ΰμων διδίί^ενοί'] that is being given for you. St. 
 Paul says κλάμΐνον, being broken, 1 Cor. xi. 24. These words 
 are not in St. Matthew and St. Mark. They serve to give greater 
 clearness to what preceded. 
 
 It is observable that in the record of all the three Evangelists 
 and St. Paul, our Lord uses the present tense. This is My Body 
 which is being given, being broken {^ί^άμίνον, κλώμ^νον). This 
 is My Blood which is being shed {4κχυνόμζνον). The bread 
 (fipTos, loaf 1 Cor. x. 17) blessed by Christ, and broken in His 
 hand before He sutfered (b. 19), and distributed by Him to His 
 disciples, was a figure of His death, voluntarily accomplished by 
 His own act, and a showing forth of it, and a conveyance of its 
 blessings as already purchased and secured ; as t)ie bread now 
 blessed in His name in the Holy Eucharist, and broken after His 
 sufl'ering, is a commemorative representation and showing of His 
 death, and is the Communion of His body and blood, mid an 
 actual and effectual dispensation and ajiplicalion of all the benefit? 
 of His death to every jienitent and faithful receiver. 
 
 On the varieties of the words, with which the Evangelists 
 record what our Lord said and did in the Institution of the Holy 
 Eucharist, see above, Introduction to the Gospels. 
 
 — τοΰτο ττοιΰτζ'] do this. It is alleged by Romish Divines, that 
 τοιεΓτε has here a sacrificial meaning. But this is refuted by our 
 Lord's own use of ποιώ at this time. See Luke xxii. 19. The 
 -apostles could not now suppose themselves to be Priests, not 
 being of the line of Aaron. 
 
 — είί την i. άνάμνησιν'] for the recordation of Me. *Ανάμνη- 
 ais is more than remembrance of Me. ^λνάμνησιί is not simply 
 remembrance, which may be involuntary, — but it is a deliberate 
 inward act of the will (recordatio), shoning itself by external 
 signs. See on Mark xiv. 72, and cp. 1 Cor. xi. 25, 26. Heb. x. 3. 
 
 " Do this for My Commemoration." This was a prospective 
 precept for the future,- for when He Himself was present with 
 them there was no occasion for ανάμνησίζ. 
 
 On the form ίνάμνησΐ5 ίμ>! = ' recordatio mei,' cp. Rom. xi. 
 31, ϋμίΤ(ρον e\eos, mercy toward you, and Rom. xv. 4. I Cor. xv. 
 31 ; xvi. 17. Winer, p. 139. 
 
 20. Ώσαύτωί] In like manner, with thanks and benediction. 
 
 — μετά τύ ίαπνήσαι'] after supper,— mentioned to distinguish 
 this cup from the paschal cup, i-. 17• 
 
 — ΤοΓτο τ!> TTOT^pior] See on Matt. xxvi. 28. 
 
 21. Π\ήν] lint, although I am now about to shed My blood 
 for you and for all men. 
 
 22. κατά Ti> άιρισ^ιενον] Cp. on xvii. 1, and on Acts ii. 23, τρ 
 ωρίσμίντ] βουλί}. 
 
 — τταραδιδοται] Ps. xli. • •
 
 246 
 
 LUKE XXII. 24—40. 
 
 f Malt. 19. 28 
 Heb. 2. 18. 
 l!i. 10. 
 
 (-fpj ''^ JSyefero oe ίίαι (pLKoucLKia iv αυτοίζ το τΐ9 αυτωι» oo/cet eii^ac /χειζωι». 
 « Mall. 20. li- 2o 'q g^ εΤπει^ αυτόΐζ, '^ Oi βασιλζίς των Ιθνων KvpLevovcTLu αυτών, καΐ οΐ Ιξον- 
 Mark 10 42-44. ο-ιάζοντα avTUiv cvepyeTaL καλούνται• "*' i/ieis Se ονχ^ οΰτω<;• αλλ' ό μΐ,ίζων iv 
 νμιν Ύ^νΐσοω ωζ ο ν€ωτ€ρο<;, και ο ηγουμενοζ ως ο διακόνων. {-^) Τΐζ γαρ 
 μείζων, ό άνακβίμΐνο<; η 6 Βιακονων ; ουχί 6 άνακείμζνο'; ; έγω δε ζίμι iv μέσω 
 υμών ως ο διακόνων. '' Τμεις oe εστε οι διαμεμενηκοτίζ μ€Τ εμού (.ν τοις 
 •πειρασμούς μου• -" ' κάγώ διατίθεμαι ΰμίν καθώς Βιεθετό μοι ό Πατήρ μου 
 /δασιλείαΐ', (^) ^^ tfa εσθίητε και πίνητβ ini της τραπέζης μου εν τη βασιλεία 
 μου, και καθίσεσθε επι θρόνων κρίνοντες τας δώδε/<α φυλάς τοΰ ^Ισραήλ. 
 
 (-χ-) ^' Είπε δε ό Κύριος, Χίμων, Σίμων, ιδού 6 Σατανάς εζητησατο υμάς τοΰ 
 σιΐΊασαι ω? τον σιτον {γχ) εγω δε εδεησην περί σου, ira μη εκλειπη η 
 πίστις σου• και συ ποτέ επιστρε\(ιας στηριζον τους άΒελφοΰς σου. (τ^) ^^ Ό 
 δε εΐπεν αυτω, Κύριε, μετά σου έτοιμος εΙμι και εις φυλακην καΐ εΙς θάνατον 
 πορεύεσθαι. ''^ Ό δε εΤπε, Λέγω σοι, Πετρε, ου μη φωνήσει σήμερον αλέκτωρ 
 πριν η τρΙς άπαρνηση μη είδεναι με. 
 
 (-γ-) ^^ Και ειπεν αυτοϊς,'Ότε απέστειλα υμάς άτερ βαλλαντίου και πήρας και 
 υποδημάτων, μη τίνος υστερήσατε ; οι δε α,πον, Ού^ενός. "^ ϋιττεί' ουν αύτοΐς, 
 ^λλά νυν 6 έχων βαλλάντιον άράτω, ομοίως και ττηραν, και ό μη έχων πωλη- 
 σατω το ιματιον αυτού, και αγορασατω μαχαιραν. (virj Λέγω γαρ υμιν οτι 
 ετι τοΰτο το γεγραμμενον δει τελεσθηναι εν εμοί το, ^ Και μετά ανόμων 
 ελογίσθη, και γαρ τά περί εμοΰ τέλος έχει. (4") '^' Οι δε εΤπον, Κύριε, ιδού 
 /ici^aiyoai ωδε δύο• ό δε ε'ιπεν αυτοΐς, Ίκανόν εστί. 
 
 (^) ^^ Και εζελθων επορεύθη κατά το εθος εις το όρος των 'Ελαίων 
 ■ηκολούθησαν δε αυτω κα\ οι μαθηταΐ αυτού. (^) *^ Γενόμενος δε ε'πι τοΰ 
 
 g Isa. S3. 2. 
 
 24, φιΚονακία κ.τ.λ.] Sec Matt. χχ. 25. Mark χ. 42. 
 
 — δοκΰ] seems, in common estimation. See Gal. ii. ϋ. (Beng. 
 Aleyei•.) 
 
 25. evffyyerai] Cp. 2 Mace. iv. 2, where Onias is so entitled. 
 So Ptolemy ^wer^e^cs ; and cp. Mtltou. Paradise Regained, iii. 
 82, " Then snell with pride, and must be titled Gods, Great 
 Benefactors of mankind," &c. 
 
 29. διατίβ(μαι] / covenant to you. See Ps. Ixxxi. 4, where 
 LXX has εκθίμψ' ζιαθηκ-ην. (Rosetim.) 
 
 — fiaathelav] See xii. 32. 2 Tim. ii. 12. 
 
 30. καθίσισβί] ve shall sit. So thebestMSS.— JS/z. καβ/σησβί. 
 It is observable that the sitting on thrones is mentioned after the 
 admission to sit at the table. See on 1 Cor. vi. 2, 'i. 
 
 — θρόνων'] See Matt. xix. 28. 
 
 31. ^|τ?τήσατο] he asked. Therefore Satan cannot act except 
 by God's permission. Cp. the case of Job, i. 12; ii. 5. 
 
 — ύ /ias] you, plural, not only σέ, thee; and specially Judas, 
 whom He does not expose publicly, but whom He had warned 
 secretly, m. 21, 22. Perhaps Peter thence inferred that the 
 Apostles would suppose that he himself was the person meant by 
 our Lord wlien He said that " one of you shall betray me " 
 (Matt. xxvi. 21. Mark xiv. 18. Luke xxii. 21. Jolin xiii. 21), and 
 therefore he was more eager to obtain an explicit declaration from 
 Christ on this subject (John xiii. 24), and thought it requisite to 
 be more forward in his own professions of fidelity (33, 34). 
 
 — σινιάσαι] to sift. κοσκιν€ΰσαι. {Hesych.) 
 
 32. 67W 5e ihvi -ιθ-ην ττζρί σοΰ] Satan asked for permission to 
 sift you all (6/i«s}; but when He asked to sift you, I prayed 
 specially for thee. The prayer was prophetic ; it was specially 
 needed by Peter, because Peter was specially in peril. 
 
 It is said by Roman Divines (e.g. Matdonat., a Lapide, and 
 Mai here) that this prayer and precept of our Lord extends to all 
 the Bishops of Rome, as St. Peter's successors, and that in speak- 
 ing to St. Peter our Lord spake to them. Would they be willing 
 to complete the parallel, and say that the Bishops of Rome specially 
 need prayer, because they deny Christ? Let them not take a 
 part of it, and leave the rest. St. Peter himself (2 Pet. iii. HI) 
 has condemned such wrestings of Scripture as tliis, and such as 
 that by which another verse in this chapter (r. 38) has been per- 
 verted to a like purpose, and where the words Ihov μάχαφαι δύο, 
 behold, two swords, have been used by Popes themselves to autho- 
 rize their claim to wield the double sword of spiritual and secular 
 
 supremacy. See Pope Boniface Vllllh's " Unam Sanctam," in 
 the Roman Canon Law (Extrav. Com. i. 8. 1, p. 115'J, ed. 1839) ! 
 " Dicentibus Apostohs ecce gladii duo, in Ecclesia scilicet, quum 
 Apostoli loquerentur, non respondit Dominus niinis esse, sed satis. 
 Certe, qui in potestate Petri temporalem gladium esse negat, male 
 verbum attendit Domini proferentis ' Convcrte gladium tuum in 
 vaginam ' (Matt. xxvi. 52). Uterque ergo in potestate est Ercle- 
 siae, spiritualis scilicet gladius et materialis." 
 
 — στ-ί^ριξον'] A, B, K, L, M, Q, X have στ4]ρισον. 
 
 34. ntVpt] Peter. The only place in the Gospels where Christ 
 is said to have addressed Simon by his name neVpos. (Burgon.) 
 
 Doubtless there is a reference to his good confession (Matt. 
 xvi. 18). Thou, when uttering the revelation from My Father, 
 and confessing Me to be the Christ, the Son of the Living God, 
 wast a true Petros or Stone, built on Me, the Living Rock ; but 
 now thou wilt deny Me thrice, because thou speakest thine own 
 words and reliest on thine own strength, instead of on Me, — the 
 true Rock. 
 
 35. &Tep βαλλαντίου'] See notes on Matt. x. 10. 
 
 36. juoxaipa;'] a sword. A proverbial expression, intimating 
 that they would now be reduced to a condition, in which the men o( 
 this world would resort to such means of defence. See Theophyl., 
 Euthyni., and Glass. Phil. p. 705, and above on Matt. xxiv. 20. 
 
 38. ίδου μάχαίραι δύο] behold, tiro sivords. A sentegce recorded 
 by the Holy Spirit here, in order, perhaps, to show, how r.arrow- 
 minded and enslaved by the letter (cp. Matt, xvi, fi — 12, on 
 ζύμτ)) the Apostles of our Lord as yet were, even to the time of 
 His Passion ; and in order also to show, how gentle, considerate, 
 and tolerant our Blessed Lord was in His dealings with them even 
 to the end ; and how incompetent they were to do any thing of 
 themselves to propagate the Gospel, and to build up the Church ; 
 and how gracious and powerful was the gift of the Holy Ghost, 
 Who wrought so great a change in them, by enabling them, such 
 as they were, to speak and write, to do and suffer, to live and die, 
 as they did. 
 
 — Ίκανόν ^στι] It is enough. Even two swords, in weak 
 hands, are enough to defend Christ's disciples, and to defeat all 
 the powers of this World and even of Hell itself, — if they are 
 wielded by Faith, in obedience to His Word, and in reliance on 
 His might. See Cyril here. Cp. Deut. xxxii, 30, 
 
 39. ίποριύθτι κ.τ.λ•.] See Matt. xxvi. 30. 36—46. Marl; liv 
 32-42.
 
 LUKE XXII. 41—55. 
 
 247 
 
 τόπον eXnev αύτοΓ?, Προσνύχίσθΐ. μη elai\9ew eU ιτξίρασμόν. (τ^) ^' Κ,αΙ 
 αντο5 άπ^σπάσθη άπ αυτών ώσίί λίθου βολην• καΐ θείζ τα γόνατα προσηυχΐτο 
 (-") ■*'- λίγων, ^ Πάτερ, el /3ουλει τταρενεγκεΐν το ττοτήρίον τοΰτο άπ εμοΰ• πλην 
 μη το θΐλημά μου, άλλα το σον γινέσθω• (°^) *■* ωφθη δε αύτω άγγίλοζ άπ' 
 ουρανού ένισχυων αυτόν. *^ Και γενόμενο•; εν αγωνία εκτενεστερον προσηύχετο. 
 Έγένετο δε ο ίδρώξ αυτοΰ ωσε\ θρόμβοι αΐματοζ καταβαίνοντε<; επΙ την γην. 
 (ιγ) ^' ' ΚαΙ άι-αστάξ άπο τηζ προσευχτ)•; ελθων προ<; του? μαθητά<; εύρεν αυτούς 
 κοιμωμενον; άπο της λΰπη<;, *^ και είπεν αίιτοΐζ, Τι καθεν^ετε ; άναστάντες 
 προσεΰχεσθε ίνα μη είσελθητε εΙ<; πειρασμόν. 
 
 (^) ■*' ' "Ετι αυτόν λαλουντοζ Ιοου όχλος, και 6 λεγόμενος ΊονΒας εις των 
 δώδεκα προηρχετο αυτούς, καΐ ηγγισε τω Ίησοΰ φιλησαι αυτόν, (if) ^" Ό δε 
 'Ιησούς εΐπεν αυτω, ΊοΰΒα, φιληματι τον Τΐον του άνθρωπου παραδίδω? ; 
 -J-) *" Ιοοί'τες οε ot περί αντον το εσομενον ειπον αντω, Κνριε, ει παταξομεν 
 εν μαγαιρα ; και επαταςεν εις τις ες αντων τον οουΚον του αρχιερεως, και 
 άφεΤ,λεν αντοΰ το ους το Βεζιόν. (χ') ^' Αποκριθείς δε ό Ίησοΰς είπεν, Έάτε 
 εωζ τούτου• και α^ραμενος του ωτιον αντον ιασατο αντον. \-γ) ίιίπε οε ο 
 Ίησονς προς τους παραγενομενονς επ αυτόν αρχιερείς και στρατηγούς τον 
 ιερόν και πρεσβντερονς, Ώς επΙ ληστην εζεληλνθατε μετά μαχαιρών και ζνλων ; 
 ^^ καθ^ ημεραν όντος μον μεθ' νμίον εν τω Ίερω, ονκ εζετείνατε τάς χείρας επ' 
 εμέ. Άλ}^ αντη νμίον εστίν η ωρα, και η εζονσία τον σκότονς. 
 
 — ) Συλλαροντες οε αντον ηγαγον, και εισήγαγαν αντον εις τον οίκον 
 τον άρχιερεως• ό δε Πέτρος ηκολονθει μακρόθεν. (^) ^^ Άφαντων δε πΐιρ 
 
 h Maik 14. 36. 
 
 ί Malt. 26.40,41. 
 Mark Η. 37, 38. 
 
 j Matt. 26. 47— 
 
 51, 55. 
 
 Mark 14. 43-43. 
 
 k Matt. 26. 57, 58, 
 
 69—75. 
 
 Mark 14. 53, 54, 
 
 66—72. 
 
 40. 4tt\ τοΰ ri-jrov'] at the place, St. Luke never uses the 
 word Gethsemane, which had been specified by Matt. xxvi. 30, 
 and Mark xiv. 32, and would be little known to his own readers. 
 
 41. κΊθου )3ολήι/] a stone's cast. He was apart, and yet near, 
 so that He mii;ht be heard ; and His agony was visible in the clear 
 light of the Paschal Moon. 
 
 43, 44. αφθη — y^v] an angel from heaven appeared to Him, 
 strengthening Him. And being in an agony He prayed more 
 earnedly, and His sweat became as thick drops of blood falling 
 down to the earth. It is remarkable that these two verses 
 are omitted by the Alexandrine and \'atican MSS., a striking 
 evidence that these ttro MSS. are not to be followed implicitly. 
 Nor are they in the Nitrian Palimpsest in the British Museum, 
 marked R by Tisch., nor were they originally in the Leicester 
 MS.; but that MS. has them in Matt, i.tvi., between tt>. 39 and 
 40. See Scrivener, p. 380. Cp. below, xsiii. 17 and 34. 
 
 But they are found in D, F, G, H, K, L, M, Q, U, X, Γ, Λ. 
 They are marked with asterisks in E, S, V, Δ, and in some few 
 Cursives. 
 
 Perhaps they were deemed by some timid readers and tran- 
 scribers to involve a disparagement on the Divine Power and 
 Dignity of Christ. But Faith will accept them with thankfulness 
 as a divine testimony to the truth of the Humanity of Christ, 
 suffering as Man for the sins of all Mankind ; and also as exem- 
 plary to all in those sufferings whicli He endured for all. 
 
 The Holy Ghost in St. Luke's Gospel is particularly careful 
 to describe the victory gained by Christ, the Seed of the Woman, 
 over Satan and evil angels (see on r. 3). He also dwells fre- 
 quently on the visible ministrations of Good Angel» to the Son of 
 Man ; 
 
 The Angel Gabriel appears in the Temple to announce His 
 Forerunner's birth (Luke i. 11), and His conception (i. 20). 
 Angels appear to the Shepherds at the Nativity (ii. 9 — 15). 
 " There is joy in the presence of the Angels of God over one 
 sinner that repenteth " (xv. 10) ; the soul of Lazarus is carried by 
 Angels into Abraham's bosom (xvi. 22). And now an Angel 
 appears from heaven strengthening Christ, the second Adam, in 
 His Agony. Cp. xjiv. 23. Acts i. 10; i. 3. 30; xii. 7—11. lo, 
 and Introduction above, p. 158. 
 
 44. ττροίτ-ηϋχίτο] He xcaa praying. See on v. 10. 
 
 — ίδρώί] ill eat. Although it was a cold night, and He was 
 Kneeling on the cold ground. (lip. Andretces.) 
 
 — w(Tfl θρόμβοι α'ίματοί'] as thick drops of blood, i-trtl is to 
 De joined with Cfxj^^oi, not with αίματοι. θρόμ$ο! is interpreted by 
 Hesych. α^μα τταχυ, TrtTn)y}>s, clotted. Dlonif ./Eschyl. Choeph. 520. 
 
 The Fathers, for the most part, tmderstand this literally as a 
 
 ' sudor sanguineus.' So Hilary, Athanasius. Jerome, Augustine, 
 Bernard, who says, Serm. 3, in Domin. Palmar., that He, as it 
 were, wejit with His whole body. " Non soils oculis, sed quasi 
 membris flevisse videtur." Christ thus gave some external evi- 
 dence of His inexpressible inward agony {S. Jerome, c. Pelag. ii.), 
 and of the bitterness of that cup whicli He drained for our sake. 
 He also foreshowed a representation of the sufferings which His 
 mystical Body, the Church, would have to endure in the world. 
 {Aug.) 
 
 — ίτΐΧ r))v τηκ] to the ground, not only on His raiment. 
 See Heb. xii. 24. As the roi'ce of blood of the first Shepherd, 
 Abel, cried unto God yrom the ground (Gen. iv. 10), so the blood 
 of the Good Shepherd, Christ, cried from the ground, and brought 
 down a malediction from heaven on the unbelieving Jewish Nation, 
 His Brother according to the flesh, who slew Him, and who has 
 now become a wanderer on the earth— a never-dying Cain of 
 near twenty centuries. 
 
 We hear of Christ's blood being shed twice ; and both times 
 in a garden ; first in Gethsemane, secondly in Calvary (John xii. 
 41). In a garden, Man fell in .\dam, and rose again in Christ. 
 The spiritual Eden of delight, the true Paradise, lost by the first 
 Adam, was regained by the Second Adam for all true believers. 
 Cp. xxiii. 43. 
 
 47. ψιλτίσοι] to kiss. St. Luke takes for granted that the 
 reader has learnt from other sources (e. g. Matt. xxvi. 48. Mark 
 xlv. 44) that this was the signal of the Traitor. 
 
 48. rhu Xi))v του ανθρώΊΐου'\ the Son of Man. ** Filius enim 
 Dei Filius liominis propter nos esse voluit. Quasi dicat, ' Propter 
 te suscopi quod trahis,' " {Ambrose.) 
 
 51. 'Earf eois τούτου] Su^er ye thus far. This is mentioned 
 by St. Luke alone ,• and St. John, writing after St. Peter's death, 
 adds, that he it was who cut off the servant's ear, and that the 
 servant's name was Malcbus. John xvili. 10. 
 
 62. ΕίΐΓί 5e /ί.τ.λ.] See Matt. xxvi. 55- 57. Mark xiv. 48— 52. 
 
 — aTpaTTjyous τον Upov"] Captains, not of the Roman Castle 
 of Antonia, but the sacerdotal chiefs of the several sentries of 
 Priests and Levites who kept watih and ward in the Temple by 
 day and night. See above on xiii. 4. Cp. Acts iv. 1. Joseph. 
 Antt. XX. 0. 2. 
 
 54. Thv οίκον τοΰ apxiepeVs] the house of the High Priest. 
 We have seen that Annas is called the High Priest, 6 apxifpfvs, 
 by St. Luke, .'Vets Iv. 0. See on Luke lii. 2. 
 
 Judas made his covenant with the Chief Priests to betray 
 Christ, and our Lord was arrested by them, and not by the civil 
 power of Rome; and He was taken to Annat first, as the chief of 
 the Spiritual Power. Cp. John zviii. 13. 24.
 
 248 
 
 LUKE XXII. δΟ— 71. XXIII. 1—9. 
 
 ι Matt. 2f fi7, C8. 
 Mark 14. 63. 
 
 m Matt. 27. 1 
 Mark 13. I. 
 
 s Malt. 27. 2. 
 
 hMalt. 27. U. 
 Maik 1.^.2. 
 
 ei^ μίσω της αυλής, και σν-γκαθί-σάντων αντων, έκάθητο 6 Πίτροζ ίν μίσω 
 αντων. ■^'' 'ihovaa δε αυτόν παιδισκη τι? καθημΐρον προς το φως, καΐ άτΐνί- 
 σασα αυτω etne, Και ούτος συν αυτω ην. ^' Ό δε -ηρνησατο αυτόν λύγων, 
 Γΰναι, ονκ οΤδα αυτόν, (i^) 58 ^ς^^ι μβτα βραχύ €Τίρος ΙΒων αυτόν (φη, Και 
 συ ΐζ αυτών εΤ. Ό δε Πέτρος elnev, Ανθρωπ€, ουκ εί/Αΐ. *" Και διάσταση? 
 ώσει ώρας μιας άλλος τις διϊσ^^υρίζετο λέγωι*, Έπ άληθίίας και ούτος μΐτ' 
 αυτού ην, καΐ γαρ Γαλιλαίος εστιΐ'. *'" Elne δε ό Πίτρος, "Ανθρωπε, ουκ οΤδα 
 ο λέγεις. Και παραχρήμα (.τι λαλοΰζ^τος αύτοΰ Ιφώνησεν αλέκτωρ, ("if) ^' ^"■^ 
 στραφείς ό Κύριος ενέβλεφε τω Πέτρω• και ΰπεμνησθη ο Πέτρος του λόγου 
 του Κυρίου ως είπεν αυτω, Οτι πριν αλέκτορα φωνησαι, άπαρνηση με τρις• 
 "- και εζελθων έζω 6 Πέτρος έκλαυσε πικρως. 
 
 \—) Και 01 ανορες οι συΐ'ει^οΐ'τες τοι^ Ιησουν ενεπαιζον αυτω οεροντες, 
 "* και περικαΚυψαντες αυτόν ετυπτον αυτού το πρόσωπον, και επηρωτων αυτόν 
 λέγοντες, Προφητευσον, τις εστίν ό τταίσας σε; ^^ και έτερα πολλά βλασ- 
 φημοΰντες ελεγον εις αΰτόι/. 
 
 {-"γ) ^^ "' Και ώς εγενετο ήμερα, συνηχθη το πρεσβυτέρων του λαοΰ, αρχ- 
 ιερείς τε και γραμματείς, και άνηγαγον αυτόν εις το συνέΒριον αυτών (^) ^^ λε'- 
 γοντες, Ει συ ει ό Χρίστος, είπε ήμΐν. Είπε δε αΰτοΓς, Έαν ΰμΐν εΐπω, ου 
 μη πιστεΰσητε, *'" ε'άΐ' δε και €ρωτήσο>, ου μη άποκριθητέ μοι, η άπολύσητε. 
 (^) ^^ Άπο του νυν εσται 6 Τιος του άνθρωπου καθήμενος εκ Βεζιών της 
 Βυνάμεως τοΰ Θεοΰ. (■^) '^ Είπον δε πάντες, ϋυ ουν ε'ι 6 ΤΊος του Θεοΰ ; 
 Ό δε προς αυτούς εφη, 'Τμεΐς λέγετε οτι εγώ εΙμι. (^) ^^ ΟΊ δε ειποί', Τί 
 ετι χρε'ιαν έχομεν μαρτυρίας ; αυτοί γαρ ήκούσαμεν άπο του στόματος αυτοΰ. 
 
 XXIII. (^) ' "Και άναστάν άπαν το πλήθος αυτών η'/Λ'/Οϊ' αύτοι^ επΙ τον 
 Πιλάτον. ( χ' ) - Ήρζαντο δε κατηγορε'ιν αυτοΰ λέγοντες, Τοΰτον εϋρομεν δια- 
 στρέφοντα το έθνος ημών και κωλύοντα Καίσαρι φόρους διδοΐ'αι, λέγοντα έαντον 
 Χριστόν ^3ασιλε'α εϊρ-αι. (^) ' '' Ό δε Πιλάτος έπηρώτησεν αυτόν λέγων, Χυ 
 ει ό ^βασιλεύς των ΊουΒαίων ; Ό δε αποκριθείς αυτω εφη, ϋύ λέγεις. {\^) ■* Ό 
 δε Πιλάτος είπε προς τους αρχιερείς και τους όχλους, ΟϋΒεν ευρίσκω αίτιον 
 iv τω άνθρώπω τούτω. (^) * Οί δε επίσχυον λέγοντες, "Οτι άΐ'ασείει τον λαοί/ 
 διδάσκων κα^' δλης τής Ιουδαίας, άρζάμενος από τής Γαλιλαίας έως ωδε. 
 ^ Πιλάτος δε άκουσας Γαλιλαίαν έπηρώτησεν, ει ό άνθρωπος Γαλιλαίος εστί, 
 ^ και έπιγνονς ότι εκ τής έζουσίας ΉρώΒου έστΙν άνέπεμφεν αυτόν προς Ήρώ- 
 Βην, όντα και αυτόν εν Ίεροσολύμοις εν ταύταις ταις ήμέραις. ^ Ό δε ΉρώΒης 
 ΙΒών τον Ίησοΰν έχάρη λίαν, ήν γαρ θέλων εξ ικανού ΙΒεΐν αυτόν, δια το 
 ακοιίειν ττολλά περί. αυτοΰ, και ήλπιζε τι σημείον ιδειν νπ' αυτοΰ γινόμενον. 
 ' Έπηρώτα δε αυτόν εν λόγοις ΊκανοΙς• αυτός δε οΰΒέν άπεκρίνατο αυτω• 
 
 Probalily Annas, the father-in-law, and Caiaphas, the son-in- 
 law, dwelt in the same official residence. It is observable, that in 
 the history of the arrest and arraignment before the High Priest, 
 St. Luke never mentions Caiaphas by name. The two earlier 
 Evangelists say that the officers of the Chief Priests iwrtyayop 
 rhv ^Ιησονν irpbs τον αρχίΐρία, or itphs Καΐάφαν rhf apxtfpra. 
 (Matt. xxvi. 57. Mark xiv. 63.) But St. Luke says (ixii. 5J) 
 (la-nyayov avrhv els rhf οίκον τοΰ apxtepeus. 
 
 And in all the three, Peler is said to be in the cnnrt-yard 
 (ανλη) of the High Priest (Matt. xxvi. 5B. Mark xiv. 54. Luke 
 xxii. 53), ieneaiA (Mark xiv. GG). These considerations may serve 
 to remove the objections which have been raised by some (e. g. 
 Meyer, p. 48(J) against the accounts of the Evangelists, in this 
 portion of the sacred narrative, as if they were at variance with 
 each other. 
 
 56. Ίδοΰσα κ.τ.λ.] See Matt. xxvi. Git — 75. Mark xiv. fiC — 
 72. John xviii. 17. AU the four Evangelists mention the maid, 
 τταί^ίσκη. 
 
 58. fVepos] another person saw him and said, — viz. at the 
 tame time aa the τταώ'ισκη, maid, in Mark xiv. 69, and the &λ\η, 
 
 other uoman. Matt. xxvi. 71. See on John xviii. 23, who recon- 
 ciles the three accounts. 
 
 59. ίίλλοί] another. Perhaps the relative of Malehus, John 
 xviii. 2G ; but doubtless many spoke at the same time. See Matt. 
 xxvi. 73. Mark xiv. 70. 
 
 60. άλί'κτιορ] a cock crew. El:, has the Article i before ί\ίκ- 
 τωρ, but the <i is not in A, B, D, E. G, H, K, L, M, S, U, V, X, Γ, 
 Δ, A, Lr. ; and it is doubtful whether there is any passage of the 
 Gospels where the Article is prefixed to this word, wliich occurs 
 twelve times. The Evangelists seem careful tiot to say that it was 
 any one cock which crowed thrice. 
 
 62. Kol iifXedv'] and Peter went out and tvept bitterly. On 
 this text, see Bp. Sanderson, Sermons, iii. p. 353. 
 
 Ch. XXIU. 1. Kal kfaa-Tau] See Matt, xxvii. 1, 2. Mark 
 XV. 1. John xviii. 28. 
 
 2. <pipovs'\ tribute. See ix. 22. They accuse Him of doing 
 what they themselves did, and what He forbade them to do. 
 
 7. (ντα ούτίίν] Herod Antijias, being then at Jerusalem for 
 the Passover,
 
 LUKE XXIII. 10—27. 
 
 249 
 
 -^ ) Ιί,ι,στηκΐίσαν Oe oi αρχ^ίψζίζ και ot γραμματβΐζ ζντονωζ κατηγορονντβζ 
 αύτοΐι. (^) " Έζονθΐΐη^σαζ δε αυτόν ό 'Ηρώδης aw το2ς στρατίΰμ,ασιν αύτοΰ 
 καΐ ίμπαίζαζ, περιβολών αυτόν ΐσθητα λαμπραν, άνίπΐμ-φεν αυτόν τω Πιλάτω. 
 '- Έγένοντο δε φίλοι ο τε Πιλάτοζ καΐ ό Ήρώδτ^ς ε'ι- avrrj 717 "ημίρα μ^τ άλλη- 
 \ων• προϋπήρχαν γαρ iv έχθρα όντεζ προζ εαυτόν?. 
 
 (^χ) '^Πιλάτο? δε συγκαλεσάμενοζ τοϋζ αρχιερείς καΐ τοϋζ άρχοντας καΐ 
 τον λαόν '^ είπε προς αυτούς, Προσηνεγκατε μοι. τον ανθρωπον τούτον ως άπο- 
 στρεφοντα τον λαόν και ιδού ε'yώ ενώττιοί' υμών άνακρίνας ουΒεν ευρον εν τω 
 άνθρώπω τούτω αίτιον, ων κατηγορείτε κατ αυτοΰ• (-χ-) '^ αλλ' ουδέ 'Ηρώδης- 
 άνεπεμι^α γαρ υμάς προς αύτον, και ίδου oihkv άξιον θανάτου εστί πεπραγμενον 
 αυτω• '^ παίδευσα? ουν αυτόν απολύσω, (ττ) ^' " ^Ανάγκην δε ειχει^ άπολυειν 
 αυτοί? κατά εορτην ενα. (^) '° Άνεκραζαν δε παμπληθεί λέγοντες, ΑΪρε 
 τοΰτον, άπόλυσον δε ή/αΐι» tw Βαραββάν "^ ό'στι? ήΐ' δια στάσιν τινά γενομενην 
 εν Tfi πάλει και φόνον βεβλημενος εις φυλακτην. (-τ) ^^ Πάλιν ουν ό Πιλάτος 
 προσεφώνησε θέλων άπολυσαι τον ^Ιησοΰν. ^' Οί δε επεφώνουν λέγοντες, Σταύ- 
 ρωσαν, σταύρωσαν αυτόν. {-^) " Ό δε τρίτον είπε προς αυτούς, Τί γάρ κακόν 
 εποίησεν ούτος ; ουΒεν αίτιον θανάτου εύρον εν αυτω• παίδευσα? ουν αύτον 
 απολύσω, (-j-) "^ Οί δε επεκειντο φωναΐς μεγάλαις αΙτούμενοι αύτον σταυρω- 
 ^ηΐ'αι• και κατίσχυαν αί φωναί αύτων και των αρχιερέων. (^) "^ Ό δε Πιλάτος 
 επέκρινε γεί'ε'σ^αι το αίτημα αύτων '" απέλυσε δε τον δια, στασιν και φόνον 
 βεβλημένον εΙς την φυλακην ον tjtowto• τον δε Ίησοΰν παρε'δωκε τω ^ελτ^'/χατι 
 αύτώΐ'. 
 
 (—) ~® '' Και ώ? άπηγαγον αύτον, επιλα;δό//.εΐΌΐ Σίμωνός τίνος Κυρηναίον 
 ερχομένου απ αγρού έπέθηκαν αύτω τον σταυρόν φέρειν όπισθεν τοΰ Ίησοΰ. 
 (-^) "' Ήκολούθει δε αύτω πολύ πλήθος τοΰ λαού και γυναικών, αί και, ε'κο- 
 
 cMatt. 27. 15, Id, 
 22, 23, 26. 
 Mirk 15. C— 8, 
 15. 
 
 d Malt. 27. 32. 
 Maik 13. 21. 
 
 11. Έ|οΐ'θ€ϊ'ήσο5] Having set Him at nought. He who had 
 murdered the forerunner of Christ now mocks Christ. So one 
 sin leads to another and greater. Because our Lord answered 
 nothing, and did no miracle to gratify his curiosity, he too with 
 Ids soldiers mocked Him at Jerusalem, the City of God, and 
 arrayed Him in a shining robe — Him who will appear in a bright 
 robe of glory in the heavenly Jerusalem, with His armies of 
 Cherubim and Seraphim, as King of Kings and Judge of Herod 
 and Pilate and of the World. 
 
 12. Πιλάτο5 καΐ ύ Ήριίδτ;!] Herod is reconciled to Pilate; but 
 all are against Christ. Cp. Ps. ii. 1—3. Acts iv. 27. Pharisees 
 combine with Herodians against Him (Matt. xxii. IG). A pro- 
 phetic intimation of the combination of hostile powers, adverse 
 to one another, but leagued together in the latter days against 
 Him and His Church. See Ps. Lxxxiii. 5. Rev. six. 1!J. 
 
 15. oi/Siv άξιον θανάτου] and you see that nothing worthy of 
 death has been done by Him {ττΐπρα-^μίνον αντψ). Not done to 
 Him, but Ity Him; otherwise it would have appeared in evidence 
 before Herod or before me. 
 
 Pilat• and Herod, the two Representatives respectively of the 
 Roman and Jewish World, unite in acquitting and in crucifying 
 Christ. Both Jew and Gentile pronounce Him innocent, and yet 
 both condemn Him as guilty. He is put to death by the World, 
 and dies for it. Cp, Barrow^s Sermons, vol. iv. p. 575. Serm. 
 xxvi. on the Creed. 
 
 16. TTaiSeuffas] An euphemism or λιτ(ίτη5 for φρα•γ(\\ύσαί. 
 See Thorn. Magist. in ΐΓολλάκυ ; the LXX in Deut. viii. 5. Cp. 
 Matt, xrvii. 20. St. John says (six. 1) ίμαστί-γασ^ riir Ίησοίΐ'. 
 It appears that Pilate scourged Jesus in hopes that the Jews 
 would be satisfied with this punishment. (See Mark sv. 15, and 
 St. Luke here and r. 22, and on John xis. I .) The Evangelists 
 St. Matthew (xsvii. 26) and St. Mark (.\v. 15) introduce the word 
 <ρρα-γ(\\ύσαί just before the mention of our Lord's delivery to be 
 crucified ; not because, as it would seem, the scourging took place 
 then, but to intimate that He was punished twice, first by scourg- 
 ing and then by crucifixion ; and so His prophecy was fulfilled 
 (Matt. XX, 19), irapaZucovaty ainby τοΓγ ΐθνίσιν tij rh ^μιτα7ζαι κα) 
 μαστι-^ΰσαι καΐ σταυρΰσαι. Cp. Mark χ. 34. Luke xviii. 3.Ί. 
 
 η. 'λνάη/κ-ην (ίχ^ν κ.τ.Κ.} See Matt. ιχνϋ. 15. 22. This verse 
 is not in A, B, K, L — but it is in the other Uncials. 
 — - κατά iopri}y] at festival.time. 
 21. o; Si κ.τ.λ.] See Matt, xivii, 22— 2Γ. 
 Vol. I. 
 
 26. 'Χίμωνάί Tivos KvpTjvalov] a certain Simon, a Cyrenicn 
 It is observed by some of the Fathers (e. g. S'. Ambrose) that it 
 was not a Jew of Jerusalem, hut a Cyrenian stranger, who was 
 first chosen to carry Christ's cross after Him to Calvary, and that 
 in so doing he was a type of the priority of the Gentile world in 
 coming to Christ, and in bowing under the yoke of the cross. 
 And now eighteen centuries have passed, and the Jews have not 
 yet taken up the cross ayid followed Christ. 
 
 Simon came from the country — a pagauus, from Cyrene, the 
 land of Ham, to Jerusalem, and took up the cross and followed 
 Christ. He had shown his piety and zeal by coming to Jerusalem, 
 to the Passover, — even from Cyrene, the most western city of 
 Africa that is mentioned in the New Testament (cp. Acts ii. 10;, 
 a city in the same latitude as the most western point of Greece ; 
 and he is rewarded for his pains. He is admitted to the privilege 
 of being a companion of Christ, and of relieving Him of His 
 burden in His way to Calvary to die for the World ; and he seems 
 to be pointed out as a predecessor of his fellow-countrymen, 
 coming to Christ. 
 
 The pagans of Africa have preceded the Jews of the literal 
 Jerusalem in coming to Christ, and in taking up the Cross ; and 
 so have become citizens of the "Jerusalem that is above" (Gal. 
 iv. 2C), while the children of the kingdom have been cast out. 
 
 — (ρχομΐνον"] coming. El:, has τον before ^ρχομ4νου, but 
 τοΰ is not found in the Uncial MSS. It seems to have been 
 introduced to identify him with the person who was well inown 
 as such from St. Mark xv. 21. 
 
 — ^πίθηκαν αυτω τίιν σταυρόν'] they laid on Him the cross. 
 Our Lord bare His own cross (John xix. 17), as Isaac did the 
 wood (Gen. xxii. C) ; and Simon also bare it. Christ bare one 
 portion of the cross and Simon the other ; or, when He was op- 
 pressed by the weight. He was reheved by Simon. Cp. Aug. de 
 Consensu Evang. iii. 10. 
 
 Christ bare the cross on His shoulders as a burden, and also 
 as a badge of the "government on His shoulder" (Isa. ii. 6), 
 and a trophy of victory (Phil. ii. 9). And it is also laid on Simon ; 
 for Christ's disciples must take up the cross and follow Him to the 
 shame of Calvary, in order that they may reign with Him in the 
 glories of the heavenly Jerusalem. See Hcb. xiii. 13. Cp. Am- 
 brose and Cyril here. 
 
 27. iitiiirTocTo] See Luke viii. S2. 
 
 SK
 
 250 
 
 LUKE XXIII. 2«— 11. 
 
 e Malt. !7. 33,37, 
 .IS, <'.'. 
 
 Milk n. 2.', 2C, 
 2J. 31. 
 
 f Matt. 27. 44. 
 Mark 1.5. 32. 
 
 TTTQVTO KoX ΙΘρηνονν αυτόν. "" Στραφείς δε πρυς αυτας 6 Ίησοΰς είπε, Θυγα- 
 τέρες 'Ιερουσαλήμ, μη κλαίετε επ εμε, πλην εφ' εαυτα•; κλαίετε καΐ επΙ τα 
 τέκνα νμων -' οτι ιοου έρχονται ημεραι. εν at? ερουσι, Μακαριαι at στεφαι, 
 και .κοιλιαι at ούκ εγεννησαν, καΐ μαστοί ο* ού/ί εθηλασαν. ^" Tore άρζονταί 
 λέγειν τοΙς ορεσι, Πέσετε εφ' ημάς, καΐ τοΙς βουνοίς. Καλύψατε ημάς• ^' oVt 
 ει εν τω υγρω ςύλω ταΰτα ττοίοΰσιν, εν τω ζηρψ τί γενηται ; ( -[-) "^^ "Ήγοντο 
 οέ και έτεροι, διίο, κακούργοι, συν αυτω άναιρεθηναι. 
 
 -J-) ^ Λ,αι οτε απηΚνον επι τοί' τόπον τον καΚουμενον Κρανιον εκεί εσταυ- 
 ρωσαν αυτόν, (4") '^«^ του? κακούργους, ον μεν εκ Βεζιων, ον δε ε'^ αριστερών. 
 {-J-) Ό δέ Ίησοΐις έλεγε. Πάτερ, άφες αυτοΐς• ου γαρ οΓδασι τί ποιοΰσι. 
 
 (-χ-) Διαμεριζόμενοι δε τα ιμάτια αύτοΰ εβαλον κληρον. ^' Και είττί^χει ό 
 λαο5 θεωρών, {^) εξεμυκτηριζον δέ και οι άρχοντες συν αύτοΐς λέγοντες, "Αλλους 
 έσωσε, σωσάτω εαυτόν, ει ουτός εστίν 6 Χρίστος 6 του Θεοΰ εκλεκτός. 
 (τγ) ^^ Ένέπαιζρν δέ αυτω και οί στρατιωται προσερχόμενοι και «sfo? προσ- 
 φεροντες αυτω, ^^ και λέγοντες• Εΐ συ εϊ ό /δασιλεύ? τώι» ΊουΒαίων σωσον 
 σεαυτοί'. \r) "-^ ^^ '^*'• ^ττιγρο-φη γεγραμμενη επ αυτω γραμμασιν ί,λ- 
 ληνικοΊς και 'Ρωμαϊκο'ίς και ΈβραϊκοΙς, OTTOS ΕΣΤΙΝ Ο ΒΑΣΙΛΕΤΣ ΤΩΝ 
 ΙΟΎΔΑΙίΙΝ. 
 
 (-{ί") ■'^ ^Ets δέ των κρεμασθεντων κακούργων εβλασφημει αύτυν λέγων, Ει 
 συ ει ο Αριστο?, σωσοί' σεαυτοί' και ημάς. {^-^) Αποκρίσεις οε ο έτερος 
 επετ'ιμα αυτω λέγων. Ουδέ φοβη συ τον Θεόν οτι εν τω αυτω κρίματι ει ; ■*' και 
 
 30. Τ{ίτ€ ip^ovrat Ktynv Tots vptai] Then shall they begin to 
 say to the viountains, Fall on us. This prophecy had a pinmary 
 and literal fulfilment in the flight of many (o. g. Josephus and his 
 companions) to the caverns and rocks of Palestine for refuge (cj). 
 Matt. xxiv. IG; and see Bede^$ note here); and for its wider 
 application to the World at large in the latter Days, see Isa. ii. 
 10. Kev. vi. IG. 
 
 31. fi iv Ύψ ίτγρψ ξιίλι^] if such thinys as these are done with 
 the green tree, what shall be done with the tree that is dry ι 
 Good men are compared in Scripture to green trees, and bad to 
 barren and dry (Ps. i. 3. Ezek. x.x. 47. Judo 12). And our 
 Lord may be supposed to say, If such arc the sufferings of One 
 who is the Tree of Life, bringing forth all healthful fruits, what 
 shall they endure, who inflict these suft'crings, and are themselves 
 like an unfruitful and barren fig-tree, dry and ready for the fire, 
 and who will be withered by Me as such ? Cp. on Matt. xxi. lii, 
 20. Mark xi. 13—22; and see Greg. Moral, xii. 4 and Cyril 
 here, p. "17- Theoiihyl. and Glass. Philol. pp. 751, 752. Vorst. 
 Λα Hebr. 8 lit. 
 
 33. Kpaviov] A scull. SI. Lulce alone of the Evangelists docs 
 not mention its Hebrew name — Golgotha. St. Matthew and St. 
 Mark add κρανίοι/ as the interpretation of Golgotha. St. John 
 mentions κρανίον first, and adds hs λί'γίταί ΈβραΙστΙ Γολγοθκ. 
 This may serve as one illustration, among many, of the modifying 
 principles which guided the several Evangelists in the composition 
 of their respective Gospels ; see above, xx. 22. 
 
 — ^σταύρωσαν'] they crucified Him. Our Lord, when He 
 gave Himself to die, chose to die by the painful and ignominious 
 death of the Cioss, and that publicly, at the great feast of the 
 Passover. The Cross, — the instrument of shame, — was made 
 by Him to be like a triumphal Car, in which He rides " conquer- 
 ing and to conquer," by His Victory over Satan: and it also was 
 like a royal Throne and Tribunal, on which Christ sits a King and 
 Judge, and separates between the good and the wicked — repre- 
 sented by the two Malefactors — the one on one hand, the other 
 on the other. " Crucem trophseum jam vidimus," says Ambrose. 
 " Currura suum triumphatorascendat ; et patibulo triumphali sus- 
 pendat captivade s!ecuIo spolia. Unus Dei triumphus fecit omncs 
 prope jam homines triumphare. Crux Domini." 
 
 Cp. Dr. Barrow's Sermons on the Creed, Serm. xxvi. vol. iv. 
 pp. 573—596, and ii. p. 20C, and above, on Matt, xxvii. 22, and 
 below, on John xix. 17, and on Coloss. ii. 14. Eph. ii. 1Π. 
 
 34. Ό δε Ί-ησοϋί] This prayer of Jesus for His murderers is 
 mentioned only by St. Luke. See above, v. IC, and cp. Acts 
 iii. 17• This verse is omitted by the Vatican MS. Cp. xxii. 43. 
 
 — ov yap οΐ5ασι'] See on 1 Tim. i. 13. 
 
 This prayer of Christ was used also by St. James the first 
 Bishop of Jerusalem, for his murderers at his martyrdom at the 
 
 Passover, a.d. 62, ΐθηκ^ το yovara Kfyuv, ΠαρακαΚω, Kvpie, 0ei 
 π-άτίρ, a^es αύτοΓχ, ου yap οϊδασι τί ποιονσι. Hegesip. ap. 
 Euseb. ii. 23. 
 
 38. i-niypai^i]] superscription. See Matt, xxvii. 37• Mark xv. 
 2G. Designed as a mark of ignominy. But Pilate's hand was 
 guided from above ; and while he crucified Jesus, he wrote His 
 true title ; and ho, the Representative of Rome the mistress of the 
 World, wrote it in the principal languages of the World, in token 
 that " all kings shall bow down before Him, and all Nations shall 
 do Him service." (Ps. Ixxii. 11.) 
 
 St. Luke alone and St. John (xix. 20) mention the three lan- 
 guages ; St. Luke specifies the Greek first ; St. John places the 
 Hebrew first. St. Luke puts the Hebrew last, and the Roman 
 second, which St. John puts last. 
 
 It is observable, that none of the Evangelists, who mention 
 the superscription, put the Roman in the first place ; although it 
 is not probable that Pilate, the Roman Governor, who caused the 
 Inscription, would have placed his own language, — tlie language 
 of the Imperial Mistress of the World, — ojler that of the Con- 
 quered Greeks and despised Jews. 
 
 St. Luke places the Hebrew after the Roman, though he 
 does not give the first place to the Roman, but to the Greek. 
 This ajtpears to be in accordance with the general tenour of his 
 Gospel, and of St. Paul's preaching, viz. to show that the first 
 should be last, and the last first; and that the Gentiles were to be 
 preferred to the Jews ; the younger son to the elder. 
 
 Perhaps also the Holy Spirit, by inverting the order, may 
 have designed to show, that the language of human majesty and 
 of worldly supremacy, is subordinate to that of conquered Nations 
 — Hebrew and Greek — which is consecrated by Himself as the 
 language of Inspiration in the Old and New Testament. The 
 Roman language, — the language of the Imperial Mistress of the 
 World, — that language, alone of the three, never holds the first 
 place on the Cross. 
 
 As to the varieties in the Evangelical records of the super- 
 scription, see on John xix. 10, and Introduction to the Gospels. 
 
 39. ^β\ασφ-ημ(ΐ] was blaspheming Him. Some of the Fathers 
 (e.g. Origen, Tr. 35 in Matt., S•. Jerome, Chrys., Cyril Hierosol. 
 Cateches. 13, Theophyl., Euthym. in Matt, xxvii.) are of opinion, 
 that at first both the malefactors railed on Jesus. But S. August.. 
 Epiphan., and others (see Snarez and a Lapide here), say that 
 U\c plural is used by St. Matthew (xxvii. 44), St. Mark (xv. 32), 
 for the singular. Cj). Glass. Phil. S. p. 28G, and Matt. xxvi. 8, 
 where Judas only is meant. See on Matt, xxvii. 44. 
 
 40. Ουδέ φοβτ}'] Dost not thou even fear God? If thou hast 
 no love and pity for thy fellow-jMaij, in his agony. Dost thou not 
 even fear Him, Whose creature man is, and Who is outraged, 
 when suffering man is reviled and insulted in his anguish .'
 
 LUKE XXIII. 42—56. 
 
 251 
 
 ημΐΐς μ£ν δικαίως, άξια γαρ ων ίπράζαμ^ν άποΚαμβάνομίν οντο<; δε ovhlv 
 άτοπον επραξξ. ^'^ ΚαΙ eXeye τω Ίησοΰ, Μνησθητί μου, Κύριε, όταν iXOys iv 
 TTj βασιλεία σον. ^^ ΚαΙ είπεν αύτω ό Ίησοΰζ, Άμην λέγω σοι, σήμερον μετ 
 εμού εστ) εν τω παραοεισω. 
 
 (^-) *^ ^^Ην δε ώσει ωρα έκτη, καΐ σκότο? εγενετο εφ' δλην την γην εω? ώρα? 
 εννάτη-,. ^^ Και εσκοτίσθη 6 ηλιοζ, καΐ εσγισθη το καταπετασμα τοΐι ναοΰ 
 μέσον (^) *^ και φωνησας φωνή μεγάλτ) 6 'Ιησούς είπε, (ψ) Πάτερ, εις χείράζ 
 σου τταρατίθεμαι το πνενμά μου• και ταΰτα ε'ιπων εξεπνευσεν. (^) ■*' Ί8ών 
 δε ό έκατόνταργος το γενόμενον ε^όζασε τον Θεον λέγων. Όντως 6 άνθρωπος 
 ούτος ζίκαιος ην. (^) *^ Και ττάντες οι σνμπαραγενόμενοι όχλοι επΙ την 
 θεωρ'ιαν ταύτην θεωροΰντες τά γενόμενα, τύπτοντες εαυτών τα στήθη νπεστρεφον. 
 ^^ Ειστηκεισαν δε ττάντες ο'ι γνωστοί αυτοΰ μακρόθεν, καΐ γυναίκες αί συνακο- 
 λουθησασαι αύτω άττο της Γαλιλαιας ορωσαι ταύτα. 
 
 (^) ^^ "^ Και ιδού άνηρ ονόματι Ιωσήφ, βουλευτής υπάρχων, άνηρ αγαθός 
 και δίκαιος, ^' ο5τος ουκ ην συγ κατατεθειμένος τη βουλή και Ty πράζει αυτών, 
 άπο Άριμαθαίας πόλεως των Ίουοαίων, ος και προσεΒεχετο και αύτο5 την 
 βασιλεία!' του Θεού, ■'- o5ro9 προσελθων τω Πιλάτω ητησατο το σώμα του Ίησοΰ. 
 ^333^ 53 jjjjj καθελων αυτό ενετΰλιζεν αυτό σιΐ'δοι^ι, και εθηκεν αυτό iv μνηματι 
 λαζευτω, ου ουκ ην ούδε'ττω ούδει? κείμενος, (-χ ) ^ ΚαΙ ήμερα ην παρασκευή• 
 και σάββατον επέφωσκε. 
 
 ^^ ' Κατακολουθησασαι δε γυναίκες, αιτινες ήσαν συνεληλυθυΐαι αντω εκ της 
 Γαλιλαίας, εθεάσαντο το μνημείον, καΐ ως ετέθη το σώμα αυτοΰ- (|^,) ^® ύπο- 
 
 g Matt. J7. 45, <β, 
 51, 54, 55. 
 Mark Ιό. 33, 34, 
 37, 39, 40. 
 
 h Mat•. 27. 57— 
 
 60. 
 
 Maik 15. 43, 4G. 
 
 i Matt. 27. CI. 
 &28. 1. 
 Mark 16. 1, 2. 
 
 42, 43. ΜίΐΎίσβητί μου κ. τ. λ.] Remember me, Ο Lord, when 
 Thou earnest into Thy Kingdom. And Jesus said unto him, 
 Verily I say unto thee. To-day thou shall be with Me in Paradise. 
 The penitent thief prayed to be remembered at that future time, 
 however distant, when Christ should come in His Kingdom. 
 Christ rewarded his faith and good confession by a promise of 
 immez/iaif happiness. "To-day thou shalt be (i.e. thy human 
 soul shall be with My human soul) in Paradise." 
 
 Paradise is a word of Persian origin, signifying a Park or 
 Garden (see Xenophon, Cyr. i. 3. 12. (Econ. iv. 13. Reland de 
 Λ'■e3tig. Ling. Pers. Miscellan. ii. p. 210. Winer, Real-W. i, p. 
 241, V. Eden), and is used by the LXX for ]-ir-;i (Gan-Eden), 
 the Garden of Eden or Dehght. Gen. ii. 8—10. 15, IC ; iii. 1 —3, 
 &c. Thence it was employed figuratively by the Jewish writers 
 (see Joseph. Ant. iviii. 1 , and Wetslein here) to designate the 
 Place of rest and peace to which the souls of the faithful are con- 
 veyed, immediately on their deliverance from the burden of the 
 flesh, and in which they enjoy a sweet repose, and a delightful 
 foretaste of the full and final fruition of a glorious immortahty, 
 and in which they will remain till the General Resurrection and 
 Day of Judgment, when they will be reunited to their bodies, and 
 be admitted to the infinite and everlasting glory of Heaven. 
 
 Paradise is therefore equivalent to Abraham's bosom. See 
 above, Luke xvi. 23, and cp. Acts ii. 31. 1 Pet. iii. 18, 19. 
 
 This passage then is a divine declaration that the soul when 
 separated from the body by death does not sleep. See on sii. 4. 
 It is also a divine Protest against the erroneous doctrine of Pur- 
 gatory, and of Prayers to the Saints; as if they were already 
 reigning in heaven. See below on Rev. vi. 9. 
 
 Leo M., Bishop of Rome, Serm. Ixxi. de Ascens., says, 
 " Hodie non solum Parodist possessores formati sumus, sed etiam 
 regni coelorura in Christo superna penetravimus, ampliora adepti 
 per ineffabilem Christi gratiam quam per dtabuli amiseramus in- 
 vidiam." Cp. Macar. p. 133, and Routh, who says (R. S. i. 10: 
 cp. 15. 55. Cli), " Paradisus distinguitur a Cielo .• et in eo loco, 
 qui quidem_;ui/ii prseparatus est. oi jueTaTiuiVresdicuntur manere, 
 auspicati iruOrruptelam." See also the Sermon of Bp. Bull, " On 
 the middle state of Happiness and Jlisery," vol. i. pp. 49 — 82. 
 
 A^eteres Christiani diu discernebant Paradisrnn a Coilo ; lau- 
 davit banc in rem ^yetstenius \Qxh^ TertuUiani Apologet. ii Para- 
 disnm nominemus. locum divina• amosnitatis. recipiendis sanctorum 
 spiritibus, non ccelum intelliyitnus. Sic et h. 1. per ηαράζίΐσον, 
 Judseorum cogitandi et loquendi consuetudini convenienter intclligi 
 debet locus in quo piorum aninne post mortem commorantur, 
 usque dum, cum corporibus iterum conjunctoi, infuturum sceculum 
 recipiantur. (Kuin.) 
 
 On the case of the Penitent Thief, see .S. Aug. Tract, in 
 Joann. xlvii., and Serm. x.TUi. 3, " Latro pendens cum Domino 
 credidit in Christum quando de illo discipuli dubitaverunt. Con- 
 tempserunt Judaei mortuos suscitantem, non contempsit latro 
 secum in cruce pendentem," and Serm. ccxxxiv. 2, " In cruce 
 latro vos vocat. . . . Crux illi schola erat. Ibi docuit Magister 
 latronem; lignum pendeutis cathedra factum est docentis." 
 
 Hence therefore his case alTords no encouragement to any one 
 to put off repentance to a death bed. Our faith cannot come up to 
 that of this Penitent ; fur our condirion is very different from his. 
 We have seen Christ's glorious Resurrection and Ascension into 
 heaven. ΛΥβ have received the Holy Ghost from heaven. He 
 had none of these benefits. He saw Christ deserted by His dis- 
 ciples and dying on the cross, and yet he confessed Him as a King, 
 and prayed to Him as his Lord. 
 
 44. Ήν S'e oio-fl Sipa ΐκτη] ft uas about the airth hour. See 
 Matt, xxvii. 45. Mark xv. 33. 
 
 45. (σχίσθη τΐ> καταπ4τασμα] the inner veil of the sanctuary 
 was rent in twain. See Matt, xxvii. 51. Mark xv. 38. 
 
 46. τταρατίθΐμαι] I commend. So A, B, C, K, M, P, Q, X, 
 and others. — Elz. has παραθήσομαι, the reading of some MSS., 
 derived perhaps from LXX version of Ps. xxxi. C. 
 
 On some incidents of our Lord's death, compared with that 
 of the first Martyr, St. Stephen, see St. Luke's account, Acts 
 vii. 59, (iO. 
 
 47. Sixaios ίκ] κ•οί righteous. St. Matthew (xxvii. 54) and 
 St. Mark (xv. 39) say v'lhs fjy 0eoD. Perhaps St. Luke explains 
 by Slkuios iiv the sense in which the centurion used the words 
 v'ibs iiv 0€oD. ,S. Aug. de Consens. Evang. iii. c. 20. 
 
 53. ob oiiK ΐιν οΰδ^'πω ovSfls Kti^tvos] tchere no one had ever 
 yet lain. See John xix. 41. 
 
 Our Lord took human nature in the womb of the Blessed 
 Virgin ; to which the prophecy has been applied, " This gate 
 shall be shut, it shall not be opened ; and no man shall enter in 
 by it, because the Lord the God of Israel liath entered in by it " 
 (Ezek. xliv. 2). Cp. Bp. Pearson on the Creed, Art. iii. And 
 from the secret darkness of that bridal chamber, in which He 
 espoused our nature, He went forth to redeem the world. 
 
 His human body is now laid in a «cir Tomb, where none 
 other was ever laid ; and thence He comes forth, that all who are 
 in the graves may rise by Him. In the former case, Joseph of 
 Bethlehem is the guardian of His sacred body ; in the latter, 
 Joseph of Arimathea ; one Joseph, from tlie city of David, the 
 greatest of Kings ; the other Joseph from the city of Samuel, the 
 greatest of Prophets, who anointed David to be king. Cp. Bede 
 here, and see note on Matt, xxvii. 57. 
 2 Κ 2
 
 252 
 
 LUKE XXIV. 1—14. 
 
 a Mark ir.. 4, 5. 
 
 b Matt. 23. 2, * 
 
 6. B. 
 
 Mark 16. C, 8. 
 
 c John 20. 3, C. 
 
 il Mark 10. IJ 
 
 στρε'ψασαι Be ■ητοίμασι•.ι> αρώματα καΐ μύρα- καΐ το μίν σάββατον -ησύ-χασαν 
 κατά. την IvTokrjv. 
 
 XXIV. (^) ' Τ|7 δε μια. των σαββάτων όρθρου βαθίως ηλθον inl το μνήμα 
 φερονσαί α ητοίμασαν αρώματα• και τιν€<; συν ανταΐζ- ^ " evpov δε τον λίθον 
 άποκεκυλισμβνον άττο τον μνημΐίον, ^ καΐ ζΐσελθοΐίσαί ονχ evpov το σώμα του 
 Κυρίου Ί-ησοΰ. ■* ΚαΧ iyiveTo iv τω διαπορεΓσ^αι αυτά? irepl τούτον, καΐ ιδού 
 'άνδρες δυο Ιπίστησαν αυταΐς iv Ισθήσίσιν αστρατττονσαΐζ• (^7) ^ (μφόβων 
 δε γενομένων αυτών καΐ κΧίνουσών το πρόσωπον εις την γην, ΐίπον προς αϋτας, 
 Τί ζητΐΐτζ τον ζώντα μΐτα των νΐ,κρών ; ^ ονκ ϊστίν ωδε, αλλ' ηγψθη' 
 μνησθητ^ ώ<; έλάλησίν νμΐν ίτι ών iv ttj Γαλιλαίο. ' λέγων, "Οτι δει τον ΤΊον 
 τον ανθρώπου παροΒοθηναι εί? γ^ίρας ανθρώπων αμαρτωλών, καΐ σταυρωθηναι, 
 και τη τρίτη ημέρα άναστηναι. ^ Και έμνησθησαν των ρημάτων αύτοΰ• 
 { ίγ) ^ '^'^^ ύποστρέφασαι άπο τοΐι μνημείον άπήγγειλαν ταύτα πάντα τοις έι^δε/ία, 
 και ττάσι τοΙς λοιποΐς. (^|^) '"Ήσαν δε η Μαγδαληνή Μαρία και 'Ιωάννα 
 και Μαρία η Ίακώβον, και αί λοιτται σνν αΰταΐς, σι ολίγον προς τους απο- 
 στόλους ταΰτα. '' Και έφάνησαν ενώπιον αντών ωσει ληρος τα ρήματα αυτών, 
 και ηπίστουν αύταΐς. '" ' Ό δε Πέτρος άναστάς έζραμεν ε'πι το μνημειον, και 
 παρακύφας βλέπει τά όί?όΐΊα κείμενα μόνα, και απήλθε προς εαυτόν θαυμάζων 
 το "γεγονός. 
 
 ^^ '' Και ιδού, δυο ε^ αντών ήσαν πορενόμενοι εν αντη τη ημέρα εΙς κώμην 
 άπέγονσαν σταδίου? έζη κοντά άπο Ιερουσαλήμ, η όνομα 'Εμμαούς• '■* και 
 
 56. τί) μίν σάββατον] tliey rested on the Seventh Day or 
 Sabbath according to the fourth commandment. They had pre- 
 pared some spice3 before the sntuet of the si.i'th day, and 
 brought more after sunset of the seventh day. Sec on Mark xv. 
 4G; xvi. I. 
 
 Tfiey rested on the Sabbath : such was their reverence for 
 the Law, which was now fulfilled in Christ (Col. ii. 17), resting 
 on the Sabbath, in the Grave. He is the true Sabbath in Whom 
 the Father rests and is well pleased, and Who is the Rest of the 
 Soul and the Body. For He says, '* Come unto Me — and I will 
 give you rest " (Matt. li. 28), and " Blessed are the dead tliat 
 die in the Lord, for they rest from their labours " (Rev. .\iv. 13). 
 The Seventh-Day Sabbath itself died and was buried with 
 Christ, and rose again with Him to new life and beauty on the 
 First Day of the week, hence called (Rev. i. 10) Κυριακή, 'dies 
 dominicus,* or the Lord's Day ; and tlie command to rest was 
 transferred from the Seventh day of the week to the First Day. 
 
 It is observable, that our Lord, the second Adam, the Author 
 of our life, died on the n>M day of the week, the day on which 
 i\i&frst Adajn—ihe: author of our death — was born. 
 
 This was very appropriate ; for we derive our spiritual life 
 from His death. He died in order that we miglit be bom anew, 
 and live for evermore. 
 
 " Se.tta Sabbati," says S. Aug. in Joan. Tract, xvii., " in- 
 clinato capite, reddidit spiritum, et in sepulchro Sabbato requievit 
 de omnibus operibus suis.^' Thus the frst Sabbath on which 
 God rested from His works was a type of the last Sabbath^ on 
 which Christ rested from His works in the grave. .\nd yet, be it 
 remembered, Jlis Rest was a Rest of Mercy, a Rest of Bene- 
 ficence. (See on John v. 17.) For on that day " He went and 
 preached to the Spirits in prison " (1 Pet iii. 18, 19). What a 
 Sabbath day's Journey was that ! 
 
 See further the notes on John v. 17, and on Matt, .\xviu. 1. 
 
 ■ Ch. XXIV. 1. Tp μι?] Matt, xxviii. 1. The first day of the 
 week is the day after the Sabbath, or Seventh Day, and is there- 
 fore the Eighth Day ; and tlierefore it is observed by the Fathers 
 that our Lord arose on the Eighth Day. See the passage of 
 S. Barnabas, c. 15, cjuoted below on r. 50 of this Chapter. In- 
 deed, as the number Seven is the Sabbatical number, or number 
 of Rest, in Holy Scripture, so Eight may be called the Dominical. 
 Seven is expressive of rest in Christ ; Eight is expressive of 
 Resurrection to new life and glojy in Hira. 
 
 In accordance with this principle, the Eighth Day was the 
 Day of Circumcision (cp. Luke i. 59. Phil. iii. 5),— the type of 
 Christian Baptism, — the Sacrament of Resurrection, — in which 
 we rise from the death of sin to newness of Life in Him. 
 
 Our Lord received the name Jesus on the eighth day (Luke 
 ii. 21) ; He as our Jesus, Joshua, Saviour, brings us to the 
 heavenly Canaan, — to the glory of the Resurrection. 
 
 The Name Jksus, Saviour, given to Him on the Eighth 
 Dag, makes in the universal language (IH20T2) the Number 
 eight in hundreds, tens, and units, — 888. See Irenaus adv. User. 
 i. 14. C, and ii. 24. 2. Cp. Rev. xiii. 18. 
 
 The great Day of tlie Feast of Tabernacles — the type of His 
 Incarnation — was tlie Eighth. See on John vii. 37- And in His 
 Sermon on the Mount He pronounces eight Beatitudes describing 
 the way that leads to the fruition of heavenly glory. See on 
 Matt. V. 3. 
 
 Hence also we find, that the Transfiguration — which was a 
 figure and a glimpse of the future glory of the bodies of the 
 Saints after the Resurrection— is mentioned as having taken place 
 eight days after our Lord had said, "There be some standing here 
 which shall not taste of death till they see the kingdom of God." 
 (Luke ix. 27.) -Vs S. Ambrose says there, " Quid est quod ait, 
 In diebus ocio ? Quia is qui verba Christi audit, et credit, Re- 
 surrectiouis tempore gloriam Clrristi videbit- Octava enim die 
 facta est Resurrectio. Unde et plerique Psalmi in Octavam in- 
 scribuntur." 
 
 2. Thy λι'βοί'] the stone. St. Luke takes for granted tliat his 
 readers are aware from the other Gospels (see Matt, xxvii. CO, 
 Mark xv. 40), that there was a stone on the mouth of the tomb. 
 So also St. John xx. 1. 
 
 6. rhv ςωντα] the living one — and the Cause of Life ; for He 
 said, " I am the Resurrection and the Life" (John xi. 25). 
 
 6. μν-ησθητΐ us i\aKy\atv υμίν] remember how lie said to you. 
 Ilence it would seem that Angels of heaven had been invii^ible 
 hearers and spectators of ChrisCs intercourse with His disciples 
 during His earthly Ministry. 
 
 This Angelical speech therefore opens to us many considera- 
 tions of deep and mysterious interest as to the communion be- 
 tween the angelic inhabitants of heaven and the dwellers on 
 earth. See above on i. II and sxii. 4.'1, and on Acts xii. 15. 
 
 10. Μαρία ή Ιακώβου] Mary the (mother) of James. The ar- 
 ticle i, omitted by Etz., is prefixed to Ιακώβου in A, B, D, K, S, 
 V, Z, and so ICiiier, p. 120. 
 
 — a! λοιποί] the rest, i. e. the other women, mentioned with 
 those in viii. 2, 3 ; xxiii. 49. 55, who had come up with Hira from 
 Galilee to the Passover. Cp. Acts i. 14. 
 
 12. Trpis ίαντύρ] to his home. Cp. John xx. 10. 
 
 13. 'E,U|Uaous] Emmaus. According to local tradition, Kubcibeh, 
 N.w. of Jerusalem. Cp. Lightfool, ii. 42. But see Robinson, iii. 
 C3. Winer in v., i. p. 325. 
 
 The true position seems to have been lost before the times of
 
 LUKE XXIV. 15—29. 
 
 253 
 
 αυτοί ώ/χίλουΐ' π/505 α.λληλον<; irepl πάντων των σνμβφηκότων τούτων. '-^ 'Και e Ma». ΐ8.2ο. 
 f.yiv(.TO eV τω όμι,λ^ΐν αυτούς καΐ συζητβΐν, καΐ αύτος ό Ιησούς eyyiaas σνν- 
 enopeviTO avTols' ^'' oi δε οφθαλμοί αυτών ίκρατοΰντο του μη Ιπι-γνωναι. αντον. 
 '^ Είπε Se ττρος αυτούς, Τίνες οΐ λόγοι ούτοι, ους άντιβάλλετε προς αλλήλους 
 περιπατοΰντες, καί Ιστε σκυθρωποί ; '" Αποκριθείς δε ό εις, ω όνομα Κλεόπας, 
 είπε προς αύτον, Χύ μόνος παροικείς 'Ιερουσαλήμ καΐ ουκ εγνως τα γενόμενα 
 εν αντη εν ταΓς ημεραις ταύταις ; '^'Και εΐπεν αύτοΊς, Ποία; Οΐ δε εΐπον t^^'f^J^-^^- 
 αύτω. Τα περί Ίησοΰ του Ναζωραίου, ος εγενετο άνηρ προφήτης, δυνατός εν ["J",*; "■ 
 έργω και λόγω εναντίον του Θεού και παντός του λάου• -' όπως τε παρεοωκαν 
 αύτον οι άργιερείς καΧ οι άρχοντες ημών εΙς κρίμα θανάτου, και εσταυρωσαν 
 αύτον, -^ ^ ημείς δε ηλπίζομεν οτι αυτός ε'στίί' ό μέλλων λντροΰσθαι τον g Acts ι. β. 
 Ίσραηλ• αλλά γε συν πασι τούτοις τρίτην ταύτην ημεραν άγει σήμερον αφ 
 ου ταΰτα εγενετο. "^'Άλλά και γυναίκες τίνες εξ ημών εξέστησαν ημάς, hi>uit.is.s. 
 γενόμεναι ορθριναί επΙ το μνημεΐον, "'' και μη εΰρούσαι το σώμα αΰτοΰ ηλθον J"i"> 20. is. 
 λεγουσαι καί οπτασίαν αγγέλων έωρακέναι, ο* λεγουσ•ι.ι^ αυτόν ζην - και 
 άπηλθόν τίνες τών συν ημίν επΙ το μνημεΐον, καί ευρον ούτω καθώς καί at 'Jlf f°;J;• 
 
 « τ »\ο•\ί •?ρ. οϊ-,.\»\ -? λ '^*»"<^''_ Phil. 2. 7. &-e. 
 
 γυναίκες ειπον, αυτόν οε ουκ ειοον. -^ Και αυτός είπε προς αυτούς, il ανόητοι H^b. 12. 2. 
 καί βοαδεΐς τη καρδία του πιστενειν επΙ πάσιν οίς έλάλησαν οι προφηται' j Gen'. 3. is. 
 ''' ' ούχΙ ταΰτα έδει παθεΊν τον Χριστον, και εισελθειν εις την Οοξαν αυτού ; */',|,"'g_,„ 
 -'^ ' Κα\ άρξάμενος άπο Μωϋσεως και άπο πάντων τών προφητών Βιηρμηνευεν Ι^^:^'"^^- 
 αυτοις εν πασαις ταις γραφαις τα περί εαυτού. - Και ηγγισαν εις την κωμην ^ cen. i:j. χ 
 
 ^, , \ ^ \ Λ »</ 'Ω 'l')krr^ Acts 16. 15. 
 
 ου επορευοντο, και αυτός προσεποιειτο πορρωτερω πορευεσυαι. Λαι τταρ- Heb. ». 2. 
 
 Jerome and Eiisehius. (See Robinson, ili. G6.) It is called 'A/i- 
 μαιιν^ by Josephvn, B. J. vii. 6. (>. 
 
 14. ΰμίλουν'] were talking. Όμιλίω is used in this sense by 
 LXX, and in N. T. only by St. Luke. See Acts xx. 11 ; sxiv. 
 20. It is the word note in common use in Greece for λαλώ. 
 See above, Introduction, p. 1G6. 
 
 16. oi 5e οφθαλμοί αΰτων ΐκρατουντο"] but their eyes were 
 holden that they shoutd not knoiu Him. He seems to have 
 appeared to them like a stranger. See on v. 18, and Mark 
 xvi. 12. 
 
 18. KA€(iiras] Cleopas. Supposed by Roulh (R. S. i. p. 281) 
 to be the same as the KAihttSs of St. John (xix. 25) and the 
 Alphaius of St. Matthew and St. Mark, who never mention 
 Cteojias, the father of St. James and St. Judc. (See on Matt. x. 
 3.) St. John never has ΆλφαΤοΓ. Others suppose KKtoiras here 
 to be a different word altogether, viz. an abbreviation of Κλίΐί- 
 Trarpos. Cp. Mitt, pp. 230, 237. Some suppose that the other 
 disciple, whose name St. Luke does not mention, was called 
 Simon, one of the Seventy Disciples {Origen in Joann. init. and 
 Cyril here) ; others, that it was St. Luke liimself, {Theophyl.) 
 
 — 2y μ6ρο$ παροίκεΓϊ] Art Thou alone a sojoiu-ner at Jeru- 
 salem, and dost not know what things have happened there ? i. e. 
 all others who sojourn there do know. Have we met in ihee the 
 only person who does not know ? 
 
 The expression is stronger, because τταροίκΰν describes the 
 persons who were temporary residents for the Passover. The 
 LXX use the word παροικΰν for ii: {gur), peregrinus fuit. Cp. 
 Acts vii. C. 29 ; xiii. 17. Eph. ii. 13. Heb. xi. 9. There is an 
 emphasis, therefore, on irapotKus, — ** Art thou alone a sojourner, 
 or stranger, staying merely for a few days at Jerusalem, and yet 
 dost not know?" i.e. so wonderful are they, that not only the 
 Jews there resident, but ei'cn all the strangers who have flocked 
 thither from other lands, do know them. 
 
 The use of καϊ here is similar to that of the Hebrew X'au. 
 See Schroeder, Synt. Ilebr. p. 328. Gesen. ad Is. v. 4 : " What 
 could have been done more to My Vineyard and I have not done 
 in it?" And so καΐ in John iii. 10, συ tJ δ διδάσκαλοι του 
 Ίσραηλ, καΐ ταΰτα ου 'γινώσκΐΐί ; νϋ. 4, ούδίΐ? 4ν κρυτττψ η not(7 
 καϊ ζηηι aitrhs iv τταβ^τισία eirai. Cp. ]Viner, p. 554. 
 
 He who Himself was the principal Agent in these wonderful 
 events, is said by them to be the only person who did not know 
 these things. He who was Himself the true Passover was taken 
 by tliem for a stranger who had come up to be a spectator at the 
 Passover. For tbeir eyes were then holden tliat they should not 
 know Him, but they were opened when they received Him as the 
 guest of their hearts in the Sacrament of the Lord's Supper. 
 
 SI. Syei] impersonaliter : ' tertia dies est hodie.' {Vulg.) Cp, 
 Acts xix. 38, ayopaioi (sc. ημΐραι) iyovrai. 
 
 22. ορβρίναί] early. On tliis form in -tyhs, authorized here 
 by A, B, D, K•, L, Δ, see Lobeck, Phryn. p. 51.— El:, has 
 υρθριαί. 
 
 25, 26.] On these verses see Iren. iii. 16. 5, Athanas. (adv. 
 Arian.) ii. 15, p. 381, and below on Acts ii. 30. 
 
 27. Moiuffe'ius κ.τ.λ.] Moses and the Prophets, i. e. the Scrip, 
 tures of the Old Testament. See above, xvi. 19, and on John 
 X. 34. 
 
 28. προσετΓοίΕΓτο] He Himself was making overtures to go 
 further. He was like one going further. The Evangelist does 
 
 not use the aorist ττροσΐττοί-ησατο, but imperfect 7Γροσ€ΐΓθ(€Ϊτο. 
 The Vulgate finxil is liable to a double objection, — first as to 
 sense, next as to tense. Finxit suggests the idea of pretending 
 to do what is not intended to be done ; and the aorist intimates 
 a single act. 
 
 Probably He acted thus, as well as appeared " in another 
 form" (Marie xvi. 12), in order to try the faith of the disciples ; 
 and to teach, by their example, that if we desire to have Christ 
 with us, we must use some effort for that purpose ; and that i/"we 
 endeavour to detain Him with us, He will abide with us and sup 
 with us. (Rev. iii. 20.) 
 
 This trial of the disciples was similar to that of the woman 
 of Canaan (Matt. xv. 22). At first He treated her with seeming 
 indifference and severity ; but it was to bring out more clearly 
 her faith and love, and to teach the world by her example, that 
 patience and perseverance in prayer are necessary, and that He is 
 prevailed upon by holy violence and untiring importunity. 
 
 There was nothing but truth in this. He was making as if 
 He would have gone further ; and doubtless He would have gone 
 further, if the disciples had not detained Him. Cp. the similar 
 phrase Mark vi. 48. 
 
 God, Λ\Τιο sees and hears all things, often teems to us not to 
 see us, and not to hear us ; and, doubtless. He will hide His face 
 from us, and be deaf to our prayers, unless we look stedfastly and 
 cry earnestly to Him. God tries our strength by seeming to par- 
 lake in our weakness. He exercises our faitli in His knowledge 
 and love, by seeming to be ignorant and unmerciful. So Christ 
 tested and proved the desire of the disciples to keep Him, by 
 showing an intention to leave them. 
 
 All the acts of this period of our Lord's sojourn on earth 
 appear to have had a profound spiritual meaning. It was now 
 Evening. He was making as though He would go further. He 
 was like one about to go furtlier. But at their desire He con- 
 sented to abide with them. He was made manifest to them ii
 
 254 
 
 LUKE XXIV. 30— 4δ. 
 
 m Mark IC. H. 
 John 20. 19. 
 
 η John 20. 20. 27. 
 
 John 21. 
 
 10 
 
 ρ Ma'l. IC 
 
 2 
 
 S: 17. 22. 
 
 
 8l20. 18. 
 
 
 Marks. 31 
 
 
 & 9. 31. 
 
 
 Si 10. 33. 
 
 
 ch. 9. 22. 
 
 
 Si 18. 31. 
 
 
 & 24. 6. 
 
 
 ίβίάσαντο αυτόν λεγοιττες, Meluov μΐθ' ημών, on προζ έσπέραν εστί, και κε- 
 ικεΐ' τ) ήμερα. Και etcTTjAfe του μειναι συν αυτοί?. "'" Και eγe^'£τo ei/ τω 
 κατακλι^η^αι αύτοί' /χ€τ' αυτών Χαβων τον άρτον ευλόγησε, καΧ κλάσας επεΒί- 
 δου αύτοΐζ. Αυτών δε Βίηνοίχθησαν οΐ οφθαλμοί καΐ επεγνωσαν αυτόν και 
 
 αύτοξ άφαντος εγενετο απ αυτών. '*- Κα\ ειπον ττροζ άλΧήλουζ, ΟύχΙ η καρδία 
 ημών καιομενη ην εν ημίν, ωζ ελάλευ ημίν εν τη όδω, καΐ ως Βίηνοιγεν ημΐν 
 τα? γραφαζ ; ^' Kat ανασταντεζ αυτή τη ωρα υπεστρεψαν ei5 Ιερουσαλήμ, 
 καΙ εΰρον συνηθροίσ μένους τους ένδεκα καΐ τους συν αυτοίς '* ' λεγοι^τα?, οτι 
 ήγερθη ό Κύρίος όντως και ωφθη Χίμωνι. ^^ Και αυτοΧ εζηγοΰντο τα εν τη όδω, 
 και ως εγνώσθη αυτοΐς εν τη κλάσει του άρτου. 
 
 {-γχ ) Ιαυτα οε αυτών λαΚουντων αυτός ο Ιησούς εστη εν μέσω αυτών, 
 
 και λέγει αυτοΐς, Είρηνη ΰμίν. ^^ Πτοηθεντες δε και εμφοβοι γενόμενοι ε'δό- 
 κονν πνεύμα θεωρεΐν. '"' Και ctπεv αυτοΐς, Τι τεταραγμεροι, εστε, και διατι 
 διαλογισμοί αναραινουσιν εν ταις καροιαις υμών ; •'•' Ιοετε τας -χείρας μου 
 και τους πόδα? μου ότι αύτος εγώ εί/Λΐ• χΐιηλαφησατε με και Γδετε, δτι πνεύμα 
 
 / \ , J >ν Z1^>^Z] «w 40 ττ^^ »ν 
 
 σάρκα και οστεα ουκ έχει, καυως εμε θεωρείτε έχοντα. Και τούτο ειπών 
 
 εττεοείζ'εΐ' αυτοί? τα? χείρας και τους ποοας. (τχ) ii<Tt οε απιστουντων 
 
 αυτών αττο ttJ? χαράς και θαυμαζόντων, είπεν αυτοις. Εχετε τι βρώσιμον 
 ενθάΖε ; ■*" Οι δε επεΒωκαν αυτω ιχθύος οπτοΰ μέρος και άπο μελισσίου κηρίου' 
 ^^ και λαβών ενώπιον αυτών εφαγεν. (^) '*'' ''Βΐττε δε αύται?, Ούτοι οΊ λόγοι 
 ους ελάλησα προς υμάς ετι ων συν νμΐν, οτι δει πληρωθηναι πάντα τά γεγραμ- 
 μενα εν τω νόμω Μωϋσεως και Προφηταις και ΨαλμοΊς περί εμον. ^'^ Τότε 
 
 the breaking of bread. Our Lord had said on the cross, " It is 
 finished " (John xi.x. HO). The day of His eartlily ministry was 
 now over. The Evening was come. He was no longer to be witli 
 His disciples in bodily presence on earth ; He icas [lOtng further 
 — to heaven. Every thing now betokened this departure. And 
 yet, at their prayer He would not leave them ; He would remain 
 with them even to the end (Matt, xxviii. 20), and He would spe- 
 cially manifest Himself to the eyes of the faithful in the breaking 
 of bread (i'. 35), by which they communicate with Him, and *' show 
 the Lord's death till He come." (1 Cor. xi. 2G.) 
 
 See the interesting discussion of .9. Aiirj. Serm. 1-XXxix. 4, 
 and de Consensu Evang. ii. 51 ; iii. 2.J (which has suggested in 
 part what is said above), and ad Consentium vi. p. 779, where he 
 says, " Longius namciue postea profectus super coelos, non tamen 
 deseruit discipulos suos," and compare our Lord's questions. Who 
 touched me .' (Luke viii. 45.) Where have ye laid him ? (John 
 xi. 34.) " Sic quippe interrogavit, quasi nesciens quod utique 
 sciebat." Aitguniine is here refuting the Priscillianists, who from 
 these actions of our Lord derived a plea for mental reserve and 
 equivocation. 
 
 30. \αβωιι rhv άρτον — και κλάσα?] He tooh the bread. Hence, 
 amd from v. 35, some would justify the celebration of the Holy 
 Eucharist in one kind only. But by saying that He blessed and 
 brake the Bread, the Holy Spirit does not say, that He did not 
 also bless and deliver the Cup. Rather we may say, that the 
 Evangelist, having so lately recorded the institution of the Holy 
 Eucharist by Christ with the words " in like 7nanner the Cup 
 also" (xxii. 20), could hardly suppose it necessary to speak of 
 the Cup here as well as the Bread, or imagine it possible tLat any 
 one should believe that our Lord had forgotten His own words, 
 and was inconsistent with Himself. 
 
 It may be remembered also, that bread, άρτο^, DnS (lehem), 
 was to the Jews a general name for food, including drink as well 
 as meat ; and that άρτον iaOUiv, to eat bread, and κκάσαι ίρτον, 
 distribuere cibtim, are general terms for taking refreshment. 
 Thus Bread became spiritually an expressive terra for all the 
 blessings received from communion in Christ's body and blood ; 
 and the κΚάσα &ρτου, or " breaking of bread," was suggestive of 
 the source from which those blessings flow, (viz.) Christ's body, 
 κ\ωμ(νοι>, or broken. (1 Cor. xi. 24.) Hence κλάσι$ &ρτου, in 
 Acts ii. 42, is a general term for the Holy Eucharist. 
 
 They who derive the inference above specified from this pas- 
 sage, prove the weakness of that inference by their own practice. 
 For, even suppose it were probable (which it is not), that our 
 Lord on this occasion did not administer the cup ; yet the most 
 that could be thence inferred is, that in certain cases it may not 
 
 be necessary for the people to receive it; whereas the Church of 
 Rome in her practice makes it necessary not to receive it in all 
 cases ; whicii is a very different thing. 
 
 Let her listen to the words of one of the greatest Bishops 
 of U'lme, who thus speaks of Half-Communion {Leo M. Serm. 
 xli.) ; '' Resiliunt a sacraraeuto salutis liumanEe, et Christum Do- 
 minum nostrum in vera naturie nostrte carne verc natum, vero 
 passum, vere sepultum, et vere suscitatum esse non credunt. 
 Ciimque ad tegendum infidelitatem suam nostris audeant interesso 
 mystcriis, ita in sacramentorum communione se tempcrant, ut in- 
 terdum, ne penitus latere non possint, ore indigno Christi Corpus 
 accipiant, Sanyuinem autcm redeniptionis nostrte haurire ornninb 
 declinent. Quod ideo vestree notum facimus sanctitati, ut vobis 
 hujuscemodi homines et his manifestentur indiciis, et quorum de- 
 prehensa fuerit sacrilega simutatio a Sanctorum societate Sacer- 
 dotali autoritate pellantur." 
 
 On the subject of Half-Communion see further on 1 Cor. x. 
 IG; xi. 27. 
 
 31. &φavτos ^7eVeTo] He became invisible, and yet He had a 
 real body. " Quod ab oculis repente evanuit, virtus Dei est, non 
 umbrie et phantasmatis. Aiite Resurrectionem, quum eduxissent 
 Eum do Nazareth ut proecipitarent de supercilio mentis, transivit 
 per medios et elapsus est." See the excellent remarks of S. Je• 
 rome, on the risen bodies of the Saints (' adversus errores Johannis 
 Hierosolym.' p. 329), who observes, that Our Lord before His 
 Passion walked on the water, and even enabled Peter also to do 
 so, and yet no one would say that Peter had not a real human 
 body. See also below, onJohnxx. 19. 
 
 33. σιιι>ϊ)θροισμίνον$'\ assembled together: probably in the 
 upper room wliere the Passover had been instituted. See on 
 Acts i. 13, and Mede's Discourse, i. book ii., on Churches in the 
 first century. 
 
 35. κΚάσίΐ του άρτου-] in the breaking of bread in the Holy 
 Communion. See above, on v. 30. 
 
 39, 40.] See John xx. 20—29, and S. Ignat. ad Smyrn. 3. 
 
 43. tipa.yiv'] He ate. See John x-xi. 10—12. Acts x. 40, 4 L 
 Not because He had need of food for the body, but because they 
 had need of faith for the soul. Mark xvi. 14. Our Lord gives 
 evidence here of His own Resurrection, and of the nature of the 
 bodies of the Saints after the Resurrection. See 5*. Ambrose here, 
 and .S. Gregory (Moral, in Evang. xvi. c. 55). 
 
 44. iv τφ νύμψ Μ. «αϊ UpotpTjrais και Ψαλ^οΓϊ] in the Law and 
 the Prophets and the Psalms; i.e. in the entire Canon of the 
 Holy Scriptures of the Old Testament, which was divided into the 
 three clas.ses here mentioned : — 
 
 1. The Law πτι.ι (ΓοΓβΛ).
 
 LUKE XXIV. 46—53. 
 
 250 
 
 ΒίτηΐΌίζεν αντων τον νουν του συνιεναί τάς γραφα<;, ''^ '' καΐ einev αύτοίζ, Otl 
 ούτω yiypajTTai, καΧ όντως eSet τταθίΐν τον Χρυστον, καΐ άναστηναί Ικ νεκρών 
 Trj τρίτΎ] -ημΐρα, '^'' ^ και κηρυχθηναι έπΙ τω ονόματι αντοχι μΐ,τάνοιαν και αφβσιν 
 αμαρτιών et? πάντα τα έθνη άρζάμίΐ'ον άπο 'Ιερουσαλήμ. *^ * 'Τμζΐ•ί δε eVre 
 μάρτυρες τούτων. ^^ ' Και ιδού εγώ αποστέλλω την επαγγελίαν του Πατρός 
 μου εή) υμάς' νμείς δε καθίσατε εν Trj πάλει ΊερονσαΧημ, εως ον ενΒύσησθε 
 δυΐ'α/χιζ^ ε'^ ΰφους. 
 
 .10 u Έζηγαγε δε αυτούς εξω εως εις Βηθανίαν, και επάρας τας -χείρας αύτου 
 ενλόγησεν αυτούς. ^^ ^ ΚαΙ εγενετο εν τω εύλογείν αυτόν αυτούς οιεστη απ' 
 αυτών, και άνεφερετο εις τον ουρανόν. ^'~ Και αντοί προσκυνησαντες αυτόν 
 νπεστρεχίιαν εΙς Ιερουσαλήμ μετά χαράς μεγάλης, ^' καΐ ήσαν Βιατταντος εν 
 τω Ίερω αινουντες καΐ ευλογουντες τον Θεόν άμην. 
 
 q ver. 26. 
 1'>. 22. 7. 
 Acis 17. 3. 
 
 Γ Acts 13. 38. 
 1 John 2. 12. 
 
 s Job 15. 27. 
 
 t John 14. :G. 
 k 13. 26. tc 16. I, 
 
 Acts 1. 1. 
 & 2. toto. 
 
 τ Mark 16. 19. 
 Acts 1. 3. 
 
 2. The Prophets C'N'3] (Neiiym), greater and lesser. 
 
 3. The Hagiographa C'JinD {Kethubim), or 'Writmgs, of 
 which last class " the Psalms " standing first in order, is here the 
 representative. See Bp. Cosin on the Canon, ch. ii., and If'e/- 
 stein here, p. 829, and the authorities cited in the Editor^s Lec- 
 tures on that subject (Lect. ii. and Appendix, pp. 389. 39!). 403, 2nd 
 ed.), where the importance of this passage is shown in reference 
 to the Integrity and Inspiration of the Canonical Books of the 
 Old Testament, as received by the ancient people of God and by 
 Christ Himself, and through Him by the primitive Church Uni- 
 versal, and by the Church of England. (Art. VI.) 
 
 46. παθίΓι/ rii/ ΧριστοΊ-] that Christ should suffer. On the 
 legal and prophetical foreshadowings of Christ's suffering and 
 Resurrection on the third dag, sec on Acts xxvi. 23, and Mede, 
 Discourses, Book i. Disc. xiii. Works, p. 49. 
 
 47. αρξάμΐνον'] begiuning. The participle is in the neuter 
 gender put absolutely, and refers to the substance of the things 
 preached, viz. μίτάροιαν κσΧ &φξο-ίν. See Kuhner, § 670, Winer, 
 p. .ί50, and Meyer, p. 512. This is the reading of A, C***, F, 
 II, K, M, U, V, r, Δ, A, L>•. 
 
 50. 'E^iiyayiv aurous] He led them out of the city and crossed 
 over the brook Kedron, by Gethsemane, to the Mount of Olives. 
 He liad suffered in the citg. But He was glorified in a seques- 
 tered spot, and thus taught a lesson of meekness. Besides, 
 He would not display the glory of His Ascension to the City of 
 Jerusalem, whose time of probation was past ; He would not 
 show it openly " to all the people, but to chosen witnesses, who 
 did eat and drink with Him after He rose from the dead." (.\ct3 
 
 X. 41.) 
 
 He led them out at the end of forty days (sec Acts i. 3). 
 Here is another instance of St. Luke's manner ; passing over 
 some things as well known, in order to bring out others in bolder 
 rehef. Cp. iii. 19. 
 
 He thus also affords a refutation of the allegation, that St. 
 Mark did not know that our Lord was forty days on earth after 
 His Resurrection ; or, as the objection is now sometimes framed 
 (e. g. by Meyer here, p. 51G), that the sojourn for forty days was 
 a later tradition t See on Mark xvi. 19. 
 
 St. Luke certainly did know tliat our Blessed Lord was forty 
 days on earth after His resurrection ; for he himself relates the 
 fact in the second part of his work, viz. in Acts i. 3. And yet, in 
 his Gospel, tlic transition from the Resurrection to the Ascension, 
 — without any mention of the intervening Forty Days, — is quite 
 as rajiid as in St. Mark. 
 
 No argument can be drawn from the silence of any single 
 Evangelist, as to his knowledge of events. St. John was present 
 at the Ascension of Christ, yet he does not describe it. But in 
 two other places of his Gospel he alludes to it. Sec John vi. 22 ; 
 
 XI. 17• Ho supposes the reader to know it from the other Gos- 
 pels. (See on Mark xvi. 19. Luke xxiv. 51) It cannot be too 
 
 carefully borne in mind, — that All the Four Gospels make One 
 Gospel. 
 
 There is a passage in the Epistle of Barnabas (c. 15), which 
 has been cited in modem times as an argument that Our Lord's 
 Ascension did 7iot take place after an interval of forty days from 
 His Resurrection, but on a Sunday. Ά•γομ(ν την iipfpcu' T^y 
 ο'/δόην (Is (υφροσύνην, tv 7} Koi ό *l7}aous ίνίσΎτ) (Κ νξκρΰν, καΧ 
 tpavipoiQAs αι/ΐβη us robs ονρανονζ. But there <pavfpu>eth is to 
 be construed with iv p, and not with ίνΐβη. See the notes in 
 the edition of Cotelerius, i. p. 48. The Author of this Epistle 
 passes immediately, in this passage, from the Resurrection to the 
 Ascension. And so do all the Creeds of all Churches of Christen- 
 dom, with the Acts of the Apostles (i. 3) in their hands. Barna- 
 bas was present at, and concerned in, a speech, in which it is said 
 that our Lord remained on earth many days after His Resurrec- 
 tion. (Acts xiii. 31.) 
 
 — '4us fts Βηθανίανί as far as Bethany ; viz. as far as the dis~ 
 trict so called ; which touched the district of Bethphage, near the 
 summit of the Jlount of Olives, whence our Lord ascended into 
 heaven, as S. Cyril of Jerusalem says, Cateches. 14, p. 217, «κ 
 7υΰ vpous των Έλαιώ»' els oupavovs ανΐ\•ί]\υθ(ν. See note below 
 on Acts i. 12. 
 
 St. Luke ends his Gospel with this brief notice of the 
 Ascension ; and he begins his second treatise, the Acts of the 
 Apostles, witli a description of it. (.\cts i. 1 — 12.) ' Thus he con- 
 nects the one — the Acts of the Apostles — with his Gospel ; and 
 prepares us for the main scope of the other treatise, in which he 
 displays Christ reigning in heavenly glory, and guiding, govern- 
 ing, and protecting His Church on earth by His Spirit and His 
 Power, — and, as her great High Priest, in the heavenly sanctuary, 
 "ever living to make intercession" for her. (Heb. vii. 25.) On 
 tliis characteristic of SI. Luke's Gospel see above on Mark xvi. 
 19, and Introduction, pp. 1G3, IC4. 
 
 51. ^v Ttf (b\o-f(lv] in the act of blessing them. As Elias left 
 his mantle with Elisha, by whom he was seen when taken up, so 
 Christ at His Ascension left a blessing with His Apostles and His 
 Church. See 2 Kings ii. 9— 11. 
 
 52. TrpoaKuvriaavTis] having worshipped Him. The Adora- 
 tion of Christ no longer visible, began at His Ascension, and will 
 continue till His Second Coming. " Prayer shall be made ever 
 unto Him, and daily shall He be praised." Ps. Ixxii. 15. 
 
 63. διαπαΐ'Τίί?] continually. See above, πάντοτε (xviii, 1). 
 John xviii. 20. Acts x. 2. Glass. Phil. S. p. 444. " Semper 
 orat," says Aug. Epist. IHO, " qui per intervalla certa temporum 
 orat." Cp. Dr. Barrow's Sermon on 1 Thess. v. 17, "Pray 
 without ceasing." 
 
 — αμ-ίιν] Amen. Tbis word is found in A, B, C**, F, K, M, 
 S, U, V, X, Γ, Δ, Λ, and is not to be cancelled ; it is a solemn 
 acclamation at the close of the Gospel, in which the writer and 
 the hearers all unite together with one heart and voice. Amen. 
 Cp. John xxi. 24, 25.
 
 INTRODUCTION 
 
 το 
 
 ST. JOHN'S GOSPEL. 
 
 1. About half a century, it is probable, interrened between the publication of St. Luke's Gospel' 
 and that of St. John. 
 
 In this interval of time, the Apostles had gone forth into all the world preaching the Gospel, and 
 they had all fallen asleep except St. John. Jerusalem had been taken by the armies of Rome ; the 
 Jewish Polity had been overthrown ; the Jewish Temple had been destroyed, its Sacrifices and its 
 Sacred Ritual had been abolished. The Church of Christ had risen in its room, and was extending 
 itself into all lands. 
 
 In passing from the Gospel of St. Luke to that of St. John, wc must bear in mind these 
 circumstances. 
 
 2. It must also be remembered, that St. John in wi'iting his Gospel enjoyed the advantage of 
 addi'essing a generation of Christians who had been baptized, at an early age, into the Name of the 
 Blessed Trinity, and had been familiarized with the historical truths of the Gospel recorded by the 
 former Evangelists ; and had been schooled by the doctrinal teaching of the Apostolic EjDistles of 
 St. Paul, St. Peter, St. James, St. Jude, and perhaps also of St. John's own Epistles and Apocalypse. 
 They had in their hands the Books of the Old and New Testament, now nearly completed, and 
 heard them read on the Lord's Day in Christian Assemblies, and partook habitually of the Holy 
 Sacrament of the Lord's Supper. 
 
 Thus the Holy Evangelist St. John stood on the vantage-ground of Evangelical and Apostolical 
 Teaching, and Christian "Worship, of nearly seventy years. He wrote for men who had come to the 
 measure of the stature of the fulness of Christ '. 
 
 He was therefore enabled to speak in a loftier tone than his predecessors : he could justly take 
 for granted, that with minds exercised and hearts spiritualized bj' long familiarity with hoi}' things, 
 and sanctified by the Holy Ghost, they, to whom he wrote, would readily discern and understand 
 things which could not have been addressed with the same propriety to an earlier age of believers. 
 He could spoak to them of incidents in the Evangelical Historj', and of Christian Doctrines, as 
 already well kno^Ti to them from the other writings of the New Testament, and from the Christian 
 Creeds, in which they had professed their Faith at their Baptism, and which they heard expounded 
 in Homilies ; and he could be sure that allusions to the Christian Sacraments would readily bo 
 apprehended by those who had been nourished with them as their daily bread from their earliest 
 years. 
 
 The Evangelist St. John stood on another vantage-ground — that of events. He alone of the 
 Evangelists and Apostles νντοΐο after the destruction of Jerusalem ^ He wrote to a generation 
 strengthened in the Faith, by seeing the punctual fulfilment of Christ's prophecies foretelling that 
 awful catastrophe in the former Gospels. He wrote to those who had learnt to look up to Christ 
 reigning in Heaven, and had seen Him coming in the armies of the Cnesars to execute the righteous 
 retribution which He had denounced on the guilty City which rejected Him. He wrote to those 
 who beheld Christ triumphing over them that crucified Him. He wrote to those who saw with 
 
 ' Compare above, p. 168, and below, p. 267. ' Eph. iv. 13. » See below, pp. 267, 268.
 
 INTRODUCTION TO ST. JOHN'S GOSPEL. 257 
 
 their ΟΛνη eyes the accomplishment of those prophetic warnings which had heen uttered by Christ, 
 and had been reiterated by St. James, the Bishop of Jerusalem, in his Epistle ', and by St. Paul in 
 his Epistle to the Hebrews '. He wrote to those who were no longer fascinated, as their fathers had 
 been, by the dazzling splendour of the Levitical Ritual, celebrated with the august pomp and 
 mysterious glory of ancient traditions in the magnificent Temple of Mount Moriah, but had heard 
 the Λ -oice of God pronouncing Ichahod upon it ; and saw that sentence executed in the scattering of 
 the Jewish people to the four winds of heaven ; and had learnt to recognize in the Gospel the 
 substantial realities prefigured by the t3'pical shadows of the Levitical Law, such as the Ark, the 
 Mercy-seat, and the Passover ; and had rejoiced in beliolding the Church of God no longer riveted 
 in a local centre at Jerusalem, but fulfilling the predictions of Christ and of the old Prophets, and 
 expanding itself with living energy, breathed into it by the Holy Ghost, and covering the earth 
 with the glor)' of the Lord as the waters cover the sea'. 
 
 "Tliou hast kept the good wine until now." So said the Master of the entertainment to the 
 Bridegroom at Cana of Gab'lee, at the end of the Marriage Feast * ; and the same words may be 
 addressed to the Divine Bridegroom Jesus Christ, refreshing His friends with the good wine in the 
 
 last Gospel b}' the ministry of St. John. 
 
 3. We may hero recognize with thankfulness, clear evidence of di\'ine forethought and proA-i- 
 dential love. We may perceive signs of the work of the Holy Ghost operating on the minds of 
 the preceding Evangelists, not only in i\'hat He inspired them to icvite, but also in what they were 
 restrained by Him from writing. ΛΥο may see proofs of superhuman design in what the ΒΪΛ•ίηβ 
 Author of Holy Scrijjture directed them to reserve as a sacred deposit and precious inherit- 
 ance for St. John. We may see Inspiration in their silence, which left free room for his 
 eloquence. 
 
 Some persons in modern times haA-e ventured to call in question the veracity of St. John's 
 narrative, in which he describes the raising of Lazarus. It is not possible, they allege, that if such 
 a wonderful work as this had been wrought by Christ, it should have been left unnoticed by the 
 other Evangelists ; and, as far as we know, should not have been recorded tiU the publication of St. 
 John's Gospel, about seΛ•enty years after the death of Christ '. 
 
 But, if such a theory as this be admitted, we must also consent to abandon the history of our 
 Lord's first miracle ; which is not mentioned in any Gospel but that of St. John. 
 
 Such criticism as this, too common in our age, will however find no acceptance with those who 
 receive the Gospels as " given by inspiration of God '." They will remember, that He does every 
 thing in its proper season, and that Ilis waj-s are not as our ways ; and they will see proofs of 
 Divine Wisdom in what He hides, no less than in what He reveals. 
 
 Bcthsaida and Chorazin are specified in the Gospels as the places in which most of Christ's 
 niiglity works were wrought'. And yet none of the Evangelists has described a single miracle of 
 Christ wrought at Chorazin ; and we only know of one miracle, perhaps, done in Bcthsaida '. But 
 no description, however ample, of Christ's miracles, could have impressed the reflecting mind with a 
 stronger sense of the prodigious abundance of these marvellous manifestations than this Evangelical 
 silenec. And in like manner we are filled νά\]χ the largest sense of Christ's Omnipotence, when we 
 remember that two such Miracles, as the changing of Water into Wine at Cana, and the Raising of 
 Lazarus at Bethany, were not recorded in any Gospel for threescore years ; and were first 
 described by the pen of the last Evangelist. 
 
 We recognize here a striking proof of the truth of St. John's o^vn declaration, that "manj- 
 other signs did Jesus in the presence of His disciples, which are not written in this book ; the which, 
 if they should bo written every one, I suppose that even the world itself could not contain the 
 books that should be written °." 
 
 4. A similar remark may bo applied in some degree to the method in which the doctrines of 
 the Gospel are taught in the Xcw Testament. 
 
 When wc read the Epistles of St. Paul in their proper chronological order, we perceive that 
 the Holy Apostle proceeds in a gradual course of systematic instruction, from " the first principles 
 
 ' J.inies V. 1— Π. « John ii. in. ' Mutt. xi. 20, 21. 
 
 ' Heb. iii. 7—111 ; iv. 1— IC. » Sec below on xi. 1. ' Mark viii. 12—20. 
 
 ' Isa. .\i. 9. llab. ii. 14. ' 2 Tim. iii. Ifi. ' Jul'" χϊ• 30 j xii. 2^. 
 
 2 L
 
 258 INTRODUCTION TO 
 
 of tlic doctrine of Christ," as laid down in his earlier Epistles ', till he arrives at the loftiest clevatior 
 and fullest consummation of Evangelical teaching, concerning the Divine Pre-existence of Christ, 
 the Mystery of the Incarnation, and on the instrumental means of our Incorporation in Christ, and 
 the mutual indwelling of His members knit together and compacted in His Mystical Bodj', and His 
 love to His Spouse the Church, and her Marriage Union with Him. 
 
 St. Paul loves to dwell on these high Mysteries in his latest Epistles, especially in those to the 
 Asiatic Churches ', particularly in his Epistles to the Ephesians ', and to Timothy, the Bishop of 
 Ephesus — the Church which the Apostle himself had edified during a longer period than any other 
 by his personal presence and ministry. 
 
 Blessed be God, these glorious revelations are not peculiar to St. Paul. Had this been the case, 
 it might perhaps have been alleged by some, that these sublime Verities are not a part of the 
 unadulterated doctrine preached by Christ Himself; that they were private imaginations of St. 
 Paul, who had not seen the Lord upon earth ; and that they could not be received Λvith confidence 
 as genvdne emanations from the pure weU-spring of Evangelical Truth. 
 
 Happily for the Church of Christ, the life of St. John was prolonged to the end of the first 
 century. Christ at His death committed His Mother to St. John's care, and He consigned His 
 Spouse the Church to the guardianship of the same Beloved Disciple. St. John had been with our 
 Lord Himself from the beginning of His Ministry to the end. He was admitted by Hini to His 
 most secret retirements, at the Transfiguration, at the Agony : He leaned on His breast at Supper ; 
 he alone stood by Him at the Cross. He was the Disciple whom Jesus loved. Therefore, it was a 
 signal proof of Christ's love to the Church, that He lengthened St. John's life, and preserved him 
 in the freshness of bodily and intellectual vigour to the age of an hundred years : and then com- 
 missioned him to write his Gospel, and to seal up the Volume of Holy Writ. 
 
 Why do we say this ? Because in the Gospel of the Beloved Disciple wc have a complete 
 confirmation of all that had been related by the other Evangelists in their Gospels, and of all that 
 had been taught by the other Apostles in their Epistles, especially by St. Paul, concerning those 
 highest Mysteries of the Christian Faith, to which we have referred, the Eternal Godhead of 
 Christ ; His Incarnation, and Humanity ; our mystical Union with Him ; our consequent reception 
 of His fulness bj- the operation of the Holy Ghost ; our reconciliation to God, and our filial adoption 
 in Christ ; the exaltation of our Natiu-e in Him to the Right Hand of God ; our hopes of a glorious 
 Resurrection to eternal life, and of a blessed Immortalit}^ in body and soid through Him. 
 
 In the last Gospel, the Gospel of the BcWed Disciple, Christ Himself, the Incarnate Λνοκπ, sets 
 His di^■ine seal on these heavenly truths, and avouches them with His οτλτι testimony. Christ in His 
 own discourses, Λvhich St. John recites, assures us of them. He, the Everlasting God, the Light of 
 the World, the Alpha and Omega, the Beginning and the End of all Revelation, bears witness to 
 them. He does this in the Gospel of the Beloved Disciple, who leaned on His bosom at Supper, and 
 drank in heavenly wisdom from His mouth. He docs this in the Gospel written at Ephems ', the 
 Capital of Asia. He does it by St. John, who governed the Churches of Asia, and who lived and 
 died at Ephesus, and who has given to Ephesus the name it bears to this day '. He does it in this 
 Gospel written tltere, as if to mark in a significant manner His own divine approval of that doctrine 
 which His fiiithful Apostle St. Paul has taught in his Epistles to the Asiatic Churches, and especially 
 in his Epistles to the Church and to the Bishop of Ephesus. 
 
 We have in this Gospel a declaration of those truths expounded in a systematic order. 
 
 5. Let us open the Gospel and examine the evidence of this statement. 
 
 One preliminary remark seems to be requisite ; — 
 
 It is not possible to understand the Gospel of St. John aright, imless, in reading it, we 
 habitually bear in mind when it was written, and that it abounds, from the beginning to the end, 
 with prophetical sayings of Christ, which could not he fully uiiclcrstood hy those to ichom they were 
 first spoken ; but were aflencarch explained by events familiar to those persons who lived at the 
 time when this Gospel was nritten, and well known to the Christian Church from that age to 
 this. As has been well saidS "Christ's speeches arc expounded by Christ's deeds." They are 
 expoimded by all that the Church is commanded to do in Christ's name. 
 
 ' See below, the Inlroduclion to the first of his Epistles— those 271—277, and 1 Tim. iii. IC. 
 
 to the Thessalonians. * See below, p. 2G7. 
 
 ' See Col. i. 1!) ; ii. 9, 10. ' Ayo-soluk, from £7105 S(o\iyos, the title of St. John, 
 
 • See below, Introduction to the Epistle to the Ephesians, pp. « B7 Hooker, V. lii. 5.
 
 ST. JOHN'S GOSPEL. 259 
 
 " In the beginning was the "Word." In this and the following sentences, the Holy Ghost 
 asserts the Eternal Godhead of Christ ; the Creator, the Life, and Light of the "World. 
 
 This is the first proposition. It is next followed by another statement ; that He who is the 
 Creator of aU things has given power to us men, to become children of God by heavenly generation, 
 namely, to those who believe in His Name. And how has He done this ? By His Incarnation. 
 " The "Word became flesh, and dwelt in us ;" that is. He pitched His tabernacle in our Nature. 
 And He who is full of Grace and Truth, " manifested His Glory, the Glory as of the only-begotten 
 of the Father. And of His fulness have we all received, and grace for grace." 
 
 6. But by ichat means are these divine blessings dispensed and applied personally to us? 
 How is that supernatural life, which consists in our union with God, communicated to us ? 
 
 This question is answered by the Baptist, who was preannounced by the ProjDhet Isaiah, and 
 who is the Voice crying in the wilderness, and preparing the Way of the "\Yord. He points to 
 Christ as " the Lamb of God who takcth away the sins of the world ;" He salutes Him as the Lamb 
 — and thus he delivers a prophecy which was explained by the event. He foretells that Christ by 
 His own sacrifice would be the True Passover, and pay the penalty of the world's sin, and the price 
 of the world's ransom, and reconcile Mankind to God. The Baptist also declares, that the Holy 
 Ghost has come upon Him, and abideth in Him, and that Christ, and He alone, is able to give the 
 Holy Ghost. 
 
 The Baptist then utters another prophecy, which was also explained by the sequel ; He declares 
 that Christ would give the Holy Ghost by means of the Sacrament of Baptism, " He it is who 
 baptizeth with the Sohj Ghost '." 
 
 The Jews, it would seem, were disposed to receive the Baptist as the Christ, and would have 
 tempted him to become a rival of Jesus ; but the Baptist proclaims himself His servant, and sends 
 his own disciples to be taught by Jesus ; and they being sent by the Baptist, sa}-, " "We have found 
 the Jlcssias," " we have found Him of whom Moses and the Prophets wrote '," and the Evangelist 
 records the saying of Jesus with which He refuted by anticipation the notions of some in later daj's, 
 and declared that the Angels are His Ministers. " Hereafter ye shall see heaven opened, and the 
 Angels of God descending upon the Son of Man '." 
 
 7. The Evangelist next proceeds in regular order to describe the Manifestation of Christ's 
 Divinity in His first Miracle at Cana of Galilee. He, the Divine Bridegroom, who has espoused 
 our Nature, and joined it in holy wedlock to the Nature of God, comes to a Marriage Feast, in 
 Galilee of the Gentiles. He works His first miracle there, intimating thereby that it concerns all 
 Nations. He displays more clearly the present glory of His Divinity, by contrasting it with the 
 future sufierings of His Humanity. " Woman, what have I to do •nith thee ? Mine hour is not yet 
 come '." The wine fails. By His command the six waterpots of stone are first filled with water 
 up to the brim, and then by the silent fiat of His will, aU that "Water is changed into "Wine. Here 
 He displayed a representation of His own Divine operations. 
 
 " By Him all things had been made." " By the "Word of the Lord were the Heavens made, and 
 all the Host of them by the breath of His mouth '." And He who had made all things at the 
 beginning, now made all things new \ This He did by His Incarnation. He who by His "Word 
 had filled the waterpots with "\Yater, has, as it were, changed it into Wine hy the infusion of His 
 Spirit. He who made us by Creation has changed us by Regeneration. This He has done in the 
 last days. Thus the Divine Bridegroom has kept the best wine until now '. 
 
 8. By ichat means is this change in our Nature wrought? This question again presents 
 itself. And it receives its solution in the conversation which now arises with the ruler of the Jews, 
 Nicodemus. 
 
 He, the teacher of Israel, is taught by Christ, " Except a man be bom again, and from above, 
 he cannot see the Kingdom of God '." 
 
 This is the first proposition ; a declaration of the absolute and universal need of a new and 
 heavenly Birth. Ana by what instrumentality is this New Bh-th efiected? The answer follows 
 immcdiatelv, " Except a man be born of Water and the Sjnrit, he cannot enter the Kingdom of 
 God." 
 
 This saying, like that in the same conversation concerning the "lifting up of the Son of 
 Man'," was doubtless obscure to Nicodemus at the first, but was made plain by the event. He 
 
 ' i. 33. « See on ii. 4. ' See on ii. 11. 
 
 ' i. 41. 45. 5 Ps. ixxiii. 6. ' «i• 3• 
 
 3 See on i. 52. « Rev. xxi. 5. ' ίϋ• 1•4• 
 
 2 L 2
 
 260 INTRODUCTION TO 
 
 "came at the first to Jesus by night," as it were, in a spiritual sense. But, in course of time, the 
 darkness of night was cleared away, and he afterwards saw the meaning of Christ's words revealed 
 in the light of day. 
 
 Those words had already received some illumination from the prophetic announcement of the 
 Baptist concerning Christ and Christ's Baj^tism. " This is lie Who laptizcth with the Holi/ Ghost '." 
 They were soon afterwards made more clear by the fact which the Evangelist next proceeds to 
 relate — "Jesus was baptiztiifj' : howboit Jesus Himself was not baptizing, but Ilis disciples were'." 
 And the words spoken to Nicodemus were further explained by the conversation concerning the 
 difference of John's baptism, administered only by his own hands, and Christ's Baptism, not 
 administered by His own hands, but by the hands of His disciples ; and by the explicit avowal of 
 the Baptist himself, deterring his disciples from any feelings of jealousy on his own behalf; "Ye 
 j'ourselves bear me witness that I said, I am not the Christ, but I am sent before Ilim. He that 
 hath the Bri//e is the Β rider/ room." Christ is the Divine Bridegroom, and He is now espousing to 
 Himself His Bride, the Church. He is espousing her to Himself by that Baptism which He is now 
 administering by the hands of His disciples*. And I, who am the friend of the Bridegroom, rejoice 
 to hoar His A^oice. "Now my joy is fulfilled. He who is from above is above all;" and is giving 
 the new birth from above \ For " the Father hath given all things into His hand." And those 
 sayings of our Lord to Nicodemus, in whicli He connects the efficacy of Baptism with HLs own 
 lifting up on the Cross ' as the object of faith to the world, for the attainment of everlasting 
 salvation, were made still more clear by the events of Calvary, and by the issuing forth of TFatcr 
 and Blood from the pierced side ', and by the Commission given by Christ to His Apostles, " Go 
 and make disciples of all Nations, haj)tizing them' ;" and by the teaching and practice of the Apostles ; 
 and by the administration of Baptism in the Church ; so that every reader of St. John's Gospel, 
 when it was first published, would immediately recognize our Lord's meaning, and would see in His 
 conversation with Nicodemus a signal proof of His divine prescience, and a jjrophetic intimation of 
 the futm'C ; and a Divine Sermon on the nccessitj' and efficacy of the Sacrament of Holy Baptism ', 
 as the appointed instrument in the hands of the Holy Sjiirit for the espousal of the soul to Christ in 
 spiritual wedlock, and for communicating to it the blessings of the new heavenly birth flowing from 
 the Father of all b}' the Eternal Generation of the Son, condescending in His infinite love to join 
 the Divme Nature to ours, by becoming our Emmanuel, God manifest in the Flesh, and to be lifted 
 up on the Cross, and to shed from His precious side Water and Blood '° to create us anew, and to 
 wash us from sin, and to pay the price of our Redemption, and to give us a pledge of a glorious 
 Resurrection by the raising up of the Temple of His Body, and to purchase an eternal inheritance 
 for us, who are incorporated in His Mj'stical body, and cleave to Him as living members by faith 
 and love. 
 
 9. The annouiicement of these supernatural truths is made to Nicodemus, a ruler of the Jcus. 
 The Gospel was to be preached first to the Jewish Nation ". But it was to be revealed in course of 
 time to all. And the first step of this gradual process of Evangelical revelation was to be by its 
 extension to the Samaritans ". They held a middle place spiritually between the Jews and the 
 Gentile "World ; just as locally they dwelt in the region between Judcca and Galilee of the Gentiles. 
 
 Accordingly, as we proceed in the course of St. John's narrative we find that our Lord comes 
 to Samaria. He is weary with His journey, and thus shows the reality of His human Nature. He 
 • sits at Jacob's "Well, and takes occasion from the place to speak of the living water which He 
 Himself will give. He reveals Himself as the Messiah " to the woman of Samaria, the typo of the 
 Church". This He docs at Sychar, the very same place as that in which Almighty God had first 
 revealed Himself in Canaan to Abraham, the Father of the Faithful '' ; He declares that the hour is 
 
 1 i. 33. 2 See „;. oo. 12 See tlie worJs of our Lord to his disciples in Acts i. 3, " Ye 
 
 3 iv. 2. shall be witnesses unto me both in Jemsalem, and in all Judaa, 
 
 • Compare Eph. v. 20. Tit. iii. 5. and in Samaria, and unto the ullermosl parts of the earth." 
 
 ^ Compare itucSei' in iii. 3. C with ίκ τον οΰρανοΰ v. 2", and where He preannounces the steps of the gradual progression of the 
 
 see V. 31, ά^ωθ^ν, tVa:ai. Gospel; and compare the facts as recorded in the Acts; tirat the 
 
 6 iii \4 ij. preaching of the Gospel, and administration of Baptism at Jeru- 
 
 7 x\x. 34. salem, ii. 1—47 ; iii. 12—26 ; iv. 8 — 12 ; v. 2.Ί— 32 ; vu. 2— GO ; 
 ' Matt, xxviii 19. then the extension of this Gospel to Samaria, viii. ό— 17. 25; 
 ' See Hooker, V. lis. and V. Ixvii., and the note below at the then to Proselytes, viii. 26—38 ; then to Gentiles resident in 
 
 end of the third chapter of St. John's Gospel. Judeea by Peter, x. 34—48, and by St. Paul in the sequel to 
 
 " See note on xix. 31 and on 1 John v. 6, " This is He that Gentile nations in Asia, Greece, and Itali/. 
 
 came by Water and Blood." " iv. 26. 
 
 " Rom. i. 16. " iv. 18. " See on iv. 0.
 
 ST. JOHN'S GOSPEL. 261 
 
 coming when the true worship of God will be extended to all the "World ' ; and that the season of 
 this spiritual harvest, for which the ancient Prophets had laboured, is now near at hand '. He 
 makes many disciples at Samaria, and thence He proceeds to Galilee, typifying the extension of the 
 Gospel ; and the Galilaeans receive Him ; and the Nobleman of Capernaum believes, " and his whole 
 house'." 
 
 10. At the well of Sychar in Samaria, Christ had contrasted the living water of the Spirit which 
 He Himself gives, with the natural element of water *. "We next find Him at the Pool of Bethesda, 
 at Jei'usalem. He shows that He can heal the impotent folk without the instrumentality of the 
 water. "Arise," He says to the infirm man there, "take up thj' bed and walk'." Thus, although 
 He had said, " Except a man be born again of water and the Spirit, he cannot enter into the 
 Kingdom of God," j'et He guards us against the notion, that there is any inherent virtue in the 
 element of water itself for the conveyance of supernatural grace. Sacraments are not sources, but 
 channels of grace, which we receive throngh them, and from Him who is their Author ; and the 
 grace which is given by Him is derived through them unto every member of His Chm-ch ; but it 
 flows down from the one fountain of His fulness. The regenerative virtue is not in the water, but 
 in Him Who is pleased to act by the water, and Who gives the Spirit thereby; and "it is the 
 Spirit which quickeneth " in the work of regeneration. In that act Christ vouchsafes to work by 
 "Water, and ice are bound to vse the means which He appoints for our Regeneration. He thus tries 
 our faith and obedience. He sends us to the pool of Siloam to wash ' ; and if we believe and obey, 
 we who are " born blind " receive our sight : and, imless we believe, and obej-, and wash, we have 
 no promise of spiritual illumination. But the light which we receive by " the laver of Eegenera- 
 tion'" is not from any supernatural quality inherent in the means, but from the Divine Power of 
 Him "Who instituted them, and Who gives them the force they possess. It is not from the Siloam 
 itself, but from Him who is the Christ, "the Sent" — the anointed of God, who has taken our 
 Nature, and has anointed its claij by the effusion of His grace, and illuminates us bj- His own 
 unction, and Who sends us to Siloam, and imparts to the spiritual Siloam the virtue of liegenera- 
 tion, and makes it effectual to perform that work for which He appointed it. 
 
 Thus, at the former Pool, that of Bethesda, Christ has taught us that He is the source of all 
 spiritual health in the spiritual Jerusalem, which is the Church of God ; and that He can work with- 
 out means, by the independent agency of His Omnipotence. And at the other Pool of Jerusalem — the 
 Pool of Siloam — we learn that He is able to endue neater with supernatural power, and that, if He 
 appoints it as the instrument of Regeneration, it is not for us to stand and parley with Him, and 
 ask Christ — what hast thou done ? but thankfully to use the means which He has appointed, and 
 religiously to fear the evil that will ensue from the neglect thereof. 
 
 In His outward visible acts on the bodies of the impotent man at Bethesda, and on the blind 
 man at Siloam, He gave visible tokens of His inner work on the souls of all Mankind, which hy 
 Nature is infirm and blind. 
 
 11. The sick man at Bethesda had been thirty-eight years in his infirmity, and Christ raised him 
 in a moment, by a word, and enabled him to carry the couch on which he had larn '. " And that 
 day was the Sabbath." Let us observe that it was also a Sabbath when Jesus " made the clay " 
 and sent the man who was born blind to the Pool of Siloam to wash, and gave him sight '. The 
 " Jews therefore sought to kill Him, because," as they imagined, " He had broken the Sabbath "." 
 
 But Christ is the true Sabbath. In Him the weary find rest. After His Passion, His hiunan 
 body rested on the seventh-day Sabbath in the Grave, and He thus fulfilled the type of the 
 seventh-day Sabbath ". 
 
 He who is our Head raised Himself, and in raising Himself He raised His members. " Christ 
 is risen from the dead, the firstfruits of them that slept"," and "has brought life and immortality 
 to light in the Gospel "." 
 
 Christ, the Second Adam, "Who is to us " a quickening Spirit "," raises us from the death of sin, 
 
 ' iv. -21. 
 
 • Seeix. C, 7. 11. 
 
 
 
 '■ See Luke xxiii. 5C, and on Col. ii. IG 
 
 » iv. 3->— .38. 
 
 ' Tit. iii. 5. 
 
 
 
 " See 1 Cor. xv. 20. 22. 45. 
 
 ' iv. 4:5-03. 
 
 » V. 5-3. 
 
 
 
 " 2 Tim. i. 10. 
 
 * iv. i:t, U. 
 
 • ix. 14. 
 
 
 
 " 1 Cor. IV. 45. Gal. iv. C. Ej.li. u. 5. 
 
 » T. 1 1 
 
 '•Seev. 10. 10. 18; 
 
 viL 23; 
 
 iz. IG. 

 
 262 INTRODUCTION TO 
 
 and enlightens tlie inner eye, wliich is natnrallj' blind ; and lie also will raise our mortal bodies 
 from the Grave to everlasting life and glory '. 
 
 Well, therefore, might He take occasion from the two works of mercy done by Ilim on the 
 Sabbath-day, to speak of the tico Resurrections of Mankind, wrought by His Spirit ; 
 
 " We arc buried with Christ in Baptism' ;" and arc raised by a spiritual Eesurrection from the 
 death of sin to newness of life, through faith in the operation of God. "We, lOce the impotent man 
 at Bethesda, were once bedridden in sin, but we have been raised by Christ, and have been enabled 
 to carry that on which wo once laj'. This is our firsi Resurrection. 
 
 We arc also like the blind man at Siloam, we arc of the earth earthj' ; but Christ has taken 
 our flesh, He has made clay, and anointed us therewith, and by virtue of that divine unction wc 
 shall be hereafter quickened in our mortal bodies, and emerge from the darkness of the Grave to 
 heavenly light and everlasting glory. This will be our second Resurrection. 
 
 Both these works of mercy arc done for us by Him who died and was buried for us. 
 
 Fitly, therefore, on that Sabbath when He raised the impotent man at Bethesda did Ho 
 proclaim this twofold Resurrection, " A'Orily, verily, I say unto you, that the hour is coming, and 
 now is, when the dead " — they who are dead in sin — " shall hear the voice of the Son of God, and 
 thej"^ that liear shall live'." This is Uxe first Resurrection*. And then He adds; "Marvel not at 
 this ; for the hour is coming in which all who are in their graves shall hear His voice, and shall come 
 forth, thej' that have done good unto the Resurrection of life, and they that have done evil unto 
 the Resurrection of damnation'." This is the second Resurrection. Both these Resurrections are 
 wrought by Him who is " the Resm-rcction and the Life °." 
 
 Well also might He take occasion from that other work done on the Sabbath, the illumination 
 of the man born blind, to say that He came "for judgment into the world, that they who sec not 
 may see, and they who see may become blind '." 
 
 The Church, taught by St. John, rightly celebrates the Great Sabbath, on which Christ lay in 
 the grave, by joining together the mention of these two Resurrections in her praj'er on that day '. 
 " Grant, Lord, that as we arc bajifized into the death of Thj' blessed Son, our Saviour Jesus Christ, 
 so by continually mortifying our corrupt affections, wc mat/ be buried with Him, and that through 
 the ffravc and gate of death we may pass to o\iv joyful Resurrection." 
 
 12. After the miracle at Bethesda, our Lord went again into Galilee, and crossed over to the 
 Eastern side of the Lake. On a mountain there He multiplied the five barley loaves, and fed the five 
 thousand men by the ministry of His disciples, a little before the Passover preceding that at whicli 
 He instituted the Holy Eucharist, and suffered death upon the Cross. 
 
 In this miracle He gave a prophetic and .symbolical representation of what He has ever since 
 oeen doing, and will continue imto the end to do, by the dispensation of the Word and Sacraments, 
 especially in the Holy Eucharist, ministered by an Apostolic Priesthood to His People, even to the 
 end of the world. 
 
 It was surely not without significance, in relation to this subject, tliat when He had wrought 
 this miracle. He came to His Apostles in a mysterious manner, walking on the sea, in the darkness 
 of the night and the storm ; at first they imagined that they saw a spirit and cried out for fear ; but 
 being re-assured by His well-known voice they gladly "received Him into the Ship, and imme- 
 diately the Ship was at the land whither they went "." 
 
 Christ comes to the faithful, in the Christian Sacraments, in a marvellous and inscrutable 
 way, and they who are truly His, do not inquire Avith vain and irreverent curiosity as to the 
 viode of His coming, but they thankfully receive Him into their hearts ". 
 
 These eΛ•ents aptly prepared the way for Christ's discourse on the morrow in the SjTiagogue at 
 Capernaum, concerning the need of heavenly food, and the source from which it comes, and on the 
 means by which it is applied. 
 
 He had spoken to Nicodemus on the need of the neic birth, and of its actual communication by 
 the Holy Spirit in the Sacrament of Baptism deri^•ing its virtue from God, by the Incarnation and 
 Passion of His dear Son, " Verily, Verily, I say unto thee, Except a man be born of Water and of the 
 Spirit he cannot enter into the kingdom of God "." 
 
 ' Rom. viii. 9-11. ' See v. 28, 29. ' See on vi. IC— 21. 
 
 ' Rom. Ti. 4. Col. ii. II, 12. ' xi. 25. '» See on vi. 25, and note at tbc eml of that chapter. 
 
 '^'•2,5. ' ix. 39. " iii. 5. As to the true meaninp; of this text, see the 
 
 ' Cp. Rev. XI. 5. ' Collect for Easter Even. Ancient Versions m the Rev. S. C. ilalan's 
 
 learned volume, Lond. 1862.
 
 ST. JOHN'S GOSPEL. 263 
 
 He liiid spoken first of Baptism, because that Sacrament is the Door of admission into the 
 CliurcL• ; and because we there receive Christ once for all, the Beginner of our life. Who gives 
 Himself often to us afterward in the other Sacrament to nourish the life begun in Baptism. 
 
 And now iirefacing His declaration concerning this other Sacrament with the same solemn 
 preamble as that Λvhich He had used in speaking of Baptism (" Verily, Verily, I say unto you. 
 Except " — ), He connects the two Sacraments together bj' a common annoxmcement. 
 
 It is also worthy of observation, that when He had been speaking of the initiatory Sacrament 
 of Baptism, He had addressed His discourse to a single individual, Nicodemus, " Verily, Verily, 
 I say imto i/icc ;" but when He delivers His Di\dne Doctrine concerning the Holy Eucharist, He 
 speaks to a congregation, " Veril}', Λ'crily, I say unto you." In the former Sacrament eΛ'cry one 
 severally is engrafted into Christ's body ; the latter Sacrament is administered to His members 
 collectively joined together and united in Him. 
 
 Let us contemplate Him, therefore, now speaking at Capernaum in a prophetic strain concern- 
 ing the need of spiritual food for the growth and sustenance of that new life, which, as He had 
 declared to Kicodemus, is first given in the Sacrament of Eegeneration. He now proclaims that 
 this heavenly food is communicated in the other Sacrament, the Conmiunion of His ο^^τι most 
 blessed Body and Blood. " Verily, Verily, I say imto you. Except ye eat the flesh of the Son of 
 Man and diink His Blood, ye have no life in you. He that eateth My flesh and drinketh My blood, 
 hath eternal life ; and I will raise him up at the last day. For My flesh is meat indeed, and My 
 blood is drink indeed ; He that eateth My flesh and drinketh My blood dwcUeth in Me, and I in 
 him. As the living Father sent Me, and I live by the Father, so he that eateth Me, even he shall 
 live by Me '." 
 
 13. The instrument in our hands by which we lay hold on these inestimable benefits, is Faith. 
 " To them that believe on Him He gave jiower to become Sons of God '. ^^Tiosoever believeth on 
 Him shall not perish, but have everlasting life '. He that believeth on the Son hath everlasting life, 
 and he that believeth not the Son, shall not see life '. He that heareth my word and believeth on Him 
 that sent Me hath everlasting life, and shall not come into condemnation, but is passed from death 
 unto life \ He that cometh to Me shall never hunger, and he that believeth on Me shall never 
 thirst '. Every one that seeth the Son and believeth on Him hath everlasting life, and I will raise 
 him up at the last day '. He that believeth on Me, though he were dead, yet shall he live, and 
 whosoever liveth and believeth on Me sluiU never die'." 
 
 14. More will be said in the course of the following notes on this Gospel' to justify the assertion 
 already made, that the Gospel of St. John is to be regarded as a systematic summary of the truths 
 of Christianity, addressed to persons who are presumed to be already familiar with the facts of the 
 Gospel History, and with the principles of Christian Doctrine and Discipline, and with the 
 ministrations of the Christian Church. It bears the same relation to the other books of Holy 
 Scripture that St. Paul's later Epistles (especially those to the Ephesians, and Colossinns, and 
 Timothy) do to his other writings. It is the seal of the Evangelical Canon ; the crown and colophon 
 of the Gospel. 
 
 15. By it our eyes are raised to heaven, and we look up to the Father as the Fountain of Light, 
 and see Life flowing from Him everlastingly in the eternal generation of His Onl)' Begotten Son, 
 "Who is never separated from the Father. And that Light and Life is derived to us and to our 
 Nature in the Evangelical Dispensation by the Incarnation of the Eternal Word, "in Whom 
 dwelleth all the fulness of the Godhead bodily," and by the mystical conjunction of our Nature 
 with the Xaturc of God in the Person of Christ ; and is actually exhibited, dispensed, and applied, 
 severally and individually, to every one who believes, bj' the agency of the Holy Ghost, the 
 Comforter, Regenerator, and Sanctifier, in the Holy Sacrament of Baptism, by which we who were 
 children of wrath, dead in trespasses and sins, are made children of grace and of the Second Adam, 
 and are quickened with heavenly life, and are engrafted as branches in the True Vine, and drink iu 
 the heavenly sap of spiritual grace which flows in exhaustless abundance from Him, Λ\Τιο by the 
 
 ' vi. 53— 57. ' vi. 40. Sec also vi. 47 ; τϋ. 38 ; τίϋ. 24; xii. 25. 44. 4C ; 
 
 ' i. 12. xiv. 12 ; xvii. 21 ; xx. -0. 31. The word ιτιστίύΜ occurs nearly 
 
 ' Ui. 15. a hundred times in this Gospel. 
 
 ' iii. 38. » x\. 25, 21). 
 
 ' V. 24. • See particularly on the sixth chapter the no'e at the end of 
 
 vi. 33 it containing a review of its contcits.
 
 264 INTRODUCTIuN TO 
 
 meritorious death of Ilis flesh removed the curse derived from the stock of the old Adam, which was 
 a root of death in us, and hindered our life ; and AVho became a source of incorruptioii and immor- 
 tality to us. 
 
 He who has regenerated us in Baptism affords new degrees and augmentations of vital and 
 saving grace in the Iloly Eucharist, wherein the life first begun in Baptism receives continual 
 nourishment of heavenly food ; and Avherein the fiiithful members of Clirist derive divine strength 
 and refreshment from the commimion of His Body and Blood ; and Λvherein the diminutions and 
 decays in the spiritual life commenced at Baptism are repaired ; and wherein they have mystical 
 fellowship with the whole Person of Christ, both God and JIan, and participate in all the benefits 
 purchased by the meritorious sacrifice of His Body broken and His Blood shed once for all upon the 
 Cross, and imbibe fresh efiusions of His Spirit ; and are enabled to glorify God by bearing fruit unto 
 holiness, and are knit together in love, and dwell together in unitj-, and are sanctified and cleansed 
 in soul and spirit, and are assured of a blessed Resurrection, in a bodj' made like unto His glorious 
 Body ; and have a foretaste and earnest of the perfect fruition of everlasting bliss in body, soul, and 
 spirit, in His heavenly kingdom '. Such being the case, we may well expect to find in this Gospel, 
 divine declarations concerning the work of the Holy Ghost, poured forth in copious effusions, like 
 those of the water from Siloam at the Feast of Tabernacles ; a Festival which seems to have been 
 s)anbolical of the Incarnation of the Eternal "Word, pitching His tent in our Nature ' ; and of the 
 gracious outpouring of the Holy Ghost consequent upon the Incarnation and the Unction of Christ 
 our Divine Head, and flo^ving down from Him on all His members. 
 
 In this Gospel we see and adore the love, and wisdom, and power, of the F.\tiier, as the 
 fountain and well-spring of all the blessings we receive through the Son by the Holy Giiost ; and 
 we contemplate the mutual love of the Father and the Son ' ; and of God in Christ dwelling in us 
 for our everlasting salvation. " God hath deified our Nature, not by turning it into Himself, but by 
 making it His own inseparable habitation." " God in Chi-ist is the medicine which doth cure the 
 world ; and Christ in us is that receipt of the same medicine whereby we are every one particularly 
 cured ; and Christ's Incarnation and Passion can be available to no man's good who is not partaker 
 of Christ ; and we cannot participate Him without His presence ; and therefore we are well to 
 consider how Christ is present ; to the end it may appear how we are made partakers of Christ '." 
 
 The Gospel of St. John imparts di\ine instruction on these solemn truths. 
 
 Hero we behold ourselves represented as sheep of His flock, and we adore His love shown in 
 laying down His life' for the sheep; and His power, asserted by His saying that "no one can 
 pluck them out of His hand ° ; and that He gives them everlasting life." The consequent practical 
 duties of unity and love are here represented in the divine discourse, " I am the true Vine, and My 
 Father is the Husbandman. I am the Vine, ye are the branches '." The proof of our love is to be 
 shown in fruitfulness '. It is to be shown in obedience and charity. " If j'e Love Me ', keep My 
 commandments. If ye keep My commandments ye shall abide in My love. Ye are My friends if 
 ye do whatsoever I command j'ou. And this is My commandment, that ye love one another as I 
 have loved you '"." It is to be shown by following the example of Christ in His love, and humility, 
 as manifested by the act with which He prefaced this divine discourse, the washing His disciples' 
 feet " ; and above all, in that act which followed it, His Passion and Death for us '^ And the reward 
 of this mutual indwelling in Christ is that our prayers ofiered in unity in Christ are heard of God. 
 " If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto 
 you"." 
 
 The spiritual power to bring forth the fruits of Peace and Love will never be wanting to us ; 
 for Christ has prayed for us that we all maybe one as He and the Father are One ", and He inspires 
 us with a love of this Divine Unity by assurance of participation in the Divine Glory '\ And He 
 promises to send the Holy Ghost, the Comforter, the Spirit of Love, and Peace, and Joj', to abide 
 
 ' These statements are enforced with great clearness by Λι>ΛαΓ(7 * Hooker, V.Viv. ίΐ; Λ'. Iv. I. 
 
 Hooker in his Fifth Book, where he shows that the two Sacra- ' x. II. 13; xv. 13. 
 
 nients derive their efficacy from the Incarnation of Christ. A ^ x. 14. 28. 
 
 careful study of that admirable Writer's discourse on the two ' xv. I — 7• 
 
 Natures, Person, and Incarnation of Christ, and on the two Sacra- ' xv. 8. 
 
 ments as the appointed instruments for conveying actually to ua ' xiv. 15. 
 
 the blessings consequent on the Incarnation, is one of the best " xv. 10. 12. 14. 17• Cp. 1 John ii. 3. ό ; iii. 24. 
 
 preparatives for a profitable perusal of the Gospel of St. John. " See xiii. 12 — 17• 
 
 See Hooter, V. 1— Ix. and V. btvii. " See 1 John iii. IC. 
 
 ' See vii. 2. 37 — 39, and the note at the end of the seventh " xv. 7. See also xiv. 13, and 1 John iii. 2:\ and r. W. 
 
 chapter. " xvii. 11. 21. 
 
 ^ • viU. 38. 42 47; X. 30. " xvii. 22.
 
 ST. JOHN'S GOSPEL. 265 
 
 witli us for ever'. "He slmll teach you all things," says Christ to His Apostles, "and bring all 
 things to your remembrance, whatsoever I have said unto you." He is the Spirit of Truth, and 
 "will lead you into all Truth, and will declare to you the things to come'." It is therefore 
 "expedient for you that I go away from j'ou," that is, remove from you My bodily presence — "for 
 if I go not away the Comforter will not come unto you, but if I go away I will send Him unto 
 you'." 
 
 The gift of the Holy Ghost, the Comforter, was reserved to be the gracious and glorious 
 evidence of Christ's Ascension, Coronation, and Enthronization in our Nature at the Eight Hand 
 of God; and to be the proof of His love and power working greater things* by the Spirit sent by 
 Ilim from Heaven, to comfort, guide, and animate His Church, than He had ever done upon earth 
 before the glorification ' of His Humanity by His Ascension into heaven. 
 
 IG. Some persons have expressed surprise, as has been already observed, that the Eesurrection 
 of Lazarus from the dead should not have been mentioned by any other Evangelist. But if we duly 
 consider what has now been said, we may recognize a peculiar fitness in the reservation of the 
 record of this miracle for the Gospel of St. John. 
 
 St. John's Gospel is the Gospel of the Rcsurreetion. " I a>i the Resurrectiox and the Life," 
 is the burden of this Gospel. Christ is here the divine Eagle, casting oflF the plumage of old age, 
 and bearing us on Eagle's wings to heaven ', and therefore the symbol of the Eagle is rightly 
 assigned to this Evangelist '. 
 
 The Everlasting Word, Coequal and Coeternal with the Father, the I am, the Jehovah, is here 
 revealed taking our Nature, and quickening us thereby, and raising us, first, as we have seen, from 
 the death of sin by the spiritual Eesurrection ', which takes place in Baptism ; and next as raising 
 our bodies hereafter to a glorious Immortalitj', by the Spirit with which He has quickened us who 
 believe, and who continue living branches of the True Yine. He has vivified us by engrafting us in 
 Himself; and the divine life im^Darted to us m our new birth is continually nourished with the 
 heavenly food of the Body and Blood of Ilim who is the Life ', and He will animate our mortal 
 bodies through the Spirit which dwelleth in us. 
 
 Since these divine truths are most fully displayed in this Gospel, well therefore does the 
 practical proof of Christ's Divine Power in raising the dead, shown in the resurrection of Lazarus, 
 find its place here. It is enshrined here as in its proper niche. Fitly was the history of this 
 stupendous Miracle kept back by the Holy Spirit for insertion in this Gospel ; just as the history of 
 the first ^Miracle, by which Christ manifested the first beams of His Godhead at the Wedding feast, 
 was reserved for the same Gospel, whore we have the fullest declarations of His Divinity and His 
 love to us in His Incarnation, whereby He came forth as a Bridegroom and imited our Nature to 
 the Divine. 
 
 For a like reason, we maj• reverently say, it was reserved for St. John to recite in his Gospel the 
 commission and authority, which was given by Christ to His Apostles on the day of His Eesurrec- 
 tion, to raise others by the power of the Holy Ghost from the death of sin. On that first Lord's Day 
 He who had just raised Himself said, " Peace be vmto j'ou. As My Father hath sent me, so send I 
 you ; and lie breathed on them and said, Eeceive ye the Holy Ghost. ^^Tiosesoever sins ye remit 
 they are remitted unto them, and whosesoever sins ye retain the}"• are retained "." 
 
 With similar propriety the evidences of our Lord's Eesurrection from the dead are recorded 
 witli special fulness and clearness in this Gospel ; particularly in His manifestation to St. Thomas, 
 on the next Lord's Day after the Eesurrection". And by the miraculous draught of fishes at the 
 third manifestation to His disciples after His Eesurrection, He proved to them that though the 
 Fishers of men might toil all night without Him and catch nothing, yet in the morning they woidd 
 be enabled by His Divine Power to draw the Apostolic net of the Gospel imbroken, and full of great 
 fishes, to the land of everlasting life ''. 
 
 " These things are written," says the Evangelist, " that ye might believe that Jesus is the 
 Christ, the Son of God, and that believing ye might have life through His name "." 
 
 Thus the Gospel of the beloA'cd disciple remains an imperishable record of the operations of the 
 
 ' zW. !«. 2C, 27. t Deut. ixxii. II. See on Luke xvii. 37. '" "• 21, 22. 
 
 ' \\\. 13. Cp. 1 John ii. 20. 27. ' See above, Introduction to the Four GoarsLS. " ix. 27—29. 
 
 ' .Tvi. 7• ' V. 25, 2(i. " See on xxi. 3—11. 
 
 * itiv. 12. » Sec vi. 39, 40. U. bl. " "• 3'• 
 
 ' xii. Ki. Acts iii. 13. 
 
 Vol. I. 2 Μ
 
 266 INTRODUCTION TO 
 
 Three Persons of the Ever Blessed Trinity in the Avork of our salvation. The Love of God the 
 Father is therein revealed as the source of all blessings to us ; and every good thing that we receive 
 from Him is conveyed to us by God the Son becoming Man, and joining Man to God, and making 
 us partakers of the Life which is in God; and all spiritual benefits are applied effectually and 
 severally to us by God the Holy Ghost, who unites us to Christ, and regenerates and renews us by 
 His vivifying and refreshing grace in the Ministry of the Word and Sacraments, which Christ has 
 instituted in His Church, and has made to be effectual instruments of salvation and glory in soul 
 and body to all who believe and abide in living and healthful union with the mystical body of 
 Christ unto the end. 
 
 17. Lastly, let us add, when wc say that these gracioiis and glorious Truths are displayed with 
 special fulness by St. John, wc are not to be supposed to disparage the work of any of the other Apos- 
 tles and Evangelists. No, Heaven forbid! They all were moved by the Holy Ghost. Their speech 
 was from Him, and their silence was from Him ; but, " Herein is that sajing true, One soweth and 
 another rcapeth : that both he that soweth, and he that reapeth, may rejoice together'." The 
 preaching of the other Evangelists and Apostles had prepared the way for the last survi\T.ng Apostle 
 and Evangelist, St. Jolin. He wi'ote when " their sound had gone out into all lands, and their words 
 unto the ends of the world'." He had the benefit of their labours, ho reaped where they had so-\\ti. 
 Their Gospels being read publicly in Christian Churches had fully instructed the Church in the 
 history of the Birtli and Sufferings of Chi-ist. The Epistles of St. Paul, and St. Peter, and St. 
 James — perhaps also St. John's own Epistles and Apocalj-pse — had now been published, and were 
 also read openly in her assemblies, and had trained her in Christian doctrine. It was due to the 
 previous labours of the other Evangelists and Apostles, that the Chm'ch was enabled to receive with 
 intelligent fiiith, and to welcome with rapturous joy, the GosjJel of St. John, when at the cud of the 
 first centm-y of the Christian era he came forth, full of the Holy Ghost, and opened his mouth, and 
 proclaimed in clear and solemn tones the sublimest mysteries that have ever been revealed to the 
 world. " In the beginning was the Word, and the Word was with God, and the Word was God. 
 In Him was Life, and the Life was the Light of Men. And the Word was made Flesh, and dwelt 
 among us : and wc beheld His Glor}-, the Glory of the Only Begotten of the Father, fuU of grace 
 and truth. And of His fulness have all we received, and grace for grace ^" 
 
 On Sf. John's Personal History, and on tlie Styk and Date of his Gospel. 
 
 The following particulars concerning St. John's personal history are collected from Holy 
 Scripture and Ancient Authors. 
 
 St. John was the Son of Zebcdee, a Galiloian fisherman of some worldly wealth ', and of Salome ', 
 and perhaps originally a disciple of John the Baptist ^ ; when young, he was called by Jesus Christ ', 
 and he and his brother James, and Peter were admitted by our Lord into the closest intimacy with 
 Himself'. He was the disciple whom Jesus Wed, and who leaned on His breast at the Paschal 
 Supper, and to whose care our Lord committed His mother when He was on the Cross '. 
 
 At the close of the Gospel History, St. John is seen united in fraternal fellowship ■«•ith St. 
 Peter". For some time after the Ascension St. John was the constant companion of that Apostle ", 
 and the}' are sent together by the Ajjostles, from Jerusalem, to confirm the baptized converts at 
 Samaria ", and they are mentioned as present together at Jerusalem, on the occasion of St. Paul's 
 visit " at the Council of Jerusalem, a.d. 50 ", fourteen years after the conversion of St. Paid '". 
 
 St. John resided for some time in Asia Minor, and died at Ephcsus "''. But his residence in 
 Asia does not appear to have commenced until some years after our Lord's Ascension. St. Paul, 
 whose rule it was to preach where the Gospel was not known ", appears to have been the foimder of 
 the Ephesian Church ; and St. Paul makes no mention of St. John in his address to the elders of 
 
 ■ John iv. 3C, .37. 5 John xiii. 25 ; xix. 2«, 27 ; xx. 2 ; xxi. 7. 20. 
 
 ' Ps. xix. 4. '» John xviii. l(i ; xx. 3; ixi. 2—21. 
 
 »i. 1.4. 14. 10. ■ " See on Acts iii. 1 . 
 
 < Matt. iv. 21. Mark i. 20. Luke viii. 3. " Acts viii. 14. 
 
 ' Matt, xxvii. 5C. Mark xv. 40. " See on Gal. ii. 2. 9. 
 
 " As may reasonably be inferred with S. Jerome (adv. Jovinian. " Acts xv. 2. 
 
 i. 14) from the fact of his being still alive in the reign of Trajan, ^' Gal. ii. 1. 
 
 which commenced a.d. 9S and ended a.d. U/. " See below, not« 3. 
 
 ' Matt. iv. 21. Mark i. 19. Luke v. 10. " Rom. xv. 20. 2 Cor. I. I C• 
 
 ' Matt. xvii. 1. s.wi. 37. Mark v. 37 ; xiv. 33.
 
 ST. JOHN'S GOSPEL. 267 
 
 Ephesus ', or in hi3 Epistles to the Ephesians, or in his Epistles to Timothy, whom St Paid 
 appointed to he Bishop of Ephesus . 
 
 Some ancient writers ' affirm that St. John was a martyr in ■ftill, at Rome, ία the persecutions 
 of the Christians under the Emperor Doniitian, who reigned from a. d. 92 to a. υ. 9G, and that he 
 was then cast iuto a caldron of boiling oil ; and having been preserved from death, was banished by 
 that Emperor to the island of Patmos, where, as St. John himself relates, he saw the EcccMion *, 
 which he describes in. the book bearing that name ; and that he afterΛvaΓds returned to Ephesus, and 
 there wrote his Gospel *. 
 
 St. John makes less use of the LXX Yersiou than his predecessors. lie employs it sometimes, 
 see i. 23 ; ii. 17 ; \\. 4ϋ ; χ. 3-1 ; xii. 14, 15 ; xv. 2-5 ; xix. 24. 36 ; but deserts it sometimes, as 
 xii. 40 ; xiii. 18 ; xix. 37 ; a remarkable passage, to be compared with Eev. i. 7. Thus whUo 
 he shows his respect for the LXX A'Orsion, he also indicates that the final standard of appeal is the 
 Hebrew Original. He writes not only for those who used the LXX, but for all. 
 
 He is careful to describe places in Judaea, and to explain the manners and customs of the Jews, 
 and to interpret Hebrew words (see i. 39. 43 ; ii. 6. 13 ; iv. -5. 9 ; v. 1, 2 ; vi. 4) ; thus showing that 
 he wrote for persons unacquainted with the countrj', customs, and language of Palestine. 
 
 St. John knew and received the other Gospels as dictated by the Holy Ghost, and was inspired 
 to write his own Gospel as a sequel to them, and as the consummation of the evangelical canon ^ 
 
 In modem times, this uniform consent of Antiquity concerning the design of St. John's Gospel 
 in relation to the other three, has been contvoA'erted by some critics. Their objections to it are thus 
 drawn out and propounded by one of the most celebrated among them. Dr. Friedi-ich Luckc, Com- 
 mentar. iiber das Evang. d. Johannes i. pp. 197, 198. 
 
 Objection 1. — Allowing that the three other Gospels were, as is most likely, anterior to St. 
 John's, we do not know that they were generally circulated, or even laiown to St. John. 
 
 This, like most of the other objections to the witness of Christian Antiquity on the composition 
 of St. John's Gospel, is grounded on disbelief of the Inspiration of the Gospels. If the Gospels are 
 the work of the Holy Ghost wiiting for the edification of the Christian Church, it is morally certain 
 that they were very early communicated to the Churches of Europe and Asia, according to the 
 divine purpose of Him who wrote them, and in conformity with the commission of Christ to His 
 Apostles to proclaim the Go.spcl to all nations. And it is incredible that St. John, who had 
 received this charge, and was inspired by the Holy Ghost, should not have kno^\Ti what the Holy 
 Spirit had effected for the execution of the Divine will and command in this respect, by the 
 instrumentality of his brother Apostle St. Matthew, and by the Evangelists St. Mark and St. Lulie, 
 who were inspired by the Holy Ghost. 
 
 ^ Acts xs. 17. xp6vov α'^ράφω κΐχρημ^νον κηρίτγματι, TcAoy καΐ «wi την ypa^ijv 
 
 ' 1 Tim. i. 2. ixeeiv κ.τ.\. CTemerw .4/fx. ap. Euseb. II. Ε. vi. 15. Hierony- 
 
 * Tertulliaiuis de prsescriptiombus hareiic. e. 3C : Habcs niiis, Catal. Script. Eccles. c. 9: Johannes novissimus omnium 
 Romam — ubi Apostolus Johannes, posteaquam in oleum igneum scripsit Evangelium. Epip/ianiiis, Kteres. Ii. ]2. 
 
 immersus nihil passus est, in insulam relegatur. Auctor frag- De exilio Johannes revocatus, per longam annorum seriem, 
 
 mentorum Polt/carjto adscriptorum, p. S33, ed. Jaciihson. Legi- Epbesinam aliasque Asiie eccleiias gubernavit, et in re Christiana 
 
 tur et in dolio ferventis olei pro nomine Christi beatus Johannes tuenda atque adaugenda omne reliquum vitffi tempos consumpsit, 
 
 fuisse demersus. Irenaiis adv. Hser. v. 30 : ίμίΓί ούκ ίττοκίνΖυ- v. Clemens Alex. ap. Euseb. H. E. iii. 23. Mortuus est Johannes 
 
 νίύομίν ΐΓίρι του οΐ'όματο$ του αντιχρίστον αναψαινόμίνοι βξ$αίω- Epbesi, ut Orif/enes ap. Eusebium \\. E. iii. I, c. 31, v. 24, ot 
 
 TiKujs• ei yap eSei iva(patiShi> iv τω viv καιρψ κηρΰττίσβαι τοίνομα Hierour/mus de Scrip!. Eccl. 9, testantur. Quonam autcni ictatis 
 
 toDto, Si' 6'k€iVou tiv 4^β4βη τοΰ icttl την ΆτοκάΚυ^ιν ίωρακάτοί. anno discesserit, dissentiunt scriptores veteres. Omnes fere, c.\- 
 
 Ούδέ yap nph πολλοΟ χρόνου ίωράβη, άλλα σχιϋν ίπϊ τη! cepto uno /iiiioro Hispalensi (qui anno setatis LXXXIX. Johannem 
 
 ημ(τίρα5 yfvfa!, πρί: Th τί'λο! Δομιτιανοΰ αρχηί. Hieronymus i. mortuuni esse tradit), eum nonagenario tnajorem, imperante Tra- 
 
 adv. Jovinian. n. 14 : Refert TertuUianus, quod a Nerone missus jano, placida morte obiisse credunt, sed in decerncndo Trajani 
 
 in ferventis olei dolium, purior et vegetior exierit, quam intraverit. anno, Johannis emortuali, non eonveuiunt. Sententias varias 
 
 Eusebius in Demonstr. Evang. 1. 3, c. ό : κοί Πίτροι δ( ίττϊ congesserunt Lampius 1. c. p. 93 sqq. JVegsdieidertu 1. c. p. 59 
 
 Ρά)μη9 κατά K€(pa\?is σταυροΐιταί, Tlav\is τ€ αττοτίμνξται, ^Ιωάννη! sqq. (ΤΓίι/η.) 
 
 Tc νΙ)σω ΐΓοροδίδοτοι. Cp. Origen in JIatth. torn. xvi. G ; I7c- Hieronymus, Priefat. in Matth. : Johannes cum esset in 
 
 lorinus Piclav. (in Apoc), and Eusebius in Chronico ad a. 14 Asia, etiam turn hsereticorum semina pullularent— coactus est at> 
 
 Uomitiani : Ία,'άννην τόν BeoXOyov αττόστολον iv Πάτμγι τρ νήσψ omnibus prone tunc Asiie episcopis et multarum ecclcsiarum lega- 
 
 Trtpiupiatv, (νβα την άττοκάλνψίΐ' iiipaKev, us i Syios ΐ1ρηναΐο$ tionibus de divinitate Salvatoris altitis scribere. After the death 
 
 Φησί. Cp. Euseb. iii. 18. 20. Hieronymus de Script. Eccles. c. of Domitian he returned from Patmos to Ephesus, where he lived 
 
 10 scribit; Quarto decirao anno secundam post Nuronem perse- to the reign of Trajan, and died at Ephesus, in the sixty-eighth 
 
 cutionem movente Domitiano in Patmum insulam relegatus year after our Lord's crucifixion. {Iren. ii. 22, 5 ; iii. 3, 4. 
 
 scripsit Apocalypsin. Id. ib. : interfecto Domitiano et actis ejus Euseb. iii. 23. Theophylact, ex Sophronio.) 
 
 ob nimiam crudelitatem a senatu rescissis, sub Nerva principe ' Euseb. H. E. iii. 24; vi. 14. Jerome, Cat. Scr. Eccl. 9. 
 
 redit Ephesum. Siiicenis in Thes. Eccl. p. 1470. Lampius in Epiphan. Hser. ii. 51, as well as for other reasons of a doctrinal 
 
 Prolegg. t. i. p. 71 sqq. Lardner, iii. p. 218 — 221. nature. Cp. Aug. de Cons. Ev. ii. 1/. 
 
 * Rev. i. 9. " Liquet," says Dr. Routh, R. Sacr. i. 407, " Lucie Evan- 
 ' Irenaus adv. Hier. iii. 1 : ίττιιτα 'ϊο:άννηί i μαβητίΐ! τοΰ gelium, una cum duobus altcris Evangeliis, a Joanne Apostolo 
 
 Κυρίου, ύ και eVi τί σ-τ^βοί αϋτοϋ αναπισων, κα\ oUTiis ({c'SuiKe fuisse comprobatum." Cp. the.Editor's Lectures on the Canon 
 t6 fiayyiKiov Iv Έφϊσψ τη! Άσίοι Βιατρίβαν (cf. ii. 22 ; iii. 23). of Scripture, Lect. vi. p. 109, 2nd cd. ; and see the authorities 
 Euseb. H. E. iii. 24 : ίδΐ) Si Μάρκου «a! Λουκά τΰν κατ οΰτοϋί cited and the remarks made by Lee on Inspiration, pp. .'il?, 388. 
 Kirayy(\iav rJjf ίκ^οσιν πίΐτοίημΐνων *Ιοίάννην <ρησΙ τύν ττάντα 
 
 2Μ 2
 
 268 INTRODUCTION TO 
 
 Ohj. 2. If St. John had desired to authorize and complete the narrative of the three former 
 Evanfelists, he would have mentioned them by name, and would have declared his pui'pose of 
 
 doing so. 
 
 He -would haΛ•e been unlike other inspired writers, and imlike himself, if he had done so. 
 
 The later Prophets of the Old Testament enlarge upon, and complete the prophecies of the 
 earlier, but they do not mention their names, or declare their own puq^ose to do what they do '. 
 St. John's Apocalj'pse is a sequel and completion of the prophecies of Ezekiel, Daniel, and Zechariah ; 
 but he never saj^s that it is so, and never mentions their names. 
 
 Oh/. 3. If St. John had intended to complete the other Gospels, he would not have repeated any 
 thing that they relate, as he does in chains, vi. and xii. 
 
 This also is a groundless allegation. By relocating some portions of the other Gospels, St. John 
 has shown his knowledge of them ; and that he adopts, confirms, and authenticates as true and as 
 divinely inspired that history, which he, the beloved disciple, the last surviving Ajoostlc, was (as 
 Christian antiquit}' afflnns) employed by the Holy Ghost, VTho inspired him, to complete. By 
 taking up some threads of the synoptical Gospels, as they are called, and by weaving them into his 
 own, he shows that they are all of one texture and tissue, and form one divine work. In his Gospel 
 he does the same thing with the three other Gospels, as he had done in his Apocalypse with 
 the prophecies of Ezekiel, Daniel, and Zechariah. lie adopts some of their substance, and confirms 
 
 it, and adds to it. 
 
 Thus he declares the unity and divine authority of the whole. If they are inspired, he who 
 completes their work, claims to be inspired also ; if he is inspired, that which he adopts into his own 
 work is not of less authority than that iiito which it is adopted. 
 
 St. John prcsiipjwses many things which had been recorded by the former Evangelists, and 
 were perfectly well known at the time when St. John wrote ; for example, ever}' thing that 
 preceded Christ's Baptism, particularly the place of His birth and of His bringing up : and the name 
 of His Mother's husband ; the circumstances of His Baptism, and Temptation in the wilderness ; His 
 residence at Capernaum ; the names of the Apostles ; the name of St. John himself, and his brother's 
 name; the cause of the Baptist's imprisonment and death. The Transfiguration, the Institution of 
 Baptism and of the Holy Eucharist, the Agonj', and particularh' the Ascension, at each of which 
 St. John himself was present. Although our Lord on the cross commended His Mother to St. John, 
 yet St. John never mentions His Mother's name. 
 
 St. John is distinguished from the other Evangelists by commenting on the facts which he 
 relates. See ii. 21 ; v. 18 ; vi. 64. 71 ; vii. 39 ; xi. 51 ; xii. 33. 37. 43 ; xiii. 11 ; xxi. 19. St. John's 
 Gospel is not only an inspired History of Christ, but also an inspired Commentary on that History. 
 This also is an indication of later composition. Another cAidence that his Gospel is siilvcqaent to 
 that of the other three, may be seen in the remarkable use which he makes of the term ol 
 ΊονΒαΐοι, the Jews. Throughout this Gospel, t/ie Jews, represented by their leaders, the Priests and 
 Pharisees, are contemplated ab extra, and are spoken of in the third person as a separate body ; such 
 as they /lad become after the fall of Jerusalem, when those who adhered to Judaism were distin- 
 guished by bitter hostility to the Church. St. John, therefore, and the Christians generally, even 
 those like him of Hebrew extraction, had detached themselves from the Jews, and spake of them as 
 a separate body. For this use of ol ΊουΒαϊοί see John ii. 18. 20 ; v. 10. 15, 16. 18 ; vi. 41 ; vii. 1. 
 11 ; viii. 52, 57 ; ix. 18. 22 ; x. 24. 31 ; xi. 8. 
 
 Obj. 4. If St. John desired to complete the othe» Gospels, he would not have (offered ft-om their 
 narratives in simdry particulars ; and he would not have done this without stating the points of 
 difference and the reasons for it. 
 
 This objection assumes what has not been proved, viz. that St. John differs in certain substantial 
 respects, and not merely in circumstantial additions and the like, from his predecessors. The points 
 in which it is alleged that he differs from them will be considered in the notes in the following 
 
 pages. 
 
 Ohj. 5. If St. John had designed to complete the other Gospels, his own Gospel would not be 
 so complete in itself as it is. It would have been like a supplement, and not a whole. 
 
 To this it may be replied, that the ancient Christian writers, in saying that St. John's Gospel is 
 supplementary to the other three, never meant to say that it is only a supplement. Nor do they, 
 who adopt their testmiony, mean this. They regard St. John's Gospel as perfect in itself, as well as 
 
 ' See Tov:nton'i Works, pp. czxxir — cxlvii.
 
 ST. JOHN'S GOSPEL. 2G9 
 
 Eupplcmcntary to the rest, and conducing to their perfection. To adopt the figure by -which 
 Christian Antiquity describes the Gospels ', — each of the Evangelical Cherubim, or Living Creatures ', 
 is perfect in itself; and each lends its aid in supporting the rest, and in forming the heavenly car on 
 which the .Spirit rides. The Eagle, the symbol of St. John, is perfect in himself, and he lends his 
 aid to complete the evangelic quaternion, and to bear the Living Gospel, in which the Spirit moves, 
 through all ages and into all quarters of the world. 
 
 It is well said by Augustine, that "although each of the Four Evangelists appears to have 
 observed a pecidiar order of his own, yet none of them designed to write as if he were ignorant of 
 what had been written by his predecessor, nor did any pass over through ignorance M-hat his 
 predecessor had written. But each, according to the Inspiration Avhich he received, added the 
 co-operation of his own work\" (Aug. de Consens. Evang. lib. i. cp. Lardncr, iii. p. 227.) 
 
 " St. John excels in the depth of divine mysteries. For sixty years after the Ascension he 
 preached orally, till the end of Domitian's reign ; and after the death of Domitian, having returned 
 to Ephesus, he was induced to write (his Gospel) concerning the divinity of Christ, cocternal with 
 the Father; in which he refutes those heretics, Cerinthus and the Nicolaifans (Iren. iii. 11. 1 ; cp. 
 Etiseb. iv. 14) and the Elionitca, who denied that Christ had existed before Mary" {Ilicron. Cat. 9). 
 
 " The three former Evangelists had narrated our Lord's temporal acts and the sayings that were of 
 most avail for regulating the conduct of this present life, and which specially concerned the inculca- 
 tion of active duties. St. John relates fewer acts of Christ, but is more full and minute in recording 
 His cayings, particularly concerning the Unity of the Ever Blessed Trinity and the felicity of life 
 everlasting, and applies himself to the commendation of contemplative virtue. Hence the three other 
 living Creatures, by which the three other Evangelists are symbolized in the book of Ezekiel and 
 in the Apocal3'pse ', the Lion, the Man, and the Calf, walk on the earth, because the three other 
 Evangelists were principally occupied in relatiiig those things which Christ wrought in the flesh, 
 and the practical precepts which He delivered to those who are in the flesh ; but St. John soars, like 
 the Eagle, above the clouds of human infirmity, and contemplates the light of never-waning truth 
 with the keen and stedfast eye of faith ; he gazes at the Divinity of Christ, by which He is equal to 
 the Father, and endeavours to present it in his Gospel." (Aiigiisfiiie de Consens. Evang. i. cap. 5, 6, 
 ad Joann. Tract, xxxvi.) 
 
 " Let us listen, therefore, with attention to his Gospel ; for he who now presents himself before 
 us is the Son of Thunder ', the beloved Disciple of Christ, the Pillar of the Universal Church ; he 
 who holds the keys of heaven ; he who drank of Christ's cup, and was baptized with His baptism, 
 and leaned on His breast at supijcr." [Chi-ysostom, Hom. in S. Joann.) 
 
 The principal ancient commentaries on this Gospel are to be found in Origen, vols. i. and ii. ed 
 Lommatzsch. S. Cijril Alex. vol. iv. ed. Aubert. Lutet. 1638. »S'. Chrijsostom, vol. ii. ed. Savil. 
 Eton, 1CI2. S. Augustine, vol. iii. ed. Beued. Paris, 1837. 
 
 ' See above, the Inlroductioii to the Four Gospels. the other Evaneelists, and wliat is peculiar to his GospcL 
 
 a Ezek. i. 10; x. U. Rev. iv. 7. * Ezek. i. o-lU; x. U. Rev. iv. (i— C. 
 
 * Tlie Table of Eusebian Canons and Ammonian Sections pre- * Mark iii. 17• 
 il.\ed will show at one dance what St. John has in common with
 
 ΕΥΑΓΓΕΛ10Ν ΚΑΤΑ ΙΩΑΝΝΗΝ. 
 
 a 1 John I. I, 2 
 Rev. 19. 13. 
 
 ch. 10. Sa, 30. 
 
 b Eph. 3. 9. 
 
 Col. 1. 17. ΗΛ. 1, 2, 
 
 I_ (_L) 1 " 'EJV apx^ ψ> ό Λόγοζ, και ό Λόγος ην προς τον Θβον, καΐ Θώς ην 
 ό Λόγος. ^ Οντος ην iv αρχή προς τον Θΐόν. ^ '' Πάντα δι' αντοΰ Ιγέν^το, κα\ 
 
 5. 26. & 8. 12. 5: 9. 5. & 12. 4C. 1 John 5. 11. Vs. 33. 0. 
 
 Ch. ι. 1. 'El- άρχρ] In the beginning, TVtvra {breshith). The 
 Juvangelist thus connects the Gospel with the Book of Genesis, 
 and shows that the Author of the New Creation is one with the 
 Author of the Old Creation. Chrislus tarn in ipsa fronte Gene- 
 teos, quae caput librorum omnium est, non minus quam in i)rin- 
 cipio Joannis Evangelistse cccli et terrae Conditor approbatur. 
 {Jerome ii. 507.) St. John's Gospel is the Genesis of the New 
 Testament. Cp. above, note on Gen. i. 1. 
 
 The preceding Evangelists, Matthew and Luke, had traced 
 the Genealogy of Christ to Abraham, and to Adam— St. John 
 declares Him from Everlasting. Epiphan. Haer. GO. 
 
 " It is alleged by some," says CArysoslom, " that the words 
 ' In the beginning ' do not intimate Eternity ; for we read (Gen. i. 
 I), ' In the beginning God created heaven and earth.' But what 
 is there in common between created and irus ? God created the 
 world in lime : but the Word was from eternity. St. John goes 
 back beyond Moses, and speaks not only of the Creation, but of 
 the Creator." Chrys. Horn. 2: Horn. 5. Hilary, de Trin. ii. 
 Origen, Horn. 2. 
 
 Moses begins with the Works made ; St. John begins with 
 the Maker of the Works. The other Evangelists begin with 
 Christ's Incarnation in time ; St. John with His eternal genera- 
 tion. {Chrys.) 
 
 To be in the beginning signifies to exist before all thmgs. 
 {Aug. de Trin. vi. 2.) The Holy Spirit foresaw that some 
 heretics would argue, that, if Christ was begotten, therefore there 
 was a time when He did not exist, and He therefore says, " In 
 the beginning was the Word." {Basil, Horn, in princ. Joann. ii. 
 pp. 134—137.) 
 
 The Arian assertion on this subject may be seen in the words 
 of Arius himself, cited by S. Athanas. (Orat. 1 , contr. Arian. 
 § 5, pp. 322— 32C.) An answer to the principal objections of the 
 Arians, derived from this interpretation of Holy Scripture, may 
 be seen in Greg. Nazian. Orat. xxx. pp. 540—556, and in S. 
 Basil in Eunomium, i. pp. 249—252. 281. 292—294. 301. 
 
 The sense of these words, and the final cause of the Incarna- 
 tion, is well expressed by Irenceus (iii. 18. 1), the scholar of Poly- 
 carp, the disciple of St. John. " It has been clearly shown, that 
 the Word existed in the beginning with God ; and that by Him 
 all things were made ; and that He who had been always present 
 with mankind, was, in the last days, according to the time pre- 
 ordained by the Father, united with His Creature, and became 
 Man, and capable of suffering; and thus all contradictions of 
 Heresies are excluded, which say, If Christ was then born, there- 
 fore He did not exist before. For it has been shown, that the 
 Son of God did not then begin to be, but was always existing 
 with the Father, and that when He was Incarnate and made Man, 
 He summed up Humanity in Himself, bestowing salvation on us 
 all, in order that what we had lost in the first Adam— namely, 
 our Creation in the Image and Likeness of God,— we might re- 
 cover in Christ." See also /ren. V. 14. 
 
 This Procem. of St. John's Gospel (1—14) was known and 
 admired by ancient Heathen Philosophers— especially Platonists, 
 see Euseb. P. Έ. έ'\. \8. CyriV c. Julian, viii. p. 282. Aug. ae Civ. 
 Dei I. 29. IVelslein. On "the admiration expressed by later Pla- 
 tonists for this Prologue, see Bentley on Freethinking, xlvi. 
 
 — 6 Aiyos'] the Word ίΠΌΌ {mimra), by wliich the Chaldto 
 Paraphrases, which were read in the Jewish synagogues, render 
 the name of God (see Bp. Bull on the Nicene Creed, i. 1. 19) ; 
 e.g. Ps. ex. 1, "the Lord said m•yn'^ unto His Word," i.e. to 
 Christ. And thus, as Bp. Bull has shown, the LXX had used 
 the term \6yos. Cp. Bp. Pearson on tlie Creed, Art. II. p. 220. 
 Besides — the term Arfyos had been jireviously applied by 
 other Christian Writers to Christ, particularly by St. Paul, in 
 his addresses to the Cliurches of Asia (afterwards governed by St. 
 Jolm) and to the Hebrew Christians. See notes below on Acts 
 XX. 32. Introduction to the Epistle to the Ephesians, p. 277. 
 Tit. i. 3. Heb. iv. 12. 
 
 Perhaps also the title "the Word," had been made more 
 familiar by the previous publication of St. John's own Epistles 
 and Apocalypse. See 1 John i. 1. Rev. xix. 13. Hence the 
 name " Word" had been prepared for the designation of Christ, 
 who has declared God {4^-ηγησατο Qihv, v. 18) in the Gospel, and 
 in the Book of Revelation, xix. II — Ifi. See Bp. Pearson on 
 the Creed, Art. ii. p. 219 and notes ; and Schoetlgen, Hor. p. 321, 
 and the remarks of Dr. Jackson on the Creed, vii. 20; xi. 12 
 and 47, or vols. vii. 224 ; x. 219 ; xi. 402. 
 
 Christ is called Aci^os by Justin M. Apol. i. 32 ; ii. C. Tryph. 
 105, and Athenagoras, Legat. c. 10: tanv 6 vihi τοϋ @(οΰ ό 
 Aoyos του irarphs iv ISia και ivepyfia• rrphs αΰτον yip καϊ δι' 
 αύτοΰ TrafTa 4yfy€T0, ivhs ifTos του warphs καΐ τοΰ υΐοΰ, Ijvtos 
 δέ rov υ'ιοΰ iv ττατρί, καϊ πατρίί? if υιψ ΐνότητί καϊ bυ^'άμtι 
 ττν^ύματοτ, vods καϊ \6yos τοΰ ποτρίΐί, ό v'itts τοΰ 0eoD. For the 
 passages of Justin, see below on v. 14. Cp. Theophil. Ant. ad 
 Autolyc. ii. 22. The Word, i. e. the Son ; the Word, the Living 
 Word, never separated from the Father. {Origen, in Joann. 
 torn, i.) Cp. S. Hippolyi. Philosophum. pp. 334, 335. Clement 
 Alex. Strom, i. 29; ii. 15, Potter. Greg. Naz. p. 554. 
 
 For an English exposition of this term Aiyos (whether iv- 
 διάβίτοι, or Trpo(popiKhi), with application to the misapprehensions 
 of it by Sabellians, Arians, and Socinians, see Waterland, 
 Sermon i. vol. ii. p. 1 — 23. 
 
 — b ΛίίγοΓ fiv irphs Thf Oeiiv] the Word was with God. He 
 says Trpii!, not iv, with God, not in .• showing the Word's Eter- 
 nity, and that the Son was not circumscribed by any limits of 
 space ; and that He was without time, but never without God. 
 {Chrys. Horn. 3. Basil, Hom. in princ. Joann. Hilary, de Trin. 
 ii.) Hence we may refute Sabellius, who said that the Father, 
 Son, and Holy Ghost are merely one Person, who showed Him- 
 self in various modes ; for the Evangelist clearly distinguishes 
 between the Person of God the Father and the Person of God the 
 Son. {Theophyl.) Tpis is the Hebrew ). See Schroeder, Syn- 
 tax. Hcbr. p. 292. Cp. the use of irphs in Matt. xiii. 6C ; xxvi. 
 55. Mark vi 3; ix. 19. 
 
 — Oeij ?iv b Aiyos'] The Word was God. Being with the 
 Father, the Word was a different Person from the Father; and 
 being God, He is coequal with the Father. {Theophyl.) Cp. v. 
 21, 22; X. 38; xiv. 9. 
 
 2. OuTos ?iv iv a. 7Γ. τ. Θ€(ίχ'] He was always God with God. 
 {Theophyl. Cp. Aug. Serm. 117—120 and 127.) 
 
 3. ΤΙάντα δι* αύτοΓ'] all thijigs, even v\i), or matter itself, were 
 made by Him .-^against the Peripatetic theory, and the latir
 
 JOHN I. 4—13. 
 
 271 
 
 χωρίς αυτοΰ Ιγένίτο ούδε εν δ yeyoviv. * ^Εν αΰτω ζωη ηι^, καΐ η ζωη ην το 
 φωζ των ανθρώπων * ' και το φως Ιν Trj σκοτία φαυνίΐ, και -η σκοτία αντο ου 
 κατελαβζν. 
 
 (ίγγ) '' ^Έγενί,το άνθρωπος απεσταλμένος πάρα Θΐοΰ, όνομα αντω Ιωάννης' 
 ' ούτος ήλθεν εΙς μαρτυριαν, tva μαρτυρηστ} περί του φωτός, ίνα ττάντζς πιστίύ- 
 σωσι δι' αυτοΰ. ^ Ουκ ην εκείνος το φίΐις, αλλ' ίνα μαρτυρηση περί του φωτός. 
 (ιτγ) ' ' Ήν το φως το άληθινον ο φωτίζει πάντα άνθρωπον ερχόμενον εΙς τον 
 κόσμον. '** ' ^Εν τω κόσμω ην, και ό κόσμος δι' αυτοΰ εγενετο, και ό κόσμος 
 αΰτον ουκ εγνω• (-χ) '^ eis τα ίδια ήλθε, και οί Γδιοι αυτόν ου παρέλαβαν. 
 ^'^ ^"Οσοί δέ ελαβον αυτόν, εΒωκεν αυτοΐς εζουσίαν τέκνα Θεοΰ -γενέσθαι, τοις 
 πιστεύονσιν εΙς το όνομα αυτοΰ• '^ 'Όΐ ουκ εζ αιμάτων, ουδέ εκ θελήματος 
 σαρκός, ού8ε εκ θελήματος άνΒρός, αλλ' εκ Θεοΰ εγεννηθησαν. 
 
 ά Matt. 3. Ι. 
 Mark 1. 2, ic. 
 Luke 3. 3. 
 Si 7. 27. 
 Acts 13. 31. 
 
 ech. 3. 19. ίίβ. 12. 
 tii.i. Si 12. 46. 
 
 f Heb. 1. 2. 
 
 g Rom. 8. 15. 
 Gal. 3. 2C 
 2 Pet 1. 4. 
 1 John 3. 1. 
 h ch. 3. 5. 
 James 1. 18. 
 1 I'el. I 23. 
 
 lieresy of Hermogenes. Against also the Valentinians and other 
 Gn03tics, who said that the world was made by the agency of 
 JEmtis. {Iren. i. 0. 5.) 
 
 Therefore, also, He Himself was from Eternity; and since 
 all things are from Him, Time itself was made by Him. Hilary 
 (de Trin. ii.). And S. lynatius, the disciple of St. John (ad 
 Magnesian. 8), speaks of Him thus: efs Q^6s iimy, δ (pavepwcas 
 ίαιττδκ δίο Ίησοΰ Χριίττοϋ τοΰ υ'ιοΰ αίηον, os ia'^iv αυτοΰ Aoyo7 
 άίδιοί. Cp. Βρ. Pearson, A'ind. Ignat. P. ii. cap. iv. pp. 384 — 
 415, ed. Churton. 
 
 Since all things were created by Him, He cannot be a crea- 
 ture. Alhanas. de Decret. Nicen. s. 13, who quotes (p. 327), in 
 evidence of Christ's Divinity, Rev. i. 4. Rom. ίϊ. 5. 
 
 The Word could not have been made, since all things were 
 made by Him ; and if the Word was not made. He is not a crea- 
 ture ; and if not a creature, He is of one substance with the 
 Father. He did not make the world as an Oirovpyhs, but as 
 όμοούσΊθ5 τψ Θεώ. {S. Cyril, who refers to Gen. i. 2G. John v. 
 17; X. 38.) The Arians, indeed, say that the World was made 
 by the Word as by an Instturaent, as a door is made by a saw ; 
 but this is heretical. Why then did the Evangelist use the pre- 
 position δίά, per ? In order that we may not suppose Him to be 
 unbegotten. {Theophyl.) And if you are disturbed by the pre- 
 position ίιά, remember the words of the Psalmist, " Thou, Lord, 
 in the beginning hast laid the foundation of the earth" (Ps, cii. 
 25), and that the Apostle applies that Scripture to C'hrisl. (Heb. 
 i. 10.) {Origen.) 
 
 Since all things, even Angels, Archangels, Dominions, Prin- 
 cipalities and Powers, were made by Christ, we may infer how 
 great He is. Who made them. i^Auy.) 
 
 On the creative and administrative agency of the Logos, see 
 Al/ianas. ad Gentes, 41, 42, pp. 32, 33, who (p. 36) applies the 
 words of the Psalmist (x.\.\iii. 6. 9, " By the Word of the Lord 
 were the Heavens made") to Christ; and cp. Alhanas. de Decret. 
 Nic. Syn. § l(i, p. 175, and so Hippolylus, adv. Noet. § 12. See 
 also Waterland's Eiposition of this Prowm., with special refer- 
 ence to the Gnostic Heresies confuted by it. (On the Trinity, 
 chap. vi. vol. v. p. 180 — 185.) Its anlignoslic character is un- 
 folded by Irenteus, iii. 11. 1. 
 
 3, 4. δ yiyoi'ei'. *Ef αΰτψ ζωη ήν] This may be pointed thus, 
 with a stop after ouSe «V* — whatever was made in Him, was life 
 {Origen) ; and S. Cyril interprets it, whatsoever was made, its 
 life was in Him. But this interpretation might lead to the error 
 of the Manicheans, wlio say that life is in all things. It is better 
 to put a stop after ' that was made,' and then to sav ' In Him was 
 life.' {Aug.) 
 
 On the dogmatic and practical uses of these three verses see 
 Dr. H. Mill's Sermons at Cambridge, 1848, pp. 1—28. 
 
 4. 'Zv αΐιτψ ft»?)] In Him was life, ζωη = ΓΡπ {chagah),' Vila,' 
 and therefore He is no other than rrn^ {I'eAovah), Jehovah, and 
 is so called Jcr. ijsiii. G; 3!X.iiii. 16. Cp. Luke ii. 9. 
 
 6. T^ (pws 4v rfj σκ. <p., καϊ η σκ. aurh ου κατ.] The Light 
 shinelh in the Darkness: and the Darkness comprehendeth it 
 not. Quoted by Tatian adv. Gr.-ec. 13. It is supposed by Dr. 
 Walerland (on the Trinity, ch. v. p. 183) that in the words a!> 
 (caTeAaStr, there is a protest against the Magian theory of two 
 co-ordinate principles, Good and Evil, Light and Darkness : cp. 
 Isa. xlv. 7. 
 
 C. 'EyfVtTo] Observe the contrast : John iyeViTo ; but Christ 
 ir, V. 1,2. 4, and see i^eVcTo in v. 4. 
 
 — &ΐ'θρωπο5'\ a man. To distinguish him from Christ, who is 
 God. {Cyril.) 
 
 — ύνομα α,υτψ Ιωάννη!'] his name was John, i. e. the Grace of 
 God. See Luke i. 13; and as to the construction, see below, 
 iii. I. 
 
 8. Ουκ iji/] John was a light enlightened, but had not the 
 enlightening light in himself. {Aug.) 
 
 9. τίι (puis Th ίκηβινόνΐ He was the true Light : the Light not 
 only of Apostles and Prophets, but also of Angels. {Origen.) 
 
 The true Light is that light which kindles other lights. Onr 
 eyes may be called lights, but in vain are they opened unless 
 there is something to illumine them. He is the true Light, which 
 makes us see itself and every thing else. {Aug.) 
 
 — ί φωτίζίί'] which enlightens all men, and therefore en- 
 Ughtened Jolin, in order that he might enlighten others to see 
 Christ. {Aug.) Hence we may e.tplain what John says below, iyai 
 (I, of myself) ουκ ijSiiv αυτόν {w. 31. 33). 
 
 No man has any being of himself, and no man has any 
 knowledge by himself, and no man is really enlightened, who is 
 not enlightened by Christ. {Aug.) 
 
 — ίρχόμίνον'] Some render this — "the true Light coming into 
 the world, enlightens all." 
 
 And it is true, that i ίρχύμ{νο! is specially said of Christ. 
 Matt. .vi. 3. Luke vii. 19. See below, iii. 31; iv. 25; vi. 14; 
 vii. 27. But it seems rather to mean that the Word is " the 
 Light which enlightens every man coming into the world." 
 
 The position of the words in the sentence appears to require 
 this rendering ; and >S. Cyril, and others of the Fathers, rightly 
 observe that ίρχόμΐνον construed with ίνθρωπον (to which it 
 stands next in the sentence) unfolds an important truth, viz. that 
 no one but Christ had any light before coming into the world, 
 and that all receive light from Him who is the Light of the world. 
 See also TO;*/, de Hebraism, p. 713, who shows that 'to come 
 into the world' is a common Hebrew idiom for 'to be bom.' 
 
 10. 'ΐ,ν τφ κάσμψ ^v] He was in the world, but prior to it, for 
 the world was made by Him. He was here as God, and came 
 hither as man. {Aug., Chrys.) 
 
 — ό ικίσμο! 5i' οΰτοΰ] the world was made by Him. The 
 term If'orld is used in Scripture in two senses ; first, for the 
 universe made by Christ ; next, for those who love the world and 
 worldly things, and have not their heart in heaven {Aug.); hut 
 those who were not of the world knew Christ even before His In- 
 carnation. Thus Abraham saw his day and was glad. (John viii. 
 56.) David in spirit called Him Lord. (Matt. iiii. 43. Cp. 
 Acts xiii. 22. Chrys. Hom. 7. See also Aug. Serm. 121.) 
 
 11. (Is τα ίδια] ίο His own, i. e. to the world made by Him, 
 and specially to the Jews. His own cectlijr people. {Cyril, 
 Chrys., Aug.) 
 
 Observe the change from the neuter ISia to the matculine 
 ίδιοι : all the world is His own {tSiov) ; and His own people {ol 
 ίδιοί) rejected Him. 
 
 12. "Οσοι δέ fKaBov'] but as many as received Him, to them 
 gave He power to become children of God, even to them that 
 believe in His name. Much vigilance is therefore necessary to 
 preserve the divine image formed in us by adoption in Baptism ; 
 and no one can take it from us unless we forfeit it by sin ; and 
 God gives grace to those who desire it, and endeavour earnestly 
 after it ; and by the concurrence of divine grace with human free- 
 will we are sons of God. {Chrys. Hom. x.) 
 
 13. oi οϋκ ίζ oi'uaTOJi'] which were bom not of blood , literally 
 of bloods; i.e. of human commixtures. Man, as distinguished 
 from God or Angels, is called Dii lirj {basar vedatn), flesh and 
 blood. (Cp. Matt. xvi. 17. Gal. i. 16.) He thus contrasts our 
 old natural birth, with our new spiritual birth, and reminds us of
 
 272 
 
 JOHN I. 14— IG. 
 
 1 Matt. I. 10. 
 & 17. 2 
 
 (■— ) '* ' Και ό yloyo? σαρζ iyivero, καΧ Ισκηνωσ€ν iu -ημίν• και ίθεασάμ-εθα 
 2Ρ« Ί' '!;*■'' '' ''^'^ δό^αι/ αύτοΰ, Βόζαν ώς μονογίΐΌΰς πάρα Πατρ6<;, πληρηι; ^αριτο? και 
 άληθΐίαζ. 
 
 Col. ι. 19. 
 & 2. 3, 9. 
 Heb. 2. Η, 16. 
 ΙΜ. 40. 9. 
 k Matt. 3. Π. 
 Mark 1. 7. 
 Luke 3. 16. 
 ch. ver. 2ii. et 
 teqq. & 3. .tl. 
 1 Col. 1. 19. 
 8: 2. 9. 
 
 ("ϊ") '^""Ίωάιη^ς μαρτυρεί περί αύτοΰ και κεκραγ€ λίγων, Οντοζ ην ον ειποί', 
 Ό οπίσω μου ερχόμενος έμπροσθεν μου γεγονεν, otl πρωτός μου ην. 
 
 i'k') ^'' ' ^^'• ^'^ '^^^ πληρώματος αύτοΰ ήμεΐζ πάντες ελάβομεν, και χάρίν άντι 
 
 the care with which we ought to cherish the heavenly gift of 
 divine grace. (Chrys.) 
 
 14. Kol ό Aoyos σαρξ eyeVtTo] TTie JVord iecawe flesh : not 
 changed into flesh. But iyivtro is here used as by the LXX in 
 Gen. ii. 7» iyiviro ύ ίΐ'θρωποί (Is ψυχτ)!* ζωσαΐ', — not that he 
 was changed into a living soul, but was endued with it. 
 
 Hence in the Apocalypse (xi.t. 1 1 — 10) the Word of God 
 WJio is the Faithful and True, is represented as clad in a vesture 
 dipped in blood, — that is, with a robe of flesh red with His own 
 Blood which He shed for us. {OrUjen, torn, ii.) 
 
 A reference seems to be made to these words by Justin M. 
 c. Tryph. G3. Cp. Jiislin 31. Apol. i. 32, 6 Aiyos σαρκοποι-η. 
 etU ανθρωποί yiyovev. Apol. ii. G, ό vlhs του Qiov^ 6 μόvos 
 \(y6μ(VQS Kvpiois vlhs. δ Aoyos irph των ττοίημάτων κα) συνων 
 καΧ yivvw^tvos, ΰΤ6 τ^ ν αρχήν Si' αΰτοΰ πάντα ίκτισί 
 κα\ ίκ6σμτ)σ(. 
 
 The Word became flesh; that is, He was not a mere 
 phantasm, as some Heretics (the Docetae and others) imagine. 
 By this union the Word and the Flesh became one Person : but 
 the two Natures were not confounded, nor was the Word 
 changed into Flesh. As our words become t'oice, by making 
 themselves to be audible, but our words are not changed into 
 voice ; and as the human soul is united to the body, but is not 
 changed into the body ; so the eternal Word took our flesh, and 
 was united to it, and made Himself manifest in it, but was not 
 changed into it, or confused with it. (Aug. Chrys.) Flesh 
 is not become God, though it is now the flesh of God. {CyriL) 
 
 For a beautiful summary on the manifestations of Christ's 
 Humanitv, and also of His Divinity in One Person, see S•. Hip- 
 poly t. adv. Xoet. 5 18, vol. ii. pp. 19, 20. Cp. S. Cyril Alexan- 
 drin. (Epist. p. 137), όρΰμ^ν 'ότι δύο φΰσ^ΐί συντιΚθον άλλήλαι? 
 Kaff €νωσιν άδίάσπαστοι', άοΊτ^χύτωτ καϊ arpeVTais* i] yap σαρξ 
 σαρξ ^(ΤΤ(, καϊ ου (?€(ίτηϊ, €ΐ κα\ yiyove Qeov σαρξ. 
 
 The Word dwells in us as in a temple, which He occupies 
 from us and for us, that He may reconcile us in one body to the 
 Father. (Cyril.) 
 
 Apollinarius jiervertcd these words into an occasion of 
 heresy, — aflirming that the Word took human ^esA only, and not 
 also a human soul, but that the Divine Intelligence was to Him 
 instead of a human soul. But_;?esA is often used in Scripture for 
 man, consisting of body and soul. (Ps. l\v. 2. Matt. χϊίν. 22. 
 Acts ii. 17. Rom. iii. 20. 1 Cor. i. 2!). Gal. ii. 16. Theophyl. 
 Aug. c. Arian. cap. 9. Vorst. de Hebr. p. 124.) 
 
 Nestorius is also refuted by this Scripture, who said that the 
 Blessed A'irgin brought forth a Man endued with every virtue, 
 and that the Man so born had the Incarnate Word joined to 
 Himself. And thus Nestorius made two Sons, — one Jesus, the 
 Son of the A'irgin, another the Son of God ; whereas the Evan- 
 gelist does not say that the Word of God found a holy person, 
 and united Himself to that person, but that the Word became 
 Flesh and dwelt in ?«. (Theophyl.) See the following note. 
 
 — 4σκ-ηνωσιν 4v ήμ'ιν] pitched His Tent or Tabernacle in us : 
 i. e. in our nature, ^σκήνωσι isHebr. briN (aAai), or ptf (ίΛοοΛαη). 
 And since the Tabernacle, σκηντ}, in which God dwelt in the 
 wilderness, is ';ni< (ohel), therefore the sense is, the Word made 
 our nature to be the Tabernacle, in which the divine She- 
 chinah 4σκ•ίινωσ(, rested, and showed itself in wonderful and gra- 
 cious works. See Bualorf, Lex. Talm. p. 2394, in v. ν3•?π (She- 
 china), " habitatio, in specie dicitur de priesentiS, gloria, et 
 majestate divina aut divinitate, quando dicitur hominibus esse 
 prsesens, aut cum eis conversari, gratia et salutari prsesentia 
 adesse." 
 
 And this is the more appropriate, because the course of the 
 Church through this present world is often compared to the pil- 
 grimage of the ancient people of God through the wilderness of 
 Sina to Canaan, the type of heaven. The Tabernacle of our 
 Humanity became the Shechinah of Deity. IVe sate His glory, 
 the Shechinah of the Divinity, resting on the Tabernacle of His 
 Humanity ; as the Cloud of the Divine Presence rested on the 
 Tabernacle in the wilderness. 
 
 As the Feast of the Passover was a type of Christ's Passion, 
 and the Feast of Pentecost was a figure of the sending of the 
 
 Holy Ghost, so the Feast of Tabernacles (σH^|vowηyίa) seems to 
 have been typical of Christ's Incantation, that mysterious σκηνο• 
 vriyia in which He σκηνών (πηξιν, pitched his tent in our flesh, 
 4σκτ}νοισ(ν iv ημ7ν. 
 
 Perhajjs some confirmation may thence arise to the opinion 
 that our Lord's Birth took place in the autumn, at the Feast of 
 Tabernacles. See Mede's \Vork3, i. Dis. 4(1, p. 2C(;, and above 
 on Luke ii. 8, and below, vii. 2. 
 
 Christ pitched not His tent in any particular person already 
 existing; but in us, i.e. in our nature; and became our Em• 
 manuel, God with us (Matt. i. 23) ; God viauifest in our flesh 
 (see on 1 Tim. iii. Iii). He (σκ-ηνωσ^ν in us, as in a Tabernacle. 
 See Amos ix. 11. The Tabernacle of our Nature, which was 
 broken down, Christ alone could raise up, and did raise up by 
 dwelling in it. (Chrys.) And thus we see the two Natures, our 
 Nature and the Nature of the Word, joined in one Person. 
 Hence the A'irgin is called Q(ot6kos. 
 
 As the reasonable soul and flesh is one man, so God and man 
 is one Christ. Thus Christ is God, and is reasonable soul and 
 flesh. We confess Christ in each one of these. By whom was 
 the world made.' By Christ in the form of God. Who waa 
 crucified ? Christ in the form of a servant. ΛΥΊιο was not left in 
 hell? Christ in His human soul. AVho rose again to life? 
 Christ, but in His human flesh only. In all these acts we 
 acknowledge one Christ, (.iug. Tract. lx.\xiii.) God was made 
 man ; what may not tlien man become, for whom God was made 
 man.' Let this hope comfort us in our tribulations. If you 
 regard Christ as only God, you refuse the medicine by which you 
 are healed ; if you regard Him as only Man, you deny the divine 
 power by which you were made. Receive Him then as both God 
 and Man; God equal with the Father, one with the Father; 
 and Man born of a Virgin, deriving from our nature mortality 
 without sin. (Aug. ad loc. and Tract, xxxvi.) 
 
 See Hooker, E. P. v. Hi. for an exposition of the doctrine 
 of tliis verse, and for a refutation of the various heresies opi>osed 
 to it, and Dr. Darrou• on the Creed, Serm. xxi. and xxiii. Ser- 
 mons, vol. iv. p.482— 5G5,and Bp. Pearson on the Creed, Art. iii. 
 
 — TTji' ίόξαν] His glory : 1i3: (cabod). Majesty, Divinity, all 
 tlie attributes of God, especially power and mer.'^y. Col. i. 15. 
 (See Rosenmliller here.) 
 
 — is] as, does not here signify comparison, but reality, i. e. 
 what was consonant to, and might be expected from. Chrys. 
 Horn. 11, in Joh. Glass. Phil. Sacra, p. 410. We saw this glory, — 
 si)ecially at the Transfiguration, cp. 2 Pet. i. 17- The Israelites 
 were not able to look on the face of Moses, but u-e saw the glory 
 of the Only-begotten Son. 1 John i. 1. (Ttieoph., who quotes 
 Ps. xUv. 3; cp. below, on 2 Cor. iii. 7—18.) 
 
 — χάριτος καΐ άληίίίαί] ΊΠΓΙ and ΠΟΝ (chesed and emeth), 
 which, as Rosenmiiller observes, describe the greatest love, cha- 
 racteristic of God alone; cp. Rom. vi. 15. Col. i. C. 1 Pet. v. 12. 
 
 15. Ίωάνν-ηΐ] John is witnessing concerning them, and hath 
 cried, saying. Such is the literal inter))retation of the words. 
 The divine Evangelist, full of the Holy Ghost, is, as it were, 
 suddeidy transported back in the Spirit to the time of John's 
 preaching, and seems to behold the Baptist preaching in the 
 wilderness, and to have once more the sound of that solemn ciy 
 ringing in his ears, at the presence of Christ. 
 
 — KfKpayf] is Hebr. Ny^ (kara), Angl. cry, specially said of a 
 Prophet, or of the voice of an -ingel, or of God. Isa. vi. 3. Zech. 
 vii. 13. Cf. Matt. iii. 3. 
 
 These words of the EvangeUst are referred to by Justin M. c. 
 Tryph. c. C6, describing John's address to the people, Trphs ols 
 καϊ avThs 4$όα, ουκ (ΐμϊ ό Χριστϊίζ, άλλα ψωνη ^οΰντοί. 
 
 — πρΰτόί μου] be/ore Ale, and first of all. See Col. i. 15, 
 and Bp. Pearson on the Creed, .-Vrt. ii. pp. 180 — 200. πρωτο! 
 άΐ'τΐ τοί; άίί. (Cyril.) Hence we may refute the ,\rian, who says 
 that Christ was made ; and Paul of Samosata, as.'^erting that He 
 took His beginning from the blessed Virgin. (Chrys., Theoph.) 
 
 16. e'li τοΰ 7Γλ7)ρώματο!] out of His fulness tee all received. 
 The Everlasting Word, in whom dwelleth all the Fulness of the 
 Godhead, took our Nature ; and by virtue of His Incarnation, 
 and of our Incorporation in Him, we received of His fuhicss ; we
 
 JOHN I. 17—20. 
 
 Δίο 
 
 γάριτον '' ■" on ο νόμοζ δια Μωύ'σεως ΐΖόθη, η χάρίζ καΐ η άΧηθΐία δια ^Ιησου 
 Χρίστου iyiv^TO. (η,) '"^ " Θίον ουδει? ίώρακε ττωττοτί• ο μονογίν-η<; Τίό?, ό ωι^ 
 ct? τοί" κόλποι' τοΰ Πατρός, έκίΐνος έζηγησατο. 
 
 (-|-) '* ° ΚαΙ αντη ΐστίν η μαρτυρία του 'Ιωάννου, οτ€ απέστίΐΚαν οί ΊουδαΓοι 
 e^ Ίβροσολύμων lepeis και Λίυϊταζ, if α ίρωτησωσίν αυτόν, Συ rt's el ; '' καΐ 
 ώμολόγησΐ, καΐ ουκ ηρνησατο, "" και ώμολόγησζν,'Ότι ουκ ^ΙμΙ έγω 6 Χριστός. 
 "' '' Και ήρώτησαν αυτόν, Τι ουν ; Ηλίας et συ ; και Xiyei, Ουκ εΙμί. Ό προ- 
 φήτης et συ; και άπ€κρίθη, Ου. -- Είπον ουν αύτω, Τις ei; ίνα απόκρισιν 
 Βώμΐν τοΙς ττεμφασιν ημάς, τι λέγεις ττερί σεαυτοΰ ; (-χ-) "'' ^*Εφη, Έγω φωνή 
 βοώντος εν τη ερημω, εύθύνατε την όδον Κυρίου, καθώς ε'ιπεν Ήσαίας 
 6 προφήτης, (-jt) ^ •^'^^ Ο' απεσταλμένοι ήσαν εκ των Φαρισαίων -^ 'και 
 ήρώτησαν αυτόν και ε'ιπον αυτω, Τί ουν βαπτίζεις, εΐ συ ουκ ε'ι 6 Χρίστος, 
 
 m Ciod. 20. I, 
 Sc. 
 
 Diut. 5. 6. Ic. 
 η Exod. 33. 20 
 D;ut. 4. 12. 
 ch. 0. 46. 
 1 John 4. 12. 
 1 Tim. C. If.. 
 Matt. 11. 27. 
 Luke 10. 22. 
 Ecclu3. 43. 31. 
 (I ch. 5. 33. 
 pell. 3. 28. 
 Luke 3. 1,5. 
 Acts 13. 25. 
 q Deut. 18. 15. 
 
 r Isa. ΊΟ 3. 
 Matt. 3. 3. 
 Mark I. 3. 
 Luke 3. 4. 
 ch. ver. 15. 
 8 Deut. IS. 15. 
 
 became partakers of the Divine Nature. 2 Pet. i. 4. See below, 
 on Col. i. U> ; ii. 0, and ii. 10. See also Iren. iii. 11. 1, who re- 
 cognizes here a refutation of the Gnostic Theories which would 
 make Christ only an .-Eon or emanation from their ideal Pleronta, 
 and see Water land on the Trinity, vol. v. p. Iflo. 
 
 — χάριν avr\ χάρίτυ^'] grace for (/race, ^n b" ^n {chen at chen), 
 one grace, or blessing, in the place of, or upon and after, another : 
 β. g. the grace of the new covenant for that of the old (Origen, 
 Ctjril, Chri/s., who quotes Phil. iii. G. 2 Cor. iii. 11), and the 
 grace or free gift of eternal life for the grace and free gift of faith. 
 This we had not under the Law (seer. 17- Rom. vi. 14), but 
 we all have it under the Gospet ; for the Law threatened, but did 
 not assist; it gave a commandment, but not strength to do it. It 
 showed our diseases, but did not heal them ; and yet it prepared 
 the way for the Pliysician Who was to come with grace and truth, 
 and Who gives us the grace or free gift of immortality. Hence, 
 therefore, we are not to imagine that we deserve any thing from 
 God as a due. In giving us the prize of immortal life, Ho crowns 
 His oirn gifts. (Aug.) Therefore, χάριν αντί χάριτος means 
 grace, in sKeeessio7i to and addition to grace : ever growing sup- 
 plies of grace ; and so Bengel, Lucke, Tholuck, Olshansen, 
 Meyer. 
 
 JoJiHS name means the Grace of God, and he was a fit pre- 
 cursor of Him Wlio gives grace for grace, see Luke i. 14. 
 
 17. ύ ιό'^ογ] TIte Lav: was given by the servant (Heb. iii. 5), 
 and made men guilty. The Grace came by the King and freed 
 them from guilt. [Aug.) The Law was given, but Grace came, 
 because the one was sent by a servant, the other was brought by 
 the Son. 
 
 18. μονο•γ€νί]ί Τίόί — ] Remark, — that for Tiis {Son) some 
 MSS. (as Sinail. and Vat.) have Btus {God): a reading accepted by 
 Tregelles, Westcott, Lightfoot. 
 
 — υ ίτ] the Being, or E,visting One, is the peculiar name of 
 Jehovah in the Old Testament, as written in the Septuagint, and 
 therefore familiar to the Jews, and to St. John ; so that, " it may 
 very well be doubted whether the phrase, ' which is in the bosom 
 of the Father.' gives it its full force, and whether the ever ex• 
 istent in the bosom of the Fatlicr, is not the idea meant to be 
 conveyed. See Coleridge's Remains, vol. iv. p. 234." Blunt, 
 Lectures on the Duties of a Parisli Priest, p. 52. 
 
 — tis Ί^ν κ6\πον'] The accusative case with €is here is more 
 expressive than " in the bosom " (iv τψ κόΑπω), It means to be 
 at, near, consubstantial tcith. Cp. -rrphs rbv Qihv (i. 2). 
 
 To be " in the bosom" is much more than " to see :" it is to 
 know all the secret thoughts, and participate in all His power 
 and subst.ince. [Chrys. Horn. 15, who quotes John x. 15. Aug. 
 Tract, iii.) 
 
 It was reserved for the beloved Disciple St. John, who leaned 
 on the bosom of Jems at supper (John xiii. 23; xxi. 20), to 
 declare the mystery of Him Who is in the bosom of the Father. 
 {Origen, tom. 32, who quotes Luke xvi. 22.) 
 
 — ^ζ^ιγί)σατο'] declared. One who interpreted mysteries, pro- 
 digies, ceremonies, was called an ^ξητητί^ϊ bv ancient writers. 
 See Wetst.. p. 841. 
 
 19 - 28 ] On these verses, see the excellent Homily of Greg, 
 if. Moral, in Evang. i. 7, p. 1458. 
 
 19. oi ΊουδαΓοι] the Jews. St. John writes concerning ' the 
 Jews,' as it were ab e.rira. See ii. 6. 13. 20 ; iii. 1. 25 ; v. 1. 10. 
 15, IC, and in numerous other places; and thus he difl'crs widely 
 from St. Matthew and St. Mark; and this circumstance affords 
 another proof that his Gospel was written after theirs, and at a 
 time when the distinction between the Christian Church and the 
 Jews had taken a definite form. See above, p. 208; below, ii. 1ft. 
 
 — ifpfis] Priests. More honour was jiaid by the Jews to 
 Vol. L 
 
 John than to Christ, in the persons sent, and in the place from 
 which they were sent. They esteemed John for his sacerdotaj 
 lineage, and sanctity of life. But they despised Christ, saying, 
 "Is not this the carpenter's son.'" JIatt. xiii. 55. {Origen, 
 Chrys., Theoph.) 
 
 The Evangehst thus intimates the Baptist's firmness and dis- 
 interestedness. The Jews, who were expecting the Messiah, and 
 mused in their hearts whether John was the Christ (Luke iii. 15), 
 sent to him, from the capital City, Priests and Levites, of the 
 Pharisees (v. 24), i e. the chief of the people. Thus they paid 
 homage to John ; and tempted him to declare himself the Christ. 
 But he resisted their solicitations, and used them as occasions for 
 preaching to them Jesus. Λ noble example of faithfulness, dis- 
 interestedness, and zeal. 
 
 Here, also, is an indirect confirmation of the Evangelical 
 history (recently called in question by Strauss and others) concern- 
 ing the conception and birth of John the Baptist, and the .■Vngelic 
 appearance to liis father, Zacharias the Priest, ministering in the 
 Temple, as recorded by St. Luke, chap. i. The deference here 
 paid to the Baptist by the Rulers of tlie people, and their readi- 
 ness to accept him as the Messiah, are accounted for by those 
 circumstances, which doubtless were well known to the Priests 
 and Levites ministering in the Temple at Jerusalem. 
 
 — AeuiTas] Levites; a rare word in tlie Gospels; occurring 
 only here and Luke x. 32, and serving to show the transitory, 
 subordinate, and manuductory character of the Levitical office to 
 that of Christ ; cp. Acts iv. 3ti, 37. Indeed it was now full time 
 that He should appear Who was to purify the Sons of Levi (Mai. 
 iii. 3), for they who were appointed to keep knowledge and teach 
 others, were now split into sects, see v. 24. .\cts xxiii. C, 7• 
 
 20. ΰμοΚόγησΐ'] he confessed ; contrary to their expectations ; 
 but like a loyal servant he would not usurp the honour of his 
 Master, and declined it when offered to him. The multitude 
 through ignorance might imagine John to be the Christ : the 
 Scribes, Pharisees, Priests, and Levites, flattered John, with a 
 view of drawing him, v\-ho belonged to their order, to their own 
 interest ; and that they might derive from him a plea for rejecting 
 Jesus of Nazareth. {Chrys., Theoph.) 
 
 21. Ήλι'αΓ €? σύ;] Art thou Etias ? whom they expected 
 then. Cp. Matt. xi. 11—14; xvii. 10-13. 
 
 — Ό τΓροψ-ητ-ηε fj σύ .-] Art thou the Prophet, of whom Moses 
 spake (Deut. xviii. 15), and who at this time was not identified 
 by these inquirers with the Messiah ? Cp. Theoph., who notes 
 the use of the definitive article. See also Acts iii. 22, where the 
 identity of the Prophet with Christ is shown. The Jews errone- 
 ously made a distinction between the Christ and that Prophet ; 
 but to us that Prophet is our Christ and God. ( Theoph.) 
 
 23. 'Eyi φωντι] I am the Voice, of which Ksaias spake. (Isa. 
 .xl. 3.) 
 
 John is the Voice, Christ the eternal Word. John prepares 
 the way for the manifestation of Christ, as the Voice precedes the 
 AVord. {Origen. Greg. Horn, vii.) I am his servant, and am 
 sent to prepare His way in your hearts : the A'oice is inarticulate 
 without the Word. (Theoph.) John liumbled himself, and so 
 became a burning and shining light. John v. 35. (Aug.) 
 
 25. Ti oil- /SairTi'i'eis] ΙΓΛ_ν Men bapli:esl thou? They ex- 
 pected the Messiah and his attendants, Elias and Jeremias. to 
 Ijaptize ; for Baptism involved a new obligation, such as that 
 which was undertaken by Proselytes. {Rnsenmuller.) They had 
 first tried to win the Baptist by flattery, ami by prompting him to 
 assume a high title ; they would now constrain him to it, by alle- 
 gations of inconsistency. {Chrys.) But John resists them in both 
 attempts, and preaches not himself, but Christ. 
 
 2 Χ
 
 274 
 
 JOHN I. 2t>— 30. 
 
 t Matt. 3. 11. 
 M.irk 1. 7. 
 Luke 3. 16. 
 Ar>8 1. 5. 
 Sill. IC. S: 19. i. 
 
 a Exod. 1 2. 3. 
 Isa. 53. 7. 
 ver. 36. 
 I Pet. 1. 15. 
 & 2. 21. 
 Acts 8. 32. 
 X ver. 15. 
 
 ovTC 'Ηλίας, ovre ο προφητηζ ; ( ψ^ ^'' 'Άπεκρίθη αύτοίζ ό Ιωάννης λβγων, 
 Έγω βαπτίζω iv υοατι• μέσος oe ύμων εστηκεν ον νμβις ουκ οΓοατε. -^ Αυτός 
 έστιν υ οπίσω μου ερχ^όμενος, ος έμπροσθεν μου γέγονεν ου εγώ ουκ εΙμΙ 
 άζίος ίνα λύσω αυτού τον Ιμάντα του ύποΒήματος. 
 
 ^ 13 ^ 23 Tii^jd Ιρ Βηθανία εγένετο πέραν του ΊορΒάνον, οπού ην 'Ιωάννης 
 βαπτίζων. 
 
 ^ " Tfj επαύριον βλέπει Tot" Ίησοΰν ερχόμενον προς αύτον, καΐ λέγει, ΊΒε ό 
 αμνός του Όεου ο αιρων την αμαρτιαν του κόσμου, {-χ-) ϋυτος εστί περί ου 
 
 26. 'Eyi: βαπτίζω iv ϋδατι] / baptize with water : but not 
 with the Spirit : for John was not able to remit sins ; he cleansed 
 tlie body only, not the soul. Why then did he baptize? In 
 order that by his baptism he might prepare the way for the bap- 
 tism of Christ, as by his preaching he prepared the way for the 
 preaching of Christ. {Greg. Horn, vii.) If my baptism (he says) 
 were not imperfect, another would not arise to baptize after me. 
 {CArys.) 
 
 27. tva λνσω αΰτοϋ rhf ιμάντα] to loose His s?ioe-latchet. I 
 am not worthy to do the most menial office to Ilim. {Origen.) 
 See above on Matt. iii. II. If this is the case with John, tlian 
 whom none is greater of those born of women, what is the case 
 with us ? {C/trj/s.) There may be a reference to the practice de- 
 scribed Ruth iv. 7. 8, whereby a kinsman plucked off t!ie shoe of 
 a kinsman who would not espouse as a bride one to whom he had 
 a right by nearness of kin. Thus the Baptist may be supposed to 
 say, He that hath the Bride is the Bridegroom, John iii. ^9. The 
 Church is His Spouse, I do not dare to dispute His claim. {Greg. 
 Horn, vii.) 
 
 28. iv ΒηβανΙα] at Bethany. The reading of A, B, C*, E, F, 
 G, H, K, L, M, S, V, X, Δ, and numerous Cursives and Ver- 
 sions. π':ντι>5 (Bethaniah), Donuis navis, the place of the Ferrg. 
 Another etymology may be seen in the note on Matt. xxvi. 30. 
 The other reading, Βηθαβαρΰ, is not older than Origen. This 
 Bethany is distinguished by the Evangelist here from the other 
 Bethany, of Martha, Mary, and Lazarus, by the adjunct ' beyond 
 Jordan.' On this Bethany, see Patril. ii. p. ila. Cp. above, 
 Matt. iv. I.t; below, iii. ivi; x. 40, 41. 
 
 29. 'iSe & αμν}>5 τοΰ 0toD] Behold the Lamb of God. The 
 true Paschal Lamb (see six. 3ϋ. 1 Cor. v. 7), who is described 
 by St. John, in the Apocalypse, as the Lamb slain (v. 6). He is 
 the " Lamb of God," because He was appointed as a Piacular 
 Victim by God; and is accepted as an all-sufficient Satisfaction 
 by God. 
 
 St. John never calls our Lord 6 ίιμνί)! in the Apocalypse, 
 but always rb άρνίον, and he never calls Him αρνίον in the 
 Gospel, but always ίμνΟ!. The reason of this is considered in the 
 Editor's Lectures on the .\p0calyp5e, p. 380, 2nd edit. 
 
 The rest of the people came to John confessing their sins. 
 (Matt. iii. C.) In order that no one might be mistaken as to our 
 Lord's nature, and might imagine, that, because He had been 
 baptized, He had any sins to confess, John declares that He is 
 the Lamb of God, pure and spotless, and not only sinless in Him- 
 self, but that He taketh away the sins of the whole world. {Chrys. 
 Hom. 17.) 
 
 Christ alone came without sin. He took our flesh without sin, 
 in order to take away our sin. {Arig.') Why, then, was He bap- 
 tized .' He submitted to be baptized by His servant, in order that 
 thou mightest not disdain to be baptized by thy Lord : for what- 
 ever may be a man's knowledge, and self-denial, and charity, his 
 sins are upon him, uidess he comes to the healing waters of bap- 
 tism, without which he cannot enter into the kingdom of heaven, 
 John iii. 5. {Aug.) 
 
 Jesus was baptized by John for three reasons : first, that, 
 being born as a man. He might fullil all the law; ne.vt, that He 
 might authorize John's baptism ; ne-xt, that by sanctifying the 
 water of Jordan, He might show, by the descent of the Dove, the 
 advent of the Holy Ghost in the baptism of believers. (.S'. Jerome 
 in Matt, iii.) Christ had no need to be baptized ; but we needed 
 that water should be sanctified for our baptism. St. John testifies 
 that Christ needs not to be baptized, but Christ by His example 
 consummates the Mysteries of our salvation, sanctifying us by 
 His Incarnation and Baptism. {S. Hilary in Matt, iii.) See 
 above on Matt. iii. 13. 
 
 — (S atpuv τΎΐν αμαρτΙαν] which taketh away the sin of the 
 world. Cf. 1 John iii. 5, Tas αμαρτίας ημΰν &prj, and 1 Pet. ii. 
 24, i)s Tas αμαρτία3 νμΰν ai/Tls avfjveyKev iv τψ σώματι 
 αϋτοΰ iTTi rh ξύλον. 
 
 He does not say that tcill late, but that He does take. Not 
 that Christ is always being crucified, for He offered one oblation 
 
 once for all, but He is ever taking away the sins of the world by 
 
 that one sacrifice. {Chrys. Hom. 18. Theoph.) 6 alpav means 
 supporting the burden, sometliing more than taking away ; it 
 means also, bearing the weitjht of. Accordingly, it is used in 
 about 200 places by the LXX for the Uebr. xi'J (nasa), to carry, 
 to lift, bear a weight. See S. Cyril here, who well expounds it, 
 καταργώ** θάνατον, bnip ττάντων άποΟαναιν, us yap νπίρ πάντων 
 απίβανΐν &uvhs, as a vicarious offering for sin. See Isa. liii. 4 — C. 
 1 Pet. ii. 24, and Grotius, de Satisfactione Christi, c. i. p. 24, 
 against the Socinians, and Archbp. Magee on the -\tonement, i. 
 p. 2I(i. 419, and ii. 335, ed. IBKi, and see note on Matt. viii. 17, 
 and Bloomf here, who says : " Jesus is characterized by the de- 
 signation of a Lamb, with allusion to the paschal lamb typifying 
 Him, and the lamb daily offered up at the evening sacrifice, repre- 
 senting Him. Moreover, He is designated as the Lamb of God, 
 with reference to His being appointed and approvoil by God as 
 the all-sufficient sacrifice for the sins of men. In tl.is \iew J;)hn 
 the Baptist must have considered Jesus, when he called Him 
 Lamb, — namely, as suffering and dying tike a victim ; for it is 
 clear that he meant to represent our Lord as one dying, and that 
 in the place of others, by his subjoining the words υ aXptav τ^ν 
 ά,ααρτίοΐ' τον κόσμου by way of e.vplication. Now the phrase 
 al'fiiii' την ίμαρτίαν answers to the Hebr. ;ir !<c: or rts::n NC: 
 which never signifies to remove sins, i. e. e.itirpate iniquity from 
 the earth (as many recent Interpreters suppose), but to pay the 
 penalties of sin, either one's own, or others', as in Exod. xxviii. 
 30. Lev. V. I ; x. 17, where are conjoined, as synonymous, the 
 formulas to bear the sin of the people, and crpia/e the sins of, 
 and to atone for, the people with God. Therefore the formula 
 ' to bear sins,' must denote ' to be punished because of sins,' ' to 
 undergo the punishment due to sins.' Again, as ' to bear one's 
 oicn sins ' denotes ' to be punished for one's own sins,' so ' to 
 bear the sins of others ' must mean * to be punished for the sins 
 of others,' ' to undergo the punishment whicli the sins of others 
 have deserved.' Moreover, Christ is said ' to bear tlie sin of the 
 whole world ;' and therefore the interpretation above mentioned 
 can have no place. There is, besides, in these formulas a mani- 
 fest allusion to, and comparison with, a piacular victim. For 
 such a victim was brought to the altar, and the Priest put his 
 hands over and upon the head, a symbolical action, signifying 
 that the sins committed by the persons were laid on the victim, 
 and when it was slaughtered it was said to bear or carry away 
 the sins of the expiated, by which it was denoted that the victim 
 paid the penalty of the sins committed, was punished with death 
 in their place, and for the purpose of freeing them from the 
 penalty of sin. Therefore when Christ is called the Lamb bearing 
 the sins of the world, we must understand one who should take 
 upon himself the sins of men, so as to pay the penalties of their 
 sins, and in their stead, for the purpose of freeing them from 
 those penalties. In short, αΐρων denotes, in its full sense, 'taking 
 away by bearing;' and thus it is well adapted to express the 
 atoning sacrifce of Christ for the sins of the world." 
 
 It has been alleged by some, that it is improbable that John 
 the Baptist should haveforeseeji that Jesus would die by a violent 
 death like a lamb, as a victim and a sacrifice for sin. And there- 
 fore some have rejected the primitive and orthodox interpretation 
 of this passage. And, indeed, if John the Baptist had been a 
 mere ordinary man, it was impossible that he should then have 
 contemplated Christ as such. But John was inspired from his 
 mother's womb; he was the greatest of jirophets. (Matt. xi. 9. 
 Luke vii. 26.) Hence when he saw Jesus coming to his baptism, 
 he was enabled to proclaim Him as the future Judge of the 
 world (Matt. iii. 12. Luke iii. 17), and now he is empowered by 
 the Holy Ghost to discern and to declare Him to be the One sin- 
 less, expiatory Sacrifice, and Propitiatory Satisfaction for the sins 
 of the world. 
 
 John the Baptist preached the Doctrine of the .atonement 
 before the Sacrifice was offered ; and yet some are found to deny 
 the doctrine, now that the Sacrifice has been offered ! 
 
 On this doctrine see further below, on Rom. iii. 21 — 2fi.
 
 JOHN I. 31—43. 
 
 275 
 
 lyo) (.ιτΐον, Οπίσω μου ^ρ-χίται ayrjp, ο? έμπροσθεν μου ykyoviv, otl πρωτός μου 
 ην• ^' κάγω ουκ r)Sei.v αυτόν αλλ' ίνα φανερωθβ τω Ίσραηλ δια τοΰτο rjk0ou 
 εγω (.ν τω υοατί ραπτίΟων. 
 
 (-γ-) *^ ^ Και ίμαρτΰρησξν 'Ιωάννη'; λέγων, "Ort τξ,θίαμαι το Πνεύμα καταβαΐνον >• Matt. 3. ι«. 
 
 e \5>-» Λ \ν t i 1 f ΐ'> 2 ^ \ •* =f^ »/>vv5 Mark I. 10. 
 
 ω? περιστί,ραν ες ουρανού, και εμεα'εν επ αυτόν ■'■' καγω ουκ rjoeiv αυτόν αλλ i-i-kes. 2ΐ. 
 ό πε/χψαζ yMe βαπτίζει,ν εν ΰδατι εκε^νόζ μοι είπεν, Έφ' ον αν ϊΒης το Πνεΰμα ^'^^ '■ '• 
 καταβαΐνον, καΐ μίνον eV αυτόν, ουτό; εστίν ό βαπτίζων εν Πνεύματί αγίω• 
 ^ κα-γω εώρακα, και μεμαρτΰρηκα otl ούτό<; εστίν 6 Τίος του Θεοΰ. 
 
 (-^) ^ Tfi επαΰρων παΚιν είστηκει. ο 'Ιωάννη^•, και εκ των μαθητών αυτοΰ 
 δυο• ^^ ' καΐ εμβλεφαζ τω Ίησοΰ περιπατοΰντί λέγει, "ΐδε ό α.μνο'ζ του Θεοΰ. a cs. rer. so. 
 *' Και ηκουσαν αύτου οΐ δύο μαθηταΐ λαλοΰιτο?, και ηκοΧοΰθησαν τω Ίησοΰ. 
 ^ ΧτραφεΙς δε ό Ίησουζ, και θεασάμενος αυτου<; άκολουθοΰντα•;, λέγει, αύτοΐς, 
 ^ Τι ζητείτε ; Οί δε είπον αυτω, 'ΡαββΙ, (δ λέγεται ερμηνευόμενον διδάσκαλε) 
 ΤΓοΟ μένει; ; '"' /Ιε'γει αυτοί;, "Ερχ^εσθε και Γδετε. "^Ηλθον και εΤδοί' 77οΰ μένει• 
 
 » -^ ν 
 
 και παρ αυτω ε/λειι^αν την ημεραν εκεινην ωρα ην ω; 8εκάτη. ''^ '' Ήν Ανδρέα;, b Matt. ι. is. 
 ό αδελφός Χίμωνο; Πέτρου, εις ε'κ των δυο των άκουσάντων πάρα 'Ιωάννου και 
 άκολουθησάντων αυτω. (-γ") ^" Ευρίσκει ουτο; πρίΐιτο; τον άΒελφον τον ίδιον 
 ϋίμωνα, και λε'γει αυτω, Εύρήκαμεν τον Μεσσίαν, ο εστί μεθερμηνευόμενον 
 Χριστός. *^ *" Και ηγαγεν αυτόν προς τον Ίησοΰν. εμβλέφα; αυτω ό Ίησοΰς <; >fatt. ιβ. is, 
 είττε, Si) ei Χίμων 6 υίο? Ίωνά, συ κληθηση Κηφάς• ο ερμηνεύεται Πέτρος. 
 
 30. έρχεται ίν-ίιρ'] Cometh α man ; αν^ρ (not iifdpuiros). Christ 
 Ϊ3 the Husband of the Church and of every soul, as St. Paul says, 
 " I have espoused you to one man {ίρΐ aySpi), Christ." (2 Cor. 
 ii. 2.) I am the friend of the Bridegroom, He is the Bride- 
 groom. 
 
 31. 'lya <pal'epωθfi'\ in Order that He might lie manifested. I 
 come not with my baptism to give the Spirit, or to remit sins, but 
 to prepare the way for Him and His manifestation. Hence, it is 
 clear that the histories which are related by some concerning 
 miracles, as if wrought by Christ in His childhood, are fabulous ; 
 for if He had wrought miracles, He could not have been unknown 
 in Israel, and have needed manifestation from John. (Chr-ys., 
 Tfieoph.) The baptism of John lasted but a short time, being 
 designed to manifest Christ, who submitted to receive the bap- 
 tism of His servant, in order to encourage us to receive the bap- 
 tism of our Master, whose baptism was necessary fur those who had 
 been baptized with the baptism of His servant. {Aug. Tract, v.) 
 
 32. τΐθίαμαι rh Πί/ίί^αα] / have seen the Spirit. John's own 
 witness was to be confirmed by the witness of God the Holy 
 Ghost, Whose work it is to declare Christ. {Chrys.) Cp. on 
 Matt. xi. 2. 
 
 — iis ττίριστίράν'] as a Dote. The Holy Ghost then manifested 
 Himself as a Dove, — and, at the day of Pentecost, in Tongues of 
 Fire J in order that we may learn to unite fervour with simplicity, 
 and to seek for both from the Holy Ghost. {Aug.) 
 
 — eV αντ6ιι'\ upon Him. The preposition implies motion to, 
 the verb expresses immanence on. Cp. r. 33. 
 
 33. κάγο) ουκ ^Siiv αυτόν'] and J inew Him not. It has been 
 objected by some, that it is not possible that John should have 
 been ignorant of Jesus, the son of his mother's kinswoman, and 
 probably intimate with him in his infancy. 
 
 But this objection is grounded on a misunderstanding of 
 these words, which mean, " Efen I, intimate with Him as I am, 
 did not as yet know Him as He is, and as I now preach Him to 
 you." 
 
 Lest it should be supposed, that, from his mother's near 
 connexion with Mary the mother of Jesus, the Baptist might be 
 biassed, either by favour or interest, to bear witness to Christ, he 
 refutes this suspicion by saying, " / knew Him not." {Theoph.) 
 It is not, therefore, from my own personal knowledge, as you 
 may imagine, that I now declare Him to be what He is ; for my 
 own knowledge of Him is only earlhtg and human. But I proclaim 
 Him, because I have received from heaven a revelation concern- 
 ing Him. Cp. our Lord's saying to St. Peter, Matt. ivi. 17. 
 The Baptist, therefore, shows by these words, that he utters his 
 testimony concerning Christ not from any considerations of human 
 intercourse and personal aflfection, but from divine revelation. 
 John declared Christ to the people, not from human attachment, 
 but in obedience to the divine will. {Cyril.) As son of the cousin 
 
 of our Lord's Mother, he knew Jesus according to the flesh ; but 
 it was only by revelation from above that he knew and declared 
 Him as He is, viz. the Lamb of God, the Judge of Quick and 
 Dead, the Bridegroom of the Church, the Son of God, the Saviour 
 of the world. 
 
 37. 5U0 ^αβηταί] two disciples. The Baptist, as the friend of 
 the Bridegroom, gives away the Bride to Christ, by presenting 
 the souls of his own disciples to Christ, and espousing them to 
 Him. {Chrys.) See above on Matt. xi. 2 as to John's conduct 
 in this respect when he was in prison, and on the eve of death. 
 His practice is consistent to the last : " servatur ad imum Qualis 
 ab incepto processerat, et sibi constat." 
 
 39. h xiy^rai ΐρμτίνΐνό^ανον'] which is to say, being inter• 
 preted. A common expression with St. John, who is careful to 
 interpret Hebrew words (cp. i. 42; iv. 25 ; L\. 7), and is also 
 accustomed to specify original Hebrew names. The word Έβρα- 
 ϊστί occurs seven times in his Gospel and .Vpocalypse (John v. 2 ; 
 xix. 13. 17. 20. Rev. ii. II ; xvi. IG), and no where eke in 
 N. T. 
 
 40. Έρχισβΐ καΐ ϊδίτί] Come ye, and see. A phrase used by 
 the Holy Spirit, particularly when speaking by St. John, to call 
 attention to some notable thing. See i. 47. Rev. vi. 1. 5. 7• Cp. 
 Rev. xxU. 17. 20. 
 
 — Sipa ^v is δίκα'τη] it was about the tenth hour, ten in the 
 morning. On St. John's mode of reckoning the hours, see below, 
 iv. G. 52 ; xi. ; xix. 14. Townson on the Gospels, Disc. viii. 
 
 41. 2i/iwjOj Πίτρου] of Simon Peter, not vet mentioned by 
 St. John, but supposed to be known to the reader from the other 
 Gospels. See above. Introduction, p. 268. 
 
 42. Εΰρΐσκ€ί oOtos TrpSyros rif Q.bi\<poi''\ He first findeth his 
 own brother Simon, and saith to him, ll'e have found the Mes- 
 sias. The proof of our having really found Christ, is seen in our 
 finding our brother and bringing him to Christ. We find Christ 
 by caring for the souls of our brethren. {Bede, Horn, in Λ'ig. St. 
 Andr.) 
 
 — Εϋρτικαμ(ν rhv Μίίτσ/αΐ'] fVe have found the Messiah. 
 ΓΜΤρ {Mashiah). Messias in Hebrew, and Christ in Greek, the 
 Anointed. See above, Matt. i. I. Chrislos signifies unction, and 
 Jesus is specially the Christ, through Whom all Christians derive 
 their unction, and Who is anointed vrith the oil of gladness above 
 His feUows. Ps. xlv. 8. {Aug. Tract. 7•) 
 
 43. Κτιψάί] Cephas. He is called Petrus, ' a stone ;' from 
 Petra, ' the Rock.' {Aug.) Petrus (or Peter) has the same 
 meaning in Greek as Cephas {ι>ψζ) in Syriac ; and the Apostle 
 was called Peter from the firmness of his faith, by which he clave 
 to that Petra, or Rock, of Whom the .\postle Paul speaks, — 
 " That Rock was Christ "(1 Cor. i. 4). {Bede, Horn. i. in Vig. 
 St .A.ndr.) See notes above on Matt. xvi. 18. 
 
 SN2
 
 276 
 
 JOHN I. 44—52. 
 
 d John 12. 21. 
 
 ech. 21. 2. 
 Gen. 3. 15. 
 S: 22. IS. 
 S: 19. 10. 
 Deul. 18. 15. 
 2 Sam. !. 12. 
 Isa. 7. H. & a. 6, 
 A- 40. 10, 11. 
 «I 53. 1, λ -c. 
 Jer. 23. 5. 
 & 33. H. 
 Ezek. .14. 23. 
 &37. 24. 
 nan. a. 24. 
 .Micah 5. 2. 
 Zech. 6. 12. 
 & 9. 9. 
 f Matt. 3. 23. 
 Luke 2. 4. 
 ch. ?. 41, 42. 
 g Ps. 32. 2. 
 ch. 8. 39. 
 
 h Gen. 2S. 12. 
 Matt. 4. U. 
 Luke 22. 43. 
 &24. 4. 
 Acts 1. 10. 
 
 ^^^44 ji~ ^-^fiyp^Qp -ηββΧηα-ΐν ίζΐΚθείν εΙς την ΓαλιΧαίαν, και ευρίσκει Φίλιπ 
 πον, καΧ Xeyet αντω 6 Ίησοΰ^, Ακολουθεί μοι. ■*' '' 'Hu δε ό Φίλιπποζ άττο 
 Βηθσαϊ^α, εκ Trjs πόλεως ΆνΒρεου καΐ Πέτρου. '"' ' Ευρίσκει. Φίλιππο•; τοί' 
 Ναθαναήλ, και λέγει αύτω, Ον έγραψε Μωϋσί)<; ει> τω ρόμω, και οι προφηται, 
 εΰρηκαμεν, Ίησοΰι> τον υΐον του Ίωσηφ τον άπο Ναζαρεθ. *'^ ' ΚαΙ εΤπεν αυτω 
 Ναθαναήλ, Έκ Ναζαρεθ ούναταί τι αγαθόν είι/αι ; Λέγει αυτω Φίλιππος, Ερχου 
 καΐ Γδε. ■"' ' Εί^εν Ίησοΰζ τον Ναθαναήλ ερχόμενον προ<; αυτόν, και λε'γει 
 ττερι αύτου, Ιδε αληθώς Ισραηλίτη•;, εν ω δόλος ουκ εστί. ■*' ^ίε'γει αυτω 
 Ναθαναήλ, Πόθεν με γινώσκει•? ; άπεκρίθη Ίησοΰζ και είττεί' αυτω. Προ του σε 
 Φιλιππον φωνησαι, οντά υπο την συκην ε'ι^όν σε. ^'^ Άπεκρίθη Ναθαναήλ και 
 λέγει αυτω, Ραββι, συ ει ό Γιος του Θεού, συ ει ό βασιλευζ τοΐι 'Ισραήλ. 
 ''' Άπεκρίθη Ίησοΐι^ και εΐπεν αυτω, "Οτι ειπόν σοι, Εΐ8όν σε ΰποκάτω τή<; 
 συκήζ, πιστεύει? ; μείζω τούτων οφη- ^' '' Και λέγει αυτω, Αμήν αμήν λέγω 
 υμιν, απ άρτι οφεσθε τον οΰρανον άνεωγότα, και τους άγγε'λους του Θεον 
 αναβαίνοντας και καταβαίνοντας επΙ τον ΤΊον τοΐι άνθρωπου. 
 
 45. Ήν δί φι'λιτΓΤΓίυ] ΒκΙ Philip was of Belhsaida, the city 
 of Andrew. St. John, also of Galilee, makes other mention of 
 Philip in connexion with Andrew his fellow. townsman. See 
 below, vi. C ; xii. 21. 
 
 46. Νοθοι/οήλ] Nalhanael. ';N:n3 i. q. @(6Soipos, ' gift of 
 God.' 
 
 48. *Ίδ6] Behold an Israelite indeed, in ifhom there is no 
 guile. Ml men knew Nathanacl to be an Israelite. But our 
 Saviour, piercing deeper, giveth further testimony of him than 
 men could have done ; '* Behold an Israelite indeed, in whom is 
 no guile." He declared that Nathanael belonged not only to the 
 Church Visible (i. e. the Church as seen by tnau), but to the 
 Church Invisible, i. e. to the Church as seen by God. Hooker, 
 iii. 1. 
 
 Since Nathanael received such a testimony from Christ, why 
 is he not found among the A/iosiles ? Perhaps he was a learned 
 man, skilled in the Law ; and Christ would choose ■unlearned men 
 to convert and confound the world. He would not convert fisher- 
 men by orators, but orators by fishermen. [Aug.') Reasons have 
 been adduced by some, for believing Nathanael to be no other 
 than Bartholomew the Apostle .■ e. g. by Robert Nelson on the 
 Feast of St. Bartholomew, and Meyer here. Cp. John xxi. 2, 
 where Nathanael is placed before oi τοΰ Zc/3cSaiou. But as the 
 writer himself was one of the sons of Zebedee, no argument can 
 thence be drawn that Nathanael was an Apostle. Rather, it 
 would seem, that passage shows that he was not an .\postle, and 
 therefore not the same as Bartholomew ; for Nathanael is there 
 placed after Thomas (<i \ζ-/όμΐΐΌ5 ΔίΖυμο^), — whereas, on the 
 contrary, in all the Apostolic Catalogues (Matt. x. 3. Mark iii. 
 18. Luke vi. 14, 15), except Acts i. 13, Bartholomew is placed 
 before Thomas. 
 
 49. Πόθοι μι ywdaKds .] Whence hiowest thou me ? Me, so 
 •jbsi'ure a person. 
 
 — υντα vnh την σ'υκην'] Something more than ΰπ^> τί/ συκτ}. 
 The accusatire intimates retirement under the shade of the fg- 
 tree, as well as concealment there, perhaps for purposes of Prayer 
 and Meditation. 
 
 The foliage of the fig-tree produces a thick shade ; and the 
 Jewish rabbis were accustomed to rise early and to study beneath 
 it. See Wetstein, p. 845, and Winer, R. W. B. ]). 3WJ. 
 
 This mention of the fig-tree, under whose shade Nathanael 
 seems to have sought for religious seclusion, indicates that the 
 incident here recorded took place when the fig-tree was in full 
 foliage, and therefore not in the winter or early spring. See 
 Matt. xxiv. '.V2. Jahn, § 7'-. 
 
 Perhaiis this circumstance may throw some light on the 
 .question concerning the time of year of our Lord's Birth. Our 
 Lord was baptized at about the same season of the year as that 
 in which He was born (see Luke iii. 23), and the incidents here 
 inentioned appear to have occurred in the autumn, about the 
 time of the Feast of Tabernacles, when the boughs of trees were 
 in full leaf. (See Levit. xxiii. 40; and above, i. 14 ; below, vii. 2, 
 and note at the end of the Seventh Chapter.) They must, how- 
 ever, have occurred more than forty days after our Lord's bap- 
 tism ; for the Temptation took place between it and them. 
 
 Nathanael inquires as man, Christ replies as God, ** I saw 
 thee ; thou wast then seen by Me as God," — that is, from afar, 
 and when no other eye was upon thee. I saw thee under the 
 
 fig-tree, before Philip called thee ; and I saw thy heart, and pro- 
 nounce thee to be an Israelite indeed, in whom there is no guile, — 
 that is, who art not indeed free from taint of sin, but who^art 
 ready to confess thyself a sinner, and to embrace the truth. 
 {Chrys. Aug. Tract, vii. et de A'erb. Dom. Serm. 40.) 
 
 We read, in the beginning of the Old Testament, that the 
 Eye of God discovered .\dam hiding himself among the trees of 
 the g-irden (Gen. iii. 8) ; and thence he was brought forth to re- 
 ceive his sentence of condemnation. But in the beginning of the 
 Gospel, the Eye of Christ discovers Nathanael under the fig-tree, 
 and proclaims him an Israelite indeed. In the former case we 
 see the Omniscience of Judgment, in the latter of Love. .-Vdam 
 sewed leaves of the fig-tree together to hide his shame. (Gen. iii. 
 7.) Christ saw Nathanael in his retirement under the fig tree, 
 and proclaimed hira "an Israelite indeed, in whom was no 
 guile." 
 
 At the end of our Lord's Ministry, He discovered Zaccheeus 
 amid the leaves of the sycamore-tree, and called him by his name, 
 and abode w-ith him at his house. See Luke xix. 5. 
 
 Christ's Eye pierces through the thick leaves of our secret 
 thoughts. We are never less alone than when alone. He sees us 
 in our solitude; let our eye be also on Him, for we must all one 
 day be made manifest before His judgment-seat (see 2 Cor. v. 10) ; 
 for " all things are naked and open to the eyes of Him with whom 
 we have to do." See on lleb. iv. 13. 
 
 50. 'Ραββΐ, σΰ ίί 6 'Cihs τοΰ 0eoC] Rabiji, thou art the Son of 
 God. How is it that Peter, for his confession afterwards, received 
 such excellent gifts (Matt. xvi. l(j), and that those gifts were not 
 now bestowed on Nathanael for his confession of Christ.' and 
 that our Lord said, that He would build His Church on Peter's 
 confession as being complete ; and that He jiromised to lead Na- 
 thanael to a higher elevation, as if his confession was not perfect ? 
 The reason seeras to be, that Nathanael did not as yet confess 
 Christ to be the true living God, the Lord of angels ; and there- 
 fore Christ promises that hereafter he shall see heaven opened, 
 and the angels of God ascending and descending to minister to 
 the Son of Man as their King. (Chrys.) Nathanael would not 
 have addressed Christ as Rabbi (see Matt. xix. IG, 17) if he had 
 then known Him to be God. But Peter, although he had seen 
 Him in His humiliation as Son of Man, yet was not staggered by 
 what be saw, and owned Him as the Christ, the Son of the living 
 God. 
 
 52. *Αμτιν αμ-ην"] Verily, verily, αμ^ιν, amen, or verily (see 
 Matt. V. 18), occurs twenty fii'e times in St. John's Gospel ; 
 always doubled, never used by any one but Christ, and always at 
 the beginning of a sentence. It is never doubled in the other 
 Gospels. It is found at the end of sentences, especially doxo- 
 logies in the Apocalypse, i. C, 7 ; v. 14 ; vii. 12; xix. 4, in which 
 book Christ is called ί Άμ-ήν. Rev. iii. 14. 
 
 The utterance of the word ΆμΎΐν, Amen, especially when 
 doubled, was supposed by the Jews to have the solemnity of an 
 adjuration. See the authorities from the Talmud in Wetst. 
 p. 851. 
 
 God is called by Isaiah (Ixv. 10) the God of Amen, or Truth ; 
 and Amen is doubled in St. John's Gospel, in which the Word of 
 Truth is solemnly sealed for ever. 
 
 — oir' i/jTi] henceforth, —Dovi that I am come and have bcgcn 
 My course as the Messiah.
 
 JOHN II. 1— G. 
 
 277 
 
 11. ' Kal TTj ημΐρα ttj τριττ] γάμος lyiviTO iv Kavu, της Γαλιλαιας* και. ην 
 η μητηρ του Ίησοΰ Ικίΐ, " ΙκΚηθη δε καί 6 Ίησοΰς καΐ οΐ μαθηταΧ αντοΰ 
 et5 τον -γάμον. ^ ΚαΧ νστερησαντοζ οίνου, λέγει, η μητηρ τοΰ Ίησοΰ ττρος 
 αυτόν, ΟΤνον ουκ €χουσι. * ' Aeyet αυτή ό ' Ιησούς, Τι εμοί καΐ σοΙ, γνναι ; ^ 2 sum. u. ιο. 
 οΰπω ηκΐ,ι η ώρα μου. ^ AeyeL η μητηρ αύτου τοις ζιακόνοις, "Ο TL αν \ίγτ) ^ '^'"6' ^• "• 
 ΰμΐν, ποιησατζ. ^ ^"Ήσαν δε εκεΐ ΰζρίαι, λίθιναί ΐζ κείμΐναί, κατά τον καθ- biHrk τ. 3. 
 
 — ovpafhv ai/ciftyiiTa] Ihe fieaveu, shut by the sin of the first 
 Adam, opened by the obedience of the second Adam. 
 
 — Toiis ayy€\ous τοΰ Θίοϋ] the Angels of God^ in the Gar- 
 den at the Agony, at the Resurrection, and at the .•Vscension. 
 {T/ieop/i.) 
 
 — ίπ\ -rhv Ύ'Λιι τοΰ ανθρύττου] On the Hon of Man, and minis- 
 tering to Him. Thus ye shall learn the Mystery of the two Na- 
 tures, of God and Man, united in the Person of Christ. This 
 mention of homage paid by Angels to Christ in His Human Na- 
 ture is appropriately introduced by St. John, as a refutation of 
 the Gnostic error, prevalent in Asia, paying worship to Angels, 
 and so disparaging the dignity of Christ. See below on Coloss. 
 ii. 18. 
 
 The same truth is suggested by the mention of the Angel 
 coming dovm from time to time, and troubling the water of 
 Bethesda, in order to heal one patient on each occasion (v. 4). 
 Christ heals by a word (v. 3) ; and He has come down from 
 heaven once for all, and healed the whole human race. 
 
 Ch. II. 1. T^ T]^^P^ TT] rp'iTT] •ya^os] on the third day after 
 His return to Galilee (i. 43). Doubtless something is designed 
 by this precise and e.\act indication of time ; 
 
 On the first day, John declared Jesus to the Priests and 
 Levites (John i. 19 — 28), who came from Jerusalem to him at 
 Bethany and in Pertea, It is probable that this took place soon 
 after our Lord's Temptation, which is not described in this 
 Gospel. 
 
 On the second day, John proclaimed Jesus as the Lamb of 
 God, and referred to his former testimony concerning Him (John 
 i. 2i), 30), and to the descent of the Holy Ghost on our Lord at 
 His baptism ; which is no where mentioned in this Gospel. 
 
 On the third day, John revealed Jesus especially to Andrew 
 and another of his disciples, who accordingly follow Jesus, and 
 speak of Him as the Christ ; and He abides with them that day 
 (i. 40), and calls Simon by the name Cephas. 
 
 On the fourth day, Jesus returns to Galilee, and finds Philip 
 of Bethsaida in Galilee, who finds Naihanael of Cana in Ga- 
 lilee. 
 
 On the third day after this event, the Marriage of Cana 
 takes place, at which was wrought the first Miracle, the Mani- 
 festation of His Godhead. 
 
 As the Book of Genesis begins with the history of a period 
 of Six Days, so, it would seem, does the Gospel of St. John — the 
 Genesis of the New Testament. (Cp. Bnryon. p. 38.) In Ge- 
 nesis, the consummation is in the Institution of Marriage in Para- 
 dise (see Gen. i. 2G -28), where Adam is united to Eve, — a figure 
 of the Mystical Union and Marriage bctwi.xt Christ and His 
 Church. (Eph. v. 22 — 32.) The consummation is here in the 
 'Marriage of Cana, where Christ manifests the Union of the two 
 Natures, that of God and Man, in Himself. See on vv, 2, 5. 
 
 — ■γάμοί'] a Marriage Feast (see Matt. .\xii. 2. Luke xii. 3C), 
 lasting for seven or eight days. See Gen xxix. 27• Judg. xiv. 15, 
 and Lightfoot here. 
 
 — Kavoi τΓ;$ Γαλίλαίαϊ] Perhaps Knna-el-Jelil, or Kirbet 
 Kana, abnut seven miles north of Nazareth, and about ten s.w. 
 of Capernaum. See Robinson's Palestine, iii. p. 20^. Later Ke- 
 searclies, p. 108. Winer, Real-Lex. i. p. (>48. 
 
 2, 3. 4κ\ηθη 6 Ίησονί καϊ οι μαίϊηταΐ — η μ-ητηρ"] Jesus was 
 bidden, and fits disciples, to the marriage ; and His Mother 
 was there. Joseph, it would seem, was now dead. 
 
 He Who is the Son of (iod and also the Son of Mary came to 
 the Marriage. He Who, when He was with the Father, had in- 
 stituted Marriage; He Who came into the world to a Marriage, 
 fur He has espoused the Cluirch, which He has redeemed with 
 His own blood, and to which He has given the Holy Spirit as a 
 pledge, and wldch He first united to Himself in the Virgin's 
 Womb, from which He came forib as a Bridegroom from His 
 chamber, rejoicing to run His course (Ps. xix. 5), wlien He, the 
 Word of God, married our flesh, and so the Son of God and tlie 
 Sjri of Man joined both in one. {.iug.) Hence we may learn to 
 reject the heresies of Tatian and Mnrcion, who disparage Matri- 
 mony. i^Bede, Horn. dom. 1, post Epiph.) 
 
 On the honour thus paid by Christ to Holy Matrimony, see 
 the Marriage Office in the Book of Common Prayer. 
 
 3. ΰίΤτΐρησαντο$ οϊνουΐ when the wine failed ; perhaps at the 
 close of the feast-week. 
 
 — ή μ-ητ-ηρ τ. Ί.] the mother of Jesus ; never called Mary by 
 St. John. 
 
 4. T/ ίμο\ Κα) σοί] M'oman, what have I to do with thee ? 
 The Hebr. ^';^•ί:^ nn (moA lanu valak). Quid nobis el tibi ! 
 (Josh. xxii. 24. 2 Sam. xvi. 10. Matt. viii. 2!) ; iivii. 19. Mark 
 i. 24, and Wetsiein*s note.) 
 
 The word yiyai, woman, is not necessarily to be under- 
 stood as a rebuke. Cp. xix. 20; xx. 15; and sec Kuin. here, 
 who quotes Soph. Trachin. 370, and the words of .Augustus to 
 Cleopatra, Dio Cass. li. p. 305, θάρσ^ι, yvvai, καί θυμίιν €χ€ 
 ayaBoti. But yet, as the Fathers observe, it is significantly em- 
 ployed to remind Mary of her womanhood, and of her subjection 
 to her Son, as God. He does not say μτιτΐρ, but yvvai. 
 
 The sense is. What have I, as God, to do with thee, a 
 woman ? Dost thou suppose that the divine power by which I 
 work miracles can be set in motion by thee, because thou art the 
 mother of My humanity ? S. Jrenaus says (iii. 10.7)." Dominus 
 repellens intempestivam ejus festinationem dLxit, Quid mihi et 
 tibi, mulier ?" Thus He condemns those who pray to Ihe Virgin 
 to command Christ, " Monstra te esse malrem, Jure matris im- 
 pera Filio." 
 
 Hence Christ, Who loved and revered His earthly Mother 
 (see Luke ii. 51. John xix. 2G), teaches us to begin with love and 
 reverence to our heavenly Father ; and He here rebukes His 
 Mother. He had great regard for her, but more for the salvation 
 of souls. (Matt. xii. 48. Luke xi. 27.) He therefore corrects 
 her, and prepares the way for the working of His first miracle 
 with due dignity. {Chrys.) 
 
 Christ is the Son of Mary, and the Lord of Mary ; He was 
 made of Mary and created Mary ; for He is the Son of David and 
 the Lord of David. (Ps. ex. 1.) He is both man and God. 
 (Aug.) 
 
 The miracle which He was now about to work. He was about 
 to work as God. As God He has no mother. .\nd now that He 
 was about to perform a divine work, He ignores, as it were, the 
 human womb, and asks, " Jf'oman, ΛVhat have I to do with 
 thee ?" As much as to say. Thou art not the Mother of that in 
 Me which works miracles ; thou art not the Mother of My God- 
 head. What then have I now to do with thee ' (.4i/j., see also 
 his Serm. 218.) 
 
 Our Lord here and elsewhere displays His Divinity more 
 clearly, by bringing it out in contrast with His relationship to 
 His human Mother. Cp. Mark iii. 32. Luke ii. 48. 
 
 — οΰπω ijnd ή ωρα μου'\ Mine hour is not yet cotne; the hour 
 of My weakness derived from thee is not yet come ; but it leill 
 come, and then I will acknowledge thee. 
 
 Mine hour is not yet come, but it will come hereafter. When 
 the hour of my human infirmity arrives, and when that infirmity, 
 of which thou art the jlother, hangs on the Cmss, then I will 
 own thee as My Mother, .\ccordingly Ho owned her, when that 
 which was born of her was about to die; then He commended 
 her to His Disciple, and said to him, " Beheld thy mother." 
 [Aug.) See John xix. 2G, 27, the best comment on this text. 
 
 As man He had His hour (cp. vii. 30 ; viii. 20 ; xii. 27 ; 
 xvii. 1). But as God He has no hour. He is the Everlasting 
 Jehovah. He is the .\uthor of all Time. And it was as God that 
 He was now about to work, and to manifest His Godhead ; and 
 He calls His hour of sutferiiig " .1/i«e hour," because Ho chose 
 the hour of His own death ; He h,id the power of laying down 
 His life when and as He pleased. (John x. 18.) 
 
 6. e{] .SI.I• ; the number of the days in which God created the 
 world. -Vll things are made new by the Incarnation of Christ. 
 See V. 11, and above. Introduction, p. 2.'i!l. 
 
 — κατά τίιν καθαρισ-μόν] according Ιο Ihe purifying, for 
 ablution before dinner, and for washing of the vessels. (Matt. it. 
 2. Luke xi. 3!).) It would appear from r. 7 that these six water- 
 pots had been exhausted of part of their contents before the 
 miracle was wrought.
 
 278 
 
 JOHN Π. 7—13. 
 
 αρισμον των Ιουδαίων, -χωρονσαι άΐ'ο, μετρητά^ δυο rj τρεί<;, ^ Aiyei αυτοΓς 
 ο ^Ιησούς, Pe/xtcrare ras ν^ρίαζ νδατος* και εγεμισαν ανταζ Ιως οίνω, " Καϊ 
 Xeyet αντοΓ?, ^ι^τλι^σατε vCi^ και φερζτε τω αργιτρίκ\ίνω' καΧ -ηνεγκαν, ^ */2ς 
 δε eyevcraro ό αργιτρίκΚινο^; το νΒωρ οίνορ γεγενημίνον^ κοΧ ουκ rjSei πόθεν 
 ecrrti', οΐ Se Βιάκονοι yjBcLaav οΐ ηντΧηκότες το υ8ωρ, φωνεί τον ννμφιον 6 
 άργ^ίτρίκΧινοζ, ^^ και Xeyet αντω, ΙΙα<; άνθρωπος ττρωτον τον καΚον οινον τίθησί, 
 καΐ όταν μεθνσθωσί, τότε τον ελασσω* συ τετηρηκαζ τον καΧον οινον εως άρτι. 
 ^^ ^ Ταντην εττοίησε την ap^rjv των σημείων 6 ^Ιησούς εν Κανά τηζ Γαλιλαία^, 
 και εφανερωσε την Βόζαν αΰτου• καΐ επίστευσαν εΐζ αυτόν οΐ μαθηταΐ αΰτου. 
 
 (ν'π") ^" Μετά τούτο κατεβη eis Καφαρναουμ αύτο^ καΐ η μητηρ αύτου, καΐ 
 06 αδελφοί αΰτου, καΐ οΐ μαθηταΐ αύτου, καΐ εκεΐ έμειναν ου ττολλάς ημεραζ, 
 
 (-γ-) ^^ Και εγγύζ ην το ττάσγα των ^ ΙουΒαίων, καΐ άνεβη εΐζ Ίεροζτόλυμα 6 
 ^Ιησούς. 
 
 — χωρονσαι άνα μίτρητάί] coniaining two or three firkins 
 apiece. See Matt. xx. !). Mark vi. 40. μετρητή! is the Ilebr. 
 na {bath). 2 Chron. iv. 5. See on Luke ivi. 6. Joseph. Ant. 
 viii. 2. 9, and JVetst. and Kuinoel here. 
 
 Since the μ^τρητη^ held seventy-two sextarii {Joseph. Ant. 
 viii. 2), about nine gallons, — and since these water-jiots held two 
 or three μ€τρητα\ apiece, the quantity of water changed into wine 
 was very great — about 135 gallons. 
 
 This large quantity has been perverted by some into an 
 argument against the veracity of St. John's account, and even 
 against the reality of the miracle itself. M'hat use, it is asked, 
 could there be in the supply of so much wine for a single feast? 
 And is it consistent with the divine character of Clirist to produce 
 what would only be wasted, and was so disproportionate to the 
 occasion .' 
 
 To this it has been replied by some {Semler and Kttin.) that 
 it is probable tlmt only a portion of the water in the water-pots 
 was changed. This is against the text. Others reply, that it 
 was an act of divine benevolence to supply a large quantity of 
 wine for the future use of the newly married pair and their 
 friends. {Meyer.) 
 
 This may be so. But the true reason of the large surplus 
 beyond the present need, seems to be of a higher spiritual kind, — 
 namely, in order that there might be in this residue, — as in the 
 twelve baskets remaining over and above the barley loaves after 
 the miraculous feeding (Matt. xiv. 20; xvi. 0. John vi. 13), — a 
 visible and abiding proof and record of tliis mighty work of 
 Christ ; and that, whenever the newly married pair brought forth 
 any of this wine, from time to time, to welcome and regale any 
 of their friends, they themselves might be reminded, and they 
 might speak to others, of the divine power and love of Him Who 
 produced it ; and so the ejects of the Miracle might extend far 
 beyond the time, and place, and other circumstances of its first 
 operation ; and that the water, thus made wine, might diiTuse the 
 knowledge of the Gospel, and become a well-spring and fountain 
 of living water for the salvation of souls. The bread of the barley 
 loaves could not be kept long ; and therefore, in that case, the 
 surplus produced by our Lord was less. But the '* good wine " 
 of Cana might be preserved for many years. How many persons 
 may it have afterwards refreshed in body and soul! Perhaps it 
 may have served for many holy Eucharistic celebrations in the 
 infant Church of Galilee. 
 
 7. reju/ffaT€ τα$ uBpias"] Jill ye (he wafer-pofs. He uses the 
 elements of which the world consists, to show that the world was 
 not made by any power alien from Himself, as some heretics 
 assert. {Chrys.) 
 
 — €0)5 icci»] vp to the brim. So that any one might first see 
 the water, and then the wine into which it was changed. 
 
 8. άρχιτρικλί^ω] ίο the rvlcr of the feast, or συμ-ποσιάρχ-η^, 
 rp. Ecclus. xxxii. 1, where he is called ^^oi^evos. *' Convivii 
 Magistcr, Modimperator." {Varro.) "Arbiter bibendi." {Horat. 
 \. iv. 18.) '* Dictator." [Plant.) It has been supposed by some, 
 that the apxiTpiifXiros was the τ ραπζζοτΓοι6$\ cf. Julius Pollux 
 (Onom. iii. 41),— a chief servant or butler, whose duty it was to 
 jirovide wine and food for the guests. But no authority has been 
 quoted for this sense, and the etymology of the word seems to be 
 against it. Besides, his language to the bridegroom (r. 10) shows 
 that he regarded the bridegroom as the purveyor of the feast ; and 
 his words to the bridegroom are not those of a servant to a mas- 
 tor, but of an equal. He was one of the guests, chosen to taste 
 the wine, and to regulate the order of its consumption. 
 
 10. rhy Ka\hv oTi'or] the good υ'ΐηβ ; that is, the best wine, — a 
 
 saying which may be applied spiritually by the Church, and ad- 
 dressed to the Divine Bridegroom Ciirist, Who has kept the best 
 wine for us until now, and gives it to us here, in this the last 
 Gospel, by His beloved servant St. John. See above, p. 257- 
 
 11. Ύαύτην ^ττοίησ^ την οιρχ-ην'] The begintung which He made 
 was this, — He laid this first stone, or foundation, of the mira- 
 culous fabric. Observe, rijr ο.ρχ^ν and (ττοί-ησΐ. ri^v is omitted 
 by A, B, L, and some Editors, but without reason. 
 
 He Who changed the water into wine in the water-pots, at 
 Cana in Galilee, works the same change every year in the rain 
 which descends from the clouds of heaven into the vines. But 
 this gradual operation of change in all the Vineyards of this 
 world attracts no admiration, on account of its continuity. There- 
 fore, the same God sometimes makes, as here, unusual demon- 
 strations of His power, in order to awaken men from their slum- 
 ber, to a sense of His Omnipotence, and to excite them to worship 
 Him as God. See Aug. and Irenceus, iii. 12. .5, — ** He Who 
 changed water into wine thus proved Himself tlit-ir Creator. He 
 walked on the sea as on dry land, and fed thousands with a few 
 loaves, — in order that He miglit show us that He is the Lord of 
 the Universe." {Athanasius, de Incarn. 18, p. 61.) 
 
 The whole of the passage, pp. 50, 51, is well worthy of 
 perusal, and very seasonable in an age like tlie present, when a 
 disposition manifests itself to separate the study of Physics from 
 that of Religion, and to detach the operations and phenomena of 
 the World of Nature from the control and government of Him 
 Who is Supreme in the World of Grace. If we would philoso- 
 pliize aright, let us regard Christ as Creator and Lord of the 
 Elements, and as acting in them and by them. Cp. the remarks 
 on Matt. xiv. 20. As we admire the works wrought by the Man 
 Christ Jesus, so let us admire those done by Jesus our God. Let 
 us not turn our faces to the uorks of creation, and our backs to 
 Him Who made them. [Aug.] 
 
 This change of AVater into Wine presents a lively figure of 
 the change wrought in our Nature by that great Event, which is 
 the principal theme of this Gospel — the Incarnation of the Son 
 of God. Christ's first Miracle was not an act of Creation, but 
 it was an act of Change of an element from a lower to a better 
 condition. Water is mellowed into Wine by the Sun. \Vater 
 was changed into Wine by Christ. Christ, the Sun of Righteous- 
 ness, Who now cometh forth from His chamber, and rejoiceth as 
 a Bridegroom to run His course, has transfigured our Nature by 
 its union with the Divine in Himself. See above, Introdnctiont 
 pp. 259, 2iiO. 
 
 On the change wrought in our Nature by the Incarnation, 
 see Hooker, Ύ. liv. 5. 
 
 — εττίστΕΐ^σαΐ'] they believed. They had already some faith 
 (i. 41 ; see also ii. 23), which was increased by His miracles, but 
 yet was not a clear and firm faith (see vii. 5). And thus we learn 
 that faith, like other graces, is gradual in its growth, and needs 
 continual education and cultivation by those means which God 
 provides for its increase. 
 
 12. κατΐβτϊ] He went down. The lake of Galilee — on the n.w. 
 shore of which was the great city of Capernaum — is very much 
 lower than the level of the hills of Galilee. Hackeit, lUustr. p. 
 135, cp. i.x. 49. 51. 
 
 — άδ6λ<^ο/] brethren^ ' cousins.* Abraham was the uncle of 
 Lot, and Laban of Jacob, yet Scripture calls them brethren. All 
 the relatives of Mary are called brethren of Christ. {Aug.) See 
 above on Matt. xii. 4G ; xiii. 55. 
 
 13. t5 ττσσχα] the Passover of the Jetts. St. John mentions 
 the Passover three times, and always with this addition, " of the
 
 JOHN Π. 14—21. 
 
 279 
 
 (— ) -^^Λ' evpef iu τω Ιζρώ του? ττωΚουντα^ βόαζ και πρόβατα καΐ ττερι- <ι Matt. 2ΐ. ir 
 στεραζ, καΐ τους κερματι.στα<; καθήμενους. ^^ ΚαΙ ποιησας φρα•γέλ\ιον Ικ ^""^ "• ^'• 
 σχοινιών πάντας εξίβαλεν ίκ του lepor), τά τε νρόβατα και τους βόας• και των 
 κολλυβιστών e'fe^ee το κίρμα, και τας τραπίζας aveaTpexpe• '^ και τοις τάς 
 περιστέρας πωλοΰσιν είπεν, Αρατε ταΰτα εντεύθεν μη ποιείτε τον οίκον του 
 Πατρός μου οΊκον εμπορίου, {-ψ) '' "Έμνήσθησαν δέ οι μαθηταΐ αύτοΰ, ότι»]?»"»• 
 γεγραμμενον εστίν, Ό ζήλος του οίκου σου καταφάγεταί με. 
 
 ('^) '^ ^Άπεκρίθησαν ουν οΊ Ιουδαίοι και είπον αύτω, Τί σημείον δεικνύεις t αι,α. ΐ2. ίη. 
 ημιν, ΟΤΙ ταντα ποιείς ; (χ ) '■' '' Απεκριση Ιησούς και ειπεν αυτοις, Λύσατε ^^'^ »■ ^^■ 
 
 ''^ ΕΊπον οΰν οΊ Ίουδαΐ 
 
 1 10 1, 
 
 g Matt. 2<;. 61. 
 
 τον ναον τούτον, και εν τρισιν ημεραις εγερω αυτόν. 
 
 Τεσσαράκοντα και εζ ετεσιν ωκοΒομηθη 6 ναός ούτος, και συ εν τρισΙν ημε- Mark η. 
 
 ^ais εγερεΧς αυτόν ; -' Εκείνος δε έλεγε περί του ναοΰ του σώματος αυτοΰ. 
 
 53. 
 
 Jews" (cp. vi, 4 ; xi. 55) ; because he wrote at a time when it 
 was requisite to distinguish it from the Christian Passover, and 
 because he wrote for many who were not conversant with Jewish 
 customs. See v. 6, and v. 1, and above, p. 20t>, and cp. the in- 
 stances in which St. John iransiates Hebrew words, i. 38. 42, and 
 cp. iv. 9 and 25 ; and Dr. Townson on the Gospels, Disc. vii. 
 sect. 2, and above, p. 268. 
 
 This seems to have been the first Passover of our Lord's 
 ministry. If the Feast in ch. v. 1 is the second, or a feast of Pen- 
 tecost, then that at vi. 4 is the third Passover. And so, with the 
 Passover at wliich He suffered, there are four Passovers in St. 
 John's Gospel ; which was the opinion of Eitsebius, i. 10. Theo- 
 doret, ad Dan. ix. torn. ii. p. 1250, ed. Hal. 1770. 
 
 On the Passovers in our Lord's Ministry see below, v. L 
 
 14. ΐνρξΐ/ iv Tcfi Upw κ.τ.λ.] He found in the Temple. Not ίν 
 τφ ναψ, the Sanctuary, but ^v τω Up<2\ in the outer courts. See 
 Matt. xxi. 12. 
 
 — β6α$ — πρόβατο — irfpiffTfpas] oxen — sheep — ifoi^ei, for sacri- 
 fices in the Temple ; in order that persons who came from far, and 
 could not bring victims with them, might purchase them on the 
 spot. The money-changers were there to facilitate the purchases 
 of the sacrifices. See Matt. xxi. 12. Perhaps, also, to change 
 money, for the payment of the Temple-Rate, due now. See on 
 Matt. xvii. 24. 
 
 It might not have seemed to be a great sin to sell in the 
 Temple what was purchased in order to be offered in the Temple. 
 Yet our Lord drave them out. {Aug. and Bede.) 
 
 15. τάνταί e^e^aXev] He drave them all out. A fulfilment of 
 the prophecy (Mai. iii. 1 — 3). Our Lord did this twice, as is 
 evident from the other Gospels. (See Matt.xxi. 12. Mark xi. 15. 
 Luke xix. 45.) The former instance is that described here by St. 
 John. {Aug. tie Cons. Evang. ii. C7-) 
 
 And yet, against the clear testimony of the Gospels, and the 
 concurrent interpretation of antiquity, it has been recently denied 
 by many {Lucke, De JVette, Strauss), that there was more than 
 one Cleansing of the Temple by Christ. 
 
 Origen (in Joan. torn, x.) dwells on this act as a wonderful 
 proof of Christ's Divinity felt by men, — even by the largo multi- 
 tudes who profaned the Temple. See above, S. Jerome on Matt, 
 xxi. 12. 10. 
 
 16. μτ) 7Γ0ί€Γτί] make ye not My Father's house a house of 
 merchandise. Sellers in the Temple are they who seek their own 
 things, not those of Jesus Christ. (Phil. ii. 21.) Simon Magus 
 desired to purchase the gift of the Holy Spirit, that he might sell 
 it again. He was among the Sellers of Doves. Divine Grace is 
 so called, because it is given gratuitously. {Aug., Origen.) See on 
 Matt. xxi. 12. 
 
 Money-CIiangers in the Temple are they who pursue secular 
 interests in the Church; and God's house is made a house of 
 merchandise, not only by those who seek to obtain money or praise, 
 or honour, by means of holy Orders, but by those also who exer- 
 cise the sacred ministry, or dispense sacred gifts, with a view to 
 human rewards, — and not with simplicity of intention. {Bede.) 
 
 17. 'γΐ'^ραμμ^νον ecrTif] Observe this formula of quoting Holy 
 Scripture, — peculiar to St. John. Cp. vi. 31. 45; x. 34; .xii. 14. 
 The other formula, •)€7ραπται, so common in the other Evan- 
 gelists occurs only once in St. John's Gospel, viii. 17. 
 
 — Ό ίηλο!, κ. τ. λ.] The zeal for Thine house shall eat me up. 
 Let all the members of Christ's Body be consumed with this zeal. 
 Who is he that is eaten up with this zeal.' He who never rests, 
 but is ever endeavouring and longing, that what he sees amiss may 
 be corrected ; and if he cannot correct it himself, is patient, and 
 mourns inwardly. You see your brother going astray, let the 
 zeal of God's house eat tlae up ; prevent him if you can ; restrain 
 
 him if you can ; terrify him if you can ; persuade him if you can ; 
 never cease ; do the same in your family ; do whatever you can, 
 according to your position in life. Then you will imitate Christ, 
 of Whom it was said, " The zeal of Thine House hath even eaten 
 me up." {Aug.) 
 
 The quotation here 13 from Psalm brii. 9, which the Holy 
 Spirit thus refers to Christ. Let the reader examine the contents 
 of that Psalm ; and he will derive comfort from the consideration 
 that the Church in appointing it for use on Good Friday, and in 
 applying its prophecies to Christ, is authorized by the sanction of 
 the Holy Ghost speaking by St. John. And he will have a safe- 
 guard against that scepticism which endeavours to wrest these 
 prophecies from Christ. 
 
 18. ot Ίοι/δοΓοί] the Jews answered. Remark St. John's pecu- 
 liar use of this expression, " the Jews" (ii. 20; v. 10. 15, 16. 18; 
 vi. 41 ; vii. 1 ; viii. 22. 48 ; ix. 22 ; x. 24, and passim), as assert- 
 ing distinct from and opposed to Christ and His disciples. The 
 reason of this is (as IVetitein observes, p. 847), that St. John wrote 
 last of the Evangelists, at a time when the Jews were known as 
 enemies of Christ's disciples. See above. Introduction, p. 268, 
 and below, Introduction to the Epistle to the Hebrews, p. 365, 
 note. 
 
 19. Αύσατ€] Destroy ye ; a prophecy that they would do so. 
 Cp. xiii. 27. Matt, xxiii. 32, and Glass. Philol. S. pp. 406. 8/3. 
 
 He predicts at His first Passover what they would do at His 
 last Passover. 
 
 And by His act in cleansing the material Temple at this 
 Passover, He foreshadowed His own act in raising the Temple's 
 antitype — His own Body, at the last Passover, and in thus reviving 
 His mystical Body the Church. 
 
 — rhy yahtf ToDrof] this vahs, or sanctuary, in which the 
 Godhead dwells, va'ifi — this Holy Place. Observe the change of 
 words, and the difference between them. He had purged the 
 hphf or outer court of the Temple (sec t'. 14), of the sordid 
 traffic with which they had defiled it : He would do more than 
 this : they would destroy the vahs or sanctuary itself of His Holy 
 Body, in which the Deity was enshrined as in a Divine Oracle, 
 but He would raise it again in three days. 
 
 Thv rail' TovTov is equivalent to Myself. On this use of 
 ovTOi, see on Matt. xvi. 18. Cp. below, vi. 50. 
 
 They sought for a miracle from Christ, because He had driven 
 their traffic from the Temple ; and He tells them in reply, that the 
 Temple was emblematic of His own Body, and that He by His 
 own divine power would do much more than He had done in 
 purging the type profaned by them. He would raise the antitype. 
 His own Body, destroyed by them. {Bede.) As the Body of 
 Christ was crucified and raised again, so will it be with His mys- 
 tical Body, the Church ; and with every true Christian, who is 
 crucified with Christ, and buried with Christ, and rises again with 
 Christ to newness of life in this world, and to eternal glory in the 
 next. (Origen.) CompareEzek.xxxvii.il. Rom. vi. 4. 1 Pet. 
 ii. 5. Ephes. ii. 20 ; iv. 13. I Cor. xii. 12. 27 ; xv. 22. 
 
 On this text see the Sermon of Bp. Andrewes, ii. 3J4. 
 
 20. Ύ^σσαράΐίοντα κα! ί{ sTeffi»•] Forty and six years teas this 
 Sanctuary in building. On this use of φκαίομ-ήθη, see Eira v. 
 16. It began to be built (or rather rebuilt) by King Herod the 
 Great, forty-six years ago, and is not yet finished. See Joteph. 
 .\ntiq. XV. 11. B. J. i. 21. " Agrippae Il.demum tempore abso. 
 lutumest totum templi cedificium," ίϊδϊϊκοί rore rb Uphv TtriKfaro, 
 Joseph. Ant. xx. 8. (Λ'κίη.) If'ieseler (Chronol. Syn. p. 106) 
 reckons that this period of forty-six years had expired at the 
 Passover, a.u.c. 781. 
 
 21. eAf-ye irepl τον raov του (Τιίματοί αί/τοΰ"] He was speaking 
 of the sanctuary of flit body. Our Lord often uttered sayings
 
 280 
 
 JOHN II. 22—25. III. 1—5. 
 
 !i Luke 21. 8. 
 
 I ch. 6. ei. 
 
 Ads 1. H. 
 Rev. 2. 23. 
 
 a ch. 7. 50. 
 U 19. 39. 
 
 b ch. 9. lli, 33. 
 Acts X. 3S. 
 
 c Tit. 3. 5. 
 ch. I. 13. 
 Gal. 6 \5. 
 2 Cor. 5. 17. 
 James 1. 18. 
 1 Pet. 1. 23. 
 1 John 3. 9. 
 
 d ver. 3. 
 
 Eph. 5. IC: 
 Heb. 10. 23. 
 
 22 ''"Ore oSt" -ηγβρθγ) έκ νεκρών, εμι^ήσθησαν οί μαθηται αυτού otl τοΐιτο ekeyev 
 καΐ ίττίστίυσαν Trj γραφτ), και τω λόγω ώ dnev ό Ιησοΐΐζ. 
 
 ^ '/2s Se ην iv τοΓς 'iepoaoXvju,ot5 eV τω ττάσγα iv Trj eopTrj, πολλοί, εττι- 
 στευσαν ets το όνομα αντοΟ, θ(.ωρονντε<; αΰτοΟ τα σημεία α eiroiet. "'' Αύτ6<; δέ 
 ό 'Ιησον<; ουκ επίστευεν εαυτόν αύτοΐ^, δια το αυτόν γινώσκείν πάντας, "^ ' και 
 ότι ου -χρείαν είχεν Lva τις μαρτνρηση περί τον άνθρωπου' avTos γαρ εγινωσκε 
 τι ην εν τω ανυρωπω. 
 
 III. ^ "'^Hl•' δε άνθρωπο<; εκ των Φαρισαίων, ΝίκόΒημος oro/AO αϋτω, άρχων 
 των 'Ιουδαίων. " "^ Οντοζ ήλθε προς αύτον νυκτός, και €Ϊ7Τ€ν αυτω, 'Ραββί, 
 οιδα/Αεν ότι από Θεοΰ ελήλυθας διδάσκαλος• οΰδει? γαρ ταΰτα τα σημεία 
 δύναται ποιειν ά. συ ποιείς, ε'άν μη η 6 Θεός μετ αυτοΰ. ^ ' Άπεκρίθη 
 Ίησοΰς και εΤπεν αυτω, Άμην άμην λέγω σοι, εαν μη τι? γεννηθη άνωθεν, 
 ου δύναται ίδεΐν την /δασιλείαν του Θεοΰ. * Λέγει, προς αυτόν ό Νικόδημος, 
 Πώς δύναται άνθρωπος γεννηθηναί γέρων ων ; μη δύναται εΙς την κοιλι'αν της 
 μητρός αΰτου Βεντερον είσελθείν και γεννηθηναί ; * Άπεκρίθη Ίησοΰς, " Άμην 
 άμην λέγω σοι, ε'άν μη τις γεννηθη εζ ΰΒατος και Πνεύματος, ου δύναται 
 
 which were not intelligible at first to those who heard them, but 
 became clear afterwards ; and thus He showed His divine pre- 
 science. (Chrys.) Cp. St. John's own declaration concerning 
 Christ's disciples (xii. Ifi). 
 
 This observation is of great importance, and answers by an- 
 ticipation many objections, grounded on the erroneous supposition 
 that Christ could nol have meant to say what His words imply ; 
 jnerely because they, to whom He was then speaking, could not 
 understand that meaning. The allegation virtually contravenes 
 the claims of His Prophetical office. For it is the essence of 
 Prophecy to be obscure when first delivered, and to be explained 
 by the event. E.xamples of Christ's prophetic language, combined 
 by didactic instruction, may be seen in iii. 5; vi. 53. Seethe 
 notes there on the prolepses, or anticipations, in our Lord's Teach- 
 ing, to be explained afterwards by the event. 
 
 22. ciireK (S 'lijffoDs] Elz. has not the article ; but it is in A, 
 B, E, G, H, K, L, S, V, X. i 
 
 24. Auris 5e i 'ItjooDj, κ.τ.λ.] Yet Jetus Himself did nol tnist 
 Himself to them, for that He knew all men, and because He had 
 no need that any one should testify of man, for He knew of 
 Himself what was in man. These two verses afford an instance 
 of the peculiar manner in which the Holy Spirit pronounces judg- 
 ment, in St. John's Gospel, on things and persons. Cf. ti. 21 ; 
 vi. 64. 71; vii. 39; viii. 27; xi. 51; x"• 33. 37. 43; xiii. 11 ; 
 xxi. 17. This method was very suitable for the last urilten 
 Gospel, and confirms the testimonials and proof that St. John's 
 Gospel is not only an inspired History, but also an inspired Com- 
 ment on that History. See above, p. 208. 
 
 25. τφ ανβρώπω'] the man, generally ; i. e. every man. On the 
 force of the article, see iii. 10, and Winer, p. 105. 
 
 Ch. III. 1.] For a synopsis of the contents of this Chapter, 
 see below, p. 284. 
 
 'Hx Si ίνθρωποί] But there was a man. Observe how 
 aptly this sentence coberes with what has just preceded. The 
 Evangelist had just said, that Jesus " bad no need that any one 
 should testify to llim concerning man, for of Himself He knew 
 what was τω αν6ι>ώτται, in the man," i. e. in the creature called man, 
 generally; and as an application of this proposition, he adds, but 
 there was a man, of the Pharisees, called Nicodemus, a ruler of 
 the Jews ; and the divine insight of Christ into the hearts of all 
 men — His knowledge of human nature, its condition, its desires, 
 and its needs — was signally exemplified in His intercourse with 
 him ; which the Evangelist now describes. 
 
 Niit(i57)f<os] Nicodemus. Not only a Greek name {Dcmosth. 
 
 549, 23), but also common among the Jews. {Lighlfoot.) Nico- 
 demus, the son of Gorion, is one of the Rabbis whose name is 
 often cited with great veneration in the Talmud, and is supposed by 
 some to be the Nicodemus here mentioned. See Welstein. p. 850. 
 
 Spxioc] a ruler. Probably one of the Sanhedrim. See 
 
 vii. 48. , , , 
 
 2. fuKTOs'] iv niyht. Nicodemus was of the number of those 
 who had some faith, but were not yet born again of water and the 
 Spirit. The Ajiostlo says, ve were sometimes darkness, but now 
 are ye light in tlie Lord. 'Eph. v. 3. {Aug.) Nicodemus c.-ime 
 at first by night, through fear, yet he was not rejected by Christ; 
 but was tenderly received and instructed by Him ; and grew in 
 
 grace and wisdom and courage. He, who at first was only a timid 
 Disciple, became in the end α courageous Confessor. He who 
 came at first to Jesus by night, came at last boldly forward, when 
 the disciples of Jesus had fled. See John vii. 50; xii. 39. 
 {Chrys. and Burgon. here.) 
 
 3. ϋίν μί) Tij] except a person be born from abore : i.e. who- 
 soever is not born from above. See on Phil. iv. 8. Cp. below, 
 vi. 53. 
 
 — ivuietv] from above. See ft. 12, 13. 31; xix. U. 23. 
 James i. 17; iii. 15. 17- 
 
 Doubtless the word }ίνωθ(ν also includes the sense of being 
 born again and anew : it declares the need of a new or second 
 birth ; and it also declares the heavenly origin of that second 
 birth. 
 
 Thou art not yet born again ; i. e. of God, by sjiiritual gene- 
 ration, and therefore the knowledge thou hast of Me is not spiritual 
 and heavenly, but carnal and earthly. But I say to thee, that 
 except thou be born again of God, thou canst not ajiprehend My 
 glory, but wilt remain a stranger to My Kingdom. {Aug.) Cp. 
 Justin 31. Apol. i. 01, i Χριστίΐί (htr, tif μη ανα-^α/ιτηβητί, οΰ 
 /iij €(ffe'\0T)T6 CIS Ύ^ν βασιλίίοκ τώι^ ουρανών. 
 
 4. nis δ^αται] How can a man be born when he is old ? 
 Tills questioning " how?" is of the natural man (1 Cor. ii. 14), 
 and is characteristic of a weak faith and an earthly mind, like that 
 of Sarah when she laughed ; and many, by putting such questions 
 as to the manner of God's operations on the soul, have fallen 
 from the faith. If a person ask, — How is a man born again by 
 water? let us ask in return, //oic was Adam born from the earM / 
 How are our bones and sinews and veins, and all our organs, 
 formed ? In both cases the work is God's, Whose the elements 
 arc, to work upon them, and by them, according to His will. Cp. 
 Chrys., who quotes Col. ii. 12, Rom. vi. 0. 
 
 If the Earth is endued wilb such power that such marvels as 
 we see every day are produced from it, so, in like manner, when 
 the Holy Spirit is present with the Water, the marvels which ex- 
 reed our comprehension arc easily performed. The element of 
 Water is there ; but the wliole work is wrought by the grace of 
 the Holy Ghost. By the first creation from Earth, man became a 
 living soul; but by the second creation from Water he is made a 
 quickening spirit ; and the old man is buried in the Water as in a 
 tomb, and the new man rises from it. {Chrys.) 
 
 — μτ^ διίχαται] can he enter the secojid time into his mother^s 
 womb, and be born ? What the maternal womb is to the infant, — 
 that the Baptismal Font is to the Faithful. {Chrys.) 
 
 Nicodemus knew as yet but one birth, — that from Adam and 
 Eve ; he knew not as yet that other birth from Christ and the 
 Church ; he knew the first birth which is unto death ; he knew 
 not, as yet, the second birth unto life. The one birth is from 
 earth, the other is from heaven ; the one is of the flesh, the other 
 of the Spirit ; the one is of mortality, the other of eternity ; the 
 one is from men and women, the other is from God and the 
 Church. Each of these two births takes place once, and once 
 only. As the birth from the womb cannot be repeated, so neither 
 can baptism. Carnal generation takes place once, so does spiritual 
 regeneration. {Aug. Tract, xi. xii.) 
 
 — ^av μή Tis yewTjeij e| vSaros'] except a person be bom of 
 water ; i. e. whosoever is not born of water. See on v. 3. The
 
 JOHN ΠΙ. G— 13. 
 
 281 
 
 elaeXOeiu εΙς την βασά.ίίαν τον Θεον. ^ " Το -γί-γεννημένον ίκ τη<; σαρκός 
 σάρζ εστί, και το γεγεννημενον εκ του ττνενματοζ πνεύμα εστί. ' Μη θαυ- 
 μάση<; 'ότι είττόν σοι, Δέί ΰμα<; γεννηθηναι άνωθεν. ^ ' Το πνεύμα οπού θέλει 
 πνεΐ, καΐ την φωνην αντον άκοΰει•;, αλλ' ουκ οίδας πόθεν ερχ^εται και που 
 υπάγει• οϋτωζ εστί πάς ό γεγεννημενος εκ τοΰ Πνεύματος. ^ Απεκριθη 
 
 Νικόδημος καΐ εϊπεν αίιτω, Πώς δ^αται ταΰτα -γενέσθαι ; '" ^Απεκριθη Ίησονς 
 και ειπεν αύτω, Χύ εΐ 6 διδάσκαλος τοΰ 'Ισραήλ, και "^ ταΰτα ου γινώσκεις ; 
 " ' Άμην άμην λέγω σοι, ότι ο οιδα/χεί' λαλυΰμεν, και ο εωρακαμεν μαρτυ- 
 ρονμεν, και την μαρτνρίαν ημών ου λαμβάνετε. Ει τα eViyeta ε'ιπον υμιν, 
 
 και ου πιστεύετε, πως, εαν ειπώ υμιν τα επουράνια, πιστενσετε ; και ουοεις 
 
 αναβέβηκεν εΙς τον ονρανον, ει μη ο εκ τοΰ ουρανού καταβάς, ό Γιος τον 
 
 e Rom. 8. 5. 
 1 Cor. 2. II. 
 4: li. 47. 
 
 f F.ocltiS. 11. 5. 
 1 Cor. 2. 11. 
 
 g ch. 6. 52, CO. 
 
 h Isa. 49.21. 
 
 & G6. 8. 
 
 Jer. 31. 31—34. 
 
 EzeV. 36 26, 27. 
 
 S: 37. 9. 10. 
 
 i ver. 32. & 7. 16. 
 
 & 8. 28. & 12. 49. 
 
 5; U. 24. 
 
 k ch. 6. 33,38,51, 
 
 62. 
 
 Act• 2. 34. 
 
 1 Cor. 15. 47. 
 
 Prov. 30. 4. 
 
 Deut. 30. 12. 
 
 Eph. 4. 9, 10. 
 
 word Tis is general, and includes Infants. Cf. Jerome ad Ptiagium, 
 iii. ad fin. jip. 545, 5-46, on the Baptism of Infants, and especially 
 the Kynodical Epistle of S. Cyprian, and other African Bishops, 
 to Fidus A.D. 253, " de Infantibus baptizandis," with Routh's 
 notes, R. S. iii. p. 7•4• 
 
 As the Israelites were not delivered from the Eg}'ptians before 
 they came to the Red Sea, so none can be freed from the pressure 
 of liis sins before he comes to the waters of Baptism. And if the 
 Red Sea, the figure of Baptism, had such a virtue as it had, how 
 great is the power of Baptism, of which tlie Red Sea was a type! 
 (Aug. Tract, xi. xiii. and Serm. 294.) Cp. S. Ci/ril Hieros. 
 Cateches. 3, p. 41, who hence asserts the necessity of Baptism. 
 '* He declares the manner of Regeneration in Baptism," says 
 Theodor. Mnpsuest. " By mentioning the water. He specifies 
 the Element, if φ π\ηροΰταί τίι fpyov : by mentioning the Spirit, 
 He speaks of the Agent Who iv τψ vSari ττ^ν oiKiiav πλημο? 
 4v€pyfiav." [Meyer, p. 103.) Cp. notes below on Titus iii. 5. 
 
 The sense of the primitive Church on this text is thus de- 
 clared by Tertullian (de Baptismo, 13), " Λ'ΐϊί gitis renatusfueril, 
 &c,, obstrinxit fidem ad Baptismi necessitatem. Itaque omnes 
 exinde credentes tinguebaniur " (i. e. were baptized) ; and by ά'. 
 Cyprian, Epist. 72 and 73, and as Hooker remarks (V. li.\.), "of 
 all Ancient Writers there is not o«e to be named who ever expounded 
 this text otherwise than as implying external bajitiiim." 
 
 Surely it is a significant circumstance that St. John's Gospel 
 abounds with references to tlie Element of water. Here the son 
 of Zacharias comes baptizing with water, i. 21!. 31. 33. Our 
 Lord's first Miracle is here wrought upon water ; water is changed 
 by Him into wine, ii. 7 — 9- Here he declares to Nicoderaus that 
 *' Except a man be born of water and the Holy Spirit he cannot 
 enter into the kingdom of God," iii. 5. He is in Judica and 
 baptizes with water, iii. 22. Here He sits at the well of water at 
 Sychar, and first reveals Himself as the Messias, iv. 1. 2(i. 
 Here He promises the gift of living water, iv. 10 — 14. Here He 
 comes to Jerusalem to the pool of water, called Bethesda, and 
 heals the impotent man there, v. 1 — 8. He walks on the water 
 of tlie Sea of Galilee (vi. 19), and comes to the disciples in the 
 storm. He conies again to Jerusalem at the Feast of Tabernacles, 
 and cries, " If any man thirst, let him come unto Me aiul drink. 
 He tliat believeth in Me, as the Scripture hath said, out of his belly 
 shall flow rivers of living water," vii. 31!. Here He sends the 
 blind man to wash in the water of Siloam, and the blind man 
 returns seeing, ix. 7• At the Paschal Supper He Iiere pours water 
 into a basin and washes His disciples' feet, xiii. 5—10. .\t His 
 Crucifixion llis side is pierced, and *' forthwith came there out blood 
 and water," xix. 34. After His Resurrection He shows liiniselPto 
 His disciples at the Sea of Galilee, and the only Miracle which 
 He is recorded to have worked after He was risen was wrought 
 there. As Tertullian says, De Baptismo, c. 9, " Nunquam sine 
 aqua Christus," and this is S]jeciaily true of our Lord's acts and 
 speeches as recorded in St. John's Gospel. Many of tiie inci- 
 dents just noticed are recorded in this Gospel only. This is in 
 harmony with the belief, that the natural element of Water is 
 declared in this Gospel to be made by Christ the means for con- 
 veying supernatural grace. 
 
 If there are any who doubt whether Christ, — Who knew wTiai 
 He woitld do (John vi. C), and foresaw, not only His own Insti- 
 tution of tlie Sacrament of Baptism, but every Baptism that has 
 ever been administered in the Church, — referred here to the Holy 
 Sacrament of Baptism, let them read the words of Hooker, \ . 
 lix., and consider the use made of this Scripture by tlie Church of 
 England in her Offices for Baptism of Infants and of those of 
 riper years. Let it not be objected that our Lord's words cannot 
 refer to Christian Baptism, because that Sacrament was not then 
 instituted, and because they could not then be understood bv 
 Vol. I. 
 
 Nicodemus to refer to it. This objection (as before observed on 
 ii. 21) is tantamount to a denial of our Lord's prophetic character 
 and office. And it is remarkable, that a similar prolepsis, or 
 anticipation, to be explained ab eventu, is observable in our Lord's 
 words concerning the other Sacrament as recorded by St. John, 
 vi. 53. See below, p. 284, and on xii. Ifi, where the Evangelist 
 himself confesses that the disciples themselves did not at first 
 understand Christ's saying, but that it was afterwards made clear 
 to them ; and above, p. 259, 2(10. 
 
 8. Ti πνίΐμα] ππ {ruac/i), used, as ττνίνμα, for wind, and also 
 for the Holy Spirit. Gen. i. 2 ; vi. 3. 17 ; vii. 15 j viii. 1. 
 
 If no one can control the wind, much less can any laws of 
 nature constrain the Spirit ; and if you cannot trace the path of 
 the wind, whose effects however you /tear and see, how can you 
 expect to scrutinize the operation of the Holy Spirit of God? 
 {CArys.) In the Word and Sacraments the Holy Spirit comes to 
 us invisibly, that we may be born again. [Any.) 
 
 9. ■γί^ίσβαι] lake place, come to pass. 
 
 10. Xu i'l ό διδάσκαλοί] ' Art thou the teacher of others,— of 
 God's own people, Israel,— and hast not learnt this ?' The definite 
 Article is used to bring out more forcibly the word 5ι5άσκαλο5, 
 tlie teacher, and distinguished as such from the learners, and who 
 has yet the very elements of divine truth to learn. Cp. Rom. ii. 
 21, 6 Β ι^άσκων 'ΐτξρον ffcauriif oh SiSaffKfts ; 
 
 This use of the definite .\rticle not specifying any individual 
 of a class, but the class itself, may be seen in the following 
 examples : ii. 25, rf ίνθρύηται, Matt. xiii. 3, ί^ή\θ(ν i σταίρων, 
 not any one sower, but the sower, in the abstract. So 2 Cor. xii. 
 12, τα σΐίμΰα τοΰ ίταστόΚοο, the miracles which are necessary 
 as credentials for one who is an .\postle. Cp. note on John xiii. 
 10, and Acts iv. 11, oi oiKoSo^oCrres. Gal. iv. 1, ύ κ\ηρον6μθ5 
 and If'iner, p. 97. 
 
 12. TO ί'πίγεια] earthly things. If ye do not believe the soul's 
 birth by Baptism, whicii is ministered on earth, how can you 
 believe in the birth of the Son of God ? {Theoph.) 
 
 Nicodemus had said (iii. 2), " Rabbi, we know that thou art 
 a teacher come from God." Our Lord corrects and elevates his 
 views thus : "True, I am a Teacher sent from God, but not as 
 other teachers or prophets, who are of the earth ; but I am from 
 heaven, to which none of the prophets ascended, and I, though on 
 earth, am always in heaven." (Ctirys.) 
 
 13. oiiSas ata/3(|87)/<€i'] αιι<ί no one hath ascended into heaven, 
 bul He who came down from heaven, the Son of Man who is in 
 heaven. Our Lord is here declaring heavenly things. He is 
 revealing the mode by which we, who, by our natural birth from 
 .Adam are of the earth earthy, become partakers of the divine 
 nature, and may ascend up to heaven and dwell for ever there. 
 This is efl'ected by means of His Incarnation, and by our 
 baptismal incorporation in Him ; by which we become sons 
 of God and heirs of heaven. No one hath ascended up into 
 heaven but He who as Son of God came down from heaven and 
 took our nature, and is become the second .\dam, and incorporates 
 us as members of Himself, and thus unites us to God; and Who 
 is the Son of Man, and yet being God is ever in heaven, and 
 being our Head carries us. His members, thither. 
 
 He descended from heaven by becoming the Son of Man, 
 and He is in heaven, because, when the Word was made flesh, He 
 did not cease to be the Word. {Hilary, de Trin.) He was on 
 earth and in heaven. Here in body, there in Deity. Yea, every 
 where by his Godhead. Born of a human Mother, yet never 
 separated from his Divine Father. He descended to us that we 
 might ascend by Him. They whom He makes children of God 
 by adoption ascend with Him, for He Himself says they will be 
 equal to the .\ngeli. (Luke xx. 3ti.) And one Man, Christ Jesus, 
 ascends; because we are made one in Him, and ascend by Him; 
 
 2 Ο
 
 282 
 
 JOHN ΠΙ. 14—22. 
 
 ι Numh. 21. 9. 
 
 ι Kings 13. 1. 
 
 ch. 8. 2.S. 
 
 & 12. 32. 
 
 m ver.SG. k C. <7, 
 
 LuVe la. 10. 
 
 1 Jolin 5. 10. 
 
 π Rom. 5. δ. 
 
 Ir S. 32. 
 
 I John 4. ϋ. 
 
 ο ch. 9. KK 
 
 it 12. 47. 
 
 Luke 9. iC. 
 
 1 John 4. H. 
 
 ρ ch. 5. 24. 
 
 &C. 40, 4Γ. 
 
 & 20. 31. 
 
 η ch. 1. 5, 10, II. 
 
 ft 8. 12. 
 
 Γ Job 24. 1.•;, el 
 
 6Cqq. 
 
 t Eph. 5. 3. 
 
 t ch. 4. 1. 
 
 ανθρώπου 6 Sjv iu τω ονρανώ. '^ ' KaX καθώς Μωϋσης ΰψωσε τον οφιν Ιν τη 
 4ρήμω, ούτως ν^ωθηναι Set τον Ύΐον τον ανθρώπου, '^ "' ινα πας ό πιστεύων 
 €1? αντον μη άπόληται, αλλ' ίχΎ) ζωην αΙώνων '^ ° ούτω γαρ ηγάπησεν ό θεός 
 τον κοσμον, ωστΐ. τον Τών αύτου τον μονογίνη ίΒωκβν, ϊνα πας 6 πιστΐνων 
 ei9 αυτόν μη άπόληται, αλλ' ίχτ] ζωην αΐώνυον '' °οϋ γαρ άπίστίΐλεν ό Θεός 
 rbf Τιοί' αυτού eis τοι^ κόσμον, ίνα κρίνττ) τον κόσμον, άλλ' iVa σωθη ό κόσμος 
 Bl αύτου• '^ ''ό πιστευων cis αυτόν ου κρίνεται, ό δε /χη ττιστευωΐ' ηδι; κίκριται, 
 οΓΐ )Λ7) ττ^πιστενκεν ei^ το όνομα του μονογενούς Tlqv του Θεού* ^ αυτή be 
 εστίν 7) κρισίζ, οτι το φως ελήλυθεν εΙς τον κόσμον, και ηγάπησαν οΐ άνθρωποι 
 μάλλον το σκότος η το φως* ην γαρ πονηρά αυτών τα έργα* ^ ' πάς γαρ 
 6 φαύλα ττράσσων μισεί το φως, και ουκ έρχεται προς το φως, ϊνα μη ελεγχθη 
 τα έργα αυτού* -^ ' ό Se ποιών την άλτ^^ειαΐ' έρχεται προς το φώς, ϊνα φάνε- 
 ρωθη αύτου τα έργα, on εν Θεω εστίν ειργασμενα, 
 
 ^^ * Μετά ταντα ηλθεν 6 ^Ιησούς καΐ οΐ μαθηται αυτού εΙς την Ίουδαίαι^ γην, 
 και εκεί Βιετριβε μετ αυτών, και εβάπτιζεν. 
 
 35 St. Paul says, " Our conversation is in heaven." Phil. iii. 20. 
 {Aiiff.) ?ee also Ephes. ii. 6. 
 
 This is spiritual generation, by which men from earthly bo- 
 come heavenly ; a condition which they cannot attain, unless they 
 become members of Christ, Who regards His Body the Church 
 as no other than Himself. {Αηρ. de Pecc. mer. et remiss, c. 31. 
 Cp. H'lppoiyt. adv. Noet. § 4.) 
 
 Christ ascended, before His bodily Ascension, because the 
 Son of λίαη was not in heaven be/ore His conception in the 
 Virgin's womb ; but after His concejition, by virtue of the hypo- 
 statical union, was in heaven, and therefore, speaking after the 
 manner of men, He might well say that He had ascended into 
 heaven, because whatsoever was first on earth and then in heaven, 
 ascended into heaven. See Bjj. Pearson on the Creed, Art. vi. 
 p- 507. 
 
 On what is called the communJca/io idiomaium, " wherein 
 are attributed to Man such things as properly belong to the Deity 
 of Christ Jesus," and I'lce versa, see Hooker, λ^. liii. 4, and Λ'', liv. 
 14. καθω^ Mwi-'irf/s] as Moses lifted up the serpent in the wil- 
 derness, even so itiust the Son of Man be lifted up, that trho- 
 socver believeth in Him might not perish, but have everlasting 
 life. Having described the necessity and benefits of the new and 
 heavenly birth in Baptism, our Lord proceeds to mention the 
 source of those benefits. The Death of Christ, God manifest 
 in the Flesh, is the cause of the grace in Baptism, {Chri/s.) 
 
 And by reference to Moses and the Serpent, He shows, that 
 the Gospel is not contrary to the Law, but is a fulfilment of it, 
 and thus He refutes Marcion and the Manichseans. {Theopht/l.) 
 
 He thus answers the objection of Nicodemus and other 
 Teachers of the Law. They looked only for a conquering and 
 reigning, and not for a suffering and dying, Messiah. Our Lord 
 teaclies tliora, that, even according to their own Law, Chri«t was to 
 conquer and to reign, and to be a cause of Life and Health, by 
 means of sufering and death. Cp. Luke xxiv. 2G. 
 
 Many died of the bite of the fiery serpents in the wilderness ; 
 and Moses, by God's command, lifted up the Serpent of brass, 
 and they who looked on it were healed. The Serpent tlms lifted 
 up was the figure of Christ dying on the Cross, according to that 
 mode of siirnification, by which that which is done is sii^nified by 
 that which does it; for death came from the Serpent who tempted 
 roan to sin. whose wages are death : and our Lord transferred to 
 His own Body, not sin which is the venom of the Serpent, but 
 death; so that in the likeness of sinful ilesh (Rom. viii. 3) there 
 might be the pennlty of sin without the guilt of sin ; and thus 
 in our sinful flesh both the penalty of sin and the guilt might be 
 done away. (Cp. Aug. de Pecc. mer. c. 32.) 
 
 Compare notes below, on Gal. iii. 13. 
 
 Justin Martyr, a very early witness to the doctrine of the 
 Atonement, says (Dial. c. 94), that by the Serpent on the pole or 
 cross, in the wilderness, it was declared, that the power of the 
 Serpent, which wrought the Fall of Man, was destroyed, and that 
 there is salvation, from the wounds of the old Serpent, for those 
 who believe in Him whom the sign in the wilderness typified, and 
 who was to be crucified. 
 
 What did the fiery Serpents typify } Sins, from our mortal 
 flesh. Why is the Serpent lifted up ? To signify the death of 
 Christ on the Cross. The brazen Serpent, looked at by the eye 
 of the Israelite, saved from temporal death ; Christ lifted up on 
 the Cross, looked at by the eye of faitli, saves the true Israelite 
 
 from everlasting death. For since death came from the Serpent, 
 it was figured by the Serpent, The bite of the Serpent brought 
 death. The death of Christ brings life. Look at the Serpent, 
 that the Serpent may not harm you. Look at death, that death 
 may not hurt you. But at whose death .' At the death of Him 
 Who is the Life. Christ our Life died on the Cross, and in His 
 death. Death died ; Life by dying destroyed death ; Life by dying 
 swallowed up death ; Death died in Christ ; so that we may now 
 say, " Ο Death, where is thy Sting, Ο Grave, where is thy Vic- 
 tory ?" (Aug.) 
 
 As the Serpent killed and the Serpent healed, so Death 
 killed and Death healed. The brazen Serpent resimd/eci a Serpent, 
 but iiad not the venom of a Serpent, so Christ was made in the like- 
 ness of sinful flesh, but without sin. (Cp. Chrys.) As the IsraeUte, 
 who looked at the Serpent which was lifted up, was healed from 
 the venomous bite of the Serpent, so now he, who is conformed to 
 the likeness of Christ's death, by Faith and Baptism into Christ, 
 is delivered from sin by Justification. {Aug. de Peccat.) 
 
 On the typical character of the Brazen Serpent, in illustration 
 of the doctrine of divine grace, flowing from Christ's death by 
 means of Sacraments, see Hooker, V. Ivii. 4. 
 
 — ν^ωθηναι St? rhv T. τ. ά.] the Son of Man must be lifted 
 up. His enemies designed that He should be lifted up in shame, 
 but Gud overruled their designs, and made the lifting up in shame 
 to be a lifting up in glory. On tliis double sense of νχΐ/ωθημαι^ 
 cp. Acts ii. 33 ; v. 31. They who crucified Him, lifted Him up 
 in ignominy ; but the Cross is the glory of Christ ; for where He 
 seemed to be condemned and executed as a slave, He condemned 
 and conquered and slew him who condemned Him. Cp. on Matt, 
 xxvii. 28. Col. ii. 15. 
 
 16. rhv κόσμον] the jvorld. Here is another answer to the 
 surmises of Nicodemus and the Jewish Teachers. They would 
 have confined the graces and glories of the Messiah's reign to the 
 Jetcs ; Christ declares that they are for the World. 
 
 18. 6 Ze μ^ νιστΐνων] he who believeth not is condemned 
 already .■ as he who commits murder is condemned by the nature 
 of his act, before he receives the sentence of his judge. As it is 
 said of Adam, " on the day thnu catest thereof thou shalt surely 
 die," Gen. ii. 17• {Chrys.) Cf. Titus iii. II, and the ancient 
 proverb, " Illo nocens se damnat, quo peccat, die." 
 
 19. αντη η κρίσιν} Men are condemned, in that they preferred 
 to remain in darkness and in sin when the light came to them. 
 They prefer darkness to light, because their deeds are evil. This 
 explains what would otherwise be unaccountable. 
 
 21. ίρχεται Trphs rh φώ?] cometh to the Light — a gentle ex- 
 postulation with Nicodemus, coming by night : he afterwards 
 boldly professed himself a disciple of Christ, see xix. 30. 
 
 22. 'Ιουδαία;/ 717;'] The country of Judcea, as distinguished 
 from Jerusalem the city. See on iv. 3, and cp. Acts i. 8 ; x. 30. 
 
 — ^βάπτιζ^ν"] was baptizing. And by baptizing He ex/i/aiHCii 
 what He had said before to Nicodemus concerning the necessity 
 of being born again of wafer and the Holy Ghost {v. 5). 
 
 It is a rule of great use in interpreting Scripture, that sayings 
 of our Lord are often explained by immediately subsequent acts; 
 or by our Lord's acts, mentioned immediately by the Holy Ghost 
 in Scripture. 
 
 θα the question — Why it is said that Jesus baptized, although 
 He did not baptize in person.^ see note on iv. 2. 
 
 The true nature of Christ's Baptism is brought out more
 
 JOHN ΠΙ. 23—33. 
 
 283 
 
 (m) '"^ "^Hv Se Koi 'Ιωάννης βαπτίζων iv Αίνων εγγύς τον ΣαλίΙμ, otl ύδατα 
 τΓολλά ην eKel• κα\ ναρβγίνοντο και ΐβαπτίζοντο• (-^) ^ ' οΰπω γαρ ην βφλη- 
 μ4νος ets την φυΚακην ο Ιωάννης. 
 
 (~) 25 Έγςρζτο οιιι, ζητησις ΐκ των μαθητών 'Ιωάννου μετά Ίονοαίου vepi 
 καθαρισμού. -^ ^ Και ηλθον προς τον Ίωάννην καΐ ΐίπον αυτω, 'ΡαββΙ, ος ην 
 μετά σου ττεραν του ΊορΒάνον, ω σίι μεμαρτύρηκας, Γδε ούτος βαπτίζει, και 
 πάντες έρχονται προς αυτόν. ^ ^ Άπεκρίθη 'Ιωάννης καΐ ε'ιπεν, Ου ούναται 
 άνθρωπος λαμβάνειν ου^εν, εάν μη η Βε^ομενον αυτω εκ του ουρανού. 
 (γ) - Αυτοί υμεις /χοι μαρτυρείτε οτι ειπον. Ουκ et/xt εγω ο Χρίστος, αλλ otl 
 απεσταλμένος ε'ιμί έμπροσθεν εκείνου. (^) ^ Ό έχων την νύμφην νυμφίος 
 εστίν ό δε φίλος του ννμφίου, ό εστηκως και άκούων αυτόν, χαρά χαίρει δια 
 την φωνην του ννμφίον αυτή ουν η χαρά η εμη πεπληρωται. '''' Εκείνον δει 
 ανζάνειν, εμε δε ελαττοΰσθαι. ^' ^ Ό άνωθεν ερχόμενος επάνω πάντων εστίν ό 
 
 ων εκ της γης εκ της γης εστί, και εκ της γης λαλεί• ό εκ του ουρανού ερχόμενος 
 ^' " και ο εώρακε και ηκουσε τούτο μαρτυρεί, καΐ την μαρ- 
 ■'■^ "^ Ό λαβών αύτοΰ την μαρτνρίαν εσφράγισεν 
 
 επάνω πάντων εστί• 
 
 τνρίαν αύτοΰ ουδείς λαμβάνει. 
 
 U Matt. 3. 6, 16. 
 Mark I. S. 
 Luke 3. 7. 
 1 Sam. 9. 4. 
 X Mart. 14. 3. 
 
 y ch. 1. 7, 15, 26, 
 34. 
 
 »Iatt. 3. II. 
 Mark 1. 7. 
 Luke 3. 16. 
 ζ 1 Cor. 4. 7. 
 James 1. 17. 
 llcb. 5. 4. 
 
 a ch. 1. 20, 30. 
 Mai. 3. 1. 
 Matt. II. 10. 
 Mark 1. 2. 
 Luke I. 17. 
 ίί 7. 27. 
 
 b ch. 8. 23. 
 & 17. 2. 
 Matt. 2S. 18. 
 Eph. 1. 21. 
 1 Pet. 3. 22. 
 Horn. 9. 5. 
 c ch. 5. 20. 
 &■ 8. 26. 
 d 1 John 5. 10. 
 Rom. 3. 4. 
 
 clearly here by bein^ contrasted with the Baptism of John. Cp. 
 Acta xix. 4. Tit. iii. 5. 
 
 23. A/i-iit] ASnon. Probably so called froni γι {ayin), oculttt, 
 fon.t. (Reland, Pal. ii. c. 12); hence BSoto ιτολλα, 'springs of 
 water.' 
 
 — 2o\€iV] Salirn, west of Jordan ; in the northern part of 
 Samaria, eight miles S. of Scythopolis. Euseb., Jerome., Patrit. 
 ii. p. 447. 
 
 Hence it would appear that John exercised his ministry in 
 three distinct places at least, — 
 
 First, in the wilderness of Judtea, where he preached, and 
 afterwards baptized (Matt. iii. I. Mark i. 1 — 5. Luke iii. 3). 
 Secondly, in Pertpci, east of Jordan, at Bethayiy, See i. 28. 
 Thirdly, tit ^Εηοη,ΤΛ^Άτ S'alim. In all these jilaces he proclaimed 
 Christ. In the frsl, by preannouncing Him as the great Bap. 
 ti:er, and Judye of all (Matt. iii. 11, 12). In the second, by 
 pointing Him out as Me Lamb of God (John i. 19— 2S ; iii. 26). 
 In the t/iird, by declaring Him to be the Bridegroom of the 
 Church, and by delivering the illustrious testimony wliich St. 
 John the Evangelist now records (iii. 27 — 3fi). 
 
 Thus he was Christ's πρ65ρομο5 and κ-ίιρυξ in the Holy Land, 
 even to the Samaritans ; and it is probable that the reception of 
 our Lord by the Samaritans (see ch. iv. 37—4-) was due in some 
 measure to St. John's preaching. 
 
 . — ϋδοτα πολλά] many tcalcrs. Not said of the river Jordan : 
 indeed, this would have been superfluous ; but spoken of the 
 springs at JEnoyi, near Salim. 
 
 24 οΰτΐω yap ΐιν βΐβΚτ)μΐνο$'] for John had not yet been cast 
 into prison. 
 
 The Evangelist takes for granted that the circumstances of 
 the Baptist's ini|irisonment are already known to the reader from 
 the other Gospels. Cp. above, p. 2ii8. 
 
 This is the only mention of the Baptist's imprisonment in this 
 Gospel; and the brief, parenthetical character of this notice may 
 be regarded as one of the evidences, tliat this Gosjiel was written 
 after, and designed to be supplementary to, the other Gospels, in 
 which the circumstances of that imprisonment had been described. 
 Matt. iv. 12; xi. 2; xiv. 3 — 10. Mark i. 14; vi. 14-30. Luke 
 iii. 20; vii. 1Π; ix. 9. 
 
 John's early death seems to have been permitted bv God, 
 that there might be no distraction in the people's minds between 
 him and Christ. {Theopk.) 
 
 25. jucTci ΊοϋδαίΟΐ;] with a Jew. So the best MSS. — Ktz. has 
 Ίουδαίωΐ', Jews. The reason why a Jew is here mentioned seems 
 to be, because John was now in or near Samaria, and it might 
 otherwise have been supposed, that the objection was made by the 
 inhabitants of that country. But though made in Samaria, it was 
 110/ made by Samaritans, but by a 7eii• .• a contrast favourable to 
 the Samaritans, as in other parts of this Gospel. See iv. 40 ; v. 16. 
 
 — TTfpl καθαρίσμονί conceminy purifying. The Evangelist 
 never calls St. John, "the Baptist." He was no longer 'the 
 Baptist ' when St. John wrote ; his Baptism had passed away. 
 
 It is observable, ihat "Jesus baptized not, but His disciples" 
 (iv. 2) ; but we never hear that any of John's disciples baptized — 
 his Baptism died with him. Christ's Baptism remains to the end. 
 
 26. is ήν μ6τά σοϋ] who was with thee. Tbcy wish to excite 
 
 the Baptist to jealousy {Chrys., compare John v. 33, 34); as 
 much as to say, All are forsaking thee, and flocking to the baptism 
 of Him Who was baptized by thee. (Chrys.) Observe their 
 words of disparagement, 5s, oStos. ( iVetst.) 
 
 — Trepav] beyond Jordan, i.e. at Bethany (i. 28), on the east 
 of Jordan, in Peraea. .^Έηοη and Salim were on the west. 
 
 29. Ό «χω;' την νύμφην] He Ihat hath the Bride. The 
 Church, collected from all nations, which is in faith a virgin, and is 
 espoused to Christ in Baptism. No one is the Bridegroom of the 
 Christian soul but Christ. The Font of Baptism is the Bride- 
 chamber, and Christ's Ministers are the Friends of the Bridegroom, 
 who rejoice to hear His voice. 
 
 — δ (p'lKos rod νυμφίου'] the friend of the Bridegroom. Christ 
 is the Bridegroom, and as a Bridegroom He comes to the Bride ; 
 and, therefore, when about to wed our nature, and to espouse to 
 Himself a Church, He descended from heaven, — and, having 
 espoused it, He carries His Bride to His own home to heaven. 
 .4nd John was the friend of the Bridegroom in bringing the Bride 
 to Christ, — i. e. in leading the souls of others, especially his owu 
 disciples, to Jesus. {Theoph. on i. 30 35.) 
 
 For a learned disquisition on the ofBce of Paranjmphs 
 amongst the Jews, see U'etstein here, p. 855. 
 
 — i iffTTjKcis] he that standeth. I stand still, while He 
 marches onward. I, His friend and Paranymph, stand and look, 
 admire and love, while the Divine Bridegroom " rejoiceth as a giant 
 to run His course." My ministry will soon be at an end, His is 
 everlasting. 
 
 — η χαρά 7} ίμ^ π^πλήρωτοί] tny joy has been fulfilled. He 
 who desires to rejoice in himself is miserable ; but he who loves 
 to rejoice in God will rejoice for evermore. {.4uy.) 
 
 30. Έκΰνον Su av^aveiv] He must increase. As the day-star 
 which precedes the sun appears to be eclipsed by the rising sun, 
 so the Precursor of Christ seemed to decrease when Christ arose 
 on the world. Christ might be said to increase according as He 
 manifested Himself by miracles ; not that He increased in the 
 power of His deity, but in the rerelation of it to the world. 
 (Theophyl.) Cp. on Luke ii. 52, and see Glass. Phil Sac. p. 700. 
 "The Baptist was not diminished by the increase of Christ; for his 
 ministry was perfected in Christ's Messiahship, which he came to 
 announce. But he answers them according to their own notions : 
 " As far as this world's fame is concerned (which you propose to 
 my ambition), I am now nothing;" and yet he was about to be 
 perfected by dying a martyr's death. His light seemed to wane 
 and go out in the prison of Machserus, but it shines for ever in 
 heaven, as a star, in glory. 
 
 Here is a mystery. God is not capable of increase or diminu- 
 tion. Let the glory of God increase i« Hi. and let our own glory 
 diminish, — so that our glory in God may increase. The mor.; 
 thou understandest of God, the more God will seem to increase 
 in thee. God does not increase in Himself, but is ever perfect ; 
 our inward man increases in God, and God appears to increase in 
 us ; and as we decline in ourselves, we ascend in the glory of 
 God. (.4ug.) 
 
 32. Ti]v μαρτνρίαν αύτοΰ oiMs λαμβάνΐ!] no man receireth His 
 
 testimony. The Baptist saw, in the Spirit, mankind divided into 
 
 two classes, — unbelievers and believers ; he first speaks of those 
 
 on the left hand, and savs this of them ; how he then turns from 
 
 2 2
 
 284 
 
 JOHN III. 34—36. IV. 1—3. 
 
 cEph. 4. 7. oTL 6 0€O5 οΚηθή'ί iaTLV. ^ ""Όν γαρ σ.πέστ(.ιΚίν b Geo?, τα. ρήματα τοΐι θΐοΰ 
 f Matt. 11.27. λαλεί, ου γαρ έκ μίτρου διδωσιν ό ©eos το Πνίνμα. ("nr) ^^ ' Ό Πατήρ άγαπα 
 τοί' Τιον, και τταντα oeowKcu ev ttj χ^ψι αυτού. \-χ) Ο ττιστ^υων et? τον 
 
 Ύΐον εχεί ζωην αΐώνιον, ό δε απειθων τω Τΐω ουκ όψεται ζωην, αλλ' η οργή 
 του θεοΰ μίνει in αύτό^. 
 
 IV. ' " Ώ<; οϋν ίγνω ό Κύριος, οτυ ηκουσαν οι Φαρισαΐοι οτι Ίησοΰζ πλεί- 
 οΐ'ας μαθηταζ ττοιεί και βαπτίζει η 'Ιωάννης, — - καίτοιγε Ίησοΰς αύτος ουκ 
 Ιβάτττιζεν, αλλ' οι μαθηταΐ αύτοΰ, — (νΐτι) ^ αφηκε την Ίουδοίαν, καΙ άπτ^λ^ε 
 πάλιρ- ει? την Γαλιλαίαν. 
 
 & 28. 18 
 Luke 10. 32. 
 & 17. 2. 
 Heb. 2. 8. 
 g νν. 15, 16. 
 th. 6. 47. 
 1 John S. II. 
 
 a ch. S. 22, 2C. 
 
 them to those on the right, and says, " Ae l/ial receifelh His les- 
 tintony — ." {Atig.^ 
 
 33. {a(ppayiafv'] set his seal ; shows, owns, and attests, as by 
 the afiSxing of a seal (vi. 27- Rev. νϋ. 3). Cp. Welslein. 
 
 34. οϋ yap ix μ4τρου] for God gives the Spirit without stint 
 or limit to Him. Cyril reads this verse thus, ου yap 4κ μέτρου 
 δίδωσιν, witliout QfhSf which is omitted in B, C, L. Ουκ 4κ 
 μΐτρου means ** non modice, sed largissime " {}l'eist., Rosen- 
 miiller) ; and this, because His power is not limited by measure, 
 but infinite, and because the recipient is the only begotten Son of 
 God, and He receives the Spirit in order to give it to others ; for 
 of His fulness we all receive, i. 16. 
 
 36. η opy^ rod Θίοΰ] He does not say the wrath of God 
 Cometh on hiui, but it abideth ; for all who are born of Adam are 
 children of wrath, as the Apostle says (Eph. ii. '.Ί) ; he, therefore, 
 that will not beUeve on Christ (who came into the world without 
 sin, and, having taken our mortality, died, that we might live for 
 ever), the wrath of God remainelh on him {Auy.) ; it remaineth, 
 because the death which it brings is eternal. 
 
 Review of the contents of the foregoing Chapter. 
 
 The Evangelist had begun his Gospel by declaring the eternal 
 Godhead of Christ (i. 1 — 10), and His Incarnation (i. 14), and the 
 reasons of it, namely, that by our adoption into Him and union 
 with Him, we might become sons of God (i. 12). He had de- 
 scribed the Epiphany (or Manifestation) of Christ's Divinity (ii. 
 1 — 10) made more striking by its contrast with His Humanity^ 
 derived from the Virgin Mary {v. 4) ; and he had shown Christ 
 cleansing His Father's bouse by the Majesty of His presence and 
 power, and foretelling that He would die as ineii, and raiie Him- 
 self &s God (v. 19.) 
 
 He then proceeds to describe His conversation with Nicode- 
 mus the Pharisee, who had been led by Christ's miracles to ac- 
 knowledge that our Lord was " a Teacher come from God" (iii. 2). 
 But Nicodemus, not being as yet enlightened by Divine Grace, 
 had no faith in His Divinity, and did not feel his own need of 
 Rcyeneration. 
 
 Our Lord, desiring to elevate him to a higher degree of 
 faith, tells him that he must be Oorn again by a birthyroi/i above, 
 if he would see the kingdom of God, — i. c. if he would hope to 
 understand its true nature, and to enjoy its bliss hereafter. And 
 He proceeds to teach him tliat this new birth from above is to be 
 effected by Water and the Holy Ghu.'.t. Do not be surprised 
 because you do not understand how this is to be. You do not see 
 whence the wind comes, but you see its effects. So in spiritual 
 things; you do not see how Regeneration takes place, but you 
 may see its fruits. 
 
 It ought to be enough for you, that I declare to you that you 
 fiit«/ be born c^ain from above by means of U'cter and the Holy 
 Ghost. I alone am able to teach you on these matters. For no 
 one on eartli has been in heaven except ilyself, ΛΥΙιο am in heaven 
 as God, while 1 speak to you ou earth as Man ; and you cannot 
 ascend to heaven but by union with Me, who am Son of Man, 
 and so join all men to Myself, and am also Son of God, and so 
 carry tbem to heaven. 
 
 This process of your elevation to life is to be eflecled by My 
 Death ; the Law of Moses, of which you are an appointed teacher, 
 may instruct you here. It may show you that Life flows from 
 My Death. The Brazen Serpent was a type of Me, (See notes 
 V. 14.) From Me, lifted up for all as man, and giving life to all 
 as God, Regeneration and Salvation flow to all who look with the 
 eye of Faith on Me lifted up by death. And do not be staggered, 
 when you see Me rejected by your brother Pharisees and the 
 world. Men will not come to the Light, not because it is not 
 clear, but because their deeds are evil, and because they are con- 
 demned by the Light; and thus, by shunning the Liglit, they 
 condemn themselves. 
 
 The Evangelist, by a natural transition, then passes on to 
 Epeek of the difference of the Baptism instituted by Christ and 
 
 that administered by John (v. '2(>). .\nd he brings forward the 
 Baptist himself, |iroclaiming that his own office is now at an end, 
 and declaring Christ to be the Bridegroom, who, by the Sacrament 
 of Baptism, espouses souls to Himself (see Eph. v. 25. 2ϋ) ; and 
 that He in His Baptism gives the Holy Spirit, which the ISaptiet 
 confesses that he himself could not do. 
 
 Hence the Evangelist is led in the following chapter to 
 speak of Christ baptizing those who are baptized by the instru- 
 n.entahty of His disciples (see on iv. 2), and as extending the 
 blessings of the Gospel from Judsea to Samaria ; and as revealing 
 Himself as the expected Messiah, to a Samaritan woman, a 
 remarkable type of the Heathen World (». 7) coming from its 
 manifold harlotry of false religions (iv. 18) to Christ. He relates 
 that this Revelation took place at Sychar, Sichem, Shechem, in 
 Samaria — the very same place as that in which Jehovah had 
 revealed Himself first in Canaan to Abraham, the Father of the 
 Faithful, in whose promised Seed all Xalions of the earth were 
 to be blessed (Gen. xii. 3; xviii. 18; x\ii. 18; xxvi. 4; xxviii. 
 14); and therefore a very appropriate spot for the manifestation 
 of the Messiah (i•. 20) to those who were counted strangers by 
 the Jews, and with whom the Jews bad no dealings (c. 9), 
 and who acknowledged Him by faith, and so became children of 
 faithful Abraham (Gal. iii. 9) ; and for the divine declar.alion that 
 in all places men should worship the Father (r. 21), and as pro- 
 mising living water to those who ask Him for it ; that living 
 water whicli will become in them a well of water springing up to 
 everlasting life {v. 14). 
 
 The attentive reader will not fail to compare what is said in 
 this chapter concerning the Holy Sacrament of Baptism with the 
 words of our Blessed Lord, in the sixth chapter, on the other 
 Sacrament— that of the Lord's Supper. These two chapters are, 
 as it were, two Divine Sermons on the two Sacraments : and 
 mutually illustrate each other. This will be further shown in the 
 note at the end of the sixth chapter, to which the reader is now 
 referred, 
 
 Ch. ΙΛ'. — On the connexion of this chapter with the foregoing, 
 see the preceding note. 
 
 1, 2. Ίησοίϊί — βαπτίζει — Kairoiye 'iTjaoDs abrhs ουκ (βάιτηζίν] 
 Jesus baplizelh — and yet Jesus Himself was not baptizing. Both 
 are true; for Jesus did baptize, in that lie cleansed those who 
 were baptized ; and He did not baptize, in that He did not admi- 
 nister Baptism with His own hands. The Apostles were the human 
 instruments by which His Divine Majesty worked in His Baptism, 
 ministered by their hands. (Aug.) 
 
 John the Baptist, a human minister, had a baptism, which 
 was called by his name — the baptism of John. (Matt. .\xi. 25.) 
 But our Lord would not allow If is oicn baptism to be called by 
 any man's name, in order that He Himself might always baptize, 
 and might be rightly said to baptize those whom He dots not bap- 
 tize by His own hands, but by His Ministers ; and that we might 
 understand that whosoever is baptized by His Ministers, is baptized 
 by Christ. If He had committed His baptism to any one person 
 like John, His baptism might have been called the baptism of 
 Peter, or of Paul ; but now it is the baptism of Christ, in Whom 
 all, who are baptized, must place their hope and trust. {Any.) 
 
 Judas was among the disciples, and they who were bajitized 
 by Judas were not baptized again ; for they whom even Judas, 
 who was Christ's Apostle, baptized, were baptized by Christ. 
 
 If Christian baptism is ministered by an cvirMinister, yet it 
 is still the baptism of Christ. Sj that we may always say with 
 St. John the Baptist (Matt. iii. U), He it is who baptizeth with 
 the Holy Ghost, (.-luy.) 
 
 It may be ai-ked, whether the Holy Spirit was given in the 
 Baptism now ministered by His disciples, since we read (chap. vii. 
 38), the Holy Ghost was not yet given, because that Jesus was 
 not yet glorified ' To which it may be replied, that the Holy 
 Spirit «04• bestowed by their baptism, but not with that plenary 
 manifestation, in which He was afterwards given at and after 
 the Day of Pentecost.
 
 JOHN IV. 4—6. 
 
 28δ 
 
 (-^) ^ ^ESet Be avTov Ζιέργβσθαι δια τη<ζ Χαμαράας. 
 
 ^ ^^Εργ^ται ουν et9 ττόΧιν της Χαμαρεία<ζ λεγομενην Σνχαρ^ ττΧηαιον του b Gen. 33, 
 \ωρίον ο eSoj/cev 'Ιακώβ Ίωσηφ τω νΐω avrov' ^ rjp δε eVet ττϊ^γή του *Ιακώβ, 
 Ο OVU 'Jtjctous κεκοττιακώζ €κ της oSoLwopias Ικαθέζ^το όντως ΙπΙ ττ) ττηγΎ)- ώρα 
 
 1. 19. 
 Josh. 21. 32. 
 
 5. iis ττυλιμ τί}ί Sauapeias] /ο Λ ci7y ο/" Samaria, called 
 Sychar. Sichem (Gen. ixxiv. 2), between Mount Ebal and 
 Mount Gerizim (Judg. ix. 7). afterwards called Νίάπολιτ, now 
 Nablous, thus described by Josephus, Ant. v. 7- 2, rh opos τ6 Γαρι- 
 ζί]ν OwtpKeirai tt;s 5ικι/ΐί*'*' τόλίω?. ίν. 8. 45, οΰ πόρρω tTjs 2iicma)f 
 T(iAea»s, ^ΐ€τα|υ δυοΓί' opoiy, Γαριζαίου μ^ν του t'/f δί|ιών καμίνον, 
 τοΰ δέ e/c λαιών Γιβάλου ("^ΤΓ) ττροσα-γορίυομίνου. χι. 0. C, 
 "Σαμαρ^Ίται μητρόπολιν τότΐ (tempore Alexandri Μ.) ^χοντ€$, 
 κΐΐμ^νην irphs τφ ΓαριζίΙν υρΐΐ καϊ κατωκημίνην vTrh των αττοσ- 
 τατων row *ϊουΖαίων tBvovs. For a modtrn description, see note 
 below on v. C; Robinson, iii. 104, and Later Researches, p. 129, 
 and G. Williams' in Smilh's Diet. r. Neapolia. 
 
 The change of the name to Si/char is due to the contempt 
 shown for the Samaritans by the Jews, who charged the Samaritans 
 with the worshipping of an Idol (x.c), sheker, or falsehood, from 
 ■^-^ {shakar), fpfeilit. (See Habak. ii. 18.) Cp. IlWi/. Lights 
 foot derives it from "\3Cr, inebriarit. Bengel and Wieselei• 
 ^Chronol. Synops. p. 256, 8) suppose the name Sychar to be 
 connected with sachat; * to purchase,' with reference to Gen. 
 xxxiii. 19. 
 
 The Samaritans were called in derision by the Jews ό \ahs 
 δ μ ω ρ its 6 κάτοικων iv 2,ικίμοι$ ; perhaps (as Welst. suggests, p. 
 858) with an allusion to yioreh, the ancient name of Sychem. 
 Our Lord's prohibition (ilatt. v. 22) may refer to this sarcastic 
 appellation. 
 
 Sic/iem was a remarkable place in patriarchal History. It 
 was the national sanctuary of Israel. There, God first appeared 
 to Abraham (Gen. sii. G). There, Jacob spread his tent and 
 l)uiU an altar (Gen. xxxiii. lU — 20). There, Joseph was buried 
 (Josli. xxiv. 32), and all the Patriarchs (see on Acts vii. IG). 
 There the people were assembled by Joslma to hear the blessings 
 and the curses of the Law (Josh. vui. 3.'i). II(_'nce the Jews 
 could not deny that, on the ground of local sanctity, Sichem had 
 strong claims. 
 
 Christ the Incarnate Word now comes to the spot where 
 God had appeared to Abraham, and where He had been wor- 
 shipped by Jacob, and where the bodies of Joseph and the 
 Patriarchs lay. God had promised unto Abraham, t'nin ihy seed 
 I trill give this land: and now Christ is there, AVho is the seed of 
 Abraham, and in Whom all nations are blessed. See Burgon. 
 here, for an excellent note, and on v. 40. 
 
 On the history of Sichem, see also the preliminary note below, 
 on Acts τϋ., and note on Heb. vii. 2; and above, on Gen. xii. 6. 
 
 6. πηγί; του Ιακώβ] Jacob's well, probably only a λάκκοι, or 
 cistern for rain water; the water that Christ gives, living tvater, 
 is ΰ5ωρ ζων. Cp. Jer, ii. 13. Zech. siv. 8. John vii. 38. 
 
 The following description of the spot is from the pen of a 
 recent traveller, Dr. RobinsoHj Researches in Palestine, sect. xiv. 
 p. 107 — 112:— 
 
 " We met a Muhammedan, who acknowledged the tradition 
 respecting Jacob's well and Joseph's tomb, lie led us by the 
 latter, which stands in the middle of the mouth of the valley ; 
 and then to the well, situated a little south of the tomb and just 
 at the base of Gerizim. We were thirty-iive minutes in coming 
 to it from the city of λ'abulus, which lies nearly due east towards 
 Salim. The well bears evident marks of antiquity, but was now 
 dry and deserted. A large stone was laid loosely over, or rather 
 in its mouth ; by dropping in stones, we could perceive that it was 
 deep (John iv. 1 1). Adjacent to the well are the ruins of an ancient 
 church, forming mounds of rubbish, among which we remarked 
 three granite columns. 
 
 The tradition respecting both Jacob's well and Joseph's tomb, 
 in which by a singular tradition Jews and Samaritans, Christians 
 and Muhammedans, all agree, goes back at least to the time of 
 Eusebius in the early part of the fourth century. 
 
 I am not aware of any thing in the nature of the case, that 
 goes to contradict the common tradition ; but on the other hand 
 I see much in the circumstances tending to confirm the supposi- 
 tion, that this is actually the spot where our Lord ludd his con- 
 versation with the Samaritan woman. Jesus was journeying from 
 Jerusalem to Galilee, and rested at the well, while His disciples 
 were gone away into the city to buy meat (John iv. 3. 8). The well, 
 therefore, lay apparently before the city, and at some distance 
 from it. In passing along the eastern plain, Jesus had halted at 
 the well, and sent His disciples to the city situated in the narrow 
 
 valley, intending on their return to proceed along the plain on this 
 way to Galilee, without Himself visiting the city. All this cor- 
 responds exactly to the present character of the ground. The 
 well too was Jacob's well, of high antiquity, a known and venerated 
 spot ; which, after having already lived for so many ages in tra- 
 dition, would not be likely to be forgotten in the two and a half 
 centuries, intervening between St. John and £usebius. 
 
 This is probably the actual well of the patriarch ; and was 
 dug by him in some connexion with the possession of the "parcel 
 of ground," bought of Hamor, the father of Shechem, which he 
 gave to his son Joseph (Gen. xxxiii. 19), and near which Joseph 
 and his brethren were buried, in a i>arcel of ground purchased by 
 Abraham of another, Hamor the son of Shechem. See on Acts 
 vii. IG. The practice of the patriarchs to dig wells wherever they 
 sojourned, is well known ; and if Jacob's field, as it would seem, 
 was here before the mouth of the valley of Shechem, he might 
 prefer not to be dependent for water on fountains, which lay up 
 that valley and were not his own. 
 
 I think we may thus rest with confidence in the opinion, that 
 Ibis is Jacob's well, and here the parcel of ground which Jacob 
 gave to his son Joseph. Here the Saviour, wearied with his 
 journey, sat upon the well and taught the poor Samaritan woman 
 those great truths which have broken down the separating wall 
 between Jews and Gentiles. God is a spirit, and they that wor- 
 ship Him must worshij» Him in spirit and in truth." 
 
 — 'Ιησού? κ^κοτηακώ^\ He was weary Who is our Way to 
 heaven ; He was liungry Who feeds all with spiritual food ; He 
 was thirsty Who is the Well of life to all who thirst. (5. Aug. 
 de Cat. Rud. 40.) 
 
 — ^καθίζΐτο oiirajs] ο'ύτω•!, ' ihi's,' i. e. in all simplicity, άπλιί?, 
 a's €τυχ€, lie vas silling ihus on the well. {Chrys., Euihym., 
 Theoph.)\ oi/Twy (cp. xiii. 25. Acts xxvii. 17). He in whom is 
 the fulness of the Godliead sat thus, as any one among men. 
 
 The well was probably shaded with trees, and a place of re- 
 sort. He would have an audience there. 
 
 — wpa 6KT7i] the sixth hour, six in the evening. It is not 
 likely that this was at rioon ; that was not an usual hour for 
 drawing water; but six in the evening was. In Gen. xxiv. 1], 
 the evening is described as the time that women go out to draw 
 water. 
 
 The woman, after a short discourse, leaves her water-pot, and 
 goes to the City, where she finds the men of Sychar, as usual in 
 the evening, collected for conversation, and brings them to Jesus ; 
 and they entreat Him to remain that night. 
 
 Among other things, in which St. John is distinguished from 
 the Jews and from the earlier Evangelists, is, it would seem, his 
 mode of reckoning time. He specifies hours oftencr than any of 
 the Evangelists, and he appears to calculate Ihem according to a 
 different mode of computation. That method is identical with 
 our own. It has been shown from the history of the martyrdom 
 of S. Polycarp, the scholar of St. John, in one of the seven 
 Churches of Asia, that this mode of reckoning the hours was 
 there received. See Polycarp, JIartyr. c. 21, p. G35. cd. Jacob- 
 son, who says, " Non enim de Romana, sed de Asiatica horas 
 computandi ratione, hie est sermo ; eadem scilicet qua nos hodie 
 utimur." Cp. Greswell, Dissertat. i. 2';0 ; ii. 21C; iii. 229; iv. 
 G27- The same mode of calculation is employed in the account 
 of another martyrdom in Asia, at Smyrna, that of Pionius. 
 (RHinarl, Acta Martyrum, p. 137• Townson on the Gospel?, 
 i. p. 2G.) 
 
 This then was, it seems, the mode of reckoning received by 
 the Asiatic Churches of the second century. St. John wrote 
 his Gospel in Asia (see above, Introduction^ p. 2''7), and for 
 the use of those Churches. It is tlierefore probable, that St. 
 John found such a mode of reckoning in the country where and 
 for which he wrote his Gospel, and adapted his narrative to it. 
 Such a method of reckoning was not unknown in other countries. 
 " Ipsum diem," f.iys Plin. N. H. ii. 79. " alii aUter observavere. 
 Cimbri a meridie ad meridiem. -Egyptii et Hipparchus a media 
 nocte in mediam." 
 
 St. John, in his Gospel, speaks of the Jtirs (oi Ίονϊαΐοι] as 
 separated from the Christian Church (see above, p. 268, and on 
 i. 1!)). He is specially careful to record those acts and sayings of 
 Christ which indicate the true character of the JeiriiA Salbatn 
 (v. !) — 18; vii. 22, 2.3; ix. 14. \G). He remarks the appearances 
 of Christ after His Resurrection, as taking place on Uiefirtt dny
 
 286 
 
 JOHN IV. 7—20. 
 
 Γ Luke 9. 52, 53. 
 ch. 8. -48. 
 Acts 10. 28. 
 2 Kings 17. 24. 
 d Ps. 36. 8, U. 
 Isa. 12. 3. 
 SHI. 17, 18. 
 Jer. 2. 13. 
 Zecli. 14, 8. 
 ch. C. 35. 
 & 7. 3S, 30. 
 & U. 16, 17. 
 Rev. 7. IC. 
 & 21. 6. 
 & 22. 1, 17. 
 e Jer. 2. 13. 
 fch. G. 58. 
 g cli. C. 27, 35. 
 &.• 7. 38, 3i). 
 & H. Ifi, 17. 
 Rom. 8. lU, II, 
 15—17, 23. 
 
 I Cor. 15. 41, 45. 
 Gal. 6. 8. 
 
 Eph. 1. 13, II. 
 Isa. 12. 3. 
 &41. 17, 18. 
 Pe. 30. 8, !). 
 Zech. 14. 8. 
 Rev. 7. 10, 17. 
 «.-21. 6. 
 & 22. 1, 17. 
 
 II ch. 0. M. 
 Luke 7. U). 
 Si 24. 13. 
 
 i Gen. 12. C. 7. 
 & 23. 18—20. 
 Deut. 11. 20, 30. 
 & 12. 5, II. 
 
 1 Kings 9. 3. 
 
 2 fhroii. 7. 12. 
 
 ην w5 ΐκτη. ^ "Ερχεται γννη έκ της Σαμαρύαζ άντλησαί ύδωρ. Λίγα amrj 
 ό Ίησονς, Δάζ /χοι ττιΰν ^ οι γαρ μαθηταΐ αύτου άπίληλύΟίΐσαν eis 7171' 
 ττόλιν, ίνα τροφαζ αγοράσωσι• ^ " Xeyet. ουν αύτω η γννη η ^αμαρίίτΐ';, Πώς 
 συ ΊουδαΓθ5 οιν παρ' εμον πιεΐν αΐτείζ οΰσηζ γυναικοζ ΊΐαμαρείτιΒοζ ; ου γαρ 
 συγχρώνται 'Ιουδαίοι Χαμαρείταις. '" '' Άπίκρίθη Ίησοΰς και einev αύττ). 
 Ει ijSets την δωρεάν του Θεον, και Tts έστιν 6 Χεγων σοι, Αό<; μοι ττΐίΐν, συ αν 
 ητησα<; αύτον, καΧ ίΖωκεν αν σοι "^ ΰΒωρ ζών. '^ Λίγει αύτω ή γυνή, Κύριε, 
 ούτε άντλημα εχείζ, καΐ το φρεαρ εστί βαθύ- πόθεν ουν εχείζ το ύδωρ το ζών ; 
 ^"^ Μή συ μείζων ε'ι τον πατρός ημών 'Ιακώβ, ος εΒωκεν ημίν το φρεαρ, και 
 αύτος εζ αύτου επιε, και οί υιοί αυτού, και τα θρέμματα αυτού ; ^^ ' ΆπεκρΙθη 
 Ιησούς και εΧπεν αύτη. Πας 6 πίνων εκ τού ύδατος τούτου διψτ^'σει πάλιν 
 '* ' 05 ο αν πιη εκ του υοατος, ου εγω οωσω αντω, ου μη οιψηση εις τον αιωι-α• 
 άλλα το ΰδωρ δ δώσω αύτω γενήσεται εν αύτω πηγή ύ8ατος άλλομενου εΙς 
 ζωήν αΐώνιον. '^ Λέγει προς αύτον ή γυνή, Κύριε, Βός μοι τούτο το ύδωρ 
 ίνα μή διψώ, μηΒε εργωμαι ενθάΒε άντλεϊν. '" Λέγει αύτη ό 'Ιησούς, "Τπαγε, 
 φώνησον τον άνδρα σου, και έλθε ενθάΖε. *" Άπεκρίθη ή γυνή και εΐπεν, 
 Ούκ εχω avhpa. Λέγει αύτη ό Ιησούς, Καλώς είπα?, "Οτι άνδρα οϋκ εχω• 
 '" ττεντε γαρ ανορας εσχες• και νυν ον έχεις ουκ εστί σου ανηρ' τούτο αΚησες 
 εΐρηκας. " '' Λέγει αύτω ή γυνή. Κύριε, θεωρώ δτι προφήτης ει σύ. "° ' Οί 
 
 of the n-eci (ςχ. 1. 10. 2G). He alone mentions the Lord's Day 
 by name (Rev. i. 10). And, perhaps, by the peculiar method he 
 employs of reckoning hours, he might desire to mark the separa- 
 tion of the Christian Church from the Jews, in hours as well as 
 in da^s, and to break her off entirely from the observance of 
 Jeuis/i seasons as sucli ; and to put the Christian seasons on a 
 footing of tlieir own. It would manifestly have been inconvenient 
 that the Day of Christ's Resurrection, the great annual and 
 weekly festival of the Church, should have been supposed to begin 
 with the sunset of the seventh day, and end with the sunset of the 
 first. These are arguments a priori, in favour of the above 
 opinion concerning St. John's reckoning. An argument ά poste- 
 riori may be recognized in the fact, that this mode of reckoning 
 has been adopted, and is now used, by the principal nations of the 
 Christian World. 
 
 For further illustration of this subject, see i. 40 ; iv. 52 ; 
 xix. IT. See-also note on 1 Thess. ii. Π, as showing that St. 
 John's usage in sjicaking of day and night was different from the 
 Hebrew use of St. Paul. 
 
 7. yvv'h (k rf/s Saiiapeias] a voman of Samaria. Cp. άτΓΪι 
 (xi. 1). The Samaritans were of foreign extraction (Luke xvii. 
 18), and were regarded as aliens by the Jews. And this Samaritan 
 woman is a figure of the Church, coming from foreign lands ; not 
 as yet justified, but to be justified in Christ. (Aug.) See v. 18. 
 
 It was the sixth hour, the evening of the day, our six o'clock. 
 It was the evening of the World, shown in a figure, and now the 
 harvest of the eartli was, in a figure, ripe (». 35). How fitting 
 was it, that at that hour of the day, and at that season of the 
 year, and at that spot of the Holy Land, our Saviour Christ 
 should have begun to gather in the fruits of His spiritual Harvest ! 
 .... As Isaac's servant meets Rebekah — as Jacob himself 
 meets Rachel— as Moses encounters Zipporah — at a welt ; what 
 more fitting than that He, of whom all these were shadows, the 
 Bridegroom, as He loved to call Himself, should meet His alien 
 Spouse, the Samaritan Church, at a u-etl of u-ater likewise .' 
 A'erily, here was Jacob's remote descendant at last fulfilling the 
 dying Patriarch's prophecy. It was beside Jacob's well that He 
 sat ; and in " the parcel of ground that Jacob gave to his son 
 Joseph " that He discoursed with the woman of Samaria : and lo, 
 Joseph becomes at once a " fruitful bough," even that " fruitful 
 bough by a well" (Gen. xlix. 22), of which the dying Patriarcli 
 made prophetic mention, — " whose branches run over the wall," 
 which heretofore had severed Jew and Gentile ! Burgon. (Serm. 
 on John iv. 35 — 38). 
 
 A<is μοι irie?»'] Give Me to drink. Our Lord was athirst for 
 
 water, but was more athirst for the salvation of her soul, from 
 whom He asked it, and therefore He desired to give her living 
 water, and to make her alhirst for it. {Aug.) 
 
 9. oh yap avyxpijiivrai] for the Jews have no dealings with 
 Samaritans. It is not said that Samaritans decUned all dealings 
 with Ji^ws ; and though our Lord said, " Enter not into a city of 
 
 the Samaritans " (Matt. x. 5), He did not command them to repel 
 the Samaritans. {Chrys.,Theoph.) And He propounds Samaritans 
 as examples to tlie Jews, Luke x. 33; xvii. IG. 
 
 The fullowing are passages from Rabbinical works, on the 
 relations of the Jews to the Samaritans : liasche ad Sola ]). 515, 
 edit. W^agcns., Sainaritani panem comedere, aut vinam biberc, 
 prohibitum est. Sanhedrin fol. 104, 1, Si quis Cuth;eum {Sama- 
 ritamiin) in domuni suara recipit, eique ministrat, ille caussa est, 
 ut fiiii ipsius in e.xilium abh-e cogantur. TancAutna fol. 43, 1, 
 Dicunt, qui edit frustum Sainaritani, est ut edens carnem porci et 
 non proselytus fit Samaritanus in Israele, nee est ipsis pars in 
 resurrectione mortuorum. Hieros. Avodah Zara fol. 44, 4, R. 
 Jacob Bar Acha, nomine R. Lazar dicit, victualia Cuthaeorura 
 permissa sunt, si non immisceatur iis alicjuid vini eorum aut aceti. 
 Bab. Kidduschin fol. 76, 1, Azyma Cuthceorum sunt permissa, et 
 per ea homo |ir:estat officium suum in Paschate. (Kuin.) 
 
 10. SSup ζών] living water, literally, perennially flowing from 
 a natural sjiring ; as distinguished from water in an artificial cistern. 
 See li'elsl. p. 859. So aqua viva, aqua saliens in Latin. Cp. 
 Justin M. a. Τιτρίι. 114, where he says that Christians joyfully 
 die δια rh υνομα ttjs Ka\i]S πίτραί, καΐ ζΰιν ίΐδωρ to?s KapZiats τώι/ 
 δι' αυτοί ayaπησάίfrωtf τίιχ/ πατίρα τΰιν '6\o3V βρυοΰστίί, καΧ ποτι- 
 ζοΰση^ TOVS βου\ομίνου5 τί( τί}ν ζωής ίίδωρ. 
 
 14. ^κ τον vSaros, ου ^ytti 5ωσω] the water that I will give ; 
 the Holy Spirit (C'hrys.), which he calls living water, because the 
 Spirit is not like a stagnant pool, but a gushing spring, ever 
 stirring the soul to good works. (Theoph.) 
 
 — 00 μ^ι διψήσΐ)] Some Editors have adopted διψηιτίΐ, from A, 
 B, D, L, M, Δ. But διψήσ»), which is in E, F, G, H, K, S, U, 
 Λ', Λ, seems preferable, as intimating that he shall be preserved 
 from thirst by divine power. 
 
 Οϋ μη δίψτ'ισει would signify only ' he wilt not thirst ;* but 
 Christ says that he shall not thirst ; I will give him living water, 
 by which he shall bo preserved from thirst. Cp. vi. 35, where 
 the same observation is ajiplicable. Cp. viii. 51, 52, θάνατοι/ ου 
 μη θΐωρηση — ον μ^ ytvay^Tai θανάτου: he shall never see. 
 never taste death. I, Who alone can, will preserve him from it. 
 The future is rightly preserved by the Editors in viii. 12, where 
 the sense is ' he vill not walk in darkness.' 
 
 18. -nivTf HvSpas (ΐτχα] thou hadst five husbands — a true pic- 
 ture of the spiritual condition of the Heathen World, which was 
 typified by this woman (see v. 7), and which had violated its con- 
 jugal faith to the One true God, and committed the spiritual 
 harlotry and fornication of idolatry with many lovers. Cp. Isa. 
 xxiii. I". Jer. iii. 1 ; xxii. 20. Ezek. xvi. 3(i. Hos. ii. 10—12. 
 
 This was specially true of the Samaritan Nation, represented 
 by this woman. It had committed spiritual adultery with fve 
 several idolatries (see above on 2 Kings xvii. 30, 31), and he 
 whom Samaria then had, was not her husband : for she knew 
 not what she wor.shipped (v. 22) ; but Christ came to espouse 
 her in spiritual wedlock to Himself. He came to preach the
 
 JOHN IV. 21—05. 
 
 287 
 
 ττατερες ήμων iv τώ 6peL τούτω ττ ροσίκνντισο,ν και ύ/χει.? Xeyere, on ev lepo- 
 σολυ/χοις έστΙν ό τόποζ, δπου ττροσκννίίν δεΓ. -^ '' Aiy(.i ai/Trj ο Ιησον<;, 
 Γννα.ί, ττίστίυσόν μοι, ότι ερχ^εται. ώρα, ore ούτε iv τω opet τοντω οντβ ΐ,ν 
 Ίβροσολνμοΐζ 7Γροσκννησετ€ τω Πατρί. " ' 'Τμζΐς ττροσκυνάτΐ. ο ουκ οΓδατε- 
 ημβίς προσκυνοΰμίν ο οΐΒαμεν, ό'τι ή σωτηρία εκ των 'Ιουδαίων εστίν. 
 -^ "" '^λλά έρχεται ώρα, καΐ νυν βστιν, ore οί αληθινοί προσκυνηταΐ προσκυνη- 
 σουσι τω ΠατρΙ iv ττνεΰματι καΧ αΚηθεία- κα\ yap ό Πατήρ τοιούτους ζητε2 
 τοίΐζ προσκυνούνται αυτόν. ^■' " Πνεύμα ό θεός• κα\ τους προσκυνούνται αυτόν 
 εν πνεύματι καΐ άληθεία δεΓ προσκυνέίν. ~^ Λέγει α.υτω η γυνή, Οΐδα οτι 
 Μεσσίας έρχεται• (ό λεγόμενος Χριστός•) όταν έλθη εκείνος, άι^αγγελεΓ ημίν 
 πάντα. -'' ° ^ε'γει αυτή ο Ίησοΰς, 'Εγώ εΙμι, ό λαλών σοι. -^ Και επΙ τούτω 
 ηλθον οι μαθηταΐ αυτού, καΐ iθaύμaζov οτι μετά γυναικός iλάλει• ούδει? μέντοι 
 είπε, Τί ζητείς ; η τί λαλείς μετ αυτής ; '-^ Άφηκεν ουν την vSpiav αύτης 
 ή γυνή, καΐ απηλθεν ε'ις την πάλιν, και λέγει τοις άνθρώποις, '^ Αεΰτε, Γδετε 
 ανθρωπον ος εΐπέ μοι πάντα όσα iπoίησa• μητι ούτος εστίν 6 Χρίστος ; 
 ^ Έζηλθον iK της πόλεως, καΐ ηρχοντο προς αυτόν. 
 
 ^' Έν δε τώ μεταζύ ηρώτων αύτον οι μαθηταΧ λέγοντες, Ραββι, φάγε. 
 ^- Ό δε ειπεί/ αυτοΐς, 'Εγώ βρώσιν εχω φαγεΐν ην ίιμεΐς ουκ οΓδατε. ^ "Ελεγον 
 οι μαθηταΐ προς αλλήλους. Μη τις ηνεγκεν αυτώ φαγεϊν ; ^^ ^ Λέγει αύτοΐς 
 ό Ίησοΰς, Έμον βρωμά έστιν 'ίνα ττοιώ το θέλημα του πέμφαντός με, και 
 τελειώσω αυτοΰ το έργον. ^^ '' Ούχ νμε'ΐς λέγετε, ότι έτι τετράμηνος έστι, 
 
 1 2 KinRS 17. 23. 
 Isa. 2. 3. 
 Luke 21. 47. 
 Rou). 3. 2. Si 9. i. 
 
 m PhU. 3. 3. 
 
 η 2 Cor. 3. 17. 
 
 ch. 9. 37. 
 
 ρ Jot) 23. 12. 
 cb. 17. i. 
 
 q Mali. 9. 37. 
 Luke 10. 2. 
 
 cliaracter of genuine worship, and tlie universality of His Gospel, 
 and to rereal Himself to her, and say, " Thy Maker is Thine 
 Husband " (Isa. liv. 5). 
 
 20. τφ Spfi τοι5τω] on this mountain. On the rivalry between 
 Gerizim and Jerusalem, see Joseph. Ant. xiii. 3, 4. Rcland, Pal. 
 p. 503, and the authorities from the Talmud in Welsiein, p. iifil. 
 The coins of Samaria e.xhibit a Temple on the summit of a 
 mountain. Akermann, p. 29. 
 
 21.' ίρχΕται &pa] the hour Cometh. He removes the notion 
 of any special privileges guaranteed to either of the two rival 
 Cities and Mountains, and says, The hour is coming of evangelical 
 doctrine, when the words of the Prophets will be fulfilled, and the 
 shadows of types will pass away, and all local distinctions be 
 abolished, and the Truth will illumine the hearts of all believers 
 with its pure light in the true Sion, the universal Church of Christ, 
 where true spiritual worship is offered to God. {Origen., Chrys.) 
 
 Not only has the spiritual worship of God been now diffused 
 generally, but the special worship offered at Jerusalem and Gerizim 
 was soon afterwards interrupted by the destruction of the Temples 
 there, and by the expulsion of Jews and Samaritans from their 
 own cities. See Jerome in Sophon. i. 15. J^useb. iv. G. Tertut. 
 tian, c. Jud. 15. Procopius, v. 7. Wetstein. 
 
 22. 'T. -προσκυνι^ί £i ουκ οϊίατί] Ve xcorship what ye know 
 not. Because ye regard God as local and particular ; and mingle 
 His worship with that of Idols ; hut we worship the One Lord of 
 all. {Chrys.) 
 
 On the heathen Origin, History, and idolatrous Worship of 
 the Samaritans, see an excellent essay in Mede's Works, i. Disc, 
 xii. p. H>, and Liicke here, i. pp. 592— SOfi. 
 
 — η σα'ττϊ^>ία ίκ τΰν Ιουδαία)^] the salvation is of the Jews. 
 Ohs. Tj σα'τηρία, the promised salvation, th^ only salvation, for the 
 Saviour of the World— He by Whom alone men can be saved 
 (.\cts iv. 12) — arises from Judiea. See also Rom. ix. 1 — C. , 
 
 24. ΠΓίΟμο ό ©£(!!] God is a Spirit. Hence they are refuted 
 who understand literally the figurative expressions of Scripture 
 concerning the Lord ; e. g. the arm, the eyes, the feet, the wings 
 of God, ΙΓΛο isa .Spirit. [Origen.) God is a Spirit. He thus 
 condemns the formal and carnal worship of the Jews, and teaches 
 men to offer themselves a living sacrifice to God. {Chrys.) 
 
 — ^r πν(νμ.ατί καί άληβίία] in spirit and in truth. The Sania- 
 ritans regarded God as limited by space, and the Jews were stu- 
 dious maiidy of e.\ternal forms in worship, and neglected the 
 spirit: they dwelt on types and figures which were only images 
 of truth ; but the true worshippers differ from both, because tluy 
 Korship God in Spirit and in Truth ; in Spirit, that is, in holiness 
 »nd righteousness of life ; and in Truth, that is, not in heresy, 
 but in soundness of faith. There will not only be a change in the 
 
 place (riiTros), but in the mode {τρόπα) of worship. Aud the 
 iiour of this change now? is. {Theoph.) 
 
 25. Maraias ?/)χ€ται] Messias Cometh. The Jews contend for 
 their temple, on Moriah, we for our mountain, Gerizim. The 
 Messiah will come and teach us how to worship. {Aurj.) That 
 the Samaritans expected a Messiah appears from the fact, that 
 Dositheus arose among them, and pretended to be the Christ. 
 Cp. Origen (tom. 13). 
 
 This woman, who only knew the Five Books of Moses, ex- 
 pected the Messiah. This knowledge of the Samaritans was pro- 
 bably derived from the first prophecy of Holy Writ, Gen. iii. 15, 
 and from the prophecies of Jacob, Gen. xlix. 10, and of Ba- 
 laam, Numb. xxiv. 7 — 9. 17, and the words in Dcut. xviii. 15. 
 Hence our Lord said to the Jews, If ye had believed ilosea, ye 
 would have believed Me. (John v. 40.) 
 
 26. 'Εγώ 6iV', «5 λαλώ;' συι] I that am speaking unto thee atn lie. 
 The Jews said to Christ (John x. 24), If thou be the Christ, tell 
 us plainly, and He did not reveal Himself to them ; and yet He 
 says to the woman, " I am He." Whence this difference ? Be- 
 cause they asked in malice, she in simplicity ; and because there 
 were no Pharisees and Chief Priests in Samaria, who would per- 
 vert this knowledge into an occasion of hatred against Him ; and 
 because He foreknew that the Samaritans would believe in Him. 
 Cp. Matt. xvi. 20. 
 
 27. €βαύ,αας"οΓ] were wondering ,■ the reading of .\, B, C, D, 
 G, K, L, M. Elz. has ^θαύμασαν, which is less expressive. 
 
 — μξτίί ywaiKOs'] with a woman ; which the Jewish Rabbis, 
 who despised women, did not willingly do. Lighlfoot, Schoettgen 
 here. 
 
 — ou5e!s /leWoi] yet no one said. What seekesi ThouT Λ 
 silent intimation of awe for their Master. See on Mark x. 32. 
 Luke V. 7. John xii. 21, 22. 
 
 28. 'λφήκίν T7)i' iSpiav] She left her water-pot and ueni her 
 wcy into the city. Our Lord employed tliis woman as an .Vpostle 
 to her own city. {Origen.) And she would not have them trust 
 implicitly in her own report of Him, but she said to them. Come 
 and see. .\nd she did not tell them that He had declared Himself 
 to be the Christ, lest perhaps they might refuse to come, hut she 
 said, Come and see a man, &c. 7* not this the Christ .» (Chrys.) 
 
 29. Α(ΰτ(, ίδίτί] Come ye and see. This woman of Samaria 
 was wiser and more courageous than the master of Israel, Nico- 
 demus, with whom Jesus had disbursed on the same subject. 
 He did not fetch others, or declare himself openly as a disciple; 
 but she brought a City to Christ. {Chrys. on r. 13.) 
 
 32. 'Εγώ βρώσιν ίχω <payup'] I have meal to eat. Our salva- 
 tion is the meat for which Christ hungers. (Chrys., Theoph.) 
 
 35. τ€τράμ7)ΐΌ5] sc. xp<lfos. {Lobeck, Phryn. p. 04!).) So the 
 best MSS. Elz. has τίτράμ-τινον.
 
 288 
 
 JOHN IV. 30—44. 
 
 καΐ 6 θζ.ρισμο<; ερχ^εταί ; ίδού λέγω νμιν^ inapare τον<; οφθαΚμονζ νμων, και 
 θεάσασθε τα? χ^ωρας, οτι λενκαί elat ττροζ θερισμον -ηΒη, ^^ ΚαΙ 6 θερίζων 
 μισθοί λαμβάρβί^ και avvayei καρπον et? ζωην αΐώνιον, ιι^α και 6 σπείρων 
 ομού χο-ψΐ) f<ol 6 θερίζων, ^^ Έι^ γαρ τούτω 6 \όγο<; ΙστΧν 6 αΧηθινοζ, otl 
 άλλος εστίν 6 σπείρουν, και άλλος ο θερίζων. ^^ ^Εγω απέστειλα νμας θερίζειν 
 ο ονχ νμείς κεκοπιάκατε* άλλοι κεκοπιάκασι, καΐ νμεΐς εΙς τοι^ κόπον αυτών 
 είσεληλύθατε. 
 
 '^ ^Εκ δε της πόλεως εκείνης πολλοί επίστενσαν εις αντον των Σαμαρειτών^ 
 δια τον λόγον της γυναικός μαρτυρούσης, Οτι είπε μοι πάντα οσα εποίησα, 
 ■**^ Ώς ουν ηλθον προς αύτον ot Σαμαρεΐται, ηρώτων αυτόν /xcti^at παρ αύτοίς' 
 καΐ εμεινεν εκεΐ διίο ημέρας, ^^ Και πολλω πλείους επίστενσαν δια τον λόγον 
 
 rch ΐΓ. 8. avTOVj '^"^ Wfj TC γυραικί ελεγον^ Οτι ούκετι οια την σην λαλιάι^ πιστενομεν 
 
 αύτοΙ γαρ άκηκόαμεν, και οιΒαμεν οτι ουτός εστίν αληθώς 6 σωτηρ του κόσμου, 
 6 Χριστός, 
 
 S Matt. 13. 57. ^3i_^ 43 j^^^^-j-^ Ββ τάς Bvo ημέρας εξηλθεν εκείθεν, και άπ^λ^€ζ^ εΙς την 
 
 Mark C. 4. τι\\' /3n\jis'^ "^ 'γ—*^ » _' •■' J•' > '^ 
 
 Luke4. 24. ΓαΚιλαιαν* [τ) αυτός γαρ Ιησούς εμαρτυρησεν, οτι προφήτης εν τη 
 
 It would seem that tliis was late in November or early in 
 December, The sowiiiij of barley was at that time, i.e. in the 
 month Cisleu. And in Jour 7no7i/ /is after that time — in the month 
 Nisan or Abib — the barley harvest began, — namely, at the Pass- 
 over. And fifty days after that, — namely, at Pentecost, the ivheat 
 harvest commenced. Lcvit. xxiii. 10—17. Joseph. Ant. iii. lOo. 
 Walchii Calend. Palicst. p. 25. Biihlii Cal. p. 23. Kuinoefs 
 note liere ; and Meyer, p. 133; and Wieseler, Synops. p. 214. 
 Robhison, Palest, ii. p. UU. Jahn, Arch. § 02. Winer, R. W. B. 
 p. 340 V. Erndte. 
 
 — eVapciTe tous οφΒσ.Κμον^:'] lift ye vp yonr eyes and see. You 
 can calculate by the aspect of tlie iiclds how many months it 
 wants to the natnrat harvest; but I say to you, Lift up the eyes 
 of your heart, and behold the spiritual harvest present before 
 you. Christ sees a multitude of the Samaritans coming to hear 
 Him, and lie calls them fields white to Han'est. (Chrys., 
 Theoph.) 
 
 Christ's divine Eye had also a prophetic view of the spiritual 
 Harvest to be gathered in Samaria, soon after His Ascension ; on 
 which see Acts viii. 1 — 14, and note there, and on Acts vHi. 17- 
 Cp. note on John xii. 20. 24. 
 
 36. bpod χο.ίρτ{] may rejoice ingether : at the Great Day. 
 Their labours were at different times, the reward will be at once. 
 
 37. eV yap τούτψ] for in this consists that time saying. 
 
 — ίλλοί 6 σπίίρωί'] one is ha who soweth, another he who 
 reapeih. The Patriarchs and iloseg, and the Prophets of the 
 Old Testament had sown the seed ; the Apostles of the New 
 reap the harvest. (Origen, who quotes Isa. xxix. 11. Dan. viii. 
 27. Matt. xii. 42; xiii. 17- Eph. iii. 5. Cp. Cyril, Chrys.,Aug., 
 Theophyl.) 
 
 Hence we see that the N'eir Testament is not contrary to 
 the Old (as the Marcioniies and Manicheeans Λ•ainly say), but the 
 Old preparatory to the New, and the New the fuliilniL-nt of the 
 Old. {Chrys., Aug., Theophy!.) And finally the World's Har- 
 vest will be reaped by the Angels of heaven, who will gather in 
 the sheaves of good wheat from the field of the Church, tilled by 
 Christ's Ministers from the beginning; and many will come from 
 the East and from the West, and will sit down with Abraham, 
 Isaac, and Jacob, in the Kingdom of Heaven. (Matt. viii. J I.) 
 Cp. Aug. here. 
 
 Our Lord Himself, it is probable, was now reaping in fields 
 prepared for the harvest by the preaching of His forerunner, John 
 the Baptist, now in prison. See on iii. 25. 
 
 38. θΐρίζ^ιν'] to reap. Our Lord, by His example in this 
 c»iapter, teaches us to spiritualize all the ordinary incidents of life. 
 He sits at a well-side, and He makes it an occasion for speaking 
 of living water. The disciples ask Him to eat. His meat and 
 drink is to do the will of God. It wants four months to harvest. 
 He sees the Samaritans coming to Him ; He foresees that they 
 will believe in Him ; they are fields whitening to the harvest, 
 yielding a crop from the seed sown by Moses 1500 years be- 
 fore. 
 
 This duty of Christianizing every occasion of life is well illus- 
 trated in the Rev. Robert Cooke's Exhortation to Ejaculatory 
 IVayer, edited by W.Jones of Nayland, Lond. 1797- 
 
 40. τ]ρωτων αίτόνΐ they (the Samaritans) were entreating Him. 
 
 The Jews, although they saw His miracles, rejected Him in pride, 
 
 malice, and vain-glory ; but the Samaritans, among whom He 
 wrought no miracle, desired Him to remain with them, and be- 
 lieved on Him. 
 
 — ^μΐΐνζΐ/'] He abode. Jesus remains with those who desire 
 Him to stay with them, particularly if they come forth out of 
 the city, and pray Him to enter and abide with tliem. {Oi'igen.) 
 
 Observe how these Samaritans were blessed in their subse- 
 quent liistory. See the honourable notice of this place (Sychar) 
 in St. Stephen's speech (Acts vil. Iii), and the mission of Philip 
 the Deacon, to preach (Acts viii. 5), and of the Apostles Peter and 
 John to confirm, in Samaria. (Acts viii. 14.) 
 
 To "him that hath shall be given." (Matt. χϊίί. 12.) And 
 it is remarkable, that the site of Sychar is still well known, and 
 its condition fruitful and prosperous ; and its scenery is, perhaps, 
 the most beautiful of any region in Palestine (cp. /ii/r^o/j.'-s note), 
 — while the great city of the thankless Capernaum has vanished, 
 and no one can accurately tell the sites of Chorazin and Bethsaida. 
 See Matt. xi. 21—23. Luke x. 15. 
 
 42. AaAitif] speech. In a good sense. Cp. viii. 43, and see 
 on Mark xvi. 19, and Winer, p. 21. 
 
 — Ίτιστΐΰομΐν'] we believe. At first they had some belief from 
 the woman's testimony (John iv. 3i)), now they believe because 
 they had heard Him themselves. So it is with those who are 
 brought to Christ by Christian friends, and by the preaching of 
 the Christian Church. They believe through that report, then 
 Christ abides with them, and He gives them the precepts of love ; 
 they are convinced, and know, by their own experience, that He 
 is indeed the Saviour of the world. {A^tg.) • 
 
 The Visible Church of God, even from the beginning, exer- 
 cises a manuductory office — like that of this Samaritan woman — 
 in bringing the world to Christ in Holy Scripture, where He 
 abides with us, and confirms, settles, and stablishes us in the 
 faith. Compare Hooker, II. iv, 3, and III. viii. 14; and the 
 Editor's remarks on the Canon of Scripture, Lect. i. pp. 21 — 2G. 
 
 43, 44. ίίϊ tV Γαλιλοί'αι/ — ahrhs yap Ίησοΰι] The inter- 
 pretation of 5*. Cyril here, and others of the ancients, is that our 
 Lord went away (άπ^λθίί/) into Galilee, pasi^ing by (τταρατμ^χων) 
 His own πατρίδα, Nazareth,~8ee Matt. xiii. u4. 57- Mark vi. 1. 
 4. Luke iv. 23, 24, where Nazareth is designated the πατρ!? of 
 Christ; for even Jesus Himself {avrhs), the greatest of all Pro- 
 phets, witnessed that a Prophet hath not honour in his own coun- 
 try. Thus we find Him at Cana, which is north of Nazareth, so 
 that our Lord in coming from Samaria must have avoided Naza- 
 reth. Cana had profited doubtless by His first miracle there, 
 while the Nazarenes had been offended at Him. (Luke iv. 23, 
 24.) Cp. Toivnson, i. 220. St. John takes for granted that Naza- 
 reth was already known by his readers as the TrarpU, or country^ 
 of Christ, from the earlier Gospels (Matt. xiii. 54. Mark vi. I. 
 Luke iv. 23). Nazareth in Gahlee is contrasted here with Galilee 
 generally, — ά^ Jerusalem, ihe capital of Judsea, is contrasted by 
 St. Jolin with Judeea, iii. 22. 
 
 This interpretation is confirmed by what follows: "When 
 He came to Galilee the Galilseans received Him ;" they held Him 
 in honour. But, on the other hand, we read, that the men of 
 His own country (Trarpls)— so the Evangelists, St. Matthew and
 
 JOHN IV. 4ΰ— 54. V. 1. 
 
 289 
 
 ιδία πάτριοι, τιμήν ουκ €χ€ΐ. (-^) ^^ Ore ουν rj\9ev ei? την ΤαΚϊΚαίαν, €^4ζαντο 
 αυτόν οι Γαλιλαίοι ττάντα έωρακότίς α ίποίησεν iv Ίΐροσο\ύμοι<; Ιν τη έορτη• 
 και αυτοί γαρ ηλθον €is την ίορτην. 
 
 {^) *^ '''ΉΧθίν ουν πάλιν 6 Ίησοΰζ εις την Κανά της Γαλιλαίας, οπού 'Λ• '2- 1. ιΐ• 
 έποίησε το υδω/ϊ οΤΐ'Οί'. Και ην τι? βασιλικός ου 6 υίο? ησθίνζΐ iv Καφαρ- 
 ναοΰμ. ^^ Ούτος άκουσα? οτι Ίησονς ηκ€ΐ ΐκ της ΊουΒαίας ζΐς την Γαλιλαίαν 
 άπηλθζ προς αύτον, και ηρωτα αύτον ινα καταβη και ιάσηται αυτόν τον ν'ιον, 
 ημελλΐ. γαρ άποθνησκ€ΐν. *^ " Εΐπεν ουν ό Ίησοΰς προς αυτόν, Έάν μη σημζΐα α ι cor. ι. :2. 
 καΐ τέρατα ΙΖητε, ου μη πιστΐ,νσητί. ^^ Λίγίΐ προς αύτον ό βασιλικός. Κύριε, 
 κατάβηθι πρΙν άποθανειν το παιοίον μου, ^ Λέγει αύτω ό Ίησοΰς, Πορεύου• 
 6 υΙός σου ζη. Και επίστευσεν ό άνθρωπος τω λόγω ω ε'ιπεν αυτω ό Ίησοΰς, και 
 επορεύετο. ''' "ΗΒη δε αυτού καταβαίνοντας, οι δοΰλοι αυτού απήντησαν αύτω, 
 και άπήγγειλαν λέγοντες, Οτι ό τται? σου ζη. "' Έπύθετο ουν παρ" αύτων την 
 ωραν εν η κομχρότερον εσ)(ε• και ε'ιπον αυτω, "Οτι εχ^θες ωραν εβΖόμην άφηκεν 
 αυτόν ο πυρετός. ^ Ιι,γνω ουν ο πατήρ οτι εν εκειί'η τη ωρα εν η ειπεν αυτω ' 
 
 6 Ίησοΰς, Οτι ό υιό? σου ζη• και επίστευσεν αυτός και η οικία αύτοΰ ολη. 
 ^* Τούτο πάλιν δεύτερον σημεΐον εποίησεν ό Ιησούς ελθων εκ της Ιουδαία? ει? 
 την Γαλιλαίαν. 
 
 V. (-γ-) ^ ' Μετά ταύτα ην εορτή των 'Ιουδαίων, και άνεβη Ιησούς ei?ach. 2. is 
 Ίεροσόλυ/χα. 
 
 Lev. 23. 2. 
 Deut. 1β. I. 
 
 St. Luke, call Nazareth — asked in scorn, " Is not this the car- 
 penter's Son ? aod is not His mother called Mary ; and His brethren 
 and sisters, are they not all with us ? And they were offended 
 at Him." (Matt. xiii. 54-50' ) And He said to them, " Ye will 
 surely say unto Me this proverb. Physician, heal thyself. What- 
 soever we have heard done in Capernaum (in Galilee) do in t/ii/ 
 own country. .\nd He said, Verily I say unto you. No Prophet 
 is accepted in his own cnnntry." (Luke iv. 23, 24.) And again 
 we read, Jesus said, A Prophet is not without honour save in his 
 own country. (Matt. xiii. 57.) 
 
 Thus the words of St. John in this place are explained by 
 the words of Christ as recorded in the former Gospels ; and 
 doubtless St. John takes for granted tliat his own readers are 
 acquainted with the other Gospels, and will compare and elucidate 
 his own narrative by theirs. Cp. above, Introduction, p. 2C8. 
 
 46—53.] For a Homily on these verses see Greg. Mag. Horn, 
 in Evang. 2δ. 
 
 46. '^ΗΚΘΐν ούν'] Jesus came again unto Cana of Galilee, where 
 He made the water wine. And there was a certain nobleman, 
 &c. St. John, in pursuance of his design to unfold in his Gospel 
 the proofs of Christ's Godhead, proceeds to recount a Miracle 
 which exhibits Him as possessing the Divine Attributes of Omni- 
 presence, Omniscience, and Omnipotence. In His first Miracle 
 at ('ana, Christ had shown His Divine Power. Without the ut- 
 terance of a word. He had changed the water into wine by the 
 silent fiat of His will. And now, while visible at Cana as man, 
 He is present at Caiiernaum as God ; He restores the sick there, 
 and reveals what is done in that city. Go thy way, thy son 
 livtth. The Evangelist thus teaches the necessity and blessedness 
 oi faith m the Divinity of Christ. 
 
 — fatriXiifiis] Probably a courtier, or officer of Herod Anli- 
 pas. See the passages from Josephus in the notes of Krebs, 
 Rosenm,'Her, and Kitin. 
 
 47. καταβη] come down, i. e to the shore of the Sea of Galilee. 
 See ii. 12. 
 
 The nobleman had some faith, but it was feeble, in that he 
 did not th'nk that Christ could give health to his son after his 
 son's de;ith, or unless Christ came down in person {Chrys.) ; yet 
 Christ did η >t reject him, but did more than he asked. 
 
 — ίμίλλί] As to tlie augment in this word see .\i. 51 ; \ii 33. 
 Winer, p. ii5. 
 
 50. Uoptvov] go thy way. Set out on thy journey. I, Whom 
 thou di'sircst to come down, will remain where I am ; but when 
 thou arrivest at Capernaum, thou wilt find there the effect wrought 
 already by My Divine Power ; for thy son tiveth. Contrast the 
 faith of the centurion (Luke vii. 2) with tliat of this courtier, and 
 Christ's conduct to each. Our Lord would not go down at the 
 desire of the nobleman to heal his son, but He offered to co down 
 to heal the servant of the centurion. (Matt. viii. 7•) He thus 
 teaches us, that what is lofty in mau's sight is low in His eyes, 
 and the reverse. 
 Vol. I. 
 
 52. κομ\1/άτ€ρον είτχί] began to amend. " κομ^&τΐρον Theophy* 
 lacttts interpretatus est βίΧηον καΐ ΐυρυιστότξρον, et apud Arrian. 
 Epictet. iii. 10, sibi invicem opponuntur formulEE κομ'^ΰί ΐχΐΐν 
 atque κακώζ ίχΐΐν ; verba ibi sunt, Zrav 6 larphs ΐίσίρχ-ηται μ^ 
 φοβίΐσθαι τί (ϊιττι μη^ af flnrj, κομψών ίχΐΐ$, ΰιτΐρχαΐρΐΐν μηί' 
 &]/ ΐϊπτ), HaKUs €χεΐϊ, αθυμίΐν." {Kuin.) 
 
 — 'ix«f's] So A, Β*, C, D, Κ, L. "Maris: χίίι— Άττι- 
 Hws, ί'χθίϊ— Έλλ7)>•ι/(ώί V. ibi Piersonus p. 402. Elymol. M. 
 ^X^es κα\ χθΐ5. Οι 'Αττικοί χθίΓ, οί Se Kotvol ^χθΐ5. Hesych. 
 χ6{5, ίχβό. Sed nee Attici altera forma Ιχβΐί, qua caeteri 
 Grieci usi sunt, plane abstinuerunt, vid. Aristoph. Plut. v. 883. 
 1047> et interpp. ad Thorn. Mag. ρ 913, sq." (Kuin.) 
 
 — ΐίραν ΐβδόμΎΐν] the seventh hour; seven in the evening. 
 It is not probable that the father should have delayed so long as 
 he would have done if it was one o'clock ρ m. (πορξύζτο, he was 
 setting out, immediately after our Lord's speech to him, v. 50. 
 Cana and Capernaum were not more than twenty. five miles apart. 
 .\s tliis seventh hour was seven in the evening, we need not be 
 surjirised that the father did not arrive tilt the next day (χ0€$). 
 BL-sides, the season was late in the autumn or early in the winter, 
 when travelling was not easy. See r. 35. 
 
 On the reckoning of hours of St. John's Gospel, see above 
 on 1'. G. 
 
 53. iiriaTevaev] he believed. There are degrees in faith as in 
 other virtues; the nobleman's faith began, when he came to 
 Christ, it increased when our Lord said, "Thy son liveth," it was 
 completed when his servants told him, " yesterday at the seventh 
 hour the fever left him." {Bede.) 
 
 Ch. V. 1. fif ίορτ-η] there was a feast of the Jews. What Feast 
 was this? That it was one of the three great Feasts, seems 
 to be implied in the words, "and Jesus u-ent up to Jerusalem.'* 
 The incidents related in the Cha]itcr immediately preceding 
 occurred in an autumn or winter (iv. 35). The events narrated 
 in the Chapter nest after the present, occurred just before a 
 Passover (vi. 1 — 4). At that season Our Lord was in Galilee 
 (vi. 1 — 4), but He is now at Jerusalem. At that season also, a 
 Passover was near at hand, but now a Feast is actually going on. 
 Therefore this Feast cannot be the same as the Passover men- 
 tioned in the next Chapter. 
 
 The Feast here specified took jilace in an interval of time 
 limited a parte ante by the winter at Sychar, and a parte pott by 
 the Passover in the next Chapter (vi. 1 — 4). That Passover 
 could not have been the next after that winter ; for, as we here 
 see, a Feast of the Jews, at which Jesus went up to Jerusalem, 
 took place in the interval between that winter and that Passover. 
 
 But none of the three great Feasts of the Jews fall between 
 the winter month CisUu, and the spring month Abib, when the 
 Passover took place. Therefore this interval, dating from α 
 Winter and reaching to that Passover, consisted of about sixteen 
 months. The Feast here mentioned was, probably, as has been 
 
 2 Ρ
 
 290 
 
 JOHN V. 2—5. 
 
 - "Εστί δε eV τοΙ<; Ίΐροσολνμοίς inl rfj προβατίΚΎ) κοΧνμβηθρα, η eVtXe- 
 γομενη ΈβραϊστΙ ΒηθεσΒα, ττ4ντ€ στοα.^ ίχονσα. ^ Έν ταύταΐζ κατεκζίτο 
 η\ηθο<; πολύ των ασθΐνουντων, τυφλών, -χωλών, ζηρών, ζκΒβχομενων την τον 
 ν8ατοζ κίνησίν. ^ Αγγελοζ γαρ κατά καιρόν κατέβαινΐν έν Ty κολνμβηθρα, 
 καΐ €τάρασσε το ύδωρ• 6 ουν ττρώτος ΐμβας μίτά την ταραχην του υδατο? 
 υγιής εγίνΐτο, ω ζηποτβ κατίίγετο νοσηματι. ^ ^Ην δε τΐ5 άνθρωπος Ικίΐ 
 
 niready observed, one of the three Great Annual Festivals. It 
 was the Passover, the Pentecost, or the Feast of Tabernacles, 
 which fell in that interval. 
 
 It is not easy to determine which of these three Festivals it 
 was. The ancient Expositors are divided in opinion on this sub- 
 ject. Irenaus (ii. 22. 3) calls it a Passover. He asserts that 
 our Lord went up to Jerusalem for the Passover every year ; first, 
 to the Passover mentioned in John ii. 23 ; then, a second time, 
 when He healed the paralytic, viz, at the Feast mentioned in this 
 Chapter (v. 1 — 14); thirdly, after He had multiplied the loaves 
 in Galilee (vi. 1) j and fourthly, and lastly, when He was Cruci- 
 fied. This opinion is also maintained by Theodoref, ad Dan. ix. 
 p. 1250. And this opinion has been adopted by LtUher, Sca- 
 liger, Grotius, Liyhtfuot, Le Clerc, Hengslenberg (Christol. 
 176), Greswell, and Robinson: and on the whole, seems most 
 probable. S. Ci/ril, Chrysosiom and his followers, Euthymius, 
 and Theophytact, supposed it to be a Pentecost. 
 
 The question is not very material to the Chronology of our 
 Lord's Ministry. For, since there was an interval of sixteen 
 months between the winter when lie was at Sychar, and the 
 Passover mentioned below in vi. 1 — 4, it is evident that a Pass- 
 over must have occurred in that interval, and it is not of much 
 importance to determine, whether that Passover is specified here 
 by St. John. It is enough to know that St. John's narrative of our 
 Lord's Ministry comprises a time in which there were Four Pass- 
 overs, viz. 
 
 A Passover when He cleansed the Temple, ii. 13. 
 A Passover (after a winter, see note on iv. 35) following the 
 Passover of chap. ii. 13, and be/ore 
 
 A third Passover connected with the miraculous feeding, and 
 preceding the discourse on the Eucharist, vi. 4. 
 
 The fourth Passover, at which lie suffered, xiii. I. 
 On the prophetic intimations of this fact, see below on vii. 8. 
 Hence it appears that our Lord's Ministry lasted about three 
 I/ears and a half : and this is the result arrived at not only by 
 Irenteus and Theodorel, arguing from these Four Passovers, but 
 also by Eusebius, reasoning on other grounds, II. E. i. 10. See 
 also below on vii. 14. 
 
 Jesus went up to the Feasts at Jerusalem to show His reve- 
 rence for the Law of Moses, and in order to preach to the multi- 
 tudes who were then assembled at Jerusalem. {Chrys.) 
 
 2. 'Έίττί] there is ; this expression does not show that this 
 Gospel was not written (as all Christian Antiquity believed it to 
 have been) after the destruction of Jerusalem ; as has been alleged 
 by some in more recent times. The Pool, and even its Porches, 
 might have continued to exist after the fall of the City. Some 
 part of the City itself survived the siege ; and they were in the 
 suburbs. The Pool is described by Eusebius and Jerome as 
 existing in their age : and it is probable, that the Romans, who 
 were accustomed to erect Baths wherever they settled themselves, 
 would be disposed to preserve a Bath, celebrated for its medicinal 
 properties, for the use of their own Garrison, quartered at Jeru- 
 salem : cp. Lardner, iii. p. 23G. Townson, p. 223. Davidson, 
 i. p. 230. 
 
 — Τ0Γ5 Ί(ί>οσοΧΰμ<ιι{] St. John alone of the Evangelists uses 
 the oblique cases of 'Upo(τ6\■oμa with the article, see x. 22 ; xi. 
 18. inner, p. 102. 
 
 ^— TTj προβατικτ?] Some ancient Interpreters joined this word 
 with κολυ/χβήθρο thus, ττροβατικ^ κολνμβηθρα, probatika piscina, 
 & sheep-pool {Chrys., Theophyl.), in which the entrails of the 
 sheep which had been sacrificed were washed {Theophyl. v. I) 
 But modern Expositors supply ttuXtj, gate, after ττροβατικτ}. See 
 Nehem. iii. 1. 32; xii. 39. Lirjhifoot, i. p. GCC. Wetst.,'p. BCS. 
 Winer, p. 522. 
 
 For a Homily on this miracle see S. Cyril ffieros. pp. 33C 
 —344. 
 
 — κολυμβήβραΐ a pool. This pool of Bethesda (or house of 
 mercy) at Jerusalem, with its five porches (see below) contain- 
 ing many sick folk waiting for the troubling of the water by the 
 Angel from heaven, in order to be healed, seems to represent 
 the Jewish Nation, in a diseased state, waiting, under the shade 
 of the Mosaic Law, for the coming of Christ (called an Angel 
 from heaven, Rev. xxi.) to trouble the stagnant waters of 
 Judaism, and to heal. He showed Himself greater than the 
 
 Law by healing on the Sabbath {v. 9), and that His Church 
 with its baptismal waters for all (Matt, xxviii. 19), and living 
 stream of the Spirit in Hie Gospel for all, is far better than the 
 pool of Bethesda (a means of healih to a few); and that He 
 Himself is the Source of health to all. 
 
 — Β-ηθΐσοα] Bethesda, house of mercy ; n*l {beth), * domus 
 ct icn {chesed), bene/icentia.' See Liyhtfoot, Chorog. and llar- 
 mony on John v. 2, vol. i. pp. fififi. C/O. 
 
 Bethesda seems to be what is now called the '* Fount of the 
 Virgin," and is connected by a subterranean channel with Siloam. 
 See on ix. 7, and Robinson, Palestine, i. p. 490 — 507, ^nd Later 
 Researches, p. 249. 
 
 — TtVrt o-Tois] fve arcades: probably the whole building 
 was of a pentagonal form, the pool being in the middle, to which 
 there was access from the five sides, covered with roofs, sup- 
 ported on columns. See v. 13. 
 
 The ]iorch of Bethesda, with its five arcades, has been re- 
 garded as emblematic of tlie Jewish nation, lying sick and impo- 
 tent in the porch of the Pentateuch ; when Christ came to give 
 them health in the living waters of the Gospel. (Cp. Aug^ See 
 on V. 5. 
 
 3. πλίβοϊ] a multitude. The work of Christ, in healing the 
 soul, is far greater than that which He wrougiit in healing men's 
 bodies. But because the soul of man did not as yet know Christ, 
 by whom she was to be healed ; and because man has eyes in the 
 body so as to be able to see bodily acts, and had not as yet eyes 
 in the heart, so as to see God, therefore Christ wrought works uf 
 healing that were visible, on the body, in order that the soul, 
 which could not as yet see Him, might be healed by Him. He 
 therefore entered the porch where a great multitude lay, and 
 chose one (who had been long there, and had no one to jiut him 
 into the pool), and healed him. {Aug.) 
 
 He restored him to vigour immediately .- and gave a public 
 proof of the miracle. How great is the difference in the health 
 restored by Christ, and that which we receive by the ministry of 
 Physicians! {Bede, Theoph.) See above on Matt. viii. 15. 
 
 — ίκ^ίχομίνοιν — κίνησιν is omitted by A*, B, C*, L, a few 
 cursive MSS., and the ancient Cureton Sgriac. 
 
 As to the words ^κ5€χομ4νωΐ' rijf τοϋ vSaros κίΐ'ησιν, they 
 state nothing which is not known from v. 7- And no good reason 
 can be assigned for which they should have been omitted, if they 
 had been in the original text of the Gospel. But they may have 
 been left out inadvertently from some ancient copy, and so 
 never have found their way into the transcripts from it. 
 
 This seems more probable than that these words should have 
 been added as a gloss to some early copy, and from that cne 
 source have been difTused into the immense majority of copies 
 where they are now found. 
 
 4. "AyyeKos — νοσ-ήματί] These words are not found in MSS. 
 B, C*, D, nor in a few cursive MSS., nor in the Cureton Syriac, 
 but they were in copies of this Gospel in the time of Tertullian 
 (de Bapt. 5, adv. Jud. 13), and are quoted by Chrys., Cyril, 
 Aug., and others, and they exist in A, C*•*, E, F, G, H, I, K, 
 L, SI, U, V, Δ, and Lr. See the evidence on the subject in 
 Tregelles, Acct. of MSS. pp. 243—240, and in Scholz, Tisch., 
 and Alf. here. 
 
 As to this verse, which is found in the vast majority of 
 copies, some reasons might be alleged why it should have been 
 inserted by transcribers. They might have been desirous to 
 assign a cause for the phenomenon. On the other hand, reasons 
 no less valid might weigii witli them for its omission. . Who had 
 seen the Angel ? What Jewish writer had recorded his appear- 
 ance and operation ^ These are questions which might have been 
 urged by sceptics of old, as now, and the easiest way of removing 
 the objections might seem to be to omit the words. ΛΥβ know 
 that this feeling operated so strongly with some critics of old, as to 
 lead them not only to omit a few words, but even to reject entire 
 BooJis of the Sacred Canon, e. g. the Epistle to the Hebrews and 
 the Apocalvpse. See the editor's Lectures on the Canon, pp. 21.'i 
 246. 330, 2nd edit. 
 
 The evidence of the MSS. being, on the whole, so strong in 
 favour of the words, it seems rash to reject them. They are re- 
 tained by Lachmann : but rejected, as '*a legendacy interpola- 
 tion," by Meyer.
 
 JOHN y. 6—18. 
 
 201 
 
 τριάκοντα καΐ οκτώ €τη €γων Ιν Trj ασθΐνύα.' ® τούτον Ιοων 6 Ίησοΰζ κατά' 
 κΐ.ιμ.€νον, και γνους otl ποΧνν ηΒη -χρόνον εχεί Xeyet αύτω, ©eXeis υγιή? 
 ^ΐν^Γτθαι ; ^ Άπεκρίθη αντω 6 ασθενών, Κύριε, άνθρωπον ουκ ε^ω. Ινα, όταν 
 ταρα^θτ} το ϋ8ωρ, βάλτ} με εΙς την κολυμβηθραν εν ω δε ερ-χομαι εγω, άλλος 
 ττρο εμού καταβαίνει. " '' ^e'yei αύτω ό Ίησοΰζ, "Έγειρε, άρον τον κράβαττόν 
 σου, και περιπατεί. ^ " ΚαΙ ευθέως εγενετο υγιής ό άνθρωπος, και ηρε τον 
 κράβαττόν αύτοΰ, και περιεπάτει. ^Ην δε σάββατον εν εκείντ) Trj ήμερα. 
 •"' '' Έλεγον ούν οι 'Ιουδαίοι τω τεθεραπευμενω, Σάββατον εστίν, ουκ εζεστί 
 σοι άραι τον κράβαττόν. (^) ^^ Άπεκρίθη αίιτοίς, Ό ποιησας με ΰγιη 
 ΐκεΐνός μοι ε'ιπεν, Αρον τον κράβαττόν σου, και περιπατεί. '- Ήρώτησαν 
 ούν αυτόν, Τις εστίν 6 άνθρωπος 6 ειπών σοι. Αρον τον κράβαττόν σου, και 
 περιπατεί ; '^ Ό δε ία^εί? ουκ ηΒει τις εστίν ό γαρ 'Ιησούς εζένευσεν, όχλου 
 οντος εν τω τόπψ. 
 
 ^■^ ' Μετά ταύτα ευρίσκει αύτον 6 'Ιησούς εν τω Ίερω, και είπεν αύτω, "ΐΒε, 
 ΰγιης γεγονας• μηκετι άμάρτανε, ίνα μη χείρον σοί τι γενηται. 
 
 '^ Άπηλθεν 6 άνθρωπος, και ανήγγειλε τοις ΊουΒαίοις, ότι 'Ιησούς εστίν ό 
 ποιησας αύτον ύγιη. '^ Και δια τούτο εΖίωκον τον Ίησούν ο'ι 'Ιουδαίοι, και 
 εζητουν αύτον άποκτεΐναι, ότι ταύτα εποίει εν σαββάτω. ^' ^'Ο δε 'Ιησούς 
 απεκρινατο αυτοις, U Πατήρ μου εως άρτι εργάζεται, καγω εργάζομαι. ' ' ^ια 
 
 b Matt. 9. η. 
 Mark 2. II. 
 Luke 5. 24. 
 : ch. 9. U. 
 
 (1 Exod. 20. 10. 
 Deut. 5. 13. 
 Xeh. 13. 1». 
 Jer. 17. 21, Sc. 
 .Matt. 12. 2. 
 .Mark 2. 24. 
 Luke 6. 2. 
 
 e Matt. 12. iS. 
 ver. 21. 
 ch. 8. II. 
 
 f ch. 14. 10. 
 g ch. 7. 19. 
 
 ic 10. 33. 
 I'l.il. 2. C. 
 
 As to the internal teaching of tlie verse, it will be observed 
 that it does not say that the Angel was visible : and therefore no 
 objection against its insertion can be grounded on the silence of 
 profane writers. 
 
 It seems also a worthy exercise of Divine Revelation, to lead 
 human Philosophy to regard what are Physical Phenomena, as 
 being not produced by natural Laws, though they may be regu- 
 lated according to them, but as effected by divine Agency ; in a 
 word, to elevate the human mind from the lower level of 
 material Mechanics to the higher region of spiritual Dynamics. 
 
 Here also we have a true view of the dignity of the Medical 
 Profession. We see the ministry of the Physician, and the visible 
 means and appliances used by him for the restoration of health. 
 But by such Scriptures as these, the Holy Spirit teaches us to 
 look at the invisible power of the Great Physician acting by their 
 instrumentality ; and to ascribe all its success to Him, — " Jesus 
 Christ raaketh thee whole." (.\cts ix. 34.) 
 
 So it is also in the World of Grace. Vie see the Bread and 
 Wine in the Holy Eucharist ; and we see the Water in the Sacra- 
 ment of Baptism. But the Huly Spirit in Holy Scripture lifts up 
 the veil which separates us from the unseen world, and discovers 
 to us the ministry of .\ngel3, and even His own ministrj', in the 
 spiritual Bethesda, which God has provided for the palsied and 
 withered soul. 
 
 Hence TerUtUian (de Bapiismo^ c. 5) speaking of the pool 
 of Bethesda says, "That figure of corporal healing typified spi- 
 ritual medicine. In proportion as God's grace towards men was 
 increased, more honour accrued to the element of Water. What 
 thus conveyed temporal health now bestows spiritual ; what was 
 then salutary only to a few, is now made the means of disjiensing 
 everlasting health to whole Nations, by the abolition of death in 
 the washing away of sin." 
 
 On the spiritual uses of this narrative, as an antidote to the 
 erroneous practice of Auyel worship, see above, i. 52. 
 — /faTc'jSairei'] was U'otit ίο descend. 
 
 5. τριάκοντα — οκτώ] Thirty-eiyht. Perhaps there is a spi- 
 ritual meaning and typical sense in the number specified here by 
 the Blessed Evangelist. Cp, Henystenberg, Christol. "iijb. Forty 
 years is a term of probation : see below Chronol. Synopsis of the 
 Acts of the Apostles ; and the number here is thirty-eight (40 
 — 2) ; and it is probable that just two years after this cure, (Ihrist 
 suffered, and the time of trial of the Jewish Nation was over. 
 Did the man (as the Fathers say, see !'. 2) represent the Jewish 
 Nation ? and did his cure represent Christ's desire for their salva- 
 tion ? See also the parallel noticed above in prelim, note to E.x. xvi. 
 
 He had no one to put him in, he was prevented by others, 
 and yet he continued there. What a reproof to our languor ancl 
 despondency, and weariness in prayer, and in other spiritual ex- 
 ercises for the impetration of divine grace and eternal good ! 
 {Chrys.) 
 
 8. κρά$ατ7ον] 'grabatuiti,' nsed only by St. Mark and St. 
 John in the Gospels. See Mark ii. 4. 9. 11, 12 ; vi. 55. 
 
 9. σάββατον'] a sabbath. The day of Rest was specially 
 chosen by Christ as the fittest season for Divine acts of Mercy. 
 Thus He fulfilled the Law, and showed \l\a Oneness with the 
 Father. (Mark iii. 1. Luke iv. 31—36. 38, 39. John ix. 14.) 
 God rested on that day from all His works of creation ; but on 
 that Day of Rest He specially works, in doing acts of mercy to the 
 souls of His Creatures, in the public religious exercises of His 
 Church. 
 
 13. Ό δέ I'afleis] A multitude of impotent folk lay in the porch, 
 and one was healed by Him AVho could have healed them all by a 
 word. Why was this, but that Christ wrought rather with a view 
 to the healing of the soul than of the body ? For the health of 
 the body, though once restored, failed again in death ; but the soul 
 once healed passes to hfe eternal. .\nd to show the blessing pro- 
 mised to patient endurance, and faith, and resignation, He healed 
 this one. 
 
 — ifeVfucre] glided out of, " emersit, enatavit a turba tan. 
 quam a fiuctibus maris;" from ^κνΰν. enatare. iKVivaas =z 
 ίκκοΚυμβησ-αί, Hesych. See Eurip. Hippol. 471, (U 5e tV 
 τνχ7]ν tTftTova* ϋσην συ πώί ίν 4κνΐί)σαί Sokus ; and LXX in 
 Jud. .xviii. 2G. There is something beautifully significant in this 
 word as here applied to Christ. He emerged, glided, dived forth 
 invisibly from the waves of the crowd, and reappeared in the 
 quiet harbour of the House of God. He thus also proved that 
 when arrested at Gethsemane it was by His own will. See also 
 Luke iv. 29, 30. John viii. 59. 
 
 This incident is also important as an evidence of the reality 
 of His human body after His Resurrection, see below on xx. 19. 
 
 Our Lord has now withdrawn His bodily presence from the 
 crowd of this world, in order that we may see Him with the eye 
 of Faith. He has dived through the clouds of this lower world of 
 sin and sorrow, and has emerged into the pure, crystal, empyrean 
 of Heaven ; and to the eye of Faith He is visible there, and He is 
 there touched by the hand of Faith, see on xx. 17• 
 
 14. ΐύρίσκΐί aiiThv ό Ίησο?$] Jesus seeks for and βnds him | 
 see i. 42 ; xii. 14. The man when healed went not to the market, 
 but to the Temple,- and there Jesus, who had conveyed Himself 
 away from the crowd, met him who had not known Him in the 
 crowd. Jesus escapes from the crowd ; but He is found by us. and 
 finds us, in the Temple ; God is seen in solitude ; the multitude 
 makes a din around us and hides Him from us ; the divine vision 
 demands religious retirement and holy peace in His house, apart 
 from the strife of tongues. Ps. -X-Xxi. 20. 
 
 μ-ηκίτι αμάρτανι] sin no more. Bodily infirmities ate 
 
 therefore the effects of sin ■■ and if we suffer for our sins, and fall 
 again into the same sins, we may expect that our sufTering? will 
 be worse. (Chrys.) 
 
 — 'ίνα μ^ι xfTpov σοί τι γ.] So .Κ, Β, C, G, Η, L, Μ, S, Λ . — 
 ΕΙζ. τί σοι : but σοι is emphatic, and is rightly placed first, — ' to 
 thee who hast been healed.' 
 
 16. i-roUi] was doing, ' factitabat.' 
 
 17. Ό Πατήρ uou tius &ρτι ί'ρ7(ίςίτοι] My Father woriclh 
 
 2 Ρ 2
 
 292 
 
 JOHN V. 19—22. 
 
 h ver SO. 
 & 8. 3». & 
 
 i ch. 3. 3.i. 
 Matt. .1. 17. 
 Luke 9. 3.i. 
 k Malt. 11. 27 
 ai 28. l.s. 
 ch. 3. 35. 
 ,ν 17. 2. 
 Acts 17. 31. 
 
 ♦ τοΰτο ovu μάλλον ΐζητουν αντον οί Ιουδαίοι άποκτΐΐναι, οτι ου μόνον Ιλυε το 
 σάββατον, αλλά καΐ ττατίρα. Γδιον έλεγε τοί' Θεοί», Γσοί' εαυτόν ποιών τω Θεώ. 
 " "" ^ Απίκρίνατο ονν 6 Ίησοΰ<; και εΐττεν αυτοί?, Άμην άμην λε'γω ύ/χΓν, ου 
 δύναται ό Γιος ποιεΐν αφ' εαυτού ουδέν, εάν /xtj τι βλβπτ) τον Πάτερα ποιοΰντα• 
 ά γαρ αν €Κ€ίνοζ ποι^, ταΰτα «αι ό Τίο5 όμοίω'; ποιεί. -" ' Ό yap Πατήρ ψιλεΓ 
 τον Γίόν, και πάντα δείκνυσιν αύτω ά αύτος ποιεΐ• και μείζονα τούτων δείξει 
 αΰτω έργα, Γνα ΰ/χεΓ? θαυμάζητΐ. -' "Λσπερ γαρ ό Πατήρ εγείρει τους νε/ίρού? 
 «αι ζωοποιεΓ, ούτω και ό Τίό? ου? ^ε'λει ζωοποιει. '^^ '' Ουδέ γαρ ό Πατήρ KpCveu 
 
 hitherto. rii ews άρτι ^ίίκνυσι rh άϊδί'ωΓ. (Alhanas. adv. 
 Arian. ii. p. 3116.) — eois ίρτι from the Creation. (Jiengel.) In 
 His reasonings on the Sabbath, our Lord somelimes speaks as 
 Man, as a human teacher (e.g. Matt. xii. 3), sotretimes as God. 
 Here He speaks as God, who makes His Sun to rise and His rain 
 to fall, and clothes the grass of the field on the seventh day as 
 well as on the other six. {Chrya.) 
 
 Our Lord says, " My Father worketh hitherto," because 
 though He no longer maketh new creatures, yet He works in 
 governing the Creation which was finished on the sixth day. 
 And because the whole fabric of the Universe would be dissolved, 
 if God's operative power and administrative rule were ever with- 
 drawn. {Aug. super Gen. iv. 12.) 
 
 As Bevc/et says, " WTiat would become of the Sabbath, 
 unless God worked on the Sabbath?" 
 
 The man who was healed was seen by the Jews to be doing 
 a corporal work on the Sabbath, — he carried his bed. Christ, 
 therefore, who had commanded him to do so, teaches them 
 thereby, that the ordinance of their Sabbath was temporary, and 
 that its substance had now appeared in Himself, and He therefore 
 says, "My Father worketh hitherto, and I work." 
 
 The Jews, understanding the law of the Sabbath in a carnal 
 sense, imagined that God was wearied by the labour of Creation, 
 and was resting from fatigue. Think not that My Father so 
 rested on the Sabbath as not to work any more ; but as He work- 
 eth without labour, so I work. But it is said that God rested, 
 because He made no more creatures after that all things were 
 finished. (Gen. ii. 1, 2.) 
 
 God gave the precept of the Sabbath to be a shadow of the 
 future, and to signify the spiritual rest which remairieth to the 
 people of God (Heb. iv. 9) ; that is, to the faithful who have done 
 good works in this present state of existence ; and this Rest will 
 begin when the six ages of the world (like the six days of crea- 
 tion) are past ; and our Lord Himself confirmed the mystery of 
 this rest by resting on the seventh day in the Grave, after He had 
 completed His work, and had exclaimed, " It is finished" (John 
 xix. 30). See also note on Malt, xxviii. I. 
 
 — Kayuj ^ρ-^σ.ζομαι] and I also am working. Tlie Law of the 
 Sabbath is the law of a Being who never rests from doing good. 
 {Theoph.) See on Luke xiii. Hi. What my Father made, lie 
 made without fatigue, by Me, WTio work without labour ; and 
 when He governs, He governs by Me. Thus while He works I 
 work. (Aug., Hilary de Trinit. vii.) The Father does not work 
 except by the power and wisdom of the Son. (Cyril.) You think 
 that the honour of the Sabbath has been disiiaraged by Me ; but 
 I never should have done what I have now done, unless I saw 
 that the Father acts in like manner as I have now done ; He does 
 every thing which appertains to the constitution of the world and 
 to the Sabbath, and does it all by Me. (Cyril.) 
 
 19. ου Svfarai ό Tibs noiuv a(p^ (αυτόν oifhey'] the Son can do 
 nothing nf Himself sare what He seeth the Father do. The sub- 
 stance of the Son is from the Father, and therefore the power of 
 the Son is of the Father. His essence and power are synonymous. 
 He can do nothing but what He sees the Father do ; but this act 
 oi seeing is His eternal generation from the Father. As fire is to 
 light, so is the Father to the Son ; the Son who is begotten is co- 
 eternal with the Father who begat Him. (Aug. See also Serm. 
 120.) Alhanns. adv. Gentes, 4C, p. 37: also p. 226. The Word 
 is the essential Wisdom, Reason, and Power of the Father. (Cp. 
 1 Cor. i. 24.) 
 
 For God does not see by bodily eyes, but His faculty of sight 
 is in the virtue of His nature. (Hilary.) 
 
 When Christ says He can do nothing of Himself, He means 
 nothing contrary to His Father's will ; tor He took our nature of 
 Himself (Phil. ii. C, 7), and died, and raised Himself (Join x. 17, 
 18). (Chrys.) 
 
 — h yap hv (Kuvos iron], ταΰτα κα\ κ. τ. λ.] whatsoever He 
 doeth, these also doeth the Son in like manner. I work His 
 Works as being ever from Him. The Son is the Virtue by which 
 the Father works all things, and ever is in the Father, and de- 
 clares His will by act. (Cyril.) 
 
 ΛV'e are not to imagine that the two Persons of the Trinity 
 are as it were two Artificers— the one a Master workman, the 
 other his Scholar, so that according as the former makes a chest, 
 the other makes another after him. Therefore our Lord does not 
 say, whatever the Father does, the Son does other things like 
 what the Father does ; but He says that the Son does the same 
 things. The Father made the world, the Son made the world, 
 and the Holy Ghost made the world ; one and the same world 
 was made by the Father, through the Son, by the Holy Spirit. 
 
 We are n9t to suppose that Christ's power of working comes 
 by increments of strength, supplied to Him from time to time, 
 but from consciousness ; and not so from consciousness, that the 
 Son does subsequently what He has previously seen the Father 
 do. But since the Son is begotten of the Father by a conscious- 
 ness of His Father's power and nature in Himself, He testifies 
 that the Son can do nothing but what He sees the Father do. 
 (Cp. Aug. here.) 
 
 He adds the word 6μο!ω$, in like manner, lest another error 
 should rise in our minds. A servant does some things at the 
 command of his master, the same thing is done by both, but is it 
 done likewise ? No. Therefore the Father and the Son are not 
 in the relation of master and servant to each other. But the Son 
 does the same things as the Father, and He docs them in like 
 manner, that is, with the same power as the Father. The Son 
 therefore is equal to the Father. {Aug.; and see Greg. Nazian. 
 p. 547.) It is necessary to guard the reader against the errors 
 here noticed ; which are found in a note, on this passage, derived 
 from one of the subtlest of modern Arians, Dr. Samuel Clarke, 
 and circulated in one of the most popular Commentaries in the 
 English language. " I do every thing m imilalion of Him and 
 by His direction and appointment." See also the same writer's 
 note on John xi. 41. The same caution must be given against 
 the tendency of some notes from Dr. Whitby, whose antitrinita- 
 rian bias, afterwards openly declared in his opposition to Bp. Bull, 
 and refuted by ^Vaterlarid, is sometimes visible in them, e. g. on 
 V. 17, " I, after His ej:ample, ^ork that which is good." The 
 teaching of 5•. Hilary, S. Athanasins, S. Cyril, and S. Augustine 
 may serve as a corrective of these erroneous notions. 
 
 20. Ό Πατήρ <pi\(1 Thv Tthy, καϊ ττά^τα ίΐΐΐί^υσιν αυτψ"] The 
 Father loveth the Son, and showelh Him all things that He 
 Himself doeth. Not that the Fatlicr shows every tiling to the 
 Son by His own working, but He works through the Son by 
 showing what He does. For the Son sees the Father showing 
 what He does, before any thing is done ; and whatever is done by 
 the Father through the Son, is done from the Father's demon- 
 stration, and from the Son seeing what is shown. (Aug.) We 
 are not to suppose that the only-begotten Word, Who is God, 
 receives any teaching by demonstration. The demonstration of 
 works inculcates here a faith in Christ's eternal generation. 
 (Hilary, de Trin. vii ) Christ sees God by being born of God, 
 (Aug.) 
 
 — μΐίζονα τούτων Sei^ei αυτψ tpya] He will show Him 
 greater works than these. He will show Him the liesurrection 
 of the Body and the Regeneration of the Soul. But how can He 
 be said to show these things to the Son, co-eternal with the 
 Father.' He shows them to Him as Man ; for the body will be 
 raised at the general resurrection by the voice of the Son of Man. 
 (Aug.) 
 
 22. δ Πατ^ρ Kpiv€i ovS4va] the Father juflgplth no man. In 
 that the Father begat the Son co-equal with Himself, and has 
 given all judgment to the Son, the Father will judge the World 
 with the Son ; but the Father judgeth no mnn^ benauso the form 
 of God will not be visible at the Judgment day, but the form of 
 the Son of MaJi, which lie received from U3. At the Judgment- 
 day no one will see the Father ; but every one will see the Son ; 
 because He is the Son of Man. Those on the right hand will see 
 Him, and those on the left hand will see Him ; and both will 
 bear His voice. But after the Judgment the righteous shall 
 see God ,- for " blessed arc the pure in heart, for they shall see 
 God " (Matt. V. 8). {Aug.) See also below, note on r. 27, and 
 Bp. Pearson on the Creed, Art. vii. pp. 554 — 5, CO and notes.
 
 JOHN V. 23—30. 
 
 293 
 
 ovheva, αλλ' τηΐ' κρίσιν πάσαν ΒίΒωκ€ τω Τΐω, -^ ' Γνα ττάντίζ τιμωσι. τον Τΐον, 
 καθώς Τίμωσι τον Πατέρα. Ό μη τιμών τον Τΐον ου τίμα. τον Πάτερα τον 
 π€μ\(βαντα αυτόν. 
 
 (■γ-) -■* ™ Άμην άμην λέγω ΰμΐν, ότι 6 τον \oyov μου άκούων και πιστίύων 
 τω ■πέμ\^αντί με έχει ζωην αιώνιον, καΐ εις κρίσιν ουκ ερχ^εται, άλλα μεταβεβηκεν 
 εκ του θανάτου εΙς την ζωην. 
 
 (^) ^ " -^μν^ ^I^W λέγω ΰμίν, οτι ερχ^εται ωρα, και νυν εστίν, δτε οΐ νεκροί 
 άκούσονται της φωνής του Τΐοΰ του Θεοΰ, καΐ οΊ άκοΰσαντες ζησονταν ^^ ωσπερ 
 γαρ 6 Πατήρ έχει ζωην εν έαυτω, οΰτως εζωκε και τω Υ'ιω ζωην εχειν εν εαυτω• 
 *■' και εξουσιαν εοωκεν αυτω και κρίσιν ττοιειν, οτι Ύιος ανσρωπου εστί. "° Μη 
 θαυμάζετε τοΰτο• οτι έρχεται ωρα, εν η πάντες οί εν τοΐς /χι/ΐ7/"•^^οΐ5 άκούσονται 
 της φωνής αυτού, •^ ^ και εκπορευσονται- οι τα αγαυα ττοιησαντες εις αναστασιν 
 ζωής, οΐ δε τά φαΰλα ττράζαντες εΙς άνάστασιν κρίσεως. 
 
 (-^) 30 q Q^ Βύναμαι εγω ττοιειν άπ εμαυτοϋ ού^εν καθώς ακούω, κρίνω• και 
 
 1 1 John 3. 23. 
 
 m ch. 3. 18. 
 &: 6. 40, 41. 
 i S. ί1. 
 Rom. 8. 24. 
 Eph. 2. 6. 
 I John 3. 2. 
 Luke 23. 43. 
 η Epta. 2. I, i. 
 Matt. 8. 22. 
 ReT. 3. I. 
 Rom. 6. 4. 
 Ual. 2. 20. 
 
 η Dan. 12. 2. 
 1 Cor 13. 52. 
 
 ρ Matt. 25. 46. 
 
 q ver. 19. 
 & 6. 38. 
 Isa. 11. 3. 4. 
 
 — TTji/ Kpiirty πΰσαιι Sf'Suj/te] He hath dehvered the work of 
 Judging, totallv, to the Son — tulam Ei soli dedit. 
 
 23. Ϊ1Ό iroi'Tis τι/ίώσι τόι/ Ίίόν] in Order thai all may honour 
 the Son even as they honour the Father. This Scripture refutes 
 various forms of Heresy. It shows that Christ is the Son, be- 
 cause He docs nothing of Himself, and that He is God, because 
 whatever the Father does He does ; and that He is One with the 
 Father, because all must honour Him as they honour the Father ; 
 and that He is not the Father, beeause He is sent by the Father. 
 (Hilary, de Trin. vii.) They despise the Father of Heaven, who 
 do not give equal honour to the Son ; and we must honour the 
 Son as we honour the Father, if we desire to honour the Father 
 and the Son. (Aurj., Chrys.) 
 
 24. μ(ταβίβηκ(ν e/c toC θάνατον] He does not say will pass, 
 but is already passed ; that is, he has passed from the death, the 
 death of unbelief, to the life of faith ; and from the death of sin 
 to the life of righteousness. 
 
 — (Is tV Cm-hv'] to the life; i.e. to life eternal ; for this pre- 
 sent life on earth does not deserve to be called life ; there is no 
 true life but what is eternal. 
 
 25. epxtToi oipa, κΛ νίν (στιγ] the hour Cometh and now is. 
 Our Lord is about to speak of two Resurrections j 
 
 The first Resurrection is that which is not universal ; it is 
 the Resurrection of the soul from the death of sin. 
 
 The second Resurrection is that of all todies from their 
 graves at the last day. 
 
 If we believe the Gospel, and have been baptized, we have 
 already risen by the first resurrection ; and we, who have so risen, 
 have risen to eternal life, if we endure in faith to the end, we 
 have passed from Me death unto Me Ufe, i. e. from that which is 
 indeed death — sin — to that which is indeed life — the life of 
 Christ. And then we shall rise hereafter and be equal to the 
 Angels in Heaven. Luke τχ. 36. 
 
 Let us therefore so live now as they who have already risen 
 from the grave of sin, that we may rise hereafter with joy in our 
 bodies to life everla.sting. (Cp. Aug.) 
 
 See also Aug. Serm. 127, on the Two Resurrections here de- 
 scribed by our blessed Lord. See also Macarius (Horn, ixxvi. 
 p. 103), who says, "the Resurrection of dead souls now is : the 
 Resurrection of dead bodies will be at the Great Day ;" and Bp. 
 Andreues, Serm. xvi. 
 
 So the Church of England speaks in the Book of Common 
 Prayer, " Baptism doth represent unto us our profession, which 
 is to follow tlxe example of our Saviour Christ, and to be made 
 hke unto Him ; that as He died and rose again, so should we, who 
 are baptized, die unto sin and rihe again unto righteousness, con- 
 tinually mortifying all our evil and corrupt affections, and daily 
 jiroceeding in all virtue and godliness of living." See also the 
 Collect for Easter Even, and compare notes below on Rom. vi. 
 3 — II, and Col. iii. 1 — 5, and Rev. xx. 5, C. 
 
 — ol ν€κροί'] the dead shall hear the voice of the Son of God ; 
 the dead in trespasses and sins (see Eph. ii. 1. 3. G; v. 14. Rom. 
 vi. 4, 5), for we are buried with Him by Baptism into Death. 
 (Col. ii. 13; iii. 1. 3.) 
 
 They who do not believe, or who, believing, do not live holy 
 lives, and have not charity, are dead. Some of them shall hear ; 
 that is, shall hearken to the voice of the Son of God in the Gos- 
 pel ; and they that hear, i. e. that ohey (' qui audierint '), shall 
 live. (Aug.) 
 
 — ToC TiOC Toi; 0ioiJ] of the Son of God. He does not here say 
 
 the Sou o! Man, because He is representing to us that in which 
 He is equal to the Father. By our incorporation in Him we 
 are reconciled and united to God ; and we, who by nature were 
 children of the old Adam and sons of wrath (Eph. ii. 3), become 
 sons of God (i. 12). See v. 26. {Aug.") 
 
 27. ii^ovaiav ttaiKtv aunjl] He gave Him authority. He gave 
 it to Him as Son of Man : for as Son of God He possessed it 
 from eternity. God now raises the soul by Christ as Son of God 
 (p. 25). He will raise all the bodies of men at the general resur- 
 rection by Christ as Son of Man. [Aug.) 
 
 — κρίσιν ποκΊν, 'άτι 'Clhs ίνθρ<ίπου ίστί"] ίο eu ecute judgment 
 also, because He is the Son of Man. For the form of Man will 
 come visibly to judge; that form of Man whicli was once judged 
 will judge; He who once stood before the judge will sit as Judge 
 of all ; He who was once falsely condemned as guilty will justly 
 condemn the gmlty. It is fit that they who are to be judged 
 should behold their Judge ; and both the good and wicked must 
 be judged. It follows as a consequence, that in the Judgment, 
 the form of a servant which Christ bore should be shown both to 
 the good and wicked ; but the Form of God will be manifested to 
 the good alone. (Aug. Serm. Ixiv.) 
 
 28. ίρχίται Spa] Me hour cometh. See above, note on r. 25. 
 He does not add now is, because the Restirrection of which He is 
 about to speak \s future, — i. e. is the General Resurrectiou of the 
 Body at the end of the world, at the last trump. (Aug.) 
 
 — TrofTes o'l iv to7s μνημ^ίοΐί] all they that are in the graves. 
 The bodies of men are in the graves, and not their souls. The 
 souls of the righteous departed are now in Abraham's bosom, 
 and those of the wicked are now in misery. See above on Luke 
 xvi. 23. 
 
 He had before spoken of men's soult (r. 25), and then He 
 did not say that all who are dead shall hear the voice of the Son 
 of God ; i. e. obey it and believe ; fur some would remain in un- 
 belief. 
 
 But He now says, that all who are in the graves will rise ; 
 He does not say here that all will live, as He had said before of 
 all who believe, and by believing have passed from death to life ; 
 because some who come forth from their graves will not rise to 
 life eternal, but will go into the resurrection of damnation. (Aug.) 
 
 Our Lord here guards by anticipation against the error of 
 Hymenaeus and Philetus, who took occasion from the doctrine of 
 the First Resurrection by faith, to deny the Second Resurrec- 
 tion, or General Resurrection of the Body. 2 Tim. ii. 17i 18. 
 
 Consider also the words of the Athanasian Creed, declaring 
 the sense of the Church concerning this passage of Scripture, — 
 " At Whose Coming all men shall rise again witii their bodies," 
 &c. ; and examine the bearing of these words on the opinion that 
 at Christ's second Advent the righteous only will rise with their 
 bodies, and that He will reign with them for a thousand years 
 upon earth. See below on Rev. xx. 1 — /• 
 
 29. iroiTiaavTes — wpd^avTfs] Observe ΐΓΟίίϊκ applied to good, 
 τράσσαν to efi7. Good which is made and done has permanence 
 for ever. Evil practised upon earth produces uo good fruit for 
 eternity. 
 
 30. Koflcijs άκούαι, κρίνω] As the Father in Me speaks, so I 
 hear, and proiiounce judgment. (Aug.) 
 
 ToC τΓίμψαι-τίι μι] Ποτρ^ί is added by some MSS., but 
 
 it is not in A, B, D, K, L, Δ, Λ, and many Versions and Fa- 
 thers.
 
 294 
 
 JOHN V. 31—45. 
 
 sisa. 42. I. 
 Matt. 3. 17. 
 
 u Matt, 3. 17. 
 Si 17. 5. 
 Mark I. 11. 
 &9. 7, 
 Luke 3. 22. 
 Si 9. 35. 
 ch. 1. S3. 
 Si 6. 27. &• 8, 18. 
 St 10. 25. & 12.28 
 2 Pet. 1. 17. 
 V Exod. 33. 20. 
 Deut. 4. 12. 
 1 Tim. C. 16. 
 I John 4. 12. 
 X Isa. 8. 2U. 
 ScSi. 16. 
 Luke 18. 2D. 
 St 24. 27. 
 Acts 17. 11. 
 Deui. 18. 15. 
 ch. I. 46. 
 
 ych. 12. 43. 
 Rom. 2. 29. 
 
 17 κρίσΐ'ϊ "η ΐμη Βι,καία εστίν οτι ον ζήτω το θίΚημα το €μ6ν, άλλα το θΐΧημα 
 του πεμψαντοζ με. \^ χ- ) t,av εγω μαρτυρώ ττερι εμαυτου, -η μαρτυρία μου 
 
 ουκ ίστίν άληΘη<;. ^'' '"Αλλο•; εστίν ο μαρτύρων περί εμού, κοΧ οίδα οτι ά\ηθη<; 
 εστνν η μαρτυρία ην μαρτυρεί ττερί εμοΰ. ^^ ' 'ΤμεΙζ άπεστάλκατε προ<; Ίωάννην, 
 και μεμαρτύρηκε τύ) άληθεία• ^* εγω Se ου πάρα άνθρωπου την μαρτνρίαν λαμ- 
 βάνω• άλλα ταύτα λέγω ίνα ΰμεΐζ σωθητε. ^^ 'Εκείνος ην ό λύχνος 6 καιόμενος 
 και φαίνων, ύμείς oe ηθελησατε άγαλλια^τ^ι-αι προς ωραν εν τω φωτΐ αύτου, 
 L•γω οε εχω την μαρτυριαν μειί,ω του Ιωάννου• τα γαρ έργα α εοωκε μοί ο 
 Πατήρ ινα τελειώσω αυτά, αυτά τά έργα α εγω ποιώ, μαρτυρεί περί εμού, δτι 6 
 Πατήρ με άπεσταλκε• '^ ' και 6 πεμι^ας με Πατήρ αυτός μεμαρτύρηκε περί 
 εμού. ("πτ) Οΰτε φωνην αυτοΰ πώποτε άκηκόατε, ούτε etSo? αυτοί) εωράκατε' 
 -^) και τον Κογον αυτού ουκ έχετε μένοντα εν υμιν, οτι ον απεστειλεν εκείνος 
 τούτω νμε7ς οϋ πιστεύετε. 
 
 2^ " 'Ερευνάτε τάς γραφάς, δτι νμεΐς Ζοκεΐτε εν αύταΐς ζωην αΐώνιον εχειν, καΐ 
 εκειναι εισιΐ' αι μαρτυρουσαι περί εμού• ^ και ου υελετε εΚσειν προς με, ινα 
 ζωην εχητε. ■*' Αόζαν παρά άνθ ρώπων ου λαμβάνω• ^" άλλα. εγνωκα υμάς, δτι 
 την αγαπην του &εου ουκ έχετε εν εαυτοις. Εγω εληλυυα εν τω οΐΌ^χατι 
 
 του Πατρός μου, καΐ ου λαμβάνετε με• εάν αλλθ5 ελθη εν τω ονόματι τω ΊΒίω 
 εκείνον ληφεσθε. *^ ^ Πίος Βύνασθε ύμείς πιστευσαι Βόζαν παρά αλλήλων λαμ- 
 βάνοντες, καΐ την Βόζαν την παρά του μόνου Θεοΰ ου ζητεΐτε ; ^^ Μη Βοκεΐτε 
 οτι εγω κατηγορήσω υμών προς τον Πατέρα• εστίν ό κατήγορων ίιμων Μωϋσης. 
 
 ύΐ. Έοϊ/ ^γώ μαρτυρώ vepl ^μαυτον, ή μζρτνρία μου ουκ ΐστιν 
 α\-ηθτ)ί] If Ι bear witness of Myself, My ivitness is not true : 
 that is, would be liable to suspicion from you ; for no one is re- 
 garded as a credible witness in his own behalf; He therefore ap- 
 peals to three several other testimonies, — the witness of John the 
 Baptist, His miracles, and the testimony of His Father. (Chrys., 
 ■Aug.) _ ^ 
 
 33. 'Χμΰ$ απ(στά\κατ(] Ye hare sent to John, and he hath 
 borne witness. That is done, and it ought to have convinced 
 you. You yourselves, yea, even your greatest men, Priests and 
 Pharisees, have sent to John ; you have thus proved your re- 
 verence for his testimony, and you even sent to ask his witness 
 concerning himself ,—" 'Vfho art thou?" (John i. 1!),) and he 
 then bare witness of Me. (Chrys.) 
 
 34. tV μαρτυρΙαν'] My testimony ; the witness on which I 
 rely. 
 
 85. ΈκίΤΐΌί ^v 6 λύχνο;] He was that lamp (Χΰχνο;) that was 
 kindled and shone, — that greatest of Prophets. (Matt. xi. 11. 
 Luke vii. 28.) All the Prophets were lamps (λιίχΐΌΐ) kindled 
 from heaven. The phrase κα,ίιιν λύχνον is in Matt. v. 15. 
 Luke sii. 35. But Christ is the Light itself (rb φώι). He is 
 the true Light— the Light of the World— from which these lamps 
 were kindled ; and when the Light shone forth in the full lustre 
 of mighty words and deeds, then the lamps disappeared. {Aug.) 
 " Lychnus orto soli non foenerat lucem." (Bengel.) 
 
 — a-yaAAia^fji/at] You were willing enough to rejoice in his 
 light, but not to walk in the way which he showed you. Cp. 
 Ezek. iixiii. 32. 
 
 36. τά yap tpya — μαρτυρ(7] for the works which the Father 
 gave Me to finish, the very works which I am doing bear witness 
 of Me. Sloses bare witness to Christ, so did John and the other 
 Prophets; but Christ prefers the testimony of //is Jiioris to all 
 their testimonies, because God did indeed give witness to His Son 
 by Moses and by John ; but by His works, God in the Son mani- 
 fests the Son ; and when we come to the Son we need go no fur- 
 ther. We want no lamps, when we come to the Light. We need 
 not dig deeper when we come to the Rock. (Aug.) 
 
 37. Οΰτξ (puvTjv αΰτοΟ πώττοτί ακηκόατΐ"] J'c have never heard 
 His voice. A reply to the plea of the Jews, — " We know that 
 God spake unto Moses " iJrhn ix. 29). Ye boast of your know- 
 ledge of God, but ye know nothing of Him. Ye reject Him 
 Whom God hath sent. He answers their thoughts, and so proves 
 Himself God, Equal and One with the Father. (Cyril.) 
 
 39. 'EptofUTf Tas γραφά!] Search ye the Scriptures, ipfuyare 
 used by LXX for Hebr. ircn (chaphas-), ' rimari, perscrutari.' 
 (Gen. xxxi. 35; xliv. 12.) It is probably the imperative mood. 
 Cp. vii. 02. 
 . — τάι ypa<pai] 'your Scriptures.' The Son of God, there- 
 
 fore. Who knows all things, acknowledged the Holy Scriptures in 
 the hands of tlie Jews. They received them as the pure and in- 
 spired Word of God, and He acknowledged the Scriptures to be 
 what they accounted them to be, and He appealed to them as such.. 
 Whosoever therefore denies the Integrity and Inspiration of the 
 Old Testament, rejects the testimony of Christ, the Son of God, 
 and Judge of all. See on Luke xvi. 31. 
 
 And lest the Jews should ask. When hath the Father borne 
 witness of thee ? He refers them to the Scriptures, which they 
 acknowledged to be from God. But observe. He commends the 
 Scriptures to them not only for reading, but for diligent search. 
 He did not say Read, but Search ; search as for a treasure hidden 
 in the earth. So let us Christians, when we contend with heretics, 
 arm ourselves with weapons from thence. For all Scripture iti- 
 spired by God is also profitable for doctrine, for reproof (or re- 
 futation of error), that the man of God may be perfect (2 Tim, 
 iii. IG). i^Chrys. Hom. 40, 41.) 
 
 — y^cTs 5oK€iTe] ye think that in them ye have eternal life ; 
 but it is a vain imagination, if ye merely admire the Scriptures, 
 and read the Scriptures, but do not search the Scriptures and be- 
 lieve the Scriptures, which testify of Me. (Chrys.) What is the 
 use of having the Scriptures, if you do not believe in Him of 
 Whom they write ? (Cyril.) Search the Scripture», in order 
 that your opinion that in them ye have eternal life may not be 
 a mere empty theory ; and in order that ye may find Sle in the 
 Scriptures which testify of Me, and declare that the Eternal Life 
 of which they speak is to be found in Me, and only in Me. 
 
 40. οϋ ei\(T(] ye are not willing. If therefore a man perishes, 
 it is not by God's will, but by his own sin. See 1 Tim. ii. 4. 
 2 Pet. iii. 9. Ezek. xxxiii. 11. 
 
 43. iav ϊλλοϊ] if another come in his own name, him ye will 
 receive. The Jews rejected the true Messiah, and now more than 
 sixty false Messiahs have arisen among them from time to time, 
 who have come in their own name, and whom they have received. 
 (Bengel.) 
 
 The Fathers generally held an opinion, grounded on this pas- 
 sage, that Antichrist would be received by the Jews. 
 
 44. τταρά του μόνου Qeou] from the Only God. (1 Tim. i. 17.) 
 Lest the Jews should imagine that He was contravening their 
 Law which says (Deut. vi. 4), " the Lord our God is One Lord," 
 because He had spoken of Himself and the Father as Two Persons 
 (vv. 17 — 23), He here affirms the Divine Unity, and teaches them 
 that they who profess zeal for the One God do not honour Him 
 aright (see v. 23), unless they honour the Son even as they honour 
 the Father. A warning to those who claim for themselves the 
 title of Unitarians, and deny the Divinity of Christ. No one can 
 be said to beUeve in the Divine Unity who rejects the doctrine of 
 the Trinity.
 
 JOHN V. 46, 47. VI. 1—11. 
 
 29δ 
 
 tis OP u/xels ηλπίκατε. ^'' ' JSt γά/3 eVtarevere Μωνστ], επιστευετε άί' eyu,oi• περί 
 yap e /Αοΰ ζκείνοζ iypaxliev. *^ El Se rois Ικτίνου γράμμασιν ου τηστεύετε, ττώ? 
 TOts €μοΙζ ρημασί πι,στίύσίΤί ; 
 
 VI. (','-) ' Mera ταύτα απήλθαν 6 Ίησον^ πίραν τηζ θαλάσσης της Γαλι- 
 λαίας της ΤφβρίάΒος• - καΐ ήκολονθει. αυτω όχλος πολύς, otl Ιώρων τα σημεία 
 
 ζ Cen. 3. 15. 
 & 22. 11. 
 Si Ι». 10. 
 Deut. 18. IS. 
 
 ά inoiet inl των άσθενονντων. 
 
 (ΐϊτ) "^ '^ΐ'^λ.^ε δε €15 το όρος ό ^Ιησούς, και e/cei Ικάθητο μετά των μαθητών 
 αυτού. 
 
 (ητ) * ^ Ήί' δε ε'γγύϊ το ττάσ-χα, η Ιορτη των ΊουΒαίων. 
 
 (■γ-) * ^ Έπάρας ουν τους οφθαλμούς ό Ίησοΰς, καΐ θεασάμενος ότι πολύς 
 όχλος έρχεται, προς αυτόν λεγεί προς τον Φίλίππον, Πόθεν άγοράσωμεν άρτους. 
 Ινα φάγωσιν ούτοι. ; ^ τοΰτο δε έλεγε πειράζων αυτόν αΰτος γαρ ηΒει. τι έμελλε 
 ποίεΐν. ' Άπεκρίθη αυτω Φίλιππος, διακοσίων Βηναρίων άρτοι ουκ άρκουσιν 
 αύτοίς, ίνα έκαστος αυτών βραχύ τι λάβη. ^ Λέγει αυτω εις εκ των μαθητών 
 αυτού, ΆνΒρεας ό άΒελφος Κίμωνος Πέτρου, ^ ""Εστί παιΒάριον εν ωδε, ος έχει 
 πέντε άρτους κρίθινους και δυο οφάρια• άλλα ταύτα τι εστίν εις τοσούτους ; 
 "^ Είπε δε ό Ίησοΰς, Ποιήσατε τους ανθρώπους άναπεσείν ην δε χόρτος πολύς 
 εν τω τόπω• άνέπεσον οΰν οΐ άνζρες τον αριθμόν ώσεί πεντακισχίλιοι. 
 " '^ Έλαβε δε τους άρτους ό Ίησοΰς, και εΰχαριστησας ΒιέΒωκε τοΙς μαθηταΐς, 
 
 a Exod 12. 18. 
 Lev. 23. 5. 
 Numb. 28. IG. 
 Deut. 16. 1. 
 b Matt. U. 15. 
 Mark 6. 35. 
 Luke 9. 12. 
 
 c 2 Kings 4.43. 
 
 d 1 Sara. 9 13. 
 
 Ch. VI. 1. Μίτά ταΰτα] After these things. See on Matt. 
 xiv. 13—21, and cp. Mark τι. 30—44. Luke ix. 10—17• This 
 13 one of the few points at which all the narratives of the Four 
 Evangelists touch one another and meet. This was just before 
 the last Pagsover but one (r. 4). There is a similar coincidence 
 just before the last Passover (xii. 12). 
 
 St. John by his silence, where he is silent, confirms what had 
 been already said by the other three Evangelists. Here, where he 
 speaks, he also confirms what they had said, by his agreement with 
 it, and by adding to it. " Hoc unicum miraculum inter baptisraum 
 et passionem Christi, Johannes una cum reliquis Evangelistis de- 
 scribit, narrotionem eorum hoc ipso confirmans." {Bengel.) See 
 above. Introduction, p. 2(i8. 
 
 For a Summary of the contents of this chapter and their 
 connexion, see below, the note at end of this chapter, p. 302. 
 
 — Ti;3€pia5os] Tiberias, on the western coast of the Sea of 
 Galilee ; built by Herod Antipas, Tetrarch of Galilee, and named 
 after Tiberius Ciesnr. Joseph. Ant. xviii. 3. 3. Relandi Palsestina 
 p. 259 sq. Now Taharia {Robinson, Pal. iii. 500. inner, p. C20). 
 Cp. John xxi. 1. St. John alone of the Evangelists uses the word 
 Tiberias. Hence an argument arises fur the genuineness of ch. 
 xxi. 
 
 2. kwpav τα στ]μΰα] they were seeing the miracles ; which the 
 Evangelist passes by without further description {Chrys., cp. xxi. 
 20), and because many of them had been related in the other 
 Gospels. 
 
 3. ri ipoil the Mountain Region. See above on Matt. v. 1, 
 and t). 15. There it is the mountain region on the n.e. of the 
 lake near Beth^aida. Luke ix. 10. 
 
 4. ττάσχα] the Passover. And therefore there was an ύχλο! 
 πολίίϊ, a great multitude going to Jerusalem. 
 
 The Passover. — The mention of a great multitude is signifi- 
 cant here. He was about to work a Miracle — that of the Feeding 
 of the Five Thousand — which was figurative and prophetic of that 
 other Feeding, of which He afterwards speaks (vi. 53), and whicli 
 was to date from the next ensuing Passover, when He who is the 
 true Bread tliat came down from heaven (as He declares in this 
 chapter, rr. 33. 48. 50) was about to institute tlie Holy Sacrament 
 of His own Body and Blood, by which He offers to feed all men 
 in all ages and nations of the AA'orld, in the Universal Church, 
 oven unto tlie end ; and at which Passover He was about to give 
 His Body to be broken and His Blood to be shed on the Cros?, 
 by which He gave divine efficacy and virtue to that Sacrament 
 for the preservation of their souls and bodies unto everlasting 
 Life. 
 
 See Biirgon.'s Commentary, for some excellent remarks on 
 this chapter. 
 
 5. ί-γορά(τωμ(ν] So .\, B, E, II, L, S, and others. Eh. has 
 ayopairoufi', which would imply an intention of buying. 
 
 6. (K(y( -παράζων] He put the question not in order to learn, 
 but to teach the disciple his ignorance. Chrys., who compares 
 the case of Abraham, Gen. xxii. This mention of Philip here, 
 
 and of Andrew in v. 8, is peculiar to the narrative of St. John . 
 and he alone mentions that the loaves were of barley. He thus 
 shows his own independent and minute knowledge of the circum- 
 stances of this miracle. St. John has other notices, peculiar to 
 his Gospel, of Philip and Andrew his fellow-townsman. See i. 
 40. 43, and xii. 21, 22 ; and of Philip, xiv. 8, 9. 
 
 9. παι^άριον eV] one person, and he a child; and he has only 
 five loaves ; and they of barley ; and two fishes, and they small. 
 The loaves are of barley : yet all eat and are filled. Ια the 
 eyes of unregenerate Reason, the visible elements of the Sacra- 
 ments are simple and mean, and despised by man — mere ' barley 
 loaves,' brought by the childish simplicity of a TraiSipioy. But 
 all they who receive them with faith are filled with food from 
 heaven by the hand of Christ. 
 
 — ii/3i6iiOKs] barley ; i. e. of the homeliest kind. Panibns 
 hordeaceis apud veteres, homines plerumque vilioris sortis 
 utebantur, v. 2 Regg. vii. I. IG. 18. Ezech. iv. 12. Pesachim 
 fol. iii. 2, Jochanan dixit : hordeum factum est pulchrum. 
 Dixerunt : Nuntia hoc equis et asinis. Seneca ep. 18, non enim 
 jucunda res est aqua, et polenta, et fructum hordeacei panis. 
 Augustus, ut Sueton. Λ^ Aug. c. 24, tradit, cohorles, si gu<B 
 cessissent, decimatas hordeo parit. Frontinus iv. 1,37, legatum 
 cum ignonanii dimisit, reliquis ex legionibus hordeum dari 
 jussit. Liv. xxvii. 13, cohortibus. guts signa amiserant, hordeum 
 darijussil, v. J\'etslen. p. 8/0, Lamp. [Kuin.) Cp. Rev. vi. 0, 
 where κριβίι is contrasted with ^Ttos. 
 
 — όψάριο] A word peculiar to St. John (vi. 9. 11 ; xxi. 9, 
 10. 13), dim. from Hi^ov. Hence ψαρί, Romaic (or fish. 
 
 This miracle had an £i/c^arii/ic meaning (see below, p. 302). 
 Our Lord twice multiplied Dread to feed His disciples, and He 
 ate with them twice after His resurrection (Luke xxiv. 42. John 
 xxi. 9 — 13), and in all four cases He nicifish. Christ Himself 
 — fed upon with faith in the Holy Communion — was symbolized 
 in the .\ncient Church by Bread and Fish (see Jligne's Tertullian 
 de Bapt. c. 2, p. 1 199, and Marriott, '• Catacombs," 120 — 123). 
 Augustine says (in loann. Tract. 123), " Pisris assus, Christus 
 passus." Did St. John use όψάριοι- here as signifying what is 
 onThy to be eaten with Bread .' The word Ιχθυ^ (Ίησοϊ•ί 
 Xpιστbs, Θίοΰ Tihs, Sqjttjp) helped the symbolism. Christians, 
 born anew in water (Tertullian), and living in Christ, and en- 
 closed in tlie Gospel-net, were also called ΐχθι /ey. 
 
 10. itr Si χίρτο! πολϋί iv τφ τίπψ] there was much grass in 
 the place, and it was green, for it was the season of Spring, the 
 Passover being near. (Theoph.) A beautiful figure also of the 
 " green pastures" (Ps. xxiii. 2), in which Christ feeds His people 
 in the ministry of His ΛVord and Sacraments, where He " prepares 
 α Table for them in the wilderness " (v. 5). 
 
 11. Έλαθί 5e τουί iprous] And Jesus took the hares. Hence 
 we may confute the Marcionites and the Manichteans, who con- 
 demn the visible creation, and say that it was made by an Evil 
 Principle. Christ, who is God, might have made bread from no- 
 thing ; but He designed to show that the creatures are good ; fjr
 
 296 
 
 JOHN VI. 12—20. 
 
 e I)eut. IS. 15, 
 Luke 7. 16. 
 & 21. 19. 
 
 ch. 1. 21. S: 4. 15. 
 & 7. 40. 
 
 f Matt. H. 22 
 Mark 6. i7. 
 
 ol δε μαθηταΐ τοΓς άρακίίμενοις• όμοίωζ /cat e/c τώί' 6\papLwv οσοι^ -ηθίΚον, 
 '^ '/2ς δε ένίπλησθησαν, λέγει τοΓς μαθηταΐζ αντον, Σνναγάγ^τΐ τα περισσεύ- 
 σαΐ'τα κλάσματα, Ινα μη τι άπόληται. '^ ^'υΐ'ηγαγον ουί', και Ιγίμισαν hahiKa 
 κοφίνον; κλασμάτων ck των ττέντί άρτων των κρίθινων, ά ε'ττερίσσευσε τοΓ? 
 βίβρωκόσιν, (^) '^ ' Οί ουί" άνθρωποι ίδόΐ'τε? ο έποίησ€ σημ^ίον ό 'ίτ^σου? 
 ζλζγον. Ότι ουτός ε'στιι^ άληθωζ 6 ττροφητηζ ό ερχ^όμενοζ εΪ5 top κόσμον. 
 
 '* ΊησοΟ? ουμ γνους οτι μζλλονσιν ΐρ•χ^σθαι καΧ άρπάζ^ιν αυτόν, ινα ποι- 
 ησωσιν αντον βασιλβα, αν^γώρησε πάλιν εΐ9 το όρος αΰτο? μόνος. ( ," ) '® ''/2s 
 δε oxjjia lyeviTo, κατύβ-ησαν οί μαθηταΐ αυτού ε'πι τηΐ" ^άλασοται^• και εμβάντζζ 
 είς το ντλοΓοι» ηρχοντο πέραν τη•ί θαλάσσης εις Καφαρναούμ. '' Και σκοτία 
 η8η εγεγόνει, και ουκ εληλΰθει προς αυτούς 6 Ίησοΰς• '"^ η τε θάλασσα άνεμου 
 μεγάλου πνέοντος Βιηγείρετο. '^ Έληλακότες ούν ως στα^ίους εικοσιπέντε η 
 τριάκοντα θεωροΰσι τον Ίησοΰν περιπατοΰντα ε'πΐ της θαλάσσης, καΐ εγγύς τοΰ 
 πλοίου γινόμενον και εφοβήθησαν. -° Ό δε λέγει αυτοίς, 'Εγώ εΙμι• μη φο• 
 
 He who 13 good would never have multiijlied that which is evil. 
 (T/teoph.) 
 
 — (υχαριστ-ησαςί having given thanks. Cp. V. 23, ϊΰχα- 
 ριιττ-ήσαΐ'το! τοΰ Kt/piou. The other Evangelists (who all use 
 ίύλογεϊ;' here) use t/iis word in relating the Institution of the 
 Eucharist (Matt. xxvi. 'iO, 27- Mark xiv. 22. Luke x.\ii. 19), to 
 which this Miracle was preparatory. See above, r. 4, and below, 
 V, 23, and see on 1 Cor. .\iv. IG. 
 
 — δΐ(δωκ€] He (lislriliuted. By the same divine power as that 
 with which He multiplies the ears of corn from the grain sown in 
 the fields, He now multiplies in His own hands the loaves, which 
 were like unto seed — not indeed committed to the earth, but mul- 
 tiplied by Him who made it. (Aug.) See above, on the Miracle 
 of changing Water to Λνΐηε, ii. 11. 
 
 13. δώδίκα κοψίΐΌΐ'ί] twelve baskets. See on Matt. xiv. 20 ; 
 .\vi. 9. Wliy did He not give the fragments to the .Multitude, 
 but to the Disciples ί In order to teach the Apostles who were 
 to be the teachers of the world. Let us admire not only the 
 greatness of the miracle, but the exact precision of the residue : 
 twelve baskets, neither more nor less, according to the number of 
 tlie Apostles. (Chrgs.) We may also see the use of the baskets 
 as a memento of the miracle to the Apostles ; and tlierefore He 
 afterwards refers to them, " How many baskets full took ye up ?" 
 (Matt. xvi. 9.) See above on ii. G. 
 
 This Miracle was introductory to our Lord's discourse at 
 Capernaum concerning the Holy Sacrament of the Lord's Supper, 
 in which He Who is the true Bread of Life from Heaven, is ever 
 distributing Himself by the hands of the Apostles, and an Apostolic 
 Ministry, to the hungry and weary multitudes who are in this 
 " desert place" — the wilderness of this world, and are going up 
 to the heavenly Jerusalem to celebrate an everlasting festival. 
 See on Matt. xiv. 20, and note below at the end of this Chapter. 
 
 14. olnas icTii' ί\ηθώ5 6 προφ-Ι',τη!'] this is of a truth the Pro- 
 phet. They had not yet learnt to acknowledge Him as God. 
 Christ is a Prophet, and an .\iij:el or Messenger, and the Lord 
 of Prophets and of .'i.ngclo, Ijecause He is the Word. {Aug., 
 Alcuin.) 
 
 It is a greater thing to rule the world, than to multiply five 
 loaves into food for five thousand ; and yet men do not admire 
 and adore and obey Christ, in His continual government of the 
 Universe. We ought not so to regard Christ's miracles, as to 
 confine our eyes to Him on the mountains of earth. He is 
 enthroned King of Kings and Lord of Lords in heaven (cp. 
 Aug.) ; and sustains all things by His Providence and Power. 
 See Matt. xiv. 20, and on Col. i. 10, 17. 
 
 15. ίρχισβαί Koi ίρτάζ(ΐν — βασιΧια] to come and lake Him 
 by force and make Him a King. Christ is indeed a King, the 
 Prince of the Kings of the Earth. (Rev. i. 5.) His faithful 
 people are His Kingdom, which He has purchased with His pre- 
 cious blood. And hereafter His kingdom will be manifest, and 
 the glory of His saints will appear. But the Disciples and the 
 multitude imagined that He had come into the world in order to 
 reign over it in person. This was to take Christ by force and 
 viake Him King. (Cp. Aug.) 
 
 — ίμ(χωρτ)σί — ούτδϊ μόνοί] He withdrew again to the moun- 
 tain Himself alone. Christ has now withdrawn Himself from 
 this world, and has gone up by Himself alone to the highest 
 heaven to pray for us ; and thence He looks down upon us, 
 ftruggUng in the storms of the world, and rowing in the bark of 
 His Church ; and in His own due time, after a trial of our faith 
 
 and obedience. He will come to us walking on the waves of this 
 world ; and will save us wlien we seem to be perishing in the 
 waterllood. See above on Matt. xiv. 23. 
 
 16. οψία] evening ; soon succeeded by σκοτία {v. 17). 
 
 — ijpXovTo'] were going in the ship, on their passage across 
 the Sea. 
 
 17. ouK ί\η\ΰβ(ΐ — i Ίησοϋί'] Jesus had not come to them. 
 Christ in His love leaves His disciples, and is absent from them, 
 even when they are in the sea, and in the storm and in the night ; 
 in order to exercise their faith, and quicken their desire for His 
 presence and aid, and to show His knowledge of their needs, and 
 to prove His power to help them. (Cp. Chrys., Cyril.) 
 
 19. σταδί'οΐ'ϊ eiKoaureVrf i) τριάκοντα] five-and-twentg or 
 thirtg furlongs. The Holy Spirit inspires the Evangelists, but 
 does not annihilate their human faculties, or destroy their per- 
 sonal identity. He reveals to them heavenly things beyond the 
 range of time and space, but leaves tliem to calculate distances on 
 earth and water by human measurement. He gives thera /n- 
 spiration — but not Omniscience. Cp. Luke i. 56; iii. 23; ix. 
 14. 28 ; xxii. 59. John iv. C ; xi. 18; xix. 39. Acts i. 15 ; ii. 41 ; 
 xix. 7 ; XXV. ; and Lee's Lectures on Inspiration, Lect. i. 
 London, 1854. 
 
 — OfQipovai Thv Ίησονι^ π€ριπατοΐιΐ'τα ΐττ\ rrjS 0αλασστ;5] they 
 behold Jesus walking on the sea. Our Lord had returned to the 
 mountain, and the disciples were rowing in the storm and in the 
 darkness. The Ship in which they were, was an emblem of the 
 Church. The waves and winds are the troubles that assail her ; 
 and tlie Ship is tossed in the storm. In proportion as the End of 
 the AVorld approaclies, errors will increase, terrors will multiply, 
 iniquity will aboun<i, infidelity will prevail, the light of love will 
 wane and be nearly extinct. The darkness will become more 
 thick; and Jesus does not yet arrive. AW this is going on, as 
 Time proceeds, and as the world grows old, tribulation and cala- 
 mities increase. But in due time, Christ, AVho is the true Light, 
 will come, walking on the waves ; that is, treading beneath His 
 feet all the proud billows and tumultuous swellings of this World. 
 (Cp. Aug.) 
 
 Moses, as a servant, by the power of God divided the sea ; 
 but Christ, as Lord of all, by His own power walked on the sea. 
 (Theoph.) 
 
 20. 'Εγώ (Ιμί] I am, the Everliving One, Jehovah, the Author 
 of Life. I am always at hand and never pass by you, therefore 
 be not afraid ; but trust in Ale. Our Lord allows us to be in 
 trial and danger, to struggle in the storm, to endure for a long 
 time, in order that our patience and perseverance and faith may 
 be proved, and that we may resort to Hira Who alone can save 
 us. We are often in darkness and in storms, and the Devil and 
 evil men assail and affright us : but let us listen to Christ's voice, 
 'Εγώ (Ιμι, μη φοβΰσθί, and when human help fails, then divine 
 aid will come. Terrors pass by, but Christ never passes by. He 
 ever says, " It is I." I am He who always ant, who ever remain ; 
 therefore have faith in Me. And if we are rowing in the Apostolic 
 Ship of the Church, doing our duty there in our respective call- 
 ings, and if we desire to receive Christ into the Ship, He will not 
 only quell the storm, hut give us a fair breeze, and we shall soon 
 be at the harbour where we would be — the calm harbour of hea- 
 venly peace. They who are in the Ship, and are rowing in the 
 storm ; they who labour in the Church, and continue in good 
 works to the end, will receive Christ, and will at length arrive at 
 the waveless haven of everlasting life. (Cp. Aug. here.)
 
 JOHN VI. 21—25. 
 
 29ί 
 
 βάαθε. ^^ "Ηθελον ονι^ λαβείϊ/ avrou els το πλοΐον, καΐ €νθ^ως το ttXoiou eyeVero 
 inl TYJs γ'η<; ct? rjv υπηγον, 
 
 ("^) ^^ ^?? επαύριον 6 6)(\o<; 6 εστηκώς πέραν τηζ θαλάσσης, Ιοων οτι 
 π\θίάριον άλλο ουκ ην εκεί εΐ μη εν εκείνο εΙς ο ενεβησαν οΐ μαθηται αύτον, 
 καΐ 6η ου σννεισηλθε toIs μαθηταΐ^ αυτού 6 ΊησοΟ? ecs το πλοίαριον, άλλα 
 μόνοι οι μαθηταί αντον άπηλθον "^ άλλα δέ ήλθε πλοιάρια εκ Τιβεριά^ος 
 εγγύς τον τόπον οπον εφαγον τον άρτον ευχάριστη σαντος τον Κνριον ""* ore 
 ουν εΐ8εν 6 όχλος ότι Ίτ^σους ουκ εστίν εκεΐ, ovSe οΐ μαθηταί αντου, ενεβησαν 
 αντοί εΙς τα πλοία, καΐ ηλθον εΙς Καφαρναονμ ζητονντες τον Ιησονν, 
 
 ^■^ ΚαΙ ενρόντες αντον πέραν της θαλάσσης είπον αντω, 'ΡαββΙ, πότε ώοε 
 
 21. 'ΉθίΚον Xa^eTc] (hei/ tvere desirous io receive Him. It is 
 said by some Iiiterpruters (e.g. Mei/er here), that this is irrecon- 
 cilable with the narrative of the other Evangelists, who say that 
 our Lord tvas received into the Ship (see Matt. xiv. 32. Mark vi. 
 54), whereas it Is alleged that St. John says here that they were 
 only desirous to receive Him, but before He could enter the ship, 
 the ship was at the shore. 
 
 But this allegation rests on an erroneous translation of St. 
 John's words, φΐΚον λαβί'ΐν. They do not mean, that they 
 desired to receive Him, and did noi receive Him ; but the sense 
 i^, they were wiUiiig and desirous to receive Him, and did rcct-ive 
 Him ; and then, after they had received Him, the ship was at 
 land, by the divine power of Him Whom they liad received. 
 
 The word 1)θί\ον is to be explained by what St. John knew, 
 but did not record, because it had been related by the former 
 Evangelists. At (irat the disciples were panic-struck, thinking 
 Ho was a Spirit (Matt. xiv. 26), and cried out for fear (Mark vi. 
 4ίί), and ifien they were not willing to receive Him. But Peter 
 went on the water and was upheld by Christ (Matt. xiv. 2fJ). And 
 then they were no longer afraid, but were willing and desirous to 
 receive Him. On this use of 0e'Aut, see on viii. 44. 
 
 22. ΐΓλοίάρίο^] A small sliij) ; the greater the danger, 
 
 23. €yyvs] to the neighbourhood of the place, &c. 
 
 These other boats are mentioned, in order to explain how the 
 people came to Capernaum. 
 
 — ΐΰχαριστήσαντοί του Kypioi'] when the Lord had given 
 thanks. Observe, ίύχαριστήσαζ/τοί and Κυρίου, both words appro- 
 jiriate here, in connexion with the Eucharist or Lord^s Supper 
 ( ευχαριστία, 5f Γτγγοι' KvpiaKOu). The word Ki'pios, Lord, is not 
 often used in the Gospels when speaking of Christ; and, when it 
 is used, it has a special significance. Cp. on Luke ii. ; x. 1. 
 
 25. 'Ραββΐ, ττ6τζ ώδε 7€'7Ό;'αϊ;] Rabbi, when earnest Thou, 
 and how art Thou now, here / Jesus had come on the sea to the 
 ship, and had brought the ship to land. 
 
 Our Lord had fed the multitude with bread ; and in that 
 miraculous Feeding He typified the distribution of the Bread of 
 Life in the Holy Eucharist, even unto the end of the world ; and 
 He had thus prcjiared His hearers for His discourse on the Holy 
 Eucharist in the Synagogue at Capernaum. Reason cannot 
 understand how He is present there. And where Reason is weak, 
 there Faith is strong. He gives no answer to the question con- 
 cerning His presence — JVhen earnest Thou hither, and how art 
 Thou here? He was there present, to be seen and heard; but 
 as to the time and manner of his presence, which was miraculous. 
 He says nothing. '• His way is io the sea, and His paths in the 
 great waters, and His footsteps are yiot kuown." (Ps. Ixxvii. li).) 
 By walking on the sea, infisibly to the eyes of tlie multitude, 
 and suddenly presenting Himself to them in the synagogue at 
 Capernaum, in a manner unintelligible to them. He instructs us, 
 tliat, thouglrHe does indeed come by Water in Holy Baptism, and 
 is veiily and indeed present in the Holy Eucharist, — yet the manner 
 of His presence is not to be scrutinized by us. Faith believes 
 that He is |irL*sent, and rejoices in His presence ; and is satisfied 
 with the pleasures of His presence, and craves nothing more. 
 Let us not speculate inquisitively into the time and manner in 
 which He is present in the Holy Eucharist, but let us receive Him 
 joyfully in our hearts, as the disciples received Him into the ship ; 
 and then we shall soon be at the haven of peace, where we would be. 
 The words of Hooker on this subject (V. Ixvii.) deserve 
 careful consideration : — " All things considered and compared with 
 that success which truth hath hitherto had by so bitter conflicts 
 with errors in this point (i.e. the nature and mode of Christ's 
 presence in the Holy Eucharist), shall I wish that men would 
 more give themselves to meditate with silence what we have by 
 the Sacrament, and less to dispute of the manner how/ 
 
 " Η any man suppose that this were too great stupidity and 
 dulness, let us see whether the Apostles of our Lord themselves 
 A'oL. I* 
 
 have not done the like. It appeareth by many examples, that 
 they, of their own disposition, were very scrupulous and inquisitive, 
 — yea, in other cases of less importance and less difficulty, always 
 apt to move questions. How cometh it to pass that so few words 
 of so high a mystery being uttered, they receive with gladness the 
 gift of Christ, and make no show of doubt or scruple ? The 
 reason hereof is not dark to them who have any thing at all ob- 
 served how the powers of the mind are wont to stir, when that 
 which we infinitely long for presenteth itself above and besides 
 expectation. Curious and intricate speculations do hinder, they 
 abate, they quench such inflamed notions of delight and joy as 
 divine graces use to raise when extraordinarily they are present. 
 The mind, therefore, feeHng present joy, is always marvellous un- 
 willing to admit any other cogitation, and in that case casteth off 
 those disputes whereunto the intellectual part at other times easily 
 draweth. 
 
 '• A manifest effect whereof may be noted, if we compare 
 with our Lord's disciples, the people that are said in John vi. 24 
 to have gone after Him to Capernaum. These leaving Him oa 
 the one side of the sea of Tiberias, and finding Him again as 
 soon as themselves by ship were arrived on the country side, 
 whither they knew that by ship He came not, and by land the 
 journey was longer than, according to the time, He could have 
 travelled, — as they wondered, so they asked also, ^ Rabbi ^ when 
 earnest thou hither ? ' 
 
 " The disciples, when Christ appeared to them in far more 
 strange and miraculous manner, moved no question, but rejoiced 
 greatly in what they saic (John xi. 20). For why? The one 
 sought and beheld only that in Christ which they knew was more 
 than natural; but yet their affection was not rapt therewith 
 through any great extraordinary gladness. The other, when they 
 looked on Christ, were not ignorant that they saw the well-spring 
 of their own everlasting felicity. The one, because they enjoyed 
 not, disputed ; the other disputed not, because they enjoyed. 
 
 '* If, then, the presence of Christ with them did so much 
 move, judge what their thoughts and affections were at the time 
 of this new presentation of Christ, not before their eyes, but 
 within their souls. They had learned before that His flesh and 
 blood are the true cause of eternal hfc ; that this they are not by 
 the bare force of their own substance, but through the dignity and 
 worth of His Person, which offered them up by way of sacrifice 
 for the life of the whole world, and doth make them still effectual 
 thereunto ; finally, that to us they are life in particular, by being 
 particularly received, 
 
 " Thus much they knew, although as yet they understood not 
 perfectly to what effect or issue the same would come, — till at the 
 length, being assembled for no other cause which they could 
 imagine but to have eaten the Passover only that Moses appointeth, 
 when they saw their Lord and Master, with hands and eyes lifted 
 up to heaven, first bless and consecrate for the endless good of all 
 generations till the world's end, the chosen elements of bread and 
 wine, — which elements made for ever the instruments of Hfe by 
 virtue of His divine benediction, they being the first that were 
 commanded to receive from Him, — the first which were warranted 
 by His promise, that not only unto them at the present time, but 
 to whomsoever they and their successors after them did duly 
 administer the same, those mysteries should serve as conducts of 
 life and conveyances of His body and blood unto them, was it 
 possible they should hear that voice, — ' Take eat, this is \!g 
 body : drink ye all rf this, this is My blood;* possible, that doing 
 what was required, and beHeving what was promised, the same 
 should have present effect in them, and not fill them with a kind 
 of fearful admiration at the heaven which they saw in themselves ? 
 They had at that time a sea of comfort and joy to wade in ; and 
 we by that which they did are taught that this heavenly food is 
 given for the satisfying of our empty souls, and not for the exer- 
 cising of our curious and subtle wits. 
 
 2 Q.
 
 298 
 
 JOHN VI. 26—35. 
 
 gch. 1. 32. 
 Ic 4. 14. H 3. 37. 
 8: vr. 10, 54. 
 & 18. 8. 
 Matt. 3. 17. 
 Si 17. 5. 
 Mark I. II. 
 Si !). 7. 
 Luke 3. 22. 
 & 9. 35. 
 2 Pet. 1. 17. 
 h 1 John 3. 23. 
 i Malt. 12. 38. 
 & 16. 1. 
 Mark S. II. 
 Luke II. 29. 
 1 Cor. I. 22. 
 k Exad. 16. 4, 15 
 Numb. 11. 7. 
 Pa. 78. 24. 
 Wisd. 10. 20. 
 1 Cor. 10. 3. 
 
 I Isa. 5.'.. 1. 
 ch. 4. 14. 
 
 8: 7. 37. 
 
 yeyova<s ; ' "* Άπεκρίθη αντο'ίς 6 Ίησοΐκ; καΐ etniu, Άμην άμην λέγω νμιν, 
 ζητζίτε μ£, ονχ otl εΓδετε σημεία, αλλ' ότι εφάγίτε €κ των άρτων και ΐ)(ορτασ• 
 θητ€. "^ ' Εργάζεσθε μη την βρώσιν την άποΧλνμενην, άλλα. την βρώσιν την 
 μενουσαν εΐζ ζωην αΐώνίον, ην ό Τΐοζ του άνθρωπου υμίν δώσει• τούτον yap ό 
 Πατήρ εσφράγισεν 6 Θεο?. -^ Είπον ουν ττρος αυτόν, Τι ττοιωμεν, ινα εργαζώ- 
 μεθα τα έργα του Θεού ; -^ '' Άπεκρίθη ό Ίησοΐ><; και εΤπεί' αύτοΐ9» Τοΰτό εστί 
 το έργον του Θεού, ινα τηστευσητε ει? ον απεστειλεν εκει,νοζ. 
 
 (τγ) ^ ' Είπον ουν αυτω, Τί ουν ποιεΐ; συ σημείον, Ινα ΙΖωμεν και. τηστεΰσωμέν 
 σοι ; τί εργάζη ; (^τ) ^^ '' Οι πατέρες ημών το μάννα εφαγον εν τη ερημω, καθωζ 
 εστί γεγραμμενον, "Άρτον εκ του ουρανού εΒωκεν αύτοΓς φαγειν, 
 ^- Εΐπεν ουν aiTot<; ό Ίησοΰζ, Άμην άμην λέγω ύμΙν, Ου Μωϋσης οεόωκεν νμιν 
 τον άρτον εκ του ουρανού, αλλ' ό Πατήρ μου ΒίΒωσιν υμίν τον αρτον εκ του 
 ουρανού τον αλησινον. *'' Ο γαρ αρτο<; τον Θεού εστίν ο καταραινων εκ του 
 ουρανού, καΐ ζωην διδού? τω κόσμω. '^ ΕΊπον ουν προς αύτον, Κύριε, παντοτ£ 
 Ο? ημιν τον αρτον τούτον. \-γ) ^'•"'^ "^ aurots ο Ιησούς, Ιί,γω ει/ιι ο άρτος 
 της ζωής• ό ερ•)ζόμενος προς με ου μη πεινάση, και ο πιστεύων εις εμε ου μη 
 
 " If we doubt what those admirable words may import, let 
 liim be our teacher for the meaning of Christ, to whom Christ was 
 Himself a Schoolmaster. Let our Lord's Apostle be His inter- 
 preter, content we ourselves with His explication (I Cor. x. IG), 
 — My body, the communion of My body; My blood, the com• 
 munion of My blood. Is there any thing more expedite, clear, 
 and easy, than that as Christ is termed our life, so the parts of 
 this sacrament are His body and blood, for that tliey arc so to tm, 
 who, receinng them, receive that by them which they are termed } 
 The bread and cup are His body and blood, because they are 
 causes instrumental upon the receipt whereof the participation of 
 His body and blood ensueth ; for that which produceth any certain 
 effect is not vainly or improperly said to be that very effect where- 
 unto it tcndoth. Every cause is in the effect which groweth from 
 it. Our souls and bodies, quickened to eternal life, are effects, 
 the cause whereof is the Person of Christ ; His body and blood 
 are the true well-spring out of which this life floweth. So that 
 His body and blood are in that very subject whereunto they 
 minister life, not only by effect or operation, even as the influence 
 of the heavens is in plants, beasts, men, and in every thing which 
 they quicken, but also by a far more divine and mystical kind of 
 union which maketh us one with Him, even as He and the Father 
 are one." 
 
 26. '\π(κρΊθη OUT. <i Ίησον; Kai fiirii/] He who had retired to 
 the mountains now preaches to the crowd. After the Mystery of 
 the Miracle He delivers a Sermon on that Sacrament which was 
 specially typified by the Miracle ; and satiates with doctrine the 
 souls of those whose bodies He had refreshed with food. 
 
 — ζηπΊτί μ( — δτι ίφά-γίτί] ye seek Me — because ye ale of 
 the loaves and were filed. How few seek Jesus for the sake of 
 Jesu= ! {Any.) 
 
 27. Έρ-γάζ(σβ( μή] Work, for labour is necessary ; but wori 
 not for the meat that perisheth. 
 
 Ye seek me carnally, and not spiritually ; ye seek temporal 
 sustenance, and I have given you bodily sustenance, in order that 
 ye may learn to seek that sustenance which nourishes the soul 
 unto eternal life. {Chrys., Aug.) 
 
 — %v b Τίί)Γ του ίνθρώπου ϋμΐν Siiaei] which the Son of Man 
 will give you. When you receive the Lord's Supper from the 
 hands of Christ's Minister, look with the eye of faith at Him 
 whom you do not see with the bodily eye. Look at Christ. The 
 Priest is the dispenser of the food, but not its maker. The Son 
 of Man gires Himself in it to us, that we may dwell in Him and 
 He in us. And do not imagine that this Son of Man is like other 
 sons of men ; for Him hath God the Father sealed, and He con- 
 tains in Himself the fulness of God Who has sealed Him to be 
 the image and impress of Himself. (Heb. i. 1—3. Cp. Hilary, 
 de Trin. viii.) And He gives us of His own divine fulness in 
 that Holy Communion. 
 
 29. Ύυντό ^. τίι epyov toD Θίοΰ, In -πιστίΰσητίΐ This is the 
 work of God (which He requires and enables you by His grace to 
 perform), that ye should believe in Him whom He hath sent. It 
 is one thing to believe Christ, and another to believe in Christ. 
 The Devils believe Christ, but not in Him. We believe Paul, 
 but not in him. To believe in Him is to love Him by faith, by 
 faith to be incorporated into Him. This is the faith which God 
 
 requires of us, the faith which worketh by love. (Gal. v. C. Cp. 
 on Matt, xviii. C.) 
 
 There are works which seem to be good, and yet are not 
 good, because they are not done with an eye to Him, as an end, 
 from Whom all good comes, for " Christ is the end of the law to 
 every one that believeth " (Rom. x. 4) ; therefore Christ does not 
 separate works from faith, but says that faith is the tcor* of 
 God. {Aug.) 
 
 As Hooker says (I. xi. C) on this text — " Not that God doth 
 require nothing at the hands of men, saving only a naked Belief 
 (for, Hope and Charity we may not exclude), but that without 
 Belief all other things are as nothing, and it is the ground of those 
 other divine Virtues." 
 
 31. Oi TTttTtpei ήμώ^] Our fathers ; more than half a million 
 of persons ate manna, supplied miraculously for forty years in the 
 wilderness. Tliou hast only fed 5000 once, and not from heaven, 
 but from earth. 
 
 — rh μάί'να.] the manna. See v. 49. 
 
 32. Olt Μα>ϋση5 δίζωκζν νμιν rhv &prov L• του ουρανού"] Moses 
 hath not given to you the bread, the true bread, /roi/i Heaven: 
 i. e. the true bread was not given in his days to your fathers : the 
 bread which he gave was " meat that perisheth," and only typical 
 of the true bread (1 Cor. x. 3), which Moses could not give; it 
 could not be given but by Me alone, and it is now given by Me. 
 
 Compare Ignatius, ad Rom. 7, who seems to have had these 
 words in his mind : ουχ τίδομαι τροψτΐ ψβοραί ουδέ rjSovais rod 
 βίου τοίηου' "Αρτον Θίυΰ θίΚω, vs ίστι σαρξ Ίησοΰ Χριστοί), 
 του υίοΰ του Qeov, του iK yevoui Δαβίδ, καί πόμα θΐλω, τ5 αίμα 
 αυτού, ίί ΐστιν άγάττη ίφθαρτοί. 
 
 33. Ό yap ίρτοϋ του Θεοί) Ιστιν ό καταβαίνων] Because the 
 bread nf God is He that comelh down from heaven, and giveth 
 life to the world. After the passage of the Red Sea, which is a 
 figure of Baptism, the people were fed with manna, which is the 
 figure of Christ's body and blood, AVho is the Living Bread that 
 came down from Heaven. So after our Lord has walked invisibly 
 on the sea, the type of His presence in Baptism, He speaks of the 
 heavenly manna which He gives in the other Sacrament to those 
 who have been baptized. Thus Christ's passage over the sea 
 connects His two Discourses on the two Sacraments,— that with 
 Nicodemus and that at Capernaum. 
 
 He is the true Manna. The word Manna signifies " what is 
 it ? " and we are lost in devout admiration, η hen we meditate on 
 this divine Manna, what is He ? How is He the Son of God and 
 the Son of Man ? " Who shall declare His generation ? " How 
 is He given to us in this Holy Sacrament .' 
 
 — καταβαίνων"] coming down of its own accord (see v. ?8), 
 and not for the food of one people in the wilderness for forty 
 years, but for the AVorld. 
 
 35. irphi — ei's] Observe the difference of these two preposi- 
 tions. We must come to (irpis) Christ, and be incorporated into 
 {us) Him by faith. Cp. v. 37. 
 
 — oh μ^} ττανάστί — δίψήσρ] Not ττξΐνάσΐί — δίψήσίί, the read- 
 ing of a few MSS. and some editions. See on iv. 14. He does 
 not say, they will not hunger or thirst, but they shall not. He 
 will preserve them from it. He only can.
 
 JOHN VI. 36—51. 
 
 299 
 
 8ι.\ΡησΎ) ττώποτί. "^ '^λλ' εΤποί' νμίν, οτι καλ Ιωράκατί μ€, και ου πιστεύετ*. 
 {-χ-) ^^ Παρ ο δίδωσί μοί 6 Πατήρ, προ? e'/^e νζ^ι•' καΐ τον ζρ-χόμίνον προς μ€ 
 ου μη ΐκβάλω ζζω• (-ψ) ^ '" οτι καταβΐβηκα Ικ τον ουρανοί), οΰχ^ ιΐ'α ποιώ το 
 θέλημα το ϊμον, άλλα το θέλημα του ττέμχΡαντόί μΐ. ^^ " Γοΰτο δε εση το 
 θέλημα του πε/χψαΐ'τός με, '^να παν ο δε'δωκε μοι, μη απολέσω Ιζ αυτόν, άλλα 
 αναστήσω αυτό €v τη έσχατη ημίρα. \ ic) Ιουτο γαρ εστί το ϋίΚημα του 
 πε/χψαι^τό? /^.ε, iVa πάξ c5 θίωρων τον Τίον και πιστίύων ει? αντοι^ ε^^^? ζωηΐ' 
 αΐώνιον, και αναστήσω αυτόν έγω τη έσχατη ημέρα. 
 
 (^) ^' Έγόγγυζον ουν οί Ίουδαΐοι περί αύτοΰ on είπερ', Έγώ ει/χι ό άρτοζ ό 
 καταβάς έκ τον ουρανοί), "*- '' καΐ έλΐ,γον, Ούχ ουτό? έστιν Ίησοΰζ ο νιος Ίωσηφ, 
 ον ημει^ οΐοαμεν τον πατέρα και την μητέρα ; πως οΰν λέγει ούτος, "Οτι έκ του 
 ουρανού καταβέβηκα ; (χ) ^^ Άπΐκρίθη ό ^Ιησούς και ειπεί' αύτοΓ?, Μη 
 γογγΰζετε ρ,ετ' άλλτ^λων *■* ούδει? δύναται έλθέιν προς με, έαν μη 6 Πατήρ 6 
 πε/χ,ψα? ρ,ε έλκυση αυτόν και έγω αναστήσω αυτόν έν τη έσχατη ημέρα, 
 ^^ "^"Έστι γβγραμμένον έν τοις προφηταις, ΚαΙ έσονται πάντες διδακτοί 
 βεοΰ. Πάς ουν ό άκουσα? πάρα του Πατρός και μαθών έρχεται προς έμέ. 
 (τιγ) ^^Χ Ο''"' ^ο"^ Ιΐατερα εωρακε τι?, ει ρ,τ) ο ων πάρα του σεου, οντος 
 Ιώρακε τον Πατέρα. 
 
 -^-j ^' Αμήν αμήν λέγω υ/χι^, ο πιστευων εις ερ.ε ε^ει ςω')!' αιωί^ιοί'. Λγω 
 
 ει/χι ο άρτος της ζωής. {-τ) '-''■ πατέρες υμών εφαγον το ρ,αΐΊ^α ει» τη ερημω 
 και απευανον \-χ•) ούτος εστίν ο άρτος ο εκ του ουρανον καταραινων, ιι^α τι? 
 ες: αυτού φαγη και μη αποσανη. ( — ) Εγοι ει/χι ο άρτος ο ζων, ο εκ τον 
 
 m Uratt. 26. 3S. 
 
 Mark 14. 36. 
 
 Luke 22. 43. 
 
 ch. 4. 34. & 5. SO. 
 
 η ch. 10. 28. 
 
 Hi 17. 12. 
 
 8: 18. 9. 
 
 ο ch. 3. 15, 10. 
 
 ρ Matt. 13. 55. 
 Mark 6. 3. 
 Luke 4. 22. 
 
 q Isa. 54. 1.1. 
 Jer. 31. 31. 
 Ileb. S. 10. 
 & 10. 16. 
 
 rch. 1. 18. 
 Matt. 11. 27. 
 Luke 10. 22. 
 
 sch. 3. IC, 18,36. 
 
 t Ε,χοά. ir.. 15. 
 Numb. 11. 7. 
 Ps. 78. 24. 
 1 Cor. 10. 5. 
 Heb. 3. IC, 19. 
 uch. 3. 13. 
 
 37. ου μ^ ΐκβάλω ίξαι] I shall not cast out. He who cometh 
 to Me is incorporated with Me, and becomes like Me, and there- 
 fore will not do his own will, but God's will; and so will never be 
 cast out, for that which is cast out of Heaven is Pride. {Aug.) 
 
 38. καταβίβ-ηκα ΐκ τον ουρανον^ ούχ 'ίνα ποιώ τί» Θ^Κημα τί) 
 ^μόν] Ι have come down from heaven not to do mine ou-n will, 
 but the will of Him that sent Me. In order that Pride (the root 
 of all our diseases) might be cured, the Son of God came down 
 from heaven and humbled himself. Therefore, Ο man, why art 
 thou proud ^ The Son of God was made humble for thy sake. 
 Perhaps thou mayest be ashamed to imitate a man in humility; 
 imitate God, who humbled Himself, and sets you an example of 
 humility. / came not to do mine own icill. Humility does the 
 will of God. {Auff. Cp. Greg. Nazian. p. 548.) 
 
 39. irav — ^ή] that I should lose nothing : iruv μ^, a Hebraism, 
 'js-ii'; (lo-col). ExoA. xii. 43. Lev. iv. 2. Matt. xsiv. 22. Luke 
 i.'ay. {Vorst. Hebr. .531.) 
 
 40. ToOto yipl So A, B, C, D, K, L.— toCto Se. Eh. 
 
 — ό eeupuivj he that lookelh on, contemptaleth. Hebr. mn 
 (chazah). On the ditference between θιωρω and ϊιττο^οι, see 
 below on xvi. IC. 
 
 41. ^Έ.^ά'/^υζον οΰν ol Ίοι/δαΓοι] The Jews therefore were mur- 
 muring, because He said J am the bread that came down from 
 out of (s\- not άττ!)) heaven. They were estranged from that 
 living bread that came down from heaven, and had not learned to 
 feel hunger for it. That bread seeks for the craving of the inner 
 man, and satisfies it. {Aug^ 
 
 44. oySeiy δύναται — αυΎ6ν'\ no one can come to Me except the 
 Father who sent Me draw him. Ιλκΰω is used by LXX for 
 Hebrew nro {mashah), which does not imply violence, as Jer. 
 xxxi. 3. {Rosenmiiller.) 
 
 See the power of Divine Grace. No one can come except 
 He is drawn. If thou dost not desire to err, do not seek to deter- 
 mine whom God draws, and whom He does not draw ; nor why 
 He draws one man and not another. But if thou thyself art not 
 drawn by God, pray to Him that thou mayest be drawn. God is 
 ready to draw every man, for He says, It is written in the Pro- 
 phets, they shall all be taught of God (Isa. liv. 13). And, again. 
 Every one that hath heard and learned of the Father cometh to 
 me (John vi. 45), and Him that cometh to me I will ia no wise 
 cast out (Jolin vi. 37). Besides, Christ says, that He will draw 
 alt, vdvTas (\κύσω, John xii. 32. {Aug.) 
 
 This faying does not deny our freewill, which is the error of 
 the Manichieans, but proves our need of divine grace ; it does not 
 say that the unwilling comes, but that he comes who receives 
 
 grace ; and we have a Teacher who is willing to give His blessing 
 to all (as is evident from v. 45), and pours out His heavenly 
 teaching upon all. God draws all who are wilUng to be drawn ; 
 but He does not draw others ; as the magnet draws not every 
 thing, but it draws iron. {Chrt/s., Theoph.) You are not drawn 
 against your will. God draws by love, not by force, but " by the 
 cords of a man," Hos. xi. 4. 
 
 45. i(rovTa.L wavres διδακτοί Θίοΰ] all shall be taugfit of Ood. 
 On the ]>lirase διδακτοί 0eoO, see 1 Cor. ii. 13. Vorst. Hebr. pp. 
 40(i, 40». ir'mcr, p. 170. Cf βίοδίδακτοι, 1 Thess. iv. 9. 
 
 I may utter words that sound in your ears, but unless your 
 minds are enlightened by God, how can you know Jle } {Aug., 
 Chrt/s.) 
 
 — nSs 6 ά/ίοΰίταί — ίρχιται'] Every one that hath hearkened 
 to what is said /rom the Father, and hath learnt, cometh unto 
 Me. ΛVhere true hearing is, there is obedience ; for faith is not 
 of necessity, but by persuasion. And that understanding, by way 
 of assistance, rather than of force, which is in Christ, is supplied 
 from the Father. For tlie truth of Christian doctrine teaches 
 that the Freewill of the human soul is preserved entire. {Cyril.) 
 See below. Introduction to the Epistle to the Romans, p. 194. 
 
 48. 'Ζ-γώ ξΐμί ό &pTos TTis ζωϊ]$] I am the bread of life. The 
 multitudes followed llim seeking food for their bodies, and remem- 
 bering the manna which had been given to their fathers; but our 
 Lord teaches them that these things were figures emblematic of 
 the Truth now jiresent to their eyes, and therefore proceeds to 
 speak of spiritual food, " / am the bread of bfe" which is given 
 in the mystical Communion of His own Body. {Chrys., Theoph.) 
 
 50. ovTo^] this is the bread that cometh down from heaven; 
 i. e. I myself. See Matt. xvi. 13, and below, v. 58. 
 
 — 'ίνα Tiy e'l αύτοίϊ φάγτ] καΐ μη αποΘάντ}] that a man may eat 
 thereof and not die. Moses ate the manna, and many who pleased 
 God ate it, and did not die, because they received the visible 
 food spiritually, and tasted it spiritually, that they might be 
 satiated spiritually. We also now receive visible food. But the 
 Sacrament is one thing, and the Virtue of the Sacrament is 
 another ; for many receive at the altar, and perish in receiving. 
 Whence the Apostle says (I Cor. xi. 29), "He that eatcth and 
 drinketh unworthily, eateth and drinketh damnation." To eat 
 this heavenly food spiritually, is to wash our hands in innocency, 
 and Ό to come to the altar (Ps. xxvi. G) : though we sin daily, 
 let not our sin be deadly ; and before we come to the altar let U3 
 retlect on the prayer, " Forgive us our trespasses, as we forgive 
 them that trespass against us." If you forgive, you will be for- 
 given. Come, then, with confidence. If any man eatcth of this 
 
 2 Q 2
 
 800 
 
 JOHN VI. 52—54. 
 
 ονρανου καταβάζ• εάν rts φο-ΥΟ eV τούτον του άρτου, ζησεται ets τον αΙωνα, 
 -^) Και ο αρτοζ oe ον εγω οωσω ή σαρς μου εστίν, -ην εγω οωσω υπέρ τη<; 
 του κόσμου ζωής. 
 
 *" "^ Έμάγοντο ow προζ άλΧηλουζ οΐ Ίουδαΐοι \εγοντε<;, ΤΙω<; Βύναται ουτοζ 
 yMatt. 26. 26. ήμΐν Boufai την σάρκα φαγείν ; '^•'' Eineu ονν αύτοΐζ 6 Ίησοΰζ, Άμην άμ-ην Χεγω 
 
 Ι Cor. 11.23, &C. ^_,, ^J' ν ' -ν.'- -'Λ' »' >-> 
 
 νμιν, εαν μη φαγητε την σάρκα του Γιου του ανορωπου, και τηητε αυτού το 
 αΤ/χα, ουκ έχετε ζωην εν εαντοίζ. ^^ ' Ό τρώγων μου την σάρκα και ττίνων μου 
 
 χ Λ. 3. 9. 
 
 Ι cll. 4. H. 
 
 bread he shall not die ; that is, if he eats what belongs to the 
 Virtue of the Sacrament, not what belongs only to the visible 
 Sacrament; if he feeds upon it iulernally; feeds upon i7 in Ais 
 heart, not only presses upon it with his teeth. {Aug.) 
 
 51. ό SpTO! if if iy!i δώσαι] Me bread U'hich I will give is 
 My flesh. He thus shows His power and freewill. He was 
 crucified ; He was given by His Father, but He gai-e Himself. 
 (T/ieoph.) Our Lord gaee this Bread when He delivered the 
 Sacrament of His Body and Blood to His disciples, and when He 
 offered Himself to the Father on the Altar of the Cross. (Bede.) 
 I die for all, that I may quicken all by My death ; and I offer 
 Mv flesh as a ransom (άΓτίλυτροί') fur the flesh of all. Death 
 will die in Jly death ; and the nature of Man which has fallen in 
 Adam will rise again in Me. I am therefore made like you, of 
 the seed of Abraham. Death could not otherwise have been 
 destroyed, except Christ had given Himself a ransom for all. As 
 the Psalmist says, " Sacrifice and burnt-offering thou wouldest 
 not, but a body thou hast prepared Me. Then said I, Lo, I 
 come " (Ps. xl. 8, 9). " He bare our sins in His own Body on the 
 tree, and by His stripes we are healed " (1 Pet. ii. 21). There- 
 fore He says (John xvii. 19), I sanctify Myself, that is, I conse- 
 crate Myself, and offer Myself as an Immaculate Victim, for the 
 life of all. And this redemption is effected by the Union of the 
 two Natures. For after that the Life-giving Word of God made 
 His dwelling in our Flesh, He transformed it to His own Virtue, 
 that is, to Life; and, by the ineffable mystery of His union with 
 us, He quickened us and made us to be like what He is in Himself. 
 Therefore the body of Christ quickens those who partake in it. 
 (Cgr.l.) 
 
 The Fathers combat the Eutychian Heresy by arguments 
 drawn from what our Lord says concerning the Lord's Supjier. 
 
 The Sacraments which we receive of the Body and Blood of 
 Christ are a divine thing, because through them we are made par- 
 takers of the divine nature. And yet there does not cease to 
 exist in them the substance of bread and uine. And an image 
 and similitude of the Body and Blood of Clirist is seen and 
 solemnized in the celebration of these mysteries ; and we must 
 have the same belief concerning Christ our Lord as we profess 
 concerning His image (in the Sacrament), viz. that as the elements 
 pass into a divine substance, by the operation of the Holy Spirit, 
 and yet remain in the properties of their own nature, so they show 
 that the principal mystery, whose efficacy and virtue they truly 
 represent to us — namely, Christ — remains One, because entire 
 and true ; while these things (i. e. the two natures), of which 
 Christ consists, remain in their true properties. {Gelasius, Bp. 
 of Rome, a.d. •492— 49C, * De duabus naturis in Christo.' Bibl. 
 Patr. Lat. v. p. C/l.) The bread and wine even after Consecra- 
 tion lose not their own nature, but remain in their proper sub- 
 stance, shape, and form. {Theodoret, Eranist. iv. p. 85.) See 
 Bp. Pearson on the Creed, Art. iii. p. 30G, who says, " hence it is 
 observable that the Church in those days understood no such doc- 
 trine as that of Transubstantiat ion." See below on rv. 03, 54. 
 
 — T) σάρ^ μου ίστίν] is My flesh. They who heard that saying 
 shuddered at it, and thought it to be impossible. But the faithful 
 people of Christ know the body of Christ, if they themselves 
 take heed to be His Body. Let them be indeed tlie body of 
 Clirist, if they desire to live by the Spirit of Christ. The body 
 of Christ cannot live but by the Spirit of Christ. Hence the 
 Apostle says, " we are one bread and one body " (1 Cor. i. 17)• 
 
 Ο Sacrament of Piety ! Ο Symbol of Unity ! Ο Bond of 
 Charity ! He who desires to have life, has a place where he may 
 have it, and a source whence he may receive it. Let him draw 
 near, let him have faith, let him be in the body of Christ, that 
 he may derive life from it. .\nd let him be a living and sound 
 member in the body ; let him cleave to the body ; let him live 
 from God to God ; let him now labour on earth that he may reign 
 in heaven. (Aug.) 
 
 — nis δύναται] How can He give us His flesh lo eat ? A 
 like question to that of Nicodemus, when Christ spoke to him of 
 the other Sacrament (John iii. 9). Hovo did He feed the five 
 
 thousand .' The answer is the same in both cases — by His divine 
 Power. (Cp. Chrys.) 
 
 63, 54. Άμν ϊιμ^ν — iav μ^ φάγητ^"] Verily, verily, I say unto 
 you. Except ye eat the flesh of the Son ufMan, and drink His blood, 
 ye have no life in you. A form of speech )iarallel to tliat used pro- 
 )ihetically by Christ to Nicodemus concerning the other Sacrament, 
 that of Baptism (John iii. 5). Observe also that the iar μη, except, 
 is, in the two cases, introduced by ^Αμην αμ^μ. Verily, verily^ and 
 that in the case of Baptism it is in the third person as predicated of 
 all i in the other Sacrament, it is in theieooiirf, as spoken to adults. 
 
 Our Lord did not as yet explain, how they were to eat His 
 flesh and drink His blood ; for they were not as yet ripe for the 
 intelligence of this mysterv". But He tells them what inestimable 
 blessings were to be gained from that eating and drinking, and so 
 quickens a more vehement desire in tlieir minds to beUeve it. 
 He would first teach them to believe Him, and would afterwards 
 reward their faith by fruition of Himself. He afterwards ex- 
 plained His words, at the Institution of the Holy Eucharist (Matt, 
 xxvi. 26, 27. JIark xiv. 22, 23. Luke xxii. 19, 2il), by saying, 
 " Take eat, this is My body," and " Drink yc all of this." 
 
 Let all liearken to Christ, who says, " Except ye eat the flesh 
 of the Son of Man ye have no life m you." They cannot taste 
 that life which is in hohness and fehcity, who do not receive the 
 Son of Man in the Holy Communion. 
 
 Since Christ is the bread of life, and we have no life in us, 
 except u-e eat His flesh and drink His blood, let those take heed 
 who have been baptized, and yet rarely resort to Church to receive 
 the Holy Communion, under a pretence of fear and reverence, 
 and so exclude themselves from eternal life. Tliis pretext, though 
 it seems to be religious, is a trap and snare. Rather, they ought 
 to strive to be cleansed from sin, and amend their lives. Satan 
 has various devices, and when he has tempted us to sin, he then 
 makes us shrink from divine grace. But let us break his chains, 
 end shake oft' his tyrannical yoke, and serve God, and come to 
 divine and heavenly grace, and approach the Holy Communion of 
 Christ. So we shall conquer Satan, and be partakers of the 
 Divine Nature, and rise to life and immortality. (Cyril.) 
 
 The mention of blood here as well as body contains a pro- 
 phecy, i. e. that our Lord would not die by a natural death, but 
 be slain and pierced ; and that by this body slain and blood shed 
 He would give life to the world. Men may have temporal life 
 without eating that bread and drinking that blood, but eternal 
 life they cannot have. By this food and drink Ho means the 
 communion of His own Body. Our Lord therefore presented 
 His Body and Blood in those things which are made of many into 
 one. For the one element (the Bread, Upros, or loaf) is made oi 
 many grains ; the other (the \Vine) flows together into one from 
 many grapes. The Sacrament of this Unity of Christ's Body and 
 Blood is prepared in some places daily ; and in other places at 
 stated intervals, on the Lord's Table ; and by some it is received 
 unto life, and by others it is received unto death. But the thing 
 itself, of which it is a Sacrament, is unto life to every man, and is 
 not to death to any one that partakes of it. (Aug.) 
 
 Before the bread is consecrated, we call it bread ; but when 
 by the ministry of the priest the divine grace sanctifies the bread, 
 it is reputed worthy to be called the Body of Christ, although the 
 nature of bread remains in it. (Chrys., as is generally supposed, 
 ad Csesar. ap. Routh, Script. Eccl. ii. 12C, ed. 1840, where other 
 ancient testimonies to the same effect may be seen.) See above, 
 on V. 52, and below, on 1 Cor. x. 10. 
 
 64. Tpaj-yo!!'] he that eateth My flesh, and drinkelh My blood, 
 hath life eternal. There is a gradual ascent in the language of 
 this Discourse, from one spiritual altitude to another. Each sen- 
 tence in succession is an exercise of faith, and in\ites it to rise 
 higher, and to surmount new difficulties. 
 
 First He speaks of Spros, bread, what He Himself had just 
 multiplied, to feed the bodies of the five thousand, and so connects 
 His Sermon with the Miracle {v. 26). Then of bread from heaven 
 (r. 32) ; then of the bread of God {v. 33) ; then of the bread of 
 life {v. 35) ; then of living bread (». 51) ; and then He says that 
 this is Himself (r. 51); and then, that it is Ylxs flesh (t•. 51); 
 and then, that it is necessary to eat {ipayiiv) that flesh and drink
 
 JOHN \L 55—63. 
 
 301 
 
 TO αίμα εχ€ί ζωην αΐύνιαν, κα\ εγώ αναστήσω αυτόν Trj ΐσχάτΎ) ήμερα• (-ρ) ^^η 
 γαρ σαρξ μου αληθώς Ιστι βρωσίζ, καΐ το αΙμά μου αληθώς eVn πόσις. 
 
 -χ-; υ τρώγων μου την σάρκα και πίνων μου το αίμα cf e/xoi /xefct, /cayw eV 
 οϋτω. ■''^ Καθώς απέστειλε /χε ο ζώι/ Πατήρ, κάγω ζω δια τοί' Πάτερα, καΐ ο 
 τρώγων με κάκεΐνος ζήσεται δι' ε'/^ε'. ^ •" Οδτόϊ ε'στιι/ ό άρτος ό εκ του ουρανού " "^^^ '• " 
 καταβάς• ου καθώς εφαγον οΐ πατέρες ΰμων το μάννα κα\ άπέθανον, Ό τρώγων 
 τούτον τον αρτον ζήσεται εΙς τον αΙώνα. 
 
 ^^ Ταΰτα εΊπεν εν συναγωγή ΒίΖάσκων εν Καφαρναούμ. 
 
 ^^ Πολλοί ούν άκοΰσαντες εκ των μαθητών αυτοΰ εϊπον, Σκληρός εστίν ούτος 
 6 λόγος• τίς δύναται αύτοΰ οκουειΐ' ; ''' ΕΐΖώς δε ό Ίησοΰς εν εαυτώ, οτι 
 γογγυζουσί περί. τούτου οΐ μαθηταΐ αυτού, εΐπεν αυτοΐς, Τοντο υμάς σκαν- \,''\^- " 
 δαλιζει ; (— ) '' Εαν ουν θεωρήτε τον Ύΐον του ανθρώπου άναβαίνοντα οπού ην 
 το πρότερον ; (^) *''' " Γό πνεϋμά εστί το ζωοποωΰν, ή σαρξ ουκ ωφελεί ουΖεν lYcoi 
 
 Luke 24. 51. 
 Acu 1. 9. 
 . ?. 
 3. 6. 
 
 His blood I'p. 53) ; and then He adopts a new tvord for eating — 
 a remarkable one — rpwyca. Here, in this word, is the climax of 
 difficulty. It is repeated no less than four times in relation to this 
 subject (rr. 54. 5fi — 5ίί1 ; and it only occurs in two other places 
 of the N. T.— John siii. 18. Matt. xxiv. 38. It seems to be 
 intentionally chosen as a hard saying. It means something more 
 than mere <payuv. Etyraologically it is connected with ipvui and 
 τρύύΰ, to pierce. Properly it is not applied to food prepared by 
 man ; and it signifies the easjer appetite with which animals fix on 
 their food and devour it. Compare the words of Christ concern- 
 ing Christians as likened to birds of prey — eat/lei — hastening to 
 their food (Matt. xxiv. 28. Luke .wii. 37). It shows the need of 
 coming to Christ in the Holy Communion with spiritual hunger 
 and with devout cravings and earnest longings and yearnings of a 
 famished soul for heavenly food. Cp. on xiii. 18. 
 
 — άίΌστησω] I will raise him up in the last day. I will raise 
 lam up in his body. Thus the gift of Resurrection to eternal life 
 in a glorified body is connected with the reception of the body 
 of Christ in the Holy Communion. And this is what the Church 
 of England declares when she says, ** The Body of our Lord Jesus 
 Christ, which was given for thee, preserve thy body and soul 
 unto everlasting life." See further below, on 1 Cor. x. IG— 20. 
 
 55. T) yap σαρξ μου α\ηθΰ5 4στι Spurns'] for My Flesh is meat 
 indeed, and My Blood is drink indeed. IJeing the flesh of Him 
 Who is God,— not that Christ's flesh has been changed into 
 the nature of God. No; but as iron when heated retains the 
 nature of iron, and exercises the energy of fire, so His flesh re- 
 mains flesh and vivifies us, — being the llesh of Him Who is God. 
 [Theoph.) 
 
 We are called members of Christ because we receive the Son 
 Himself, in the Holy Communion. His Blood is the Blood of Him 
 Who is the Life. (Cyril.) 
 
 — άληβώϊ] Some MSS. (e. g. B, C, D, K, L, T) have oAtjS!;! 
 here, but the preponderance of authority is for αΚ-ηθωί. 
 
 56. Ό Tpuiyiav μοΰ ττ;(/ σάρκα] Observe the position of the 
 pronoun μον; in both cases it is emphatic, — 'The flesh of Me, 
 Who am God, and by My divine jiower quicken whom I will.' 
 
 Christ is the Life, being generated from the Living Father 
 of all. And His human Body is Life-giving, in that it is united 
 to the Life-giving Word in one Person. For, after the Incarna- 
 tion, the two Natures of God and Man were indissolubly joined in 
 Him. Wherefore by communion in His Body we have life in 
 ourselves, being united to that Bodv, as it is united to the Word 
 Who dwells in it. {Cyril ) 
 
 These words of our Lord are to be referred to the Holy 
 Eucharist, in which we partake of the Body and Blood of Christ. 
 (Chrys.) 
 
 See also Clemens Alexandrin. Psedagog. c. G. Blunt on 
 the Early Fathers, p. oG-l. 
 
 By these mystical words our Lord taught us to be in His 
 body, under Himself the Head, eating His flesh, not forsaking His 
 Unity. But many who were present did not understand His 
 meaning, and were oflended j for tbey thought of nothing but the 
 flesh, which they themselves were (i. e. they received His words 
 carnally, being themselves carnal). But the .\postle says, lo 
 be carnally minded is death (Rom. viii. G). Therefore we oui;ht 
 not to taste Christ's flesh carnally, as some did who said, " Tiiis 
 is a hard saying ; who can hear it ? " (b. 60) {Aug.) and He there- 
 fore replied to them in r. G2. 
 
 He who does not dwell in Christ, nor Christ in him, with- 
 out doubt neither eats His flesh nor drinks His blood, but 
 rather eats and drinks to his own condemnation the Sacrament of 
 
 so great a thing. {Aug. Cp. the MSS. collations in the last 
 Benedictine edition, vol. iii. p. 1987, and p. Lrxvii, on the worda 
 from Augustine in our 29th Article.) 
 
 59. Καφαρναούμ] Capernaum ; i. e. city of comfort (see on Matt. 
 iv. 13), — a fit place for this discourse on those benefits which by 
 His precious blood-shedding He has obtained to us, and on those 
 holy " mysteries which He has instituted as pledges of His love, 
 and for a continual remembrance of His death, to our great and 
 endless comfort.*^ 
 
 60. 2/(A7ipo's effTii- ouTos i Koyos] A hard saying, to those who 
 are hard ; incredible to the incredulous. {Aug. Serm. 131.) 
 
 Because they had heard Him speak of flesh, they thought 
 He wished to make them eaters of flesh ; but we, who understand 
 , these words spiritually, are not devourers of flesh, but are 
 spiritualized by this food. (Theophyl.) 
 
 62. 'Zav oil! 9(α•ρτιτί] What then if ye should behold the 
 Son of Man ascending up where He was before I If rou are 
 staggered by the assertion that My flesh can give you life, and 
 that it is necessary for you to eat it, if you would live indeed, 
 how can it, like a winged bird, soar up to heaven .' But if, as 
 your own eyes will see, it raises itself to heaven, cannot it also 
 raise you .' cannot it vivify you ? It is not, however, the flesh, as 
 flesh, that will vivify you, but it is the Flesh united to the Word ; 
 it is the Flesh in which " dwelleth all the fulness of the Godhead 
 bodily " (Col. ii. Π). It is the Spirit that dwelleth in it that 
 (|ui(keneth ; and " the Lord is that Spirit" (2 Cor. iii. 17). (Cp. 
 Cyril on St. Luke, p. 6GG, ed. Smith.) 
 
 They thought He would give them His body to eat, but He 
 said that He, in His body entire, would ascend to heaven. Then 
 you will perceive that He does not give His body in the way you 
 imagine, and that His Grace is not to be fed upon by the teeth. 
 " Gratia Ejus non consumitur morsibus." (Aug.) 
 
 — όπου ^f rh ■πρότΐρ^ν'] where He was before. Not that the 
 human body of Christ came down from heaven (for that is the 
 heresy of Marcion and Apollinarius), but because the Son of 
 Man and the Son of God are one Christ. (Theovh.) Our Lord 
 answers their murmurs by these words ; " Vou imagine that I am 
 about to give you My Body to divide as it were into parts for you 
 to eat. What if you see Me ascend.'" Certainly He Who 
 ascended bodily, could not be eaten bodily. Let them eat and 
 drink Him Who is our Life; and the Body and Blood of Christ 
 will be Life to us, if that which is visibly taken in the Sacrament 
 is indeed spiritually eaten and spiritually drunken. For our Lord 
 proceeds to say (r. G3), " It is the Spirit that quickeneth." 
 (Aug. Serm. cxxxi.) 
 
 63. Ti> πμξνμά i<m rh ζΐϋοττοίονν^ It IS the Spirit that quicken• 
 elh. Cp. I Cor. xv. 45, " The first man Adam was made a 
 living soul; the last .\dam was made Λ quickening spirit,'• — «ty 
 Trref'^a ζαίοττοιοϋν, — i.e. by union of flesh with deity; the flesli 
 which Christ took became by His assumption of it the flesh of. 
 Him Λ\Ίιο is God, — and Who, as the universal and everlasting / 
 am, quickens all. It is not by participating in His flesh as flesh, 
 but by faith in His Divinity dwelling in that flesh, and by it com- 
 municating itself to us, that we are profited in the reception of 
 the Holy Communion of His Body and Blood. Not that His 
 flesh profits nothing ; for our only hope of life eternal in body 
 and soul is through His Incarnation ; but what profits nothing, is 
 to think of His flesh merely as flesh. So the Apostle says 
 (2 Cor. iii. C), "The letter killeth, but the Spirit giveth life';" 
 not that the letter is nothing ; but the letter alone, without the 
 Spirit, killeth. Cp. Cyril here. We must not say that Christ's
 
 302 
 
 JOHN VI. 64—71. 
 
 dch. 2. 23. τα ρ-ηματα, a εγώ λζλάληκα νμΐρ, ιτνευμά cVrt καΐ ζωη Ιστιν. (■^) "^ "^ '^λλά 
 
 ΐΙσΧν 4ζ νμων TLve? οΐ ου πιστενονσίν. (ττ ) "Ηιδει γαρ 4ζ αρχής ό Ίησονς, 
 cvtj.u. TLve? ίΐσΐν οΐ μη τηστεύοντ^ς, καΐ τίς εστίν ό τταραΖώσων αυτόν (-γ-) *^ ''και 
 
 έλεγε, Jia τούτο εΐρηκα νμΐν, δτί ουδείς δύναται ΐλθΐΐν ττρόζ μι, iap μη η 
 
 8ΐΒομΐνον αντω ε'κ τοΰ Πατρός μου. 
 
 " Έκ τούτου ΤΓολλοΙ άιτηΧθον των μαθητών αντοΰ εις τά οπίσω, καΐ ουκέτι. 
 
 μ€Τ αύτου πίρΐΐπάτουν. 
 
 ^^ Eiirev ουν ό Ίησοΰς τοις δώδεκα, Μη καΐ ΰμζΐς ^ε'λετε νπάγΐΐν ; 
 f Acts 5. 20. {■^) ^^ ' ' Απεκρίθη ουν αυτω Σίμων Πίτρος, Κύρκ., νρος τίνα άπελευσό/χε^α ; 
 Maik 3 'uli '^' PW"-'''''- ί^ΐ'^ αΙωνίου έχεις• ^^ ' και ή/^εΐς πεπιστευκα/χεν και Ιγνώκαμ^ν, otl συ 
 J-^"''f,'-2f• ει ό Χρίστος, ό Υίος του θεοΰ τοΰ {ώντο?. (■^) '" *■ Άπεκρίθη αυτοίς ό Ίι^σους, 
 chi^el'i/' ''' Ουκ εγώ ύ/χας τους δώδεκα εζελΐξάμην, και ε'^ ΰ/χών ει? ζίάβολός Ιστιν ; 
 
 ^' "βλεγε δε τον Ίοΰδαν Σίμωνος Ίσκαριώτην οΰτος γαρ ημζλΧζν αυτόν παρά- 
 
 διδα 
 
 ofat, εΐ5 ων εκ των 
 
 δώδ 
 
 εκα. 
 
 flesh or body profiteth nothing (see v. 53, 54), but to understand 
 these things merely in a carnai way profiteth nothing. [Chrys.) 
 
 Why did He say, " Except ye eal thefles/i," &c. ? Because 
 the flesh considered carnally, as ye consider it, profiteth nothing. 
 But the flesh must be quickened by the Spirit, and then the 
 Spirit, in the flesh, and by the flesh, profits much. Your soul 
 quickens only the members which are in your body ; if you take a 
 limb away, it is not quickened by your soul. This we say, that 
 we may love unity and fear separation. A Christian ought not to 
 fear any thing so much as to be separated from Christ's Body; for 
 if he is separated from the Body of Christ, he is not a member of 
 Christ, and if not a member of Christ, he is not quickened by His 
 Spirit. (Aiiff.) 
 
 — π^ιϋμα Kol ζωτι"] Ihey are Spirit and they are Life. 
 " Spiritualiter intelligenda." Cp. Aug. in Ps. xcviii. 9, a strong 
 passage against Transubstantiation ; and HiKtier, V. Ixvii. 9, who 
 says, ' His words were spirit, that is, had reference to a mystical 
 participation ! ' which mystical participation giveth life. 
 
 — ό ιαραδώσαικ] fie who would betray Him. The betrayal 
 took place at the season of the Passover, and soon after the Insti- 
 tution of the Holy Eucharist ; and so the treachery of Judas was 
 connected with these words, concerning the Holy Eucharist, 
 and spoken before at a Passover. 
 
 67. SaSeKa] the Twelve. That these were the Apostles, St. 
 John supposes to be known from the other Gospels. 
 
 69. ό XpMThs, ό Ti'tis] the Christ, the Son of God. B, C, D, 
 L have ό ayios rod Θ^οϋ, the Holy One of God. 
 
 • — τοΰ ζύντο$] the living. Cancelled by some on the autho- 
 rity of a very few MSS., e. g. B, C, D, L, and six cursive copies, 
 but confirmed by most of the Aversions and Fathers ; and very ex- 
 pressive and relevant to this place in connexion with ^τήματα ζοίη5 
 (v. G8). 
 
 70. 4ξ(\ίξάμηΐ''] I chose — and one of you is a devil. There 
 is therefore an election of grace, from which men may fall. 
 {Bfngel.) 
 
 71. ^ϊσκαριωτ-ην'] Β, C, G, L have ^Ισκαριύτου. 
 
 Review of the Contents op the Foregoing CH.\rTER. 
 — It is said by the Holy Spirit in t. 6 of this chapter, that 
 *' Christ Himself knew what He would do ,-" and this saying may 
 be taken as a clue to the whole ; for all our Lord's sayings and 
 actions in it are prophetical. 
 
 St. John in his Gospel does not describe the Institution of 
 either Sacrament. That had been done by the preceding Evan- 
 gelists. But he alone records our Lord's prophetical discourses 
 concerning both Sacraments ; first, in the third chapter, concern- 
 ing Baptism ; and secondly, in the sixth chapter, concerning the 
 Lord's Supper. And there is a striking resemblance in the 
 manner in which each of the Sacraments is treated by Our Lord 
 in this Gospel. (See, for instance, t•. 53, compared with iii. 3.) 
 
 The Blessed Evangelist St. John had begun his Gospel, by 
 proclaiming Christ's Everlasting Godhead, " In the beginning was 
 the IVord" (i. I); He had then declared His Incarnation. 
 " The Word was made Flesh and dwelt in us" (i. 14), He pitched 
 His tent in the Nature of us all, became our Emmanuel, God with 
 us, God manifest in the Flesh. He had affirmed that we all have 
 received of His fulness, and that He has given to us, who receive 
 Him, and believe on His Name, power to become children of 
 God (I 11, 12. 16). 
 
 He then introduces this Divine Personage Himself teaching 
 
 us, what the instruments and means are, by which the union of 
 each one of us with Him AVho is the Life, is first formed, and 
 afterwards maintained. This the Evangelist docs by recording 
 first Our Lord's conversation with Nicodemus, on the necessity of 
 Regeneration, or New Birth in Himself, and of the instrument of 
 that New- Birth, namely, the Holy Sacrament of Baptism : and 
 secondly, by relating the Miraculous Feeding on the Mountain on 
 the N.E. of the sea of Galilee, and the miraculous passage of our 
 Lord in the darkness and storm over the sea, and His Sermon 
 preached on the morrow in the Synagogue at Capernaum, in 
 which He comments on the Miraculous Feeding, and takes occa- 
 sion therefrom to teach the doctrine of the other Sacrament, that 
 of the Holy Eucharist, by which He continually strengthens the 
 union which was begun with Himself in Baptism ; and sustains 
 the divine life which He communicated to His Members at their 
 baptismal incorporation in Him. 
 
 Thus it is shown that there is an analogy between the two 
 Sacraments, and that they occupy a place peculiar to themselves 
 in the Christian Dispensation. 
 
 In a word, the Third Chapter and the Sixth Chapter of St. 
 John's Gospel may be said to contain two Sermons upon 
 the Sacraments, from the Divine lips of Him Who instituted them. 
 
 Our Lord employs the same method in speaking of the 
 Second Sacrament, that of His Body and Blood, in the sixth 
 Chapter, as He had done in speaking of the First — the Sacrament 
 of Baptism, in the third Chapter. 
 
 The reader is requested to refer here to the Note at the end 
 of that chapter, page 284. 
 
 If it be alleged, that Christ's Words could not refer to the 
 Sacraments, because they were not so understood by those who 
 then heard them ; this objection, it must be replied, is grounded 
 on a misconception of our Lord's Nature and Teaching. 
 
 He knew what He would do ; and He knew that His Words 
 would be recorded by the Holy Spirit in Holy Scripture, for the 
 teaching and comfort of all future ages of the world. Such 
 language as was not intelligible at the time when, and to the per- 
 sons to whom, it was first uttered, was most appropriate in the 
 mouth of Him Who foreknows all things, and spake to all men in 
 all time. See below on xii. Ifi. 
 
 Its subsequent explanation by what afterwards took place 
 proves His Divinity : it is an evidence of the truth of the Gospel, 
 and confirms our faith in Christ. 
 
 His Teaching v;as prophetical. It proceeded from Hisybre- 
 knowledge. It was also probationary ; it tried the faith of His 
 hearers. Some would be staggered and fall away, and would no 
 more walk with Him (v. CO). But they who meekly and lovingly 
 trusted in Kim would abide with Him in patience, because they 
 had seen His miracles and knew that He hath the words of eternal 
 life ; and they would wait till what were at fir?t hard sayings 
 would be cleared uji by visible actions and by spiritual illumina- 
 tions. 
 
 So it was with regard to our Lord's Teaching concerning both 
 the Sacraments. Those very persons, who at first may have 
 been perplexed by that teaching, were afterwards etdiglitened by 
 receiving those Sacraments, and by becoming Ministers of those 
 Sacraments to others. 
 
 Consider the historical Narrative of the foregoing Cliapter. 
 Our Lord, at the approach of a Passover, goes up with His 
 disciples to a hill on the North-eastern side of the Lake of
 
 JOHN VII. 1—3. 
 
 303 
 
 VII. ' ΚαΙ μζτα ταύτα ττψίίπάτΐ,ί ό Ίτ^σοί)? kv ttj Γαλιλαίο.• ού γαρ ηθελΐν 
 Ιν TV 'Ιουδαία ττ^ριπατ^ίν, οτι ίζητουν αυτόν οί 'Ιουδαίοι αττοκτίΐναι. 
 
 2 'Ήι/ δε εγγύς η έορτη των ΊουΒαίων, η σκηνοττηγία. 
 
 ^ ^ Εΐπον OVU προς αντον οί άΒβλφοΙ αίιτον, Μ^τάβηθί Ιντΐ.νθ(.ν, και ΰπαγε ^^^ ^i^k 3 sV*' 
 ΤΎ]ν 'lovhaiav, ίνα καΐ οί μαθηταί σου θΐ,ωρησωσι τα έργα σου α ποιείς• '*'''* '• '*• 
 
 a Lev. 23. 31, 
 
 Galilee; and the Multitudes who had seen His miracles of heal- 
 ing, and were going up to Jerusalem, follow Him (\i. 1 — 5). He 
 preaches to them, and heals some of them (cp. Luke i.t. 2). 
 
 It is probable that this Miracle of feeding the Five Thousand 
 was wrought on a Friday, the day of our Lord's PaFsion ; for, we 
 find that the next day our Lord is preaching in a Synagogue 
 (r. 22. 5!)), probably on the Jewish Sabbath (Luke iv. IG), or 
 Saturday. He seems to have delivered the food to the Five 
 Thousand at the same season of the year, and on the same day of 
 the week as that in which He gave His body and blood as food to 
 the world. 
 
 It was now afternoon, and He commands His disciples to 
 arrange the multitude of five thousand men, besides women and 
 children, in companies of fifties ; and having blessed and broken 
 the five barley loaves and two fishes, He delivers them to the dis- 
 ciples to deliver to the multitude; and they were all filled ; and 
 the fragments that remain are gathered up by the disciples and 
 fill twelve baskets. 
 
 The multitude would have taken Him and made Him their 
 King; but He retires to the mountain, and commands the dis- 
 ciples to embark in the ship, and pass over to the western side of 
 the Lake. A storm arises and darkness comes on, and He sees 
 tliem toiling in rowing, and comes to them walking on the sea. 
 They are aifrighted at the sight, but He says, " I am, be not 
 afraid," and they gladly receive Him into the ship, which was 
 immediately at the land where they were going. 
 
 The nest day, many of the people who had partaken of the 
 loaves, came over the sea to Capernaum, and asked Jesus, 
 Rabbi, when earnest thou hither {v. 25) / He does not give a 
 direct reply to that question ; but, while teaching in the Syna- 
 gogue at Capernaum (r. 59), proceeds to apply the Miracle of the 
 loaves to their spiritual instruction concerning that Divine Food 
 which was typified by it. 
 
 They had compared Him to Moses, and He teaches them 
 that He is greater than Moses, in that He gives the true bread, 
 — not manna for forty years only and for the bodies of one people, 
 who die (v. 5f!), but the true living bread fur the eternal life of 
 immortal souls, as well as for the glorious resurrection of the 
 bodies, of all Mankind (vv. 33. 39) ; and He tells them that He 
 Himself is this Bread (vv. 35— 41), and that it is necessary to 
 partake of it ; and further, that except they eat His Flesh and 
 drink His Blood, they have no Life in them {v. 53) ; and that 
 they who obey this command will have everlasting life, and He 
 will raise them up at the last day {v. 54 \ 
 
 These were Men hard sayings (r. CO) ; they sifted His 
 hearers; some murmured at them {vv. 41, 42); but He said, 
 " What if they should look with their bodily eye on Him ascend- 
 ing to where He was before .'" and that the words he had spoken 
 were spirit and were life, and must be received with faith in His 
 Divinity ; and then they would believe that He is the Bread that 
 descends from heaven. 
 
 They would not indeed be able to understand how He is pre- 
 sent in the Holy Eucharist, any more than the people could 
 understand how He had come over the sea {vv. 19. 24). Nor 
 should they curiously inquire, but joyfully receive Bim with 
 faith (see v. 25) ; and remember that He, by His Divine Power, 
 had fed the bodies of five thousand witliout a word, and that He 
 Who promised to be with them would ascend in their sight to 
 where He was before in His Divine Nature, and He could there- 
 fore do what He promised to perform. 
 
 The hard sayings at Capernaum, like those concerning Re- 
 generation and Baptism to Nicodemus, become easy to those who, 
 like St. Peter {v. G8), remained with Christ in faith and patience. 
 For all this was done when a Passover was nigh (see on r. 5) ; 
 and, at the very next Passover after it. He explained this saying, 
 in act as well as word, by instituting the Holy Sacrament of His 
 Body and Blood, when He said, " Take, eat ; this is viy Body ;'* 
 and " Drink ye all of this : this is My Blood which is shed for 
 you and for many for the remission of sins,'* (Matt. xxvi. 2ti. 
 Mark xiv. 22. Luke sxii. 10.) 
 
 Those words were spiritual, and must be received with faith. 
 This was then made evident from the case of Judas, who received 
 the Holy Sacrament of the Body and Blood of Christ from the 
 bands of Christ Himself, but received it carnallv, and «οί with 
 faith and love, and went and betrayed his Master, and so fulfilled 
 the prophecy here uttered by Clirist concerning him {v. /••). 
 
 These hard sayings became stiU more easy, when the Apostles 
 saw Christ's body slain and His blood poured out at that same 
 Passover. And they became more easy yet, when they saw that 
 by His Divine Power He raised His own Body at that Passover 
 as He promised to raise them {v. 54). And they became more 
 easy still, when they beheld Christ ascend in His Human Body to 
 where He was before in His Divinity. And they believed that 
 by reason of the union of the Humanity with the Divinity, He, 
 though in Heaven in His Humanity, can ever communicate the 
 vivifying Λ'irtue of His Body offered and of His Blood poured 
 out, once for alt, on the Cross, to the strengthening and refresh- 
 ing of the souls of those who receive them in faith and love, and 
 to the preservation of their souls and bodies unlo everlasting life. 
 And the hard sayings at Capernaum became more easy still, when 
 the same Apostles, who had been employed by Christ to dispense 
 the bread and the fishes which He had blessed and broken on the 
 mountain of Bethsaida to the weary multitudes journeying to 
 Jerusalem, were commissioned to bless in His Name the Bread 
 and Cup of the Eucharist (which would remind them even by its 
 name, of Christ's act and miraculous power, see on r. II. 23), 
 and to break the Bread, and to dispense, and to authorize and 
 ordain others to dispense, even till the Lord come (1 Cor. xi. 26), 
 the Sacrament of His blessed Body and Blood, to all true Israel- 
 ites journeying as travellers and pilgrims in the wilderness of this 
 world, in their march to the rest of their spiritual Canaan, and 
 weary of their sins, and hungering for the Bread of Life, and 
 made to sit down on the green grass of the Lord's holy moun- 
 tain, where He prepares them a Table, and anoints their head 
 with the holy oil of His grace, and fills their cup (Ps. xxiii. 2. 5), 
 and refreshes and cheers them on their way to an Eternal Festival 
 in the heavenly Jerusalem, the City of the Living God. 
 
 Ch. VII. 1. 00 yap ijSeKfy'] for He ivta not Killing to walk in 
 Judtea, because the Jews sought to kill Him. Our Lord in His 
 charity for His enemies often declined their conspiracies against 
 Him, see Matt. ii. 13. Luke iv. 30. John viii. 39. He was 
 accustomed, on fit occasions, to flee from His enemies as man, 
 that He might manifest Himself as God. {Chrys.) 
 
 2. σκ-ηνοπ-η-γία] the feast of Tabernacles; literally, the fxing 
 of booths or tents. 'This Feast lasted from the 13th to 23rd 
 of Tisri {October). On the Feast of Tabernacles, see below, note 
 on V. 37, and Liyhlfoot's treatise on the Temple Service, ch. xvi. 
 vol. i. pp. 974—979, and his Hebrew Exercitation on this 
 Chapter, Works, ii. pp. 554 — 5C0. Mede's Works, i. p. 26G, and 
 Jahn, Archseol. § 35(j. It was called ;riTi {ha-chag), τ6 Hyiov 
 f] eopr)), the Feast, and μ(-γίσττι, or greatest, by Jewish writers. 
 
 It was the Feast of Ingathering of Fruits, (Exod. xxiii. 10; 
 xxxiv. 22.) and it commemorated the dwelling in Booths in the 
 Wilderness (Levit. xxiii. 34 — 43. Nehem. viii. 15). And on 
 each day of the feast the Jews went round the Altar with shouts 
 of Hosanna, and bearing in their hands palm branches. (2 Mac. 
 X. G, 7-) Hence the Hosannas in Matt. xxi. 9. 15. Some of its 
 ceremonies also were commemorative of the gushing forth and 
 flowing of water from the rock in the wilderness, see below on 
 V. 37. It seems to have been typical of our Lord's Incarna- 
 tion (see on i. 14, and note at end of this chapter) and sojourn in 
 the Tabernacle of our Flesh on Earth : and of the etTusion of the 
 Holy Spirit, as a result of His Humanity, Death, Resurrection, 
 and Ascension into heaven ; see on r. 37, and note at end of this 
 chapter. 
 
 It celebrated the Ingathering of the Fruits of the Earth, 
 and so was typical of the Spiritual Fruits to be gathered into the 
 Church, after the effusion of the Holy Ghost. 
 
 Occurring, as it did, in the Seventh or Sabbatical Month, 
 and being continued for seven days, during which they dwelt in 
 booths, and having a Great Sabbath on the Eiglith day, which was 
 the last festive day of the Jewisli sacred year (see note on r. 37), 
 it exhibited the Mystery of the Incarnation in its beginning and 
 fulness. Cp. on Luke xxiv. 1. 
 
 3. ντΓα")€ (is τί,ΐ' 'louSaiar] go into Judaa. Thou doest mira- 
 cles; show Thyself to men, that thou maycst be praised by them. 
 Because, in thus speaking, they had regard to human glory, there- 
 fore the Evangelist adds, "not even His brethren were believing 
 on Him." {Aug.)
 
 304 
 
 JOHN Λαΐ. 4—13. 
 
 cMark 3. 21. 
 
 d ch. 3. 19. 
 ft 14. 17.. 
 It IS. 18. 
 e cb. 8. 20. 
 
 fch. 11. 46. 
 
 g ver. 40. 
 8c 6. 14. 8: 9. 
 ft 10. !:(. 
 Matt. 21. 4β. 
 Luke 7. 16. 
 h ch. 9. 22. 
 3c 12. 42. 
 St 19. 38. 
 
 ■* ovSet? γαρ Iv κρύπτω τι ποΐ£ΐ, κσΧ ζητίί αυτό? kv παρρησία etvai' el ταύτα 
 ποιείς, φανέρωσαν σ€αντον τω κόσμω. ^ ' OvBe γαρ οί άδελί^οι αυτοΰ Ιπίστευον 
 CIS αυτόν 
 
 ^ yle'yei ουν αύτοΓς ό Ίτ^σοΰς, Ό καιρό? ό €/χο? ούττω πάρΐστιν ό Se «αιρο? ό 
 νμ€Τ€ρο<; πάντοτε εστίν ετοψος. ^ '' Ού δύναται ό κόσμος μισε'ιν νμαζ• εμε δε 
 μισεί, δτι εγω μαρτυρώ περί αύτον, ότι τα cpya αυτοί! πονηρά εστίν. ^ ' 'Τ/χει? 
 άνάβητε εί? τηΐ' εορτην εγώ οΰπω αναβαίνω εί? τηι» έορτην ταύτην, ότι ό καιρό? 
 ό ε'/χο? οί5πω πεπληρωται. 
 
 ^ Ταΰτα δε είπω!/ αύτοΓ? εμεινεν εν τη Γαλιλαία. 
 
 '" 'Λ? δε άνεβησαν οΐ άΒελφοΙ αυτόν, τότε και αυτί»? άνεβη εί? την εορτην, 
 ου φανερως, αλλ' ώ? εν κρύπτω. ^^ ' Οΐ ουν 'Ιουδαίοι εζητονν αντον εν τη 
 εορτή και ελεγον, Που εστίν εκείνος ; ^' ^ ΚαΙ γογγνσμος πολύς περί αυτοΰ 
 ην εν τοΙς όχλοις. Οΐ μεν ελεγον, "Οτι αγαθός εστίν άλλοι ελεγον, Ού• άλλα 
 πλάνα τον οχλον. '^ ^ Ούδεί? μεντοι παρρησία ελάλει περί αυτοΰ δια τον φόβον 
 των ΊονΒαίων. 
 
 4. καΐ (,'τϊΤίΓ] On this use ο( και, see Luke xxiv. 10. 
 
 5. Ούδΐ yap ol o5eX(^oi ainod 4πίστ(νοΐ''] For ei^eti His bre- 
 thren were not believing on Him. Observe, (ττίστΐυον, the im- 
 perfect : they were not believing in Him. They bad made, as it 
 were, an act of faith at Cana ; there they believed, (ττίστΐυσαν 
 (ii. 11), when they saw His miracles; but it had not ripened 
 into a habit of faith, which could stand the trial of difficulties. 
 
 They knew Christ as their kinsman in the flesh, but they 
 were not beheving in Ilim as God ; they even charged Him with 
 cowardice, " no man doeth any thing in secret ;" and they inti- 
 mated that they had suspicions as to the truth of His miracles ; 
 and they offered Him advice, dictated by carnal affection, and ex- 
 citing Him to seek for worldly fame. 
 
 Observe, also, that the Evangelist does not decline to relate 
 what at first might seem to bring disparagement on Christ and 
 the Gospel; viz. that His brethren (i.e. His Cousins), were not 
 believing in Him. An evidence of truth. And see how mildly 
 their divine Master replies to their injurious speeches and mean 
 counsels— thus teaching by His example, meekness, and forbear- 
 ance to others. (Cp. Aug. and Chrys.) 
 
 6. Ό Kaiphi i ΐμόιΊ My season is not yet come. Remark the 
 word Katphs, season for gathering fmit. See Matt. xiii. 30 ; xxi. 
 34. 41. Martxi• 13. They had counselled Him to gather the 
 fruit of fame Ijy earthly means. He resolved to obtain Glory by 
 Humility. The hour of My glory is not yet arrived, of that glory 
 which I shall gain by suffering (xiii. 21 . Phil. ii. 8, 0). I will ma- 
 nifest it when I come to judge. But your season is a'ways ready, 
 i. e. the season of earthly glory. That glory is always ripe. You 
 may always gather it from the trees of this world's praise. 
 
 We are members of the Lord's body ; and whenever the 
 lovers of this world triumph over us, let us say to them, Yonr 
 season is always present ; our season is not yet come. Our 
 Country is on high, our path to it is lowly. Our vintage, our har- 
 vest, is not in the fields of earth, but it is in heaven. Cp. Aug. 
 
 There may also be a reference to the Festival then in course 
 of celebration. Mi/ Festive Season of Ingathering is not yet 
 come ; the Festival of My Glory is not yet come. Go ye up to 
 this Feast, ye who seek a worldly glory. I shall celebrate a Fes- 
 tival hereafter, a Festival not of a few days, but an everlasting 
 Festival; joy without end, eternity without toil, serenity without 
 a cloud. (Cp. Aug.) 
 
 Besides, in another sense, our Lord's Feast of Ingathering 
 of Fruits was not yet come. But it would come when '* He was 
 glorified," and the Spirit was given (v. 39). Then He would 
 celebrate a great Feast of Ingathering ; for He would gather in a 
 Harvest of Souls from all Nations. .\ct3 ii. 5. 13. 41. 
 
 — (S δ€ κσφϊίϊ ό u^iVepos] but your season is always ready. 
 They who are friends with the world are never out of season in 
 this life. Their season lasts as long as this world lasts. But 
 when the fashion of this world has passed away, then they will be 
 out of season, and then will be the season of Christ, and of all 
 His true disciples. The //arres/ is the end of the world. (Matt, 
 xiii. 39.) 
 
 8. oSjt» άΐ'αβοίΐ'α•] 7 am not going up yet. Tliis is the reading 
 of the majority of MSS.— B, E, F, G, H, L, S, T, U, V, X, Γ, Δ, 
 hr. — and is retained by Lachmann. Other recent Editors have 
 received ουκ, not, on the authority of D, K, M, and a few cursive 
 MSS., and also of some Versions and Fathers. Chrys., who is 
 
 quoted in favour of ουκ, has ουκ — άρτί, which is equivalent to 
 
 otjITU. 
 
 That ουκ is a very ancient reading cannot be doubted (see 
 Jerome, adv. Pelag. iv. p. 521, and August. Tract. 28, and Serm. 
 133). But the evidence of the MSS. being what it is, it would 
 seem too bold a step to introduce it in the text. It is also some- 
 what rash to affirm, that oiirai {not yet) has been introduced here 
 into so many MSS. in order to meet the sceptical objection of 
 Porphyry (see Jerome 1. c), that Our Blessed Lord's conduct as 
 recorded in v. 10, is not consistent with His saying here, οΰκ 
 αΐ'αβαίΐ'ίι!, I am not going up. It is at least as probable, that ουκ 
 may have found its way into some early copies by inadvertence, 
 and thence have passed into various Aversions. 
 
 If ουκ is the true reading, then the meaning appears to be, 
 / am not now going up to the feast, because My season is not yet 
 fulfilled. And when His brethren had gone up, then He went 
 up to the feast, not, however, like one who set his face to Jeru- 
 salem for that purpose, and with a festal company, but privately ; 
 and so as not to arrive there till the Feast was half over ; and 
 then (it must be inferred) His season was come. 
 
 He did not manifest Himself till the midst of the Feast (see 
 V. 14), which lasted a week. Doubtless there was a spiritual 
 meaning in that act, and in those words of our Lord ; 
 
 The Feast of Tabernacles, or dwelling in tents, commemora- 
 tive of the sojourning of the Israelites in the desert, was figura- 
 tive of our Lord's Incarnation, by which He pitched His tent in 
 our Nature (see i. 14), and dwelt among us for a time in the wil- 
 derness of this world. See the note at the end of this chapter. 
 
 Our Lord's earthly Ministry (as seen in this Gospel, v. 1) 
 lasted three years and a half. This appears to have been inti- 
 mated by the Prophet Daniel saying that Messiah, the Prince, 
 should confirm the covenant with many for one week, and that 
 in the midst of the weei lie should cause the sacrifice and obla- 
 tion to cease. (Dan. ix. 2G.) 
 
 Christ fulfilled this prophecy by preaching and confirming 
 the covenant with many for three years and a half, and by 
 making the Sacrifices of the Temple to cease by the Sacrifice of 
 Himself on the Cross, which was typified by those sacrifices, and 
 was the fulfilment of them all ; and by that suffering in the 
 midst of the week His season vtas fulfilled. He was made perfect 
 by suffering. (Heb. ii. 10.) All then was finished. (John six. 
 30.) And as Daniel had prophesied, the sin of the Jews in kill- 
 ing Messiah, their Prince, would be the cause of the destruction 
 of their city. Dan. ix. 26, 27. 
 
 10. ανίβ-η (Is TTjv ίορτ^ν, ου ipavepcvs'\ It is not said that He 
 remained concealed in Jerusalem, but that He went up privately. 
 For three days the Jews sought Him in vain, for He was absent. 
 And it was not till the fourth day of the Feast that He went up 
 to the Temple (r. 14). 
 
 He would not go openly, lest by the concourse of people 
 which His appearance and progress to Jerusalem would attract, 
 He might give occasion to the caviU of llis enemies that He was 
 stirring up the people, and endeavouring to make Himself a 
 King, and might so exasperate the Rulers against Him. 
 
 lie went not up for temporal glory, but to teach wholesome 
 doctrine. He went up privately, and, as it were, secretly. The 
 Evangelical Truth of Christ lay long concealed in the figurative 
 shadows of the Levitical law; "the body of them is of Christ," 
 Col. ii. 17. (Cp. Aug.)
 
 JOHN VII. 14—27. 
 
 805 
 
 '■* ΉΒη δε Trjs έορτης μεσοΰσης άν4βη υ Ίησοΰς iU το lepov και εδίδασ/ίε. 
 '^ ^Εθο-ΰμαζον ουν οί 'Ιουδαίοι λε'γοιτε?, 'Πως ούτος γράμματα οίδε μη μΐμα- 
 θηκώς ; ^® '' Άπ€κρίθη ovu αύτοΐς υ Ίησοΰς καΐ etneu, ' Ή (μη διδα;(ΐ7 ουκ 
 ΐ,στίν Ιμη, αλλά του πφ,ψαντός /i.e. '" ^Εάν τις θέΚη το θβλημα αντοΰ ττοιΰν, 
 
 •γνώσίται nepl της διδα;(ϊ59, πότ^ρον Ικ τον Θεοί) εστίν, η έγω απ έμαντοΰ 
 λαλώ. '" " Ό αφ' eavTOV \αλωι> την Βόζαν την ιδίαν ζητεί- 6 δε ζητών την 
 Βόξαν τον πeμ\jJavτoς αυτόν ούτος αληθής εστί, και αδικία iv αντω ονκ ίστιν. 
 '■' " Ου Μωνσης δε'δωκεΐ' νμΐν τον νόμον ; και οϋδεί? ΐζ νμων ποιεί τον νόμον. 
 τί με ζητείτε άποκτείναι ; -'^ '' Άπεκρίθη 6 όχλος καΐ εΐπε, Ααιμόνιον έχεις' 
 τις σε ζητεί άποκτείναι ; ^' Άπεκρίθη ό 'Ιησούς και εϊπεν αυτοίς, ''"Εν έργον 
 Ιποίησα, καΐ πάντες θαυμάζετε ^ δια. τούτο. " Μωϋσης δε'δωκεί/ ύμίν την περι- 
 τομήν ούχ ΟΤΙ εκ του Μωϋσεως εστίν αλλ' εκ των πάτερων και εν σαββάτω 
 περιτεμνετε ανθρωπον. -'' Ει ττεριτομην λα/Α^8αν£ΐ άνθρωπος εν σαββάτω, ίνα 
 μη λυθη 6 νόμος Μωνσεως, ' εμοί χολάτε ό'τι ολοί' ανθρωπον υγιή εποίησα 
 εν σαββάτω ; '^ ' Μη κρίνετε κατ όψιν, άλλα την hiKaiav κρίσιν κρίνατε. 
 
 -^ Ελεγον ονν τίνες έκ των Ιεροσολυμιτων, Ούχ ουτός εστίν ον ζητοΰσιν 
 άποκτείναι ; - και ιοε παρρησία, λαλεί και ουοεν αντω λεγουσι• μηποτε αλησως 
 έγνωσαν οί άρχοντες, ό'τι ουτός εστίν 6 Χριστός ; "^ " άλλα τούτον οίΒαμεν 
 
 ch. IS. 20. ϊ Matt. 13. 53. Mark 6. 
 
 i Matt. 13. Μ. 
 
 & 7. 2.*. 29. 
 
 k ch. 3. 11. 
 
 Sc S. 28. & 12. «. 
 
 & 14. 10, 24. 
 
 & 17. 8. 
 
 Ich. 12 21. 
 
 ni Isx iO. 10. 
 
 Hos. 6. 1—3. 
 
 Matt. 0. 22. 
 
 k 13. 12. 
 
 Acts 8. 27—29. 
 
 & 10. 1—6. 
 
 Luke 8. IS. 
 
 nch. 5.41.43. 
 
 & 8. 49, 50. 
 
 Phil. 2. 3—8. 
 
 ο Exod. 20. I. 
 
 & 24. 3. 
 
 Acts 7. 53. 
 
 Matt. 12. H. 
 
 Mark 3. 6. 
 
 ch. 5. 16, 13. . 
 
 Sc 10. 39. 
 
 8i II. 53. 
 
 ρ ch. 8. 48, 52. 
 
 S: 10. 20. 
 
 q ch. 5. 1 — 9. 
 
 ver. 23. 
 
 Γ Gen. 17. 10. 
 
 Lev. 12. 3. 
 
 s Luke 13. 15, 16. 
 
 & 14. 1—6. 
 
 t Deut. I. 16, 17. 
 
 & 16. 19. 
 
 ch. 8. 15. 
 
 I'rov. 2». 23. 
 
 2 Cor. 10. 7. 
 
 James 2. 1. 
 
 u ver. 4, 13. 
 
 3. Luke 4. 22. 
 
 14. TT/s eopriis μξσοΰσ-η$'\ when the feaat teas now half over 
 lie xcent up into the Temple and was teaching. The fourth day 
 of the fea.st. He had made them more expectant by delay (see 
 Γ. II), and He liad withdrawn Himself fmm their rage against 
 Him ; and so had endeavoured to calm them, and make them 
 more attentive to His words. {Chrys.) 
 
 — (δίδα(Γ(ί€] was teaching : and, it is added, ol *lov5a7ui ίθαϋ- 
 μαζον, the Jews were wondering. For further explanation of this 
 verse, see the note at end of the chapter, p. 308. 
 
 15. Πώϊ oiiros γράμματα, ο/δε] How knoweth this man letters ? 
 This question ought to have led them to recognize that His 
 wisdom was from above. And therefore Christ conducts them to 
 this conclusion by saying '* Aly doctrine is not Mine." {Chrys.) 
 
 16. Ή e/iii δίδαχ?/ ουκ ΐστιν 4μif\ He again answers their 
 thoughts. {Chrys.) " I am not from ilyself ;" thus also supply- 
 ing a refutation of the Sabellian heresy, which says that the Fa- 
 ther and the Son are One, being only two names of the same 
 Essence. {Aug.) 
 
 17. *Eaf ris ee'Arj xi β^λτ^μα ούτου ποιβΐν] Whosoever wills it 
 to do God's will, he shall know of the doctrine. Our Lord says, 
 " If any one wills God's will, and not his own will, he shall know 
 of the doctrine." Self'Will is the root of unbelief. Obedience to 
 God's will is the root of Drvine knowledge. (See John viii. 31, 
 32. 43.) For, " the fear of the Lord is the beginning of wisdom 
 (Ps. cxi. 10. Prov. ix. 10), and Mysteries are revealed to the 
 meek (Ecclus. iii. 19), and he that keepeth tlie law getteth the 
 understanding thereof " (Ecclus. χλϊ. 11). " Intellectus merces 
 fidei est." {Ambrose.) 
 
 19. Οΰ Μωί/σηϊ SiSaiK^v'] Hath not Moses given you the Law / 
 liave you not the Law now in yuur hands ? See next note. 
 
 — οΰδ^Ι; (ξ ΰμϋΐν ποίίΓ τδΐ' νόμον"] none of you keepeth the 
 Law. If you kept the Law, you would recognize Him, of \A'hom 
 the Law speaks ; and you would not seek to break the Law 
 which says, *'Thou shalt not kill.'' {Chrys., Aug.) 
 
 Our Lord refers to the Law three times in this chapter {vv. 
 19. 23), and the Law is mentioned also at rv. 49. 51. At the 
 Feast of Tabernacles, in the seventh month in every seventh 
 year, the Law was to be read publicly. (Deut. .xxxi. 10. Nehem. 
 viii. 13 — 1(J.) Hence the reference to the Law was pertinent 
 now. Perhaps also this year, in which our Lord camo to Jeru- 
 salem, was the Sabbatical year. 
 
 21. ^Ev (jjyov ιποίησα, καΐ Travres θανμάζίΤ^Ί I wrought one 
 work and ye alt marvel at it. I healed a man on the Sabbath- 
 day (above, ch. v. 9) ; and ye do not reflect that this is not a mere 
 single act, but part of a system of that Divine government which 
 regulates the AVorld ; and that whosoever recovers his health on 
 the Sabbath, is restored by no other power than that of Him 
 with Whom you are offended because He healed a man oq the 
 Sabbath. 
 
 — 6ict toDto] on account of this work, τούτο is emphatic ; 
 Ibis one work as contrasted with Christ's ordinary government of 
 the world. See preceding note. Ye marvel at one of My works, 
 
 Vol. I. 
 
 which is but a single specimen of My Power, and yet ye do not 
 receive Me, Who prove My mission by My Works. 
 
 Therefore δια τοίϊτο is to be best joined with what precedes, 
 and not with what follows. 
 
 22. Μωϋσης ϋ^ωκΐν ϋμίν Ίτ]ν ττεριτομην] Moses hath given you 
 cir'^umcision. Christ thus proves that His act of healing on the 
 Sa 'ath was not a violation of the Law. There are many things 
 pa. nount to the law of the Sabbath, — things, by the observance 
 of which the Law is not broken, but fulfilled. Moses himself ac- 
 knowledged even a ceremonial (how much more a moral) com- 
 mandment (that of Circumcision) to be superior to the law of the 
 Sabbath, as these Jews understood it ; for Circumcision is not of 
 Moses, but of the Fathers ; and I have done something superior 
 and better than Circumcision, — i. e. I have made a man every 
 whit whole. (Cp. Chrys. here.) Therefore Closes himself con- 
 victs you. For by the Law of Moses ye are taught to keep the 
 Sabbath ; and by the same Law ye circumcise a man on the 
 eighth day ; and if this eighth day falls on the Sabbath, ye admi- 
 nister Circumcision ; which was given to Abraham before the Law, 
 and is, as it were, a seal of salvation ; and men ought not to rest 
 from works of salvation on the Sabbath. {Aug.) 
 
 It was a precept of the Kabbis, that " Circumcisio pellit Sab- 
 batum." See the authorities from the Talmud in U~elsl. p. 8«7. 
 As to the origin of Circumcision, see above, on Gen.xvii. 10, 11. 
 
 The non-observance of the Sabbath in the case of Circum- 
 cision, is in fact the observance of the I^aw. If the Sabbath is 
 not broken in this case, the Law is broken. So I, in healing a 
 man on the Sabbath, have kept the Law. You, who are not the 
 Lawgivers, defend the Law amiss ; but Moses, who gave the Law, 
 commands the Law to be broken for the keeping of a command- 
 ment (that of Circumcision) which is not from the Law, but from 
 the Fathers. {Chrys.) 
 
 23. UXov ανθρωπον byirj'] I healed a whole man, not only a 
 part (see xiii. 10, KaOapiis δ'λο?. Cp. ix. 34) ; whereas Circum- 
 cision infticis a wound. And that is to be performed on the Sab- 
 bath. Which work is the more sabbatical of the two .' 
 
 The administration of Circumcision was attended with wound- 
 ing of the flesh, and required the performance of certain " opera 
 chirurgica et medicinalia, ne morbus ex vulnere ingrueret." 
 
 Circumcision, which produces pain, is administered by you 
 on the Sabbath, and yet ye condemn Me Who have freed a whole 
 man from pain on the Sabbath. {Theoph.) 
 
 This saying illustrates the question of the relation of the 
 Seventh-Day Sabbath to the Lord's Day. The Law of the Seventh- 
 Day Sabbath gave way to the Rite of Circumcision, which took 
 place on the Eighth Day. Circumcision was the typical forerunner 
 of Christian Baptism, which is the Sacrament of Spiritual Reiur- 
 rection from the grave of sin to newness of Life. Well, therefore, 
 may the Jewish Seventh-Day Sabbath give way to the festival of 
 Christ's Resurrection, which was on the Eighth Day ; i. e. on the 
 Octave of the First. See on Luke xiiii. 56. 
 
 24. M!i Kpivere — KpiVare] Observe the difference between 
 κρίνετε and κρίνατε, — the one expressing habil, the other an art. 
 
 •i U
 
 30G 
 
 JOHN VII. 28-38. 
 
 κ Matt. 21. 23. 
 
 χ cll. 8. 21!, 42, 
 Iloin. 3. 1. 
 y ch. 5. 13. 
 X cll. 3. 33. 
 & 8. 2Γ). 
 a Mult. 11. 2". 
 ch. 10. 15. 
 
 b cll. 8. 20, 37. 
 Mark 11. 18. 
 I.uke 13. 17. 
 & 20. 19. 
 ver. 19. 
 c ch. a. 20. 
 d cll. 8. 30. 
 
 ech. 13. .13. 
 & IG. IC. 
 fell. 12. 35. 
 & 13. 33. 
 Ic 111. IG. 
 Β cll. 0. G2. 
 k 13. 1, 3. 
 & 14. 12. 
 & IG. 5, 10, 28. 
 le 17. 11. 
 hell. 8. 21. 
 & 13. 33. 
 Matt. 23. 39. 
 Luke 13. 15. 
 i ch. 4. 14. 
 & C. 35. 
 Lev. 23. 3G. 
 Isa. 55. 1. 
 Rev. 22. 17. 
 j Isa. 12. 3. 
 a 44. 3. 
 
 TToOeu caTLV ό δε Χρίστος όταν ερχηται "ουδείς γίνώσκα ττόθεν εστίν. 
 1.1. (]^Λ -^ ^"Εκραξΐ,ν ουν Ιν τω lepco διδάσκω;^ ό ^Ιησούς καΐ λέγω/', Κάμ€ otcare, 
 
 καΐ οιδατε πόθίν άμί• ^ καΐ απ βμ-αυτον ουκ iXrjXvOa, αλλ' ' ΐ,στιν άληΟίνυ<; 6 
 
 πε/χψα? Μ^• ο*' v/^ets ουκ οΓδατε. -^ " Έγω οΐδα αύτον, δτι τταρ' αντου εΙ/Αΐ, 
 
 κάκ€Ϊνό<; μ€ άττε'στειλεΐ'. 
 
 (-^) ^" ''Έζτ^τουΐ' ουν αντον ττιάσαν καΧ ουδείς έπφαλίν in αύτον την χ^φο-, 
 
 " ΟΤΙ οΰπω ζληλνθα η ώρα αύτοΰ. (-^) ^^ ''ίΤολλοι δε ε'κ του όχλου ε'πίστευσαν 
 
 είς αυτόν, καΐ ikeyov, "Οτί ό Χρίστος όταν ekOr], μητί ττΚύονα σημαία ποίησα 
 
 ων ούτος έποίησβν ; 
 
 (-^) ■'^ 'Ήκονσαν οί ΦαρισαΙοι του όχλου γογγύζοντος nepl αΰτοΐί ταύτα• και 
 άπε'στειλαν οί 'Αρχιερείς καΐ οΐ ΦαρισαΙοι ΰπηρετας, 'ίνα ττιάσωσιν αυτόν. 
 (-^) 2•* ° Είττεν ουν 6 Ίησοΰς, '"Ετι μικρόν χρόνον μεΟ' υμών εΙμι, και ''υπάγω 
 ττρος τον ττεμλ^αντά με• (4γ) ^ '' ζητήσετε με, και ουχ εΰρησετε- και οπού 
 εΙμι εγώ ΰ/χεις ου δύνασθε ελθεΐν. ^^ Είπον ουν οι 'Ιουδαίοι προς εαυτούς. 
 Που ούτος μέλλει πορεύεσθαι, δη ημείς ουχ εΰρησομεν αυτόν ; μη εΙς την 
 8ιασποραν των 'Ελλήνων μέλλει πορεύεσθαι, και διδάσκειν τους Έλληνας ; 
 * Τις εστίν ούτος ο λόγος ον ειττε, Ζητήσετε με, και ουχ ευρησετε, και οπού 
 εΙμΙ εγώ ΰμεΐς ου δύνασθε ελθεΐν ; 
 
 37 ' 'Εν δε τη εσχάτη ημψφ τη μεγάλη της εορτής ε'ιστηκει ό 'Ιησούς, 
 και έκραζε λέγων, 'Εάν τις δίψα, ερχέσθω προς με και πινετω. "''' ^ Ό πιστευων 
 
 27. ό δέ Xfiitrriiy 'όταΐ' ΐρχηταί otiSeir 7**''^'^'^*Ί ^"' when the 
 Christ Cometh no one knoweth whence He is. Yet the Scribes 
 had answered from tlie Prophet Micah that He would bo bom in 
 Bethlehem. (Matt. ii. 1 — 0.) Wliy then did tlicy say, "no one 
 knoweih,** &c. .' Bueaiisc the Scripture had prophesied tliis 
 also, — " Who shall declare His generation ?" (Isa. liii. 8.) The 
 Scriptures had foreshown the place of His birth as Man, — but as 
 God Ho was hidden from the evil, and sought the good. Hence 
 our Lord said, — *' Ye know whence I am" (ii. 28). 
 
 28. "Έκραξίνΐ lie cried aloud, as a Prophet. (See on i. 15, 
 and below, v. Ii?.) Contrast tliis with ώί iV κρυπτφ, in secret, v. 
 10. Here was the promulgation of His Divine Alessage; here 
 His public manifestation. He was now at Jerusalem, the cajiital 
 City, in tlie Temple, at the great final /•>4Υ/ί'ί2/ of the Jewish year, 
 and He cried aloud twice; once in the middle of the Festival, 
 once at the end (r. Ii/)• Cp. also xii. 44, and His last Cry with a 
 loud voice on the cross (Matt, xxvii. 50. Mark xv. 37). 
 
 — ο1δατ6 TTi'iOfv ifVO !/e know whence I am ,- i. c. as Man ; but 
 in that 1 am God, " I am not come of myself, but He that sent 
 Me is true, Whom ye know not." (Orii/en, torn, xix.) And in 
 this respect ye neither know Me nor my Father. (John viii. 19.) 
 Ye know Me, and therefore your responsibility is greater, and 
 your sin is heavier. But ye do not know Me spiritually and 
 morally, so as to confess Me and obey Me ; as it is said of the 
 Bons of Eli, " they knew not the Lord." 1 Sam. ii. 12, and com- 
 pare Isa. i. 3. Titus i. Ifi. (Chrys., Theoph.) 
 
 30. οΰπω ίΚ-ηΚνθ€ί ^] ώρα] Jlis hour was not yet come ; i. e. be- 
 cause it was not His will to be then taken. Our hour is His will; 
 what is His hour but His own will ? By Ilis hour He means the 
 time when He deigned to be slain, — not any time when He was 
 compelled to die. {Auff.) See on ii. 4. 
 
 33. "Έτι μικράν χρόνον μί& ΐ/μων ίί/χι] Vel α little while I am 
 with yon. Why are you in haste to kill Me .' AVait a little, and 
 I will depart from you. {Chrys., Aug.) 
 
 34. ζητ-ήσίτί μί] ye will seek Me. Ye will weep over Me 
 when ye have slain Me. {Chrys., Auff.) 
 
 — ίίτΓου (ΐμΐ ^7ώ] He does not say where I shall be, but 
 where I am ; and He does not say ye will not be able, but ye are 
 not able to come; thus showing, that though on earth accord- 
 ing to His visible Body, He is both in heaven and earth, accord- 
 ing to His invisible Majesty. (See iii. 13.) But He would not 
 drive them to despair ; and, therefore, when He had said, 
 "Whither I go, yc cannot come" (John xiii. 33), He said in 
 His prayer, " Father, I will that they be with Me where I am " 
 (John xvii. 21) ; ami to Peter He said, " Whither I go, thou canst 
 not follow Me now, but thou shall follow Me afterwards " (John 
 xiii. 3(i). 
 
 35. tV ΐιασποραν των Έ\\•ί^νων'] Will He go to the Jews 
 scattered among tlic Heathen, and teach them, and the Heathen 
 by them ? ή 5ιασπορα means the tribes of the dispersion (James i. 
 
 I); the Jews dispersed amony the Gentiles. {Chrys. Winer, 
 p. 109.) 
 
 διασπορά is the word used by the LXX for the dispersion of 
 the Jews. See Dcut. xxx. 4. Nehcm. i. 9. 2 Mace. i. 27, ol 
 SiaawapfVTfS ev το7ί"Ε\Κησί, 
 
 The question is one of incredulous mockery. Will He leave 
 us who inhabit the Holy Land and Holy City, and go to strange 
 and heathen Countries, in cjuest of those who are scattered like 
 seeds strewn broadcast over the world ? And yet this sceptical 
 question (like many others of the same kindl was partly an- 
 swered in the affirmative on the Day of Pentecost, when three 
 thousand of the various Dispersions from all lamls believed ; 
 and it will be completely answered, when the dry bones of Israel, 
 scattered every where in the valley of this world, are revived by 
 the breath of Christ. (Ezek. xxxvii. 1 — 1 1.) 
 
 On the various διασπορά!, Dispersions, of the Jews among 
 the"'EAXj)i'es, see on Acts ii. 9. 
 
 37. TTJ <σχάττ; ht^^p^ ttJ μΐyά\rι~\ on the last day, the great 
 day of the Feast : i. e. the eighth. See Levit. xxiii. 3(j. 39. Nc- 
 hem. viii. IH. 2 Mace. x. 6, μΐτ* ΐυφροσύνη$ ^yov iijue'pas οκτώ 
 σκηνωμάτων τρόττον, μνημονΐνοντξί itis irph μικρού r^v των σκψ'ων 
 (ορτ^ν 4ν ToTs ορεσί καΐ eV to7s σπηλαίου θηρίων τρόπον ήσαν 
 νίμόμΐνοί. Joseph. Ant. iii. 10, ^ψ' ημ^ρα^ ίικτω ίορτην ayovTas 
 κ.τ.λ. : avUvTai δέ άπλ TTai'Tiis ipyov κατά. την υy5όηv ημίρα,ν — 
 καΐ ταύτα μίν 'Εβραίοΐ5 τάί aKTjvas -n^yvvaiv i-KiTiXuv ίστί 
 πάτριον. 
 
 The Feast of Tabernacles was itself called μfylστη, the 
 greatest feast, by the Jews (see JJghtfoot, Jahn, as cited above, 
 V. 2), and this was the greatest day of the greatest Festival. On 
 this the eighth day 0}ily one bullock was to be offered ; whereas on 
 the first day thirteen bullocks, and on the second day tieelve bul- 
 locks were to bo offered; and so on, in a decreasing series. 
 (Numb. xxix. 13— 3C.) The victim of the eighth, or greatest 
 day of the Feast, seems to have been typical of the one Sacrifice 
 offered on the Cross, to which all others were preparatory. Cp. 
 Mather on Types, p. 425. 
 
 — Έάΐ' Tis διψά] If any one thirst, lei him come to Me and 
 drink. An allusion to the wafer drawn in a golden vase from the 
 pool of Siloam, at the foot of Mount Sion, by the Priests, and 
 poured on the Great Altar in the Temple, when the people sang 
 the great Hailel (Psalms 113 — ll!i); according to the words of 
 Isaiah, " With joy shall yc draw water out of the wells of salva- 
 tion " (Isa. xii. 3) ; as a memorial of the water from the Rock 
 smitten in the wilderness, and typical of the lieing water of the 
 Spirit, which would bo poured forth, when the true Hock (1 Cor. 
 X. 4) had been smitten. Cp. Zcch. xiv. 8. 14, a prophecy read at 
 the Feast of Tabernacles {Bengel) concerning the living water to 
 flow in the spiritual Jerusalem to all Nations from Him whoso 
 Incarnation was indeed the Feast of Tabernacles, (see on John i. 
 14, and Hurcuhus., p. 3ό6',) and Who says to all in the Gospel,
 
 JOHN VII. 39— Γ)ί 
 
 307 
 
 el<; ίμε, καΟως enrev η γραφή, ποταμό), qk της κοιλίας αντου ρΐνσονσιν 
 ύδατος ζώντος. "^^ ^ Τοΰτο δε είπε irepl του Πνεύματος ου ίμελλον λομ- k Jwi s-s». 
 βάνει,ν οί Ίτιστεύοντες εις αυτόν ουπω yap ■ην Πνεύμα αγιον, οτι Ιησούς ^1,'",;%"'' ^'• 
 οΰδε'ττω εΒοζάσΟη. 
 
 (yf, ) ^^ 'Ιίολλοι oSi' ε' /f του όχλου άκοΰσαντες των λόγων έλεγαν, Οϋτός εστίν \ch.i.2]. 
 αληθώς 6 ττροφητης. ^^ '"Άλλοι ελεγον, Οΰτός εστίν ό Χρίστος• (νΰ) άλλοι δε JJ^^^j .j^• j^- 
 ελεγον, Μη γαρ εκ της Γαλιλαί/ίς 6 Χρίστος έρχεται; "'- " ουγΐ η γραφή εΧπεν, ^'Jii/i'.'/c. 
 ΟΤΙ εκ του σπέρματος ^αυΐ'δ, και απο Βηθλεέμ της κώμης όπου ην /ίανίδ, η"•».'Ί.ΐ2. π. 
 ο Χρίστος έρχεται; (,-χ j σχίσμα ουν εν τω οχλω εγενετο οι αυτόν. si^n. ζ. s. 
 ίΐί-λ α Τιι,ζζ δε τιθελον εζ αυτών ττιάσαι αυτόν, αλλ' ουδείς επεβαλεν επ' αύτον ι s.im. ιβ. ι, 4. 
 
 ^ - ^ ^ ν - ο ch. 9. 1(1. 
 
 τάς χείρας. ( ^ ) ''■^ Ήλθον ουν οΐ ύπηρεται προς τους 'Αρχιερείς και Φαρι- ^ '"■ "■ 
 σαίους• και εΤπον αυτοΐς εκείνοι, Jia τί ουκ ηγάγετε αυτόν ; '"' ΆπεκρΊθησαν οΐ 
 νπηρεται, ^ ΟυΒεποτε οϋτως ελάλησεν άνθρωπος ως ούτος 6 άνθρωπος. ^"^ Άπ- ρ Mad. 7. ss, 2ο 
 εκρίθησαν ουν αύτοΐς οί Φαρισαΐοι, ""^ Μη και νμεΐς πεπλάνησθε ; ■" μη τις εκ <\ cii. 12. 42. ^ 
 των αρχόντων επίστευσεν εΙς αυτόν, η εκ των Φαρισαίων ; '"' ' άλλα ό ο;ι^λος 5i'cts%%'' *' 
 
 'Ρ *^ ' ^ ' ' ' '' ζΠ34' ΑΤ'^ ^Γ Mark 12 37. 
 
 ούτος ο μη γινωσκων τοι» νομον επικαταρατοι εισι. '"^ Τΐεγει Νικόδημος ττρος g <.ι.. s. 2. 
 αυτούς, 6 ελθων νυκτός προς αυτόν, εις ωι» ε^ αυτών, ^' ' Μ17 ό νόμος ημών t εχοΛ. 23. ι 
 κρίνει τοι» άνθρωπον, εαν μη άκούση παρ' αύτοΰ πρότερον, και γνω τί ποιε2 ; κ»;''!• '■ ι?. 
 *- "Άπεκρίθησαν και είπον αυτω, Μη κα\ συ εκ της Γαλιλαίας ει; ερευΐ'ί^σοί' * ,'|'^ '^~'"j• 
 και ιΒε, " οτι προφήτης εκ της Γαλιλαίας ουκ εγήγερται, ^^ Και επορεύθη ?,'"'[; %] 
 έκαστος εις τον οΤκον αύτοΰ• 
 
 ν ver. 41. 
 ch. 1. 4C. 
 
 " ΙΙο ! cvury ono that tliii'steth, come yc to the waters." (Isa. 
 Iv. 1.) 
 
 When tlie watn• from Siloam was poured out ujion the 
 Altar, solemn Prayers were recited for a due supply of linirt in 
 the year. Sec the citations from Jewish writers in M'c/it. 
 p. 888, 9. 
 
 This the eighth day, or consummation of the feast, was 
 prophetic of (he full outpouring of the Blessings consecjucnt on 
 the Incarnation of Christ. See note at end of the chapter, p. 'WH. 
 
 38. KaOiis eiirey 7; 'γραφ-η'] as the Scripinre saith. These 
 wonis introduce a snying whicli is no where literally in Scripture. 
 But it is found in spirit and in substance in several places of 
 Scripture (I=a. xii. ;i ; χχχτ. (ΐ. 7; xliii. If); xHv. 3. Joel ii. 28. 
 Zech. xii. 10; xiv. 8. Cp. John iv. 11). And the Holy Spirit 
 often quotes Scripture in this way. See on Matt. ii. 23. And 
 thus Christ appropriates Scriptvirc to Himself, and declares its 
 sense. See Ciiril liere, who well says, uZ^fai καλϊιν, 'ότι irep ου 
 τί) /Stjt!»»' ουτω$ ^χον is npoeinp'^yrat τταρά τί} Uf ία ypaipij Tois 
 ίαυτοΰ \tiyoiS ίνίθηκξν ό ^ωτ)]ρ, ίρμτ]νΐΰσα^ δέ μα\\ον -rphs 
 htavoiat'. 
 
 — ^κ TTjy KotXfas] out of Iiis belli/ shall flow rivers of living 
 water, κοιλία = llebr. JCJ (belen), I's. xxxi. 10, where it is 
 used with soul. (Cp. Job xv. 35.) The IjXX often interchange 
 καρδία and κοιλία. (See the passages in Kuin. here.) They will 
 flow from his conscience and from bis heart, fir which the word 
 belly is stvmetinies employed by α Hebrew figure. {TAeop/i. Cp. 
 Glass. Phil. 5, p. 7!'5.) 
 
 Or perhaps the sense is, eiien the κοιλία itself, or seat of 
 tialural appetites, will he changed and spiritualized by the grace 
 of God, so as to become a fountain of holiness. Cp. Mark vii. 
 19, where the κοιλία is contrasted with the καρ5ία. Drink of 
 this water, and the inward parts will be cleansed and become a 
 foinitain, and flow fir others. They drink who believe. But if 
 lie who driidis deems that he ought to minister only to himself, 
 the fountain does not^oic ,• but if he is eager for his neighbour's 
 good, it is not dry, but flows. {Aiiff.) Christ speaks of rivers, 
 not of Oiie river only ; and thus intimates the riclmess and abund- 
 ance of divine grace. The Holy Sjiirit, having been poured forth 
 into the heart, flows forth more copiously than any stream, and 
 never fails, nor is stagnant. Witness tlie wisdom of Stephen, tlic 
 eloquence of Peter, the impetuosity of Paul. Nothing was able 
 to resist them ; they flowed like torrents in their course, and car- 
 ried every thing witli them. {C/trys.) 
 
 Tbus our Lord explains the character of the water of Siloam 
 as figurative of the illuminating graces of the Holy Spirit, sent by 
 Him λλ'Ιιο is ύ an-eiTTaX^uiVos. (See ix. 7-) 
 
 39. oiirm 7ά() iV Πνίϋμα όίγιοι/] the Huh/ Spirit teas not yet ; 
 i. c. was not yet given. Cp. Acts xix. 2. 15 adds StSousVor, but 
 
 this is probably only a gloss. The waters could not flow from 
 the Rock, which is Christ, till the Rock had been smitten. 
 
 How then is it that we read that John the Baptist was filled 
 with the Holy Ghost from his mother's womb, and that Zacha- 
 rias, Mary, Simeon, and .\nna were filled with the Holy Ghost ? 
 Because the gift of the Holy Ghost after the glorification of Christ 
 was distinguished by certain peculiar characteristics from all pre- 
 vious bestowals of the Spirit. (^Aug. de Trin. iv. 20.) But why 
 now that Christ is glorified do not men speak with tongues, by 
 tlie ojieration of the same Spirit who came at Pentecost ? Be- 
 cause the Church herself, being dilfused every where, speaks now 
 with the tongues of all nations. You may ask me, Do I speak 
 with tongues } Yes ; because I am a member of Christ's body 
 the Church, which speaks in every language of the world. (.Ί"?.) 
 — ϊίτϊ ΊησοΡ? ου54πω i5υξdσθη'\ because Jesus was not yet 
 glorified ; as He was afterwards by His Death, Resurrection, and 
 finally by His Ascension into heaven. But now that Jesus has 
 been glorified, the gift of the Holy Ghost has been bestowed. 
 Hence we may refute the Montanists and Manichieans, λνΐιο pre- 
 tend to have received the promise of the Holy Ghost, as if the 
 gift had not been given to any before them. {Aug.) Cp. note 
 below, .\ct3 ii. I — 33. 3(J; iv. 10. 
 
 40. τύν λιίγαι;'] His words. So Twelve Uncials. — Elz. rhy 
 λ6~^ον. 
 
 41. Μ); yap ίκ T))s Γαλιλαίατ & Χριστοί ;] noth then Christ 
 rnnie out of Galilee / They knew what the prophets had fore- 
 tolfl of Christ ; they knew where Jesus had been brought uji, but 
 did not pay attention to the place of His birth. But did they not 
 know that He was of the seed of David? They were wilfully 
 blind, and would not inquire into the evidence ; they were not 
 like Nathanael, who at first had asked, " Can any good thing 
 romo out of Nazareth.'" (John i. 40,) but He was an Israelite 
 indeed, in whom there was no guile, and therefore he came and 
 sau•. {Chrys., Alcuin.) 
 
 49. li ύχΛοϊ oStos] this multitude which knoweth not the Law 
 are cursed. And yet they, of whom these Rulers said that they 
 knew not the Law, believe in Him who had given the Law, 
 whereas they, who profes?ed to teach it, condemned Mini, so ihat 
 (Uir Lord's s.aying might be fullilled, " I have come that they who 
 see not may see, and they who see may be made blind." Jnlin ix. 
 39. (.iiig.S Here is their condemnation j the People believed, 
 and the Rulers did not believe ; they who were Teachers of the 
 Law, disobeyed the Law (for, as Nieoileinus says, " ΠοιΗ the Law 
 judge any one before it know wlmt he doelh.'"); they who know 
 not the Law, obey the Law. (Chrys., who quotes Isa. i. 10. 
 .Mie. iii. 1.) 
 
 52. τΓροψ•ητ7}$ ^K tJjs Γαλιλαίο? ονκ iyfiytprai'] out nf Galilee 
 hath arisen no Prophet. Yet Jonah and Nalium, and pcrhaiis 
 2K2
 
 b08 
 
 JOHN VIII. 1, 2. 
 
 Λ'^ΙΙΙ. ' ^Ιησούς δε ζπορενθη eU το όρος των 'EXaLcou. ~ "Ορθρου δε πάλιν 
 TrapeyeviTO et? το lepov, καΐ ττά? ό λαο? ηρχετο ττρος αυτόν και καΟίσα<; 
 iSiSaaKeu αυτούς. 
 
 Elijah, did arise from Galilee. So that they prove themselves 
 ignorant of their own History, while they condemn Christ. Some 
 MSS. (B, D, K, T, Γ, Δ) have iyfipirai, ariseth : a reading 
 worthy of consideration. 
 
 Reviev/ of the Contents of the foregoing Chapter. — 
 The Gospel of St. John is eminently a τνιυματικίν diay-yfKiof, 
 and to be interpreted spiritually. (Sec Clemens Alex. ap. Emeb. 
 \!. 14.) Especially docs it dwell on the Mystery of the Incarna- 
 tion of the Eternal Word, and on the blessed results of that great 
 Mystery to the World. 
 
 In this Gospel, the Holy Spirit says that the Eternal Word 
 became Flesh, and pitched His Tabernacle in Human Nature, 
 ianiivaaiv iV ίιμί''' (i. I••)• And now, in this Chapter, He de- 
 scribes the Incarnate Λ\Όrd coming up and jireaching in the 
 Temple at Jerusalem, at the Feiut of Tabernacles, the Χκιινο- 
 ■iniyla. 
 
 There were three Great Yearly Festivals, on which all the 
 male adults of God's people were commanded to appear before 
 God. (E.-iod. xxiii. 14—17. Levit. xsiii. 4 — 18. Deut. xvi. l(i.) 
 The two Great Festivals, the Feast of Passover and the 
 Feast of Pentecost, were figures of things to come, and had a 
 typical reference to the Blessings of the Gospel in Christ, Who is 
 the substance of the Law. (Col. ii. 17•) 
 
 It is therefore reasonable to suppose, that the third Great 
 .\nnual Festival of the Ancient People of God, — viz. tlie Feast of 
 Tabernacles,— had also a symbolical relation to Christ. 
 What relation was thst .' 
 
 St. John seems to have suggested the answer to that ques- 
 tion by saying, & \6yos ίσκτ}νωσΐν ίν ^ιμίν (i. 14), ' the Word 
 labertiacled in us." The Incarnation of Clirist is the Evangelical 
 Scenopegia, or Feast of Tabernacles. See above, on Lev. xxiii. 31. 
 This conclusion is confirmed by other considerations. The 
 Greek word σκ-ηνη, as used by the LXX, rcjiresents two things, — 
 The Tabernacle, ]3C? {mishcati), in which the Divine Pre- 
 sence, or Shechinah dwelt, pd {shachan). (See above, on 
 i. 14.) 
 
 The Tents, or Booths, or Tabernacnla, ni;D (svccotb), in 
 which the Ancient People of God dwelt in the AVilderness. And 
 these tents were represented in the Feast of Tabernacles, when 
 the people dwelt in booths. It also commemorated the over• 
 shadowing of the People with the Pillar of the Cloud, or heavenly 
 Tabernacle of the Divine Glory, in their course thiough the Desert. 
 See Biixtorf, Synag. Jud. cap. xx\. 
 
 The word ^κηνίι, therefore, represents both a divine and 
 human habitation. And ίσκ-ηνωσι fitly describes the sojourn of 
 our Lord in His Divine and human Nature in this lower world. 
 He pitched His tent (σκηΐ'νν (τηί() at His Incarnation in our 
 Nature, and became our Emmanuel, God with tis ; and t!ie 
 Shechinali of Deity was enshrined in the 2K7ji'ij of our humanity. 
 The 2κηϊΌπ7)7ία was jire-eminently the Feast of tlic Jews. 
 It is called μ(yiστ■η, the greatest, by Philo (de Septenario, p. 
 11!}3). See above, on v, 2. And the Feast of our Lord's Na- 
 tivity in our Flesh, is tlie Queen and Mother of all Festivals. 
 W^ithout it, no Christian Passover, no Christian Pentecost. 
 
 The Holy Spirit speaks of the Israelites coming forth from 
 Egypt as typical of Christ. (Matt. ii. 15.) 
 
 Solomon's Temple was dedicated at the Feast of Taber- 
 nacles, (2 Chron. v. 2, 3. 7.) And the Temple of God was a 
 type of Clirist's Bodv, in which the Fulness of the Godhead 
 dwells. (Johnii. 19. 21.) 
 
 At the Feast of Tabernacles, water from Siloam was poured 
 forth upon tiie .\ltar. This was typical of tlie outpouring of the 
 Holy Ghost (p. 37). The first etl'usion of the Holy Ghost upon 
 our Nature was in the Incarnation of Hira Who as Man was con- 
 ceived by the Holy Gliost. (Luke i. 35.) A fresh effusion took 
 place at His Baptism (Matt. iii. IC), and the final consummation 
 was at Pentecost ; but all were due to the condescension of the 
 Son of God taking our Flesh. 
 
 At the Feast of Tabernacles, there was special joy and ex- 
 ultation in the Court of the Wotnen in the Temple. There lights 
 were kindled (see below on viii. 12), while the Priests sung the 
 Songs of Degrees, i. e. of the Pilgrims going up to Jerusalem. 
 (Ps. CXI. — cxxxiv.) At the Incarnation of Christ, the promised 
 seed of the Woman was born (Gen. iii. 15), and then Woman, 
 who had been the cause of man's expulsion from Paradise, becanie 
 in God's hands the instrument of His restoration (see on 1 Tim. 
 ii. 15); and by her Seed we ascend to the Jerusalem that is 
 nbove, which is the Mother of us all. (Gal. iv. 2l>.) 
 
 Supposing, then, the Feast of Tabernacles to be typical of 
 our Lord's Incarnation, and sojourn in this world, wo may 
 thence see some fresh light reflected on the incidents of this 
 chapter, describing our Lord's ascent to this Feast at Jeru- 
 salem. 
 
 Our Lord went up to this Feast (». 10), not openly, but as 
 it were in secret ; His Nativity was private, in a poor inn. He 
 spent a great part of His Life in obscurity at Nazareth. The 
 Evangelist's words here are literally true of that time, before His 
 Manifestation to the world. He abode in Galilee (v. 0). 
 
 But when His season was come, He went up and taught 
 publicly at Jerusalem in the Temple (see Luke six. 47 ; ix. I ; 
 xxi. 37; xxii. 53). Especially did Ho manifest Himself twice 
 with power in the Temple, in Ilis Ministry, at the beginning of it 
 and the end ; when He cleansed the Temple. (John ii. 14, 15. 
 Matt. xxi. 12.) 
 
 His sojourn upon Earth divides itself into two parts ; the 
 first part when He was in obscurity, the latter part when He 
 came forth publicly and taught in Jerusalem. 
 
 .Vccordingly, we find that He came up to the Temple in the 
 midst of the week of the Feast of Tabernacles {v. 14), topriiy 
 μίσοϋσΐ]^, i. e. when three and a half days remained to its close. 
 And it may be worthy of notice, that in all probability His public 
 Ministry lasted three and a half years. See Dan. ix. 27, and 
 above on v, 14. 
 
 During His teaching in the Temple, as here recorded by St. 
 John {v. 35), the Jews asked whether He would go to the dis- 
 persion among the Gentiles .' He did go to them by His Apos- 
 tles ; and they came to Him at the outpouring of the Holy Ghost 
 at Pentecost, to which He refers v. 3ϋ ; and by means of which 
 His Gospel was preached in all tongues to those who were scat- 
 tered abroad. (.\ct3 ii. 9 — 12.) 
 
 On the eighth day of the Feast ^i>. 37), He cried, " If any 
 one thirst, let him come unto Me and drink." This spake He of 
 the Spirit, which they who should believe in Him would receive 
 after He was glorified. 
 
 The Feast of Tabernacles, properly speaking, lasted for seven 
 days. That is, they dwelt in tents for a week. See Levit. xxiii. 
 34—42. Numb. xxix. 12—35. Deut. xvi. 13. Neh. viii. 14—18. 
 The eighth day, or Great Day, was a Feast by itself ; it was the 
 consummation of that Feast, and of all the Feasts of the year. 
 The outpouring of the Holy Spirit was the crowning boon, and 
 final gift which Christ iTestowed on the Church, after that the 
 week of His sojourn in His fleshly Tabernacle on earth v.as over, 
 and when lie was glorified (i•. 3!t), atid the Tabernacle of our 
 Nature was carried up by Him into Heaven. It was the con- 
 summation of all the Blessings of the Incarnation. 
 
 The Jews omitted to keep the Feast of Tabernacles for many 
 centuries, even from Joshua to Ezra. (Neheni. viii. 13.) And 
 now, for many centuries, they have refused to receive the Eternal 
 Word, AVho became Flesh and tabernacled in us. (John i. 14.) 
 
 It is projihesied that all Nations will come up to kerjt the 
 Feast of Tabernacles. (Zech. xiv. If» — 19.) Is not this a pre 
 diction of the universal preaching of Christ, as Emmanuel, God 
 with us ί 
 
 It is said at the close of this narrative (viii. 1), that Jesus 
 went to the Mount of Olives, — the place of His future Ascen- 
 sion into Heaven ; whence He would send the gift of the Holy 
 Ghost. 
 
 The Law of Moses was read at this Feast (see note on v. 19), 
 and the cycle of the Jewish Calendar of Lessons of the Law to be 
 read in the Synagogues commenced with this Feast. And our 
 Lord deibnds His own practice from the Law, and comjiaros His 
 own beneficent miracles with the ceremonies of the Law to which 
 He appeals. He came not to destroy the Law, but to fulfil. 
 (Matt. V. 17-) The Law was given by Moses, but Grace and 
 ■Truth came by Jesus Christ (i. 17). 
 
 A cpiestion arises {vv. 27• 41, 42) concerning the place at 
 which Christ was to be born, i. c. to become Incarnate, or jtitch 
 His Tabernacle in our Nature; it was very appropriate at the 
 2κτϊνοπη7ία ; and our Lord tells the Jews that the time of Ilis 
 sojourn with them on earth is short (». 33). His bodily 2κην)ι 
 would soon be removed from them. 
 
 At the Feast of Tabernailes, water from Siloam was poured 
 forth on the Altar of Burnt Sacrifices in the Temple (see on 
 V 37). This water was commemorative of the water miraculously 
 flowing from the Rock smitten in the wilderness, to refresh the 
 Israelites on their journey ; and that liock was Christ (I Cor. x.
 
 JOHN VIII. 3, 4. 
 
 309 
 
 ^ "Αγονσι δε ol Γραμματείς και οΐ Φαρισαίοι ττρος αυτόν γυναίκα iv μοιχεία 
 κατειλημμενην, καΐ στησαντες αυτήν iv μέσω ^ λεγουσιν αύτω, AtBaaKaXcy αυτή 
 
 4), smitten for the sins of the world, and pouring out His Life 
 for Ihe supply of living streams to the soul ; and for the hallowing 
 of all sacrifices of prayer and praise to God. He is the true fount 
 of Siioamf •* which is hy interpretation sent " (i,x. ^), for He was 
 sent to save the world, and He is true who sent Him (p. 2ίί), and 
 He will return to Him that sent Him (p. IV.i). The water poured on 
 the AUar was also figurative of the effusion of the Holy Spirit, 
 which He sentt and which they who beUevcd in the Incarnation 
 of the Eternal Word should receive, after He was glorified 
 (r. 39). 
 
 It has been affirmed by some learned writers that the Feast 
 of Tabernacles was also prophetic of Christ's Incarnation in 
 another r*'=nr>r'»•. namely, in time; and that our Lord's Nativity 
 coincided with it in the season of the year in which this Festival 
 was celebrated, see Mede's Works, pp. 2G(j" — 270, Mather on 
 Types, pp. 42-4 — 4"28. This opinion deserves consideration. 
 Many in ancient times believed that our Lord's Jlinistry lasted 
 three years and a half; see above on v. 1, and vii. 8 and 14. 
 If this belief is sound, then since His Ministry ended at a 
 Passover, it must have commenced in the fourth year before that 
 Passover at or about the Feast of Tabernacles in that year. His 
 Baptism must have taken place at or about that season. And the 
 season of His Baptism seems to have been nearly contempo- 
 raneous with that of His Birth ; see Luke iii. 23, and above, i. 49. 
 
 Note on ch. vii. 53 — viii. 1 — II. — This passage, from oh. vii. 
 53, to ch. viii. 1 — 11 inclusive, is rejected as spurious by many 
 Editors, on the following grounds *. 
 
 It is not found in some of the oldest and best Manuscripts, 
 viz. A, B, C, L, T, X, Δ, nor in the Leicester MS. (Scriv. 
 p. 394), and above fifty cursive copies. 
 
 It is not found in many Ancient Versions; particularly the 
 Old Latin {Codd. Vercel. and Brixian.), the Old Syriac 
 Cure/on, the Peschito and Harclean SyriaCf the Armenian and 
 other Versions. 
 
 It is not commented on by Orir/en, Cyril, Chrysostom, 
 Theophylact, and others, in their Expositions of this Gospel ; nor 
 is it i]UOted by Terii/iliati and Cyprian on occasions when they 
 could hardiy have failed to notice it ; nor by any Father of the 
 second century. 
 
 It is not found in any consistent form in those MSS. where 
 it exists, but in a variety of diverse recensions, with many discre- 
 pancies of various readings. {LUcke, 254. Davidson, p. 359. A/f.^ 
 p. 7l>8. Tisch., p. e02.) 
 
 It differs in style from the rest of St. John's Gospel, e. g. 
 νορ^νομαι with fls is not found in this Gospel ; nor ΰρθρον, nor 
 ■7ταρα•γΊνομαι its, nor 6 \ahs in this sense, but & οχλθ5 ; nor such 
 an expression as 4δίΒασ•κον avTohs, nor ol 'γραμματ^^ε as the ad- 
 versaries of our Lord ; nor does St. John usually connect his 
 
 * C\i.Lu;ke, Coinincntar. vol. ii. pp. '243 — 279. Duridsons Intro- 
 duction, pp. 3.56 — 367. Trctjeltes on the Text of the Greek Test., 
 pp. 23G — 243 : and the Notes and Collations of Grit'sfxicli, Kuiii'tel, 
 Schidz, Bloomfietd, Tiscliendorf Al/ord, and Afcyer. Tlie pasKigc has 
 been regarded as an interpolation by Erasmus^ Calvin^ Beza, Groiius, 
 
 sentences by means of 5f, as here, rp. I — 3. 5 — 7• 9 — II, but 
 odf. See LUc^e, ii. p. 25G. Al/,, p. 710. Meyer, p. 214.' 
 
 It is said that it was derived from a narrative of Papias^ a 
 scholar of St. John, which was first inserted in the Gospel of the 
 Hebrews {Euseb. iii. 39), and thence passed into this Gospel. Cp, 
 Rouih, R. S. i. 39. 
 
 On the other hand, it is found in D, E, F, G, II, K, M, S, 
 U, Γ, and in more than 300 cursive MSS. 
 
 It is, however, to be observed, that in Ε it is marked with 
 asterisks in the margin, and in sLxteen cursive copies. In S it is 
 marked with obeli, and in forty cursive copies. It is placed at 
 the end of the Gospel in ten cursive copies. In some MSS. (e.g. 
 Lr.) it is placed at the end of St. Luke xxi. 
 
 It is found in some MSS. of the Old Latin Version, and in 
 the A'ulgate, and in the Arabic, Persian, Coptic, Fhiloxenian 
 Syriac, and ^tbiopic Versions. 
 
 It is commented on by Augustine, in his Exposition of the 
 Gospel (Tract, xxxiii.) ; and he adverts in another place (de Conj. 
 Adulterin. ii. 6, 7) to its omission from some MSS. " Hoc infi- 
 delium sensus exhorret, ut nonnuIJi modicse, vel potius inimici 
 vene fidei, credo, metuentes peccandi impunitatem dan mulieri- 
 bus suis, illud quod de Adulterie indulgentia Dominus fecit (Joh. 
 viii. 3 — II) aitferrent de Codicibus snis ; quasi permissionem 
 peccandi tribuerit Qui dixit * Deinceps noli peccare.' " Cp. Auff. 
 de Cons. Evang. iv, I7. De vera Poenit. c. 13. 
 
 It is also quoted by S. Ambrose (Apol. David, ii. I), who 
 refers to the scruple which the hearing of this Chapter read in the 
 Church might cause in some minds. '* Non mediocrem scru- 
 pulum movere potuit imperitis Evangelii lectio, quie decursa est, 
 in quo advertistis Adulteram Christo oblatam, eamque sine 
 damnatione dimissam. Nam profecto si quis ea auribus acceperit 
 oiiosis, incentivum erroris incurrit, ciim legit .... Adulterse 
 absolutionem. Lubrica igitur ad lapsum via." See also Ambrose, 
 de Spiritu Sane. iii. 3. Epist. vii. 58 ; ix. 7G, aUter Ep. 25, 26, 
 
 It is also adduced by S. Jerome^ in his argument against the 
 Pelagians (ii. b'), with an assertion that it is found " in Evangelio 
 secundum Joannem, in tnultis et Griecis et Latinis Codicibus." 
 
 It is treated as genuine in the Apostolic Constitutions, ii. 24. 
 
 Some assert that it was in the SiSS. of the Armenians, and 
 that they expunged it, βλαβ^ρα,ν eJvai \4-γοντ€^ τοΐϊ τολλοΓί 
 τ7/ί/ τοιαΰτΎΐν σ,κρόασιν. {Nicon in Coteler, Patr. Apostol. i. 
 p. 238.) 
 
 The various readings of this passage arc indeed very nume- 
 rous. But they may be reduced on the whole to three main 
 Recensions: — that of the * Textus Receptus ;' that of the Codex 
 D (Codex jBezie), which is a somewhat abridged form of the 
 narrative ; and that of other ilSS. diifering from those on which 
 the * Textus Receptus* is grounded. 
 
 These Recensions are printed below *. 
 
 Wetsffin, Semler, Weffschridcr, Paidns, Tittnuin, Kmtpp.L'uckc.Cred' 
 Tier, Tholuck,Olshaitsen, Davidsim, DIeek, De Wette^ Tischendurf, L•tch- 
 ni'tnn^ Trr^elles, Afeyrr, and others ; and defended as genuine by 
 Maldonatus, a Lapidet AfUt^ Whid,y^ Fai*ricim, Wulf, Lampe^ Ben- 
 gel^ Micliaelisj Storr, Staeudtein^ Iluy, Kuinoel, Scholz, and others. 
 
 ' Textus recrptus a ScJtohio emendatus. 
 
 ΚαΙ ίττορΐνθ-η έκαστος «ϊϊ τοί' οίκον αντοΰ. 
 Ίησοϋί δέ ίπορΐνθη ίίς τό όρος των cAacuf. Όρ- 
 θρου δέ πά.\ιν irapeye'reTO eti το Ifpof. καΧ πας 
 ό λαΛξ ηρχίτο προς αντΌν, καΧ καθίσας ίδιΒασκίν 
 αντοΰς. ΛγουοΊ δέ ot γραμματείς και ot Ί'αρι- 
 σαΐυι γνι•αΙκα cnl μοιχεία χατβ ιΑημμίΊ'η ι*. καΐ 
 <ττησαΐτΐ€ς αύτη;' if μίσω Δεγουσΐ!' αύτώ* διδά- 
 σκαλί, αΰτη ή γυιή κατειλήφθτ^ in' αυτοφώρω 
 μθί\€υομίνΎ}. Έν &k τω ι^όμω Μωσης ήμ»»' ef- 
 ίτίίλατο τάς τοιαντας λιθάζίΐν σν ονν τι Aryei? 
 iTfpX αυτής ; Τοϋτο δέ eAevoc π€ΐράζοιτΓ€ς αϋτόι*, 
 tfa ίχωσί καιη-γηρίαν κατ αντον. ό δ« Ιησούς 
 χατω Kvt^af tui δακτνΑω €•γραφίν €ΐς TTif Y^f• 
 Ός Se ίπίμΐνον cpturwiTCi οντοί", άνακνψας ctire 
 Ίτρύς αντούΐ* ό άΐΌμάρτι^τος νμων ιτρωτοΐ TOf 
 λιθαν fir' avTj) βαλίτοι. ΚαΙ πάΑιμ κάτω κνψας 
 <νραψ«μ ίΐί την γηΐ'. Οί &k ά«ονσα>"ί«? και υπ'ο 
 Tr}t <τν»'«ιδτ<τρι*>ς εΑίγγόμεΐΌΐ ί^ήρ^οιτο (ϊς καθ' 
 «Τί άρξάμίνοι άπο των πρ€σβντΐροίν ίω? ίων 
 ί<Γ\άτω»•. και κα7€\^ίφ0η μόνος ο Ίησοϋς κα'κ 
 1} γνιή iv μ«σω ο5σα. Άΐ'αχν'ψας δί 6 Ίησονς 
 καΧ μτ)δ«Ί'α θΐασάμ«νος πΧην της γιταικος tintv 
 Λντβ' γί•ναι, ποΰ etaif «iCitiOi ot κατήγοροι σον ; 
 ονδ(('ς at KaTcKptvtv ; Ή δ€ eXntv' ον5«ις, κνριβ. 
 €lire Si avrjj ό Ίησονς' οΰδί ίγώ σ* κατακρίνω' 
 wopfvou κοΧ μηκΐτι αμάρταν«. 
 
 Texitts codicis D. 
 
 ΚοΙ i^topevθησav έκαστος «ΐς τον οΧκον αντοΰ. 
 
 Ίησοϋτ δέ ίττορβί'θη «ϊς τό ορός των ίλαιων. 
 Όρθρον δ« ΤΓοίΛιΐ' napayiveraL ΐΐς το tcpoc, καΧ 
 τΐάς ό λαός ηρ\€Τ0 προς αντόν. 
 
 Άγουσι δέ οί γραμματείς καΧ οΐ Φαρισαΐοι iirX 
 αμαρτία γυναίκα (ίΚημμίνην καΧ σΎΐήσανΊ€ς αντήν 
 iv μ4σω, Λί'γουσιι/ αύτω ίκπίΐράζοντ^ς αντον οί 
 ((ρεϊς. ινα ίχωσι κατη-γορίαν αντοΰ" δ(δάσ«αλ6, 
 αιτη η γυι-η κaτet\ηπ^a^ eir αυτοφώρω μοι;^€νομί»ο)" 
 Μωνσής δ« fv τω νόμω ««ίΆπ/σβ τάς τοιαύτας 
 λιθάζαν' σν δβ ννν τί Αίγίΐς ; Ό δέ Ίησονς 
 κάτω κνφας τ^ δαχηίΑω κατ€γρα>ί>€ν εις την γην. 
 "Ως β« tniufvov ΐρωτωντ^ς, aveKV^e καΧ tlπ€V 
 αϋτοΐς" ό οι-αμάρτητος νμΰΐ' πρώτος hr' αντϊιΐ' 
 βαλέτω \ίθον. Και ττάΑιμ καταχνιάς τω Βακτνλω 
 κατεγραφεν «ΐς την γην. Έκαστος δ« τώι* Ίονδαιωΐ' 
 c^^p;^eTO> άρξάμβνοί αϊτό τωΐ' πρίσβντίρων' ωστt 
 ί;άι-τας ί^ίΧΘ^Ιν καΧ κατ(ΚΐΙφθη μόνος. καΧ ή 
 γυ^τη iv μϊσω ονιτα. ' Κναχν^ας δ< ό ΊτιΟΌνς, ciirei' 
 η? γνΐ'αι«ί' πον «ΐσιμ ; ονδ»'ς <r« κατΐκριν^ν ; 
 Kaieeiii} tlntv αύτώ' ονδβΐς, «vpte. ο Ii «tire»'" 
 ονδ« «γώ (TC κατακρίνω' vitayt, άττο τον ννν 
 μηκΐττ άμάρταν*. 
 
 Textus codicum multorum. 
 
 ΚαΙ άπηΧθίν έκαστος <ΐς τον otKOf αντον. 
 
 Και ό Ίησονς ίπορ*ύ0η ΐΧς τό όρος των iXatCiv. 
 Όρθρον 6i πάλιν βαθΐος ^\9ev {ό Ίησυΰς) «ίς τό 
 icpof, καΐ πάς ό όχΑος T,pj(«TO• καΐ καβισας έδι- 
 Βασκίν αντοιίς Φ^ρονσι ττρός ovto»* (al. και ιτροσ- 
 ήΐ'εγκαΐ' αντω) οί αρχΐ£ρίϊς καΧ οί Φαρισαίοι. 
 γνΐ'αϊκα βίΓΐ μοι\€ΐ'ο κατοΑηφβεϊσαΐ'• «at στ^- 
 σαιτίς αντην ίπΧ τω μνσω, ΕΙπόι* ϋίΐραΐ,'οκτίς* 
 διδάσκαλε, ταντην ενρομε^ ειτ αντοφωρω μοι- 
 \€νομίντ^ν. ΚαΧ iv τω νόμω ημών Μωσ^ς ει— 
 ετείλατο τας τοιαντας λίβα^ειι*• σν ονι• τι λέγεις 
 irepi αντης ; Τοϋτο δε εϊιτοί' π*ιράζοντ«ς {ΐκν^ιρα- 
 ^οι^ες). Ινα ίχωσι (σχωσΟ κατη-γοριαν κατ αντοΰ' 
 ό δε Ίησοϋς κάτω κΐ'^ας τω δαχτνλω {τω δ. = alil/ 
 κατεγραφει* (s. typa^fv) είς την γην, μη^ προσ• 
 νοιονμβνος (al. και irpooTroiovM<w>il._ Οί Si 
 ε'ιτεμεΓΟί' «ιτερωτβιτες οντόι*. και. άναβλκ^ας 
 (οΐίκνψε καΐί λίγει αντοΐς"^ ό αναμάρτητος νμωψ 
 πρώτον λίθον βαλίτω ειτ* αΰτηι- (>. εναντή»- τόκ 
 λ. βαλίτω' alii aliter). Και ιτάλιΐ' κατ» κνίσας 
 ίγραφίν εις τη»• γην ΐνος ίκάστον αντώι» τ« 
 αμαρτίας. Κα» έ^ήλ^οΐ' εΙς έκαστος αιτώ»• (5- el« 
 καθ' είςΐ άρξάμβνοι άπο των lΓpεσβvτεpωr, καΧ 
 κατελήφθη ό Ίησοΰς (s_. ό Ίησοΰΐ ί^όνος} κβΐ _ή 
 γννη iv με'σ» οΰσα. Άνα^λει^τας 6i ό Ίι^σοΰί 
 tXotv αντην κα,Χ (εϊδεν αντηι• και = alii) tlvt yi-roi' 
 (γΐ'»•αι = atii), ΐΓοΰ εΐσΐ!- οί κατήγοροι σου; (alii 
 ΐΓοΰ είσιι• οί κ. σ. =, ιιΐϋ )Γοΰ εισιι*; habent) 
 ΊΙ δ* εϊΐΓ•!'- ονδεΐς, κΐ'ριε' και ό Ίησοϊς *is<- 
 οι•δ< «'γώ σε κριιΰ' πορ*νον, και aso τον ννν 
 μηκίτι άμάρΊονί.
 
 310 
 
 JOHN VIII. 5, C. 
 
 Lev. 20. 10. ^ 1^ yvurj κατΐΐΧηφθη in αυτοφώρω μοιγΐ.υομΐ.νη . ^ ''Έι> δε τω νόμω Μωϋ'σης 
 ■ημΐΐ' eVereiXaro τάς TotavTC/.s \ίθάζ(.ιν• συ ουν τι Xeyets ττερί αύτη<; ; *' Τοΰτο 
 
 Duul. 
 
 Many of tlie objections from style may be in part removed 
 by an examination of tlic various reatlinf^s ; 
 
 It is said that πορζνομαί is not used with us by St. John, but 
 it is found in vii. 35 ; and it is not easy to say wliat other prepo- 
 sition he sliould liave employed liere. νρθρον is not used by liim 
 elsewhere in this Gospel. It is Used by St. Luke, but only once 
 in his Gospel (x.xiv. I), and ΰρθριαι only once (x.\iv. 22). 6 λαίυ 
 is found in D here, but i 6χ\ο! is in S and other MSS. : 4Si- 
 SaaKiv αυτοϊ /s is not in D ; and for ol "γραμμάτια some Μί5Κ. 
 have 01 apxupus. 
 
 As to the narrative by J'npias, it is not clear that it relates 
 to the same incident as that before us. Eusebius says (iii. 3!*) 
 concerning it, that " Papias has put forth a history concerning a 
 woman accused before the Lord of manij sins (JitX ττολλαϊί 
 αμαρτίαΐί), which the Gospel of the Hebrews contains." And 
 oven if it V7cre the same history as that in this passage, it is not 
 evident that it might not have been recorded by St. John, as well 
 as by hia scholar Papias after him. 
 
 Wo find, then, that the external evidence on both sides is 
 strong. The Western Church of the fourth century appears to 
 have pronounced in its favour. Not so (it seems) the primitive 
 Western. It does not appear to have been known to Tcrtulliun 
 or Cyprian. And the authority of the Eastern Church is against 
 it. 
 
 There is, however, a difference in the nature of these two 
 testimonies. That of the West is affirmative ; that of the East 
 negative. The evidence of the former is the evidence of positive 
 testimony ; tliat of the latter is rather the evidence of silence. 
 
 For example : much stress has been laid on the omission of 
 this passage by Ctirysostom in his Exposition ; and his example 
 seems to have given a bias to the Eastern Church in this resjject. 
 As the Athenian Editor of Eutliyinius Ziyabemis says (p. 5(jO, 
 cd. 1042), — Εύθι'ί/Λίοϊ, €is rii Kvpos του Χρυσοστόμου στηριζό- 
 ^leiOs, θεωρΐΐ αύτί;ι/ (τ^ ττΐρικύττ^ν) vap4yypawTov. Hence also 
 perhaps it was omitted by Tluophijlact and others. It may bo 
 observed also, on the evidence of Clirysostom, that he omits it in 
 liis Exposition, but nowhere says that it is spurious, though it is 
 not imjirobable that he knew of its existence in some MSS. of his 
 age. He passes it by in his Exposition. 13ut it must be remem- 
 bered, that his Exposition is not a theological ti-eatise, but a 
 series of Homilies ad Popuhim. And for such reasons as are 
 suggested by Auijustine and Ambrose (above, p. ,'ίΟΟ, col. 2), 
 Clirysostom miglit have thouglit that this history might be per- 
 verted to evil purposes in the licentious age and city in which he 
 lived and preached, and therefore have |iassed it by in his Homi- 
 lies. AVe have it in our Bibles now ; but how few Sermons are 
 jireaehed and published upon it 1 Still, there is the silence of 
 Oriijen, Cyril, and others, to be accounted for. It may however 
 he thought, that the Discipline of the Eastern Church, which 
 was very severe towards such sins as that of the woman in this 
 history, may have acted as an impediment to its reception. " H. 
 Basil's Canons proscribe fifteen years' penance for adultery ; the 
 Council of Ancyra imposes seven years. The Council of Eliberis 
 (in Spain) five for a single act, and ten years if repeated." {liinij- 
 ham, xvi. c. II.) 
 
 As to internal evidence, it seems to be rather in favour of 
 the passage. 
 
 The Pliarisees had been iiublicly convicted by our Lord of 
 ignorance and violation of the Law of Moses, of whieli they were 
 the guardians and teachers, witli regard to the Sabbath. (See 
 vii. I!). 22.) They had sent offirers to take Him, but Ho liad 
 escaped (vii. 44— 4(;). Exasperated by this exposure and dis- 
 comfiture, they would, it is )irobable, have endeavoured to set 
 themselves right in the eyes of the people, and to show, if possi- 
 ble, that He Who charged them with contravening the Law of 
 SIoscs was Himself at variance with Moses. They once tried to 
 do tliis in vuin, in regard to the Ptill of Divorce. (Matt. xix. 
 7- !)•) Then they had attempted to show that lie h.ad contra- 
 dicted the Law of Moses by too much severity. (Matt. v. 31, 32.) 
 Now they might think they would be sure of exposing Him to a 
 charge of inconsistency with Moses and Himself by too much 
 laxity. " Moses in the Law commanded that such as this 
 voman should be stoned. Hut what sayest thou? This they 
 said tempting Him." (Cp. Matt. xix. 3.) 
 
 Thus this passage seems to be coherent with wh.at precedes. 
 The mode also by which our Lord turned back, as it were, the 
 horns of the dilemma on those who pressed llim with it, and by 
 its retorted force drove them from Ilis presence, even by means 
 of their own question, is very hke what He did with diviue 
 
 wisdom and power on another occasion, when they assailed Him 
 with the ciptious question concerning tho tribute-money. (Matt. 
 x.xii. 17.) 
 
 Upon the whole, on considering the evidence of the case, wo 
 may come to the following conclusions : — 
 
 That this passage contains a true history of an event whieli 
 occurred at the time here sjiecified. The Early Church would 
 never have invented such a History as this. Its tendencies were 
 in the other direction ; 
 
 That it is in all probability from St. John ; 
 
 That it may have been delivered by him orally ; but that it 
 was not icritten by him as a part of his Gospel. Hence Iho 
 variety of Recensions; hence also, perhaps, the narrative of 
 Papias, which may have been derived from St. John's oral 
 teaching (t^p. Euseb. iii. 3!l), and so it may have been added, first 
 to the niaryin here of some AISS., and thence have i)assed into 
 the tej:t. Hence also, perhaps, we may account for tho fact that 
 it is found in some MSS. at the end of his Gospel ; 
 
 That it is not to bo called a part of Canonical Scripture, as 
 the rest of his Gospel is Canonical Scrij)ture. For by the term 
 " Canonical Scripture'* we mean, not only what is true, nor oidy 
 what was delivered by holy men, but what tliey were inspired by 
 the Holy Ghost to deliver to the Church as divinely insjiired 
 Scripture, and what they did deliver as such, and what also hag 
 been received as divinely inspired Scripture, not only by par- 
 ticular Churches, such as the Churches oi Italy or Africa, but by 
 the Universal Church of Christ. 
 
 These conditions, wliii-h are necessary to constitute Canoid- 
 cil Scripture, arc not satisfieil by the present passage. It is 
 indeed now received as Scrij)tm-e by the Churcii of Rome (Cone. 
 Trid. Sess. iv.), but it was not received by the ancient Eastern 
 Church, nor, even, by the prindtive ]]''cstern Church. It cannot 
 be said to have ever been received as Canonical Scripture by tho 
 consentient voice of Christendom. It seems to occupy a petHdiar 
 position ; namely, a middle place, between Canoi.i(;al Scripture 
 and those few narratives of incidents concerning our lilessed 
 Lord, which are found in ])ritiiitive writers, and are probably true 
 (see Fabric. Cod. Ajioer. p. 331)), but have never found their way 
 into any Manuscripts of the Gospel. 
 
 Some moral inferences may close this investigation. It 
 serves to inculcate the duty of thankfulness to Almighty God, for 
 the solid foundation on which the ]n-oof of the Genuineness and 
 Inspiration of the (Janon of Scripture rests. This passage is 
 found in three hundred MSS., antl numerous Versions and 
 Fathers. Hut it does not fjtiite stand the test, nor quite satisfy 
 the conditions requisite for its admission into the Canon of Holy 
 \\'rit. How severe an ordeal, therefore, have the Canonical 
 Books of Holy Serii)ture gone through 1 The strong claims of 
 this rejected candidate for admission bring out more clearly and 
 forcibly the value and strength of those which have been admitted 
 into the Canon of Scripture. This passage consists only of twelve 
 verses. Few persons doubt its authentiiaty. But its canonicity 
 is the question at issue. How much and minutely has that been 
 discussed ! How rigid, therefore, is the scrutiny to which Canoni- 
 cal Scripture has been subjected, and which it has passed Ihrouyh, 
 before it has been acknowledged as Scripture, i. c. before it has 
 been received as the work of the Holy Sj)irit by fhe Uinver..-al 
 Church of Christ ! And in proportion to fhe rigour of that 
 scrutiny is the solidify of the ground of our belief of its Inspira- 
 tion. 
 
 It reminds us, also, of our own privileges in possessing many 
 Manuscript Cojues of the New Testament, which mount in anti- 
 quity up to a time before this passage was received even (as it 
 seems) in the Western Church ; i. e. to the primitive age of Chris- 
 tendom, and which enable us to read the Text in its pristine and 
 original purity. 
 
 It leads us to examine carefully the grounds on which we 
 receive fhe Scripture as Scripture, viz. as the divinely inspired 
 ^\Όrd of .\lmighty God ; and to thank Him, that He has not only 
 given us Holy Scripture, but has also planted in the World His 
 Church Universal to guard Holy Scripture, and to assure us of its 
 Inspiration. See above, on Mark xvi. 9 — lU. 
 
 Oil. VIII. 5. ^ι/€Τ€ίλατο] commanded us to stone such women 
 as this. See Lcvif. xx. 10. Deut. xxii. 22, which, however, do 
 not authorize the assertion Ihat such women were to be stoned ; 
 indess this was a particular case specified Deut. xxii. 24. The 
 Jews seem to have interpreted the Law, which commanded 
 capital imuiihmeut, as prescribing death by stoniny. See Mi•
 
 JOHN VIII. 7—17. 
 
 311 
 
 Se ί\ΐγον ΤΓζψάζοντΐζ αυτόν, ίνα εχωσι κατη-γορίίν αύτοΰ. Ό Be Ίησονς κάτω 
 
 κύφαζ τω δακτυλω ίγραφζν εις την yrjv. ^ ^ '/2s δε Ιπέμ^νον ερωτώντες αυτόν, b ncui. ι?. 6, r 
 
 ανάκυψα? είπε προ•; αντουζ, Ο αναμαρτητοζ νμων πρώτος τον Κισον επ αυττ) 
 
 βαλέτω. ^ ΚαΙ πάλιν κάτω κυψας εγραφεν εΐζ την γην. ^ Οι δε άκούσαντες, 
 
 καΐ υπο της σννεώησεως ελεγχ^όμενοι, έζηρχοντο εις καθ^ εΤ?, άρξάμενοι. από 
 
 των πρεσβυτέρων έως των εσχάτων και κατελείφθη μόνος ό Ίησους, καΐ η γυνή 
 
 εν μέσω ούσα. '^ 'AvaKiixjja? δε ό Ίησους και μηΒενα θεασάμενος πλην της 
 
 γυναικός ε'ιπεν αύτη, Που είσιν εκείνοι οι κατήγοροι σου ; ουΒείς σε κατεκρινεν ; 
 
 " ^Ή δε εϊπεν, ΟυΒεΙς, Κύριε. Είπε δε αυτή υ Ίησοΰς, ΟύΒε εγώ σε κατά- ^,^ι^''^ "■ *^ 
 
 κρίνω• πόρευαν και μηκετι αμαρτανε. & iz.^V.' 
 
 llaKiv ουν ο Ιησούς αυτοις εΚαΚησε λέγων, ίΐ,γω ει/χι το φως του κόσμου' CIS3.49. 6. 
 ό ακολουθών εμοί ου μη περιπατηση εν τη σκοτία, αλλ' εζει το φως της ζωής. -ν a.'s.' 
 ' Είπον ούν αυτω οι Φαρισαιοι, Sv περί σεαυτου μαρτυρείς' η μαρτυρία σου f''". ι», &c. 
 ουκ εστίν αληθής. ^^ '^Άπεκρίθη Ίησοΰς καΐ εΐπεν αυτοΐς. Καν εγω μοιρτυρώ ^'^- ^j ^^^ ^g 
 περί εμαντου, αληθής εστίν η μαρτυρία μου• οτι 'Όΐδα πόθεν ηλθον, και που fch. r'si. 
 υπάγω• ΰμεΐς δε ουκ οΐδατε πόθεν έρχομαι, η που υπάγω, '^ ' 'Τμεΐς κατά k"er. 29. 
 
 ^ ' / i5\ y / >^' lilrr^»^ ' C\5\e / ch. ]6. 32. 
 
 την σάρκα κρίνετε• ■' εγω ου κρίνω ουοενα. ' Και εαν κρίνω οε εγω, η κρισις ^ •''■ 22, 2?. 
 η εμη αληθής εστίν, '' ότι μόνος ουκ εΙμΙ, αλλ' εγω, και ό πεμφας με Πατήρ, j,^','• \1 
 Και εν τω νόμω δε τω ύμετερω γεγραπται, ότι δυο ανθρώπων η μαρτυρία 
 
 18. IC. 
 2 Cor. 13. Ι. 
 Heb. 10. 28. 
 
 chaclis in Mosaisch. Recht, § 2G2. ** Sic quoque E.xod. xxxi. 14; 
 XXXV. 2, pa'na mortis indiuitur violator! rcligionis sabbati, scd 
 Num. XV. :12, 35, cjusmodi violator sabbati lapidatus esse perhi- 
 betur, rf. et Ezech. xvi. 38. 40." {Kuin.) They quote the Law 
 amiss, for hasty accusers often forget the terms of the Law which 
 they desire to put in force : cp. Aug. 
 
 — συ ουν τι Xeye's] JV/tfit then sai/est Tltou ? They thought 
 to accuse Iliin of breaking the Law. But our Lord avoided their 
 snare, and maintained Justice, without swerving from Mercy. 
 
 (-•'"^•), 
 
 6. κάτω κ-ύψαϊ] having siiinpcd drtvn He was writing on the 
 
 ground. An emblem that the Law, which He Himself bad given, 
 had been written on earthly and stony hearts. (Cp. Aug. do Con. 
 Eviing. iv. 10.) " Hoc digito mystiee scribebat in terra, cum a 
 Judaiis adullera esset oblata, significans, quando do peccatis alte- 
 riu3 judicamus, nostri nos debere meminisse peccati." {Ambrose, 
 de Spir. Sanct. iii. 3.) 
 
 ftengel and others have supposed that there is a reference 
 here to the curses written by the Priest against women charged 
 with un.faithfulnoss, and drunk by them in tlie ' water of jealousy' 
 (Numb. V. 17), and that our Lord changes the order of proceed- 
 ing by writing a curse against the accusers. See Burgon. 
 hero. 
 
 7. Ό αναμάρτ-ητοζ νμων] Let him that is without sin among 
 i/oufr.tt cast the stone at her. Let the Law be enforced, but not 
 by those who infringe it ; let her who is a sinner be punished, 
 but not by sinners. {Aug.) He is not fit to judge another who 
 iloes not first judge himself. (Gregor. Moral, xiv. c. 13.) r'bv 
 λ'ιΟυν is the stone which was to inflict the sentence, and to be α 
 signal for other stones to follow. (Cp. Deut. xiii. 9; xvii. 5.) 
 
 9. (is Kaff eis] one by one. A Hebrew formula, ΊΓΙΝ3 inw 
 (ee/iarf-ie-ecAad), ' unus et alter.' {Rosenm.) Cp. Mark xiv. 19. 
 
 — καΎΐ\ζί<ρΰ•η μονοί ό Ίησοΰί, ifoi η yoprj'] Jesns Was left 
 alone, and the H'oman. Two things were here left together 
 alone; Misery and Mercy. (Aug.) 
 
 11. Ουδέ 4•γω (Γ€ κατακρίνω'] Neither do I condemn thee. 
 A\niat? does our Lord favour sin.' No; observe what follows: 
 " Go and sin no more." He therefore condemned sin, while He 
 pardoned the sinner. Let them, who love Christ's mercy, also 
 fe.ir His truth; for '* gracious and righteous is the Lord" (Ps. 
 XXV. 7). {Aug.) "'Vade et no pccces.' Habcs auctoritatem, 
 quia Vetera donavit ; habes judicium, quia futura praiscripsit." 
 (Ambrose, Apol. Dav. ii. 75.) 
 
 Observe also that this acquittal was pronounced by C'hrist 
 under special circumstances, viz. when the Teachers of the Law 
 were breakers of the Law : as was shown by our Lord's test, ' let 
 liim that is without sin anu)ng you lirst cast the stone at her,' 
 r. 7; and oonscquontly, great indulgence was due to those who 
 were subject to their teaching, and looked to their exara|ile. 
 
 Hence our Lord's merciful reply. But let it not be abused 
 by misapjilication to the times of the Gospel, when the sin of 
 Adultery has beeu made more heinous by the lucamatiou of Christ, 
 
 and by clearer teaching on the sanctity of Marriage (Eph. v. 32), 
 and by still more awful denunciations on the sins of Uncleanness 
 and Adultery (1 Cor. vi. 9. Eph. v. 3. 5. 1 Thess. iv. 5 — 7. 
 Heb. xiii. 4. Rev. xxi. 8). 
 
 Clirist is the Lion of the Tribe of Judah (Rev. v. 5) as well 
 as the Lamb of God (John i. 29. 3C). L«t us not presume on 
 the meekness of the Lamb, lest we feel the wrath of the Lion. 
 
 12. rh φώϊ] the light. It was early dawn (see r. 2) ; heneo 
 the allusion. (Bengel.) Christ is the ΆνατοΚί) (Luke i. 78), the 
 Day-spring from on high ; the rising Sun. This also perhaps 
 may confirm the truth of the above history (νυ. 1 — 11). 
 
 There may be also a reference here to the Lights kindled 
 with special exultation at the Feast of Tabernacles in the Temple, 
 and particularly in the court of the women where our Lord now 
 was. See». 2<>, and the quotations from the Talmud in Wetstcin, 
 p. 894. In Christ's Incarnation a special light sprung up for 
 Woman (sec note at end of the foregoing chapter), and in Him, 
 the promised Seed of the woman, is pardon even for such as that 
 woman who was now before Ilim. This Festival was distin- 
 guished by an eliusion of If'a/er(vii. 37) and Light — both typical 
 of Christ's office in the world. 
 
 This passage also serves happily as a contrast to the darkness 
 and blindness of the Pharisees as just described ; and as a transi- 
 tion to tlie assertion in v. 5C, that Abraham, whom they claimed 
 as their father, rejoiced to see His Day — that Light, which they, 
 his children, strove to extinguish ! 
 
 Observe, that our Lord in His former Discourse at the Feast 
 of Tabernacles had declared the mystery of His Incarnation ; 
 He now describes its gracious influences, especially in opposition 
 to the Powers of Darkness, and for the Illumination of the World. 
 
 14. νμΰί δέ ονκ οϊδατε ττ6θΐν ίρχομαι] but ye knoto not whence 
 I am coming. I am the Sun of Righteousness. You neither 
 know My rising nor My setting. But I, like the Sun, bear 
 witness to Myself by My own light. 
 
 The Sun illuminates the face of him who sees, and of Iiim 
 who is blind ; but it is seen by the one, and not by the oilier. So 
 C'hrist, the Light of the world, is every where present to all, even 
 to the unbelieving ; but they cannot sec Him, because they have 
 no eyes in their hearts. 
 
 15. ^701 οΰ κρίνω obSeva] I am not judging any one. For I 
 have not now come to judge the world, but to save the world. 
 (John xii. 47.) {Chrys., Aug.) This al.<o perhaps may bo 
 thought to be an allusion to the case of the Woman brought to 
 Him for judgment. (See ίτ. 10, U.) 
 
 17. δύο ανθρύττων ή μαρτυρία] the testimony of two men is 
 true. In this reference of our Lord to the Law (Deut. xix. 15) 
 we have an evidence of the plurality and distinction of Persons in 
 the one Godhead. (--1"5'., Chrys.) When the AVitnesses are 
 said to be two, it is implied also that they arc of the same Nature. 
 If one is a creature, so is the other. If One is God, both aro 
 God. Compare what is said of the Three M'ilnesses (I John v. 7). 
 Sabelliut teaches berctically that the Father is the same as
 
 812 
 
 JOHN VIII. 18—28. 
 
 m cli. ••. 26. 
 tt ver. 3?. 
 
 η ch. 7. 8, 30. 
 
 ch. 7. 34. 
 Si 13. .13. 
 Elek. 3. 18, 19. 
 Eph. 2. 1. 
 
 ρ ch. 7. 34. 
 Si ver. 21. 
 qch 3. 31. 
 Λ 15. 19. 
 James 4. 4. 
 
 1 John 2. IS, in. 
 & 4. 5. & 5. 19. 
 Γ ch. 7. 28. 
 
 & 3. 32. 
 
 & IS. IS. 
 
 • Deut. 18. IS. 
 
 nv. 28, 38, 40. 
 
 ch. 12. 49, 50. 
 
 & 14. 10. 
 
 & 15. 15. & 17. I 
 
 tch. 3. 14. 
 
 & 12. 32. 
 
 Acts 2. Sfi— !1. 
 
 & 4. 4. 
 
 & 0. J, &c. 
 
 αΚΎΐυηζ ΐστίΐ'. Εγω (.ιμί ο μαρτύρων irepi cjiavTov, και μαρτνρα TTfoi 
 
 €μον ο πε/χψας μ€ Πατήρ. ( m ) '^ EXeyou ονν αντω, Πυΰ βστιν υ ττατηρ σου ; 
 Άπβκρίθη Ίησουζ, Ο'ύτΐ. Ιμΐ. οΓδατε, ουτ€ τον Πατέρα μον ίΐ e'/xe rJScire, κα\ τον 
 Πατέρα μου ijSetre άν. 
 
 (-γ-) "" ° Ταύτα τα ρήματα i\ά\ησev Ιν τω γαζοφνλακύο, ΒιΒάσκων iv τω 
 Ιερω' καΙ ούδει? έπίασεν αντον, οτι οϋπω έληΧύθει τ) ωρα αύτοΰ. 
 
 -χ -j "' ILLnev ονν τταλιν αυτοί?, iiyw υπάγω, και ' ζητησβτε pc, και ev 
 TTj αμαρτία νμων άποθανέισθν οπον ίγω υπάγω, νμεϊ<; ου οΰνασθζ έλΟΰΐ'. 
 -" ΕΚΐ,γον ονν οι Ιονοαιοι, Μητι αποκτενίΐ eavTov οτι Aeyei, Οπου ίγω νπαγω, 
 νμΐΐς ου SvvacrOe iXOelv ; "•* Και έΐπεν αυτοί•?, '^ 'Τμείζ eV των κάτω εστε, εγώ 
 εκ των άνο) ν.μί• ΰμέίζ eV του κόσμου τοντου ε'στε, ε'γώ ουκ: εί/α,ι ε'κ τοΰ κόσμου 
 τούτον. ~^ ΕΊπον ονν νμΐν, οτι άποθανεΐσθε iv ταΐς αμαρτιαις νμων iav γαρ 
 μη τΓίστΕνσητζ οτι εγώ βίμι, άποθανίΐσθε iv ταΐς άμαρτίαΐζ νμων. "^ "Ελίγον 
 ονν αντω, Χν tis ει ; εΤπει^ αύτοΓ? ό Ι-ησονζ, Την αρ^ην ο τι και λαλώ ύμΐν. 
 ■ "^ ' Πολλά έχω ττΐρΐ νμων λαλα,ν και Kpiveiv αλλ' ό ττέμχΐιαζ μΐ. άληθήζ έστι, 
 " κάγω α ηκουσα παρ' αυτού, ταύτα λέγω ει? τοί' κόσμον. ~^ Ονκ έγνωσαν οτι 
 τον Πατέρα αντοΐ<; έλβγΐν. '^ Είπεν ουν αντο'ΐς ό Ιησον•;, ' Όταν νφώσητξ τον 
 
 the Son. The Father is distinct from the Son, but not preater 
 than the Son. He is of one substance with the Son, but He is a 
 distinct Person from the Son. Our Lord says, " I and my Father 
 are One" (John x. ΰΟ), "Ego et Pater meus uynim (not jmus) 
 sumus ;" one Substance, not one Person. The word ' unuin ' is an 
 antidote to Arianism ; the word ' sumus ' is a refutation of Sabel- 
 lianism. (Aiiff.) 
 
 19. Οίτ6 ίμί οίδατ€] See above, vii. 2ft. 
 
 — rhy Πατέρα μ. — γζίΐτΐ ίι/] ye icould have known my Father 
 also. Λ proof of the Uniti/ of Substance, as v. 17 is of the 
 riuralily of Persons in the One Godliead. 
 
 20. ^f τω 'γαζοφυλακίφ'] in the treasrtry. In tlie Court of tlie 
 Women (Marli -\ii. 41. Luke .\xi. 1) ; a jiublic )ilace, where He 
 might easily have been taken, if it had been His Will to be taken. 
 
 AVhenever we read it recorded that our Lord spake such and 
 sueli words in such and such a place, if we attend to the narrative, 
 we shall find the propriety of the addition. " The Treasury " was 
 a depository of money collected for the honour of God and relief 
 of the ]ioor ; and the coin may be regarded as emblematic of the 
 Divine Word stamped with the image of (he Great King. Let 
 every one contribute according to his power to this spiritual 
 Treasury. Christ, teaching in the Temple, offered, as it became 
 Him, rich gifts — the words of eternal Mfe. (Origen.) The appro- 
 priateness and pertinency of these words to the Cotirt of (he 
 H'omcn, when He had before Him a Woman brought for con- 
 demnation, but pardoned, is obvious. See v. 12. 
 
 21. eV TT/ αμαρτία νμών αποθανΰσθί'] ye shall die in your sitt. 
 This was the misery of the Jews — not only to commit sins, but to 
 die in thera. This is what every Christian ought to fear. Hence 
 we resort to Baptism. Hence even the suckling is borne by the 
 pious hands of its mother to the Church, that it may not depart 
 this life unbaptizcd, and may not die in the sins in which it was 
 born. (Auf/ttsline.) 
 
 — Sirou (γώ ύπαγω, ύμt7s οΰ ίΰνασθί 6λ9(7ΐ'] They who die 
 in their sins cannot come to the place where Christ is. (Oriyen.) 
 
 22. Μήτι άποκτίΓίΓ lavTau] Will he kill Itimself! Our 
 Lord's answer shows that such a thought is sinful. (Ch'rys ) The 
 suggestion of it was worthy of them who were about to kill the 
 Prince of Life. 
 
 23. iyui iK Tap Hva] I nm from abofe. Hence the Manichasans 
 and Apollinarians erroneously argue that Christ brought His Body 
 from Heaven, and they quote St. Paul also (1 Cor. xv. 47), " The 
 second Man is the Lord from heaven." Did then our Lord mean 
 that His Apostles had a heavenly body when He said, " Ye are 
 not of the world ? " (John xv. 19.) No; but He means that the 
 thoughts of the Jews are from the earth, earthy, and that His 
 thoughts are not as theirs. {Theoph.) 
 
 — ^γώ ουκ ΐϊμϊ fK ToO κόσμου τούτου'] J am not from this 
 world. I am not of those who, like you, are of, i.e. from the 
 earth, and entertain earthly and sinful thoughts ; and therefore I 
 could not entertain such an idea as ye impute to me, saying, 
 "Will He kill Himself. >" (Tfieoph.) ; but I am from the Father. 
 (Aug.) Compare below. His words to Pilate, xviii. liV,. 
 
 24. ^av yap μτ] πιστΐύσ-ητξ οτι (yw (ΐμι] for except ye believe 
 that J am, ye shall die in your sins. 3τι (ϊμί, literally, " that I 
 
 am." Referring to the words of Jehovah to Moses (Exod. iii. 13 
 — 15), " I ΛΜ th.it I AM." And therefore He means, unless ye 
 believe th.it I am God, ye shall die in your sins. (Aug.) Cp. 
 above, on vi. 20, and below, v. 08. 
 
 25. Την άρχ?')»'] Altogether, according to Roseitmiiller, Glass. 
 (Phil. p. 4(>1), Loesner, and others. Winer, p. 412. Others 
 read the sentence as a question. First of all, why do 1 even speak 
 to you? Άη Lachtn., Liicke. Others, aa Meyer, Do ye ask what 
 I say to you at the first ? 
 
 But these interpretations do not seem to give a sense worthy 
 of the occasion and of the Divine Speaker. Rather, with .S'. Cyril 
 and Augustine, we may explain it; — I am what I am also declar- 
 ing to you, tttc Beginning. The use of the accusnlive may be 
 compared with ^'urbem ([uam statuo vestraest" ( Virgil); and com- 
 pare the accusative in Mark iv. 31. Acts x. 3(i. And this sense 
 is adopted in the Vulgate and jEthinpic \'ersions. Cp. i. 1, ei/ 
 αρχί} ό Aoyoi, and He is η αρχ^ κα\ τί> tcAos (Rev. χχϊ. (ί ; xxii. 
 13); cp. 1 John i. I, h -fiv άττ* άρχηϊ : ii. 13, iyvuiKaTt Thv απ' 
 αρχη$ : whereas the Aia$o\os is a murderer απ' ορχην (ί'. 44). 
 
 This appears to be one of those speeches of our Lord, occur- 
 ring often in St. John's Gospel, which can only be understood by 
 reference to His Divine Nature ; which He is asserting in this 
 discourse. 
 
 It is no valid objection to this interpretation, that this speech 
 would thus be a hard saying to those who lirst heard it. Many 
 of our Lord's sayings, when first uttered, were not intelligible even 
 to His own disciples (see .xii. IG), and St. John says (ji. 27), that 
 the Jews did not understand Him. Our Lord spake to all future 
 ages ; and when the disciples perceived what al'lerwards took i)lace, 
 and when they were enlightened by the Holy Ghnst, then they 
 saw clearly what before was dark ; and they there beheld a proof 
 of the prophetic power of Christ. And we must read the sayings 
 of Christ in the Gospel, by the light of subsequent events, and 
 of that spiritual knowledge which He has given us by the illumi- 
 nation of the Holy Ghost. See above, p. 258. 2ΓΙ. 302. 
 
 26. Kplvfiv'] to judge. Observe the infatuation of the Jews, 
 who, after so much teaching, and so many miracles from Christ, 
 ask, "Who art thou!" Our Lord, therefore, rebukes them as 
 unworthy of further instruction, and proceeds now to speak to 
 them oi judgment. {Chrys.) 
 
 27. Ούκ tyvuiaav — iKiytv"] They understood not that He vas 
 speaking to them of the Father. Another instance of the expo i- 
 tory character of St. John's Gospel ; see on ii. 24 and p. 2(;h. 
 
 28. "Οταΐ' ί\[ώσ•ητ(] When ye have lifted up the Son of Μ m. 
 See above, iii. 14. You will desire to crucify Me ; and when /ou 
 have crucified Me, you will imagine that you have destroyed Me. 
 But I tell you, that then especially, when you have lifted Me up, 
 in shame, and yet in glory, you will know from My Resurrection, 
 and from the Miracles wrought in My Name, and even from your 
 own Captivity, consequent on your sin in rejecting Me, and from 
 the graces of the Holy Ghost poured upon you to enlighten your 
 minds, — from all these things you will know that 1 am He, i.e. 
 that I am One with the Father, God with God. For God would 
 never have worked such miracles by Me, as He will then work, if 
 I had not been all-pleasing to God, and if I had not been the Son
 
 JOHN VIII. 29—45. 
 
 313 
 
 Τίοι^ του άνθρωπου, τότε γι/ωσεσθε otl εγώ ΐίμι, cat απ' e /χαυτου ποιώ ouSe'f 
 άλλα, καθωζ eStSafe /le ό Πατήρ μου, ταΐιτα λαλώ. -'^ " και ό πε/χψας /xe ju,£t' 
 eyxoC €στιν• ουκ άφηκέ με μόνον ό Πατήρ, otl eyw τα αρεστά α.υτω ποιώ πάντοτε. 
 
 ^^ Ταύτα αύτοΟ λαλουΐ'τος πολλοί έττίστευσαν ei? αυτόΐ'. 
 
 ■" "Ελεγεν ουν ά Ίησοΰζ ττροζ τουζ ττεττιστευκότας αύτω Ίουζαίους, * 'JSai' 
 νμεΐζ μείνητε εν τω λόγω τω εμω, άληΟωζ μαθηταί μου εστε, ^- και -γνώσεσθε 
 τηρ άΧηθειαν, και η αΚήθεια ελευθερώσει ύμαζ. "'•' Άπεκρίθησαν αύτω, Χττερμα 
 Αβραάμ εσμεν, καΧ ου^ενΧ ΖεΖουλεΰκαμεν πώποτε• ττως συ Χεγείζ, Otl ελεύθεροί 
 γενησεσθε ; ^^ " Άπεκρίθη αυτοί•; ό Ίησοΰς, Άμην άμην λέγω υμίν, otl πάς 
 ό ποιων την άμαρτίαν δοΰλό? εστί τ^? αμαρτία';. ^ Ο οε οουλο'; ου μένει 
 
 et- T7J οικία €ΐς τον αιω^α• ο υιο? μένει €19 TOf αιωζ^α. ^' ' hav ουν ο υιός υμα<; 
 ελενΟερώσΎ), οντω<; ελεύθεροι εσεσθε. ^^ ΟΤδα οτι σπέρμα 'Αβραάμ εστε• άλλα 
 ζ-ητείτε με άποκτεΐναι, οτι ^ ό λογο<; ο εμο<; ου -χωρεί εν ύμ'ιν. '"^ ^ Έγω ο εώρακα 
 πάρα τω Πατρί μου λαλώ, και ΰμεΐζ οΰν ο εωρακατε πάρα τω πατρι νμων 
 ποιείτε. ''^ "' Άπεκρίθησαν και εϊπον ο.ντω, Ό πατήρ ημών Αβραάμ εστί. 
 Αεγει αυτοίς ό Ίησοΰς, ' Ει τέκνα του 'Αβραάμ ητε, τα έργα του 'Αβραάμ 
 εποιείτε αν. ^^ Νυν δε ζητείτε με άποκτεΐναι, ανθρωπον os την άλ-ι^'^ειαΐ' ύμ'ιν 
 λελάληκα, '' ην ηκουσα παρά του Θεοΰ• τούτο 'Αβραάμ ουκ εποίησεν. ""^ " 'Τμεις 
 ποιείτε τα έργα του πατροζ ΰμων. Ε'ιπον οΰν αυτω, Ημει<; εκ πορνείας ου 
 γεγεννημεθα' ενα πάτερα εχ^ομεν τον Θεόν. ^' Ειπεν οΰν αυτοΐζ 6 Ίησοΰς, 
 Ει ό Θεο5 πατήρ ύμων ην, ηγαπάτε αν εμε• εγω γαρ εκ του Θεοΰ εζηλθον 
 και ήκω• ουδέ γάρ άπ' εμαυτου εληλυθα, άλλ' εκε7νό<; με απέστειλε. '*•' '^ Αιατί 
 την λαλιάν την εμην ου γινώσκετε ; ότι ου οννασθε άκοΰειν τον λόγον τον 
 εμόν. ^^ '" 'Γ/Λεΐς εκ πατρο? του Διαβόλου εστε, και τάς επιθυμία•; του πατρός 
 ΰμων θέλετε ποιεΰ'. ' ΈκεΙνο•; άνθρωποκτόνο•; ην απ' άρχ^ης, και εν τη άληθεία 
 ούχ^ εστηκεν ότι ουκ εστίν άλτ^'^εια ε'^ αύτω" όταν λαλ^ το ψεΰδθ9, εκ των 
 ιοκον λαλεί• ' οτι ψευστης εστί και ο πατήρ αυτού. *" ϋ,γω οε οτι την αΚησειαν 
 
 U ch. r. 28. 
 
 & 4. 34. 1 5. 30. 
 
 & rer. 10. 
 
 τ Acts 13. 43. 
 & Η. 22. 
 
 Horn. II. ;2. 
 
 Col. 1. 2.1. 
 
 2 Tim. 3. Η. 
 
 James I. 2.'». 
 
 Malt. 10. 22. 
 
 w Rom. 6. 6, 7, 
 
 19. 
 
 2 Pet. 2. 19. 
 
 X Gal. 4. 30, 31. 
 
 ch. 4. 7. 
 
 y Rom. 8. 2. 
 
 Clal. 5. I. 
 
 Hub. .1. 5, G. 
 
 ver. 32. 
 
 ζ ver. 47. 
 
 Si rh. 5. 33. 
 
 a cli. 3. 32. 
 
 & ver. 2•;. 
 
 b Malt. 3. 9, 33. 
 
 Rom. 4. 12. 
 
 & 9. 7. 
 
 Gal. 3. 7. 
 
 c H.m. 2. 2S, T), 
 
 it 4. 12. 
 
 tial. 3. 7, 29. 
 
 il ver. 26, 3S. 
 
 e Isa. fi3. 16. 
 
 S: 64. 8. 
 
 f Heb. 1. 3. 
 
 1 John 5. I. 
 
 ch. 16. 27. 
 
 & 17. 8, 1.5. 
 
 S: 1. IS. S.-5. 43. 
 
 ρ ch. 5. 44. 
 
 Matt. 13. 14. 
 
 h Matt. 3. 7. 
 
 S: 13. 38. 
 
 1 John 3. 8. 
 
 Jude, ver. 6. 
 
 i Gen. 3. 4. 5. 
 
 1 John 3. 12. 
 
 Heb. 2. 14. 
 
 1 Pet. 5. s. 
 
 j 2 Cor. 11. 3. 
 
 2 Chron. 18. 20, 
 21. 
 
 Ads 5. 3. 
 
 & 13. 10. 
 
 2 Thess. 2. 9, 10. 
 
 Rev. 12.9. 
 
 of Goil. [Chrys., T/ienph.) Ye will then acknowledge that I am 
 Hf, i. c. that I am God. (Aug.) 
 
 31. Έαν νμΰ$ μ^Ιν-ητς eV τω x6yi^ τφ eV?'] l^ y^ )'e7nain sted- 
 ftiat in Ml/ word. He refers to some, who, after they had believed, 
 li:i(l cone away from Him ; Fee vi. fif!. It is a little thing to come 
 to Christ, we must abide in Him. {Aug.) 
 
 32. •yvfjiffiae^ Ti]v α.Κ-ηθίΐο.ν'] ye shaU know the truth. Tliey 
 who believe in Christ, by abidiii;; in Christ learn to i-ee the Trutli 
 wbicli is uncliangeable, and is the bread of the soul, and is not 
 t'iiann;od into him who feeds on it, but changes him. (Aug.) 
 
 33. ot-Se^l δϊδοι/λειίκαμετ] we hove itfver been in bondage. 
 Not true ; for they had been in bondage to the Egyptians, Baby- 
 lonians, and others; but Christ was speaking of the slavery of sin, 
 :ind does not correct tiicm. (Chrys.) 
 
 34. TTHs ό τΓϋΐων την άμαρτίαν SovKOi «Vti τηϊ αμαρτία^"] every 
 one thai irofketh sin is the stave of sin. Λ\Ίΐ3ί slavery is that ! 
 Λ man may find escape and rest from a tyrannical master, hut 
 wiiither c-au the slave of sin Hy .-* lie drags his master with him. 
 He ah)ne can free us from sin. Who came into the world without 
 sin, and ofiercd Himself a sacrifice for sin. {Aug.) 
 
 35. Sov\os ου μίνίΐ ej' ττ; οικία] the stare abideth not in the 
 house. Many sinners enter the Church which is Christ's house, 
 but Christ abides in it for ever. Here is our hope that we may 
 cease to be slaves, and be freed by Him Who is free, and gave 
 not silver and gold, but His own blood for us ; and Who is our 
 Head ; and " if He makes us free, we are free indeed." {Aug.) 
 
 36. oifTwi iXfvdepoi effcfftie] ye wilt be free indeed. Do not 
 therefore abuse your freedom, to sin freely ; but use it, not to sin ; 
 yovir will is free if it is holy ; you will be free, if you are servants 
 of righteousness. {Aug.) 
 
 37. σττίρμα ^Αβραάμ ^σ -Te] ye are Abraham's seed, by the pro- 
 paiation of the Hesh, not by faith of the heart, or imitation of life. 
 " //' ye were Abraham's children, ye xrould do the woris if 
 Abraham.'' They were therefore a degenerate s^^^A ; we are 
 made true sons of .Vbraliam by God's grace; for if ye be Christ's, 
 (hen are ye Abraham's seed, and Acirs according to the promise. 
 Ual. ill. ie. 29. {.iug.) 
 
 Vol. I. 
 
 38. ίωράκατί] ye have seen. Some MSS. (B, C, K, L, X) have 
 ηκοΐίίτατε, ye heard — a reading which deserves consideration. 
 
 40. τυντο Άβρααμ ουκ ^ττοίησΐν'] this did not Abraham. But 
 how could he do it ? Because the spiritual Advent of Christ has 
 ever cheered the Saints of God. Wherefore we m.ay conclude that 
 they, who after their regeneration, and other graces conferred on 
 tliem, are guilty of sin, " crucify afresh the Son of God." (Origeu.) 
 
 41. (K noprelai ov '/ΐ'γΐΐ'νημΐβα'] we be not bom of fornication. 
 The Jews who heard our Lord, had now begun to perceive that 
 He was speaking spiritually ; and it is the usage of Scripture 
 to describe as fornication, the prostitution of the soul to false 
 gods. {Aug.) 
 
 42. ίζηΚΘοί' κα\ %κω] I came forth from the Father, and am 
 come to you. " Exii et adsnm." 
 
 43. ob δύνασθε άκού^ιΐ' τυν \oyoy rhv ^μόν^ ye cannot hear 
 My word, i. e. will not ; cannot, on account of your perverse will, 
 and malignant minds. {Theojth.) άκοΰειν, with an accusative, 
 means something more than to hear, namely, to consider, and 
 understand. See Acts ix. 7- 
 
 44. ίκ TTarphs του Δίαβό\ου ϊ'στί] ye are of your father the 
 devil; not by generation, but imitati()n. {Aug.) In words you 
 claim to be clijldren of God ; by works ye show yourselves chil- 
 dren of the Devil. {Theoph.) 
 
 — θίλΐτΐ ποιεΓι/] ye tore to do. It is your {Θ€\-ημα) will to 
 do them. On this use of SeAai, see on I'hilem. 14 ; above, v. SO; 
 vi. 21. Actsx. 10. 
 
 — 'EKeTros αιΌρω-ποκτόνοί ήν άτ* ορχϊ /r] Therefore to tempt 
 a man to evil, as the Devil tempted Adam, is murder ; and since 
 in Adam att died, the Devit was a murderer from the beginning, 
 {Aug., Origen.) 
 
 — ψ6ύ(ττ7ϊ5 ^στϊ καϊ ό iraTijp αυτοΰ'\ he is a liar and the father 
 of il. Some interpreters (e. g. Bengcl, Meyer) interpret irariip 
 αΰτοΰ to mean " father of the liar," i. e. the liar is a child of the 
 Devil. But ούτοι" refers to του tfidSous, to be suppliol from the 
 preceding sentence. So αΰτοΰ in Rom. ii. 2fi. Cp. 2 Thess. ii. 
 1 1 ; and the sense is, I am the Truth ; but he is a liar, and some- 
 thing more than a liar; lie is Ihc father of that which is false. 
 Cp. LUcke here, and Winer, pp. 104. 132. 169. 
 
 2S
 
 314 
 
 JOHN VIII. 4G-58. 
 
 k >ratt. 26. 00. 
 
 I vcr. 37. 
 cli. 5. 38. 
 1 JUhn 4. G 
 
 m ch. 7. 20. 
 i 10. 20. 
 Matt. ID. 25. 
 
 η ch. 7. 13. 
 
 ocll. 3. 16. 
 
 le i. 24. & S. 40 
 
 ρ rh. I. 12. 
 
 η vv. 17, 13, 31, 
 .17, 41. 
 ch. 5. 31. 
 
 r ch. 7. 2S, 25. 
 s ch. 15. 10. 
 lleb. 5. 8, 0. 
 t Gen. 15. C. 
 Rom. 4. 1S-2J. 
 Gal. 3. S. 
 Heb. 11. 1.1. 
 u Eiod. 3. n. 
 Isa. 43. 1.1. 
 ch. 17. 5, 21. 
 Col. 1. 17. 
 
 λέγω ου niarevere μοι. *' Tl^ ζξ υμών ΐλ^γχει /i.e ττερι α/χαρτια? ; et oe 
 aXiji'cial•' λΐγω, διατί ύ /Aets ού τηστίΰίτέ μοί ; '" ' Ό ων ε'/ί τοΰ Θεοί) τα, ρήματα 
 τοΰ Θεού ά/ίουει.• δια τοντο νμεΐ<; ουκ ακούίτΐ, ότι Ικ τοΰ θεοί) ουκ εστε. 
 
 ■"' "' Άπεκρίθησαν ow οΐ 'Ιουδαίοι καΐ εΤπον αύτω. Ου καλώ? λίγομεν ημεΐ'ί, 
 ΟΤΙ Σαμαρείτης εΤ συ, καΐ Βαιμόνιον έχεις ; *^ ΆπεκρίΟη Ίησους, Έγω 8αι- 
 μονιον ουκ εχο}• άλλα τιμώ τον Ιΐατερα μου, και υμεις ατιμάζετε με. ''" ^-γω 
 δε ου ζήτω την Βόξαν μου• εστίν 6 ζητών και κρίνων. *' "Άμην αμήν λέγω 
 υμίν, εάν τις τον \όγον τον εμον τήρηση, θάνατον ου μη θεώρηση εΙς τον αιώνα. 
 ^' EJttov ουν αύτω οι 'Ιουδαίοι, Νυν εγνώκαμεν ότι 8αιμόνιον έχεις. 'Αβραάμ 
 άπε'ί^ανε, και οΐ ττροφηται• και συ λέγεις, 'Εάν τις τον λόγον μου τήρηση, 
 ου μη γεύσηται θανάτου εΙς τον aiwi^a. ^'^ '' Μη συ μείζων ει τοΰ πατρός 
 ημών 'Αβραάμ, όστις απέθανε ; και οί προφηται άπεθανον τίνα σεαυτυν συ 
 ΐΓΟίεΓ? ; ^^ '' Άπεκρίθη Ίησοΰς, Έάν εγω δοξάζω εμαυτον, ή δό^α μου ουΒέν 
 εστίν εστίν 6 Πατήρ μου 6 δο^άζων με, ον ΰμε'ίς λέγετε ότι Θεός ημών εστί, 
 ^^ ' και ουκ εγνώκατε αυτόν, εγω δε οΤδα αυτόν, και εάν εΐπω ότι ουκ οίδα 
 αυτόν, εσομαι όμοιος υμών χΐιεύστης' άλλα οίδα αυτόν, και * τον λόγον αΰτοΰ 
 τηρώ ^'' ' 'Αβραάμ 6 πατήρ υμών ήγαλλιάσατο Γνα ΐδη την ημεραν την εμήν, 
 και είδε και εχάρη. '-' ΕΪπον ουν οΊ 'Ιουδαίοι προς αΰτον. Πεντήκοντα ετη 
 οΰπω έχεις, και Αβραάμ εώρακας ; ^^ " Είπεν αυτοΐς ό Ίησοΰς, Αμήν αμήν 
 
 From these words παττ^ρ axnov, some haT<; iiiiai,aiied that the 
 Devil has a father. This is the error of the Maiiichseans. liut 
 " Pater ejus " means " Pater mcndncii," Jerome (on Isa. .^viii.), 
 and cp. Glass. Pliil. S. p. 320. Our Lord calls the Devil the 
 Father of /n/sp/iooii in the abstract, τοΰ \j:(ioovs ; as God is the 
 Father of tho Trutli. 
 
 Men, when tliey till a lie, nsc what docs not belong to thi'm, 
 but to the Devil ; hut llic Devil, when ho tolls a lie, uses what is 
 his own offspring, for he is the Fatlier of hcs. And yc will not 
 believe in Me. because 1 sjieak the truth ; and thus yc prove your- 
 selves the children of him who is the Fatlicr of lies. (Thenph.) 
 46—59.] On these verses, sec Girg. M. Horn, in Ev. i. if!. 
 48. 2α/ίσρ€ίτηϊ e/ trii] Thuu art a Samariinn. Yes, truly ; 
 He is the ' Gorjii Samaritan.' See on Lulie .\. 23 — 27. 37• 
 
 51. θάνατον oh μ^ι θίίιΐρι)στι'] stiall jiever see death, that is, never 
 feel, lie who spake was about to die, and He spake to men who 
 were about to die. AVIiat tlicn did He mean, when He s|iakc 
 thus? He meant, that whosoever keeps His saying shall never 
 see thai Death, from whicli He came to save us, viz. everlast'niij 
 death, the death of damnation with the Devil and his angels ; that 
 is real death. Other death is only a blessed translation to a better 
 life. (Avg.) When, tlicrefore, the Psalmist asks, "What man is 
 he that liveth and shall not see death ?' (Ps. Ixx.\i3:. 4U,) we may 
 reply, "he wlio keepcth Christ's Word." And this our Lord 
 meant, when He said (Matt. jvi. 28), ■'Verily I say unto you, 
 there be some standing here thai shall not taste nf death." They 
 who stand by Christ, and continue to stand by Him to tlie end, 
 they shall never tasle of death. {Oriijen.) See on Matt. xvi. 2)1. 
 62- 'Αβραάμ απίθανα] Abraham died. The Jews were blind, 
 and only looked at tlie death of the^esA, and therefore could not 
 pee the light of Christ's wonls. {Greg. Hom. xviii. in Evang.) 
 According to that death, of which our Lord spake, neither Abra- 
 ham was dead nnr llie Prophets. Tliey were dead, but alive. 
 The Jews were alive, but dead. Consider what our Lord said to 
 the Sadducees, who were dead in soul, concerning the Patriarchs, 
 who were .alive. M.alt. xxii. 31, 32. 
 
 Our Lord declared in a remarkable manner, in tho liistory of 
 Dives and Lazarus, that Abraham is not dead ; for He said that 
 the beggar was carried by angels into Attraham's bosom. Luke 
 xvi. 22, 23. Could the place of rest and joy, in whicli are the 
 departed spirits of the righteous, he the bosom of one who is 
 dead? Could Paradise, to which our Lord's soul went at His 
 death (Luke xxiii. 43), be tho bosom of one who is dead .' No ; 
 Abraliam never saw death, he never tasted death; but death witli 
 Iiim was the joyful passage to a better life. And why .' Uccause 
 he saw Christ's day with faith, and it-as glad: because he saw 
 the day of Him Who has tasted death for every man (Heb. ii. 9) ; 
 Wlio has taken away its sting ( I Cor. xv. 55, 56), and opened 
 the kingdom of heaven to all believers. 
 
 — ywartrat] So A, C, D, K, L, S, U, X, 'Δ, A, and ninety 
 Cursives, ii/;. has 7€ΐ!(ΓΕται. Sec above, iv. 14. 
 
 63, συ ττοιΰ{^ συ is expunged by some recent Editois (Χαολ»ϊ., 
 
 Tiseh., Alf.) ; but it is found in the major part of the MSS., and 
 adds force to the sense. 
 
 54. ^μώκ] of us. Rightly received by recent Editors (f7)i>.v4., 
 Seholz, Lachm., Tisch., Alf.) from A, C, D, E, G, H, K, L, M, 
 S, U, Δ, A, and many Cursives. Jilz. has ϋμΰν. Cp. x. 3(>, 
 λί'γίΤ6 Sti βΚασφτιμΰ!, and Acts i. 4, — where tho words of the 
 speaker are adopted as here. 
 
 56. 'Αβραάμ ύ πατήρ νμων TiyaWtaffaro — ίιμ^ρανί lie rejoiced 
 tcilh faith and hope that he should see. The partiile 'ίνα often 
 serves to connect verbs of willing and desiring in N. T., as va 
 docs in modern Greek. (See John iv. 47; xv. 8; xvii. 15. 24. 
 Malt. vii. 12. Slavk vi. 2.3.) So Teles in Stob. Serm. !I5, 'ίνα 
 Zius -γΐνηται ίπίΟυμήσα. Cp. 1 Cor. ix. 15, Ka\hv 'ίνα, and 
 M'iner, pp. 301— 3U3. 
 
 The name Isaac (laiighing). Gen. xvii. 17, had a reference to 
 this άγαλλ/ασί!, — for in Isaa", the )iromised seed, Abraham had α 
 vision of Christ, in Wliom all rejoice. Sec §'. Jerome ad loc. 
 Jones, Proper Names of O. T. p. 103. Here is a glorious testi- 
 mony given to Abraham by the Creator of Abraham, and Seed of 
 .'Vbraham. 
 
 — T. ίιμίραν τ. e.] My Day. Christ's coming is beautifully called 
 the Day : for it is the sequel of, and is oppo.^te to, Niyhl. And 
 it is happilv so called here, where lie is describing Himself as the 
 Light of the World. See above, v. 12, and cp. Cyril here. 
 
 My day. Does our Lord mean the Day in which He was 
 incarnate, or the day of His Divinity— that Day which has neither 
 morning nor evening ? Abraham saw both by faith and hope, and 
 therefi>re in joy. How great was the joy of his heart when he 
 saw the Word of God, and His brightness beaming on holy minds, 
 and yet remaining as God with the Father ; and hereafter about 
 to come in the flesh, and yet never to be separated frgm the bosom 
 of the Father ! (Aug.) 
 
 Abraham saw the day of Christ, i. e. Iho cross of Christ, 
 when he laid the wood on his son, and in will offered up Isaac, 
 Ileb. xi. ly ; and when he believed tlie itromise, that of his seed 
 should come the Saviour, in Whom all nations would be blessid, 
 Gen. xxii. 18. {Chrys., Theoph.) Sec above on Gen. xxii. 2. 14. 
 
 On this text see the Sermon of Bp. Andrewes, i. 118. 
 
 See also Article VII. of the Church of England, and the 
 passages quoted from Holy Scripture and the Fathers by Bp. 
 Beveridye and Bp. Browne, and notes below on Gal. iii. C. 
 Heb. xi. 1». 
 
 57. η^ντ-ήκοντα ίτη οΰπω excis] Thou art not yet fifty years 
 old. Chrysostom reads τισσαράκοντα, forty, and so Λ ; but 
 Irenans had ττί^τίκοντα. Our Lord was then about thirty-three 
 years old. Cp. Thcophyl., who inquires why they did not rather 
 hay forty U\^n fifty ? 
 
 The inference of .S'. Irenceus (ii. 39) from this passage, that 
 our Lord's life ujion earth extended to fifty years, was corrected 
 by the writers of the fourth century, e.g. Kuseb. (i. 10), Theodorel 
 (ad Dan. ix. tom. ii. p. 1250). And indeed .S'. IJippolyUis, tho 
 scholar of Ircnaus, had abxady rectified it. See his Comment
 
 JOHN νΐΙΓ. 59. IX. 1—4. 
 
 'όΐδ 
 
 λέγω υμΐν, ττρίν 'Αβραάμ -γενέσθαι iyoi ζίμι. *» * Ήραι/ ovu λίθους Tm ^^ι,. ι^»• si,•". 
 βάλω α IV Ιπ αυτόν Ίησοΰς δε ^κρΰβη, καΐ Ιξηλθίν έκ τον Ιφοΰ 8ι.ΐλ0ων δια '•''''«<• '"■ 
 μέσου αυτών, καΐ παρήγαν ούτως. 
 
 IX. ^ ΚαΙ παράγουν elSev άνθρωπον τνφλον Ικ γΐνΐτης' ^ καΐ ηρώτησαν 
 αυτόν οΐ μαθψαΐ αύτοΰ λέγοντες, 'ΡαββΙ, τίς ημαρτεν, ούτος, η οί γονείς 
 αύτοΰ, ίνα τυφλός γεννηθτ] ; ^ ΆττεκρίΟη Ίησοΰς, Ούτε ούτος ημαρτεν ούτε ^ 
 οι γονείς αύτοΰ' "αλλ' 'ίνα φανερωθτ} τα έργα του Θεού εν αυτω. ^ ^Έμε δει ^;^,f / ,Ί'.' 
 εργάζεσθαι τα έργα του πεμφαντός με εως ήμερα εστίν έρχεται νύξ ότε ουδείς & Ι]; %, 
 
 γΙι. II. Ι, ic- 
 
 on Daniel, Num. iv., where lie says that our Lord suffcrcil in Ilis 
 tliirly-tliinl year. 
 
 58. TT^lf 'Αβραάμ -/ινίσθαι, lyiis ι\βϊ\ befijre Abraham was 
 liarn, I am. It would scorn that the words ίγώ ίίμι are used 
 by our Lord singly (i. e. without any predicate) three times {v. 
 'i:\, -H. 2ii) in tliis chapter to signify Ilis own Divine I're-existence, 
 — I ΛΜ, i.e. fiOm everlasting, and Ilis co-ej:islciice with the 
 leather. (See S. Ci/ril on chap, i.) Why did He not say,— 
 before Abraham was I «.'av, but I am! because lie uses this 
 word, " I am," as Ilis Tather uses it; for it signifies perpetual 
 existence, independent of all time. And therefore they charged 
 Ilim with Blasphemy. (Chrys.) He idcniifies Himself with 
 Jeliovah. See on Exod. iii. 14. 
 
 Acknowledge your Creator, and distinguish Ilim from the 
 creature. He who speaks was the Seed of Abraham ; and yet He 
 teas before Abraham, and Abraham himself was made by Ilim. 
 Abraliam was a creature, therefore Christ did wit say, '^before 
 .Abraham existed," — " antequam esset," Trp]•/ 'Αβραάμ eimi, — 
 lint He said, " before Abraham was born," — " ante<|uam Abraham 
 I'uclus esse/," TTplf 'Αβραάμ ytviauai, — and He did not say, " I 
 was made," but "/ am." (Aug.) The Deity has no past or 
 future, but a perpetual present, and therefore He uses tlie present 
 tense, and says, "Jam." He does not say, / wns before Abraham, 
 but Τ am, — according to that in Exodus (iii. 14), " I am that I 
 ΛΜ." ( Greg.) Our Lord uses the same language, " I AM," when 
 proving His Deity by walking on the sea, Mark vi. 50. 
 
 59. ^Hpai' ouf AiSous 'ina βάλωσιν tV αύτιίι/] Tfieg therefore 
 look lip stones to east at Ilim, as if He was guilty of blasphemy 
 in claiming to be God. Hero is a plain proof of Christ's 
 Divinity, against the Sociiiians. Our Lord said to the Jews, 
 " Destroy this Temple, and in three days I will raise it up again (ii. 
 ID). I have power to lay down My life, and I have power to take 
 it up again. Before Abraham was I am (viii. ΓιΙ!). I and My 
 Father are one (x. 30)." The Jeres understood Him to claim 
 liie'iiie power by such words as these, and St. Jidin relates that on 
 several occasions, they took up stones to cast at Ilim, because, 
 by speaking thus, He made Himself P(/«a/ with God. Cp. below, 
 X. ai ; xi. !). 
 
 Tliey charged Him with blasphemy for doing so. And if He 
 had not really claimed to bo equal with God, He, in His love to 
 tliem iind to the world, and in His dutiful reverence to Ilis Father, 
 wliicli ever characterized His conduct, wouhl certainly liave un- 
 deceived thcin. Hut He never disclaimed llie meaning whicli they 
 assigned to His words. That meaning therefore is true. He did 
 claim to be Kcpial and One with God, — lie did claim to bo God, 
 Anil how did Goil, on His side, regard that claim ? He is "a jealous 
 (Ind, and will not give His glory to another" (Isa. xlii. fl ; xhiii. 
 II). He severely imnislied His servant Moses, because in the 
 heat of passion be let fall one hasty expression, and " spake un- 
 advisedly with his lips" (I's. evi. .'iS), and claimed more than 
 human power to himself, and said, " Must we fetch you water out 
 of this rock ?" (Num. xx. 10.) I'or this one saying, in which Jloses 
 appeared to arrogate to himself what belonged to God, God ex- 
 cluiled him from the promised land, notwilhstanding his long and 
 tiithful service, and his earnest entreaties to be adinilted into if. 
 If, then, Jesus Christ had been a great prophet like Moses, and 
 nothing more; if He had not been what He claimed to be, Eipial 
 and One with the Father, the everlasting I am, then we may be 
 sure, that the same Gotl, "with Whom is no variableness nor shadow 
 of turning" (James i. 17), and who visiteil one vain-glorious ex- 
 pression in the case of Moses with such a severe penalty, would 
 liavo marked His displeasure against Ilim wlio repeatedly and 
 uniformly laid claim to divinc-iniwer. Jesus did this. God there- 
 llire would have disowned Him, if what He did had not been rightly 
 done ; and He would have rewarded the Jews for their pious zeal 
 in behalf of His own Divine Honour, and for taking up stones to 
 execute the Law of God on one who was guilty of blasphemy. 
 
 But what was the fact ? God gave witness to Him in their 
 presence by miracles, and wonders, and signs, " which God did by 
 Him in the midst of them" (Acts ii. 2'2), aud lie gave assurance to 
 
 all men of the truth of what He spake by calling Him His beloved 
 Hon in Whom He is well pleased (Matt. iii. 17 ; xii- lU; xvii. 5. 
 2 Pet. i, 17) ; and by raising Him from the dead, and by setting 
 Him at His own right hand in heavenly places (-\ct3 iii. 15; iv. 
 10; xiii. :i() ; .xvii. 31. Eph. i. 20. IMiil. ii. 9). Thus God has 
 shown His ajijiroval of Christ's preaching. 
 
 But on the other hand He has displayed His severe indigna- 
 tion against the Jews fur their rejection of that preaching. He 
 has intlicted a severer punishment upon them for that sin, than 
 lie ever inflicted on their forefatliers, even for the sin of idolatry. 
 He destroyed Jerusalem of old, and He carried their fathers 
 captive to Babylon for idolatry ; but on their repentance. He 
 restored them to their own land. He has now destroyed Jerusa- 
 lem for their sin in rejecting the claims of Christ ; and for eighteen 
 hundred years the Jews have been scattered as outcasts among all 
 nations. Thus they themselves bear witness to the truth of Christ's 
 claim ; they attest His divinity. May He hasten the time when 
 tlieir eyes may be opencil, that they may see Ilim, and worship 
 Him, and so be restored to the favour of God ! (2 Cor. iii. 14 — Uj.) 
 • — ΐκ του Upod Ζί(\θων hio. μ^συυ'\ Jle went out of the Tem- 
 ple, going through the midst of them. That is, He rendered 
 Himself invisible, and thus showed His divine power. He fled 
 from the stones which miglit have touched Him as man. Woe to 
 them from whose stony liearts God flies! i^Ang.') 
 
 They take up stones to cast at JJim. He had told them, 
 " Let him who among you is without sin first cast the stone at 
 her" (v. 7). Was their jiresent act one of vindictiveness for that 
 saying } And is this another mark of the coherence of the con- 
 text with that passage.' Christ escaped unseen from His enemies 
 (viii. 5i)), and saw a man who had never seen from his birth, and 
 made him see ; and showed Himself to be the Light of the world ; 
 and proved, that they who thought that they could see better than 
 others, were blind in body and soul, because they would not see 
 Him Who is the Light, but sought to extinguish Ilim. 
 
 Our Lord rendered Himself invisible. For other reflections 
 on this subject, see on Luke iv. 30, and below, on John xx. |y. 
 
 C'n. IX. 2. Ti's iiMa/jTii/] who sinned? The Apostles could 
 not have imagined th:it a man bad sinned bi-fore his birth ; nor 
 does it ajipear that they believed in a transmigration of souls, or 
 that cliildren are punislied for their parents, (Cp. Ezek. xviii. 
 2 — 4.) Hut this cjuestion of theirs may have been occasioned by 
 our L(n-d's speech to the paralytic whom He had healed (John v. 
 14), — "Sin no more, lest a worse thing come upon thee;" and it 
 may have been a statement of an objection on their part to the 
 assertion of our Lord that sin is the cawie of physical evils. 
 (Cp. Chrgs.) 
 
 3. Oirt oZtos ΐ^ιμαρτ^νΐ Both he and his parents were sinners ; 
 but their sin was not the can.ie of bis being born blind. 
 
 — • 'tfo. φα^ίρωθί] τα £^γα του &ίοΰ ev αυτφ] in order that the 
 ivoris of God might be made manifest in him. But had this man 
 been punished with blindness that God miglit be glorified .' 
 Would not this have been unjust.'' We may reply, that the con- 
 junclion that docs not here indicate the cause, hut the effect, — 
 i. e. the man was not born blind in order that God might be 
 glorified, but God's glory was an efl'ect of bis blindness. So it is 
 in our Ijord's words (John i\. 311), *' I came into the world ttiat 
 they wlio see might be made blind ;'' but we cannot suppose that 
 Christ, Who is the Light of the w\rld, came in order to make men 
 blind. So also we may explain the words of .St. Paul (IJom. iii. 4 ; 
 V. 20), — "The Law entered in that the off'ence might abound ;" 
 whereas in fact the Law w:is given as a check to sin. In all these 
 and other cases the conjunction signifies consequence and event, 
 and not a reason or cause. Cp. Chrgs., Theophgl., who quote 
 other parallels, and Gla.ss., Phil. S. pp. 52!», .130. Matt, xxiii. 
 .'{4,35. See below, Γ. 3!» ; xii. 40. 1 Cor. xi. I'J. 
 
 4. 'Eut δίΐ ϊρ-γάζίσΟαι] I must wort the worts of Him that 
 sent Me. Observe, this was said on a Sabbath (c. 14), when 
 God specially docs woris of mercy,— to the body by rest, and to 
 the soul by grace. Observe also, — Christ first healed the one 
 
 3S2
 
 316 
 
 JOHN IX. 5—11. 
 
 cch. 1.5,9. 
 
 ISi 8. 1 2. 
 
 & 12. 35, 4t>- 
 
 i Mark 7.33. 
 
 Acs. 23. 
 
 c Nell. 3. 15. 
 
 Γ 2 Kings 5. II. 
 
 Βνι^αται Ιργάζζ,σΟαν ^ "όταν ίν τω κόσμω ω, φως ^Ιμι τον κόσμου, ^ '^ Ταντα 
 etnoju ίπτνσ^ χ^αμαι, καί ^ποίησζ. ττηλοι/ εκ τον πτύαματος, καΐ Ιττέχρισ^. τον 
 πηλον €7Γΐ τον<; οφθαλμονς τον τνφλον, ^ "^ καΐ elnev αντω, ""Τπαγε VLxpaL eU την 
 κολνμβηΘραν του Χιλωάμ' ο ερμηνεύεται άπεσταλμενοζ* ^ άπηλθεν ονν καΐ 
 ει^ίφατο, καΐ ηλθβ βλέπων. 
 
 Οι ονν γείτονες καί. οΐ Οεωρονντε<; αντον το πρότερον οτι προσαίτης ην 
 ελεγον, Ονχ^ οντός εστίν 6 καθήμενος καΐ ττροσαιτων ; "ΆΚΚοι ελεγον, 'Ότι 
 ovTos εστίν* ^ άλλοι δβ, "Όη δμοίο<ζ αντω εστίν, Έκ€t^Ός ελεγεν^ *Ότι εγώ 
 εΙμι, ^^ ''Ελεγον ονν αντω, ΙΤώς άνεωχθησαν σον οΐ οφθαλμοί; *' ^ΛπεκρίΟη 
 εκείνος καΐ είπεν, Ανθρωπος λεγόμενος ^Ιησούς πηλόν εποίησε, καΐ επεχρισε 
 
 man, on a Sabbath, at Bethesda, without the water of the poot^ 
 but on anotlicr Sabbath He healed the other man 6t/ the water of 
 the }•ηοΙ (wliich was from the same sourre, see v. 1) ; teaching us 
 that lit' cntiliJ iioal our ΒοπΙ-ί without tho waters of the font of 
 Baptism, but that since He has ini;titnted Baptism for our lical- 
 ing, wc cannot be htaled witliout it. His Divine Power is not tied 
 to moans of grace, but when He has appointed them we are tied 
 to their use. He could liave healed Naaman without sending him 
 to Jordan, but Naaman could not be healed without going thither. 
 
 5. ψΰ?5 ΰμι τον κ6σμον] I am the Light of the World, 'even 
 to the end of tlie worUi ' (Matt, xxviii. 20) ; for the day of Christ's 
 presence lias no Evening: His Sun never sets. {An//.) 
 
 6. «TTTPfff] lie spat : this would not have seemed strange to 
 the mind of Easterns in that age, which ascribed a medical virtue 
 to the human saliva. See the authorities in Vt'etstein's note, 
 p. ίΜ>2. liut tho making of cfai/ with the saliva, as if it were to 
 be an eye-salve, would indeed have appeared extraordinary. 
 
 — ίττΐχρισ^ rhv τΐ•ΐ)\6ν] lie anointed the ei/es of the blind 
 with the clnij. Observe the faith of the man who had been born 
 blind. He did not say, that clay is apt to blind the eye, rather 
 than to open it, or that he had often washed in Siloam, and was 
 not a whit tho hettcr; or that if Christ could heal him He would 
 have dmieit by His word. He did not speak of Christ as Naanian 
 did of Klisha ('2 Kings v. U); but he obeyed. He went bis way ; 
 he washed, and the result was, he came spcitir/. 
 
 Observe also the mannpr in which Clirist wrought the miracle. 
 It was one of tenderness to tlie Jews. They might sec the clay 
 on the blind man's cyfs; and might see him goto Siloam. All 
 these things were done, tliat their eyes might be opened^ and that 
 they might see and believe. 
 
 He thus reminds us tliat He is the Creator of all who made 
 us live and see. Hu who anoints the blind with clay, and make'? 
 him sec, formed Adam from the elay of the earth, and breathed 
 into him a living soul, and made him see and live. (Cp. Cyril.) 
 
 Christ anointed the eyes with elay, and so gave sight to one 
 who had been born blind. He opened his eyes by meaus of that 
 which seemed only to seal them up. Here is an answer to those 
 who object that siglit cannot be given to the soul by means of 
 things so feeble and inadequate to the purpose, as Sacraments. 
 Almighty God can perform the greatest works by the weakest 
 instruments; and He loves to effect them hy such means, in order 
 that the power of tiio Agent may be more manifested and magni- 
 fied thereby. He i^ wont to work by means, which, as far as 
 Inmian knowledge could predict, would not produec any such 
 result. He has wulled the sea with sand. He clears the air 
 with .\tonns. He vanns the earth with snow. So in the world 
 of His grace. In the desert He brings water, not from the soft 
 earth, but from the tlinty rock ; He heals the sting of the serpent 
 of fire by the serpent of brass; He overthrows the walls of 
 Jericho by rams'-horns ; He slays a thousand men with the jaw- 
 })one of an ass; He cures salt-water by salt ; He huoys up iron 
 with water. He fells the giant with a sling and a stone. And 
 thus the Son of God works in His Gospel, He cures the blind 
 man by what seemed only likely to increase bis blindness; He 
 opens his eyes by anointing them with clay. He exalts us to 
 heaven by the stumbling-block of the cross. In the simplest 
 symbols He bides supernatural grace. In tho weakest creatures 
 He conceals Divine power. He regenerates us by water; He 
 gives immortal food in bread and wine, — in order tliat, from the 
 weakness of the instruments used, the excellency of the power 
 may be seen to be not of man, but of God, Cp. 2 Cor. iv. 7• 
 
 The Anointing with Clay may also be designed to remind us, 
 that the blessings of spiritual illumination are derived from the 
 I'irarnatioH of Christ. The first Adam was formed of the clay 
 of the earth, and lie derived his 7iame Adam therefrom. He was, 
 iff y7}s χοϊκ}>3 (I Cor. xv. -17• ■!!')• ^^*^ was, from χοϋ$, XfV', — i.e. 
 from earth fused and moulded. The Ά^η of God, who is "the 
 
 Lord from heaven," became the Second Adam, and took our 
 Nature of clay and in it He became the Messiah, the Christ, the 
 Anointed One; and by virtue of the unction of tlio Holy (iliost, 
 wliich He reccivi-d in that Nnture, and h:\s poured (hiwn upon us, 
 He has regenerated, illumined, and sanctified tliat Nature, which 
 ever s-ince the Fall was born blind ; and He has sent it to Siloani 
 to wash. See note on r. 7• 
 
 7. η'ψαι (is] Cf. Mark i. 9, ^βαπτίσβ-η eii. 
 
 — 2ιλωαμ• t) ίρμηι^ίύΐται άττΕ σταλεί troy] Siloam, which is ιΉ- 
 terpretedf Sent. Shilaah, Isa. vii. 2; viu. (! ; xxii. 9. Neh, iii. 
 Ιό; from root nri.'' {shalah), to send forth. So culled from the 
 sending forth of the water from one source into the two ponls of 
 liethesda and Siloam. Lightfool (in loc, ii. p, (ί77). and see 
 above, v. 2, and Meyer^s note here, p. H57, and compare also 
 Jiosemnullcr and Minfert, Lex. in ti. The sense of the word 
 (ρμηΐ'^νίται is not to be pressed too closely ; it does not mean 
 always a literal interpretation, but rather an allusion. See Acts 
 iv. 3ίί. 
 
 Our Lord, by sending the blind man to Shiloah, here appears 
 to refer to His own words as recorded above in v. 4, " I must do 
 the works of Him that sent Me." The Jews endeavoured to set 
 Him in opposition to Mo?ee, whc was sent by God (see vii. Ifi — ■ 
 23; ix. 2ίϊ, 2!*), and He proves His own Divine Mission by His 
 \\Orks. The words *' He that sent Me," or "tlic Father that 
 sent Me," are repeated hy Him no less than seventeen times in 
 the first nine chapters of this Gospel. And it would appear that 
 by sending the blind man to wash in the pool of Siloam, He in- 
 tended to teach that He Himself, Who was sent by the Father, is 
 the true " Fountain to be opened in Jerusalem for sin and for un- 
 cleanness" (Zeeh. xiii. I. Joel iii. 18). He is the Fount of Siloam. 
 As St. John says, " This is He that came by Water and Blood ; 
 and the Blood of Christ cleanseth us from all sin." (I John t. 0; 
 v. 6.) " He loved us, and washed us from our gins in His own 
 Blood (Rev. i. 5) ; and the Saints have washed their robes, and 
 made them wliite in the Blood of the Lamb." (Kev. vii. 14.) 
 Hence S. Ci/ril says here, "No one is * the Sent' hut the only- 
 begotten Son, Who came from the Father to destroy sin and Satan. 
 And when we know Him operating invisibly in the Waters of the 
 baptismal fount, we wash with faith,— not by putting away tho 
 filth of the flesh, as the Scripture says (1 Pet. iii. 21), but cleatis- 
 ing off the unclennness of the eyes of the mind, so that we may 
 be able to behold the beauty of the Lord." The name Siloam, 
 says Bengel, had a prophetic character ; " quia Christus eo mi-<- 
 surus erat cjecum ; et ah hoc tempure erat monumentuni miracli 
 facti ? " Tlie same may be said of Bethesda (above, eh. v. 2j. 
 
 — 7J\(?i βΚΐττων] he came seeing. This opening of the eyes of 
 the blind was one of the signs of the Messiah. (Isa. xxix. I»; 
 XXXV. Λ.) And this opening of the eyes was very dillerent from 
 all hunuin operations on the organ of sight. It was the bestowal 
 of a netv faculty— an act of Creation ; and it was the gift of im- 
 medinte power to 7/.ve that faculty; a power no less wonderful 
 than tlie faculty itself. Cp. Buryon. liere. 
 
 8. ττροο-αίττϊί] a beggar. So A, B, C*, D, K, L, X, and nmny 
 A'ersions. — Kl:. τνψκόί. But it is not probable, that if τυφ\1$ 
 had been the genuine reading, it would have been altered in so 
 many MSS. to ττροσαΊτη$, a word no where else occurring in N. T. 
 Cp. Acts iii. 1(1, ^π^/ίνωσκον αυ -rhv ίίτι ovros -^v ό irphs την 
 ^Κζημοσύΐ'-ην καΘγιμ€νο5, 
 
 The Evangelist mentions that he was a beggar, to teach us 
 by Christ's example not to despise any. {Theoph.) 
 
 10. Πώ5 άι/ΐψχθησαν σου υΐ οφθαλμοί ,•'} Now were thine eyes 
 opened / No one knew the mode, but what wonder ? The Evan- 
 gelist himself did ntrt; know, nor did he who was healed know; 
 but the fact he knew, and we know it also. (Chrys.) συν is em- 
 phatic ; sec on v. 1 1. 
 
 11. "AvBpuiTrus Ai7(i;Ufros 'Iijffois] A man called Jesus made 
 clng, and anointed my eyes. Kcmark the appropriateness of these
 
 JOHN IX. 12—35. 
 
 317 
 
 k ver. 32, 33. 
 ch. 3. 2. 
 4. 19. 
 
 μου τους οφθαλμούς, και εΤπε μoL, "Ττταγε et? τήι/ κοΧυμβήθραν τον ϋίλωαμ 
 καΐ νίφαΐ' άττίλθων δε και ΐ'ΐ.φάμίνο'; ά^εβλΐφα. '-' Εΐττον ow αύτω, Που ΐστιν 
 ίκίΐνος ; λί'γει. Ουκ οίδα. 
 
 ^^'Ά-γουσιν αυτόν προς τους Φαρισαίους τον ττοτε τυφλόν. '■* °Ήί^ δε σά/3- R μ»"• ϋ "ο- 
 ρατον ore τον πηΚον €ποίησ€ν ο Ιησούς, και ανεωξΐν αυτού τους οφθαλμούς. ^ '*■ ^-^• 
 '■' Πάλιν ούν ηρωτων αυτόν και οι Φαρισαιοι, πως uvefikerpev ; Ό δε άπί,ν 
 αύτοΐς, Πηλον (.πέθηκζ μου ε'ττι τους οφθαλμούς, και ΐνιφάμην, και βλέπω. 
 ^''^'"Ελβγον ουν ε'κ των Φαρισαίων τινΐς, Ούτος ό άνθρωπος ουκ εση παρά. b ver. at. 33. 
 του Θεοΰ, οτι το σάββατον ου τήρα.. Άλλοι Φλέγον, 'Πώς Βύναται άνθρωπος'^''-^''' 
 
 \ν - - - ν f %.,,„,../ ivcT. 31-3.1. 
 
 αμαρτωλός τοιαύτα σημαα ποιειν ; και σ;ι(ΐσ/χα -ην ev αυτοί?. '' ^ /Ιενουσιν '^''• '"• "'■~^'• 
 oSt- τω τυφλω πάλιν, ϋν τί λέγει? περί αύτοΐι, οτι ηνοιξε σου τους οφθαλμούς ; 
 Ό δέ ζΊπ€ν, "Ότι ^ προφήτης εστίν. 
 
 "* Ουκ Ιπίστίυσαν ουν οι ΊουΒαΐοι περί αυτού, οτι τυφλός ην και ανέβλεφεν, «-•^ι»• 
 εω? ότου εφωνησαν τους γονείς αυτού του αναρλεψαντος, '-' και ηρωτησαν αυτούς 
 λέγοντες, Ουτός εστίν ό υιός υμών, ον ύμείς λέγετε οτι τυφλός εγεννηθη ; πώς 
 ούν άρτι βλέπει ; '"" Άπεκρίθησαν αυτοίς οι γονείς αύτοΰ και εϊπον, ΟΐΒαμεν 
 οτι ουτός εστίν ό υίο? ημών, και οτι τυφλός εγεννηθη• '"' πώς δέ νυν βλέπει, ουκ 
 οΓδα^ε:'• η τί? ηί'οι^εΐ' αύτοΟ τοΐις οφθαλμούς, ημείς ουκ οΐ8αμεν' αυτός ηλικίαν 
 εχει, αυτόν ερωτήσατε• αυτός περί αυτού ΚαΚησει, "Ταύτα ειποί' οι νοί'ει? ι cii. ΐ2. 42. 
 αύτοΰ, '" οτι εφοβουντο τους 'Ιουδαίους• ηδτι γαρ συνετεθειντο οί 'Ιουδαίοι, ίνα "λ. ?. ι.•!. 
 εαί' τι? αυτόν ομολογηση Χριστον, αποσυναγωγος γενηται. -^ ζΐια τούτο οι 
 γοΐ'ει? αύτου είπον, 'Ότι ηλικίαν εχει, αύτον ερωτήσατε. 
 
 -' "Έφώνησαν ουν εκ Βευτερου το;/ άνθρωπον ο? ην τυφλός, και εΙπον αύτω, η josh. 7. is, 19. 
 ido? δο'ξ^αι^ τω Θεω• ημείς οίΒαμεν οτι 6 άνθρωπος οΰτος αμαρτωλός ε'στίί^. venTe.*' '' 
 -' Απεκρίθη ούν εκείνος. Ει αμαρτωλός εστίν, ουκ οΤδα• εν οΤδα, οτι τυφλός ών 
 άρτι βλέπω. ~'' ΕΙπον δέ αΰτω πάλιν, Τί εποίησε σοι ; πώς ηνοιζε σου τους 
 οφθαλμούς ; ~^ 'Απεκρίθη αΰτοΓ?, Εΐπον ΰμίν ηΖη, και ουκ ήκούσατε• τί πάλιν 
 θέλετε άκούειν ; μη και υμείς θέλετε αυτοί) μαθηταΧ γει^ε'σ^αι ; -^ Έλοι^όρησαν 
 αυτόν και ειπον, Si) ει μαθητής εκείνου• ημείς δέ του Μωϋσεως εσμέν μαθηταί. 
 - °'Ημεΐς οιΒαμεν οτι Μωϋση λελάληκεν 6 Θεός• τούτον δέ ουκ οΐ8αμεν ττο^εΐ' '"^•'• 8- '<• 
 εστίν. ""^ 'Απεκρίθη 6 άνθρωπος και εΐπεν αντοΐς, ^ Έν γαρ τούτω θανμαστόν ρ ■^ί• 3• ιο• 
 εστίν, οτι ΰμείς ουκ οΓδατε πόθεν εστί, και άνεωξε μου τους οφθαλμούς• ^^ "^ οι- q P'oy. is. s, 59. 
 δα/χεί' δέ οτι αμαρτωλών υ Θεός ουκ ακούει, αλλ' εάν τις θεοσεβης η και το '"^ '• '^• 
 θέλημα αύτου ποι^, τούτου ακούει• "' εκ του αΙώνος ουκ ηκούσθη, οτι ηνοιξε τις w'cah s' i'' '"' 
 οφθαλμούς τυφλού γεγεννημενου• ^^ ' εί μη ην ούτος παρά Θεού. ουκ ήΒύνατο flft. \e"' 
 ποιεΐν ούΒεν. "^ ' Άπεκρίθησαν και εϊπον αύτω, Έν άμαρτίαις συ εγεννηθης ' \"•.'• 
 ολο?, και συ διδάσκει? ημάς ; Και εξεβαλον αΰτο^- ε^ω. *'^"• '^-'s. 
 
 '^' ^"Ηκουσεν ό Ίησοΰς, ότι εξεβαλον αυτόν εξω• και εύρων αύτον εΐπεν fb^tfo. 
 
 words in a spirilual sense, as applicable to ourselves. The Son 
 of Goil became man {ivSpoinos) and Saviour ('Irjaots). He came 
 to us in our blindness, as we sat and begged by the wayside of 
 life ; Ho made clay, i. e. He toolc of the mortal dust of our earthy 
 Nature (see ». (i), and moulded it by the breath and moisture of 
 His mouth, and blended it with tlie Divine Nature, and anointed 
 it witli tlie Iluly Ghost ; and sent us to Siloam ; and by tlie co- 
 operation of our Faith and Obedience with His Divine Power and 
 Love, our eyes are opened and we see. 
 
 — μοΟ] empliatic here, and so placed in the best MSS., and 
 iwt after ύψΟαλ/ιιιϋι as in El:. .• cp. »p. 15. ."ift. The eyes of me 
 — who was l/oni Hind. And so σοΰ, η•. 10. 17. 2(). 
 
 — eh T. K. T. 2ιλα)ά,α] Β, D, L, X have els rin/ ΣιΚωάμ. 
 
 12. OuO eVTii/] U'tiere is I/e :' Christ withdrew Himself after 
 His mir.iiles. lie did not seek glory from man. {Clirys.) 
 
 14. Ή.• δέ αά8βατοΐ''\ It was the Sabbath, the end of the week ; 
 Christ illumined the world in the last .ige. {Cyril.) See also 
 above on v. 4. 
 
 €is 4κΰΐ'ο Sri — Owfp ων Άτι, 
 
 17. °Οτι] In reyard to titat : 
 [Meyer.) See xi. 47. 
 
 22. άίΓοσμι/άγωγοδ] put Out of the synagogue. On the forms 
 of Excommunication among the Jews, see Wetslein, p. U04. 
 
 27. yeveaOai] to become. 
 
 34. iie'^aXu;/ avrbv (ξω] they cast Aim out. The chiMren of 
 falsehood cast out the confessor of Truth. The Jews cist him out 
 of tlie Synagogue for confessing Christ ; and the Lord of the 
 Temple found bim : they wlio sulfer for tlie truth will be found 
 by Christ. (Clirys., T/ieo/i/i.) It was no evil to be so put out j 
 they excommunicated him who confessed Christ, and Christ re- 
 ceived him. [Aug.) 
 
 35. eipiiv οΰτ<ί>'] baring gone in quest of, and having found. 
 Ti)lpev is the Hebr. s-i•^ (tnalsa), for which it is often used by the 
 LXX. Cp. above, i. 42. 44 ; v. 14 ; and below, xii. 14. 
 
 The I'liavisees cast him out ; Jesus went in search of bim. 
 " When my father and my mother forsake me, the Lord taketh mo 
 up " (Ps. xxvii. 10). " Blessed are they that are persecuted for
 
 318 
 
 JOHN IX. 3G— 41. Χ. 1. 
 
 ν cli, 3. 1ί>. 
 & 12. 47. 
 
 αυτώ, ^υ τηστεναζ et? rou Τΐυρ του Θζον ; '^^ ^ΑπεκριΟη εκείι^οζ και είττε, ΚαΙ 
 719 eart, Κύριε, ίνα ττιστεύσω ci? αυτόν ; *'*' " ctTre δέ αύτω ο '/τόσους, -Kctt 
 ίώρακας αύτον, καΐ 6 \α\ωρ μετά σου εκείνος εστίν, ^^ Ό 8e €^17, Πιστεύω, 
 Κύριε* καΐ προσεκύνησεν αντω, ^^ " ΚαΙ εΐττεν 6 ^Ιησούς, Εΐζ κρίμα εγω είς τον 
 κόσμον τούτον ηλθον, ίνα οΐ μη βλέποντες βλεττωσι, καΐ οι βλέποντες τυφλοί 
 γενωνται, 
 
 *" Και ηκονσαν εκ των Φαρισαιων ταύτα οι οντες μετ αυτού, και ειπον αυτω. 
 Μη καΐ ημείς τυφλοί εσμεν ; ^' ''' Εΐπεν αυτοίς 6 ^Ιησούς, Εΐ τυφλοί ητε^ ουκ αν 
 εΐ)(ετε άμαρτίαν νυν Se λέγετε, *Οτι βλέπομεν η ουν αμαρτία ύμων μένει, 
 
 Χ. ^ ^Αμην αμήν λέγω ύμΐν, 6 μη είσεργρμενος δια της θύρας εις την αυλην 
 Τίον προβάτων, άλλα άναβαίνων άλλαγόθεν, εκείνος κλέπτης εστί κ(χί ληστής' 
 
 righteousness* sake, for tlicir's is the kingdom of heaven " (Matt. 
 V. 10: sec also u. 11, anil Luke vi, 22). 
 
 This history afTdrds comfort, direction, and encouragement to 
 members of the Church of England, in regard to the Church of 
 Rnme. Our Lord commanded His disciples to love all men, even 
 their enemies (Matt. v. 44. 4(i), and to hearken even to His worst 
 enemie?, the Scribes and Pharisees, *' sitting in Moses' seat" 
 {Matt, xsiii. 2) ; that is, as far as they taught in accordance with 
 llis law; but to beware of their false doctrine (Matt. xvi. C, 11). 
 And therefore it is the duty of all His dii^ciides to cherish a spirit 
 of Christian Love and Unity toward all men, and to submit in all 
 godly obedience to those wlio are over them in the Lord. 
 
 But if those who sit in Moses' scat teach things contrary to 
 the Law of Moses, and proceed to impose false doctrines as terms 
 of Communion ; if they threaten with Excommunication those 
 who do not receive those false doctrines, but hold fast to the 
 truth as taught by Christ and His Apostles, — then no desire of 
 Unity, no love of Enemies, no fear of sejiaration from Parents and 
 spiritual Superiors, no dread of spiritual censures and penalties 
 may dt-tor the disciples of Christ from confessing Him Wlio is 
 the Truth, and from holding the Faith whole and undefiled ; but 
 they must boldly acknowledge Christ, and leave the issue to Him. 
 
 Our Lord Himself has set the seal of His Divine sanction 
 on these principles. He went in rpiest of the man who had been 
 put out of the Synagogue. lie Who is the hjver of Unify, and 
 "Who commandod His Uisciples to love their Enemies, and prayed 
 " that they all might be one" (John xvii. *Jl), and taugllt them 
 to hearken to the Scribes and Pharisees ; and Wiio hates strife 
 and disobedience, showed by seeking out the man whom the 
 Pharisees had excommunicated, that lie, whom He sought and 
 found, was not guilty of sin, when he confessed Christ, though 
 ho had been excommunicated as a sinner; and that he had done 
 his duty in confessing Christ; and that the sin of schism,— ior a 
 5chism tliore was, and Oiere cannot be schism without sin, — lay 
 at the door of those irho cast him out. 
 
 So it is now. ΛΥο do not say that the communion of spiritual 
 Pastors is to be for^iaken, simply bec.uise they teach some doc- 
 trines tiiat are false. Spiritual Pastors are men ; and men are 
 fallible ; and wherever fallibility is, there error may arise. And if 
 .separations were allowable for every error in a Church, there 
 would be no such filing as Church Communion left. Our duty 
 is to communicate with those who sit in Moses' Seat, but not to 
 communicate with them in any false doctrines by wliich they may 
 corrupt his Law. 
 
 Let it then be allowed, for argument's sake, that the Bishop 
 of Rome sits in the Chair of Authority. Then we do not say, 
 that, merely because he is fallible, or because he teaches some false 
 doctrines, Communion with him is impossible. Christ communi- 
 cated with Scribes and Pharisees. He taught with them in tlie 
 Synagogue, and worshipped with them in the Temple. So, though 
 the Bishop of Rome teaches some false doctrines, wc miglit yet 
 communicate with him in what he still retains of Christian truth. 
 
 But he has gone beyond this. He has proceeded to impose 
 false doctrines as t(7'}ns of Church Commttnion. He makes com- 
 munion in error to be essential to communion with himself. He 
 teaches in opposition to Christ. He has endeavoured to supersede 
 Christ's Copy of the Old Testament by an Old Testament of his 
 own. He adds Imman codicils, as of equal authority, to the 
 Divine Testaments. He mutilates the Sacraments of Christ. 
 He substitutes other objects of worship in the room of Christ. 
 And he teaches Articles of Faith which were not jireached by 
 Christ and His Apostles, and were unknown for fifteen centuries 
 to the Cliurch of Christ. And he requires all men to receive 
 these novel corruptions, on jyain of excommunication. He thus 
 
 contravenes Christ ; and puts himself in tho place of Christ. 
 Therefore, if we confess Jesus to be the Christ, wc arc "put out 
 of the Synagogue " (John i.v. 22). 
 
 We do confess Jesus to be the Christ. ΛΥο believe Him to be 
 '* the Way, the Truth, and the Life " (xiv. (]). We know that He 
 hath tho Words of Eternal Life (vi. ίϊβ), and that if any one pnach 
 any thing beside what He ami llis Ajmstles preached, he is to bo 
 anathema (Gal. i. ίϊ, !>) ; and that in vain they worship Him, if 
 they teach for doctrines the commandments of men. (Matt. xv. !).) 
 We know that the Church of Rome, in excommunicating us for 
 confessing Christ, has excommunicated herself; we believe that 
 the sin of the separation between us lies at her door. And wo 
 humbly hope and trust that we have been found by Christ ; and 
 are in communion with Him Who is the Head of the Church; 
 and if, being illumined by Him Λ\Ίιο is the Light, we walk in tho 
 Light, "we have fellowship one with another" (1 John i. 7} ; wc 
 are in communion with Christ the Head, and with all His Mem- 
 bers throughout the world ; and with all of every age who have 
 departed in His true faith and fear. 
 
 — TTKTTivfis ε/ϊ rhf Tlhv roD ©eoD;] helievest thou on the Son 
 of God ,'' It is not enough to believe in Jesus as the Christ, wo 
 must also believe in Him as the Son of God. {ffilari/, de Trin. 
 vi.) And it is not enough to believe, we must worship Him as 
 God. Hence the Evangehst relates of the blind man healed, " he 
 said. Lord, I believe, and he worshipped Him" {Au(j.)\ and 
 Christ approves this, for He says, " I am come, that they whii-li 
 see not might see," as mucli as to say, he who was blind from his 
 birth, now sees both in body and soul. {Theoph.) The Worship 
 of Christ is the Vision of the soul. 
 
 36. Kai riy iστι'\ The καΐ is omitted by Elr., but is found in 
 B, D. E, F, G, K, ΛΓ, S, U, X, Δ, A, and many Cursive MSS. 
 
 37. ΐώρακα? αύτίίι/] ihnii hast seen Ifim. 'J'hou who wast born 
 blind liast seen Christ. This is His gift. This Scripture may bo 
 used against the Ncstorian heresy, which separates the Son of 
 Mary as a different person from the Son of (iod. Christ says, 
 that in seeing Him wo sec the Son of God. {Thcoph.) 
 
 We are all born blind, and wc must all repair to Siloam, the 
 font of baptism, and be baptized in Him ΛΥΙΐο is -SVij/, that iri, 
 Christ. And when we are baptized, we must expect to be templed. 
 We may be brought before Kings and Rulers for His sake «ho 
 has healed us. λΥο must then quit ourselves valiantly, and not bo 
 afraid to confess Christ ; and if need be, to suffer excommunica- 
 tion according to Christ's words, " They will put you out of their 
 synagogues, and ye shall be hated of all men for My name's sake " 
 (John xvi. 2. IMatt. x. 22. Mark xiu. 13. Luke xxi. 17). Then 
 Jesus will lind us, and He will bless us with fulU-r knowledge and 
 firmer faith. {IVtooph.) 
 
 39. κρίμα'] Incorrectly printed κρίμα in some cdd. here and 
 elsewhere in N. T. The ι is long by nature. jEsch. Suppl. 3U2, 
 ουκ (ΰκριτον ri κρίμα. 
 
 — βΚ^ττωσι] mmj see: now, and in other ages. A general 
 proposition applicable to all times. 
 
 41. Ei τυφλοί T^re] Jfyc were blind : if ye had no access to the 
 Scriptures j'our sin would not be so great as it is ; but now that 
 ye profess to be teachers of the law, ye are self-condemned. 
 
 Cii. X. 1. *ΑμΊ)ν αμήν — λτί(Ττήί] This chapter is a Divine 
 
 Pastoral, addressed especially to Bishojjs, Priests, and Deacons. 
 
 The blind man had been excommunicated by the Phari.sees 
 for confessing Christ (is. 34). They were the Doctors of tho 
 Law and Pastors of the People (Matt, xxiii. 2) ; but they hail 
 become hireling shepherds and idol pastors (Ezek. xxxiv. 2. Jer. 
 xxiii. 1. Zech. xi. 17). And from this act of theirs our Lord 
 takes occasion to show that they had excommunicated themselves. 
 
 And why ? Because He is the Door of the Fold. And by
 
 JOHN Χ. 2—12. 
 
 319 
 
 2 ό Se (.Ισερ\6μίνο<; δια τ^5 θύρας ποιμ,ην can των προβάτϋ)ν. ' Τοΰτο) ό 
 Ουροφος auoCycL' καΐ τα πρόβατα τη<; φωνη<; αυτού ακούει• και τα ίδια ττρόβατα 
 καλεΓ κατ όνομα, καΐ ζξάγβί αυτά. * ΚαΙ όταν τα Γδια ττρόβατα εκβάλ-τ), έμ- 
 προσθεν αυτών πορεύεται, καΐ τα πρόβατα αυτω ακολουθεί, οτι οιδασι την 
 φωνην αυτού. ^ Άλλοτρίω δε οΰ μη άκο\ουθήσονσιν, αλλά φεύζονται απ' αύτου• 
 071 ουκ οιδασι των άλΧοτρίων την φωνην. 
 
 ^ Ταύτην την παροιμίαν εΐπεν αύτοις ό ^Ιησούς• εκείνοι δε ουκ έγνωσαν τίνα 
 ην α ελάλει αυτοΐς. 
 
 ^ Είπεν ουν πάλιν αύτοΓς ό ^Ιησούς, Άμην άμην λέγω υμΐν, οτι ' εγώ εΙμι η 
 θύρα των προβάτων. ** Πάντεζ όσοι προ εμοΰ ηλθον κλεπται εισι και λησται• 
 αλλ' ουκ ηκονσαν αντων τα πρόβατα. 
 
 " '' 'Εγώ εΙμι η θύρα• δι' εμού εάν τις εισελθη, " σωθησεται• καΧ εισελεύσεται 
 καΐ εξελεύσεται, καΐ νομην εΰρησει. ''* Ό κλέπτης ουκ έρχεται εΐ μη ίνα κλεφη 
 καΐ θύση καΐ άπολεση' εγώ ηλθον ίνα ζωην ε-χωσι, και περισσοί' ε\ωσιν. 
 
 " "^ Έγώ eiju,i ό ποιμην 6 καλός• 6 ποιμην 6 κάλος την φυχην αυτού τΊθησιν 
 υπέρ των προβάτων ^'" ό μισθωτός δε, και ουκ ων ποιμην, ού ουκ εισι τα προ- 
 
 ach. H. 6. 
 Eph. 2, 18. 
 Hcb. ΙΟ. 19, 2(1. 
 bch. J4. C. 
 Rom. 5. 1. 
 Eph. 2. 18. 
 Heb. 10. 19, 20. 
 I's. 23. 1. 4. 
 c vur. 3. 4. 
 lia. 40. II. 
 Kzek. 31. 11 — 10. 
 (1 Isa. 40. II. 
 Kzik. 34. 23. 
 k 37. -H. 
 Zech. 11. 10, 17. 
 & 13. 7. 
 Micah 5. 4. 
 Hcb. 13. 20. 
 1 Pel. 2. 25. 
 ch. 15. 13. 
 Rom. 5. 7, 8. 
 Epii. .5. 2. 
 Isa. 53. 10, II. 
 Dan. 9. 24, 20. 
 Tit. 2. 14. 
 I Pet. 1. 18, 19. 
 Rev. 5. 9. 
 
 casting nut a man who had come in by the Door of a good con- 
 fession to Christ, tliey, who cast him out, had proved that they 
 did not know the Door, and were tlierefure not in the fold. 
 
 licsidc'S, they liad endeavoured to malic Moses into a Door, 
 ill opiinsition to Christ (i.t. 21!, 2!)). They had accused Clirist of 
 breaking tlie Law of Moses, which was given by Christ. Thus 
 they had sliown that tliey did not understand tlie relation of 
 Moses to Christ. Christ tlicrcfore here declares that He Himself 
 is the Only Door ; and that Moses and all true Prophets have 
 passed through that Door ; and that there is no other entrance 
 for Pastors or People but by Him ; and tliat all who profess to 
 be Shepherds, but do not pass through that Door, are " thieves 
 and roblxTS." 
 
 This may be applied more generally, as follows : 
 
 Many jiersons, who are called good men according to the 
 language of this world, and yet are not true Christians, ask, as 
 the Pharisees did, " Are we blind also ?" (John ix. .ΙΟ.) Many 
 who compose subtle treatises on Morals and Metaphysics, and 
 have formed Schools of Philosophy, and draw disciples after them, 
 yet will not stoop to pass through the Door. To them our Lord 
 says, " He that entereth not by the duor is a thief and a robber." 
 He says the same to many, who boast that they alone can see, and 
 that they are even enlightened by Christ, but are, in fact, teachers 
 of false doctrine. Such arc the Sabellians, for example, who say 
 that the Son and the Father are but One person. Such arc the 
 Arians, who say that the Father and Son are not of the same sub- 
 stance. Such arc the Piiolinians and Socinians, who say that 
 Christ is a mere man and not Ciod ; and, in fine, all who preach 
 such a Christ as they invent for themselves in their own imagina- 
 tions, and not such a Christ as the Scriptures reveal. They do not 
 enter by the Voor. In a word, none can have a solid hope of 
 eternal life, unless he knows the true Life, which is Christ, and 
 enters by this Door into the fold. Lot him not only preach 
 Christ's name, hut seek Christ's glory, and not his own glory. 
 Christ's Door is lowly, and he who enters by this door must 
 Inrmblc himself; he must stoop, in order that ho may enter by it. 
 (Cp. Aui/. here, and Serm. L'i7, UB.) 
 
 On /cAeTTTTjs and λ?;στϊ)ϊ see further, v. (t. 
 
 3. Τϋύτ(^> (5 evpwphs acoi-j-ei] To htm the porter openeth. 
 Christ is the Door of the fold, and the Keeper of the door as well 
 as the Shepherd of the Shee]!. He is the Truth, and opens 
 Himself, and reveals to us the Truth. (Aiii/.) 
 
 He uses varioun metaphors here, in oriler that we may not 
 interpret His words lileraUij, and may know Him to be All in .iVll. 
 . — καλεί] A, B, D, L, X have φωρΰ. 
 
 4. ττρόβατα] Β, D, L, X have -πάντα, 
 
 — τα ττρόβατα (χυτψ ακοΧουΟΰ] the sheep fullow ITim. The 
 Saints before the Advent of Christ in the flesh, believed in Him 
 who vms to come, as we believe in Him Who has come. The 
 .seasons are changed, but the Faith is One. All who before the 
 Incarn.ation believed the faith which was taught by .\brabam and 
 the Patriarchs, and Moses and the Prophets, preannouneing 
 Christ, were Sheep of Christ, and heard and knew His Voice 
 speaking by them. (Any.) All the saints follow Christ (cp. Rev. 
 xiv. 4) ; none go before Hin> (see on v. 8) j He goes before them 
 all {v.i). 
 
 7. f) Oifa'l He is //'; Voor by Whom Ahraham entered and 
 
 the Prophets, as well as the Apostles. (Ignatius ad Philad. 0.) 
 Cp. Herm<B Pastor, iii. 0, who says, "As no one can enter into 
 a city but by its gate, so no one can enter into the kingdom of 
 God but by the name of the Son of God." Cp. Kph. ii. Hi. 
 " Chrislus et Ostium, et Pastor, et Omnia." (Bengel.) 
 
 8. Πάί/τ€5 — λτίσταί] Alt, as many who came before Me, arc 
 thieves and robbers. Did not Moses and the Prophets come 
 before Him.' No; they came with Him. He AVho is the 
 Eternal AVord sent them as His heralds, and He possessed their 
 hearts. All who preached the Truth came with Him who is the 
 Truth. But others, who put themselves before Him, who do not 
 come from Him, and do not acknowledge His Eternity, are 
 thieves and robbers. {Chrys.) " In venientibus praisumptio 
 temeritatis, in missis obsequium servitutis." (Jerome, in Matt, i., 
 who quotes Ezek. xiii. 3. Jer. xiv. l-l ; xxiii. 21.) Similarly Aug. 
 ad Ps. xc. They who coine of their own accord, and were not 
 sent by Christ, are thieves and robbers; but all true Prophets 
 were ministers of Christ; and the Church is "built on Apostles 
 and Prophets, Jesus Christ Himself being the chief corner-stone" 
 (Eph. ii. 20). Ellas raised the dead by the power of Christ. Cp. 
 above on v. 4. 
 
 The Manichteans perverted these words of Christ by apjily- 
 ing them to the Prophets of the Old Testament ; and by alleging 
 therefrom that the Old Testament is contrary to the New. But 
 our Lord is speaking otdy oi false prophets. For He says, " as 
 many as came before Me," that is, who were not sent ,• according 
 to what God says by Jeremiah (xxiii. 21), " I have not sent these 
 prophets, yet they ran .- I have not spoken to them, yet they 
 prophesied." They defrauded Him of ilis own prerogative, and 
 spoiled men's souls of the only faith and hope that can savo 
 them. (Col. ii. 8. 2 Tim. iii. (i.) (lyienph.) Hence they who 
 came, — claiming to themselves the incommunicable atti-ibufes of 
 Christ, Who is the only Door, — are thieves and robbers. Hence 
 St. Paul uses the words ό ^ρχόμζνο5 to desi'ribe a false teacher 
 who sends himself, and is tlms distinguished from an Apostle 
 who is sent by Christ. (2 Cor. xi. 4.) 
 
 Hence the Church of England says in her Collect for the 
 third Sunday in Advent, " Ο Lord Jesus Christ, Who at Thy 
 first Coming didst sendΎhy Messenger to prepare Thy way before 
 Thee." He Who is the Eternal Word sent him who was the 
 Voice. He Who is the Way sent His own forerunner to prepare 
 it in the hearts of men. 
 
 11 — 16.] See the Hondly of Greg. M. on these verses, in Evang, 
 i. 14, p. 1484. 
 
 11. Έγώ (Ίμι i ΐΓοι^ι)):/ 6 KaKos] I am the good Shepherd : and 
 yet He had said before (v. 0), " I am the Door." How does He 
 enter through Himself? He by Himself knows the Father, and 
 we know the Father by Him ; He enters the sheepfold by Him- 
 self, and we by Him ; lie declares Himself, as a light shows other 
 things as well as itself. 
 
 Christ is the Shepherd, and yet He grants to others to he 
 Shepherds. Peter is a Shepherd, and the rest of the Apostles are 
 Sheidierds, and all good Bishops arc Sheplierds : but none of us 
 calls himself the Door. [Aug.) 
 
 — i5 ■ποιμ))ν <S καλύί — προβάτων] the good shepherd lays down 
 his life for the sheep. The phrase τιθ4ναί ttJi/ ψ^χν» to lay down 
 his life, is peculiar to St. John (xiii. 37 ; xv. 13. 1 John iii. 16).
 
 320 
 
 JOHN Χ. 13—23. 
 
 e Jl.'itt. Π. 27. 
 eh. U. 13. 
 
 f EzuV. 37. 22. 
 Isa. 5(•.. 3. 
 
 St eo. 8. 
 
 1 Pel. 2. 25. 
 
 nom. 1.5. 8, 12. 
 
 ch. 12. 2i)— 24, 32. 
 
 g F.|ih 2. U— l;), 
 
 l! .1. 1—11. 
 
 1 Cor. 12. 12, 13. 
 
 Col. 3. II. 
 
 Rev. 7. 4. 
 
 h Isa. .53. 7, S, 13 
 
 i ch. 2. 19. 
 
 j ch. a. IC. 
 
 k ch. 7. 23. 
 St S. IS, .52. 
 1 Matt. 10. 25. 
 inch. 0. 31—33. 
 Kxod. 4. 11. 
 1>9. 146. 8. 
 
 η 1 Mace. 4. 50. 
 Act9 3. II. 
 It 5. 12. 
 
 βατα Γδια, θίωρίΐ τον \ΰκον ίρχόμενοΐΊ και άφίησι τα πρόβατα καΐ φίύ-γίΐ• και 
 ΰ λυ/ίος αρπάζει, αυτά, καΧ σκορπίζει τα πρόβατα• ^"^ ό δε μισθωτοζ φεύγει, ότι 
 μισθωτός εστί, καΐ ου μέλει αντίο περ\ twu προβάτων. '■* 'Εγώ εΙμι ο ποιμην 
 Ο κάλος• και γινωσκω τα εμα και γινωσκομαι υπο των εμων, ( ,,ν) καϋως 
 γινώσκει με ό Πατ-ηρ, κάγώ γινώσκω τον Πατέρα• καΐ ττην φνχτην μου τίΟημι 
 υττερ των προρατων. (, Γν ^ ■"''*'• άλλα πρόβατα εχω α ουκ εστίν εκ της αυλήζ 
 ταύτη<;• κάκεϊνά με δει άγαγεΐν, και ttj9 φωνηζ μου άκούσουσι• ^ και yei'rjaeTai 
 juia ποίμνη, εις ποιμην. {"^) '^ '' ^(.ά τούτο ό Πατήρ με άγαπα, οτι εγώ τίθημι 
 την φυχην μου ίνα πάλιν λάβω αύτην, '" ' Ουδείς αΓρει αύτην απ' εμοΰ, αλλ' 
 εγω τίθημι αυτήν απ' εμαυτον• έζουσίαν εχ^ω ^ειι^αι αύτην, και εζουσίαν εχω 
 παλί)/ λαβείν αυτήν ταύτην την έντολην ελαβον πάρα του Πατρός μου. 
 
 '•' ' Σχίσμα ουν πάλιν εγένετο εν το'ίς Ιουδαίοι? δια τους λόγους τούτους• 
 εΑεγον Οε πολλοί ες αυτών, ^αιμονιον έχει και μαίνεται• τι αυτού ακονετε ; 
 - άλλοι ελεγον. Ταύτα τα ρήματα ουκ εστί Βαιμονιζομένου- '" μη δαt/xϋ^'^oί' 
 διίί'αται τυφλών οφθαλμούς άνοίγειν ; 
 
 εγένετο οε τα εγκαιίΊα εν τοις Ιεροσολυμοις, και γειμων tjv• "* κα( 
 περιεπατει ο Ιησούς εν τω ιερω εν τη στοά 2!ολομώνος. 
 
 It scums to be ilL't-ivcd from tlie act of depositing or laying doten 
 a sm» of money as a price for something bouglit or redeemed (see 
 Meyer), and is expressive of the act performed by Christ in giving 
 His life as a λύτρων or αντίΚυτρον (a price or ransom) for all men 
 (see Matt. xx. 2K. 1 Tim. ii. (J. Tit. ii. 14. 1 Pet. i. 10), and is 
 an assertion of the doctrine of the Atonement. 
 
 Tlie faithfulness of the Shepherd is tested by liis sulTeiings 
 for the Sheep, Hence St. Paul recounts his own perils in answer 
 lo tlie false Apostles his accusers. (2 Cor. xi. 23.) (Clirys.) 
 Here is an instruction to all Pastors: first, to give of tlieir 
 (xternal good things to their sheep ; and next, if necessary, to 
 give their lives. Ho wlio does not give of his substance for his 
 sheep, how will he give his life? They who love their substance 
 more than their sheep, feed not in lo\e, hut for lucre, and forfeit 
 the name of Shepherds, and become hirelings. {Greg. Horn. xiv. 
 in Evang.) 
 
 Here is true niartyrdi>m. Not all who give their bodies to 
 be burttt give their lives for the sheep. But we must have cha- 
 rity. (1 Cor. xiii. Ά.) And how can a man be said to have 
 charity who does not love Unity ? {Aug.) Here then is a warn- 
 ing to the Shejiherds against Schism. 
 
 — τ/ΰ»|σι] lays down : a word repeated by our Lord five times 
 here with great emphasis. (Bengel.) The death of Clhrist is the 
 source of all life. (Isa. liii. 10. See above on i. 29.) He gave 
 His life on the Cross ; and He gives it in the Holy Communion 
 of His Body and Blood. {Greg. M.) 
 
 12. θίύ,ψίΐ Tutf λϋκον ίρχόμίνον] he beholds the wolf coming. 
 The Wolf— specially Satan. It is the coming of the wolf that 
 liroves the fidelity of the Shepherd. In times of trantiuillity the 
 hireling stands on guard as well as the Shepherd. The hour of 
 trial shows the difference of the two. {Greg. Horn. i. 14.) 
 
 13. /ίΐσΟίΰτίιί φίύγίΐ] The hireling Jleeth because he is a hire- 
 ling, and seeks earthly gain, and does not love the sheep, and 
 therefore fears to expose himself to peril, lest ho lose what he 
 loves. Such is he who declines to exercise godly discipline, or to 
 minister godly rebuke to sinners, and so lets the sheep liiU into 
 the jaws of the wolf, who is the devil. {Aug., Greg.) Woe to 
 those who consult their own temporal welfare and not the spi- 
 litual good of the (lock. Woe to the Shepherds who feed them- 
 se/iw and not the flock. SecEzek.xxxiv. 2, andPhil.ii.21. {Chrys.) 
 
 Yet the hireling is sometimes necessary, and we may hear 
 the Good Shepherd sjieaking by the hireling's mouth. Many in 
 the Church who seek their own, yet preach Christ ; and the Voice 
 of Christ is heard speaking by them ; and the sheep follow — not 
 the hireling— but the Shepherd speaking by the hireling. (See 
 Matt, xxiii. 2.) {Aug.) We may not therefore separate ourselves 
 from Christ's Church, because of hirelings in it. 
 
 14. Ύΐνώσκω το ίμάΛ 1 know my own. An exemplary lesson 
 to Pastors. The hireling does not know bis sheep, because he 
 does not often visit them ; but the true Pastor, who is like Christ, 
 knows his sheep, because he takes care of them ; and is known by 
 them, because they are visited by him, and know their guardian 
 by intimacy with him. {Theoph.) 
 
 — -/ίνώσιιομαι] I am known of them, as My Father knowetli 
 Me, and as I know My Father. Cp. vi. 57; xiv. 20; xvii. 22. 
 
 The word "γινύσκω signifies the knowledge of love; sec Acts 
 XV. 1». 
 
 IC. ίλλο τΓ^(ί;3ατα ^χω] 7 have other sheep beside the sheep of 
 the Israel after the Jtesh ; namely, the sheep of the Israel in 
 faith. He came to make both one in Himself. (Eph. ii. 14, 15, 
 
 1 Cor. vii. l!).) {Chrys., Aug.) Our Lord came to redeem the 
 Gentiles and Samaritans as well as the Jews. {Greg, lloni. 14.) 
 
 — 7ΕΓή(Γίται] will become. This is not yet ; hut is an end to 
 be attained by the missionary labour and prayers of the Church. 
 See the third Collect for Good Friday. And its full end will he, 
 when the Sheep are folded together, on the Right Hand of the 
 Chief Shepherd at the Great Day. (Matt. xxv. ΆΆ.) 
 
 — μΙα ποίμνη, fTs Troi/xTji'] one fock, the Churcli Universal ; 
 and One Shepherd, Christ. There is one seal of Ijaptism to all ; 
 one Shci>herd, He who is the Word of God, and God. Hence we 
 may refute the Manicha;ans, and prove against them that there is 
 one Shepherd and one God, both in the Old and New Testament. 
 {Theoph,, who quotes Col. iii. 10.) 
 
 17, 18. iytji τίβ-ημι τ^ν ψυχ /ji' μου κ. τ. λ.] 1 pay the price of 
 the world's ransom freely. See on v. 11. However men may con- 
 spire against Me, they cannot take my life from Me, but I sur- 
 render it willingly. He goes sjiontancously to Ilis Passion, 
 and endured it because He so willed, and when He willed, and as 
 He willed. He had power to lay down, and He had power to 
 take His life again, because He is the Word ; and He proves this 
 by prophesying that He will take it up again when He has laid it 
 down. {Chrys.) Whatsoever Christ suHcred, He suil'ered will- 
 ingly; and we are not to imagine that His suH'erings were any 
 sign of His Father's anger against Him ; they were imlei'tl proofs 
 of His Father's anger against Am for which lie suiiereil, and so 
 proofs of His Father's love to Him for taking away sin by suli'er- 
 ing. Hero is an answer to those who cavil at the doctrine of the 
 Atonement as inconsistent with God's love and justice. (See on 
 Matt. xvii. 6 and xx. 2ίϊ.) " Amor Patris non modo erga 7iOs, sed 
 etiam erga ChrLvtum in Passione Christi spcctandus est; non 
 solimi severitas nltrix." {Bengel.) 
 
 By this saying of Christ we may refute the Apollinarians, 
 who deny that Christ has a reasonable human soul. At Christ's 
 death the human flesh laid down the human soul, by the power 
 of the Word which dwelt in the flesh, and which took a human 
 soul, but was never separated from the soul. {Chrys., Aug.) 
 
 22. τα iyitaivia.'] the Encania, or Feast of Dedication of the 
 Temple ; i. e. its renewal or restoration by Judas Maccabicus, 
 after its pollution by Antiochus Epiphanes. Cp. I Mace. iv. 59. 
 
 2 Mace. i. Ill; x. 0; called by Joscphus ι^ιώτα (Ant. xii. ^). It 
 fell in the month Cisleu or December. See Lightfoot, i. p. 979; 
 ii. 57(». Mede, ]>. 208. Welstein, p. 909, who observes that it 
 was usual to read then the seventh chapter of Numbers concern- 
 ing the dedication of the Tabernacle. Buxtorf, Synagog. xxviii. 
 Prideaux, Connexion, at B.C. lu."). Winer, i. (ΙΛ9. The dedica- 
 tion of Solomon was in the autumn ; that of Zerubbabel in the 
 spring; that of Judas Maccabieus in the winter; and therefore 
 the Evangelist adds the words, " it was winter." (Alcuin.) St. 
 John tacitly reminds the reader that our Lord in His mercy, now 
 approaching the end of His Ministry, abode longer than usual at
 
 JOHN Χ. 24—31. 
 
 321 
 
 ^ Έκύκλϋΐσαρ ovu αυτόν ol 'Ιουδαίοι, και ζλίγον αντω, Έο)<; πότε την \jw\riy 
 ημών αΐρα,ς ; d συ £ΐ ό Χρίστος, elne ημΐν παρρησία. -^ " ΆπεκρίΟη αυτοίς 
 ό Ιησοΰς, ΕΙπον νμιν, και ου πιστεύετε• τα έργα α εγω ποιώ εν τω ονόματι του 
 Πατρός μου, ταύτα μαρτυρεί περί εμοΰ. "" '' '^λλα ΰμεΐς ου πιστεύετε• ου yap 
 εστε εκ των προβάτων 7ων εμων, καθώς είπον ΰμΐν, '^ τα πρόβατα τά εμα της 
 φωνής μου ακούει, κάγω γινώσκω αυτά, και άκολουΟοΰσί μοι, -" κάγώ ζο)ην 
 αιώνιον δίδω/χι αύτοΓς• '' και ου μη απόλωνται εις τον αιώνα, και ούχ^ άρπάσει τις 
 αυτά εκ της 'χειρός μου. "" ' Ό Πατήρ μου ος δίδωκε μοι /xei^ojl•" πάντων εστί, 
 και ού8εΙς δυ^'αται άρπάζειν εκ της χειρός του Πατρός μου. '^^ ^ Έγω και ο 
 Πατήρ εν Ισμεν. 
 
 ^' ' Έβάστασαν ουν πάλιν λίθους οΊ 'Ιουδαίοι, iVa λιθάσωσιν αυτόν. 
 
 ο ch. 5. Μ. 
 νιτ. 38. 
 
 ρ ch. S, 47. 
 Ι John 1. C. 
 
 q ch. 18. 5. 
 &: 17. 2, β. 
 Γ ch. 11. 2S. 
 
 s ch. 17. II, 22. 
 
 Jerusalom and in its neii^bbourliooj, in order to win the Jews to 
 ilimself. Onr Lord suflered in the following spring. 
 
 This then was the last celebration of the P^iictEnta, or Feast 
 of Dedication, ne.\t before Christ's Passion. lie Who was the 
 true Temple (ii. lit. 21) was now walkin? in a Porch which bore 
 the name of the royal builder of the First Temple, and was a 
 remnant of bis fabric ; and at the festival which commemorated 
 the restoration of the Second Temple. The Temple itself was 
 soon to be profaned again, and to be destroyed, because they who 
 should have been builders rejected the head Stone of the corner. 
 But He, the true Solomon, the Divine Architect of the Temple, 
 was now about to raise U]> the Temple of His own body (John ii. 
 l!l), and so to institute a great Eticoftiia ; and to build up the 
 Temple of His Church, Universal and Indestructible. 
 
 The lawfulness and reasonableness of ajipoinling religious 
 Festivals and Holy Days by human authority, is inferred from the 
 practice of the Ancient Church of God in appointing that of 
 Purim (Esther ix. 27), and this of Dedication. See Hooker, V. 
 Ixx. l\.\l. 
 
 — χαμών ίιν'] it was winter. A clrttimstance well known to 
 the Jews, but not to all or many for whom St. John wrote ; and 
 showing that the Feast of Dedication here mentioned was that of 
 the Maccabees ; see preceding note. 
 
 Probably he had also some other design in specifying this 
 season : he thus showed that it was not long before our Lard's 
 Passion. 
 
 Nothing is insignificant in the Gospel. And in t/iis Gosjiel 
 especially, every touch of the Spirit, however slight, has its 
 meaning. May we not venture to suggest, that an intimation 
 niay be here given of an inner sympathy between the world of 
 Nature and that of Grace ? Both are from the same Divine hand ; 
 both were made by Him, Who was from the beginning with God 
 (John i. I, 2), and both are tributary to Him. The Sun and the 
 Karth paid homage to llim at His Passion: and now the season 
 of contradiction of sinners at Jerusalem is one of iVinter in the 
 natural world. T/ipir hearts are frozen. But the Spring will 
 come; and Christ, Wlio is to fall like a seed into the earth in 
 winter (J(din ,\ii. 24), will rise from the grave and ascend to 
 heaven, and send the Holy Ghost, in vernal showers, in the season 
 of May, to refresh His inheritance (Pa. Ixviii. i)) ; and to open 
 the flowers, and expand the loaves, and ripen the fruits of the 
 Church ; and the spiritual mustard. seed will shoot forth its 
 branches and overshadow the earth. Compare the words of Christ 
 to the Church in the Canticles (ii. 10 — I.'i), " Lo, the winter is 
 past, the rain is over and gone ; the flowers appear on the earth ; 
 the time of the singing of birds is come, and the voice of the 
 turtle is heard in our land ; the fig-tree puttcth forth her green 
 figs, and the vines with the tender grape give a good smell. Arise, 
 my love, my fair one, and come away." Consider also our Lord's 
 words (Matt. xxiv. 20), " Pray ye that your flight be not in the 
 winter." May there not perhaps be a similar suggestion in the 
 words of the Evangelist concerning the gning out of Judas on his 
 dark and unholy errand, " Jt was niyiit " (xiii. 30) ; and also 
 concerning the morning of the Passion, when the love of the 
 world was chilled (xviii. 18), — " It was cold.'" See further below 
 on V. 2:t. 
 
 But after the Passion and Burial, the Morning of (he Resur- 
 rection is ushered in with more joyful words (Matt, xxviii. 1), 
 " w/ien the ilny was dawning into the first day of the week." 
 Mark xvi. 2, " %rhen the sun was arisen" — that sun which had 
 been darkened, Matt, xxvii. 45. Cp. there, t'p. 51, hi. 
 
 23. τΓίρΐίΐτότίΐ] He was walking, i. e. when they came and sur- 
 rounded Him, — a proof of the impression He had made at 
 Jerusalem. 
 
 — στοά SoAo/twros] in the arcade, cloister, or colonnade, 
 Vol. L 
 
 at the east side of the Temple, and a remnant of the original 
 Temple of Solomon. See Joseph. B. J. v. O. Ant. viii. 3; ix. 
 II ; XX. !». 
 
 Observe that this discourse of our Lord, concerning His own 
 Divine power as proved by His works, was delivered in Winter^ 
 in .Solomon's Porch. Anil then the Jews rejected Him {v. 3!)). 
 But afterwards, Holomon's Porch was the place, in which His 
 A|)ostles, having wrought mighty works in Christ's name, boldly 
 proclaimed His Messiah~hip and Divine Power to the People, who 
 gladly accept the Gospel. (Acts iii. U ; v. 12.) Both in Nature 
 and in Grace it was then Spring. Cijrist had ascended ; the 
 Comforter was come. See the last note but one. 
 
 24. "Ettis π<ίτ€ τ. ^υχην ήμων atpeis ;] How long dost thou hold 
 onr mind lifted up in susjiense ? μίτΐωρον Ttuu'ts. See Luke 
 xii. 29. 
 
 28. οΰχ ίρπάαιι τι! αυτά ίκ τη! xf'pis /ι.] none shall pluck 
 them out of My hand ; " for I have graven them upon the palms 
 of My hands." Isa. xlix. Ifi. {Buryon.) 
 
 But did not Judas perish .' Yes ; because hedid not " endure 
 unto the end ;" anil if any man separates himself from the flock, 
 and forsakes the Shepherd, be incurs peril of perdition. Heb.ii. 3, 
 4. (Theoph.) 
 
 29. xdphs του TlcLTpas μοο] the hand of My Father. See v. 
 28. He thus shows that His own hand and His Father's hand 
 are one. (Chrys.) 
 
 30. fV ίσμίν'] ice are one. Listen to both words, ' are ' and 
 ' one.' The word ' are' delivers you firom the heresy of Sabellius ; 
 the word ' one ' (' unum ') delivers you from that of .Vrius. (Aug.) 
 Sail thou in the midst, between the Seylla of the one and the 
 Charybdis of the other. Christians framed a new word ' lloxiou- 
 sio.v P.vTRis ' {cousulstantial with the Father), against the 
 impiety of Arianism ; but they did not coin a new thing by a new- 
 word. For the doctrine of the Ilomoiision is contained in our 
 Lord's own words, — " I and my Father arc one," — ' unum,' one 
 substance. (/Imi/. Tract, xcvii. See also^iiy.Serni. 13!).) And there 
 were Christians uxfact, before the name " Christians," w.is given 
 to believers at Ant'ioch. (.\cts xi. 2(i ) The same remark applies 
 to the words 'Trinity,' (dturOKos, and some otbei-s ; against 
 which exceptions have been made by some in modern timi's. 
 
 It has been objected by Socinians and others, that these 
 words of Christ do not signify oneness of substance, because our 
 Lord useil a similar expression when speaking of His Disciples, in 
 His prayer, — 'ίνα. πάντ€5 %v ώσιν, καΟω$ συ. Πάτερ, ^ν ΐμοί, κάγ« 
 (V συ], ίνα lial αΰτοΙ ίν ϊ)μ7ν ίν ώσιν, χνϋ. 21 ; cp. i*r. 22, 23. 
 
 That language of Christ does indeed prove that the Father 
 and tlie Son are not the same person .- and so it is valid against 
 the Sabellian heresy. But it does not show that they are not 
 consubstantial. It is a compnrison ; and things compared are not 
 identical. It contains a prayer, that all believers may be one in 
 heart and will, as the Persons of the Trinity are; that by virtue 
 of Christ's Incarnation, by which He became Emmanuel, — God 
 with us, God manifest in the flesh,— or, as He there exiirosses it, 
 tyw iv οι'/τοΓ? (xvii. 23. 2(i) -they may be united in the One God- 
 head. Indeed that language proves the consubstantiality of the 
 Three Persons. Men are not of diff'erent natures from each other ; 
 they are all of one blood (Acts xvii. 2C). of one substance, — being 
 all from Adam and Eve. If the Son is inferior in nature to the 
 Father, and ditferent in substance from Him, the comparison could 
 not have been made. The consubstantiality of all men, with a 
 diversity of persons in each imlividual, ami their union in (Jod, is 
 an apt illustraticm, .is far as human things can be, of the true 
 doctrine of the One Nature and Plurality of Persons in the God- 
 head. 
 
 31. 'Ε/3άστοη•οι•] The Jew» therefore again took up stones to 
 
 2 Τ
 
 222 
 
 JOHN Χ. 32—42. XI. 1. ' 
 
 11 vcr. SO. 
 ch. 5. 17, 18,23. 
 V P». 82. C. 
 Exod. 22. 2.S. 
 
 well. 17. 11). 
 Mark 1. 21. 
 Luke 4. 18. 
 
 xcli. H. Ill, 11. 
 S: 17. 21, 22. 
 
 y cli. 1. 2S. 
 
 7. ell. 5. .1,1, 35. 
 Mali. II. ;— u. 
 &2I. 2(1. 
 Luke 7. 2». 
 
 α Luke 10. 33, 39. 
 
 ^ Άττεκρίθη αντοΐζ υ 'Ιησούς, ίίολλά καλά βργα eSeifa ΰμΐν ix τοΐι Πατρός 
 μον δια. ttoIou αντων Ipyov λιθάζετε μ€ ; '"' Άπί,κρίθησαν αύτω οί Ιουδαίοι, 
 Περί καλόν έργου ου \ιθάζομέν σε, άλλα περί βλασφημίας, και οτι συ " άΐ'- 
 θρωπος ων ττοιείς σεαντον Θεόν. ^ ' Άττεκρίθη αυτοί'; ό Ίησοΰς, Ουκ εστί 
 γεγραμμενον εν τω νόμω νμων, Έγω εΐττα, θεοί εστε ; '^'^ εΐ εκείνους είπε θεούς, 
 προς ους 6 λόγος του Θεοΰ εγενετο, και ου δύναται λυ^ηΐ'αι 17 ΎΡ"-Φΐ' ""' " ^^ 
 ό Πατήρ ηγίασε και, άπεστείλεν εις τον κόσμον, ΰμεΐς λέγετε, Ότι βλασφημείς, 
 ΟΤΙ είπον, Τίος του Θεοΰ εΙμι ; ''^ Ει ου ποιώ τα έργα του Πατρός μου, μη 
 77ΐσΓ€υετ€ μον ^ ει οε ποιώ, καν e/xoi μή πιστευητε, τοις εργοις πιστευσατε, 
 ίνα γνωτε και πιστεύσητε, οτι εν e'/xoi ό Πατήρ κάγω εν αύτω, 
 
 (ττ") '^^ Έζητουν ουν πάλιν αντον ττιάσαι• και εζηλθεν εκ της χειρός αυτών. 
 ■*" ^ Και απήλθε πάλιν πέραν τον Ίορ^άνον, εΙς τον τόπον δπου ην Ιωάννης 
 το πρώτον βαπτίζων και εμεινεν εκεϊ. (-^) ■" ΚαΙ πολλοί ηλθον προς αντον 
 και ελεγον, Ότι 'Ιωάννης μεν σημεΐον εποίησεν ου^εν '' πάντα δε οσα εϊπεν 
 Ιωάννης περί τούτον άληθη ην ■*" και επίστευσαν ττολλοι εκεϊ εις αυτόν. 
 
 XI. ' Ήν δε τΐ5 ασθενών Λάζαρος άπο " Βηθανίας εκ της κώμης Μαρίας 
 
 alone Him. On tlie evidence thus given liy them to Ills Divinily, 
 see above on viii. ,5ίϊ, 5!), ίΐιιι! Iiclow on v. 'Λ'Λ. 
 
 33. Ιουδαίοι] 1•'Ιζ. anc! many MSS. add λί-γοντα, which is not 
 in Λ, B, K, L, M", X. 
 
 — - Tre^l βΚασφημία$'\ for btasphcyny, and because thou being a 
 man ntakest ifii/acl/ God. Tiic Jews understood what the Arians 
 do not understand, viz. tliat our Lord asserted Himself to he God, 
 and aflirmed the equaHty of tlie Father and tlie Son. (Aur/., Hilary, 
 de 'IVin. vii., C'/iri/s. ; and see Ai/iauas., do Deeret. Nieeu. jt. liJo.) 
 
 Our Lord did not disclaim tiie assertion which they imputed 
 to Him; which He certainly would have done if the imputation 
 was false. Thus tlie sin of the Jews charging Him with blasphemy 
 is a proof of His J^ivinify. Tiu-ir error is a contirination of our 
 Faith. The arguments of Christ against the Jews, are our best 
 arguments against Soeiiiians, See on Malt. xvi. 14. Acts ii. ',\V,. 
 
 34. iv τψ νάμω ύ/ιών] ill ί /onr Lair. The reference here is to 
 the Psalms. (l*s. h.xxii. (i.) Cp. xii. 34; xv. 25; and 1 Cor. xiv. 
 21. Our Lord sometimes called all the Jewish Scriptures by the 
 name of Law. Sometimes He distinguishes the Law and tlic 
 Pr.ipliels (.Matt. xxii. 40), and He calls the whole Hebrew Canon 
 of Scripture "Moses and the Prophets" (Luke xvi. 29; xxiv. 
 27) ; sometimes He divides the Scripture into Three Classes. See 
 on Luke x.\iv. 44. 
 
 — flfoi to-Tt] c^riVw {Elo/iim). 
 
 35. ei iKtlvovs (Ιπΐ Oiovs — tyeviru'] if He called thetn t/ods, 
 io rrhnm the irord of God came? He lowers His language to 
 calm their indignation; and, having so done. He rai.ses it again, 
 V. 37• (Clirijs.) 
 
 If they, to whom God's Word came, might he called sons and 
 gods, is not the Word Himself God? Behold, — He claims to be 
 God ; and He proves Himself to be God, by the mighty works 
 •rfhicli He performs. He said these words, and forthwith showed 
 His Divine Power by escaping out of their hands, v. 3i>, and left 
 Judiea, and went His way beyond Jordan. 
 
 36. /3Aacr<p7)^fT?] See on viii. 54. 
 
 40. airijAOf TTaAic Tre'^af ToO *Io;)5aroy] Heweni His way afjain 
 beyond Jordan, i. o. to Jlethany in Pcruea, See on John i. 28. 
 He went afterwards from that Bethany (in Peresa) to the other 
 Bethany (that of Lazarus) in Judiea (xi. I). 
 
 According to one etymology, lielhany signifies a *' place of 
 transit" (see on i. 28; cp. xii. 2). Our Lord, Who is the true 
 Passorer, was now about to pass, — μίταβηνσ,ι (see on Jnhn xiii. 
 I), — "from this world to the Father." He was about to cross 
 the flood of His own Passion ; to pass through the Red .Sea of 
 His own Blood. From one Bethany, the scene of His first mani- 
 festation at the beginning of the Gospel, where John declared 
 Him to be the Lamb of God, the true Passover (John i. 2U), He 
 passes to another Bethany, where He proves His Divine Power by 
 raising Lazarus; and thence He p.asses in His trium|ihal proces- 
 sion to Jerusalem, on the first day of the Paschal Week (Luke 
 xix. 28. John xii. 12, 13),— and thence finally He passes, in a 
 still more sublime transit, by His glorious Ascension, into heaven, 
 " from this world to the Father." (Luke xxiv. 50.) 
 
 — ύ-που -tiv *\wavvT]$ rh τρωτυν βατττί^ωΐ'] Not to be trans- 
 lated ' where John at first baptized ;' for John began to baptize 
 In the wilderness of Juda;a, on the west of Jordan (see Matt. iii. 
 1 — 12. Mark i. 1 — 5), and not in Pcriea. The meaning is, 
 
 * where John was at the first, ba[itizing, — i. c. where .Tnhn was 
 at the beginning of the preaching of the Gospel (eV άμχι/ τον 
 ^vayy^Kiov), executing his ofiice. Cp. Acts xiii. 24 ; and the use 
 of t5 ττρΰτον, xii. IC. 
 
 .\n honourable testimony is thus paid by Christ and tho 
 Holy (ihost to the teaching of the Baptist. Its effects were per- 
 m.anent ; and they whom he taught bear witness that all he said 
 of Christ was true. Our Lord, at the end of His ministry, 
 resorted to the place where John had been bajHizing at the 
 beyinniny ; and found that the way had been prepared for Him 
 there (see v. 41). And the Holy Spirit records this as a tribute 
 of praise to the blessed memory of the Baptist. 
 
 AVe may add from Chrys., that our Lord did this to remind 
 tlie peojile fif John's testimony to Himself, and to give occ.asion 
 to the reminiscences and reasonings which the Evangelist relates 
 !'i'. 41, 42. When our Lord had uttered any high and mysterious 
 language which might offend the prejudices of the Jews, Ho 
 retired for a while to avoid their rage, to give time for their jiassion 
 to cool, and for their reason to exercise itself on His words. 
 
 42. ίττίστξυσαν ττολλοϊ ^Ke7] many believed on Him there. 
 They were jiosthumous fruits of John's ministry leading to 
 Christ. (Beny.) How different was their temjier from that of 
 the Priests and Pharisees putting the man out of the Synagogue 
 for confessing Him ! 
 
 Cii. XI. 1. 'Ήν Se Tis affSei'ii»'] He whom Christ loved, and 
 whose eisters Christ loved (i». 5), iras sick. Those persons and 
 families, which are dearest to God, are often tried by sickness. 
 Hcb. xii. G. 
 
 A question has been asked, — Why the other Evangelists 
 omitted to mention this crowning miracle of our Lord's Ministry, 
 the raising of Lazarus — concerning which Spinoza said, that 
 " could he believe it, he would renounce his whole system, and 
 embrace Christianity ? " {Bayte, Diet.) 
 
 Some exceptions have been made, on the ground of this (jues- 
 tion, — supposed to be unanswerable, — to the veracity of the three 
 Evangelists on the one hand, or of St. John on the other ; 
 
 The following summary is given by jVcyer (Kommentar, p. 
 291!) of various opinions of Biblical Critics in his own country; — ■ 
 
 " Ucber die Geschichte der Aufenceckung des Lazar. ist zu 
 mirken : 1) Die .'Vnnahme eines iicheiniodes {Paulas, Gabler in 
 s. Journ. f. auerl, theol. Lit. iii. ji. 235 ff., Aminoa L. J. iii. p. 
 12;i, Kern m d. Tub. Zeitsehr. 1839. 1, p. 182. Schu'eizer p. 
 l.")3 ff.) strcitct entschieden gegen die Darstellung und Tendenz 
 lies durch sinnige Zartheit, Sieherheit u. Wahrheit ausgezeichneten 
 Heferats und gegen den Charakter Jesu selbst. 
 
 " 2) Die Avfiijsuny der Geschichte in ein wunderliehes Miss- 
 verstiindiiiss, wornach eiitweder ein Gespriich Christi mit den 
 beiden Frauen bei dem Tode des Lazar. Uber die Auferstehung 
 zur Wundererziihlung ausgebildet {Weisse ii. p. 2ti0 ff.), oder 
 diese mit der Erweckungsgeschichte des (scheintodten) JUnglings 
 zu Nain (welches eine Abkiirzung des Namens Bethanien sei) 
 verwcchselt worden (fifrurer Heiligth. u. Wahrh. p. 311 ff.), ist 
 voUer Gewaltsamkeit, und luit der Aechtheit des Evang. absolut 
 unvereinbar. 
 
 "3) Die voUige l'er«icA/unjr der Geschichte zueinemiWyMwi 
 [Strauss) ist eine Consecjucnz von Voraussetiungen, welche grade
 
 JOHN XI. 2. 
 
 323 
 
 και Μάρθας της άΒίλφης αυτής' " '' rjp Be Μαρία η άλειψασα τον Κνριον ι• ci.. 12. 3. 
 μύρω, καΐ ίκμάξασα τους πόδας αυτοί) ταΓ? θρίζΐν αυτής, ης 6 άΒζλφυς Λάζαρος ^'^'tn. 3. 
 
 bei (lieser so ausfiihrlichen und origincllen Darstellung die Spitze 
 dcr Kulinhcit und de3 Slachtspruclis crreichen, unil crat in Mis3- 
 dcutungcn einzelncr ZUge nadi eincr Stiitze suchen miissen. 
 
 " 4) Die Subjectiinrunij des Facli, woriiacli C3 cine vom 
 SchriftstellLT selbst gebildete Form zur Uarsttllung der Idee von 
 dir 56(,a Christi sein soil {Baur p. 191 if.), wclchu sich erst dann 
 recht zu erkennen gebe wenn sie sich auch in ilirer den Tod 
 negirenden Macht bethiitige, macbt aus dcm Wunder der Ge- 
 Ecliiehtcein Wunder der Production, welches, in dcrzweiten Ilulftc 
 des zweiten Jabrhundcrts gescbebcn, aufFallender wiirc als jenes. 
 
 " 5) Befrenulend erscheint zwar, tlass die Sj/nopiiier von der 
 Krweckung des Lazar. schweirjen, da diustlbe an sich so iiber- 
 zcugungsmjichtig, und auf die letztc Entwickelung des Lebens 
 Jcsu so cinllussrcicb war. AUein dicss hiingt mit der ganzen 
 uiitcrscheidcndcn Eigcnthumlicbkeit des Joh. zusammen, und das 
 gegcn diesen gebrauclite argumentuni c silentio mlisste, die 
 Aecbtiicit des Evangel, zugestanden, vielmehr gegen die Synop- 
 tiker, sich kebren, wenn ihr Scbweigen nur als die Folge ibrer 
 Unbekanntscliaft niit der Gescbicbte (Llicie, De Welte, Baur) 
 begreiOicb wiirc. Begreiflich aber ist dieses Schweigen, zwar 
 niebt aus der Annahme scbonender Riicksicbtsnahme auf die 
 Hetbaniscbc Familie {Epiphan., Grot., Welsl. z. 12, 10, Herder, 
 Schulthess, Olnh., so auch, mit ausmalcnder Pbantasie, Laiuje L, 
 J. ii. 2, p. \\'λ'.\ f.), womit man etwas deni Sinn und Geist jener 
 crstcn Christcnzeit Zuwiderlaufendes, und zwar ganz willkiirlicb, 
 supponirt, wobl aber daraus, dass die Synoptiker einen dermassen 
 begriinzten Kreis ibrer Referate inne balten, dass sie, bevor sie 
 «lit dem Einzugc Cbristi in Jerus. (Mattb. 21. u. Parall.) den 
 Scbauplatz dur letzten Entwickelung eriiffnen, von der Wirksam- 
 keit des Herrn in der Hauptstadt und dessen niicbster Umgebung 
 nii-bts aufLicnoramen haben, sondern sicb bis dabin lediglicb auf 
 dit' Galilaisi-be und iiberbaupt von Jerus. entfcrntere TbiUigkeit 
 Jesu bcschriinken (das gcographiscb n:ibstc Wunderwerk ist noch 
 die Blindenbeilung zu Jcricbo Mattb. 20, 2i) ff.). Diess ist, wie 
 ilirc Evangelien thatsachlich beweisen, ibr Plan, und dioser scbloss 
 die Galilaischen Todtenerweckungeu ein, aber die des Lazarus 
 
 A similar analysis of recent theories on this subject may be 
 seen in De Wetle's Erkl.Hrung, 4tb cd. p. 197; witli this addi- 
 tion, that Dv. Welte rejects Meyer's solution ; as Meyer docs De 
 U'ette's. 
 
 The recital of the opinions above specified, concerning this 
 stupendous Miracle, deserves serious meditation, and excites reflec- 
 tions of melancholy interest. 
 
 These opinions arc not put forth by illiterate men, or in an 
 unlearned age and country, but by persons celebrated for erudi- 
 tion, and well furnislicd with material appliances of literature and 
 science, for discovering the Truth ; men to whom others look up 
 for instruction in their investigation of it. And yet what is the 
 result ? 
 
 Looking at it merely in an intellectual point of view, we sec 
 a strange pbi'nomeuon. The theories above mentioned reflect 
 discredit on the rational faculties of those who proiiourid them. 
 Some of them might excite surprise, and even appear ridiculous 
 in tbe eyes of peasants and of children. 
 
 But yet they are instructive, and teach momentous truths. 
 They show, that together with great literary advantages for Bib- 
 lical criticism, such as learned leisure and jjatient toil, extensive 
 knowledge of languages, accurate collations of AISS., canTul c.'ia- 
 mination of VersiiMis, there may co-exist lamentable ignorance of 
 the meaning of Holy Scripture; strange perversions of its evi- 
 dence, and wild and extravagant speculations concerning it, put 
 forth in tlie specious name of superior intelligence and critical 
 acumen. 
 
 They suggest the reflection, that tbc> present age may per- 
 haps be chargeable with presumption, in claiming for itself the 
 merit of having made great advances in the Science of Biblical 
 Criticism. 
 
 Let any candid rejisoner examine the contents of the above 
 summary of opinions of tliose distinguished Biblical Critics there 
 mentioned, living in an age and country celebrated for learning ; 
 and let him compare them witli tbe Commentaries of the ancient 
 Christian Writers of the fourth and fifth centuries on this same 
 History. AVbat will he infer from the comparison ? Will be say 
 that the advantage lies on the side of the nineteenth century ? 
 that its speculations as there displayed show any signs of pro- 
 gress } Will he not ratiicr say, that they exhibit melancholy 
 evidence of intellectual decline ? And in moral and spiritual re- 
 spects, how great is tlie fall I And who can say, liow much 
 lower yet that fall may be ? 
 
 What is the cause of this unhappy descent and degradation ? 
 
 How is the recovery to be cflccted .' Some reply to these im- 
 portant inquiries is oflercd for the reader's consideration, in the 
 Preface of this Volume, p. vi — ix. 
 
 But how (it may be asked) arc we to account for the fact, 
 that this stupendous miracle is not recorded by any of the former 
 Evangelists, and that it was left to be related by St. John, whose 
 Gospel was not written till about sixty years after the Ascension 
 of Christ.» 
 
 The following considerations are oflered on this subject. 
 It is asserted by an ancient writer of good credit that Laza- 
 rus survived thirty years after his resurrection from the dead. 
 {Epiphan. Hier. CO.) 
 
 This Miracle, wrought at the close of our Lord's Ministry, 
 was probably designed by the Holy Spirit to be a signal speci- 
 men of His Divine Power generally ; and a sample of the evidence 
 which He gave to the Jews of His Mission ; and a rehearsal of 
 His Divine Operation in raising Himself, and in raising all men 
 at the Great Day. 
 
 It was very important, therefore, that in the description of 
 this miracle, the particulars of place, and name of person, and 
 manner of its operation, should be given in full and accurate 
 detail. 
 
 But to do this, while Lazarus uas still liriny, might be 
 attended with great inconvenience, on account of the malice of 
 the Jews, who sought to kill him (see xii. 10) ; and on account 
 of the curiosity which such a history, generally circulated, would 
 excite. Many, coming up to the feasts at Jerusalem, from all 
 parts of the world, would be eager to visit Lazarus and the family 
 at Bethany (see xii. 9), and to put questions to him concerning 
 the mysterious things of that otlur world from which he had been 
 brought back ; and a morbid and irreverent spirit might thus be 
 engendered, injurious alike to him who was the object of their 
 public gaze and inquisitiveness, and to them who indulged it. To 
 keep him and his sisters in the background, to throw over them 
 and theirs a veil of delicate reserve, seems most consistent with 
 the love that Jesus bore them ; and to be quite in keeping with 
 that beautiful spirit of modesty and silence which the EvangelLsts 
 have used toward her whom our Lord specially loved — His Mo- 
 ther. We sec something of this feeling in the three Gospels with 
 regard to St. John himself. We do not learn from them that he 
 was the disciple whom Jesus loved. That there was a discij>lc 
 whom Jesus singularly loved, we learn only from St. John — and 
 he does not mention his name. 
 
 Something of the same feeling, it is probable, restrained llic 
 other Evangelists from mentioning the name of the voman who 
 anointed our Lord on the Saturday before His burial. We know 
 from St. John, and from him alone, that it was Mary of Bethany, 
 the sister of Lazarus. See on xii. 3. 
 
 If it be said that something of the same feeling might have 
 restrained tbe first three Evangelists from describing the resur- 
 rection of Jairus' daughter (Mark v. 42. Luke viii. 41) and of the 
 widow's son at Nain (Luke vii. 11), it may be observed, that, as 
 to the first case, the name of the father is not mentioned by St. 
 Matthew (ix. l(i), and bis daughter was only twelve years old at 
 the time (Luke viii. 42) ; and as to the second, the names of the 
 young man and his mother arc not mentione<l. 
 
 None can doubt that many dead persons were raised to life 
 by our Lord (Matt. xi. 5. Luke vii. 22) ; ami the fact, that so few 
 are particularly spceilied by the Evangeli.sts, and not one byname 
 hut Lnziirus and Jesus Himself, suggests that there were good 
 reasons for partial and temporary reserve at the time in the case 
 of the resurrection of Lazarus, as there was good reason for im- 
 mediate and universal publicity in the case of the resurrection of 
 Jesus. 
 
 The miracle of the raising of Lazarus at Bethany, just before 
 our Lord's last Passover, though not explicitly mentioned by the 
 three earlier Evangelists, yet falls in harmoniously to explain the 
 remarkable facts related by them alt, viz. the enthusiastic recep- 
 tion which our Lord met with on coming from Bethany to Jeru- 
 salem. The raising of Lazarus from the dead (as has been re- 
 marked by & Cyril) is the true explanation of the plaudits and 
 hosannas of our Lord's triumphal entry to Jerusalem. Indeed, 
 St. John himself declares (xii. 11!), that the multitude followed 
 Him because they heard that lie had done this miracle. See also 
 note on John xii. 17. 
 
 There is a remarkable analogy between this great Miracle 
 and one of our Lord's Parables — the Parable of Dives and Laza• 
 rus (Luke xvi. 20 — 25) — the only one that deals with the myste- 
 rious subject of the ' Intermediate State,' — (i. e. the condition of 
 the disembodied soul in the interval between Death and Judgmcut^ 
 S Ϊ 2
 
 324 
 
 JOHN XI. 3— S. 
 
 ■ησθΐ,νίΐ. ■' ^ Λτίΐ.σ7(.ι\αρ ουν αί ά8ΐΚφαΙ ττρος αντον λεγουσαι, Kvptc, ιδε υν 
 φιλζΐζ aaOeviZ * Άκουσας δε ό Ίησοΰ<; cinei', Αυτή -η ασθένί,ια ουκ εση 
 προ'; Θάνατον, άλλ' νπίρ τηζ 8όζη<: του Θεού, ίνα 5οζασ0τ) ό Τίοϊ του Θεοΰ 
 δι' avTTj?. 
 
 ^ Ήγάπα δε ό '/τόσους Tr)i/ Μάρθαν και ■njl•' άΒίλφην αύτη';, καΐ τοζ^ Λάζαρον. 
 
 ^ 'i25 GUI' ϊ^κουσερ" ότι άσ^ει/ει, τότε /j,ef ΐμζίνεν eV ω ήι* τόπω δυο -ημίρας• 
 ^ εττειτα μ.ετά τοΰτο λέγει τοΐς μαθηταΐζ, "Αγωμΐν εί? τ^ι* Ίουδαίαι» ττάλΐ!». 
 " /Ιε'γουσιι^ αΰτω οί μαθηταΐ, 'ΡαββΙ, νυν έζητουν σε \ι,Οάσαι οί 'Ιουδαίοι, και 
 
 from which tlip spirit of Lazarus was rccallcil to revivify his I3oily 
 at his rpsurrontiun. 
 
 Thai is tliu only Parable in wliich any of the persons intro- 
 duced is mi-ntioned by name And tins is tiie only Miracle of 
 which the subject is sj)ecified by name. And in the Parable and 
 the Miracle the name is the same, Lazarus. Anil when our Lord 
 delivcre<l that Parable, lie put into the mouth of Abraham the 
 words (in rcjily to the prayer of Dives, *' Send Lazarus to my five 
 brethren"), " If they hiar imt Moses and the Prophets, neitlicr 
 will they be persuaded thouf;h one roue from llic dead." llo 
 thus delivered a prophecy. Though one rose from the dead, — • 
 though a Lazarus be sent to them, they will not be persuaded. 
 No. And the fact was, that when Lazarus was raisctl, they, who 
 would iu)t hear Moses, sou(,'lit ' to kill Lazarus ' (xii. 10), and did 
 liill Ilim who had recalled him to life. 
 
 Thus the Par.ible, recited by St. Luke, is a jn'ophecy in liar- 
 )nony with the Miracle, recorded by St. John. And the Miracle 
 fulfilled the Parable. And the (uie confirms the other. 
 
 The question why the Raising of Lazarus is not dc?eribed by 
 the three Evangelists who wrote before St. John, may be a perplex- 
 ing one to those who do not acknowledge that all the Gospels 
 form but one Gospel ; that they are all from One Everlasting 
 Spirit, Avho, when He was ins])iring St. Matthew, forvkncin that 
 He would also inspire St. John ; and when He wrote some things 
 by the first Three Evangelist-s, knew U'hat He would write by the 
 Fourth and last. But they who believe that this was the case arc 
 not staggered here. They ri-ad the Sermon on the Mount in St. 
 Matthew, liut they read other divine Discourses of our lilesst'd 
 Lord in 57. Joltn concerning the highest Mysteries of the Trutli, 
 which they do nol read in any of the other Three ; and they ex- 
 pect to fiiul Divine vriris also in St. John's Gospel which they 
 do 7iot find recorded in them. See above, p. 2.Ί7. 
 
 The Holy Spirit doubtless exercised His Divine influence 
 over the minds of the Evangelists, not only by suggestion aiul 
 dictation, but also by restraint. He inspired them not ov.\y in 
 what they wrote, but in wliat tliey did nut write. There is In- 
 S|iiration in their Silence. He exerted His divine attributes not 
 only in enal/linr; the Apostles to preach, but even sometimes in 
 forbiddiny them to do so. See on Acts xvi. G', 7- 
 
 Tlie Holy Spirit restrained the first three Evangelists from 
 mentioning the first Miracle of our Lord, that at Cana; ami left 
 that for 67. John. The fact, therefore, that three of the Evan- 
 gelists do not mention one of the last Miracles, — this at Jiet/iant/f 
 is not at variance, but t|uite in harmony, with what we know of 
 the other operations of the Holy Spirit in diffusing the Gospel. 
 
 There was also a remarkable fitness in the rcervation of this 
 narr.ative for the Gospel of St. John, which is preeminently the 
 Gosjiel of the Resurrection. Sec above, Introduction, p. 2l\'i. 
 
 " Thou hast kept the yood wine unlit now" (John ii. Id). 
 It is God's own method to keep the best to the last. Four'thou- 
 sand years elapsed before Christ came into the World. The 
 Gospel itself has been reserved to the last aye of the world. 
 How many nations have not yet heard it ! And we have reason 
 to believe that some glorious maulfestalions of the power of the 
 Holy Spirit— for example, in raising a national Lazarus from 
 the dead, — that is, softening Ihe hard hearts of the Jews, ami 
 disposing them to receive the Gospel — are still in store for the 
 Church before the Advent of Christ. What wonder then, that, 
 as the workiny of this stupendous miracle was deierred by Christ 
 to the close and consummation of His liubiic niiinstry ujion 
 Earth, so the narration of it should have been reserved by the 
 Holy Spirit to the Conclusion of the Evangelical Canon ? 
 
 We may close these remarks with observing, that there is 
 one great purpose which this Miracle has answered, during 
 many centuries, and is now answering, and which may have 
 been designed by the Holy Ghost, and which deserves careful 
 attention. 
 
 This Miracle itself was a moral test to the Jews. It proved 
 the tempers, and displayed the dispositions, of those who saw and 
 beard it. It was like α savour of life to some, and of death to 
 
 others. (Sec rr. 48 — 04.) So the A'rtrrfl/irc of the miracle. It 
 has been a moral test to the world. They, wliesc spirit is like 
 that of the obibirafe Jews, have stumbled at it. Instead of re- 
 ceiving it humbly, they liave criticized and cavilled ar. it. Itislead 
 of accepting it gratefully from the Holy Spirit, tendering it to 
 them by the hands of St. John, they have asked— why He diil not 
 give it them by St. Matthew, Sf. Mark, and St. Luke .> He baa 
 therefore been provoked to leave them to themselves, and to tiieir 
 own proud hearts. And when they are forsaken by Him who-e 
 grace dwells only with the meek, their intellectual eye is blinded, 
 and they fall into childish errors, and arc distracted by discordant 
 opinions. 
 
 l?ut they who luave the S|iirit of the family ' which Jesus 
 loved ' will accept this hcily narrative as the sisters received their 
 brother from the grave. They will reflect that the Holy Spirit by 
 reserving many of our Loril's divine Discourses on the most sub- 
 lime verities, and some of His most wonderful Works, to be re- 
 corded in the last Gospel, has given a striking proof of His own 
 Divine Foreknowledge and Providential love; and that He also 
 suggests to us, — what indeed Ho explicitly declares, — that as 
 there are many things written by St. John, which were not written 
 by the former three, so there arc many other great and glorious 
 things which Jesus spake and did, wliieh are not written in this 
 Book (John xx. iill), and which will be revealed hereajter to 
 those who thankfully accej»t and faithfully use what is revealed 
 therein. If also these things which are revealed are glorious, and 
 show Christ to be full of Glory, how glorious will He appeju* 
 hereafter, when all that He ever did or said will bo unfolded to 
 the eye ! 
 
 — Λάί,οροϊ] Lazaius. On the meaning of the name, see note 
 on Luke xvi. 20. 
 
 liethany itself is now called Azirieh, bearing in its name a 
 record of Lazarus. And why should he have given it a name, 
 unless he had been dislinguishcd in some remarkable manner ? 
 St. John supplies the reason. 
 
 For an exposition of this history, see Chrys. toni. v. p. 271. 
 
 — άπίί BijOafi'tts] of Bethany. So ol άπλ Ίταλιαί, Heb. 
 xiii. 24. 
 
 2. ^y δέ Μαρία ή άλείψασα] it iras that Mary which anointed 
 the Lord with oiut7nent ; a in*olc])sis, — it was she who afterwards 
 did it (sec John xii. 3), not the woman who was α sinner. Luke 
 vii. :i7. (Theojih.) 
 
 Did she do it as a ihank-offeriny for the resurrection of her 
 brother, as well as with a presentiment of the Death of Ilim 
 Who raised him ? 
 
 The other Evangelists relate that she poured the ointment 
 on His head (.Matt. xxvi. 7• Mark xiv. 3), but they also mention 
 His body (Matt. xxvi. 12. Mark xiv. )i), which includes the 
 anointing oi t\\c feet, noticed by St. John. 
 
 3. uu φι\ξΪ5 ασΟΐΐ'ξΊ'] he whom Thuii lovest is sick. They did 
 not say, '* Come and heal him," nor did they say, '* Speak the 
 word where Thou art and it will be done." 
 
 5. ΉγίίτΓα δέ (5 'I^froes 't^)v Μα'ρίϊαΐ'] Jesus loved Martha. 
 For ίίγάπα (the reading of almost all the MSS.) D has 
 ίφΙ\ίΐ. liut the Evangelists never use the word i/nAfic when 
 speaking of His alTection for women. The use of φιλίΐκ in Ihe 
 sense of osculari (Matt. xxvi. 411. Mark xiv. 44. Luke xxii. 47), 
 may, perliaps, serve to explain this. He ψιλίϊ Αάζαρυ^, hut 
 ayawa MapOaf Ktu tj)»/ α^ΐΚφην auTTjy. See Titttnann, Synonym. 
 p. .IS. 'Vrench on the Miracles, p. 'MM. The Vulgate generally 
 translates ayatruv by diliyere, and φιλΰν by amare. See Butt' 
 mann in Lnchmann's N. T. p. xiv, and see below on xxi. 15 — 17• 
 The Evangelist thus teaches not to gi'ieve overmuch fot 
 worldly calamities, which often hajipcn to good men whom God 
 loves. (Chrys.) 
 
 7. iis ΤΊ]ν 'loeSaiac] into Jitdaa. He was now in Peraa. See 
 above, x. 40, and on Luke x. I. The place at which our Lorf* 
 was, w.as calleil Bethany (see on John i, 2ii, cp. with x. 40). And 
 our Lord, while in one liuthany, tells His Disciples what is going 
 on in the other Bethany, many nnles off. 
 
 8. ΐζτ)Ύουν σί λίθάσαι ol Ιουδαίοι] the Jews were Just now
 
 JOHN ΧΙ. 9—24. 
 
 326 
 
 naXiv υπάγεις eVei ; ^ ' ΆπεκρίΟη Ίησονς, Ουχί δώδεκα ωραί άσιν της ημζρας ; 
 Έάν τις τΓφίπατ^ iv Tjj ήμερα, ου προσκόπτει, ό'τι το φωζ του κόσμου τούτου 
 βλέπει• '" iav δε τις περιπαττ] εν ttj νυκτΐ, προσκόπτει, ότι το φω<; ουκ εστίν εν 
 
 αύτω. 
 
 " Ταύτα είπε, και μετά, τοντο λέγει αυτοΓς, Λάζαρος ό ψιλός -ημών Κ(.κοι- 
 μηταΐ' αλλά πορεύομαι ίνα εζνπνίσο) αυτόν. '-^ Ειπον οΰν οΐ μαΟηται αντου, 
 Κύριε, εΐ κεκοίμηται, σωΟησεται. '■* Είρηκει δε ο Ίησοΰζ περί του θανάτου 
 αύτοΰ• εκείνοι δε εΒοζαν ότι περί της κοιμήσεως τοΰ ύπνου λέγει. " Τότε ουν 
 α,πεν αντοίς ο 'Ιησούς παρρησία, Λάζαρος απέθανε• '^ και ^αίρω δι' ΰμας, ίνα 
 πιστεύσητε, ότι ουκ ημην εκεί• αλλ' άγιομεν προς αυτόν. 
 
 '" Είπεν ουν Θωμάς, ύ λεγόμενος ΛιΒυμος, τοις συμμαθηταις, Αγωμεν και 
 ημείς, ' ίνα άποθάνωμεν μετ αύτοΰ. 
 
 '^ Έλθων ουν 6 'Ιησούς ευρεν αυτόν τεσσάρας ημέρας ηΒη έχοντα εν τω 
 μνημειω. 
 
 "^ Ήν δε η Βηθανία εγγύς των 'Ιεροσολύμων, ως από σταοίων οεκαπεντε• 
 ''' και πολλοί εκ των 'Ιουδαίων εληλύθεισαν προς τάς περί Μάρθαν και Μαρίαν, 
 ίνα παραμυθησωνται αύτάς περί του άΒελφοΰ αύτων. "" Η ουν Μάρθα, ως 
 ηκουσεν ότι Ιησούς έρχεται, ύπηντησεν αύτω• Μαρία δε εν τω οίκω εκαθεζετο. 
 -' ΕΙπεν ουν η Μάρθα προς τον Ιησού:', Κύριε, ^ ει ης ωδε, ό άδελψός μου ουκ 
 αν ετεθνηκει. " '^λλά και νυν οΐδα ό'τι οσα αν αίτηση τον Θεον, δώσει σοι ό 
 Θεός. "■' Λέγει αύτη 6 Ιησούς, Άναστησεται ό αδελφός σου. "' ^ Λέγει αύτω 
 
 C cti. 12. 33 
 
 (1 Matt. a. 21. 
 & a7. 52. 
 Acl.s 7. CO. 
 ic 13. 30. 
 I Cor. IS. 0, 18 
 20, 51. 
 
 I Thess. 4. IS- 
 IS. 
 & 5. 10. 
 
 e vcr. 8. 
 
 ch. 10. 39, ΊΟ. 
 
 f vcr. 32. 
 ch. 4. 47, 40. 
 
 R cli. 5. 2S, 29. 
 i: <■: 39, 40, 44. 
 Luke 14. 14. 
 
 seeking lo stone Thee. He bad fled from their stones as man, 
 lie will return and work a miracle as God. {Aug.) 
 
 9. Έύ;/ Tis ττΐριτταττι tV T^ 7/^ί'ρα] If avy one vallcrih in the 
 ilatj, he filumbletU noi. He thus calms their fears, and comforts 
 them. If any one sees the liglit of tliis worhi, he is safe; much 
 more is he secure, if he is with Me. {Chrys.) 
 
 11. Αάζαρο$ δ φί\ο$ Ύίμων κίκοίμ-ηται'] Lazarus, our fr'tcnd, 
 slecj/eih, lie was dead in the eye of man, but mlcep in the 
 siglit of Christ. 
 
 Death is called in Scripture a sleep (1 Tlicss. iv. 13) ; but as 
 some wiien they sleep have sweet dreams, and others have fearful 
 vi.sinns, so in Deatii. Every one slce])S with his moral condition 
 upon him, and every one will wake willi ir. And great is the dif- 
 ference between tlie flormitoriex, in which they who sleep are 
 guarded, and from which they will come forth to Judgment. The 
 snul of the poor man was carried to his own place, and that of the 
 rich man to his ; the former to Abrnham's bosom, tlie latter to a 
 ))lace where lie was athirst, and had not a drop of water to cool 
 ins tongue. Luke .\vi. 22 —24. Cp. Aug., and set^ on Luke x.xiii. 
 4.'i, and an interesting fragment on this subject by -S". Hi]>]iolytus, 
 lip. of Portus, and scholar of S. Irentens, iti the edition of FabrU 
 cius, i. p. 220, and in ** J/ijijiotyius and the Church of Rome," 
 pp. ISC— liJO. 
 
 — (Va ^ξυπνία-ω"] in order that I may awaken him. To raise 
 the dead is as easy to Christ as to wake the sleeping. Cp. Matt, 
 i.v. 21. Mark v. 111). Luke viii. 52. 
 
 14. Αάζαρο^ air^Oave'] lie does not say τίϋνηκε, but αττίΟανΐ. 
 Lazarus died: but, in regard to Christ, ού τ(βΐ'-ηκ(, he is not 
 dead; for He is going to wake him. Yet he is it τΐβΐ'ηκω$ in the 
 eye of ?nc«, rv. :W— 44. Cp. on v. '.12. 
 
 lie shows llis Divine I'ower, by telling them of things at a 
 distance, and thus prepares them for the miracle. 
 
 15. ίΐ'α ττιστ^ύσητ^Ί tliat your faitli in Me may become nutre 
 strung than it is {Aug., see on ii. 11). 
 
 — ϋτι ουκ iίμηy] that 1 was not there. As if it were iiictm- 
 sistent witli Christ's dignity and holiness, that any one should tlie 
 in the presence of Him Who is the Author of Life, and is " Ihe 
 I.i/e" (i. 4 ; xi. 25). \Vc never reail in .Scripture that any one 
 died in His presence. Cp. rr. 21. .'(2. {lienyel.) The tliicvcs 
 died after llim. (.lohn xix. 32. 34.) 
 
 \6. &ωμά^ — £ίί5υμοί'\ Thomas. Bee on Slatt. x. 3. St. Jolm 
 aloue translates his name, and docs it three times (xx. 24 ; 
 xxi. 2). 
 
 . — Hva αποΟάνωμ'-.ν μςτ' αΰτοΰ] in order that we may die with 
 Iliui — with Jesus. This was said aside. 
 
 The disci])les were afraid of tlie Jews, and Thomas «spe- 
 cially J but , afterwards he became firm in faillr. lie who 
 
 feared to go to Juda;a, went and died for the faith in India. 
 {Chrys.) 
 
 17. TeVrrapay ^jue'pas] four days. Lazarus was therefore buried 
 on the day of his death. See vv. 6 and 3!). (lienget.) 
 
 18. άπίι στοδίαιΐ'] On this use of iwh, see xxt. It. Uev. xiv. 
 20; and IViner, p. 4;»1. Cp. xii. 1. 
 
 — σταδίων ^ίκαπξντΐ'] fifteen stadia, two miles ; hence many 
 from Jerusalem had come to Bethany. Some came to Martha 
 and Mary, whom Jesus loved, althougii the Jews ha<l agreed that 
 if any man did confess Jesus to be Christ, he siiould be put out 
 of the synagogue. (John ix. 22.) A'et Mary atid INIartha received 
 llim — a proof of constancy and courage, — rewarded by His love 
 and mercy. 
 
 19. Tas 7Γ6^1 ViipQav καΧ Μαρίαΐ'] Martha and Mary. See 
 Glass. Phil. S. p. 320, or it may mean also friends and relatives 
 with them. See Acts xiii. 13. 
 
 νίαριίμ is the form of this name in B, C, D, K, L, Δ, and 
 is received by Tiseh. here and in rw. 28. 31, 32. 4.5. A, E, t', G, 
 II, JI, U, X, A, Li•, have Vlap'mv, and so Elz. In r. 32, B, C*. 
 K*, L, have Καριαμ even as the nominative case, but there A, 
 C***, D, E**, F, G, II, M, S, U, X, Δ, A, have Μαρία: in t). 2 
 Β atone is cited as having Μαριάμ : in Matt. i. 20, Β and L alone of 
 the Uncial MSS. are cited as having Mapiac; the rest have Μαριάΐί ; 
 and in Matt. xiii. <'>ό Β lias Μαριάμ. In Luke ii. V.) Β has Μαρία, 
 but in Luke i. 27. 30. 34. 38 Β has Μαρίάμ, whence it appears 
 that Β is not uniform iti this respect. 
 
 — 'ίνα -παραμυθησωνται oUTas] in order to comfort them, 
 usually for seven days. Sec Gen. 1. 10. 1 Sam. xxxi. 13. 
 1 Cbron. x. 12. 
 
 20. ίκαΟίζίτο'] she was sitting in the house ; while Martha, it 
 would seem, was out of it, and therefore heard the news first. 
 {Chrys.) Cp. Luke x. 39. 
 
 21. Kepte, €4 ^s w5e] if thou hadst been here my brother had 
 not died, and been now dead : observe, the plusquam perfectuin, not 
 the aorist, is used. Her faith was yet weak ; and co'^etjucntly 
 she adds, *' whatsoever thou wilt ask of Cod." She diil nnt yi-t 
 know that Christ could raise the dead by His divine power, but 
 regarded llim as a hnly man. Jesus correcting her erroneous 
 notions, and strengthening her weak faith, says to her, "Thy 
 brother shall rise again." 
 
 23. Άναατν,σιται i a5e\<pos σου'] Thy brother shall rise 
 ayaifi. That is, his body shall rise again from the grave. A pro- 
 phecy which was to have a double fulfilment, and to he explaine<l 
 by the event; first by an immetliate Resurrection of Lazarus, in 
 the sight of his sisters and others ; for Christ knew what lie would 
 do ; and this fii-st Resurrection was to be a proof to them and to 
 the world, of His truth in preannouucing the Universal Jiesur• 
 rcction of the Body.
 
 3•2ύ 
 
 JOHN XI. 25—34. 
 
 hch. 5. 21. 
 
 tc 0. 311. 
 
 I Cor. 15. 21, 22. 
 
 Phil. 3. 20, 21. 
 
 Col. 3. S. I. 
 
 Kev. 1. 18. 
 
 i ch. 0. 3S. 
 
 & 10. 28. 
 
 Luke 20. 30. 
 
 1 Cor. 15. 25, 2fi, 
 
 39 — 12, S3. 
 
 Rev. 21. 1. 
 
 ] Matt. 10. 10. 
 
 &ch. 11. 3. 
 
 ch. 4. -12. & 0. 09. 
 
 k Matt. 11. 3. 
 
 & 21. 9. 
 
 Ps. 118. 20. 
 
 Dcut. IS. 15 IS 
 
 l8,i. 7. 14. 
 
 .V 35. 1— C. & 53. 
 
 & 01. 1—3. 
 
 Dan. 9. 21, 20. 
 
 Micah 5. 2. 
 
 Hug. 2. 7. 
 
 Mai. 3. I. &•!. 2 
 
 1 ver. 38. 
 Mark 7. 31. 
 & 8. 12. 
 
 Μάρθα, Οίδα oVt αναστησίται. iu rrj άι/αστάσΐΐ if Trj Ισχάττι ημίρα. -" Elnev 
 avTjj 6 ^Ιησοΰζ, '' 'Εγώ €ΐμ(, -η άνάστασίζ καΐ η ζωή• ό ττιστίνωι/ ει? e/xe, καν 
 άττοΘάνη, ζησεται, "^ ' και τταζ 6 ζ,ων καΧ πιστίΰων εϊ? e/xe ού μη άποθάντι εις 
 τοι» αιώι^α• ττιστευεις τούτο ; -^ ^ Λέγει αύτψ, ΝαΙ, Κνριε• βγω ττεπίστευκα, υτι 
 σν εϊ 6 Χρίστο?, ό Τΐοζ του Θεον, ^ ο είς τοί^ κόσμον ερ)^όμεΐ'ο<;. 
 
 '-" Και ταΰτα ειπούσα απήλθε και εφώνησε Μαρίαν τήν άΒελφήν αντή•; λάθρα 
 ειποΰσα, Ό διδάσκαλο? πάρεστί, και φωνεϊ σε. 
 
 - Εκείνη ω<; ηκουσεν εγείρεται ταχύ και έρχεται προζ αυτόν. " ϋνπω οε 
 εληλύθει 6 Ίησοΐίς εις τήν κώμ-ην, αλλ' ην εν τω τόπω οπού ύπήντησεν αντω ή 
 Μάρθα. •" Οΐ ονν 'Ιουδαίοι οι οντες μετ αύτη? iv τή οικία και παραμυ- 
 θονμενοι αυτήν, ΐδόντε? τήν Μαρίαν ότι τα;ι(εω? ανέστη και εζήλθεν, ήκολού- 
 θησαν αντή λέγοντες, "Οτι υπάγει εί? το μνημεων ινα κλανση ε'κεΐ. 
 
 '"' Ή ονν Μαρία ως ήλθεν οπον ην ό Ίησοΐις ίδουσα αίιτον επεσεν αντον εις 
 του? ττόδα? λέγουσα αντω. Κύριε, εί ή? ωδε, ουκ αν άπε'ί'αΐ'ε |u,oC ό αδελφός. 
 ^■' Ίησοΰς ουν ώς εΐδεί' αυτήν κλαίουσαν, και του? σννελθόντας αντή 'Ιουδαίου? 
 κλαίοντας, ' ενεβριμήσατο τω πνενματι, και ετάραζεν εαντον, *' και είπε, Που 
 
 He docs not say, Τ will ask God tiiat he may ri?e again ; but 
 " he shall rise ;" for " I am the Resurroclion and the Life." I 
 need not ask aid in raising him. I am the Resurrection ; all who 
 desire to partake in the IlesuiTcction mus.t ask of Me, must pray 
 to Me. Thus lie riuscs her mind, and teaches us wliat the lic- 
 surrertion is; which is far more imjtortant to her and to us, than 
 that Lazarus should be raised to life. (Chrys., Theophyl.') 
 
 24. if rfi αναστάσ(ί] The Day of Kesurreclion and the Last 
 Day are here represented as identical. Cp. v. 2ΙΪ, 2!> ; vi. ?,\). 4-). 
 
 25. iyiii ΐΐμί 7; ανάστασίί καϊ 7/ (,'ωή] " Εί;ο sum Resiirrectio 
 niorientium, et A^ta viventium." {ucnff.) See John xiv. G. Dout. 
 XXX. 20. 1 Cor. i. :iO. 
 
 . — (5 ττιστίνωΐ' ΐϊζ 4μ(, Ktiv αηοθάντι, ^ήο'£τα(] he that helieveth 
 in Me, though he die, yet shall he live ; and what is more, his 
 tlealh shall be the gate to everlasting life, or, as S. Aug. para- 
 phrases it, Ho that believeth in Me, although he die in the bntly, 
 yet will remain alive in the soul, even until the day when his 
 body will rise again, never more to die ; for death is the life of 
 ihe soul, and every one who lives in the body, although he may 
 die in the body for a time, yet shall he live. 
 
 I am the Life ; and he that believeth in Me shall never die ; 
 therefore, whether I am present to your bodily eye or no, I am 
 able to give Life ; and you must come to Me for life. This is a 
 reply to her who said, " whatsoever thou wilt ask of God, God 
 will give it thee ;" and " if Thou hadst been here, my brother had 
 not flied." {Chrys.) 
 
 26. ου μτ] άτΓοθάι/τ; fis τίν αιώνα] shall nether die. See viii. 
 .'Ί1, 52 ; X. 28, i. e. shall live for ever. Ho oii μη διψήστ; «ΐϊ rhy 
 alufa (iv. 14), shall never thirst. See also xiii. 8. 1 Cor. viii. 
 13. The Greek oil μη eit -rhv alUva is equivalent to the Hebrew 
 Π^ίινΛ (lo-leolam). Vs. Iv. 22. Prov. x. 30. Cp. Vorsl. de 
 Ilebr. jip. 730—735. And therefore the words " shall not die 
 eternally " (non morietur in leternum), in the last Prayer of our 
 Burial Service (cp. the first sentence of it from John xi. 25, 2(i), 
 are to be understood in this sense, * shall 7iei'er die.' 
 
 28. λάβρα"] secretly. Perhaps Martha did not say it openly 
 for fear of the Jews, and so she is contrasted with Mary {". 32). 
 
 32. Μαρία — ίτησΐν αυτοΰ €is Toiis 7Γ(ίδα5] So Λ, Β, C, Ε, G, 
 Η, Κ, L, Μ, S, υ. Χ, Δ, Λ. — Eh. has fU tovs ττίίδαϊ αΰτοΟ, — 
 but αϋτοϋ is em]ihatic. His feet. Slary was more fervent in sjiirit 
 than her sister, and did not care for the crowd, nor for the jealousy, 
 suspicion, and hatred, with wliich the Jews regarded Jesus, Whom 
 they and their Rulers sought to kill ; but she threw aside all 
 human considerations, and having " chosen the better part," cared 
 only for the one thing needful, and in a si)irit of noble courage 
 and affectionate devotion, meek and gentle as she was, paid pubhc 
 homage to Christ by casting herself at the feet of Ilim, AVbo was 
 regarded with envious feelings by many around her.^even her 
 private friends, — who had come from Jerusalem to comfort her. 
 
 — ουκ tv απίθανα μοϋ δ οδελψίίί] Observe the difference be- 
 tween these words and Martha's, v. 21. Mary says, "If Thou 
 hadst been here, Death would never have come to one so dear to 
 Thee and me as that brother of mine " {μοί) & αδελφοί). Martha 
 says, " If Thou hadst been here, my brother (i άδίλψίίϊ μου) 
 would not have been dead, — as he now is." 
 
 33. Ίο«δαίοιΐ5 κλαίονταϊ] Jetvs veepiny. Many witnesses, 
 therefore, were present at this miracle, and many of them bitter 
 
 enemies of Christ. {Any., Thenph, Sec vv. 45, 40, and xii. 
 17.) A strong evidence of its truth. 
 
 — ^νίβριμησατο τφ πν^ύματι] was vehentenlly affected in 
 sjiirit. This word ^μβριμωμαί, repeated in v. 38, ^μβριμώμ^νο^ tV 
 ΐαυτψ, is from the root βρίμω, ^fremo,^ and signifies to beanyry, 
 to rehnke, to menace, io forbid, to restrain, with vehemence and 
 indignation ; see the passages where it is used, Matt. ix. 30. Mark 
 i. 43; xiv. 5. The LXX use Ιμβριμημα. for D?1 {zaam), 'in- 
 dignation.' (Lament, ii. C.) 
 
 What was the cause of this ίμβρίμ-ησί^} Some say that He 
 was troubled by a contemplation of the ravages of sin ; some, by 
 the hypocrisy and malice of the Jews ; sotne, by the grief of those 
 around Him. The reason of this grief and indignation seems 
 rather to have been, that now at the close of His Ministry, and 
 after so many miracles of might and mercy, those jiersons who 
 had been witnesses of His works, had so little faith in His power 
 and love. See below, xii. 37, and Mark viii. 12, where our l>(ird 
 is described in like manner as yroaniny in spirit on account of 
 the unbelief of man; and below, xiii. 21, where it is said that 
 He was troubled in spirit for the treachery of Judas. They 
 were weeping vehemently for the dead, whom Jesus loved ; — as if 
 He, Who is the Resurrection and the Life, were not now with 
 them ; or as if He could not or woultl not comfort them. Indeed, 
 some of them were so sceptical as to say, "Could not this man, 
 who opened the eyes of the blind, have caused also that this man 
 should not have died?" v. 37. The Evangelist shows that tliis 
 was the cause of our Lord's indignation, by adding, " Jesus there- 
 fore again 4μβριμώμΐνο$ iv ίαντψ Cometh to the grave," in 
 order to work the miracle immediately, and so put an end at once 
 to their faithless surmises and cavils. For a like reason He had 
 asked, v. 34, '* Where have ye laid him ?" as much as to say, " I 
 will raise him to life." 
 
 Some of the ancient Fathers supposed this word to indicate 
 an internal act, by which our Blessed Lord kept His human aflec- 
 tions under control, and, as it were, rebuked and restrained them 
 from bursting into an immoderate excess of grief. Thus S. Ci/rit 
 says, ^7ΓίΤΓλήττ€( τρόπον rtva rf] (δία σαρκί. lie does not allow 
 His human affections to break forth, but represses and chides 
 them. And again he says, aypiurtpov ττ) λύτΓρ ξπΐτίμ-ησΐ' ω$ yap 
 (dths nat5ayu>yiK<Jiis επιτιμά, Aud so Euthyrn. : ^τητίμ-ησΐ τφ 
 πάθίΐ. S. Cyril adds, that to be overpowered by grief, τυραν- 
 νΰσΟαί ταϊί Aiiirois, — is a disorder of human nature, and that this 
 was overcome by Christ. 
 
 W'e may say with reverence, that this wonderful work was 
 not only a proof of the Divine power and love of the Incarnate 
 Lord, and a pledge of our future Resurrection, by His might and 
 mercy, but also the manner of its operation was exemjilary to us 
 in the exercise of our own human affections. Our Lord loved 
 JIartha, and her sister, and Lazanis ; He irepf as man at the 
 grave (v. 35). But He checked His affections from breaking 
 forth into passionate grief; He did not allow them to disturb His 
 reason, to overpower His will, or to impair His quietness and dig- 
 nity, lie showed grief for the incredulity of the Jews ; for un- 
 belief is the death of the soul. He thus taught us to regulate and 
 moderate our passions ; and particularly, " not to be sorry, as men 
 without hope, for them that sleep in Him." (1 Thess. iv. 13.) He 
 showed human feeling, that we may surely know that He has a
 
 JOHN XI. 35-44. 
 
 327 
 
 reOeLKaTe αυτόν; Λί-γονσιν αύτω, Kvpie, ^ρχον καΐ Γδε. ^ '"Έ^άκρυσίν ό mi.ukc ιι. ιι. 
 '1ησοΰ<ί. ■''^' " Ελζγον ουν οΐ ' Ιουδαίοι, "iSe πώ? ΐφίλζί αυτόν. ''^ " Tti/e? δε i^ncu.n.e.' 
 αυτών einov, Ουκ ήΒύνατο ουτοζ ° ό άνοίξα'; τους οφθαλμούς του τυφλού ποι^αι ο ch. ο. ι. 
 
 " \ τ ^ ' Λ ' "Λ 'τ -» τ '\ > ο / > « „ Luke 7. 21. 
 
 tra /fat ouTos /αϊ) anoUovr) ; '^^ Ιησούς ουν πάλιν εμ/όριμωμενος ev εαυτω 
 
 έρχεται ΐΐς το μνημεΐον. '^Ην δε σπηλαίον, καΐ λίθος έπέκ^ιτο έπ αύτω. '■'''■' Adyeu 
 
 ό Ίησοΰς, "Αρατε τον λίθον, Λίγζυ αυτω η άΒελφη του τετίλίυτηκότος Μάρθα, 
 
 Κύριε, ηΒη όζει, τίταρταΐος γάρ ε'στι. ^" ^εγει αυτή 6 'Ιησούς, Ουκ εϊπόν σοι, 
 
 OTL iav Ίτιστεύσης, oxjtj) την Βόζαν του Θεοΰ ^ ; ^^ "Ήραν ουν τον λίθον, ου ην ρ 'cr. ^. 23-20. 
 
 ό τεθνηκως κείμενος' ό δε Ίησους ηρε τους οφθαλμούς άνω καΐ είπε, "ΊΤατε/), q M.nt. ιι. 25. 
 
 ευχαριστώ σοι οτυ ηκουσάς μου. ■*'" Έγω δε ηΒειν δτι ττάντοτε μου άκοΰεις• 
 
 ' άλλα. δια τον οχλον τον ττεριεστωτα εϊπον, ' 'ίνα τηστεύσωσιν ότι συ με άττ- \'^^ \'*i^^i 
 
 εστειλας. ^^ Κα\ ταύτα ειπών φωνή μεγάλη εκραύγασε, Λάζαρε, δευρο ε^ω• jlaVt. 'η. 2— 5. 
 
 4.1 > >/*"*\ /]e/^^0^/ \/c. \\Λ / \ Acts 2. 22. 
 
 και εςηΚυεν ο τευνηκως, οεοεμενος τους ποοας και τας -χείρας κειριαις, και ι juim 5. a. 
 
 Iiuman nature ; and lie was affected to tears when lie saw Mary 
 weeping, for " He is touched with our intirmitios." But He con- 
 trolled His feelings, in order to teach us (says Theophi/lact) wliat 
 are the proper bounds of sorrow, and its opposites, — τί» ^άρ ασνμ.- 
 7ra0ts καΧ &5ακρυ βηρίώδεϊ, τ6 δέ ττοΚύζακρυ καϊ φιΚυθρηνον καϊ 
 πολι'ίλυτΓοί' yui'aiKUSts. 
 
 Let Christians endeavour to be like Christ. Tliey arc not 
 Stoics, nor yet are they overpowered by their feelings ; they are 
 not agitated by passions properly so called. {Ilettg.) 
 
 — ΐτάρα^ξν eauTfif] IJe Ironbteil himseif, A remarkable cx- 
 jpression. It was His ow-n will and deed : it was in His own 
 power to be affected as He would. The Eternal Word of God 
 tonk a human soul as well as human flesh, associating with Him- 
 self the complete nature of man in the Unity of His Person; and 
 therefore human infirmity is troubled according io His will in His 
 Person, where resided Divine power. [Aufj.) 
 
 The affections of Christ were not passions^ but voluntary 
 emotions, which He held under conti'ol. And this self-commotion 
 was orderly, rational, full of dignity, and directed to proper ends. 
 And therefore, when He is said afterwards τ(ταράχβαι (xii. 27; 
 -xiii. 21), some sutfering of a more violent kind is indicated by the 
 contrast. 
 
 35. Έδάκρυσίζ' ί *lTjffoCs] Jesus shed tears; ΐ5άκρνσ€ν, not 
 ίκλαυσζν: Τϊοη ploiavit, Si.'d βθνϊί ; i.e. gently, and without 
 piission. When our Lord is about to do mighty works as God, 
 He does sijmetbing else to remind us that lie is also man. He 
 now sheds tears as man, when He is about to raise the dead as 
 Ciod ; so He slept, just before He stilled the storm. See Matt, 
 viii. 24. Our Lord was affected with the tears of the sisters of the 
 dead, and sympathized with them. " Ipse Salvator ploravit quern 
 resuscitaturus erat." {Jerome, Ep. Ncpot. p. 2G9.) 
 
 St. John studiously records, that Jesus shed tears, to show 
 that He was really clothed with our nature ; and because St. John 
 relates more lofty things of Christ tlian tiie other Evangelists do, 
 therefore he takes care to record the lowly also. Christ also 
 thus teaches us to weep for our departed friends, — but to weep 
 moderately, and in the fear of God, and in tlie faith of the Resur- 
 rection. Our Lord, being partaker of our flesh and blood, was 
 partaker in our human affections, and has taught us how to regu- 
 late them . . . The words describe what was seen, — but who 
 shall describe what was felt ? {Clirtjs., Tlienph.) 
 
 Our Lord ί^άκρυσ^ν, shed tears at the grave of Lazarus, but 
 He (κΚαυσιν, wept over Jerusalem. (Luke .xix. 41.) So much 
 more lamentable is the death of the soul than that of the body. 
 
 37. ύ avoi^as rovs 6φθα\μον$'] He that opened the eyes of the 
 blind. Thus our Lord's enemies bear witness to the truth of tliat 
 miracle. 
 
 38. σττ•ί)\αιον, κοΧ λί^ο?] a cave ; and a stone was lying vpon 
 it. See Matt, xxvii. CO. Gfi. Mark xv. 46. 
 
 39. "ApaTerii/Ai^oi'] TaA'e ye away the stone. Why did our Lord 
 say, *' Where have ye laid him?" and *'Take away the stone," 
 and "Loose him?" Why did lie not at once raise Lazarus? 
 Because He designed to make those, to -whom He gave these com- 
 mands, to be so many witnesses, by the eye and touch, to the 
 reality of the miracle. (Chrys.) 
 
 — TeTapTaTor] gualriduanus. Sec i'. 17. Cp. ιτροκ(7σβαι 
 πΐμηταϊον. (Aristoph.) ** τ€ταρτο?οϊ, ap. Xen. C'yr. v. 3. 1. 
 Tpiralos, Hcrodot. ii. ϊίΠ. S^vT^palos, id. vi. 10f>. δωδίκαταΓοϊ, 
 Theocrit. Id. ii. 4. Philostr. Apollon. vii. 10. π(μττα7αί άψί- 
 KtTo." (Λ'ΐίίη.) See the examples ill Λ/η//Λ. Gr. Gr. 5 1-I4. Cp. 
 τριταΓοί, 1 Sam. ix. 20; .xxx. 13. 
 
 Observe this word in reference to Christ Himself Lazarus 
 
 was dead fotir days, and ^δη υζ(ΐ, — he saw corruption, but 
 Christ raised Himself the third day, and " saw no corruption." 
 Acts xiii. 37. 
 
 41. ol — foeiViiOs] These words are not found in five uncials, 
 B, C*, D, L, X, and a few cursives, and in some Aversions, and 
 are omitted by many recent Editors ; but the evidence of M8S. 
 preponderates in their favoiu•; and their omission makes an inhar- 
 monious sound between ^pav λίθον and iipev οφβαΚμον^. 
 
 — narep, ίίιχαρίστώ σοι"] Father, I thank Thee. Christ prayed 
 not because He needed aid, but because we need instruction. 
 {Hilary, Chrys.) Cp. Marki.41; iv. 3!(; ix. 25. Johnii.4 — 11; 
 v. 9, which shows that Christ wrought His greatest miracles with- 
 out prayer, and by His own authority. He prayed to sluiw that 
 He was not against God, or God against Him ; and that what He 
 did was done with God's approval, as much as to say, — I pray, 
 not because prayer on My part is necessary, nor in order that My 
 will may be made effectual ; but in order to show that My will and 
 the Father's will is one and the same will. And this He proceeded 
 to prove by saying, " Lazarus, come forth," — i. e. I, by My power, 
 command thee to rise from the dead. {Chrys.) 
 
 43. ψωντ} μΐ-γά\]ϊ «KpaiiyotTf] He cried with a loud voice. 
 The Loud Voice of Christ raising Lazarus from Uic deail, is a pre- 
 hule to the Loud Voice of the Trumpet at the Ciri'at Day, when 
 all who are in the graves will hear His Voice (John v. 2ii) ; and 
 the efl'uct of that Voice will be iraniediale, — in the twinkling of an 
 eye, as the raising of Lazarus was, {Cyril, Theophyl.) 
 
 — Αάζαρι, Sfijpo efoi] Lazanis, come forth. He calls all His 
 sheep by name (x. 3). He knows tbem dead as well as alive. 
 
 When our Lord works miracles. He speaks and acts with 
 sovereign authority: "Damsel, arise;" "Young man, arise," 
 "Stretch forth thy hand;" "Thy sins are forgiven thee;" 
 "Peace, be still!" "Take up thy bed and go to thy house;" " I 
 say to thee, thou evil spirit, come out of him ;" " Be it unto thee 
 even as thou wilt ;" " Say, the Lord hath need of him ;" " To- 
 day shalt thou bo with Me in Paradise." {Chrys.) 
 
 44. (ζτιΚθίΐι 6 τίθνηκίίί] he who was dead came forth. This 
 history may be considered as symbolical of what is done in the 
 spiritual world, when the soul is raised by Christ's voice from the 
 death of sin, and released from its bands by the Ministry of Re- 
 conciliation (2 Cor. v. 18, 10), which He has instituted in His 
 Church. It is Christ Who quickens the dead, and raises from the 
 grave. The Ministers of Christ, at His command, loose him who 
 is bound, and who has been quickened and raised by Christ. 
 Aug. See also Aug. Serm. U8, and Qusest. Co, and Burgon. 
 here. 
 
 — Kf ipiais] with gravedothes. σχοΙνια iirrdfia, Glos.i. Used 
 by LXX for Hebr. cn;-;•? {marbadim). I'rov. vii. Hi, ' tapetes 
 lectorum.' Ktipim smAfasciiE quoetis, ct hoc nomine insigniuntur 
 fascite, quibus infantes vinciri, lecti subtendi, et mortuorum ca- 
 davera, linteo prius involuta (v. ad Matt xxvii. 59), ut aromata, 
 quibus corpora condiebantur, melius servarentur, circumligari 
 solebant. Suidas : Ktipi'a- flSos ζώνη$ ίκ σχοινίαΐ', waptoixhr 
 Ίμάιηι, fi δίσ/ιοΟσι tos ii\iVas. Moschopulus : Kf ipio ό TUy νη. 
 νιων SccTjuity, ^-yovv b KOiVwz φασκιά, καϊ τ) ζΐσμονσι tovs yfKpovs. 
 Fuerunt qui putarent totum Laz;u-i corpus involutum, fasciisque 
 circumligatum fuisse, instar infantum recens natorum. Basilius 
 Homil. de gratiar. actiono T. i. i nfKpbs (ζωοποΐ(7το κο! 6 δίδ€μί'»Ό5 
 TopieirOTei. Θαΐμα if θαί'ματι, Kfipiais SdeaBai Totis idSar, Kol 
 /i?) κωΚύ^σθαι Trphs κίιτηιτιΐ'. Eandem sententiam scculi Lighl- 
 foolus, Lampius. {Kuin. Cp. Weist. p. 918)
 
 528 
 
 JOHN ΧΓ. 45—54. 
 
 t Milt. 26 3. 
 Mark 11. 1. 
 Luke 22. 2. 
 ch. 12. lil. 
 comp. Acts 4 
 17, 21—28. 
 
 tl Luke 3. 2. 
 ch. 18. 13, 14, 
 28. 
 
 M.ntt 20. 3. 
 V cli. 11). 11. 
 w Malt. 7. 22. 
 X ch. 10. 16. 
 Isa, 40. 5, C. 
 Si 56. 8. 
 ch. 12. 20-24 
 Rom. 15 S, l; 
 Matt. 8. IJ. 
 Eph. 2. 13. 
 1 John 2. 2. 
 y 2 Chroii. 13. 
 ch. 7. 1, .30. 
 *: 10. 39, 40. 
 
 ■η όψΐ5 αύτοΰ aovdapico περι,ζο4ό€το. Aeyei αντοί<; ύ Ίησονζ, /Ιυσατε aurof καΐ 
 οίφετε vTiayiLV. 
 
 *^ ΙΤολλοι ουν €Κ των 'Ιουδαίων οΐ (.\θόντ^<; προς την Μαρίαν και θΐ.ασάμΐ.νο\ 
 α (.ποίησαν, επιστ^υσαν εις αυτοί'. ^ ι ti^es oe ες• avT0)v απηΚΙ/ον ττροζ του<; 
 Φαρισαίον$, καΐ elnov αΰτοΓς α Ιπονησΐ,ν ό 'ItjctoOs• ■*' ' Σννηγ<χ-γον ουν οί 
 'Αρχ^ίερει<; καΐ οΐ Φαρισαίοι σννίΒριον, καΙ iXeyov, Τί ιτοιονμ€ν, οτι ουτοζ ό 
 
 "' άνθρωπος ττολλα ττοιεΓ σημζία ; * ' e'al•' άφωμίν αύτυν οΰτω, ττάντες τηστίναονσιν 
 ei5 αυΓοι*' και ελευσοί'ται οι Ρωμαίοι., και. αρονσιν ημών και τοί' τόπον και το 
 eOvos. ^^ " ΕΊ.<; δε' τις e'f αντων Καϊάφαζ, άρ^ιερεύς ων τοΰ ενιαυτοΰ ίκύνου, 
 ειπεί» αυτοΓ?, 'Τμζΐζ ουκ οΓδατε ουδέν, ^^ ' ουδέ λογίζεστε, οτι σνμφψΐΐ, ημΐν ίνα 
 €15 άνθρωπος άποθάντ) νπίρ τον λαοΰ, και μη όλον το ίθνος άπόληταυ. ^' Γοΰτο 
 δε αφ' εαυτοΰ ουκ εΐπεν, άλλα άρχ^ιερευς ων του ivtavToii ίκζίνου " Ιπροφητίυσίν, 
 
 32. οτι ημΐΧΚ^ν Ίησοΰς απόθνησκαν νπίρ τοΰ ίθνονς, ^" * και ου;^ ΰπίρ τοΰ έθνους 
 μόνον, αλλ' ίνα καΐ τα τέκνα τοΰ θεού τα Ζασκορπισμίνα συναγάγτ) εις iv. 
 
 19. (, IV V -^''' εκειντ^ς ουν τη? ημ€ρας συνερουλευσακτο ινα αποκτανωσιν αυτόν. 
 ^* ^ Ίησοΰζ ουν ουκ ίτι παρρησία πΐ.ρι.ίπάτίί iv τοις 'ίουδαίοις* αλλά 
 
 — σουδαρίω] ι/•/Μ α napkin. See liiike xix. 20. John xi. 7- 
 
 47. τί ττοιοΰμ^ν, ίίτί — 7roie7;] ίρΛα/ are we to do? urt = in 
 reyard to Ihat. See ix. 17- 
 
 48. eXei'ffOfToi 01 'Ρωμαίοι] Mi Romans will come and lake 
 awatj our place and nation. They feared temporal loss, and in- 
 curred eternal, and did not escape the temporal ; for the Romans 
 did come after Christ's passion, and took away tlieir place and 
 nation, because theij did not let Christ alone, but slew Him Who 
 is now reigning in heaven, while they are scattered through the 
 world. (/l»y., Chrys.) Cp. Luke xx. \Ά, 10, where our Lord 
 predicts the destruction of the Jewish jiolity, as a penalty to be 
 inflicted on the Jews for their rejection of Himself. See here the 
 results of preferring Political Expediency to Justice, Piety, and 
 Truth. 
 
 49. Καϊα<^αϊ] Caiop/ias. See on Matt. xxvi. 'i. Luke iii. 2. 
 He had been intruded into the office by Valerius Gratus, Λ.η. '2Ϊ>, 
 and was put out by Λ'itcllius, a.d. ΆΙϊ. Joseph. A. xviii. 4. li. 
 
 50. λογίι,νβ-βί] S.) Λ, B, D, h.—Elz. StaXoyiCtaei. 
 
 — vnip τοΰ \αοΰ'\ in liehalf of the people, ('aiaphas, in a 
 Jewish s))irit, prophesied of wh.-it would be expedient for the /<>«■*.• 
 but God designed the benefit of Christ's deatli for the whole 
 World; and made Caiaphas an instrument for conferring tliat 
 oenefit, which the Jews reject. 
 
 61. a^xiepeos iiv τοΰ eVmoTou fKfivov] beinij Iliyh Priest that 
 year he prophesied. Armas was the High Priest (/e JHrc. (Cf. 
 on Luke iii. 2, and below, xviii. 1.•?, 24.) The addition " of that 
 year " is a silent indication of the irregular character of the tenure 
 by which Caiaphas held office. The High Priesthood, by God's 
 Institution, was in the family of Aaron and/or life; but through 
 the ambition and strife of the Jews the office had ceased to be 
 hereditary, and indeed there were sometimes more than one High 
 Priest in one year ; and Caiaphas had bought the office with money. 
 But even then the Spirit of God had not yet forsaken the sacer- 
 dotal office, though they who bare it were unworthy and abused it 
 to their own destruction. But He deserted them, when they had 
 crucified Christ, and the veil of the Temple was rent in twain. 
 
 Caiaphas was High Priest in Ihat year, the year in which 
 Jesns died ; and in that year he prophesied. Jewish Prophecy 
 expired with a prediction of Christ's drath on its lips. 
 
 This power, however, in the case of Caiaphas is ascribed by 
 the Evangelist to a divine mystery, because he was " ffiyh Prie.\t 
 that year " {Any.) ; the last in the seventy weeks of Daniel 
 (llenyel) ; not that Caiaphas was made High Priest that year; he 
 had been High Priest for several years. (.See Josephns, Ant. 
 .wiii. 2 and i ; and on Slatt. x.wi. 3.) 
 
 The exjircs.'^ion *' that year " is repealed in vv. 49. 51, and is 
 emphatic. He prophesied as High Priest of that year in which 
 the Levitical Priesthood and Ritual was about to bo superseded by 
 the Sacrifice offered by the One Great Hiyh Priest. But God 
 would thus show, that He had not withdrawn all His graces from 
 them, till they forfeited them by rejecting and crucifying Christ; 
 and then the veil of the Temple was rent ; and the People and the 
 Priesthoi)d became the victims of False Prnjihets. 
 
 Although there were many other High Priests in other years, 
 yet we do not hear that any prophesied e\cept the High Priest of 
 that year in which Jesus was about to die. (Oriyen.) 
 
 Caiaphas spoke with a view to political expediency, but God 
 
 overruled his words to spiritual edification. So He did with those 
 of Pilate when he wrote the title on the Cross, xix. 19 — 22. " Out 
 of the cater came forth meat " (Judges xiv. 14). *' The fierceness 
 of man shall turn to Thy praise, Ο Lord" (Ps. Ixxvi. inV 
 
 — (προφητΐνσΐ'] he prophesied ; here is one of the Comments 
 on the History, according to St. John's manner. See ii. 2.'> ; v, 
 21 ; vi. «4. 71 ; vii. 39 ; xii. 3:t. 37. 43; xiii. 11; xxi. 17. 
 
 Sometimes evil men, as Balaam and Caiaphas, may be endued 
 with prophetical gifts, and evil spirits themselves may confess 
 Christ—" We know Thee who Thou art" (Luke iv. 34). 
 
 See the power of the High Priesthood. Caiaphas, being 
 invested in this office, prophesied, although unworthy antl not 
 knowing what he said, but was made an instrument in God's 
 hands for declaring the truth. Thus we are taught to honour f4ie 
 Priest's office on account of the grace given by it. He prophe- 
 sied, but not with a iirophctic soul ; and therefore was not η 
 prophet. 
 
 See also the power of the Holy Spirit, for He used Caiaphas 
 as an organ, and made him utter a jirophccy concerning Christ 
 and the efficacy of His death. Many, titnugh unworthy, have 
 foreseen and foretold the future — Pharaoh, Balaam, Saul, Nebu- 
 chadnezzar, Caiaphas, Pilate. [Theoph., Chrys.) Prophetical and 
 miraculous ])Owers, elof|uence, faith, and other mirdsterial gifts, 
 may be fiiund in evil men. And nothing profiteth without Charity 
 (I Cor. xiii. 1 —3). 
 
 AVe may look fur the time, when ^tiidsters of .\nticlirist, 
 seducing men to idolatry, will be permitted to try the faith of the 
 world by nttcriny prophecies, working signs and miracles. (See 
 Malt. xxiv. 24. 2 Thess. ii. 9.) But the Holy Spirit, in the (Jld 
 and New Testament, has provided a safeguard against these seduc- 
 tions. (See Deut. xiii. 1—4 and 1 Cor. xiii. 1 -3.) The test to 
 be applied is — Do they, who prophesy and work miracles, also 
 preach true doctrine? or do they lead to idolatry .' Have Ihey 
 Charity ? Do they show love to God and to Man in God ? Or 
 are they like Caiaphas, uttering a prophecy concerning Christ, and 
 yet ready to hilt Him ? 
 
 52. Tea — aovayayij fh ίΊ*] that He miyht yathrr toyethcr into 
 one. The prophecy took elTcct, but in the o]>posite way to which 
 Caiaphas designed. Christ was slain, and the people of the literal 
 Israel were scattered. '* Their house is left to them desolate " 
 (Matt. .\xiii.3H), and the true Israel were gathered together in one 
 in Christ. (Chrys.) 
 
 53. σνί'ίβονλίνσαντο'] they took counsel together. AVhat, as 
 iuflividuals, they had designed, they now deliberate in common to 
 e.\ecute, ( Cyril.) And so they fulfilled the second Psalm ( Ps. ii. 1 ). 
 
 — 'Ira ατΓοκηίί'ο.^σιΐ' αϋτίίΐ'] that they might put Htm to death. 
 They perverted a j>rophccy in behalf of Christ into an occasion of 
 sin against Him. So evil men deal with tlie words of the Holy 
 Ghost in the Holy Scriptures, which were written for our learning. 
 "They wrest them to their own destj-uction " (2 Pet. iii. l(i). 
 (Oriyen.) 
 
 64. ουκ ΐτί παβΙ>η(Τία ηΐριΐττάτΐι ev to7s 'looSaiois] He was 
 Vdtkiny no more openly among the Ji'irs. He would not oiler 
 any temptation to the impiety and malice of His persecutors, or 
 give the wicked any cause of becoming more wicked. (Origen , 
 see Matt. x. 23.) 'Their time of probation was past. He thus 
 gave His disciples an occasion of showing their stedfastnesa and
 
 JOHN XI. 5δ— 57. XII. 1— G. 
 
 329 
 
 απηλθίν Ικά,Οίν et? την -χώραν ίγγυς της ερημον, et9 ''Έφραΐμ λί,γομίιτην πόΧιν, 2 2 chron. Ι3. 19. 
 κη.κΐΐ διετρι/δε μ€τα των μαθητών αύτον. 
 
 ("Τ") *^ '■^'^ δε εγγύς το πάσχα των Ίου?>αίων• ( χ ) καΐ άνίβησαν πολλοί εΙς 
 Ιεροσόλυμα εκ της χωράς ττρο του πάσχα, " ΐί'α άγνίσοίσίν εαυτούς. Υγίιο"""' "*' 
 
 ^'' Έζητουν ουν τον Ίησοΰν, κα\ ελεγον μετ αλλήλων εν τω ίζρω εστη- 
 κύτες, Τί Βοκεΐ ΰμΐν ; 'ότι ου μη ελΟτ] εΙς την εορτην ; ^"^ Αε8ώκεισαν όε οι 
 ^Αρχιερείς καΐ οΐ Φαρισαΐοι εντολην ίνα εάν τις γνω ττοΰ εστί μήνυση, όποις 
 
 XII. ' "Ό ουν Ίησονς ττρο εζ ήμερων του ττάσχα ήλθεν εις ^' ΒηΟανίαν, λμμ.μ. ο. 
 οπού ην Λάζαρος ό τεθνηκως, ον ηγειρεν εκ νεκρών ό Ιησούς. bch.ii. ι, 43. 
 
 (^) " ^Εποίησαν ουν αυτω 8εΐπνον εκεί, και η Μάρθα ζιηκόνει, ό δε Λάζαρος 
 ε^ς ην των άνακειμενων συν αυτω. ^ " Ή ουν Μαρία λαβοΰσα λίτραν μύρου cch.\i.2. 
 vapSov πιστικης πολυτίμου ηλειψε τους πόδας του Ίησοΰ, και εζεμ.αζε ταΐς 
 θριζίν αυτής τους πόδας αύτοΰ• ή δε οικία επληρώθη εκ της οσμής του μύρου. 
 * '' Λέγει ουν εΐς εκ των μαθητών αύτοΰ, 'Ιούδας Χίμωνος ^Ισκαριώτης, 6 μέλλων λ Matt, ίο. ι. 
 αυτοί' παραδιδόΐ'αι, ^ Λιατί τούτο το μύρον ουκ επράθη τριακοσίο)ν δηναρίων, 
 καΐ ε'δό^τ; πτωχοΐς ; ^ "Είπε δε τοΰτο, ούχ οτι περί των πτωχών εμελεν αύτω, «^λ. υ. 23. 
 αλλ' οτι κλέπτης ην, και το γλωσσόκομον εΧχε, και τα βαλλόμενα εβάσταζεν. 
 
 allegiance to Him; and tlicrcfore He afterwards said, " Ye are 
 tliev wlio have continued with me in my temptations " (Luke .x.xii. 
 28/. {Clirys.) 
 
 — 'E^patju \ΐyoμ(^fηι' νόλιν] See on Luke x. 1. C'j>. I^'iner, 
 R. W. in V. Ephraim, 
 
 55. TTjs χαιροί] from that country or region whore Jesus had 
 been (c. 54). Docs the Kvangclist intimate tliat the men of tiiat 
 region were solicited to deliver up Christ (see w. !M, 57) ; and 
 does he thus bring out more striiugiy the treachery of Christ's 
 own Apostle who betrayed Him .' 
 
 — 'ίνα h.-yv'iattiffiv'] in order thnl ihey mhjht purify thnnsclvpsi. 
 On this use of α,-^νίζω, see Acts x.vi. 24. 20; x.xiv. 18. That Ihey 
 might purify themselves from such ceremonial defilen)ents as tliey 
 might have contracted ; in order to participation in the Paschal 
 feast. (.See Niiinb. i.\. 10. 2 Chron. xsx. 17•) This purifica- 
 tion was effected by sacrifices, sprinkling of water, fasting, prayer, 
 and other observances, which lasted from one to si.\ days. (See 
 L'njhlf. and Lampe.) This, and the other prescribed rites, brought 
 a great concourse of peoi)le together at Jerusalem, before the 
 Festival. Indeed, all v/t'i vent had to undergo the rites in <iues- 
 tion. Ho a Rabbinical writer, cited by M'elalein, says, ' Tenctur 
 nnvsquin^ne ad purificandum so ad fcstum.* And Jon. Ant. iv. 3. 
 12, αθίμιτοι* iiyetro — μη -ττ^οηγ^ί i/fiiis ςίσά'γίίΐ' τ5 ττΚηθοί. The 
 rites are descritied by Jos. Ant. viii. 3, and Bell. v. 2. 
 
 I'robably in reference to this usage at this time our Lord 
 Himself says, "(or their sakes I sanctify Myself " (xvii. l!i). The 
 People were sanctifying themselves for the Levitical Passover. 
 The True Passover was sanctifying Himself to be an Oblation fitr 
 the whole world. Like them also. He came to the Holy City 
 before the Passover. See .\ii. 1. 
 
 Cii. ΧΠ. 1 Ό ούν *h)Govs~^KBfV eis 'Q-i\Oav'iav'\ Jesus then 
 came to Bethany ni,i' days before the Passover. On the Sabbath 
 before the Passover, the eve of i*alm Sunday, see i\ 1 2. This is 
 the same narrative as in St, Matt. (xxvi. (J) and in St. Mark (xiv. 
 3), concerning the woman in the house of Simon, who had been a 
 leper. Any. (de Cons. Kvang. ii. 8!).) 
 
 — TT^>h e$ Ύΐμζρΰ,'ν του ττάσχα] six days before the Passoi'cr. 
 The term 'eight days' is cfpiivalcnt to a n-eek. On the construc- 
 linn cp. xi. 18, tyyis Twv 'ϊ(ροσο\νμο!ν ws άπ -i (TTaSia'f δίκαττί'ί'Τϊ. 
 So LXX, Amos i. I, π/ιί) δι'ο ίτοιν του σασμοΰ : iv. 7, T^ph τοιΰν 
 μψ'ων του τρυγητού (Π'ιηγϊ", ρ. 4!t2J. 
 
 2. δίίπΐ'ο»'] This Supper at liethany was probably on the 
 Sabbath before His death. It was on a Siitibnth, — the Sabbath, 
 or day of Rest before that yretit Sabbath, the lust Sabbath 
 which was of divine obligation, ot•. which Christ rested in tlie 
 grave, and fulfilled the Sabbath, and j)repared the grave as a jdace 
 of Rest for all who pass from this life in His faith and fear. This 
 Supper, in which He was anointi-d and I'mbalmed beforehand for 
 His burial (see on i*. 7), tuay be regardi-d as presenting a type of 
 that rest and refreshment in the Sabbath of the grave, where all 
 who are cleansed from the leprosy of sin, as Simon was from 
 bodily leprosy, and who arc raised from the death of sin, as Laza• 
 Vol. L 
 
 rus from the grave, and all whom Jesus loves, as Martha and 
 Mary, recline at a spiritual baiKjUet, in Paradise, — which is a 
 blessed Bethany, or House of Passaye (see i. 28; x. 40), from 
 this world to the heavenly Jerusalem. 
 
 — \άζαρο3 iis iji•] Lazarus sate there and ate ; lest his resur- 
 rection might seem an unreality. (5. y^rowic in Esaiam Ixv.) 
 So our Lord did after His resurrection. Luke xxiv. 43. 
 
 3. Ή oZy Μαρία] Mary's act was one of thankful love : see xi. 2. 
 St. John alone mentions the name of Mnry here ; St. Mat- 
 thew and St. Mark say only 'a vomari* (Matt. xxvi. 7- Mark 
 xiv. 3). Probably she was still alire when they wrote their lios- 
 pels ; and they would not draw her forth from her retirement into 
 publicity. Sec above, p. 323. St. John shows his independent 
 knowledge by specifying her name: and thus also fulfils out 
 Lord's prophecy that it would be illustrious for ever in the whole 
 world. M.itt. xxvi. 13. Mark xiv. 9. 
 
 — vaphou πιστί/ίίϊί] of pure s])ikennrd. See on Mark xiv. 3. 
 The distillations of pure oil are called άδολοι by yEschyl. Ag. !i5. 
 
 — Tous irdeas] Mary anointed llis./ef/. We m.ay imitate her 
 in her love and ministry to Christ. Por all Christians are members 
 of Christ ; and what wc do, from love of Christ, U) the lowest of 
 His members is accepted by Him as done unto Himself (Matt. 
 XXV. 40). Wc therefore may be said to anoint His feet, when we 
 show mercy to His poor. (Theoph.) 
 
 — ή δέ oiKia (ττΚηρίύθη tK rf/s υσμί'μ'] the house Was filed with 
 the odour. And the world is now filled with its fragrance. Ho 
 thou also anoint the feet of Jesus, and wipe His feet with thy 
 hair. If thou hast more than enough, give to the poor, whicii 
 are the feet of Christ's body, so thou niayest wipe them with thy 
 hair. (Aug.) This will be an odour of a sweet swell (ΰσμη 
 (ΰω5ίαί), a sacrifice well-pleasing to God (Phil. iv. 18) ; " as Christ 
 also hath loved us and hath given Himself for us, an offering .and a 
 sacrifice to God for a sweet-smelliny savour" (tis οσμ^\ν (vaiSias, 
 Eph. v. 2). 
 
 4. Ίοιίδαί] Judas. The other Evangelists do not s|)ccify him. 
 Here is an evidence of the later date of this Gospel. Cp. the 
 mention of I'eter and Malchus, xviii. 10, and Lazarus, xi. I. 
 
 Judas, we see, was permitted to remain in Christ's company 
 to the end. Our Lord, by His forbcaraiu-e to the Traitor, teaches 
 us to tolerate evil men in the Church, that we may not divide thu 
 body of Christ. Be thou holy, and tolerate the evil, that thou 
 mayest attain the reward of the gooil, and not be condemned with 
 the evil. Imitate Christ, (--luy.) 
 
 6. Eiirt toDto] He said this, not because he cared for the poor, 
 but because he was a thief and had the bay. This comment is 
 peculiar to St. John's narrative of this fact. See above, p. 208. 
 
 — y\a>σσ6κoμ:n■'] Properly, (1) acasc for the stops or keys of 
 pijics or flutes ; (2) a chest, scrip, or purse for money, 2 Chron. 
 xxiv. 10, 11; below, xiii. 2!t. See l('W.v/. p. 021, ami Knin., 
 who says, " y^(l.•ιτιτόκf>μor, \ucabulum coniposilum ex γλασιτα 
 linyua, item ttnyula tibiantni, ct κομϊα servo, projirie notat thccam, 
 s. cistellam, in qua libicines linyutas libiarum reponebant, ne 
 attritu corrumpereniur. Hesychius: yAarrrdito/u)»', i» f oi ouAt|to1 
 
 2 U
 
 330 
 
 JOHN XII. 7—14. 
 
 "^ Eineu ouf ύ Ίησοΰ<;, "Αφίς αντην, ίνα είς την ημςραν του ενταφιασμού μου 
 fDeut. 15. 11. τηρησΎ) αυτό• ^ ' του^ τττωχ^οι»; γαρ πάντοτ€ £χ€τε μ^θ' ίαυτων, e'jue δε ου 
 Mark Η. 7. πάντοτζ ίχ£Τ€. 
 
 ( Χ ) ^ "Εγνω ουν Όχλος πολνζ ίκ των 'Ιουδαίων on e/fci εστί• καΐ ηλθον, 
 
 ού δια τον Ίησουν μόνον, αλλ' ϊνα καΙ τον Λάζαρον ιΒωσιν, ον ηγ^ψΐν ε' /c 
 
 νζκρων. '" Έβουλίύσαντο οέ οΐ 'αρχιερείς iVa και τυν Λάζαρον άττοκτείνωσιν, 
 
 ΟΤΙ ΤΓολλοι δι αυτοί' νπηγον των ΊονΒαίων, καΐ έπίστΐ,υον εί? τον Ίησουν. 
 
 gsi:iit. 21. 1-11, ("τ^) " ^ '^V ίτταυριον όχλος πολύς 6 ξλθων ει? την ίορτην, άκοΰσαντΐ.ς ότι 
 
 Lnkc 19.' 2ο-.•!ΐ8. ΐρχΐται Ίησοΰς είς 'Ιεροσόλυμα, '•' '' ελαβον τα βαία των φοινίκων, και ΐξηλθον 
 
 els νττάντησιν αυτών, κα\ ζκραζον, Ωσαννά, ευλογημένος ό ερχόμενος εν 
 
 ονόματι Κυρίου 6 βασιλεύς του Ίσραηλ. 
 
 vjj^ ίί,υρων οε ο Ιησούς οναριον εκασισεν επ αυτό, κανως εστί γεγραμ- 
 
 απ(τίβ(ίταν ταί yXaiiTiriSas, ili'inde verb hoc idem nomen adliibctur 
 ctiam lie arciili'i r/unvis : sic E.\oil. .\.\.\vii. 1, Arcam foederis A(/uila 
 dixit •γλοίσσόκομοί', Alexandriiii ibi usi sunt vocabulo κιβωτός. 
 Cistulam, in <iiiam Pliilistiei aureos mures ct simulacra conjrcc- 
 rant, quie in textu Hebraieo 13i« di<'itur, Josephus, Ant. vi. 1, 2, 
 'γΚωσσόκομον di.xit quod nomon § 3 cxplicuit, τί» ^yyoi δ Tot's 
 avZptavras (Ίχΐ καϊ μναζ, ttrcnla in qua erant simulacra et rmtrcs. 
 Iiiprimis autcin '^λκσσάκομον usurpatur loculo pecunii.t anacr- 
 raniiis apto sivc marsnpio, ut h. 1. in versione Ale.xandrina 2 Par. 
 .\xiv. 8. 10, 11. Plularch. Galba, p. KIGO, eVe'Aeun-ii/ (Galba) 
 αύτω κομισθΊ)ΐ/αί τ5 Ύ\ωσσ6κομον, καϊ λαβείν χρυσοΐ'ί Tji'as 
 eVe'SuJKe τφ Κάνω. Lex. Cyril/, ined. •γ\οσσόκομο^• βαλάρτίιη', 1) 
 ξυ\ίνη θ•ί]κ-η. Knthi/iniiis mgabcnus ad Mattli. 2ίί, Ύλωσσΰκυμον 
 δέ ΐίν βαΧάντιοι', Ιν φ τα -προσα^άμ^να χάριν των πΐνητων fvaTre- 
 θησανρίζΐτο. Etiam in scriptis liabbiuorum re]ieritiir vocaliulum 
 NOrDiS: (quo h. 1. Svrus usus est) et tm^Oibi per Daletli, et vulgi> 
 ponitur de area sepulcrali, v. IJghtfooUis ad h. 1. et Βη.νίΟΓβηίί 
 Lex. Talm. p. Ai'A." ('p. on .xiii. 2!J. 
 
 Observe the striking contrast — Mary and Judas ; tlic three 
 hundred pence, and tlie tliirty pieces of silver ; her ίκάβαστρον, 
 iiis Ύλωσίτόκομορ ; she in a Simon's house, he Simon's son ; tlie 
 fragrant deed of tlie one, the miserable end of the otljcr. Let all 
 covetous men, — all who grudge Christ and Ilis House what they 
 lavish on tliemselves, — all robbers of ilim and of His Church, 
 beware. Let them cast away the spirit of Judas, lest they be con- 
 demned with him ; and imitate Wary, that they may be glorified 
 with her. 
 
 — βα\\ιίμ(να] OITerings to Christ, from those who ministered 
 to Him of their substance. See on Luke viii. 'Λ. 
 
 Why had Jiiilas the custody of the oblations to Christ, and 
 why did not our Lorii, who knew his thoughts and secret acts, 
 jnit him out of his stewardship ? This is a question wliich has 
 received different answers from various quarters. Some have 
 replied, that He would not give Judas any occasion for betraying 
 Him. {C/irys., Eutli,yvi.) Some have ventured to aflirm, that his 
 acts of embezzlement were unobserved by Clirist. {Liicke.') This 
 is certain, that He has thus left a warning to<ill, and especially to 
 tlie Clergy, on the solemn responsibility of pecuniary trusts and 
 ]ios5e3sions ; and on the dreadful consequences to themselves and 
 to their own spiritual being, from dealing dishonestly with Church 
 revenues. He has also tlius bequeathed to all an example of 
 patience and forbearance. We may not forsake the Communion 
 of the Church, even tiiough a sacrilegious Judas ministers tlierein. 
 7. "A^es αΰτή^] Let her alone. Observe the tenderness of 
 Christ's words : He does not condemn Judas, but praises and 
 encourages Mary. (Aug.) 
 
 ■ — • iVa ets T^v Ύΐμ^ραν — τηρηστ/ αυτό] Lei hcr alonc, she did not 
 sell it for 3110 pence and bestow it upon the poor, not because she 
 has no love for the poor — as thou, Ο Judas, uncharitably allegcst, 
 who carest not for the poor, and who wouldst have its price for 
 thyself — but she preserved it in order to keep it for the day of 
 vnj burial. 
 
 B, D, L, Q, X, and Vulr/., and jElhiopic, Coptic, Sahidic, 
 and Armeiiimi Versions, have the reading in the text. — Elz. and 
 A, E, F, G, II, I, M. S, U, Δ, Λ, and Syriac and Gothic Versions, 
 and the majority of Cursives, have τίτ-ηρηκ^ν, a reading which 
 was perhaps derived from the narrative of the other Evangelists, 
 Matt. xxvi. 12. Mark xiv. K. 
 
 The allegation of some, that St. John is at variance with the 
 other Evangelists, and that Mary anointed only the feet of Christ, 
 and had a surplus of nard whicli she reserved for the burial, is 
 grounded on a misconstruction of his words. See xi. 2, where he 
 says that she anointed the Lord (i. c. His body), and wiped His 
 
 feel witli her hair. This allegation of discrepancy, like many 
 others of tlie same kind, is founded on the hypothesis, that St. 
 Jiilin, in relating any given event, was bound to record all the cir- 
 cumstances related by his predecessors, or is else to be regarded as 
 contradicting fliem ! whereas, on the contrary, his (iraclice of 
 710/ rejicating all tliat they had related, and in dwelling on some 
 particular circumstances (e.g. the anointing of the /ee< here) not 
 mentioned by them, ought rather to be regarded as evidence of his 
 agreement with them. He takes for granted that his readers are 
 well acquainted with the earlier Gospels, given by the Holy Ghost 
 for their use, and are satisfied of their veracity. See above, p. 2(ift. 
 There is something impressive and affecting in the mention of 
 day of burial, because, probably, tliis anointing took place on the 
 day-week before our Lord's rest in tlie grave. Sec above on i'. 2. 
 
 8. ^^e δέ ού ττάντοτξ ^χ^τζ] but Me ye have not always. He 
 is sjicaking of His bodily jiresencc ; for, according to His Divine 
 Majesty and Grace, He is ever with us, as lie promised, " Lo, I 
 am with you alway." Matt, xzviii. 2*1. (Aug.) He was speak- 
 ing of the tlesli which He took of the Virgin .Mary, and in which 
 He was crucified and buried, when He .said, "Me ye have not 
 always," for in that flesh Ho ascended into heaven, and is not 
 here, but He is sitting at God's right hand. But the presence of 
 His Divine Majesty is not withdrawn from us; that is here, and 
 every where. Here is a divine caution against the erroneous notion 
 of a carnal presence in the Holy Eucharist. 
 
 10. 'ίνα καΐ Thv Λάζαρον αττοκτ^ίνωσ-ιν] in order that they might 
 put Lazarus also to death. See tlic blindness of their rage ; as if 
 Christ could raise one who died, and not raise one who was killed. 
 He did both. He wlio raised Lazarus raised Himself (Aug.) 
 
 12. TtJ (ττανρίον'] On the morrow. The first day of the wcci; — 
 Sniulay. This triumphal entry took place on what is called Palm 
 Sunday. See on r. i. C|i. I's. rxviii. 21 and next note. 
 
 13. Toc βαΐα των φοινίκων] the branches ff the Palms which 
 grew there. The Palm, which is said to grow better when weight 
 is hung u))on its boughs, is emblematic of Victory, and specially 
 of such a victory as that of Christ, which was made more glorious 
 by the weight of suffering for the sins of the world laid upon 
 Him, Who, from the lowest depths of sorrow and humility, and 
 from the ]iit of the grave raised Himself, and ascended on the 
 clouds to the right hand of God. 
 
 These Palms of Victory, now strewn in His triumphal entry 
 to Jerusalem, prefigured the conquest He would achieve over 
 death, by dying and triumphing over the Devil, the Prince of 
 Death, by the trophy of the Cross (Aug.), and of that glorious 
 march of Triumph, by which He would mount upon the clouds, 
 into the heavenly Jerusalem. — They prefigured that Victory by 
 which the Saints also are enabled to overcome, and to stand with 
 palms in their hands, and sing hallelujahs to the Lamb. (Kev. 
 vii. it, 10.) S. Cyril, Bisho)) of Jerusalem in the fourth century, 
 speaks of the Palm-tree, from which these branches were stripped, 
 as still existing in his day. See the interesting topographical 
 passage, Cateches. x. pp. 240, 247. 
 
 . — 'ΓΙσαννά] Hosauna, a word of prayer and worship, " Save 
 us." See on Matt. xxi. Ϊ). They are inspired to recognize 
 Christ as greater than a prophet ; Christ is God ; for salvaliun is 
 from God alone. (Chrys., Aug., Theoph.) 
 
 14. Εΰρων δ Ί-ησονς ονάριον] Jesus having gotten a goung ass, 
 €ΰρ€7ν is the Hebrew n^iO (matsa), to procure ; and means, 
 
 having sent in quest of and found. See i. 42. 4G, and ix. .Sr». 
 
 The young ass was one on which no one had ever sat, and 
 was emblematic of the Gentile world, which had never been 
 broken in, and was about to submit to Christ. (Aug., Chrys.'S 
 See below on v. 20. Matt. x.xi. 7. Mark li. 2.
 
 JOHN XII. 15—25. 
 
 831 
 
 ixiuov, '* ' Mt) φοβον θυγάτηρ 2'ί.ώΐ'• ιδού ό /δασιλευ? σου 6ρ;!(€ται ■ z<ch. ο. 9. 
 καθήμενος επί πωλον ονον. 
 
 (^) "■ '' Γαυτα δε ουκ έγνωσαν οί μαθηταΐ αύτοΰ το πρώτον αλλ' ό'τε j' "»"■"• »■ 
 ί^οζάσθη Ίησοΐίζ, τότε i^vrjadrjaav ort ταΰτα η^» ε'ττ' αΰτώ γΐγραμμβνα, καΐ '^''• '• ^"• 
 ταύτα εποίησαν αυτω. '^ Έμαρτυρει, ουν 6 6-χ\ο<; 6 ων μετ αύτοΰ, οτί τον 
 Λάζαρον εφώνησεν εκ του μνημείου, καΐ ηγεφεν αυτόν εκ νεκρών. ^" Δια τοΰτο 
 και υπηντησεν αυτω ό ογ\ος, οτι ηκουσαν τοΰτο αυτόν πεποιηκεναι το σημείον. 
 '^ Οΐ ουν ΦαρισαΙοι εΐπον προς εαυτούς, Θεωρείτε οτι, ουκ ωφελείτε οΰ^εν ; ιδε ό 
 κόσμος οπίσω αύτοΰ απηΚθεν. 
 
 -'' Ήσαν δε' τίνες ' Έλληνες εκ των άναβαυνόντων ίνα προσκυνησωσιν εν τη ι ach s. 27. 
 εορτή• "^ ούτοι ουν προσήλθαν Φιλίππω τω άπο Βηθσαϊ^α της Γαλιλαίας, και s.• ι?• ι' 
 
 ' ' '- \' ττ' Λ 'χ ' - ''τ - 'S " "'^^Εΐ Α'\ ™η,,. ι Kings 8, 
 
 ηρωτων αυτόν Κεγοντες, Κύριε, υεΚομεν τον Ιησουν ιοειν. — Ερχ^εται Φίλιππος <'-". 
 και λέγει '"τω Άνορεα, καΐ πάλιν Άνορεας και Φίλιππος λεγουσ ι τω Ίτ^σου. m Matt. ίο. 2. 
 ( Ί™) ""* Ό δε Ίησοΰς άπεκρίνατο αύτοίς λέγων, Έληλυθεν η ωρα ίνα Ζοζασθη 
 Ο Τιος του ανυρωπου. (χ) Αμήν αμήν λέγω υμιν, εαν μή ο κόκκος του ,_ j,,^ 
 σίτου πεσων εΙς την γην άποθάνη, αυτός μόνος μένει• εάν δε άποθάνη, πολύν 
 
 \ t / / liifi \ 05 Ι) ϊ/-ι ί\^ ^ f^ >Λ5\/ >/ \« Luke £*. ! 
 
 καρπον φέρει. [ ,,, j - Ο φιΚων τήν ψυχτην αυτού απολέσει αυτήν και ο & \τ. .μ. 
 
 lit. 10. .19. 
 
 & ir,. 2.5. 
 
 Mark 8. .15. 
 uke !i. 21. 
 
 — •γ(•γραμμίνον] trrillen. St. John docs not ofton cjuote tlic 
 Hebrew Scriptures, and gives the substance rather than the letter. 
 See !'i'. :«!— 40. 
 
 15. & βασί\(ΰ$ σου Ε/ιχίται] lliij King comeih, not like most of 
 thy kiiii;,s, jiroutl and cruel, but meek ; and not leading an army, 
 and riding on a Λν;η'-1ΐ0Γ8ε, but on the colt of an ass. 
 
 16. Ταΰτα υνκ ΐ-γνωσαν ol ^α(??;ταί] These ittiurfs vndci'ntood 
 lint Hix diseiplcs at the first, ubscrve the modesty of the Kvan- 
 gelist. He is not ashamed to confess their former ignorance. 
 ( Chrys,) An evidence of truth. Com])are Matt. xvi. ίλ Murk 
 viii. 17. John ii. 17. 22; viii. 2)J ; .\iii. 7; .xvi. 12, 13 {Iliiryou,), 
 jiassages which show that many things were done and said by our 
 Lord to the Aiioslles, which tliey could not understand at the 
 time. 
 
 This confirms the princiide, which is ever to be borne in 
 mind in reading the Gospels, that much of His teaching was an- 
 llcipatory and prophetical, and is to he interpreted by the light 
 of wliat lie afterwards did or said. See particularly tlie doctrine 
 iu the Third aiul Sixth Chapters of this Go-pel. Here also is an 
 evidence of their /«.ν/ίίϊ'αίίΟϊί. If the Holy Ghost had not been 
 given to lead them into all truth, and to bring to their remem- 
 brance what Clirist liad spoken to them (Johnxiv. 2'i}, they would 
 never have been enabled, nor would have attemi>led, to record 
 long discourses on abstruse matters ; discourses which, when de- 
 livered, they themselves, as St. John here candidly confesses, did 
 not understand. 
 
 17. Έμαρτόρΐΐ oCiv—'OTt] Tlie multitude, therefore, thai was now 
 with Him, teas beariiuf witness that He raised Lazarus from the 
 dead. Some MSS., c.'g. Λ, B, E**, G, H, M, Q, S, U, X, Δ, have 
 (ίτ€. But tile sense is, that by this triumphal manifestation tlio 
 people bare witness that lie raised Lazarus from the dead. Their 
 //o.vflHJin.v were a public ;»vjo/' of the Miracle. See j). 18. And 
 here is .an answer to modern cavils against tliat Miracle, on tlie 
 jilea that it is not mentioned by the other Evangelists. (Cp. on 
 xi. I.) These hosannas are mentioned by them. .\nd these 
 IIosann.as of the Multitude are Echoes of the \^oice of Christ, — 
 " Lazarus, come forth.'^ This rifieetion on the fact is quite in 
 tlie manner of St. John's Gospel. See above. Introduction, p. 2(18. 
 
 19. ύ κόσμοι — σ.ττΐ]\9ίν] the world is gone away after Him. 
 These words of the Pharisees are very like what they afterwards 
 spake to St. James, the Bishoji of Jerusalem, at the Passover of 
 Λ. D. (;2, just before they killed him, ύ \abs πλαι^αταί οπίσω 
 Ίτ/<Γϋΰ τοΰ στανρύΐθΐντοι. ΛηιΙ it is remarkable, that the people 
 llien also, as now (v. 13), cried ωσανί'α τφ νίφ Δαβί5. See the 
 interesting narrative of Hegesippus jtreserved by J'Ju\eOius ii. 23, 
 and note above on Luke .xxiii. 34, whence it is evident that St. 
 James, at his martyrdom, had a lively remembrance of our Lord's 
 words and actions at His death at the Passover about thirty years 
 before. 
 
 20. ^Ησαν 5e' Tii-er "ΕλληκΕΐ] Gentile proselytes ; liko the 
 Eunuch in the .\cts of the Apostles (Acts viii. 27. Cp. Acts xiii. 
 43), who came up to Jerusalem to worship. "Commode ergo et 
 h. 1. Proselyti simpliciter dici potuerunt"E.\\7;r'es." (Kuiu,) 
 
 Observe that the young ass, brouglit to Ilira by two disciples, 
 typified tho Gentile world coming to Christ. See on Malt. xxi. 
 
 2 — 7. Mark xi. 2—7. And now in tho next verses (20, 21) wo 
 see Gentiles, brought by two disciples, and coming to Him. 'Thus 
 the type is explained by the Antitype. Thus, when our Lord had 
 withered the leafy Fig-tree, He went up to Jerusalem and tho 
 Temple, typified by the Fig-tree. (See Slatt. xxi. 19, 20. Mark 
 xi. 13—20.) 
 
 The Jews seek to kill Jesus, and the Greeks seek to see Him. 
 But tho Apostles who laid their garments on the colt and wlio 
 bring these Greeks to Jesus— are Jews. Now, therefore, the two 
 walls — that is, the wall of the Circumcision and that of tho Un- 
 circumcision — are coming together in the one Corner-stone, Christ 
 Jesus, and Jew and Greek are meeting together in the one faith of 
 Christ, with a kiss of jieace. 
 
 21. Trpoayxeoif ΦίλίτΓττω] These Greeks come to Philip, and 
 he to Andrew, and they loyether came to Jesus {one would not 
 come alone), a proof of reverence and awe for Jesus, after tho 
 stupendous miracle He had just wrought. 
 
 — T7)s Γαλίλαία?] Galilee of the Gentiles, and therefore a 
 very fit person to bring them to Christ. 
 
 — βίλομίν'] we desire. See above, vi. 21. 
 
 23. ΐ\η\υθ€ΐ' η ίίρα] the hour is come. Before, He had 
 charged His Apostles, " Go ye not into the way of the Gentiles." 
 (Matt. x. 5. Cp. also Matt. xv. 24.) But now the case is altered, 
 and Ho was about soon to give a general commission to His 
 .Vposlles. " Go and teach oW Mn/io«.t." (Matt, xxviii. 19.) Ho 
 foresaw that many of the Gentiles would believe after His Passion 
 and Resurrection; and on this occasion of the Greeks wishing to 
 see Him, lie beheld the firslfruits of the harvest of the Gentiles, 
 and He speaks of Himself as of a grain sown in the earth, and 
 ripening into a spiritual Harvest of believers, who were to spring 
 up from Him after His death, burial, and resurrection. 
 
 24. (av μη δ K(irf/ios] unless the grain of wheat fall into the 
 earth and die, it abideth alone, but if ii die, it beareth muck 
 fruit. He compares Himself to a grain of corn, which would be 
 
 buried by the unlielief of the Jews, but would fructify in the faith 
 of the Gentiles. {Aug., Chrys.) .\s much as to say : The Jews 
 desire to kill Me; but the Gentiles desire to see Me. My hour 
 is come. I will comjily with the desire of the Jews, tliat I may 
 comply with that of the Gentiles. I will die, that they may live. 
 My death will he tlieir birth As when a grain of corn is sown 
 and dies in the earth it bears much fruit, so Jly death will yield an 
 abundant harvest. If this is true of a grain of corn, how much 
 more so of -Me, Whose death Is the cause of life ! 
 
 M'hen I have died and have raised Myself from the dead, 
 then will My power be much more manifest, and the world will 
 believe in RIe as God. 
 
 In another sense, also, Christ's death is the cause of life. He 
 dies ami rises from the dead, and becomes the ••firstfniits of 
 them that slept. For as in Adam all die, even so in Christ all 
 shall be made alire;" and therefore, from this saying of our 
 Lord St. Paul derives His argument on the Resurrection. 1 Cor. 
 XV. 30. 
 
 25. Ό φίλων T^f ψυχ?)!' αυτού] He that loveih his life shall 
 lose it. See Malt. x. 30; xri. 25. Luke ix. 24; xvii. 33. As 
 much as to say, As I give My life for you, so you must be ready 
 
 2 U 2
 
 332 
 
 JOHN ΧΠ. 20— 3ΰ. 
 
 ocli. H. 3. 
 Sr 17. 24. 
 
 1 TIr'ss. 1. 17. 
 pell. H. 3. 
 
 & 17. 24. 
 
 2 Cor. 5. h' 
 I'liil. 1. 2:). 
 
 1 The,ss. 1. 17, IS, 
 
 2 Tim. 2. 1 2. 
 
 <ldi. 16. 11. 
 
 rcll. 3. H. 
 S.• vtT. 24. 
 ls.l. .Ί3. 10, II. 
 Bom. 1. Ifi. 
 1 Cor. 1. 23, 21. 
 
 i>2 Sam. 7. 13. 
 Ps. 8!). 2n, .10. 
 
 & no. 4. 
 
 Isa. !). C, 7. 
 Kzek. 37. 2.j. 
 Vm. 2. 41. 
 & 7. M, 27. 
 tch. 1. U. 
 
 μισών την xjjvxrju αύτου iv τω κόσμω τοντο) els ζωην αιωνιον φνΚαξίΐ αυτήν. 
 --j -" ° Εαν ΐμοι τΐζ OiaKovrj, e/xoi, ακολονϋίΐτω' και οπού ei/xi εγω, ' €kcl και 
 6 διά/ίοΐΌ5 ό e/Aos εσται• και εαι/ τι? ejixoi διακοΐ'ί;, τιμήσει αντον υ Πατήρ. 
 
 C'y) ^ Nut" Ύ) ^νχτ] μου τετάρακται• καΐ τί ειπο) ; Πάτερ, σωσόν με t'/c της 
 ώρας ταυτΎ}%• άλλα οια τούτο 7j\Uoi> eis ττ;ί/ ωρα^» ταυτην. (χ-) ίΐατερ, οοί;α- 
 σοΐ' σοΟ το όνομα. Ήλθεν ουν φωνή εκ του ουρανού, Και e'So^acra, καΐ ττάλιι^ 
 δοζάσω. "^ Ό ουν οχΧοζ ό εστωζ και άκουσας έλεγε βροντην γεγονεναί' άλλοι 
 έλεγαν, "Άγγελοζ αΰτω λελάλτηκεν. "'*' Άπεκρίθη ό Ίησοΰ<; και εΧττεν, Ου δι' 
 e/Ae ή φωνή αυττ] γεγονεν, άλλα δι' υμά<;. '' Nil» κρίσΐζ εστί του κόσμου τούτου• 
 ■*' νυν ό άρχ^ων του κόσμου τούτου εκβληθήσεται εζω. ^'" ' Κάγω εάν νφωθω 
 €Κ T1J5 yij? παντας ελκύσω προ<; εμαυτον. ^ Ιουτο οε έλεγε σι^/Ααιί'ωΐ' ττοιω 
 Οανατω -ημελλεν άττοθνήσ κειν. 
 
 •'^ '^ Άπεκρίθη αύτω ό υχλοζ, ΉμεΙζ ήκονσαμεν εκ του νόμου, ότι ό Χριστοί 
 μένει eis τοι» αιώνα• και ττώς συ λέγεις, "Οτι δει ν\]ιωθηναι τοι^ Tiot" του άν- 
 θρωπου ; Ti's εστιι» ούτος ό Τίος τοΟ ανθρώπου ; ■''^ ' ΕΙπεν ουν αύτοις 6 Ίησοΰς, 
 "Ετι μικρόν χρόνον το φως μεθ' ΰμων εστί. περιπατείτε εως το φως εχ^ετε, ίνα 
 μη σκοτία υμάς καταλάβτ)• και ό περίπατων εν τη σκοτία ουκ οΤδε ποΐι υπάγει. 
 ^'^ "Εως το φως έχετε, πιστεύετε εις το φως, ίνα υΙοΙ φωτός γενησθε. 
 
 to die for Mc ; and as I bear fruit by dying, so will you. Love 
 not tliy life in Time, lest tliou lose it in Eternity. (Cp. Atig) 
 
 — 6 μισοιν την ψυχιν ai'ToD] he vho Itatfth hin life in this 
 world shall guard it ntttn life clernnl. llo who docs 7iot f;ivc 
 way to tlic temptations of sinful lusts, but erucifies his appetites, 
 when they rebel against Ood, shall live for evermore. (C/irys.) 
 
 26. ^άκ 4μοί Tis διακυϊοί] JJ' a man r.v a viinistei• (διακϋϊΌϊ, 
 sfrt'ajtl) to Mp, hi him follow Mr. If a man seeks not his own 
 things, but Mine, and walks in My ways and not in his own, ami 
 does all his good works, not ftjr his own glory but for Mine, let 
 him be ready to die, as I am, and bis reward sliall be to be wliere 
 1 am, tliat is, in heaven. Tjierefore let us not love our lives, nor 
 the things of earth, but of heaven. Thither let us ascend in iieart 
 and mind, anil dwell with Christ. {Thcoph., Avrj., (^irt/s.) 
 
 — 'όπυυ (ΐμ\ e^u'. t'jfft" Kal i Siafcoi'os ύ ^jLtt's] where I am, 
 there shall Aft/ jninisier he. These words were remarkably inl- 
 tnlled in tSt. Stephen, one of the first δίάκοΐ'οι, or deacons, and the 
 first martyr. He followed Christ ; lie imitated Clirist in a signal 
 manner in Iiis death ; and doubtless will be ever with Christ. See 
 below on Acts vii. 5Ϊ), tiO. 
 
 27. ή ψυχή μου Terapa/cTai] All/ soul is troubled. Ill these 
 and the following words we sec jiroofs of Ilis Humanity. Our 
 Lord was liable to human infirmities, and as Man He clung to life. 
 Clirist's body was free from sin ; but if His body had been exempt 
 fi'oin the necessities of Humanity, it would not have been body. 
 There was nothing siid'ul in this, any more than there is in hunger 
 (ir in sleep; but He controls and corrects this human longing lor 
 life, and says, " For this cause eamc I to this hrj/n•/' — that is, to 
 the hour of death, for the redcmj)tion of the world. Thus He 
 teaches, that we must not endeavour to fly from tr(nible or from 
 death for the truth's sake; and by saying, " Glorify Tliy name," He 
 teaches us that the cross is the road to glory. See above, .\i. 113; 
 below, .\iii. 21 ; and Matt. ,\.\vi. i\. 
 
 29. βρυΐ'τίμ''] ItiHiidt'r. An evidence (if St. Jithn's verataty, 
 not concealing the dotil>ts of the people. If the Kvangelisis had 
 wished to deceive, they might perhaps havi; related that thmuler 
 was a voice from heaven to Christ, but they wouhl never have 
 related that any one said, tliat a voice to Christ was Ihumler. 
 
 30, 31. Nt'i' Kplais ΐίττι τυυ κόσμου τυΰτου' νυν ό άρχων τ. 
 κύιτμου τ. ίκβληβησιται] Now is the si'ason of judgment, by whiih 
 men will be tried, tested, silted. One man will be discerned 
 from another, as the chaff from the wheat by winnowing. 
 
 The Prince of this world is the Prime of the evil who dwell 
 in the world ; not that he is the Loril of the world. 
 
 Formerly, the Devil possesseil I lie human race, and reigned 
 in the hearts of the unbelieving, and benuihd them to forsake the 
 Creator, and worshiji the creature, and held them captive in his 
 chains. But now, by faith in Christ, and by the efficacy of Ilis 
 blood, and by the virtue of His Resurrection and Ascension, mul- 
 titudes have been delivered from (he Devil by (vhrist, Who has 
 bound the strong man and spoiled him of his goods. (Mai'k iii. 
 27.) 
 
 Vt'c aro not to sujiposc, that the Dciil is as yet finally van- 
 
 quished, (U• that he does not continue to tempt men, now that he 
 is east out. No : he never ceases to tempt us; but it is one filing 
 for him to reign within us, and another to assail us from without. 
 And now, if we follow the Ajiostle's advice, he cannot hurt us 
 (1 Thess. V. Ji) ; and if he does hurt us, we have One at hand to 
 heal us (1 John ii. 1, '.'). The Devil has been cast out from us; 
 let us not give ]dace to him ; let us not call him back to dwell 
 within us. (Theajih., Aug.) 
 
 32. iilv ύψωβώ] if I be lifted up frorti the earth. A pro|ihccy 
 to be interpreted by theiivent (c'p. iii. II) ; compare tlie propiuey 
 concerning St. Peter, .\xi. 18. 
 
 — ττάνταί eA/aVui] / will draw all to Mgself. He had said 
 before, that none can come to Him, but whmn the Father draws. 
 (John vi. Ai.) When tlie Father draws, the Son dr.aws. liy the 
 word 'drawing,* He intimates that we are by nature bound and 
 held in chains by a tyrant, and that wc cannot escape from flic 
 Devil's bondage and ajiproach Christ, of ourselves. (Chrr/s.) 
 
 34. ηκονσαμ(ν (κ τϋϋ νόμου] we heard out of the Law, that 
 Christ abideth for ever. And yet they had the Prophet Isaiah 
 predii^ting the death of the Messiah (liii. 7)• Christ shows them 
 that He would both suflcT, and abide forever {Chrgs.) ; as the light 
 of the sun is withdrawn, and then rises again. 
 
 It is no wonder, that the Jews were not able to believe, 
 because in their jiride they desired to estabUsh their own righte- 
 ousness, and would not submit themselves to God's rigliteousness. 
 (Rom. X. 3.) When we read, therefore, that they "could not 
 believe," let us undersland that they vojild not believe. {Aug.) 
 
 vSome are elated lo prcsumiifion by too much confidence in 
 their own will ; and others are cast down into recklessness by too 
 much diffidence. The former say, "Why do we pray to be de- 
 livered from temptalion, which is in our own power ?" Others 
 say, " Why do we endeavour to live well, which is only in God's 
 power .^" Ο Lord, Our Father, wliieh art in heaven, do not 
 Thou lead us into eithir of these two temptations, but " deliver us 
 from the Evil one." On the one hand, if we are self-confident 
 with Peter, Icl us listen to the Lord's words, — '* 1 liavi; jirayed for 
 thee, Peter, that thy faith Jail not " (Luke xxii. 32), lest we 
 imagine that our faith is so much dependent on our own free-will 
 as not to need divine grace. On the other hand, if we doubt and 
 despond, let us hear tlie Evangelist St. John saying,— " Wii gitve 
 them poorer to become the sons of God " (John i. 12), lest wo 
 imagine that it is not at all in our own power to believe. In both 
 respects let us acknowledge God's goodness (i. e. both for our own 
 power and for His grace). Let us bless Him that He gives us 
 power, and let us jiray to Him lest our weakness fail ; and in all 
 things, "he that glorii'th, let him not glory in himself, but in the 
 Lord." (2 Cur. x. 17.) 
 
 35. τίι φαί μιΟ' ύμάνΐ For /cefl' ΰμων, some MSS. (15, D, K, L, 
 M, N, X, and several Cursives and Versions) have iv ϋμ7ν, which 
 may jicrhajis be the right reading, and then the £V is eipiivaleiit to 
 in the inidii of you, or in your presence. See xv. 24. 1 Cor. 
 vi. ■>.
 
 JOHN Xir. 37— δΟ. XIII. 1, 
 
 883 
 
 Ταΐιτα ίλάλησeu 6 Ίησηΰς, καΐ ά.π(ΧΟων άκρΰβη άττ αντων. 
 
 •''^ Τοσαΰτα δε αύτοΐι σημαία ττεποίηκότο•; ίμττροσΟίν αύτωΐ' ουκ Ιπιστίυον 
 ct9 αυτόν, '^ " ίνα ΰ λόγος Ήσαίου του ττροφήτου πληρωΘτ) ον iiire, Κυρ Li., 
 τίζ Ιπίστίυ σ€ ttj aKorj ημών; και ό βραδιών Κυρίου τινι αττ€κα- 
 λΰφΟη ; (-'γ) ^^ AiOi τούτο ουκ ■ήΒύναντο τηστίύίΐν, οτι τταΚιν elnev Ήσαίας, 
 "^ '' Τζτύφλωκζν αυτών τους 6φΟα\μού<;, καΐ ττ ίττ ώ ρ ω κ ΐ,ν αυτών την 
 καρΒίαν ίνα μη ιδωσι τοΓ? οφθαλμοΐς, καΐ νοησωσί τη καρδία, 
 κα\ Ιπιστραφωσι, και Ιάσωμαι αυτούς, ('χ") ^^ Ταΰτα ΐ.Ίπ€ν Ησαΐας, 
 ore εΤδε την Ζόζαν αυτού, καΐ (.ΚάΚησί ττερί αυτοΰ- ^- ομο)<; μέντοι και eV "i•"••'• '-5• 
 
 χ ch. 7. η. 
 & 9. 22. 3.1. *Ι. 
 & 12. Μ, 4.1. 
 y ch. 5. 41. 
 
 η Isx .'>3. Ι. 
 Uuui. to. \α. 
 
 ν Is.1. C. 9.• 10. 
 M.ilt. 13. 14, l.i 
 M.irk 4. 12. 
 Luke .S. 10. 
 An» 2S. 2C. 
 Ituiii. II. S. 
 
 τω;/ αρχόντων πολλοί έπίστευσαν el? αυτόν άλλα " δια τους Φαρισαίους ούχ 
 ϋΐμολόγουν, Ινα μη άποσυνάγωγοι, γ^νωνταί. '*' ' Ήγάπησαν γαρ την Βόζαν 
 των ανθρώπων μάλλον ηττζρ την ^όζαν του Θί.ου. 
 
 ( '—) ^^ ' ^Ιησοΰ<; δε cKpa^e και einev, Ό πιστ^ύων εις ΙμΙ ου ττιστευει εις 
 ε/χέ, αλλ' ει? τον π4μ\\ιαντά μν '*' και " ό θίωρων ε'/χέ ΟίωρίΙ τον πεμφαντά μβ. 
 ( ^ ) Εγω φως εις τον κοσμον εληλυσα, ινα πας ο πιστευων ει? ε/αε εί' 
 
 τη σκοτία μη μείνη. ■*' 'Και έάν τις /Μου άκουσϊ; των ρημάτων και μη φυ- 
 λακή, ε'γώ ου κρίνω αυτόν ου γαρ ήλθον ίνα κρίνω τον κόσμον, αλλ ινα 
 crojcrw Τϋΐ^ κοσμον. (J ασζτων εμε, και. μη λαμρανων τα ρήματα μου, βχεί 
 
 Τον κρίνοντα αυτόν '' ό λόγος ον Ιλάλησα εκείνος κρίνει αύτον εν τη έσ\ατη 
 ημέρα• "'''* " on εγω εζ εμαυτοΰ ουκ ελάλησα• αλλ' ό πεμφας με Πατήρ, 
 αυτός μοι ίντολην ΖέΖωκεν τί εΙπω και τί λαλήσω• ^'' και οιδα on η εντολή 
 αυτοΰ ζωη αΐώνως εστίν α ούν λαλώ ε'γώ, καθώς ειρηκέ /χοι ό Πατήρ, ούτω 
 λαλώ. 
 
 XIII. ' ''Προ δε Της εορτής του πάσγα, εϊδώς ό Ίησοΰς on εληλυθεν αύτου 
 
 ζ 1 Pit. 1.21. 
 
 a ch. 10 30. 33. 
 
 & 12. 45. 
 
 8: 14. 9-11, 20. 
 
 & in. \5. 
 
 & 17. 21—23. 
 
 bell. 1.4,5. 9. 
 
 & 3. 19. & S. 12. 
 
 & 9.5. 
 
 & vcr. 35, 3C. 
 
 ch. 3. 17. 
 
 Maik 1(1. n:. 
 
 il ch. 3. 19. 
 Mark l(i. 10. 
 Luke 8. 18. 
 H: 12. 47, 48. 
 e ch. 8. 26. 
 & 14. 10. 
 f ch. 3. I". 17. 
 ■1• 0. 27, 32, 33, 
 40. 
 
 a Matt. 20. 1. 
 Mark 14. 1. 
 Luke 22. 1. 
 
 — iws] Λ, IS, D, K, L, X, have is here, and 30 Λ, B, D, 
 I., in V. '.Hi, for i'ojs. 
 
 37—43. ΤυιταΟτα] The Holy Spirit, as it were, sums up tlie 
 evidence and pronounees judgment in tlicse verses. This is an 
 a))prnpriato eliaracteristic of the last Gospel. 
 
 39. ουκ T^Svi'ai'To πιστού^ΐί^] ihey were imt able to believe. It 
 was not possible for the propliets to utter what was false, but it 
 was not, lluTefore, impossible for thoui to believe. For God 
 would not have jtrophesied as He did, if they liad been about to 
 believe. But wliy could they not believe ? lierause they were 
 not willing to believe. {Chrys.) Because .\lmiKhty God " gave 
 them over to a reprobate mind," and, by a just retribution, 
 jmnislied thcra with blindness for their sin in closing their eyes 
 (see II. 10). 
 
 40. TtTi'iijiKwKtii] He halh blinileil their eyes. St. Jolin 
 i;i\;s a pnraplirane of Isa. vi. 9. See above, V. 14, and Suren- 
 Λίί.ν. p. 'oim. 
 
 — 'ίΐΊχ μίι ϊόωιτι] tliat t/iei/ xhould not see. Our own sins are 
 the cause of (iod's alienation from us, and of our own consef]uent 
 iullerini;. (Isa. lix. 2. IIos. iv. (j.) See above, ix. :!. 3!). 
 
 41. ore flSe t^jv Ro^av αυτοΰ] v/ien tie bc/teld IJis f/turi/. The 
 l''.v;ui£;elist here s.iys tliat Esaias (Isa. vi. 1 — !•) saw the glory of 
 the .Son. St. I'aul s,ays (Acts x.\viii. 25) that be heard the words 
 of the /lull/ Spirit. There is one glory, therefore, of the Holy 
 Trinity : and the ghiry of the Father is tlie glory of the Son, and 
 is the glory of the Hid> Ghost. (Tlieopti.) The glory of the 
 I'jver-blessed Trinity appeared to Isaiah, when he heard the 
 Angelic Holy, Holy, Holy (Isa. vi. 3) ; and the glory of the 
 Trinity is here called the Glory of Christ, because Christ is God. 
 {Cyril.) 
 
 There is a remarkable resemblance to this passage iit the 
 Hook of Uevelation (Rev. iv. 1! — 11), compared with Uev. v. 12 — 
 1 t, where the (.lory ascribed to the Holy Trinity, and the Wor- 
 ship paid to tlio Holy Trinity, is ascribed and paid to Christ ; and 
 is tlicrefore a clear evidence of llis Divinity. 
 
 A, B, L, M, X, have ίίτι here. 
 44. e;ipa|t] He c/"/c// aloud ; contrary to His custom. (Matt, 
 xii. 111.) A rebuke. {Cyrit.) When Christ is said κράζΐΐν, or 
 κραυ-γάζΐΐΐ', doubtless thi-re is a special empliasis in what lie says. 
 He is said only once in St. Matt, κρύξαι (x.vvii. ."id), at His death ; 
 and once, at the same time, in St. Mark xv. 3U (cp. Hob. v. 7) ; 
 
 not once in St. Luke. But in St. John lie is said κρά^αι iv -τψ 
 UpQ twice (vii 28. 37, and xi. 43) ; Kpauyaaai ψωι-ρ μιη/άλτι at 
 the raising of Lazarus from the dead, and lastly here. This was 
 His last cry as a Prophet to the world. Cp. Rev. vii. 2 and x. 3. 
 St. John particularly appears to dwell on the word κράζω (the 
 lUbr. ny, iara, ' to cry :' see i. 15), and κραυγή, as expressive 
 of ]iroiihetical .and evangelical teaehii\g in his Gospel and Book of 
 Revelation. And perhaps the τρία μυστ-ηρια Kpauy^s {the three 
 mysteries ofcryiny) in the Kpistle of St. John's scholar Λ lynalius 
 (ad Ephes. I!)), may mean the three great mysteries of Prophecy 
 and Preaching; viz. as be exjilains them, the Virginity of Mary, 
 her bearing of the child Jesus, ami llis Death. These Christian 
 Verities were three great Mysteries of κραυ -fy, or cryiiiy aloud, 
 in.osmuch as they were hidden from tiie world, and could never be 
 discovered by human reason, and were distinguished from all 
 other Mysteries which are generally kept secret, or uttered in 
 private to a few ; but these were to be proclaimed aloud to the 
 whole World. 
 
 — Ό πΐ(ττ(ΰύΐν\ Our Lord speaks to those who believed, but 
 would not confess Him. See rv. 42, 43. 
 
 47. ψι/λάξι;] So A, B, D, K, L, X. — Elz. πιστίύστι. 
 
 47, 48. €70) ου κρίνω αΰτίν — iS Xoyos t}V (Κά\ησα] I am not 
 the cause of his destructi.m, but he himself is the cause, because 
 be will not hear My word which will judge him at tho last day. 
 {Chrys.) 
 
 47. ήλΟοι/ Ίνα κρίνω} Now is the time of mercy ; hereafter 
 will be the time of judgment. {Any.) 
 
 48. tV t;> ίπ-χάτι; V*V?] '" "'* '"*' ''"!>■ Therefore the Re- 
 surrection anil Universal Judgment will be on the same day. 
 {Jienf/el.) 
 
 49. τ I ίίπω καΐ τί Καλνιτω] " (Ίπω de scrmone brevi ct muluo; 
 λαλήσω dc copioso : ips {nmar), ct -Qt {dabhar), apud Hcbr." 
 {Ilenyel.) 
 
 Cii. XIII. 1. Xlph 5e r~js (u/iriji τοϋ τάσχα] The words π,>Χ 
 TTJt i.yTi'is do not mean the day before, for they were spoken on 
 the first day of unleavened bread ; but they intimate that this act 
 was introductory to the I'assorcr. Cp. i•. -'!). 
 
 — ίλ7|λυΑ«>•] A, B, K, L, M, X, and many Curaive MSSk 
 have ixCii".
 
 334 
 
 JOHN XIII. 2— ί). 
 
 b Luke 22. 1. 
 Matt. 13 19. 
 Acts 5. 3. 
 c Matt. II. 27. 
 & 28. 13. 
 cli. 3. ;i5. 
 & 17. 2. 
 
 il cli. 3. .1. 
 1 Cor. 0. II. 
 Κμΐι. 5. 2C. 
 Tit. 3. :: 
 
 ■η ωρα ίνα μεταβτ) εκ τοΰ κόσμου τούτου προζ τον Πάτερα, άγατιτ^σα? του^ 
 Ιοίονς τους iu τω κόσμω εις τέλος ηγάπησεν αντονς. 
 
 {]") " ΚαΙ Βείπρου γενομένου, ^' του Jta/3oXou η8η βεβληκότοζ εΙς την καρ- 
 οίαν ΊονΒα Σίμωνος Ίσκαρίώτου ίνα αυτόν παραΒω, (jif) "* "^ ειδώ? ό Ίησοΰζ 
 OTL πάντα οεοωκεν αυτω υ Πατήρ εΐζ τά? χείρας, καΐ otl άπο Θεοΰ εζηλθε καΐ 
 ττροζ τον Θεον υπάγει,, (Κ(-) * εγείρεται εκ τοΐι Βείπνου, καΐ τίΟησι, τα Ιμάτια, και 
 λαβών λεντίον Βιεζωσεν εαυτόν, ^ είτα βάλλει υΒωρ εΙς τον νιπτήρα, και ■ηρζατο 
 νίπτειν τους πόδας τίύν μαθητίον, και εκμάσσειν τω λεντίο) ώ -ην Βιεζωσμενος. 
 ** Ερχεται ούν προς Σίμωνα Πετρον, καΐ λέγει αυτω εκείνος, Κνριε, συ μου 
 νίπτεις τους ττόδας ; '^ Άπεκρίθη Ίησους και είπεν αυτω, *0 εγω ποιώ συ ουκ 
 οίΒας άρτι, γνώση Βε μετά ταΰτα. " Λέγει αυτω Πέτρος, Ου μη νίφης τους 
 πόδας μου εΙς τον αΙωνα. ^Απεκρίθη αυτω ό Ίησοΰς, '' 'Εάν μη νί-φω σε, ουκ 
 έχεις μέρος μετ εμοΰ. '** Αεγει αυτω Χίμων Πέτρος, Κύριε, μη τους πόδας μου 
 
 — Υιό μΐταβτ)] thai Me nhotilil pans. The word paacha licrc ii'ictl 
 signifies /joisinji-iy, ' Irausiliix,' μιτάβασίί. t^ce on Matt. .\xvi. 2 ; 
 and the Evangelist seems to refer to lliis meaning, wlieii Iu• says 
 that Jesus knew that the time had eome, that lie should pass Iu 
 t/ie Fallier. He is our true I'assover (I Cur. v. 71, tVir Whose 
 sake the destroying Angel passes bij us, and hy whom we pass 
 from the kingdom of the Evil one to the Kingdom of Uod, and 
 from this world to a hetter. C|). ahove on x. 40. 
 
 2. SetTTiOii *^ζνομίνϋυ] ir/ieti supper had beiju)i. Our Lord had 
 already reclined (see v. 12, kvanttriiv na\iy), and lie i-ose from 
 the couch to do this act {v. 4). The reason of this seems to be, 
 that He desired thus to show that the act itself was an extra- 
 ordinary one, and not like that of the usual washing before din- 
 ner, hut had a spiriiual sense, that it was symbolical of a spi- 
 rilual purilication by /oi'c. See note, v. 1(1. 14. :{4. The inha- 
 bitants of Eastern countries batlied their bodies before they went 
 out to dinner; and when (hey had come to the house of enter- 
 tainment, their feel were cleansed with water from the dust (hey 
 might have contracted in the way tliither, and that they might 
 not soil the cushions of the couch on which they reclined at meat. 
 ('.\K Luke vii. 44, and U'elslein, p. 02U. 
 
 The hoditi/ washing hail already taken ])lace before supper 
 (cp. Luke vii. 41 ; xi. ;fli) ; the washing wljiih Christ now per- 
 formed was of another kind. It had a mystical meaning, and an 
 enlarged reference to (he well-being of tlie Church in all places 
 and ages. This was specially the character of His actions which 
 immediately preceded the Crucifi.xion, or accompanied it, or fol- 
 lowed it during His forty days' sojourn on earth. They are to be 
 explained from the sequel. The clue to their interpretation may 
 be found in His own words to St. Peter {υ. 7), " What I do, thou 
 knowest not now ; but thou shall know hereafter." 
 
 — τοΰ AmyStJAuf ίιίη β(β\-ιικύτοί'\ vhen the devil had ahead•/ 
 put into the heart of Judas to betray Him. This is introduced 
 to show that our Lord deigned to wash the feet of him who was 
 about to betray Him, and proves the malice of the traitor when in 
 the bands of Satan ; such an act of condescension on Christ's part 
 could not move him from his purpose. (Chri/s.) He Who sitteth 
 above the Cherubim washed the feet of Judas. 
 
 3. €(5u>s δ 'iTjffoDs] Observe fibws repeated. See v. 1. He 
 inew that His hour was come ; He knew that the Father had 
 given all things into His hands. He was c(mscious of man's in- 
 gratitude and of His own glory; and yet He did what He did 
 now. The Evangelist says this, in a spirit of astonishment at 
 Christ's humility, into Whose hands the Father had given all 
 things, the traitor, and all Hia enemies and persecutors. (Cp. 
 Chri/s.) 
 
 The traitor was delivered into the hands of Him AVhom he 
 betrayed ; and it was so ordered, under Christ's controlling power, 
 that from the evil done by the traitor, that good, which he de- 
 signed not, was elicited by Christ. Our Lord knew what He 
 Himself was doing for His friends, in jiatiently availing Himself 
 of His enemies. The Father had so given all things into His 
 hands ; even the worst things, for good use of them. 
 
 The Evangelist, being about to describe Christ's humility, 
 first speaks of His exaltation, in order that we may remember 
 from what a height of glory and majesty He stooped down to do 
 the work of a servant. God gave all things into His hands, and 
 yet He washed the feet of His Disciples, even of Judas, whom 
 He foreknew as about to betray Him. (Cp. Origen, Aug., Gregor. 
 Moral, iii. c. xii.) 
 
 4. iyilpirai ίκ τοΰ Selirrov'] He riseth from the supper. Ob- 
 serve iyeiptTui, present tense. So τίθησι, βάΚλα, ίρχΕται, 
 
 \(y(i : the wliole is described and presented to the eye, with tho 
 grajthic liveliness of a picture. He rises frf)m the su|»pcr. liy 
 (he word Sttwror, St. John refers the reader's miiul to the 
 Suni/oy, the great S^iTryov, the S^Twyoy KvpiaKht/, the fiord's 
 Supper, just instituted by Christ, and described by the pre- 
 ceding Evangelists. The act now described took )dac« soon after 
 that Institution. 
 
 — TiOjjffi τα Ιμάτια— ίαυτίν] He laijelh aside His upper gar- 
 ment (see on Matt. xxvi. 05), and look a \1ντΐίί%/ {lintennt), 
 towel, and ifirded Himself, 
 
 He did not wash them before they had reclined, but after : 
 l{v Wwn rises (Chrgs., see on !i. 2) and girds himself; that is. 
 He ap})ears before them as a servant. Cp. Ltdvc xii. 117 ; xvii. II, 
 where He says, " He shall gird Himself, and will i-imic forth anil 
 serrc tliem," and '* gird thyself, aiul serve me, (ill I have eaten. 
 Doth he tlianU that serraul .'" 
 
 To wash the feet, was to i)erform a servile at't, especially of 
 women. See I Sam. xxv. 41, " Let thine handmaid be a servant 
 to wash the feet of thy servants." Luke vii. '.Hi. 1 Tim. v. 10. 
 Schemoth Jiabba, sect. 20, fol. 110, qnatis est eonsuetudn omnis 
 terrte ? liesp. Quisquis emit servos, id se lavent, lait/ant, vesiiant, 
 ges/eut, el lueeni praferant ; vid. Lightfootus et Schuettgenius ad 
 h. I. Suet. Calig. c. 20, nihilo reeerentior leuiorque crga se- 
 natmn ; quosdani summis honoribvs functus — ad pedes slure 
 succinctus itnteo passns est. 
 
 Each of these actions was symbolical. The Everlasting 
 W^OKD, being in the form of God, divested Himself of His royal 
 robe of heavenly dignity and glory, and " made Himself of no 
 reputation, and took upon Him the form of a servant " (IMiil. ii. 
 7) ; and as He said Himself (Luke xxii. 27), " I am among you 
 as he that serveth." He pours out leater to wash His discijiles' 
 feet. He w<as about to pour out His blood to cleanse us Irom 
 sin. He wipes the feet of His Disciples with the towel with 
 which He was girded. He refreshes us by the Flesh witli which 
 He clothed Himself for our sakes. His Passion is our Purifica- 
 tion. He commended to us humility by His example. M'e 
 should have been lost for ever through pride, uidess Cod, hutn- 
 bling Himself, had found us and saved us. (Luke xix. 10.) We 
 had been lost, by following the pride of our Deceiver ; let «s, 
 now that we are found, follow the humility of our Saviour. (Cp. 
 Aug.) On these incidents see Williams, Holy Week, pp. 'i'j'l 
 — 420. 
 
 5. βάκΧΐΐ υζωρ €iy rhy ριπτηρα] He pourelh water into the 
 bason. He does not employ any one else to do these menial 
 works, but performs tliem all with His own Hand. {Chrgs.) He 
 alone eleanst?th us from all sin. Cp. 1 John i. 7. 
 
 ■ — vinrtiv Tovs ττίίδα? τώΐ' μαθ-ητωΐ''] When the feet of tho 
 Discijiles were washed by Christ, then it might be said that what 
 was spoken prophetically of the Ajiostles was fulfilled, "How 
 beautiful are the feet of them that preach the Gospel of peace ! " 
 (Isa. Iii. 7. Rom. x. 15.) (Origen.) 
 
 6. συ μου j'iVtcis Toys irtiSas ;] Dost ΓΛοκ, the Lord of all, 
 wash the feet of me — thy unworthy servant.'' The pronouns σί/ 
 and μου are emphatic. 
 
 7. "O iyui ποίώ συ ουκ oiZas ίρτι] What I am doing, thou 
 knowest not now, but thou shall know hereafter. Our Lord thus 
 intimates that there was something mystical in this act. See on 
 V. 2. The word νίπτω is repeated eight times in these first four, 
 teen verses. The Evangelist dwells upon it as containing a 
 divine truth of great iniportance. 
 
 8. Ού ,u7; — ejs Thv αι'ώΐ'α] On this phrase, see viii. 51, 52. 
 
 — Έάϊ' ^ί; ί'ίψω (Γ€, ουκ «xcis μίροί /act' ipov^ If / wash
 
 JOHN XIII. 10—18. 
 
 335 
 
 μόνον, αλλά και τάς \tipa<;, καΐ τψ> κεφαλήν. '" ° yle'yet αντω ο Ιησούς, Ο 
 Xe\ovp.cvo<; ουκ evet "χρύαν η του<; πόδας ζ^ίψασ^αι, άλλ ecrrt καθαροζ ολθ9. 
 Και ύ/χει? καθαροί eVre• αλλ' ού^Ι παίκτες• ' ' ' 'jjSei γαρ Tol•- πα/^αοιδόΐ'τα αυτόν 
 δια τοΰτο εϊπίν, Ουχί πάντες καθαροί eVre. 
 
 '- "Ore oSt- erii|/e του? ττόδας αυτών, και ελα/3ε τα Ιμάτια αΰτοΰ, άναπεσων 
 πάλιν εϊπεν αντοΐς, Γινώσκετε τί πεποίηκα ΰμίν ; ([]J) ^^ ^'Τμεΐς φωνεΐτβ με, 
 ό διδάσκαλος, και ό Κύριος, και καλώς λέγετε, ei/xi yoip. (-^) '^ '"-Ει ouf eyci 
 ivixjja υμών τους πόδας, ό Κύριος και ό διδάσκαλος, και ύμείς οφείλετε αλλήλων 
 νίπτειν τους πόδας. '^ ' 'Τπόδειγ/^α γά/3 έδωκα ΰμΙν, ίνα καθώς εγω εποίησα 
 ΰμΐν, και ύμεΐς ττοιητε. 
 
 ,,^) Αμήν αμήν λέγω υμιν, ουκ εστί όουΚος μείζων του κυρίου αυτού, 
 
 οΰδε απόστολος μείζων του ττεμφαντος αυτόν. '' ' Ει ταΰτα οΓδατ€, μακάριοί 
 εστε εαν ττοιήτε αυτά. 
 
 ^j-j " ϋυ ττερι πάντων υμών Κεγω• εγω οιοα ους εςεΚεςαμην αλλ ιι-α ή 
 γραφή πλτηρωθή, '"Ό τρώγων μετ εμοΰ τον αρτον επήρεν επ εμε την 
 
 f vir. IS. 
 
 ch. C. 04, 70, 71. 
 
 tt 18. 4. 
 
 g ver. C. 0. 
 Matt. 23. ». 10. 
 Luke 2. II. 
 li Honi. 12. 10. 
 1 Pet. 5. 5. 
 
 i I.uke 22. 27. 
 
 k ch. 1.5. 20. 
 Mult. 10. 24., 
 Luke ii. 40. 
 1 James 1. 23. 
 
 (ΐΊ'ψω) t/iee not, ihou hast no part with Me. If I wash not thy 
 fi;et, i. e. if I cleanse not thy affections, so tliat tliou mayest walk 
 nrii^lit, thou hast no sliare in Me and My ^^^''y• (Origen.) The 
 unholy cannot enter into the mansions above, but only they who 
 have their conscience cleansed by love of Christ, and are sancti- 
 fied by tiiu Spirit in holy Baittisin. (Ci/ril.) 
 
 10. Ό \(\ουμίνο$ ουκ €χ6ί χρ^Ιαν ί) tui/s ir<i5ay η'ψασίΐαι] 
 These words cannot bo understood of a bodily washing, they 
 must bo inter])reted spiritually ; 
 
 Observe the words AeAoujueVos and vl\paaQat. One total, the 
 i)thcr partial. lie that hath been bathed by the waters of Bap- 
 tism, \€\υvμΐιΌs \ουτρω naKiyyifea'ias (Tit. iii. .^i. Ki)h. V. 2ii. 
 lleb. X. 22), is wholly washed, and needeth not but to wash 
 hix feet. (Aiif/.) After he has been bathed, once for all, in the 
 lavcr of regeneration in Baptism, his affections arc sullied by in- 
 tercourse with the world, and contract dust and mire in his ilaily 
 walk amid the cares antl pleasures of life, he must therefore wash 
 his feet by repentance, and cleanse his aifections ; " for if we say 
 that wo have no sin, we deceive ourselves, and the truth is not in 
 us J but if we confess our sins, He is faithful and just to forgive 
 us our sins, and to cleanse us from all unrighteousness " (1 John 
 
 He Who is ever making intercession for U3 (Heb. vii. 2'»), 
 daily washes o\ir feet ; and wc have daily need of washing owr 
 feet, — that is, of directing the paths of our spiritual steps, as we 
 confess in the Lord's Prayer, " Forgive us our trespasses " {Matt, 
 vi. 12). 
 
 They who have been bathed with the Baptism of Christ, and 
 have their feet washed by Him, have a capacity to receive the 
 cleansing graces of the Holy Ghost. (Cp. Oriyen.') 
 
 13. ψωνίΤτΐ μ€, 6 διδάσκαλο?] ye call 3/e, Maater. On this 
 use of the nominative, see Luko xix. 2!(. 1 Sam. i.\. ί), Ίον 
 ττροφητην (κά\€ΐ δ \ahs, 6 $\4ττωι^. (JMiier, p. 104.) 
 
 14. Ει ουν ί'γώ] //' / ί/ιβη, your Lord and Master, u-ashed 
 your fcof, ye also ouykt to irash one anoi/ier's feet. Christ, as 
 Tjord, waslied tlic feet of His servants; as MastiT or Teacher, 
 He washed the feet of His Disciples, and gave them a lessttn in 
 both respects. Observe how the Word of God humbled Himself. 
 Abraham gave water to the three men (Gen. xviii. 4) ; Joseph did 
 the same to his brethren (Gen. xliii. 24) ; but neither of them did 
 to them what Christ did to His Disciples. {Oriyen^ who quotes 
 Matt. xi. 2ίί.) 
 
 Yc ovyht to wash one another s feet. This is to be under- 
 stood tigiirativcly. {Oriyen.) Sometimes it is done, literally, 
 when Christians receive their brethren in hospitality (I Tim. v. 10), 
 It is done spiritually when we confess our faults to each other 
 (James v. U»), and ask forgiveness one of another (Col. iii. \'Λ), 
 It is also done by those wlio are competent to tc.ieb others by 
 Cliristian doctrine; tlicy wash their feet, and make them clean by 
 leading them from tlic impure ways of sin into the patli of God's 
 commandments. (Cp. Atiy., Oriyen.) 
 
 It has been asked by some, — Are wo not bound to imitate 
 Christ's example, and to comply with His precept literally f in 
 this particular? And i/ we are 7ΐηΐ hound to do so in this case — 
 why arc wv bound to imitate and obey llinj in other resjiects ? 
 If, after His example and command, we are justified in not wash- 
 iny one another*s feet, may we not also decline to imitate and 
 obey Him in other respects ? Are wc not also at liberty to set aside 
 
 His commandment, " Take cat, this is My Body ; drink ye all of 
 this } " May we not, in short, abstain from the Holy Communion^ 
 
 What is the difference between the two cases } 
 
 The answer is : that the Holy Communion was instituted by 
 Christ as the means for conveying what is necessary to all for the 
 attaiimient of a permanent end ; that is to say, for the reception 
 of spiritual yrace^ which is requisite for everlasttny salvation. 
 And it has ever been regarded and observed as such by the Apostles 
 of f Mirist, and by the Universal Church in all time ; and there- 
 fore tlie administration and reception of the Holy (Communion 
 are things of universal and perpetual odliyation, even to the end 
 of Time. But this is not the case with tlie washiny οΐ feet. We 
 do notfindt that it was designed to bo an instrument of conveying 
 present grace for the attainment of future glory: or that it was 
 ever regarded and observed as such by the Apostles atul .Vpostolic 
 Clmrches, who were the best Expositors of Christ's words and 
 actions. It is therefore not obligatory on Christians, as to the 
 letter : but all persons are ever bound to cherish the spirit which 
 is embodied in this act ; tliat is, to demean tliemselves to one 
 another in lowliness and love. Horn. xii. ί), 10. Gal. v. 13, 14. 
 22. 1 Pet. V. 5. I John iii. 10, 11. 14. IC. 1ΰ. 23 ; iv. 7, 8. 11. 
 20,21. 
 
 On this point see Hooker, E. P. I. xv., and III. x., and III. 
 xi. 15—18. 
 
 Whatever was appointed and used by Christ or His Apostles 
 (who were inspired by the Holy Ghost), for the attainment of 
 necessary ends, that we must hold to be always necessary to bo 
 observed in the Church, even to the day of doom. 
 
 18. Ou 7Γ€ρ1 -πάντων υμών Kiyoj] I am not speakiny of you all. 
 For He bad said, *'Ye are clean, but nota//" (xiii. l(), 11). Judas 
 had been washed by Christ, but was not clean, as it is said, " Let 
 him that is filthy be lilthy still" (Rev. χχϋ. U). The Eleven, 
 when washed by Jesus, became more clean ; but Judas, who was 
 unclean, and into whom Satan had entered after the sop (xiii. 2) 
 became more unclean, (Oriyen.) 
 
 — €70) o'lda ovs ίξί\(ξάμην] I know U'hom I chose. Cp. John 
 vi. 7L He does not openly upbraid the traitor, but speaks to his 
 conscience; in order to show him that He knows his secret 
 thouglits, and to deter liim from his sin against One who thus 
 proves Himself to be God. 
 
 ■ — ■ 'ίνα Τ] 'γραφή πλ?;ρωθτ;] that the Scripture might have its 
 fill and fnal accomplishment. Sec on Matt. i. 22. St. Matihete^s 
 formula of quoting the Old Testament is Ίνα or Zvws ιτΚηρωθι]^ 
 or t<!t6 ΐττλ-ηρώθτ] τίι βηθ(ν ("in order that what was .ytuken 
 might be fulfilled "), which he uses ten times (i. 22 ; ii. 15. 17- 
 2'.i; iv. 14; viii. 17; xii. 17; xi'i• ίϊ5 ; xxi. 4; xxvii, !»), and 
 whieli is never used by St. John, who employs the form 7va η 
 7/»οψί/ ΐΓλ-ηρωθΐ) (in oider that what is ivritten might be fulfilled) 
 /οΜΓ times (xiii, 18; xvii. 12; xix. 24. 'Mi). 
 
 St. Matthew wrote speciall\ *ϋΓ the Jewish Nation, to whom 
 the Old Testament was delivered viva voce; &Λ JoA» wrote for 
 those to whom it was a written volume. 
 
 — Ό Tpuywv jU€t' ΐμον rhv ά^ον"] Ps. xli. 9. St. John gives 
 a paraphrase of the text, wlii.• h is, 'he that eatcth my dread.* 
 Sec above, xii. 30. This is said in order that we may not bo 
 irritated by injuries from our friends, when we remember what 
 Christ suffered from one who ate of His bread in the Lord's 
 Supper, {Chrys, ibid, and Auy.) It is also corrective of the
 
 336 
 
 JOHN XIII. 19— 2G. 
 
 nch. Μ. 20. 
 & IG. 1. 
 
 Ο Mall. 10. 10 
 
 pch. 12. 27. 
 
 Μ itt. 2Γ>. 21. 
 Mark 14. IK 
 Luke 22. 21. 
 
 qch. 21. 20. 
 I.iike Ιύ. 22. 
 
 Γ <h. 19 2fi. 
 
 & 20. 2. 
 
 & 21. 7, 20. 24. 
 
 rrrepvav αυτού• ^^ " '^ττ' aprt Xcyw ύ/χΐΐ' ττ^α τον yeveaOaiy ίνα όταν γ^νηται 
 πιστ^ύσητΕ οτι €γώ et/xt. 
 
 Cj") ^^ °*Αμηρ άμην Xeyoj ν/χΓ;', Ο λαμβάνων iav τίνα πψ,ψω cyxe Χαμβάνα' 
 ο Se e/xe λαμβάνων λαμβάνει τον π€μ\}}αντά /xe. 
 
 ( Ίν ) "^ ' Ταντα εΙπων 6 *Ιησου<; Ιταρά-χθη τω πνενματι, καΐ €μαρτύρησ€ και 
 elnevt ^Αμην άμην λέγω νμΐν, οτι εΐζ i^ νμων τταρα^ώσ€.ι με. 
 
 {-^) " Εβλεπον ονν εις αλλήλους ot μαΟηταΙ άπορονμενοι ττερι τίνος λεγεί. 
 
 (-^) ""^ ** *Ην 8e άνακείμενος εΙς εκ των μαθητών αυτού εν τω κόλπω τον 
 ^Ιησον, ^ ον ηγάπα 6 Ιησονς, *"* νενει ονν τούτω Σίμο)ν Πέτρος ττνθεσΟαι τίς αν 
 εΐη ττερι ον λέγεί. ^^ ^Εττιττεσών Se εκείνος όντως εττΐ το στήθος του Ίησου 
 λέγει αντω, Κνριε, τίς εστίν ; (-πτ) "** ^Αποκρίνεται 6 ^Ιησούς, ^Εκείνος εστίν, 
 ω εγώ βάφας το χΙ^ωμίον επιδώσω* καΐ εμβάφας το χίβωμίον ^ί^ωσιν Ιονοα 
 
 spirii. of ambilion and rivalry wliid» showed itself in the Twflvo 
 at this time, amonp whom there was a strife who of them should 
 he greatest (Luke xxii. 24) ; and it inculeates humility and love 
 as tiie tittest accompaniments of that huly Feast, 
 
 lie says ύ τρώ'^ων μΐτ* (μου rhv &pTOf, lie that catctli wilh 
 Mc tiie lirpad, the Sacramental Bread of the Holy Eucharist. 
 (Cp. John vi. 5-1. Γ)(ί. Λίϊ.) They (i^ays Ang.)y whom Christ liad 
 chosen, ate the Lord, Λ\Ίιο is the Bread ; Judas ate the Bread of 
 the Lord ('* ilti manducabant pauem Daminum^ ille panein Domini, 
 contra Dominum "). They ate Life; he ate Punishment; for 
 the Apostle says (1 Cor, xj. 20), "He that eateth unworthily 
 catelh to himself damnation.'* Peter and Judas received of one 
 bread. Peter received it unto life; Judas unto deatii. (Cp. 
 2 Cor. ii. U».) 
 
 Our Lord here refers to the Holy Communion just instituted 
 hy Himself. .S7. John does not describe the Institution of that 
 Sacrament, because it had been already fully described in the 
 jireceding Gospels. His silence in this particular respect, as in 
 many others, is an eloquent testimony to the completenesH of 
 tiieir accounts. He supposes their Gospels to be familiar to his 
 readers ; and writes accordingly. At the time when he wrote, 
 tiie Holy Communion liad been administered many years. And 
 by that administration the history of its Institution was kept alive 
 in the minds of all Christiana. In all probability, the Evangelic 
 history of its Institution formed part of the Ritual of its celebra- 
 tion. Then therefore the time was come, when our Lord's pro- 
 phetical teaching concerning the Holy Eucharist could be fully 
 understood. Hence the fitness of the insertion of that teaching 
 in the Gospel of aV. John, in the sixth chapter {vv. 27 — 71)• 
 
 Our Lord appears to refer here to what He had said before, 
 as St. John records in that chapter. Compare i^. 18 herewith 
 what He had said vi. 7*^• " Have I not chosen you twelve, and 
 one of you is a devil ? lie spake concerning Judas Iscariot, 
 Simon's son, who would betray Him, being one of the Twelve." 
 Thus He connects the Institution of the Holy Communion in the 
 upper room at Jerusalem, with His prophetic discourse concerning 
 it in the Synagogue at Capernaum. See above, p. 302, 303. 
 
 In this most eventful part of the history of our Lord's 
 Ministry, St. John makes his own silence a more emphatic com- 
 ment of approval on the narratives of the preceding Evangelists, 
 by not recording a single action of our Lord on the Monday, 
 Tuesday, or AVednesday of Passion Week. He passes at once 
 from the Triumphal Entry on Sunday to the Paschal Meal on 
 Thursday Evening. See xii. !2; xiii. \. 
 
 20. Ό Καμβάνυαν'Ι lie that rereivelh vhom I send, receiveth 
 Me. An answer to the secret thoughts of His hearers, perhaps 
 of Judas, and of others in al! time. If one whom Thou hast 
 chosen (r. lit) will betray Thee, — if one who eats Thy Sacra- 
 mental bread with Thee will lift up his heel against Thee,— t/7iy 
 didst Thou choose him ? Why (might Judas think) didst Thou 
 choose mc ? 
 
 Do not suppose that My purpose has been frustrated even in 
 his ministry. Whosoever receives My Apostle in My Name,— 
 even though he be a traitor, — receiveth Vic. Here is an answer 
 to the objection derived from Christ's choice of Judas. Here is a 
 consolation to the Church in all ages, when evil men bear rule in 
 her communion. See on Matt. x. 4. 
 
 21. fVaptixO/; Ty TrfeiVaTi] He was troubled inspirit. Sec on 
 John xi. 33. lie thought on the ingratitude and treachery of 
 Judas and of his conscijuent doom ; and He was now about to reveal 
 the Traitor whom He had foreknown in His own mind, but had 
 not yet disclosed to liis Apostles. He was troubled by feelings 
 of pity for him. Human intirmity was troubled in Him by a 
 prospect of the \iolcncc that awaited Himself, and was now about 
 
 to as.^ail Ilim. Christ, Who transligured the body of our humility 
 to be like to His glory (Phil. iii. 21), transfigured into Himself the 
 allection i>f our weakness throufih compassitm for us ; and when 
 by His own will He is troubled. He consoles us who an; troubled 
 against our will. Away then with the arguments of Philosophers, 
 who s-iy that a wise man is not liable to be troubled. Let the 
 soul of the Christian be troubled with fear lest others jterish, with 
 sorrow when others perish, with desire that others may not perish, 
 with joy when others are saved from perishing, with fear lest we 
 ourselves perish, with sorrow because we are absent from Christ. 
 And let us not despair when we are troubled by a prospect of 
 death; for Christ was troubled by it. Thus He cheers infirm 
 members in His Body, the Church, by the voluntary example of 
 His own infirmity; thus He encourages Christians, if they find 
 themselves troubled by the prospect of death, and invites them 
 to look to Him, and not to suppose themselves reprobate, if tliey 
 are troubled as He was. (Cp. Auy.") 
 
 22. ατΐορονμΐνοι τΐ(ρ\ rlyoi At'^ei] being in doubt about whom 
 He spake. See Matt. xxvi. 21, 22. Mark xiv. 18. Luke xxii. 23. 
 They were not conscious of such a sin in themselves or others, but 
 they believed the judgment of Christ to be more credible than 
 their own thoughts. (Chrgs.) 
 
 23. OFaK€iVif(J5 (hi there was reclining at meat on Jesuw 
 bosom one of His disciples, whom Jesus loved. This disciple was 
 reclining on the bosom of Jesus, as He reclined at the table. See 
 Luke xvi, 22. Thus St. John speaks of himself. Cp. xx. 2 ; 
 xxi. 7• 20. He AVho loved all His Disciples, loved hira especially, 
 and made him lean on His bosom at supper; perhaps, in order 
 tliat He might specially commend to us the Gosjiel which He was 
 about to deliver by St. John {Attg.), in which we have divine 
 teaching on the Holy Eucharist, then instituted. See on vi.dl, 7^• 
 
 St. John does not speak of himsi If hy name, but in the third 
 person; so St. Paul of himself (2 Cor. xii. 2). St. John was 
 writing for the whole world, and by mentioning his own name he 
 might have made his name celebrated in the world ; but he shuns 
 the mention of his own name. " Optabilius est amari ab Jesu, 
 quum nomine proprio celebrari." (Beng.) 
 
 Tf thou desirest to be loved by Jesus, and to recline on the 
 bosom of Jesus, and to know divine mysteries, imitate the inno- 
 cx-nce, and meekness, and gentleness, the modesty and simjdicily 
 of St. John ; and receive those divine words which the Evangelist, 
 who leaned on His bosom at supper, drank in from the mouth of 
 Christ. (Cp. Theoph.) 
 
 24. Ίτυθίσθαι Tis h.v ίίη] So Eh. with A, 1), K, Y, G, K, M, 
 S, U, Δ, Λ ; but B, C, L, N, X have καΧ Ac'-ycj αυτψ dtri rts ίστι. 
 
 25. *Ε7Γΐ7Γ6(Γώ*'] Having leant back upon His breast. So A, 
 C**. D, E, F. G, H, M, S, U, Δ, Λ. Some MSS. (B, C*, K. 
 L, X) have avaireawy. John was already reclining iv τω κίΐλπί.•. 
 on the bosom (r. 23), but he now leant lack more closely in\ rh 
 στ7)θοί, on His breast^ and whispered the question into the ear of 
 His Master, Disiinguish koAttos and arijeos. Cp. xxi. 20. 
 
 It appears from this chapter that our Lord Himself and His 
 disciples did not sit nor kneel at the Holy Communion, but reclined; 
 
 Hence arises the question, On what grounds do Christian 
 Churches now require persons to do what our Lord did not do, 
 i.e. to kneel at the Lord's Table.' And on what ground do they 
 celebrate the Lord's Supper at a difl'crent time of day from that 
 on which He celebrated it at its first institution .' 
 
 For a rejtly to these inquiries, which have led to conflicts io 
 the Church in our own land, see Hooker, HI. x. xi., and Bp, 
 Sanderson, Lectures on Conscience. Loct. iii. § 11), vol. iv. pp. 
 5:•. 27», and vol. ii. 13(i. 150; iii. 2«Γ». 301. 
 — ouTois] See iv. G. 
 
 26. ψοϊ/ίίο;'] (he io/j— which He held in His hand, ^uuiov
 
 JOHN XIII. 27—35. 
 
 337 
 
 ^ίμωνοζ Ίσκαριώττ}. (-χ-) ^^ K-oi μβτα το ψω/χίον τότε είσ-ηλθερ ei? εκείνον ο 
 Σατανά';. Λέγει ουν αντω 6 ^Ιησονζ, *0 πουεΐ<;, ποίησον τάγίον. ^ Τοΰτο οε 
 ουθ£ΐ9 ε-γνω των ανακειμενων προζ τι ειπεν αυτω• -' τίνες γαρ εοοκουν, επει το 
 γλωσσόκομον είχεν ό Ίουδας, οτι λέγει αντω ό ^Ιησούς, ^Αγόρασαν ων )(ρειαν 
 
 η δο 
 
 30 
 
 Λαβών ουν το ψω/χίοι/ 
 
 ε)(ομεν ει•; την εορτην, ή τοις τττωχοις ιΐ'α τι 
 εκείνος ευθέως εξηλθεν ην δε νύξ. 
 
 ■*' "Οτε εξήλθε, λέγει ό Ίησοΰς, Νυν ' εΒοξάσθη ό Ύίος του άνθρωπου, και ό 
 Θεός ε^οζάσθη εν αυτω. '^'' " Εΐ 6 Θευς εΒοξάσθη εν αυτω, και ό 0eo5 δοξάσει 
 αυτόν εν εαυτω, καΐ ευθύς Βοζάσει αυτόν. '^■' " Τεκν'ια, ετι μικρόν μεθ υμών ei/xt• 
 ζητήσετε με, και καθώς ε'ιπον τοις 'Ιουδαίοι?, οτι όπου εγω υπάγω, νμεις ου 
 Βύνασθε ελθεΐν, και νμΐν λέγω άρτι. '^ '" Έντολήν καινήν ΒίΒωμι ΰμίν, ίνα αγα- 
 πάτε αλλήλους, καθώς ήγάπησα υμάς, ίνα και ΰμεΐς αγαπάτε αλλήλους. ^'^ Έν 
 
 ech. 13.6. 
 t eh. 12. 23. 
 Si Η. 13. 
 & 17. Ι, -l. 
 1 Cor. I. 30, 31. 
 Phil. 2. 10, II. 
 I Ptt. 4. 11. 
 uch. 1?. 1,5, 6. 
 V ch. 7. 33, 34. 
 & 8. 21. & 14. 19. 
 & 16. 16. 
 wch. li. 12, 17. 
 Lev. 19. 18. 
 1 Jolin 2. 7, 8. 
 & 3. 11. 
 &4. 16, 21 
 James 2. 8. 
 Gal. C. 2. 
 Horn. 12. 10. 
 Eph. 5. 2. 
 1 Thess. 4. 9. 
 Heb. 13. i. 
 1 Pet. 1. 2i. 
 & 3. 8. 
 
 (from ψα'ω, rado, franr/o) h used by LXX for ΓΒ {path), ' frus- 
 tum,' a mnrsel. (Jud. .tix. 5. Ruth ii. 14.) In the N. T. it is 
 only used by S^. John here and 27• 1^0. It is riow the usual word 
 (ψωμί) in Greece for bread, — as ψαρί (αψάριο»'), a word used only 
 by St. John in N. T. (vi. 9. U ; xxi. 9, 10. 13), is the common 
 word for fish. 
 
 "ψωμίον non tantum de fi-nsiulo pants adhibetur (et sic h. 1. 
 Vulg. Syrus ct Arabs hoc vocabulum intellexerunt), sed ct omnis 
 generis esculentoi'um frusta , sive bitccettas designat. Schol. Hom. 
 Odys i'. 37•!, ψαιμο/• σάρκα, μίλη. In versione Alexandrina Job. 
 i.tii. 7, ψωμλ$ respondet Hebr. cn^ pants. . Suidas : ψωμιί?• ό 
 &pTos. Etiam verbum ^^ωμίζ^ιν quo Ale.xandrini inlerpretes es- 
 presserunt Hebraicum b'^sri Num. xi. 4. 18. Dcut. viii. 3. IG. 
 Prov. XXV. 21, notat omiiino : rcscendntn cibttrn pra>bere, mttrire. 
 Hesychius: ψαιμίΕΪ• Tpe'^ci. (Kuin.) Cp. 1 Cor. xiii, 3, 
 
 To ^ive a ψαγα'οι/ at an Eastern Repast was an ordinary mark 
 of friendship, and would not have attracted any attention. It 
 was in this case like our Lord's word to Judas, εταΓρε (Matt. 
 sxvi. 50). 
 
 It has been supposed by some, that as John was doubtless 
 next our Lord, on His right hand {ve. 23. 25), so Judas was on 
 His left hand. (Cp. Matt. xxv. ."3, 34. Luke χ.•5ϋ1. 33.) Cer- 
 tainly Judas must have been very near Jesus; for no one could 
 have heard the reply. (Matt. xsvi. 25.) 
 
 We are not to suppose that when Judas received the sop 
 he reeeived the Body of Christ, says Aug., for Christ had already 
 distributed to all the Sacrament of His Body and Blood, and 
 among them to Judas, as St. Luke relates (xxii. 19 — 21). The 
 act of giving the sop was one of kindness. Judas, though ad- 
 mitted to the same table with Christ, was not deterred from his 
 design, although Christ gave him this mark of love, which ought 
 to have overwhelmed him with shame. {Aug., Chrys.) 
 — Ίσ/ίορίώτ7ϊ] Β, C, L, M, N, X, have ^Ισκαριωτου. 
 27. Ttire «iVijAflef €. €. <5 laTavas'] At first, Satan did not enter 
 in, but only /»«/ it into the heart of Judas to betray his Master. 
 (John xiii. 2.) But Judas gave place to the Devil (Eph. iv. 27), 
 instead of resisting him (James iv. 7). After the sop, Satan 
 entered in, and possessed Judas as his own. 
 
 Let us be on our guard against the first suggestions of Satan. 
 If he puts evil into our hearts and we resist not, he will enter in 
 and dwell there {Origen, who quotes Matt. xxv. 29. Luke x. G. 
 2 Cor. vi. 15. Rev. xxii. 11, on the eflect of good things on evil 
 men). Hence learn how dangerous it is to receive good things 
 ill. {At,g.) 
 
 Observe the contrast, μΐτα rh ψΐϋμι'ον, (ΙσίϊλθίΡ ό Xaravus, 
 and Ϊ'. 30, AajBa'i' rh ψωμίο»*, cuflfwy ^ξηλβί. When Satan en- 
 tered into him, he vent out from the presence of Christ, as Cain 
 went out from the presence of the Lord. Gen. iv. IC. (liurgon.) 
 
 Here also is a proof of St. John's inspiration. Who could 
 reveal to him the successive invisible operations of the Evil One 
 on the heart of Judas, except the Holy Spirit, Who seeth all 
 things, even the hidden things of darkness? The Holy Spirit 
 alone knows the wiles of the Evil Spirit. 
 
 — ττοί-ησον τάχωνί do more qttickly. " Non jubet facere, sed, 
 si facere pertendat, malttrare. Judas ex hoc radio Omniscientise 
 poterat sentire sc nosci." (Bengel.) On the sense of this impe- 
 rative see on ii. 19. Our Lord did not command the deed, but 
 prophesied,— to Judas evil, to us good; and showed His own 
 readiness to suffer, and His eagerness to save. Judas delivered up 
 Christ. Christ dehvered up Himself. (Gal. ii. 2(1.) liy deliver, 
 ing up Christ, Judas sold himself to death; by delivering up Him- 
 eelf, Christ delivered us from death. {Aug.) 
 Vol. I. 
 
 28. ou5f Is ijv(i>'\ no one ineiv. It appears that John had askcil 
 the question privately, and none could believe that Judas was 
 going out to betray his Master. {Chrys.) 
 
 29. ri •γ\ί£(τσόκομ9ΐ• €?χ€»'] he kept the pttrse. See on xii. 6, 
 Christ had a Purse, and kept there what was requisite for His 
 own needs, and for the Poor. . Here is the primitive form of a 
 Church Fund; and thence' we learn that when Christ commanded 
 us.not to be careful about to-morrow (Matt. vi. 34), He did net 
 forbid us to possess money, but He forbade us to serve God in 
 the hope of gaining it, or to forsake righteousness for fear of losing 
 it. {Atig., who refers to 1 Tim. v. 16.) See on Acts ii. 44 ; iv. 
 3-2— 35. 
 
 30. i^i]\Bev] he went out. See on v. 27. 
 
 — -ήν δέ ννξ\ it itas night. A proof that Judas was present 
 at the Holy Communion which followed the Paschal feast, in the 
 evening. On St. John's notice of times and seasons in connexion 
 with human actions, and in relation to Christ, see on x. 22. Some 
 MSS, and Editions connect ^t^ δέ νυξ with what yb//o«-5; but the 
 mention of the time is made more impressive by the termination 
 of the sentence at νύ|. That Judas was present at the institution of 
 the Holy Eucharist is the opinion of the majority of the Fathers. See 
 Maldonal. on Matt. xxvi. 20; lip, Taylor, Life of Christ, Disc. xix. 
 
 31. NO»• ί'δοίάσθί)] When Judas goes out, Jesus is glorified ; 
 when the Son of Perdition goes out, the Son of Man is glorified. 
 Jesus, foreknowing His Disciples, had said, " Ye are clean, but 
 not all ; for He knew who should betray Him " (John xiii. 10); 
 and now that he is gone out, they remain all clean with Him 
 Who cleanses them. He foresees that future time of glory, 
 when all things that offend shall be taken away from His Church 
 (Matt. xiii. 41) ; when all the tares will be gathered up, and the 
 Wheat alone will remain ; *' and the righteous shall shine as the 
 sun in the kingdom of their Father" (Matt. xiii. 43). {Aug.) 
 
 He says the Son of Man is glorified ; for the glory of which 
 He speaks is not the glory of Christ reigning as God, but the 
 glory now to be acquired by Him as Man, and as a reward for 
 His sufferings on the Cross (Phil. ii. 8, 9), " by which He spoiled 
 principalities and powers, and made a show of them openly, tri- 
 umphing over them in it" (Col. ii. 14, 15) ; and God reconciled 
 all things to Himself, " having made peace through the blood of 
 the Cross by Christ" (Col. i. 20). (Cp. Origen,) Thus also He 
 raises the minds of the Disciples, which had been depressed by 
 sorrow. {Chrys,) 
 
 34, 'EfToK^y καιιή]ν'] A netv comtnand. Our Lord having 
 told His Apostles that they cannot yet come where He is, and 
 cannot follow Him now, but will follow Him afterwards (rr. 
 33. 3G), now proceeds to point out the way (1 Cor. xii. 31), — 
 the more excellent way by which they must follow Him, the way 
 of love ; and He therefore says, a new commandment I give unlc 
 you. 
 
 But how was it new ? Was it not commanded in the old 
 bw, " Thou shalt love thy neighbour as thyself.'" (Lev. xix. 18 ) 
 Why then is it called a new commandment ? Because, He adds, 
 as I loved you ; this is a new commandment, to love as Christ 
 loves tts — who were enemies and rebels against Him. And yet 
 He died for us. And it is neu; because this love retieiis us, 
 makes us neio creatures, heirs of the new covenant, and singers 
 of a new song. This love renewed the Apostles, and renews Na- 
 tions throughout the world, and knits together a New People, — 
 namely, the body of the newly-married Spouse of the only-be- 
 gotten Son of God ; and by reason of this New Commandment 
 her members are eager for each other's welfare ; and if one mem- 
 ber suffer, or one rejoice, the others suffer and rejoice with it 
 (1 Cor. xii. 26). And they love one another, not as men love 
 
 2 X
 
 338 
 
 JOHN XIII. 3G— 38. ΧΙΛ^ 1—9. 
 
 τούτω γνώσονται πάΐ'Τΐς 'ότι εμοί μαθηταί Ιστί, iav άγάπην εχι^τε iu α.\\η\όΐζ. 
 (-^-) ^*' " yleyet αντω ϋίμων Πΐτρος, Kvpie, ττου νττάγΐΐς ; Απίκρίθη αντω ο 
 Ίησονς,'Όπον υπάγω, ου Ζΰνασαι μοί νυν άκολουθησαι,' ύστερον Be ακολουθήσεις 
 μοι. ■*' AeyeL αυτω Πίτρος, Κύριε, διατί ου Βύναμαί σοι άκολουθησαι άρτι ; την 
 φυχτίν μου νπερ σου θησω. ^ ^ Αποκρίνεται Ίησοΰς, Την ψυχηΐ' σου ΰπερ 
 εμοΰ θήσεις ; άμην άμην λέγω σοι, ου μη αλέκτωρ φωνησει εω<; ου άπαρνηστ] 
 με τρίς. 
 
 XIV. (^) ^ " Μη ταρασσεσθω ΰμων η καρδία• ^ πιστεύετε εΙς τον Θεον, 
 και εΐζ εμε πιστεύετε• ~ "^ εν τη οικία του Πατρός μου μοναι πολλαί είσιν εΐ Se 
 μη, είπον αν ΰμίν ότι πορεύομαι ετοιμάσαι τόπον ύμίν. "* '^ Και eai' πορευθώ 
 και ετοιμάσω υμιν τόπον, τταλΜ^ ερ'χομαι και παραληχ^ομαι υμάς προς εμαυτον 
 ίνα όπου εΙμΙ εγω και ύμεΐς ητε. * ΚαΙ όπου εγω υπάγω otSare, και την oSbl•" 
 οι8ατε. ^ Λέγει αύτω Θωμάς, Κύριε, ουκ οΓδα /xev πού υπάγεις• καΐ πως 
 Ζυνάμεθα την ohov εΙΒεναι ; ® " Αεγει αύτω 6 Ιησούς, 'Εγώ εΙμι η όδο?, και 
 η άλη^Εΐα, και 17 ζ^ψ ούΒεΙς έρχεται προς τον Πάτερα, εΐ μη δι' εμοΰ. ^ ^ Εΐ 
 εγνώκειτε με, και τον Πάτερα μου εγνώκειτε άν ^ και άπ άρτι γινώσκετε αύτον, 
 και εωράκατε αυτόν. ^ Αεγει αύτω Φίλιππος, Κύριε, Βεΐζον ημίν τον Πάτερα, 
 h ill. 12. a. και άρκεΐ ήμΐν. ^ '' Αεγει αύτω ό 'Ιησούς, Τοσούτον χρόνον μεθ' ύμων ei/At, 
 
 xch. 21. in. 
 
 2 Pet. I. II. 
 
 y Matt. 2(1. 34. 
 Mark H. 30. 
 Luke 22. 31. 
 
 a vcr. 27. 
 b ch. 20. 29. 
 1 Pet. I. S. 
 c l'.s. 36. 7 — 9. 
 & 23. e. S: 27. i. 
 Heb. 12. 22. 
 Kev. 3. 1 2. 
 d ver. is, 
 & 17. 24. 
 eh. 12. 2C. 
 Heb. C. 20. 
 
 » Keb. !). S. 
 <l 10. I'.l, 20. 
 eh. 1. 4, 17. 
 & 8. 32. 
 & 11. 25. 
 fell. 8. 19. 
 gch. 10. 25, 27. 
 
 men, but as children of God, and brethren and sisters in Christ, 
 with the love with which Christ loved us. (Cp. Aug., Chrys.) 
 
 And what did He love in us } — God ; not Whom we had in 
 lis, but He loved us in order that we might have Him in us. So 
 let us love our brother that he may have God in himself. He 
 who loves his neighbour with a divine love, as Christ loved us, 
 wliat does he love in him but God .' {Aiiij.) By loving God in 
 m.in our life is hid with Christ in God, and love thus becomes a 
 death to the world and a life unto God. ' Ο God ' (says Aug. 
 Conf. 9), ' blessed is the man who loves Thee, and his friend in 
 Thee, and his enemy for the sake of Thee.* 
 
 35. •Έ.ν τοΰτΐύ •γνώσονται] Here is the true *' Note of the 
 Church," Love ; Love of God and of Man in God and for God. 
 " What would the Apostles say, if they heard men propounding 
 almost any other ' notes of the Church ' than that which was 
 given by Christ ?" {Grot.) Christ does not say that they shall 
 be known to be His Disciples by their jiower of working miracles, 
 but by Love. {Theoph.) 
 
 36. oil ZuvaTcLi] thou canst notjoltow Me «oir, lut thou shaJt 
 fulluw Me afterwards. Thou canst not follow Me now, because 
 
 thou reliest now on thine own strength. Now therefore thou art 
 weak. But when thou art humbled, and trustest in Me, and not in 
 thyself, then thou wilt be strong ; then thou wilt be able to 
 follow Me. Atid therefore our Lord said to \\\m afterward, "Follow 
 thou Me " (xsi. 19. 22). Thou canst not noio be a Peter, for the 
 Petra (or Rock) has not yet consolidated thee with His Spirit ; 
 hut hereafter thou shalt follow Me by dying on the cross, as I 
 shall die for thee. See on John .\xi. Hi, 19. 
 
 — 'ύστΐρον — /xoi] B, C*, L, X have α.κο\ουβ•ησΐί$ Se υστΐρον. 
 
 37. τίϊΓ ^υχην μου ΐιπίρ σου θ-ί^σω'] Peter imagined that he 
 would lay down his life for Christ ; whereas Christ had come to 
 lay down His life for all, among whom was Peter. Peter imagined 
 that he could precede his Guide. Presumptuous supposition ! It 
 was necessary that Christ should first lay down llis life for the 
 salvation of Peter, before Peter could be able to lay down his life 
 for the Gospel of Christ. But when Christ had died for Peter, 
 and redeemed him by His own Blood, and had risen from the dead, 
 fcea Peter was able to follow Christ, even to the cross. {Aug.) 
 
 Cn. XIV. 1. MS? TOf/otrtTiVeo)] This discourse was uttered at 
 jable after the celebration of the Lord's Supper. (See v. 31.) 
 
 — TTiffT€vfT€ (Is rhv Qehv, καϊ cis e)ue πίστ€ύ€τε] A proof of 
 Christ's Divinity. The word τηστΐύζΐν, followed by els and an 
 accusative, as here, when said of a person in the N. T-, is 
 never applied to a man, but only to God. See Vortl. de Ilebr. 
 p. (;7C. 
 
 If ye believe in God, ye must also believe in Me ; because I 
 am God. The i>rospect of My death makes you fearful. I have 
 taken the form of a servant, but I am in the form of God (Phil, 
 ii. C). As God, I will raise Myself, Who am Man. Let not 
 therefore your heart be troubled. {Aug.) 
 
 2. uovat πολλαί] many mayisions ; μοναί, mansiones ; for 
 there alone we have a continuing city, μίνουσαν ττόΚιν (Heb. 
 xiii. It). 
 
 One of Christ's Disciples may bo more holy, more wise, 
 more righteous than another ; but none of His Disciples will be 
 excluded from that paternal house, where every child of God will 
 have a mansion proportioned to the use he has made of the grace 
 given him in this life. The term 'many mansions' signifies that 
 there will be different degrees of felicity in the same eternity, as 
 there are stars differing from one another in glory in the same 
 sky, " So is the Resurrection of the dead" (1 Cor. ,\v. 41, 42). 
 See above on Luke xix. 17. 
 
 So God will be all in all ; and since God is Love, the effect of 
 Love will be that what each has severally, will be common to all ; 
 there will be no envy arising from disparity of glory, since the 
 unity of love will reign in all. (Aug.) 
 
 — ΤΓορίύομαι ΐτοιμάσαι τόηον υμ'ϊν] Christ iropeufrat, sets out 
 on a journey, to prepare a place for us. Let Him then depart; 
 let Him ascend, and not be visible to the bodily eye ; let Him be 
 hidden from it, that thus He may be seen by the eye of faith , 
 and being so seen, may be desired; and being desired, may be 
 possessed for ever ; the desire of our Love is the preparation of 
 our house in heaven. {Aug.) 
 
 3. ττοριυβώ] I shall hare made My journey, from earth toheaven. 
 See xiv. 12. 28 ; xvi. 7- 
 
 6. 'Εγώ ι'ίμί ή iSos, καϊ 71 άλήβ€ΐο, κοί ή ζω-η'] " Ego sum Via, 
 Veritas, Vita.'* From the verb of existence, ίΐμ\, as used here 
 and in other places of St. John's Gospel, 5^. Athanasius (p. 'Λ2'.)) 
 infers the eternal existence of Christ, (v τφ (Ιμι rh alSiov toD 
 υΐυΰ σημαίνεται. 
 
 I am the Way, by which you desire to go ; the Truth, to 
 which you desire to come ; the Life, in which you desire to 
 remain. 
 
 The Eternal Word, WΊlO being with the Father, is (he Truth 
 and the Life, became the Way to us by taking our nature. Walk 
 therefore in Him Who is Man, that you may come to Him Who 
 is God. {Aug. Serm. 141.) He Who is the Way cannot lead us 
 astray ; He Who is the 'Truth cannot deceive ; lie ΛVho is the 
 Life cannot desert us in death. {Hilary, de Trin. vii. 9. Chrys.) 
 He is the Way — by Doctrine, by Example, by Suffering (Heb. x. 
 20), by Prayer. 
 
 You need not inquire for the Way. He Who is the Way Ae.s 
 come to you. Arise and walk. Walk in the Way. Many run, but 
 do not run in the Way. ' Melius est claudicare in via, quam 
 currere extra viam ;' it is better to limp in the Way, than to run 
 out of the Way. {Aug. Serm. ibid.) 
 
 He said before, " No one can come to Me, except the Father, 
 which hath sent Me, draw him " (John vi. 44). He now says, 
 " No one can come to the Father but by Me," making Himself 
 etiual with the Father. " If ye had known Me, ye would have 
 known the Father." They had known Him, but not rightly ; 
 but afterwards the Holy Spirit would come and give them true 
 knowledge; and therefore He adds, "hereafter ye shall know 
 Him." {Chrys.; see also Aug. Serm. 141, 142.) 
 
 9. Τοσούτον χρόνον μιβ" υμών (Ίμι] Have I been so long time 
 with you, and yet dost thou not know Me, Philip ί To walk on 
 the waves, to command the winds, to forgive sins, to raise the
 
 JOHN XIV. 10—16. 
 
 339 
 
 και ουκ εγνωκας με, ΦιλιτΓττε ; ό ίωρακω<; e'/xe έώρακε τον Πάτερα• και. πως συ 
 Aeyet?, Δΐ.\.ζον -ημιν τον Πάτερα ; ϋυ πιστευείζ οτι εγω εν τω ΙΙατρι, και ο 
 Πατήρ εν εμοί εστί ; Τά ρήματα α εγώ λαλώ νμΐν απ εμαντον ου λαλώ• ό oe 
 Πατήρ ό εν εμοι μένων αύτος ποιε2 τα έργα. " Πιστεύετε μοι οτι εγώ εν τω 
 ΠατρΙ, καΐ ό Πατήρ εν εμοί• ει δε μη, δια τά έργα αυτά πιστεύετε μοι. " Άμην 
 αμήν \έγω υμίν, 6 πιστεύων εις εμε, τά έργα ά εγώ ποιώ κάκεΐνος ποιήσει, 
 και μείζονα tovtc^v ποιήσει, οτι εγώ προς τον Πάτερα μου πορεύομαι, 
 (Ίν) ^'^ ^ καΐ ο τι άν αΐτησητε εν τω ονόματι μου, τούτο ποιήσω• ίνα Βοζασθΐ) 
 6 Πατήρ εν τω Τΐω. ^^ Έάν τι αιτήσητε εν τω ονόματί μου, εγώ ποιήσω. 
 
 ^^ '' Έάν αγαπάτε με, τάς εντολάς τάς εμάς τηρήσατε• "^ και εγώ ερωτήσω 
 τον Πάτερα, και άλλον Παράκλητον δώσει ΰμΐν ίνα μένη μεθ' υμών εις τον 
 
 ί vcr. 20. 
 
 ch. 10. 32, 30, 38. 
 
 jch. 15. r, 16. 
 S! 16. 2.1, 24. 
 S: ver. 14. 
 Mall. 7. 7. 
 i Mi. 20, 
 S: 28. 18. 
 2 Cur. 12. β, 9. 
 Mark 11. 24. 
 1 John 5. U. 
 k ver. 21. 23. 
 ch. 1.5. 10. 
 1 John 2. 3. 
 & 5. 3. 
 
 dead ; these are acts of God, and these acts were done by Christ 
 in the presence of His Disciples, He therefore reproves Philip 
 because he had seen Him do these micrlity works by His own 
 antlinrity, and yet did not recognize the Divine nature dwelHng in 
 Him Wlio liad taken the nature of man. {Hi/art/, do Trin. vii.) 
 
 Philip saw Christ's Body, but he did not yet know Him as 
 God. Philip thought that he had seen the Son of God, because 
 he had seen His body ; and he now wished to see the Father ; but 
 Christ tells him that he had not yet seen, i.e. known, the Son 
 arifiiit ; and if he did see Him aright, i. c. as God, he would see 
 the Father, Who is consubstantial with the Son. [C/iri/s.) 
 
 • — ■ & ίωρακύί iμ^ ίωρακξ rhv ΧΙατΐρα] he that hath seen Me 
 fiath seen the Father, Some have jierverted these words into an 
 occasion of the SabeUian Heresy. {Chrys.) On the ill use made 
 of them by the Noetian School at Rome, under ZephjTinus and 
 Callistiis, see S. Hippolytus, Philosophumena, p. 28!», ed. Miller, 
 and the present Editor's notes, p. 2()1, and cp. S. Ιίί/ψοΙ. i\ 
 Noet. § 7, ^γhere he vindicates the true sense of this text. See 
 also .S'. Ci/rit liere. He that hath seen Me, hath seen the Father. 
 Not that I am both Father and Son (the Error of the Patripas- 
 sians, and Noetians, and Sabellians), but because the Son is co- 
 equal with the Father. He reproves Philip for desiring to see the 
 Father, as if the Father were greater than the Son ; and because 
 Philip did not know the Son aright, in that he thought that an- 
 other Person was greater than the Son. Therefore our Lord said, 
 " Dost thou not believe that I am in the Father and the Father in 
 Me.^" (.Iw^.) We acknowledge the nature of God subsisting in 
 Chri>t, since God is in God, and there is no other God besides 
 Him Who is in God. {Hilary, de Trin. v.) He who sees My divine 
 substance, sees the substance of the Father. Whence it is clear that 
 Christ is not a creature, for they who see the creature see not 
 God. Christ is therefore consubstantial with the Father. {Chrys.) 
 
 10. άτΓ* ίμαυτου ου λαλώ] 7 speak nni frant Myself, alone : I 
 say nothing contrary to, or independent of, My Father, {Chrys. 
 on John xvi. 15.) 
 
 11. δίά τά e/>7a αυτά. πίστεύίτ^ μοι] helieve Me for the very 
 works' sake. Not only for those which I do on earth, when pre- 
 sent in My human nature, but for those works, which after My 
 Ascension, I shall enable others to do, thus showing My divine 
 power, and coeijuality with the Father. {Chrys., Arty.) 
 
 12. μύζανα τούτων ποιή(Τ€ΐ] He shall do yreater works than 
 these. Behold the power of the Only-begotten Son, He, when 
 absent from Eartli in body, can give to others the ability to do 
 greater works than He Himself did while He was on earth. And 
 by .adding, " Whatsoever ye shall ask in il/y Λ^λιμρ, I will do," 
 He showed that those other works would be done by His jiower. 
 (Cp. Theoph.) Wh.at were these greater works ? Such as the 
 healing of the sick by the shadow of Peter (Acts v. 1.")), and by 
 handkerchiefs from the body of Paul (Acts xix. 12), and tlie 
 speaking in new tongues, (we do not hear that Christ ever spoke 
 in a foreign language,) and the conversion of the world by their 
 means. Jesus Christ, in heaven, did all these things by means of 
 His Disciples on earth ; He enabled them to do them. He did 
 more when He preached by them after His .\scension than He 
 had done by speaking in person to those who heard Him on 
 earth. (Cp. Aug.) He declares the reason of this in these 
 words, " because I go to the Father." These mighty \Vurks 
 were due to the gift of the Holy Ghost, which Christ obtained 
 for His Church by suffering, and which He received on His 
 Ascension and Session at the right hand of the Majesty on High, 
 when He had gone to the Father. 
 
 See below, the Introduction to the Acts of the Apostles, 
 p. vii — xxxiii, where it is shown that the design of the Holy 
 Spirit in that book is to reveal Christ glorified in heaven, and 
 working by means of His Apostles, and other Ministers, upon earth. 
 
 This promise of Christ was not only true, as was just said, in 
 the Apostolic age after the Ascension, but it is ever true in the 
 Church. " He that belieueth in 5Ie shall do greater works than 
 those which I do here." See the power of Faith ! .^3 the 
 Apostle says, " To him that beliereth on Him that juslifieth the 
 ungodly, his Faith is counted for Righteousness " (Uom. iv. 5), — 
 that is, it justifes him ; it is the hand which applies the merits of 
 Christ for the forgiveness of our own sins, and for our acceptance 
 with God. Herein we do the trork of Christ, for to believe in 
 Christ is the work of Christ. And to he justified is more than to 
 be created. This is the work done when the ungodly is justified, 
 and his faith is counted to him for righteousness. This work is 
 wrought by Christ in him, but not without him, and this is a 
 greater work than even to create heaven and earth. For hearen 
 and earth will pass away, but the .lustification and Salvation of 
 God's elect abideth for ever. And Christ inspires us with lively 
 faith and hope when we pray to Him, by adding, *' Because I go 
 to the Father ;" and, *' Wfiaisoever ye ask in My Name, I will 
 do it." (Cp. Aug.) 
 
 This promise of Christ is fulfilled in His Ministers, when by 
 the working of the Holy Ghost in the Word and Sacraments they 
 raise the dead to life eternal. 
 
 13. iv τφ ονόματί μου] in My Name. Therefore the Apostles 
 said, when working miracles, " In the Name of Jesus Christ of 
 Nazareth, rise vp and walk." (.ictsiii. 6.) He, sitting in heaven, 
 wrought all the miracles which were worked by their agency on 
 earth ; " the Hand of the Lord was with them," enabling them 
 to do what they did. Mark xvi. 10, 20. Acts iv. 30; xi. 21; 
 xiii. 11. {Chrys.) 
 
 14. εγώ ■ποιήσω'] I will do it. 67;!; is emphatic. Whatsoever 
 ye ask t/i il/y Na7ne, i. e. in submission to My Will : and con- 
 ducive to your own salvation and to God's glory, which are pixr- 
 poscd by My Will, I will do it. St. Paul asked that the thorn in 
 his flesh might be removed (2 Cor. xii. 8), but his prayer was not 
 granted, because it was more expedient for him that be should 
 have grace to bear it. (Cp. Aug.) 
 
 15. 16.] On this text see the Sermon of Up. Andrewes, iii. 
 145. 
 
 16. ϋλλοί" Παράκλτ)το>'] another Paraclete. 
 
 The word ηαράκλητοί. Paraclete, as used in the N. T., re- 
 presents two Hebrew words ; 
 
 cn:>3 {menachem), ' a Comforter,' for which the LXX had 
 used παρακλ-ητωρ in Job xvi. 2; cf. Zech. i. 13. See also --Vets 
 ix. 31, " the comfort {παράκλησί!) of the Holy Ghost," and Luke 
 ii. 25. Cp. S. Cyril Hierosol. Cat. xvi., on Παρόκλτιτοι. 
 
 yVp {melits), an Interpreter or Mediator, an Advocate 
 called in to plead a cause, or a friendly assistant in a judicial suit ; 
 for which the Chaldee Parajihr.Tsts use •.:>'v''3 {pracltt), i. e. 
 ταράκΚ-ητοί. (Job xvi. 20 ; xxxiii. 23. Cf. Buxtoif. Lcx.Talni. 
 p. 1843.) Hence ΐΓοράκλ>;τοϊ sometimes signifies, as here, one 
 who consoles or comforts, by counsel and aid (sec below, xv. 2<!), 
 and sometimes one who mediates or interprets, and presents 
 petitions to another, as an Intercessor. The word -irapaKaXeTv is 
 used in the LXX and N. T. in the senie of bcieech, exhort, com- 
 fort, summon. (Ps. xxii. 5. Matt. viii. 5. Luke vii. 4. .A.cts xxviii. 
 20. 1 Thcss. ii. 11 j iii. 2. 2 Cor. i. 4. 1 Tim. vi. 2. Tit. ii. 15.) 
 
 Christ Himself is called a Paraclete or Advocate by St. 
 John. " We have an Adeocale (Παράκλητομ) with the Father, 
 Jesus Christ the Righteous." (1 John ii. 1.) 
 
 Some have attempted to limit the sense of Ποράκλ()το5 in the 
 New Testament to ' Advocatus,' or ' Adjutor.' Hut the word is 
 one of large acceptation. And it was probably chosen for that 
 reason, as best signifying the manifold gifts and offices of the Holy 
 Ghost (I Cor. xii. 3 — 11), as the Sanctifier, Teacher, Comforter. 
 Exhorter, Remembrancer, Inspirer, Enlightcnor, Counsellor, 
 2X2
 
 340 
 
 JOHN XIV. 17—29. 
 
 i di. l:.. 2C. 
 S: IG. 13. 
 1 Joliil .'i. C. 
 
 ill VIT. l•.. 
 
 Horn. 8. a, 11—111. 
 1 Cor. .1. 10. 
 & C. 19. 
 η ch. 15. jr.. 
 1 John i. C. 
 ο Matt. IS. 20. 
 Sc 23. 20. 
 ρ 2 Cor. 5. C-S. 
 Heb. 12. 1— .1. 
 q 1 Pet. 1. 8. 
 ch. C. 57. 
 & 10. 28. 
 Λ 15. i-r.. 
 Col. 3. 3, 4. 
 Rom. 8. 3. 10, 11. 
 
 1 Matt. 10 3. 
 Luke 6. 16. 
 
 Β Rev. 3. 20. 
 
 t ch. 12. 2(i. 
 & 16. 26, 27. 
 4: 17. 26. 
 
 2 Thess. 2. 16, 17. 
 I Joliu 3. i. 
 
 u Luke 24. 49. 
 ch. IS. 26. 
 tc 16. 7. 
 
 τ Rom. 8. 0. 
 tl 16. 17. 
 2 Cor. 1. 3— 5. 
 Phil. 4. 6, 7. 
 HsRg. 2. 9. 
 2 Thee». 3. 16. 
 vr ver. 5, IS. 
 ch. 10. 29. 
 ich. 13. 19. 
 & 12. 16. 
 
 αίώΐ'α, '^ ' TO ΠνΐΌμα της άληθζίας, υ ό κόσμοζ ου Βνι>αται λαβείν, υτι ου 
 vtwpiL αντο, ουθ€ γινωσκΐ,ι αυτό• υ/χει? oe γινωσκίΤΐ. αυτό, οτι παρ νμιν μένει, 
 και el•" υ/χΐΓ εσται. '" Ουκ αφήσω υμάς ορφανουζ• έρχομαι ττροζ υ/χα?. 
 
 19 ο Έτι μικρόν, και ό κόσμοζ με ουκ ετι θεωρεί, '' ύ/χεΐς δε θεωρείτε με• '' oVi 
 €y<u ζώ, και ΰμεΐς ζησεσθε. "" Έν εκείντ) ττ) -ήμερα γνωσεσΟε ύμε'ΐ<; 'ότι εγω 
 εν τω Πατρί μου, και ύμείς εν εμοί, καγω εν ύμΐν. "' Ό έχων τά? εντο\ά<; μου 
 και τηρών αυτας εκεινοζ εστίν ο αγαττων με' {-j- ) ο οε αγαπών με αγαπηση- 
 σεται ύπο του ίΤατρός μου• κάγω α-γαπησω αυτόν, και εμφανίσω αυτω εμαυτόν. 
 (-^") " ^ Λε-γει αυτω Ίουδα?, ουχ ό ^Ισκαριώτη'?, Κύριε καΐ τΊ γε-γονεν, ότι τ)μΐν 
 μέλλεις εμφανίζειν σεαυτον, και ουχί τω κόσμω ; '^ ' Άπεκρίθη Ίησοΰζ και 
 εΊπεν αυτω, 'Εάν τις άγαπα με, τον λόγον μ.ου τηρήσει• ' και ό Πατήρ μου άγα- 
 ττησει αυτόν, και προς αυτόν ελευσόμεθα, και μονην παρ αυτω ποιησομεν. 
 ^^ 6 μη άγαπώΐ' με τους λόγους μου ου τηρεί• (-,^) και ό λόγος υν άκοΰετε ουκ 
 εστίν εμος, άλλα του πέμποντος με Πατρός. 
 
 ■^^ Ταύτα λελάληκα ύμΐν παρ' υμϊν μένων. (^) "*" " Ό δε Παράκλητος, το 
 Πνεύμα το άγιον, ο πεμ\})ει ό Πατήρ εν τω ονόματι μου, εκείνος υμάς διδάξει 
 πάντα, και ύπομνησει υμάς πάντα α είπον υμΐν. 
 
 -' ^ Είρηνην άφίημι ύμΐν, είρηνην την εμην δίδω/χι ΰμΙν ου καθώς 6 κόσμος 
 ΒίΒωσιν, εγω δι'δω/χι ύμΐν. Μη ταρασσεσθω ύμων η καρδία, μηΒε Βειλιάτω. 
 -^ " Ήκούσατε ότι εγω εΙπον ύμΐν, 'Υπάγω και έρχομαι προς υμάς. Ει ήγαπάτέ 
 με, εχάρητε αν, ότι πορεύομαι προς τοι^ Πατέρα• Ότι ο Πατήρ μου μείζων μου 
 ecTTi. Και νυν ειρηκα υμιν πριν γενεσυαι, it-a, όταν γενηται, πιστευσητε. 
 
 Guide, Helper, and Advocate of the Church. Cp. Bp. Pearson 
 on the Creed, Art. viii. pp. C08— 61C. Barrow, Serni. xxxiv. on 
 the Creed, vol. v. pp. 185 — 18;). .See Βμ. Aniirewes, iii. pp. 13U. 
 )74 — 178, Sermon v. on the sending of the Holy Ghost. 
 
 Here the Paraclete is the Holy Ghost, Whom the Faithful 
 confess to be consubstantial with the Father and the Son. By 
 calling the Person here promised to be sent " anoUier Paraclete," 
 He shows that there is One Person, Who sends, of the Son, and 
 another, to be sent, of the Holy Ghost. {Aug.) Here is a warning 
 to the Sabellians, who do not give due honour to the Holy Ghost. 
 By the word ' another,' Christ shows the distinction of Persons ; 
 by the word ' Paraclete,' He declares the equably of dignity. (Cp. 
 Chrys.) 
 
 The Holy Spirit is here represented in opposition to the Evil 
 Spirit. The Evil Spirit is Διάβολο?, our Calumniator, Έχ9ρ!)5, our 
 Adversary, enemy, Satan ; our Κατή-χοροϊ or Accuser. (Job i. 9 ; 
 ii. 4. Zech. iii. I. Rev. xii. 10.) The Holy Spirit is our Παρά- 
 κλ7)το! ; compare on Rom. viii. 2G. 
 
 17. h δ κόσμο! ού δύι/αται λαβ(?>'] the world cannot receive 
 Him : because worldly hearts desire what is visible ; the world 
 does not rise to the love of what is invisible. (Aut/.) 
 
 18. Ουκ ίφ-ησω ύμΰε 6ρφανον$'\ J irill not leave you orphans, 
 ορφα»}/! is used by LXX for Din; {yathom), 'fatherless.' ^Ps. 
 Lvviii. ί>, G.) He calls them Te'xna, children (xiii. 33),— a word 
 used eight times by St. John. Cp. St. Paul's language 1 Thess. 
 
 ii. 17. 
 
 — ΐρχομαί TTphs ϋμάί'] I am coming to you. Do not think that 
 I am deserting you. I am even now coming to you in spiritual 
 gifts. 
 
 19. Έτι μικρίνΐ In a short time I shall be withdrawn from you 
 in body ; but you will see Me with the eye of faith, and feel My 
 presence by that of the Spirit. See Cyril, and .\iii. 33, and 
 xvi. IG. 
 
 22. οΰχ 6 '1σκαριώτη$2 not Iscariot, for he had ' gone out.' 
 Cp. xiii. 30. 
 
 23 — 31.] For an exposition of these verses see Greg. M., 
 Horn, in Ev. xxi. p. 1575. 
 
 23. iroiicro^fv] B, L, X have -ποιησόμίβα. 
 
 26. νπομν-ήσ^ί] He shall bring to your remembrance all things 
 which I spake to you. The Spirit taught them those things which 
 Christ did not teach them, because they were not able to bear 
 them. (John xvi. 12.) And He brought to their remembrance 
 those things which, eitlier through obscurity or slowness of under- 
 standing, they were not able to recall. (Theoph.) 
 
 The Writers of the Gospels, who were unlearned and illiterate 
 men, were enabled by the Holy Ghost to record with minuteness 
 
 and accuracy the sublime sayings and marvellous acts of Christ. 
 Here is the refutation of all objections to their veracity. They 
 were inspired by the Spirit of Truth {v. 17), Who taught them all 
 things, and brought to their retnembrance all things that Christ 
 had said to them. Therefore objections against the truth and 
 inspiration of the Sacred Writers are in fact sins against Christ, 
 Who sent the Holy Ghost, and against the Holy Ghost, Who was 
 sent to teach them all things, and to lead them into all the 
 truth. 
 
 27. Έ,ιρ{]ντ\ν αφί-ημι νμ'ϊι/] Peace I leave to you. He gives us 
 peace in this world, and He will give us His peace in the world to 
 come. He Himself is our peace. (Ejihes. ii. 14.) The peace of 
 Christ is serenity of mind, tranquillity of spirit, the bond and fel- 
 lowship of love ; and no one can attain to the inheritance of the 
 Lord, who does not keep this testament of peace, nor can any one 
 have concord with Christ who foments discord among Christians. 
 {Aug.) 
 
 — ου καθω5 δ κόσμο5 δίδωσι»'] noi as the world yiveih. Jlcn 
 who love the world love not Christ, and love not one another in 
 Christ ; and when ihey give peace, it is for their own sake and fur 
 the world's sake, not for God's sake. {Aufj.) 
 
 28. El η-γαπατί μ(, 4χάρητ€ Hi^l 1/ ye loved Me, ye would have 
 rejoiced. He was going in that nature which He had as Man ,- 
 but He remained with them as God. In that nature by which He 
 is not equal to the Father He was going to the Father, from 
 Whom He will come again to judge the quick and the dead. \\\ 
 that other nature by which He is equal to the Father, He never 
 came away from the Father, but is present with Him every where, 
 and entire, co-equal with Him in that Divinity, which no place 
 can contain. 
 
 y'e would have rejoiced. Human nature may well rejoice, 
 in that it has been taken up to heaven by the Only-begotten 
 Word ; so that Earth is exalted, and Dust sits incorruptible in 
 Christ, at the right hand of the Father. Who does not rejoice, 
 that loves Christ, and contemplates his own nature, now made 
 immortal in Christ, and hopes that he himself will one day be 
 together with Christ.^ (-^"^■) 
 
 — OTi TTopeiJojuai] because I am going. So A, B, D, L, X, and 
 many cursive MSS. and Versions. Elz. has 'on tlirov ττορ^νομαι. 
 
 — δ Πατήρ μ. μeίζωv μον"] My Fnther is greater than I am, as 
 Man. Christ is speaking of going, which cannot be predicated of 
 God. My Father is greater than I am, in that nature which goes 
 to Him. But I am equal to Him in that Nature which is now 
 and ever irith Him. See on iii. 13, and x. 'Λ0, and 1 Cor. xv. 28, 
 and .S'. Cyril here, and Bp. Bull, Def. Fid. Nic. sect. 4. 
 
 Bp. Pearson (on the Creed, Λι -t. i. p. 02) observes that »ome
 
 JOHN XIV. 30, 81 . XV. 1—9. 
 
 341 
 
 ^^ Ουκ en πολλά λαλήσω μζΟ' νμίν ' ψχ^εται γαρ ό του κόσμου άρχων, 
 και lu έμοί ουκ eyet ouSeV- ^^ ' αλλ' ίνα yvCi ό κόσμο<;, οτι αγαπώ τον ΊΊατίρα, 
 κα\, καθωζ Ιν^τίΙλατό μοι ο Πατήρ, ούτω ποιώ. Έγείρεσθε, άγωμεν ivTevdiv. 
 
 XV. Έγά) εΙμι η άμττζλο•; η αληθινή, καΐ " ό Πατήρ μου 6 γΐωργόζ eVrt• 
 •" ττάν κλήμα Ιν Ιμοί μη φβρον καρπον aipcL αυτό, καΐ πάν το καρπον φερον 
 '^ καθαιρεί αυτό, ίνα πλείονα καρπον φερΎ). ^ ** "HStj ύμεΐζ καθαροί εστε δια 
 τον λόγον ον λελάληκα ύμΐν. ■* ° Μείνατε εν εμοί, κάγω εν ύμίν καθώς το 
 κλήμα ου Βύναται καρπον φερειν άφ' εαυτού, εάν μη μείνη εν τη άμπελω, 
 οΰτω<ς ούοε ύμε'ί'ί, εάν μη εν εμοΙ μείνητε. ^ ' Έγώ εΙμι η άμπελοζ, ΰμεΐζ τά 
 κλήματα' ό μένων εν εμοΙ, κάγώ εν αύτω, ^ ουτοζ φέρει καρπον πολύν, οτι 
 χωρίζ εμοΰ ου δύνασθε ποιεΐν ού^εν. ** '' εάν μη τι<; μείνη εν εμοΙ, εβλήθη 
 εζω ώζ το κλήμα και εζηράνθη• και συνάγουσιν αυτά καΐ εΐζ το πυρ βάλλουσι, 
 και καίεται• (^ν ) ^ ' ε'^^' μείνητε εν εμοΙ, και τά ρηματά μου εν ύμΐν μείνη, δ εάν 
 θελητε αΐτήσασθε, καΐ γενησεται ύμΐν. (^) " '' Έν τούτω εΖοζάσθη ό Πατήρ 
 μου ίνα καρπον πολύν φερητε• καΐ γενησεσθε e/xot μαθηταί. 
 
 ^ Καθώς ηγάπησε με ό Πατήρ, κάγώ ηγάπησα υμάς, μείνατε εν τη αγάπη τη 
 
 ych. 12.31. 
 & 16. 11. 
 ζ ch. 10. 18. 
 
 a Matt. 20. 1. 
 &21. 33. 
 
 1 Cor. 3. 9. 
 
 b Malt. 7. 21. 
 & \S. 13. 
 
 2 Tim. 3. 5. 
 Rev. 3. 1. 
 
 c Pi. 51. 7— ".3. 
 Isa. 27. 6—8. 
 Mai. 3. 3. 
 il ch. 13. 10. 
 k 17. 17. 
 K|>li. 5. 26. 
 e 1 John 2. 6. 
 f llos. U. 8. 
 I'hil. 1.11. 
 &4. 13. 
 g Koin. 6. 4. 
 & 8. 10. 
 Eph. 3. 16—21. 
 Col. 1. 6. 
 2 I'et. 3. 18. 
 h Matt. 3. 10. 
 & 7. ID. 
 i ch. 16. 23. 
 1 John 3. 22. 
 k Malt. S. 16. 
 Phil. 1. 11. 
 ch. 8. 31. 
 
 of the Ancients interpreted this te.\t of Clirist " as tlie .S'oii of 
 Gftdy the Second Person of the Trinity, but still with reference 
 not to His Essence, but to His Generation. 
 
 — Πατήρ ^ou] μου is omitted by A, D, L, X, and some Cur- 
 sives and Aversions. 
 
 30. (ρχΐταί yap ό του κιίσμου άρχωρ^ for the Ttilev of the 
 vorld Cometh. The devil is not the prince of creation, but of 
 sinners. Hence the Apostle speaks of our warfare ** against prin- 
 cipalities, against powers, against the rulers of the darkness of 
 this world, against spiritual wickedness in high places." Ephcs. 
 vi. 12. {Awj.) 
 
 — eV ί'μοί ουκ €χ(ΐ ouSeV] Λ^ hath nothing in Me ; because 
 Christ had come as Ciod witliout sin, and the A'irgiii conceived 
 and brought forth His tiesh, but without any mortal taint of sin. 
 (Atiff.) Why then did our Lord die .•* Death in Him was not the 
 penalty of sin, but a gift of mercy to us, that He might free us 
 from eternal death. (Aug., Tract. 3 ) 
 
 81. ΈγίφίσβΕ] Rise up. They had been reclining at supper 
 till H(^ said these words. (Aug.) They now leave the upper 
 room, in which the Lord's Supper had been instituted, to go to 
 Gethsemane. See .^v. 1 and Matt. x.\vi. 30. Mark xiv. 2G. Luke 
 xxii. 3!». 
 
 Cii. XV. 1. Έγιύ €1^1 ή &μτ(λοί ή όλΐ)9ιι^] / am the true 
 Vine. 
 
 The People of God had been compared to a Vine in the Old 
 Tost. (I's. lx.>:.t. 8. Isa. v. 1—7. Jer. ii. 21. Ezek. .w. 2 ; .χΐχ. 
 10.) liut in the jVeio the Son of God is incarnate, and one with 
 His People. 
 
 The discourse of our Lord in the last chapter was delivered 
 at the table in the chamber of the paschal supjier (see xiv. 31). 
 The following seems to have been suggested by tlie Vineyards and 
 Gardens, through which they [lassed in their way toward the Mount 
 of Olives. 
 
 They had also lately partaken of the fruit of the Vine, in 
 the Communion of the Blood υί Ihe True Vine: and He said that 
 He would no more drink of the fruit of the Vine, till He should 
 drink it new with them in His Father's kingdom. (Matt. xxvi. 20.) 
 .'^nd .«o this discourse related by St. John falls in with what is 
 recorded by the other Evangelists. 
 
 He is the ΛΊηε, because He is the Head of the Church, the 
 Man Christ Jesus, and we arc His members ; and the Vine and 
 branches are of the same nature ; and He is the true Vine, as dis- 
 tinguished from that mentioned Isa. v. 4. Jer. ii. 21. (.-If/ff.) 
 ''or other instances of the word άλ7(βιμί)5 as distinguisheil from 
 what is counterfeit, and as applied to Christ, see i. 9, (pus αΚ-η. 
 θινάν : vi. 32, Ιίρτον ΐΐ\τ)θιν})ΐ', and Uev. iii. 7. 14; xi.x. 11. 
 
 On this discourse see Williams, Holy Week, pp. 4S0 — 49Π. 
 
 — Πατι'ψ μου i 7ία)ργιί!] Mg Father is the hnshaudman. He 
 fills our hearts with the ploughshare of His Word, and scatters 
 the seeds of His precepts there, and sends us the dew and rain of 
 the Spirit, that He may reap the fruits of holiness. 
 
 2. -nnv κΚημα Iv ίμοί μί) φίροι/ καρπον] Unless wo bear the 
 fruit of good works, we cannot be said to be branches of the Vine, 
 which is Clirist. {Chrgs.) The genuine /raiVs of the true Vine 
 are described in Gal. v. 22. 
 
 — καθαίρα} He pruucth us by afflictions, in order that we 
 
 may jiut forth shoots and bear more fruit. (Chrgs.) Observe the 
 connexion of καθαιρεί and itaOapos. We are purified by being 
 pruned. Cp. Latin, purns, putus, ana puto, to prune. 
 
 3. νμίΊί καθαροί e'ffre δια rhr Koyot/] ge are clean through the 
 ΤΓοΓί/. Why did He not say, "Ye are clean by Baptism .•' " 
 Because it is the AVord which cleanses in the water. Take away 
 the Word, and what is the water .' The Word is added to the 
 Element, and it becomes a Sacrament. Whence is this power of 
 the water, that it touches the body and the heart is cleansed ? 
 M'hence, but because the Word operates, not merely in being 
 spoken, but in being believed. This word of faith is of so great 
 power iri the Church of God, that by means of him (Al. *' ipsam," 
 i. e. " Ecclesiam ") who believes, and offers an infant for baptism, 
 and by means of him who blesses and baptizes the infant, it cleanses 
 the infant, although as yet not capable of believing unto repent- 
 ance, and of making confession unto salvation. (Aug.) 
 
 4. rh κΚημα] the branch cannot bear fntit of itself , except ii 
 abide in the Vine. Behold here the need of grace. This truth is 
 set at nought by those, who think that they have not need of God 
 for the performance of good works. He who imagines that he 
 can bear fruit of himself '\s not in the Vine ; and he who is not in 
 the Vine is not in Christ, Who said, " Without Me ye can do 
 nothing." Here is a proof also of the Two Natures of Christ. 
 If He were not man. He would not be the ΛΊηε, of which we are 
 the branches ; if He were not God, He could not give grace to the 
 branches, so that without Him they can bear no fruit. [Aug.) 
 
 6. ί$\•ηθη — ξ^ηράνΟη'] Observe the past tense in ΐβ\-ηθη and 
 ΐξηράνθη. Whosoever severs himself from Me, is already cast 
 out, and withered. He is the cause of his own destruction. 
 
 — συvάyoυσiv αυτά] i. e. the Angel-reapers will gather them 
 and cast them into everlasting tire. On this use of the third 
 person plural, see on Luke xii. 20. 
 
 — (Is t5 irCp] Elz. omits τίι, which is in .\, G, L, M, S, and 
 very many cursive MSS., and is emphatic, ' the fire,* which is an 
 emblem of that fire which is reserved to the wicked, the irCp 
 αιώνων (Matt, xviii. 8; xsv. 41). 
 
 One of two things remains for every branch ; either to be in 
 the Vine, or to be in the fire ; and if we do not dwell in the Viuo, 
 we sliall be cast into the fire. (Aug.) 
 
 7. iav μ€ίνητ( iv ί'μοί] ifge abide in Me. We abide in Christ, 
 when we do what Christ commands, and love what He promises. 
 (Aug.) 
 
 — t> iav βί'λτ)τ6 αΐτ-ήσασθί] ask whatsoever ge trill, and it 
 shall be done unto gnu. Some MSS. (E, G, H, K, S, U, Δ, Λ) 
 have the future tense here αίτήσίσβί. They who abide in Christ 
 can only will what He wills, viz. those things which lead to ever- 
 lasting salvation. Here is the use of the Lord's Prayer ; if -ο 
 never decline from the words" and spirit of that prayer in our ι να 
 prayers, then whatsoever we ask, it shall be done for us. (Aug.) 
 
 8. yevtirrtaec] B, Γ), L, M, X have ycvTiaOt. 
 
 9. KaOu's ήγάΐΓτισ-ί μ( i ΠοτιΊρ] As Ihe Father toveth Me, even 
 so love I goH. The Father also loves us in Christ. (Aug.) If 
 the Father loveth us, let us be of good cheer ; if the Father is 
 thus glorified, let us bring forth much fruit. And in order that 
 we may never faint and fall away. He adds, " .\bide ye in My 
 love;" and how.' by keeping My commandments. "If ye keep 
 My commandments, ye shall abide in My love." {CArys.) Let uo
 
 342 
 
 JOHN XV. 10— 2G. 
 
 Ich. 14. IS. 
 
 nich. 17. 13. 
 K: 10. 21. 
 
 η oil. 13. 31. 
 
 Eph. 5. J. 
 
 1 John 3. 11, 111. 
 
 &4. 21. 
 
 1 Tht»s. 4. 9. 
 
 η rli. M. l.j. 
 
 Si ver. 10, II. 
 
 Uatl. 12. ,'>0. 
 
 Jaincs 2. 23. 
 
 ρ lloni. .s. \5. 
 
 (Jnl. 4. 1—7. 
 
 <\ ch. I",. 70. 
 
 S: 13. IS. 
 
 1 John 4. 10. 
 
 r 1 Jt)lin 3. 1, 13. 
 & 4. 5. 
 
 t ch. 13. 10. 
 lilatt. 111. 24. 
 Luke li. 40. 
 t ch. 13. 16. 
 Matl. 10 24. 
 Luke e. 40. 
 ch. IS. 20. 
 Heb. 12. 2—4. 
 u ch. 16. 3. 
 M.itt. 24. 9. 
 V ch. 0. 41. 
 
 w P«. 35. 19. 
 & C9. S. 
 
 xch. 11. 2C. 
 & 16. 7. 
 Luke 24. 49. 
 
 ζμΎ)• '" ' εάι^ τας ζυτολάζ μου τηρησητε, μζνεΐτε iv Trj ayanrj μου' καθώς έγω 
 τα? ΐΡΤοΧαζ του Πατρός μου τετήρηκα, καΐ μίνω αυτού eV τγι ayawrj. '" Ταΰτα 
 \ε\άληκα ΰμΖν, ίνα ή χαρά ή ΐμη eV υμΐι/ μύντ], καΐ η χαρά υμών πληρωθγ). 
 '- "Αυτή €στ\ν η έντολη η εμτ}, ινα αγαπάτε αλλήλους, καθώς τιγαπ-ησα υμάς• 
 (ίυ) ^'^ μείζονα ταύτης άγάπην ουΒεΙς έχει, ίνα τις την ^υχην αυτού θ?! υπέρ 
 των ψιλών αυτού• \yc) υμεις ψιλοί μου εστε, εαν ποιητε οσα εγω εντεΚ- 
 λομαι υμΐν '^ '' ούκετι ΰμας λέγω δούλους, on ό δούλο? ουκ οΊόε τι νοιεΐ αύτοΰ 
 6 κύριος• υμάς δε εΐρηκα φίλους, οτι πάντα α ηκουσα πάρα του Πατρός μου 
 εγνώρισα υμϊν. ''' '' Ούχ ΰμεΐς με εζελεζασθε, αλλ' εγώ εξελεζάμην ΰμας, και 
 εθηκα υμάς ίνα υμε2ς ύπάγητε καΐ καρπον φερητε, και ο καρπός ΰμίύν μένη, ( γν ) 
 Ινα 6 τι αν αΐτησητε τον Πάτερα εν τω ονόματί μου δω ΰμΙν. (χ") '^ Γαυτα 
 εντέλλομαι ΰμΙν, ΐί^α αγαπάτε αλλήλους. 
 
 "■ Ει ό κόσμος υμάς μισεί, γιγνώσκετε ότι εμε πρίοτον υμών μεμισηκεν. 
 '^ 'Ει εκ του κόσμου ητε, 6 κόσμος αν το ιοιον εφίλει• οτι δε εκ του κόσμου ουκ 
 εστε, αλλ' εγώ εζελεζάμην υμάς εκ του κόσμου, δια τοΰτο μισεί υμάς 6 κόσμος, 
 (',*') -^''Μνημονεύετε του λόγου ου εγω είπον υμΐν, ^ Ουκ εστί Βουλος μείζοιν 
 του κυρίου αυτού• (-χ) ει εμε εοιο)^αν, και υμάς Οιωξουσιν ει τον Αογον μου 
 ετηρησαν, και τον υμετερον τηρησουσιν (^) "^ "άλλα, ταΰτα πάντα ποιησου- 
 σιν υμιν οια το όνομα μου, (τίτ) ο^"• '^^'^ οιοασι τον πεμψαντα με. \χ ) .εί• 
 μη ηλθον και ελάλησα αυτοίς, άμαρτίαν ουκ εΐχον νυν δε πρόφασιν ουκ εχουσι 
 περί της αμαρτίας αύτων. (-ρ) -' Ό εμε μισί^ν και τον Πάτερα μου μισεΖ 
 (-χ-) "^ Ει τα έργα μη εποίησα εν αυτοίς α ούδει? άλλος πεποίηκεν, άμαρτίαν 
 ουκ εΙχον νυν δε και εωράκασι και μεμισηκασι και εμε και τον Πάτερα μου• 
 -^ " αλλ' ίνα πληρωθη ο λόγος ό γεγραμμενος εν τω νόμω αυτ(χ)ν, "Οτι εμίσησαν 
 με δωρεάν, 
 
 'JU ""Οταν δε ελθη 6 Παράκλητος, ον εγω πεμφω ΰμΙν παρά του Πατρός, το 
 
 one theriforc ilcccive liimself by saying tliat he loves Christ, when 
 lie docs not obey Christ. We hive Cliiist ia the exact proportiuu 
 that we keep llis coniiiiaiidnients. (^Aug.') 
 
 He tells us iic.\t, v. 12, what His will is that wc must do. 
 This is My comniandinent, that ye love one another as I have 
 loved you. {Tlieoph.) And hence it appears, that all the com- 
 mandments are rooted in Love. As the ditlerent boughs of a tree 
 spring from the stem, so the Christian Virtues branch out from 
 Love ; and tlie bmi{;hs of gooil works have no verdure, unless they 
 abide in tlic root of Love. {Gregor. Horn, x.wii. in Evang.) 
 
 12. ϊϊ'α άγαπατί άλλτ'ίλουϊ] that ye love one another. And so 
 love to God and man are woven into one chain. (Eutltym.) 
 
 — κα6ω$ -η-^άτνησα 6jUas] as I loved you. Hence we may dis- 
 cern true love from false ; divine love from human. Why did 
 Clirist love us? In order that wc might reign with Him in glory. 
 Let us love one another with the same intent, and then we shall 
 love oiie another riglitly. {Ang.) To what degree did He love 
 us? Even so as to lay down His life for us. And because lie 
 laid down His life for us, we ought to lay down our own life for 
 /he brethren 1 1 ,ΐοΐιη iii. If!). Tliis the Martyrs did, in the fervour 
 'if their Uive. AVitii one and the same love let us love God and 
 our neighbour; let us love God for Himself, and let us love our- 
 selves and our neighbour for God's sake. {Aug. de Triii. viii. 8.) 
 
 13. Ίνα ψϋχν βν-] that he should lay doun his life. Sec on 
 X. 11. 
 
 For a homily on these verses, 12 — 14, see Greg. Mag. in 
 Evang. xxvii. 
 
 15. ούκί'τι ϋμα! \iyw SoUAous] / call you no more servants. 
 Γΐ'ΐ lie hath given us power to become sons — sotts of God (i. 12). 
 And yet He will say to the blessed, " Well done, good and faith- 
 ful sen'aut " (Watt. xxv. 23). And we must call ourselves mi- 
 ^7-oftable seiTanls (Luke xvii. 10). Thus we must be as it were 
 servants, and yet not servants, but sons ; servants without servile 
 fear, but with that holy fear which belongs to the servant that 
 entereth " into the joy of his Lord ;" and sons of God, in casting 
 out that slavish fear which belongs to him who " abideth not in the 
 house for ever " (.John viii. 35) ; and loving God as our Father. 
 
 16. Ουχ iijuti 5 μ€ ίξίλίξασθβ] But I chose you. )U€ is emphatic. 
 Ye, My disciples, did not choose Me, Your Master. 
 
 He did not choose men who were already good, but He makes 
 good those whom He has chosen. Wo may not say, ' I did good 
 works before I believed, and was therefore chosen.' What good 
 work can there be, before faith? (Uoin. xiv. 23.) [Aug.) 
 
 — a Ti &)' a.hi]ar]Ti — δ^ί ϋμϊν] that whatsoever ye ask the 
 Father in My Name He may give it you. Yet even St. I'aul 
 asked, and did not receive what he asked (2 Cor. xii. '.)). " I mo ; 
 scd si id quod non expedit |ietitur, non in nomine Jesu petitur. 
 Jesus est Salvator. Panics non exauditur, quia si libcraretur a 
 tentatione, ei non proderat ad saln/em." {Greg. M.) 
 
 20. ei'— iTTjprjrrai'] if they kept My saying: which is >^o< the 
 case, except in some particular instances, tliough it ought to have 
 been the case in all. Do not therefore despond, if your preaching 
 is rejected, when you remember what has been the reception of 
 Mine. 
 
 — μου] emphatic. 
 
 22. El' juf) ίλβοί-] If I had not come and preached to them, ihey 
 had not had sin : i. e. the sin of wliicli they are now guilty, in 
 rejecting Him Who came, that they might believe in Him and 
 be saved by faith in Him. {Aug.) 
 
 — e'Xo•'] B, L"* have (ίχοσαν here and r. 24, and so Lachm., 
 Tisch. Cp. Il'iVicr (p. 71), who observes that the termination 
 -οσαν is frequent in the LXX. In the N. T. it is found in MSS. 
 of the Alexandrine family. Cp. 2 Thess. iii. (ϊ. 
 
 24. oMels ίλλοϊ] no other person. For they had compared 
 the works of Moses to those of Christ. (See vi. 31.) Cp. Matt, 
 xii. 21); xvi. 1. 
 
 25. Soipiav = ο:π (chinnam) (Job i. 9. Ps. xxxv. 15 ; Ixix. 4. 
 Ezek. vi. 10), " sine causa." See Vorsl. de Hebr. p. 228. 
 
 26. "Οταν 5e i\Sri 6 Ώαράκλητοί'] He calls the Holy Ghost by 
 the name of Comforter on account of His operations, because He 
 frees those with whom He dwells from all perturbations, and im- 
 parts to them ineffable joy (see bbove on xiv. It;) ; and He is sent 
 by tlie Son, not as an Angel or Prophet or Apostle is sent, but as 
 it befits the dignity of the Spirit of God to be sent by the Wisdom 
 and Virtue of God ; with which Virtue and Wisdom the Spirit of 
 God has the same Nature undivided and entire. The Sou of God•, 
 when sent by the Father, is not separated from the Father, but
 
 JOHN XV. 27. XVI. 1—7. 
 
 343 
 
 Πνεύμα της άληΟΐία•;, υ πάρα του Πατρός εκπορεύεται, εκείνος μαρτυρήσει περί 
 εμού• ~'^ ^ καΐ ΰμεΐς δε μαρτυρείτε, δτι απ' αρχτϊς μετ εμοΰ εστε. 
 
 Χνΐ. ' " Ταύτα λελάληκα ΰμίν, ίνα μη σκανδαλισθητε. ^ Άποσυναγώ- 
 γους ποιησουσιν ύμας• (^) αλλ' έρχεται ίίψα, ίνα πας ό αποκτείνας υμάς Βόζη 
 λατρείαν προσφερειν τω Θεψ. ^ '' Και ταΰτα ποιησουσιν, 'ότι ουκ έγνωσαν 
 Τον Πάτερα οϋδε εμέ. ^ " Άλλα ταΰτα λελάληκα ύμΐν, ίνα, όταν ελθη η όψα, 
 μνημονεύητε αυτών, οτι εγω ίΤποι/ νμΐν (-^) ταύτα Be ύμΐν εξ' άρχτίς ουκ ειπον, 
 ΟΤΙ μεθ' ΰμων ημην * νυν δε υπάγω προς τον πεμ-φαντά με• και ούΒεΙς ες 
 υμών έρωτα, με. Που υπάγεις ; *" αλλ Ότι ταΰτα λελάληκα υμΐν, η λύπη πεπλη- 
 ρωκεν ΰμων την καρζίαν. '^ '^ Άλλ' εγω την άλί^^ειαι» λέγω ύμΙν, συμφέρει 
 
 y Arts 1. 21. 
 & 5. 32. 
 
 ach. 1.5. 18-21. 
 Matt. 13. 21. 
 
 bch. 15. 21. 
 
 c Malt. 9. 15. 
 & 24. 2i. 
 Mark 2. 19. 
 Luke 5. .14. 
 ch. 13. 19. 
 Ic 14. 29. 
 
 d cli. 7. 39. 
 Acts 2. 33. 
 
 remains in Him, and has the Father in Himself. And the Holy 
 Spirit, being sent by tlio Son, comes forth from the Father, but 
 does not migrate to any other jjiace. For as tlje Fatiier is not 
 confined to place, no more is the iloiy Sjiirit ; being incorporeal, 
 and transcending the essence of all created beings. And wlien the 
 Son sends the Spirit, the Father sends Him also, since the Spirit 
 comes by the same will both of Father and Son. {uiihjmus, de 
 Spiritu Sancto, ii.) 
 
 — τίι nccC^a τΎΐί αλτηθιία!, h naph toG Τίατρόΐ'] the Spirit of 
 truth who proceedeth from the Father. Some one may inquire, 
 whether the Spirit proceeds atso from the Son ? The Son is the 
 Son of the Father, and the Father is the Father of the Son alone. 
 But the Holy Spirit is the Spirit of both Father and Son. Hence 
 our Lord says, " It is the Spbit of your Father that speaketh in 
 you " (Matt. x. 20) ; and yet the Apostle says (Gal. iv. fi), " God 
 hath sent forth the Spirit of His Son into your hearts." And if 
 the Spirit did not proceed from the Son, Christ would not have 
 breatlied on His Apostles and said, "Receive ye the lUily Ghost " 
 (John XX. 22). Why then did He say, "The Spirit of Truth that 
 proceedeth from the Father ? " Because He ascribes what is His 
 own to the Father, from Whom He, the Son, Himself is ; as when 
 He says, " My doctrine is not Mine, but His that sent Me " (John 
 vii. lit). {Aug. See also Oriyen, in Joan. tom. ii. G.) 
 
 The Son is of the Father alone ; but the Holy Spirit is of 
 the Father and the Son. (See Matt. x. 20. Gal. iv. C. Rom. 
 viii. 9. 11.) And there are many other passages of Scripture 
 which evidently show that the Person in the Holy Trinity, Who is 
 called the Holy Spirit, is the Spirit of the Father and the Son. 
 (Auff.) 
 
 On the Procession of the Holy Spirit, see Bp. Andrewes, 
 Works, iii. 2C2. 284 ; Ninth and Tenth Sermons on the Sending 
 of the Holy Ghost ; and Bp. Pearson on the Creed, Art. viii. pp. 
 ■489 — 492, and Notes ; and below, xvi. 13. Some fresh testimo- 
 nies from S. Cyril — to the Procession of the Spirit from the Son 
 — may be seen in Mr. Payne Smith's edition of S. Cyril on St. 
 Luke, p. 59. 
 
 27. ίιμ(Ί? si μαρτυρ('ϊτ('] and ye also are witnesses. See the 
 proof of the truth of Christ's prophecy, and of the Comforter's 
 power, in the wonderful change wrought in the character and 
 coniluct of St. Peter, once so infirm as to deny Christ, and yet, 
 after the day of Pentecost, coming forward to preach Christ to 
 those who had lately crucified Him (Acts ii. 14). 
 
 Cli. XVI. 1. ?ra μίι (Γκονδαλισί^τΕ] that ye should not he 
 offended, or made to stumble by your sufl'erings for Me (Aug.), 
 as He had prophesied they would be (Matt. xxvi. 31). 
 
 2, 'Anoavyayuyous ττοί-ησουσιν ύμάϊ] They will put you out of 
 the synayoyues. Thus our Lord prophesied that the Jews would 
 not receive Himself preached by the Apostles ; and therefore would 
 not bo true children of Abraham ; and thus the natural brunches 
 would be cut off (Rom. xi. 17- 21) by putting out of the syna- 
 gogues those who preached the Gospel of the true Seed of Abraham. 
 
 — αλλ'] ' inio,' yea. 
 
 — λ,ατρίίαν ττροαφίραν] to offer sacrifice. Sec Rom. viii. 3C; 
 xii. I. 
 
 3. ττοι^σουσιχ] Etz. adds ΰμϊιι with D and L ; but it is not in 
 A, B, E, G, H, K, M, S, U, Γ, Δ, Λ, and many Cursives and 
 Versions. 
 
 5. ouSels ^1 ΰμων ίρωτα /tte] and none of you asleth Me, 
 Whither goest thou 7 The disciples on hearing what they them- 
 telvcs were to suffer, and that they who killed them would think 
 that they did God service, were absorbed with sorrow, and asked 
 no such (piestioii of Christ. {Chrys.) Before this time they had 
 asked, " y.ori/, tr/jiV/ic;• goest thou.''' (.xiii. 3G,) and had heard 
 from Him that they could not follow Him then. He was now 
 going to heaven, to His Father; and they sought to detain Hint ; 
 and He knew what was in their hearts, and that, not having yet 
 
 received the spiritual presence of the Comforter, they feared to 
 lose His own corporal presence, and were tlierefore sad : " Because 
 I have said these things unto you, sorrow hath filled your hearts." 
 But He knew what was best for them, viz. the internal vision 
 with which the Holy Spirit would comfort them, and therefore 
 He adds, '* It is expedient for you that I go away." 
 
 7. συμφξρΐί νμΐν 'ίνα iyic απίΚθω] it is expedient for you, that 
 I go away : for if I go not away, the Oimforter will not come. 
 Christ is ever with us in His divinity ; but if He had not departed 
 from us corporally, we should always be looking carnally for His 
 Body, and should never believe ; for Faith is the evidence of things 
 not seen, Heb. xi. 1 ; and so never be justified and beatified by 
 that Faith which qualifies us to see Him as God. (Cp. Any., 
 Serm. 143.) It was good for them, that the '* form of a servant," 
 in which they beheld Christ present with their bodily eyes, should 
 be removed from them, because by looking on that they might 
 think that He was only what they saw. I, Who am " the Word 
 made flesh," dwell in you ; but 1 would not that you should love 
 Me after the flesh, and so be content with only the milk of babes 
 (1 Cor. iii. I). Therefore I remove My Body from you ; for if 
 after a fleshly manner you cling to My flesh, you will not be capa- 
 ble of receiving the Spirit. (Cp. Aug., de Trin. i. 9, and Tract, 
 xciv.) 
 
 Here is a reproof to those who crave a carnal presence in the 
 Holy Eucharist. See above on Mark v. 30, 31, and below, on 
 our Lord's speech to Mary Magdalene (xx. 17). 
 
 He says that the Holy Spirit will not come, unless lie Him- 
 self departs. Why is this ? Could not Christ, remaining on 
 earth in His bodily presence, send the Holy Spirit, Who had 
 descended on Him at His Bai>tism, and Who is never separated 
 from Christ '. Yes j but we cannot receive the Spirit, so long as 
 we know Christ only according to the flesh. (2 Cor. v. 10.) But 
 when Christ disappears from our bodily sight, then the Spirit will 
 come. When Christ had departed corporally, not only tlie Holy 
 Spirit, but the Father and Son also, were present spiritually ; 
 fur He said, " If a man love Me, he will keep My words, and My 
 Father will love him, and ice will come unto him, and make our 
 abode with him " (John xiv. 'J3) ; and " Lo, 1 am with you aluay, 
 even to the end of the world." (Matt, xxviii. 20.) Thus we are 
 taught to believe in, and recognize the presence of, the Holy 
 Trinity, in which a distinction of Persons is clearly presented to 
 us, while there is no diversity of substance. (Cp. Aug. here, and 
 Serm. 143.) 
 
 It was predetermined in the divine counsel, that each of the 
 Three Persons of the Holy Trinity should e.Kercise His office 
 severally in the salvation of men. The Father sends the Son ; 
 the Son redeems them ; the Holy Spirit perfects the work of sal- 
 vation, by sanctifying those wlio are redeemed. But this several 
 operation of each of the Three Persons would not have been so 
 clearly manifested, unless the Son had gone away. (Euthym.) 
 
 Our Lord says, it is expedient that He should depart, or the 
 Comforter would not come. Is then the Comforter greater than 
 Christ .' No ; but Christ's acts would not be fully available for 
 our salvation, unless the Comforter had come to i)erfect the worlr 
 of Christ, by doing His own proper office iu sanctifying those 
 whom Christ has redeemed. Ci). .S. Basil, Qua'St. (i9. (Maldonat.) 
 
 See also Greg. Xazian. p. SGU, Orat. xxsi.— an excellent 
 treatise on the Divine Personality and oflice of the Holy Ghost. 
 
 Besides, it was necessary for them to receive the gift of the 
 Holy Ghost; and the gift of the Holy Ghost was to be a conse- 
 quence of Christ's ^jcen*io« .• it was to be the inauguration of 
 His Heavenly Coronation and Royal Session in His glorified 
 humanity at the right hand of God (Ps. Lxviii. 1 8. 28. Eph. iv. 8) ; 
 and the Descent of the Holy Ghost from heaven was to be the 
 proof υ( His Ascension into heaven. Sec Bp. Andrewes, Serm. iv. 
 on the Sending of the Holy Spirit, vol. iii. p. 1(J3. Dr. Barrow, 
 Serm. iii. 4S1 (on -Vets ii. 38), and below, notes ou Acta ii. 1.
 
 344 
 
 JOHN XVI. 8—13. 
 
 νμιν ίνα lyo) απέλθω* iav γαρ έγω μη άπίλθω, 6 ΠαράκΧητος ουκ eXciJtreTat 
 ττροζ νμας* lav Se πορευθώ, πβ/χψω αύτοί' προς νμας- ^ καΐ 1\θων εκείνος 
 cXeyfet τον κόσμον περί αμαρτίας» καΐ περί δίκαιοσννης, καΐ περί κρίσεως' 
 '^ περί αμαρτίας μεν, οτι ου πιστευονσιν et? εμε' περί οικαιοσυνη<; oe, οτι 
 προζ τον Πάτερα μου υπάγω, και. ουκ ετι θεωρείτε με• ^^ ^ περί 8ε κρίσεως* ότι 
 6 αρ^ων τον κόσμον τούτου κεκριται. 
 
 ^'^ ^"Ετι πολλά εγω λέγειν ύμΐν, αλλ' ού Βννασθε βαστάζειν άρτν ^"^ ^' όταν 
 iJohn2. 20, 27. θ€ ελθτι εκεΤνοζ, το Πνεύμα της αληθείας, οδηγήσει ύμας εΙς πάσαΐ' την άλη- 
 
 e Act» 2. 22—3; 
 
 Sii. 13—18. 
 & δ. 26—28, 32, 
 S3. 
 
 & 7. 54, 57, 53. 
 ΐΐι)ι. Ί. 8. 
 fill. 12. 31. 
 Acts 26. 18. 
 Luke 10. 18. 
 Col. 2. l.-i. 
 Heb. 2. 14. 
 Κ ] Cor. 3. 2. 
 h ch. 14. 26. 
 & 15. 2G 
 
 ' — ^ir 70:^ ^70) jut; άπί'λΟω] £/j. omits €70?, which is emphatic, 
 and found in A, E, G, II, K, M, U, Γ, Δ, Λ, and very many cur- 
 sive MSS. and Versions. 
 
 — τΓορ^υθώ] shall /lave made My joumet/ from earth to hea\en, 
 and from you to My Father. See above, xiv. 3. 
 
 8. A67|€i] * aryuet :' He will convict the world, in the judg- 
 ment of others, if not convince it in its own. See the use of 
 4\ΐ'γχω, John viii. 9. 4ij. 1 Cor. xiv. 24. Eph. v. 13. Jude 15. 
 From these passages it appears, that 4\4yx€iy signifies in the N. T. 
 α process of argument, generally public, by which an offender is 
 proved to be such, and is '* pricked to the heart," and " smitten 
 in conscience " (cp. Acts ii. 37), and put to shame and brought to 
 repentance by salutary rebuke and reproof, or, although callous in 
 himself, yet manifestly proved and convicted as a sinner in the 
 eyes of others. 
 
 - — €\4y^(t rhtf κόσμον vepl ά/χαρτίαι] He will convict the 
 world Jor sin, because they believe not in Christ. It is one thing 
 to believe Christ, and another to believe in Him. The devils be- 
 lieve Him (James ii. 1ί>), but not in Him; we believe in Christ 
 when we /tope in Christ and love Christ. {Aug.) Cp. xiv. 1, 
 
 He will convict the world of sin, and take from the world all 
 excuse for its unbelief, when the world sees the gift of the Holy 
 Spirit poured forth in answer to prayers addressed to Me {Any., 
 Qusest. Nov. et \ti. Test. 89), and when it sees the fruits of 
 your righteousness or justification by Faith io Me. See Moherhj 
 on the Great Forty Days, p. 8ff. 
 
 He will not only convict the world of sin, in not believing 
 the Gospel, but of sinfulness generally ; by showing that it needed 
 so great a sacrifice a-s My death to reconcile it to God, and that all, 
 who do not receive Me as their Saviour, are yet in tht-ir sins, and 
 in danger of perdition. Cp. Cyril. (Maldonat.) 
 
 10. δίκαιοσύ^τϊί] of riyhleunaness, because I am yoiny to the 
 Father, and ye see Me no more. He will convict the world of sin 
 for its unbelief, and convince it of My Righteousness, when it 
 sees Me accejited by the Father, and sending the Holy Ghost. 
 And it will convince the world of your righteousness or ju.stifi- 
 cation through Me, when you believe in Me no longer prcsejit 
 with you in Body, after My departure from you to the Father. 
 The unbeliever says, *' How shall we believe in Him Whom we do 
 not see.'" Your belief will be an answer to that question ; and 
 so the faith of the believer will be a condemnation of the unbelief 
 of the world. " Blessed are they who have not seen, and yet have 
 believed." (John xx. 29. Cp. Aug. here, and Serm. 143.) 
 
 He will convince the world of My righteousness. I shall be 
 condemned by the world as unrighteous. But Afy going to the 
 Father and reception into glory, and the outpouring of the Holy 
 Ghost by My power, and your miracles wrought in My Name, 
 will prove that the world was guilty in condemning Me ; and that 
 I am righteous, and the cause of righteousness to others, and am 
 *iccepfed of God as such. (Cp. Chrys.) See on Rom. iv. 25. 
 
 When you no longer continue to behold Me with the bodily 
 eye, yet you will continue to behold Me with faith, and thus 
 be justified by Me. For He says (xiv. 19), €τι μικράν, κα\ 6 
 κόσμοι μΐ ουκ tri θΐωρ^Ί, 6^eTs δέ Θΐωρΰτ4 μ€. 
 
 11. 6 άρχων τον κόσμου τούτον κίι<ρίται\ the ruler oj this world 
 has been cast out and condemned : and therefore the world, being 
 lelivered by Me from the power of Satan, has no excuse for unbe- 
 lief. {Aug., Serm. 143, 144.) See above, xii. 31. Cp. Rev. xx. 9, 10. 
 
 The Kebelhon of the Prince of this world and his adherents 
 in the world, is also condemned by the obedience of the servants 
 of Christ, even weak women and children, who show, by their 
 love to Him, and by their courage and endurance in persecution 
 and martyrdom, that His grace is sufficient for them, and that 
 *' His commandments are not grievous." (1 John v. 3.) The life 
 and death of the Saints is a condemnation of Satan and the world, 
 ftnd at the Great Day it will judge them. See 1 Cor. vi. 2, 3. 
 
 12. Έτί πολλά ΐχο> \4'yfiv ΰμΊν] I have yet many things to say 
 unto you, but ye cannot bear them now. Some heretics hence seek 
 to derive a pretext for their false doctrines ; as if their heresies 
 were the things which Christ had then to say, and the disciples 
 could not bear, and which were afterwards revealed by the Spirit. 
 
 But bow do we know what the things are which Christ had then 
 to say, and they could not bear.' But some may say, — " Have 
 not spiritual men some things in their doctrine, which they may 
 withhold from carnal minds, and unfold to those that are spiritual.'" 
 Spiritual men may not withhold altogether spiritual things from 
 the carnal (Matt. r. 27) ; for the Catholic Faith is to bo preached 
 to all. And yet they may not so declare them, that in their 
 desire to bring them to the knowledge of persons who caimot 
 receive them, they may make them rather loathe their discourse, 
 by the truth it contains, than teach them the truth by their dis- 
 course. But in order that we may grow in knowledge and receive 
 the food of Christians, and in proportion as we grow may receive 
 it more and more, we must all pray for grace from Ilim Who gives 
 the increase. (See Aug., Tract. 6G— C8, who quotes 1 Cor. i. 23; 
 ii. (>. 14 ; iii. 1, 2; xiv. 37- Gal. iv. 9. Phil. iii. 15. Heb. v. 
 12 — 14; vi. 1—12.) 
 
 These '* tnany things" which the Apostles could not then 
 bear, are not to be sought in the oral traditions of Rome, which 
 indeed " cannot be borne" by Apostles and Apostolic men, who 
 have the Comforter; but they arc to be found in the Acts of the 
 Apostles, the Apostolic Epistles, and the Apocalypse,— which, 
 together with the Gospels and the Old Testament, constitute " all 
 the truth" {v. 13. Cp. Benyel here.) 
 
 Tertullian says (Prajscr. Haer. 22), that heretics were " wont 
 to allege, that the Apostles were not acquainted with all Christian 
 doctrine, or that they did not declare it fully to the worhl ; not 
 perceiving, that, by these assertions, they exposed Christ Himself 
 to obloqviy, for having chosen men who were either ill-informed or 
 else not honest." And this heretical allegation has been revived 
 in recent times by the advocates of the " Doctrine of Develop- 
 ment." But our blessed Lord says to His Apostle?, that the 
 " Holy Spirit should teach them all things, and guide them into 
 all the truth, and bring all things to their remembrance whatever 
 He had said unto them." (John xiv. 2C.) 
 
 He also orders them to proclaim to the world what they 
 had heard from Him : — ** What I tell you in darkness, that speak 
 ye in light ; and what ye hear in the ear, that preach ye upon the 
 housetops." (Matt. x. 27) " Teach all nations to observe all 
 things whatsoever I have commanded you." (Matt, χχτΐίί. 19.) 
 Accordingly, St. John testifies that Christ's Disciples '* have an 
 unction from the Holy One, and know all things." (I John ϋ. 20.) 
 And St. l*aul declares that he has kept nothing back from his 
 hearers; and has not shunned to declare unto them "β// the 
 counsel of God;" and he intimates that he would wo/ have been 
 " pure from their blood," — that is, he would have been guilty of 
 destroying their souls if he had done so (Acts xx. 20, 2<», 27) ; 
 and that he '* uses great plainness of speech " (2 Cor. iii. 12; ; and 
 ** not being rude in knowledge, has been thoroughly made mani- 
 fest among them in all things " (2 Cor. xi. (i) ; and he warns all 
 men against building " hay and stubble on the only foundation 
 which is laid " (1 Cor. iii. II) ; and says, that, '* though an angel 
 from heaven jjreach unto them any thing beside what he preached 
 unto them, and they received from him, let him be accursed," 
 Gal. i.8, 4av ΐυαΎΎ€\ίζτ]ται, τταρ' υ ΐΰη-^ίλισάμίθα, where remark 
 the expression παρ' h, i. e. ' besides what,' &c. These, the words 
 of the original, are very observable, and are conclusive against the 
 " Doctrine of Development." See notes below on that passage. 
 
 13. 4κΰΐΌ$, ri rTx/cG^o] He, the Spirit. Lest by the use of a 
 neuter word Πνΐνμα, we should supjiose the Spirit to be only a 
 quality or thing, He uses the word 4k€7vos here and v. 14, which 
 shows Him to be a Pei-son. (See also xiv. 2(ί ; xv. 2fi; xvi. 8.) 
 
 — fts ττΰσαν την άλήθ€ΐαϊ'] i7ito all the truth ; all that truth 
 which is opposed to what is false, and is alone able to save, and is 
 necessary to salvation. D, L have 4v ttj άληθεία ττάστ]. 
 
 Here is a divine testimony to the inspiration of Holy Scrip- 
 ture. The Apostles and Evangelists dehvered to us the Gospel, 
 which they first preached by word of mouth ; and afterwards com- 
 mitted, by God's will, to tiie Holy Scj-iptures. Alter our Lord's 
 Resurrection, they were endued with the power of the Holy Ghost 
 from on high, and had perfect knowledge of all things, and went 
 forth preaching one and the same Gospel to all. Irenaus, iii. I.
 
 JOHN XVI. 14—21. 
 
 345 
 
 θΐ,ιαν, ου γαρ λαλτ^σει άψ' ίαυτοΰ, αλλ' οσα αν άκούστ] λάλησα, και τα ερχο- 
 μ,εί'α άναγγελεΐ ΰμίν. '■* Έκεΐί^ος ε'/χέ δοξάσει, οτι ε'κ τοΰ ε'/χοΰ ληψεται, και 
 άι/αγγελεΐ ύ/χΓι/. ( ΊΚ) '^ 'Πάντα οσα Ιχει ό Πατήρ ε/χά ε'στι• δια τοΰτο εΤπον, y^^'JI'"' 
 ΟΤΙ ε'κ• τοΰ ε'/χου λαμβάνει, καΐ άναγγέλΐΐ νμίν. 
 
 ('*') "^ ^ Μικρόν καΧ ου θεωρείτε' )Με• και πάλιν μικρόν, και όψεσ^ε' /χε• ότι jch^ 7.38. 
 υπάγω προς τον Πατέρα. '^ Ειπον ονν Ικ των μαθητών αυτοΰ προ? αλλήλους, ^\]]1' 
 Τί ε'στι τοΰτο ο λέγει ή/χΓί', Μικρόν και ού θίωρείτί μί' και πάλιν μικρόν και 
 όψεσ^ε' /χε• και, ότι υπάγω προς τον Πατέρα ; ^^ "Ελζγον οϋν, Τοΰτο τί έστιν ο 
 λέγει, το μικρόν ; ουκ οίδα/χει^ τί λαλεί. ^'* "Εγνω ο Ίησοΰς ότι ηθίλον αυτόν 
 iponav και είπεν αυτοίς, Περί τούτου ζητείτε μετ αλλήλων, ότι ΐϊπον. Μικρόν 
 και ού θεωρείτε με, και πάλιν μικρόν και όψεσ^ε' /χε. -" Άμην άμην λέγω ΰμΐν, 
 ότι '' κλαύσετε και θρηνήσετε υμείς, ό δε κόσμος χαρησεται• ΰμεΐς 8ε λυπηθη- ί^■eτ■33.^^ 
 σεσθε, αλλ' η λύπη υμών εΙς χαράν γενησεται. -' ' Ή γυνή όταν τΊκτη λύπην J-j'^i 6^2L 
 έχει, ότι -ί^λί^ε^- η ώρα αυτής• όταν δε γεννηστ) το παι^ίον, ουκ έτι μνημονεύει 
 
 — οϋ 7"? λαλήσΕ' ^ψ' ίαυτοΰ] for He will not speak from 
 Himself (see xiv. 10). He will speak nothing contrary to, or 
 indciiendently of, Mr. His knnwlc<lge and Mine are one. 
 
 — • Tii ίρχόμ^ΐ'α at>ayyi\e7 νμΊν] He uill declare ίο you the 
 Ih'mga that are comiiirj to pass. A proof of the Godhead of the 
 Holy Ghost, for no one can reveal the future, but God. {Chri/s.) 
 
 14. 'E/Ciii/or e'jue δοξάσίΐ] He shall ylorify He. Glory is fame 
 with praise. And yet Christ's glorification in the world does not 
 confer any thing on Christ, but it confers something on the world, 
 because the praise of what is good brings a benefit to those who 
 give the praise, not to that which receives it. (Aug.") 
 
 15. Χαμ^ίνα'Ι So B, D, E, G, L, M, S, U, Y, Γ, Δ, \.—El:. 
 has λήψετία. 
 
 — καΧ ava-fytXtt ίμ'ιν'] This Scripture shows the distinction 
 of Persons, and the co-cquality of the Father, the Son, and the 
 Holy Gho.st. (Chrys., who dilates on this doctrine here.) 
 
 16. KiKfihv κα.\ oil βίωρίϊτί μί} A little vhile and ye do not 
 behold Me present, and again a little while and ye shall see Me 
 appearing. Compare vii. 33 ; xiii. 3.t ; and on xiv. 9. There is a 
 difference in the sense of the words θ^ωρ^Ίτΐ and ο^ξσβΐ, as used in 
 the Gospels ; βίοιρΰν is to behold a thing present, to contemplate 
 it (cp. ». 10) ; ϊπτίσθαι is to see it, or Him, appearing (Rev. i. 7> 
 and cp. Acts w. 30). 
 
 The primary sense of this sentence therefore appears to be. 
 
 A little time will elapse, and ye no longer continue to see Me 
 present (οΰ βίωρΐΊτΐ μί), because I shall die and be buried. And 
 again a little time will elapse, and ye shall see Me reappear (ίϊψ€σθ€ 
 μ€), because I shall rise again, and then be visible to you. 
 
 The words, " Because I go to the Father," which are not 
 found in I!, 1), L, are omitted by some Editors. But these words 
 are quite in harmony with tlie sense above expressed. For, in 
 order that Christ should go to the father, and be exalted to His 
 Right Hand, it was necessary that He should first die, and be 
 buried, and rise again. His Passion, and Burial, and Resurrection, 
 were necessary preliminaries to His Ascension. See Phil. ii. 8, 9. 
 
 This interpretation (authorized by Cyril, Chrysos., TAeodor. 
 Mops., Eulhym.) docs not, however, exhaust the meaning of the 
 words, - addressed, as they appear to be, not only to the Apostles, 
 but to all Christians. 
 
 Vte may al<o (with Avgusline, Bede, Maldonatus, and others) 
 see in them a more comprehensive sense, as follows : 
 
 A little while will elapse, and ye will no longer continue to 
 see Me ; for I shall <vithdraw from you My bodily presence, by 
 departing from you to the Father. (Cp. i'. 10, where He says, " I 
 go to the Father, and ye no longer see Me.") And again a little 
 time will elapse, and ye will sec Me reappear, because I go to the 
 Father, in whose glory I shall come again. The time between 
 the Asceni-ion and the Second Advent is a little while, in com- 
 jiarison with Eternity ; and when that little while is over, ye shall 
 see Me again. This is a promise to the Universal Church ; and 
 when this little while is past, and Christ comes again, and we arc 
 admiited to the joys of Eternity, we shall feel how little a time it 
 has been since His absence from the world. 
 
 20. κλαΰσίτε κ. θ. u^uets] These words also, as well as the 
 preceding, appear to have a double sense ; first applit;;ible to the 
 Apostles personally, and ne.\t to the Church Universal, of all place 
 aud lime, to tlie end. 
 
 First. Ve, My Apostles, shall weep and lament, when ye see 
 Me crucified and slain ; and My enemies — the Jewish World, and 
 Vol-. I. 
 
 Satan himself the Prince of this world, will exult over Me as con- 
 quered, — but I will raise Myself, and ascend in glory ; and then 
 yc will rejoice with great joy. (Luke xxiv. 52. John xx. 20.) 
 
 Secondly. In a larger sense ; — after My Ascension, even till 
 the time of My Second Advent, My Church will be in a state of 
 widowhood. She will weep anil lament ,■ and the World will per- 
 secute her and triumph over her. (See Rev. xi. 10.) But I shall 
 reappear in glory, and her sorrow shall be turned into joy (Rev. 
 xi. 12); and her light affliction, which is but for a moment, will 
 work for her a far more exceeding and eternal weight of glory 
 (2 Cor. iv. 17) ; and she will be for ever with her Lord (1 Thess. 
 iv. 17). 
 
 21. Ή ywi] υταν τ/κτρ] The woman trhen she is in travail, 
 hath sorrow because her hour is come, but as soon as she is 
 delivered of the child, she reniemberelh no more the anguish. 
 Observe η -γονή, the woman in her womanhood, and in lier peculiar 
 sorrow (see Gen. iii. IC). On this use of the article, sec on John 
 iii. 10. So, δίά ττιν χαραν, for the joy ; her joy, as a mother. 
 
 This reference to the woman in travail before the birth of 
 the Man child, has a near and beautiful connexion with our Lord's 
 Discourse on His own approaching Death and Resurrection ; 
 
 His Resurrection was a Birth .• a Birth from Death to Life 
 Everlasting : a Birth which is the source of all other Births, from 
 the Death of Sin to newness of life in this world ; and from the 
 Death of the Grave to a glorious Resurrection and a Blessed Im- 
 mortahty, in body and soul, in the life to come. The primitive 
 Church of God went through the throes of parturition, until the 
 day of the Resurrection, when the Second Adam came forth from 
 the womb of the grave ; and then she no longer remembered her 
 sorrow, for joy that a 3/aH, — the Man Christ Jesus, — the frst• 
 begotten from the dead (Col. i. IK. Rev. i. If!) was born into Iho 
 world. And all Humanity was born into the world with Him, 
 for " as in Adam all die, so in Christ all are made alive." (1 Cor, 
 XV. 22.) He Himself is the 'Man Who is bom into the world,' 
 and by His Resurrection the new man is born. (Cp. Thenph. 
 here.) 
 
 See below on Acts ii. 24, and the sublime description in St. 
 John's Apocalypse, describing the Woman in the AVilderness tn 
 travail, and pained to be delivered (xii. 2), persecuted by the 
 Dragon ; and bringing forth a man child who is to rule all nations 
 with a rod of iron, and is caught up to God and His throne. See the 
 note there; and compare the words of .S. Ignatius (the scholar of St. 
 John), quoted in note on Acts ii. 24 ; and the note on Acts xiii. .'i.3. 
 
 In a secondary and wider sense, the Church in this world is 
 the AVoman in travail ; she is in travail with souls for the new- 
 birth to grace and glory. (Gal. iv. 111.) She groans in the pangs 
 of parturition even till the gnat Day of Regeneration, the Day of 
 the glorious Reappearing of Christ, and the general Resurrenion 
 and new-birth to Immortahly. (Rom. viii. 22.) Then indeed, 
 " a man will be born into the world." Humanity will cast off its 
 grave-clothes, and be glorified for ever in Christ. 
 
 The Church may be comparetl to this woman, because she 
 brings forth children to God. Now is her lime of traraU ; but 
 when that time is over and her hour is come, then she will rejoice 
 at the birth of a faithful progeny to life eternal. She is now in 
 travail in looking for Christ, she will then be delivered, when she 
 sees Him. {Aug.) 
 
 Tb iraiSfof] the child, which has caused her pain. 
 
 2 Υ
 
 34G 
 
 JOHN XVI. 22-33. Χ ΥΠ. 1—3. 
 
 ni Luke 21. 41. 
 Acts 13. i-i. 
 
 I tVt. 1. 8 
 
 η ch. 14. U. 
 & 13. 1(^ 
 Malt. 7. 7. 
 k 21. 22 
 Mark II. 21. 
 James I. .'>. 
 ocli. II. Ι.Ί, 11. 
 & 15. 7. 16. 
 Malt. 7. 7. 
 
 II ch. 17. 13, 
 ft 1. 1(). 
 
 & 3. 31. 
 K|)h. 1. 7. 
 1 Cor. 1. 4—8 
 Cul. 2. <J, 10. 
 
 qch. 17. 8, 25. 
 
 rch. 17. 8. 
 Bcli. 21. 17. 
 Matt. 0. 4. 
 t Mitt. 2G. 31. 5G. 
 Murk U. 27, 50. 
 11 cli. H. 27. 
 V ver. 1, 2. 
 cli. l.i. 18-21. 
 
 1 Thess. 3. 3,4. 
 
 2 Tim. 3. 12. 
 1 Pet. 5. !i. 
 Rev. 7. 14. 
 a cli. 12. 23. 
 
 b Matt. 2S. IS. 
 ch. 5. 27. 
 c ell. 20. 31. 
 1 John 4. 0, 14. 
 & 5. 20. 
 
 1 Cor. 8. 4. 
 ch. 6. 29, 57. 
 & 7. 2'J. 
 
 Jer. 0. 2.% 21. 
 S: 31. 3.1. 31. 
 
 2 Cor. 4. (,. 
 
 2 Pet. 1. 2—4. 
 
 της 0λί\})€ωζ, δια τηι> )(apau otl Ιγίννήθη ανθρο)πο<; ei? τον κόσμον -' '" και 
 ΰ/χεΓς OW \ύπηυ μΐ,ν νυν ίχ^τν vaXtv δε υφομαι. νμα<;, και χαρησεται νμων η 
 κάρδια, καΐ την ■)^αραν νμων ουδείς αίρίΐ. αή) νμων, ^^ ° ΚαΧ iv έκείντ) τη ήμ€ρα. 
 e/xe ουκ ερωτήσίτζ ovSev. ('/^ ) ^Αμην άμην λέγω υμίν, οτι ° οσα αν αΐτησητε 
 τον Πατβρα έν τω ονόματι μου, δώσει νμΐν -^ εως άρτι ουκ ητησατε ovBev iv τω 
 ονόματι μον '' αιτείτε και λτ^'ψεσ^ε, ιΊ^α 17 χαρά νμων η ττίττληρωμένη. 
 
 ("χ ) "'' Ταΰτα Ιν τταροιμίαις Χΐλάληκα ΰμΐν έρχεται ώρα οτε ουκ ετι ε'^ 
 παροι/αιαΐ9 λαλήσω νμΐν, άλλα τταρρησία περί του Πατρός άπαγγελω νμΐν. 
 -' Ji,v εκίΐνη τη ημψα ev τω ονόματι μον αιτησεσαν και ου λέγω νμιν οτι εγ&J 
 ερωτήσω τον Πάτερα περί νμων, ^ '' αντος γαρ ό Πατήρ φιλεΐ ύμας, οτι νμεΐς 
 εμε ττεφιληκατε, καΐ πεπιστεΰκατε οτι εγω τταρα του Θεον εζηλθον. -" Έξηλθον 
 πάρα του Πατρός, και εληλνθα εΙς τον κόσμον πάλιν άφίημι τοί» κόσμον, και 
 πορεύομαι προς τον Πάτερα. 
 
 ■^ Λεγονσιν αντω οι μασηται αυτού, 1θε νυν παρρησία λαλεί?, και παροι/Αΐαΐ' 
 ουοεμιαν Κεγεις, "" fui/ οιοαμεν οτι Οίοας πάντα, και ου χρειαν έχεις ΐί^α τις 
 σε έρωτα• εν τούτω πιστενομεν οτι άπο Θεοΐι εξήλθες. ('ϊν) '" ΆπεκρίΟη 
 αντοις υ Ιησούς, Αρτι πιστεύετε ; ''' ' ιδού έρχεται ώρα, και νυν εληλυθεν, 
 Lva σκορπισθητε έκαστος εις τα Γδια, και εμε μόνον άφητε' και ουκ ει/Αΐ μόνος, 
 οτι ο Πατήρ μετ εμού εστί. 
 
 ί^-^^ 1 αυτά λελαΚηκα νμιν ιΐ'α ε^ ε/χοι ειρηνην εχτ^τε. Λι» τω κοσμώ 
 
 θλιχίιιν έχετε, άλλα. θαρσεΐτε, εγω νενίκηκα τον κόσμον. 
 
 Χ λ Ιΐ. ^ Ταύτα έλάλησεν 6 'Ιησούς, και επήρε τους οφθαλμούς αυτοΰ εΙς 
 τον ουρανον και είπε. Πάτερ, εληλυθεν η ώρα* δο^ασόΐ' σον τον Τΐόν, ίνα 
 ο Τιός σον Βοξάση σε'• " ^ καθώς εδωκας αΰτώ εζονσίαν πάσης σαρκός. Ινα 
 παν ο δε'δωκας αντω, Ζώση αντοίς ζωην αΐώνιον "^ "^ αΰττ^ δε' εστίν η αίο'ινιος 
 
 — iyOpainas'] ' homo,' not ανηρ, ' vir ;' and, in a si>iritual sense, 
 the new man ; rt-gcni-rate humanity. 
 
 23. οΰκ {'/)αιτήιτ6Τί] Ye shall asi no questions, for gladness 
 and fuhic-ss of fruition. Ye sliall know all things, enjoy all things, 
 and have no need of any thing. 
 
 Observe the diffeTence of aiVeTi' and ίρωτάν ; aheiv is said 
 of a beggar who asks alms : ('ρωτΰν of any one who asis ijues- 
 lions, or inquiries ; or of an e(|ual who desires something to be 
 done by another. Cji. Trench, Syn. xl. 
 
 — Sera ir» α1τΊ]σητ( rhv Πατί'ρα «V τψ οι^ίματί μου'] Β, C, L, 
 ^• Υ> Δ, place if τφ όι^ί^αοτί μου after Swaet ύμΐν, and this is 
 adopted in some editions. But the language of Scripture (.xiv. 13; 
 -w. IG; xvi. 20, &c.) and the majority of MSS. is in favour of the 
 received text. And it is not any prayer that obtains a favourable 
 answer from God, but only prayer in Christ's A'ame : and ei'cry 
 prayer so offered is granted, for it is otfered in a spirit of submis- 
 sion to Ilis Will. 
 
 They who do not believe rightly concerning Christ do not ask 
 in His Xame. {Au(/.) 
 
 25. άπα77€λώ] So A, B, C*, D, K, L, M, U, X, Ύ.—ΕΙ:. 
 has άΐΊίγγίλώ. See iv. 25; xvi. i:t — 1.'). 
 
 28. αφίημι τλν Kiio-^o;-] / leave the trorld and go ίο the Father. 
 Christ left the world as Man, and has gone to the Father by 
 bodily Ascension ; but as God, lie has not left the world, which 
 He governs with Ilis Divine pre?enre ; just as when He rame 
 forth from the Father into tlie world, He did not leave the Father. 
 (Aurj.) 
 
 32. lva ακορτηαθητί] that ye shall le scattered, not only in 
 body, by deserting Me personally, but also in mind, by falling 
 away from faith in Sic. This was fulHlled when lie was appre- 
 hended, "and they all forsook Ilim and fled." Matt. xsvi. 00'. 
 {Aug.) 
 
 33. ixcre] So Λ, B, C, E, G, H, K, L, M, S, U, X, Y, Γ, 
 A, and many Cur.-ive MSS. — Etz. has tJeTf, but «xfre seems 
 preferable. Tribulation is your portion in this life ; it is what 
 you have ; suffering is your inheritance here, in order that you 
 may reign hereafter. 
 
 — vfviKT)Ka] I have conijuered the world. See the sublime 
 vision in St. John's .\pocalypse, where Christ goes forth " con- 
 quering and to concpier," vi. 2. The Viclory of Christ over the 
 World, and the Victory of Christians by meaus of that Victory, 
 
 are themes specially appropriated to the last Evangelist St. John. 
 See 1 John u. 13, 14 ; iv. 4 ; v. 4. Rev. ii. 7. 1 1. 17. 2C ; iii. 5 
 12. 21 ; xii. II ; xv. 2; ivii. 14; xxi. 7• 
 
 On. XVII. 1. TaDro 4\ά\ησ(ν 6 'iTjtroDs] He had said that in 
 the world they should have tribulation, and He now teaches them 
 by Ilis example, that in tribulation they should resort to prayer. 
 {Chrys.) 
 
 — καί cVf;pe — καϊ ίΖττί] and Tie lifted up His eyes to heaven 
 and said. He might have prayed in silence ; but He vonld teach 
 us by His prayer, how to believe and pray aright. This prayer, 
 offered in the bearing of His Disciples, is designed to instruct U3 
 what our own desires, and thoughts, and actions should be. {Auff., 
 Tfieoph.) 
 
 — ίλτίλυθίν ή Sipa] the hour of suffering ii come; and yet in 
 suffering Christ was glorified, so that the Centurion confessed Him 
 to be the Son of God. (Matt, xxvii. 54. Hilary, de Trin. iii.) 
 And if lie was glorified in His Passion, how much more in His 
 Resurrection ! {Aug.) 
 
 — 'ίνα δ Ti'ds σοι> δοξάσ;) at] in order that Thy Son may 
 glorify Tliee ; not by adding to Thy divine glory, but by making 
 it known to all Nations by the Gospel. And as far as Christ's 
 part was concerned, all Nations, to whom it has been ofiered, have 
 received the Gospel ; He has died for all ; and has given a commis- 
 sion that the Gospel should be preached to all. (^Auy. Hilary, 
 de Trin. iii. Chrys.) 
 
 2. tow/cas — 5e'5&:/cos] Thou gavest Him power over all flesh. 
 Observe these words expressive of gifts to Christ, fret|uently re- 
 peated in this Prayer (i-i). 4. G, 7, 8, y. 11, 12. 22. 24 1, comme- 
 morating what Christ has received from the Father. Thus this 
 Prayer may be regarded as an example of Thanksgiving ; 
 
 But how is Christ said to receive.^ 
 
 FirsI, in that He is the Son of God ; secondly, in that His 
 human nature has the honour of union with Deity, by virtue of 
 His Incarnation ; thirdly, in that by means thereof, sundry 
 eminent graces have flowed, as effecta from Deity, into that human 
 nature which is coupled with it. On Christ, therefore, there is 
 bestowed the gift of Eternal Generation, the gift of Union, and 
 the gift of Unction. 
 
 By the gift of Eternal Generation Christ hath received of 
 the Father one, and in number the selfsame, substance, which
 
 JOHN XVII. 4—8. 
 
 347 
 
 ζωη, 'ίνα γινώσκωσί σε τον μόνον άΧηθινον Θίον, και ον απέστειλα? Ιησονν 
 Χριστόν. "* Έ-γώ σε ε'δο'ς^ασα ε'ττΐ rijs yr^S" το ίργον ε'τελειωσα ο δεδωκά? 
 /ΙΟΙ 'ίνα ττοιησω- ^ καΐ ννν Ζόξασόν με συ, Πάτερ, πάρα σεαυτω "^ τ^ ^°^ ^, 3''ΐ3' &6 62 
 η είχαν προ του τον κόσμον είναι πάρα σοί. " ' Έφανερωσά σου το όνομα ρ^"^' ^ ^• 
 TOL<; ανθρωποΐζ, ους οεοωκας μου εκ του κόσμου. 2,ol ήσαν, και. ε/χοι αυτούς , ,,j 22. 22. 
 
 -,,Ps \>\/ / 7 τντ'' * ν / Γ/ Heb. 2. 12. 
 
 δεδωκας, και τον \oyov σου τετηρηκασί. ' νίυν εγνωκαν otl πάντα οσα cu. 1. is. 
 δε'δωκάξ μοί πάρα σου εστίν " ' οτι τα ρήματα α ζε^ωκάς μοι, δε'δωκα αύτοΐς• Jj'j'j/j;', μ. 
 και αύται ελαβον, και έγνωσαν άληθ(ο$ otl πάρα σου εξηλθον και επίστευσαν"""• 
 οτι σύ με απέστειλα^. 
 
 tlie Father hath of Himself, unreceived from any other. For 
 every begmning is a Father unto that whieh cometh of it ; and 
 every o^spring is a Son unto that out of whieli it groweth. See- 
 ing, tlierefore, the Father alone is originally that Deity which 
 Clirist originally is not (for Christ is God, by being of God, Light 
 by issuing out of Light), it foUoweth hereupon, that whatsoever 
 Christ hath common uuto Him with His heavenly Father, the 
 same of necessity must be given Him, but naturally and ctr-rnally 
 given, not bestowed by way of benevolence and favour, as the 
 other gifts both are. And, therefore, where the Fathers give it 
 out for a rule, that whatsoever Christ is said in Scripture to have 
 received, the same we ought to apply only to the mdnhood of 
 Christ ; their assertion is true of all things which Christ hath re- 
 ceived ly grace, but to that which He hath received of the Father 
 by eternal nativity or birth it reacheth not ; 
 
 Touching union of Deity with manhood, it is by grace, be- 
 cause there can be no greater grace showed towards man, than 
 that God should vouchsafe to unite to man's nature the person of 
 his only-begotten Son. Because " the Father lovcth the Son " 
 as man. He hath, by uniting Deity with manhood, "given all 
 things into His hands." It hath pleased the Father that in Him 
 " all fulness should dwell." The " Name " which He hath " above 
 all names " is given Him. " As the Father hath life in Himself," 
 the " Son in Himself hath hfe also " by the gift of the Father. 
 The gift, whereby God hath made Christ a fountain of life, is that 
 " conjunction of the nature of God with the nature of man " in 
 the person of Christ, " which gift," saith Christ to the woman of 
 Samaria, "if thou didst know, and in that respect understand 
 Who it is which asketh water of thee, thou wouldst ask of Him 
 that He might give thee hving water." The union, therefore, of 
 the llcsh with Deity, is to that flesh a gift of principal grace and 
 favour. For by virtue of this grace man is really made God, a 
 creature is exalted above the dignity of all creatures, and hath all 
 creatures else under it. {Hooker, V. liv.) 
 
 — ΙζουσΊαν aapxisl authority over flesh. So Matt. x. 1, 
 ί^ουαία,ν ιτν^υμάτοιν. 
 
 3. ίΐ'α ^ίνύσκωσί] that they may know ; i. e. acknowledge, 
 love, honour, and obey, suitably to the attributes of God and 
 Christ, which that knowledge reveals. — •^ινώσκΐΐν\% the Hebr. ΓΤ^ 
 (yadha), which not only signifies mental knowledge, but also the 
 moral and spiritual affections, and acts consequent on it. Sec 
 Biutorf in v. 
 
 — rif μό^ον a\i]Oivhv ©eiii/] the only true God. Not that (as 
 the Socinians say) Christ is not God, Christ is praying. He 
 first speaks as Man : and of what is giveji to Him as such {vv. I, 2, 
 and in v. G). He then speaks of the Glory, that He Himself had 
 with the Father, before the world was ; and say-;, that all things that 
 the Father has are His {v. 10), and that He and the Father are 
 one {if, one nature and substance, vv. 11. 22). And He says that 
 the Father is in Him, and He in the Father {v. 21). Our know- 
 ledge, therefore, of the Father, as the Only true God, must include 
 the knowledge of the Son as in Him, and Co-equal, Co-eternal, and 
 Consubstantial with Him ; and it would be incomplete without it ; 
 as the knowledge of the Solar Orb includes the knowledge of the 
 Light which beams from it. 
 
 The Father, as πηγή Θΐότητοί, or fountain of Deity, may in 
 Himself be called μόνο$, only, and in this sense the text was under- 
 stood by some in ancient times. See Hooker, quoted on v. 2, and 
 Jip. Bull (Def. Fid. Nic. iv. 1), who says, "The ancients did not 
 shrink from calling God the Father the One and Only God, as 
 being the principle, cause, author, and fountain of the Son. For 
 thus the Nicene fathers themselves commence their creed : ' We 
 believe in One God the Father .\lmighty,' &c. And thus subjoin, 
 
 ' anil in one Lord Jesus Christ Gud of God.' And t he great 
 
 Alhanasius, in his Oration against the Sabellians, not far from 
 the beginning, allows that the Father is rightly designated ' the 
 Only God, because He alone is unbegottcn, and alone is the foun- 
 
 tain of Godhead.' To his testimony I will only add that of 
 Hilary, who, in the third book of his work on the Trinity, setting 
 forth the passage of the Evangelist John (xvii. 3), where the 
 Father is called ' the Only true God,' writes as follows: 'Due 
 honour is rendered by the Son to the Father,' when He says, 
 'Thee, the Only true God;' the Son, however, does not separate 
 Himself from the truth of Godhead when He adds, ' And Jesus 
 Christ whom Thou hast sent.' The confession of the faithful 
 puts no interval [between Them], because in Both is the hope of 
 life; nor is true God[head] wanting to Him, Who, when They 
 are put together, comes second in order. When, therefore, it is 
 said, 'That they may know Thee, the Only true God, and Jesna 
 Christ whom Thou hast sent,' under this meaning, that is, ' that 
 of Sender and Sent, the truth and Godhead of the Father and of 
 the Son, is not distinguished under any difference of meaning or 
 extent, but the faith of [our] religion is instructed unto the con- 
 fessing of the Begetter and the Begotten.' And now to all these 
 testimonies I will add this, by way of conclusion ; that the doc- 
 trine, that in the Trinity there is Only One Beginning without 
 Beginning, even the Father, was so fixed, decreed, and established 
 in the primitive Church, that in the forty-ninth of what are called 
 the Apostolical Canons, be is condemned who shall baptize into 
 * three [Persons] without beginning,' «ij τρΰ$ άναρχους. On 
 which canon Zonaras has made this comment ; ' For the Church 
 has received to worship One without beginning, even the Father, 
 because of His being uncaused ; and One Son because of His in- 
 effable generation ; and One Comforter, the Holy Ghost, by reason 
 of His procession.' " 
 
 Observe, also, our Lord adds tue word a\T}eivhp, true. This 
 shows, that He is not contemplating the Father as distinct in His 
 Divine Nature from the Son, but as the true God, distinguished 
 from false gods, who have no life, and cannot give it. Thus 
 St. Paul says, " There is none other God but One " (1 Cor. 
 viii. 4). " And ye turned from idols to serve the living and true 
 God" (1 Thess. i. 9. Cp. Rom. xvi. 27. 1 Tim. i. 17). Thus 
 Christ shows, that the distinction He makes between Himself 
 and the Father is not in regard to Godhead, but as to Manhood ; 
 as St. Paul does, when he says, " There is One God and One 
 Mediator between God and men, the Man Christ Jesus." (1 Tim. 
 ii. 5.) And yet St. Paul calls Christ the blessed and Only Potentate, 
 King of Kings, and Lord of Lords. (1 Tim. vi. 15. Cp. Judo 
 4. 25, where Christ is called the Only Lord.) This is the sense in 
 which the passage is understood by Cyprian, Exhort, ad Martyr. 
 Greg, λ'αζίαη. Orat. 4. Basil, c. Lunom. lib. v. Chrys. and 
 Cyril here, and Theodorct in Caten. See Maldonat,, who well 
 says : " These words, the only true God, are to be referred to the 
 Father, not however to the exclusion of the Son, but to the ex- 
 clusion of idols. The Father is not here contrasted with the Son, 
 or with the Holy Ghost, but with idols." And see Waterland 
 (Defence of some Queries, Qu. 2, vol. i. p. C), and Trench (Syn. 
 N. T. § viii.) on the distinction between oATj^irus and oATjftijf. 
 St. John himself has thus explained the passage by what he says 
 at the close of his first Epistle, which is the best comment on it : 
 " We know that the Son of God is come, and hath given us un- 
 derstanding that we may know Him that ii true (rir αλ-ηβινόι/) ; 
 and we are in Him that is true {τψ άληθινφ), in His Son Jesus 
 Christ ; this is the true God {i αληβιν))! 0(!)s) and eternal Life. 
 Little children, keep yourselves from idols." 
 
 5. ρϊν δί!ξοσ<ί>' ίΐ6 συ, Πάτίρ] now. Ο Father, glorify Thou Me 
 with Thine oirn self, with the glory which I had with Thee before 
 the world was. He prays that His human nature, which He had 
 assumed in time, may be received into that Divine Glory, which 
 He had with the Father from eleniilg. {Hilary, de Trin. iii. 
 Chrys., Cyril. Cp. Iren. iii. 14.) See on 1 Cor. xv. 24. 
 
 7. ίyyωκat''] On this Alexandrine form for iyrUKaai, see 
 Il'i'nc»•, p. 71. Cp. Rev. xii. 3, tioi|ifo>•. 
 
 2Y2
 
 348 
 
 JOHN XVII. 9—21. 
 
 g Luke 22. 32. 
 Riini. 8. 34. 
 Heb. 7. 25. 
 Si '.'. 21. 
 I John 2. 1. 
 h cli. IC. IS. 
 i ch. 10. 3U. 
 <! ver. 21. 
 
 J ch. e. 39. 
 & 18. S. 
 Hell. 2. 13. 
 
 kch. 15. 11. 
 
 S; l(i. 24. 
 
 1 ch 15. 13. 
 1 John 3. 13. 
 
 m Matt. C. 13. 
 2 Thess. 3. 3. 
 1 John 5. 18. 
 
 η ch. 15. 3. 
 Ps. Ua. 142. 
 
 ο 1 Cor. 1. 2, 30. 
 Heb. 10. 10. 
 
 ρ ch. 10. 38. 
 i! H. 10. 
 1 Jolin I, 3. 
 4: 3. 21. 
 
 9 f Έγω nepl avroJu ερωτώ• ου nepl τοΐι κόσμου ίρωτω, άλλα περί ων Ζΐ.Ζωκά% 
 μοι, ΟΤΙ σοι ίίσι• '' κα\ τα. Ιμα, πάντα σα Ιστι, και τα σα Ιμά• καΧ δεδό^ασ/χαι 
 Ιν αύτοΓ?• '^ ' καΧ ουκετί εΙμΙ Ιν τω κόσμω, καΐ ούτοι iv τω κόσμω άσΐ, καΧ έγω 
 ■πρόζ σε έρχομαι. Πάτερ άγιε, τηρησον αντού? εν τω ονόματι σου, ω δίδωκάς 
 μοι, ίνα ωσιν εν καθώς ■ημείς. '-' ■' "Οτε ημην μετ αυτών εν τω κόσμω, εγώ 
 ετηρουν αυτούς εν τω ονόματι σου- ους δεδωκάς μοι εφύλαζα, καΐ ουδείς ε'^ 
 αυτών άπώλετο, ει μη 6 υΙος της απώλειας, ίνα ή γραφή πληρωθϊ]. '•* Νυν δε 
 προς σε έρχομαι, και ταΰτα λαλώ εν τω κόσμω, ^ ίνα εχωσι την χαράν την 
 εμην πεπληρωμένην εν αντοΖς. '■* ''£γώ δε'δωκα αυτοϊς τον λόγον σου• καΐ 6 
 κόσμος εμισησεν αυτούς, ότι ουκ είσΐν εκ του κόσμου, καθώς εγώ ουκ εί/χί εκ 
 του κόσμου. '^ '" Ουκ ερωτώ ίνα άρης αίιτούς εκ του κόσμου, αλλ' ίνα τήρησης 
 αυτούς εκ του πονηρού. "" Έκ του κόσμου ουκ εισΐ, καθώς εγώ ουκ εΙμΙ εκ 
 του κόσμου. ' "Άγίασον αυτούς εν τη αλήθεια σου• 6 λόγος υ σος αλήθεια 
 εστί. '" Καθώς εμε άπεστειλας εΙς τον κόσμον, κάγώ απέστειλα αυτούς εΙς τον 
 κόσμον ' " καΧ νπερ αυτών εγώ αγιάζω εμαυτον, ίνα ώσι και αυτοί ηγιασμένοι 
 εν άληθεία. 
 
 "" Ου περί τούτων δε ερωτώ μόνον, άλλα και περί τών πιστευόντων δια τοΰ 
 λόγου αυτών εΙς εμε, ^' ^ ίνα πάντες εν ώσι, καθώς συ, Πάτερ, εν εμοί, κάγώ εν 
 
 9. ον ττξρϊ τοΰ κόσμου ίρωτώ'] Ι pray not for those who live 
 according to the lusts and vanities of the world. {Aug., 
 T/ieoph.) 
 
 U. (?] So A, B, C, R, G. H, K, L, M, S, Y, r, Δ, Λ, and 
 many Cursives. JElz. ol/j. Tlie υνομα, or Name here specified is 
 not the divinity of Clirist, but tlie attributes wliich lie has by 
 virtue of His Incarnation. Tliese are said to be given Him by 
 the Father. Hence St. Paul says, that " God has given Him a 
 Name above every Name, tliat at the Name oi Jesus every knee 
 should bow." Phil. ii. U, 10. See note tliere, and on Matt, x.wiii. 
 18. John iii. 34, 35; v. :;7 ; xiii. 3; xvii. 8. Rev. vi. 2, and 
 above on v. 2. 
 
 — ίσιν eV] mag lie one. See rr. 20 —22. 
 
 12. eyi ίτηρουν] I was keeping them in Thg Name. Observe 
 ίτηρονν and 4tpvKai^a here ; one the imperfect tense, and sig- 
 nifying cotiservabam, —Ihe other the aoru/, and meaning CKiYu- 
 diti. 
 
 — oO? δεδωκάϊ μοι] whom T/tou hast given Me. It appears 
 from this and the following words that Judas was givcji to the 
 Son by the Father, and that therefore he was once in a state of 
 salvation; and became a betrayer and murderer {fyevero ττρο- 
 διίτηί, Luke vi. Hi) by his own will. Even after he had betrayed 
 Christ, he might have been saved by the merits of the innocent 
 blood, which he had betrayed. (.4wy. in Ps. l.wiii. Leo M., 
 Serm. i. 3. 5, de Passione ; and Chrgs. here.) Our Lord appears 
 to have referred to Judas here for tlie purjiose of sayint; that none 
 of His Sheep had been lost by the Shepherd, but by their own 
 sin ; and even in that there was a proof of His own truth. See 
 next note, and on Luke xv. 0. 
 
 On the case of Judas, see Hammond, Letter to Sanderson 
 concerning God's grace and decrees, in Bp. Sanderson's ΛVorks, 
 V. p. 324. 
 
 — ύ vlhs rfis άπαιλίίαί] the son of perdition ; one who is 
 moved by the spirit of destruction (Άβοδδίΐ'ΐ', Rev. ix. II, ]η2ίί, 
 rendered by the LXX απώλεια), and who draws others to de- 
 struction, and whose end is destruction. This phrase is a He- 
 braism, riTO"]} {ben-maveth), vihs θανάτου (1 Sam. xxvi. Hi. 2 
 Sam.xii.5), n'nco Jl {ben >nashchilh),lsa. i. 4, i.e. 'Jitins mortis 
 et perditionis, qualcnvs morte et perdiiione dignns cnrjue puni- 
 endiis.* Cp. Rosenmiiller here, and Matt, xxiii. 15, v'ihv -yeeVr^y, 
 and note on υΙοΊ νυμ(ρώΐ'05 (Matt. ix. 15). 
 
 On the use of the term " Son of Perdition," applied to the 
 "Man of Sin" prefigured by Judas, the Traitor Apostle, see 
 on 2 Thess. ii. 3. 
 
 — Vfa ή ypa^h ιτλτϊρωβρ] He perished in order that the 
 Scripture might be fuljiiled. But the Scripture would not have 
 been written by God, unless God had foreseen that he would 
 perish. And this divine Prescience, though it foreknew and fore- 
 told that be would perish, did not in any way cattse him to perish. 
 Why then was this Scripture written ? In order that even his 
 perishing might be an evidence of God's foresight ; and so the 
 Traitor himself, even in the hands of Satan, and betraying Christ, 
 might be a witness of the truth, even by his perishing ; and so 
 
 Judas, ' the son of Perdition,' might still, even in his perdition, 
 be an Apostle of the Son of God. 
 
 14. ουκ ΰσ]ν ίκ τοΰ κόσμου'] they are not of the world, but 
 citizens of heaven. (Chrgs.) 
 
 15. τοίϊ ττονηροΰ] the Evil One. 
 
 17. 'hyicL^Qv ahrohs 4v ttJ αληθΐία. σου] Make them luily by 
 the gift of the Spirit and sound doctrine. Set them ajtart from 
 the world and consecrate them as living sacrifices fiT Thyself. 
 {Chrgs., Tlicoph.) 
 
 The word aytos, holg, properly signifies what is set apart 
 from profane and common uses, and dedicated to God ; and is 
 therefore opposed to Kotvhs, common, or unclean. Hence ri 
 aywy in the Temple is the Holy Place, and ayia ayiirp the Most 
 Holy ; separated from all other jilaces by partitiijns, and conse- 
 crated to God. And άyιάζcϋ means, to set apart as holy to God, 
 and is explained by Theodoret (ad Joel iii.) as e(|uivalent to 
 αφορίζω. Cp. Matt, xxiii. 17. lU. Rom. XV. 16. 2Tim. ii. 21. 
 {Schlennner.) 
 
 19. birip αΰτων iytii ayιάζω ίμΛυτόν] for their sakes I sanctify 
 Myself: I set Myself apart from the world, and dedicate Myself 
 to Thee. I offer Myself as an oblation, a holy victim to Thee, 
 that they also may be sanctified and presented as oblations to 
 Thee. Cp. John x. 11. 15. 17• Heb. ix. 11. 
 
 I sanctify or hallow Myself, My Body, as an offering for sin 
 (Heb. X. 5), and I sanctify Aly Body the Church, whose members 
 are members of Christ and are sanctified in Him. Heb. ii. \l. 
 {Aug.) Cp. on xi. 55. 
 
 Christ, our Great High Priest, Who offers Himself, is our 
 Head, and we arellis members. And as lieoffered HimseIf,somust 
 we, according to the Apostolic saying (Rom. xii, 1) : "I beseech 
 you, brethren, that ye present your bodies a living sacrifice, holy, 
 ncceptable unto God, which is your reasonable service." {Chrys., 
 Theoph.) 
 
 — Ίνα. Ζισι κΰ\ αυτοί] This is the order of the words in many 
 of the best MSS. and Versions. 
 
 20. epwTw μόνον, άλλα καϊ irepl τώι/ ττιστ^υόντων"] Elz. has 
 •πίστ^υσόντων. But ΐΓΐστ€υ(ίί'τα)ΐ', the reading of the best MSS., 
 is preferable as signifying all believers, present at once to the 
 Eye of Christ's Omniscience. 
 
 21. Ίνα iravT^s iv ώσι] that they all mag be one. On the 
 Socinian objection drawn from these words, see above on x. 30. 
 Our Lord prays that all may be one (' unum ') as Thou, Ο Father, 
 in Me, and I in Thee, are one (' unum '). The Father is in such a 
 manner in the Son, that they are * V7iu?n* (one substance). ΙΓβ 
 may be in them, but we cannot be ' unum ' with them, for we are 
 not consubstantial with them ; inasmuch as the Son with the 
 Father is God. The Father and Son are in us, as God is in a 
 temple; and we are in them, as a creature is in its Creator. He 
 adds, that they may be one (' unum ') in us. because our unity in 
 Love is due not to ourselves, but to Divine Grace. Aug., Hilarg, 
 de Trin. viii. ; and cp. Athanas. c. .iVrian. iii. 17, pp. 449 — 454. 
 For a fulfilment of this petition, see Acts iv. 32. 
 
 He prays that we all may be one — '* perfectly joined together
 
 JOHN XVI Γ. 22— 2G. XVIII. 1. 
 
 349 
 
 σοι, ίνα. καΧ αυιοί Ιν ημ,ΐν eu ωσιν, ίνα υ κόσμος ττιστ^νσΎ) οτι συ μ€ απΐστίΐλα<;. 
 -' Και εγώ την Βόζαι/ ην δεδωκ^άς μοί ΒίΒωκα αύτοΐζ, ίνα ωσιν ev, καθώς ημαζ 
 ev Ισμΐν, ^^ εγώ iv αύτοίς και συ eV ΙμοΙ, ίνα ωσι Τ€Τ€\€ίωμ€νοι ei5 ^ν, και ίνα 
 γίνο)σκΎ) υ κόσμος οτι συ με άπέστίΐΚας, καΧ ηγάπησας αυτούς, καθώς e/ie 
 ήγάπησας. ^ '' Πάτ€ρ, ους ΒίΒωκάς μοι, θέλω ΐί'α οπού ei/xi εγω κακίΐνοι ώσι 
 μετ e/xoO, ίνα ^εοψώσι την Βόζαν την ΐμην ην ΒέΒωκάς μοί, οτί ηγάπησας με 
 ττρο καταβολής κόσμου, (^π ) "^ ' Πάτερ δίκαιε, καΐ ό κόσμος σε ουκ εγνω, 
 εγώ δε' σε εγνων, ('χ ) και ούτοι έγνωσαν ότι σΰ με άπίστειΧας, -' και ε-γνοιρισα 
 αΰτοίς το όνομα σον, και γνωρίσω, ίνα η αγάπη ην -ηγαπησας με εν αυτοις ύ), 
 κάγω εν αύτοΐς. 
 
 XVIII. (ψ) ' ' Ταύτα ειπών ο ^Ιησούς εξήλθε συν τοις μαθηταίς αντον 
 πέραν του χειμάρρου των ΚεΒρων, όπου ην κήπος, εις ον είσηλθεν αυτός και 
 
 qcli. 12. 26. 
 Sr Η. 3. 
 1 Thess. 4. 17. 
 ver. 5. 
 
 r 1 Pet. 2, 23. 
 ch. 8. 19, ^0. 50. 
 & 15. 21. & 10 3. 
 Bom. 3. 3. 4. 
 Matt. 11. 2J-27. 
 ch. 6. 68, 69. 
 & 16. 27, 30. 
 
 a Matt. 20. 36. 
 Mark 14. 32. 
 Luke 22. 39. 
 2 Sam. 15. 23. 
 
 ill one Will and Mind and Judgment" — as He and the Father are 
 One. Nothing is such a stumbling-blork to those who learn, as 
 discord among tlieir Teachers, llow will any one be willing to 
 listen to those who have not the same mind .' Therefore Christ 
 prays that they may be one, as He and the Fatlicr are One. 
 Thctiph., linthynt., whose words deserve to be transcribed : 
 ** Our Lord foresaw that nothing would be so great a hindrance to 
 the Preaching of the Gospel, as discord among its Preachers, 
 whetlicr in discrepancy of teaching, or in personal animosity. 
 Because, if they are at variance with one another, men will say, 
 that they cannot be indeed disciples of Him Who was the Prince 
 of Peace, and if they are not His disciples, they are not sent by 
 Cioti. ' But if they are all of one mind, and keep Mv command- 
 ments,' says Christ, * all men will know that they arc Sly disciples 
 indeed, and that Thou, Ο Father, hast sent Jle.' " Memorable 
 words ; deserving to be engraven on the minds of all Missionaries 
 and Ministers of Christ, and of all who endeavour to promote the 
 Missionary cause at home and abroad. 
 
 In ourselves we cannot be one, on account of our lusts and 
 sins, which divide us ; and from which we are cleansed through the 
 One Mediator, that we may be one with Him. {Any, deTrin. iii. ϊί.) 
 
 24. θί\(ύ Ίνα 'όπου (ϊμΐ eya> κακΰνοι ω(Τί'] Ι will that they aho 
 whom Thou hast given Me, be with Me where I am. He had 
 said before (iii. 13), "No man bath ascended up to heaven but 
 He that <"ime down from heaven;" and what He now says is in 
 unison with that ; for our Lord is the Head of His members, and 
 we are made one in Him. He ascends and carries us to that 
 place, whence He Himself alone came down. See£ph. ii. 6. Greg. 
 Mor. xxvii. 1. 
 
 — θιωρωσι'] mag contemplate. See xii. 45; and on xiv. 19; 
 .\vi. lb'. 
 
 25. υάτΐρ δίκαια] Righteous Father. When our Lord prays 
 that tliey may be sanctified. He says Πάτ€ρ Syie (xvii. 1 1) ; He 
 now appeals to His Father's Justice, which will be seen in pun- 
 ishing the world, which refused to inow Him (». 23), and in 
 glori/ging those who are sanctified by the otTering of Christ 
 {v. 10), and who recognize that God has sent Him, and are sanc- 
 tified in His truth, and will therefore be glorified with Him 
 (<•. 24). 
 
 Cii. XVI II. 1. 6jfjA9f] He went out of the City and its 
 suburbs. 
 
 — τώι/ KtSpwi'] Cedron. Its vernacular form is ;ίτ]|7 (Α'ί- 
 dron, 2 Sam. xv. 23. 1 Kings XV. 13. 2 Kings xxiii. 4), from 
 root "in;? (kadhar), to be black. This brook flows in the valley 
 or ravine between the City and the Mount of Olives, toward the 
 Dead Sea. Cp. Robinson, Palestine, ii. 32. Tl'iHer, i. p. ίίό'». 
 
 I have not ventured to follow some recent Editors here in 
 changing this reading into τοΰ Κ^^ρών. It may perhaps be the 
 riglit reading ; but there is not snfiictent evidence to justify its 
 nilopticin. The very great majority of MSS. have τώ;- κύρων. 
 The other reading, toD KtZpiiiv, is only found in three uncials. A, 
 S, Δ, and one cursive MS. 
 
 Doubtless τοΰ KtZpwv is etymologically correct ; though ac- 
 cording to strict etymology, it should be Κιδρώι/. But the Greek 
 and Latin inhabitants of Jerusalem may have Grecized and Latin- 
 ized the Hebrew Kidron into a form which gave an intelligible 
 sense in their own languages ; and so the ** brook Kidron " may 
 have been known to them as the brook τών KfSpuy, of Cedars. 
 
 Thus it might have been accommodated in its name to other 
 neighbouring places, such as the Garden of Getlisemane and the 
 Mount of Olives. It is observable that the Hebrew brook Kishon 
 has also been Grecized in Uke manner into ;^€Iμα^^oΰs τΰν 
 
 Κίσα-ωΐ', or brook of Irg. See Suidas, v. 'la$:y. (Cp. Bp. 
 Middlelon.) 
 
 We see this process of modification, for the sake of intelligi- 
 bility, operating on the names of places in all languages. Thuj 
 MaAiieis became first 3/a/e!'en/ia;i, and then Benerentum: which 
 no Critic would correct on etymological grounds. Thus the Eu• 
 ripus has been Italianized into Negro-punte. Thus the Hebrev) 
 name of Jerusalem itself has been Grecized into Ί€ρο-σό\υμα, 
 which no one would expunge on principles of strict etymological 
 accuracy from the pages of the New Testament. See the remarks 
 of Gregory Nazianz. Orat. xlv. § 10, on the word νάσχα. 
 
 Besides, we find the very words of the text of the MSS. here, 
 χαμά^'ρουί twv Κϋρων, actually used as a translation of the 
 Hebrew ' brook Ktdron ' in the LXX Version of 2 Sam. xv. 23, 
 describing David's sorrowful passage over it : πάσα ή -fh ίκλαΐί 
 φωντ} μΐ-γάλΐ]• καΐ παί ό Kahs παρ^πορΐύυντο iv τψ χΐ ιμα^^ιψ 
 των KfSpaiy και i $a<Ti\(vs διίβτ) rhv χ(ΐμάβΙ>ουν KiSpuf. 
 Had not St. John this passage in his mind, when he described the 
 mournful transit of the Son of David over the same brook ? 
 
 It may indeed be alleged, that almost all the MSS. have been 
 altered here by a blunder of the Copyists, who did not understand 
 Hebrew, and have introduced a Greek form. But is this consistent 
 with a due regard to the authority of the MSS. .' And if we are 
 to abandon that authority, and resort for refuge to the individual 
 opinions of a discordant criticism, where will be the Text itself.' 
 Is it not at least as probable, that the four MSS. which have toD 
 KeSpibf here, may have been altered to suit the Hebrew sense, as 
 that the four hundred which have τώι/ KtSpav have been altered 
 to suit the Greek ? The reading twv Κϋρων appears also to be 
 recommended by the usage of Josephus. He uses the form 
 KeSpiy (<papay( KeSpHnOS, Ant. ix. 7- 'J- tp. viii. 1.5. B. J. v. 
 (J. 1 ) ; and every Greek reader would suppose that as 'EKaMf is 
 to be rendered Olivetum, or a place of Olives: so KfSpiv is 
 Cedretum, a place of Cedars. Cp. ΐτίώκ, salicetum ; fiaiiv, 
 rosetum ; Ιων, violetum ; μνρτων, myrtetum ; αμπξΚων, rinetum; 
 and many others. The word KtSpo!, Cedrus, Cedar, may also he 
 derived from the Hebrew root signifying dark ; and it is by no 
 means improbable that there were Cedars near the brook Kedron. 
 
 On the whole, it seems more consistent with reverence for the 
 sacred Text, and with respect for its readers, not to disturb the 
 reading of the vast majority of the MSS., than to insert in the 
 Text another reading in its place upon very slender authority. 
 
 As was before observed, the name of the brook is probably 
 here mentioned by the Evangelist in order to suggest a reference 
 to the history of David in his passage ' over the brook Kidron ' 
 when he fled from his rebellious son (2 Sam. xv. 23). So He, 
 Who in His sufi'erings was prefigured by David, now passes over 
 it, being rejected by His own City and People. 
 
 This was the time of His Agony; and now His Passion may 
 be said to begin. The descent into this A'ale, and the passage over 
 this rfarA-Broo*. were His path to light and glory. " He drank of the 
 Brook in the wav ; therefore shall lie lift up His head " (Ps. ex. 7.) 
 
 This brook' hiy at the foot of the Mount of Olives, where He 
 had been hailed by prophetic hosannas, and His path had been 
 strewn by branches of palm .• from that Mount He was about to 
 ascend into heaven, and to hold forth the Olive branch of Peace 
 to a reconciled AVorld. Thus the dark boughs of the Cedars of 
 the brook, in the A'ale of Sull'ering, which led our Saviour to the 
 llillofGlory.wereentwined with Palm branches of Victory. and with 
 Olive leaves of Peace. Such was the Path of Christ ; and such is 
 the path of all, who wotdd follow Him to glory. 
 
 'όπου fiv «TJjroi] where was a garden. The Garden of Geth- 
 
 semane. (See Matt. xxvi. 3C. Mark xiv. 32. Luke iiii. 40.)
 
 350 
 
 JOHN xvrii. 2-1; 
 
 b Luke 22. SO. 
 
 c Malt. 2β. iJ. 
 Mflrk 14. -1.1. 
 Luke 22. 4 7. 
 Acts 1. IC. 
 
 i Matt. IG. 21. 
 
 c kiatt. 2Λ. 53, 
 cli. 10. 18. 
 Acts 'J. 3. 
 
 fell 17. 12 
 
 f ifatt. 20. 22 
 
 h Malt. 2(•.. 5". 
 Mark H. 53. 
 Luke 22. 54. 
 i Luke 3. 2. 
 
 ot μαΟηται αύτου. {~^) " ''*H,Sei δε καΐ 'Ιούδας υ τταραδιδους αυτόν τον τόπον, 
 6tl πολλάκις συνηγθη ό Ίτ^σοίίς εκεί /ιετά τώι^ μαθητών αυτοί). {^r) ^ Ό ουν 
 Ιούοας λαβών την σπα,ραν, και Ικ των αργι^ρέων καΧ Φαρι,σαίων ύπηρίτας, 
 epXeraL ε'κει μ€τα φανών και ΧαμπάΒων καΐ δπλων. 
 
 ( 1γ) Ιησούς ούν '' 'ειδώς πάντα τα ίρ-χόμ^να eV αυτόν ίξίΚθων εΤττεί' αύτοΓς, 
 Τιι^α ζί^τειτε ; ^ Άπζκρίθησαν αυτω, Ίησουν τον Ναζοψαων. Aeyet, αύτοΓς ό 
 Ιησούς, Εγω αμί• ίΐστηκα δε και Ίουδας ό παραδιδούς αυτόν μ€τ αυτών. 
 ^'• /2ς ούν ύπεν αυτοΐς, Otl έγω εΙμι, " απήλθαν εις τα οπίσω, και ίπβσον ;^α/Ααί. 
 ' Πάλιν ούν αύτος έπηρώτησΐ, Τίνα ζητΐίτΐ ; οΐ δε ύπον, Ίησονν τον Ναζωραΐον. 
 ΑπίκριΟη Ιησούς, Είπον ΰμΐν, οτι €γο> εΐ/χι• ει ουν ε'/χε ζητίΐτξ, άφετε τούτους 
 υπαγζΐν ^ tva πληρωθεί ό λόγος οι* εΤττει^, "Οτι ους δε'δωκάς juoi, οΰκ απώλεσα 
 ες αύτίον ουΒενα. 
 
 (ΙΛΟ \ 10 ^/ *»' ττ ' V ' ''\ ' ^ \ ν \ 
 
 -i- ) Αίμων ουν ΙΙετρος έχων μαχαψαν ειλκυσεν αυτήν, και ετταισε 701^ 
 
 του αργιερεως οοΰλον, καΐ άπεκοφεν αυτού το ώτίον το ζεζων ην δε όνομα τω 
 
 οούλψ Μάλχος. (-χ'-) " '^ Εΐπεν ουν ό 'Ιησούς τω Πετρω, Βάλε την μάχαιραν εΙς 
 
 την θηκην το ποτηριον ο δε'δωκε' μοί ο Πατήρ, ου μη πίω αυτό ; 
 
 (γ) ^'H ovf σπείρα και ό γιλίαρχος και οι ύπηρεται των ΊουΒαίων συν- 
 
 εΚαρον τον Ιησουν και εοησαν αυτόν, (^τ) '^'*'' απηγαγον αυτόν προς Ανναν 
 
 Our Lord's Passion began with Ilis Agony in the GarJen ; anil 
 He arose from the dead in a Garden. The first Adam fell, and 
 we fell with liim, in a Gardin, in a Gan-Eden, or Garden of De- 
 light. And we suffered with the Second Adam in the Garden of 
 Agony, the Garden of Gelhscmane ; and we arose with Ilim in the 
 Garden of Calvary, and by that we are restored to the Paradise of 
 God; the 6'ί3«-7ίί/ί•/ί of everlasting joy. 
 
 Our Lord was wont to teach on mountains and in gardens, 
 jdaces sequestered from tumults, and congenial to religious medi- 
 tation. (Chrys.) 
 
 3. tV ^ireifio;'] The band assigned by the Procurator to attend 
 the Sanhedrim on the great festivals ; jiart of the garrison of the 
 Temple. {Michaelis, RoscmnUller.) tip. Luke xm. 02. 
 
 — ψανων καΧ \αιχτΐά^(ΰν~\ lan/enis and torches^ — ' lanternis et 
 fai-ibus.' {Vuly.) ICuxlal/iitissays that φανοί are made of ' lighted 
 twigs.' Lvlieck, Phryn. p. (JO. λα^ττάί is a lorc/i generally in 
 the LXX and N. T. Cp. Trench, Syn. xlvi. 
 
 They came with lanterns and torches, to look for Him (though 
 it was full moon), lest He should hide Himself among the trees of 
 the Garden. But He comes forth and says "Εγώ eiVi, I am ; and 
 they fall to the ground. 
 
 Here is a striking contrast between the quest in the Garden 
 of Eden for the First .Vdam, and this search in the Garden of 
 Gethsemanc for the Second. The first Adam hides himself amons^st 
 the trees of the Garden (Gen. iii. 8). He trembles before Him 
 Who seeks for him. The Second Adam comes forth and says / am. 
 And at the sound of His A'oice, they who canio to take llim, go 
 back and fall to the ground. The First Adam inculpates Eve ; 
 the Second Adam pleads for His disciples. The First Adam is 
 overcome by the Tempter, and loses Paradise ; the Second Adam 
 overcomes Satan, and restores His spouse, the Church, to Paradise, 
 and raises her to Heaven. 
 
 4. ί'ίίλβών] hating come forlh ; not out of the garden (sec 
 β. 20), but He came forward voluntarily from the company of the 
 disciples. 
 
 6. αττΐ}\θον eh τά OTfirrttf, καϊ tirfcrov χαμαΐ] they went back- 
 ward, and felt to the ground. On the effects of our Lord's 
 vsjiect and demeanour see note on Mark x. .32. A single word 
 from Christ threw them prostrate,— them who were armed and 
 e.vasperated against Him. He did this, when He was about to bo 
 judged ; how ar.ful therefore will be His power and majesty when 
 He comes to judge ! He who did this when about to die, what 
 will Ho do when reigning in Glory .' 
 
 In order that no one might say that Christ tempted the Jews 
 to commit the sin of taking Him, by delivering Himself into their 
 hands, the Gospel records how He did every thing that might 
 have deterred them from doing so. {Chrys.) 
 
 10. rhv ίοΰΚον'] ' the servant.* So in all the Evangelists. The 
 Article docs not imply (as some have thought) that the person 
 struck was a special officer in command over the rest, but it marks 
 Peter's boldness. He whom he struck was not an ordinary person, 
 but he was in Me serrice of the High Priest. It distinguishes the 
 person str"ck. from all who were not servants of the High Priest. 
 
 See this use of the Arliile above, iii. 10. It is certain that this 
 servant was not the only servant of the High Priest that was in 
 the Garden (see r. 20) ; and therefore he is not distinguished here 
 from other servants, but from those who were not servants of the 
 High Priest. So ύ laOiwi' in Mark xiv. H), and cp. on Acts .vviii. 
 0, and note on 2 Cor. xii. 12, του αποατόκου. 
 
 — Μάλχοί] The names of Peter and Matchits arc mentioned 
 only by St. John ; St. Peter being then dead. Cp. Matt. xxvi. 51. 
 Mark xiv. 47. Luke xxii. 50. 
 
 11. τί) ττοτ-ηριον'] the cup. An expression explained by His 
 Prayer, recited in the other Gospels, — Matt. xxvi. 39. Mark xiv. 
 3(;. Luke xxii. 42. 
 
 The cup, which His Father gave Ilim, is that to which the 
 Apostle refers (Rom. viii. 32), — " He spared not His own Son, 
 but freely gave Him for us all." And yet He Who drank the cup, 
 gave to Himself the cup ; fir the same Apostle says, " Christ 
 loved us, and hath given Himself hr us." E]>h. v. 2. (^Aug.) 
 
 12. ΐοησαρ αΐιτίίΐ'] they bound Him. The binding of our Lord 
 is mentioned by St. John alone. They bound llim. Who came to 
 loose all from the chains of Satan and of sin (Luke iv. 18), and 
 " to bind the sti'ong man in his house " (Matt. xii. 2!)). 
 
 13. "Ari'ai'] Annas. St. John omits for the most part what 
 had been already narrated by the former Evangelists, and here he 
 does not describe the leading of our Lord to Caiaphas (Matt. xxvi. 
 57. Mark xiv. 53. Luke x.\ii. 54), except by the single word 
 ■πρώτον, which intimates that our Lord was led to Annas before 
 He was led to Caiaphas, and by saying [v. 24) an^ffrtiXtv avriy 
 ό ■'Ai'fas SiSe/itVof irphi Kaiatpav rhy αρχίΐρία. 
 
 It has been said by some (e. g. by Meyer, and see above on 
 Luke xxii. 54Ί that there is a discrepancy here between St. John 
 and the other Evangelists, as if he asserted that the interrogatory 
 examination of our Lord, and one of Peter's denials, took place in 
 the house of Annas, whereas they describe it as in that of Caia- 
 phas. But cp. John xviii. 18, with Mark xiv. 54. C7. Luke 
 xxii. 55, 50. From the mention oit\\e fire, it appears tliat all the 
 Evangelists are speaking of one and the same place ; which is de- 
 scribed as the palace, or rather, the court-yard ui the High Priest, 
 by Matt. xxvi. 58, compared with Mark xiv. 5.3. Luke xxii. 54. 
 
 St. John here calls the jilace, into which our Lord was brought, 
 the court-yard of the High Priest (v. 15), and it is evident that by 
 the word * High Priest ' he means Caiaphas. See r. 24, άπεστειλίϊ' 
 a\nuv 6 ■'Afcas 5e5e/i€Voi/ Trphi Καΐάψαν rby αρχί€ρ4α. 
 
 But it may be asked. If the events narrated in w. 15 — 18, 
 and the conversation recorded by St. John in i'c. 13 — 23, did not 
 take place in the house of Annas, why is the leading to Annas 
 mentioned at all .' The reason seems to be, that St. John designed 
 to show that our Lord passed through all the successive stages of 
 interrogation that were possible under the circumstances ; and tliat 
 the Jewish Nation, by ail its Representatives, made itself re- 
 sponsible for His condemnation and crucifixion. 
 
 An7ias was an important person, being High Priest de jure, 
 and the head of the sacerdotal order. (See on Luke iii. 2.) Our 
 Lord is brought bound to him, and Annas does nothing to release
 
 JOTIN XVIII. 14—22. 
 
 351 
 
 ηρωτον y)v yap ττενθ^ροζ τοΐι Καϊάφα, υ<; ηι^ άρχ^ιερευς του αμίαντου eKCivov 
 '■• ^ rju c€ Καϊάφαζ ο συρ,βουλΐύσαζ τοις Ίουδαίοις, oVt συμφ€ρΐυ (.να ανθρωττον 
 απο\(.σΟαι υπέρ του λαοΰ. (τν) '^ ^Ήκολούθα δε τω Ίησοΰ Σίμων Πίτρος, 
 καΐ ό άλλο? μαθητή<;• (^) ό δε μαθητη<; eKeiuo'; rju γρωστοζ τω άρχιερεΐ, καΐ 
 συνείσηλθβ τω ^ Ιησοΰ eis την αυλην τοΰ άρ^ιερεως• (^) "' "" ό δε Π€τρο<; 
 ίΐστηκει προζ τη θύρα ίξω. (^) Έζηλθΐν ουν ό μαθητη<; 6 άλλος, δς iji* 
 γνωστός τω άργιερζί, καΧ είπε tjj θυρωρω καΐ εισήγαγε τοι» Πατρόν. ( 'r) ''' ^ε'γει 
 ουν η τταιΒίσκη η θυρωροζ τω ΤΙίτρω, Μη καΧ συ εκ των μαθητών ει τοί) 
 άνθρωπου τούτου ; λέγει ε'κεΐΐΌ?, Οΰκ: εΐ/Λΐ. (•^) ^^ Είστηκζίσαν δε οί δούλοι 
 και οί νπηρέται, άνθρακιαν ττεποιι^κότες οτι φΰχ^Οζ ην, και (θερμαίνοντο' ην δε 
 /χετ' αυτών ό Πζτρος εστώ? και θερμαίνόμενος. ^' Ό ουν άρχιερευς ηρώτησε 
 τον Ίησουν περί των μαθητών αυτού, και περί τη? διδα;ι(ης αυτοί), (π^) "'^ " '^ττ- 
 ζκρίθη αυτω ό Ίησου?, ° Έγω παρρησία λελάληκα τω κοσμώ• εγω τταντοτε 
 ε'διδα^α ε'ν συναγωγή και ε'ν τω ιερω, οπού ττάντε? οί Ιουδαίοι συνέρ-χονται, 
 και iv κρύπτω έλάλησα ούΒεν. ( χ' ) "' Γί /;α.έ έρωτα<; ; επβρώτησον τους άκηκο- 
 οτας, τι ελαλτ^σα αυτοις• ιοε ούτοι οιοασιν α ειττοι/ εγω, (^-ρ ; -- Ιαυτα οε 
 
 1 Matt. 2S. S?. 
 Mark Μ. 64. 
 Luke 22. 5«. 
 
 m Matt. 2C. CS. 
 
 η ch. 7. 2C. 
 Luke 4.15. 
 Matt. 20. 55. 
 ch. 7. 14, 25, 
 20, 28. 
 Malt. 4. 23. 
 ft 9. 25. Si 13. 54. 
 Mark I. 31, 39. 
 Luke 4. 15, 16, 
 4t. 
 
 ρ Jer. 20. 2. 
 Acts 23. 2. 
 
 llim. On the contrary, he sends Him bound to Caiaphas (f. 24), 
 wlioso murderous counsel and intentions he must have known ; 
 and therefore St. John refers to them here (». 14; cp. xi. 49). 
 And tlius Annas, the High Priest de jure, adopts the policy of the 
 High Priest dt facto, and makes himself also responsible for it. 
 This was a sufficient reason for the mention of the leading to 
 Annas first. Cp. notes on Luke iii. 2 and Acts iv. β. 
 
 The nest stage of interrogation was before Caiaphas, de- 
 scribed here by St. John, and by him only {tv. 19 — 2:i). This 
 took place before daybreak, and before the Sanhedrim had been 
 assembled in the palace of the High Priest. 
 
 As soon as it was day, the Sanhedrim came together at the 
 High Priest's house (Luke xsii. C6, cp. with John v. 28) ; and 
 then, at that meeting of the Sanhedrim, at which Caiaphas pre- 
 sided, our Lord went through the next process of interrogation 
 described by the first three Erangelists (Matt. xxvi. 57 — C8. 
 Mark .xiv. 53 — G3. Luke .'sxii. 07—71) in the High Priest's 
 palace, and not mentioned by St. John, as being already known 
 from their Gospels. 
 
 The nc.tt stage of proceeding is the arraignment before Pilate, 
 mentioned by all the Evangelists ; and with some particulars, sup- 
 plementary to those of the former three, by St. John. (Matt. 
 xxvii. 1. 2. 11 — 23. Slark xv. 1 — 15. Luke xxiii. 1—5. John 
 xviii. 20—38; xix. 1— 10.) 
 
 The next arraignment is before Herod. (Luke xxiii. G — 12.) 
 
 Thus from the narratives of the Evangelists taken together, it 
 appears that all the Authorities of Judaea and GaUlee, Civil and 
 Ecclesiastical, Roman and Jewish, Rulers and People, were con- 
 cerned in the condemnation of Christ, and were responsible for it. 
 
 It is true that some of the Fathers understand the narrative 
 in w. 13 — 23 to describe what took place before Annas, and not 
 Caiaphas. Thus Augustine: " Explicat quod in domo.<4Tin<£ de trina 
 ejus negatione contigerat." But Aug. supposes that Annas and 
 Caiaphas were together at the same place, " in domo Annie, quo 
 ad audiendum Jesum an:bo convenerant." See also Aug., de 
 Consensu Evang. iii. 20. Chrys. says on v. 24, elro μ-ηίί oDtius 
 (ϋρίσκοντίζ Ti TiKiov, ιτίμιτουσιν avThv Ζ(Ζΐμίνον nphs Καϊαφαν. 
 But he also supposes Caiaphas to have been in the same place with 
 Annas. He says of Peter after this, «rt θίρμαίνΐται, and that our 
 Lord looked upon him δια β\4μματο^ άμιστάτ, and that all the 
 Evangelists ί,μοφώνω^ ιηρ\ αΐηοΰ iviypa^av. And so Theophyl. 
 This is clearly stated by Euthymius, who says (on Matt. xxvi. 58, 
 p. 545), " The three Evangelists say that Peter denied his Master 
 thrice in the court-yard of Caiaphas ,• but John says that it was 
 in that of Annas, his father-in-law. There is no discrepancy here ; 
 for both had one house and one court-yard, which had in it two 
 separate estabUshments." 
 
 S. Cyril (p. 1030) adopts the opinion which is ctpressed in the 
 Syriac and Arabic Versions, and in our own, — viz. απξστάκθαι 
 rhv Ίησονν πάρα τοΰ "Κννα irphs rin/ Καΐάφαν, and that the inter- 
 rogation in vv, 19 — 22 was before Caiaphas, St. John, when he 
 wrote his Gospel, knew what had been written by the other Evan- 
 gelists in their Gospels. He knew that they hat! related that St. 
 Peter denied his jiaster three times in the house of the Nigh 
 Priest ; and St. John's narrative is to be construed accordingly. 
 In no case does any one of the Four EvangeUsts speak of the 
 house or court-yard of Caiaphas, or of the house or court-yard of 
 
 Annas; they speak of the house and court-yard of the High 
 Priest. The three denials took place in the official residence of 
 the High Priest. There is much probability in the opinion above 
 expressed by Euthymius, that Annas and Caiaphas dwelt together 
 in that official house ; at least, it is very probable that they were 
 both together in the sacerdotal palace on that important occasion. 
 
 15. i ϊλλοϊ μαβΐ)Τ7)ϊ] the other disciple: He does not say 
 (Tfpos ; but άλλοι. He is not different in degree, but second in 
 number. Cp. Gal. i. C. This is one of the modes of speech 
 by which St. John, — who seems to aroid the mention of his own 
 name in his Gospel, in which it never occurs, — describes himself. 
 See V. IG, and xx. 2, 3, 4. 8. In his humility he loves to describe 
 himself as a disciple (see here, 15, l(j, and xxi. 23, 24), the dis- 
 ciple whom Jesus loved (xix. 2G, 27 ; xx. 2 j xxi. 7. 20). The 
 adjunct ό fiAAoj, the other, seems to have been adopted with 
 reference to St. Peter. It first occurs in connexion with him here. 
 Compare xx. 2, 3, and would be very intelligible to the Chris- 
 tian world, from the Historj• of the Acts of the Apostles, where 
 he and St. Peter are constant companions ; and it is an edifying 
 record of their fraternal affection in the discipline of Christ. 
 
 The word μαβτητη!, disciple, is never used in the Epistles to 
 designate an apostle, as here. After the Day of Pentecost the 
 Disciples had become Teachers. 
 
 — οΰλήκ] court-yard, atrium, open to the sky, probably 
 paved; hence perhaps the fire kiudled in it (r. 18) ; a rectangular 
 area, entered from the street by a ττροαύ\ίον, or vestibule (Mark 
 xiv. C8), and ττυ\ων, or portal (Matt. xxvi. 71). in which was a 
 θύρα, or wicket {v. IG). 
 
 The interrogation before Caiaphas and the Sanhedrim ap- 
 pears to have taken place in an apartment raised above the 
 ground, and looking, with a largo open window, into this court- 
 yard. St. Peter was beneath, in the court-yard (Mark xiv. GO), 
 when our Lord looked down upon him from the audience- 
 chamber. (Luke xiii. 01.) This court-yard was the scene of St. 
 Peter's triple denial. " Una in aula Pontificis, quamquiim in 
 diversis ejus locis, ter negavit Christum Petrus." {Bengel.) 
 
 16. Έζή\θ(^ δ /io97iT7)s — riv Tltrpofl Then the other disciple 
 went out and brought in Peter. St. John alone adiis these par- 
 ticulars to the narrative of the other Evangelists concerning tho 
 denials of St. Peter. He thus intimates that he himself had some 
 share in St. Peter's sin in denying Christ ; in not reminding 
 him of our Lord's warning to him, and in bringing him, weak as 
 he then was, into a place of temptation, after that warning which 
 he had heard. 
 
 — τψ opxicpei] B, C*, L, X have τοΰ ipxitptus, received 
 by Tisch. and Alf. 
 
 17. Kol σύ] thou also. It seems that she knew some one else 
 there present (viz. St. John) to be Christ's disciple. Did St John 
 boldly confess it ? 
 
 19. τΓ(ρΙ τΰιν μαβ-ΐίτων] Concerning Hit disciples. Another 
 reason for St. Peter's fear ; cp. v. 24. 
 
 20. if συνα•γωγρ'\ So the best MSS. Els. has «V τί}. Ho 
 taught in the Temple, and " in Synagogue ;" i. c. in Synagogues, 
 geni-nilly. 
 
 — iroi-Ti!] So A. B, C*, L, X. Elz. has rarrart. 
 
 21. /li] me, emphatic
 
 352 
 
 JOHN XVIir. 23—28. 
 
 q »ratt. 26. 57. 
 M.nrk 14. 53. 
 Luke 22. 5». 
 r Malt. 2C. <,'.i. 
 Mark 14. CG. 
 Luke 22. 55. 
 
 s Matt. 27. I. 
 Mark 15. I. 
 Luke 23. 1. 
 Acts 111. 2S. 
 & 11. 3. 
 I Matt. 26. 17. 
 
 αντοΰ δίπορτος, eis των ΰπηρίτων παρίστηκως Ιδωκ£ ράπισμα τω ^Ιησοΰ ίΐπών, 
 Οντως άποκρίντΓ) τω ap-^iepa. ; (^) '^■^ Άπεκρί.θη αντω ό Ίησους, Ei κακώς 
 έλάλησα, μαρτύρησαν περί του κάκου• ei Se καλώς, τί με Se'peis ; 
 
 (■V) "^ '' ΆπεστευΧεν αύτον ό ".^ΐ'ΐ'α.ς SeSe/xeVoj' προς Καϊάφαν τοί' άρ-χ^ιερία. 
 
 (^) 'Ή'' 0€ Χίμων Πέτρος Ιστως και θερμαινόμενος• είπον ουν αύτω, Μη 
 και συ εκ των μαθητών αυτού εΐ ; ηρνησατο εκείνος καΐ εΧπεν, Ουκ εΙμί. 
 
 Λέγει εΙς εκ των οούλων του άρχ^ιερεως, συγγενής ων ου άπεκοχρε Πέτρος το 
 ώτίον, Ουκ εγώ σε είοον εν τω κήπω μετ αντου ; '^ Πάλιν ουν ηρνησατο Πέτρος, 
 και ευθέως αλέκτωρ έφώνησεν. 
 
 -γ-) -° Αγουσιν ουν τοί' Ιησουν απο του Λαιαψα εις το πραιτωριον ην 
 δέ ττρω'ΐ• (-^) και αύτοΙ ουκ είσηλθον εις το ττραιτώριον, ίνα μη ρ.ιαί'^ώσιν, 
 ' αλλ' ίνα φάγωσι το ττάσχα. 
 
 23. Άττίκρίθη αίιτψ i ΊησοΟί] Jesus answered. What more 
 true, nfilil. and just, tliaii this answer ? He Who received the 
 blow was lie Who created tlie world, and might have consunied 
 with fire or earthquake him who gave (he blow. He was able to 
 do tliii. The world wa."i made by Him ; but He preferred to 
 teach us jiatience, by which the world is overcome. 
 
 It may be asked here, why did not Christ follow His own 
 jn-ecept, " to him that smiteth thee on the one cheek turn the other 
 also?" (Matt. v. 3U. Luke vi. 21).) 
 
 He did so in spirit. For He replied mildly, and gave His 
 cheek to tlic smiter (Isa. 1. 0), and His body to them that pierced 
 it and nailed it to the cross. He thus showed us that His pre- 
 cepts of patience are not to be followed so much by visible ex- 
 hibition of the body, as by the spiritual preparation of the heart, 
 " non ostentatione corporis, sed pr^paratione cordis." An ainjrij 
 man may turn, in sullenness, the otlier cheek visibly to tlie 
 smiter; better is he, wlto makes a true answer with mildness, and 
 ]ireparc3 his heart in peace to endure greater sufferings. {Aug.) 
 
 24. 'AiriVTeiAcf] Annas sent Him bound to (Jaiaphas the 
 High Priest. This is not an instance of an aorist for a plusijuam 
 per/ecliim (though for clearness' sake it is properly rendered had 
 sent, in tlie Authorized Version), but it is an example of a mode 
 of speech very common in the N. T., according to which, the 
 writer goes l/ack to a previous point, and v.- rites from it. 
 
 The full meaning is, Annas sent Him bound to Caiaphas, 
 when Annas sent Him to that interrogation which I have described 
 (ιό. 15—23), and to that more formal trial which has been already 
 fully described by the three former Evangelists. The emphatic 
 word is 5eSf;i€Vov, in chains. See on v. 13. It makes Annas 
 responsible for the Acts of Caiaphas. It shows that the indignities 
 done to Christ (r. 22) were done to Him bound. It suggests a 
 reason for St. Peter's fears (who saw his Master accused and in 
 chains), which led so soon to the denial. It anticipates the ob- 
 jections which have been made on the ground of alleged discre- 
 pancy between St. John and the other Evangelists. It shows that 
 the first denial did not take place when our Lord was before 
 Annas (as might have been, perhaps, supposed from v. 17, com- 
 pared with V. 13), but, as the other Evangelists had related, in the 
 court-yard of the High Priest Caiaphas. So «δησΐ;/. Matt. xiv. 
 3. John iv. 45, 4ϋ ; vi. IG; ix. 1«; xi. 30 ; xiii. 12; xix. 23 j 
 xxi. 9. Acts i. 2 J v. 24. Winer, Gr. Gr. § 40, p. 246. 
 
 B, C*, L, X, Δ have oZit after αττίσταΚίν, and so Elz., but 
 olv is not in A, D, E, G, H, K, M, S, U, Y. 
 
 25. ΐίττον'] they said. An example of the silent manner in 
 which St. John's Gospel reconcites seeming discrepancies in the 
 preceding ones. 
 
 St. Matthew says (xxvi. 71), άλλη λ67€ΐ. 
 
 St. Mark says (xiv. (»9), η τταώΐσκη (the same as before, 
 not &\λη) <ί(ΐ|ατο Kf-yeif. 
 
 St. Luke says (xxii. 58), iVfpos (a man, not a maiden). 
 Here are three accounts of t/iree different peraont doing the 
 same thing. 
 
 St. John reconciles them all by his tXirov, ' ihey said j' each 
 and all did so. 
 
 — ripri]aaro] He denied. Observe, Christ is denied, not only 
 by those who deny Him to be Christ, but by those who deny 
 themselves to be Christians. Our Lord did not say to Peter, thou 
 shalt deny thyself to be My Disciple, but, thou shalt deny Me. 
 St. Peter denied Christ when he said, " I am not His disciple." 
 We deny Christ, by speaking and acting in a manner unbecoming 
 the discijdes of Christ. (Cp. Aug.) 
 
 27. Πάλιΐ' oif ήρ^ήσοτο— iinirTurei-] Peter then denied again. 
 See the prediction of the Divine Physician accomplished, and the 
 
 presumption of the human patient convicted. The latter had 
 said, " I will lay down my life for Thy sake ;" the other, " Hefore 
 the cock crow, thou shalt deny Me thrice." But what wonder 
 that God should prophesy what was true, and man presume what 
 is false.' {Aug.) All the Evangelists narrate the denial of Peter, 
 not for the sake of blaming him, but in order to instruct us how 
 dangerous it is to trust in ourselves, and not in God. {Chrys.) 
 
 St. John, who is tlius minute in his history of his brother 
 Apostle's sin, would certainly have also described his repentance, 
 if iie had not known that tliis had been sufficiently doue by the 
 other Evangelists ; cp. v. l(i. 
 
 28. €is ύΙ) πραιτύριοί''] into the Prtetorium, or palace of Pilate, 
 the Roman Procurator. See on Matt, xxvii. 2. 27, and Phil. i. 13. 
 — '/fa ju^ μιαί^θΰσιν^ iti order that they might not be dejited, 
 by contracting a ceremonial pollution from intercourse with 
 heathens, but that they might be legally clean, and eat the Pass- 
 over. 
 
 Here the questions arise, ^Had not the Passover been eaten 
 on the preceding day ? Had not our Lord Himself eaten the 
 Passover .' And if He did eat it, did He not eat it at the right 
 time ? or did He anticipate the time by a day, and eat it on the 
 day before it was eaten by the J ews .' 
 
 To these questions it has been replied by Lightfoot (ii. p. 
 GIO), and many others, that by (payuv rh ττάσχα, St. John here 
 does not mean to eat the Paschal Lamb, but to eat the Chagiyah, 
 or festive thank-offering at the Passover. Deut. xvi. 2, 3. 
 2 Chron. xxxv. 8, 9. 
 
 But this is not the proper signification of the words, and has 
 no example in the Gospels, and it has not been shown that the 
 Chagigah was eaten on the fifteenth day. 
 
 How then are these words to be explained ? 
 
 There can be no reasonable doubt, that our Lord and His 
 disciples killed and ate the Passover at the proper time appointed 
 by the Levitical Law. See Mark xiv. 12. Luke xxii. 7. 
 
 But it appears (from Matt, xxvii. 1, 2. Mark xv. 1. Luke 
 xxiii. 1) that they who led our Lord to Pilate were " the ChieJ 
 Priests and Elders," " the whole Council." 
 
 Now it seems that they had been continually engaged during 
 the whole of the preceding afternoon, in taking counsel how they 
 might kill Jesus. See Matt. xxvi. 3. 14. 47. 50— CO. Mark xiv. 
 10, 11. Luke xxii. 1 — fi. 52. John xviii. 3. 
 
 In a word, they were so eager to kill Him, Wlio was flic 
 Evangelical Passover, that they had no time to go to the Temple 
 to kill the Levitical Passover, and to go to their own houses to 
 eat it. 
 
 This appears to be the true solution of the difficulty. 
 
 It has already been suggested in the fourth century by Euse- 
 bius (de Paschate, in Mai. Coll. Vat. iv. p. 21G). See above, 
 note on Luke xxii. 1. Compare also Chrysostom, who says (on 
 Matt. xxvi. 5G), that our Lord ate the Passover at the right time . 
 but the High Priest, and those who were with him, spent their 
 time in plotting against Christ during the night when they ought 
 to have eaten the Passover ; and they would not enter Pilate's 
 Hall (John xviii. 28), that they might aftertrards eat it ; and so 
 they broke the Law in their mahgnant zeal against Christ. 
 
 Thus, also, we see there was something strikingly prophetic 
 in our Lord's words, " Did not Moses give you the Law, and 
 yet none of you keepeth the Lata ΐ Why go ye about to kilt 
 Me?" (John vii. 19.) 
 
 The Priests, perhaps, pleaded for themselves, and quieted 
 their consciences, by the pretext that they were engaged in doing 
 Gorf seri'ice by putting Christ to death, and that therefore they 
 might be excused for postponing their Paschal meal to another day.
 
 JOHN XVIII. 29— 3G. 
 
 353 
 
 ^' ^Εζηλθεί' out' ό Πιλάτος ττρος αύτού<; καΐ e'nre. Τίνα κατηγορίαν φερετβ 
 κατα τον ανσρωπου τούτου ; Απίκρινησαρ και. ΐΐποι> avToj, Κι, μη ^ju outos 
 
 κακοποιός, ουκ άν σοι παρεΒώκαμίΐ' αυτόν. ■" E'lnev ουν αύτοΐς 6 Πιλάτος, 
 Λάβζτε αύτον ΰμβϊς, καΐ κατά τον νόμον νμων κρίνατε αυτόν. Εΐπον ουν αυτω 
 < ι 'Ιουδαίοι, Ήμΐν ουκ ίζίστιν άποκτεΐναι oiBeva• ^^ " ίνα ό λόγος του Ίησοΰ 
 πληρωΟτ], ον είπε σημαίνων ποιώ θανάτω ημελλεν άττοθνησκειν. 
 
 {ύ') ^^ " Είσηλθεν ουν πάλιν εις το πραιτώριον 6 Πιλάτος, και εφωνησε τον 
 Ίησοΰν καΐ ε'ιπεν αυτω, Hi) ει ό /βασιλεύς των ΊουΒαίων ; (•^) ^ Άπεκρίθη ό 
 Ιησούς, Αφ εαντοΰ συ τοΰτο λέγεις, η άλλοι σοι είπον περί εμού ; ^ Άπεκρίθη 
 ό Πιλάτος, Μητι εγω Ίουοαΐός εΙμι ; το έθνος το σον και ο'ι άρχ^ιερεΐς παρεΒωκάν 
 σε εμοί• τι εποίησας ; ""^ Άπεκρίθη 'Ιησούς, " Ή /βασιλεία η εμη ουκ εστίν εκ του 
 κόσμου τούτον ει εκ τον κόσμου τούτου ην η /βασιλεία η εμη, οΐ νπηρεται αν 
 
 α tratt. 30. 19. 
 Mark 10. 33. 
 Luke 18. 32. 
 
 ν Mall. 27. II. 
 Mark 13. ΐ. 
 Luke 23. 3. 
 
 w cli. 6. 1.5. 
 Dan 2. 41 4S. 
 S: 7. 1.•!. 14. 27. 
 J<ev. 11. 15. 
 
 There seems to be a confirmation of this opinion in St. 
 Luke's words, iv ρ eSfi βν^σΟαι τ4 ττάσχα (nil. 7i where see 
 note). 
 
 It is well said by .S. Leo (Serm. Ivi. p. 120), that the Insti- 
 tution of the Christian Passover was the consummation of the 
 I.evitical Passover ; and in t/ial, Christ represented His own 
 Passion, at the time when the Levitical Passover was slain ; and 
 that He kept the Passover, and consummated the Passover, while 
 the Chief Priests in their impious haste to kill Him Who is 
 flic true Passover, neglected to keep the Passover. Oportebat 
 eniin ut manifesto implerentur offectu, fjuffi diu fuerunt iigurato 
 promissa mysterio ; ut overa significativam Ovis vera reiiioveret, 
 et ut uno explerctur Sacriticio variaruni differentia victimarum. 
 Nam omnia ilia, quie de immolatione Agni divinitus per Mosen 
 fuerant prsestituta, Christum prophetaverant, et Christi occisioiiem 
 proprie nunciaverant. 
 
 Ut ergo umbrae cederent corpori, et cessarent imagines sub 
 prajsentiu veritatis, antiqua observantia novo excluditur Sacra- 
 mento, hostia in Hostiam transit, Sanguine sanguis aufertur, et 
 legalis festivitas, duin mutatur, iuipletur. 
 
 Undo dim scribas et seniores populi ad impielatts couciliuiH 
 Pontifices couyreyarent, omniumque animos sacerdotura cura ad- 
 inittendi in Jesurn sceleris occupasset, ipsi se doctores leyis lege 
 prii'arunt, et spontanea defectu ritus sibi patrios sustulerunt. 
 Incipieiite enim festivitate Paschali, qui ornare templum, raun- 
 dare vasa, victimas providere, et legitimis puriticationibus sacra- 
 tiorem diligentiam adhibere debuerant, parricidalis odii furore 
 ooncepto, ad ununi opus vacant, et in unuia facinus simili crudeli- 
 tate conjurant. Quid assecuturi supplicio innocentifie, condem- 
 natione justitise, nisi ut et nova mysteria non apprehenderent, et 
 aiitiqua violarent ? 
 
 Providentibus ergo principibus, ne in die sancto tumultus 
 oriretur, non devotioni, sed facinori studebatur ; nee religioni 
 serviebat hsec cura, sed crimini. Diligentes enim Pontifices, et 
 suliciti Sacerdotcs seditiones turbarum fieri in jiraicipua solennitate 
 inetuebant, non ut populus non peccaret, sed ne Christus eva- 
 derct. 
 
 At Jesus consilii sui certus, et in opere Paternsc dispositionis 
 intrepidus, Vetus Testamentum consummabat, et Novum Pascha 
 condebat. Discumbentibus enim Discipulis ad edendam mysticam 
 cocnam, cum in Caiaphse atrio tractaretur quomodo Christus 
 posset occidi, ille Corporis et Sanguinis sui ordinans Sacramentum 
 docebat qualis Deo hostia deberet ofterri. 
 
 Similarly, be it observed, that the Chief Priests violated the 
 holy rest of the great Paschal Sabbath by going into Pilate's pre- 
 sence, and begging a watch of Roman soldiers, and going to the 
 sepulchre with the soldiers to seal it (Matt, .xxvii. G2— (il>), while 
 i\\e faithful uomen were resting on the Sabbath-day, "according 
 to the Commandment " (Luke xxiii. 5ϋ), and while Christ rested 
 in the grave. 
 
 Another ingenious solution of the difficulty here has been 
 suggested by the Rev. F. W. Fowler, as follows : It is true that 
 the Talmud says (Mishna de Pasch. ii. p. 1/5, ed. Surenhus.), 
 "The Passover, if eaten after midnight, defiles the hands," and 
 (ibid, de Sacrif. v. p. 2j) "The Passover is not eaten except at 
 night, and until midnight." But (de Bened. ibid. i. p. 1) it is 
 said, that the precept holds good till " the pillar of the dawn 
 ascends" with regard to eating generally, and it may be inferred 
 that the eating of the Passover is comprised in that permission. 
 
 Also inasmuch as the word Tr/jcui used here by St. John 
 
 (xviii. 28) is combined with σκοτία cri ούσα by him in xx. 1, and 
 
 with ίννυχαν \lav by St. Mark (i. 35), it seems that ho Intended 
 
 to suggest by his uao of that word here, that, according to the 
 
 Vol. I. 
 
 Talmudic tradition, the time allowed for eating the Passover had 
 not yet eccpired. 
 
 They went not in, lest they should be defiled. Ο impious 
 blindness ! they are afraid of being defiled by the hall of a heathen 
 judge, but not by shedding the blood of the Lord of life ! {Aug.) 
 
 30. Ei ^7/ ^f ooTos /ioKOTToiosJ If he were not a malefactor. 
 Let those be examined, on whom Christ worked His miracles o( 
 mercy ; those who were delivered by Him frem evil spirits, the 
 blind to whom He gave sight, the dead raised by Him to life, and 
 those who before were ignorant, to whom He gave true wisdom ; 
 let them be asked, whether He is a malefactor 7 But what Je?u3 
 had before prophesied by the Psalmist (Ps. xxxviii. 20), is now 
 fulfilled. '* They also that reward evil for good are against Me." 
 
 31. Ή^ίΓ ουκ ΐζ^στιν άποκτ^ΓίΌΐ ouSeVa] lie have not au- 
 thority to put any one to death. Because the power of life and 
 death was now taken away from them by the Romans ; and be- 
 cause they wished to show tliat His crime was against Cfiesar and 
 the government ; and that He was setting up a rival kingdom to 
 theirs, and ought therefore to suffer by a Roman punishment, viz. 
 Crucitixion, and so become more infamous. Thus our Lord's ρπ)- 
 phecy was fulfilled, signifying by what manner of death He should 
 die ; viz. " Behold, we go up to Jerusalem ; and ttie Son 
 of Man shall be delivered unto the Chief Priests, and unto tlie 
 Scribes ; and they shall condemn Him to death, and shall deliver 
 Him to the Gentiles." (Mark x. 3:t.) The Son of Man shall be 
 delivered to be crucified. (Matt. xxvi. 2.) See Bp. Pearson on 
 the Creed, Art. iv. (" Suffered under Pontius Pilate "), p. 3H5. 
 
 32. ίνα δ XOyosl that the saying of Jesus might be JulfiUed, 
 signifying by irhat kind of death lie should die. This saying is 
 not recorded by St. John ; but he takes for granted that it is well 
 known to the reader, from the other Gospels. Matt. xx. 19. Cp. 
 below, XX. I. 
 
 34. αφ' ίαι/τοΓ-] of thyself On this use of the pronoua see 
 Winer, p. 13C. Rom. xiii. ί). Gal. v. 14. 
 
 36. Ή βασίλειο ή 4μ^ ουκ ίστιν ίκ του κόσμου τούτου] Afy 
 Kingdom is not from this tvorld. Our Lord would first show the 
 vanity of the opinion, — whether of Gentiles or of Jews, — that He 
 was guilty of death, for aspiring to an earthly dynasty ; and that 
 therefore it was necessary for them to take care, lest His kingdom 
 should be imagined to supplant theirs. He replies as follows : 
 Hear this, ye Jews and Gentiles ; I do not impede your domina- 
 tion in the world. What do ye desire more ? Come ye by faith 
 to that kingdom which is not of this world. For what is Christ's 
 kingdom, but the kingdom of those who believe in Him, and to 
 whom He says, ye are not of, or from, this world (cp. viii. 23. John 
 XV. li»; xvii. 14. lU), although He wills that they shall be in the 
 world? (Jolm xvii. 15.) 
 
 Therefore He does not say, " My kingdom is not in this 
 world," but it is not of — is not derived from — this world. But 
 His kingdom is ΐκ this world, and the world is ruled by Him ; and 
 He orders every thing here as He wills, and His kingdom will so 
 remain to the' end. (Aug ) Is not Christ King of the world ? 
 Certainly He is. He docs not say, that He does not rule here, but 
 that His power came from above, and is not human, but far more 
 glorious. How then was He seized and taken by a worldly power? 
 By His own free-will, and because He delivered Himself: and it 
 is greater than any earthly kingdom, for He adds, '*{/*My kingdom 
 were from this world, My servants would have fought in My 
 behalf;" thus showing the weakness of all earthly kingdoms, 
 because they derive their strength from the swords of their ser- 
 vants ; whereas His kingdom is from above, and is self-existing, 
 and needs no such aid. Since, then, His kingdom is greater than 
 
 2Z
 
 354 
 
 JOHN XVIIT. 87—40. XIX. 1—10. 
 
 I 1 Tim. 6. 1.1. 
 Rev. 1. 5. 
 i: 3. M. 
 
 ch. 14. 6. 
 
 y ch. G. 45. 
 & 7. 17. & 8. 47. 
 & 10. 20, 27. 
 Matt. 17. 1. 
 1 John 3. 19. 
 & 4. 6. & 5. 20. 
 ζ ch. 19. 4, C. 
 Malt. 2(i. C(l. 
 .-la Matt. 27. Ιο- 
 ί 7. 
 
 Mark 15. G-II. 
 Luke 23. 17— I'.l. 
 bh Acts 3. 14. 
 
 a Matt. 27. SO. 
 Mark 15. IS. 
 Si 10.34. 
 Isa. SO. C. 
 
 b Acts 3. 13. 
 
 c Lev. 21. IG. 
 Matt. 26. (.5. 
 ch. 5. 18. 
 & 10. 33. 
 d ch. 5. ip. 
 <[ 10. 32, 33. 
 
 ot e/iol ηγωνίζοντο, 'ίνα μη παραδοθώ τοΓ? Ίουδαίοις• νυν δε η βασιλίία η εμ.η 
 ουκ eaTLv ivreWev. (Τ) "" Elnev ουν αυτω ό Πιλάτος, Ουκουν βασιλβιχ; el συ ; 
 Άπεκρίθη Ίησοΰξ- (χ-) Χυ Xe'yei? οτι βaσi\eύ<ί et/xt εγώ. Έγω et? τούτο 
 γεγεννημαι, καΐ eU τοΰτο εληλυθα ζΐς τον κόσμον, ' ίνα μαρτυρήσω Tjj άληθε'.α' 
 '^ πας ο ων εκ Trj5 αλτ^ρεια? ακούει /χου τη? φωνής, ν,ίχ"^ /Ιεγει αυτω ο 
 Πιλάτος, Τί εστίν αΚηθεια ; 
 
 Και τούτο είττών -πάλιν έξηλθε προς τους Ιουδαίου?, και λέγει αύτοΓ?, "" Έγώ 
 ουοεμιαν αιτιαν ευρίσκω εν αυτω. ( ,^ ) "^ £στι Οε συΐ'τ^Ρεια υ/χιΐ', ινα εΐ'α 
 ύ/χΓΐ' απολύσω ει^ τω ττάσ-χα' βούλεσθε ουν απολύσω νμίν τον βασιλέα τωΐ' 
 'Ιουδαίων ; (ΙΜ) 40 th Έ κραύγασαν ουν πάλιν πάντες λέγοντες, Μη τούτον, 
 άλλα τον Βαραββάν ην δε ό Βαραββάς ληστής. 
 
 XIX. (,ν-) ' 'Τότε ουν ελαβεν ό Πιλάτος τον Ίησοΰν, και εμαστίγωσε. 
 - Και οί στρατιωται πλεξαντες στεφανον εξ ακάνθων επεθηκαν αυτού τη κεφαλή, 
 και Ίμάτιον πορφυρουν περιέβαλαν αυτόν, ■* και ελεγον. Χαίρε, 6 ^ασιλευ? των 
 Ιουδαίων και ε'διδουΐ' αυτω ραπίσματα. 
 
 (^) ^ Έξηλθεν ουν πάλιν εξω ό Πιλάτος, και λέγει αύτοΓ?, "ΐδε, άγω ΰ/χΓΐ' 
 αυτόν εζω, ίνα γνωτε ότι εν αυτω ουοεμιαν αΙτιαν ευρίσκω. 
 
 (^) ^ Έζηλθεν ουν ύ Ίησους εζω φορών τον άκάνθινον στεφανον, και το 
 πορφυρουν Ιμάτιον. Και λέγει αυτοΐς, "ΐδε, ό άνθρωπος. (^) '' ''Ότε oSl•' 
 εΤδοί' αυτόν οΐ άρ^ιερει? και οί ύπηρεται, εκραύγασαν λέγοντες, Χταύρωσον, 
 σταυρωσον αυτόν. {-^ ) Λέγει αυτοί? ο Ιΐιλατος, Λάβετε αυτόν υμεις και 
 σταυρώσατε, εγω γαρ ουχ^ ευρίσκω εν αυτω αιτιαΐ'. (τχ ) Λπεκρινησαν αυτω 
 οί 'Ιουδαίοι, (^) "^ Ήμεϊς νόμον εχομεν, και κατά τον νόμον ημών οφείλει 
 άποθανεΐν, '' οτι εαυτόν Τΐον Θεού εποίησεν. 
 
 (ί^) ^"Οτε ουν ηκουσεν ό Πιλάτος τούτον τον λόγον μάλλον εφοβηθη, ' και 
 είστ^λ^εν ει? το πραιτώριον πάλιν, και λέγει τω Ίησοΰ, Πόθεν εΤ συ ; Ό δε 
 ίησους αποκρισιν ουκ εοωκεν αυτω. {^) Λέγει ουν αυτω ο ΙΙιλατος, A/ioi 
 
 any earthly kingdom, it was an act of His own free-will to ildivcr 
 Himself up to an earthly power. He does not say, My kingdom 
 is not in this world, for He governs the world, and disposes all 
 things in it according to His Will ; but He says, that it is not 
 derived from beneath, but from above, and it is from everlasting. 
 (Chrys., Theoph.) 
 
 This passage has been abused by some, alleging that Christ 
 is not identical with the Creator of the world. Why, then, did 
 St. John say of Christ, " He came unto His own, and His own 
 received Him not.'" (John i. II.) But when Christ says, " My 
 kingdom is not from hence," He does not deprive the world of His 
 providence and pre-eminence, but declares tliat His kingdom is 
 not a human or corruptible kingdom. {Chrt/s.) 
 
 He says that He does not need the exercise of earthly power 
 in His behalf; but He does not say that earthly power needs not to 
 be so exercised. On the contrary, since He is King of kings, and 
 Lord of lords, it needs His aid, protection, and blessing, which it 
 cannot have, unless it be exercised in dependence on His grace, in 
 obedience to His law, for the promotion of His glory, for the ad- 
 vancement of His kingdom, and for the propagation of His Gospel 
 through the world. 
 
 — ydf — (i/TtCflfi'] fCf is conclusive here — ίΐοί ati adverb of <ime. 
 
 37. Ούκοΰν βασιλεΰί e? συ .•] Art thou a king, then ? Than, 
 so despised and insulted by Thine own people ? Thnu a King '. 
 
 — 2ΰ Ai'7eij] Thou speakest the truth in saying, that a King 
 am /: I, even such as I am now. 
 
 On σίι λί'γίΐΓ, see Matt. xxvi. 25. G4 ; xxvii. 11. 
 
 — άκΰυ(( μου την ψωι/ηϊ] Observe μου emphatic, he hears 
 My Voice j not that of others ; not that of a whole People clamour- 
 ing, as now, for My crucifixion. 
 
 38. Ti ia-riv άλήβίΐα ,] What is Truth ? As if άλήβΕ lo and 
 βασι\(1α. Truth and policy, had little connexion; a heathen 
 notion, the speech of Pilate. 
 
 Cn. XIX. 1. ί,ααΐΓτίγωσβ] he scourged Him. See on Matt. 
 xxvii. 26. Luke xxiii. 16. Pilate did this and what follows, that 
 the Jews, being satisfied with the infliction of these injuries, 
 
 miglit desist from pursuing their rage further, even to His death. 
 (Aug.) ^ 
 
 2. στίψανοι/ ^ ίκανθων] .^ crown ο/" Monii for a royal diadem ; 
 and the purple robe for that purple attire which is worn by kings. 
 (Bede.) When thou readest this, meditate on the King of the 
 world, and the Lord of Angels, bearing these contumelies in silence, 
 and do thou imitate Him, (Chrys.) See on Matt, xxvii. 28. 
 Thus the prophecies concerning Christ were accomplished. Thus 
 martyrs have been trained to bear all things from their persecutors. 
 Thus the kingdom which is not of this world has conquered the 
 world ; not by fierceness of fighting, but by patience of suffering. 
 (Aug.) 
 
 3. κα! eAeyoy] B, L, U, X, A, and some cursive MSS. and 
 Versions, have και άρχοντα wphs aurhy καί t\tyov. . 
 
 — e5i'5ouf — ^απίσ/ίατο] were smiting Him — a repeated act. 
 B, L, X have ihiSoaav here, and so Lack., Tisch. See above, 
 XV. 22. 
 
 δ. 'ISf, ί ivSpuros] Behold theman! Though you reject Him 
 as a king, yet spare Him as a man, now so abject and afflicted. 
 His ignominy waxes hot, let then your malignity wax cold. (Am/.) 
 
 6. αυτόν] Him. Omitted by Elz., but in A, D, E, H, K,'L, 
 M, S, U, V, X, Y, Δ; and it is emphatic: Release Barabbas, 
 crucify Him. See how often αΰτ!»;' is repeated by the Evangelist 
 in this chapter, — Him, even Hiin, — the Prince of Life ! 
 
 7. ίακτί)^ Tiii/ Θ(θϋ ίποίησιν] He made Himself the Son of 
 God. See V. 18; viii. 53; x. 3!t. He was before charged with 
 making Himself a King. He had a right to both dignities ; for 
 He is the Only-begotten Son of God, and God has set Him as a 
 King upon His Holy Hill of Sion. (Ps. ii. 6.) 
 
 8. μα\\ον ΐφοβί^θη'] he ivas the more a/raid — showing that 
 he had be/ore been awe-struck by our Blessed Lord's demeanour. 
 
 9. αττόκρισίν ουκ iSwKev αΰτφ] Jesus gave him no answer. 
 Pilate had heard before from Jesus, " My kingdom is not of this 
 world ; and to this end was I born, and for this cause came I into 
 the world, that I should bear witness to the truth." (John xviii. 3G.) 
 The Roman Judge ought therefore to have resisted the Jews, and 
 to have delivered Jesus from them ; but he yielded to their malice,
 
 JOHN XIX. 11— IG. 
 
 355 
 
 ου λαλείς ; ουκ οΐδα? ό'τι Ιζονσίαν εχω σταυρωσαί σε, καΐ εζουσίαν εχω απο- 
 \ΰσαί σε ; '^ '^ ^Απεκρίθη ^Ιησούς, 'Ουκ ε'ιχ^ε^ εζονσίαν κατ εμοΰ ού^εμίαρ, et e Luke 22. 53. 
 μη ην σοι ΒεΒομ.ενον άνωθεν δια. τοΰτο ό τταραδιδους με σοι μείζονα ίμαρτίαν ' ^'^"• '''■ ^^• 
 έχει. '- ^Εκ τούτου εζητει 6 Πιλάτος άπολΰσαι αυτόν. 
 
 ^ Οί δε 'Ιουδαίοι εκραζον λέγοντες, Έαν τούτον άττολνσΥ]ς, ουκ et φίλος του g Luke 23. 2. 
 Καίσαρος• πας ό βασιλέα εαυτόν ττοιων αντιλέγει τω Καίσαρι. '^ Ό ουν 
 Πιλάτος άκουσας των λόγων τούτων ηγαγεν εξω τον Ιησουν, καΐ εκάθισεν επι 
 βήματος εΙς τόπον λεγόμενον Λιθόστρωτον, ΈβραϊστΙ δε Γαββαθά. '^ ^Ην 
 δε παρασκευή του πάσχα, ωρα ην ως έκτη• καΐ λέγει τοΐς 'Ιουδαίοι?, "ΐδε ό 
 ρασιλευς υμών. \-γ) Οι οε εκραυγασαν, Αρον, άρον, σταυρωσον αυτόν. 
 (^) ^ε'γει αυτοίς ό Πιλάτος, Τον βασιλέα ύμων σταυρώσω ; Απεκρίθησαν οί ι, 
 άργιερείς. Ουκ ε-χομεν /δασιλε'α ει μη Καίσαρα, (-γ-) '' Τότε ουν παρε'δωίίει/ nl'L 23 
 
 Mnrk 15. 22. 
 
 33. 
 
 and therefore Jesus now liolds His peace, for Pilate's questions 
 are idle and vain. Since also the luorks of Jesus witnessed of 
 Ilim, He would not win him by words. We find tliat our Lord 
 was silent at various times in this hour of trial ; and thus He ful- 
 filled the prophecy, '* As a sheep before her shearers is dumb, 9o 
 ojM'ned lie not His mouth/' Isa. liii. 7- {^"ff-) 
 
 10. Έμο] ου λαλίΤϊ;] Mihinc non respondes.^ Wihi, Legato 
 Csesaris I 
 
 — ίξουσίαΐ' ίχω σταυρωσαί CTf] / /lave authority to crucify, 
 and have authority to release thee. Thus Pilate pronounces 
 sentence of condemnation on himself; for if he had authority to 
 do either the one or the other, why did he crucify Him Whom he 
 had pronounced innocent.* {Chrys.) 
 
 11. Ουκ f ίχ€ί ίξουσίανί Thou u'ouldsi have had no authority 
 at all aijainst Me, except it had been given thee frotn above — to 
 exeriisc authority. Observe, the participle ζ(Σομ4ι/οΐ' (yiven) does 
 not agree in gender with (ξουσία, authority. Authority against 
 Christ was jtot given him from above ; for no abuse of authority is 
 from above ; but what is given from above to Governors, is a grant 
 from God to exercise authority; and the 7iinii7ie/' of exercising it 
 is tlieir probation ; and of this they will have to give a strict 
 account at the judgment-seat of Christ. 
 
 There is no authority but of God. All authority is from 
 Him. (See on Rom. xiii.) Thou, Ο Pilate, art a Vicegerent of 
 God. But do not therefore imagine thyself to be innocent, if 
 thou usest it against Christ. And therefore He adds wliat follows ; 
 
 — ύ παραδιδοιίϊ μί σοί] he that deiivereth Me to thee hath the 
 greater sin. Thou, therefore, hast some sin. But he that de- 
 iivereth Me to thee (i. c. the Jews and Judas) hath a greater sin 
 than thine, because they have had more opportunities of knowitig 
 tile truth ; thou art a heathen, but they were favoured of Goil ; 
 they act from malice and envy ; thou, in part, from ignorance. 
 Therefore their sin is greater than thine. (Cp. Chrys., Aug., 
 Theoph.) 
 
 It is a sin to deliver an innocent man to death from fear, as 
 Pilate did ; but it is a greater sin to deliver Him through envy ; 
 tlu'irs is therefore a grcat';r sin than thine ; but do not thou 
 imagine that thine is no sin, because theirs is greater than thine. 
 Lest Pilate, having Iieard the words " if it u'ere not given thee 
 from above," should imagine that he himself was blameless, Christ 
 adtls these words, " although it is given from above (i. e. given by 
 Myself), yet he that betrayed Me has a great sin, and thou hast a 
 sin likewise." Therefore Pilate was moved^ and sought to release 
 Him. (Cp. Chrys.) 
 
 Since the knowledge, which Judas, the Chief Priests, and the 
 Jews had of God, was greater than what Pilate, a heathen, could 
 have, therefore they who delivered Jesus to Pilate, and clamoured 
 for His destruction, sinned more heinously than Pilate, who 
 " strove to release Him," and would have done so, but for them. 
 
 All power is yi'om above, i.e. from Christ (see Matt, xiviii. 
 18); "by Him were all things created, that are in heaven and 
 that are in earth, visible and invisible, whether they be Thrones, 
 or Dominions, or Principalities, or Powers ; all things were created 
 by Him and ^or Him." (Col. i. Iti.) Therefore the abuse of civil 
 power, in Christian lands, is far greater than in heathen, if it bo 
 not used /or Christ and His Gospel; and how great is the sin, 
 if it be used against Him ! 
 
 B, E, U, Δ, Λ have -jrapaSois. 
 
 12. •¥.κ τοντυυ ΐζΐ]Τΐΐ & Πιλάτο? απολνσαι] Vpon this Pilate 
 ivas seeking to release Him. That he might not be guilty of 
 condemning the innocent, {.■iuj/.) 
 
 — ουκ el ipi\os τον Καίσαροί] thou art not desar's friend. 
 φί\ο$, as here used, is illustrated by the conimou expressions on 
 the Cuius of that age, <fiiA<!-Ki>iiraf>, φιΚο-κλαύΒιοί, and the like — 
 
 which are found on the coins of Herod Agrippa the First. See 
 Akermann, p. 30. The Ciesars appear to have been very desirous 
 of seeming to h^ie friends. See Plin. Ep. x. 22. Arrian, £pict. 
 iii. 4, and other passages in Wetsl., p. !).">2. 
 
 13. των Kiyuv τούτων'] So the best MSS. Elz. has τοντον 
 Ti)v \6-yov. 
 
 — βΎ)ματο$'] The judicial tribunal. Pilate, when he adminis- 
 tered justice, sat upon it. And this judgment-seat was on a pave- 
 ment (called gabbatha, from the Hebr. Π23 (gabhah), elevari, 
 from its height), — so that the Judge, seated on high, was con- 
 spicuous and audible to the people. 
 
 There seems to be. in St. John's mind, a contrast between 
 the Tribunal of Pilate, before which Christ stood on this mosaic 
 pavement, and the glorious high Throne of God, with its pavement 
 of sapphire (Exod. xxiv. 10), and the Throne of Christ, before 
 which Pilate and the World will stand. (Rev. ϊ.χ. 11, 12. Cp. 
 Rev. iv. 2. 6.) 
 
 — Λιθόστρωτον] A tessellated mosaic pavement : such as was 
 common in the mansions of Roman patricians and magistrates in 
 Italy and the Provinces. See Plin. N. H. xxxvi. 23. Horat. 
 Ep. i. 10. li). Julius Ceesar used to carry such tessellated pave- 
 ments as this with him in his military expeditions, and place 
 them in liis Pra-torium in his encampments. Suelon. Vit. c. 40. 
 Kuin. U'ctsl. p. ;)53. 
 
 — Έβραϊστί] in Hebrew. Λ word used by St. John twice in 
 the history of the Crucifixion ; see v. 17, ΈβραϊστΙ ΓοΚ-γοβά. It 
 occurs in one other place in the Gospels, Jnlm v. 2, ΈβραϊστΙ 
 Βηθ€σΙά. How striking is the contrast ! After His works of mercy 
 at their Bethesdas and Siloams, they brought Him to Gabbatha 
 and Golgotha f And this was done hy Hebrews, the favoured 
 people of God I 
 
 14. 7ΓοραΐΓκ6ΐ;ΐ)] the preparation. It has been erroneously in- 
 ferred by some from these words that the Passover was on the 
 nest day. But the true meaning is, — " It was the preparation 
 for the Sabbath of the Passover." It was the preparation in the 
 I'aschal week (cp. If'inei•, p. 1 70). Hence St. Mark calls it 
 ττροσάββατον, Mark XV. 42. Cp. Matt, xxvii. G2. Luke xxiii. 54. 
 
 Christ's death is the true preparation for the Sabbath, or 
 Rest, of Eternity. It was on the sixth day of the week, on which 
 day they made the preparation for the Sabhath, as it is said, " On 
 the sixth day they shall prepare that which they bring in, and it 
 shall be twice as much as they gather daily " (Exod. xvi. 5). 
 
 On the sixth day of the week the First Adam was created, 
 and on the seventh <lay God rested from His works. On the sixth 
 day of the week, Christ, the Second Adam, dies for man ; and by 
 His death, man was created anew, and on the seventh day He rests 
 in the grave. 
 
 — Sipa ήν ws €«τη] it was about the sij'th hour, * six in the 
 morning.' St. Mark says (.'.v. 2j) that it was &pa τρίτη, or nine 
 o'clock, when they crucified llim ; so that there were three hours 
 between the hearing before Pilate and tiie Crucifixion. 
 
 St. John reckons his hours (as we do) from midnight to noon, 
 and from noon to midnight. See above on iv. 0, and Lee on In- 
 spiration, pp. 38;i, :iH4 ; and iVieseler, Chron. Synop. 410 — 414, 
 and below on 1 Thess. ii. 9. 
 
 15. ΟΐβΚ ίχομΐν βασιΧία €t μ}) Καίσαρα] Π'ΪΡ have no King but 
 Ceesar. Thus they declared, that ' the sceptre was departed from 
 Judah;' and that therefore Shiloh was come. (Gen. xlii. 10.) 
 Thus they rejectcil the kingdom of Christ; and armed against 
 themselves, by God's retributive justice, the kingdom of Casar, 
 by which their own kingilom was overthrown. And so, by mur- 
 dering Christ, they brought on themselves that doom which thcT 
 thought, in their worldly policy, by murdering Him to avoid, 
 (John xi. 48.) Such are the fruits of godless Expediency I 
 
 2Z2
 
 350 
 
 JOHN XIX. 17—24. 
 
 i ΜλΙΙ. 21. 31 — 
 
 3.1. 
 
 M.nrk 15. 20-22. 
 
 Luke 23. 2U, 32, 
 
 33. 
 
 j Lev. 15. 35. 
 
 Heh. 1,3. 12. 
 
 k Malt. 2?. 3S. 
 
 Mark 15. 2Γ, 2S. 
 
 Luke 23. 32, 33. 
 
 1 Mntt. 27. 37. 
 
 Mark 15. 2G. 
 
 Luke 23. 33. 
 
 m Matt. 27. 35 
 Mark l.S. 21. 
 l.ukc 53. :n. 
 
 avTW αύτοΓ? iVa σταυρωθ^. ("i') ' Παρίλαβον 8e τον Ίησουι> και απήγα- 
 γαν. '" ' ΚαΙ βαστάζων τον σταυρόν αύτον e^rjXOev et? τον λίγόμενον Κρανίου 
 τόπον, CP9 λέγεται ΈβραϊστΙ Γολγοθά, '" οπού αύτον (.σταύρωσαν, (-ητ) '' '^<*' 
 μ(.τ αυτοΰ άλλους διίο Ιντίΰθίν και €ντί.ΰθ(.ν, μέσον δε τον Ίησουν. 
 
 (-^) '^ ^Έγραφε δε και. τίτλον ό Πιλάτοζ, και εθηκεν επΙ του σταυρού• rjv δε 
 γεγραμμίνον 'IHSOTS Ό NAZilPAIOS Ό ΒΑ:ΣΙΛΕΤΧ ΤΩΝ 'ΙΟΥΔΑΙΩΝ. 
 (^) ^^ Τούτοι' GUI' τοί' τίτλον πολλοί ανέγνωσαν των ΊουΒαίων, οτι εγγύς rjv ό 
 τόπος της πόλεως όπου εσταυρώθη 6 Ιησούς• και ήν γεγραμμένον ΈβραϊστΙ, 
 'Ελληνιστί, 'Ρωμαϊστί. "' "Ελεγον ουν τω Πιλάτω οι άρχ^ιερεΐς των ΊουΒαίων, 
 Μη γράφε, Ό ^δασιλευς των Ιουδαίων, αλλ' ότι εκείνος είπε. Βασιλεύς εΙμι των 
 'Ιουδαίων. ^^ Άπεκρίθη ό Πιλάτος, "Ό γεγραφα, γεγραφα. 
 
 -;-^ -■' ϋι ουν στρατιωται, οτε εσταυρωσαν τον Ιησουν, εΚαρον τα ι/χατια 
 αυτού, και ενοΐί^σαι/ τέσσαρα μέρη, εκάστω στρατιώτη μέρος, και. rot' γιτωνα• 
 ην δε ό ^iTtwl•' άρραφος, εκ των άνωθεν υφαντός οι όλου. "' " Είπον ούν προς 
 αλλήλους, Μη σγισωμεν αύτον, άλλα λαχ^ωμεν περί αυτού τίνος εσται• ιι^α η 
 
 16. άπήγαγ""] Some uncial MSS. (Ε, Η, Ι, Κ, S, Υ, Δ, Λ), 
 and many Cursive3 liave ijyayoy, which has been received by 
 Griesb. and ScAoh. B, L, X omil a-rriiyayov, which is in A, M, 
 U, and many Cursives and Versions. For 5e B, L, X have oiv. 
 
 17. βαστάζων Thv aiavphv αυτοΰ ^ζηΚθίΐ/ €is] He bearing His 
 cross xienl Jurlli. The Jews deemed the Cross an accursed tiling, 
 and would not touch it, hut laid it on Jesus. Thus they fulfilled 
 the type, accordint; to which Isaac, the son of Abraham, bare the 
 wood. (Gen. xxii. (J, 7.) And as Isaac was released, and the ram 
 was ofiered up, so Christ's divine nature remained impassible, but 
 in His humanity He suffered for the world. {Chrys., Theoph.) 
 
 Mysterious spectacle! A bitter mockery in the eyes of Un- 
 belief,— a divine mystery in the eye of Faith ! Infidelity sees 
 there a King bearing a Cross instead of a Sceptre; Faith sees 
 Christ bearing the wood on wliich He would first offer Himself, 
 and which He woulil afterwards plant on the diadems of kings; 
 wiiich would be scorned by the impious, but in which the Saints 
 would glory. And as conquerors bear their own trophies, so Christ 
 bears the symbol of His own victory. {Aui/., Chrijs.) 
 
 The Cross, when erected on Golgotha, became a Tribunal. 
 There the Judge sat in the midst between the two thieves ; the one 
 malefactor, believing, was acquitted ; the other, who railed on 
 Him, condemned. And thus Ciirist showed what He will do 
 hereafter at the Great Day with the quick and dead, some of 
 whom He will set on His right hand and bless, — the others on 
 His left He will condemn. 
 
 See above on Matt, xxvii. 28. Luke xxiii. li."?. 
 B, L, X have βαστάζων αντψ τυν σταυρ6ν, and so Lack , 
 Tisch., and for ips they read o. 
 — Γυλγαίία] Sec on Matt, xxvii. 33. Luke xxiii. 33. 
 19. 'Ιησοΰϊ b Ναζωραΐοί b βασιλ^υί των Ίου5αία)ΐ'] Jesus of 
 Na:arel/i, the King of the Jews. All the Four Evangelists men- 
 tion the Inscription on the Cross ; and no two of them set it 
 down in precisely the same words. (Cp. Matt, xxvii. 3?. Mark 
 XV. 2(i. Luke xxiii. 3». John xix. 19.) Hence it has been alleged 
 by some, that tliere are ijiaccuracies in the Gospels ; and that 
 whatever we may say of the spirit, yet the tetter of the Evan- 
 gelical History could not have been under the superintending care 
 and guardiansliip of the Holy Ghost, and could not have been 
 suggested and dictated by Him. 
 
 As to the (|uestion of veracity, — if there were any contra- 
 dictions in the recitals of the superscription on the cross in the 
 several Gospels, or if any one of them had professed to give every 
 word of the inscription, as it existed in alt of the three several 
 langu.igcs in which it was written, then, indeed, it must be allowed 
 that the charge of inaccuracy is proved. But this is not the case. 
 In this and in other particulars one Evangelist tells tnore than 
 another ; but no one of the Evangelists contradicts what any 
 other of them has said. And therefore it is not true that their 
 reports, if literally taken, are incompatible with each other. This 
 is clear from an inspection and comparison of the several re- 
 citals ; 
 
 Otros ίστιν 'IijcroCs b βασι\(υ5 των Ίουίαίων (Matt.). 
 Ό βαίΤίλεί/ϊ των ^ΙουΒαίων (Mark). 
 OItOs ΐστιν b βασιΜυ^ των •ϊουξαίων (Luke). 
 Ί-ησοΰί ΰ 1^αζωρα7ο$ b βασι\ξυ5 των ^Ιου^αίων (John). 
 From all which, taken together, we may infer, that none 
 of them has given the whole ,- and that the τίτλο! was as follows : 
 
 οντ05 ίστιν *ΙησοϊΪ5 b Να^'ω/ιαΐον b βασι\ΐν$ των *\ουΖαίων. Or, 
 the superscription may have varied in the different languages in 
 which it was written {Townson, i. p. 200) ; and perhaps ono 
 Evangelist gives it as it stood in one language, and another as it 
 stood in another. 
 
 Why has none of them set down the whole of the Title .' 
 Why has each of the Four given a portion of it ? AVhy is that 
 portion not the same as that which any of the other three has 
 given .=■ 
 
 May not one reason be, that in this remarkable example we 
 might have a rule for directing our own reasonings concerning tlie 
 liarallelisms in the Gospels ; that we should look ujion each of the 
 Four Gospels by itself as perfectly true, and truly perfect, and yet 
 as having a relation to the other three, and lending its aid to con- 
 summate the One Fourfold Gospel .•• 
 
 May not another reason be, that we should not confine our 
 attention to one of the Four Gospels, but examine and compare 
 them all ; and that our faith and patience, humility and diligence, 
 should be tried by this exercise of examination and comparison ; 
 that it should be our moral probation ; that men's tempers should 
 be tested thereby ; and that it should be seen whether they have 
 the spirit of the Gosjiel ? See further above, in t!ic Introduction 
 to the Four Gospels, *' On the A'ariations in the Gospels." 
 
 — b No^'ujpaToy] The Man who is the Branch, (See on Matt, 
 ii. 23.) Then, at the Crucifixion, The Branch was grafted on the 
 Tree of the Cross {ί,ϋκον) ; and by virtue thereof, the Cross of 
 death, planted in the Garden of Calvary, became a Tree of Life 
 in Paradise ; and " its leaves are for the healing of the Nations" 
 (Rev. xxii. 2). 
 
 — Ό βασίΚ^υί των'ΊουΖαΙων'] The King of the Jews. Is not 
 Christ also King of the Gentiles .' Yes. (Ps. ii. !!.) And in 
 Christ's cross the wild olive becomes a partner in the fatness of 
 the olive ; all are grafted together in Ilim. Christ is King of the 
 Jews— of all who are the true seed of Abraham, the children of 
 promise, the sons of God ; the Israel of God, not according to 
 the circumcision of the flesh, but of the heart ; " not in the letter, 
 hut in the spirit, whose praise is not of men, but of God " (Rom. 
 ii. 20, 2!). Cp. Gal. iv. 2li). Cp. Aug. 
 
 20. 'Έ.βραίστ\, ΈκΚηνίστ], 'Ρωμαϊστί] Ί. e. in the three lan- 
 guages which were then eminent above all others ; the Hebrew, 
 for God's law ; the Greek, for human wisdom ; the Latin, for the 
 Empire, then almost universal, of Rome. {Aug.) 
 
 See on Luke xxiii. 38. 
 
 B, L, X, and a few Cursives, place 'Ρω/ιαίστί before Έλλτ;- 
 νιστ\, and so Tisch. 
 
 22. *0 yeypaipa, yeypapa'] Vhat J have 7rritien I have 
 written. Ο unspeakable power of divine operation working even 
 in the hearts of those who know it not I A mysterious voice 
 whispered silently to Pilate what had been before prophesied in 
 the Psalms. (Here is a reference to the title prefixed to Ps. Ivi. 
 Ivii. Iviii. in the Septuagint.) Pilate wrote what he wrote, be- 
 cause God had said what He said. (Aug.) 
 
 The Jewish nation prophesied in Caiaphas, its official Repre- 
 sentative (xi. 51) ; and the Roman world prophesied in Pilate, its 
 supreme Magistrate in Judsea ; God prophesied in them, unwit- 
 ting and unwilling, and proclaimed Jesus to be the Christ. See 
 above on Matt, xxvii. 37. 
 
 23, 24. o; ούν στρατιωται] The soldiers then when Ihey cru.
 
 JOHN XIX. 25—35. 
 
 3.57 
 
 γραφή π\ηρο)θγΙ η Χΐγονσα, Δΐ€μ€ρίσαντο τα Ιμάτια μου ίαυτοΊς, και. 
 iwl τον Ιματισμόν μου ΐβαλοί' κληρορ. Οΐ μ(.ν οϋν στρατιωται ταϊιτα 
 (.ποίησαν. 
 
 ^ίο2^ "^ 'Έΐστ•ηκ^ι.σαν δε τταρα τω στανρω του ^ Ιησού η μητηρ αυτού, και η 
 άζελφη τη<; μητρός αυτοΰ, Μαρία η τοΐι ΚΧωπα, κσΧ Μαρία η Μαγδαληνή. 
 ~ Ιησούς ουν ώων την μητέρα, και τον μασητην τταρΐστωτα ον ηγαπα, Aeyet τη 
 μητρί αυτού, Γύναι, ιδού ό υιός σου. -^ Είτα Xeyei τώ μαθητή, Ιδού η μητηρ 
 σου. ΚαΙ απ Ικείνης της ώρας (.λαβ^ν ό μαθητής αυτήν ΐχς τα ιΖια. 
 
 (7ν") "■'''' Μετά τοΰτο εΐδώ? ό Ίησοΰς ότι ηΖη πάντα τετε'λεσται, ίνα Τίλΐΐωθη 
 ή γραφή, Xeyet, Αι\^ω. "' ** ^«eGos e/ceiro όζους μεστόν ot δε πλήσαντζς 
 σπόγγον όζους, και υσσώπω περιθεντες προσηνεγκαν αυτοΰ τω στόματι. 
 ("^) '^ '"0τ€ ουν ελα/3ε το όζος 6 Ίησοΰς εΤπε, Γετε'λεσται• και κλίνας την 
 κΐφαΧην παρε'δωκε το πνεΰμ^α. 
 
 (ί^) •" 'Οι ουν 'Ιουδαίοι, * ίνα μη μίίνη ΙπΙ τοΰ σταυροΰ τα σώματα iv τω 
 σαββάτο), ε'ττεί παρασκευή ην, " ην γαρ μεγάλη ή ήμερα εκείνου τον σαββάτου, 
 ηρώτησαν τον ΤΙιΚάτον, ίνα κατεαγωσιν αΰτων τα σκέλη, και άρθωσιν. "' Ήλ- 
 θον οΐιν οΐ στρατιωται, κα\ τοΰ μεν πρώτου κατεαζαν τά σκέλη, καΧ τοΰ άλλου 
 τοΰ συσταυρωθεντος αΰτω• ^^ επι δε τον Ίησοΰν ελθόντες, ώς είοον αυτόν ηοη 
 τεθνηκότα, ου κατεαζαν αυτοΰ τα σκέλη• '•^ αλλ' εις των στρατιωτών λόγχη 
 αυτοΰ την πλευράν ενυζε, καΐ '' ευθύς εζηλθεν αΧμα καΧ ύδωρ. ^' Κα\ ό εωρακως 
 
 ο Malt. 27. 33, 
 
 5β. 
 
 Mark 15. 40, 41. 
 
 Luke 23. 49. 
 
 V I's. C9. 21. 
 Luke 18. 31. 
 
 Χ• η. .17. 
 
 Acts 13. 29. 
 
 ver. 30. 
 
 q y,Mi, 27. 48. 
 
 r ch. 17. 4. 
 
 s ver. 4 2. 
 .Mark 15. 42. 
 Dcut. 21. 23. 
 t Dout. 21 22,23 
 u Lev. 23. 5-8. 
 
 V 1 John V. C— 8. 
 
 cifietl Jcstts took Ilia outer ffarmen/, and made four parts, to 
 every soldier a part ; and also His tunic. Now the tunic was 
 without seam, woven from the top throughout. They said there- 
 fore, Let vs not rend if, but cast lots whose it shall be. Tlie ciu.i- 
 (Irip!ii-tit(! mtler garment, or Ιμάτιον, of Je.'ius may be regarded as 
 emblematic of tlie Church in its Unieersality ; e.xteiided to tbe 
 fnur (jnarters of tlie earth, and difl'uscd equally in all places; 
 wherefore He says that He will send His angels to gather His 
 elect from theybur winds (Matt. sxiv. 31). {Aug.) The inner 
 garment, or tunic, or coat, which was without seam and was not 
 rent, is an emblem of the Church in its Unity, girt with the zone 
 of charily (Col. iii. 14). {Aug. Cp. Cyprian, de Unit. Eccl. 7•) 
 They who break the Unity of the Church by schisms rend the 
 coat of Christ, Tliey who treat religion as a matter of inditferencc, 
 or cast lots for it ; they who make it a ciucslion of private interest, 
 divide His garment among themselves. And St. John describes 
 this as the emidoynicnt of those who crucified Christ. 
 
 2-5. Μαρία — Κλαιπά] Mary, the wife of Khpas (cp. Winer, 
 p. H!l), or Alphirns . for this Mary is called the mother of James 
 and Joses (Matt, xxvii. 5C. Mark xv. 47), and James is called the 
 son ii( Al/iho'us. See on Matt. x. 3; j.wiii. 1. Mark iii. 18. 
 
 26. Tuf μaβητrιr'\ the disciple standing by whom He loved. 
 St. John stands at the Cross. He, the Eagle of the Gospel, is 
 gathered to the place where the Body is (see Luke xvii. 30), 
 " where the Slain is, there is he " (Job jxxix. .'iO). 
 
 — Tvvai, ihov 6 vios σον'] Woman, behold thy Son. Our 
 Lord at His ileath on the cross made a jirivate testament as well 
 as a public one. He bequeathed the offices of love to His disciple 
 and Ilis mother. {Ambrose, Epist. ad Vercell.) He providid at 
 His death another son for her, from whom He had taken human 
 flcsli ; caring for her as Man for His Mother. {Aug.) 
 
 Ho says yvrat, woman, — the same address as He had used 
 at Cana of Galilee, wlien He wrought His first miracle as God 
 (ii. 4). Hut He no longer says now, " What have /to do with 
 Mec/" for '^ His hour," the hour of His Humanity, which He 
 had derived from her, and in which lie suffered for all men, is 
 now come. Cp. above, note on ii. 4, anil see the following note. 
 Tlu'se two passages arc the best comments on each other. 
 
 27. άτΓ* fKfivT]s rns £S/>as] from thai hour. This is * the hour* 
 of which our Lord had spoken at the marriage of Cana in Galilee, 
 *' Woman, what have 1 to do witli thee .^ Mine hour is not 
 yet come " (John ii. 4). On that occasion, being about to work 
 a .Miracle and manifest Himself to be God, He repelled, as un- 
 known to Him, her who was not the mother of His Divinity, but 
 of His Humanity. But now, when He is enduring human suffer- 
 ings, He owns her; and bequeaths with human love her whom 
 He loved, and from whom He had received His Humanity, to the 
 Di>i-iple whom Ho loved. At Cana, He Who had created Mary 
 manitested forth His glory ; but now at Calvary, that which Mary 
 bad brought forth from her womb, bangs upon the Cross. Thus 
 
 the Cross became a Teacher's Chair, from which Christ inculcates 
 by example tbe duty of filial love. 
 
 29. ϋσσωπω] hyssop : tbe reed mentioned Matt, xxvii. 4!i. 
 Markxv. .%.' 
 
 30. KX'ifas την κεψαλήκ] having bowed His head. Christ died 
 when He willed to die. If His power and dignity were so great 
 at His death, what will it be when He comes to judge ! {Aug.) 
 
 31. €iC6iVou] So in many of the best MSS. Elz. eVeiVTj. 
 
 34. ely των στρατιωτών — αίμα καί ίίδω/)] one of the soldiers 
 pierced His side with a spear, and forthwith came there out 
 blood and water. The first woman, Eve, was created from the 
 side of Adam, as he slept. And here the Second Adam bowed 
 His Head and fell asleep on the Cross, in order that His Spouse 
 the Church, tha spiritual Eve, — Eio, nvi, — the Mother of all 
 living (Gen. iii. 20),— might be formed by means of that which 
 flowed from His side as He slept. 
 
 Adam sleeps, that Eve might live. Christ dies, that the 
 Church may live. Eve is made of Adam's side as he slept; (he 
 side of Christ is pierced, that the life-giving Sacraments may flow 
 forth from it, by the virtue of which, derived from His death, the 
 Church lives. Cp. Hieron. ad Ephes. c. v. : " Quoniodo do 
 Adam et uxore ejus omne hominum nascitur genus, sic de Chrisio 
 et Ecclesia omnis credentium multitudo generata est." Chrysost. 
 in Ephes. c. τ. p. 8C4, Savil. Ambros. in S. Luc. iii. 22 : 
 " .\dam novissimus Christus est : Costa Cbristi vita Ecclesiie. 
 Ha:c est Eva mater omnium viventium." Aug. Serm. 22 : " Pa- 
 rentes qui nos genuerunt ad mortem, Adam etEva; parentes 
 qui nos genuenint ad vitam, Christus et Eirlesia." 
 
 The soldiers, gratifying the Jews, pierced the Body of Christ. 
 Thus they fulfilled a prophecy (Zech. xii. 1(1) ; and thus they sup- 
 plied the means of overcoming the incredulity of Thomas. Thus 
 an ineffable mystery was completed. For, thence " came out Blood 
 and Water." .\nd from both of these the Church sub.«ists ; ai is 
 well known by us who are regenerate by Water, and are fed by 
 the Body and Blood. Hence the holy Sacraments derive their 
 efficacy, in order that thou shouldst appmacli the sacred Cup, as 
 if thou wert about to drink from the very side of Christ. (CArys.) 
 
 By means of the wounded side our wounds are healed. 
 Ο death by which the dead live ! What more pure than that 
 blood ! what more healing than that wound ! (Cp. Aug. and 
 Theoph.) 
 
 The Church is in Christ, as Eve was in Adam ; yeo, by grace we 
 arc every of one us in Christ and in His Church, as by nature we 
 are in those our first Parents. God made Eve of the rib of .\dam, 
 and His Church He frametb out of the very wounded and bleed- 
 ing Side of the Son of Man. His Body crucified, and His Blood 
 shed for tbe life of the world, are tbe true elements of th.it 
 heavenlybeing. which makelli us such as Himself is, of whom vin 
 come. Hooker, V. Ivi. "]. See also Cuduorth's Works, tom. ii. 
 Bp. Beceridge on Article XXV. ii. p. 210.
 
 358 
 
 JOHN XIX. 8G— 42. XX. 1—4. 
 
 y Malt. 25. i7 — 
 
 (il. 
 
 Mark 16. 42 to 
 
 end. 
 
 ich. 3. 1. 2. 
 
 if 7. 50—52. 
 
 μύμαρτύρηκζ, καΐ άληθίνη αύτοΰ Ιστιν -η μαρτυρία• κακίΐνο'; oiSce οτι άληθη 
 ^yii, Li>a και v/nets πιστζυσητε. "'" liyei'ero γαρ ταύτα, ιι^α ή γραφή πΚη- 
 iZech. 12. 10. ρωθί), Όστοΰν ου συντ ριβησ(.ται αυτοΰ. •''"Και τταΚιν ίτίρα γραφή 
 Xe'yei, OipovTaL βίς ον (.ζζκέντησαν. 
 
 (-ρ) "^ ^ Mera δε ταΰτα ηρώτησί. τον Πι,λάτον Ίωσηφ ό άπο Άρίμαθαία^, 
 ων μαθητής του Ίησον, κίκρυμμίνος δε δια τον φόβον των ΊουΒαίων, ίνα aprj 
 ci'i'V2^4>"~^'' ''"^ σώμα του Ιησού• καΐ έπετρεφεν 6 Πιλάτοζ. Ήλθεν ούν και ηρε το σώμα 
 του Ίησου• (^) ^^ ' ήλθε δε και ΝίκόΒημοζ, ο ΙΚθων ττρος αυτόν ννκτυ<; το 
 πρώτον, φέρων μίγμα σμύρνηζ και άλοτ;? ως λίτρας εκατόν. {'Ι) '"' Ελαβον 
 ουν το σώμα του Ίησοΰ, και εΖησαν αυτό εν οθονίοις μετά των αρωμάτων, 
 καθώς εθος εστί τοις ΊουΒαίοις ενταφίάζει.ν, 
 
 ■*' Ήν δε εν τω τόπω οπού εστανρώθη κήπος, και εν τω κηπω μνημεΐον καινον, 
 εν ώ ου^επω ού8εΙς ετέθη. ^" ΈκεΙ ονν, δια την παρασκευήν των 'Ιουδαίων, 
 ΟΤΙ εγγύς ην το μνημεΐον, εθηκαν τον Ίησουν. 
 
 XX. (πγ) ' " "^ν ^^ l•'-'•^ "^^^ σαββάτων Μαρία ή Μαγδαληνή εργεται πρω'ϊ, 
 σκοτίας ετι ούσης, εΙς το μνημεΐον και βλέπει, τον λίθον ήρμενον εκ του 
 μνημείου. (^) "" Τρέχει οϋν και έρχεται προς Χίμωνα Πετρον, και προς τον 
 αλλοί' μαθητήν ον εφίλει ό Ίησοΰς, και λέγει αύται?, Ήραν τον Κυριον εκ 
 του μνημείου, και ουκ οιοαμεν που εθηκαν αυτόν, ^ ^Έζηλθεν ούν ό Πέτρος, 
 και ό άλλος μαθητής, και ηρχοντο εις το μνημεΐον. ■* 'Έτρεχον δε οί δυο όμοΰ, 
 και 6 άλλος μαθητής προεΖραμε τάχιον του Πέτρου, και ■^λ^ε πρώτος εις το 
 
 a Matt. 23. I 
 Mark 10. 1. 
 I.uke 21. 1. 
 
 " Christ is Ho who comclh (i. e. is our Messiah and Saviour) 
 li/ water and blood " (sec on 1 John v. 4) ; and S, Ignatius says 
 lad Ephcs. c. ΙίΙ), that " Christ purified the Water (of Baptism) 
 by llis Passion." Ho Cometh to us by Water in Baptism, and by 
 htood in the Holy Eucharist. 
 
 It is observable, that the Evangelist St. John, who alone of 
 tl»c Apostles saw the blood and water flow from Christ's side, is 
 he who records in his Gospel Christ's sayings, " Except a man 
 be born of water," and " Except ye eat the flesh uf the Son of 
 Man and drink His blood." See above on vi. 53. 54. 
 
 35. καί] Not in Elz., but in .\, D, K, L, X, and other MSS. 
 The sense is, that you also who Afar, as well as / who saiv, may 
 believe. For this C;osi)el is to be read in the Church to you and 
 to all Christians, even to the end of time. 
 
 36. Όστοΰί' ού συντ^>ίβτ]σίται ούτοΟ] Λ bone shall not be 
 broken uf Him. By these words the Holy Ghost teaches, that 
 the History of the Paschal Lamb is typical of Christ. (Cp. Ex. 
 xii. 4C. Numb. ix. 12 ; and see the notes above on Ex. xii. 4(i.) 
 
 37. ί^ίκίντηταν^ thiy pierced ; ηρη (dakaru), Zech. xii. 10, 
 from root n;:i {dakar), to pierce (cp. δάκνω, rf/^), rightly rendered 
 by St. John here (and Rev. i. 7) ^ζΐκίντ-ησαν. The Septuagint, 
 who have κατωρχ-ίίσαντο, appear to have read ^'Ty^, from root η|?Ί 
 {rakadh), to dance for joy, to insult. 
 
 On this passage of Zechariah, see Bp. Pearson on the Creed, 
 Art. iv. p. H79 ; and Dr. ll'aterland, ii. j). 19, who observes that 
 this application of the prophecy to Christ is a clear assertion of 
 His Ood/iead; fur it is Ji'/tura/t Himself who says, '* They shall 
 look on Me whom they pierced. See above on Zech. xii. 7 — 1*?. 
 
 38. Ίωστ'ιψ] Joseph of Arimathea. See on Matt, xxvii. 57. o!J. 
 Luke xxiii. 53. 
 
 39. σμνριη)^ καΐ α\6•η$ us \1τρα? ίκατό^^ a mixture ofviyrrh 
 and aloes about a hundred jioziiid weiijhl ; not to anoint the 
 body, but in order to wrap it up in folds with these aromatic 
 spices (see v. 40). The myrrh was the dried juice of the Arabian 
 ehrub described by Dioscorides, i. GO. Plin. N. II. xiii. 15. 
 The aloes, probably the agallochum or xylaloe, which was used 
 by the Egyptians for embalming. Solmas. ex Plin. p. 7••5. 
 {Kuin.) 
 
 .-Vs to the large quantity of spices here specified, it is pro- 
 bable that some portion was used for burning in the sepulchre. 
 Cp. 2 Chron. xvi. J4. Josephus relates that 500 slaves, bearing 
 aromatic spices, followed the body of Herod to the grave. (Ant. 
 xvii. 8. 3.) 
 
 Norbergius dc religione et lingua Sabseorum, p. 12: Exse- 
 quias prosequcndi Galila-is {Saba'is) bio est mos, ^lortuum domi 
 lavatum, rebus odoratis suflitum, et in arcula vestitum positum, ad 
 jepulturam eflerunt. MassechetA Semacholh, c. 8, ciim mortuus 
 
 esset U. Gamaliel senior, combussit super eum Onkelosus prose- 
 Ijtus ultra l.\xx. libras opobalsami. (A'kim.) 
 
 40. if'l Not in El:., but in many of the best ΛΙ88. 
 
 41. κηποί] a Garden. Christ changes the valley of the shadow 
 of death into a Gardeit. 
 
 Christ's human body was laid in a natural garden. His 
 human soul was in a spiritual garden (Luke xxiii. 43), and by His 
 death and burial He has prepared a garden for the souls and bodies 
 of all who de|iart hence in the Lord ; and He will make them to be 
 like the dew of herbs (Isa. xxvi. 10), aud to rise up and blossom 
 in a glorious spring-time. 
 
 He provides Paradise, or a garden, for the departed soul 
 (Luke xxiii. 43), and He makes the Grave itself to be a Garden 
 of Paradise ; from which at the great Day the bodies of the 
 faithful, which have been sown in hope, will rise in vernal beauty, 
 and be united for ever in unfading glory to their souls. 
 
 Cii. XX. 1. T>7 5e μια. των σαββάταΐ''] On the first day of the 
 week, which we now call the Lord's Day, on account of the Lord's 
 Resurrection. (Aug., Chrys.) Our Lord arose while the stone 
 was yet on the mouth of the cave, and the seals upon the stone ; 
 but the Tomb was opened after the Resurrection by an Angel, in 
 order that others might be convinced of it. (Chrys., Thcojih.) 
 
 On this Cl)aptcr of St. John, see the conclusion of the Tenth 
 Bonk of .S'. Ambrose on St. Luke, ch. xxiv., and on »v. 1 — 9, see 
 Ureg. M. Horn, in Ev. xxii. 
 
 • — Thv Κίβον"] ' the stone ;' not mentioned before by St. John .• 
 hut sujiposed to be known from the other Gospels. Matt, xxvii. 
 m. Mark xv. 40. Cp. above, iv. 43 ; xviii. 32, and p. 2«B. 
 
 — τιρμίνοιι ill] taken out. Observe, ϊκ, out of, showing that 
 the stone bad been fitted into the mouth of the tomb. (Cp. Mark 
 xvi. 3.) 
 
 2. Tpe'xei — irphs Σίμωνα Πίτρον"] She runneth, and cometh to 
 Simon Peter. A confirmation of St. Mark's account, which re- 
 lates that the Angels had given to tlie women a special message 
 to St. Peter. (Mark xvi. 7) 
 
 — "Ήραν riv Kvpiov] They took away the Lord. See v. 13. 
 Mary Magdalene came to seek the liody only, which she calls her 
 Lord (Greg. Moral, iii. 29), and which, as St. Mark relates (xvi. 
 1), she had come to anoint, 
 
 — ουκ οίδαμίν'] we knoiv not ; ice women who have been to 
 the Sepulchre. A silent confirmation of the narrative of the other 
 Evangelists (Matt, xxviii. 1 — 8. Mark xvi. 1—8), that Mary 
 ^lagdalene had been accompanied by others, Mary the mother of 
 James, and Salome, St. John's mother, of whom St. John says 
 nothing.
 
 JOHN XX. 5—17. 
 
 359 
 
 μνημ^Ίον, * καΧ παρακνφας βΚίπίΐ Κίίμίνα τα οθόνι,ο.• ου μίΐ'ΤΟί είσηλθβν. 
 * Εργίται ουν Σίμων Πέτρος άκολονθώι> αΰτω, καΧ elcrrj\9ei> et9 το μνημίίον, 
 και θβωρίί τα ό^όΐΊα κείμενα, '' καΐ το σουΖάριον, ο tjv έπΙ τη<; κεφαλή•; αυτόν, 
 ου μετά των οθονίων κειμενον, αλλά )(^ωρΙς ειηετυΧι-γμενον ets eVa τόπον, ^ Τότε 
 ουν εΙσηλθε καΐ 6 άλλος μαθητής 6 εΚθων πρώτος εΙς το μνημεΐον, Η•αΙ είδε 
 και επίστευσεν ' ' ούΒίπω γαρ τ^δεισαΐ' την γραφην, οτι δει αυτόν εκ νεκρών 
 άναστηναι. '" Άπηλθον ουν πάλιν προς εαυτούς οί μαθηταί. 
 
 (^) ^^ '^ Μαρία δε ειστηκει προς τω μνημείω κλαίουσα εζω. Ώς ουν έκλαιε, 
 παρεκυφεν εις το μνημεΐον, ^- και θεωρεί δυο αγγέλους εν λευκοίς καθεζομενους, 
 ενα προς τη κεφαλή και ενα προς τοΙς ποσιν, οπού εκείτο το σώμα τοΰ Ιησοΰ. 
 (-^) ^^ ΚαΙ λεγουσιν αυτή εκείνοι, Τύναι, τί κλαίεις ; Λέγει αυτοΐς, "Οτι ήραν τον 
 κύριόν μου, και ουκ οίδα που εθηκαν αυτόν. 
 
 ^^ "^ Ταντα ειπούσα εστράφη εΙς τά οπίσω, καΐ θεωρεί τον Ίησουν εστωτα, και 
 ούκ ■ί^δει ότι ^Ιησούς εστί. '' Λέγει αυτή Ιησούς, Γΰναι, τί κλαίεις ; τίνα 
 ζητείς ; 'Εκείνη δοκοΰσα δτι ό κηπουρός εστί λέγει αύτω, Κύριε, ει συ 
 εβάστασας αυτόν, είπε μοι που εθηκας αυτόν, κάγω αυτόν άρω. ^® .ίΐε'γει αΰτι^ 
 ό Ίησοΰς, Μαρία• στραφείσα εκείνη λέγει αΰτω, Ραββουνί• ο λέγεται, 
 διδάσκαλε. '' ' Λέγει αυτή 6 Ίησοΰς, Μη μοΰ άπτου, οΰπω γαρ άναβέβηκα 
 
 C Ps. 16. 10 
 Acts 2. 25, 31. 
 & U. 31, 3S. 
 Isa. SS. 3. 
 
 d Mark IG. 5. 
 
 e Malt. n. 9. 
 Mark 10. 9. 
 I.uke 21. 16, 31. 
 4:21. i. 
 
 f I's. 22. 23. 
 Hcb. 2 II. 
 Ejih. 1. i;. 
 
 6. 0e&jpeT] he vieivs, considers : stronger than βλΐτηι in r. 5, 
 a proof of John's modesty when speaking of himself, as compared 
 with liis biotlier Apostle Peter. 
 
 — τά oSiirio] the linen cloths lying, and the napkin. A cha- 
 racteristic instance of St. John's manner of refuting calumnies, 
 without mentioning the authors of them ; a lesson of speaking the 
 truth in love. The Evangelist had mentioned, that the Body was 
 buried with a mi.iture of myrrh (.tix. 39), which fastened tlic 
 cloths to the body, and which binds linen to flesh with as much 
 tenacity as lead. And by this particular he guards against the 
 allegations of those, who had said that Christ's body was stolen 
 by His Disciples. (.See Matt, xiviii. 11 — 15.) For if any one had 
 taken away, or stolen it, they would not have spent so mucli time, 
 and been at the pains to unwrap it, and to lay the cloths apart, 
 and to wrap the Napkin by itself. But they would have taken all 
 away together. (Cp. Chri/s.) 
 
 8. ίτη'στίυσίΐ'ϊ )ie believed that He was risen. 
 
 9. ούδίττω] as pet they knew not the Scripture : now they 
 knew it. Before this time, they had not believed the report of the 
 women, who had been at the Sepulchre. See Luke xsiv. 1 1 , 
 ηπίστουν avrais. 
 
 11 — 18.] For an exposition of these verses, see Greg. M. Hom. 
 ill Ev. XXV., and Bp. Andrewes, Sermon, vol. iii. p. 3 — 'Λ0. 
 
 On the appearar.ces of our Lord to Mary Alagdalcne, as re. 
 luted by the different Evangehsts, see Euseli. ad Marinum, Qu. 2 
 and 3, ed. Mai, p. 257 (Bibl. Patr. Vatic, vol. iv.). 
 
 11. τφ μνημίίφ'] This is the reading of many of the best MSS. 
 Kh. has rh μνημΐίον. 
 
 ■ — 'Hs 6κλοί€] As she vas weeping. 
 
 15. κηπουροί"] (he Gardener. This is not without a mystery. 
 Christ IS the cultivator of His garden, the Church (Cant. iv. IC; 
 V. 1 ; vi. 2). Compare τακτών in Matt. xiii. 55. Tcrtullian men- 
 tions a strange calumny. " Ilio est qucm clam discentes surripue- 
 runt ut resurrexisse dicatur; vcl hortulanus detraxit, nc lactucee 
 sua: frequentia commeantium adiidcrentur." (de Spect. 30.) 
 
 — €t συ ^βάίττασοϊ] [/* thou didst bear Him hence. Mary 
 Magdalene, as yet, had only feeble and low notions of Christ's 
 power; and speaks of bearing, laying, and taking away; all ap- 
 plicable to the body only. But Christ gradually weans her mind 
 from carnal notions, and raises it to higher and heavenly thoughts. 
 
 16. Atyfi aUTji ό Ίησοί?, Μαρία] Jesus saith to her, Mary. 
 Our Lord had first called her by the common name of her sex, 
 JVoman (r. 13), and was not recogni2ed by her. He then calls 
 her by her own name, Mary, as if He had said. Do thou recog- 
 nize Him Who recogniiis thee. (Greg.) 
 
 He did not produce recognition by means of the eye, but of 
 the ear, and by the sound of her own name. (Chrys., who sup- 
 poses that Mary saw the two Angels doing reverence to Christ.) 
 
 — At'yei οϋτώ] Β, D, L, O, X, Δ add Έβοαϊστ!, which has 
 been received by Scholz, Tisch., Alf. Cp. v. 2 ; xix. 13. 17. 
 
 17. M!) μοΰ ά,τΓτου, οίττω yap άιαβίβηκα] Cling not to Me, for 
 I have not yet ascended. Mary had fallen at His knees, and made 
 a movement to embrace the feet of Him Who had recognized her. 
 
 {Chrys., Greg.) He says to her Μη μοΰ απτοκ. Observe the 
 verb απτού, from ίίπτομαι, properly, to fasten on to an object, to 
 cling to it with a view of communicating something to it, or of 
 eliciting something from it. Hence it is applied to the sick who 
 touched our Lord's garment, in order to be healed (Matt. xiv. 3ΰ. 
 Mark vi. 56), and especially to \.\i& faithful wjjnan who is said to 
 touch Him, αψασβαχ, while the crowd on\y pressed on Him. See 
 above, the notes on Matt. ix. 20, and cp. Mark v. 27• 30. Luke 
 viii. 44—47. 
 
 Observe the position of the pronoun μοΰ placed emphatically 
 before its verb. Cling not to Me (cp. Matt. x\i. 18), Me, who am 
 about to ascend, Me, who am to be touched by Faith. 
 
 Observe also, the tense of the verb, αττου. It indicates not 
 only a prohibition of a particular act, but forbids a habit; i.e. 
 that of clinging to Him with the bodily touch. 
 
 .\nd the words otnrw αναβίβηκα, J hare not yet ascended, 
 contain a precept concerning the tijne, when the habit of touching 
 Christ is to be exercised. He is to be touched, after He has as• 
 cended ,• that is. He is then to be truly touched, when He is beyond 
 the reach of the bodily touch. And one of the purposes of His 
 Absence, and of His Ascension into Heaven, was to elicit and to 
 exercise that touch, by which alone He can now be touched, and 
 by which He must be touched, if Virtue is to go out of Him to 
 heal us, — the touch of Faith. 
 
 Where the power of the bodily touch ends, there the function 
 of the spiritual touch begins j and that is the touch which 
 Christ loves, because it most honours Him, and most profits us. 
 Hence He says, " Touch Me not." Think not, Mary, of Me as 
 you now do ; dwell not on what I have been made for thy sake, 
 but aspire to That by which thou thyself wast created. I have 
 not yet ascended, but when I have ascended, and am no longer 
 visible and tangible to mortal sense, and when you believe in Me 
 as God, Equal with the Father, then you will really touch Mo. 
 
 Do not strive to detain Ale now carnally by the bodily touch, 
 which is not the touch I desire ; but learn to touch Me spiritually; 
 and this you will do, when you can no longer touch Me on earth. 
 Then you will learn to touch Me with the spiritual organ, and to 
 hang on Me by the tenacious grasp and loving embrace of Faith. 
 
 Besides, noip that Christ is ascended, He presents and pleads 
 His atoning sacrifice, and intercedes for us, and a special virtue 
 goes out of Him (Mark v. 30), in gracious response to the touch 
 of faith ; viz. the virtue of the divine gift of the Holy Ghost 
 Himself; who was not given till Christ had ascended, but who 
 was given in consequence of His .\scension, and who is given to 
 the touch of Faith. 
 
 This is thus expressed by some of the Fathers : 
 
 Mary, as yet, believed only carnally in Him. She had bcea 
 weeping for Him as Man ; and now that with her bodily eye she 
 saw Him restored in bodily presence, she imagined that He would 
 abide with her as before. But Jesus raises her mind, and inspires 
 her with greater reverence; He teaches her that He must bo 
 touched spiritually, that is, by Faith: that is. He must be touched 
 not only as man, but as God, One with the Faticr, (Aug., Chrys.)
 
 3G0 
 
 JOHN XX. 18—20. 
 
 gMatt. 2S, 1 
 Luke :M. 10. 
 
 h ver. 26. 
 Mark Hi. H. 
 J.uke 24. 3(;. 
 Aci8 20. 7. 
 1 Cor. 15. 5. 
 & 16. 2. 
 i ver. 21, 2(>. 
 ch. M. 27. 
 
 73/>o9 τοι* Πατίρα μον* nopcvov Se προς τους a8cXi/>ov? μον, καΐ elne αντοΐς, 
 ^Αναβαίνω προς τον Πατέρα μου καΐ JJarepa νμίον, καΧ Θ€.6ν μου και Θ^ον νμων, 
 ^*' ^ Ερ)(€ται Μαρία η Μαγδαληνή άηαγγέλΧουσα toIs μο,θηταΐ^ οτι έώρακ€ τον 
 Κύριον, καΐ ταύτα ύττ^ν αύτη. 
 
 VixJ υυσ-η'ζ ουν οψιας, τϊ; ημ^ρα eKCivrj, ττ} μια σαρρατων, και των 
 
 Ουρών κeκ\eισμevωv, οπού ήσαν οΐ μαθηταΐ συνταγμένοι, δια τον φόβον των 
 ^ Ιουδαίων, rfkOcv ό ^Ιησούς και €στη els το μ^σον, και λέγει αυτοΐζ, 'Ειρήνη 
 υμιν* . "" και τούτο ειπών εοΕίςεν αυτοι<; τας χειραζ και την πΚευραν αυτού. 
 
 We must touch Ilim Who has ascended as Man (for Ascension is 
 an art of body'), and Who is to be worshipped as every where 
 present, as God, and Who is ever to be touched by Faith. {Aug. 
 Tract. 121, Serm. ΧΑ'λ, U4.) 
 
 " Merito (says *S'. Ambrose^ on Luke xxiv.) prohibetur tan- 
 gere Dominum, non enim corporali tacfu Christum, scd fide tan- 
 i/innis.^' And Again ; ** Prohibetur tangere, quia nondum in 
 Christo inlmbitare corporahter plenitudinem Divinitatis acceperat. 
 Deus est qui adoratur ; homo qui tenctur. Ergo non supra tcrram, 
 ncc in terra secundum carnem Te quaerere debemus, si volumus 
 invenire. Nunc enim secundum carnem non novimus Christum 
 {'1 Cor. V. Hj). Stcphanus non supra terram qutesivit, qui 
 stantcm Te ad dexteram Dei vidit ; Maria autem quia quserebat 
 in terra, tangere non potuit. Stcphanus autem tetigit, quia fpite- 
 givit in copio." Hence also 5". Leo well says (Scrm. Ixxii. p. 154, 
 iVo/i me tangere, S(C.), " Nolo ut ad Me corporahter venias, ncc 
 ut Me sonsu carnis agnoscas ; ad sublimiora te differo, et majnra 
 tibi prseparo. Cum ad Paircm asceudero, tunc Me perfectius, 
 veri usque palpabis, apprehensura quod non tangis, ct creditura qund 
 
 non cernis Tunc Filius hominis, Dei FiUus, excellentiiis 
 
 sacratiwsque innotuii, ciim in Paternie Majestatis gloriam So re- 
 ccpit, et incffabih modo ccepit esse divinilate prcesentior Qui factus 
 est hnmanitatc longinquior." See also Jet'ome, iv. 174. 
 
 Cp. on Rom. x. 6—9, and 2 Cor. v. 10, and Tip. Andretres, 
 iii. 23. 30, Sermons xv. and xvi. on the Resurrection, and Dr. 
 Moderly, on the Sayings of the Great Forty Days, pp. 81 — 95. 
 
 See also the notes on i\ 29, on the contrast between Mary's 
 case and that of St. Thomas, 
 
 We have here, also, divine instruction concerning the pre- 
 sence of Christ in the lluly Sacrament of tlie Lord's Supper. 
 When discoursing on that subject at Capernaum, He had said to 
 His disciples, "What and if ye shall see the Son of Man ascend u[\ 
 where He was before ? " (John vi. i!2.) He had thus taught them 
 not to crave a carnal presence in that Sacrament. He now says 
 to Mary, ** Touch Me not, for I am not ascended :^^ Touch Me 
 not till I have ascended. 'J'ouch Me xrhen I have ascended. And 
 go and tell My disciples that I am about to ascend. Thus He 
 tcaehesher, and He teaches us His disciples by her, not to dote upon 
 a bodiii/ presence, and not to yearn for that. By seeking to dc- 
 tain Him on earth, we contravene His gracious purposes in ascend- 
 ing to Hi'aven. lly clinging to Him with a ciirnal grasp, we lose 
 Him. By so touching Him, we touch Him not. He says to us, 
 Sursuin corda. Lift up ycnir hearts. Depress not Me to your- 
 selvps on earth, but raise yoursch'es to Me In heaven. Toucli Me 
 by the hand of Faith. Cling to Me by the embraces of your 
 souls. Thus Divine Virtue will flow from Me to heal you and 
 refresh you, and to make you partakers of the Divine Nature, and 
 to qualify you for the fruition of tlie Divine Presence for ever. 
 My Body given for you, and Blood shed for you, will be to you 
 meat indeed and drink indeed, and preserve your souls and bodies 
 to everlasting Life. 
 
 B, D omit μου after ΤΙατίρα, and so Tisch. and Lack. 
 — rhv Tlartpa μον και Πατίρα νμώΐ''] I ascend to Him Who ix 
 Father of Me and Father of you (plural). He does not say, 
 * nnr Father,' but, 'Father of Me,* by nature; and * Father of 
 you,' by grace. (Ang.) (iod is Fatlierof us, because He is Father 
 of Christ, and because we are made sons of God by adoption in 
 Christ. See Gal. iv. 4 — ίί, 7. and Bp. Pearson, Art. i. p. 55. 
 Hence we may refute the Noetian and Sabellian heresy, which 
 confounds the Father with the Son. He who goes must be a 
 ditferent person from Him to Whom He goes. [S. Ilijipolgt. 
 adv. Noet. § (>57.) 
 
 19. τώ^ θυρών Η(κ\ΐΐ(τμ4νων — ijAflec] the doors being shut 
 tvhere the disciples were assombled for fear of the Jews, Jesus 
 came and stood in the midst. But let no one on this account 
 doubt, that our Lord had a real Human Body after His Resurrec- 
 tion. *' He showed Himself alive after His Passion by many in- 
 fallible proofs (Acts i. 3). He said. Handle Me and see; for a 
 Spirit hath not flesh and bones as ye see Me have ; and He afe 
 before them " (Luke xxiv. 37—43). 
 
 ΛλΊΐΒί therefore may we infer from this sudden apparition o( 
 Christ's Body in the i)resenco of His disciples, assembled within 
 closed doors ? We are thus taught, that together with the reality 
 of a human body, Christ possessed Divine Power over those laws 
 which regulate the condition of hinnan bodies. Indeed those 
 laws themselves are only expressions of His Divine Will. And 
 by suspending those laws, He showed that He is not bound by 
 them, but is Lord over them. He showed that the machine of 
 the Universe does not move in the iron groove of a fatal necessity, 
 but is governed and regulated by the sovereign AVill and frco 
 agency of His own Omnipotence. 
 
 He, Who is God and Man, and Who has a human body, as well 
 as Divine Power, had shown by means of that human body, before 
 His Death and Resurrection, His dominion over tiic laws which 
 regulate the ordinary condition and functions of the human body. 
 He had shown this, on several occasituis, bffore His Death and 
 Resurrection, by making Himself tinseen ; and by gliding invisibly 
 through the midst of His enemies; just as now, after His Resur- 
 rection, He passes invisibly through the streets of Jerusalem, and 
 presents Himself suddenly to His assembled disciples, when the 
 doors were shut where they were assembled for fear of the Jews. 
 At Nazareth, when the people had thrust Him out of the city, 
 and led Him to the brow of tlie hill, to cast Him down headlong, 
 "He passed through the midst oj' them and went IHs way" 
 (Luke iv. 30). So again at Jerusalem, when the Jews hud taken 
 up stones to cast at Him, ** He hid Himself from them and u'ent 
 through the midst of them, and so passed by " (John viii. 5i(). 
 
 He had shown also His Divine Power over tlie ordinary laws 
 affecting the human body, by walking upon the sea. By His 
 Divine Will, the liquid wave had become a solid pavement be- 
 neath His feet. He had also enabled a man, — the .\postle St. 
 Peter, — to walk on the sea in the storm (Matt. xiv. 29). And no 
 one can doubt that Peter had a real human body. But the laws, 
 which ordinarily regulated the fimctions of St. Peter's body, were 
 modified by the supreme Lawgiver Christ, according to St. Peter's 
 faith in Clirist's Godhead. 
 
 After our Lord's Resurrection from the Dead, the condition 
 in which His own human body lived and moved, was diii'erent 
 from the manner of its ordinary being ami acting before His 
 Pa-ision. What had been extraordinary then, became ordinary 
 now. But that which He had sometimes done before His Resur- 
 rection in regard to His own I'ody, and also to St. Pi-ter's body, 
 was an evidence that Our Lord had a real body after His Resur- 
 rection. It was a refutation of alt doubts and object i(ins derived 
 from the suddenness of these apparitions afler His Resurrection ; 
 and it was a re])ly to all allegations therefrom that He had not 
 a real human body at that time. 
 
 Assuredly this was done for our sakes. For thus He ba.s 
 given us an assurance, that if we have faith in Him, we also, as 
 •St. Peter did, may walk on the waves of this world, and live and 
 move in a s|)iritual calm, and enjoy peace amid the storms of life, 
 and find a quiet path amid its turmoils and ])erturbations. And, 
 in a literal sense, we may hence derive a joyful hope, that, when 
 onr bodies shall be raised from the grave, they will mount with 
 eagle's wings, and " be caught up to meet the Lord in the air" 
 (1 Thess. iv. 1/), and walk on the waves of the clouds, and traverse 
 the liquid fields nf the sky, and tread the starry courts of heaven, 
 and be with the Angels of God. 
 
 On these verses, see Aug. Serm. 247• Greg. M. Horn. 20. 
 Bp. Andrewcs, Serm. ii. 23», and above, Luke xxiv. 31. 
 
 — Ειρήνη] Peace be unto yon : a greeting twice uttered. 
 AVell might it be so now ; for now He " Who is our Peace," had 
 made Peace between God and men ; and had made Peace between 
 Jew and Gentile, and united all men in Himself to God, See 
 Ki)h. ii. 14 — 17, the best comment on this salutation. 
 
 On the Apostolic Salutation expounded from this divine 
 greeting, see 1 Thess. i. I. 
 
 Λ, Ii, D, I, Λ* omit συν-η-γμίμοι, and so Lack., Tisch. 
 20. eSti^ei^ avrols] He showed them His hands and His side. 
 The marks of His wounds were remedies to heal the heart of un-
 
 JOHN XX. 21—28. 
 
 361 
 
 Έχάρησαν ovi> ot μαθηταΐ ISoure^ τον Κυρών. (^) "' Einev ουν αυτοΐ<; ό 
 Ιησούς ττάλίν, ^ Είρήνη νμίν ^ καθω•; άπίσταλκζ μ€ 6 Πατήρ, κάγω ττεμπω 
 υμάς. " ΚαΙ τοντο εΙπων ενςφνσησε, και Xeyet avTot<;, Λάββτ€ Πνεύμα ayLov 
 (w) "■' ' ίίι/ Τίνων άφητ€ τα? αμαρτίας, άφίενται, αυτοίζ, άν τίνων κρατητΐ, 
 κ ί κ ράτ-ηντ αι. 
 
 (^) -^ Θωμάς he, εις εκ των δώδεκα, ό λζγόμενος ΑίΒνμο<;, ουκ ην μβτ αυτών 
 ore ήλθζν ό 'Ιησούς. '' Ελεγον ούν αύτω οί άλλοι μαθηταΐ, Έοιράκαμεν τον 
 Κύριον. Ό δε einev αυτοΐς, Έαν μη ίδίο iv ταΐς -χερσίν αυτόν τον τύπον των 
 ήλων, και βάλω τοί' οάκτνλόν μου είς τον τύπον των ήλων, και βάλο) την γεΐοά 
 μου εις την πλευραν αύτοΰ, ου μη πιστευσω. 
 
 (1^) -'' Και μεΟ^ ημέρας οκτώ πάλιν ήσαν εσω οί μαθηταΧ αντοΰ, και Θωμάς 
 μίτ αντων (.ργίται ΰ Ιησούς, των θυρών κεκλεισμένων, και εστη εΙς το μέσον 
 και εΤπεν, Είρήνη ΰμΐν "' εΤτα λε-^ει τω Θωμά, Φέρε τον Βάκτυλόν σου οϋδε, και 
 Γδε τα? -χείρας μον και φέρε την χεΓ/)ά σου και βάλε εΙς την πλενράν μου• και 
 μη γίνου άπιστος, αλλά πιστός, (^χ ) "" Άπεκρίθη Θωμάς και ειπεί' αύτω, '"Ό 
 
 j vcr. 20, 20. 
 cli. 14. 27. 
 k ch. 17. 18. 
 2 Tim. 2. 2. 
 
 1 ΛΓηΙΙ. IC. ID. 
 & IS. IS. 
 
 1 Cor. 4. 18—21 
 & 5. 3—5. 
 
 2 Cor. 2. 10. 
 
 m I.uke 2. II. 
 ch. 1. 1. 
 Acl.i 7. 50. M. 
 i Tim. 3. le. 
 
 belief. {Grpfj. Horn. xxvi. in Evang.) And in this sense, also, it 
 may be truly said that "by His stripes we are healed." (Isa. 
 liii. r..) 
 
 See also on v. 27- 
 
 — Έγάρηίταΐ'] They vere i/Iad. They did not inqtiire, ?iO}r 
 lie had eouie to them throui;h closed doors, but received Ilim 
 with great joy. .Vn example to tlie disciples of Christ, lie who 
 came forth to life at His Nativity from the A'irgin's womb. He 
 who came forth at His Resurrection from a sealed tomb, He Who 
 came throupli closed doors and stood before His disciples, can 
 come to us in ways far beyond our present powers of comprehen- 
 sion. He assures us that He does come to us in the Holy Eucha- 
 rist. Here is the trial of our Faith. Let us not debate, but 
 believe, and welcome Him with joy. See above on vi. 25. 
 
 21. Ka^cis] i. e. with authority to send others ; as /, Who have 
 been sent by My Father, send yon ; and I send you with the 
 Holy Ghost ; as / was anointed at My Baptism with the Holy 
 Ghost. 
 
 22. fy«|>i(τησf'] He breathed on them. They felt His pre- 
 sence, as well as saw Him present. He Who breathed into the 
 first man, and ho became a livini; soul (Gen. ii. 7), now breathes 
 on His .Vjiostlrs, and thus reminds them that His own liesurrec- 
 ti<m is the beginning of the new Creation ; that the breath of 
 Christ risen from the dead is the origin of our new Life, and the 
 pledge of Life Everlasting ; " for as in Adam all die, even so in 
 Christ shall all be made alive " (1 Cor. xv. 22) ; " and as the first 
 man Adam was made a liviny soul ; so the last Adam was made a 
 f/nickeuiiiy Sjiirit," ιτι/€νμα ζωοττοιοϋΐ' (1 Cor. iv. 45). The act of 
 hreathhiy was a proper preparation for communicating the Holy 
 Ghost ; and for the exercise of that power, by which, in conse- 
 iiuence of Christ's Death and Resurrection, the soul, dead in tres. 
 passes and sins, was to be raised from death to life by their Apos- 
 tolic Ministrations. See on r. 2;i. 
 
 Thomas was not present when He breathed on them ; yet 
 we cannot doubt that the breathing extended its virtue to him, 
 and to a/t who are duly called and sent by Christ. {Cyril.') Cp. 
 Numb. xi. 24 — 2(>. 
 
 — Λάβετε ΐΐν^νμα ayior] Receive ye the Holy Ghost. A 
 jiroof that the Holy Ghost proceeds from the Son as well as from 
 ΙΙι.Λ Father. {Aug. de Trin. iv. 20.) Ho gave now an earnest of 
 what He would give more largely; and lie gave now privately, 
 that they might receive afterwards publicly. {Aug. Tract. Ixiiv.) 
 Cp. Jerome, iv. 178. See also Bp. Andrewes, Sermons, Ui. 
 p. 2(;0. 
 
 23. if Tiroji' άφητ e] whosesoever sins ye may have remitted, 
 they are remitted unto them. The Resurrection of Christ is 
 prejiaratory to, and etfeelive of, our Resurrection from the death 
 
 ■ ui sin : which spiritual Resurrection is called by St. .lohn, in the 
 Revelation, *' the frst Resurrection " (see Rev. xx. 5, (i), and is 
 necessary as a safeguard against the second death (Rev. xx. G. 
 14; xxi. 8), and as a cpialiliiration for the joys of the second, 
 vr general. Resurrection. Hence, as soon as Christ is risen from 
 the dead. He proceeds to speak of Remission of sin. The bands 
 of death being burst, those of sin and guilt are now broken also. 
 See Jerome, iv. 178, *' Prima die Resurrectionis acceperunt Spi- 
 ritus Sanrii gratiam, qua pcccata diraitterent et baplizarcnt ;" and 
 Vol. I. 
 
 cp. Bp. Andrewes, Serm. ix. "On the sending of the Holy Ghost," 
 vol. iii. p. 2i;i, and "On the Power of Absolution," v. pp. 83 — 103, 
 and see above on Matt. xvi. 10. 
 
 26. μίθ* ήμίρα$ οκτώ] n/ter eight days; i. e. on the next 
 Lord's Day. Our Lord does not seem to have shown Himself 
 to His disciples in the intervening sij: days. Thus He distin- 
 guished the Jirst day from all other days of the week, as His Own 
 Diiy. And the Holy Spirit, by recording those appearances in 
 Holy Scripture, and by calling it "the Lord's Day" (Rev. 
 i. 10), has consecrated that Day to Him. Cp. above on Matt, 
 xxviii. 1. 
 
 Christ rose from the dead on this day ; He appeared twice in 
 succession on this day; He gave special evidence of His Resur- 
 rection on this day; on this day He gave the spiritual power to 
 His .\postles, by which the soul is raised from the Death of Sin 
 {v. 23) ; He gave the earnest of the Spirit (e. 22) ; and, finally, 
 on this day lie sent the full effusion of the Hidy Ghost to His 
 Church (see on Acts ii. 1). 
 
 Hence it appears, that the proper exercise of the Lord's Day 
 is to " rise more and more from the death of sin to newness of 
 life." '^ 1/ ye he risen with Christ, seek those things which are 
 above'* (Col. iii. 1); to "reckon ourselves dead unto sin, and 
 alive unto God through Jesus Christ" (Rom. vi. — 11) ; to be 
 " in the Spirit on the Lord's Day " (Rev. i. 10). Every Lord's 
 Day ought to be a Day of spiritual Resurrection. Every suc- 
 ceeding Lord's Day ought to find us better prepared for the Day 
 of the Lord. Every succeeding Lord's Day ought to be a step in 
 a ladder of Angels toward heaven. (Gen. xxviii. Ϊ2.) Then, 
 " when Christ, Who is our life, shall a|>pear, we also shall appear 
 with Ilim in glory" (Col. iii. 1—4). 
 
 27. ϊδε Ttts xeTpos] behold My hands. Our Lord might have 
 erased all marks of His wounds from His Body risen aiul glori- 
 fied, but He has preserved them there; lie showed them to 
 Thomas, who would not believe, unless he saw, and so He convinced 
 him ; He will show His wounds to those who will not believe, 
 and will convict them, and say, Behold Ilim Whom ye crucified ; 
 behold the wounds ye inflicted, see the side which ye pierced. 
 {Aug. de Symb. ad Catech. ii. 8.) Our Lord arose with the 
 marks of His crucifixion imprinted in His Body, in order that we 
 might believe that He arose with the sa7ne Body as that in which 
 He suflered. {Chrys.) 
 
 Observe, therefore, that the wounds which Satan inflicted in 
 malice and scorn on our Lord's crucified Body, have been con- 
 verted by His controlling power and wisdom into proofs of His 
 Resurrection, and marks of His personal Identity. They have 
 become indelible evidences of His Power, graven, as it were, with 
 an iron pen, on the Rock of Ages, to be read by eyes of .\ngels 
 and men for eternity ; and they remain for ever, as glorious tro- 
 phies of His victory over death and sin, and over Satan himself. 
 
 This action and these words of Christ seem to be referreil 
 to in the Fragment De Resurrectione, in Justin Martyr's Morks, 
 Append, ii. p. 188. Cp. Justin c. Tryphon. 07, and .4pol. i. 35. 
 — μ^ yivou fiTTiiTTos] Remark ylvov : Do not become un- 
 believing. Thomas was doubtful, not unbelieving. Our Lor>l 
 warns us, through him, that if wo miss opportunities of having 
 our scruples removed, if we close our eyes to the evidences He 
 gives us of the truth, our doubts will be hardened into unbelief, 
 
 3 A
 
 3G2 
 
 JOHN XX. 29—31. XXI. 1. 
 
 η 1 Pet. 1. 8. Κύριό<; μου και ό Θεόζ μου. "^ " Λζγΐΐ αύτώ ό Ίησοΰς, "Οτι έώρακά<; με 
 
 ττζπίστΐυκαζ- μακάριοι, οΐ μη Ιμάντες, και πίστ€ΰσαρτ£<;. 
 och. 21. 25. '^''"ΙΤολλα μεν οϋν και άλλα σημζΐα ίποίησίν ό Ιησου'ί ενώπιον των μα- 
 
 ρ Luke 1. 3, ι. βητών αύτοΰ, α ουκ εστί γεγραμμενα εν τω βιβλίω τούτω• •" '' ταΰτα he. 
 ί Jiihllf.' !-i. "γεγραπται, 'ίνα πιστενσητε οτι Ίησοΐις εστίν ό Χριστοί ό Tios του Θεού, και 
 
 ΐί^α τηστεύοντεζ ζωην εχ^]τε εν τω ονόματι αυτοΰ. 
 
 XXI. (ι^) ^ Μετά ταύτα εφανερωσεν εαυτόν ττάλιν ό Ίησους τοις μαθηταΐς 
 
 28. Ό Kvpios μου κοί 6 @e6s μου] Μι/ Lord and my God. 
 Λη address to Christ as (Jod. Cp. Clirist's own address on the 
 cross to Uis Fatlicr, Murk x\. 'Ai, i @t6s μου, ύ Θιύί μου, els 
 τί μί ^yKaTt\mts ; and see below on Hob. i. 8, 9. 
 
 Tiiomas confeescs, tliat lie Whom he now see.<?, is the same 
 Person, as lie Whom he had before known as /lis Lord. He 
 owns His identily. And he acknowledges this Person to be God. 
 lie had felt His Divine jiower e.\ercised in reading his own 
 thoughts. He recognizes Ilim as Man, and adores Him as God. 
 This saying, therefore, was regarded by the Ancient Church as an 
 assertion of Christ's Divinity. See Cyril, C/irys., Alhanas., in 
 Maldonal. Thomas beheld and touched Christ as Man, and con- 
 fessed Him to be God, Whom he did not see nor touch. {Any.) 
 
 29. με] Some MSS. add ®ωμα, which is not found in tlio 
 best M.SS. 
 
 From the two examples of Mary Magdalene and of St. 
 Thomas respectively, as described by St. John in this chapter, 
 we learn two several duties to Christ, risen from the dead and 
 ascended into heaven ; 
 
 The case of Mary Maydalene (». 17) was very different 
 from that of .S7. Thomas. She acknowledged His bodily Resurrec- 
 tion, and clung with joy to His human Body risen from the 
 grave, and was satisfied with His visible presence, and wished to 
 retain that. She had yet to learn — and we by her — to see Him 
 that is invisible ; to touch Him by faith ; to ascend to Him with 
 heart and mind, and to cling to the hem of the garment of Him 
 our great High Priest in heaven, and adore Him as God. There- 
 fore our Lord said to her, " Touch Mo not, for I am not 
 ascended ; touch Me not, tilt I have ascended ; touch Me xi-hen I 
 am ascended; touch Me by Faith. That is the touch, which I 
 require ; that is the touch, by which I am to be held, and by 
 which you may have My Presence with you." 
 
 But 67. Thomas would not believe that He was risen indeed ; 
 or, if riien, that He was risen in the same human body as that 
 which He wore before, and at. His crucifixion. This was what he 
 was to learn, and we by him, — faith in our Lord's Resurrection; 
 faith in our own future Resurrection ; faith in the Identity of 
 Christ's risen Body ; faith in the identity of our own bodies to 
 rise hereafter. 
 
 Therefore Christ, ΛΥΙιο had said " Touch Me not " to Mary, 
 said "Touch Me" to St. Thomas. 
 
 Thus we are taught the True Faith in His Divinity, Hu- 
 manity, and Personality, by His providential and gracious correc- 
 tion of the too material yearnings of a woman's love, and of the 
 too spiritual doubts of an Apostle's fears. 
 
 — μακάριοι] blessed are they that have not seen, and yet have 
 believed. Let those who wish thi'v had lived in the times of the 
 Apostles, and had seen Christ working miracles, meditate on these 
 words. See Heb. xi. I. (Chrys.) 
 
 30. Πολλά μ^ν ούν Kttl άλλα σημίΓα] Many other siyns truly 
 did Jesus. He intimates that the Evangelists did not write all, 
 but they wrote enough for our salvation ; and that they who are 
 not convinced by what is written, would never have been con- 
 vinced by more. {Chrys.) 
 
 On the connexion of these verses with what precedes and 
 follows, see the note at the head of the next chapter. 
 
 31. ytypairTai] have been written. 
 
 — Ίνα.} The design of the Gospel is Faith in Christ, and 
 Eternal Life through Faith in Him. {Benyel.) 
 
 Note oh the Genuineness ofthefollowiny Ch.vi'ter. 
 
 Ch. XXI. It has been said by some, that this Gospel, as ori- 
 ginally written by St. John, ended with the close of the jirecediuy 
 Chapter— the Twentieth; and that Mis Chapter, — the Twenty- 
 first, — was added a/terwards, cither by himself ov by some other 
 hand. 
 
 The main ground for this allegation is, — that the words 
 which conclude the Twentieth Chapter appear to be designed (as, 
 it is said, their tenour indicates) to form the conclusion of the 
 Gospel. 
 
 On the evidence of the authorship of the Twenty-first Chap. 
 
 ter, it is to be observed ; that all the MSS. have it, without any 
 distinction or separation of it from the body of the Gospel ; that 
 it is also received as an integral part of the Gospel in the Ancient 
 \'ersions and E,xp"sitions of it ; atid that the internal evidence is 
 very strong in favour of its genuineness. For example ; this 
 Chapter contains many expressions which are characteristic of, 
 and peculiar to, St. John. St. John often uses μ(τα ταί>Γο, as in 
 V. 1. See iii. 22 ; v. I. 14 ; vi. 1 ; vii. I ; xix. 38. St. John, and 
 St. John alone, uses the words θάλασσα ΐ; Ύφιριάί {v. I ). Cp. 
 above on v. I, and Trench on the Miracles, p. 152. He alone 
 of the Evangelists uses μίντοι (r. 4) ; he alone uses the double 
 Ajncn {v. 18) j he alone uses the form Θωμΰϊ ύ λίΎ6μΐνο$ Δίδ^μοΓ 
 {v. 2) ; he often uses the form 'Σ,ίμων IleVpos (to. 2, 3. 7• 11• 15), 
 which is very rare in the other Gospels ; he alone uses the term 
 d^ipiov (;•!'. '.), 10. 13) ; he alone uses τταιδία, as in v. 5. Cp. 
 1 John ii. 13. Ill ; and he alone uses the expression ί μαθτ)τ>;5 4» 
 ήγάτΓα b ΊησοΓ/ϊ (p. 7). The word μΐν^ιΐ', to abide, as applied to 
 St. John by Christ {vv. 22, 23), and eharacteristie of St. John's 
 duty and life, seems to have made such an impression on him, 
 that he repeats it twenty-sij: times in his Epistles. And the 
 words of Christ, eais ίρχομαι, till I come (vv. 22, 23), find u 
 striking echo in the last chapter of St. John's Revelation (.\xii. 
 20), αμτ)ν ίρχου, Kupie ^Ιτ^σοΰ, Amen, come. Lord Jesus. 
 
 This Chapter must have been written in St. John's lifetime ; 
 for, if it had been written afler his death, it is clear that the ob- 
 servation on our Lord's prophecy in v. 23 would have been illus- 
 trated by on addition to the effect that St. John had died : and 
 that therefore the prophecy could not have meant that he would 
 not die. And it is not probable, that any other i>erson would 
 have ventured, duriny St. John's lifetime, or have been permitted 
 hy him, to add to his Gospel. 
 
 Besides ; the Writer of this Chapter distinctly claims to be 
 St. John. Sec v. 24 compared with the preceding vv. 20 — 23. 
 
 And, lastly, this Chapter has been received hy the Universal 
 Church of Christ as an integral part of St. John's Gospel. 
 
 There does not seem, therefore, to be any ground for doubting 
 that this Chapter was written by St. John. 
 
 But may it not have been written and published by St. John 
 himself fl/to• he had written and published the preceding part of 
 the Gospel ? May it not (as some suppose) have been annexed as 
 an Appendix to Ids Gospel by himself ? 
 
 In reply to this question, let it be observed, that St. John's 
 Gospel was written in order to be read publicly in the Churches 
 of Christendom. Copies were made of it for this purpose as soon 
 as it was written. And if two editions had been published of it, 
 it is probable, that some MSS. of the Gosjiel would now be extant, 
 representing the oriyinal edition. But none of tlie MSS. of this 
 Gospel omit the twenty-frst chapter. No ^'ersiυn or Exposition 
 afibrds any sign of tlie existence of two editions of the Gospel ; 
 nor does any ancient writer appear to have received any record, 
 or even the least intimation, of their existence. 
 
 It has been alleged, that St. John wrote the twenty-first 
 chapter to correct the erroneous notion that be himself would not 
 die. (See j;. 23.) But suppose this to have been so. St. John's 
 Gospel was not written till fifty years after our Lord's iirophecy 
 concerning him was delivered. And he relates that the saying 
 that he should not die, went forth in consequence of that pro- 
 jihecy (v. 23). If, therefore, that erroneous notion was the occa- 
 sion of his writing the twenty-first chapter, it would have operated 
 as strongly when he first published the Gospel, as at any subse• 
 <|Uent time after its publication. 
 
 But it is said, that the Gospel ends with the conclusion of the 
 Twentieth chapter. AVhat follows (it is alleged) is the result of 
 an after-thouyht. 
 
 This allegation appears to proceed from a non a])prehension 
 of the connexion between the Twentieth and Twenty-first Chap- 
 ters. These two Chapters are closely united, as follows : 
 
 Toward the close of the Twentieth Chapter, our Lord says to 
 St. Thomas, "Because thou hast seen Me thou hast believed: 
 Blessed are they that have not seen and yet have believed " {xx. 
 28).
 
 JOHN XXI. 2-7 
 
 363 
 
 inl της θαλάσσης της ΤφερίάΒος• ΙφανΙρωσ€ δε ούτως. " Ήσαν όμου 2Ί/χω^ 
 Πέτρος καΐ Θωμάς ό \ε-γόμ(.νος ΔίΖυμος, και Ναθαναήλ ό άπο Κανά της Γαλι- 
 λαι'α?, και οί τοΟ ΖεβίΒαίου, καΐ άλλοι Ικ των μαθητών αυτόν δυο. ^ Λίγα 
 αντοΐς Χίμων Πέτρος, 'Τπάγω άλίζύζίν. Λζγονσίν αυτω, Έρχ^όμεθα και ηιΛ.άς 
 συν σοι. Έζηλθον καΐ Ινίβησαν ΐΐς το πλοΐον ζύθυς, καΐ έν έκζίνη τη νυκτι 
 Ιπίασαν oihiv. 
 
 ^ " Πρωίας δε η^η γινομένης εστη 6 'Ιησούς ίΐς τον αίγιαλόν ου μίντοι a ctj. 20. η. 
 τ^δεισαΐ" οι μαθηταΐ οτι Ίησονς εστί. ^ ''/Ιε'γει ουν αυτοΐς ό Ίησοΰς, Παώία, bi,uke 24.41. 
 μη τι προσφάγιον ΐχ€Τ€ ; Άπζκρίθησαν αυτω, Ου. '^'^'0 δε ειπεί/ αΰτοΓ?, c Luke 4. 5-7. 
 ΒάλζΤζ eU τα δε^ιά μέρη τον πλοίου το ζίκτυον, και εύρησετί. Εβαλον ουν, 
 κα\ ούκέτι αντο έλκΰσαι ισ^υσαι^ άπο του πλήθους των Ιχθύων. {^) ΛέγείΛ^^ 13.23. 
 
 St. Julin then proceeds to intimate to the readers and hearers 
 of his Gospel, that i/iey may obtain for themselves this blessing ; 
 and in this respect be more blessed than St. Thomas, and even 
 than the Apostles themselves. He therefore adds, tliat "Jesus 
 did many other miracles in the presence of His disciples, which 
 have not been written in this book : " that is, He did them in the 
 siyftt of those who were convinced by them and believed {v. 30). 
 
 Bvit do not therefore imagine, that you, the hearers and 
 readers of the Gospel, are less privileged than we His disciples 
 who saxr them. For these have been tvritten {ταϋτα yiypanrai) 
 for yow/" saJie, that you, who have 7iOt seen them, might believe, 
 and so gain the blessing pronounced by Christ on all those who 
 believe without seeing ; and that, believing, ye might liavo life in 
 His name. 
 
 He thus closes the Twentieth Chapter; and in order to prove 
 this more fully, St. John proceeds to add, in the twenty-first 
 chapter, a specimen of what was done by Jesus after these things 
 which had been written. 
 
 His argument now is — If these things (ταϋτα) which have 
 been already written in this book ought to constrain you to 
 believe, and enable you to have life in the Name of Jesus, and to 
 obtain the blessing He has promised to those who have not seen 
 them and yet have believed, tlie ground of your belief will be still 
 more strong, and your hope and assurance of the promised bless- 
 ing will be yet more stcdfast, if I proceed to record, by way of 
 specimen, and ex abundanti, what Jesus did in addition to, and 
 after, these things which have been already written. 
 
 Therefore he proceeds immediately to corroborate his de- 
 claration by writing the Twenty-first chapter. Thai cha|)ter is 
 an illustration and e.^pausion of the assertion at the close of the 
 Twentieth ; 
 
 Observe how it begins : μετά ταϋτα, ' after these things.' 
 He takes up the word ταϋτα from the last verse of the preceding 
 chapter. After these i/iings, which have been written, he goes 
 on to say, Jesus manifested Himself to His disciples. He 
 here also repe.its the word μαθηταΐ, ' disciples,' from the last 
 verse but one of the foregoing chapter. He reiterates this word 
 'disciples' in I'l'. 2. 4. 8. 12. 14. Jesus manifested Himself to 
 His disciples : to those who saio and believed,— to Simon Peter, 
 to us the two sons of Zebedcc, and to others. But do not sup- 
 pose that this manifestation was not also for gour sakes who hear 
 and read this Gos])el. " Blessed are they that have not scon and 
 yet have believed." You who have not seen, but wlio hear and 
 read and believe, may, by believing, inherit a blessing which is 
 not enjoyed by us, who were His disciples when He was alive on 
 earth ; gou may enjoy a blessing which was not possessed by St. 
 Thomas, no, nor even by Simon Peter, and by the Israelite in 
 whom was no guile, and by the disciple whom Jesus loved, and 
 who saw and wrote thc:ie things (xxi. 24), and we know that his 
 testimony is true. 
 
 Nor is this all. As if to press tliis argument home still 
 more forcibly on his hearers and readers, St. John repeats at the 
 close of the last chapter some words which he had used at the 
 end of the jireceding one. These words are ^ποίησ^ν ύ Ίησοϋ^. 
 The works which He did (ft ίποίησο'), these bear witness of Him 
 (vv. 34. 311). Knough and more than enough of these His works 
 has now been written, in order that you may believe and have 
 life. And now at the close of this Gospel, — the last of all the 
 Gospels,— the Gospel written by the disciple whom Jesus loved, 
 the last surviving Apostle, hear this solemn declaration from me ; 
 that not only, as 1 have said before, did Jesus many things which 
 have not been written in this book (xx. 30), but that, if all His 
 mighty works were written severally and in each particular, not 
 even the world itself wouhl contain the books that should be 
 written. 
 
 Therefore, on the whole, you may derive mstruction and 
 
 assurance not only from what has been written m this book 
 (,vx. 30), but also from what has not been written. Believe, 
 therefore, that Jesns is the Christ, the Sou of God. Believe, and 
 have life in His Name (x.x. 30). Believe, and inherit the bless- 
 ing — For, Blessed are theg thai have not seen, and get have 
 believed (xx. 29). 
 
 1. lipavipwai Se o'lTus] He manifested Himself thus. After 
 the Resurrection He was not seen, except when He willed to 
 show Himself. (Chrgs.) 
 
 For an exposition of these verses, 1 — 14, see Greg. M. Horn, 
 in Ev. xxiv. p. 1543. 
 
 2. Ναθα^/ατίλ] Nathanael. This is added by St. John to show 
 the truth of Christ's promise to him, i. 4C — 52. On the question 
 whether Nathanael was the same as Bartholomew, see above, 
 
 i. 4y. 
 
 — oi Toi ZejSeSaiou] the sons of Zebcdee. Another indication 
 that this chapter was not written, as some suppose, by some other 
 person than St. John. Any other writer would have placed them 
 7ieut to St. Peter, and not, after Thomas and Nathanael.- (Cp. 
 Ben gel ; see also v. 24.) 
 
 3. 'Τπάγω άλίεύβΐν] I go a fishing. How was this, after St. 
 Peter had become a Fisher of men, and when our Lord had said, 
 " No man having put his hand to the plough, and looking back, 
 is fit for tlie kingdom of God ?" (Luke ix. Hi.) The Apostle Peter 
 was not prohibited from seeking the necessaries of life by means 
 of his former calling, any more than the Apostle St. Paul was 
 forbidden to work with his hands, that he might not be burden- 
 some to any. (Aug., Greg.) St. Peter went a fishing, — an inno- 
 cent occupation, — but we do not read that St. Matthew returned 
 to the seat of custom. 
 
 Simon goes a fishing j Christ was not now continually pre- 
 sent in person with His Apostles, and the Holy Ghost was not 
 yet given. They had not yet received their commission. They 
 had lost the guidance of one Master, and had not received that 
 of the o/Aer Comforter. They therefore go a fishing; and thus 
 show that they are mere fishermen, without Divine grace ; and are 
 incapable of themselves to do any thing to convert others. (Chrgs.) 
 
 — έπιασαν ovSif'] theg caught nothing. This was emblematic 
 of the labours of the Prophets in the night of heathenism, before 
 the coming of Christ. But when lie appeared, a large draught of 
 Jews and Gentiles was enclosed in the Apostolic Net. (Theoph.) 
 
 They caught nothing in the night, the best time for fishing. 
 Christ had not yet come to them. But when He came in the 
 morning, and commanded them to let down the net, they could 
 not draw it for the multitude of fishes (v. G). There is no success 
 for " the fishers of men " without Christ. M"ith His aid, the Net 
 which has been drawn in vain through the Sea, in the most favour- 
 able times according to human calculation, is filled, and does not 
 break. These circumstances, so similar in many res]>ects, must 
 have recalled the thoughts of" the Apostles to the time when our 
 Lord called Simon and Andrew from their nets at the same lake 
 to be "fishers of men." They were designed to teach them, and 
 all " Fishers of men," that this Fishing was figurative and pro- 
 phetical of what they, and their successors after them, were to do 
 and expect in the great work of drawing the Net of the Gospel 
 tlirough the Sea of the AVorld to the Shore of Everlasting Life. 
 Thus also they proved the reality and power of the gift the 
 Apostles afterwards received when Christ had ascended into 
 heaven, and sent them the Holy Ghost, on the Day of Pente- 
 cost. 
 
 5. Άπίκρίβησαΐ' αίιτψ, Οί] Theg answered Him, that they 
 had no ττροσφά-γιοί', i. c. no itjiaptov, or fish ; in order that we 
 might know, that the fish, which was afterwards seen on the shore 
 (ii. 9), was not provided by any human means, but by the creative 
 ]>ower of Christ. 
 
 3 A 2
 
 364 
 
 ,ΤΟΤΙΝ XXI. 8—14. 
 
 • Acts 10. 41. 
 
 fell. 20. 10, 2G. 
 
 ovv 6 μαθητηζ ίκάνο'ζ ov ηγάπα ό ^Ιησοΰζ τω Πίτρω, Ό Κνρυοζ Ιστί. ^ιμωρ 
 ουν Πέτρο•;, άκουσα? otl ό Κυ/)ΐ09 ΐστι, τον έπεν^ντην διεζώσατο, ην γαρ γυμνός, 
 και ΐβαλΐν ίαυτον eU την θάλασσαν. " Οΐ δε άλλοι μαθηταΐ τω ττλοιαριω 
 ηλΟον, ου γαρ ήσαν μακράν άπο της γης, αλλ' ώς άττο ττηχων διακοσίων, 
 σύροντες το 8ίκτυον των Ιχθύων. 
 
 ( ^^' ) " Ώς ουν απέβησαν et? την γψ, βλεπουσίν άνθρακΜν κεψενην, και 
 ο\\)άριον επίκαμενον, και αρτον. '" Λέγει αυτοις ο Ιησούς, Ενεγκατε απο των 
 οφαρίων ων επια'σατε νυν. {'{^) " Άνεβη Χίμων Πέτρος, καΐ εΐλκυσε το 
 Βίκτυον επΙ της γης, μεστον Ιχθύων μεγάλων εκατόν ττεντηκοντατριων κα\ 
 τοσούτων όντων ουκ εσχίσθη το 8ίκτυον. 
 
 (η^) '^ ' Λεγεί αντονς ό 'Ιησούς, Δεύτε άριστήσατε' (-") ουΒεΙς δε ετόλμα των 
 μαθητών εζετάσαι αυτόν, Χύ τις εϊ ; είδότες οτι ό Κύριος εστίν, (-,χ-) ^""Ερ- 
 χεται ουν 6 Ίησοΰς, και λαμβάνει τον άρτον και δίδωσΐ!.» αυτοί?, και το 
 oijiapLov ομοίως, {ψ) '* ' Γοί5το ηΒη τρίτον έφανερώθη ό Ίτ/σοΰ? τοις μαΟΎμαΙς 
 εγερθείς εκ νεκρών. 
 
 Cp. 
 
 7. ίπίνΟτην'] Α fs/ier's coat or tumc, inslila, stiperai ία 
 Isa. XX. 2, :t. 1 Sam. xix. 24. 2 Sam. vi. 14. 20. 
 
 — ■γυμνοί'] Not liaviiig his upjier garment on. See Mark xiv. 
 51 , 52. 
 
 8. oiri!] See li. lii. B, C, D, L, Λ have ίιτχυοΐ', and .so 
 Lach., Tisch. 
 
 9. βκίπουσιν άνβρακιαν Kei/jtViir] l/ici/ see a coal-fire, Fis!i, 
 and Bread, — provided not by themselves (see w. 5), but by the 
 creative ]iower of Christ. The fire vras kindled, the fish and the 
 bread were created, by llhii. 
 
 What did this teach .' 
 
 That He is God ; the Creator of all things. All the elements 
 ■«■ere here combined. The 6.i>epaKfs (charcoal) and Spros {//read) 
 from the Earth, representing the Vegetable Worlil. The Fish 
 from the Water. Fire was there, burning the coals, and Air fan- 
 ning the flame. 
 
 It also showed that the miraculous draught was due to 
 Him. He could provide fish not only in the liquid sea, but even 
 on the sandy shore. 
 
 Hence in the great work, to which the Apostles and others, 
 Preachers of the Gospel, are called as "Fishers of Men," they 
 are instructed to look to Him ; they must rely on Him. He will 
 enable them to catch fish in the Net of the Gospel, even in the 
 least favourable times and places. He could even supply thcTii 
 with /fsA on the dry shore. A memorable example of ihis was 
 seen in the history of Philiii the Deacon, catching a great fish in the 
 Net of the Gospel (v. 11) even on the desert road to Gaza. See 
 on Acts viii. 20 — '.V.t. 
 
 Ti)ey must, therefore, ascribe all their success to Him alone ; 
 and tliey should never faint in their work. He can and will feed 
 them by food su]ipliod and fire kindled- they know not how — by 
 His divine power. 
 
 10. Έΐ'ί'γ/ίατί] Bring ye of the fish which ye just now cauyhl. 
 Our Lord commanded them to bring of the fish they had cauglif, 
 and then invited them to eat {rv. 12, VA). He takes the bread, 
 and the fish likewise, and gives them. lie combines the fruits of 
 their labour and of His oirn Omnipotence, and invites them to 
 partake of them. 
 
 So it is with the preaching of the Gospel. " We arc fcllow- 
 Λvorkers with God " (1 Cor. iii. 11) ; and in every good work there is 
 an union of human labour with divine grace (Phil. ii. 12) ; and at 
 the Great Day, the good and faithful servant who has improved 
 his Lord's money will enter into the joy of his Lord. (Matt. xxv. 
 21. 23. Luke six. 17) 
 
 On other occasions, our Lord produced more food from food 
 already ejcislinij. Tims He acted in multiplying the loaves, and 
 changing water to wine (John ii. !)) ; and thus He showed that 
 the creatures are Ilia, and are good (see on John vi. 11). But 
 after His Resurrection He creates, without any prc-cxistiny 
 mailer .• and thus He proved that He is the Creator of all, out of 
 nothing. {Chrys.) 
 
 They did not dare to ask who He was ; but (hey ate what lie 
 had created, and which He ordered to be brought and eaten by 
 them, in order that they might be able to bear witness to His act 
 of C'reation. On the word ό^άριον see vi. 9. 
 
 11. ί'/λκι/π-β τίι SiKTvov ίπΐ ti'js γίι] he drew the net on the 
 ehorefull of great fishes. This Draught of fishes, reconU-d at thi' 
 dose of the Gospels, is emblematic of the work of the Church at 
 
 the end of time, when the net of Evangelic Preaching will be full, 
 and drawn to the shore of eternal life. Matt. xiii. 47, 48. 
 (Aug.) 
 
 AH the fshcs were great. Such will be the glory of the 
 
 Saints ill lieaven. 
 
 This miraculous draught after the Resurrection is (o be con- 
 trasted with the funner miraculous draught at the beginning of 
 our Lord's ministry. (Matt. iv. 18 — 'J2. Mark i. l(i — "Ji». Luke 
 V. 1 — 11. See Aug., Serm. 241) — 251.) There the ushcs were 
 hauled up into the boats on tlie aea, licre tliey arc drawn to the 
 land ; there the net was on tlie point of hurstinj^ asunder (oif/j- 
 pi]yvvro)t liere it is not torn at all {ovn ίσχίτΟη) ; tlicrc the fisher- 
 men were called to be fishers of men (Matt. iv. U)), here they an; 
 invited to sit down and feast with Christ. 
 
 The former miraculous Draught represents the fishers tossed 
 in the sliip of the Church, on the sea of this world, and drawing 
 bad and good fish (Matt. xiii. 47) into thu Net of Ihc Clrurch 
 Λ■isible, which is always strained by schisms, and ever on the 
 point of breaking asunder. This second miraculous Draught — that 
 after the Resurrection — represents her labour dinie, and the good 
 fish drawn to tiic land of everlasting life, and the Fishers of the 
 Gospul sitting down at a sjiiritual Banquet with thuir Lord, on the 
 peaceful Shore of Life Everlasting, after their own Resurrection, 
 through the Resurrection of Christ. 
 
 Λ, B, C, L, P, X, Δ have 6is tV y^v, and so Tisch. in ed. 
 11Ϊ4!), not in ed. 1859. 
 
 — ίκατ^ν τΐ€ντψζοντιχτρίϊύν'\ one hundred and fjty-three. 
 The mention of this number \W.\ is more remarkable, because it 
 is so near a round number 150, to which a>s miglit have been 
 prefixed. 
 
 The number 153 is composed of GO χ :? 4- 3; 50 is the 
 number οϊ julnlee (Levit. xxv. 0— 13), when every Israelite re- 
 furnL'd to his inheritance; 3 is the number of the Persons of the 
 Godhead, and symbolizes what is Divine (cp. on Matt. x. 2), and 
 jierhaps this number 153 may be expressive of the Jubilee of the 
 true Israel of beatified Saints coming to their inlierilance in God 
 and dwelling in God, as their all in all (1 Cor. xv. 2ii) in the 
 heavenly Canaan. 
 
 Also observe, 153 ( — 144 + ii) is composed of the square of 
 12, the Apostolic number, added to the square of 3, the symbol 
 of the Trinity ; and represents the completion of the work of the 
 Apostolic Church, gathering all tlie faithful by baptism, in the 
 One Name of the Father, and of the Sun, andofthe Holy Ghost, 
 Three Persons and One God, into onu universal communion ; 
 see above on Matt. x. 2; xxviii. 19, and on Ezekiel, pp. 27b", 
 
 277. 
 
 — ουκ ίσχία-θη rh δί/ίτΐ'Οϊ'] Me net %vas not rent. The net is 
 a figure of the Church of the elect. Tliere are divisions in the 
 Church on earth ; but there are no schisms in the Church of the 
 Saints. {Avg.^ 
 
 12. άρίστήσοτ^] come to brralfast. άριστον μ(Ρ ^στ\ rb ύπ& 
 ττ,ν 'ΐω Καμβαΐ'άμΐ.νον, Athen. i, 9, 10. 6.ριστον rh ττμώϊνον ίμ- 
 βρωμα, οίον rh άκράτισμα, ΑρυΙΙοη. Lex. liom. p. 2Πΐί. It was 
 now early Dawn, -πρωία. (v. 4), a proper emblem nf the Morning 
 of the Resurrection, when Christ will appear, standing on the sea- 
 shore of Eternity, and invite His disnplcs to sit down with Him 
 at His Table. (Cp. Luke xii. 37-) 
 
 13. "Ερχεται — δμοίω5^ See on r. 0.
 
 JOHN XXI. 15— 1ί). 
 
 305 
 
 (τ^) "' "Ore ovl•' ηρίστησαν, λέγει τω Χίμωΐ'ί Πετρω υ Ίησοΰς, Χιμων Ίωνα, 
 *■' αγαπάς με πλεΐον τούτων ; λέγει, αύτω, Ναι, Κύριε, συ οίδα5 on φιλώ σε. 
 Λέγει, αύτω, Βόσκε τα αρνία μου. {-^) "' ''^eyei αύτω ttoKlv δεύτερον, Χίμων 
 Ίωνα, άγαπα? με ; (-,'^) Xeyet αύτω, ΝαΙ, Κύριε, συ οϊδας οτι φιλώ σε. Λέγει 
 αύτω, ' Ποίμαινε τα ττρόβατά μου. {-χ-) '^ ^εγει αύτω το τρίτον, Σίμων Ίωι>ά, 
 φιλεΐ'; με ; Έλνπήθτ] 6 Πετροζ, 'ότι είπεν αύτω το τρίτον, Φιλεΐζ με ; καΐ 
 ειπεν αύτω. Κύριε, συ πάντα οϊδας• συ γινώσκεις ότι φιλώ σε. {^'^-) Λέγει 
 αυτω ο Ιησούς, Βοσκέ τα προρατα μου. \ ^) Αμήν αμήν Κεγω σοι, οτε 
 
 ης νεώτερος εζώνννες σεαυτον, και ττεριεπάτεις όπου ήθελες, όταν δε γηράσης 
 εκτενείς τάς 'χείρας σου, καΐ άλλος σε ζώσει, και otcret οπού ου θέλεις. '^ Τούτο 
 
 R Mall. Ι'ί. 33, 
 
 1ι 1 Γς-Ι. 2 25. 
 Acts 20. 28. 
 Hib. 13. 20. 
 
 1 ch. 10. I. 2. 
 Matt. 25. 32. 33. 
 Hell. 13. 20. 
 Acts 20. 2.1. 
 1 Pel. I. 2, 25. 
 
 J 2 IVt. I. M. 
 
 15. Ίωνΰ'] Β, D liave Ίωίνυυ. and so Lack. Tisc/i. has 
 ^ΙωάΐΊΌυ li'Tt', and in V. lii. 
 
 — TT\fliji' τούτων'] more iiian i/iese .- tliy hrutlircn .** Thou, 
 who once didst say tliat although l/tei/ all should he oflendud with 
 Ml•, yet woiddc'St thou never be oH'endcd (Matt. xxvi. 33. Mark 
 xiv. 2'J. Luke xxii. 33. John xiii. 37) ; and thus didst claim to 
 thyself the credit of special constancy and love, '* Dost thou love 
 Me more than the.-^e do ? " 
 
 — συ oiSos] Thoit hioicest ; repeated thrice. St. Peter had 
 now learnt that Christ knew liiiu better than he knew himself. 
 
 15 — 17.] The questions of our Lord, the answers of St. Peter, 
 and t)ur Lord's commission to him, stand thus: — 
 
 1. {v. Ιό)άγα7Γ(^5 Nul, Ki'pie, συ ο/- βύσκ« τα αρνιά 
 Hf π\ΐ7ον rovTwv : Sas υπ φιλώ (Τ(. μον. 
 
 2. (ν. Hi) ayairas Ναί, Kvpte, συ ο?- Ώοίμαινΐ τα 
 μί ; δαϊ ΟΤΙ φίλοι σ€. ΐΓρύβατά μον. 
 
 3. (γ. 17) φιλίΐζ Κνρις, συ ττάντΛ βύσκΐ τά πρό- 
 μ( ; oloas' συ yivo- βατά μου. 
 
 σκίΐί υτι φιλώ σ€. 
 In the Hebrew and .Syriac there arc not the same shades of 
 ditlerence in words of lovuit/, as there are in the Greek of the 
 New Testament and in the Vulgate Latin Version, which (as 
 Bitttmann observes in Lachmann's edition of N. T., p. xlv) ren- 
 ders uniformly ayanav by diliyere^ and φιλΰν by amare and 
 osculari. Tlie last word osculari serves better than any comment 
 to mark the diH'erence between ayan^v and φιλΰν. 
 
 Though therefore it would not seem safe to build any thing 
 upon the Syriac words, which our Lord may be supposed to have 
 uttered, yet the Holy Spirit, the Searcher of hearts. Who knew 
 what was in our Lord's mind and in St. Peter's mind, signified 
 something by availing Himself of the variations of Greek in the 
 words for love, and also for J'eed, in this Evangelical narrative. 
 
 Our Lord asks St. Peter, ayairds μι ; ' Diligis mc ?' St. Peter 
 dares not presume to say that he has that constant, unwavering, 
 practical love which άγόττη implies (see 1 Cor. xiii.), such as 
 was the love of Christ for His friends, especially for St. John 
 (see V. 211). He can only answer for the emotions of his heart 
 at the time, which he now knows by experience to be weak, 
 thovigli fervent and tender. Therefore be says φιλώ ire. He will 
 not rise above professions of φιλύ. 
 
 Our Lord, having first deigned to waive the words ττλ(7ον 
 TdiiTwv {more than these, see v. 15), at length condescends still 
 further to his humility and diffidence, and adopts St. Peter's own 
 word, and says φιλ€'Ϊ3 μΐ ; 
 
 Our Lord had known, that St. Peter, in his self-confidence, 
 liad/b/i/jc/7i/ professed more than he would j)erform ; and now 
 lie knows tliat St. Peter will hereafter perform more thau in his 
 humilily he professes. 
 
 Formerly St. Peter had professed ayatrav, but his αγαπά;/ 
 proved to be only a short-lived φιλΰν. Now he otdy jirofesses 
 φιλ(7ν, but Christ knows that it will he a long-lived αγαπά;' ; it 
 will be an aya-n-q in old aye (v. 18), an άγάπτ) stronger than death. 
 Therefore our Lord commands him to prove liis love hy feeding 
 the Lambs and Sheep of His Flock (for which He had shed His 
 liiood) with the milk of His Word and spiritual herbage, and by 
 trndiiKj His Sheep with his pastoral crook. .\iul He Who knew 
 I'rter butter than Peter knew himself, foretells that Peter will 
 prove his αγάπη by the best of all tests (John xv. 13), the test 
 which Christ, the good Shepherd, has given of His own love for 
 His Sheej) — namely, by his death. 
 
 On this passage, see Dean Trench's Synonyms of N. T. p. 
 48. Meyer refers to Tillmann, Synon. p. 53. 
 
 — Borite τα ίρνία μου'] Feed My Lambs. The appointed 
 wiiy, by which St. Peter must prove his love to Christ, was by 
 being a faithful shepherd under the Chief Shepherd. St. I'eler 
 hud probably these words of Christ in his mind, when he wrote 
 what he says in his Epistle, I Pet. v. 1 — (. 
 
 Peter answers, one for all, and Christ addresses all Shepherds 
 in Peter. {Aug. Serm. 137. 295, 29C.) 
 
 The command βόσκί, pasce, is repeated : it stands first and 
 last (vD. 10. 17) with ττοίμαινί between, t•. 10. To provide whole- 
 someyborf for Christ's Sheep and Lambs is the first and last thing; 
 the love of the Shepherd who tends, and leads, and guards, and lays 
 down his hfe for the flock, is the central spring of all, which 
 shows itself in outward acts. 
 
 16. -πρόβατα] Β, C have ττροβάτια, and so Tisch. Cp. ερίφια. 
 Matt. XXV. 33. 
 
 n. Aiyei αϋτψ Th τρίτον] lie says /ο him Ihe third lime. This 
 triple confession is made a counterpoise to the triple denial, that 
 Peter's tongue may be an organ of love no less than of fear ; and 
 that the presence of Life may not elicit less, than the imminence 
 of Death had done. (Aug.) 
 
 — Βόσκί τά πρόβατα μου] Feed not thyself, but feed My 
 sheep ; the sheep of Christ. Not thy sheep, not the sheep of man. 
 They who feed Christ's sheep with a de.^irc to make them their 
 own sheep, convict themselves of loving themselves more than 
 Christ. Let us not love ourselves, hut Him ; and in feeding His 
 sheep, let us not seek our own things, but His. He who loves 
 himself and not God, is no true lover of himself; for of himself 
 ho cannot live, and he therefore dies by loving himself. Hence 
 the Apostle traces the evils of the last days to self-luve (2 Tim. 
 iii. 1—5). We love ourselves best by not loving ourselves; 
 but by loving Him, from Whom our life comes. (Aua. Tract. 
 123.) 
 
 — ττρίίβοτα] A, B, C have ττροβάτια, and so Tisch. S. Am- 
 brose says, " tertio meretur audire, Pasce agniculos Meos, Pasce 
 agnos Meos, Pasce oveculas Meas." 
 
 Christ addresses His Church in Peter, whom He desires to 
 make a good Shepherd in His own Body the Church, and asks 
 him, " Lovest thouMe.>" And in saying, "Feed My Sheep," 
 and in foreshowing Peter's deatli, He intimates the duty of the 
 good Shepherd to "lay down his life for the Sheep" (John x. 11. 
 15). {Aug. Tract. 47.) 
 
 What Christ is, a good Shepherd, that He enables His 
 members to be. Peter is a Shepherd, and Paul is a Shepherd, 
 and the rest of the Apostles arc Shepherds, and good Bishops are 
 Shepherds, but none of us calls himself the Door of the Sheep. 
 Paul was a good Shepherd, because he entered by the Door ; and 
 when the Sheep at Corinth began to call themselves by names of 
 different Shepherds, saying, "I am of Paul, 1 am of Cephas," 
 he exclaimed, " Whither are ye going, miserable that ye are ? 
 Was Paul crucified for you?" (1 Cor. i. 12, 13.) Aug. Tract. 
 47. Cp. Dr. Barrow on the Pope's Supremacy, vol. vi. pp. 
 110 — 118. Dr. Moberly on the Forty Days, pp. 134 — li)2. 
 
 18. {KTivt'is τάί Xiipaf] thou shall stretch out thine hands, 
 that is, bo crucified ; as he was at Rome. Aug. See TertuUian, 
 Priesc. Hteret. 30. Eusebius, ii. 25. 
 
 — οΧσΐί 'όπου ου fltAtis] will carry thee whither thou wouldest 
 not. Peter desired to be released from the burden of the body, 
 and to be with Christ; but, if it might be so, he desired life 
 eternal without the pains of a violent death ; he shrunk from those 
 pains through natural infirmity, and was carried to them unwill- 
 ingly ; but he overcame them and suflered willingly. Peter had 
 said, " I will never deny Thee ; I will lay down my life for Thee." 
 Christ grants him his will ; but in saying " whither thou wouldest 
 nut," He intimates the sympathy and necessity of nature, and 
 that the soul is unwilling to be severed from the body ; otherwise 
 there would be often self-murders. Peter was carried unwillingly to 
 be crucified, but he suffered willingly on the cross. 
 
 However grievous may be the pain of death, it is to be over- 
 come by the power of Love for Him Who is our Life, and Who 
 willingly suffered death for our sakes. 
 
 Christ reserved the glory of martyrdom for the old age of 
 Peter. {Aug., Chrys.) His old age was no hindrance to his
 
 ^GG 
 
 JOHN XXI. 20—25. 
 
 k ch. 13. 23. 
 & I. 7. 
 
 1 Mall, ic ;s 
 
 in ch. 19. ,'S. 
 
 η ch. 20. 30. 
 Amos 7. 10. 
 
 Se ciwe σημαίνων ττοίω θανάτω δοζάσίΐ τον θεόν και τοΐιτο ΐίπων Xe'yei αυτω, 
 ^Ακολουθεί μοι. -** '' ΈπιστραφεΙζ 6 Πετροζ ySXcVei τον μαθητην, ον ηγάπα 
 ό Ίησοΰζ, άκοΧονθονιη'α, δς και άνεπεσεν iv τω οείπνω έπΙ το στηθοζ αντοΰ, 
 και €ΐ7Γ€, Kvpie, τις εστίν 6 παραδιδου? σε ; -' τούτον ΙΒων ό Πέτρος λεγεί τω 
 ^Ιησον, Κύριε, ούτος δε τι ; "^ Λέγει αυτω 6 Ίησοΰς, ' Έαν αντον θεΧω μενειν 
 Ιως έρχομαι, τΊ ττροζ σε ; συ μοι ακολουθεί. -^ Έζηλθεν ουν 6 λόγος ούτος 
 εις τους αδελφούς, ότι 6 μαθητής εκείνος ουκ αποθνήσκει' και ουκ ε'ιπεν αυτω 
 ό Ίησοΰς, οτι οΰκ αποθνήσκει, αλλ', έαν αυτόν θέλω μενειν εως ερ-χομαι, τΊ 
 προς σε; 
 
 -* Ούτος εστίν ο μασητης ο μαρτύρων περί τούτων, και γραχμας ταύτα, 
 και οιΒαμεν οτι αληθής έστιν ή μαρτυρία αντον. "'^ " Εστί δε και άλλα πολλά 
 ocra εποΊησεν 6 Ίησονς, ατινα εαν γράφηται καθ' εν, ουδέ αϋτοί' οίμαι Tot" 
 κόσμον -χωρήσαι τα γραφόμενα βιβλία. Αμήν. 
 
 courage, for he was a new man in Christ, and was invigorated by 
 the Holy Ghost. (Cp- Chrys.) 
 
 19. σήμαινα•!''] signifying by vhtti manner of death he would 
 glorify God. He does not say ' die.' To suffer for Christ is to 
 glorfy God. Peter, who had promised, in presumptuous haste, that 
 he would die for Christ, at last died for Him in perfect love. It 
 was needful that Christ should first die for the salvation of Peter, 
 before Peter could die for the Gospel of Christ. (Aug.) 
 
 — 'Ακολούθα μοι] Follow Me. Thou hast heard jly words, 
 which are the words of Him Whose truth thou hast proved by 
 thine own denial of Him. He Who ]>rophesied that thou wouldest 
 deny Him, now prophesies that thou wilt die for Him. Now thou 
 niaycit no more fear to die, for He liveth, Whom thou didst weep 
 as dead, and Ai'liom tlinu didst endeavour with earnest love to 
 deter from dying for rdl. (Matt. xvi. 22.) Peter nut only followed 
 Christ to death, but in the manner of his death— crucifixion. 
 {Aug.)^ ,,,,., 
 
 22. Έον OUT in' β4λω μ4νξΐν ewy άρχομαι] If I trill that he 
 should not foHoiv Me, as thou wilt, by raariyrdom on the cross, 
 but that he should tarty for a plaeid consummation of his life, 
 and wait in expectation till I come to take him to Myself in peace. 
 {Aug, Cp. Scrm. 253.) See on v. 28. 
 
 Our Lord had before said to Peter (John xiii.36}, thou canst 
 UQt follow Me notv : now that thou boastest of Mine own s/r<?M^M, 
 saying that thou wilt not deny Me, but wilt lay down thy life for 
 Me. But, He added, thou wilt /ο//οΐϋ Me hereafter; and He 
 }iow explains that saying. 
 
 — «ws £ρχο/ιαι] uhile I am οοηώιρ, and till I come (1 Tim. 
 iv. 13). 
 
 — συ μοί] Both pronouns are emphatic. The oblique cases 
 of the pronoun 'Εγώ (viz. μον, μο\, μ^) are often used in the New 
 Testament in a manner peculiar to it; and this usage imparts 
 much strength and clearness to the sense. See the remarkable 
 example in Matt. xvi. 10, οϊκυ^ομ-ησω μου την ^κκλησίαν. When 
 so used, they do not follow their substantive, but precede it. 
 They are not enclitic^ but emphatic. The same may be said of 
 their relation to verbs, as here, where the sense is, ** Do thou 
 follow Me, instead of inquiring what will become of him," In 
 the present Edition these oblique cases have been accentuated 
 accordingly. 
 
 23. ΈζηΚθ^ν oSf] Thi.^ saying then went forth among the 
 brethren that that disciple would not die. And this notion lin- 
 gered in certain quarters even to the age of S. Augustine, who 
 relates that some persons imagined that St. John was not dead, 
 but only asleep in his grave at Kphesus. 
 
 * — άποΘνησκίΐ'\ Cp. Alatt. ii. 4, ττον 6 Xptffrhs yeyyarat ; 
 
 — Kol ουκ €ΐπ€ν αυτψ 6 'Ir/ffoDj] and yet Jesus said not unto 
 him that he was not to die, but If I will that he tarry till I come, 
 what is that to thee? 
 
 Our Lord delivered here two prophecies, one concerning the 
 death of 5"/. Peter, the other concerning the death of St. John ,• 
 
 The prophecy concerning St. Peter's death had been fulfilled, 
 and had been explained by its fulfilment, when St. John wrote his 
 Gospel. It had been fulfilled and explained by the manner of 
 St. Peter's death, in which he followed Christ to the cross, and 
 so glorified God {v. 19). 
 
 But the other prophecy — that concerning 5"/. John's own 
 deaih-^y/as not yet fulfilled. But it also wai to be fulfilled, and 
 
 to he explairied by its fulfilment when the Evangehst came to die. 
 And those persons who survived him, or lived after him, knew that 
 it was fulfilled by St. John's patient waiting, and in the quiet 
 endurance of life, protracted among many trials, after the death 
 of ail his brother Apostles, till Christ came and took him to 
 Himself by a natural death. St. Peter followed Christ ; St. John 
 tarried for Him. St. Peter's was the martyrdom of death, St. 
 John's was the martyrdom of life. 
 
 The Holy Spirit, by commenting here on aful/illed prophecy, 
 that concerning St. Peter, teaches us to attend to the fulfilment 
 of prophecy in our own times. And by only correcting an enor 
 with regard to an unfulfilled prophecy, — that concerning St. Jolin, 
 — He teaches us not to speculate curiously on vufutfUed prophe- 
 cies : but to wait patiently, till Christ comes to us in the events of 
 History, and interprets His own Propheiies by fulfilling them. 
 
 24. Olros ί'στί»'] This is he, St. John himself. On ovro^, 
 used by a speaker when designating himself, see the note on Matt, 
 xvi. 18. 
 
 — οΧΒαμ(ν] we fcnow. T, and you whom I address, know that 
 His testimony is true, for it is the testimony of the Spirit of Truth 
 (cp. 1 John v. i). 3 John 1:*). Here is an assertion of Inspiration. 
 \Vho could have recorded Christ's Discourses on the mysterious 
 doctrines revealed in this Gospel, and have solemnly affirmed that 
 his record was true, if he had not been enabled to do so by tlic 
 illumination of the Holy Ghost ? 
 
 The writer unites himself with his hearers and readers in one 
 confession of the truth. Compare the Amen at the end of St. 
 Luke's Gospel, and of this Gospel. 
 
 25. οσα] what and how maiuj ; not for & simply, but indicating 
 multitude and greatness, " quae et quanta.'* So used by St. John, 
 Rev. i. 2, 'όσα t/Se, *' quie et quanta vidit." 
 
 — οΰΖΐ avrhv οίμαι rhy κόσμον χωρησαι"] A manner of speech 
 which is employed when that which is evident is amplified, with- 
 out any deviation from truth. The expressions used may exceed 
 the fact, but so as to show the desire of the speaker without any 
 illusion being practised on the hearer. This figure of speech, 
 called hyperbole, is found in other places of Holy Writ. Aug. 
 Cp. Aug. Civ. Dei, xvi. 21. Cp. Rom. ix. 3. Glass. Philog. 
 Sacr. tract, i. cap. xix. p. 905, ed. 1711- 
 
 St. John testifieth this, with as great certainty of truth as 
 height of hyperbole. {lip. Pearson.) 
 
 — οίμαι] I deem, the first person singular; very appropriate 
 after ο'(δαμ€ν the first person plural in the preceding verse, lest 
 any one should attribute this verse to any but one person, namely, 
 the beloved disciple, who wrote these things — St. John. Some, 
 however, have questioned the genuineness of this verse. But it 
 is found in all the MSS. with scarcely more than a single excep- 
 tion (Cod. 03). 
 
 St. John ends his Gospel with the recital of the manifesta- 
 tions of Christ after His Resurrection ; and he does not describe 
 the Ascension of Christ into heaven. This had been already done 
 in the preceding Gospels. (Mark xvi. 19. Luke xxiv. .51. Cp. 
 Acts i. 2 — 12.) He takes for granted, that it is well known to 
 those for whom he wrote. And though he does not describe it, 
 yet ho records three speeches of Christ referring to it (iii. 13; 
 vi. C2 ; XX. 17)• See note on Mark xvi. 19, and above, p. 2C8, 
 
 END OF THE GOSPELS.
 
 CODEX SINAITICUS, 
 
 COLLATED WITH THE TEXT OF STEPHENS, 1550, AS REPRINTED 
 BY THE REV. F. H. SCRIVENER, 1862. 
 
 N.B. + placed before a reading denotes that it is an addition to Stephens' text. 
 
 — placed before a reading denotes that a portion of Stephens' text is wanting in Cod. Sin. 
 
 J is placed after all readings which are only itacisras, instances of ν (ψιλκυστικον and σ appended, or mere errors of the scribe. 
 [ ] Doubtful readings in which Stephens' text and Cod. Sin. agree are placed within these brackets. 
 p.m. indicates readings of the original scribe : 
 t.m. those oflater correctors : viz. Λ, A obliq., B, B», C (C^, C, C), D, E. 
 
 Kara μαθθαιον. 
 
 C\v. I. 1. δαδ fere passim•/. 2. (yivvrtatv ter (sic passim 
 vv. 3. 4. 5. G. 7. 8. 9. 10. 1 1. 12. 13. 14. 15. 10)^ ϊ<γοκ bit (ϊσοακ* 
 Β). — 5e pritn. {fiabet H). 4. [αμινα^αβ prim.'], αμινα^αμ sectind. 
 δ. 0οίσ dis. ϊωβηδ bis. G. δαι/«ιδ secund.^. — ο βασιλΐνσ. σα- 
 λομων (pro σολομωντα: σαλωμωναΒ). [^σολομών: αϊ σαλωμωνΒ]. 
 7. αβιασ seciind. (Β cum Steph.). ασαφ' bis. 'J. oQeiav (Β cum 
 Steph.)Λ [οζιασ'\. [aχaζprim.• at αχασ Χ vet W\. αχασ secund. 
 [f^iKioj/]. 1υ. [ί^ίκίασ]. (μαΐ'ασση pro μανασσ-ησ Έ), αμωσ bis. 
 Xiaffaav (-σιαν Β)Λ 11. ϊνσαασ•/ [cae/era cum Ste])h.). Ι.'ϊ. 
 αβιουτ : prim, (-οι/δ' Β bis). 14. σαδωχ lis (Β cttm Steph.). 
 {αχψ bis Β). 14, 15. €λ(θϋτ (-οι/δ' Β). 15. [^ματθαν bis, ματ^θαν 
 Β], 17. ίδ ter. 18. \_ιυ χυ]. yevea-KT. μνησστζνθισ-ησ sic in 
 lextu: μνηστ. in annolalionibus (-€ΐσησ Β)•/. — yap. avvfXOtvJ. 
 \^. ■πapaZιyμar^σa^{βnyμartσaίΈ^). ατολυσΐ•/. 20. ΐωσηφ*•/. 21. 
 
 — avrov prim.f ui videtur {αυτού iv αυτοσ rescripsit A), ffutri^. 
 22. — του prim, (ησ'αϊου adnolat B, citationis signis > > odditis : 
 fic ii. C). 23. €ξί/. Τ£ξ€Τ€/. (τ€|€ται Β). καΚΐσουσιν•/. — αυτού 
 (cf. τ. 21 : auTou ιμ'μα rescripsit Α), ίστιν/. [ο 9α\. 24. tytp- 
 i(ie, — o prim. παριΚαβα•^ {addidit μαριαμ C^ .' sed prorsus era- 
 sum est), yυ^'ξκa {yufaiKa B)/. βα. {^αυτου Β). 25. ^τίκΐν ϋϊον 
 ( — τον). — αυτί}<τ τον πρωτοτοκον. ΐκα\ίσ(ν^. 
 
 Π. 1. ημ(ρ(σ (-ΟΗΓ C^?)^ (του improbat Β, reslituit C). ϊσ 
 (βισ C)•/. 2. ϋομιν ((ιδ. Β, ηοη C)J. αστ(ραν (—fv) p.m., ut vi- 
 detur (A vet Β cum Steph.). 3. ο βασιΚίυσ ηρωζησ. 4. (αρχι• 
 ifpfKT Β). γβΐΊΌτβ (-ται Β)ν^. 5. (ΐπαν ( — αυτω Β} ηοη C). 
 ουτωσ/. ίϊ. ίξου (pro ικ σου)/. — yap {halet Β), ττοιμανι (-ei Β). 
 7. τικριβωσΐν/. 8, ΐΐπξν/. €ξ€τασατ€ ακριβοκί. τΓ(5ιου/. aTrayyi- 
 Xare/, 9. ϊδοί' («ιδο^ Β)/. Ttponiyov primo (•ΐν forsan p.m.). 
 (σταθτι. 10. αστΐραν (ν eras. Β?). 11. ϊ^ον (pro ΐνρον : (ΐ^ον 
 Β). 12. την ΐαυτων χωράν (τι)ν χωράν αυτών Β). 13. [^ψαινξταί 
 κατ οναρ~\. ζητίν το τΓΐ5ιον>/. απο\^σ€/. 14. [πα^€λα^36, siC ν. 21]. 
 vfStov<J. €KiV. 15. — του prim, (ef αριθμοισ adnoiat Β, odditis 
 aignis). IG. (νεττΐχθη^^ Xftav (λίαν Β)Λ αϊτοστιλοο• aveiKiv/, 
 [iraiTi]. ι\κριβασ(ν/, 17. δια (pro viro: confer V. 2.'J). 18. 
 
 — θρηνοσ και. ηθίλΐν/. €(o'if/. ID. φαίνεται κατ ovap. 20. τ€ί- 
 νηκααιν/. πίδίου/. 21. iy^pOic/. ΐίσηλθςν, 22. — €πι. του ϊτρσ 
 αυτού ηραίου. 23. [ΐΌ^αρετ]. (υπο Β^ pro δια), 
 
 III. 1. ημίρΐσ•/, napayeiveTai (-yiv- Β)^, ^ιωαννησ" passim"], 
 ίουί^ασ/. 2. inii. — και. ηγγικζν•/. βασιλιά (-€ΐα Β)^. 3. ρηθισ/, 
 δια (pro ι/ϊΓο). ΐυθιασ•/. -κοιίιται (-€ίΤ€ Β)ν'. 4. (ιχΐν/. ην αυτού. 
 5. ϊουδ^α ('Saia Β), και νασα η rescript, p.m. ? G. [-οντο (ν"]. 
 + ΐΓοτα^ίω (post ιορζανη). — υπ αυτού (habet Β^), 7» — αυτού 
 (habet Β^), ^pυyιvy/, 8. καρπό»' a^iof. 9. \€yiv^, tyipai (-tipai 
 B)</, 10. —και prim. 11. + yap (post μ(ν). ϋμασ )3airTif<u (at 
 Β Aabet (V OS. ante βα-κτ.), βατττισι^/, 12. \_-κην το St], κατα- 
 κανσι/. 14. — ια'αΐΊ^τισ (habet Β^). χριαν (xpei- Β)Λ /3αΐΓΤΐσβ7)ΐ•ί 
 (■ναι Β)Λ 15. tiitivJ. [ιτροίτ αυτοί"], [ούτω, at -ωσ Β], ημοο• 
 (j);o ij^ic : Β C^ c«m Steph.). 16. δοΐΓτισβίκτ δί (— και), tuflucr 
 
 I 
 
 ανιβη. [ανίωχβησαν].— αυτω (habet Β^), tiSiv/, ττνα βυ ( — το et 
 του).— και ull. (habet C»). 17• ηϋίοκησα («ι/δ- Β, ηοη C). 
 
 IV. 1. [ο ισ]. into του ττνσ ίΐσ την (ρημον. ττφασβηναι (τ(ιρ- 
 Β)•/. 2. ημ. TfaatpoKovTa και τισσιρακοντα νυκτασ. ΐττινασίν•/. 
 
 3. -9ων ο ττιραζων iiTrei/ ουτα?. (tiirov ίνα Β). 4. (ο δ Β), fnriv/, 
 yiypaiTTe (-ταιΒ)/, +ο (ante ανοσ), [eiri]. 5. τταραλαμβανκ/. 
 (στησ^ν, C. ((mtv pro K^yii Β : C^ cum p.m.). fVTe\iTe (-XeiTt 
 Β C^)/. αρουσιν (-ρουσι Β)/. 7- fKitipaaeia/. 8. δικκυΕί. βα- 
 σιΚιασ/. 9. eiiric (pro hiyit), σοιναντα. 10. λ€γιΛ [inrayc 
 σοτ.]. προσκυνησησ. λατριυσισ/, 12. — ο ΐ(Γ. ϊωοί'ΐ'ΐισ οτι (οτι 
 ϊαια»'!'. Α Β). 13. ναζαρ(β (ναζαρα Β), καψαρναουμ. τταρα θά- 
 λασσαν (-σιαν p.m. vet Β). 1G. σκοτι (-τια Β)Λ ψωσ tSiv (φ, 
 Ειδί»- Β). aveTiXfvy/, \Τ. κηρυσσιν (-σ(ΐνΒ)/, XtyivJ, ηγγικιν/, 
 βασίλια (-λ^ια Β)/. 18. —ο ισ. eiStv/, (κα\ουμ(νον pro λίγο. 
 ^fco;' Β). αλί€ΐ<Γ (αλιεία- Β C»). 19. [αυτοκτ δίυτί]. αλΕίιιΓ (yf- 
 ι-ίσβοι αλΐ6ΐσ Β). 21. iZev/, (tauTou Α, αυτού Β). 22. + αυτών 
 (post ττλοιον : delet Β). 23. ο ισ «ν Τ77 γαλιλαια (— ολτιν: ο ισ 
 ολην την y. Β), + αυτουιτ (post ίιίασκων : improbat Β). /3α- 
 σιλιασ*'. 24. ίξηλθίν (pro αιτηλθίν). ττασαν (pro ολην). βασανουσ 
 (-010• Α vet Β), [και] δ(μονιαζομ(νουσ (δ et μα rescript. ; forsan σ 
 λη p.m. quasi vellet σΐληνιαζομΐνονσ, δί/χο Α vet Β, δαιμο C^)^. 
 
 V. Ι. προσήλθαν (-ηλθον Β) [αυτοί]. 3. βασιλιά (-ίΐο Β)^ 
 
 4, 5. [orrfo cum Steph.]. 4. ( + νυν post ττ(νθουντ(σ Β), 5. κλ»ι- 
 ρονομησουσιν/. G. ττινωντΐσ•/. 8. καρδία (ρ rescript, p.m.)/, 
 9. ϊρηίΌίΓοιοιΛ— αυτοί. 10. βαο-ιλιο (-eia Β)/. 11. δΐίοξουσιΐ' Λ 
 niroio'il' τ. ττο;/. καβ υμ. ( — ρήμα). [ψίυδο^ίΕΐΌΐ]. 12. χαφ(ται/, 
 ουτωσ (sic νν. IC. 19)Λ 13. ϋμισ/, αλα prim, (σ addit C, ο/ 
 eras.), αλα secund. βληθ^ν ίξω καταττατισθΐ ( — και). 14. «σταχ/, 
 15. κΐουσιν/. λαμττι/. πασιν/. 1G. 5οξασωσιν/, τον super ras. 
 p.m., bis/. 18. (κιρια/ Β). 19. κληβησιτι/. βασιλιά/. — οσ δ 
 αν ποίηση ad fin. rers. ob ύμοιοτιλίυτον (supplet .\). 20. ϋμων η δι- 
 καloa•u^7J. πλίο;" (πλιοί' Β, 0/ C"? c«m Steph.), Γΐο•(λ97τται (-τί Β)Λ 
 βασιλιά»'»'. 21. οτι (ρρ(θη τοισ αρ in rasura rescript, ab AW. 
 22. (οτι improbat Β).— «ikij (habet C^). effTt prim, et tert./ 
 ροχα(-κοΒ). 23. [κακ€ΐ]. (χι/. 24. fK,/, 25. μ(Τ αυτού fv 
 τη οδω.— σ6 παραδω secund, 20. (κιβιν/. 27. [«ΡΡίβη : sic 
 TV. 21. 31. 33. 38. 43]. — Toiff αρχαιοισ. μοιχιυσισ/. 28. »τι- 
 βυ/χ7)σ(Λ— auTTjo- (Aaie/ Β^). /η. [αυτού]. 29. σκανδαλι^ι (iic 
 τ. 30)Λ συμφίρι (sic τ. 30)^. 30. η (pro και μη: Β cum 
 Steph.). (ΐσ yetvvav αίΓίλβτ) (pro βληθη tiff γ.). 31. — δί (habeni 
 Β C). — οτι. 32. ΐΓοσ ο ατολυο»- (pro off αν οτολυστ)). τορ• 
 νιασ/. μοιχευβηναι. οσ αν ((αν Β) αιτολίλυ/ΐίκτικ γομηστι. /ιοιχοτ( 
 (-ται Β)/. 33. €*iopK7)fffiff. α»oδ»ffιffΛ 34. ίστιΐ' (sic τ. 35 
 4ί*)Λ 36. (μηί( Β, iiTjTc ;j.m. et C). τριχακ (Β cum Steph.). 
 λίυκί)!/ iroiTjffoi η μίλαιναν, 37. [cffTw]. 30. οντισταβτ)! αι. ρο- 
 irifiv'. eiff (;jio ίίτι: C^ cum Steph.). — ffou. 40. λαβιν/. τούτο» 
 (|)Γ0 αυτ»: Β? C'» cum Steph.). yfn. + σου. 41. ίαν f»7op(uffT) (;ί» 
 ayyapfuffti). 42. ffoi (pro ffi : Β cum Steph.). δοσ. δα»Ίffαff(?αiI 
 
 [Matt. 1 1— v. 42.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 41. — (vKoyciTf: usqtie ad μιιτουντασ νμασ. ττ^,οσΐυχΐσθαΐ'•/ .— tir^p- 
 ΐαζοντων υμασ και. 45. ονατίλλίν'. — και βρ^χ- ad β»• vei'S. 
 {&μοιοτ.)ι habet Λ, leyens βρ^χι^. 40. —ονχι {habet ΰ^). [το 
 οΐίΤϋ], ιτοιουσιν</. 47• iroinrai^. εθνικοί τυ αυτό {pro τίλαιναϊ 
 ούτω), 4ii. ϋμισ τίλιοι^/. ωσ {pro ωστηρ), ονρανιοσ {pro ty rota 
 ovpayota)* ηΚιοσ (στιΐ'Λ 
 
 VI. I. ^ δ* (fost ττρυσ(χΐΤ(). δικαιοσύνης (pro ΐ\(ημοσυνην : 
 hoffeiv λ, at Β cum p.m.). Θΐαθ-ηνί'/. — τοισ {habet C•^). 2. ποι- 
 ■ησισ forsan p.m. ησ avyayuytff (C^ cum Steph.)/. αμήν bis let/it 
 p.m. {improbat alterum C-"). απ(χονσιν>/. 3. ΐλαιημοσυνην^. 4. 
 (λ.κ'ήμοσυνη η {ρ^Ο η (Κΐημ: 15 cutn Steph.).— αι/τοσ. αττοδωσι 
 {xie νν. C. 18)Λ — €»* τω ψαν^ρω {sic νν. C. 18). 5. Ιττροσίνχη 
 ;>.»!.]. ονκ ^σΐσθΐ {at ουκ ίσ^σθΐ ω p.m. rescript., quae seguuniur 
 σ οί spalium occupantibus antea vacuum, ο in ουκ pro σ reposito : 
 /line constat ττροσΐυχησθΐ primo scripiumjuisse : C^ habet πρυα- 
 (υχησθαι). ωσ {pro wairep). πλατιών^, προσ^υχίσθβ {pro ■Qai)\^. 
 ~~av. <papu}ffivJ. — οτί. [αττεχουσι]. Q. νροσ^υχτισ {σ eras.)•/, τα- 
 μιον. κΚισασ•/. σου ττροσίυζΐ rescript, ρ.ηι.^, — ey τω fpaytpw. 7• 
 βατταΧογησηται. tQvtKot {θ rescript.)•/. Ζοκουσιν•/. 8. otoefv''. +ο 
 βσ {post yap), at eras, χριαν•/. 9. ■ηροσΐυχ(:σθαΐ\'. °€f {ο p.m.). 
 10. €λίϊατω. βασιΚια•/. — τησ". 1"2. οψίληματαΛ ημισ^. αφ-ηκαμ^ν 
 (C-' cum Stupli.). οφιΚίταισ•/, 13. ττιρασμον^/. — οτι σου κ. τ. λ. ad 
 Jinem versus. 14. αψηται^/. αυτών (α supplet Α)Λ αφησι {sic 
 ν. I5)y. 15. — τα παρατΓτωματα αι/τω;'. uynii/ (/'ί'Ο y^w»' prim.). 
 16*. ι/ϋ'Λ + /fat {improbai A vel Β), ωσ (/jro ωσίτβρ). — οι {habet 
 C^), [α<ρανιζουσι\. το ττροσωττον (C^ cwm Steph.). [αυτωΐ'^ηΜ.]. 
 [f^ocwin]. +7αρ (/ίΟίί ο/ιηΐ': improbat C^).— οτι. αττίχουσίν/. 
 17• αλιψί/, 18. [τοισ ανοισ νησ.']. κρυψαιω (pro κρύπτω prtjn.). 
 
 — σου secuud. {habet Β'"'), κρυφθώ (Β -αιω, pro κρύπτω secund.), 
 
 — ei* τω φαν^ρω, 19. ζιορυσσουσιν^, κΚίπτουσινι/, 20. tio- 
 ρυσσουσι και {pro Όυσιν ουδ<). 21. σου {pro υμών) his, tKit/, 
 [και]. 22. [_-μοσ eor]. — ουν. ΐ} ο οφθαλμοσ σου απλουσ, φωτινον 
 «στε/. 23. η ο οφθαΚμοσ σου ττονηροσ (Β cujn Steph.). σκο- 
 τινον\^. ^στιν•/, 24. [δυσι]. ft {pro -η prim.), μισησι^/, ayaπ^}σt 
 (-61 Β)ν''. ανθΐξΐΤΐ^, μαμωνα. 25. μ^ριμναται^/. φay■ητa^•/. — και 
 τί TTiTjTe (iS)UOiOT€A.). — υμών secund. {habet ^^). [«στι]. 2G. ΐμ• 
 )8λ6ψαταίν'. πζτινα^. στηρουσιν/, (+ τασ αΜβαττοθηκασΜ). τρ(φΐ\'. 
 διαψ6ρ€ταΐν'. 21ί. μ(ριμναται</. καταμαθΐται^. αυζανουσιν, κο• 
 πιωσίί'. νηθυυσιν {ab αγρού ad fin. vers, rescript, p.m., salvd lec- 
 tione). 30. Ϊ {pro tt)•/. 32. ταύτα yap τταντα. (ττιζητουσιν, 
 oihiv•/. + θσ {post yap: Be pro yap C^, qui improbat ο θσ) cf. 
 V. 8. — ουρανιοσ. 33. —του θυ [ttj** β. και την δ.]. 34. μ^- 
 ριμνησι•/. — το. 
 
 VII. Ι. κρινιται^. 2. κριθησ^σβαι^. μ^τριται μΐτρηθησίται. 
 
 3. βλετΓίσ/. την δε Βοκον την tv τω σω οφθαλμω (C^ cum Steph.). 
 
 4. \(y^σ {pro ΐρΐίσι Β C^ (ρισ). + αδίλι^ε {ante αφίσ). (Κ {pro 
 ατΓο). 5. €Κ του οφθαλμού σου την Βοκον, ΒιαβΚΐφισ^, €κβαλ\(ΐν. 
 G. κυσιν>/. [^καταηατησωσιν]. 7• κρούεται•/. 8. [avoιyησiτaι]. 
 y. στί;* m CiTTir /i.m. rescript.•/. — tav {habet W). αιτήσει, cjri- 
 δαισι {non v. 10) ■/. 10. init, η και ϊχθυν αιτησι. 11. νμισ</. 
 ϋΐδαταΐν^. 12. — ουν {habet Β), eac {pro αν). β^Κηται•/, ϋμ^ιν 
 (et ;;.»!. in rasura)\^. ουτωσ/. νμισ ποκιται•/. 13. tισ€\θaτ€. 
 ττλατία/. — 1J ττυλη {habet Β), απωλιαν^. — ίίσΐί' {habet Β). 
 (C^ ^ϊ•ο €ΐσ€ρχομ(νοι let/ere voluit ττορ^υομαινοι ? αί revocavit). 
 14. iHiV. [oTi : αί τί Β .' C^]. [η πύλη]. 15. ιτροσίχεταιΛ— δε. 
 [ei/5t'^0(ri]. €ΐσιν•/, 16. σταφυλοσ. 17. [ούτω]. 18. iroitiv 
 prim, rescript, p.m.^ lectione non mutata. tveyKeiv (pro irouiv 
 aecund. : Β C^ cum Steph.). 19. [τταΐ' δενδ.]. 20. [αττο]. cwi- 
 'γνωσίσθαΐ\^. 21. βασιΚιαν•/, τα ββλη^ιατα (Β cutn Steph.). -ί-τοισ 
 {ante ουνοισ). 22. ΐρουσιν /. ΐτΐροφητΐυσαμΐν. Βίμονια ιτολλο 
 (Β improbat πολλά). ίζ^βαλΚομ^ν {-αλομ^ν C•^). δυναμισ/. 24. 
 [τουτουσ]. ο^οιωθησίται (^γο ομ. αυτόν). ωκοΖομησΐν•/. αυτού 
 την οικιαν. 25. [ηλθο»']. προσ€7Γ€σ€ΐ' (-σοΐ' Β), ίκινη {sic ν, 27)^. 
 «ffeo-cf (iiC V. 27)Λ _^«. + καί παο" p.m. at erasit, sequente και 
 (v. 2C) in rasura scripto•/. 2C. ωκοΒομησΐν αυτού την οικιαν. 
 (fin. φαμμον C^? at ψ erasum), 27• ήλθαν. — και ΐίτν^υσαν οι 
 άνεμοι {όμοιοτ.: supplet Α), [τΐροσ^κο^αν']. 28. ΐτΐΚ^σ^ν. «£- 
 «πληττοΐ'το {-σσοντο Β), «irt τη ^ιΒαχη αυτού οι οχΚοι (Β C^ cum 
 Steph.). 29. fin. + οι/τω»/ tantum. 
 
 VIII. 1. [-jSa^Ti δί αυτω: α/ -βαντοσ Bt αυτού Β]. 2. προ<Γ- 
 2 [Matt. τ. 
 
 ίλθων. 3. fKTicaff/. + αυτού (;^ΰΑ7 xcipa: improbat ϋ, non C), 
 — ο ισ, — (υΟίωσ {habet Β), [ίκαίϊ.]. 4. iiwci' {pro Kfytt: C* 
 λ£7ί). άλλο. δίξο^Λ [ττροσίί'ίγκί]. προΐΤίταξίϊ'/. μωϋσ7}σ. 5. 
 ίΐσ(\θοντοσ δί ουτου ( — τω ιυ). καφαρναονμ. €κατονταρχησ {-χοσ 
 Β). C. — κυρί€ {habet Β). Βινωσ^ί. 7• [κοί]• λίγι/. — ο ισ. 
 + ακολουΰι /χοι {ante eyω : improbat C*). 8. αττοκριΟασ δί ( — και : 
 BC CMWi Stepli.). (κατονταρχησ {-χοσ Β). €ΐπ€ν (;;ro ««ί»»; : Β 
 cum Steph.). \oyω. 9. + τοσσο^ιείΌσ (post t^ooaiav), πop€υfTf\Λ 
 ^ρχΐτί•/. 10. ίθαυμασΐΡ•/. nirivJ. \_caetera cum Steph.]. 11. 
 ηΐ^ουσιν^. ϊσακ. 12. «ξίλευοΌνται ut videtur p.m. (A c«»i Steph. 
 ΐκβΚη.). ίστί•/. 13. cKaroi'Tapxi) (-χω Β). — και secuud. — αυτού. 
 [it' τ. ω. e.]. fin. + και ϋποστρεψαο" ο «κατοϊ'ταρχοσ ΐΐσ τον οίκον 
 αυτού tv αυτή τη ωρα ίυρ^ν τον παιδα ϋγιαι^'Οϊ'τα {uncis improbat Β, 
 sed rursus unci eraduntur), 14. (iBfv\^. \'y, χιροσ•/. "«γίρθη κ^ 
 Ζιηκονι ('' etiam η iCf per Β: fyeρθισa p.m., ut videtur). fin, αυτω 
 (-010- Β). κ;. (^(βαΚΐν^/. 17• ασθίνιασ^/. ^λαβ^ν•/. 18. — πολ- 
 λουσ {habet C^, fortasse pro οχλυυσ), 20, ΐχουσιν^/. vfTtvay/, 
 κατασκηνωσισ•/. «χι/. 21. — ουτου. βοψ€ (iic ν. 22)^ 22. — ισ". 
 \tyi (pro tiiTiv). ακολουθία. 23. [το: improbat ]i, resiituit C], 
 μαθητ€\^. 24. σισμοσ-.'. [τα]. καΚΟίττΐσθ^^/, ίκαθ^υΖΐν•/, 25. 
 
 — ot /ιαβητα* αυτού, ηytpav\^. — ημασ, 2(ΐ. λίγιΛ SiKoi•/. tyιpθιe 
 €ΐΓ€τιμησ€νι/. τω αν^μω (Β C«7M Stepli.). βαΚΧασση•/. 27• [^α* 
 ;)η'ί/ι.]. αυτω ΰττακουουοΊ*'. 28. «λθοί-τω»» αυτω»/ («λβοντοίτ αυτού 
 Β), yaζaρηvωv (pro yepy€σηvωv : Ο^ cum Stcjth.). l•(μov^ζoμtvoι 
 (δαι /i. C^)/. μνημιων•/. (κινησ•/, 29. — ιησου. ϋί€ rescript, 
 per Β ? (υ€ ;>.m. .')/. ημασ αττολΐσαι ττρο καιρού (ημασ βασανισαι 
 ημασ ττρο κ. Β). 31. (κβαλλισ/. αποστιλον ημασ {pro (πιτρίψον 
 ημιν αιη\Θ(ΐν). 32. [ουτοίο" ϋπ.]. αττηλθον ΐΐσ τουσ χοιρουσ 
 {—την αγίλη^). ωρμησΐν•/.— των χοίρων secuud. (αττ^βαναν Β). 
 33. a■!rηyy^\av'J , 31. ϋπαΐ'τηο'ί^ του ιυ. αΖοντ^σ'/. [οπωσ]. 
 
 IX. 1. — το. Ζι^ΊΤΐρασ^ν•/. 2. [^Ίτροσΐφΐρον"]. ΐΐΖων/. €ΐπ(ν/. 
 αφΐ€νται. σου (pro σοι), fin. — σου, 3. [enrov']. 4. [ίδων]. 
 
 — νμασ, καρΒΐ€σ (•ιαισ C•*)/. 5. ο^ιοί^τοι (α^ΐΕ^ται C^). σοι 
 (pro συι). eyetpe.— και (habet Β), ττΐριπατι•/. Vt. (χΐ\/. [eycp- 
 Θασ). ΊΓορΐυου (pro υπαγ^ : C** cum Steph.). 8. ΐφοβηθησαν (pro 
 ΐθαυμασαν). 0. — €ΚΐΐΘΐν (^κιθ^ν Β). ( + €Κί C^ ante καθημ^νοη 
 sed erasum). μαβθαιον. — και secund. (habet Μ). Xeyi•/. ακολουθία,, 
 ηκολουθΐΐ (pro -θησίν). 10. — tytveTo αυτού, ανακ^ιμ^νων (at 
 και cytv^TO ανακιμ^νου αυτού C^). — κοί secund. τ^λωνΐ (^ναι C^)>/, 
 
 — €\βοντ(σ {habet h). συνανΐκιντο/. μαθητίσ•/. \\. f\tyoy (pro 
 (iirov). 12. — ιησουσ, — αυτοισ. χριαν•/. ϊατρων. [αλλ]. 13. 
 μαθΐται*/, (Κΐοσ. αΚΚα.'^ίΐσ μ^τανοιαν. 14. ημισ•/.~~νοΑ\α (habet 
 C, at ττυκνα Α vet Β). νηστ€υουσιν\^, 15, — «λευσοΓται δ€ usque 
 ad νυμφιοσ (όμοιοτ.: supplet Α, legeus νυμφίίοσ). l(j. παλίω/. 
 οιρι/. — auTou(Aaiei Β). ytiv^Tai/. 17• fKX(iTai{Kforsana^8up• 
 pletum)^, αττοΧΚυνται. αλλ οινον νΐον ΐΐσ ασκουσ καινουσ βλητ€ον, 
 αμφοτ(ροί. 18. άρχων ττροσίλθων { + €ΐσ post άρχων Β C^ : ίλβων 
 C*•). ττροσΐκυνί'/.— οτι. 19. ηκολουθα. 20. αιμαροουσα (αιμορο* 
 ουσ-α C^), 21. «λ^γίΐ"/. — μόνον (habet Β). 22. ~~ ιησουσ (habet 
 Β), στραφασ. ίΐπ^ν Οαρσι^ , [θυγοτίρ]. σ^σωκΐν•/. ΐκινησ'/. 24. 
 €λ€')'(;' ( — αυτοιο"). αναχωριτεν''. απίθανων prim.•/, fin. 4 ΐΐΖοτ*σ 
 οτι amdaviv (improbat C^). 25. ΐκρατησΐν•,^ χιροσ•/. 2(j. αυτησ 
 (pro αυτή). 27• [αυτω]. κραυγο^οί'Τίσ•. [υΙε]. 28. ϊΜί7. €ίσ- 
 (λθοντι δ€ αυτω (ίλθοι-τί δί αυτ. C^). [ττροσηλβοϊ']. + δυο (οΗ/ί 
 τυφλοί', improbat C^).— ο (habet C^ : β/ /;.?«. etiam ισ omisit 
 prima). + υ^ιΐ' (flH/e τούτο ττοιησαι : A C^ improbant, Β habet). 30. 
 
 [αϊ'6ωχθϊ;σοΐ'].— αυτών (ΛαΑβ^ C^). (νΐβριμηθη. μηΒισ•/. 31. — ολη 
 (ΛαΛίί Β), 32. — αΐ'θρωπον. 33. — οτί. 34. ~ ^ν (habet Β), δί- 
 μονια•/. 35. ττολισ•/. — κοί tert. (habet Β), [c;* τω λαω : rfe/e^ Β]. 
 ίη. + και ηκολουθησαν αυτω (delet Β). 3ί>. eσ■/cυλ)U€»Όί (pro ΐκ- 
 λ€λυ/χ€ΐΌΐ). ΐριμμΐνοι. [ωσίί]. 37- λίγι/. μαθητίσ•/. cpyaTf^. 
 
 Χ. 1. (^3 («ic νν. 2. 5)Λ (κβαλλιν•/. 2. (στιν•/. + και (ante 
 ϊακωβοσ : at eras.). 3. βαρθολομ^οσ•/ . μαθθΐοσ. — και λΐββαιοσ ο 
 ΐπικληθ€ΐσ (και tantum habet Β). 4. [καναηττίσ]. ο ιουδασ ο 
 ϊσκοριωτησ (Β c«m Steph.), (ποροδίδουσ• Β : α/ δί eras.). 5. οπ- 
 ΐστίλ^ν^, 'πapayy^λaσ•/. — λ€yωv (habet Β). — (θνων (habet Β). 
 απ^λθηται/, σαμαριτων•/, €ΐσ€λθηταΐ\', 7• βασιλιά••/. 8. νίκρουσ 
 t^iipcTai λίττρουσ" καθαρίζεται (literae ν(κ p.m., at in rasura 
 scriptae, fortasse λεπ primo : v€Kp. ty. improbai A vel Β ; postea 
 resiitut,). 9. κτησησθαι•/. — μηΖζ apyvpov {όμοιοτ.: habet Β). 
 44— Χ. 9.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 10. [^ραβΒοι/"]. βη. — (στιν. \\. ΐΐσΐΚθηται ΐξΐτασαταΐ'/. fy αντη 
 τΐ(Τ. eoTTif Λ μινατί'/. f^(\Qr\rai>/. 12. βη. + K^yovrtv (φηνη 
 τω οίκω τούτω {improbant Β? C; posiea resiiiut.). 13. ίΚθατω. 
 ϊ/ίϊ/χ-τϊ bis in veraw/. (ψ (pt'o ττροσ). 14. αν {pro tav). Η «^ω {anle 
 ττ)σ οίκιασ). — τκ\σ Secund. +η κωμησ (posiiro^fwa). f κίνησα. + (κ 
 {ante των ττυΖων), 15. -^-γτ} {ante •γομορρων'). νο\ι €κινη^. 10. 
 ο οψισ (ϋί οφισ C^). aKatpeoiV. 17• τταρα^ωσουσιν^. 18. βα- 
 σι\ισ^. αχθησίσθαι^. 19. ναρα^ωσιν. €κινη^. β η. λολησητί. 
 
 20. νμισ>/. 21. ■τταραδωσι/. οδίλ^οσ {pro αΒ(λ.ψον: ν C?)/. 
 γοησ/. 22. υπομινασ^/. 23. troKi-J. φευ^ίται/. cTepa»* (;vro ολ- 
 λτ?!' : nihil addilum). πολισ/. [του]. — α»' (αί ου C^). 24. «στί;-/. 
 + αυτού {post διδάσκαλοι'). 25. [το;/ Οίκοδ.]. βαζΐβουΚ. ΐττΐΐια- 
 Κ^σαντο {αηκαΚΐσαν C^). [τουσ οίκιακ.]. 26. ΐστιν\^. αττο- 
 κα\υψ9ησΐΤ€^. -γνωσθησΐΤΐ^/. 28. ψοβισθΐ (pro φοβΊ]θητΐ) bis 
 in vers.: sic v. 31. αττοκτ^ννοντων. αττοκτιναι^/. και ^υχην και το 
 σώμα {την ψυχ. Β), απολ^σΐ^/, 29. ττωλειτί^. π€σίται/. 30. 
 •ηριΒμημίΡΐ eitrtf/. 31. φοβισθΐ. διαφίρ^ταί νμισ^. 32. o^uo- 
 λογησί/. [tv ουρ. : i/c ν. 33]. 33. [δ α;'], αρνησομ€</. κα-γω 
 αυτόν. 34. νομισηται^. ϊρ-ηνην βαλιν prim. βαΚιν ϊρηνην secund. 
 37• caTi»/ bis in versu (sic v. 38)/. 38. ου Χαμβανι. αΐ(ο\ου6ι. 
 39. — ο €υρων usque ad και inclusum {supplei A, legens anoKfffiy/). 
 (υρησι•/. 40. δ€χ€Τ€ iis in vei'S.^. ο Se (/iro /fat o: C'* ci«« 
 Steph.). awoo'TiAat'Ta/. 4\. λημι^ζτ^ bis i7i vers. StKiOu secund.'/. 
 42. [ea;/]. 
 
 XI. 1. ιβ^. SiBaffKiv^. κηρυσσιν•/, 2. δια (pro δυο). 4. αττο- 
 κριθισ•/. (ο ίσ^: s/c Tischend., at deest annolatio: nee lucem 
 offert facsimiLTdh. VI.). απαγγιλατί/. +ται (απ /e 7ωαΐ';'Τ} : im• 
 probat Β). 5. οΓοβλίΤτουσίν και. π^ριπατουσιν•/. καθαριζοντ€ και. 
 ακυυουσιν-/» + και {ante vtKpoi). tytpovTe και, ίυα•γΎ€\ιζοντ€^. 
 6. [«α»/]. 7• X.fyivy/. ΐζηΚθατΐ {sic /ere νν. 8. 9). βεασασβίΛ 
 8. Ε^τιλβαται. α;'ϋΐ' ϊδί»* {ϊΒιν ανον Β). — ιματιοισ. {^βασιΚΐων^. 
 
 — ζίσιν {habet C^). 9. ΐΐτ^λθατΐ. ττροφητην iSiv (ϊδ. ττρ. C). 10. 
 
 — yap. ΐστιν•/. [c^w]. [οσ]. κατασκΐνασί'/. 1 1. ίγηγίρτεν', 
 yuviKitiV\f. μιζών bis in versu\/ . βασιλιά {sic v. 12)/. [αυτού cffTi;/]. 
 12. βιαζίτ(\^. ^ia(jVT€ {primb βιαζΐΤξ : Β .^ ^.'c i« ^σ mutat)y/. 13. 
 ί•προφητ€υσαν. 14. δεξασθε/. epxeaOes/. 15. [α /ioufiv]. IC. ΐστιν•/. 
 παιδίοίίΓ καθημίνοισ" iv τεσ αγορίο" (ταισ* ayopaia C^) α ττροσ• 
 ψωνουντα τοισ ΐτίροισ Kiyovaiv { — αυτωΐ' και). 17. — υμιν 
 secund. 18. τ]\Θ(ν^/. \^yoveivJ. Β^μονιον {^αιμ. C^)/, 19. φιλοσ 
 ΤίΚωνων. ΐΒικ€ωΟη\/. (pyωv {pro τΐκνων). 20. ονώιζ(ΐν\/. πλί- 
 σται/. δυ^α^ισ (i/c ν. 21)/. 21. xo/jat.'ei;'/. JQIJδσαt■δα»' (ί* crfli.). 
 (fi η ΐν Β, αιί i;;se i/t'/e/ η)/. +καθ7ϊμ€^οί (flii/e MeTtiOijffac). 
 22. (στξ</. 23. καψαρναουμ μη ξωσ ουίΌυ ύ^ωθηση. [^καταβιβασ- 
 Θησ'η']. i^ei'Tj^TjJai' (pro tyevovTo). Ζυναμισ^/. [ui ^e^O/xcfai (v 
 σοι : α/ σοί ab A super rasuram scriptum : νμιν p.vi., ut videtur'\. 
 ίμεινεν. 24. — οτι {habet Β, α/ ej-as.). αν^κτοτΐρον 6στ€ -^η σο- 
 Ζομων. 25. ίκινω•/. αποκριθισ•/. ΐκρυ>^ασ. 20. «υδοκια €7**'^''ό• 
 27- — ^^oυ {habet Β?). ουΖισ^. ΐπιyιvωσκι bis in versu^. βου\ητΐ 
 ο υσ ατΓο/ίαλυψΓ. 29. — απ €/,ωυ {habet Α), πραϋσ•. τοττι^/υσν'. 
 ψυχίσ/. 30. [χ^-ηστοσ]. 
 
 XII. 1. ίΚΐΐΌ)/. σαββασιν^/, μαθητί•/. iirivaoav/. τιλλιν\\ 
 2. €ΐ7Γο;'. c^cffTi;/ (i/'c νν. 10. 12)/. 3. €ποιησ(ν\/. δαδ {sic 
 V. 23)/. fπιvaσ(V^/. — αυτοο*. 4. ΐψα-^ον. [^ουσ^. <payiv\/. 'ύρ^υσιν•/. 
 5. UpiO'/. βΐβηλουσιν•/, ασιν/. 6. μιζον. 7• €λ€ϋσ'. 8. «Ο'τι»'/, 
 
 — και. 9. fKidev)/. 10. — ην την. χφα/. σαββασιν {sic ν. 12)•/. 
 0€ρο7Γ€υ(Τ€. 11. [^(Γται]. €^i/. π€σ7ϊ (e;/7r. Β), κρατησασ iy^pn 
 αυτό { — και). 12. Ζιαφ^ρι•/. 13. λεγί/. ίκτίνοί' σου τη»' χ^ψΛ 
 (+ίΓου C, αί eras.). c^eTJcei//. ατΓ€Κοτ€στα^7ϊ. — ωο" ?; άλλη. 14. 
 ίξ(\θοντ(σ δε 01 φαρισ^οι συμβουλών ΐλαβον κατ αυτού. 15. (κι- 
 β€ί'/.— όχλοι. 1C. {^φαν. αυτ.]. 17- 'ίνα (pro οττωσ). 18. — «ισ 
 {habet Β), ηϋδοκηο-ί»'. 19. τ^σ {ταισ C^) πλατιαισ/, 20. σβΐσι</. 
 
 21. — c»*. ελτηουσίμ/. 22. [ττροση^ίχβη]. [Ζαιμονιζομ^νοσ τυφΚοσ 
 και κωφοσ]. αυτουσ {pro αυτόν: C^ cum Steph.), — τυ^ίλοί/ και. 
 
 — και {ante λαλειν : habet C^). βλεπι*-/. 24. €κβα\\ι {sic 
 ν. 20)/. β€(ζίβου\ {sic ν. 27). Scjuoi/iwi/ (δαι- C»)/. 25. ϊδωσ 
 (f era*. 6«;;?Γσ: z/^ier Β?). — ο ίησ-ουσ". βασιλιά (siC νν. 2C. 20)/. jue- 
 οιοΟισο bis in versus/. 20. σταθησ6τε/, 27. «κβαλλουσι*-/. κριτα* 
 βσοί'ταί Ομωι/ 28. e»/ ττνι θυ tyω. ζ€μονια{8αι-0^)\^. 29. (ΐσ(\θιν\^. 
 [διαρττασαι]. βη. Βιαρπαση. 30. «στιν/. σκορΐΓΐζΐ\/. βη. + jUt . 
 31. a(;>€f77ffeTe 6ίΑ" in f crsw (a'jc ν. 32 Αί5)ν'. — τοισ αΐ'^ρα-τΓοισ secund. 
 
 3 ίΜΛΤΤ. χ 
 
 32. €ac (^ro αν prim.), ου μη {pro ουκ : Β.' C Cum Stopb.). [tf 
 τούτω τΰ)]. 33. ττοιησαται prim.•/ . ayadovforsan primo, at καλοί 
 secund. p.m. y^vωσκiTi•/, 31. yivvημa^'^ {τα p.m.}). Χαλιν•/. 
 35, — τησ καρΒιασ. [το]. 30. λολησουσιΐ' ( — iav). ανο^ωσουσιν 
 (ατΓο improbat Β.'» sed postea restitut.). 37• Ζικΐωθηση^. — σου 
 secund. 38. + αυται (α«ίε τιΐ'ίσ). φαρισΐων•/. σημιον ιΒιν/. 39. αιτο- 
 κριθισ^. σημιον ier in versu•/ . (ττιζητι•/. Βοθησ^τΐ•/. 40. τρισ ier^'y 
 semel. «στί/. 41. >'ii'€U€tT</. αναστησοντί•/. κρισι {ηοην. 42)/. 
 42, fy€pθησ€^f•/. κατακρινι•/. ακουσΐ•/. σοΚομωνοσ bis in versu. 43. 
 
 u 
 
 δίίρχετί/, (^ητουμ : ω A vel h '. sed deletum), 44. λίγι/. ^ισ τον 
 οίκον μου ΐπίστρ€•^ω.— (Κθον (habet A). + και {ante σ^σαρ.), 45, 
 JTOpfucTc/, ναρζίΚαμβανι•/. [επτά €Tfpo]. κατοι«ι €/ίΐ/. 7**'*'^*^• 
 ΐκινου χιρονα•/. (ση•/. 40. — δί. {αυτού secund. punctis noiat., 
 sed restiiut.). ϊστηκισαν/,— ζητουντ^σ usque ad βη. versus se- 
 quentis {supplet A, legens v. 47 eiircv fie τισ τωΐ' μαβητνΐ' αυτοί/ 
 ϊδου η ^ηρ σου /cat ot οδίλ^οί σου ΐξω ζητουσιν σ€ : cf. Marc, ΐίύ 
 32). 48. €Ι7Γ€γ/. λεγο^'Τί (^/"Ο βίττο^-τι). 49. ^κτινασ•/. χιραν 
 p.m., ut videtur.'- αυτού prim, {habet A). 50. [ποίηση]. 
 
 XIII. 1. — δί. ΐκινη•/, €κ (pro αττο), 2. —το. καθησθ^•/. 
 Χστηκι•/. 3. σπιρων\'. σττιρί, 4. σΊτιριν•/, ΐΐτίσΐν•/. -ηΧθίν τα 
 TTCTica και. 5. €ΐχ€ν•/. (ξανΐτι\€ν•/. €χιν {ηοη ν, 6)/. [)3αθοσ 
 7ησ]. 6. ο^Ότιλα^-τοσ /, 7• ίίτΐ'ίξα»'. 8. _/?η. λ/. 9, — ακουίΐ»/ 
 {habet C•^). 10. μαθηται ίίπαν. ουτοίσ λαλ«ΐσ (Β CMffi Steph.). 1 1, 
 
 — αυτοισ. yvωv€•/. βασιΚιασ•/. (κινοισ•/. 12. ΒοΟησ^Τΐ•/. π^ρισ- 
 σίυθησ€Τ€/. ΐχι prim.y/, αρθησ^το/. 13. ιταροβολίσ (-αισ C^)/. 
 βΚ^ττουσιν•/. συνιουσιν. 14. — €ϊγ. -προφητια^. βλ€ψητ€. 15. 
 «σιΐ' αυτω»' prim. Γδωσί!*/. {■¥ αυτών post ωσιν secund. Β), ακου- 
 σωσιν•/. συνωσιν•/. ΐττιστρ^^ωσιν•/. ϊασομίψ 10. βΚΐτΐουσιν•/. 
 \^ύμων secund.^. ακουουσιν, 17. — 7'"^* ττρο^ητί/. δικ€θΐ (-αιο. 
 C^)/. ίδι^/. ιδαμ. οκουσί/. 18. υμισ•/. σπιραντοσ {-ροντοσ C^). 
 19. βασιλιασ•/. «ρχετί/. αρπαζι•/. σπαρισ {sic νν. 20. 23, ηοη 
 22)/, 21. «χί/. (στιν•/. 22. — τούτου (/itaie/B?). συ»'7Γ»'ί7€ΐ. 
 yiviT€^. 23. τηι/ καλή*' 7'ϊ*'• σ'^ί'αίσ. καρποφορι•/. ρ. ξ. λ/. 
 21. βασιλιά {sic ν. 31, ?ion 33)/. σπιραί'τι. 25. καθΐυΖιν•/. «ττ- 
 ζστταρκ^ν {ς-κίσττΐΐ,ρίν Β). 20. «ποιησίΐ//. 27- ΐσιτιρασ•/. (χι τα 
 ζ. (Β delet τα). 28. δούλοι λ€70^0'"' αυτω {—nirov), θίλισ/. 
 29. φησιν (pro (φη). 30. συί'αυ^αΐ'ίσθε/. άχρι (μίχρι Β ? ied 
 οχρι restiiut.), [τω καιρώ: τω delet Β.' sed restitut.']. θ^ριστΐσ/. 
 [€ίσ δ.], κατακαυσβ/. [συί'α7α7*'''*]• ^'• ^σ-ττιρΐν/, 32. (στιν 
 bisinversuV. {αύξηση C .^ iiii restitut.), yiviTi•/. [κατασίίηϊ'ου»']. 
 33• ■\■λiyωv (ante όμοια). 34. ουδίΐ' «λαλησίϊ' {at ουκ «λολι C**). 
 35. + ησαΓου (post δια: delet Β). '!Γαραβο\€σ {pro -αισ)•/. 
 [_κοσμου deletum, sed restitut.]. 30. αψισ/. (ίσηλθ^ν^. — ο ιησουσ, 
 προσήλθαν p.m., at •ΐν prirno. μαΟητί•/. Ζιασαφησον (pro φρασον: 
 C^ cum Steph.). 37. — ουτοίσ. σπιρων•/. 38. βασιλιασ {sic 
 ν. 41)/. 39. ο σπιρασ αυτά (στιν. — θίρισμοσ usque ad οι δε 
 (όμοιοτ. : supplet Λ, του omisso ante αιωνοσ, quod supplei C^)/. 
 40. συλλ67€Τ€ν^ [κατακαίεται], ΐστΐ•/. συντΐλια/. — τούτου. 41 
 αττοστΕλι/.— αυτού prim. 42. βαλλουσιν (λ prius eras.), ΐκιν 
 €στ€ (εσται Β.^)/. 43. δικεοι (δίκαιοι Β?)/. — oKouei»' (habet Ο*). 
 44. — ίταλιν. ( + δε ροΑ•/ ojuoio Β), βασιλιά (-λ€(α Β)/.— εν τω 
 α7ρω (ί^ϋίοτ. : supplet Α), εκρυψεν/. ί)πα7ί/• πωλι πάντα οσα 
 «χι/. iKivov•/. 45. βασιλιά [sic V. 47)/. — ανΰρωπω (habet Β). 
 40, «υρω;/ δε ( — οσ). πεπρακεν/. «ιχε»*/. 47• βληθιση•/. 48. [επ 
 Toj/ αί7ΐαλοΐ' και: α/ και επι τ. αι. Β ? «ιί prior /ec/io restitut.'}. 
 ayyq. ΐβαλλον {ίβαλον H}). 49. εστ6 («ic v. 50) ν', συ^-τελια/. 
 εξελευσοντε/, [οψοριουίτι], 50. βαλλουσιΐ' (βολουσικ Β?), 51. 
 
 — λε7«ί αυτοισ ο ισ.— κύριε. 52. [είπε»*]. /Ααβητευβισ τη βα- 
 σιλιά (— €ΐσ). ο^οια (ομοιοσ Α vel Β, itemque C)/. 53. ΐκιθ^ν/. 
 54. αντιπατριδο (πατρίδα Α vet Β), εκπλήσσεστε. δuι'αJuισ/. 55. 
 ουχ (pro ουχί). λε7€τε/. ίωσηι^» {-σηφ Α in rasura : ϊωαννησ 
 p.m., ut videtur). 50. εισιι//. [ταύτα πόντο]. 57• — ιηιτουσ. 
 εστίν/, ϊδιο ποτριδι (— οντου). 58. εκι/, δυνο^ισ/. 
 
 XIV. 1. ηκουσΐν ιηρωΒησ «ν εκινο) τ« κοιρ» ( Β vel/orsan 
 p.m.). τετραορχησ. ειπεν/. 2. δυνα/ιισ/. 3. — αυτόν (Λαέβ^ Α). 
 και εν φυλακή απεβετο (εν τη φ. και απ. C*). [ψιλιτπου]. 4. 
 €λε7ίν/.— ούτω {habet C^ post ΐωαννησ).— ο. •{εστίν/, εχίν/, 
 5. οποκτιΐΌΐ/. 6• 7* *'**''*'"<'■ ^* 7**'*'Μ<*Ό"'" (ρ'*0 yΐvfσιωv δε 07•). 
 
 εσε*'/. 7• Μ^^*• Ε***']• ^* προβιβασθισα/. {Post αντησ" 
 
 ηρε 
 lO-xiv. 8.] 
 
 3 Β
 
 COLLATION OF CODEX SINAITICUS. 
 
 forsan icripait Β eiwev, at rursus eras.) 9. [€\υπηθη'}. [St]. 
 cvvavoKiatvovffy/» fKfXevaey/. 10. αιτίκ^φαΚισΐν { — roy. habet 
 C•"*). II. T}v<yKtiV\^. 1"2. WTW/xa αυτού (pro σωμαι αιηου dele- 
 iunif ei restiiuium)* αυτόν {pro αυτό : Β } cum Steph.). απηγ- 
 yiKavy/. 13. ακουσασ δ€ (—και), (κιθίν•/. ττ^ζοι. 14. —ο tff• 
 CiSci'v'. ex αυτοισ, ίθΐραττΐυσΐν•/, 15. [τpoσηλβo^]. μαθητί•/. 
 
 — οντου. irap7)\0cv τ^δη. + ovy {posi απολύσαν), χωρασ {pro καβμασ : 
 C» cum Steph.). 16. — ΐσ {habet C*). χριαν^. αιτΐΧθιν^. ΰμισ 
 φα-γιν/. 17• αρτονσ « μη π^ντί (C* cum Steph.). 18. tiictv^. 
 udf αυτουΟ". 19. CKcXii/ffic. του χόρτου, [κοί λαβών], e et β -J. 
 fv\oyTj<r€Vy/. iSoi/cci'/. 21. ωσι («Jtrei Β? C^)/. [7. «at π.], 22. 
 
 — €υθ(ω<τ {habet Β). r]vayKa<r€v { — ο ισ). — αυτόν, ^μβηνο/. [το]. 
 ιτροα•)ΐν^. 23. — ανοΧυσασ τουσ οχ\ου<τ {δμοιοτ.: sttpplet Α), 
 τροσίϋξασθί/. 24. [/ίεσΌ»* ττ^σ 6. ν\ν]. 25. 7)λ0€ν. — ο (ίΤ. τι\ν 
 θαΚασσαν. 26. ίδοντίσ• δί αυτόν ( — /cat e/ 01 μαθηται : at οι 5f μαθ. 
 ϊΒον. αυτ, Α), τησ θαλασσησ; <<rTivyf. 27• ^υθΐΌ". [αυτοίσ]. — ο ισ" 
 (/ίΟί/ (Κα\ησ€ν ροηίί Α). BapatTi-J. φοβισθΐ^. 28. αηοκριθισ^, 
 [αι/τ. ο 7Γ(τ,] eiTc;'. fi συ (ΐ κΐ. ΐλθιν ττροσ σε. 20. — ο secund. 
 ΐλθιν ηλθΐν ουν {pro ίλθαν : -ηΧθίν ουν improbai C). 30. — ισχυρον 
 (Cod. Β. in marg.). καταποντιζΐσβΐ tKpa^ivJ. 31. (υΒυσ. ^ktivooV* 
 32, avo^at'Ttij;'. 33. — €\θοντίσ. 34. eiri {pro ΐΐσ). + ίΐσ {ante 
 'γΐννησαρΐτ). 35. — €Κ€ΐνου. ατ€στίλα»ν', ΐκινην^. 36. ΐσωθησα^, 
 
 XV. 1. ττροσ^ρχοντΐ^/.-Όΐ. φαρισαωι και ypaμμaτetσ. 2. μα- 
 θητ^^. ΐΓαραβ€νουσι>/. χιρασ (χ^φ. Β). — αυτών. 3. — κοι {Habet 
 C). τταραβ€ν€Τΐ^. 4. (ν€τι\ατο Xe^wi* (C•^ «ίττί!* : β/ cvct. λ. res- 
 iiiut.). — σου. 5. υμισ^. ouSev €στιν {pro και: improbai ουΖ. ΐσ. 
 Α re/ Β), [τι/ιησ-η]. — η την μητέρα αυτού. 6. τον νομον {pro 
 την €ντο\ην•. C^ τον Koyov^ at νομ. restitutuni). 7• «τρο^ητευ- 
 σ(ν•/. 8. — «yyiCfi /Λοι.^τω στο/χατί αυτών και. χιλ€σιν/. 11. 
 + τούτο (iin/e «oivot prim.: improbai C^). 12. — αυτού, tnrav. 
 13. αποκριΘισ eiTrff/. ψυτια^/. ΐκριζωθησΐτζ^, 14. οδϊϊγοι cuiv 
 τυφλοί ( — τυφλών: at C* τυφλοί eiciv o5. τυφλών, sed prior 
 lectio resiituiiur). ιτ^σουντξ pritno, at'Taip.m.W* 15. — τού- 
 τη:». 16. — ισ. υμισ•/. 17• [ουπω]. νοίΤίΛ χωρι -J. +τον {anie 
 αφιέρωνα). ^κβα\\(Τ€>/. 18, 19. — ί|€ρχ€τθί usgite ad καρΒιασ 
 (δμοιοτ.: supplei Α). 19. iropviai^. 20. βστίνί/, ^fpciv φα7ΐ»''^- 
 
 21. iKiBiV-J. 22, €κινωνν^. «κ-ραξίν (/Jro €/ίροϋ7αίΓ€*' 1 C'^ ίκρα^ί*•). 
 
 — αντω. [utc δαδ]. δαιμονι^ΕΤ€ν^. 23. ηρωτουν. 24. ατοκριθισ 
 (ηΟΗ νν. 26. 28)Λ 25. ττροσεκυνι^ (C νροσ^κυνησίν). βοηθι•/. 
 26. €(ττιν καλόν. λαβίνΛ βαλιν•/. 27• «ίΐτίνΛ 28. Θΐλισ\^. 
 ίκίνησ/. 29. €κιΘΐν\/. ηΧβΐν/. 30. κυλλουσ κωφουσ. €ρίψαν. 
 αυτού (/το του ιυ). 31. τον οχλον. βαυμασΐ'/. — κυλλουσ• υ7ί€ΐο'. 
 + καί (ante χωλουσ). «δο^α^ον. 32. — αυτού. ( + αυτθίσ poit 
 «iTfv A), σπλayχvιζoμe</. [ημ^ρασ y νροσμίνουσι]. €χουσιν\/, 
 tf>ayωσt^"/. απολυσί^. νησησ^/. μη {pro μηττοτΐ). 33. — αυτόν, 
 χορτασί/. 34. λίγιΛ ΐίτταν. 35. irapayyiXaa τω οχλω (pro 
 ΐκΐ\€νσί τοισ οχλοισ). ανανεσιν^. 36. ιηι7. — και. (Καβίν. +δυο 
 {ante ιχθυασ: improbai C^). + και {post ιχθυασ). (κ\ασ(ν\'. 
 ΐΖιΒου. μα0ητ€σ (-ταισΑ?)/. — αυτού, /ζαβητε (-ται Α ?)>/. τοισ 
 οχΧοισ. 37. [ηρ• το π, των κλ.]. ττΚηρίσ•/. 38. ανδρίο* ωσ* 
 τίτρακισ-χιλιοι. ν^Ζίων και yvv(κωv. 39. [ενε^βη], μα7αδαν (/χα- 
 
 XVI. 1. ( + Oi ante σαδδ. C**). Ίτιραζοντζσ^. «ιτηρωτων. {ηρωτησαν 
 C^, sed prior leciio reaiiluitur). σημιον^. enSile/. 2. — οψια? 7ei'o- 
 αΐνησ usque adfnem V.3. 4, σημιον ter in versu.•/. Βοθησετΐ^. 
 
 — του προφήτου, ανηλθεν/. 5. —αυτού. 6. — αυτοίΟ" (*icv. 8). 8. 
 
 — ουτοισ. ίχ€Τ€ (pro (λαβΐτε). 9. — ουδέ /iVT?/Ltovtu€Te (ό/4θίοτ. : 
 habet C^, at -(ται-/). 10. fv^. [οΊτυριδασ]. 11. άρτων. προίΤίχίΤί 
 δί (pro τΓροσίχ^ιν). φαρ€ΐσαιων fiic•/. 12. Rescript, p.m. usque 
 ad τησ ζ. titrfv\^. των φαρ^ισαιων και σαΒΒουκαιων {pro του άρτου : 
 α/ των άρτων co/Ti^i7 C^). άλλα. διδασ-καλ/ασ (pro διδαχησ* : C^ 
 cum Steph.). φαρασαιων secund.'/. 13. καισαριασ•/. οι ανοι ftvai 
 λΐyoυσιv (— μι : at key. etv. C^). 14. [eiirov]. ιωανην. [άλλοι]. 
 15. [αυτοισ υμασ]. 16. ftvev'/. 17- αποκριθίΐσ δε (—και). 
 αίτεκαλυψεν/. α\\α. [τοισ], 19. init. — και. κλιδασ (κλιο• C^). 
 [ο eav bis in versul. την yηv prim. {τησyησC^). [δ€δ€/ΐ€νον]. 20. 
 [δΐ€ο-τ€ΐλατο]. —αυτού. - ισ (habet C^). 21. ϊσ χσ {— ο: improbai 
 utrumque C^ : ο Τσ C^ ?). δίκνυειν/. ΐΐσ αροσοΧυμα αττΐλβαν. 
 
 22. \_ΐΐΐΐτιμιν συτω], «ιλεωσ/. 23. cittcv («C v. 24)/. €i (μου 
 
 "^ [Μλττ. xiv. 
 
 (ci μου C). 25. cav (^ro αν prim.). 26. ωφεληθησ'^ται. (otcu• 
 pro cav C^ : fl/ «αν restitut.). [λλ]. 27• τα €p7a (/;ro την πρα^ιν: 
 C* cwi/i Stt'pli.). 28. +OTi (a;i/e «ισιν/). [των ωδ*]. «στωτω». 
 [7£υσωνται]. ΐδωσιν^^. (^fO βασιλεία C habet δο(η του ιτρσ^ 
 
 XVII. 1. τον ιακωβον και Γωανην. 2. ελαμψενΛ 3. k^-^t» 
 μωυσησ. ηλειασ. συνλαλουντεσ• μίτ αυτού. 4. ftir€v>/. Ύοιησω. 
 μω'ύσίΐ. ηλ«ια μίαν. 6. [ευδ.]. ακουίτε αυτού. 6. tweaav. 7• 
 προσηλ^ίν. και αψομενοσ (pro ηψατο). — και {ante ciiriv). 8. — τον 
 (anteTv). + αυτόν {ante μόνον). 9. ίκ (pro airo). [αναστη]. 10. 
 'ιτηρ. («p.m. )/.— αυτού, ηλειαν. 11. — ισ. [βυτοισ]. +oTt{ante 
 ηΚΐΐασ). — πρώτον. 12. ηΚαασ. η\Θ€ν^. [αλλ]. — €v. ουτωσ^• 
 13. ιωανου. 14. — αυτών, αυτόν (pro ούτω). 15. — κυρΐ€. <χ€( 
 (pro ΐΓασχ€ί). 17. ο Se αποκριβ^ισ ( — ισ : at C• τοτ€ αποκρ, 
 ο ισ). -fouTOio• {post eiwiv). μ«β υμών ^σομαι. 18. — ο ποίΟ". 
 19. €ίπαν. 20. — κτ. λ€7" {ρ^^ ίίπεν). oXiyoviaTiav. μεταβα. 
 €v6«v {pro fVTfuOfv). 21. 7)ee«/ rerjii* {habet C**, legens €κβα\• 
 λ€Τοί pro ίκπορευετοι). 22. συστρΐφομ^νων. yaXftkata'/. 23. 
 [ε7ερ0ηο'€τοί]. 24. καφαρναουμ. [-χμα ii'i ιη rerju]. (ίίπαν C^). 
 
 — τα secund. {habet C*). 25. «ίσελβοντο (pro on ίίσηΚϋ^ν : 
 sic C^ } at €\θοντα C^ ?). λαμβανονσιν^/. 20. ο δε €φη (pro λ€7« * 
 ούτω ο πίτροσ). + ίίποντοο" Se οπο των αλλότριων (post αλλό- 
 τριων). 27. σκανδαλι^ωμεν. — την. [αναβοντβ]. 
 
 τ 
 
 XVIII. 1. [ωρα]. 2. —ο ισ. 3. «ισίλβηε (τ p.m.)/. 4. το- 
 π(νωσ'6ΐ. 5. [«αν], παιδιον «ν τοίουτο. 6. μ^ικρων {sic ν. ΙΟ)Λ 
 περί {pro «πι). π€λα7ίν'. 7• [«στιν]. — «κ^ινω. 8. «{«λί (pro 
 «κκοψον: C^ cum Steph.). αυτόν (pro αυτά): cf. v. 9. kvWov η 
 χωλον. 9. «στίν/. 10. [fv ουρανοισ prim.], [ιβλίπουσι], 11. 
 Deesi versus. 12. αφισ^. «νενηκονταεννεα (aic v. 13). — «πί τα 
 ορη (habet A), ζητι•/. 13. «υριν/. χαίρι/. 14. «στιν/. — ίμ- 
 irpoa&fv. [υμών]. cv(prO€iff). 15. — «ισ σ€. — Koiprim. 16. μ«Γα 
 
 α 
 
 fffouTOu €Τί. δυο η τριων μαρτύρων. 17. «ιπον. 18. οο" (αν prim. 
 (" p.m. .'). — να €v prim, rescript, ab A vet forsan ρ m. δίδίμενον, 
 u/ videtur, prima, τοισ ουρανοισ prim. 19 (και C)/. ov {pro eoi* 
 secund.: BC cum Steph.). Χυσηται^. — τω secund. 19. [πάλιν 
 (ίΐΉβ ομην)]. συμφωνησουσιν «ξ υμών, αυτοισ y€vησ€τat. 20. 
 (οπού pro ου Β ? : Ciip.m. ου), «ισιν/.— η (habet Β), y^. 21. 
 
 — ούτω {habet C*). ο πίτροσ «ιπεν/. ομορτησί/. 22. keyt'/, 
 [ολλ]. 23. βασιλιά^, βασιλ*/, ηβίλησεν/, 24. συναιριν^, 
 [προ(Γην€χ0η]. «ιΟ" αυτω (C* cum Steph.). οφιλετησ/. πολλών 
 (pro μυρίων: C^ cum Stej)h.). 25. ανοδουν€'/. — αυτού secund. 
 ΊτραΟηνΐ (-νοί C^)/. yυv€κa (-οίκο C^)/. — αυτού teri. πεδία (pro 
 rcKva). €ίχ€ν/. αποδοβηνε/. 26. (+ εκινοσ ρον/ δουλοσΟ*). Tp<w- 
 €κυνΐ'/. [««]. [«ΐΓ «μοι: «C τ. 29]. αττοΖωσω σοι. 27• σ1Γλay' 
 χνισθισ^. εκινου/. Ζανιον•/. 28. (κινοσ^. ωφιλεν/. (vviyfv/. 
 
 — μοι. ει τι οφιλισ. 29. — είΟ" τουο" ποδοο" αυτού. ιταρ(κα\ι\/, 
 
 — ϊταντα (^aieiC'). 30. και (pro άλλα: C^ cum Steph.). — ου. 
 οποδη (ανοΖω C"). οφιλομενον (iiC V. 34)/. 31. ουν (pro δε : C* 
 cum Steph., at ουν resiituiiur). [οι συνδ. ουτ.]. {y(ιvoμ(va prim. 
 C^, at ι eras.), οι δε (pro και), εαυτών. 32. Xeyi•/. οφιΧην εκί- 
 νην/. επί/. 33. ελέησε/. κα7ω. 34. opyiaBia^/. [εωίτ ου], 
 (ούτω improbaiur ei rursus resHiuiiur). 35. ουτωσ•/. ουρανιοσ, 
 ποιησι/. — το παραπτώματα αυτών. 
 
 XIX. Ι. [τη<Γ7•]• και η\Β(ν bis script, prius notaium * V 
 ϊουδεοσ (-δοίοσ C*)/. 2. εκι/. 3. φορισ-εοι πιρα^οντεσ/.— αυτω 
 
 secund. — ονβρωπω (Ε habei ανω). απολύσε/, yυv(κa>/. 4. — αυ- 
 τοισ. [ποιησασ]. 5. ένεκα, καταλιψί/. προσκολληβησετεν'. 7^' 
 νεκί (αικι C^)/. εσοντε/. 6. (ίσιν•/. μια σαρζ. 7• [μωσησ : α/ 
 Β C μωυσησ]. ενετίλοτο/. δούνε/, απολύσε («0« τ. 8)/. — αυτήν. 
 8. λε7ί/. +ο7ο• (αη/β οτί). μωνσησ. ουτωσ (*ic ν. 12)/. 9. [οτι]. 
 7υνεκο (-ΟΙΚΟ C^)/.— 61. πορνια/. μοιχατ( prim.'/. — και ο οπολελ. 
 ad fin. vers, (ομοιοτ.). 10. —αυτω {habet C*). — ουτου. — ει 
 (habeni C, anteriores). yυv(κoσ {-αικοσ C^)/. συμφίρι^. 11. 
 [χωρουσι]. [τούτον], δεδοτε/. 12. εισιν ( — 7"Ρ • ΛοΛί^ C^). 
 χωριν χωριτω/, 13. ττροσηνΐχβησαν, πεδιοί (*ic ν. 14)/. χιρασν. 
 προσευξητε/. μαχητέ/. 14. + αυτοισ (ρο47 ειπεν). (Χθιν•/. εμε. 
 βασιλιά'/. 15. επιβισ τοσ χφασ επ αυτουσ. 16. αυτω ειπεν. 
 
 — Ο7ο0ε. ποίησασ ^ωην οίωνιον κληρονομήσω (— ινο). 17• τι με 
 ερωτοσ περί του ayaBou εισ εστίν ο α7αβθ(^ (pro τι με λε7ί »<'' «ί^'/β 
 
 8— τί.χ. 17.]
 
 COLLATION OF CODEX SIXAmCUS. 
 
 a<l θσ), βίλισ/, dtr τ-ην ζω-ην na^KQiv. [τ-ηρ^ΐίχον]. 10. ττοίασ 
 φησιι/ (pro Aeyet αυτω ποιασ). €iwiv^. φον^υσισ'/. — ου μοιχ^υσ^ισ 
 ου κλίψίίιτ {όμοιοτ.: suppUt \, hyens μοιχ^υσισ^. ^(νοομαρτυ- 
 ρησισ^/. 19. —σου prim. 20. λί'γΐ'/. [_παν. ταν.]. ΐψυ\αζα, — (κ 
 ν€θτητο(Γ μου {haoet C"). 21. [«φτ?]. βΐλκτ τίλιοσΛ ytviaOe 
 (pro €ivai : C• cum Steph.). [δοσ* τττ.]. [ου^ω]. ακο\ουθι>/. 
 22. — τον Koyov. απηλθ€ν'/. 23. ΐΐτην•/, τΐΚουσιοσ δυσκολωσ. 
 ίί(Γ(λ€υσ6Τ€Λ βασιΚιαν (sic ν. 24)/. 24. + οτι (post υμιν). 
 €στιν\', [κα/ίηλο^]. τρ•ηματοσ (pro τρυττ-ηματοσ: habeiC^). €ΐσ(\θιν 
 (pro St€\e€ty). Ιτουθΰ].βη. — ασ€\θΐΐν, 25. —Ze (hal/eni AC), 
 "αυτού. Bufare σωθηνΐ^^, 2G, —τιάρα ανθρωττοισ (habet \). ΐστιν 
 prim,•/. Sufaravavra. βη. — €στι secund, 27. iJA"tr/. 28. ϋμισ 
 prirn.y/. Tra\ivyfViata. καθησ^σθί. αυτοί (pro νμ^ισ secund.). φ 
 bin•/. 29, οστΐ(Τ (pro οσ). — σικίοσ" η. [η ττρα η μρα η yvvaiKa^. 
 ( + η οικιασ posi ayρoυσ Α). €νΐκατου (μου ονοματοα: [€κατο»'τα- 
 ττλαίηο^α] . λη^ψετί /. κΚηροι^ομησι /. 30. €σο>'Τ€ /. έσχατοι 
 ττρωτοι και πρώτοι έσχατοι. 
 
 XX. 1. βασιλιά^, μισθωσασθ^^. 2. αΐΓ€στιλ(ν^. 3. —ττ^ν. 
 
 4. και (ΚίΐΐΌΐσ: υμισ•/. + μου (post αμτηλωνα). Ζικΐον (-καιον C^)\'. 
 
 5. + δε (^Οί^ τταΧιν). βζ/ατην. C. —ωραν. (ξη\θ€ν prima (εξ- 
 ίλθαίΓ ^.?ϊ/. vel polius A). — apyouo". 7• ουδίίτ/, — τ/μασ (habet A). 
 'ύμισ>/. Post α/ΑΤΓβλωνο caetera in versa desunt. ίϊ. λ€7ίν'. — αυ- 
 TOiiT. 9. [και ίλβοί'ΤΕσ]. 10, {^€λθοντΐσ δ^]. πλίοναΛ λη/ίψοΓ- 
 ται. το αρα Ζηναριον και αυτοί, 12, — οτι. (ΐΐσουσ C^, c rursus 
 deleio)y/. αυτουίτ ημιρ. [βοστοσασ*]. 13. cvi οιπ'αίΐ' ciTrer. «Ttpe/, 
 ουχ (pro ουκ). 14. ''ω ^σχ. (τ p.m. vel A), σν (pro σοι)>/. 15. 
 ήίί/. [η], ΐξ^στιν/. ο θίλω ποίησα, η {pro ίί)• 1^. (σοντΐ^. 
 
 — πολ\οι yap ad fin. vers. 17• αναβίνω»'/. ίίΤ (eicr C^)/. ττα/}- 
 (Χαβΐν^. φ\^. — μαθητασ; και ΐν τη οδω 6ΐπ. 18. αναβίνομ^ν/. Χσ 
 (ίΐίτΟ^;/. -παραζοθησΐτζ^. αρχΐ€ρ€υ<τιν\^. ypaμμaτiυσιV'J. fin, ασ 
 θάνατον. 19. ί/ΑΤίξε/. μaστιyωσe (-σαι C^)/. σταυρωσΐ^.~και 
 quart, (supplet A veiforle p.m.). εγερθησετε (/ϊγο οϊ'ασ'ττϊσετοι). 
 20. [ιταρ]. 21. θΐλισ^, λίγι/. [ουτοι]. — σοι/ ;;rim. -i- σου (poii 
 (υωι-υμων). βασιΚια^. 22. αποκριθισ^^. αιτισθε/. πίί/ίν/. — /cat το 
 βαττισμα Ksqut ad βαπτισθηναι. 23. inii. — και, λεγι/. — και το 
 βάπτισμα usque ad βαπησθ-ησΐσβξ.—μου tert. ΐμον Ζουνΐ. 24. 
 [και αΐίαυσα^-τεσ: α/ C^ α/ί. 5e]. ηρξοι^το ογαΐ'ακτι;' {pro T\yavaK' 
 ττ}σαν). 2fi. —δε. εστε prim.y/. [εαί^]. yevίσθ€y/. εστε {pro 
 έστω: C^ cwm Steph.). 27- αν (pro εα»*). εστε (;;ro έστω). 2C. 
 ηλθει-νΛ Βιακονησ^'/. Zovve-J. 29. [ϊερίχω]. — αυτω (Λαδ^η/ Α.' C). 
 30. ύ"^' (τί C, forsan etiam veiustiores). ελεησο»* τιμασ ιυ ϋϊε 
 δαδ (—κυρκ). 31. [σίωττησωσίί']. ττολλω ^λλον {pfO μίΐζον), 
 eKpa^at'. «ε €\ΐησον ημασ υυ δαδ (α/ υε etiam ante C* correctnm), 
 32. (ΐΈ^ν/, (C^ habet ϊνα post βελετε). 33. ονυγωσίί' οι οφθαλμοί 
 ϋμων (at ημών C*). 34. [οψβαλ^αω»']. οι/του (/^^Ό αυτών prim, : 
 Α cum Steph,). — αΐίτωΐ' οί οφθαλμοί secund. 
 
 XXI. 1. 1σ ifp- (εζσ ϊερ- C^)/. ηλβεν (ηλβον C^). lβηθφay■η 
 ττροσ]. ίλεω»'/, ο ισ οττεστιλε»' β. 2. πορεύεστε, κατε^αι^ει. 
 ΐυθυσ. [αγαγετε]. 3. αυτού (pro avT^Jv). χριαν•</. €υθυσ. απο- 
 στελί/. 4. —Ολον. 5. ερχετεν'. [ττρα'ύσ• και]. + επί {ayite ττω- 
 λον), (ϋϊον improbat Α vei Ά : sed restituitur). C. [«τ^οσεταξεί'] . 
 7. ιη/7. ( + καί A .' : sed rursus extinctum). ΐπ (pro ίττανω prim.). 
 
 — αυτών secund. (habet A), εκαβισα;' (ρϊΌ επεκαθισε»* : C^ ειτεκα- 
 βισαί^). + επ (post ΐττανω secund.: at auTOf[.'] sine etr C^). 8. 
 ιτλιστοσ/. έστρωσαν (^^ro εστρωννυο»' : C^ c«m Steph.). 9. + αυ- 
 Tov (post TTpoayovTiff). υυώ δαδ/. 10. ελβοντοσ (είσελ. C*^). ϊσ/. 
 εσισί?ΐ)ν'. 11. ο προφητησ ισ, ναζαρΐθ. γολιλεασ/. 12. —ο (habet 
 corrector, sed rursus eras.), — του θυ. εξεβολεί'/, [λλ]. κατ- 
 εστρεψεΐ'/. 13. λεγίν', κληθησετε/. ϋ/κσ/. ποίίΐτε. σιτηλεο»'/. 
 14. προσελβοΓτεο' (προσηλβ'»»' e.m.)/. 15. ορχίερισ/, yρaμ- 
 ματισ'/. εποιησεν/. + τουσ {a«/e κρα^οι^ασ). 1G. ειιτον. λεγί/• 
 
 — oTi. ^«. ε»ον (C* οίνο»')/. 17. — ε|ω τησ πολεωσ (habet Λ). 
 18. ιτρωι δε εττοΐΌγαγων {C^ cum Steph.). εττινασεν/. 19. — ευρεν 
 (habet Α?\ [αυτή juTjKtTt]. y^voiTo. 20. μαθητή•/. 21, ορι/. 
 ^ενησετε/. 22. [αν], λη^ψεσθε/. 23. (λθοντοσ αυτού, εδωκεν/. 
 24. [δε], και εγω ois m reri. 25. + το {ante ϊε^αννου). η (pro 
 ην : C* cum Steph.). [τορ], 2ϋ. ωσ -προφήτης εχουσι τον ϊωαν- 
 V7iv. 27. €ivay. ο ισ {pro και ουτοσ). 28. ονοσ «ίχίν τέκνα β. 
 
 — και (habet C^). ειτίν/. -;ioy. 29. —δε secund. (habet C»). 
 
 ΰ [Matt. six. 
 
 μ€ταμ(\ηθισ απηλβεν/. 30. ττροσελβων δε ( — και). ίΤ€ρω {pro 
 δΐυτΐρω: C^ cum Steph.). — ο δε αποκριθ^ισ ΐΐπΐν (habet C^, sed 
 αποκριθισ•/). αηηΚθίν/. 31. β εττοιησεν/. — αυτω. [^πρωτοσ"]. 
 hfyiy/. — οτι (habet C^). τελωνε (-ναι C^)/. βασίλιαν/. 32. ηλ^εν/. 
 ϊωονντ/σ προσ ΰμασ. δικίοσυνησ (δικοί- C**)/. τελωνε/. ϋμισ^. ei- 
 δοντ(σ\^. Ιου], 33. — τισ. περιεβτϊκεν/.— εν (Aaie/ C^). ωκοδο- 
 μησίν^, εξεδετο (-δοτό C^). 34. οτεστιλεν/. καί Xafiovprimh, ut 
 videtur, e V. Ζ5 (pro λαβείν p.m.)^. 35. flipav^.^, αττΐκτιναν {sic 
 V. 39)/. 30. T«/7, +καί {improbat C^), ατεστιλεν (iic v. 37)/, 
 •κΧιονασ•/. 38. αποκτινωμ^ν^. σχωμ^ν. 39. εβαλον. 40. -ττοιησί/. 
 €κινοισ>/. 41. απολεσί/. εκδώσετε/. 42. τεσ ypaφίσ (C^ ταίσ 
 -φαισ)•/. κω (κυ C^ cum Steph.). εστίν/. 43. —οτι. αρθησΐτΐ\'. 
 βασιλιά/, δοθησ^τί ε^νι/. καρκαρνουσ•/ . fin. αυτού {pro αυτησ : 
 C^ cum Steph.). 44. συνΟΚασθησ€τ€>/. Χικμησι•/. Ab. ακουσαντΐσ 
 δε (— και), αρχ'κρισ/. φαρισ^οι (-σαιοι C^)/. 40. τον οχλον (τουσ 
 οχλουσ* C^ cwm Steph.). ετι (^ro εττειδτ;), εκτ (pro ωσ). 
 
 XXII. 1. τταραβολαισ αυτοισ ( — εν: habent Α.' C^). 2. βα- 
 σίλί/. εποιησεν/. 3. αττεστίλεν/. κα\ΐσ€^, (\θιν•/. 4. οτ- 
 εστιλεν/. ητοί^οκσ. 5. [ο ^εν αί] οσ δε. εττί (pro εισ iecuni/.), 
 fi. απεκτιναν/. 7• ο δε βασίλευσ ( — ακουσασ). ατωλεσεν/. φονισ 
 €κΐίουσ/. ενεπρησεν/. 8. λεγι/. 9. ο>δ ί;» οδών rescripsii p.m. 
 vel A: ψ , ., λτ primo ? .')- εαν (pro ον). 10. ίκινοι•/, ουσ {pro 
 οσουσ). νυμφών {pro yaμoσ), ανοκί/χενων/. II. θεασασβε/, 
 ονοκψενουσ/. — εκεί (habet C^). 12. λε7ΐ/. 13. ο ^3ασιλεν<Γ 
 ειττεν. χιρασ•/. — άρατε ουτον και. + οντον {post εκβαλετε), εκι 
 εστε/. 14. εισιν/. 15, φαρισΐοι^. — ΐλαβον {habet C*). — εκ 
 λο-ίω (habet C^). IG. λεγοντοσ, ι (pro ε» : C ε»)/, αληθια/. μέλι/. 
 βλετΓίσ/. 17• [είπε], δοκί εξεστιν/, 18. είπ«ν/. πιρα^ετε/, 
 ετΓίδιξοτε/. 20. λεγι (*ic ν. 21)/. [ουτοισ τίνοσ]. Γκων/. [αυτ. 
 καί η CTTi-yp.]. 21. λεγουσί ( — αυτω). κεσοροσ έί> m rer*. [α/ 
 κοισαρι]/. 22. [απηλβον]. 2.'ί. i/ii7. + και (improbat C^). εκινη^. 
 
 — αυτω (habet C^), — 01 (habet C*). 24. [/ιωσησ]. τεκνά επι- 
 yaμβp€υσι/. yυv€κa (-auiaC^) sic ν.25/. οναστησι/, 25. γημασ, 
 ετελευτησεν/. αφηκ^ν^. 27• οπεβανεν ( — και). 28. ανοστασι 
 ουν, εστε/, 29. και οποκρίβισ (— δε)/, πλανοσβαι/. ϊδοτεσ/. 30. 
 αΐΌστοσί/. γ**/**"^*'"'• V^M'C"*''''**'• — ^ου, +τω (ante ουνω). (ίσιν^, 
 32. —ο secund. f tert., et quart, ϊσακ (Γσαακ C^i. — 0σ quart. 34. 
 ψαρισεοί (-σαίοι (C^)/. [εφί/χωσε]. σαδδουκεουσ/. 35. πίρα^ωνν'. 
 
 — καί λέγων. 37• — ισ. €<^ΐ) (pro ειπεν). ογοτησισ (sic ν. 39)/. 
 
 — τη prim, (habet C^). 38. εστίν η μ(ya\η και πρώτη. 39. -δε 
 (habet C^). 40. ταυτεσ τεσ (-ταίσ ταισ C^)/. εντολεσ (-λαισ 
 C^). — ολοσ (habet C^). κρΐμαται και οι ττροφητΐ (-τοί C*). 41• 
 φαρισίων^/. 42. δοκι/. εστίν/. — του iecun*/, δαδ passim•/, 43. 
 λεγι/. κολί κν αυτόν. 44. —ο. ϋποκατω (pro υτοποδων). 45, 
 καλι/. εστίν/. 40, αποκρί^ηνε (-ναι C^) αυτω. ετολ/Λησεν/, εκι- 
 ντ/σ/. επερώτησε/, 
 
 XXIII. 1. [ο], ελαλησεν/, μαθητ^σ (-τοισΟ*)/. 2. μωυσενσ. 
 φαρισίοι\^. 3. εαν (pro ον). — τηρείν τηρείτε και. ποιήσατε (pro 
 ποιείτε prim. : C^ addit και τηρείτε), λεγουσιν/, ττοιονσιν•/, 4, 
 δεσμευουσιν/. δε (pro γαρ). +)«ε7αλο (au/e βαρΐα).—και δυσ- 
 βάστακτα, αυτοί δε τω (pro τω δε), ίίελουσιν κίνησε/. 5. ποί- 
 ουσιν•/. βεοβηνε/. [πλατυνουσι]. 7^Ρ (/"'^ ^^ secund.). [>*εγα- 
 λυνουσί], —των ι/ΐατίων αυτών. 0. [φίλουσι]. δε (pro τε). (τασ 
 ττρωτοκλισιασ C^). διπνοισ/. τεσ συιαγωγεσ (τοίσ -γαισ C*, at 
 -γεσ rcstituium)/. 7- τεσ αγορεσ (ταισ αγοραισ C^)/. καλείστε/, 
 7, 8. —ραββι ραββι υρεισ δε μη κληβητε (ώμοίοτ. : supplet Α ϋμεισ* 
 δε ρη κληβητε ραββει). 8. ραββίΐ•/, lκaθηyητησ : C^ διδασκαλοσ, 
 serf κaΘηy. rcslituitur], —ο χσ. ϋμισ/. 9. ϋμων ο πηρ. ουρανιοσ 
 (pro εν τοισ ουρανοισ). 10. εισ yap εστίν ΰμων ο κοβ. 11. μι^ων/, 
 
 — υρων secund. 12. ταπίνωβηο'ετε/. τοπίνωσεί/. ΰψωβησετεν'. 
 i>ff«/ Υ. 13. 14. ( + δε post ουαι Α}), yρaμμaτ^σ (sic ν. 15)/. 
 υποκριτε {ηοη ν. 15)/. κλιετε/. βασιΧιαν^. αννω (ανων C)/. 
 ίσερχεσβε (εισερχ. C)s^ 15. ποίησε/, yΐvητi>/, \G. ■rot{ante 
 τνφλοι : 01 eras.), χρυσω του ναού rescript, ab Α. οφιΜι^. 17- 
 [τίσ], μι^ων/. αγιασασ. 18. ον (pro εαν). οφι\ΐ\'. 19. —μωροί 
 και. μιζον>/. 20. ομ^υΐ (iic ν. 22, ϊΐοη ν. 21)/. [»ασι]. 21. 
 [κοτοικουντι]. 23. ypaμμaτισ (sic νν. 25. 27• 29)/, ϋτοκριτΐ 
 {sic \χ. 25. 27. 29)/. το ελεοσ. [τούτο «δει] ποίησε κακινα μη 
 αφινΐ•/. 24. [οί : ir<Ji, ante C : c/ rursus restitut.]. 25. ^ορισεοι 
 (sic V. 27)/. κε (pro KOI ifCUiii/.). [ε|]. κ€ {pro και tert.: C* και) 
 
 I7_xxiii. 25.] 3 Β 2
 
 COLLATION OF CODEX SINAITICUS. 
 
 cf, vv. 26. 27. 28v. [ακρασιασ]. 2C. {και τη<τ vapJ], Ke τ• 
 fvro<r αυτών (C* cum Steph. και το (κτοσ αυτών). 27. Κ€ fii* m 
 rer*. (και Β?) Λ [τταρο/ιοι.]. — οίτινίσ {habet C*). ^evovTe wp€otV. 
 28. ουτοίίΓ κ€ (και C^) ϋμισ</. φΐν(σθΐ>/. δίΚ«οι (C^ δίΚοιοΟν'. €στ€ 
 μΐστοι, κ€ {pro και *€cunJ.)\f* 29. ψαρισΐοι {-σαιοι C^)/. κοσ- 
 ^ΐΤίΛ μνημια'/. ζικίων (-καιων C^)y/. 30. λί76ΤοίΛ ημ^θα {pro 
 •ημ(ν Lis in vers.), τ^σ •ημ€ρ€(Γ (τα«Γ •ραισ €^)Λ {κοινωνοί αυτωκ]. 
 31. μαρτυριτΐ\', 32. νμισ'/. 33. οψισ/. 34. 7Ρ«ΜΜοτ*<''^• ~'f"* 
 /eW. αποκτ€νιτ€^. (ξ αυτών και {ante μαστί'γωσΐΤΐ : C* c«m 
 Steph.). Τ€(Γ συνα•γω-γΐ<τ {τακτ tantum C^)v^. 35. ( + α»' ;;ολ7 
 ΰττωσ: C^). —παν {habet Ο), δικίον (-καιον C*)/. ΐκχυννομ^νον, 
 
 — υιού βαραχιου {fiabct C^). 3G. ηξιΛ [τ. ir.], 37- —η- τοι^σ 
 ■προφητασ αιτοκτίνουσα {η οττοκ. τουσ προφ. C* C*'). €ΊΓΐσυνα•γ(ΐν 
 (C^ cw/H Steph.). ορνί(Γ ΐπισυνα•γι {-yfi C*). αυτησ {pro ΐαντησ : 
 C^ cwm Steph.). [πτΐρυ-γασ- και], 38. [«ρηΜΟί»"]• 
 
 XXIV. 1. ατΓΟ του itpou €ττορ€υ€Τθ. μαθ-ητ^'/, ίτΓίδιξίΛ 2. 
 ατΓοκριΘ^ισ {pro ισ). ταύτα τταντα, at — ποί'το p.m. ? {addidit A ?). 
 
 — μη secitnd, 3. «Xeoffv', μοθηται καθ ιδιαΐ'. (στ€>/. σημιον/.^τησ 
 secund. <τυ)/τ€λιοσΛ 5. €λ€ΐ'σο»'τ€ν'. πλοΐ'ησουσίΐ'/. 6. δι (/>ro 
 iei)v/. — τταί'τα. tCTivJ, 7• tyfpQfl'TiTi'J, «π «θίΌίΓ. βασιλιαΛ βα- 
 σιλιαν/. €σοντ€ σισμοι και λιμοί { — και λοιμοί). 9. — παΐ'τωΐ' 
 {habet C^). [τω^]. 10. + «ίσ ΰλιψΐ!/ (;;θί/ ττα/ιαδωσοι/σί;'). — καί 
 μιστισουιτί;' αλλΐ;λου(Γ. II. ιτολλονσ πλανησουσι. 12. ■ΤΓληΘυνΘΐ}ν€ 
 {•ναι C^)/. ψνγησίτί/. 13. ϋττο/ίί^ασΛ σωθησ*τΐ>/. 14. κηρυχ- 
 βησΐτΐ^. βασιλιασ^/. fia• ολην την οικουμ^νην. [ϊτασι]. ΐΘν€σιν\^. 
 7i|i/. 15. (δ€ ;jro ουν C*). ^""Ίηλ (δοι^ Α, at super sex fere 
 literas erasas)^. [c^too"]. IC. Γουδία (-δαία C*)^. [«ττί]. 17. 
 καταβατω {-βητω C^ ? at rursus emendatum). ro {pro τι : C^ το). 
 Ιδ. ape (αραι C^)/. το ιματίον^/. 19. ίχουασ {•σαισ 0^)Λ θη- 
 λαζουσ^σ {-σαισ C^)^ ΐκινΐο- {-ναιο" C^) ταισ -ημΐρ^σ {ραισ 0^)Λ 
 20. χιμωνοσ•^» — ^ν. 21. €στ€ν^. οι/κ εγίί'ίτο. Ύ^νητί^/, 22. (κι- 
 ναι bis in vers.^. ^κολοβωθησαν {pro κολοβωθησονται : C^ cum 
 Steph.). 21$. [τΓίστίυστϊτε]. 24. ι ψ€υδοχριστθί (ι improbat 
 p.m.)^. ι^^υ^οπροφ-ητΐ^/. Βωσονσιν σημια>/. ττλανηθηναι. 2(ϊ. —ουν 
 {habet C^). (arivyJ. ταμιοισ^. 27• ίξίρχίΤίΛ ^aiccrev'. (στΐ•/. 
 
 — και secund. 28. ποι» (/ί/Ό οπού : ο prim, supplevit corrector 
 jam ante C). — yap. σώμα {pro πτω/ια : C^ cum Steph.). «κι συν- 
 
 αχΒησαντί-^. 29. ^kivwvJ. σκοτισθ-ησΐτί^. δωσι/. «κ {pro αττο). 
 ^νναμισ'•/. 30. φαν-ησΐΤΐ^/. σημιον>/. — τω. — τοτ( secund. {habet 
 C*). Ko^ovTi'J. traaf c (^υλαι (-σαί at φ. C^) /. o^ovrty/. 31. 
 οποστίλΐΛ — φωνησ. ίϊτισυΐ'αΐι (α/ -{offfic C*), δΛ [««σ οκρ.]. 
 32. 7**''?'''*^• ^" φνλλα (τα ;j.ni. te/ A). 33. ουτωσ^, ϋμισ^. 
 ταύτα πάντα. 34. {υμιν ου μη'\.~αν. ytviiTt^/. 35. Deest versus 
 {suppict C^, legens [τΐαρΐλ^υσονται] et παρίλβωσι»-/). 30. — τησ" 
 secund. + ουδέ > ο υωο" (an/ff ci μη: rfe/W C^? sed resHtuttur). 
 
 — μου. 37. [δ€]. — καί. — TOW νιου {habet C^) ό/χοιοτ. 38. ωσ 
 {pro ωσπ€ρ). [ημΐραισ ταισ νρο], νΐΐνοντίσ^/. ( + και βΗ /e 7''" 
 juou;'T€0' C^). ^αμιζοντΐσ^ ΐίσηλθίν•/. 39. ο (ωσ {ο uotat. p.m.)•/. 
 [και 7) irap.]. 40. ίσοι/ται δι/ο (C^ cum Staph.). — ο bis. ττορα- 
 λα;ιβα;'6Τί {ηοη ν. 41)^. α(^ί€Τ6 (ηοϊι ν. 41)Λ 41. μυλω. 42. 
 •ημ^ρα {ρΐΌ ωρα). 43. ΐΐασ^ν^. Βιορυχθηναι. 44. βυ δοΚ€ΐτ€ ωρο. 
 45. κατάστησα (cf. ν. 47)• — αυτού ^η'ί». οικιασ {ρ?•ο θΐραπίΐασ). 
 δούναι, 46. ουτωσ" ττοιουντα, 47. ττασιν•/. 48. — €Κ€ΐίΌίΓ (cki- 
 μοσν^ C^). eavTov {pro αυτού), μου ο κσ. — ΐλθ^ιν. 49. + eourou 
 {post συί'δουλοΐ'σ), «σθιη. ττινη. 
 
 XXV. 1. [αυτωι*]. ϋπαντ-ησιν. 2. TciiTe δ« «ξ αντνΐ' ησα»* μωραι 
 και ττεντί ψοονιμοι, 3. οι 7*^ (/""Ο atTi^'cir). — ίαυτω»', 4. α77*<'*<''^• 
 
 — αυτών prim. Jin. εαυτών, C. —€ρχ€τβι. — αυτού. 7• «αυτωι*. 
 8. [«ιπο)/]. 9. [ουκ αρκΐση], ϋμιν και τ}μιν.—ί^ secund, ΙΟ. 
 ΐκλισθη•/. 11. [κοί]. 13, — €*» η ο υσ ad fin. vers. 14. €Κο- 
 λίσίί'Λ 15. ίδωκει/ν'. 10. — δί {habet C^). "^αλαντα prim, 
 {J p.m.)>/. TjpyaaaTO {ftpy.C^). {ΐK€p5ησ(upro ^ττοιησ^ν C^ et C^). 
 It αλαντα secund."]. I7. —και prim, [habet C^). ΐΚ(ρΖησΐν { — και 
 αυτοσ). 18. [e;' λα^3.], 77)1* (/ί)Ό €»* τη γη). €κρυψ€('. 19. πολύ!» 
 χρονον, λoyov μΐτ αυτών, 20. — ταλοί'το prim, {habet quart.]. 
 
 — ejT αυτοισ (aic V. 22). 21. — δ€. 22. — δ€ (Λαά^ί C^). [λάβω*-], 
 fijret' («IC V. 24)ν'.— κυρίί. 24. ανθρωνοσ αυστηροσ ft {pro σκλ. 
 ίΐ ανθ.). 2G. {πονηρξ δουλί]. 27- ο'€ ουν. τα apyvpta (C^ cum 
 Steph.). τρατΓί^'ίΐταίσ/. 29. του δί ( — airo). 30. αχριον^. €κ• 
 βαλ€Τ6. 31. — ayiot, 32. συναχθτ\σονται. αφόρισα {pro •ρΐ€ΐ•. 
 
 6 [Matt, zxiii. 
 
 -ρΐ€€ί C). 33. —αυτού (post δίξ.). fin. + αυτού, 35. €πί*'ασ(( (jiff 
 ν, 42)\Λ 36. ηλβατβ προσ €μ(. 37- [«ιδο/**»']. 39. [oo0ifTjJ• 
 40. {των οδ, μου]. 41. ϋϊΓα7«τ€ {pro πορ^υ^σθί). — οι. 43. 
 
 — γυμνοσ και ου ιτίρΐ€βαλ€Τ6 με {όμοιοτ.: habet C, legeiis •κ(ρΐ' 
 ΐβαλΐται•/ sine με). 44. ανταιοι {sic p.m. pro αυτω και αυτοί : και 
 αυτοί C* fine ούτω), ττινωντα {ηοη τ. 37) ν', ουκ η^ιηκονησαμεν 
 {pro ον 6ιηκ.)>/. 
 
 XXVI. 1. (ΐττεν {sicvv. 15. 25. 26. 49)/. 3. -και οι ypaμ~ 
 ματΐΐσ. 4. δολω κρατ-ησωσιν. 7• έχουσα αλαβαστρον μύρου πολυ- 
 τίμου, τησ κεφαλ-ησ. ανακιμενου•/ . 8. —αυτού, αττωλια/. 9. 
 ίδυΐΌτο.— το μυρον. {-ναι πτωχ.]. 10. yuvcKi {-ναικ• C^). — yap 
 {notat. et restitut.). 7)pyaaaro {ttpy. C*) cf. i.w. 16. 11. {cum 
 Steph.]. 13. λαληθησετΐ^. 14. ττορευβισ^/. ιβ^. αρχιερισ•/. 15. 
 i {pro τι) p,m, τ t.m.y/, θελεται^, Ζωνε^. και εyω. λ•/, 16. εζ-ητι 
 ευκεριαν/. 17• — αυτω. θελισ•/. {-σωμεν]. φayιv</, 18. Zivay/, 
 βστιι//. 20. αι^€κιτον'. fin. Ιβ μαθητών. 21. λεyι {pro ειττεν), 
 παραΖωσι {ηοη ν. 23)Λ 22. λεy^vy/. εισ εκαστοσ {—αυτών). 23, 
 αποκριθισ {sic ν. 25 J Λ την χιρα εν τω τρυβλιω. 24. Ovayi•/. 
 εκινοσ>/. 25. ραββει•/. + ο ισ {ante συ), 26. — τοί'. εκλασεν/, 
 
 ίδιδου*' {••' et σ Α vel C : «διδου p.m., Ζουσ s.m., ut videtur). 
 μαθητεσ (-τοισ C^)/. — και tert. εστίν {sic vv. 28. 39. 48. 
 6ϋ)ν'. 27- — το. [κοί ίυχαρ.]. 28. — το secund.— καινησ. (Κ- 
 χυννομενον, 29. — OTi. — του {habet C^). γενηματοσ, εκινησ>/. 
 κενόν/, 31. λ€7ί {sic vv. 35. 36, 40. 45) Λ ΰμισ•/. σκο^δαλισβη- 
 σεσθαι•/. Ζιασκορπισθησοντε {-νται C^)/. 32. εyεpΘηvt^. 3'Λ. 
 
 — ει και {habet C*). {εyω ουδίττ,]. σκανΖαλισθησομε {-μαι C^) Λ 
 34. με απαρνηση (C^ cum Steph.). 35. αποθανιν•/. [ομοιωο- και]. 
 36. γεθσημανι. + αυτού {post μαθηταισ).— αυτού {ante εωσ). — ου 
 {ante απελθων). εκι ιτροσευ^ωμε•/. 37- ζεβε^εου^. λυπισθε•/. αδη- 
 μονιν•/. 38. [αυτοίο- -περιλ.]. μινατε/. ypηyυριτε («on ν. 41)/. 
 39. Ίτροσελθων. [μου], τταρελθατω, 40. ερχετε</. ευρισκι•/. γρη• 
 γορησε•/. 41. εισελθηταΐ'/, ιτιρασμον^/. 42. (Α vel Β addH ο ισ 
 ante λέγων, sed rursus eras.), δυ^ατί/. — το ποτηριον. παρελθιν/. 
 
 — απ εμού. 43. τταλιν ευρεν αυτουσ. 44. αφισ>/. πάλιν αττελΟων\^. 
 τον αυτόν εκ τρίτου (C^ cum Stt-ph.). + τταλιν iterum {post ειττων). 
 45. ερχετε^. — ουτου. [το λ.], χιρασ•/, 46. παραδίδω;' (-δουσ C^), 
 ηοη ν. 48. 47• Φ ηλθεν^/. μαχερων•/, 48. σημιον•/. εαν {pro 
 αν), κρατησαται^. 49. ραββει^, 50. — ισ, ο {pro ω), χιρασ/. 
 51. εκτινασ>/. χφα•/. [α7Γ€σ7Γβσ•6]. αφιλεν^/. 52. την μαχαιραν 
 σου, μαχαιρη. αττολουντε {-νται C^)/. 53. —άρτι. παρακάλεσε^/, 
 ωΖε άρτι ττλειω {pro ττλειουσ : άρτι νλειουσ 0^). — η seCund. λε• 
 yιωvωv {-yaιωvaσ C*). {ayyελωv p.tn. et C^ : at Όυσ in rasura A, 
 potius quam p.m.). 54. γράφε {-ai C^) sic v. 56/. ουτωσ/. δι 
 (δ€ί C^)v'. γενεσθε•/. 55. εξήλθατε. — -ηροσ υμασ. εν τω ιερω 
 εκαθεζομην ζώασκων. 56. πληρωβοσιν} p.m. {-ωσιν Α vel Β)/, 
 [-τοί παντ.]. 57. γραμμάτια^, 58. ηκολουθι•/, — οπο. 59. οι δβ 
 αρχιερισ. — και οι πρεσβύτεροι. θανατωσωσιν\/, CO. — και secund, 
 ■προσελθοντων }^ευζομαρτυρων. — ουχ ευρον secund. β•/. — ψίυδο- 
 μαρτυρεσ. 61. είπαν, καταλύσει, αυτόν οικοΖομησαι. C2, 63. 
 
 — ουΒεν αποκρ. usque ad ειπεν αυτω {δμοιοτ, : suppict Α vel Β jam 
 ante C, at eras.: habet C, sed αποκριΘεισ v. 63 omisso). Gb,— ο 
 {habet Β .'). διερρη^εν^. και λεy€l ϊ5ε {pro λεyωv οτι : C* λέγων 
 tantum). ΐβΚασφημησεν/, χριαν/, μαρτυρίων. — αυτού secund. 
 66. ίίποί' {-πον C^). 67. ίραπιΟΌ^. 69. εκαθητο εζω, γαλιλεου^. 
 70. {-θεν παντ.]. 71• — αυτόν prim, [λεyει τοισ εκεί], — και 
 secund. 72. μ€τα. — ΟΤΙ. 7*1• καταθεματιζειν. {ευθεωσ], εφω- 
 νησεν/. 7^. — του iecuMii.— αυτω. εκλαυσεν^. 
 
 XXVII. 1. αρχιερισ•/. 2. — αυτόν ποντιω. 3. [παροδιδουσ]. 
 μετεμεληθη και εστρε^\>εν {μεταμεληθισ εστρε^εν C^). λ {sic \ . \))•/ . 
 {αρχιερευσ ι].~ τ οισ secund. 4. {αθωον]. {ειπον : *ic νν. 6. 21]. 
 οψη. 5. +~λ {ante αργύρια), εισ τον ναον, ανεχωρησεν/. 6. εξ- 
 εστίν βαλιν^, [κορ^9αναί']. «πι/, εστίν/, 8. εκινοσ•/. 9. και 
 {pro τότε: C* c«»i Steph.). [iepe^iou του πρ.]. 10. εΖωκα. συν- 
 εταΐεν•/. 11. εσταθη. ° ηyεμωv {oCetjam antea). — αυτω. λεyισ^'. 
 12. κa^ηyopισθεV. — τωv secund. 13. λ€7' {^^^ ^• 22)/. κατο- 
 μαρτυρουσιν•/. 14, Βαυμαζιν^, 15. παρητουντο {pro ηθελον : C^ 
 cum Steph.). 16. τοντε {pro totc : ν improbat p.m.l)>/. {βα- 
 ραββαν passim], 17• ο pf»• 0/ in rasura scriptum. 18. τ/δί/. 
 19. απεστιλεν^/, εκινω^, 20. αρχιερισ^, επισαν^, 2Χ. β'ί , + τον 
 25— χχνϋ. 21.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 (ante Βχραββαν). 22. X^yovciv ( — avrw). 23. —-η-γ^μων. ire- 
 ρισσω (C^ cttm Stejih.). 24. ωφίλ(Λ yavfTai^, χιρασ>/. [απ- 
 έναντι'], [αθωοσ"], [του δίκαιου]. + 5e (βηίί οψ^σίαι/: improbal 
 δ€ C^). 25. αποκριθισ>/. tiirfvs/. 2β. [ψραγίλλ.]. (+ αυτοισ* 
 ίϊϊί/β ΰα C***, ΰ/ crasum). 27* tnripay/. 28. (^ίιδι/σ. />.m. α/ vyiro 
 κ C^ : κ restituit C^ velforsan C* : cf. Cod. B). χλαμυΒα κοκκιν-ην 
 τΓίρκΟηκαν αντω. 29. τησ κ€φαλ.τ}σ: €f τη δί|ισ. (ΐ'επίξα»' /. [ο 
 βα(Γίλ€ΐ/ΐτ]. 31. €νΐΤΓ(ξαν, €κζνσαντ€(Γ. — και secund. 32. κυρη- 
 y€Ovy/. 33. — Af^ojuci/of (habet C^). ο «στι^ κρανίου τονοσ Keyo- 
 μ^νοσ (C^ ηο/αΐ λΐγομ^νοσ : sed restituiiur). 34. tic {πΐ€ΐν C^) 
 Αΐί in versti, oivov {pro οίοσ). ηθΐλησ^ν {ηΘ€\€ν>/ C* : at -ησ^ν 
 restituitur). 35. βα\οντ€<τ. — iva νληρωθη ad βη. vers. 37• 
 ϊουΒ^ων•/. 38. ληστε (-rat C^)/. 40. [ci του βυ]. + ί(αί {ante 
 καταβηβΐ'. improbat C^). 41. — δί καί. αρχκρισ•^. ^μπΐζονησ^. 
 των ■7Γρΐτβυτ(ρων και -^ραμματαιων. 42. — €ΐ. (στιν•/. βη. πιστών• 
 σωμΐν €7Γ ουτο;'. 43. [τον βν^. — αυτόν prim, θ(λι^. ίπτ^ν/. 
 44. συνστανρωθΐντ^σ συν αυτ, βη. αυτόν, 45. — €7Γί νασαν την 
 γην {habet Α «φ οΧην την yηv). €(/ατησ. 4R. ίνατην. [αν^βοησΐν"]. 
 ίλα'ί eAu'i λ€/ία σαβαχθαν^ι, τοντ^στιν^. [€γκατ€λΐ7Γ€σ]. 47• 
 (στηκοτων.— οη, φωνί*/. 48. — €ξ αυτών. 49. [eAeyo»']. σωσαι 
 {pro σωσ-ων: C^ cwm Steph.). _/f«. + αλλοσ δ€ λαβών λογχην 
 €νυζ(ν αυτού την ττΧΐυραν και ΐξηλθΐν ϋζωρ και αίμα. Sic Cod. Β, 
 50. αφηκ(ν\^. 51. [««τ δυο]. — αττο. €σισθη•/. 52. — «at τα 
 μνημεία αν^ωχθησαν {όμοιοτ.: habet C^, legens μνημία\^). ηyfp' 
 θησαν. 53. μνημιων\/. — eiffriAeof. — και secund. 54. «κοτομ- 
 ταρχηοτ. σισμον^ί. [ytfo/iero]. ι/σ η^ του βυ (C^ Ciim Steph.). 
 55. κακίΐ {pro €Κ€ΐ). 5C. ~ μαρια η μayl•a\ηvη και {habet C^). η 
 
 μαρια η ιωσηφ {pro ίωση μητηρ : C^ habet η ιωσ. μητηρ), 
 μαρια η {pro μητηρ secund.: C^ cttm Steph.). ζΐβ(Ζ€ου>/, 57- 
 ΐμαθητ€νθη, 58. αττοδοθηνΐ {-ναι C^).— το σώμα secu/td. 59- [ουτβ 
 σινδ.']. 6Ό. — αυτό. μνημιω•/. [μΐyau τη θ.], μνημιον/. 6l.ua- 
 ριαμ {pro μαρια prim.). καθημΐν€ {-vat C^)•/. C2. (στιν•</. G3. 
 ίκινοσ^. τρισ•/. fyιpoμaι\f. 04. — αυτού. — μυκτοσ. κλί^ουοιν, 
 ΐίττωσιν^/. χείρον/. C5. [δβ]. ασ'ψαλιθ'οσ0οί>/. 
 
 XXVIII. 1. ηΧθΐν•/. μαριαμ (pro μαρια prim.) cf. xxvii. 01. 
 2. σισμοσ^/. + και {ante ττροσ^λθων). [αΐΓ€«υλ(θ'€]. — αττο τηο• βυ- 
 ρασ. 3. ~~-ην 5e η ίδίο αυτού {όμοιοτ.: habet Α, leyens «ιδ^α)/. 
 ωσ (ρί*0 «σ€ί : λ^ ωσ η C^). 4. ΐσισθησαν^/. (yΐvηθησav ωσ {pro 
 eyfvovTo ωσ^ι). 5. enrev•/. — ταί<Γ γυναιξί {habent Α? C^, at yv• 
 ναιζιν•/). φοβηθηται (C^ φοβισβαι). νμισι/, C. ftirtv/. ίίδίτίν^, 
 — ο κσ. 7• ττορΐυθισαι•/. ο^^σθαι^. «ιττο (/ίΓΟ βιτο»/: C* cum 
 Steph.), 8. ατΓΐΚθουσαι {pro ξξ^Κθουσαι). μνημιου\Κ airayyiXai'J, 
 9. — ωσ δ€ ίΤΓορ. οπαγγ• τοίσ ^ιαβητοκτ ουτου. — ο. ϋττηιπ'ησίΐ' 
 (aJTiji'TTio-fy C• cum Steph.). 10. ϋ7Γθ7€ται aira.yyiXaTi'J, — ^ωυ 
 {habet C^). ΐΧθωσιν {ατηΚθωσιν C^ cum Steph.). και ίκ€(. 11. 
 avηyyι\av. 12, ίττοιησαν {pro Χαβονησ '. addit A και Χαβοντ^σ : 
 C^ improbat ΐττοιησαν και, sed rttraus restituuntur). 13. οτι 
 ίίπατ€ {pro «ιττατί οτι). 14. [€πι].— αυτό»•, νοιησωμΐν. 15. — το 
 {habet C). {καθωσ pro ωσ C*). «ρημισθη. ίωσ {pro μίχρι : C• 
 c«ni Steph.). 17• —αυτού. 18. — αυτοισ {habet C^). [«iri γησ], 
 19. — ουν. [βαπτιζοντ^σ']. 20. τηριν\^. ίνΐτιΧαμην•/. αμι μ^β 
 υμων*^αμην. 
 
 Deest tuhscriptio. 
 
 κατά μαρκον. 
 
 Cap. ι. ι. — νιου του θυ {όμοιοτ. : Α supplet νυ θυ). 2. καθωσ 
 {pro ωσ). τω ησαϊα τω προφήτη {pro τοισ ττροφηταισ). [^γωΐ. 
 ατΓοστ€λω. βη. — νμπροσθΐν σον. 3. ΐνθιασ -J. 4. init. + και 
 {improbat C^). + ο {ante βαπτιζων). [και κηρ.]. 5. ϊ^ροσοΧυματς 
 (C^ -ται)Λ παι/τβίΓ ίβαπτι^οί'το (—και tert. : C* habet post 
 τταντΐσ). ϋττ αυτού €(/ τω ϊορ^ανη ποταμω. 6. και ην {pro ην δε). 
 + ο {ante ϊωαννησ). ^σθων {ισθιων C^ ?) 7• €κηρυσσ«ν\/. {Pro (ΐμι 
 ι[καΐΌσ] ρ m., instaurator habet «ι μηΐκανοσΐ^). [κυψασ], 8. — μ€ν, 
 
 — fv prijn. — νμασ secund. {habet C^)• [iv secund.']. 9. init. [και 
 tytv.]. [ναζαρίτ']. (ΐσ τον ιορ^ανην ϋττο ϊωαννου. 10. ΐυθυσ. ανα- 
 βΐΐ•ων\^. 6κ {pro αττο), αΖίν•/. ωσ {pro ωσ«ι). + και μίνον {ante 
 €π). Π. — tyfvfTo {habet C^). σοι {pro ω), [ευδ.]. 12. [ίυβυσ]. 
 I.S. — ίκΐΐ. μ ημ^ρασ. ιτφαζυμΐνοσ^. 14. [δε], [ο ιο"]. — τησ" /9α- 
 σιΧΐΐασ. 15. —και Xfyωv {Xΐyωv habet \?). ηyyΐlκ€v>/. βασιλιά^, 
 πίστίΐ/ίτοΐν^. 16. και trapaywv {pro ΐΓ(ριπατοιν δί). ti^ev (ιδ^ν 
 C) /. σιμωνοσ {pro αυτού). αμφιβαΧΧοντασ. — αμφιβΧηστρον. 
 \Τ. yereadfy/. oXfeifl• («on ν. 16). 18. ίυ0υσ. — αυτών. 19. [cKfi- 
 θ^ν].-^ oXiyov {post ττροβασ habet C^). ϊδβν/. ζ(β€Ζ€ου\/. 20. 
 <υβυσ. ζ€β(5ΐον^. 21. καφαρναουμ. €νθυσ. ίδιδαξίΐ' €ΐσ την σνν- 
 ayωyηv {— ασ^Χ^ων \ at €διδοο'Κ6(/ C*). 22. [cum Stejih.]. 23. 
 + 6υθυσ• {ante ην). [ — ^ν secund.^ teste Tischendorf. Notitia Ed. 
 Cod. Sin. p. 31 : recte habent fv ediit. mai. ei minor], αν^κραξΐν^^, 
 24. — 6α {habet C^). α7Γθλ€σ-€ (-σαι C^)•^. οι6αμ€ν. 25, — X€yωv 
 {habet A). 20. φωνησαν {pro κραζαν). [ί|]. 27• απαντ^σ. συν* 
 ζητιν\^. — προσ. [αυτουσ]. ^στιν^Ι. διδαχή καινή {pro τισ η διδ, η 
 καιν. αυτή οτι). [πνασι"]. ΐΐτιτασσι^^. 28. και ί^ηΧθ^ν ( — δβ). 
 
 — (υβυσ (C* €υ^υσ ττανταχη habet). ϊου^αιασ {pro yaX^Xaιaσ : C^ 
 cum Steph.). 29. ΐυθυσ {at C^ pro και ^υθυσ habet ΐυθυσ ττανταχη 
 και, et ante ΐΐσ οΧην v. 28 transponit : posiea vero και (υθυσ v. 29 
 restituit). [(ξΐΧθοντ^σ ηΧθον]. 30. ίυθυσ. 31. χφοσ•>\ — αντησ. 
 
 — ίΐ'ΡίωΐΤ. 32. [€δυ]. 32 — 34. — και τονσ ^αιμονιζομίνουσ usque 
 ad τΓΟίκιΧαισ νοσοισ {όμοιοτ. ob κακωσ €χοντασ : supplet C*, legens 
 ην οΧη η ποΧισ (^τtσυvηyμfyη et ΐΘίρανΐυσ(ν\Γ). 34. ΐ^ίβαΧΧΐν, 
 [ηφΐ€: at ηφΐΐν/ C*]. ΧαΧιν^. η^ισαν/. βη. {+ τον χν €ΐναι C*), 
 35. εννυχα. Xciorv^ €ξηΧθ€ν\^. κοκι/. 30. κοτίδιωξίΐ/, — ο. 
 37• fvpov αντον και (/το evpovrea ουτο»*). ζητουσιν σ€. 38. 
 ayoμ(v. + αλΧαχου {post αγομ^ν). κωμοτΓθΧισ\'. (ζηΧθον {pro (ζ- 
 
 7 [Ματγ. χχνϋ. 21 — ixviii 
 
 ίΧηΧυθα). 39. ηΧθ^ν {pro ην), κηρυσσιν {κηρύσσων C*). ίΐσ Tar 
 Ο'υνογωγασ•. 40. [και γονυττετωμ] . — αντον tert. — και tert. {habet 
 Ca). [οτι]. ^υνασΐ (-σαι C^)/. 41. και (pro ο δί ισ). €κτινασ}/, 
 αυτού τϊψοτο (pro ηψ. αυτ.). — am α». 42. — ίΐτο*'ΤθίΓ aurov. 
 €υθυσ. [^καθορισ^η]. 43. ΐυθνσ. 44. — μη9ΐν. αΧχα. σουτοκ 
 ζιξον^. προσΐταξΐν'/, μωϋσησ. 45. κηρυσσιν^/. Βιαφημιζινι/. δν- 
 νασθί (•θαι C*) αυτοί' (pro αντον Βυνασθαι). ΐΐσ ττοΧιν φαν(ρω<τ 
 ΐΐσ^Χβιν. [αλλ], eir (pro tv). [ην"]. τταντοΘ^ν (pro πανταχόθεν). 
 
 II. 1 . ΐΐσίΧθων παΧιν. καφαρναουμ. — και secund. «μ οίκω. 
 (στιν>/. 2. — (νθΐωσ. χωριν</. 3. φ^ροντΐσ προσ αντον πάρα- 
 Χυτικον. δ/. 4. τροσσ€μ€7και {pro πρoσtyyισaι) sic. [χαλοϊσι]. 
 κραβακτον. οπού (pro (φ ω). 5. και ϊ^ων (— δβ). + μου (post 
 τΐκνον: improbat C^). [αφΐωνται]. σου (pro σοι), βη. —σου, 
 6. κορδιεσ (ii'c ν. 8)ν'. Τ. ουτωσ\^. βΧασφημα {pro βΧασφημιασ). 
 8. (υθυσ ο ισ επ^yvoυσ. [οτι ουτα-σ]. Xtyn {pro ΐΐπΐν). 9. ο^- 
 let'Tai. σου (pro σοι), eyetpe και, τον κραβακτον σου, tnraye (/""** 
 7Γ€ριΐΓατ€ΐ). 10. «χι/• ίτΓΐ τησ τησ oi^xerai. 11. tyeipe σοι ^tyv 
 άρον (—και), κραβακτον (sic νν. 4. 9. 12). 12. και ενθνσ {pro «υ- 
 Θ(ωσ και), ίμπροσθΐν (pfo εναντίον). δοξαζιν\'. [λίγοκτασ]. 
 ουτωσ ουδ<ΐΓθΤί. €φανη ev τω ιηΧ (pro ειΒομεν: C^ cum Steph.), 
 13. €fT)\eof (-06»- C^ Cum Steph.). βισ (;^ro iropo : C* ci/m Steph.). 
 αυτουσ (^ro αΐ'τοί' : C* c«m Steph.). 14. iiS€v</. Xevei (ΧευεινΟ^). 
 ακοΧουθι</. }5, yiverat κατακισθαι (— fv τω), συνανίκιντο•/. ηκο- 
 Κονθονν. 10. — οι prim, των φαρισαιων (pro και οι φ.). + και 
 (ante Χ^οντεσ). οτι ησθιεν {pro αυτόν εσθιοντα). [τβλ. και αμαρ. 
 bis in vers."], διατι (pro τι οτι). — και wii-ei. βη. + ο διδασκαλοσ 
 νμων. 17• χριαν•/. [ουκ], — «ισ μετανοιαν. 18. [νν bis], φαρι- 
 σαιοι (pro των φαρ.). + μαθηται (post οι quart.), μαθηται σον 
 (pro σοι μαθ.). νηστενονσιν•/. 19. εστιν^. €χουσι τοί' yυμφιoι^ 
 μ€τ αυτών. 20. ΐκεινη τη ημ«ρα. 21. ΐηι7. — και. ουδισ (ηοη 
 τ. 22)/. [ροκουσ. ayv.]. επιραπτι^. ιματισν παΧαιον.-^το prim, 
 + οπ (ante αυτού). 7*'*'*'^*'^'• *2- Ρ'ϊΙ**— ο »'ίοσ. — βΧτίτεον 
 (habet Α), [caetera cum Steph.]. 23. αντοί» fv τοισ σαββασιν 
 παραπορενεσθε. οι μαθηται αντον ηρζαντο. [οΖο ποιειν: p.m. 
 etC]. 24. — fv. [ίξίστι]. "25. Xtya {pro αυτοσ fXfytv). firoi• 
 ησεν δαδ\'. χριαν «σχί»'/. ΐτινασΐν\'. 20. [τοίσ]. — τοι* secund. 
 20. Mark i. 1— ii. 26.
 
 COLLATION OF CODEX SINAITICUS. 
 
 fleariy «^αγιηΛ Tovff Vepeitr {jfro τοισ ifpeuiTi). iSwKcr/. ουοΊν•/, 
 27• + fat (anie ουχ). 
 
 III. Ϊ. (ΐση\θ(ΐ'\^.— τηΐ' prim. [TJf]. 2. [παρίτηροννί. ** ^'^ 
 tota σαββασι θ^ραπίν^ι, [-σωσιν"]. Γί. τω την ξηραν χφα «χο^τί. 
 cy6ipe. 4. e|€ffTif\. cyo^o*' ποίησαί. airoKTivaf/. 6. (Γυϊ'λυπου- 
 μΐνοσ. καρ^ι (ασ ominsum)'/. (κηνον^. χφα^. [σου]. €|iTif€f/. 
 aff€KOTeffTaeij. χιρ/. — υγιησ α-σ η άλλη. G. cueuo-. εποίησαν. 
 αΐΓολ€σωσίΐ'\Λ 7• Μ^^α τωΓ μαΟ-ητύύν αυτού αν(χ(ύρη<Τ€ν irpoff. και 
 απο τησ ϊουΒαιασ ηκοΚουθησανί — cutoj). 8. — και αττο τησ ώουμαιασ 
 {habet 0^).— και οι {ante τηρ\. : και tantitm habel C^). ακουοντ^σ 
 \οσα CTTOiti]. 9. tnrfvJ, 11. ΐθΐωρουν -προσΐττηττον. έκραζαν 
 \ξ-γοντΐσ. 12. [out. (p.~\. ΐΓοιησωσιν\^. \'Λ. οι δε {pro και ultim.). 
 
 14. ΐποιησ^ν^. + ουσ και αττοστολουσ ωνομασ^ν {ρο$ί~ϊβ). [α-σι]. 
 
 15. ^θ€ραπ(υ€ΐν τασ νοσουσ και. 1C. viit. και ^ποιησΐν τουσ'ιβ 
 και ΐπίθηκ^ν όνομα τω σιμωνι. 17. βοανηρ-^ΐσ. 18. αν^ραιαν 
 {■pfav C^j/. [ματθαιον hie'], καναναιον {pro καναΐ'ΐτην). Ιί). 
 ισκαριωθ. [παρΐδωκ^ν: erra/ Scrivener], (ρχ^ται {pro άρχονται: 
 C^ cum Steph.). 20. (+ ο ante οχΚοσ C»). [μητΐ]. <payiv\^. 24. 
 σταθηνΐ {-ναι C^)/, 25, ^υνησ^ται rj οικία €Κ(ΐνη σταθηναι. 2ίί. 
 ΐμ^ρισθη και {pro και μ^μ^ρισται : και ΐμ€ρ. και C^). στ•ηναι. 
 27• inii. αλλ ου δύναται ουδισ ασΐλΟων €1(γ την οικιτ,ν του ϊσχυρου 
 τα σκ^υη αυτ. 20. αφ(θησ€Τ€ τοισ νΐοισ των ανων τα αμαρτήματα 
 {υϊοισ in rasura, p.jn.). και αι βΚασφημιαι οσα αν. 2!). «χ* {uon 
 ν. 30)/. αλ\α. €σται {pro ΐστιν). αμαρτηματοσ {pro κρισ(ωσ). 
 31. inii. και ΐρχΐται {—ονν) η μηρ αυτόν και οι α^ίλφοι αυτού. 
 σταντ€σ. οττεστίλαΐ'Λ KohovvTcff {pro φωνουντΐσ). ;ί2. ιτροσ 
 αυτόν οχ\οσ {ττΐρι pro ττροσ C»). και λΐ'^ουσιν {pro tirov Se). 
 [Deest και αι aheXtpai σου], ζητονσιν^/. 33. αποκριθΐΐσ αυτοισ 
 λ€γ€ί. και οι αΒ€\φοι μου {—η). 34. τουσ irtpi avToy κνκλω. 
 (idc/. 35. \_Ύαρ].~μου secund. €στιν\^. 
 
 IV. 1. διδασ/ίίΐ'/. συνα•γ€ται {pro συνηχθη). ττλιστοσ {pro ττο- 
 λι/σ). €ΐσ τΐΧοιον ΐμβαντα {—το), καθησθΐ^/. βη. -ήσαν. 2. πολλά 
 €U τταραβολαισ. 3. σπιρων^/.^του {habel C^). 4. CTipeivs/. cire- 
 fffv•^. τιλθίν/. TT€Tiva^.— Tov ουρανού. 5. και aWo (—δε), τα 
 •π€τρωΖη (C^ crtm Steph.) οπού. €ΐχ(ν\/. €υθυσ. €ξανΐτι\(ν\^. ΐχιν 
 {sic ν. 6)/. [βαθοσ γησ], C. init. και otc οΐ'ετιλ€;' ο ηλιοσ [ΐκαυ- 
 ματισθη]. 7- αΧ>^οσ (σ delei C^). [εισ]. εδωκεν/. 8. άλλα (αΚ\ο 
 C^, sed ipse rursus delevH ο), αυξανόμενα. €<f>€pov (ΐσ'Κ και €ΐσ~ξ 
 ifai €ΐσ ρ. 9. —αυτοισ. οσ εχεί (ο εχαιΐ' C" cion Steph.). 10. και 
 οτ€ ( — δε), 'ηρωτουν. ijS/. τασ" τταραβολασ. 11. το μυστηριον 
 ζξδοται {— •γνωναι). βασιΚιασ•/. — τα. yciv^Tai•/. 12. [βλίπαισι. 
 ϊδωσι. ακουωσι: at -σιν ier C^]. συνιωσιν\/. εττίστρεψα-ίη^Λ — τα 
 αμαρτήματα. \?t. •γνωσ€σθαι^/. 14. σττιρωνκ^. σπερει. 15. σπι- 
 ρ€ται>/. €υΟυσ. αρπαζΐΐ {pro aipei). iv αυτοισ {pro cv τ. κ. αυτ.). 
 10. ομοιωσ ΐίσιν. σπιρομ^νοι {sic ν. ίΰ)\/. ακουσωσιν\^. ΐυθνσ {sic 
 ν. 17). 17- Ι^χουσι: at -σιν C^]. 18. ολλοί {pro ουτυι prim.). 
 ετΓί {pro €ΐσ). ακουσαντ^σ τον \oyov. 10. — τούτου. Post πλού- 
 του leffit ffovirviyei τον Koyov και αι πάρα (περί C^) το λοιπά ^ττιΟυ- 
 μιαι €ΐσπορ€υομΐναι (Λ addH σvvπvιyovσ^v τον \oyov) και ακαρποσ 
 yetv€Tai. 20. €Κ€ΐνοι {pro ούτοι), [ακουουσι]. «f Χ κ at e*» ξ και cc 
 ρ (cf. ν. 8). 21. iDeest οτι]. ερχετα* ο λυχ»Όσ. — jro prim, 
 {habet C^). τΐθηναι {τ(θη C«). ύπο {pro επί), β». Τΐθη. 22. 
 εστίΓ^ [τί]. (αν μη Χνα {—ο). €\θη €ΐσ <pavepov. 24. /ίετριτε/. 
 ίτροστε βησίτε /. — τοιο" ακουουσιν. 25. έχει {pro αν (χη). 2G. 
 
 — εαν. 27- εγείρεται, [βλασ'τοΐ'η]. 28. ~yap.~ ίΐτα σταχυν 
 [habet C^), είτει» ττληρη σιτον {at είτ' €v C^, sic, pro fiTasecund.). 
 20. irapa^oi (C^ cnm Stepl».). ευθυσ. 30. έλεγε;/ (+ αυτοισ A)/. 
 νωσ {pro τινι). βη. (V τινι outtji/ παραβολή θωμ^ν. 31. [κοκκω"]. 
 
 — οσ {habet C^). ο μικροτΐρον ον {pro μικροτΐροσ : ο delet C). 
 
 — εστί. [των e. τ. y.]. 32. αναβαινι^. γεινεται ^€(<,W ποί'τωϊ' 
 ταίΐ/ λαχαΐ'«ν. πετί^α/. ^ιι. [-yofcj. ;-;3. [ηδυ^.]. 34. ϊδίοισ 
 /iaffijTOicr {—αυτού), «ττελυε»»/. 35. €κινη\^. 30. — δε. πλοίο 
 •ήσαν {pro πλοιάρια ην). 37• yiiy€Tai\^. /Λεγασ {μξya\η C^) ανέ- 
 μου, και τα κύματα €ττ(βα\€ν {— δΐ}. — ωστ€ αυτό ηΒη y€μtζfσθaι 
 (Α habet ώστε ηΒη yeμιζeσθaι το πλοιον). 38. αυτοιτ ην. ty [pro 
 επί prim.), €yιρoυσιv. /ίελι/. 39. ΐπΐτιμησ^ν^. είπε»//. 40. 
 (λεγεί ;jro είπε»/ C^). ουπω {pro ούτω ιτωσ ουκ). 41. (οι αν€μοι 
 C*, ie/i reslituiiur ο αν(μοσ). αυτω υττακουΐΐ {υπ. αυτω C^ ct CM). 
 
 V. 1. βη. γ^ρασηνων {yζpyeσηvωv C^). 2. ε|ελΟοί'Τθ(Γ αυτόν. 
 ΐυθυσ ϋπηντησ^ν. μνημιων\'. 3. μνημασιν {j^ro μνημ^.ιοισ). ουδέ (pro 
 
 8 [Mark ii. 
 
 οντ(). [αλυο'εσ'ΐΐ']. + ουκΐτι {anie ου^ΐΐσ). αδύνατο. 4. 6ι {pro δια 
 το: at δίο τούτον pro δια το auroc C^). [σλυσεσι]. αλυσισ/. παι- 
 δαο"/. ουδκΓ ίσχυσει/ ouTOf ( — δαμαται: habet C*). 5. /ίΐ'η/Λασι;' και 
 εκ τοισ ορεσί»», G. και ϊδων { — δε), (δραμεν/. [αυτω]. 7• λεγ(ΐ 
 {pro είπε). 8. και ελεγεν ( — γαρ), [«κ]. 9, [επηρωτα]. όνομα σοι, 
 λεγι αυτω {pro απΐκριΘη Atywv). \€ytav {-yaiwv C^). [μοιοτιΐ. 10. 
 [παρείίολεί]. αυτόν αποστι\η\ί. 1 1. προσ τω ορι {— οριρ.ηι.: supphi 
 Λ), (βοσκο^εί'αϊί' C^). 12. [παρακάλεσαν]. ^τταντΐσ οι δαιμονεσ, 
 13. — ΐυθΐωσ ο ισ. — ήσαν δε. 14. και οι { — δε), ουτουσ (/»•ο τουσ 
 χοιρουσ). aπηyy ιλον. (C^ η\θον pro εζηλθον), εστιν^. 15. ηρ• 
 χοντο {pro ΐρχονται: Λ ? C^ cum Stei>h.). [βεωρουσι]. — και tert, 
 λeyιωva {-yatwva C'*). 10. [και δίτ^γησαντο]. I", παρακαλιν•/. 
 απξλθιν\^. 18. εμβαινοντοσ, μ^τ αυτού η. 19. καί (;;ro ο δε Τσ). 
 aπayy(ι\ov. ο κσ πεποι^κε»* σοι. 7]λ€ησΐν. 20. απϊ7λ6εί' {sic 
 ν. 24)/. δεκαπολι•/. 21. εκτ το πέρα»/ παλιμ. 22. — ίδου. ϊοϊροσ, 
 πιπτι/. 23. τταρακαλει. τασ χιρασ αυτή. ϊνα {pro οπωσ). ζησ7). 
 24. ηκολουθΐ\^. 25. — τισ". δώδεκα €τη. 20. [^εαυτησ], ωψελη• 
 θισα^. 27• 4- το {ante περί : improbat C). οπιΟεν {όπισθεν Α .' 
 C^). 28. έλεγε;/ {sic ν. 30)/. οτι eav αψω^αι καν του ιματίου 
 αυτού. 29. ευθυσ {sic ν. 30). 31. λεγισ/. 33. φοβηθισα^/. + και 
 {pOit τρέμουσα: improbant Κ} C^). ϊδυϊα/.— επ. •ηλθεν\/, αλη- 
 βιαν</. 34. [ο δε είπ.]. [Ουγοτερ]. σεσωκεν\^. ϊρηνην\/. 35. απ- 
 εθανεν>/. 30. — εΐ'βεοϊσ. παρακαουσασ (α Jiotatum p.m., παρ impro* 
 batum a C^ ?, seii rursus resiitutum). 37• /^ct αυτού (/jro αυτω). 
 [συνακολουΒησαι]. + τοι^ (ilH/e πετρο;'). 38. έρχονται. + και 
 {ante κλαιοντασ). 39. καθευδι^. 40. αυτοσ δε {pro ο δε), 
 παί'ταο'.— οΓακει^εΐΌΓ. 41.χιροσ-/. πεδίου-/, κουμ. εστίν/, εγείρε. 
 42. ενθυσ. περίεπκτίν'. + αισεί {ante ετών), ιβ•/. + ευθυσ [post 
 εξεστησαν), ίκστοσι/, 43. διεσ^τιλατο/. μηδισ\^. [γνα*], είπε*//, 
 ^oyifv'. 
 
 ΥΙ. 1. εκιΘεν {sic ν. 10, ηοη ν. 11)/. έρχεται {pro ηλθεν). 2. 
 διδασκειν εν τη συvayωyη. [και πολλ.]. + τταντα {post ταύτα). 
 δοθισα\/. τούτω {pro αυτω). — οτι. + αι {ante δυναμισ\^). (at τοι- 
 ούτοι οί C^). βη. yιvoμεyaι. 3. + τησ {ante μαριασ). και ο αδελφοσ 
 { — δε), ϊωσηφ. 4. και ελεγεία (— δί). εστίν/, εαυτού {pro αυτού 
 prim. : at ίδια ποτριδι αυτού C*^). — τοισ συyyevεσι και εν {όμοιοτ. : 
 habei Α τοισ• συvy(vεσ^v και €v). βη. [αυτόν]. 5. [ηδυν.]. ποιησαι 
 ουδεμιαν δυ^αμιν. χφασ ^Βεραπΐυσεν/ . G. €0ouyiiaaei'. + ο ΐίτ 
 {post περιηγεν). 7• Φ"^* αΊΓοστ€λ\ιν>/. 7» 8• — εξουσιαν usque 
 ad παρήγγειλε»' αυτοκτ {άμοιοτ. : habent Α C'*). 8. αρωσιν. μη 
 αρτον μη νηραν, 9. άλλο. [ενδυσησθε]. 10. [€λεγεί']. [«α»']. 
 μιΐ'ατε. 11. iriit. και οσ αν τοποσ μη δεξηται. — αμήν λέγω κ. τ. λ. 
 ad fill. vers. 12. εκηρνξαν αυτοισ {pro εκηρνσσον : αυτοισ im• 
 probat Κ}), μετανοησ^σιν. 14. [έλεγε;*], [νν passim], εγηγερ- 
 ταί εκ νεκρών, δυναμισ•/. 15. + δε {post άλλοι prim.). — ελεyov 
 secund. — εστίν η. 10. έλεγε;* {pro ειπεν).— οτι. ουτοσ ϊωαννησ 
 {sic eiiam A).— εστίν αντοσ { — εστίν tantxim Λ: ϊωανι-ην ουτοσ 
 7\yερθη tantum C^). — εκ νεκρών. 17• (ο yap ηρωδησ C^, ourotr 
 om'sso, sed recepta lectio resiituitur). αποστιλασ^. [εκραττ^σε]. 
 — τη. 18. ελεγει^νΛ εξεστιν^/. εχιν/. 19. [ηβελε;*]. αποκτιναί'/. 
 20. ητΓορει {pro εποιει). ηκουεν/. 21. [οτε]. διπνον^. εποιησεν^. 
 22. ελθουσησ {εισελθ. C^). αυτού {pro αυτησ τησ). ηρεσεν (pro 
 και αρεσασησ). ο δε βασιλενσ ειπεν. αιτησαι. ^3. — με. 24. και 
 {pro η δε prim.), ειπεν bis in versu^. αιτησωμαι. βη. βαπτιζοντοσ 
 {ηοη ν. 25). 25. ελθουσα {εισελθ. C»), ευθυσ {sic ν. 27)- «ξ 
 αυτησ δωσ μοι. 20- [σννανακειμενουσ]. αθετησαι αυτή;'. 27• 
 ευθυσ. οποσ'τιλασ/. σπεκονλατορα, fvεyκε, 28. —ο δε απελθων 
 usque ad την κεφαλήν αυτόν {όμοιοτ. }). 29. ακον. {σ pro α 
 p.m.})'/. [ηλθον]. αυτόν {pro αυτό).— τω. μνημιω•/. 30. απτ^γ- 
 yιλav^/. — και tert. — οσα secund. {habet C^). 31. λέγει {pro 
 ειπεν). ΰμισ•/. (είτ pro εισ C^). αμαπαυεσβοι/. ευκοιρουΓ. 32. εν 
 ■πλοιω εισ ερημον τόπον. ^i3. ϊδον>/. — οι όχλοι, [επ€γ;'ωσο;']. 
 ouTouo" {pro αυτόν prim.). — και σννηλθον προσ αυτόν. 34. —ο ισ. 
 οχλον ΊΓολυν. αυτουσ {pro αυτοισ). — ωσ "πρόβατα {habet C•*). δι- 
 δασκιν\^. 35. ytvoμεvησ. — αυτω {habet C^). [αυτού] . ελε'> ον 
 {pro λεyoυσιv). 36. βρωματα {pro αρτουσ) τι φayωσtv {—yap et 
 ουκ εχουσιν). 37• φayfvprim.\^. δηναρίων διακοσίων, δωσωμεν. 33. 
 [αρτ. εχ.]. — και prim, ελθοντεσ {pro yvovτεσ : C* cum Steph.). 
 λεγαυσ-ιΐ' πέντε. 39. αΐΌΚλιθηΐΌΐ. 40. ανεπεσαν. --πρασιαι semel, 
 Kara {pro ανα) bis. ν/. i\. ευλoyησεv^. κλασασ {pro κατεκλασε). 
 2G-vi. 41.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 •—και {anie ίξώοΐΊ habet και C^). — αυτοί/. τταρατιθωοΊν {C cum 
 Stepb.), β secund.•/. (μ^ρισ^ν ττασιν^, 43. κΚασματων φ κοφινων 
 ψ\•ηρωματα ( — πληρείσ"). + δυο {ante 'ΐχθυων). 44. — τουσ αρτονσ 
 {addilurus erat C, sed delevit). ωσ (pro ωσ-^ι). 45. ^υθυσ. 
 [T}vayKa<r€]. — το prim, αττολυει. 48. ϊ^ωι» {pro (tSty). t\avvivJ. 
 ^ναντιοσ ανΐμοσ. — και secund. ηΘ(\ίν\^. 40. ΐπι Ύη<τ θαλασσηο" 
 TrepiirarovfTa. οτι φάντασμα effrtv {pro φαντ* ίΐ^αι). 50. tiBatf, 
 ο δε (υθυσ ( — και secund.), €\α\ησ(ν^/, 51. — f/c ττΐρισσου. — «at 
 ίθανμαζον. 52. αλλ ην αντων η κάργια { — yap), 53. «ττι την γην 
 η\θον €ΐσ yΐvvησaptτ . ττροσωρμηθησαν {-μισθησαν C^). 54. evdvff 
 [ηιΛί/ additum'}. 55. ττ^ρι^Βραμον. χωράν {pro ττΐριχωρον). + και 
 {ante ηρζαντο). iv τοκτ τοισ κραβαΐίτοισ {sic: ^πι pro ey C^ cum 
 Steph. : tojo" secund. improbaio). ηκουσθη. — e«€i. ^στιν/. 5ϋ. 
 fci;' (/TO av prim.). + citr (aniff -iroKtaV et aypoua). + η {post 
 aypov^). €τιθ€σαν. ηψοί'το (/^ro αν ηπτοντο). 
 
 VII. 1. yρaμμaτaιωι'•/. 2. τι^ίσ* (C* τίΐ/ασ). + οτ: {ante κοι- 
 yaia). χΐρσιν/, ΐσθιουσιν αρτον, — ΐμ^μ^αντο. 3. ττυκνα {pro 
 ■πυγμή), ^σθιωσιν. 4. [αττο]. ραντισωντζ (C^ -νται, pro βαπτι- 
 σωνται). ΐσθιουσιν {sic ν. 5)ν^. κρατινι/. — και κλινών {όμοιοτ.). 
 6. κοί {pro €7Γ€ίτα). γραμματισ^, ου ττ^ριπατουσιν οι μαθηται σου. 
 κοιναισ {pro ανιιττοισ : C^ cvm Steph.). C. — αττοκρίθασ, — οτι in 
 loco. €πρσφητΐυσίν. + οτι {ante ουτοσ ο λ.). χι\€σιν\^. 7• ce- 
 βοντ€ (C* -ϊ'ται)^. 8. —yap. — βατττισμουσ ζέστων κ.τ,\. ad βη. 
 vers. 9. οθίΤίτεΛ 10. μω'ύσηιτ. €ΐπ(ν</. \1. λΐγ^ται•/. ςστιν•/. 
 12. — και. αφΐξται>/. -ποίησα (C* -σαι)\/.— αυτού Λίί. 13. ττορο- 
 ζοσι>/. νολΚα τοιαύτα. 14. τταλικ {pro ηαντα). [οκουετε], — μου 
 πα»τ€σ. [ffunere]. 15. fir {pro €t<rt C* cum Steph.). κοινωται 
 Λυτον. ΐκ του ανου (κνορ^υομ^να ( — απ αυτού). — €Κ€ΐνα. ΐστιν•/. 
 
 ο 
 
 κοιναυντα {° forsan p.m. : C reposuit super a raso)\/. Iff. Deest 
 versus. 17. (ίσηλθον. + τον {ante υικον). την τταραβοΚην (— Trepi). 
 
 18. [ovTux at C^ ουτωσ\/~\. νμισ^. ουπω {pro ου), ου κοινοί τον ανον 
 {pro «ί(Τ TOf ανον κ.τ.λ. ad fin. vers.). 19. €ΐστΓορ(υετ€</. €κ- 
 βα\Κ€Τί (pro ΐκπορ€υ€ται). καθαριζων, 20. €λ€γ€ϊ'ν'. ΐκινο•/. Jin. 
 ανο (C^ avuv)y/. 21, 22. πορνιαι κλοπαι φόνοι μοιχιαι. 22. 
 aoeKyia^. 23. KaKCiro (//ro και). 24. eKiiffet/ δε ( — και), όρια. 
 [^και σίδωΐΌσ]. — την. ηθξ\ησ€ν. ηΒυνασθη. λαλίΐν {pro \αΘΐΐν : 
 C^ Cttm Steph.). 25. άλλα €υθυσ ακουσασα {—yap). €ΐχ€ν\^. 
 
 — auTTjtr, 6ΐσ€λβουιτα. ττροσξτησξν•/. 26. η Βΐ γυνή ην. σνροφοι- 
 νικισσα, yevi^. €κβαλη. 27• και ΐλey€V {pro ο δε ισ eiTref). (στιν 
 καλόν, τοισ κνναριοισ βαλαν. 28. — 7°Ρ• ^σθιουσιν αιτοκατω 
 {ύποκ. Α, eiiam p.m. τ scripsit prima pro κ, sed correxit) τησ 
 τραπ^ζησ. 29. ^Ι^ληλυθ^ν ck ttjo" θυγατροσ σου το Β^μονιον^^ 
 (^5 Tischendor/., sed deest anriotatio). 30. (αυτησ. cvpiv το 
 ΤΓΟίδίον βΐβλημΐνον ϊίτι την κλινην και το δαιμόνων ξξ^ληλυθοσ. 
 31, ηλθΐν δια σώωνοσ (pro και σιδ. ηλ.), ΐΐσ {pro προσ). 32. 
 ψ και {ante μογιλαλον). fin. τασ χιρασ (C^ την χιρα\^), 33. κατ 
 tJiiav αττο του όχλου, ΐλαβ^ν (C^ eJ3αλe;'^/). — αυτού prim, 34. 
 6στ6ί'οξ€»'ν'. {(φφ^θα C^, ίίίΖ €φφαθα restitutum). ΐσην•/. δια- 
 cuxffTjTi/. 35. — ευβεωσ. ηι^υγησαΐ'. + ευβυσ" (an/e (λυθη). 3G. 
 διεστιλατοΛ λεγ*^*'"'*' (/'^ο ειττα-σι^). — αυτοσ". + ουτοί {ante μαλ• 
 λον). περΐ(Γ0Ότερω(Γ. 37- τν^ΊΓθΐηκζν\^. — τουσ secund, λαλιν^. 
 
 VIII. 1. τταλιν ττολλου {pro τταμπολλου). φαγωσιν•/. — ο ισ. 
 
 — αυτού. 2. σπλαγχνιζομΐ^/, ημ^ραι τρισ. [^προσμ^νουσι μοι]. 
 [ίχουσί]. φαγωσιν^, ^. νηστισ-/. και τιν^σ {— yap). -^ αττο {ante 
 μακροθίν), ηκασιν•/, 4. — αυτω. -^ και utrav {ante ττοθ^ν). ζυνη- 
 σετεν'. 5. ηρωτα. αρτουσ ΐχ€Τ€ {αρ rescriptum), ΐίπαν'ζ. G. τταρ- 
 αγγελλί^. τουσσ* {, (<Γ eras.)^. [-τουσ ευχ.]. εκλασει//. παρατί- 
 βωσιν•/, 7• είχαν. fin. και ευλογηο-ασ αυτά τταρ^βηκ^ν (— ειπεμ et 
 και uliim.: at \ pro ναρ^Βηκίν habet ^iirtv και ταύτα τταρατιθ^ναι). 
 8. καί ΐφαγον {— δε). + παντείΤ {post ΐφαγον), + το {a7iie •κ(ρισ~ 
 σίυματα), σφυριΖασ {ηοη ν. 20). 9. — ot φαγοντΐσ ωσ, 10, 
 ΐυθυσ. [ί;ιβο(Γ είσ]. -^ ο ισ {post ηλΒ^ν. improbant C^ C^). II. 
 συνζητ^ιν. + ΐδί»/ {post σημιον^. ττιραζοντΐσ'/. 12. ^ητί σημιον, 
 σημιον secund. y/. 13. α^ισν*. τταλιμ εμβασ. — εισ το πλοίον. 15. 
 δίετίλλετο (C^ δίεστ.). [οράτε βλ.']. lU. — λεγο/^τεσ. [εχο^κε^], 
 17. [ο ισ : delet C^].— ετί. 18. βλέπεται/.— και pi-im. {habet A). 
 
 19. + και {ante -ποσουσ). κλασμάτων -κληρισ. ΤβΛ 20. οτ^ και 
 (—δε), + αρτουσ {post ΐτΐτα). και λίγουσιν {pro οι δε ειποί'). 
 21. ουττω {pro ττωσ ου). 22, [έρχεται: at C* έρχονται]. 23. 
 
 9 [Mark vi. 
 
 εξηνεγκεν {pro εξήγαγε»'), χιρασ^. [βλέπει]. 24. ειπεν {pro 
 ελε-^ε : C* έλεγε»"/), \_caetera cum Steph.]. 25. επεθηκε*-/, 
 χιρασ•/. δίεβλεψεν {pro εποιη. αυτ. αναβλ.). απεκατεστη. εβλεψείί 
 ζηλαυγωσ {C•^ ενεβλεπεν τι^λ.). ^η. απαντά. 26. απεστιλεν/. εισ 
 οίκον ουτον αυτού ( — τον: C^ cum Steph.). μη (pro μηΒΐ prim. : 
 C^ cum Steph.). — ^ΐϊδε ειπτ^σ* ad fin. vers. 27• καισαριασ•/. αυ- 
 τουσ primh {pro αυτοισ p.m. ? ; αυτοισ punctis notatum^ sed rursus 
 deleta svnf). 28. είπαν αυτω λεγοντε<τ {pro αττεκριβτ/σον). + οτι 
 {ante ιωαννην: delet C•^), ηλειαν. οτι εισ {pro ενο). 29. επηρωτα 
 αντονσ {pro λέγε» ουτοισ). λεγετοί «ive (C* -ναι)/, [οποκρ. δε, 
 sine και], fin. + ο υσ του Ου. 30. λ^γωσιν/. 31. ΒιΖασκιν/. 
 αίΓοΒοκιμασθηνΐ (C** -νοι)ν'. νττο {pro αττο). τ των {ante αρχκρ, 
 et γραμμ.). 32. [^αυτ. ο πετρ.]. 33. ΐπιστραφισ^. επετι^ησ-ενν^ 
 
 — τω. και λεγεί {pro λίγων), φρονισ•/. 34. μαθητΐσ (C* -ταισ)Λ 
 ει Tiff {pro οστισ). [ελθειν]. εαυτού {pro αντου secund.). ακολου" 
 βιτω\/. 35. εαν {pro αν), απολ^σ^ι {pro -ση)•/, [την ψυχ. ουτ. 
 secund.]. — ουτοσ. 30. ωφ^λι ανοσ (C^ ανον). κ^ρΖησαι {— ^αν). 
 ζημιωθηναι. 37• init. τι yap δοί ανοσ (C^ δω), [λλ]. 38. εοκ 
 {pro αν). επαίσχυνθησ'ετεΛ 
 
 IX. 1. εισινν^ των ωδε εστωτων. [γευσΌίνταί]. ιΖωσιν•/. βασι- 
 λίαν/. 2. /ίετα. τταραλαμβανί'/. [τον ιωαννην]. αναφ^ρι•/. Λ- λίαν 
 (post ϋψηλον). 3. [εγενετο]. — ωσ χιών. [_γ^αφ.]. + ουτωσ (ante 
 λευκανεν^, at C^ -ναι). 4. μωυση. λαλουντ^σ {pro συλλ.). 5. 
 ραββίΐ -J. y σκηνασ. μωνσ^ι. 6. ηδιΛ απ€κριθη {pro λαληση). 
 ΐκφοβοι yap tytvovTO (—ήσαν). 7• επεισκια^ουσαι/. εγενετο εκ 
 τησ νίφίλησ φωνή (— ηλΟε), — λέγουσα. (Post αγαττητοσ Α habet 
 εν ω ευδόκησα), ακουετε αυτού. 8. [εξαπινα]. ει ju?j (;jro άλλο), 
 9. και κατοβαινοντων (— δε), [απο]. διεστιλατο/. α ειδον διηγη- 
 σωνται. — ei μη {habet Α). 10. συν^ητουντεσ. εστίν>/, 11. [επ- 
 ηρωτων], [^οτι prim.]. +01 φαρισαιοι και {post λ^γουσιν). γραμ- 
 ματισ (ηοη ν. 14) Λ δι«/. 12, (φη {pro αττοκριθασ ειπεν). 
 [/<εν]. (πρωτοσ C*). αττοκαταστανι (C* αποκα^ιστανι). εζουθε- 
 νωθη. 13. —ΟΤΙ {habet C^). εληλυθεν/. ( + εν ante ούτω C^). 
 ηθξλον. γΈγραπτΐ</, 14. (λθοντΐσ {pro ίλθων). ειδον. συν- 
 ί,ητουντασ. προσ εαυτουσ {pro αυτοισ : C^ ττροσ αυτουσ). 15. 
 ΐυθυσ. ϊ5οντ(σ. ΐξίθαμβηθησαν. 16. επηρωτησεν ουτουσ ( — τουο" 
 γρσ;ΐΐ)αατεισ). συν^ητειτε. fin. ίαυτουσ {αυτουσ Α?, αί ε restitut.). 
 17• ατΐΐκριθη (pro οποκριθεισ). + αυτω (ante εισ). — είπε. 18. 
 
 — αν {C^ habet eav). — αυτόν secund. — αυτού, eiira. [εκβαλωσι]. 
 19. αυτοίσ (pro -ω), fin, ε/ζε, 20, το πνο €νθνσ συνεσπαρα^εν. 
 21. επηρωτησενΛ (f| ου pro ωσ C•**), ειπεν εκ παιδ. 22. και 
 εισ πυρ αυτόν, εβολενι/. άλλα. δύνη. 23. δύνη (C•^ δυνασαι). 
 
 — πιστευσαι. 24. [και]. — ευΰεωσ (at ευβυσ /jro και C**}. 
 
 — /ίετα δακρύων, ελεγεν/,— κύριε. 25. + ο (a«/e οχλοσ), επετι- 
 μησΐν>/. το αλολσν και κωφον πνο, — εγω (habet Q^). επιτάσσω 
 σοι. [εξ αυτού], 26. κραξοσ, σπαραξα<Γ. (αυτόν punctis notatum 
 rursus erasis). εξηλ^εν/. +τουσ (anle πολλουσ). 27• — αυτόν 
 prim.y at τησ χιροσ αυτού, 28. εισελ^οντοσ ουτου. κατ ιδίαν 
 επηρωτων αυτόν. ημισ</, 29. Ζυνατζ\Κ — και ιηστειο {habet C^). 
 30. κακξίθζν. [παρεπ.]. γνοι. 31. εδιδασκενι/, χιρασ•/, απο• 
 κτανθισ•/. μΐτα τρισ ημ^ρασ. 33. ηλβον. καφαρναονμ. — προσ εου- 
 τουσ. 34. διελεγχ0ησαν [εντηοδω]. fin. + εστίν. 35. ε<ί»ωνη- 
 
 σεν/. ιβ•/. εστε (C* -Toi)y. 36. ειπ ενογκολ, {" ' p.m. et C)'</. 
 37• αν (pro tav prim.), παιδιών τούτων (pro τοιούτων παιδ.). δεξητε 
 prim.</. (μ€ δεχετε (pro εαν ε;ιε δεξητοι). δεχετε (pro -τοι 
 secund.)^. αποστιλονταΛ 38. εφη (//ro οπεκριΡη δε), [ο ϊωανν.]. 
 
 — λέγων. + εν(/ίθίί τπό). — οσ ουκ ακουλου^ει η^ιν. εκωλυο^εν. οτι 
 ουκ ηκολουθι η^ιν. 39. ειττεν/. ονΒισ^. δυνησετε/. 40. εστίν bis in 
 reriw/. ημών (/η'Ο υμών) bis in versu, 41. «αν (;/ro αν) nOH v. 42, 
 
 — τω. Ι^μου: imjirobat Q^]. ΐμον εσται (pro χυ εστε : at C^ χυρro 
 €μον). + οτι (ante ου μη), [απολεση]. 42. + τούτων (^0ί/ /ιικοα•ν), 
 [πιστευοντων]. — εισ εμε. περικιται»/. μυλοσ ονικοσ (pro λιθ, 
 μυλ.). βεβλητεΛ 43. σκανδαλιση. εστικ σε (pro σοι εστιι). 
 εισελβειν εισ την ^ωην. εισελβειν (pro απελβειν: C* cum Steph.). 
 (ει<Γ το πυρ το ασβ^στον punctis uotata a C^? runus deletis). 
 44, Deest versus. 45. σκανδαλισθεί (ηοη v. 47)/• εστίν σε (pro 
 εστί σοι), εισ την ζωην εισελίιν, + κυλλον η (ante χωλον). εισ 
 την γεενί'ον βληΑηνοι. — εισ το πυρ κ.τ.λ. usque ad fin. τ. 46. 
 47• ίτε εστίν {pro σοι εστί). — εισελίειν (C* habet εισελ^ινν'). ζω 
 σιλιαν {βα pro ζω C-*)v'. [την secund.]. — του ιτνροσ. 49. + <r 
 
 41— ix. 49,]
 
 COLLATION OF CODEX SINAITICUS. 
 
 {ante τι»ρι).— «at traa-a β. ad βη. vers, {όμοιοτ,}). 50. αλα secund. 
 €t tert, (C* ολοσ). ιρηι/<υ6Τ6 {up. A?)^. 
 
 X. 1. και (Kftefy. και (pro ^la του), συνττορΐυονται. 2. [ot], 
 etrnpajTuy. ΐΓΐραζοντ€σ\^. 3. μω'ύσησ: 4. ΐίτταν. cTreTpe^iC μωνσησ-, 
 5. ο δ€ {pro και αποκριθασ ο). C. — ο θσ. 7• καταλιψι/. ομ- 
 θρωπω {pro οΡοσ)/. — καί προσ/ίολληθησίταί ττροσ την yvi-atKa 
 {αυτού tequente ad μρα juncto). 8. ΐίσιν^/. σαρξ μια. ΙΟ. eio* 
 τη»' oiKior. — αιτΓου prim, τούτων {pro του αυτόν). ίπτ}ρωτων, 
 (αντον, ypartim rescriptum)^, 11. αν {pro eav). μοιχατΐ {ηηη 
 ν. 12)/. 12. αυττ7 απο\υσασα {pro "γννη απο\.). -γαμηση aWov 
 (pro και γα^αηθη αλΑω). 13. ουτωΐ' οψηται. €7Γ€Τ(μη(Γαΐ'. ουτοίΟ" 
 (/jro τοίίΤ ττροσφΐρ.). 14. ηγα^ακτησί»'/. €ρχ€σΘΐ>/. [και /χη]. 
 βασιλιά^, 15. of (/iro ίοι/). Sf{i7T€/. βασιΚιαν^. πίδιον (C* 
 παιδ.)Λ 16. κατίυλογ^ί ΤίθίίίΤ τασ" χιροίΤ €ίΓ αυτά ( — αυτά semel). 
 19. — ;χ•*ϊ μοιχ^νσησ" {addtt Α ;jo*/ ^οι-ίυσησ). βη. -τ σου {im- 
 probat C^). 20. €<f)Tj {pro αποκριθίΐσ fnrey). [τ. π. (φυλαζαμην"]. 
 
 21. eTi fv σ€ 'ύστ€ρι. [τοκτ πτωχ.]. ακολοι;0ι/. — οροσ τον σταυρόν. 
 
 22. ατη)\θ€ν\/. 23. cAtyt»' (Aeyei C^ c«m Steph.). βασιλιαν {sic 
 V. 25, non V. 24)/. (ΐσ^Κ^υσοντ^^. 24. [refcra]. cffrif. — τουσ 
 π€ΤΓθΐθοτασ ίττι τοίο" χρημασιν. 25. tffTivJ. τρηματοσ {pro τησ 
 τρυμαλιασ τησ : C^ τρυ/ίολιασ"). [ΐΐσ^λβίΐν ρΗτη."]. ΐΐσ(\θιν 
 secund.•/. 2G. αυτόν (pro ^αυτουσ). 27• — Se. etnev {pro K^yet : 
 Ο^λίγι). [-ποισ αδι/Γ.].— T£i>/;r/m. — βίττι. 28, i«i/. — και. -ηρξατο 
 X^yiv ο ιτ(τροσ. •ημισ</. [^ηκοΚονθησαμΐν']. βη. + τι αρα «σται 
 ημιν. 29. €0*7 αΐίτω ο ίσ (/το αποκρίβίΐσ 5e ο ισ «ιπ*»/). ου^ισ>/. 
 [η πατΕρα η ^Tjrepa]. — η yvvaiKa. — (μου και {post aypoυσ addii 
 C* iv^Kfv €μου και), 30. αττοΚαβη. — οικιασ κ. τ. λ. usqve ad 
 δtωyμu)v {habent A C^, legentes μητΐρα^ cni addit C^ και irpai scd 
 και αγρουσ jU€to δίω7;«ωΐ' omit tit Κ). 31. — oi. 32. oi 5e (/ί'Ό 
 και tert.). ιβ•/. Xiyiv^. συμβαινιν/. 33. αναβΐνομ^ν Χσ\ί. \αρΧ' 
 /ipcufTi], — καί τοισ" yρaμμarΐυσt {habet C^, αί -trt»'/). e^i'effir/. 
 34. e/iJTf^DUffit//. καί 6)[ί7ΓτΐΌυσϋ/ {-σουσιν C^) αι/τί»» και μαιττιγω- 
 σουσιν αυτόν. — αυτόν secund. μ(τα τρισ -ημΐρασ. 35. ττοραττορευ- 
 ονται (C^ irpotr-). [οι\ +αυτί»> {post λ(yovτΐσ). 35 — 37• — ο cav 
 αιτησωμΐν usque ad δοσ* η/ίίΐ' ΐί'α (ί^οιοτ. : supplet C^, legens 
 η.ιτησομίν ffe , . . deXfTot ^e ιτοιησω , . at ττοιησαι C*» re/ C^ cor- 
 rector). 37. iio" σου €K δίξίο.•»'. ίΐσ σου e| ii/ajcy^atf. 38. οιδατοι/. 
 
 οίτισβί/. δυνασθαι^/. η {pfO κο(), βακτιζομ^ {sic ν. 39)/. 39. 
 βίτταν. — μ*»'. 40. τ; (/^ΓΟ και). — μου secund. βη. + ΰττο του Ίτατροσ 
 μου {delet. et rursus restitut.). 41. +και {ante iripi). 42. και 
 νροσκα\€σαμ(νοσ αυτουσ ισ { — ο St: C* habet ο ισ). βασιλ^ισ 
 (pro μ€yaλot αυτών). 43. ouTwff/. (στιν {pro ΐσται prim.), αν 
 {pro eav). μΐyaσ yeveceai. ΐστω (pro €σταί secund.), υμών διο- 
 κονοσ. 44. [ac]. *;' υμιν etvai (pro υμών ytvcffeat). 45. ηλΟίί'/. 
 46. [fpxofTai]. [ΐ6ρίχω^η"77ί.]. ΐΐρ^ιχω secu7id. -i- ο (ante ϋΐοσ']. — ο 
 {ante τυψλοσ). + και προσαιτησ {ante €καθητο). — ττροσαιτων. 47- 
 [μσ^ωραιοσ] . υΐ€ (pro ο υιοσ). δαδ (jic ν. 48)/. 49. φωνησατΐ 
 αυτόν (pro αυτ, φωνηθηναι). [^ψωνουσί']. eyfipe. 50. αναττη^ησασ 
 (pro αναστασ), ηΚθΐν•/. 61. ουτίϋ ο ισ «lirtv (— Xt^ei). σοι 0€λ6ίσ 
 ποιήσω, ραββουνι. 52. («at ο /jro ο δε C^, sed illud reslitutum). 
 9ΐσωκΐν•/. «υθι/σ. οΐ'ίβλεψί»'/. αυτω (/J^'O τα> if). 
 
 XI. 1. ifpoffoXujua ίΐσ β7]θ<ρατγ•η και €ΐσ βηθανιαν. βλίων/. 
 ^αποστίλλίΐ]. 2. λ€γί/. — την κατέτα^τι υμών (habet C^). ΐυθυσ. 
 ουδίσ ανθρωποίΓ ουτται ίκαβισ*»' (σβ^ ίη rai., est autem p.m.). βη, 
 λυσοτ€ auToc και ^epert. 3. [ττοίίίτε τούτο], [οτι]. χριαν/. ^νθνσ. 
 οποστβλλίί παλιι/ ωδί. 4. και οττηλθοί' ( — 5e). [το)']. [ttjf]. 6. 
 [fiTTOv']. fiTTiv (pro €»'6Τ€ΐλατο). 7• αγουσι»* {pro rjyayov ι at 
 φίρονσιν C^). ΐΤΓΐβαλλουσιν. αυτών τα i'juaTia αυτ« (C^ αντω τα 
 ϊμ. €ουτων). βη. ΐκαθισαν «π ουτοί'. 8. και ττολλοι ( — δί). [ίΐσ 
 TTjc οδον /?n"m.]. στιβοδασ κοψαί'Τ€σ. αγρών {pro δένδρων). — και 
 ΐστρωννυον ad βη. vers. 9. — Χ^γοντ^σ. 10. — ev ονόματι κυ. 
 δαί/. II, ϊσ (^ro €ίσ/ίΓίηι.)/, — ο ισ καί. οψ?. I)5V. 12.— «πίΐ- 
 ίΌσβ (Α? habet €irivafffvV). 13. + Ai'ay «ί^ο (post συκην). τι 
 9υρ7}σι, φύλλα ο yap καιροσ ουκ riv σύκων. 14. — ο ισ. εισ τον 
 αιωνο «κ σου μη^ισ. 15. Γσ (;;ro <ισ prim. : C^ €ΐσ)/. — ο ισ. 
 -f τουσ {ante αγοραζ.). [λλ]. κατίστρ^ι^^ν και τοσ καθ. των ττωλ. 
 τασ τΓίριστ. (κατ^στρΐ^^ίν post ττ^ριστίρασ ponit C^, cum Steph.). 
 17• ίδίδοσκ€ΐν. καί tKeytv (pro λ^γων). [αυτοισ]. [οτί]. ΐΓασι;^. 
 [*ποι. αιτ.]. 18. οι ορχι^ρισ και οι γραμματισ. απολ^σωσιν. 
 
 10 
 
 [Μ Λ 
 
 [ουτο;» secund."], ιτασ yap (— οτι).- «ξίττΑησσοί/το. 19. οται* (pro 
 OTi). [ίξ(ΤΓορ€υ€Το]. 20. TrapeiroptuiTO -ηρωι και ΧΖον (C•* τταρα• 
 Ίτορ€υομ(νυι Ίτρωϊ ϊΒον). 21. αναμνησθισ^. ραββίΐ ΐΐδί</. 22. +ο 
 {ante ισ). + ti (ante (χ^τΐ). 23. — yap. — οτι. ορι/, ττιστίνη. ο 
 Ααλίί (pro α Aevci). €στ€ (sic ν. 21)/.— ο €αν «ιττη. 24. — α»'. 
 χροσ6υχ«σβί και {pro προσ€υχομ(νοι). αιτισβί/. €λοβίΤί. 25. 
 στητί. αφίίται/. €χ€Τθΐ/, 26, Deest versus. 27• *σ (C* C* 
 €ΐσ)/. yρaμμaτισ^. 28. «λεγον (;ιϊό λεγουσιΐ'). η (ί"*0 και 
 «ownrf.). ίδίιίΚίν τηι/ ίξουσίαμ ταυτηΐ'. 29. — αΐΓο«ρι(Ϊ€ΐσ. \ϋμασ 
 καγω]. (καγω C^ pro και ante €ρω : addiderat υμιν^ sed ipse de- 
 ievit). 30. +T0 (ante ϊωαννου). ποΘ^ν ην (ξ ουρανού (pro «ξ ονρ. 
 ην). 31. ΊΓροσ€λογιζοντο (C* δίίλογ., ierf προσ^λογ. restituitur). 
 [ουν]. 32. αλλά (— tav). οχλον (pro λαον). παΐ'τεσ (C•'' cum 
 Steph.). [οτί]. — οντωσ (habet C* ante οτι). 33. τω ιν λΐγονσιν. 
 [ο ισ]. — αποκριΘίΐσ. Aeyi/, 
 
 XII. 1, λαλιν (pro Xiyftv)^/. ανθρωττοσ ΐφυτ^υσ^ν. ΐΐ^ρΐΐθηκΐν/. 
 ωκο^ομησ€ν\/. ίξίδετο. αττΐ^ημησ^ν/, 2. απ(στι\€ν\/. λαβοι (C'* 
 CHi/i Steph.). τοίΐ' καρπών. 3. και (;ί»*ο οι δί). αττίοτιλο»' καινον•/. 
 4. οττεστίλεμ (iic νν, 5. 6)/. — δουλον (habet C^). — λιθοβολη• 
 σανησ. ΐκ^φαλιωσαν και ητιμασαν (— οττεστ. ηημ.). 5. — παλιτ. 
 
 ο 
 
 αίΓίκτιναν•/. οΑλουσ (α p.m.})^. ουσ (pro τουσ) bis in versu. ano- 
 KTfvvovTfff (C^ κτιννυντ€σ), 6. — ovv. αχΐν vv* — ουτου. — και. 
 «σχατοί' προσ αυτουσ. 7• σκίνοι•/, ττροσ εουτουσ ίίπαΐ'. αττοκτι- 
 νωμΐν/. εστί/. 8. οττίκτιΐ'αΐ' ουτο»'. [^-λον €|c*>]• 9. [ουι*]. 
 11. effTic/. 12. fiTrec/. 13. αττοστΐλλουσιν•/. αγρ(υσωσιν>/, 
 14. και (;)Γ0 01 δί). /ί€Αι/. βλεπισ/. [αλλ], διδασκισ εξεστί!'/. 
 δοίται κηνσον καισαρι. 15. ίδωΐ' (/ί'Ό «ιδωσ : C'* ϊδα?σ). 7Γΐρα^€Τί/. 
 + α'δε (ίϊηίρ iVa: improbat C^). ^'ί. ειδω. 16. οι δ€ fiirav. 17• 
 ο δε (pro και αποκριθΐΐσ υ), [ουτοισ]. τα καισαροσ οττοδοτε. «f- 
 €θαυ/ΐίο(,Όΐ', 18. €πηρωτων. 19. /ίωϋστίσ. καταλιψη. μη αφη τΐκνα 
 (C^ TiKvovy sed να restitut.).— αντον secund. 20. ^ οδίλ<^οι, 
 (Α habet τταρ τ/,αίί' post ήσαν: improbat C), (ΐσ (pro πρωτοσ ι 
 Α C cwm Steph.). έλαβε»'/, αφηκίν/. 21. ατηθαν^ν/. μη κατο- 
 λιττωΐ' (/if'O και ουδέ αυτοσ α<ϊ)ηκε). 22. — (λαβον ουτημ. — και 
 secund. αφηκ^ν (C* -καμ)/. εσχατοΓ. και η γυνή απ^Θανΐν, 23. 
 
 — ουί'. — OTac οΓοστωσι. 24. (φη αυτοισ ο ισ {pro και αηοκρ. ο ισ 
 ειτ. αυτ.). ιτλαϊ'ασθαι/. 25. — ουτΐ γαμουσιν (supplet Α). 7°Μ'- 
 ζονται. — οι. 26, ονεγΓΟίται/. μωνσ^ωσ. του (pro τησ). ττωσ (pro 
 ωσ). [ο quater in versii]. ισακ (A ισακ*, C* ΐσαακ*). 27. [ο]. 
 
 — ^ secund. — υμ^ισ ονν, (C^ ιτλανασβαι/). 28. συ»'^ητουΐ'τωμ. 
 ΐδων (C^ ϊζωσ). ατηκριΒη αυτοισ, εστίν cvtoAtj τρωτή ιταντων. 
 29. απΐκριθη ο ισ {— δε). — αυτω. εστίν (/ϊγο ιτασωι/ των εντολών), 
 εστι^/. 30. — αυτή ττρωτη €Ρτολη. 31. init.— και. δεύτερο αυτή 
 εστίν αγοττησισ (— ο^οιο). + δε (ρο«/ μείζων). ^«, εστίν/. 32. 
 ειττεσ (C^ -ττασ). ΐστιν prim. (— θεοσ)/. 33. + σου (/;θί/ καρ- 
 διοσ). — και ε| ολησ τησ ^υχησ. — τησ (aJite ϊσχυοσ : ΛλΛγ^ C^). 
 + σου (/;05/ πλησίον: improbat C^), σεαυτον. π^ρισσοτΐρον {pro 
 πλΐΐον). εστίν/, [των θι^σ.]. 34. ειδών/, — αυτόν. — ει (Α ? C' 
 habent^ C* Πίί /c του ponit). βασιλιασ/. ου^ισ\/. επωρωτησε α^τον 
 (C* ουτ. «περ.). .^5. ελεγεν/. ypaμμaτtσ\/. δαδ εστίν. 36. —γαρ. 
 δαδ (iic ν. 37)/• [είττεν ο κσ], [καθου]. [ϋττοττοδιον]. 37- — οΐ'»'• 
 πωσ (;3Γ0 ιτοθεν : C* cum Steph ). [ρσ αυτού] εστίν. — ο. ηκουσ^ν. 
 38. εν τη διδαχή αυτού ελεγεν (— αυτοισ). γραμματαιων•/. irepi• 
 πάτα'/. 39. διττνοισ/. 40. [κατεσβι.]. λη^ψοντοι. 41. — ο ισ. 
 [κατεναντι]. βεωρει (C^ εβεωρ.). + τον (ante χαλκον). εξεβαλλον 
 {pro ΐβαλλον: C* cum Steph.). 42. +γννη (ante χήρα), [έβαλε], 
 [εστί], 43. ειττεν (pro λέγει), ττλεον. εβαλλεν (C» εβαλεν : //ro 
 βεβληκε), βαλλόντων, 
 
 ΧΙΙΪ. 1. [ειστων]. ' διδάσκαλε' διδάσκαλε (' ' ACimprobantes). 
 2. — ατΓοκριβεισ. βλεπισ/. + ωδε (an/e λι^οσ). εττι λι^ον, ου κατά 
 λυβτϊσετε ( — μη secund.: C* cam Steph ). 3, επηρωτο/, + ο (an/c 
 ίτετροσ). (ϊωονησ Α, sed νν posfea restitut.). 4. ειττον, σημιον^. 
 μΐλΚη ταύτα συντελισβαι τταντα, 5. ηρζατο λΐγιν αυτοισ { — απο- 
 κριθ'ΐσ). 6. —yap. 7• [ακουσητε]. +- οράτε (ante μη: impro- 
 batum sed rursus restitutum). (θροΐΐσθαι/ C^), — yap {habet C^). 
 8. εγερΟτ^σετε (C* -ται)/. εττ ε6νοσ, — βασίλεια επι (habet C% σ/ 
 • λια/). — και secund. σισ/Αοι/. — κατά τοπουσ usque ad και τά- 
 ραχοι (C** suji/ilet κατά τοπουσ έσονται λψοί tantum). αρχή. 
 49— xiii. 8.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 9. — favTOva (habei C^). ΐΓαρα^ω(Γθύσιν\/. [^yap"]• {(Τταθησΐσθαι^/ 
 C^). 10. wpoa- Tof Kaov ^€i primb, πρώτον Set sine λαον s.m. (C^ 
 i<c.)y /organ etiam p.m. II. και όταν aywffiv { — Se). προμ^ριμνα- 
 ται\/. — μηΒζ μίλ€τατ€. [«αϊ/]. λαλίΤ€ν^. νμισ\^. \2. και τταρα^ωσίΐ 
 ( — δ€). yovia-J, 13. υπομινασ>/, 14. — το ρηθ(ν υττο ΖανιηΚ τον 
 προφήτου, ^σττικοτα. 5i/, 15. \ο ζΐ]. — ΐΐ<τ ττ]ν οικιαν. «κτίλβατα?. 
 [^αραι τι]. 16. — ων. — ^ισ το. 18. — η tpvyj] υμών (^habet C'*). 
 χιμωνοσ•/. Ιί). yeyovev^, -ην (pro ησ). 20. €κο\οβωσ€ν κτ. 
 ΐΚο\οβω(Τ€ν secujid.\'. 21. etSe (pro ϊδοι;) iis m versu. — η^ 
 ίΓΐστ6Κ€Τ6. 'J2. 5e (^ro yap), [ψίυδοχριστοί και]. ψ€υ5οτΓροφητί v^. 
 δωσουιτ»' σημια^.— και ullim. 23. [ί'δου]. 24. άλλα. δωσι^. 25. 
 «(Γϋί'ται €« του ουρανού ττιπτοντ^σ. 20. [πολλή tr και δοξησ]. 
 27. ατΓοστελλί. [αυτοΐί bis in vers."}. 2!ϊ. ηδη ο κλαδοσ* αυτησ'. 
 [•yifOiff/feTe]. 2ί). ουτωσ•/. νμισ^. ϊδητί τούτα. 30. μ^χρι ( — ου), 
 ταύτα τταντα. 31. [παρ^λίυσοί'ταί jyvim."], fin, τταρΐλΐνσονται 
 (pro τταρΐλθωσι). 32. [fat ττ^σ" ωρασ]. — οι secund. 33. αγρυττ- 
 νιτ€\/. [και ■π-ροσ^υχ^σθί']. οι^αται>/. 34. αφισΛ — και secund. fv- 
 ΐτιΚατο^/. 35. γΡ'ΪΤ^'ριτ'ε («on ν. 37)^^• + η [ante οψ?)• μ^σο- 
 ννκτιον, 36. €ξ«ρνησ>/. 37• ο (/ίϊ'Ο α), ττασιν^, 
 
 XIV, 1. afuA'o (α Τ^ί""'* ^.ί»., 56ί/ ήϊ rasnrd scripium)</. αρχ- 
 tcpiay/. yρaμμaτι<τ•J. αποχτινα-σι (sic)\^. 2. yap (pro δί). €σται 
 Οορυβοσ. 3. — ttj (habet C^). η\θ€ν>/. — ffoi secund. τον (pro το, 
 at την C^). — KOTO. 4. αυτουσ (pro tavToua : C^ cum Steph.). 
 
 — και \€yovTfff. απωλια•/, 5. το μνρον (pro τούτο), δηναρίων 
 τριακοσίων. ζοθηνΐ\/. [τοίΟ" τττ.]. ΐνΐβριμουντο. 6. +yap (post 
 καλόν), ηρ-γασατο ev ΐμοι (C^ ί'ΡΤ•)• 7• ζνρασθαι^/. — αυτουσ {at 
 αυτοισ παντοτί C^). 8. ίσχ(ν. — αυτή. ΐττοι-ησ^ν/, ■ηρο€\αβΐν\ί. 
 το σώμα μου. 0. 4 δε (post αμήν), eaf (pro αν). — τούτο. ΙΟ. 
 
 — ο prim, et secund. ισκαριωθ (C^ ο ϊσκαριωθ* ο). αηη\Θ€ν>/. αρχ• 
 κρισ•/. αυτόν ιτοροδα». II. αττηγ'^ιλαΐ'το (^ττη'γ'γ. C^ et jam ante 
 eum?). ΐζητι*/. αυτόν ΐυκαιρωσ [τταραδω]. 12. θΐ\ισ\^. 13. 
 αυτονσ (pro αυτόν. ' p.m,)^. biraycTai'/. απαντησι^/. 14. [«αϊ']. 
 ^στιν^. + μου (post κατάλυμα). 15. 0^070101'. [βτοφοι^]. κακ^ι 
 (pro fK€i). €Τοιμασαταί>/. 16. — αυτού και τ]λθον (και ηλθον 
 habet Q,^). 17• yfvoμfvoυσ (C* ■νησ)'/. 18. ο ΐιτ ειπβν. 19. — οί 
 5e. λυτΓ ισθα^/. XtyivJ. κατά (pro καθ). — και αλλοσ μη τι eyw 
 ((ijuotoT. ?_). 20. —αποκριθίΐσ. — cfc. \_ΐμου ΐΐσ"}. 21. ίηι7. + οτι. 
 ϋτταγίΐ/. ΐκινω^/. [i7f]. 22. [ο iff αρτοι/ : α/ ο iff delet A re/ 
 
 forsan p.m., restituit C ?]. «κλασβι/ «υλογησ-οσ. «(Trcr/. — φάγετε. 
 cffTiv (i/c V. 24)Λ 23. — TO. 24. — το secund. — καινησ. c/c- 
 χυννομ^νον υττΐρ iroWuv. 25. — ουκίτι. y€vημaτoσ. 27• σκαν^ 
 ξαλισθησ^σθαι^. — €v ΐμοι (u τη νυκτι ταύτη, τα πρόβατα δια- 
 σκορπισθησονται. 29. 6ί και. 30. [οτί σήμερον], ταυτ-η τη νυκτι 
 { — ΐν). — η 6iff (cf. νν. C8. 72). μι απαρνησα. 31. ΐκπίρισσωσ 
 f\aλil ( — f\€y€ μάλλον), μΐ η (δει? μι pro• pf η C^). συναπο- 
 QavivJ. απαρνησωμξ, ομοιωσ (pro ωσαυτωσ : C* cmn Steph.). 
 32. [ου το], yfθσημav(ι. 33. —τον (ante πατρόν: habet C**). 
 ^ TOf secu7id. μΐτ αυτού, α^ημονιν/. 34. μινατί•/. 35. [ττρο- 
 ΐλθων"]. ζπιπτΐν.— ινα. — εστί (C^ ΐστιν^/), παρ^λβιν. 36. ττορ- 
 evtyKai^. τούτο απ (μου. 37• καθΐυ^ισ•/. 38. προσ^υχ^σθαι^. 
 (λβηται (C^ €ΐσ(λθ.). πιρασμον>/. 40. πάλιν ΐλθων (pro υπο- 
 ίίτρεψασ). — πάλιν in loco suo. αυτών οι οφθαλμοί, καταβίβαρημ^νοι 
 (C^ καταβαρυνομίνοι). η^ισαν•/. αποκριθωσιν ούτω. 41. [το λοι- 
 πον"]. χιρασ•/. 42. ηyyισίv. 43. ΐυθυσ. πapayΐ^V€τaι ϊουΒασ ΐΐσ. 
 
 — ων. — πολυσ". — των tilUm. (habet Λ). 44. [^rαpαδiδouff]. συν• 
 σημον^/. ΐστιν•/. απάγετε. 45. €υΘυσ. + και (ante προσΐλθων : 
 improbat C^). ραββΐΐ semel, deest semel. 46. €πε/3αλαΐ'. — €π 
 ουτοί'. TOff χφασ αυτών (αυτω pro αυτών C^). 47• — τίσ. και 
 (πεσεμ {ρ^'Ο εποισε : και improbat C*'). αφιλ€ν^. ωταριον, 48. 
 ίξηλβαται. σνλλαβιν>/. 49. εκραττϊσοτοί/. 50. €φυyov παντίσ. 
 51. νΐονισκοσ τισ ( — εισ). συΓτ/ίίολοι/θει. — οι νεανίσκοι. 52. 
 
 — απ ουτωί/. 53. — ούτω. αρχκρισ)/. [και οι πρ. και οι 7Λ]• 
 51. συνκαθημίνοσ. [το]. 55. [ευρισίίΟϊ']. 66. (C^ ΐΐσαι, sed res- 
 titutum ϊσαι). ουκ (sic v. 01) Λ 58. απ^ν (pro ημίΐσ ηκουσαμίν 
 αυτού X^yovroff). 00. — το. ΐπηρωτησ^ν/. 61, + ισ (ante 6σι- 
 ωπα). ουκ* απ^κρινατο ου5«ν (pro ouSev απ^κρινατο). θυ (pro 
 (υλoyητoυ : C* C^ cum Steph.). C2. (κ ^ΐζιων καθημΐνον, 64. 
 init. + νδε νυν. [τησ ^3λ.]. ίνοχον €ΐναι. 65. αυτού το πρόσωπον, 
 (λαβον (pro ΐβαλλον). G(i. κάτω fv τη αυλή. παιδισκη (pro των 
 παι^ισκων). 67• μ(τα του ιυ ησθα του ναζαρηνου. 68. ούτε (pro 
 ουκ), ούτε (pro ουδέ), συ τι. — κοί αλέκτωρ ΐφωνησ€. GO, ηρξατο 
 πάλιν. παρ€στωσιν. 70. — και prim, (habet C^). μΐίκρον^. yaλfl- 
 λαιοσ\/. — και η λαλιά σου ομοιάζει. 7Ι• [ojuvuit^]. — τούτον ον 
 λέγετε. 72. + ΐυθυσ (post και prim.). — εκ δεύτεροι/], ΐφωνησ(ν•>/. 
 το ρήμα ωσ (pro τον ρηματοσ ου).•— Ζισ. τρισ μΐ απαρνηση. fin. 
 (κλανσΐν (C^ εκλεβ»//), 
 
 XV. 1. €υθυσ. — επί το. ΐτοιμασαντΐσ (pro ποιησαντ(σ). 4 τωΐ' 
 (ante ypaμμaτΐωv). — τω, πειλατω. 2. πειλατοσ (sic \τ. 4. 9. 
 12. 14. 15. 44). αυτω λέγει (ρ'Ό ειπεν αυτω). 3. [tiihii ad• 
 difum'\. 4. [επηρωτησε»/]. — λέγων (habet C^). fin. κaτηyopoυσιv. 
 5. πείλατοί' (i(c v. 43). 6. ov παρητουντο {pro ονπ^ρ ητουντο : 
 C^ cum Stepli.). 7• σ'ταffiαffτωf. στασι^. + τίνα (ante π^ποιη- 
 Κΐΐσαν). 8. arojSaff (pro αναβοησασ : C^ cutn Steph.). — οει, 10, 
 εγζΌίκει (pro €y^vωσκ€ : C^ ctnn Steph.). [παραδεδ.]. 12. τταλίμ 
 απσκ-ρίβεισ. ελεγεί' (^ro είπε»'), — βελετε. [ο;/ λέγετε]. + τον (ante 
 βασιλιά). 13. [cmn Steph.]. 14. — αυτο-.σ (habet C*). [κακόν 
 εποιτ^σει^]. πepIσσωff. [ΐκρα^,αν]. + λΐyovτeσ (ante σταύρωσαν 
 plene). 15. ποιησαι το ϊκανον τω οχλω. παρ(Ζωκ€ν>/. [φραγελ- 
 λωσαff]. στρθη^. 16. εστ»ν. σΐ'ί'κολουσιΐ'. 17- ε^δίδμσκουσ'ιΐ'/. 
 18. 4- και λεγείί* (ante χοίρε), [βασιλευ]. 20. τα ϊδια ϊματια 
 αυτού, [εξαγουσί^]. [σταυρωσωο'ι*'].^??». — αυτοί•. 21. εγγαρβυουσ»' 
 (C* ογγαρ.). [caetei'a cum Steph.]. 22. τον yoXyoQav. — τόπον 
 (habet C^). οττερ (pro ο), εστίΐ' (sic v. 42)/. 23. — πιειι/. οσ δε 
 {pro ο δε), €λαβ(ν\'. 24. [σταυρωσαντ^σ ouTor]. δlσJU€pI^oί'TO(. 
 εαυτού ('p.m. notatum). 27• ffTaupouffi»'/. 28. Deest versus. 
 29. κΐΐνουντΐσ'^. [ουα: punctis notat C' ? r^trsus dcletis"]. [iv τρ. 
 T^jU. oiKoh.'\. 30. καταβασ (pro και καταβα), 31. — δε. 32. 
 
 — του prim, ισραηλ pieties^ [πιστευσω^ε»' και]. + συν (ante αυτω). 
 33. και γeI'o/iεϊ'7ϊff (— δε). ε^ΌΤΤ^σ, 34. τη ΐνατη wpa.— λeyωv. 
 
 Ί 
 [ελωί ελωϊ]. λε/ια σαβακτανξΐ (C^ σαβαχθανα). (στιν>/, (κατΐλιπ€σ 
 μ€ (γ p.m., postea iiislauratuiyi). 35. παρ^στωτων. ϊδε τίλεια»'. 
 36. τισ (pro εισ). [και]. — τε. αφΐσ. ηλειασ. 37• εξίπνευσειν, 
 38. [οπο]. 39. ουτωιτ (— κροξασ). ουτοσ ο ανθρωποσ. θυ ην. 
 40. — ην. η ϊακωβου (—του). (C^ habet ϊωσητοσ pro Ίωση). 41. 
 
 — και prim, γαλειλοιαν^. 42. οψειασ/, [προσαββατον]. 43. ΐλθων 
 (pro ηλθ(ν), αραμαθαιασ (-θιασ C^ ?, scd ■Θαι:ισ res/ifutunt). — οσ 
 (habet C^). ΐίσηλθ^ν/. -^τον (ante πΐΐλατον). 41. εβαυ^ο^ε»'. 
 τ(.θνη:ίΐν\/. [πάλαι], απίθανων•/. 45. πτω,αο (pro σώμα). 46. 
 
 — Koi secund. ε^ειλησεΓ^/. ΐθηκ^ν. μνηματι (pro μΐ'ημαω). irpoc- 
 εκυλισεν/. +μί'>αί' (;ίθί^ λί6οΐ'). 47- —και /ιαρια ίωση usque ad 
 η μayBaληvη ivi. 1 (ό^οιοτ, : supplet C^, legens η ϊωσητοσ pro 
 ίωση . . . τεβιτοί ... η Ρ•αρια η μayZaληvη). 
 
 XVI. 1. —του (ante ϊακωβου: habet C•^). αλι^^ωσιν/. 2. τη 
 μια των {pro τησ μιασ). μνήμα (C^ μνημιον/). ανατιλαντοσ\^. 
 3. [εκ]. 4. — oTi. οϊ'ακεκυλισ/ιε>Όϊ' τοί' λιβον. 5. [εκτελβϋΐ /ffoi], 
 [ειδον], 6. —τον ναζαρηνον (όμοιοτ. : supplet Λ). 7• άλλα. γα- 
 λειλοίοΐ'. 8. — τοχυ. είχε^Λ yap (pro δε), [ουδεί']. yapW. 
 Post yap* v. 8 πι quartd secundae columnae lined folii .xxix ex• 
 plicit Evangelium Marci, cum nuHo omissionis vv. 9—20 vcstigio» 
 
 Subscr. €vayyeλtov κατά μαρκον. 
 
 Ad caput tcrtiae columnae folii xxix kgituv κατά Χονκαν. 
 
 Cap. I. 1. επεχειλ primh, at ρ pro λ p.m. ut x^idetur•/. 3. 
 [εδοξε]. ακρ(ΐβωσ>/. 4. επιγϊΌΐσ (C•*^ cum Steph.). ασφαλιαν^. 
 6. — του. yυvη αυτω (pro η yυvη αυτού). 6. ε»Ό»'τιοί'. δικαιω- 
 νασιν/, 7• καθ* οτι (sic), ην η ελεισα^θετ. 8. tvavTiov. 9. [ελοχε : 
 
 η 
 
 [Mark xiii. 9— χτί. 8. Litkb i. 1—22.] 
 
 Ca -Xfc/]. 10. ηι- του λάου. 13. ίΐπ(ν (sic V. Ι8)Λ ελ€ΐσα/3ετ 
 (sic TV. 24. 36. 40. 41 bis, non v. 5)Λ σου (pro σοι) primb, at σοι 
 p.m. ut videtur. ϊωαΐ'ην. 14. γενεα-ει, 15. —του. 17- »?λ€ΐ« 
 (pro ήλιου). 21. [ούτοι* tv τω ναω], (ζυνατο. 22. Sitp^yfvy/. 
 
 3C
 
 COLLATION OF CODEX SINAITICUS. 
 
 23. \irovpytaa\\ 25. ουτωσ^.— o. [cTreiSi»']. — το. 2C. ano (pro 
 υπο). ιοι/δαιοσ (C^ "γαλιΚαιασ cum Stcph.). Ι^ναζαρΐτΊ, 27• (μιηΊ- 
 στΐυμ^ιτην (C^ μίμν., sed μ prius rurstis erasum). +και ττατριασ 
 {ante δαδ). 28. προσ αυττιν ο αγγ^Χοσ ΐΐπ^ν. — ίνΚογημ^νη συ iv 
 yvvai^iv, 29. — i^ovffa, «ττί τω λόγω ^ΐΐταραχθη ( — αυτού). 30. 
 [οντη]. μαριαμ* (sic ν. 40)Λ 31. οΊ/λλη^ΐψϊ?. 32. δαδ/. 34. 
 «iirey (iic νν. 38. 4fi)/. 35. [γίΧ'ΐ'ω/χΕί'ον αγιοί']. 36. evyy^via. 
 συνΐίληφ^ν. yr}p(u 37. του Q\j (τω ί^ω C^ cwm Stcpli.). 39. 
 [μαριαμ]. twop^v^ro. ορινην^^, 41. τον ασπασμον τησ /ΐίαριασ -η 
 fXeiffajSeT*. + ef αγαλλιάσει (;)0*/ f σκίρτησαν: improhat C^). 
 42. αί'€^3οησ€»' (;;ro ai'f^o.'i'Tio'i). [^ωί'η]. γ^^'α'ί'»'/• 43. 7?η. €/ί6 
 (C•"» /4ί). 44. [fv αγσλλ. το βρ."]. 47- ηγαλλιασε*'/. 48. ταττί- 
 Γωσιν/. μακάριου ση••/. 49. eirotijo-ir/. ^αεγαλα (C^ -λια, ierf ι 
 rursus erasum), ίλ€οσ {ρΐ'ο όνομα: C^ cuiii Steph.). 60. γ^»'^"'' 
 και 7f*'f«»' (ί"*'* y^vΐaσ y^v^wv). 51. €ΐΓοιησ(ν^. {^ιανοιασ C^, 
 iprf σ i;;ie delevisse videtur). 52. KaQtiK^vJ. υψωσετ/. 53. <{- 
 θ7Γ€στ€ΐλ€»'Λ 55. ελαλησ-ί^/. 5ΰ. ΐμανΐν*/. ωσ {pro ωσ^ι). 
 58. συyyΐU^σ</, iμΐya\υvev•J. 59. Tij ημ^ρα τη oy^oη. ττ^ριτΐμιν^. 
 CO. [ιωαϊττϊσ; Wc ν. C3). C1. «iTrof. ουΒισ•/. €« τητ συγγίίΊασ. 
 62. καλισ^ί/, _/7η. αυτό. 03. c^paij/eiV. ίστιν/, [το]. C4. ελαλι/. 
 [cae/era cwm Steph.]. C5. tyej'ero δε ( — καί : C^ cuiH Stcph.). 
 οριν-η^, δια (^ϊγο διελαλειτο ποϊ-τα: Α cum Stcph.). 66. -j-yap 
 {ante χφ./). 67- €ΤΓροψητ€νσ€ν (C^ 7τροΐψ•ητΐυσΐν\/). 68. «ποι- 
 ήσει//. 69. rjyetpev •/, if {sic p.m.)•/. — τω. δΙΓδ/. — του. 70. 
 ΐλαλησ^ν/. — των secund. αυτού ιτροφητωΐ'. 73• ωμοσ^ν^^. 74. 
 ^ovy^ (C*"* -vat)^. χφοσ {non v. 71)/. — τω;/. — ημω»/. 75. [πασασ 
 τασ Ti/if /ϊασ]. — τησ ^ωτ^σ. 76. +ζξ {post συ), ivwwiov {pro ττρο 
 Ίτροσωττου), 77. αψΐσι^/. 78• «ιτισ^εψεται (C^ cum Steph.). 79• 
 σκοτι•/. ιρηνησ•/. 80. ijv^aviyV. ίκρατ^ουτο {non ii. 40)/. 
 
 II. 1. (κιναισ εξηλΟεν/. ογουστου. ατΓογ/ίαφεσβί/. 2. πυτημ 
 aπoypa(pr|v (punctis notavit • • p.m. vel polius A : αυτή -η avo- 
 yρaφη C'l). €γ€Γ€το πρώτη (C* Cum Steph.). [κυρηνιου'}, 3. 
 — παντεσ {hahet C^). ΐκαστοσ οπογραψεσί?6 (C^ Ci/m Steph.). 
 covTror (;;ro ιδίαν : C^ εαυτού). 4. j-a^a/jftJ. +ttjv (ii/i^e τνολιν : 
 improbai C^). δαδ i/i in vcrsu {sic v. 11). 5. a^Γoypaψ(σΘaι (C^ αττο- 
 γρβψασσθαί/). €μνηστξυμ(ΐ•η {C^ μ(μι/.y sed μ prius rursus crasum) 
 cf. i. 27. — yυya^κ^. (νκυω. 6. τΐκιν•/. "J. cTCiCfi//. «πΐ' φατρη 
 ( — ττ; : €ϊΓί primh, at tv etiam p.m.) cf, v. 12. 8. ποίιααΐί'ίσ/. 
 [τϊϊ αυτή]. 9. — ίδου. {θ υ pro κυ sccund. C^). είτελα/^ψε»' ουτοισ 
 {pro ττΐρΐΐΚαμ\1/€ν αυτουσ : C^ ciim Stcph.). 10. φοβισΒΐ^. ΐστιν 
 {pro εσται : C* cum Steph.). Π. ΐστιν^. πολι/. 12. -ημιν 
 (C* υμιν)•/, σημιον•/. ΐυρησ^ται•/ . iσσ^τaρyavωμΐvov ΐττν φάτνη 
 {—κ^ιμΐνον: at και κΐΐμΐνον Α ante €irv, de quo cf. v. 7). 13. 
 ίξεφί'ησ/. [ουράνιου]. 14. ^pηvη^ί. ευδοκιασ {σ notat. ei eras.). 
 15. —και 01 α^θρωττοί οι {\ addit οι post ayyf \ot). 'ποιμαιν€σ\^. 
 €λα\ουν {pro (ΐπον). + \(yovτξσ (post α\\η\ουσ). 16. [ηλθον]. 
 {αν€υραν Α, ίυραν C\ forsan alii). Ι7. ^yvwptaav. 19. ^topta 
 {C^ μαριαμ), συνΐτηρι•/. συνβαΚλουσα. fin. ^αυτησ {^ p.m. vel A). 
 20. 'ύπ(στρ(φαν. ΐΓΟίμαινΐσ•/. 'iSov^. 21. περιτε/ιι^νΛ ούτοι• {pro 
 το παιδιον). [και εκλ.]. λεχθεν {κληθΐν C^ ciim Steph.). συλ- 
 λι;/ιψθϊϊΐ/αι. αυτήν {pro αυτόν ante cv τη. κ : αυτόν Α ? C^). 22. 
 (εττληρωθ. C*, sed C^ cum p.m. et Steph.). [αυτω;/]. μωνσ^ωσ. 
 ΤΓοραστϊϊσεται (Ο^-στησαί)/. 23. \_ΐν νομω]. hiavoiywv {C^ -yov). 
 24. 4•τω (αΗ /e ΐΌ/χω). νοσσουσ. 2.ϊ. ανθρωττοσ ην. + αυτοα {post 
 άνομα: improbat C^). €υσε^37ϊσ (;;ro ΐυλαβησ : C^ cum Steph.), 
 ην ayiov. 26. ϊδιΐ'/. εωσ ar fy;ro Trpic η : C^ Trpir η αν). 27• — "^ 
 (ΛσΑρί C^). 28. + δε (ακ /e εδ€|ατο : tjnprobat Α).~αυτου. ΐυλο- 
 yησ^v</. ειπεί' {sic νν. 3i. 48. 49)/. 29. απολλί'εισ {\ prius im- 
 probat C). 33. ο πατήρ ουτου (j>ro ιωσηφ). {αυτού post μητηρ 
 improbat Α). 34. ηυλογησε»'. — εισ {ante σημιον•/ : habet C*). 
 35. [δε], fin. +τΓονηροι {improbat C^). 36. {και αυτή C^, sed και 
 
 rursus deletum). +χηρ {ante ζησασα: nempe χηρ^υσασα primo 
 ut videtur: correxit ζησασα A vel p.m.). μ^τα αν^ροσ ΐτη 'ζ. 
 37• «ωσ {pro ωσ : c erasum). ΐβδομηκοντατΐσσ. (C^ oy3oηκov- 
 τοτεσσ•.). εκ {pro οπο : εκ deletum ei rursiis restitutitm). νηστιασ 
 p.m. {'ΐαισ Α.} C). Β^ησιν p.m., nt videtur (δεησεσι;'/ A). 38. 
 — ουτη prim. avθωμo\oyιτo<J. 6ω {pro κω), πασίτ/. — w {ante 
 ιηΚμ). 39. ετελεσεν (C^ -σακ). τταντα. — το, ίπεστρεψει^ (C^ Ci/m 
 Steph. υπεστρεψα»'). — την prim, ei secund. {habet C^). ττολιν 
 12 [Luke i. 
 
 εαυτών ναζαρ^τ*. 40. η'ύξανίν^.— ττνΐυματι. {σ in σοφιασ erasum), 
 41. γοΐ'ΐσ/. ΐθοσ {pro ΐτοσ : Α cutn Steph.). Χσ (pro εισ : C• 
 ciirn Steph. )ν'. ϊηλμ'/. 42. οτ ων primh {€ correct.). + και {ρθί\ 
 ιβ: improbai C*), αναβαινοντων. — εισ Ιεροσόλυμα. 43. τελιω• 
 σαντων/. — ισ {habet C*'*). [ιερουσαλη^ιι plcne : sic\. 45] /. (γνωσαΐ 
 οι yov^σ {pro iyvω ιωσηφ και η μητηρ). 44. επ'οι fv τη συνο^ια 
 συyyfv(σ^v\.^, — και €v τοισ yvωστoισ {/tabet C^, ^ν omisso). 45. 
 — αυτόν prim, ίο" (C εισ)/. (ανα^'τ;τουΓΤ(σ C). 46. /ιετα. «π- 
 ηρωτωντα {€ pro η C ct jam ttntea)\'. 47. συνεσι/, 48. clπcι' 
 ττροσ αυτόν η μητηρ αυτού, ζητουμεν {C^ ^ζητ.)• 49. ^ητειτί 
 (C* (ζητ.). δί/. είνε (C^ 'Vai)'J. 51. [ναζαρΐτ hie], διετηρι/. 
 [ηαντα τα ρημ•'\• — ταύτα {habet C^). ( + συμβάλλουσα C^ ante <ν 
 τη καρΒια). fin. (εαυτησ C^ pro αυτησ). 52. +ο {ante ισ : im- 
 probat C^). προεκοπτεν cf τη σοι^ια και ηλικία. Θυ και ανθρωττοισ 
 {—πάρα: C* Ci/m Steph.). 
 
 Ill, 1. ετι/, {Sfpri7n.: punct a impost ta sed rursus erasa). [πι- 
 λατου ΛίΟ; cf. Marc, xv.]. — τησ ιουδαιασ {habet C^). τετρσαρ- 
 χουντοσ (C^ τετρσρχ.) ^er m rfriii.— «αϊ oh/c τετραχωΐΊτιδοσ (C* 
 και τραχων.). Ab ϊτουραιασ usque ad λ,υσανιου rcscripta in rasurd 
 per A. 2. επί αρχιερεωσ. [^καιαφα], [ϊωανί'ηΐ']. — του. 3. [την]. 
 4. — λεγσντοσ. ευθιασ ποιείται/. 5. ταπινωθησετε/. εστε/. ευ• 
 θιανι/, τροχιαι (C•^ τραχιαί/). Κιασ•/. 7• «λεγον (C^ ελεγεν), 
 [νν], ϋπεδι|εν/. 9. [καλόν], 10. ποιησωμ^ν {sic νν, 12, 14). 
 11, ελεγεν (^ro λεγει). 12. [ειπον]. 13. — ειπεν ττροσ αυτοασ 
 {habet C''). 14. τι -κοιησωμ^ν και ημισ, [ειπεν/ ιτροσ αυτουσ]. 
 μηδενα {pro μηδ€ : C^ cum Stepli.). αρκισθαι•/. 15. (εαυτω;/ A), 
 [νν]. 16. λέγων ποσιν (πασ, λεγ, C^) ο ιωαννησ. [_ϋμασ έρχεται]. 
 ιμι^. — αυτοσ {habent Α C^ .'). Ι7. διακαθαρε ( — και: και δια- 
 κα0αρΐ€ί Α), συναγαγειν (Α συ^-αξαι : C cum Stejih.). (αυτού /ρ;7., 
 puncta imposita sed rursus erasa). κατασβΐσι (Λ κατακαυσι/). 
 18. ευηγγελί^ν (Α cum Steph.), 19. τετροαρχησ (C* τετραρχησ), 
 cf. ν. 1. — φίλιππου. — και {habet C^). πάντων των πονηρών 
 ων εποιησεν (των punctis notatum ru7'sus delelis : ων (ποι, 
 πον. C). 20. προσεθηκεν/. [και ^;rmi.]. πασιν/. — και secund, 
 {habet C^). κατεκλίσεννΛ [νν],^τη. 21. πάντα, ονεωχθηνε/, 
 22. ειδινΛ ωσ {pro ωσει). — λεγουσαν. ευδόκησα. 23. —ο. άρχο• 
 μενοσ ωσει ετών λ. ων ϋιοσ ωσ ΐνομιζΐτο ιωσηφ*. ηλει. 24. μαίίΟαθ 
 {scripium est μαθεαθ prima : ambigne Tischendorf. "0 medium ex 
 ε"), λευει. /ίελχει. ιονναι, 25. [juaTTa0iOo : ii'c ν, 26]. εσλει. 
 20, σε/ιεειν, ϊωσηχ. ϊωδα. 27• ϊω^αν (ιωαναν Α C). νηρΐΐ. 28. 
 μελχει. αδδει. κωσα {κωσαμ C^). ίλμα^αμ. 29. ϊησου {pro ίωση). 
 €Κιαζΐρ {€\ιαιζ(ρ C^). ϊωριμ. μαθθααθ {μαβθαθ C^). λευει. 30. 
 ϊωναμ. 31. μεννα. ναβαμ {ναθαν C^ etfioj'san anterior), δαδ/. 32, 
 ϊωβηΚ {ϊωβηδ C» : -ηλ Cod. D, forsan etiam Cod. Β), βαΚΚσ 
 {κ sccund, p.m. notatum: C^ βοοσ). σάλα {pro σαλμων: C^ cum 
 Stepli.), 33. αδο/1 {pro αμινα^αβ: C^ cu7n Stepli.). αδ^ιν του 
 ορνει {pro αραμ). [εσρω/ι]. 34. ϊσσκ (ϊσοακ C"). (^αρρα C^). 
 35. σ^ρουχ. [φολεκ]. 36. καιναμ {καίναμ C^) : sic \. 37• 37• 
 ίαρετ. /ιελελεηλ (/ι,αλελεηλ C^). καιναμ {καΧ• C*). 
 
 IV. 1, πληρησ πνσ άγιου. — υπεστρεψεν {habet Λ), ηγετο το ει 
 τω πν./. 6V τη ερημω. 2. ημερασ μ. ουδέν ' ουδέν ' (* ' Α)/• συν- 
 τελεσθισων/, — ύστερον, επινασεν/. 3. ειπεν δε ( — και), ι (/7γΟ ει : 
 Ο^ cum Stepli.)/. 4. αποκριθη {αττίκρ. C^^/orsan etiam anterior), 
 ττροσ αυτόν ο ισ. — λέγων, —αλλ επι ad fin. vers. δ. —ο Βιαβυλοσ, 
 
 — εισ οροσ υψηλον {habet Α), εδίξεν/. βασιΚιαο\, 6. πασαν. 
 [εαν], δώσω {pro διδωμι : C^ cum Steph.). 7• -i- μοι {post ιτροσ• 
 κυνησησ : improbat C^). (μου {pro μου: C* cwm Steph.). εστεν'. 
 
 fin. πάσα. 8. ο ισ ειπεν αυτω. —υπάγε οττισω μου σατανά. — yap. 
 κν τον θν σου προσκυνησεισ. 9. ηγαγεν δε { — και). — αυτόν secund, 
 
 — ο. 10. —yap {habent A? C^). εντελιται/. 11. αρηυσιν•/. 
 12. (οτι ι puncia ab A imposita, rursus erasa). εκπίρασείσ/. 13. 
 πιρασμον•/, 14. δυνα^ί (a/c v. 36)/. εξηλθεν/. χωρασ (/ίϊΌ περι- 
 ;^α;ρου). 16. — την^ητη. νοδάρο, ανατΐθραμμενοσ. εισηλΡεν/, 
 17» του προφήτου ησαΧου. [ανοπτυ|ασ], ευρεν/. — τον, 18. ει- 
 νεκεν. έχρισε ν/, ευογγελισοσ^οί. απεσταλκεν/. — ιασασθαι τουσ 
 συντΐτριμμενουσ την καρΖιαν. αποστιλαι /. αφίσι /. 20. εκα- 
 Οίσεν/. 01 οφθαλμοί εν τη συναγωγή ήσαν. 21. λεγ/ν/. 22. ου,\ι 
 υσ εστίν Χωσηφ ουτοσ { — ο). 23. ειπεν (iic νν. 24. 43)/. εισ την 
 καφαρναουμ. 24. ουδισ (ii'c ν. 27)/• fin. εαυτού. 25. αληβιασ/. 
 
 23— iv. 25.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 + oTt {ante ττολλαι). (κλισ6η>/. [cti (τη τρία]. 26. ηλ€ΐασ. [σα- 
 ρΐΊΓτα τησ] σώωνιασ"» 27• ^ν τω ιηΚ c*rt €\ισαιου του προφήτου. 
 ΐ€καβαρισθη']. ναιμαν, 29. —αυτόν prim, {habet C^). — τησ se- 
 Cttntl. ωκο^ομ-ητο αυτών. ωστ€ (pro eta• το). 31. καφαρναουμ. 
 σαββασιν\/. 33. αν(κραξ€ν\^. 34. ~ Κ^γων. 35. αττ (pro ΐξ). 
 [το secund.']. 36. ττνάσϊν-,'. {Pro ΐξ€ρχοιπ•αι p.m. el Stcph., A in 
 litura scripsit νπακουονσιν αυτω : C* cum Steph.) 38. απο (pro 
 €k). +του {ante σιμωνοσ prim.). ~η. 30. €ττ(τιμησ€ν\/. +ο•πυρ€τοσ 
 {ante τταραχρημα Si), διηκονι^. 40. ^πιθασ τασ χιρασ. [-T€vff€f]. 
 
 41. ΐζηρχοντο. — ατΓο. κραζοί/των {C^ •ντα). —οχσ. λάλα-/, η^ισαν^/. 
 
 42. — τόπον {habet Α), (π^ζητουν. 43. [^e Set], το ΐναγγΐλιον 
 {pro την βασΊλ€ΐαν : Λ ctim Steph.), ΐπι (pro €ίσ). απ€ΐΓτολη»'. 
 4J. βη. (κΓ τα<τ <τυνα-^ω'^α.(Τ τησ ϊουΒαιασ (ηοη γαλίλ.). 
 
 Υ. 1. συναχθηναι τον οχ\ον (pro τον οχΚον (πικΐΐσθαι αυτω: C* 
 cum Steph.). και {pro του prim.). — Κιμνην {habet Q^). yevvqaaptr^s^. 
 2. (iZiV'J. — Zuo (habet C^). [πλοία]. a\iu<r (C* αλ6(εισ). αυτών 
 αττοβαντΐσ { — απ: απ αυτών αποβ. C*). €πλ.υναν» 3. —του. (ρω- 
 TT}<T6V. evavayayiv^. καΒισασ Ze ( — και), ev τω πλοιω «διδάσκει* 
 τουσ οχΚουσ. 4. eiwtv^. 5. €ΐπ€ν σιμών { — ο et αυτω: σιμ* ΐΐπ. 
 C^). — τησ", τα δίκτυα, 6. συνΐκλκταν•/. πΚ-ηθοσ ιχθύων. Siep- 
 ρ-ησσΐτο. τα δίκτυα. 7• KaT€ycuff€f (C^ -σαρ). — τοίο* secitnd, τουσ 
 sic (pro του : Α C cum Steph.). σννΧαμβανΐσθΐ (συνΧαβΐσθζ Α C). 
 •η\Βαν. αμφότεροι primo, nt videtur: -pa correctio, 8. προ(Τ• 
 eviffiv. yovaffiv tv { — του).—κυρΐΐ (habet C^). 0. αυτουσ" (pro 
 αυτόν: C^ cum Steph.). [η]. 10. ϊακωβο<τ και ϊωαρνησ οι υιοί. 
 tivtv^. [ο ισ], 11, πάντα. 12. ϊΖων Ze ( — και) . 13. (κτινασ\\ 
 τα<τ χίΐρασ primOf ttt videtur, την χ^ιρα Α? ^c^'•'*' {Ρ^^ €ΐπων : 
 λ p.m. vel Α)^. α η λ^πρα {' p.m.)y/. 14. παρηγγιΚίν•^, ciTrif/. 
 
 — δειξοί* σΐαυτον τω lipet και (supplet Α, legens 5ιξον^/ et ifpiy/). 
 ■KpocTiViyKai. προσΐταξΐν\^. μωϋσησ. 15. —πΐρι (habet Α). — υπ 
 αυτού, ασθίνιων\^. 17• [-/iefot φαρ.'], — οι (habet Α), [ίλτϊλι;- 
 ^οτ€σ]. βη. αυτόν (pro αυτουσ). 18. ανθρωπον ίπι κ\ινη<τ β<* 
 βΚηβΚημ^νον sic (pro €πι κλ. ανθ.). 19, — Sia. 20. —αυτά?. 
 αφζωντ€ {ηοη ν. 23). — σοι. σου at αμαρτιαι. 21. Sιaλoyιζ€σθζ\^, 
 ypaμμaτισ\^, [^αφ. αμαρτ."]. 22. [αττοκρίββίσ]. €ΐπ€ν\'. ταισ καρζΐ€σ 
 (C^ -ίαισ)/. 23. —σοι. σου αι αμαρτιαι. tyeipc. π^ριπατι^. 24. 
 [ίξ. €χ, ο υιοσ του άνθρωπου^, [οφιεραί]. eiTre*' (sic W. 31. 34)\'. 
 παραλυτίκο). eyetpe. άρον {pro αρασ). + και (ante πορ«υου). 25. 
 αυτού (pro auTOic). ο (pro ω). 26. ΐκστασ€ΐσ^. [^^ι^ομίν]. 27. 
 €ξηλ0ί;'/, [eeeacroTo]. λΐυ^ιν. Xeyet (/^ί'Ο €ΐπ€ΐ'). ακολουθία. 
 28. ατταντασ (σ erasuni). [^ηκολουθησΐν']. 29. effOiTjtrer/. λ€υ€ίσ' 
 (— ο). — αυτω. τω οίκω. πολνσ Τΐλωνων. — και αλλωϊ' (habet C^). 
 30, Οί ψαρισοίοι κοί οι ypaμμaτΐισ ( — auroir). + τωι* (ante τΐ- 
 Κώνων), \jcai αμαρ."]. ^σθι^ται^. 3]. χριαν^/. [αλλ], 32. ασίβασ 
 {pro αμαρτωΚουσ : Α curn Steph.). 33. [citto»']. (Βιατι punctis 
 notatnm rursus erasis). {^vv"]• νηστΐυουσιν\'. ΐσθιουσιν•^. 34. 
 + ισ (ante ^π^ν•/). δύνανται οι ϋϊοι (C* ^υνασθαι τουσ ϋϊουσ). 
 ίστιν/. —ποιησαι (habet C^). βη. (C^ Γ7ϊ(ΓΤ€υσαί). 35. — κοχ 
 {ante οταν). +και {ante totc). 36. fK^yev*/. — be και (habet C^). 
 €v CK. T. ημ. cum v. 3Gjunctis. προσ αυτουσ παραβολην (C^ cum 
 Steph.). ουδισ" (sic v. 39, tion v. 37)>/. -f αττο (ante ϊματιου). 
 + σχισασ (ante €πιβαλΚ€ΐ). — και (post μηγε : habet C^). σχίσει (pro 
 σχιζ(ΐ). συμφωνήσει το (πιβΚημα. 37• [/"?|*ί]• ^ οινοσ { — νΐοσ). 
 38. βαΚ\ουσιν (pro βλητίον : Α curn Steph.). — και αμφότεροι 
 συντηρούνται. 39. init. (και improbat C^). — (υβεωσ. χρηστοσ. 
 
 VI. 1. — ^€υτ€ρονρωτω cum Cod. Β.— τω;* (habet C^). — τουσ, 
 [στοχ. και ησ^.]. χ^ρσιν [ηίΛι7 additum]. 2. — αυτοζσ. ττοι- 
 «ίτοιν^. ουχ ΐξ€στιν ποΐ€ΐν τοισ σαββασιν ( — cc: C^ ουκ). 3. ο ισ 
 τροο* ουτουσ* ^ιπ^ν. ΐποιησεν δαδ\/. οτ€ (pro ottotc). ίτηνασ(ν\^, 
 
 — οντεσ. ^, {πωσ pro ωσ Q^). — ^Χαβΐ και. ΐφay€v>/. eSwKfv και, 
 (ξΐστιν•^. 5. — οτί (habet C*). ΐστιν του σαββατου ο υσ του 
 άνθρωπου { — και secund.). 6. ~ και prim. ίΐσΐ\0ιν\^. διδασκί^Λ 
 ο^θρωττοσ• €Κ6ΐ, 7• [τναρ^τηρουν St αυτοί']. θ€ραιτ€υ(ΐ. ίυρωσιν\^. 
 κaτηyopιv (κατη^οριαν κατ C"). 8. €ΐπ(ν δ6 ( — και). avSpi (pro 
 ανθρωπω). +την (ante ξηραν). eyeipe. και (pro ο δε). 9. ειπ^ν δε 
 {— ουν). ΐπΐρωτω. «ι {pro τι), ίξ^στιν/. τω σαββατω. 10. 
 ίίπεν•/. [τω ανθρωπω"]. ΐκτινον -J. t^^Tiviv (pro ΐνοιησεν ούτω), 
 αττεκατεστη (C•"* απεκατ€στο(?ΐί). — υyιησ ωσ η άλλη. 11. ποι- 
 ησκν. 12. €^ΐ\θίΐν αυτόν (pro ΐζη\βίν). cirt {pro fv secund.: 
 C* cum Steph.). 13. προσ(φωνησΐν\^, ωνομασ^ν {sic v. 14) v'. 
 
 14.+ Kat (ante ΐακωβον). [»'»']. + ftai (ante φιλιππον).~και βαρ- 
 θοΚομαιον (όμοιοτ.: habet C^). 15. +και (ante μαθθαιον). +και 
 (an/e Γακωβοί/). — τον του. 16. + και {ante ϊουΖαν prim.), ϊσκαριωβ 
 (C* 'ριωτην), — καί uttim. 17• +7Γθλυσ (post οχ\οσ). — του λαον 
 {habet C^). +και πιραιασ {post ϊ^ρουσαλημ ])lene : improbat C^), 
 σ€ΐζωνοσ, 18. (νοχλουμ^νοι* απο {pro νπο). — και secund. 19• ^ζη• 
 τουν. 20, ^K^ytv/. ( + τω πνι C^ post πτωχοί: sed erasa). 
 βασιΚια•/. 21. πινωντΐσ^. χορτασθησονται (sic eiiam C* : at C* 
 χορτασθησ(σθαι</). y€\aσΐτaι^. 22. {Jιισησωσιv']. ονιΖισωσιν\^, 
 (κβα\ωσιν>/. [ίΓίκο], 23, init. χαρητΐ. σκφτησοταιΛ [ταύτα], 
 24. θ7Γ€χ€Ταί Λ 25. + νυν {post €μπ€πΚησμ€νοι). πινασετί Λ 
 
 — υμιν secund. π^νθησίται^/. κλαυσεταιΛ 26. -υμιν. απωσιρ 
 νμασ. οι άνθρωποι τταΐ'τρσ. (Α τα αυτά pro ταύτα), (ψίυδο: puncta 
 imposita sed rursus erasa). 27. άλλα. αγαταταιν'. ιτοι^ίταιΛ 
 28. (υ\oyιτat'/. ϋμασ {pro ϋμιν). — και. νροσ€υχ(σθαι^. περί (pro 
 υπΐρ). 29. ΐΐσ την Ζ^ζιαν oiayova (εττι την σιay. C* cum Steph.). 
 30. — δε τω. 31. και ύμισ ττοιειταΐν'. 32. εστίν (sic \ν. 36. 40. 
 43)Λ ογαπωσίί'Λ 33. + yap {ante εαν : improbat C^). [-ποιητί]. 
 χαρισ εστίν. — yap (ante οι αμαρ.). ποιουσιν^. 34. δανισηται, ε\πι• 
 ζεταΐ'/. λαβιν. εστιν^ . — yap οι. Ζανιζρυσιν^. αποΚαβωσιν -J . εισα^. 
 35. αγατταταΐν'. αγαθοττοιειταιΛ δαίΊ^εταινΛ μη^ενα {pro μη^εν), 
 [αττελτΓ.]. {Post πολυσ supplet Α εν τοισ ουνοισ). εσεσβαι^^ 
 •—του. 36. yeivfffee•/.— ουν, — και. βη. (+ ο ουρανιοσ Α: im* 
 probat C^). 37. [και ου μη"]. + και (post κριθητε). κοταδικο(Γ- 
 θηταΐ\^. απο\υεται>/. απο\υθησεσθαι•^ . 38. διδοτοιν''. πεπιασμενον 
 (C^ πεπιεσμ.). — και secund. et iert. ϋπερεκχυννομενον. ω yap 
 μετρώ (pro τω yap αυτω μετρώ ω), μετριται^. [αντιμετρηθη- 
 σεται]. 39. init. ειπεν δε και. ουκ (pro ουχί), [πεσουϊ^αι]. 40. 
 
 — αυτού prim, — πασ. έστω (pro εσται). 42. init. πωσ 5ε ( — η) 
 εκβα\ιν (pro εκβα\είν)\^. 43. + τΓαλιχ {j)Ost ουδέ). 44. 7^*" 
 νωσκεταΐ\^. συνλ.εγουσιν\^, βλαστού p.m. (βααστου, i.e. βάτου Α) 
 σταφυλην τρν^ωσιν. 45. — αυτού prim, — ανθρωποσ secund. {habei 
 C*). — θησαυρού τησ καρδιασ αυτού secund,— του (ante περισσευ- 
 ματοσ).— τησ (ante καρδιασ ultim.). το στόμα αυτού λαλεί, 46. 
 καλίΐταίν'. ίτοιειταιν'. 47• + μου (etiam post Xoywv : improbat 
 C^). ϋτΓοδίξω/. 48. εσκα^εν•/. εβ^θυνεν/. εθηκεν^. πΧημμυρησ. 
 προσερηξεν : 7ΐοη ν. 49 (C^ προσερρ.). εκινη•/. ϊσχυτεν^. δια το 
 καΚωσ οικοΒομησβαι αντην {pro τεθεμελιωτο yap επι την πετραν). 
 49. [oiKoSo^Tjffai'Ti]. ευθυσ συνεπεσεν. 
 
 VII. 1. [επει δε]. επΚηρωσεν\^. — πάντα (habet C*). καφαρ» 
 νοΛυμ. 2. — κακωσ έχων (habet C*^). ημε\\εν</, 3. απεστι\εν>/. 
 + αυτοσ (ante εΚθων). 4. ηρωτων {pro παρεκαλουν), παρεξη. 6. 
 
 — αττο. εττε^ψε*'/.— προο" αυτοί/ (Aflic/ Α). φι\ονσ ο εκατονταρχοσ» 
 
 — αυτω (habet C^). [σκυ\\ου : sic σκυλλε νϋϊ. 49]. ϊκανοσ *V 
 (ei A et C^). μου ϋπο την στεγην. 7• «λβεΛ (ι* Α et C*)/. αλλ. 
 [ΐαβτ^ο'εταί] . ί). ειπεν (sic ν. 14)/. 10. €ΐσ τοι* οικοι* οι πεμ* 
 φθεντεσ. — ασθενουντα. 11. {τω pro τη C**). «πορευθη, — κολου- 
 μενην (habet C^)• — ικαΐΌζ. 12. ηγγισεν\\ [τεθι^κωσ] μovoyεvη<τ 
 υσ. [αυτή ην χήρο]. + ην (post ΐκανοσ). 13. επ αυτήν. 15. 
 [ανεκαθισενΐ• \α\ιν\^. [εδωκεν]. 16. ελαβεν/. [οιτοκτοσ]. 
 ηyερθη. 17• — wipi αυτού (habet Α). — εν second. 18. aπηy• 
 yiXav'/, ϊωαννει. 19. [_νν: sic ν. 20]. επεμιρεν/. [ιν]. (τερον 
 {pro aWov: sic Υ. 20), 20. — οι αρΒρεσ {habet Α), είπαν. απ. 
 εστιλεν (pro •τα\κεν). έτερον (pro άλλοι•). 2\. εν εκείνη τη ήμερα. 
 (—δε, habet Α: ωρapro ήμερα C^ cum Steph.). εθεραπευσεν>/. ακα- 
 θαρτων (pro πονηρών : C^ cum Steph.) sic viii, 2. — το (habet A). 
 
 22. — ο ισ. οτταγγιλατε /. Σωαΐ'^ει. — οτι. αναβλεπουσιν •/. περί- 
 πατουσιν•'/. + και {ante κωφοί), ακουουσιν^. + και (ante τττωχοι) 
 
 23. αν (pro εαν). 24. απεΧθοντ rεscriρt p.m. .'/. [yv bis in versUy 
 iic vv. 28. 29. 33]. tout οχλοισ• ( — πρσο-: C^^CMrw Steph.). εξτ^λί^ο- 
 Toi {sic TV. 25, 26). θεασασθε /, 27- εσ-τιΐ' (sic τν. 28 bis in versu. 
 30)y/. — εyω. 28. init. αμήν. ^ yap. εν yεvvητaι {εν yfvvητoiσ 
 A? C^)/. — προφητησ.— του βαπτιστου. μεικροτεροσ^/. 30. — εισ 
 εαυτουσ, 31. —είπε δε ο 7σ. δε (pro ουν). 32. εισιν^. α λέγει 
 (λεγοι/τα C•** : pro και ^€yoυσιv). ωρχησασθαίι/. — υμιν secund, 
 33. ε\η\υΟεν\^. μη εσθιων αρτον μηδέ πίνων οιΐ'ον. λέγεται (tie 
 τ. 34)/. 34. [εστιών]. φι\οσ τε\ωνων. 35. απο πακτωΐ' τω^ 
 epyuv αυτησ {—τέκνων: C* improbat ιτονταΊ'), 36. το»' οικον. 
 
 βη. κατεκειτο (C* κατεκλιβη). 37. ητισ ην εν τη πολει. + και 
 (ante επιyvoυσa). κατακειται. 38. οτκτω χαρά τουσ ιτοδοβ" αυτού, 
 τοίίτ δακρυσιν ηρ^ατο βρεχειν τουσ ποδασ αυτού. θριξιν>/. εζεμαξεν 
 
 13 
 
 [Luke iv. 25— vii. 38.] 
 
 3 C 2
 
 COLLATION OF CODEX SINAITICUS. 
 
 (C* (ξ(μασ(Τ€ν\^. ηλίίφίΐ-^'. 39. €yftywcK€v\^. 40. eivfi» {sic 
 VT. 48. 50)νΛ ffTTify/. δι5ασκαλ€ ciire ψησιν. 41. χρ6θφιλ€ται. 
 δαίΊστη/. cu^iXcc)/. 42. [5e].— erne, ayainjafi αντον, 43. [5e]. 
 
 — 0. vKioy {non v. 42)/. 44. βλίΐτισ/. /ion ctt» τουσ ποδασ. 
 ίβρ^^^ν-^. θριζιν (— TTjff Κ€φαλησ), ΐζΐμαξ€ν\^. 45. [^(στϊλβοί']. 
 5ie\ejT€i'. [/ίου τουσΐΓοδα<τ: iic ν. 4G]. 4f!. ηλιψασ/. ηλίψίΓ^'. 
 47• €ίΐΓθΐ' (pro Acyw : C* cum Stcph.). αφ^ονται (C* cwm Steph.) 
 $ic V. 48. ai/TTjiT at αμαρτιαι. ηγαττησ^»'/. 49. [οντοσ ίστίν]. 
 50. σ€σωκΐν</. 
 
 ΛΊΙΙ. 1. 5iw5eu(rif. 2. ακάθαρτων {pro -ττονηρων) sic vii. 21. 
 3. [iwarra]. [^σουσαρνα"]. [ούτω]. €/c (/ί^ο σπο). βη. αυτών (Λ? C^ 
 αυταισ" cum Steph.). 4. o-uiOfToff (C^ συνΐοντοσ cum Steph.). 
 (ivfv {.sic vv. 21. 22. 23. 28. 30. 48. 52)7. b. στηρων/, σπφαι^^. 
 [αι/του], σπιρίΐν•/* ίττ^σ^ν•/. weriva••/* G. [επίσε»']. + και {ante 
 δια : improbaut A ? C). ΐχιν•/, 7• συϊ'φϋ€ΐσαι. «πμ ilaf (C^ cum 
 Steph.). 8. i<pvtv {pro ίττεσεν : Q^ cum Stepli.). (ΐσ {pro (ttC). 
 tcpuev {pro <pv€v : A C cum Steph.). + και {ante (ττοιησΐν^/ : ini- 
 prohat A). 9. — XcyovTiff. αυτή u -η η τταραβοΧη. 10. τασ /ίΐ/σ- 
 TTjpia {• p.m.)\^. β\(ττωσιν</. + ακονωσιν και (post ακουοντΐσ : 
 C^puncia impostiit ad ακονωσιν, sed rursits delevH). 11. ΐστιν\/ bis 
 in versu. βη. χυ foriasse primh, aed θυ p.m. 12. ακονσαντ^σ. 13. 
 την τητραν (τη<Γ ττΐτρασ C^ Cum Steph.). ακουσωσιν^. + του θυ 
 {post \oyov : iniprobat CM. — και prim, {habet C^). τΐΐστΐυουσιν/* 
 τηρασμου•/. 14. ^vvirviyovTat. τί\ΐ(Τφορονσιν "J . 15. ν^σ in οιτιν^σ 
 his scriphim primo : prius €rnsum\'. κατίχουσιν\^. IC καλυπτί-/. 
 αλλ eiTi Τ7Ϊ»' λυχνία»' τιθησιν. βΚΐττωσιν•/. 17* «ττιν\/. μη yvωσθη 
 {pro yvwσ6ησfτaι). 18. βλεττίτσιΛ aKOfCTai/. οΐ' 7''Ρ (/"''' 
 yap αν), [^αν secund."]. (χιν/, 10. [παρίγεί'Οί'το]. + αυτού {post 
 μητηρ). σνντυχιν\^. 20. οττηττ*^'? 5* ( — foi). — λί^οΐ'τω»'. + οτι 
 {nnte η μητηρ).— σου prim, 'itivs/. [σι θίλ.']. 2\. [ττροσ αυτουσ"]. 
 
 — του θν.~ αντον. 22. ty€V€To δε {—και), — ^ν {habet Α).~ και 
 αυτοσ {habet Α), [ε^ίβτ;]. 23. αφυττνωσΐν\^. \_αν. (ΐσ τ. λ.]. 
 24. (ετΓκττατο secund. puncfis notatum rursus deleiis). hieytp- 
 θΐΐσ. ίττΐτιμησ^νχ^. του κλυδωη (τω κ\. C^)v'. ίτταυσατο. 2ό. 
 
 — effTif. ΟΙ δε φοβηθ€ντ€σ. — ττροσ αλληλουσ'. 2β. κατεπλυσαι/ (C^ 
 -πλ€ΐ'-)Λ y(pyeσ■ηvωv {pro yaBap -ηνων). avrivepa. 27• — αυτω 
 secund. ^χων {pro οσ είχε: C* οσ ΐΐχ^ν^). και χρονω ϊκανω 
 (— εκ) ουκ ετεδι/σατο ϊματιον (C* cum Steph. pracfer ει-εδ., sed yrior 
 lectio restituitur). 28. — και prim, δαιο/χεν^. 29. παρηγγελλετ 7. 
 εδεσ^ει/ετο. ολυσεσιΐ'ν^. παιδεσ/. — «αι {ante Ζιαρρησσων : Α C*^ 
 habent). ^^μονια p.m. {pro δεσ-^αα: A Ο cwm Steph.). δαίμονιου 
 (/iro δαιμονοσ). 30. ΐΐτηρωτησΐν•*/. — ο ισ Xeywv {habet ο ισ C'^). 
 όνομα €στιν. λόγιων (C^ λεγαιω»*). ^ισηΚθ€^ δαιμόνια ττολλα. 
 31. χαρεκαλου»'. αττ^Κθιν {sic y. ί^'!)</. 32. βοσκομ^νη. {C^ τταρ• 
 €καλΐσαν). βη. — αυτοίσ* {habet C^). 33. €ΐση\θον, ayy€Kη 
 (•;;.τη.)Λ θα\ασσαν {pro Κιμνην). 34. 7ί70»'0(Γ. [εφυγο»']. — οττ- 
 ελ^οντείΤ. οπτϊ77*'^"*' {"οη ν. 3C)>/. 35. ϊδι»''/. [ηλί'ο;']. [ευροκ 
 καθ. τον ανθ."]. εξηλβεΐ' (;Ji*o εξεληλι/βει : C^ €ζη\θον). 3G. + λε- 
 yovτtσ {ante αυτοισ). — και. ^(μονισθ^ισ (C* δαψ.)/. 37• τϊ^ε*?- 
 TijiTci'. ιταϊ'. yfpyΐσηvωv (C^ C7/wi Steph. γαδορ., β^ yepy(σ. resfi' 
 
 iniiur). συνιχοντο••/. — το {ante ττλοιον). βη. επεστρεψαι* (Α: 
 ri/f εστρ. ? Α, ιπτείττρ. C^ cuitt Steph.). 38. (εδειτο A, sed ΐζ€(το 
 restitutum). [«Ιεληλι/θει το δ.]. απελι/ίΤε»'/. — ο ισ, 39. σοι εττοί- 
 Ύΐσ^ν. απηλθ€ν^. 40. (ει' δε pro (yfV€To δε €v C^, sed prior lectio 
 restituitur). ϋποστρ^ψ^ιν, βη. τον θν {pro αντον secund, : A cum 
 Steph.). 41. [ϊοειροσ]. [ουτοσ]. ϋττηρχΐν^. — του {habet C*). 
 €ΐσ€\θιν^. 42. — ην {habet C*)- [ε** δε τω ι/πογει»']. 43. ΐατροισ 
 { — eitr). + εουτησ και (post βιον ; improbat C^). [ϊ>7γ]. ουΖνει-οσ 
 (• ^.ϊΜ. t'c/ Α : ϋϊΓ οι/δί' rescripsit p.m., sublnto ουκ laxper errorem 
 scripto)\'. 45. συν αντω {pro /ιετ αιτου). συνίχονσιν•/. αττο• 
 θ\ιβουσιν\ί.— και λεγεκτ ad βη. vers. 46. εξελτιλυβι/ϊο»'. 47• 
 
 — ι^ουσα usque ad η\θξ {supplet A, legens iXaBfvJ et ηΧθ^ν•/). 
 
 — δί ην αιτιαν ηψατο ουτου. Bιηyyt^\ΐv {pro αττηγγ^ιλ^ν αντω). 
 ΐΐαΘη\^. 48. ~ αυτή Θαρσ^ ι. σεσωκε^ν'. 49. [τταρα].— αυτω. μη- 
 κετί {pro μη). 50. ειπεί' {pro απΐκριθη : C^ Cum Steph.). — λέγω;/. 
 [τΓίστευε]. 51. init. €\θων. ουΒΐνα αφηκίν συν€ΐσ€λθ€ΐν αντω 
 { — ουκ), [ϊακ. και ϊωανν.^. 52. ου yap {pro ονκ). 54. —ΐκβαλων 
 εξω ττα^τοσ και. (ψωνησ6ν\^. εγεψε• 5.ϊ. επέστρεψε^/. — και 
 ανέστη παραχρήμα {habet Α). 56. ειττίί'ν''. 
 
 IX. 1. συνκα\(σαμ(νοσ. αττοστολουσ (pro μαθητασ αυτόν), δε- 
 14 [Luke vii. 
 
 δωκεΓ. 2. αττεστιλε»'/, ασθΐνισ {pro -ΐ'ουντοσ). 3. ειιτεί' («C 
 νν. 9. 13. 14. 20 bis. 50. 57- 59 bis. GO. Gl. Ci)/. ροβδον. Μτ?δ« 
 (/;ro /ιητε quart ). — σι-α. — εχειι/ (έχετε habet Λ). 4. /ιιρατε. 
 5. [oc]. δεχωίπ-α(. εκ {pro απο prim.). €κινησ^. — και secund. 
 αποτινάσσεται, αντοισ (εττ αυτουσ C*, ierf ι pro ν restituitur). 6. 
 
 — τασ•. 7• τικουσΐν^. — ο τετραρχησ" (ό/ίοιοτ. : Α habet ο τετρο- 
 ορχησ). 7*'*'^Μ**'«/- — ^''^ αυτόν, [ϊωαννησ"] ηyfpOη. 8. ηλΐΐασ. 
 τιτ {pro €ΐσ), 9. ειττεν δε ( — και). — ο. [»'»']. — εγω secund. ακοιω 
 (C'** ακούω)/. (5(iV. ΙΟ. ο (;Ji'0 οο'α). εποίησε»' {-σαν Α ?)/. ϋίτεχω- 
 ρησίν\^. [τοτΓϋί/ ερ.] . — ΐΓολεωσ καΚουμΐνησ βηθσοϊδα (C^ ΐΓολίΚ 
 καλου/ίεπϊΐ/ βηδ'σαϊδα, omisso τόπον ep., sed prior scriptura revo• 
 Cfitur), 11, ατΓοδεξααεΓοσ. ελαλησετ. βασιΧιασ•/. 12. ηρξαίΊο. 
 (C^ -οτο). (τουο" οχλουσ• C^, .'^d τον οχ. restitutum). πορΐνθεντ^σ 
 {pro απΐΧθοντίσ). — τουσ (an/e ογρ.)• καταλυο'ωσι;'/. 13. ουτοισ 
 {pro προσ αντουσ). [νμ. φαγ.]. firav {sic τν. 19. 54). πλειοιείΤ 
 άρτοι ττει/τε (C^ cum Steph. ττλειο»' η π. αρ.), ϊχθνεσ δυο. ημιο\\ 
 
 14. δε {pro yap', yap C* sed δε revocatum). +ωσει {ante aco). 
 
 15. οντωσ^. κατ^κλιναν παντασ. IG. — ouroutr. κατεκλαίτεΓ,'. 
 παραθεΐί'αί. 17- τωι/ (pro αυτσισ). 18. {\ primo post f ν, deinde 
 post αυτόν addit ev τοπω, sed erasnm est). + ο ισ {ante λεγωι). 
 μ( οι όχλοι \eyoυσιv (C^ cian Steph.). 19. [vv : sic vv. 28. 54]. 
 20. λέγεται/, πετροσ δε αποκριθΐΐσ { — ο). 21. ττορηγγιλεΓ /. 
 Ktyuv {pro ειπείν), βη. τούτοι forsan p.m.>/, 22. τον νν ΐηυ 
 άνθρωπου δει (C* cum Steph.). lfy€pθηvaι']. 23. έλεγε»*/. 0ελι\'. 
 ερχεσθαι (ελθεί»* Α C^ cwm Steph.). σρνησασθω. {καθ ημερα^ΐ 
 puncta imposita sed rursus erasa). ακολουθΐτω\/. 24. (αν {pro αν 
 prim.). 25. ωφελεί. 26. €π€σχννθη</. [λ.oyoυσ'] 27• €ΐσιν\\ 
 αυτού {pro ωδε). [ε στη κοτών]. γεl•σωl'TαI. [ϊδωσι]. βασιλ.ιαν\^, 
 28. — και prim, {habet C^).~ τον, προσ^νχεσθαι. 29. — εγενειο 
 {habet C^). προσ-ευξοσθαί (-ευχεσβα* C^). + εγενετο {ante ετερσι*) 
 €ΐματισμοσ>/. 30. μωύσησ. ηλειασ. 31. [ελεγον την], η/ίελλεν. 
 32. είδαν, στωτ ί« συνεσ-τωτασ- rescrip.sit p.m. vel Α•/, 33. δια 
 χωρι^εσβε/. [ο], ποιησομ^ν. τρκτ/. σοί /ϋαν. [μωσεί /χιαν], 34. 
 επεσκίο^εν. εκτελβειν αυτουσ (pro εκεινουσ εισ.). 35. εκλελεγ- 
 ^αενοσ (;^ro αγαπητοσ) cf. Johann. ί. 34. 36. —ο. απηγγιλαν/. 
 [εωρακασ-ίτ]. 37• —εν. 38. ΐβοησεν {pro ανΐβ.). [επιβλεψον]. 
 μοι εστίν. 39. — ιδον. + και ρασσΐΐ {post κράζει), συντρίβουν 
 {'βον C^ ei Jam ante eum). 40. (κβαΚωσιν. 41. γεναια/. μεΟ 
 υμών εσομαι {pro εσ, προσ υμ.). {+ μοι ante ωδε C^). 42. προο- 
 €υχομενον {C^ προσερχόμενου). ίπετιμησεν\^. 43. μεya\ιoτητι■>, , 
 εποιει {—ο ισ είπε) p.m.: addit ειπεν Α. 44. χιροο"/. 45 
 εσθωνται/. [ερωτησαί]. 46. ειση\βεν</. μιζον\^. 47• ειζωσ {pro 
 ίδων). [παιΒωυ']. 48. [εαν prim.], πεδίον•/. — εαν secund. δεχετα. 
 (;jro δεξηταί secund.). απο στί λα ντα/. μεικροτεροσ -J. εστίν {pro 
 εσται). 49. [ο ϊωαννησ"]. εν {jtro επί). — τα. εκωΚνομεν, 50. 
 ειπεν δε ( — και).— ο (Λαδ(»ί C^. εστιν>/ bis in versu. καθ υμών ϋπε^ 
 ημών p.m. {C^ τημων bis, C^ νμων bis). 51. [σu,uπλ.]. αvαληJuψcωσ. 
 
 — αΐίτου prim, {habet C^). [αυτού seciiud.'}. εστηριζεν^. 52. 
 αττεστίλεν/. [οι/του], πολιν (/jro κωμην : C* cwm Stepli.). σα 
 μαριτων, ωσ {ρ>0 ώστε: C* cwm Steph.). 54. — α ι/του. ειπαι, 
 [απο"]. — ωσ και ηλιασ εποιησε. 55, 56. —και είπεν usque ad αλΛο 
 σωσαι. 67• και {pro (y ενετό δε), [αν], — κι/ριε. 50. εχουσιν/. 
 πετινα/. 59. πρώτον απελθοντι. GO. — ο ισ. C2. [τροσ αυτόν 
 ο iff], οι/δίσ/. επιβαλον? primo {-ων p.m. vet A rescripsit). 
 [αντου]. τη βασίλεια {pro εισ την β., at εν τη β. C*). 
 
 Χ. 1. ανεδι|εν/. [KOiT^Wm.]. [εβδο/Αηκοντο καί]. απεστιΚενι/, 
 ημεΧΧεν. [ερχεσθαι]. 2. δβ {pro ονν prim.), δετ/θτ/τοι/. εκ- 
 βα\η εpy. 3, — εγω. 4. βπλλαντιον, juij (^^ro μηδέ). — και {habet 
 C^). 5. εισεΧθηται οικιαν. λεγεταί/. 6. —μεν. η εκι. + ο {ante 
 νιοσ : sed eras.), επαναπαησεται. 7• [εσΡιοντεσ]. — εστί, 8. —δ. 
 9. οσβενισ/. 10. εισελ^ητε {pro εισερχησθε). πλοτιασ/. 11. 
 ΰμιν {pro ημιν : Α C^ ciim Steph.). + εισ τουσ ποδασ {ante απο- 
 μασσομεθα). yε^vωσκετε νμισ οτι ηγγεικεν (υμισ improbant Α C). 
 
 — εφ νμασ. 12. [δε], εκινη {post quod verbnm erasnm videtur 
 ουαι)\/. 13. [ουαί bis in ve?'su']. χοραζειν. βηθσαιΒαν. εγενη- 
 θησαν. δυναμισ^, καθήμενοι. 15. καφαρναουμ. μη εωσ ουρανού 
 ν^ωθηση ( — η et του), ο α5ου {'p.m. et C)/. 16. [οκουων υμών"], 
 αποστίλαντο/. 17• [-κοντά μετά : cf.v.l]. 18. ειπεν (yic νν. 23. 
 20.28. 29. 37• 40)/. 19. ΒεΖωκα.-ου μη {habet Α), αδικήσει, 
 20. χ ΟΤΙ prim. {•p,m)'/. χερετε secund. — μάλλον, εl•yεypaπτaι. 
 
 38— χ. 20].
 
 COLLATION OF CODEX SINAITICUS. 
 
 21. cf >ω TTfL τω ayiw. ~ ο ισ. [^eyeytro €vSoKia]. 22. —και 
 στραφΐΐα- usque ad tiTre. μοι παρίΒυθη. υυΖισ^/. [tai'J. 24. tiZuv•/. 
 βλ€7Γ€τθί\/, iZay. ακου^ταιΛ 25. iκ^τipaζωy■J. — και secunil. * t>a ' 
 ζω7\ν (' ' Λ vel p.m.)^. 20. ayaytywaKia^/. 27• [τησ καρΒιασ]. 
 cy ο\η τη ψι/χη σου και ty οΚη τη ϊσχνϊ σου και fv ο\η τη biayuia 
 σον. 2'J. δ ικαιωσ αι. αυτόν {pro εαυτόν ι Α C C«m Steph.). ΐστιν^. 
 yO. — 5e {habet C^). In ϊΐρουσα\ημ reacriplum est ούσα, guaii 
 ϊΐρ^χω priuth tfcripium^/. ϊσ (C^ €ΐσ) mpixw. — Tuyxayoyra. .'12. 
 Deest vemus οΰ ύμοιοτ. {supplet C*, omisso y^voμΐVQσ : caeiei-a 
 cum Steph., praeter αντιπαρηλθ^ν^). 'ό'ό. σαμαριτησ. Ί}\Θ(ν•/. 
 ~ αυτόν aecuyid. 'ΛΑ. καηοτισΐν^ί. iKiovJ. [εττιβιβαίτοσ fie]. •ηαν- 
 Ζοίίΐον (C* •χιον). 35. — ΐ^ΐΚθων. €5ωκ€ν•/. πανΖοκΐΐ (C* -χ**)• 
 [οι/τω]. — eyw. ΐτταν^ρχ^σβΐ {Q^ -σθαϊ)•/, 3ίϊ. — ουν, — των {^ha- 
 beiit A C^). ττλησίΟ)/ Sokci σοί. 37• Sc (/"^ ουν). σοι {pro συ). 
 3fl. inii. €y Be ( — eyti/ero). — και. τηΐ' otKiav. — αυτ-ησ (habet Λ, C 
 yursus delevit). 30. Poj^ και prim, aividetur eaae deletum. μαριαμ. 
 
 — 7} {habet A vel forte p.m.). παρακαθ^σθισα. νροσ {pro τταρα). 
 κυ {pro tv). [ηκο黀: C* -eiV]. 40. ^teXi/. κατ^λιττί^ BiaKOviy^. 
 [ei7r€j. συναντι\αβτ]τ€\\ 41. Kcr (;;ϊΌ ισ). θορυβαζη. 42. ι/ί/Λ 
 ϋλί7ων δ€ €στί»' τ; €νοσ { — χρίΐα, at C^ add'it χρια post ^στιν) cf. 
 Cotl. 15. yap {pro Se secund.). αφΐρ^θνσΐται^. — απ {habet C^). 
 
 XI. 1. €ΐ7Γ€ΐ/ {sic vv. 2. 5. 28. 3!). -iH)•/.— και ιωαννησ {habet 
 C'* : A Vil p.m. ιωαννησ tantum). €Βιθα^ίν\/. 2. \ττροσίυχ•ησθ [. 
 
 — η /Afciy • ec τοισ* ου/κΐίΌΚΓ. eXfforw. ^8οθΊλίαΛ [yey. To θ. σου ωσ ci' 
 oup.]. + οϋτω (^ολΥ oupaf w : improbat C^). — τησ {habet 0^^ sed 
 rursus eranum: addens και ρυσαι -ημασ απο του πονηρού post 7t?o')• 
 3. Βοσ {pro ΒιΒου). — το {habet C^), 4. ωσ και {pro και yap: C^ cum 
 Steph.). [αφι^μΐν, at C* αψιομ^ν]. οφι\οντι>/, πιρασμον*/. — α\λα 
 ρυσαι adfin. vers, (C^ άλλα ρυσαι •ημασ απο τ nee amplius, sed 
 delevit, clausula ad fin. v. 2 translatu). 5. (A μ€σονυκτιον, aed y 
 secund. super υ rursus deletum)^ [«'τη], τρισ•/, C. €πιδηΛ 7• 
 κ€κ\ισται>/, €ΐσ την κοιτ-ην μςτ €μου. + και {post ΐΐσιν)>/. 8. φιλ,ον 
 αυτού. Βξ {pro ye : Α.' C cm/h Steph.). avaiBiav>/, {C^ όσον). Q. 
 ανυ'/•ησίται^/, 10. ayυy■ησeτe (C^ •ται)'/. 11. Τίσ {pro τίνα), 
 + ίξ {ante υμών). — ο υιοσ. η {pro ei και). ϊχθην>/. \_eπιBωσ€ι 
 αυτω secund.^. 12. — eav. αίτησεί. 13. 'ύμισ>/, οντίσ {pro υπ• 
 αρχοντΐσ). οιΒαται^/. Βοματα ayaBa. ο πατήρ ΐξ { — ο secund.). 
 14. — και αυτό •ην. \_€ξ€\Θοντοσ']. 15. [eiTroc]. β^ΐζ^βουΚ {sic 
 νν. 18. ΙΟ) sic Cod. Β. + τω {ante αρχοντι). 16'. ■π-φα^ο^τίσ 
 σημιον\^. ΐξ ουρανού eζητoυy παρ αυτού. 17- [αι/τ. τα δια*'.], δια- 
 μΐρισθζίσα ^ψ ΐαυτην. 18. €μ€ρισθη. τι {pro οτι: Α C cum 
 Steph.). 10. [ot], €Κ)8ολλουσίί'ν'. αυτό* κριται (σονται ύμων. 20. 
 (AC habent eyω ante ίκβαλλω). 21. — ο {habent A} C). «στοι 
 {pro €στι). 22. —ο. * εστί*'' ΐπΐΧθων (' ' A,/o7'san etiam p.m.)<J. 
 epet•/, 23. €στιν {sic v. 29)^• fin. + /te {improbat C^, sed resit• 
 iuiiur). 2-i. {C^ habet τοτΐ post ΐυρισκον). 25. [ίλθο^]. ίυρισκι 
 {addit σχολαζυνταΟ^). 2C. πορΐυΐΤ€/. παρα\αμβανι>/. μ^θ (αυτού 
 ΐτ€ρα πνατα πονηρότερα eaurou cttto {μ(θ eavTOv A vel p.m. in 
 rasura rescripsit : primb (πτα). [€lσ€λθo^'τα]. yiv<Te->/. 27- τισ 
 φωνην yυvη. — η prim. 28. μένουν {sine ye), fin. τον Xoyov του θυ 
 {iterum pro αυτόν : improbant A C). 20. + 7ei'ea {ante πονηρά), 
 σημιον ier in vers, {non v. 30)/. ζητεί. — του προφήτου. 30. 
 
 — yap. τοισ νιν^υ^ιταισ σημειον. 31. ανθρώπων {pro avBpujv : 
 C^ cum Steph.). κατακρινι^. σοΚομωνοσ bis in versu, 32. νινευει- 
 ται. κρισΐ'/. 33. — δ6. κρυπτην. [αλλ], φωσ {pro φtyyoσ). 
 βΚίπουσιν. 34. + σου {ante οταν : improbat C*). — ουν. [και 
 prim.'], φωτινον {sic ν. 30 bis)\f. (0^ habet ο\ον ante το σώμα 
 fecund., sed rursus erasum). σκοτινον {sic v. 3(1)/. 35. σκοπιά. 
 36*. σω>> in rasurd rescript. >/. \τι μεροσ\. — ο {habet C^). 
 (-ςη^σε: τ s.m. erasum)'/. 37. λαλησαι €ρωτα. — τισ. 39. κο6α- 
 ριζίται</, 40. ί«ι7. +0 {'p.m.)•/. [e|. και το €σ.]. εποιησεν^/. 
 42. άλλα. αττοδίκατουτα*/. ηΒυσμον (C cum Steph.). παν {p.m. 
 vel A : α/ το ? primo). παρερχεσθαι/. (+ δε //οϊ/ ταύτα Α). €δ6ΐ 
 ΐΓοισαι {sic : sed ποισ^ι in annotationibus). fin. αφ^ιναι {C^ παρ- 
 eivai). 43. φαρισαιοι {pro τοισ φαρισαιοισ). [ηϊΛι7 additum"]. 
 44. --ypaμμa^ε^σ και φαρισαιοι υποκριται. μνημια/. [οι secM7Ji/.]. 
 
 47. μνημια•/. και οι (C* οί δί cum Steph.). aircKTifa*' {sic v. 48)/. 
 
 48. μαρτνρίσ «στε (/Jro μαρτυρείτε). — ουτωΐ' το μνημ€ΐα. 49. 
 αποκτινουσιν {-κτενουσιν•/ C*). διωξουσίί'. 50. (C^ εκΒηκηβη sic). 
 ίκχυννομενον. 51. —του prim, et secund. μετοξυ {C^ μεταξύ)/: 
 sic Barnabas ΓυΙ. 130*. 52. [κλοιδα]. ΐΐση\θατε. 53. KaKtiOev 
 
 15 [Luke χ. 21 
 
 (^εΚθοντοσ αυτού {pro \€yoyτoσ usque ad προσ αυτουσ), Βινωσ 
 ενεχιν•/. 54, — ουτο*' και ζητουντεσ. — ινα κaτηyoρησωσty αυτού. 
 
 XII. 1. επισυναχθισων•/ . 2 — Be. κεκαλυμμενον. 3. τα>ίΐοισ 
 (iic ν. 24)/. 4. αποκτεννοντων. μ€ (/""Ο /χ<τα : corriyit C^)/. 
 [π€ρισσοτ6ρο;/]. 5. ϋττοδίξω/. — Be. — φοβηθητε secuud. έχοντα 
 εζουσιαν εμβα\\ειν. fin. φοβηθηται/. 6. πωλου>'ταί. 7• [ουν]. 
 {διαφερεται/ C^), 8. + οτι {ante πασ). — των ατγ^λω;* {ut videlur) 
 p.m. {addit A, των αγ ί« liturd posito). 9. \^ενωπιον bis in rer*u]. 
 απαρίΊϊσεται (A -ϊ'ηβησ«τοί). 10. αιρΐΐ/. βΚασφημονντι. 1 1. €ίσ- 
 
 φερωσιν. εισ {pro επι). μεριμνησητε. [η τι bis in versu"]* *3. ειπεν 
 (sic νν. 15. 16. 18. 20. 22. 41)/. €κ του οχλουουτω. μερισασθε^. 14. 
 κατεστησεν/, κριτην {pro B^κaστηy).fin. υμών (C^ υμασ cum Steph.). 
 15. οραται/. φυΚασσ^σθαι/. πασησ {pro τησ). fin. [αυτού: at αυτω 
 C-^]. 10. [^ευφ.]. 18. ανοικοδομήσω (C^ cum Steph.). [τayεyημaτa 
 μου; at τον σιτον μου Α C^, πάντα etiam ab A omisso]. — και τα 
 ayaQa μου {habent A C^). 19. ευφρενου/. 20. \_βσ άφρων]. 
 [ατταιτουσί*-]. 21. ουτ» (C* cum Steph.). 22. [αυτό•], λίγ^ 
 ϋμιν. μεριμναται•/. — υμών, [σώματι τι], 23. -τ yap {ante φυχη), 
 [εστί : C^ εστίν/], 24. ουτ€ σπιρουσιν ουτ€ θερ. εστιρ ταμιον. 
 πίτινων/. 25. [μερίμνων], [προσθ. επι την ηλ. ουτου]. — ενα 
 {habet Α). 20. ουΒε {pro ούτε). + τ* {ante Βυνασθαι•/ : improbat 
 C^). μεριμναται/, 27- κοταΐΌησοταί/. αυ^ανι/. [ου κοπιά ovBe 
 νηΘ€ΐ]. + οτι {post νμιν). 28. init. ϊ {pro tt)/. εν αγρω το» 
 χαρτον οντα σήμερον (— τω), αμφιεννησιν/. 29. — μη prim. 
 {habet A). Kot {pro η). + * μηΒ€ τω σώματι* {post πιητε : 
 ^ ' p.m.)/. 30. €7Γ(ί^ητουσί»'. 31. αυτού {pro του ΰυ).~ πάντα 
 {habet Α). προστεΟησετε/. 32. νμων ο πατήρ. 33. ^3αλλο*'Τία. 
 αί'6κλΐ7Γτοί'/. €^7'^*'• 35. [υμών αϊ οσφ.]. 30. α^Όλυση. 3/. — κλ* 
 παρε\θων Βιακονησει αυτοισ {habet Α). 38. init. καν εν τη Βευτερα 
 καν εν τη τρίτη φυλακή ελθη. ουτωσ/.—Όΐ Βουλοι (Κ€ΐνοι (.\ C 
 habent εκείνοι tantum). 39. — €ypηyoρησεy ay και {habent A C : 
 αν omisso ab A), [av secund.]. αφηκεν/, Βωρυχθηναι. 40. — ουν, 
 41. [αυτω]. 42. και ΐίπεν {—Be). ΒουΚοσ {pro οικονομοσ : C^ 
 cum Steph.). [κοί φρον,]. κατεστησεν {pro καταστήσει: C* cum 
 Steph.). [του] ΒιαΒουναι (C^ ΒιΒοναι cum Steph.). [το σιτομ.]. 
 43. ουτωσ ποιουντα. 44. πασιν/. [ουτου]. 45. μου ο κσ (C** cum 
 Steph., sed p.m. restiluitur). πεΒισκασ/. 47. αντου {pro εαυτού), 
 η {pro μηΒε). 48. — Be tert. {habent A C). — πο\υ secund. {ha- 
 bent A C). 49. επι {pro εισ). 50. ότου {pro ου). (C^ συν- 
 τεΚεσθη, συν eraso). 52. — €σο»'τοί yap usque ad Βιαμεμερισμε, 
 duabus lineis propter δμοιοτ. omissis {supplet A, legens tv ενι οίκω). 
 Βυσιν/. τρισιν/. 53. διο/ΐ€ρισ0ησο>'τοι. επι {pro εφ). + και {ante 
 μητηρ). BuyaTcpa. μητέρα.— αυτησ prim, et secund. {habent C^). 
 54. e\eyev/. — την. eπι {pro απο). λ€7€ταί {non v. 55)/. + οτι 
 {ante ομβροσ). yeiverai (stc v. 55)/. ουτωσ/. 55. — OTi {habet 
 C^). tpxiTOi {pro eoTai : A C cum Steph.). 50. (C^ του ουρ. και 
 τησ yησ). οιΒαται prim./, ουκ οιΒαται Βοκιμαζειν {pro ου δοκι- 
 μάζετε), 58. [επ αρχ.]. παραδώσει, βάλει (> > > βα\€ΐ in litura 
 scripia). 59. — ου {post εωσ). (C* τον pro το), 
 
 XIII. 1. ΐΓίίλοτοσ. εμι^εν/, 2. — ο ισ. ταύτα {pro τοιαύτα). 
 3. [μετανοητε]. ομοιωσ {pro ωσαυτωσ). 4. —και prim, {habet 
 C^) cf. V. 11. €7Γ€ΤΓ6σ£*'. απεκτινεν/. Βοκειται {non v. 2)/. αυτβί 
 {pro ούτοι), οφιλεται/. + τουσ {ante ανθρωπουσ). 5. μετανοησητε 
 (C^ improbat ση, sed resiituitur). ωσαυτωσ {pro ομοίων), απο- 
 Κεισθαι {ηοη\,3)/. G. eKeyev {sic ν. \4)/. ειχεν/. πεφυτευμενην 
 εν ανπελωνι αυτού {+ τω post ev C*). ηΚθεν ζητών καρπον. 7• 
 ειπεν {sic νν. 20. 23 bis)•/, + ο^ ου {ante έρχομαι), [-ψον αυτή»']. 
 8. τοτο {pro το: improbat το prim. C^)/. κοπριά. 9. εισ το 
 μέλλον ει δε μηye. 10. σαββασιν/, }], —ην prim, ασβενιασ/, 
 
 — και secund. cf, v. 4, «on ita v. 16. συι-κυττουσα. 12. προσ- 
 εφωνησεν/. + απο {ante τησ ασβενιασ/). 13. χιρασ/. [ανωρθω&η]. 
 εδο^αζεν p.m., at •ον primo, ut videtur. 14. + οτι {ante εξ), 
 
 — εν αισ Βει eρyaζeσβat {habet Α), αυταισ {pro ταυταισ). {Θερα• 
 πευεσθαι C^). 15. Βε {pro ουν). υποκριται, — τω σαββατω {habet 
 C^). α7Γα7ωΐ' (Ca CUi» Steph.). 16. [βυ7θΤίρο]. eBi/. ΧΊ.πασιν/, 
 λεyoμevoισ {pro ytvoμεyoισ : C* 7€ii'0-/). 18. €λ€7€»' ουι* (— Βε). 
 βασιλιά/. 19. εστιν^/, [ον], ΐίσβαλΐν {••p.m.)/. {+ τον ante 
 κηπον Α), αυτού {pro εαυτού), ηΰξησεν. — μeya. πετινα/. 21. 
 εστίν/, [ενεκρυφεν], 22. πολισ/. ποριαν/. ιεροσολυμα. 21. 
 ayωvιζεσθa^/. εισελθιν prim./, θυρασ {pro πυλησ). 25. ατυ- 
 
 — .\iu 25.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 ίτλίίΓτϊ. — «ξαι (σταναι και {habent A C^).-~ κ€ secund. 2C. αρζ• 
 ησθαι. ττλατιαισΛ 27• — λίγα». [ϋ/ιασ]. αποστηταΐ'^. — οι. — τηβ". 
 2β. «ο-τβΛ ϊδητί (pro οφησθΐ). ϊσακ (C^ ϊσαα /f). 29. — οττο 
 secund. 30. tiffii'/iw /η fersu. 31. wpa {pro τημ^ρα). [ττροσηΚθον']. 
 
 32. ατΓοτίλω (/ί/Ό «ΐΓίτίλω). 33. — κα: αυριον {habet C^). ^ρχομΐΐτη. 
 €ΐ/δεχ€ταί (ί-δί rescriptum)'/, 34. [αττοκτίίΐΌυσο]. αυτόν (/iro 
 auTTii/: C^ c«m Steph.). ορνι^. την (αυτού νοσσιαν {^αυτ-ησ C^ 
 cum Steph.), ηθ^Κησαται^. 35. — (ρημοσ. — αμήν Se (+ δί post 
 Keyu C^). — ΟΤΙ. ϊδτϊτί /*€. αν eiinjTi (— t^^tj ore). 
 
 XIV. 1. -των secund. 3. ciTrtv {sic vv. 5. 19. 20. 21. 25)/. 
 [λΐγω*'].— €i. ίξίστιΐ'Λ θίραπ^νσαι. βη. + η οι». 4. απίλυιτεΐ'ι/. 
 5. αποκριθισ {puncta huposita sed tarsus rasa), avrov {αυτουσ 
 C^ o«»i Steph.). [ονοσ']• treffare, — τη {post iv : habet Q^). 0. 
 ατΓΟκριΒηναι. — αυτω. 7• cAe^ev {sic ν* 12)/. 8. — υττ {habet \. 
 vel B* poiius), *J. μ^τα. κατΐχιν^. 10. αναττ^σ^. -κωσ" σε re- 
 script. p.m.}}/. (pi {pro (ΐπη). €στ(^. — σοι {haheut AC ante 
 (ffTf). + TravTuv {post (νωτΓίον). 11. ταπινωθησΐται^. τα.•πινων•</. 
 \2. hnrvov\^.~ σου terl. Ύΐτονασ•/. αντικαλίσωσιν σ(. ανταττο^ομα 
 σοι. 13. Βοχην ποιησησ. αναπφουσ {sic ν. 21). 14. 5e {pro yap: 
 C* c«m Steph.). αναστασι^. 15. — rdi/ro {habet post τισ A). 
 
 — μακαριοσ κ. τ. λ. «Aj«e aif tiTre»' αυτω v. IG (ύ^ΐίοωτ. : supplet A, 
 leyens οστισ, omiitens αυτω v. 15, n07t v. 16: addil αυτω C^). 
 1(). (iroKi. Snrvov\^. [jue-yaj. ίκαλίσί^ν'. 17• απΐστι\(ν\^. hnrvovs^. 
 €ρχ(σθαι\'. (ίσιν (pro (στι -πάντα : τταντα forsan Α., sed plane 
 erasum est). 18. ττανησ -τταρΐτισθαι ο ττρ. (C^ παραιτ.). [«χω 
 ανα-γκ."]. (ζ(\θων {pro (ξΐλθίΐν και). — σε {habet Α). 20. (XQivJ. 
 2!. — (κανοσ. απηγγίλίν/. {Post πολεωσ addit Α και οσουσ (αν 
 (νρητ(, sequente και τονσ improbato : C^ prorsus cutn Steph. et 
 p.m.). αναπιρουσ. και τυψλουσ και χωλουσ, 22. ο {pro ωσ). 
 (στιν/. 23. 1 έξελθε (* p.m.)^. (ΐσ^ΚΒιν^. μου ο οικοσ. 24. 
 ουδισ/. ανθρώπων (pro ανΖρων). Βιπνου^. 25. στραψισ'/. 2G. ε^ε 
 (/;rO /ίε). αυτού (;ίίΌ (αυτού prim.), [ετι δε], ττ/ν ψυχή»/ (αυτού, 
 (ίναι μου μαθητησ. 27• init. — και {habet C^). [αυτού], aval μου. 
 20. τα εισ (pro τα ττροσ). 29. αυτω (μπ(ζιν. 30. οικο^ομιν\^. 
 31. (Τ(ρω βασι\(ΐ σνμβαΚΚαν. βου\(υσ(ται. ΰτταντησαι. [είκοσι], 
 χειλιαδων/. 32. [αοτου πόρρω], αποστίλασ/. — τα {habet C^). 
 
 33. [πασί]. ειί'αι juou. 34. + ουν {post καλόν). αΚα prim. (C^ 
 αλασ). + καί {post 5(). αλα secund. 
 
 W. 1. αυτω εγ7*ί*'^''"^'''• 2. +τε {αηίβ φαρισαιοι). — ουτοσ. 
 προσδεχετε/. 3. (ΐττίν {sic \ν. II. 21. 22. 29)/. 4. απολεσασ 
 (ζ αυτών (ν. καταλίΐτεί/. fvefijicovTairi'ea. cf. v. 7- +ou {post 
 (ωσ). 5. αΐ'του. 6. συνκολει {sicv. 9). συνχαρητ( {sic v. 9). 7• 
 οι/ΤΛίσ/. fy τω ουρο^ω. εστε. (ν(νηκονκοντα(νν(α {κον prtus eras.), 
 χριαν/. [εχοι/σι]. 8. [δραχ /i. Λϊ> in versu, sic v. 9]. ατττι/. 
 ζητΐ\^, ου {pro ότου). 9. συγκαλεί. — τασ secund. 10. ουτωσν'. 
 yfij-CTai χαρά. II. ειχεν/. 12. — ττατερ (C* habet π(ρ). (ο δε 
 /ίθ5Ϊ ουσιασ juro καί C^). 13. [οποΓτα]. [διεσκορπισε]. εαυτού 
 (/;ro αυτού), εισ χωράν μακράν {pro ζων ασωτωσ : Α cwm Steph.). 
 14. Κ(ΐμοσ ισχυρά, ϋστερίσθαι/. 15. τΓορ(υθισ•</. ττολειτων/. 1G. 
 χορτασβηναί εκ (/"Ό 7^/*"^^^* '^'ϊ'' κοιλία^ αυτού απο). 17• ^φί? 
 (/ίϊΌ είττε). [ττερισσευουσί!/]. δε λξίμω ωδε. 18. + δε {post ανα• 
 στασ : improbat C^). 19. init. — και. 20. ηλθΐν/, αυτού {pro 
 (αυτόν), [είδε*-]. 21. \_αυτω ο υσ].— και secund. βη. + ττοιησον μ( 
 ωσ (va των μίσθιων σου, 22. (αυτού {pro αυτού). + ταχύ {ante 
 (ξ(ν(Ύκαταΐ\^). — την prim. 23. ξέρετε {pro (ν(•γκαντ(σ). 24. ο 
 νιοσ μου ουτοσ. ανίζησ^ν ην απολωλοσ ( — και secund. : C* habet 
 αν. ην). -— και ult. ευφρενεσθαι/. 25. ηγγισει*/. ηκουσεν/. 2G. 
 
 — αυτού, [τι ειτ;]. 28. [ηβελεν]. (ΐσ(\θιν>/. Ζ( {pro ουν), 29. 
 [πατρί ίδου]. 30. [μ(τα νορνων"]. τον σιτ(υτον μοσχον. 32. εκτί- 
 σει' (C^ αν(ζησ(ν). — και iert, [απολωλωσ ην : at C^ αττολωλοσ ην^ 
 lit ν. 24]. 
 
 XVI. 1. ελεγεν {sic ν. 5)/, — αυτού prim.— off (habet C^). 2. 
 
 — αυτω. ετί ζυνη οικονομία/. 3. ειπεν {sic W. 2. 7• 24. 25. 27- 
 31)/. αψαιριταιν. σκατττιν/. (ΐταιτιν•/. 4. αν (pro όταν). + εκ 
 {post μ(τασταθω). βη. εαυτών. 5. χρ(θ(ριΚ(των\/. αυτού (εαυτού 
 ί* C^ cum Steph.). οφιλασ {sic v. 7)/• G. + αυτω {ante (κατον). 
 βα^ουσ. ο δε {pro και prim.), τα y ράμματα {sic \. ^). 7. λέγε* 
 8e {-~και). 8. ψρονιμωτ^ροι οι υιοί του αιωνοσ τούτου, βη. γ^ί'^α*' 
 
 TouTTjf εαυτών (ίσιν (* • * p.m. ?, etiam C). 9. ιΉίΛ καί ε7«• 
 «αντοισ ττοίησατ^ (AC cum Steph.). [Juα^ωvo: sic w. II. 13]. 
 
 16 
 
 [LuKK xiii. 25 — xviii. 35.] 
 
 εκλίττη (C* addit ται, ted ruraus eras.). [niAi/ additum adfinem"], 
 10. (στιν>/ bis inversu. II. ε7εί'εσΑαι {sicv. 12)/. 12. δωσει ϋ^ιΐ', 
 13. [δυσί]. (t {pro η prim.), μισησ»/. δυνασθαι^'. 14. — και ot 
 ψαρισαιοι {habet οι φαρ. Α). 15. βη. — εστίν. 1G. μ(χρι ϊωοννου 
 ( — εωσ). — και πασ εισ αυττίν ^ια^εται {όμοιοτ. : habet C*, addent 
 και βιασται αρπαζονσιν αυτήν : €υα77• etiam mutare inceperat), 
 17• (στιν^. ΊταρΐΚθιν^. καιρεον πεσιν/. 18. [ττασ secund.']. 20. 
 
 — ην. — οσ, ειλκωμεΐΌσ. 21. — ψιχιων των {όμοιοτ. : habet C*), 
 είτελειχον. 22. αττοθανιν•/. — του. αιτίθανίν/, 23. ί»ϊ7. ^ και 
 {habet C'^).— τον. 24. ΰδατι. 25. μνησθητι τεκνον. — συ prim. 
 ωδε {pro οδε). [οδυνασαι]. 2G. εν {pro εττ*). [ττασι]. εστηρ(7τοί 
 primb, at -κται p.m. (νθ(ν {pro εντευ&ετ). — οι secund. {habet C^). 
 27• [_ουν σε]. 29. + δε {post \(y(i). — αυτω. [(χουσι )uωσίo]. 
 30. αναστη {pro τΓορ(υθη). 31. ττίσβί^σονται /. [caeiera cutn 
 Steph.]. 
 
 XVII. 1. ειπεν (i/c ντ. 6. 22)/. + αυτού (post μαθητασ), 
 εστινν'. του τα σκάνδαλα μη (λθιν. ν\ην ουαί(— δε). 2. λιθοσ 
 μυ\ίΚοσ {pro μυ\. όν.). (ρρ(ΐπται^. των μικρών τοντων ενο (C* 
 cum Steph.). 3. — δε, — «iff σε. 4. [αμαρτη]. [κοί επτακισ]. 
 
 — Tijff ημΐρασ secund. ττροσ σε {pro (πι σε). 5. είττον. C. «χίτε, 
 
 — ταύτη. 7• [«ί υ^ω^]. + αυτω {ante ευβεωσ). οναπεσε, 8. 
 + μοι {post (τοιμασον). δ»πνησω/. διακονιν'. φay(σ(\^. ιτιεσε/, 
 9. εχί χάριν. — τω δουλω εκεινω {habet τω δουλω Α). (Ίτοιησ(ν</, 
 Post διαταχθέντα desuni ob όμοιοτ. omnia usque ad διαταχθέντα 
 V. 10 {supplet A, omittens αυτω ου Ζοκω v. 9 et πάντα v. 10: legit 
 ουτωσ•/ et ττοιησηται•/ : πάντα habet C^ pOit ποιησ.). 10. [οτι 
 prim.], αχριοι•/. — οτι secund. ωψ(ΐΚαμ(ν {-ομ(ν A C). II. 
 
 — αυτόν, [και αυτοσ]. μ(σον σαμαριασ. 12. ύπηντησαν αυτω, 
 
 — ot έστησαν •κορρωθ(ν {habet C^). 13. + Τ7;ν {ante φωνην). 14. 
 «πιδιξατε/. ϊερευσι^/. ϋπα7'*'/• 15. υπεστρεψεν/. 16. σαμαριτη<ί 
 (χ'. 1G, etiam σαμαριτησ, tolus repetitur in Cudice : AC, forsan 
 etiam p.m., uncis includunt secundo loco)\^. 17• [ουχί], [οι δε], 
 19. σεσωκεν/. 20. βασιλιά prim, tantum^. 21. — ώου secund. 
 22- [-τασ ελευσ.]. (πιθυμησ^ται^. βη. οψεσΟαι/. 23. ϊδου εκεί και 
 ϊδου ωδε {ηοη η), απελθηται/. μητ( {pro /ιηδε)/. διωξηται/. 
 24. —η secund. ϋπο τον ουρανον prim, [ϋιτ ουρανον secund.]. — και. 
 [εν τη ημ. αυτ.]. 25. τταθιν/. 2G. κασωσ primb ?\^. — tow prim, 
 [του iiciinf/.]. 27- C7^M'C'**''^^• «ισηλθεν/. ηρεν (pro αττωλεσεν), 
 [απαντασ: stc ν. 29]. 28. καθωσ {pro και ωσ). 29. εξηλβεν/, 
 εβρε|εν/. θίον/. 30. [ταύτα: C^ τα αυτά], εστε/. 31. + αυτού 
 
 (poW οικία). — τω. 32. μνημονεύεται/. 33, inrV. οσ δαν caF 
 (•*■ Α,' C^)/. [σωσαι]. απολεσι (pro -σει)/. οσ δ αν απολεσι 
 (pro Kot Off εάν απολεση). — αυτήν S€Cu?id. 34. [μιασ ο ciff]. 
 ιταραλημφθησίται. 35, 3G. Desunt versus: v. 3G rfewY omnino ; 
 V. 35 A habet, legcns έσονται δυο, e/ η μια ποραλημψιθησεται η δε 
 ετ., όμοιοτ. 37• ^»• «Kct fai ot αετοί επισυναχθησονται. 
 
 XVIII. 1. ελε7ί»'/• — και. + αυτουσ {post ττροσ(υχ(σθαι: puncia 
 imposita sed rursns erasa). (νκακ(ΐν. 3. [δε ην], (κινη•/. 4. 
 ηθελεν. μετά (τα ihStauratum)>/. [δε ταύτα], ουΖ( ανθρωπον {pro 
 και ανΟρωτΓον ουκ). 5. παρενοχλειν μοι κοττονσ (C^ παρ(χ(ΐν μοι 
 κοπον cum Steph.). [ϋπωπια^η]. 6. ειπεν {sic νν. 9. 19. 21. 24. 
 27- 28. 31. 41)/. — ακούσατε {supplet Α). 7• τ^οιηση, αυτω {pro 
 ττροσ αυτόν). μακροθυμ(ΐ. [επ αυτοισ]. 9, [καιρη'//ί.]. (ίσιν^/. 
 εξουδενουντασ. 10. προσευξασθε/. [ο εισ]. II. — ττρυσ (αυτόν 
 {habet post ταύτα C^). [ωσπερ], [ουτ. ο τελ.]. 12. αττο^ίκατξυω 
 (0^ -δεκατω). 13. init. ο δε ( — και). €Ίταραι ciff τον ουρανον, 
 ετυπτε ( — εισ). [αυτού]. — ο 0σ {habet C^). 14. [ϋμιν κατεβη]. 
 παρ (κινον {pro η εκεινοσ). ταπινωθησεται/. ο δε ταττινων. 15. 
 επετιμων. 16. -προσΐκαλίσατο αυτά λε•>ων (pro προσκολεσαμεΐΌσ 
 αυτά ειπεν). 17- α,ν {pro (αν). /3οσιλιαν/. 18. επηρωτησεν/. 
 19. ουδισ/. — ο (an/e 0σ: habet C^). 20. βη. [σου]. 21. «φύ- 
 λαξα, [μου]. 22. —ταύτα, οτι {pro ετι : C^ cum Stt-ph., vix A), 
 λιπει/. εχισ/. δοσ. εν ουρανοισ. ακολουθι•/. 23. + παντο (ρο*/ 
 ταύτα). ε7€νη0η. 24. — περιλυπον y(Vop(vov. εισ την βασι\(ΐαν 
 του θΰ (ΐσ(λ(υσονται. 25. εστίν/, [καμηλον]. τρηματοσ β(\ονησ 
 {pro τρυμ. ραψιΖοσ). [(ισ(λθ(ΐν prim.]. 26. είπαν. 27• βη. τταρα 
 τω Έω (στ IV. 28. [ο], ημισ/. (C^ οφεντεσ τα ϊδια pro α^ηκαμεν 
 πάντα και). _/?«. (+ τί αρα εστοι ημιν C^). 29. — οτι {habet C^). 
 η yovaiKa η αΒ(λ<ρουσ η yovισ. (iv(K(V. 30. ουχί {pro ον). [απο- 
 λαβή], 31. κρονσαλημ, 32. «θνεσιν/. εμπεχβησεται/. 35. [77]
 
 COLLATION OF CODEX SINAITICUS. 
 
 [Ϊ6^ίχω]. €ταίταί*'. 3C. [τί ίίη]. 37- οι δί airtjyyiXay (C^ αϊτη^Τ• 
 Se). — αύται (Λαίρ/ C*). irapipx^re^. 38. (βο•ησ€^•/. δαδν'. 39. 
 [irpott'yof'Teff]. [(Τίοΐίτηση]. ο δί (/ίί'Ο ουτοσ 5e). (υ νυ δαδ (a/c) λ/ 
 ve pro υυ C*. 40. [ο itr]. 41. — λ€7ωί'. 42. σΐσωκ^ν•^. 43. 
 ανζβΚί->\ι(ν•/. αυτόν {pro οϋτω : C^ c«m Steph.). 
 
 XIX. 1. ϊ^ρίίχω. 2. και ^f πλουσΊοσ (— οι/τοσ). 3. ϊδίν%'. 
 ΐστιΐ"/. 4. [προδρα/ίω;']. + €/(Γ το {ante ΐμττροσθίν). συκομορ^αν. 
 του XZtiV (tVa ίδη C^ c«m Stcpli.). — δι. ημΐ\\ΐν•/. 5. — €ίδ€ν 
 αΐ'τοί' καί. ΐΐτην {sic νν. 8. 9. II. 13. 15. 19. 40)>/. δι {pro δίΐ)^ 
 7. ττοντΕσ. α»'δρι αμαρτωλω. «ίσηλθίΓ/. 8. + ο (an/e ζακχαιοσ). 
 τα Ύίμισια μου των υτταρχοντων. τοισ πτωχοισ Βι^ωμι. 9. αβρααμ'•</. 
 — ejTij/ {hahet C^). 10. ηλθ^ν^, αττοαπολωλοσ^. II. ίγγυσ 
 eii-ai ϊίρουσαλημ αυτόν. Βοκ^ι αυτοισ (pro doK€iv αυτουσ : C^ cum 
 Stepb.). η βασιλΐΐα του θυ μ€\\(ΐ. 13. πρα'/ματΐνσασθαι^. iv ω 
 {pro tuiir). I-t. ποΚαται^. ατησηΚαν^/. 15. t7rai'e\0i»'\^. δε- 
 δωκει. γ*'"*• — τισ". ΖίξπραΎματΐυσαντο. IG. δε/τα ττροσ-η^τ^ασα 
 (δ. προσ(ίρ•/ασατο C*). 17• [ί^]• δούλε αγαθί. 18. τ? μνα σου /ce 
 (αί ^*'α<Γ prim^ C^). εποιησ^ΐ'»/. 19. ciraiO) 7^'*ov• 20. οτΐροσ 
 {pro ο €T€po(r, quod habet C^). ηλβίν/. (jujoo* ^ro μνα C^ : cf. 
 V. 18). 21. αιρισ^. ^σπιρασ•/. 22. — Be. ηδισ/. €σπιρα^/. 23. 
 μου το apyvpiov. — την. καγω. + ουν (^οί/ «λθων : intprobat C^), 
 αυτό «η-ραξα. 24. ape (C^ αρατί). 25. fiirav {sic νν. 33. 34. 39). 
 2ϋ. — yap νμιν (Α Λαδρ/ u/iir). — απ αυτού {habet C^). 27. του- 
 τουσ (juro ^κει^Όΐ/σ). /ίατασ0αξ6Τ6 αυτουσ ΐμττ. 29. [βηθψαγη]. 
 βηθανια {'~ super α C^). eXeuv {non τ. 37) ν^. οπίστιλίν^^. — αυτου. 
 30. λ€γων (/?ro eiiroi»'). ου^ισ•/. ΐκαθισ€ν λυσ. 31. (C^ + αυτόν 
 post λυΐΤΐ : sed 7'asurn est). — αυτω. xptav{sicY.'oi)</. 34. -\- οτι 
 {post fiirav). 35. «πιριψαΐ'Τίσ. αυτών (/ίΓΟ «αυτών). 36. [^αυτων^. 
 37- αινιν/. [πασών]. 38. — €ρχομ€νοσ' {habet C^). ev ουρανω €v 
 ϊρηνη (ev α /i^e Γρ. improhat C^). 40. — αυτοισ. [οτι], σιωττη• 
 σουσιν. κραξουσιν. 41. €π αυτήν. 42. — και συ και γ^• "~ ^^ο" 
 prim, et sectind. + και συ (post ταύτη). Γρηνην/. 43. τταρίμ• 
 βαΚουσιν. ττΐρικυκλωσουσιν/. — σ€ secund. {habet C^). συν(ζουσιν^. 
 
 — σ€ tert. {habet C^). 44. «δαφίουσινΛ λιΡον «πί λι0ον €v σοι, 
 45. — €V ούτω και αγορα^'οντασ (ό^οίοτ.). 40*. (C^ habet και εσται 
 post yeypavTai).— εστίν, ληστον (ληστών C^)/. 47. — tepu οι 
 de (itnd lined omissd : habent AC) >/. οτΓολεσ€Λ 48. [ευρισκον]. 
 [το τι]. «{fKpe^eTO. 
 
 XX. 1. — €K6iVftjv. €υα77€λι^ομ£νοι (C^ -/ifvou)/. 2. €ΐπαν λε- 
 yovτiσ ιτροσ αυτόν.— €ΐπ€ η^ίν {habent (ΐπον ημιν Α C). 3. €ΐπ€ν 
 (ίΐο νν. 13. 17. 19. 23. 25. 41, 45)%/. ουτον {pro αυτουσ : C^ cum 
 Slepli.). — «να. 4. + το {ajite luavvou), 5. συνίλογιί,'υντο. αυτουσ 
 (ρΓΟίαυτουσ: C* cum Steph.). [epei διατι]. — ουν. «πίστίΐ/σαταιν'. 
 6. ο \αοσ αττασ. 'π€πισμ(νοσ•</, [νν], Τ.— 'μη {habent AC). 8. — ο 
 ισ {habet C^). + οποκριβεισ [ante (tirev). ουΒ {ου^ΐ Kiel forsan p.m.), 
 9. — λ«76ίν {habet A post λαον). — τισ. [ανοσ ίφ. α^π.]. «ξ^δίτο (C* 
 ίξίδοτο). α7Γ«δη«ησ«ν7. 10. —«ν. κ€ρω\'. απ(στι\ΐν\^ . — καρπού του 
 {habet C^). ζωσουσιν (j)ro δωσιν). βη. €|οπ€στιλαν αυτόν Βιραντ^σ 
 καινον, 11. €0cTo (Α cum Steph. προσεθετο). «τίρον π«/ίψα(. κακινον 
 δψοντ€σ/. «|απ«στίλαν καινον. 12. τρίτον ττ^/χψαί. [icoi τούτον]. 
 13. — ίδοντ€σ. 14. —αυτόν {fiabet C*). [δΐίλογί^'οντο], αλλη- 
 λοι/σ {pro ΐαυτουσ). [δίυτί], αποκτινωμ^ν/. \^yfvητaι]^ 15. 
 οπίκτιναν/. 1G. — τουσ 7^"ρ7ουσ {habet C^). [α/ίουσαντ6σ δί]. 
 «ιπαν. 17. εστίν/. 18. ΐκινον/. 19. [«ζήτησαν οι αρχ. και οι 
 7Ρ•3• χφασ>/. — fyvύ}σav yap {habet A), «ιπεν την τταραβολην 
 ταυτην. 20. απεστίλανν^. ΐνκαθίτουσ. αποκρινομ^νουσ (C^ υττοκρ.). 
 [λϋ70^]• <*>στ€ {pro €ΐσ το). — τη secund. 21. οίδα/ίίν (οιδ re- 
 script. p.m.)^. διδασκίσ/ 6ij ΐτ» reriw. 22. η/ιασ (;jro η/χιν). 
 23. —ΤΙ μ€ π€ίρο^«τί. 24. δίίξατβ. + οι δ€ «δίίξαν ούτω και ΐίπαν 
 {ante τινοσ: at απΐν C^). οι δε «ίϊταν ( — αποκριβίντεσ). 25. προσ 
 αυτουσ (;;ro αυτοισ). τοινυν οποδοτ«, [-ροσ και-], 2ίϊ. του (vro 
 αυτού pnwi.). 27. \^yovriσ. 28. [/ζωσησ : */e ν. 37]. — και 
 οντοσ usque ad yuvaiKa secund. (όμοιοτ. : supplet A, habens ην et 
 C η ;;ro απϋβανη)^/. 29. (+ τταρ ημιν post ήσαν A). 30, Decst 
 omnis versus praeler και ο δευτίροσ. 31. («Λα^ον ob v. 30 C*). 
 [ωσαυτωσ semet tanlujnl. [ίπτα ου κατ.]. [απ€0ονον]. 32. — δί 
 πάντων (habet δ€ C^). και η yυvη απ^θανίν, 33. «ν τη αναστασι 
 ( — ονν: habet C^). — αυτών (habet C^). (σται (pro yivtTai). 34. 
 
 — αποκριθασ. [yaμoυσι'].. γαμισκονται, 35. yaμ^ζovτaι. 3C. 
 
 ι 
 
 [ουτί]. αποΟανιν/. iσ^vprim. (mvpra p.m. vet Α: instauravit C)'/, 
 
 17 
 
 Ου ίίσιν (—τον). .37. —του secund. et tert. Χσακ (C* Γσαακ). 
 38. ΐστιν•/. 39. «ιπαν. + ούτω (ante διδάσκαλε). 40. yap (pro 
 δί). 41. Ι^Κίγουσι]• ^ιναι δαδ υν. 42. αυτοσ yap δαδ ( — και), 
 [-λω ψαλ.]. [ο] (42. 43. >> citationis signa per A). 44. [δ*οδ oyv 
 κν αυτόν], [ΐσ αυτού]. 45. [τοισ μοί. ουτου]. AG. ev στολαισ 
 π€ριπατ«ιν. διπνοισ/. 47. [ot κατίσβίουσι]. [^προσεύχονται'], 
 λημ^^ονται. 
 
 XXI. Ι. €ΐδ€ν (sic τ. 2)/. €ίσ το yaζoφv\ΛKlov το Ζωρα αυτών. 
 2. — και. λεπτό δυο. 3. αυτή η πτωχή πλίον. 4. παντεσ. — του 
 θυ. πάντα. εβαλενΛ 5. (μiya\otσ pro καΚοισ A^sed KoKrestitut.). 
 αναθ^μασίν. (ΐπίν (sic τν, 8. 29)/. 6. θίορ€ΐτ€ (C* 0€ωρ.). + ωζί 
 (post Κιθω: at λιθον C^). 7- σημιον^. yίιvΐσθaι\^. 8. —οτι. — ο 
 Κ(ροσ ij77"*f*' Μ'ϊ ουν (uwa /mea praetermissd : supplet C*, ουν 
 omisso). πορευβητοί/. 9. ακουσηται/. [ταύτα 7**'•]• ^*^• ^Ύ^Ρ' 
 βησετε/. επ εβν. II, κοί κατά τοπουσ λειψοί καί λοιαοι. [ψο- 
 βητρα]. σημια μΐyaλa απ ουρανού. 12. πάντων, επ ουτουσ (pro 
 €ψ υμασ : Α cum Steph.). χιρασ/. δίωξουσιν/. + τοσ (ante συν- 
 α7ω7οσ). απα70Juεvouσ. 13. — δί (habet C^). 14. βετε. — ουν 
 (habet C^). εν ταισ καρδιαισ. 15. αντιστηναι η αντειπιν παντεσ. 
 17• εσεσβοι/. [ordo cum Steph,]. 19. κτησασβοι/. 20. στρα- 
 τοϊΓοιδων ιη\μ ( — την). 21. «κχωριτωσον/. 22. — εισι, πλη- 
 σθηναι. 23. [δε], «στε/. + εν εκιναισ ταισ Ί)μΐραισ (post yap: 
 improbat C^).— cv ultim. 24. [μοχαιρασ]. το εί?νη παιτα. ίηλ/χ/. 
 άχρι ου πληρωβωσιν. 25, έσονται σημια. -^ και (post ΐθνων). ηχουσ 
 (pro ηχουσησ). 20. ΐπαρχομ^νων (C^ επερχ.). δυνσ/ιισ/, 27- 
 τοτετ (' p.m.)<J. [νε4>ελη]. 28. y(:ιviσθaι^. 30. + αυτών (β«/β 
 α^ εαυτών: improbat Α: απ ούτω ν Q^ pro αφ εαυ. sed prior lectio 
 rcstiluitur). 7είνωσκετε i /ί scripium (posteriut notatum a C^)/. 
 ε77υσ εστίν ηδη το Θΐροσ. 31. ουτωσ/. ΰμισ•/. yίιvoμίva yei~ 
 νωσκετε/. 32. — ον. 33. παρελευσονται iw in rer*« (secund. 
 pro πορελ^ωσι). 34. — δε, βαρηθωσιν [νμ. at καρ."]. κρεταλη/ 
 επίστη εφ υ,αασ εφνιδιοσ. 35. επισελευσεται yap (ισ erasum). 
 30. {aypυπv€ιτaί</ C^) δε (pro ονν). κατισχυσητε (pro καταπιώ.). 
 — ταύτα (habet C^ a^ite πάντα). yeiveaOaiy/, 37. [ε** τω Γε,\ διδ.]. 
 38. ωρβρί^εν/. 
 
 XXII. 1. η'^/ιζΐν'/. 2. γραμματισ^. [το πωσ: i/c ν. 4, e/ το 
 τισ νν. 23. 24]. 3. εισηλ^εν/. — ο. καλουμενον. 4. συνελαλησεν/, 
 αρχίΐρξνσιν•^. — τοισ secund, αυτοισ παρα$ω αυτόν, 6. — και {|ω- 
 μολθ7ησ'ε (habet C^, αί -σενν^). [του παραδουναι]. ατερ όχλου 
 αυτοχσ. 7• ηλβεν/. [εν]. 8. οπεστιλεν/. [ϊωαννην]. 9. είπαν 
 («c νν. 38. 49. 70. 71)- θελισ/. [λιΛϊ/ additum']. 10. συναντ- 
 ησι•/. κεραμέων/, — υδατοσ (habet C^). ακολουβησαται /. εισ 
 ην (/ίΓΟ ου). Π, +λε7οντεσ (an/e λε7ει). εστίν (*ic νν. 19. 38)/. 
 + μου (fl/i/c οπού). 12. αναγαιον. κακΐΐ (pro (κ^ΐ). 13. (ΐρηκα. 
 11. ανεπεσεν/.— δώδεκα (Aaie/ C'', αί δώδεκα jyro απόστολο* C^). 
 15. ειπεν (sic νν. 17- 31. 34. 52. 50. CO. 07)/. 1C. — ουκετι. αυτό 
 (pro εξ αυτού). 17. [-αμ^νοσ ποτηρ.].— τούτο (habet C^). αλ- 
 ληλοισ (^ΓΟ εουτοισ: C** εισ εαυτουσ). 18. [οτι]. + απο του νυν 
 (post πιω), y€vημaτoσ. ου (pro ότου). 19. «κλασεν/. ποίίΐται•/, 
 20. και το ποτηριον ωσαυτωσ. διπνησαι/. εκχυννομενον. 22. oTi 
 ο υσ ( — καιρ/μεν: C^ Aei(?/ μεν), κατά το ωρισμενον πορεύεται. 
 23. συν^ητειν. ειη εξ αυτών ειη (alterum ειη notat C*). 24. — κοί. 
 φιλονικία/, εισ εαυτουσ (;;ro εν αυτοισ : C* cum Steph.). μιί,ων 
 (non V. 2(ί)/. 25. Ροί/ αυτών prim, habet και οι αρχοντ^σ των 
 εξουσια^'ουσίν ουτων και ευερ7ετα( καλούνται (who lined post των ε 
 Jorsan praetermissd : at C^ improbat ορχοντεσ των f/ και a/j/e 
 ευερ7εται, legens etiam εξουσια(,Όντεσ). 2G. 7εινεσβω/, 27- τ ο 
 (anic μείζων : improbat C^), εν μέσω υμών ειμί. 28. πιρασμοισ/, 
 
 30. εσβιηται/. πινητοι/, κοβησεσ^ε. (C^ Aaic/ ij8 au/e θρόνων). 
 
 σ 
 
 31. [ειπ. δε Ο κσ].— σιμών ienie/. ξινιασαι (σ ju/zra^.m.)/, 32 
 εκλιπη. στηρισον. 31. ειπεν/.— μη /iii'm, εωσ (^γο πριν η). 
 τρεισ/. με οπαρνηση ειδεναι (—μη iecum/.). 35. απεστιλα/, 
 )3αλλοντίου. μηρασ (πηρασ C^ <•/ forsan ante eum)\^. τι (pro 
 τινοσ: C* ct/m Steph.). ϋστερησατοι/. [ΐίπον ουΒίνοσ"]. 30. ο δε 
 €ΐ7Γεν( — ουν: α/ ειπεν δε C*'*). /3αλλαντιον. [cflc/cra cum St#ph.]. 
 37. — ετι. [το secund.'], lycip]• το (pro τα). 38. —κυρίΐ (habet 
 C^). μαχαίρι (-ροι C^)/. 39. — ουτου. 40. νροσ^υχεσθαι (sic 
 ν. 40)/. πιρασμον (sic V. 46)/, 41. οπεσπαβη {-πασθη AC). 
 προσηϋξατο. 42. βονΚι vapivtyKai, τούτο το ποτηριον τουτϋ 
 
 [Luke xviii. 35— xxii. 42.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 (τούτο alterum notat Λ vel /j.tm.)/. ^^ίν^σθω. 43, -14. Hahet 
 p.m.: hnprobatAyrestiiuiiC. 44. 'γΐΐ'αμίνοσ. και ίγίμίτο ( — Sc). 
 
 — ο. uiCi'/. Kara^aivovroff. 4ό. [-τα<Γ ii/pcF]. KOi/x«/i(iOi/<r αντουσ, 
 4G. «ίσβλ^τίΤοίΛ 47. — 5e. ουτοι/ΐΤ (/iro αυτωΐ'). Tjyynrfy\/. 48. 
 iff 5e ( — o).— iouSa (habel C^). 4ίί. «ιδο^'Τίσν', iiira»' (— αυτω). 
 μαχαφη. 50. tow ofiXii/JCOiff TOf δούλο;', αψιλίν το outr αυτού. 
 51. — awTou. 52. — ο. ττροσ αυτόν {^pro (ir αυτόν: C^ cum Stepli.). 
 (^ηλθατοι. 53. f^iTivare^. [α\Κ]. — νμων secund. {C^ habei pout 
 fffTtvy 54. — αυτόν secund. την otKtav. ηκοΚουθι^. 55. vfpt• 
 arpavTwv. συνκαθισαντων. — avTwv. [fv μίσω"]. 57• — αυτόν prim, 
 ουκ οιδα αυτό»' T-ucai. 68, { + ττα\ίν posi βραχύ A: improbat C). 
 ΐψη {pro (ijrev). 59. α\ηθίασ</.—•ην (habet A). CO. Τί (pro ο 
 ante Κΐ^ασ). ( + αυτού pusi «τι A, sed delevii)^/. —o {ante α\€κ- 
 Twp). 61. €»'€βλ€ψεί'ν'. ρηματοσ {pro Κο'γου). + σήμερον {ροί,ί 
 φωνησΐ</). C2. — ο ττΐτροσ. (κ\αυσΐν>/. 63. αυτόν (pro τον ιν). 
 ί^ίττί^α;/ (C* -ζον^ 64. — auToy ίτυπτο»» αυτού το πρόσωπον και* 
 [αυτοί' iccutti/.]. 66. ημ^ρα fyev^To. 'γραμματισ^/. απη•/αΎον. 
 αυτα>ν {pro (αυτών). 67- ΐίπον (pro (ΐττΐ priϊn.).~υμ^v {habet C^). 
 68. —και. — /ΙΟΙ 7} ατΓολυσητε. 69. + δε {posi νυν). 70• «ίτα;* (sic 
 V. 71)• Χί"**' ΐχομΐν μαρτυριασ. 
 
 XXIII. 1. 7\yayov. [ττιλοτο»-]. 2. κατη-^οριν•/. [^(υρομΐν'}. 
 
 + ημών (posi (Ονοσ). φορουο" καισαρι. + και {anie Xfyovra). 3. 
 
 [πιλατοσ : sic νν. 4. 12. 13. 20. ;ί4]. ηρωτησ^ν. \€yft (pro ^ψη). 
 4. ίΐπ€ν (sic νν, 14. 22. 28. 40)*/. αρχι^ρισ^. 5. ο^ασί (C^ ανασΐ€ΐ). 
 οχ\ον {pru λαον). — Βι^ασκων (habet C**). + και (ante αρ^αμ^νοσ). 
 6. παΧατοσ. —yaKtXaiav. ίστα/. 7• [ϊτροσηρ.]. κατ αυτοί' ;;.»ϊ. (αί 
 και αυτοί' C .•* pout οντά), αυταισ (pro ταυταίσ : C^ cum Stepli.) 
 8. — Se (habet C^), «{ ικαί'ωΐ' χροιών θίΚων. iZivJ bis in ver&u. 
 
 — τΓΟλλα. [τϊλπι^'ε : at -ζίν•/ C*^^. σ•ημίθν\^, γ€ΐνομ(νονν. it. — δί 
 prim, (habet Q^). ουκ (pro ouSev). απ^κριναντο (C 'VaTo)•/. 10. 
 ϊστηπίΐσαν^/. 11. [εΙουθί^τ/οΌσ]. τε και (pro ζ().'~ αυτόν prim, 
 (habet C^ post τ f). ΐνπΐξασ.— αυτόν secund. αισθητά}/, ίΐτΐμή/ΐν 
 (C^ ci/m SU'ph.). [τΓίλατω]. 12. ο τ€ ηρωΖησ και ο πιΚατοσ. 
 προύπηρχοντο (C^ cum Stcph.). αυτουσ (pro ^αυτουσ). 13. συν- 
 καλ(σαμ(νοσ. 14. oui'c;'. — κατ. 15. οί-έττε/^ψί γαρ αυτο^ ττροίΓ 
 τϊ^ασ (2>ro αν^π^μ^α yap υμασ προσ αυτόν). αΖου vel οιδου p.m. 
 (prima literd erasa, teyitur ϊδου s.m.). (στιν/. 17- [Habet ver- 
 
 sum'J. βη. iva (e p.m.) y/. 18. αΐ'ίκραγο»'. ττανπλι^θει. [τοϊ']. 19. 
 
 — βίβΧημςΐ'οσ {βίβΚημ(νοσ Α C). βη. iv τη φυΧακη. 20. δί (/>ro 
 ουν). +αυτοΐίΓ (post προσ((ρωνησ€ν)* 21. σταυρού σταυρού. 22. 
 ajTio;' (ίτ rescript., ν prima })^. 23. (κ^ιντο. — και των αρχίΐρ^ων. 
 24. init. και {pro υ St), ίπίκρινΐν^/. 25. απ^λυσ^ν'/, — ουτοίσ. 
 
 — την, παρίΖωκΐν \^ . 26. σι^αι^α τίΐ'α κυρηναιον €ρχομ(νον απ 
 (— του). ίΐπΘηκΐν (C^ -καν)>/.— φζρ(ΐν (habet C, ώ/ atpdv Α). 27• 
 
 — at και. 28. — ο (habet C^, serf iterum improbat). θυγατεραισΛ 
 29. Tj^epai έρχονται, «ρουσί»-/. — at ^n'm. +01 (aw/e κοιλιαι). [μασ- 
 τοί]. (Θρ(\\>αν (pro ΐβηΧασαν). 30. ορΐσιν^/. (πΐσατ( C^). 31. [τω]. 
 |υλαω {' ρ.7η.)^. 3J. κακούργοι δυο. 33. ηΧθον. 34. Habet 
 omnia p.m.f at ab Se ίσ u«^ue arf ποιουσίΐ' ««coi apposuit A (?), 
 r«i's«i deletos. tXeyiv^/. οώασιν^/. ποιουσιν^. [κληρο^]. 35. 
 ϊστηκζί•/. — Kat secund. — συ»* ουτοισ. ^σωσΐν•/. ο του θυ ο €κλ€κτοσ 
 (•AC). 36. €ν€πί^αν. — Kat prim, el secund. 37- [<i]- 3*>• 
 
 — y ty ραμμένη. — και secund. et iert. ο βασιΧ^υσ των ϊουδαιων 
 ουτοσ (— cffTif). (C* ad γραμμ. (XX. ρωμ. ΐβρ. uncos apposuit, 
 rursus erasos). 39. (βΧασψημι•/. [Χ^γων]. ουχί (pro (ΐ). 40. 
 
 (πιτιμων αυτω (ψη (pro ^π^τιμα αυτω Xtyuv). ου (pro ouSe : C* 
 c«m Steph.). 4{. ημισ•/. ^πραζΐν•/. 42. fXtytv. — τω (/tubet C^). 
 
 — Kupii. €v τη βασιΧια^. 43. —ο ισ. [λίγω σοί], παραδισω</. 
 44. ΐΗΐΛ και ηΐ' ωρα ωσα ( — δί). — και (ante σκοτοσ : habet C^). 
 ίνυ,τησ. 45. του ήλιου «κλιποΐίτοσ (pro και ίσκοτισθη ο ηΧιοσ). 
 (σχισθη δε (— και), χιρασ^/. παρατιθ(μαι. τούτο δί (pro και 
 ταύτα). 47• «κατο^ταρλίησ {-χυσ C^). (So^a(ty. + οτι (aule 
 οντωσ). 48. συνπαραγίνυμΐνοι. (ΐσ {pro ΐπι). θΐωρησαντ«σ. 
 
 — (αυτών. 49. €ΐστηκισαν\/. + αηο (post αυτού). συναιωΧϋνϋουσαι 
 50. + και {post ύπαρχων). 51. συ^κατατιβεμεΐΌσ. — και (post οσ). 
 
 — καί αυτοσ, 52. [ττίλατω]. 53. —αυτό prim, αυτόν (pro αυτό 
 iert.). ουδεισ ουδεττω. 54. παρασκΐυησ και. ^πίφωσκ^ν^/. 55. δί 
 γυναικ€σ ( — και), ^κ τησ γαΧιΧαιασ αυτω. μνημιον\\ 56. [/*€»'3• 
 
 XXIV. 1. [δε], ορθού βαθΐωσ. ΐπι το μνημιον ηΧθον. — και 
 τινίσ συν αυταισ. 2. μνημιου (sic ν. 9)/. 3. ασΐΧθουσαι δε 
 ( — κβί). ουκ {pro ονχ), [τον κν ιυ], 4. απορισθαι>/. [και ϊδου]. 
 ανΤϊρίσ δυο. εσΰτ^τί αστραπτουση. 5. τα πρόσωπα, (ΐπαν {sic νν, 
 
 19. 32). 6, άλλα. μνησθηται•/. [ωσ]. 7• τοί* υν του ανυυ οτι 
 δει (C* cutn Stcph.). χιρασ -J. -9. απηγγιΧαν^. πάντα ταύτα. 
 πασιν</. 10. [ήσαν Se']. μαριαμ prim, [ιωαννα"]. -i- η (post μαρια 
 secund.). " αι (habet C^). II. ταύτα {pro αυτωΐ' secund.), 12. 
 Habet versum. — καμένα μονά {habet μοναΟ^), απηΧθίν</. [εαυτοί']. 
 13. εξ αυτω»* ev τη αυτή ημ^ρα ήσαν δε πορ^υομΐνοι (δε iinprobant 
 -\ ? C : post αυτών C scripturits ήσαν, addiderat η sed rursus de- 
 levii). + ε/ίατο)/ {ante ^ξηκοντα). 15. συί'^7;τείί', — ο. 16. i/iit. 
 f IV {•• p.m.)'J. 17• €ΐ7Γεί' (a/c w, 18. 25. 44)Λ αντ ιβαΧΧ^ται•/, 
 αΧΧηΧουσΧουσ (Χονσ secund. improbat C*J Λ εσταΟιισοί' (pro 
 εστε). 18, —ο. ονόματι (pro ω όνομα). [κΧ(οπασ'\, ~ (ν prim. 
 + ταύτα (ante ουκ ΐγνωσ). 19, ναζαρηνου. fv Χογω και (ρ-^ω. 
 
 20. [τταρεδωκοΓ αυτο^]. 21. (Χπιζομίν. + και (post ye), [ττοσ^], 
 ^ayci σήμερον {C^ habet ayi)^. 22. γ^νομ^ναι ορθρι^αι. μνημιον 
 (iiC ν. 24)/. 2'ό. [ηΧθον'\. '24. ουτωσ (sicv.4(jprim.)>/. [καθωσ 
 και^. 27• [/ίωσεωσ]. και Ζκρμην^υΐΐν {pro Ζιηρμηνυ^ν : C* Sup• 
 μην^νσ^ν, και omisso). + τι tjc (j^uaV αυτοισ). — ττασαχσ. βη. 
 [εαυτού]. 28. προσ^ποιησατο. πορρωτ^ρωτίρω (τερω secund. im- 
 probat C^) cf. V. 17. 29. μινον/. €στιν>/. + ηδη (post ΚΐκΧικίν). 
 ίΐσηΧΘΐν\/. μιναι>/. 30. Η και (ante Χαβων). η'ύΧογηαν. εδιδου. 
 31. Ζιηνυγησαν (C* •νυχθησαν).~ και ΐπΐγνωσαν αυτόν {habent 
 AC). 32. κΐομ^νη•/. [€V ημιν"]. — και secund. διηνυγ^ν*/. 33, 
 7}0ροισ/χεΐΌυσ. 34. ο^τωσ ηγ^ρθη ο κσ. -f τω (ante σιμωνι). 36. 
 
 — ο ισ, [και λέγε* αυτοισ είρηί'η u/tic: nihil addi turn']. 37• φο- 
 βηθίντΐσ (pro πτοηθίντ(σ). 38. [ταισ κορδίαισ], 39. ειδετε 
 prim, τουσ ττοδασ μου και τασ χφασ μου. εγω ίίμι αυτοσ. σαρκασ 
 (σ. erasum), βεωρείταιΛ 40. [Habet versttm'j. εδίξε^. χιρασ\'. 
 
 41. [απο τϊ)σ χ. καί βαυμ.]. αιδε (pro ivOaSi : C^ cum IStcpb.). 
 
 42. — και ατΓΟ μ^Χισσιου κηριου. 44, προσ αυτουσ (pro αυτοισ). 
 [Xoyot ουσ^. [μαισε»σ]. — και prim. + εν τοίσ (ante προφηταισ), 
 \ΡαΧμοι(Α} C^adduni σ)'/, 45. 5ιηνυζ(ν>/. {cvvtuvai? C^ : C^ cum 
 p.m. et Steph.). 46. — Koi ουτα;σ έδει. 47• είσ {pro και secund.). 
 αρξαμ(νοι. 48. — δε. [εστε], 49. καγω (pro και ίδου εγω). (ε^- 
 οποστελλω C^). — ι^ρουσαΧημ. €ξ υφουσ Βυναμιν. 50. ΐζηγαγίν\/. 
 
 — ΐζω. προσ (pro εισ). χφασ^. ηυΧογησΐν. 51. (vXayivt/.— και 
 ανΐφΐρίτο €ΐσ τον ουρανον {habet C^}. 52. [προσκυ^'ησαΐ'τεσ αυ- 
 τοί']. κρουσαΧημ*. 53. — αινουντίσ και. [ευλογουντεσ].— α/χτ;»'. 
 
 Subscr. (υαγγ^Χιον κατά Χουκαν. 
 
 κατα ιωανρην. 
 
 Cap. ι. 3. ουδέ*' (C* ουδέ iv cum Steph.). ο y^yoviv initio 
 lineae. 4. ^στιν (pro ην prim.), C. + ην (ante όνομα: ην im- 
 probant A? C^). [vv: sic passim"] 7• πιστ^υσωσιν/. 8. €κινοσ^. 
 9. αΧηθ^ινον/. 10. δι αυτοί/ (δί ουτου C* cur» Steph.), U. 
 ηχθίν\'. 12. [ελαβοι/]. γ^νΐσθΐ^. 13. —εκ (ante BtX. avSp,: 
 habei C^). 14. αΧηθιασ•/. 15. μαρτνρι -J. κεκραγε»'. — λεγωί' 
 {habet A). — ov ίίπον {haiet A ειττω*', Β? ov ίίπων, C* ov ίίπον). 
 + οσ {ante (μπροσθ^ν: improbat C), 16. init, ort {pro και). 17. 
 αωϋσεωσ, αΧηθια•,^, ~• χυ (habet C^). 18. εαιρακεν/, — ο ;jrim, 
 lU [Luke ίχϋ, 42— xiiv, 
 
 (habet C^), 5i (/^ϊΌ υσ). — ο ω*' (hahet Β?). 19. αττεστιλα:' οί. 
 ϊερίσν', λευείταβ". (πΐρωτησωσιν. 20. ωμοΧογησΐν prim,\'.— κλι 
 ωμολογησίν fecund, εγα» ουκ lytii, 21. ίπηρωτησαν (Α C cuw 
 Steph.). — αυτό»/ (habet C^). + τταλί»* (αη /tf τι). — συ prim. — κοχ 
 secund. — ο (habet C*) : «oh ν. 25. 22. [ΐίπον ουν'^. 24. —ο. 
 (habet C*). 25. —και ηρωτησαν αυτόν, [ειττοί']. ουδέ {pro ούτε) 
 bisinversu, 2G. + τω (ante ύοατι : improbat 0). — δί. εστηκει. 27• 
 — αυτοσ εστιι/ ο (habet ο C^). — οσ €μπροσθίν μου yeyov€V. — εγω. 
 [(ΐμι af.]. 28. εγεί/ετο ε*' ^τ^θοί'ία (C* βηθαραβα : iic). + ποταμού 
 53. John i. 1—28.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 (anie σπον). + ο {ante ϊωαννησ). 29. jQAtTri/.— ο ιωαννησ. ο ult. 
 p.m. in rasiird'/. fpav^. 30. eartf. ύπ^ρ (pro mpt : Β ? C••^ cum 
 Steph.). 31. [ηΚθον iyw]. — τω secund, 32. —K^ywv {/lai/et Β ?). 
 ωο" ττΐριστ^ραν καταβαινον €κ του ουρανού, μ^νον {pro ^μανα/). 
 33. και ΐ'γω. + τω {ante ϊ>δοτί), ^κινοσ^. [οι/τοίτ]. 31. ΐκλ,ΐκτοσ 
 {pro υσ ι C^ cum Steph.) cf. Luc. ix. 35. 35. ϊστηκι/. [ο i'waf»'.]. 
 36. [nihil addituni]. 3?. init. ~- και {haOet C^). oi Svo μαΒηται 
 αυτού. 38. — 5e (Λαύ^/ A re/ Β). — αυτοίσ (Λαδί/ C^). 39. [«moc]. 
 ραββΐί {sic V. 50). (C^ μίθΐρμην^υομ^ΐ'οΐ'), 40. [iBeTt]. + GUI' 
 {post ηΚΟον). idovJ. μαινα-/, ΐμιναν -J. — Se. 41. [7)v afS.]. — των 
 secund. {hahet C^). 42. (C* ττ/ϊωτοί'). ^στιν/.— ο {ante χσ). 43. 
 mi/. — KOI.— 5e. tnret/•/. ϊωαννου {pro iwya). 44. — ο ifl*. efeXtfij/^/. 
 + iff {ante ακυΚουβι^ : ο ισ C^). 45. — Se ο {kabet C^). /3ηΟσαϊδοΐ' 
 (-δα C^). — €κ {habet C^, ecd rwr*i/i erasum). 4G. 67ραψεϊ'/. 
 [μωσησ]. — TOf secund. [ναζαρ^τ χ sic v. 47]. 4?• inii.— και. 
 vaQava-rikW. ayaQov τι (C^ cwm Steph.). [αυτω ψίλ.]. 48. ϊΖων 
 {prOiiZiv: Q^ i^^vJ). \_o ισ'\.~ και {habet C^). του ναθαναηΚ {pro 
 αυτού: C^ Cttm Steph.). ϊσδραηλίίτησ. ΐστιν^. 49. [ο ισ]. ϊδον/. 
 δΟ. [-θη ναθαΐ'.]. και ΐΐτην {pro και K^yn αντω). [ei ο βασ.]. 51. 
 + ΟΤΙ {ante ii^oi/). μαζονα. ο^η. 52. — απαρτί. οψεσβαιν'. ην^ω- 
 yoTa (C^ avew-y.). 
 
 II. I. [τη -ημ. Τ7Ϊ τρ.]. «afa (siC v. Η). 3. Habet p.m. initio 
 versus και oivov ουχ ξίχον οτι συνΐΤΐΚ^σθ-η ο οινοσ του yaμoυ είτα 
 Λ€7** κ.τ.λ. : at Λ, sublato οινον ουχ ΐίχον οτι συν^τ, reponit υστΐ- 
 ρησαντοσ οινυυ : C^ uncis inclusa ΐΚ^σθτ} usque ad €ΐτα etiam 
 punctis iniprobat, fin. οινοσ ουκ €στιν (C* otvov ουκ ^^χουσιν*/). 
 4. (+ και ante X^yei C*, sed και erasum). 5. οτι ο {pro ο τι). 
 tj. Κιθιναι vSpiai. — κίΐμ^ναι {habet κιμ^ναι C^ post ϊουΒαιων). 7• 
 iiiii. + και. 8. οι Be {pro και tert.). 9. ορχίτλίΚΐϊΌσ (C^ αρχ'- 
 τρικ\.)\/, non rv. Η. 10. 10. — αι/τω, τιθησιν^. μ^Ουσθωσιν\/, 
 
 — τοτί {habet C^). + δε {post συ). 11. ΐττοιησΐν την. σημιων\^. 
 + ττρωτ-ην {post ya\i\aiaa• : improbant A vet Β et C). ί<ραν(ρωσίν>/. 
 
 — αυτού {habet C^). o* αοθηται αυτού eiff αυτόν (C**• cwi« Steph.). 
 
 12. καφαρναουμ. [αντου secund.]. — και οι μαθηται αυτόν. €μιναν. 
 
 13. €77^''' ^^ (—καί). ((Γ (^ro €ίσ)7. 14. και τα ττροβατα και 
 βοασ (C^ CHW Steph.). 15. εττοίησεν (j^ro και ιτοιησαα- : C^ cum 
 Steph.). -^ και {ante τταντασ: delet C^). — τ€ {και pro τ€ C^, sed 
 rursiis ab ipso [.-*] erasujn). \_κολλ]. ΐζ^χ^ΐν το Κ(ρμα. βη. κατ- 
 *στρ€ψ€Γ. 16. [_-θ€ν μ-η"}. ποιείταιΛ 17• —δε. καταφο7€τοί. 18. 
 [ciirov: i/cv. 20]. σημιομ Βικι-υβισ^, 19. [ο], [«ν]. 20. τεσσερα- 
 κοντα. οικοΒομτ}θ7]>/, — (V, 21. tXeyet"/. — αυτού {habet C^). 
 22. — αυτοισ. oc (/^ro ω). 23. + τοισ {ante ϊΐροσο\υμοισ). [tv 
 ieri.]. σημια^/. 24. [ο], αυτόν {pro εαυτόν: C^ c«m Steph.). 
 
 — αυτόν. yiyfwffKiv^. 25. χριαν ουκ. [του]. e7i»'i*'0'K€v/. τι ην 
 tv iis scriptum: prius notat. per C e/ a/i/e ewm. 
 
 III. 1. ovo/iaTi (ovo/iaB). —αυτά? {habet B). 2. ηλθενν'. νυκτοσ 
 νροσ αυτόν { — τον iv). ραββίΐ. και ουΒισ δυνατοί ταύτα τα σημια. 
 3. [ο ισ : sic ν. 10]. — «at €ΐπεν αυτω {habet C'^). 4. [ο], yepwv 
 ων y€vvηθ■ηvaι. ίΐσ^λθιν/, 5. — ο (^ + και ειττεν ^Οϊ/ ισ C^, sed 
 era*um). «I υδατοσ• και ττ^σ γίννηθη. ειδειν {pro εισελβειν εισ ; C* 
 ίΐσΐΚθιν). βα(η\ιαν^.βη. των ουρανών {pro τον θυ: C^ cum Steph.). 
 C. [•vv-bis in vers.]. ecTiv bis in vers, {sic v. 8)^. 7• δκ/. 8. πνιΛ 
 [αλλ : sic V. 16]. [και που]. + του ϋδατοσ και {post ^κ). 10. yivwa- 
 κισ\'. \\.\αμβαν€ται\', 12. «πιγι»^• '"■*ο"''€υεται/,^η. ττίσ'τευσίταιν'. 
 lit. — ο ων €v τω ουρανω. 14. /χωϋσησ. ϋψωσεν/. ο υψωθηναι δι 
 (■/J.m.). 15. [€ΐ(Γ αυτόν]. — ^ιιη αίτοληται αλλ. 16. ουτωσ/. — αυτού 
 {habet C^).— εδωκεν {habet A). 17- οΒ•€(Γτιλ€»ν, — αυτού prim, 
 18. — δε. 19. οι άνθρωποι η7«''"'ϊο:<ΐ'' το σκοτοσ μάλλον, ουτων πο- 
 νηρά. 20. μειοΓεί/. — και ουκ έρχεται προσ το φωσ {όμοιοτ, : 
 habet C^). 21. — ο δε ποιων usque ad αυτού τα epya {όμοιοτ. : le- 
 gebat enimforsan exemplar τα ερ7α αυτού: habet C^, legens αλ-ηθιαν 
 €ρχ€ται [ι abscisso] et τα ερ7α ουτου). [εν βω]. ειρ7ασ'μενο»' 
 (Α C* -να). 22. €(σ την ΐουδαιαν 7'?»' και οι μαθηται αυτού κακει. 
 διετριβενΛ 23. [νν : «c νν. 24. 25. 26. 27. iv. 1], εν7υσ. [σα- 
 λίΐμ]. παρ67«ί»'ο»'ΤοΛ 24. —ο. 25. δε συν<,ητησίσ {pro ουν ^η- 
 τησισ: C^ cum Steph.). [ιουδαίων, at -αιου C^]. 26. [ηλθον]. 
 [ειπον]. ραββίΐ. ωσ {pro ω, ο- eras.), βατττιζι^. 27- Aaj3iv. 
 28. ύμισ.^μοι. μαρτυριται^, [ουκ ειμί ε7ω]. 29. εστηκωσ αυτού 
 και ακουων χαρά. 30. αυξανιν/. 31. + δε {ante ων: improbat 
 C»). επι (;;γο εκ ;>riw. : C^ ctim Steph.). ίστιν {post γησ 
 
 19 
 
 [John i. 28— v. 19.] 
 
 secund.)^. — (παι/ω πάντων εστί {habet C^, α/ εστίν/). .Ί2. — και 
 />Wi». ον (ji^ro ο: Β cwm Steph.). [εωροκε : -εν>/ C^]. [ηκουσε : 
 -εν/ C*]. — τούτο. ουΖισ^. 34. απεστιλεν/. διδωσι ( — ο ίίσ). 36 
 — δε {habet C^), απίθωνα, («χει ζωην Α.^ pro οψεται ^ωην, y«o/i 
 habet p.m. et C^). επ αυτόν μένει. 
 
 IV. 1. ΙΟ- (pro κσ). [η ιωαννησ]. 3. αφηκ^ν•/. αιτηλθ^ν παλιν. 
 4. σαμαριασ {sic ν. 7)• 5. — έρχεται ουν εισ πολιν τησ σαμαρΐΐασ 
 {όμοιοτ.: habet Α, α/ σαμαριασ\'). {.^νχαρ"]. [ο]. + τω (α«/β 
 ϊωσ-ηφ). 6, ωσ (;ίΓ0 ωσ-ει : C^ cum Steph., sed ωσ restitut.). 7• 
 + τισ- {ante 7"^''?)• τ*»' (C^ πιειν) : «I'c w. 9. ΙΟ. 8. οπεληλυίισανΛ 
 ayoρaσωσιv^/. 9. —ουν {habet C^). σαμαριτισ. αιτισ/. yvvaiKoa 
 σα/ιαριτιδοσ ουσησ". — ου 7"Ρ <''^7Χ• udfin. vers, {habet A, α/ συν- 
 χρωνται). 10. ηδισ/. Π. εκείνη (;;ϊΌ η 7υνη : C^ cum Steph.), 
 εστιν(Α7ίνν. 18. 35)/. — ουν. 12. μείζον (C^ -^ων). οστισ (pro οσ). 
 αυτοσ και (C* και αντοσ cum Steph.). εττιεν/. J3. — ο prim. 
 14. ο δε πίνων (//ro οίτ δ αν πιη : C^ c«7n Steph., sed πινη C^). 
 δίψη<Γ€ΐ. + ε7ω (a7i/e δώσω secwHi/.). — αυτω eeciiiirf. 15. δειψω/. 
 Ζΐΐρχωμαι ωδε (pro ερχωμαι ενθαδε : C^ c«»i Steph., α/ leyit άρ- 
 χομαι y/). 16. — ο (Λα^ίί C^). +κα\ {post 7σ : ηοίαηί p.m. et C). 
 [τον ονδ. σου]. 17- —και ειπεν {habet C^). άνδρα ουκ εχω. ειπεσ, 
 
 fin. εχισ. 18. εχισ/. αληβωσ. 19. — κε (Λαύβ/ C^). 20. τω ορι 
 τούτω. λε7€ται/. — ο τοποσ. προσκυίΊν δει. 21. πίστευε μοι 7^'- 
 ναι. προσκυνησετσί/. 22. ϋμισ/. ημισ/. 23. αλλσ. -ηροσκυν-η- 
 σουσιν\/. ζητι^. fin. αυτω {C^ cum Steph. ουτον). 24. — ουτον 
 {habet C^). αληθειασ (pro και αλήθεια: C^ cum Steph-). προσ- 
 κυνιν δεί (C^ δει πρ.). 25. {οώαμ^ν C^). ονο77«λλει (ανο77«λεί 
 C* cum Steph.). άπαντα. 27- εν {pro επι : C^ cum Steph.). 
 επήλθαν (C^ ηλβον). ίθαυμαζον. + αντω {post ειπεν). ζητισ^. 29. 
 [είπε, αί -εν/ C^ : «ic V. 39]. α (pro οσο) sic ν. 39. 30. mi7. 
 [deest και"], [ουν]. 31. -δε. ραββΐΐ. 32. φayιv^/. νμισ^. 33 
 Keyovaiv {pro ^Xeyov ουν: C^ c«»i Steph.). 34. [ποιώ]. τ€- 
 λιωσω/. 35, υμισ KeyeTai^. τετραμηνοσ. fiaiv•/. 36. — και 
 prim, συvayι^/. και ο σπιρων. 37• [ο «ccKWii.]. σπιρων/. 38, 
 απεστολκο. Κΐκοπιακασιν^/. 39. εκινησ/. — εισ αυτόν {habet C^). 
 σομαρίτων. ο (pro οσα). 40. σαμαριται. fin. e /ιινεν παρ αυτοισ 
 (—εκεί) ημ€ρασ δυο. 42. και eKeyov τη yvvaiKi (— τε: C^ cwm 
 Steph.). [oTiprmi.]. JL•ιαpτυρmv(proλαλιαv: C^cwmSteph.). + παρ 
 ουτου (pos/ οκηκοα/ιεν). αληθωσ ουτοσ εστίν, — ο χσ. 43. — και 
 οπηλθεν. 44. —ο. 45. ωσ {pro οτε : C^ cum Steph.).— εδεξοντο 
 ουτον οι yaXi\aioi πάντα {habet C^). + οι {ante εωρακοτεσ ; im- 
 probat C^). + ποντα {ante a : C* οσα, omissis πάντα α), εληλυβισαν 
 {pro ηλθον). 46. ήλθαν. — ο ισ. καναν (C•"* κάνα), εποίησαν (C* 
 -σεν/). ην δε (— και), ησθενι/. καφαρναουμ. 47• — ουτοσ {habet 
 C*^). ο ισ ηκι. ηλθεν ουν (ρ'Ό απήλθε : C^ -θενν^. — αυτόν secund, 
 [η/ίελλε, α/ C^ -εν/]. 48. σημια/. πιστευσηται/. 49. αποθανιν/. 
 τον ποίδα {pro το παιδιον). 50. — και prim, του ιν {pro ω ειπεν 
 αυτω ισ : C^ legit του ιυ ον «ιπεν αυτω). 51. — αυτού secund. 
 ϋπηντησαν. και ηyy€ι\av (— λε7ο»'τεσ). αυτού {pro σου). 52. 
 την ωραν παρ ουτων. εσχεν/. [και ειπον]. εχθεσ. 53. — ΐν prim. 
 {habet C^). — ο ισ {habet Q^). — οτι secund. 54. [τούτο πολιν], 
 εποίησεν σημιον. 
 
 V. Ι. 4 η (flii/e ΐορτη). — ο. 2. ίηιΥ. εντϋ* (C* €στιν/). — επι τη 
 {at C^ εν τη), το λε7ομενον {pro η επιλε7ί'/*ί»^ '• C* cum Steph.). 
 βηθζαθα. 3. — πολύ. — εκδεχομε^ων usque ad fin. V. 4. 5. —εκεί. 
 τριάκοντα και οκτώ. οσθενια/. _/?«. + αυτού. 6. ανοκειμενον (C* 
 cum Steph.). — ηδη. θελισ/. 7• βαλη. καταβαινι/, 8. ε7<'ρί 
 άρον. κραβακτον (cf. ν. 9). 9. — και ευθεωσ {habent C"* C^). + και 
 ηy(pΘη {post ανθρωττοσ). [τ/ρε]. κραβακτον (C^ κραβαττον) sic 
 νν. 10. 11. €κινη>/, ΙΟ. -i- και (ρΟίί εστίν), εξεστιν/. /η. 4- σου. 
 11. i«iV. +0 δε. οπεκρινοτο (C» cum Steph.). υ7ΐην (ν era*, per 
 Ca). αροι (C^ cum Steph.).— σου (ΛαΛβ/ C»). περιποτειν (C^ cum 
 Steph). 12. —ουν. αροι και περιπατιν (—τον κραβ. σου: C^ legit 
 άρον etforsan περιποτι). 13. [ιο^εισ]. «νευσεν (C* cum Steph.). 
 μέσω {p7-o τοπω : C* cu/ii Steph.)* 14. ο ισ τον τεθεραπευμενοί' 
 ( — αυτόν: C* cum Steph.). λε7«* {pfo ειπεν). [τι σοι}. 15. init 
 Οίτηλθεν (+ ουν C^). ειπεν (pro ονη77**λ<). 16. οι ιουδαίοι το•- 
 IV. — και ε^ητουν ουτον οποκτειναι. 17• — ισ. απεκρινετο. ερ7α- 
 ^*€τε/. 18. —ουν. αποκτινοι/. [έλυε]. [ελε7ί]. 19. ιηι7. ελε7<*' 
 ουν ουτοισ ο ίσ (/"'Ο απεκρινοτο ουν ο ισ και ειττεν αυτοισ : C^ cum 
 Steph., praeter t\iyev pro ειπ€ν). οαην se^nel tantum {bis C* cum 
 
 3D
 
 COLLATION OF CODEX SINAITICUS. 
 
 Stcpb.). [oc fKUVoff irotri]. fin. irout ομοιωσ. 20. ψιλι/. δικ- 
 νυσιν^, μιζονα••/. €pya δίΐξίΐ ούτω. θανμαζΐτΐ. 21. ωσ {pro 
 ωσΊΓ(ρ). ουτωσ^. 22. hit^Ktv•/. 23. [τιμωσι bis inversu\. τΐίμα^/. 
 25. — Kot pvy ΐσην {kabet C^). ακουσαισί. — οι secund» {habet C^). 
 ζησονσίν, 26. ωσ {pro ωσττ^ρ ι C^ cum Steph.). ζωτ}ν €χίί. 
 
 — ουταισ €δωκ6 ad fin, vers, {όμοιοτ.: habet C•', legens ουτωσ και 
 τω νϊω fSwK^y ζωην (^ωκ€ΐ> ΐχιν ΐχιν €v ΐαυτω, at tZoKtv ^χιν 
 eraso). 27• *">'■ «αϊ κρίσιν ίδωκίΐ' αυτω ^ζουσιαν iroi€if (C^ Citm 
 Steph.: omisso και secund.). ^σην^. 2S. θαυμαζίται•/. μνημιοισ•/. 
 ακονσωσιν•^. 2ί>. [δ*]. 30. iroieiy fyw. — Kai {habent AC, rix 
 ρ.τη.). — τΓατροσ. 32. οιδατοί (C^ οιδα cum Steph.). μαρτυρία/. 
 33. [iwafi'Ti»': sic v. 30]. [/χί^αρτυρηκί]. οληβίο^. 35. ΰμισ^/. 
 
 — Bt {habet C^). -ηθΐΧ-ησαται^, aya\\iaeT)vat. 3G, —tiju. [μαζω']. 
 ZfhwKff. Τ(\ιωσω•/. — €yω secund, μαρτυρι•/. €/ie απ^σταλκ^ν. 
 37• ^κΐΐνοσ {pro αντοσ). μΐμαρτνρηκΐν^. πωττοτε ακηκοατΐ. Vi- 
 detur esse 6ΐδο€ in/acsimiii, at (ΐΒοσ ediit. mat. et minor. 38. fv 
 υμιν μΐνοντα. οπίστιλεΐ' ζκινοσ\'. υμισ-/. 30. ipavvare. ζοκΐΐταιν. 
 (χιν•/. 42. [αλλ], ουκ «χίτε τηι/ ογαιπ?^ του βυ ουκ «xcre (ot/ic 
 €χΐΤί pritis improbai C^). 43. — €;'iecuni/. λη^ψίσθαίΛ 44. δυ- 
 νασθαι^. ϋμισ^. \βυ']. ζΐ}τουντΐσ (C^ ζηπΎΐ). 45. δοκίΐται/. 
 ^ωίσησ-. 4(ϊ. μωσα. ytypatpfy (C^ i?«w Steph.). 47• trtcreve• 
 raiy/. ρημασιν/. fin. •πιστ€υσ€Τ€. Facsim,, et textus editionum 
 mat. et mm., at in uiriusgue editionis annotationibus " πιστ€υ6Τ6 : 
 C» -€Toi. Sic." 
 
 Λ'Ί. 2. ijKOu\ou0ei δε ( — και), πολι/σ οχλοσ. [fa'pair]. — ουτου. 
 TTfpt {pro €iri). 3. κα* aTTTiX^ef (C•^ avriXQ^v δί). — ο {habet C»). 
 
 — €KCi (C^ €Ki)• ίκαθΐζΐτο. 5. τουσ o(J)0a\^owir ισ ( — ο: Aflie^ 
 ο C^). οχλοσ ίΓολυο". — TOl•*. ayopaσωμΐv. ούτοι <payaffiv^ 6. 7*^P 
 Q;ro δε: C^ wim Steph.). €\€7ei/ {sic v. 71)^- πίρα^ωι//. Se {pro 
 yap ι C^ cum Steph.). [έμελλε: -ε;//C^]. 7- ατΓθκρι;'εται ouj/ 
 (_αϋτω: C* απεκ-ρίθη αυτω, «me ot/v: C^ ? eiiam videtur revocare 
 ουν). +0 {ante φιΚιτητοσ),^ axnoio. — αυτών. [τί]. 9. εσ-τίΓ»/, 
 
 — ε»', [ο]. 10. ειπε^. — δε. οί'αττεσίί'ν'. τοττοσ {pro χορτοσ: C* 
 cum Steph. )>/. αΐ'επεσαμ. ωο" (;jro ωσει). τρισχι\ιοι {pro ττίντα- 
 κισχ.: C^ Ci/m Steph.). ΙΚελαβεμΛ {ουν pro δι C^). ευχαρίσ- 
 τησαν και εδωκεΐ'. — τοισ μαθηταισ οι δε μαθηται {habet C^). ανα- 
 κιμ(νοισ</. 12. λεγιΛ συ^αγαγεταίΛ 13. επερισσευσενΛ 14. 
 ο ετΓΟίησεί' σημίΐον. — ο ισ. — οτί. ΐΐσ τον κοσμον €ρχομ(νοσ, 15. 
 και αϊΌδίΚΓυΓαι {pro tva ττοιησωσιν αντον : C* cum Steph. ouTOf 
 omisso). φΐυy€t {pro αναχωρήσω : C^ ανΐχωρησαν^). μονοσ αντοσ. 
 17- —το. ερχοντοί. καφαρναουμ {sic W. 24. 50). κατελα^βεν δε 
 αυτουσ- η σκοτία {pro και σκοτία, η^η eyayovet). ουπω {pro ουκ). 
 ισ προσ αυτυυσ (— ο], [διηγείρετο]. 19- [«f]- σταδία (Α vel Β, 
 etiam C, cum Steph.). θίωρουσιν^. 20. και {pro ο δε), ψοβισθαι^/. 
 21. ηλθον {pro ηθ^Κον). λαβιν^/. [το ττΧοιον εγεί'ετο]. την y-qv 
 (C^ cztm Steph.). fin, ΰπ-ηντησαν {ύ■7Γηyov C^ cum Steph.). 22, 
 εστωσ. είδε»' {pro ιδω»'). ΐνκαινο {pro €v ΐκίΐνο : * p.m., C^ vei'o re- 
 stituil V : improbant C^ C* Κΐΐνο €•.σ ο ενεβ. οι μ. του 7υ). του ιυ {pro 
 αυτού prim.). συνίληΚυθι αντ ο ισ {pro συν^ισηλθε τοισ μαθηταισ 
 
 ο 
 αυτού: C* cwm Steph., legens -θ^ν^. •π\οιαν {pro -πΚοιαριον : C 
 et jam ante eum). — αττ-ηλθον {habet Β). 23. επελθοντω^ ου;/ τω»* 
 ιτ\οιων {pro αλ\α δε ήλθε πλοιάρια], ουσησ {pro του τόπου : C* 
 CKm Steph.). ^ και {post οπού: improbat C^).—tov. 24. και 
 ϊδοί'τεσ {pro οτε ουν tihtv ο οχλοσ : C•* cum Steph., at ϊδεν /). ουκ 
 ην εκεί ο ισ (C^ cwm Steph.). — ουτου {habet C^). αναβησαν (C* 
 cum Steph.). — και αυτοί {C^ habet αυτοί), το πλοιον (C^ τα ττλοί- 
 αριο). 25. ραββ€ΐ. ηΚθΐσ {pro yΐyovaσ). 2ft. —ο. — ζητΐΐτΐ μι {C^ 
 ζητιται μΐ^). σημια^/, 27. ipya.ζζσθaι βρώσιν μη {— την prim.). 
 
 — την βρώσιν secund. Ζιδωσιν ϋμιν {pro υμ. δωσεί). — ΐσφpayισΐv 
 {SJippiet Α)Λ 28. ποιωμΐν. ιν (C^ ίνα). 20. —ο. εστί»* {sic 
 νν. 31. 40. 63 bis) ^. νιστ€νηται^/. οπεστίλε»'/. 30. —out', σημιον 
 συ. ΐίΒωμαν. 31. — αρτον {habet C^). δεδωκε»/. 32. μωϋσησ. 
 [δεδωκε*']. 33. +ο {post αρτοσ). [_ζω. δίδ.]. 34. πάντοτε κε. 
 35. εΐίτεν οι/ν (— δε). €μ€ {pro μι), πιναση^. δίψησεί. 36. — Juε. 
 ΐΓίστευεται/. 37• δίδα)(Γίΐ/ν/. ε/ίε {pro μ€). — €ζω {habet C^). 38. 
 ου καταβαβηκα εκ του ουρανού ϊνο ποιήσω (C'"*, ου deleto, habet 
 ουχ ίνα π.). 39- — τούτο δε εστί usque ad πΐμ^αντοσ μ€ (όμοιοτ. : 
 πατροσ omisso, tit conjicere licet: habet CS legens εστίν/ sine 
 πατροσ, sed omnia rursus erasa). δεδωκενΛ [εν]. 40. 7αρ (pro 
 δε), πατροσ μου {pro πεμψαντοσ με). + εν {post ^yw). 42. [ουχ]. 
 
 20 [John v. 
 
 ϊωσηψ'^/. ημισ -J. f και {post οιδαμεν : improbat C^). -και ττ/»- 
 μητέρα {ΰμοιοτ. : habet C*^). ουν ουτοσ λεγει. ryw {ρ^ο οτι), 43. 
 [ουν]. — ο. ουτοίσ καί ειπεν. yoyyυζtτaι^. [μετ]. 44. ουΒισ [sic 
 ν. 65)/. ελβιν/. [με^Γϊϊη.]. κayω. [αυτόν τη : iicv. 54]. 45. 
 [εστί]. — Toujirim. — ουν. [οκουσασ]. εμε(/ίΓθμε). 46. εωρακεντίσ. 
 πατροσ{ρΓθθυ). (ωρακΐν iecund.y/ . fin. θν (C* cum Steph. πρα). 47• 
 + ΟΤΙ (^oW ϋμιν).— εισ εμε. 49. [το μ. εν τη ερ.]. 51. του ίμου 
 {pro τούτου του), ζησίΐ. — και {post αιώνα : habet C^). — δε. ϋττερ 
 ττ^σ του κόσμου ζωησ η σαρζ μου (στιν { — ην tyω δώσω). 52. 
 [προσ αλλ. 01 ϊου.]. + ουν (an/e δυνατά*), ημιν ουτοσ. σάρκα tpaytv, 
 
 53. αν {pro εάν), φαγηται»/. το αίμα αυτού. + αιωνιον {post ζωην). 
 
 54. καγω. 55. — αΚηθωσ εστί βρωσισ και το αίμα μου (ομοιοτ. : 
 snpplet C^, at legit αΚηθησ (στιν βρ). fin. αληθωσ εστί ποτον 
 (C^ αληθησ, sed •Θωσ posiea revocatur : C^ etiam ποσισ pro πο' 
 τον). 57* απεστιλεν/. ^ησει {sic τ. 58). 58. —ουτοσ {habet C*). 
 [εκ του], καταβαινων (C* cum Steph.). οι πατΐρ^σ εψογον. — υμών 
 το μάννα. CO. ο λογοσ ουτοσ. 61. ί«ί/. εγνω ουν (σ (C^ ϊδωσ δε ο 
 ισ). yoyyυζoυσιv'/. + καί (anie ειπεν: improbat C*). σκανδαλί^ίΛ 
 
 62. —ουν {habet C^). θ^ωρηται^. ανοβενοντα τον υν του ανΡρωπου. 
 
 63. —το {habet C^). λελαληκο. fin,— ΐστιν. 64. [αλλ] εξ υμών 
 εισίν. οϊΓ (;jro ε| secund.). σωτηρ {pro ισ), — μη. — τισ {habet C^), 
 ην ο μέλλων αυτόν παραδιδοναι {pro εστίν ο παραδωσων αυτόν). 
 Go. ελεγεν/. εμε {pro μα). — αυτω {habet C^). fin. ~ μου. 66. 
 Η- ουν (e«^e πολλοί), των μαβητων απηλθον ( — αυτού). 67. ϋμϋΤ 
 ^ελεται/. 68. -ουν. 69. ημισ•/. ο ayιoσ (j)ro ο χσ ο 'ϋσ)*—του 
 ζωντοσ. 70. ισ κοί ειπεν αυτοισ {pro αντοισ ο ισ). ουχί {pro 
 ουκ), εξελεξαμην ΒωΒακα (— τουσ: Λαέβ/ C^).— είσ [habet C* αηίβ 
 εξ). 71• —τον {habet C^). απο καρυωτου {pro ισκαριωτην •. C* 
 ΐσκαριωτου). + και {post yap), εμελλον (C* -λεν), [αυτόν παρα- 
 δίδοναί]. [ων], 
 
 VII. 1. ijtit, — και {habet C^ sed eras.), μετά ταύτα περίεπατει 
 ο ισ. οποκτίϊΌί/. 3. οι αδελφοί ουτου προσ αυτόν, θαωρουσιν (C^ 
 -ρησουσίν). — σου secund. {habet C^). 4. ου^ισ^/. τι εν κρύπτω. 
 ποιων ζητι { — και), [αυτοσ]. 6. —ουν {habet C^).— ο prim, {habet 
 C^). ου (/iro ουπω : C^ cum Steph.). 7* ο κοσμοσ ου δύναται (C^ 
 cum Steph.). — εγω. — περί αυτού. 8. αναβηται/. [TauTTjv^r/m. .* 
 puncta impositOy et rursus erasa]. ουκ {pro ουπω prim.), εμοσ 
 καιροσ { — ο όίί: C^ ο εμ. κ.). 9. — δε. αυτοσ {pro αυτοισ). εμί- 
 νεν/. 10. είσ την εορτην τότε και αυτοσ ονε/3η. [αλλ]. — ωσ 
 secund, 11. ακινοσ^/. 12. πολυσ ην περί αυτού, τω οχλω, — δε 
 
 ο 
 
 13. ουδισ {sic \ν. 19. 27• 44)/. παρι αυτού ελαλει. 14. ερτησ 
 {ο p.m.)-J. — ο. ΐΖιΒασκζν -J. 15. εθουμα^ον ουν (— καί). οιδεν/. 
 16. + ουν (/;ο«ί απακριθη). — ο. 17• —του. 18. ^ητί {sic ν. 20)/, 
 και ο {pro ο δε), εστίν/ Αί* ίη i'er*«. 19. μωϋστίσ. [δεδωκεν]. 
 ζητ€ΐταΐ\^. αποκτιναι {sic νν. 20. 25)/. 20. — καί είπε. 21. — ο. 
 22. — δία TOUTD {habet C^). + ο (an^c μωϋσησ). [μωσεωσ]. + οτι 
 (post αλλ), [εν]. 23. λαμβανι^. + ο {ante μωϋσεωσ). χολοταΓ/. 
 24. [κοίνατε]. 25. —εκ. ϊαροσοΚυμαιτων. ουκ {pro ουχ), 26. 
 λαλί/. λ.eyoυσιv'/. μητι {pro μηποτε). αρχιαρΐΐσ {pro αρχοντεσ), 
 
 — αληβωσ secund. 27• /'ro ο δε χσ habet e ν. 31 ο χσ όταν ελΟη 
 μη πλιονα σημια ποιησαι η {haec verba post χσ improbant C^ C'' : 
 ο δε χσ οτον έρχεται C^ prtmh, sed revocavit) / : ;;ο*/ η seguuntur 
 p.m. όταν έρχεται ουδισ 7'»'ί»'σκει αυτόν ποβεν εστίν. 28. ο ισ εν 
 τω ϊερω δίδοσκων. καί εμε. άλλα. αΚηθησ. fin. οίδοται/. 29. [δε], 
 αυτω (C^ cum Steph.). απεσταλκεν. 30. οι δε ε^ητουν (— ουν). 
 [επεβαλεν]. 31. ποΚλοι δε επιστευσαν εκ του οχΚου, — οτι. μη 
 {pro μητι). πΚιονα^. [σημεία: of. ν. 27]. — τούτων, [ηοη η, ut in 
 V. 27]. fin. ποίΐΐ {C^ cum Steph.). 32. + δε {post ηκουσαν). 
 ταύτα παρι αυτού, απεστίλαν/. τουσ ϋπηρετασ οι αρχιερεισ και οι 
 φαρισαιοι, 33. — αυτοισ. χρονον μικρόν. 34. [-σετε και : sic 
 ν. .36]. νμισ {sic ν. 36)/. δυνοσθαι ελθιν {sic ν. 36)/. 35. — wpotr 
 εαυτουσ {habet C^). [out. μελλ.]. ποραυασθα'•/ bis in versu. 
 
 — ημεισ. ΒιΒασκιν^/. 36- τι {pro τισ). [ουτοσ ο λογ.]. [είπε: 
 -πεν/ C^]. 37• Χστηκαι -J, έκραζαν. — προσ με {habet C^). 39. 
 ελεγεν {pro είπε), ημελλον, Καμβανιν/. [πιστευοντεσ]. πνα οτι 
 ( — ayiov, nee habet δεδομενον). — ο, βη. ουπω (pro ουδεπω) δε- 
 δοξαστο (C^ cum Steph.). 40. εκ του οχΚου ουν (—πολλοί). 
 αυτού των \oyωv τούτων (αυτού improbat C^). αΚηβωσ ουτοσ 
 ΐστιν, 41. [άλλοι ελ.]. \α\\οι secund."], — δι. 42. [ουχί]. δα3 
 
 19— vii. 42.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 prim.'/, + (ante δαδ secund.). [o χσ «ρχ•]• 43. ty^viTo iv τω 
 οχλω. 44. ίλεγοΓ (;;ro TjflcAof : C^ o«m Steph.). eirf^aAe^ ούτω 
 (ίΤΓ, ίπ auToc C^ cum Stcph.). χιρασ•/. 45. λ670ΐ;σίί' {pro ΐίττον). 
 
 46. ot 5e ϋ7Γ7;ρ€τοί αττίκ/ιιθησαί'. ουτωσ" ανθρωττοσ ίλαλησεν ωσ 
 ουτοσ λαλ6ί ο ανθρωποσ (C^ ianium ehaKijaev ουτωσ ανθρωποσ). 
 
 47. — ου;/, [ουτοίσ]. νμισ ττΐπλα^ησθαίι/, 48. πιστ€υ€ί (C^ cum 
 Steph.). 49. [αλλ], ΐπαρατοι ίίσιν. 50. fitrev Ze (pro K^yfi). 
 
 — ο ΐΚθων νυκτοσ ττροσ αυτόν (C^ /labei ο €\θων προσ αυτόν ττρο- 
 T€pov, sine νυκτοσ). 51. nptvi•/. — παρ αυτού {haOei C^ post πρ.). 
 πρώτον [pro ττροτίρον). 62. [βίττο**]. ΐραυνησον. [τΓρο<ρ. €κ τ-ησ 
 7ολ.]. fin. εγείρεται. Post ν. 52, in eadem lined legitur παΚιν 
 viii. 12, pericopd de adulterd (vii. 53 — viii. 11) prortus omissa. 
 
 Vin. 12. αυτοισ €λα\ησ•€ν ο ισ, φωσ ΐίμι (—το: C* cum 
 Steph.). [e^oi]. ΐΓίρητατ-ηση. €χεί (e^ct C^ cum Steph.). 13. 
 μαρτνρισ^. 14. ΐΐπξμ αυτοισ ο ισ (— ατΓ€κριθη et και), [αλ. «στ, 
 η μαρ. μου']. ϋμισ</. — δε. Οίδαταί {sic ν. 19)»/. [«αί ττου secund,"]. 
 IG. καν {pro και eav). [αληθησ]. — ττατηρ {haOei C^). 17. 7^" 
 yρaμμζvov €στιν (pro ytypanTat). 19. + και ειττεί/ (post ο ισ), 
 ηδβίταιν^ bis ΐϊϊ vers. — μου secund. [ηδ. αϊ/]. 20. — ο ισ. — δί- 
 δασ«αιι/ tv τω ΐΐρω (o/iotoT.). ουδισ/. 21. €λ67εί' (})ro eiffef), 
 
 — TraKiv, — ο icr. (C* ζ•ητΊΐσΐταΐ)>/, αττοθανισθαί (sic v. 24 bis)•/, 
 ΰμισ {sic V. 22) Λ δΐί;'ασθαί ΐλθιν (sic v. 22) Λ 22. + αν (post 
 οτΓου : improbat C^). 23. €λ€7ε// ου»/ (/ϊγο κα* είπε»*: C^ καί ελε- 
 7^1', sed prior lectio resiituitur). [του κοσμ. τούτου bis in versu"]. 
 24. ^ ουν. + juoi (post πιστευσηται/). 25. — ουν. ειττε»* ουν 
 { — και), [ο], + iv {a7iie λαλώ: • • ^.m.). 2C. λαΚινι/. Kpivtv^. 
 + πατήρ {ante α\ηθησ). €στιν/. αυτω (αυτού C^ cum Steph.). 
 λαλώ {pro \€yω). 2'J.fin. +τον θν {improbat C^), 28. [αυτοίίτ]. 
 + τταλιν {post La). 7Γωσεσ0αΐν'. εδιδαξε;/ Λ — juou. ουτωσ (pro 
 ταύτα). 29. ουκ αφ-ηκε pe μόνον μ€τ €μου ΐστιν (C^ cum Steph., 
 sed αψηκΐν/). — ο πατήρ. 31,— ο {habet C'*). ^μισ μινητί/, — μου 
 (habet C*). 32. yvwacaBai•/, αληθια/. 33. προσ αυτόν (pro 
 αυτω). 34. [ο pritn.\ εστίν•/* 35. — ο υα μένει εΐ(Τ τον αιώνα 
 
 {όμοιοτ,)» 3G. ελευθέρωση (C^ •ρωση). εσεσθαι (τ ea; errore^ era• 
 sum)•/. 37• οτΓοκτίΓαι (sic V, 40) Λ 38, α ε7« (pro €7" °)• 
 [μου], ϋμισ•/. α εωρακατε (pro ο εωρ. : C* ο ηκουοΌται). βη, πάρα 
 του πατροσ ϋμων ποιείται. 39. είπαν (sic νν. 41. 48. 52. 57)• ειττϋ' 
 αττεκριβη (pro εστί \εyει). [ο ισ '. sicw. 42. 58]. εστε {pro ητε). 
 fin. εποιειται/ { — αν: C^ habet αν). 40. ζητιτε/. αΚηθιαν^. 41. 
 ποιείται y. τα-^ ; sic Tischend., at deest annotatio. — ουν. τ^μισ•/. 
 πορνιασ•/, ουκ εyεvvημεθa (C* cum Steph.). 42. [our], [θσ 
 πατήρ], ημών (pro υμών). απεστι\εν/, 43. ytvωσκετaι^. 44. 
 •^ του (post εκ prim.), εσται/. εκινοσ•/. αΚ-ηθια bis inversu/. ουκ 
 (pro ου χ), εστίν (sic ν. 54) Λ 45. αληθιαν {sic ν. 40)•/. [λε7ω 
 01']. 4ϋ. — δε. ΐΓίστευεταιΛ 48. ^ ουν. σαμαριτησ. — συ (habet 
 C*). 49. + Kat ειπεν (post ισ). νμκτ/. 5\. τον εμον \oyov τηρήσει, 
 θεωρήσει. 52. — ουν. απεθανεν (sic ν. 53)/. yευσητaί. — 0afoTou 
 (habet C*). 53. μιζών >/. —συ secund. 54. +0 (ante ισ). Βοξασω 
 {C'^ 'ζω, sed •σω resti/uiu?n). \εyετaι</. [νμων]. 55. εyvωκaτaι\^. 
 καν (pro και εαν). [_ομοίοσ ϋμων], [αλλ]. 5G. ειδτ?. εώεν^. 57• 
 εωρακεν σε (pro εωρακασ : C^ cum Steph,). 59. — ^ιεΚθων ad fin. 
 vers, (habet C^ και ζιεΚθων δια μέσου αυτών επορευετο και πapηyεv 
 ουτωσ : C* delet επορ, και παρ. ουτ.). 
 
 IX. 1. [ειδει/]. 2. ραββει. yovta (sic νν. 3. 18. 20. 22. 23)/. 
 
 3. — ο. 4. ημασ (pro εμε : Α vel Β cum Steph.). ημασ (pro με : 
 Α vel Β cum Steph.). ονΒισ/. 6. επτυσεν/. εποιησεν (ii'c ν. 11)/. 
 + αυτού {post επεχρισεν). — του τυφλού. 7. [»'ίψαι]. ηΧΒεν•/. 
 Η. προσαιτησ (pro τυψΚοσ), 9. — οτι prim, et secund. [aWot δε 
 secuJid]. + ε\fyov ουχί aWa (ante ομοιοσ). + Bf{post εκεινοσ : δε 
 et ΟΤΙ tert. punctis notata rtirsus deletis). 10. ελε7αί' (C^ ελε70Γ) : 
 sic y.lG prim. +* 01 'ίου^αιο* (post ουν prim. : ^* p.m.)•/. + ουν (post 
 πωσ). ηνεωχθησαν, [σου], 11. — κοί ειπεν (post εκεινοσ). +ο 
 (ante ανθρωποσ). + ο (ante Kεyoμεvoσ), επεχρισεν•/. ειπεν•/, +οτι 
 (ante ϋπα7€).— τηι/ κοΧυμβηθραν του. +τον (ante σιλωαμ). απελ- 
 θων ουν και (—δε). 12. και είπαν ( — ουν), 14. εν η ήμερα (pro 
 οτε). 15. μου επι τουσ οφθαλμουσ. 10. ουκ εστίν ουτοσ πάρα θϋ 
 ο ανθρωποσ. τηρι/. +Βε (post άλλοι), σημία•/. 17• + ουν {post 
 λεyQυσιι'). + ττοτε (ante τυφλω). + ουι^ {post πάλιν : C* notavit 
 ονν). τι συ. σεαυτου (pro αυτού), ηνοιζεν (sic ν. 32)/, 18. ην 
 21 [JuUN vii. 
 
 τυφλοσ. οφωνησαν p.m. εφ. s.m.•/. 19. €ί (pro λεyovτεσ : C• 
 cum Steph.), λεyετaι•/. βλεπι άρτι•/. 20. + ουν (post απεκρι• 
 θησαν), — αυτοισ. είπαν (sic \ν. 12. 22. 23. 24. 26. 28. 34. 40). 
 21. ηνυξεν, [αυτ. η\. έχει]. — αυτομ ερωτήσατε αυτοσ (habet C* 
 αυτόν ερωτησαται ante ηλικιαν έχει αυτοσ). εαυτού (pro αυτού se- 
 cund.). 22. συνετεθιντο/. 23. — εχεί (C^ *Χ*ν^)• εττερωτησαται, 
 24. TOf ανθρωπον εκ δευτέρου, ημισ^/, ουτοσ ο ανθρωποσ ο αμ. 
 (• p.m. vel A: etiam C). 25. — και ειπεν. + δε (post εν: im- 
 probat C^). 26. είπαν ( — δε : at ειπον ουν C^). — πάλιν (habet 
 C^). εποίησαν (-σεν Α}), ηνυξεν•/. 27• βελετοι/ bis in vers, 
 ϋμισ^. μαθηται αυτού. 28. init. + και (οι δε pro και C^). — ουν, 
 μαθητησ ει. εκινου•/. μωϋσεωσ. 29. ημισ•/. μωϋσει•/. 30. τούτα» 
 7αρ. + το (ante θαυμαστον). οιδαται/. εστίν•/, ηνοι^ε. 31, — δε. 
 [αμαρτ. ο θσ], 35. init. + και (improbat C^). — ο (habet C^). 
 
 — αυτω (habet C^). άνθρωπου (pro θυ), 36. εκινοσ</. και ειπείν 
 κε ^ τισ εστίν (kj p.m.). 37. εφη (pro είπε δε), [εωρακοσ], 38. 
 Deest versus totus, et και ειπεν ο ισ ν. 39 (habet C*, ο ante ι<τ 
 omisso). 39. βλεπωσιν•/. 40. — καί prim. — ταύτα (habet CS 
 sed erasum est), μετ αυτού οντεσ. 41. — ουν (C* οι αμαρτιαι 
 ϋμων μενουσιν^ sed prior lectio restituitur), 
 
 Χ. 1. εστίν (sic νν. 2. 13. 21. 29. 34)/. 3. aι^υyει^/. φωνει (pro 
 καλεί). 4. — και prim. — πρόβατα {πάντα habet C^, sed rurtui 
 erasum). ακολουθία, οιΒασιν•/. 5. [ακολουθησωσιν]. [οιδοσι]. 
 6. και (pro εκείνοι δε : C^ cum Steph., sed εκινοι</). [η*/]. 7• 
 αυτοισ πάλιν {sic Α, nam p.m. verba deease videntur : C^ improbat 
 παλίΓ, at C* revocat). [οτι], 8. ~~προ εμού (habet C^ pott ηλθον). 
 ΐίσιν•/. 9. €7ω η ειμί {' p.m.)•/. 10. -i- αιωνιον (ante εχωσιν 
 prim.•/). 11. διΒωσιν (pro τιΘησιν: C^ cum Steph.). 12. ο δβ 
 μισθωτοσ. εστίν (pro εισι). θεωρι•/. αφιησιν•/. — τα πρόβατα tert, 
 13, — ο δε μισθωτοσ φευyει. [_μΐλει]. 14. yειvωσκ<ΰ•/. fin. yε^- 
 νωσκουσι με τα εμα {pro yιvωσκoμaι υπο των εμων). 15. yιvωσκι</. 
 διΒωμι (pro τιθημι: C^ cum Steph.). 16. δε* με. ayayiv•/. ακου- 
 σωσιν. (C^ yεvησovτaι). 17• με ο ττατηρ, 18. ουδισ (sic ν. 29)/, 
 ηρεν (pro αίρει: C^ ερει>/), 18. λαβιν•/. 19, — ουν. 20. ελε7αν 
 (C* -yov). ουν (pro δε : C^ cum Steph., sed ουν restitutum). 
 ακούεται/. 21. Η-δε (ew/e ελε7ομ), αννξαι. 22, ενκαινια. — τοισ. 
 
 — και. 23. [ο; sic ν. 34]. σολομωνοσ { — του: C^ σολομωντοσ). 
 24. — αυτοί' {habet C^). ερεισ (pro αιρεισ)/, ειπον (C* είπε, sed 
 •ον revocaium). 25. — αυτ οισ (habet C^). πίστευετσί (non v. 26)/. 
 
 — τω. μαρτυρι/, 26. αλ\α. ϋμισ^/, οτι ουκ εσται (pro ου yap 
 εστε). — καθωσ ειπον υμιν. 27. ακουουσιν/, και (pro κayω). ακο- 
 Κονθουσιν>/, 28. δίδωμι αυτοισ ζωην αιωνιον. αποληται (C* -λων- 
 ταί), ου μη αρπαση (pro ουχ αρπασει), 29. — μου prim, (habet 
 C^). ο (pro οσ). δεδωκεν/. ποντω»* μείζων, fin. — μου secund, 
 31. — ουν. αυτόν p.m. in liturd scripsit. 32. ερ7α καλά. εδιξα/ 
 
 — μου (habet C^). εμε λιθαζετε. 33. — λεyovτεσ. — και. 34. 
 
 — υμών (habet Α). +οτί (ante είπα, ε7α' omisso : at οτι εyω είπα 
 C^.'). 35. ειπεν•/. [του βϋ ε7«»'.]- 36. ηyιaσεv^ . απεστιλεν^, 
 β\ασφημισ</. — του. 38. πιστεύεται (pro -ευητε)/. πιστευετα• 
 (pro πιστευσατε). πιστευητε (pro -ευσητε). τω πατρι (pro αυτω). 
 39. [out-]. — πάλι Γ (habet C^ post αυτόν), 40. απη\θεν>/. — εισ 
 τον τοττον (habet C^). [^ίωαννησ : sic v. 41 bis], προτερον {pro 
 πρώτον), εμινεν•/. 41. —οτι. σημιον•/. 42. ποΚλοι επιστευσαν 
 εισ αυτόν εκεί. 
 
 XI. 1. +τησ {ante μαριασ). 2. [μαρια], ολιψασα/. ησθενι/. 
 3. απεστιλαν•/. προσ αυτόν αι αδελφαι. 4. εστίν/. +αλλ (ante 
 ινα). 6. εμινεν\/. Τ. επιτα>/. [μαθηταισ ay.]. — πάλιν (habet C^), 
 8. ραββει. λιθασε^/. 9. —ο. ωραι εισιν. του (pro τούτου p.m.^ ut 
 videtur: tupplet του C)/. ΙΟ. νυκτει>/. 11. ειπεν (sic τν. 26. 
 34. 41)/. 12. είπαν (sic ν. 46). αυτω οι μαβηται (— ουτου). 13. 
 ειpηκιy/, — αυτού (habet C^). 14. [,ουν]. "Ίσ (ο p.m.}). παρησια 
 (C^ Ίταρρ.). απεθανεν^. 15. εκί/. άλλα. 16. συνμαθηταισ. 
 ημισ>/, 17- ^ελθων], [ϊσ cup: at C^ post Τσ habet εισ βηθανιαν'], 
 τεσσαρεσ ημερασ ηΒη. μνημιω^. 18. —η (habet C^). 19, πολλοί 
 δε (—και), ελτϊλυβισ-αΐ'/. ττ)»' (;ϊγο τασ περί), [μοριαι* : iicw.28. 
 31. 45]. — ουτων. 20. — ο. 21. [η]• — τον, ουκ αν απεβω-εν ο 
 αΒελφοσ μου. 22, —άλλα (habet C"). εαν {pro αν), αιτήσει. 24, 
 λ€7ΐ/. [αυτω μαρΟα]. 25. + δε (post ειπεν: improbat C»). 28. 
 τούτο (pro ταύτα), απηλβεν/. εφωνησεν^. [ειπούσα secund."], 
 παρεστιν/. 29. + δε (ante ωσ). ηyερθη (pro tyε^pετa^). ηρχίτο 
 42 -si. 29.] 3 D 2
 
 COLLATION OF CODEX SINAITICUS. 
 
 {pro epx^rai), 30. + rrt {post ηΐ'). 31. ζοξαντ^σ (pro Kfyofrta). 
 
 + Iff (ante viray€t : " p.m.)^, μνημιον (jiic v. ^8)•/. 32. [^opto]. 
 
 — {habct C^). αντου ττροσ τουσ vohac. μου aneOafetf. 33. — ωσ 
 {habet C*). [eiStf]. ΐβριμ-ησατο ((ν^βρ. A rei B, etiam C). 34. 
 Ύΐθικαται^. 35. ί«ίΛ + και. — ο {/label C^), 3(ί. fXfyav (C* -70»'). 
 37. €ίπαΐ' (C* 'Vov). [ηδυΐΌτο]. 38. €μβριμονμ(νο(Τ. — €7γ {habei 
 C*). 39. [0]. Ae-yi secund.'/. τΐτ^λΐυτηκοτοσ. ΐστιν {sic v. 57)>'. 
 40- οψτί. 41. —ου ϊ/ί' ο τΐθνηκωσ Κΐψΐνοσ. r^pfv-J. 42. απίσ- 
 τιλοίτΛ 43. ewpairyafe»' (C^ -γασίΐ^ν'). Χαζαρ hie (C* -pe). 44. 
 init. [και], χφασ κφιαισ. [ουτοισ ο ΐΐτ]. αψεται ϋττ. 45. 5e (j^ro 
 oui'). [α: *ic V. 4ί;]. ισ {—ο). 40. [ο]. 47- fXeyai' (aic ν. 6β). 
 wotei σημια. 48. ovrwa</. 'ττκττίυιυσιν {0^ •σουσιν). 41>. 'ύμισ</* 
 50. λογι^^ίτβί. — ημι^. 51. ΐκινΰυ^. ΐπροφ-ητ€υσ€Ρ. €μ€\Κ(ν ισ 
 {— ο), αττοθνησκιν^/ . 52. (+ δε post ΐθνονσ C*^, serf era*.), 53. 
 ΐβου\ΐυσανΎθ. αποκτινωσιν/, 54. int7. ο ουν ισ. «^ρεμ. ΐμιν^ν 
 {pro SiiTpi0f). — αυτοί'. 50. (\fyav. 57- δίδωκισοί'Λ — και prim, 
 αρχίΐρισ'/. (ντολασ. 
 
 XII. 1. — ο τ^θμ-ηκωσ. + ισ (aw/e €Κ νεκρών : at ο ισ C^). 2. 
 Ζι-ηκονι-/. + 6« {post -ην), ανα,κΐΐμΐνων συν, 3. [μαρια]. ηλιψίΐ'\'. 
 [του ζυ], €|6μα|€»'/. 4. δι {pro ουν). ϊουΖασ ο ϊσκαριωτησ €ΐσ «κ 
 Tftjc μαθτιτίον αυτού ( — σιμωνοσ). G. fiirev (s/c v. 38) ν^. [«/ιελε»']. 
 ΐχων (pro βιχε). — καί $ecund. 7• + »»*» (an/e €ΐσ). τηρτίση. U. 
 + (αη /e οχλοσ). (στιν {sic νν. 31. 35) Λ 10. αττοκτινωσιν^/. 
 J2. — ο prim, {habet C*). ^ρχ^ται ισ {— ο secund.). 13. ΐκραυ- 
 Ύαζον k€yovT€ff (pro έκραζαν), και ο βασιλ^υσ {και pnnctia ηο- 
 iafum rursus erasis). ]4. [εστί]. 1 . [^euyaTepI* 16. — Zf. 
 αυτού οι μαθηται. — ο. eir ούτω ηΐ'. 17. (μαρτυρία, [οτί]. 
 μνημιου•/. 18. [και]. — ο. + πολυσ (post οχΚοσ). ηκυυσαν αυτόν 
 τούτο. 19. ciTay. iiSe^. 20. «λληΐ'εο• τιτεσ. [προσκυνησωσι^]. 
 21, [βηθσαϊδο]. ϊδίνΛ 22. intV. [-ται φιλ.]. οι^δραία (C» -pea). 
 και πάλιν «ρχεται ανδρεασ. + και {ante λΐyoυσtv>/). 23. αττο- 
 κρινΐται. 25. αττολλυει (/Jro απολεσεί). μΐΐσων•/. — (^υλαξεί αυτήν 
 (ti«(i tinea forsan omissd : habet A). 26. τισ διακοντ;. ακολου- 
 
 τ 
 βίτω/. — Ktti /er/. σΐΐμ-ησ^ι (τ p.m. vel A: e/iam C) /. 29. 
 [ow»']. [ίστωσ]. — και. iXtyiv/» 30, — ο. — και eiirci', 17 ψωνη 
 avTf}. 31. — ΐ'υ»' ο ορχωι/ του κόσμου τούτου {όμοιοτ.: siippleni 
 Α C^), + και (ante (κβ\ηθησΐται). 32. πάντα (C» c«m Steph.). 
 33. τούτον (• p.m.)yf. iXfytvy/. (μελλεν. 34. + ουν (ροίί αττ- 
 (κριΟη). ημισ\^. συ λ.ΐyισ, 35. ev υμιν (;ΐ//*0 μ€0 υμών), [εωσ]. 
 {+ η C^ ante σκοτία prim.). oiZivy/. 36. ωσ(ρΓθ€ωσ). πιστευεταιΛ 
 [ρ ισ '. ο tamen videtur esse C correctoris']. 37. σημια</. 38. 
 ίΐΓίστευσεν/. 40. €ir7ip«(r€f. ειδωσιν/. τϊ; καρδίο συνωσιν ( — νοτ;- 
 σωσι), στραφωσιν (pro επιστραφωσί). ϊοσομαί. 41. οτί (pro οτ(). 
 eidfv^. ελαληο'ενν''. 43. ϋπίρ (//ro 7}ττΐρ), 44. εκραξενΛ άλλα. 
 46. μινη>/. 47- φυλαζη (jjro τηστΐυση). 49. δεδωκεν. 50. ε^ω 
 λαλώ. cipTjKivv'. βη. ουτωσ λαλώ. 
 
 XIII. 1. ηλθεν (pro εληλυβεν). ϊουδαιουσ" (pro ιΒωυσ : C*^ Ci/Hi 
 Stepb.). 2- διττνουΛ 7***'0Μ^*'0" (C^ γενομ.). ϊνα παροδοί (C* -δω) 
 auTOV ϊοϋδασ σιμννοσ ϊσκαριωτησ. 3. ϊ^ωσ>/, — ο ίσ. εδωκεν. χι- 
 ροσ (*ic τ. 9)Λ εξηλΟενν'. 4. Smvov/. τιθησιν^. 6. /cat λεγίΛ 
 
 — εκείνοσ κε (habet C^, at ΐκινοσ•/). νι-πτισ^/, 7• α (/ϊγο ο : C^ 
 rum Steph.). 8. [owimiho cum Steph ]. 9. — «t (habet C^). 10. 
 [0 ^jrim.]. ουκ εχι (-χε* C^) χρΐΐαν. — τ; τουσ ττοδασ•. αΚ\α εστίν. 
 11. ηδει. [ειπεν ουχί]. 12. ενιψενν^. — «at. ίλαβεν/. ουτων (;jro 
 αυτού : C'^ cum Steph.). κοί ανΐττ^σο (pro οναπεσων : C^ και 
 αναττεσων). yfivωσκi^Iaιy/. 13. υμιο• (sic ν. 15)/. λέγεται/. 14, 
 οφ(λεταιν^. νίΤΓτειν αλλήλων τουο" ττοδδασ ('p.m.}). 15. ϋττο- 
 5ιγμα. δεδωκα. ιτοιηταιι/. 10. ΐστιν•*/. μιζών prim.•/. 18. +7ap 
 (/JoW ε7ω). τινασ (pro ουσ). [μετ εμού], επηρκεν. 19. ττιστευ- 
 σηται όταν y€vr]Tai. 20. αν (pro εαν). λομ^Βανί secund. >/. 21. — ο. 
 (μαρτυρησΐν/. 22. ουν ουν οι ϊουδαιοί εισ αλληλουσ* οι μαχητοί 
 (Α uncis includit οι ιουδαίοι : C^ C•^ etiam ουν secund. improbant). 
 23. [δε]. + εκ (post εισ). [πυθεσθοί τισ" αν ειι;]. ελε7εϊ' {pro 
 \eyei). βη. + και \€yei αυτω ειττε τισ* εστίν ττερ* ου ?<iy€i. 25. 
 (οναπεσων C^ pro επιττεσων). ουν (i^ro δε), [εκεινοσ επί], 26. 
 ( + OUV C^ flw/e ο ΐ(τ). + και λε7ει (ante €Κ€ΐνοσ). [^Βοψασ]. [εττί- 
 δωσω]. βα\ρασ ουν (pro και εμβαψασ). ( + λομβανι και ante δί- 
 tcoaiv C*, eed r«ri«* erasa). Χσκαριωτου. 27• —τότε. [ο "^^j• τα- 
 
 χείονΛ 29. επί {pro επει)/. — ο {prim, et secund.). χριαν/. 30. 
 εξηλθεν ευβυσ. 30, 31. οτε ουν εξηλ^εν λε7€ί '"σ (— ο). 32. — ειοβσ 
 ΐ^οξασθη tv αυτω (όμοιοτ. : habet C*). αυτω (/ϊί'Ο εουτω : iiC C*, 
 sed € rursus erasum). 33. μΐίκρον/. + χρονον {ante μ(Θ). ζητη- 
 σεταΐν'. — οτί {habet C*). €7ω ϋπα7ω. δυνασβαί ίλθιν>/. 34. — ινο 
 secund. 35. εχητα*/, μετ αλλήλων (pro εν αλληλοίσ), 36. 
 [αυτω ο]. + ε7ω (αη^β ϋπα7ω). οκολουβησεισ δε ύστερον ( — μοι). 
 37. —ο. — κυριε (habet C^). δυνάμει, [ακολου^τϊσαι]. Οπερ σον 
 την ψυχην μου θησω. 38. ιηι7. αποκρίνεται. — αυτω ο. ^ωνηση. 
 [απορνηση]. (τρεισ/ C^). 
 
 XIV. 1. πιστεύεται prim./. 2. —αν. + οτι (αη /tf πορεύομαι). 
 3, [κοί ετοιμάσω] τόπον ϋμιν. παρολημψομαι. ϋμισ {pro υμεισ: 
 sic νν. 17. 20 bis)•/. 4. [ε7ί•']• — και secund. — οιδατε secund* 
 5. και πωσ την οδον ειδεναι δυνάμεθα. 6. — ο. ουδισ/. 7• ε7»'ί»'- 
 κατε εμε (pro eyvoiKfiTe με), yvύύσ(σθaι (pro fyvwK(iT€ αν), [και 
 secund.']. yvωσ€σθaι (pro γινωσκΐτΐ). εωρακαταί ουτον. 8. + ο 
 (ante φιΚιιτποσ). 9. [ο χσ]. τοσουτω χρονω (C^ -τον -νον : ied 
 pnor /ic^o rei^ocatur). εωρακεν/. — και secund. λ€yισy/, + οτι 
 (auteSd^ov: improbat C^). 10. εστίν (*ic v. 28)/. [λαλωprim,]. 
 [o δε πατήρ ο], ποιεί τα ερ7β αυτού ( — αυτοσ). 11. πιστεύεται 
 prim.•/, [deest εστίν]. — δια (habet C^). βη. — μοι. 12. — μου. 
 14. + με {post αιτησητε). [ε7ΐ<']• 15. —με {habet C^). τηρη- 
 σητε. 16. ί«//. κα7ί>'• τηρήσω (pro ερωτήσω: C* CUm Steph.). 
 μεβ υμών η εισ τον αιώνα (—μένη), 17• α\•ηθιασ</. (ο prim. : C* 
 habet ον, ee/i ν ras«m). (αυτόν pro αυτό prim. CS **^ resiituium 
 ουτο). — ουτο secund. — δε. yeιvωσκiτe^. βη. [εσται]. 19. ^η- 
 σΐσθαι/. 20. (κιντγ/, yvωσΐ:σθaι ϋμισ. 21. κα7ω. 22. + και {ante 
 τι). 23. — ο prim, (αυτοισ C^ pro αυτω: sed αυτω restitutum). 
 τήρηση, βη. ποιησομεθο. 24. ακουετοί/. 26. ο δε παροκλητοσ 
 πίμψει το πνα το 07*0»' (— ο : C* ο δε παρ. το πν. το 07- ον πεμψι) 
 ο πατήρ εν κ. τ. λ. 27. +'ϋμιν (post διδωσιν). διλιατω/. 28, 
 — ειπον secund. (μου prim. : puncta addila sed rursus erasa). 
 29- 7ενεσβε/. ϊν. 30. — τούτου. 31. [και], ενετιλατο/. ουτωσ/. 
 
 W. 1. εστίν (sic ν. 20)/. 2. αυτόν (pro ουτο secund.). καρπον 
 πλειω. 4. μινατε (η on ν. 9)/. μένη. ΰμισ (*ic νν. 5. 1G bis)•/. 
 βη. μενητε. 5. δυνασθαι•/. G. μένη (C* cum Steph.). αυτό {pro 
 αυτά). + το (ante πυρ), βολλουσιν/. 7• «ί* ι* /**»''ϊ (υμιν pro υ 
 C^). οσο (pro ο), [«α»']• [οιτησεσθε]. 8. ψερηται/. 7*»''ϊθ'*θ'^α*/• 
 μοι (pro (μοι). 9. η7^'"''ϊ^**'^• [177**""'?'''*^^**''']• 10. — εον τοσ 
 €ντοΚασ μου τηρησητε μενειτε εν τη α7απη μου (habet C^, leyens 
 τηρησεται μενιται/ e/ τη εμη pro μου: όμοιοτ. fortasse), Kayto 
 (pro iyw). του πατροσ μου τασ εντολοσ μου (detent μου secund. 
 A?C). ετηρησα. 11. [μεινη]. 13. ουδισ (sic ν. 24)/. — τισ 
 (ftabei C^). 14. + 7αρ (ρο*ί ϋμεισ: improbat C^). ποιητοι/. 
 α (pro οσα). 15. λε7ω ΰμασ. οιδεν/. 16. εξελείασθοι/, <^ε- 
 ρητοι/. — ινο secund. (habet C^). εον (pro αν), αιτησηται/. 
 δώσει (pro δω). 18. μεισει/. — υμών (habet C^). ίμισηκ^ν (C* 
 μεμ.). 19. Ο κοσμοσ μισ€ΐ υμασ. 20. μνημονεύεται/, τον λθ7ον 
 ον. — ε7ω. ελαλησα (pro ειπον). ϋμασιν (pro ϋμιν: " p.m.)/• 
 /ϊ«. τηρησωσίν/. 21. — υμιν (Α scripsJt ποιησουσιν in litura, ad' 
 ditis ad marg. εισ υμασ). οιδασιν/, 22. ειχοσαν. — δε (habet C^), 
 εχουσιν/. 23. μεισων/ [α/ μισεί]. 24. (ττοιησ^ν. ειχοσαν. €ωρα' 
 κασιν/. μΐμισηκασιν•/. 25. ο εν τω κοσμώ (C^ νομω) αυτών ye» 
 7ραμμενοσ. 26. — δε, 27• μαρτυριτε/, 
 
 XVI. 1. — μη (habet C'*)/. 2. + 70Ρ («η^ί ποιησωσιν-»^. ολλο. 
 αποκτινασ/. λατριον -ηροσφΐριν•/. 3. ποιησωσιν (*ic ν. 2) ΰμιν. 4. 
 ον (pro όταν. at εαν C^^). ωρα μνημονευηται αυτών {αυτών punct is 
 additis sed rursus erasis). — υμιν secund. (habet C^)• 5. + ε7ω 
 (ante C^rayω). ουδισ (sic v. 22)/. βη. ϋπα7ει (C•^ -7εισ). 7• [7op 
 μη], [ελευσεται]• ημασ (pro υμασ prim.: C* cum Steph.)/. 9. —ου 
 (habet C^)/, 10. —μου. 11. κο in κόσμου emendalum p.m.\f. 
 12. ΰμιν Xfytiv. δυνασβοι/. — άρτι (habet C^). 13. αληθιασ•/. εν 
 τη αλήθεια (—ποσόν: οί C^ Λαδ?/ πάση pos/ οληβεια). ακουΐΐ 
 { — αν: C literam super a in οσα notavit et ipse delevit). βη. (υμιν 
 p.m. ημ. s.m.?)•/. 14. λημψεται. ανα77ελλει, 15, Deest versus 
 ob υμοιοτ. (habet C^, legens εχι/. εστίν/. + υμιν [po*/ ειπον]. 
 λαμβανι. avay^yfXi). 16. μ^ικρον prim.•/. ονκ(Τΐ (pro ου). — οτι 
 €yω ad βη. vers. 17- [ειπον]. εστίν (*ic νν. 18. 32)/. — και ου 
 θεωρείτε με και πάλιν μικρόν {δμοιοτ. : C^ svpplet post ημιν, legens 
 βεωριται/). ω {pro οτι ΐyω•. C^ οτι tantum legit). 18, τι εστί* 
 
 ίΆ 
 
 [John χι. 29— xvi. 18.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 TOWTO.— β λίγίΐ. (C*pro το habel ο \(yi). 19. —ovy. [o iff]. ημ(\- 
 
 \oy {pro τιβίλοι-). 20. θρην-ησ-ηη (' ;j.m.). u^iiff ii» in verm•!. — 5t 
 KCund. (Jtabet C^»). \υπτ\βϊία(σ$αί•/. [αλλ]. 21. +o {ante αν - 
 βρωνοσ : A ? C improbani). 22. + yui' ^ίΐ» (αη /e οι;;' : οί po*/ οι/ν 
 C»). Κυττη" «xcToi (— /ley vu» : ίξ6Τθι C* pro €χ€τοι). [aipti].. 
 23. (ρωτησηται. οτι ο αν oiTTjffTjToi {ο pro οσα). δωσ€ΐ C/ai^ iv τα> 
 ονόματι μου. 24. ητησοταιν^. αιτησοσβαί (/iro airurt : C^ αιτι- 
 ταιν^). \τίμ•1ΐ(σβ(. 25. —αλλ. oirou {pro οτ( : C* cum Steph.). 
 απα77ίλλαι (|)Γ0 οΐΌγγίλα;). 2G. οιτ7)σοσ9αι ίν τ» ονόματι μου. 
 27. μί (pro e/ie). — tou (C ivper Su icripsH irpff e< ipse, ut vi- 
 detur, delevil). 28. [ττορο]. 29. λβγοκσιν οι μαβηται oirrw 
 ( — αυτού : C* αυτοο, omisso αυτω). + ev {ante παρρησία). 30. 
 Xptavy/. 31. [ο Iff]. 7riffT€u6Taiv^. 32. — νυν. + η ωρα (οη/ΰ ιιό : 
 improbat C^). κα^ε (pro και (μ(). 33. (χηται>/. ΐχ^τΐ {pro 
 ίίίΤί). θαρσαται^. 
 
 XVII, 1. λελολϊϊΚ€ν Iff ( — ο), (παρασ. — και secund. fnTtvJ. 
 
 — KOI teri. — σου secund. 2. δώσω αυτω {pro δωση ooroiff : C^ 
 cum Steph.). 3. [γΐϊ'ωσκωσι] . αττ^στιλασ {sic w. 8. 18. 21. 23. 
 25) </. 4. τβλιωσασ {pro ίτΐλΐίωσα). μΐ {pro μοι : C^ cum 
 Steph.). 5. ην {pro η: C^ cum Steph.). G. ιίωκασ {pro itS.) 
 bis in versu. [και ΐμοϊ]. ^τήρησαν. 1. tyvuiv {pro ΐ-γνωκαν). [δ€- 
 ζωκασ: sic w. 8. 9. 22. 24]. βη. €ΐσιν. 8. — και εγΐ'ωσα;' {habet 
 C»). tiriffTeoffoff (C» -σαΐ')ν'. 9. eiffii- (sic νν. 11. \(j)J. 10. και 
 €μοι owTOoff ΐζ(ύκασ {pro και το (μα τταντα σα «ffTi και το σο ΐμα). 
 5c6o{aff/i€v^. 11, αυτοί {pro οοτοι), κογω. ω {pro ουσ). (δωκαff 
 (pro δεδωκαff), [καθωσ ijjuiiff]. 12. — ev τω κοσμώ, κ σου 
 (• p.m.)^. — oyff δεδωκασ μοι (C* ο δεδωκοσ /ioij, και ΐ(ρυ\ασσον 
 {pro ίφϋλαξο : C^ KOI ΐφυΚαξα). ουδισ/. απωλιασ^. 13, (χωσιν^. 
 ν€ν\ηρωκ(ντ]ν (C^ -μεΐ'ηΐ')/, ^η, *αοτοισ (c p.m.). 14. — €γ« 
 eecund. {habet C^). IC. ^n. ουκ ci/ii εκ του κόσμου. 17. αληθιο 
 prim.^. — σου ο \ο•γοσ ο σοσ οληβεια {όμοιοτ. : C^ habel, leyeus 
 σου et αληθια^). βη. (στιν•^. 18. απεστιλοσ/. οπεστίλΟΝ^, 19, 
 
 — ε7ω. ίΰσιν καΐ αυτοί, αληθια/. 20. ιτιστευο^τωι'. 21. ωσι;; 
 prim.^ . [πάτερ: sic νν. 24. 25]. εν ωσιν. ιτιστευη (C^ -ση). 
 
 22. init. κα^ω. εδωκο {pro ^(Ζωκα). βη. — ει; εσμεν {habet C**). 
 
 23. ωσιι* τετελιωμεΐΌΐ/. [και Aeciinrf.], — ινα secund. 24, ο {pro 
 ουσ). (ασιν^, θΐ^ιρωσιν >/. 5(5ωκασ {pro εδωκασ), 20, αυτουσ 
 {pro μ(). 
 
 XVIII. 1, — ο, εξηλβει' συι/ αυτοισ (•• ρ.»ι,)Λ χιμαρρου•/. του 
 κέδρου (C* cum Steph.), 2, — ο secund. 3. + εκ των {ante φαρι- 
 σαιων : puncta addita et rursut erasa). — εκεί (C^ εκιν^. 4. St 
 {pro ουν). [εξελθωι/ είπε»;], 5. iff εγω ει^ι ( — ο). ίffτ^Jκει (iic 
 ν, 16)ν/, C. — αυτοισ {habet C^). — οτι, απηλβοί'. εττεσα»', 7. 
 auToyff εϊΓηpωτηffει'. 8. — ο. 10. εττεσεν (pro ετοισε) /. Tof 
 δούλο»' του αρχιερεωσ. ωταριον. 11. — σου. δεδωκεν/. 12. σπιρα 
 (ηοη ν. 3)^. 13. riyayov (C* cwm Steph.), — αυτόν, 14, οπο- 
 βονιν (pro αίΓολεσβοι), 15. ηκολουθι^. — ο prim, {habet C^). [ην 
 γνωστΛσ], συν€ΐση\θΐν^. 1G, ε|ω προσ τη ^υρο, [οσ ην], [τω 
 ορχιερει], (inev^. εισηνεγκε (pro εισήγαγε). 17- [η ^' η β. τω 
 Α-ετρω], 18. ϊστηκισαν/. + και {ante οι δούλοι), και ο πετροσ μετ 
 αυτών. 19. [ηρωτησε]. 20. ίηι'Λ και απεκριθη ισ αυτω ( — ο : 
 C* αυτω ισ), λελοληκο, — τη, παντεσ (pro ιταντοτε iectlHl/.), 21. 
 ερωτασ ερωτησον. 22. ιταρεστηκωσ των ϋττηρετων (C* των τταρ- 
 εστηκοτων υττ ), εδωκεν/, 23, ο δε ισ ειιτεν αυτω {pro απΐκριΘη 
 αυτω ο ισ). ειπον {pro ελαλησο : C^ i>um Steph,). δερισν'. 24, 
 απεστιλεν δε αυτόν {ηοη ουν). 26. συνγενησ, οπεκοψενν^. ιδονν^, 
 27. [ο]. 28. ττρωϊ. ολλο ψαγωσιν ( — ινα). 29. -προσ αυτουσ ο 
 πιλοτοσ ε{ω, ψησιν {pro είπε). — κατά {habet Α), 30. είπαν, 
 κακόν ποιησασ (pro κακοποιοσ : C^ κακόν ποιων), παρεδωκειμεν. 
 31. [ουν: Ai's ί» reriu]. [ο], [πιλατοσ : «ic νν. 29, 33. 35. 37, 
 38], ΰμισ^/. — αυτόν secund. {habet C^). αποκτιναι•/. βη. + * ιου- 
 δενα' {improbant p.m. ? β/ C ' ')•/. 32, — ον είπε (C ον ειπενν/). 
 αηοθνησκιν/. 33, [εισ το πρ, πάλιν], εψωνησενΛ 34, [αυτω ο 
 ισ]. απο σεαι/τον, — συ {habet C*), «ιποσ (pro λεγεισ : C* λεγισν'), 
 [ffoi ειπον], 35. μη (ριο μητι : C* cum Steph.). ο apx«p8uff (C* 
 cum Steph.). 3G. — ο. η εμη /3ασιλεια prim, et tert. η εμη /3αffιλια 
 secund. και οι ϋπηρετοι οι εμοι ηγωνι^οντο αν. 37. [ο ισ], — εγω 
 lemel. μαρτυρηση (-σω Α, ηχ p.m.), περί τησ αληβιαff (C» τη 
 οληβιο/). — εκ (anie Trjff αληβιασ/ : Allied C^). 38. τισ {pro τι : 
 
 23 [John xvi. 
 
 C* cum Steph.), εξηλβει-^. [αιτ, ευρ, εν αυτω], 39, εστινΛ συκ. 
 ηβιοΛ απολύσω ϋμιν prim. + ίνα {ante απολύσω ϋμιν secund.). 
 
 40. — παντεσ, [βαραββ. bis in versu']. 
 
 XIX, I, λαβών, [πιλατοσ passim']. — και. εμoffτιγωffεv/. 2. 
 επεβηκεν (C» -καν) J. [τη κεψαλη], /η, + και ηρχοντο πpoff ουτον. 
 3, βασιλευ (— ο), εδιδοσαν. 4. εξηλβεν (— ουν). ο πιλατοσ ε{ω. 
 
 βη. αιτιαν ουχ ΐυρισκω { — εν αυτω ουδεμιαν: at Α^ οιτιαν ουδεμιαν 
 (υρισκω εν αυτω). 5. [ο ισ]. — το. ϊδου. 6, iSov\/. έκρουαν (C» 
 cum Steph, εκρουγασον). — λεγοντεσ, + ουτον και (an<e λέγει). 
 7. — αυτω, — ημών. οφιΚ(ΐ οποβονινΛ υν βυ εαυτόν. 8. τον λόγο» 
 τούτον. 9. — πάλιν (Aait/ Α). 10, — ουν {habet C»), λολισι/. 
 
 _/ίη, απολυσοι σε κβι εξουσιον εχω σταυρωσοι σε, 11,+ αυτω 
 
 {anleola). εχισ (pro ειχεσ). κατ εμού ουδεμιαν, δεδομενον σοι. 
 παραίουσ. 12, ο πιλoτoff ε^ητει, ελεγον (pro (κραζον λεγοντε» : 
 C» cum Steph,). εαυτόν (pro ootov secund.). 13. των λόγων 
 τούτων. — του. γολγοβο (pro δε γαββαθα : C» cum Steph.). 14. 
 ην ωσ {pro δε ωσει). (τρίτη pro έκτη C»). 15. οι δε ελεγον {pro 
 οι δε εκρουγοσον : C* εκρουγασον ουν εκινοι). {άρον prim, punctis 
 notatum rursuserasis). KJ. ουτοισ ουτον. 17. οι δε λοβοντεσ (pro 
 παρ€\αβον δε : C^ παραλαβοντεσ ουν). — και prim. + ουτον (pos/ 
 οπηγαγον). εαυτω τον σταυρόν ( — αυτού). o{prooff). 19. εγροψεν/. 
 
 20. Bees/ versus totus ei v. 21 usjue ad ιουδαίων secuni/. (όμοιοτ. : 
 supptet A legensv. 20: ο τοποσ τησ πολεωσ, ρωμαϊστι' ελληνιστί•). 
 
 21. ειπεν(*ΐο ν. 30)ν'.^«, [ειμί των ιουδαίων], 23. οι σταυρωσοί'τεσ 
 {pro οτε εστουρωσβν). τεffffεpα. — και τον χιτωνο {habet C»), 
 αραψοσ. 24. ειπον, oorooff (pro ολληλουσ : C^ εοντουσ), — η λε- 
 γoυffα. μου τα Γματιο, 25, ϊffτηκιffαvv'. μοριομ {pro μαρια) *« m 
 rfr*«, 26, — ΐσ ουν ιδων την μρό (un<! lined forsan omissd: 
 supplet A, «ed Λα*Ρ' δε pro ουν), + και {ante λέγει : improbant 
 χ> C^), — αυτοί•, [ϊδου], 27. είδε (pro ιδού), εκινησ/. [οκτην α 
 μαβητησ]. 28. πληρωβη (pro τελειωβη) cf. τ, 30. [cafiera cum 
 Steph.]. 29. δε {pro ουν). σπογγον ουν μεστον οξουσ ϋσσωπω (pro 
 01 δε usjue Oii υσσωπω : C^ του οξουσ). 30. ελαβεν/. — ο ισ (Aaic/ 
 C»). κλεινοσΛ παρεδωκενν^. 31. επει παρασκευή ην transfer! in 
 locum ante ~ινα μ-η. μινη/. — η. [εκείνου]. + ουν (ρΟί/ ηρωτησοκ : 
 improbat C^), 32. συνστουρωβεντοσ. 33. ευρον (pro ωσ ειδον: C» 
 ωσ Γδον/). [ουτον ηδη]. + και (ρο»7 τεβνηκοτο : delet C^). 34. 
 ενυξεν/. εξηλβεν ευβυσ. 35, μεμορτυρηκεν/. αληβησ (pro -βινη). 
 [αυτού εστίν], [κοκεινοσ], + και (ρΟί/ ϊνο), ϋμισ/, πιστευητε 
 (,Λ. -σητε), 36. + απ (an/c αυτού). 38. [δε], ηρωτησενν^, — β 
 prim, [ηοη secund.]. βη. ηλθον ουν και ήραν αυτόν (—το σωμό 
 τουϊΰ: C* ηλβεν ουν και ηρεν το σώμα ουτου), 39. ηλβεν/, [τον 
 Τν], έχων έλιγμα {pro <ρ(ρων μίγμα : C» cum Steph.), βζμυρνησ. 
 ωσ {pro ωσει), 40, [αυτό οβονιοισ], ην (pro εστί : C» εστίν/). 
 
 41. μνημιον («ic ν, 42)ν'. ουδισ ουδεπω. ην τεβειμενοσ {pro ετεβη). 
 
 42. + οπού {ante εβηκαν : improbat 0="). 
 
 XX. 1. μαριαμ (sic τν. 11. 16. 18). + οπο τησ βυρασ (ariie εκ 
 του μν-ημιου•/). 2. + τον {ante σίμωνα), μνημιου/. 3. — και ηρ- 
 χοντο ειff το μνημειον {habet C», at μνημιον^/). 4. init. και ετρεχον 
 {pro ετρεχον δε : C* cum Steph.). προεδραμεν δε ( — και ο αλλοσ 
 μαβητηff : habet C», sine ο et δε seguent.). ηλβεν ειff το μνημιο» 
 πρωτοσ. 5. τα οβονιβ κείμενα. 5, 6. — ου μεντοι uijiic οιί βη. 
 ν, Ο (ίμοιοτ. : supplet C, le(/ens v. 6 + και ante σιμών, μνημιον/. 
 βεωρι>0• 8• εισηλβεν/. μνημιον (»ic ν, 11)/. ειδεν/, 9. ηδει 
 (C» cum Steph.). ΙΟ. αυτουσ {pro εαυτουσ : C* cum Steph). 
 11. ιστηκει/. εν τω ανημιω {pro προσ το μν.). — ε{ω {habet C ante 
 κλαίουσα), εκλαιεν/ 12. —δυο {habet C). καβε^ομενουσ εν λευ- 
 κοισ. 13. ιηί/.-κοι. 14. ««ιΛ-και.-ο. εστίν («c ττ. 15, 30)/. 
 15. ~ ο prim. + δε (pos< εκείνη: improbat C»). ει ο βαστασασ 
 (pro εβοστασοσ : C» cum Stoph.). εβηκοσ αυτόν. 10. [ο ισ : tie 
 νν. 17. 19. 29]. + δε {ante εκείνη). + εβραιστι (on/f ραββουνι). 
 βη. (C» + και προσεδρομεν οψασβαι αυτού, improbante C'). 17. 
 
 - μου secund. (ουν pro δε C», itrf δε rfi/iiu/um). - μου tett. 
 {habet C»). + Γδου (a;i/e αναβαίνω). 18. αγγελλουσα (C» c«m 
 Steph.). εωροκα {pro -κε). 19. -τη «cund. {habet C»).-T«vprim. 
 κεκλισμενων {sic V. 26)/. - συνηγμενοι {habet Α).-αυτοισ (Aaif/ 
 C»). ίρηνη (sic V. 26)/ 20, εδιίενν', τοσ χιροσ και την τΚίνραν 
 αυτοισ {-αυτού). 21. init. (και ειπεν C•, sed «ιπεν ουν rM/i7u/,),-o 
 Γσ, οπεσταλκενΛ πεμψ» (αποστέλλω C», πέμπω C» cum Steph,). 
 22, ενεψυσησεν/. 23, [αν τίνων prim.], αφηται•/. αφιβ-ησίται 
 ΙΒ-χχ. 23.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 (pro αφίίΐ/ται : C* οφίωΐ'ται). eav S( τίνων secund, (C* cum 
 Stepb.). κρατ-ηιηαι (C^ κραττιταΐ'/^ pro κρατητί), 24, 25. ore ovy 
 Υίλθ(ν ισ fXfyoi' αυτ» οι μαβ-ηται ( — ο et άλλοι : C* cum Steph., ο 
 ianiumomisso). 25. {_ΐωρακαμ^ν']• iiiw. — auTovprim.(/ialtetC^). μου 
 τον ScucrvKoy. την χ^φαν αυτού {pro τον τύπον των ηΚων secund. : 
 C* cum Stepb.). μου τ-ην xfipa (secund.). 26. — αυτού. 28. init. 
 
 — και. [^0 prim.']. 29. €ΐ•πξν he (pro Xtyfi: C^ Xeyt Se). — Θωμά. 
 + και (anie τηπιστιυκασ : improliat C^). + μι (post rSovreff : im- 
 ptobat C^). 'ΛΟ. [αυτού]. 31. ιτιστίυητΐ (C^ -σϊ^τε). — ο prim, 
 
 — KOI (habet C*). + αιωνιον (post ζωην). 
 
 XXI. 1. ftpavepwo-ev iroKiv iavTov ο ισ, (φαν^ρωσΐν secund,^. 
 i. νιοι (pro του). 3. σοι €ξηλβον ουν και ΐν^βησαν. — (υθυσ• 
 (KivTfJ. f κοπίασαν (Α C cam Steph.). 4. — ηίη (habet C"). [yc- 
 νομΐντισ]. — ο. ζττι (pro ίΐσ). tyvωσai' (pro TjSfiaav). (στιν (sic 
 TV. 7 bis. 25)Λ 5. ϊσ (—ο).— τι (/tabet C"). 6. Keyei (pro ο Se 
 fitrtv: C» cum Steph., ted p.m. restitut.). (Post euprjoeTe C» 
 habet ot Se eiwov 5t οΚησ τησ νυκτοσ ίκοττιασαμΐν και oo^ev f\a- 
 βομίν em δε τω σω ρηματι βαλουμίν ex Luca v. 5 : improbat C^). 
 + 01 δί (ante ίβαΚον). — ουν. ϊ\κνσαι ϊσχυον. 8. + αλλω (ante 
 πλοιαριω). αλλά. 9. αν(βησαν (C cum Steph.). (eiri την γην C, 
 ted ιισ restilutum). [βλεπουο•»']. 10. [ο ϊσ: sic W. 12. 13. 14]. 
 
 tv(yKaTai\/. II, (νΐβη ουν (pro αν^βη). €ΐλκυσ(ν>/. ΐΐσ την γην, 
 [Χχβ. μίyaλωv']. 12. ουδιο• δ€. 13. — ουν. 14. + Se (ante ηίη). 
 
 — αυτού. 15. — ιωνα (Α C ϊωανου). ΊΓ\€ον. \G. παλίΐ' λεγεί 
 αυτά. — διντερον (Α C habent το β). ΙωανίΌυ. — mi (habet C"). 
 [πρόβατο: iic τ. 17]• 17. ϊωανι/οιι. + 8ί (ροί/ ίΚυπηθη : delft 
 C*). + και (ante (pi\fia secund. : A C improbant). και λίγίΐ (ί>Γ0 
 KOI eiwev). πάντα συ. + και (ante λίγει ullim.). — ο ισ. 18. €κ- 
 Teriff ■/. την χιραν (C^ τοσ χιρασ J). fin. άλλοι ^ΐιίσοκσι»' at και 
 ποιησουσιν σοι οσα ου θΐΧισ (C^ αποισουσιν pro ποιησουσιν : <γ« 
 οπού pro σοι οο-α). 19. (ΐπιν^. ακοΧουβιι/. 20. [δί]. β\(πι^, 
 
 — ακολοϋβοι/ντα οσ• (οκολ. habet Α, C οσ addil)\'. \eyei out» 
 (pro eiTTf: C* (ΐπιν ούτω). 21. + ow (ante 'iSav), (ΐπιν (pro 
 \(yei). — Kf. 22. /lewi/ (non v. 23)%^. μοι ακολουβι. 23. ουτοσ ο 
 Koyoo. ουκ tmtv S( (— και). — τι προσ σι (habet Α). 24. (Post 
 τούτων Α C habent ο). [ίστίΓ τ; μα/;, αι/τ.]. 25. α (pro οσα). 
 ουδ. χωρησΐΐν. — αμήν. 
 
 V. 26 ί/ subscr. (uayyt:Kiov κατά ϊωαννην judical Tiachendorf, 
 esse correctoris A", qui idem Codicis ipsius scriba est D : cf. 
 annotationem cum Tab. xix. editionia majoris. hide con- 
 jicere licet subscriptionem, ut ad finem S. Matthaet, primi 
 manu defuisse. 
 
 In Evangeliii longe plurimas secundae manus correcliones praebet C» vel C, ad lextum receptum fere accommodatas : post C» creberrimvt 
 ■eilAi poii turn O•, B, A», B». C= ad Jobann. xiii. 26, Ε ad Matth. xix. 3 tantum reperiuntun A obliq. el D nusquam. 
 
 [John xx. 23— xii. 25.] 
 
 •' 
 
 24
 
 CONTENTS 
 
 PAGE 
 
 Introduction to the Acts of the Apostles ....... 1 
 
 Chronological Synopsis of the Events belated in the Acts of the Aposti-es 22 
 Ancient Greek MSS. containing the Acts of the Apostles . . . .30 
 
 Critical Editions .... j 31 
 
 J 
 
 \ 
 
 Αββηελίατιον5, Authors, and Editions ctied 32 
 
 The acts of the APOSTLES . . 35
 
 INTRODUCTION 
 
 το TUE 
 
 ACTS OF THE APOSTLES. 
 
 No portion of Holy "Writ has been made the occasion of more controversy as to its design than the 
 Acts of the Aposti.es. 
 
 Some have said that it is composed without any specific plan ', and that it is merely a collection, 
 imperfect and fragmentary, of such materials concerning the primitive Church, as happened to be 
 accessible to the writer. It has been argued from its inscription to Thcophilus ', that it was designed 
 only for the use of a private Christian. It has been observed, that it records only some actions of 
 two of the Apostles, St. Peter and St. Paul ; and that it says nothing of their EjDistlcs, or of the 
 martyrdom of either, and that it terminates unexpectedly with St. Paul's first visit to Rome. And 
 it is alleged, that its title, "the Acts of the Apostles," disappoints the reader, and can hardly have 
 been assigned to it by the writer himself. 
 
 Others ', in recent times, profess to have discovered in this book a design to vindicate St. Paul, 
 the Apostle of the Gentiles, from the charges of those who contrasted his teaching with that of 
 St. Peter, the Apostle of the Circumcision ; as if the one were contradictory to the other. And 
 others *, accepting tliis hypothesis concerning the Acts, have proceeded so far as to affirm, that the 
 view presented to us there, of St. Paul's teaching, is inconsistent with the tenour of St. Paul's 
 Epistles. 
 
 The tendency of these theories is evidently to invalidate its Authoritj', and to undermine the 
 foundations of its Genuineness and Inspiration. 
 
 Happily, however, for the Christian Church, there is no book whose Authenticitj', Genuineness ', 
 
 ' c. g. See Dr. Davidson, Introduction to N. T., ii. p. G2, and 
 ibid. y. 24. 
 
 2 Kninoel, Zeigler, Heiurichs, ^[eyer, and others. 
 
 ' Schneckenburger iiber d. Zweck d. Apostelsgeschichto. Bern. 
 11)41. 
 
 * Bauer, Schweyler, and Zetler. See Meyer*» Einleitung, 
 
 p. y. 
 
 ^ On the subject of the Authorship, the following ingenious 
 argument from internal evidence deserves to be cited ; 
 
 " Acts xvi. 10: 'Alter he had seen the vision, immediately 
 ve endeavoured to go into Macedonia, assuredly gathering that 
 the Lord liad called us for to preach the Gospel unto them.' 
 
 *' Here the writer of the history, by the change of persons, 
 first indicates his own presence as a companion of the Apostle. 
 It is well known that this book of Acts, as well as the third 
 Gospel, are ascribed to St. Luke by the universal tradition of the 
 Church ; but it seems never to have been siiown that the same 
 conclusion may be reached, simply and rigidly, by the internal 
 evidence alone. 
 
 '* The writer then, so far as we can learn from his history, 
 was present with (he Ajiostle from Troas to Philipjii, in his tirst 
 visit to Europe ; was absent from him or not distinctly present, 
 after his departure from Philippi, during his double stay at Co- 
 rinth and Ephesus ; and having joined him at Philippi again, 
 continued his companion during his voyage from Greece to Pales- 
 tine, his imprisonment at Ctesarea, his second voyage, and, at 
 least, the earlier part of his imprisonment at Rome. 
 
 ** None of St. Paul's letters were written until his arrival at 
 Corinth, when the first separation had taken place. Six of them, 
 the first ami second to Thessalonica, the Kpistle to the Gnlatians, 
 the first and second to Corintli, and the Epistle to the Romans, 
 were written during the interval of tiie writer's apparent absence. 
 
 Vol. I. — Part ii. 
 
 His name could not then be expected to occur in these letters 
 among the friends who were present with St. Paul, and who 
 joined in the salutations. 
 
 '* Four other letters, to the Ephesians, Colossians, Philemon, 
 and Philippians, were written during the tirst imprisonment at 
 Rome. Now since the writer had been a companion of the 
 Apostle for three whole years before that imprisonment, had 
 attended him on the voyage with only one or two others, and had 
 continued with him tilt his arrival at Rome, it is most improbable 
 that he would leave him at once, and not cheer him by his pre- 
 sence and friendship, as in the previous long delay at Ciesarea. 
 In these letters, therefore, if the helpers present with St. Paul 
 are at all mentioned, his name will be likely to appear. And 
 since he had been so intimate a companion, and attended him 
 faithfully so long, it seems almost certain that the Apostle, if he 
 specified his chief helpers and friends who were with him, could 
 not omit one so conspicuous. The writer, we may thus infer, 
 was either Tychicus, Timothy, Epaphroditus, Epaphras, Onesi- 
 mus, Aristarchus, Marcus, Jesus Justus, Luke, or Denias, the 
 only persons whose names appear in the salutations of these four 
 letters. 
 
 " But this choice is soon reduced within narrower limits. 
 Timothy, Tychicus, and Aristarchus cou\d none of them be the 
 writer, since they accompanit^ Paul and himself on the voyage 
 from Greece (Acts xx. 4, 5). Onesimus is exclude<l, since he 
 was converted by St. Paul during his imprisonment at Rome 
 (Pliilem. 10). Mark is also excluded, since he is mentioned 
 repeatedly in the history, and was rejected by St. Paul as a com- 
 panion in that very journey in which the writer soon afterwards 
 joined him. Epaphroditus clearly was not with the Apostle when 
 the imprisonment began, but was sent to him from Philippi, when 
 they heard tidings of his necessities. Epapliras appears to have
 
 2 INTRODUCTION TO 
 
 and Inspiration, arc more strongly corroborated by the consentient testimony of Ancient Christendom 
 than the Acts of the Apostles. 
 
 The evidence of this is clear and open to all '. And taking for granted that this book was 
 dictated by the Holy Ghost, we may feel confident, that, whether we can discover its design or no, a 
 design certainly it has, not unworthy of its Divine Author. He is the Spirit of Counsel and of 
 Might, and what He wisely purposes, that lie effectually performs. 
 
 But, is it difficult to discover its plan ? Let us consider this question. 
 
 St. Luke has written one work, consisting of two parts ; the former his Gospel, the latter the 
 Acts of the Apostles. 
 
 The connexion of these two parts is marked by the commencement of the latter, with a reference 
 to the former, and by the inscription of both to one person. 
 
 The latter opens thus; " The former Treatise," i. e. his Gospel, " I made, TheoiihUus, of all 
 that Jesus began both to do and to teach, imtil the day in which He was taken up." 
 
 Let iLs remark also, that in his latter treatise, the Acts, he resumes the subject at the point 
 where, in the former, the Gospel, he had left it ; namely, with a description of Christ's Ascension 
 into Heaven. 
 
 Therefore, it appears from the Acts, that in bis former treatLse, the Gospel, St. Luke had 
 professed to give an account onlj' of what Jesus ber/an to do and to teach, while He was in person 
 upon earth. 
 
 But now, in his second treatise, the Acts of the Apostles, he has a higher and ampler subject 
 before him. 
 
 In this book, the sequel of his Gospel, the blessed Evangelist, being inspired by the Holy Ghost, 
 comes forward and unfolds, as it were, the doors of heaven, and reveals to the world, what the same 
 Jesus, having ascended into heaven, and being exalted to the right hand of God, and there sitting in 
 glorv, contiiuies " ίο do and to teach," not any longer within the narrow confines of Palestine, or 
 duiing the few years of an earthly ministry, but from His royal throne in His imperial City, the 
 heavenly Jerusalem ; and what there sitting in glory He does and teaches, " in all Judaja and in 
 Samaria, and unto the uttermost parts of the earth"," by the instrumentality of Apostles and 
 Apostolic men, and Apostolic Churches, in all ages of the world ; and what He will ever continue 
 to do and to teach, from Jicaven, by the power of the Holy Ghost sent down from heaven after Ilia 
 Ascension ; even till He comes again in glory to judge both the quick and dead. 
 
 This is the view which the Author himself propounds of his own plan in composing this book. 
 
 Let us consider, whether this view is consistent, 
 
 I. With what may be gathered from other writers of Holy Scripture, concerning Christ's OflBce 
 after His Ascension, and during His Session in Glory ? and 
 
 II. Whether it be confirmed by internal evidence derivable from the Acts of the Apostles ? 
 
 I. Our Blessed Lord Himself, when upon earth, had promised to be always with His Apostles '^ 
 and He had said to them, a little before His Ascension, " .iVs My Father hath sent Me, even so send 
 I you *." Thus He prepares us to regard their Acts as done by Himself. He had also said that the 
 works which they would do after His Ascension would be even greater than those works which 
 He had done when on earth, because He would go to the Father ; that is, He Himself, after His 
 
 been a local Pastor from Colossae, who arrived also at Rome after It woulJ be a hi^h degree of moral incongruity to suppose that 
 
 the imprisonment there had begun. Thus Jesus Justus, Luke, this apostate, whether his apostasy was temporal or final, and not 
 
 and Demas are the only three names which are not absolutely the companion who was faithful to the last, was the same with 
 
 excluded by these texts. the faithful companion during shipwreck and imprisonment, and 
 
 •* That Jesus Justus was not the writer may be gathered from the honoured writer of two main books of the sacred canon. .\nd 
 two presumptions of considerable weight. First, he was of the thus, by internal evidence alone, we are led to the conclusion that 
 circumcision, or a Jew by birth ; wliile several indications in the Luke, and no other, was the real Author of the Gospel and the 
 book of Acts lead us to suppose that the writer was a Greek, and book of Acts. The circumstantial evidence limits our choice to 
 only a Proselyte, rather than a native Jew. And next, Jesus three names, while the moral evidence, hardly less forcible, con- 
 Justus is named only once, while the two others are named three fines it among these to St. Luke only." — Birks' Hone Aposto- 
 times in these Epistles. Now the companion of the Apostle for licae, pp. 351 — 333. 
 
 so many years, and through so many dangers, would not be likely ' It may be seen in Lardner, iii. 207. Kirchofer, Quellen- 
 
 to be left thus entirely in the background, compared with others. sammlung 2ur Geschichte des N. T. Canons, pp. Ii>l — lfi8 
 
 " The choice will now be confined to Luke and Demas, each Datidson'a Introduction, pp. 2, 3 ; and Appendix A to the Edi- 
 
 of whom is mentioned three times, and always near together. In tor's Lectures on the Canon of Scripture. See also below, p. 
 
 the last instance, however, there occurs a remarkable contrast. C, note. 
 
 In his second imprisonment, as we learn from 2 Tim. iv. 10, 1 1, ^ Acts i. 8. 
 
 Demas forsook the Apostle, through love of the world, and ' oidy ^ Matt, xxviii. 20. 
 
 Luke ' continued with him, while every other helper was absent. * John xz. 21.
 
 THE ACTS OF THE APOSTLES. 3 
 
 Ascension, and the Giving of the Holy Ghost, would do greater works by their iustrumentality, 
 than He had done when visible hi His bodily presence upon earth '. 
 
 Accordingly St. Mark concludes His Gospel, by expressing in few but comprehensive words, 
 what may be regarded as the argument of the Acts of the Apostles. " So then after the Lord had 
 spoken imto them, He was received up into heaven, and sat on the right hand of God ; and they 
 went forth and preached every where, the Loko tcorl;i)i(j icilh ihcm, and confirming the Word with 
 sig-ns foUowintr "." 
 
 Tlius the Holy Ghost, speaking by St. Mark, represenis the Lord Jesus as coniinuing to do and 
 to teach everi/ where, after His Ascension, by the ministry of His Apostles, what Ho had begun to do 
 and to teach while He was visible upon earth. 
 
 Similarly, the Ajiostle St. Paul, who, as Christian Antiquity testifies, was St. Luke's fellow- 
 labourer in writing, as well as in preaching the Gospel ', represents Christ in glory, as the Origin of 
 ill that is done or taught in the Church by the ministry of men. " He that descended is tlie same 
 also that ascended up far above all heavens, that He might fill all things. And He gave some 
 Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the per- 
 fecting of the saints, for the work of the Ministry, for the edifying of the body of Christ \" 
 
 In lilce manner the beloved Disciple St. John, to Λvhom it was given to behold Christ in Glory, 
 describes Him in the Apocalypse as walking in the midst of the seven Golden Candlesticks ; which 
 are the Churches of God ". 
 
 Therefore the Church of England, in her OfEce for ordering of Priests, looks up from earth to 
 heaven, and praises God for having given His dearly beloved Son, ΛΥΊιο, "after He had made 
 perfect our Redemption by His death, and was ascended into Heaven, sent abroad into the icorld His 
 Ai)ostIes, Prophets, Evangelists, Doctors, and Pastors, by whose labour and ministry lie gathered 
 together a great flock in all parts of the Λvorld, to set forth the eternal praise of God's holy Name." 
 
 II. Let us now examine, whether this view of the design of the Acts of the Apostles, is 
 authorized by the contents of the book itself. 
 
 1. Consider the first Act there recorded as done by the Apostles after the Ascension. They return 
 from the Mount of Olives to Jerusalem, and resort to the Upper-room ', probably the same where Jesus 
 had instituted the Lord's Supper, and had shown Himself alive to the Apostles on the two successive 
 Sundays after His Resurrection. There they nominate two persons, with the view of tilling up the 
 vacancy made by the death of Judas, and they address a prayer to Jesus, " Lord ', .show whetlier of 
 these two Tltou hast chosen '." Thus they declare their persuasion that He "Who is removed from 
 their bodily sight is still present with them, as He Himself had promised to be ' ; and that sitting 
 on His throne in Heaven, He can and does choose an Apostle, as truly as when He was walking on 
 earth, by the .side of the Sea of Galilee. The tot was cast into the /aj), but the disposing of it teas of 
 the Lord '". The lot which fell upon Matthias was dropped from heaven by the hand of Christ. 
 
 2. Observe the next great event in this sacred History — the Descent of the Holy Ghost froni 
 heaven. Christ when on earth had breathed upon His Apostles and said, " Receive ye the Holy 
 Ghost "." Thus He showed that He Himself was the source whence that gift would come. And 
 when the Holy Spirit was poured forth on the Apostles, Peter ascribed the efiiision to Christ ; " He, 
 having received of the Father the promise of the Holy Ghost, hath shed forth this which ye now 
 see and hear"." He, Who while on earth did and taught what the Messiah was to do and teach, 
 now does and teaches in a more glorious manner by the Holy Ghost the Comforter, "Whose ^Mission 
 from heaven is like a royal largess, bestowed in honour of Christ's Coronation, a sign and fruit of 
 His heavenly inauguration and glorious euthronization on the Right Hand of the Majesty on high. 
 
 Hence the Kingdom of Christ, which was commenced by His ministry upon earth, is now 
 continued, extended, and amplified. The Four Gospels are the Beginnings " of its history : they 
 reveal the Day-Spring from on high, and the orient gleams of the Sun of Righteousness. But in 
 the Acts of the Apostles the Sun has risen in his strength, and shines in noonday splendour. After 
 His exaltation in glory, and after the bestowal of the Holy Ghost, the number of the names of the 
 
 ' See on John xiv. 12. ' That Ki^ios is here Christ, see notes on Arts i. C. 21. 24. 
 
 » Mark xvi. 11», 20. • Acts i. 24. 
 
 ' See the authorities in the Inlrodticlions to the Four Gospels, » Matt, x-tviii. 20. 
 
 and to St. Luke's Gospel. "> Prov. xvi. Ά'Λ. 
 
 < Kph. iv. 10—12. " John \\. 22. 
 
 = Kev. i. 1.3, 20 j ii. 1. " Acts ii. ΆΛ. 
 
 « Acts i. l:s. " See note on Acts x. 1 1. 
 
 R 2
 
 4 INTRODUCTION TO 
 
 Disciples at Jerusalem, wliieli luid been before a mere handful, a hundred and twenty ', is now 
 counted by thousands'. The Cliristian Church extends liersclf from the upper room on !Mount 
 Sion, in a n;radually growing circle, till she embraces within her range " devout men from every 
 nation imdcr heaven^." She enfolds iSamaria by the agency of Philip the Deacon, and of Peter 
 and of John. Christ preaches by Philip in the wilderness of Gaza, and " the IMorians' Land stretches 
 out her hands unto God*." He passes toward Ashdod, and " Pliilistia is glad of Him \" " Behold 
 the Philistines, and they of T}^^ with the Morians, lo ! there is He born °," — born by the new Birth 
 of the Word and Sacraments. By the preaching of Peter He gathers in the Gentiles at Caesarea ; by 
 the ministry of Paul He plants the Gospel at Antioch ; He encounters the Ελ^Ι One in A'arious 
 forms ; of obstinate obduracy in Jewish Synagogues ; of Pagan Idolatry at Lystra and Epliesus ; 
 of Sorcery, Witchcraft and Divination at Samaria, Paphos, and Philippi ; of sceptical Philosojihy, 
 and intellectual pride at Athens and Corinth ; and at length in His triumphant march, as a crown- 
 ing consummation of His confjucsts, and an earnest of universal victory, He plants the Cross in the 
 imperial city of the Caisars, the heathen capital of the world, by the hands of him, — who had 
 formerly been the fiercest persecutor of the Church, but afterwards was its most zealous champion, 
 and courageous confessor and martyr — St. Paul. 
 
 These noble feats of Christian prowess Avere performed by means of men, but the Doer of them 
 all was Christ. And what St. Luke says concerning one gi'cat harvest of souls, gathered into 
 Christ's garner, may be said equally of all ; " The Lord added to the Church daily such as should 
 be saved'." 
 
 3. Thus we see in the Acts the continuance and extension of Christ's working, and wo also 
 recognize in it a greater manifestation of glory in the manner of His operations. He Himself had 
 said, when on earth, " He that believeth on Me, the works that I do shall he do also, and greater 
 works than these shall he do, because I go unto my Father '." That is, when I am ascended into 
 heaven, and am seated in glory there, then will I do, by the agency of others — My faithful servants 
 — works more marvellous than are done by ]\Γο now, in person on earth. 
 
 For example, our Lord when on earth had healed the woman who touched witli faith the hem 
 of His garment '. But when He had ascended into heaven, He worked miracles on the sick by 
 means of the shadow of St. Peter at Jerusalem '", and by the handkerchiefs of St. Paul at Ephcsus "; 
 and thus He showed that the sphere of His working was enlarged ; and He creates in our hearts a 
 blessed assurance, that now, when as jVIan united for ever to God, He, AVho by virtue of His obedience 
 to death, has received " the Name which is above every name '"," He is ever acting by those visible 
 channels of Invisible Grace, His Word and Sacraments, which derive their efficacj' from His God- 
 head, Incarnation and Passion, and are the means by which the benefits of His Death are bestowed 
 for our everlasting life, and are like the skirts of His garments, by which, when touched by Faitli, 
 He heals the diseases of our .souls. 
 
 4. The Acts of the Apostles is a portraiture of the Church ; it is an Historical Picture deli- 
 neated by the Holy Ghost guiding the hand of the Evangelical Painter St. Luke. It has, as its 
 central Figure, Jesus Christ, perfect God and perfect Man, Who died for us on the cross, and raised 
 Himself from the Dead, and ascended into heaven, and sent the Comforter, and reigns in glory, the 
 Head of tlie Church, and Sovereign of the world, King of Kings and Lord of Lords. He is the 
 source of all the life and beauty displayed in this heavenly landscape ; and therefore, it wiU be 
 remembered, the Apostles are careful to disclaim for themselves all independent power. " Ye men 
 of Israel, why look ye on vs, as though by o\ir own power or holiness we had made tliis man to 
 walk? The God of our fathers hath glorified His Son Jesus"." Thus they raise the eyes of the 
 people from themselves— Christ's members and ministers on earth — to Christ their Head and King 
 acting \>y them fiOm heaven. 
 
 5. Accordingly, we find that in this History there are certain words continually recurring, 
 which remind the reader of this concentration of power in Christ, and derivation of power from 
 Him. 
 
 One of these is Kvpio<;, the Lokd. This word is equivalent to the Jehovah of the Old Testa- 
 ment, and corresponds to it in the Septuagint Version " ; and it is observable that in the twenty- 
 fourth Psalm — which prophetically describes the event, with which this Book opens, the Ascension 
 
 ' Acts i. 15. 6 Pa. btxxvii. 4. " Acts xix. 12. 
 
 2 lb. ii. 41 ; iv. 4. ' Acta ii. 47. '2 Phil. ii. 9. 
 
 ' lb. ii. 5. « John xiv. 12. '3 Acts iii. 1:5. 
 
 * Ps. Ixviii. 31. 9 Matt. ix. 21). " See note below on i. 6. 21, and on ixv. 26. 
 
 ' lb. Ix. 8. Ό Acts v. 15.
 
 THE ACTS OF THE APOSTLES. 5 
 
 of Jesus, and appeals to the Gates of heaven to receive Him, " Lift up j'our heads, ye gates, and bo 
 ye lift up, ye everlasting doors, and the King of Glory shall come in '," the Psalmist twice asks, 
 " Who is this King of Glory ? " and twice it is answered, " The Lord, lie is the King of Glory '." 
 And the word in the original for Lord is Jvhocah, showing that our Jesus is Jehovah. And this word 
 is constantly applied to Christ in the Acts, where it is found nearly a hundred times, and is like a 
 sacred keynote of the whole, ever sounding forth His Divine Lordship in the ear of the world. The 
 Lord's working in the Church, the Lord's household, — this is what the Acts reveals. Ό Κύρω<ί έν 
 Tij Κυριακή, — that is its subject. It is " the Lord Jesus," Who is said by St. Peter to have come in 
 and gone out among them '. It is He Who chooses JIatthias ' ; He Who sends the Holy Ghost * ; 
 He who adds Believers daily to the Church " ; He Who works miracles by the hands of His Apostles *. 
 To the Lord Jesus, St. Stej)hen, the first MartjT, looks up and prays at the hour of death '. He 
 calls to the persecuting Said witli a voice from heaven ". He sends Ananias to baptize him '. He 
 sends Peter to Cornelius '". He (says St. Peter) is Lord of all ". His Angel delivers Peter from 
 prison, and smites Herod on his throne '-. He calls Paul to Macedonia ", and comforts him at 
 Jerusalem " ; and finally the book closes with the triumphant declaration, that Paul preaches, in the 
 great heathen capital, Rome, " the things concerning the Lord Jesus, with all confidence, no man 
 forbidding him '"." 
 
 Thus the mind is elevated from earth to heaven, and from the acts of the envoys and ambas- 
 sadors, to the majesty and glory of their Lord and King, sitting on His heavenlj^ throne. 
 
 6. This process of exaltation is also performed by another word, recurring in this history and 
 drawing the heart upAvard to Christ. 
 
 That word is ουρανός, ηεαλέν. The inner scene of the book is Heaven. It begins with 
 Christ's Ascension into heaven. The Apostles gaze upward to heaven, and a heavenlj^ messenger 
 comes and announces to them that Jesus is received into Jieaven ; and will come again in Hke 
 manner in glorj- from heaven '". On the day of Pentecost there comes a soimd from heaven, as of a 
 rushing might)• wind, and declares the source whence the Holy Spirit proceeds ". St. Stephen, in 
 the hour of death, being full of the Holy Ghost, " looks stedfastly up to heaven, and sees the glory 
 of God, and Jesus standing on the right hand of God," and says, "Behold, I sec the heavens 
 opened, and the Son of Man standing on the right hand of God '^" As Saul journeys and comes 
 near to Damascus, " suddenly there shined round about him a light from heaven ; and he fell to the 
 earth, and heard a voice saying unto him, Saul, Saul, why pcrsecutest thou Me? And he said 
 Who art Thou, Lord ? And the Lord said, I am Jesus Whom thou persecutest "." Peter, when in 
 a trance at Joppa, saw heaven opened, and the vessel descending, representing the Church Universal, 
 extending to all corners of the earth, into which all nations were to be received ; and tliis vessel 
 let down from heaven, is drawn up again into heaven *". Thus it was declared, that the hand by 
 which the Chm-ch Universal is ordered, maintained, and extended, is the hand of Christ in heaven. 
 " In His hand are all the corners of the earth " ;" and whatever is effected bj• the ministry of men 
 for the advancement of His kingdom on earth, is done by the power of Him, "Who sitteth on the 
 throne of heaven. 
 
 III. This view of the design of St. Luke in writing the Acts of the Apostles, supplies a solu- 
 tion of the difiiculties which, as has been noticed at the commencement of this Introduction, have 
 been raised with respect to it ; 
 
 1. It accounts for its Title. 
 
 In all probability that Title was given by the Author himself. Certainly it is very ancient " ; 
 and the book was never kno-mi by any other name. 
 
 ' Ps. x.\iv. 7, 8. 10. " Acts xii. 7- 23. operatus est Deus plurima ETaiigelii ostendi per Lucam, quibus 
 
 ' Acts i. 21. " lb. xri. 10. neccsse habuerint omnes uti, ut sequent! testificatione ejus quam 
 
 ■^ lb. i. 24. '* lb. xxiii. 11. habet de Actions et Ooclnna Apostoiorujn omnes soquenteg et 
 
 * lb. ii. 33—35. " lb. xxviii. 31. regulam veritatis inadulteratam habentes salvari possiut." And 
 
 ' lb. ii. 47. " lb. i. !) — 11. Clemens Alexamlrin. Adumbrat. in I Pet. Epist. : '• Sicut Lucai 
 
 ' lb. iii. 6; iv. 10. " lb. ii. 2. quoque et Actus Aposlolorum stylo cxerutus." And Terltiltian 
 
 ' lb. vii. 0!), GO. '" lb. vii. 55, 5(i. (passim, e. z. de pra'scr. ha-ret. 22. adv. Marcion. v. 2, and do 
 
 ' lb. ix. 5. " lb. ix. 3 — 5. Baptismo, 10) refers to this book, under the title Ada Aposlolo- 
 
 ' lb. ix. 10. '" lb. X. 11 — 16, and xi. 5 — 10. rum, and calls it Commentarium Lucte, Dc jejun. 10. And 
 
 ^^ lb. X. 4. 14. '' Ps. xcv. 4. Origen (ad Cels. τϊ. 12) : ά*ϊ 6 Aovkols iv toTs τιράζΐσιν τΰν άτο- 
 
 " lb. χ. 3(ί. β-τιίλίο' iypa'^tv, and Epist. ad African. § 9. So Eusebius.'a. 17 ; 
 
 " Thus the ancient Canon 3/Mra/orianui says, " .ilc/o omnium iii. 4. Cyril. Hierosol., Cut. iv. Epiphan., Hieres. 1, p. 941, 
 
 Apostolofum sub uno libro scripta, sunt {qtt. sanctus) Lucas op- enumerates τάν ττράξίΐϊ των αποστόΚαιν in the Canon of the N. T. 
 
 timt" Thcophilo compreUcndit ; quia sub priesentia ejus singula It is observable that .S'. Hilary (in Matt, xiv.) refers to this 
 
 gerebantur." And Iremeus, iii. 15: " Fortassis et propter hoc book thus, "sicut libro Praxcos (qu. Prajceon .') continetur."
 
 6 INTRODUCTION TO 
 
 But wc must understand what that Title means ; and its meaning is to be sought in the sense 
 of the words ττράττω and •ζράξι<ί, as distinguislicd from the words ττο/ώ and ττοίησι^. 
 
 Christ is said ττοιεΐν, e. g. in the first words of this book ', Jesus began to do ', and in numerous 
 other places of Scripture ; but He is never said ττράττίΐν ; and His agency is never described by the 
 word τΓρΰξι•;. This book therefore describes what Christ, tlie Invisible Head of the Church, iroiei, 
 i. e. docs, or tnalics, by the visible instrumentalitj' and operations, the -πράξεις, or acfiiign, of Apostles, 
 who are His chief Ministers ; and in whose apostolic office is contained and summed up the subordi- 
 nate agency of the Priesthood and Diaconatc. 
 
 The title of the book is ' -πράξει•^ Άττοστολων, " Actings of Apostles ;" and tiro of the Apostles, 
 Peter and Paul, arc selected as specimens of the rest ; and certain acts of theirs are chosen as spcci- 
 fiirns of their operations. The one, Peter, Λvas called by Christ on earth ; the other, Paul, was 
 called b}• Christ from heaven. The one, Peter, had denied Christ ; the other, Paul, had persecuted 
 Christ. The one was an imlettered fisherman of Galilee ; the other a learned Pharisee, brought up 
 at Jerusalem. Therefore, in the choice of Peter and Paul, as special instruments of Christ in pro- 
 pagating the Gospel, His power is signally glorified. The acts of those two Apostles are like 
 patterns of what Clirist wrought by all the Ajjostlcs, Avhether on earth or from heaven. And what 
 this book records of some of Christ's works, wrought by these two Apostles, enables us to infer 
 what else He did by their instrumentality, and by that of the other Apostles whose acts arc not 
 described. 
 
 2. Hence also we perceive the reason why some of the main incidents in the history of Peter 
 and Paul, — for example, their last sufferings and glorious martj'rdom, are not recorded in this book. 
 Some excellent persons, indeed, have deploreil this ' : some have therefore complained of omissions, 
 or defects in the history. But no ; St. Luke remained with St. Paul in his last days, as St. Paul 
 himself has testified in his last written Epistle, "only Luke is with me" ;" but he has not said any 
 thing of them. And with good reason. An uninspired writer woidd have dealt difiorentlj^ with his 
 subject. Whatever else he left untold in the history of the Apo.stles, he would certainly have 
 described their deaths. But St. Lidve was guided by the Holy Ghost, not merelj' in writing what an 
 uninspired man could not write, but also in not writing wliat an unin.'spired person would have been 
 eager to write. There is inspiration in his silence. His silence, with regard to the Apostles, is full 
 of eloquence with regard to Christ. Neither Paul nor Peter are the heroes of the Acts; but Clirist 
 is all in all. And by the subordination of the human instruments, the Divine Agent is glorified ; 
 \>y the " omissions and defects," as they are called, in the history of the Acts of the Apostles, he 
 reminds u.'?, that even the greatest of men are nothing ; that even a Paul is nothing, and a Peter is 
 nothing, but only " ministers of Christ '." 
 
 3. Here then we see a divine protest against that morbid curiosity of modem times, which 
 craves to gratify the appetite by graphic sketches and \W\A pictures of minute personal details in 
 the history of the Apostles ; and in order to provide food for that unwholesome craving, strains its 
 inventive ingenuity, and bedizens the venerable forms of the Apostles with legendary shreds and 
 tinsel embellishments. The Holy Spirit in this divine book condemns such meddling inquisitiveness, 
 and busy familiarity and irreverence. He subordinates ολόγυ thing in the private history of the 
 Holy Apostles to the public dignity of the Apostolic office. He does not sink the Apostle in the 
 man, but transfigures the man into the Apostle '. He tells us nothing of their personal appearance, 
 nothing of the day or year of their birth, or of their death ; nothing of their parents or children. 
 He has not informed us whether St. Paul was ever married, or no. ThiLS he takes them out of the 
 category of common men, and encircles their heads with a halo of sanctity ; they are Christ's chosen 
 vessels and instruments, consecrated as such ; that is their history. He raises our eyes from them to 
 Him : they by whom He •wrought were men, but He who worked by them is God ; and the sparkles 
 of their light are drowned in the abj'ss of His Glory. 
 
 But he may have used a MS. like Codex D with the title irpSlii, have irpofeis των aylaiw ί-ποστόΚων as the title ; D has πράξιι 
 
 ία the singular. ατΐοστόΚων ; Β has πράξζΐς αποστόΚων; and Lachmann, Tisch., 
 
 The composition of Apocryphal "Acts" of Apostles and Bomemann, &ni .4//brii have adopted πρόξίΐίάποστιίλω»' in their 
 
 apostolic men (of which an Edition has been published by Tisch- editions. 
 
 endnrf), proves the prior existence of a genuine "Acts," and the * As Dr. Burton, who says, p. 2fi2, " It is much to be la- 
 Christian Church knows of no other than the work of St. Luke mented that St. Luke did not continue the Acts of the Apostles 
 bearing that inscription. beyond the arrival of St. Paul at Rome." 
 
 ' Actsi. 1. ' 2 Tim. iv. II. 
 
 ' Cp. Johnii. U. 23; iv. 29. 46; v. 11. 3C ; vi. 14; vii. 31 ; «1 Cor. iii. 5. 
 
 ij. 16 ; X. 25. 37; xi. 45, 4fi, ana passim xx. 30; ixi. 25. ' Cp. further note below, on 2 Cor. lii. 7, on St. Paul's thorn 
 
 ^ Without the definite article at before irpo^fis, and perhaps, in the flesh, 
 also, without των before ίποστόκαιν. The MSS. A, E, G, Η
 
 THE ACTS OF THE APOSTLES. 7 
 
 lY. The plan tlion of this divine book, is to reveal to us Christ sitting in heaven ; not like one 
 of the deities of the heathen world, indifferent to human aifairs, or controlled by a fatal destiny ; or 
 sharing His power with rival deities ; but enthroned King of Kings and Lord of Lords, and ever 
 ruling all things by His word, for the advancement of His Gospel, and the establishment of His 
 kingdom, till at length He will put all things under His feet, and God will be all in all. 
 Here is a magnificent subject, not unworthy the pen of the Holy Ghost. 
 
 The Acts of the Apostles, thus viewed, is a divine Epinicium, or Song of Victory, on the 
 triumphant exaltation of Christ. It is an Evangelical fulfilment of those prophetic Psahns which 
 celebrate His\"ictory; "Thou art gone up on high. Thou hast led captivity captive'." "Gird 
 Thee with Thy sword upon Thy thigh, Ο Thou most mighty." " Eide on, because of the word of 
 truth, of meekness, and righteousness. Thy scat, God, cndureth for ever^" 
 
 In regard also to Christ's tender love for the Churcli, His Bride, it may be called a sacred 
 Epithalamium, a holy nuptial hymn, in which is celebrated His tenderness for her, whom He has 
 " purchased with His own blood '," and has delivered from heathen bondage, and has brought near 
 to Himself, and advanced to His own right hand, and made her partner of His Glorv. Here, in 
 this divine book, which describes the espousals of the Gentile Chm-ch to Christ, we may behold the 
 prophetical picture displayed to the eye of the world in the fulness of historical truth : " Upon Thy 
 right hand did stand the Queen in a vesture of gold wrought about with divers colours. Hearken, 
 Ο daughter, and consider ; incline thine ear : forget also thine own people and thy father's house. 
 So shall the King have pleasure in thy beauty, for He is thy Lord God, and worship thou Him *." 
 
 Hence we may derive the assurance that " no weapon formed against her shall prosper '." 
 The Powers of this world may persecute and oppress her, the Spirits of Darkness may be leagued 
 against her, but He who ascended into heaven, and reigns in ilajesty on high, works in her, and by 
 her. " He is in the midst of her, therefore shall she not be removed ; He shall help her, and that 
 right early. He is her hope and strength, a very present help in trouble. Therefore will we not 
 fear, though the earth be moved, and the hills be carried into the midst of the sea ; though the 
 waters thereof rage and swell, and the mountains shake at the tempest of the same ; the rivers of 
 the flood thereof shall make glad the city of God. The Lord of Hosts is with xis ; the God of Jacob 
 is oui• refuge '." 
 
 Λ'. This then is the proposition, submitted to the reader's consideration ; — 
 
 That the design of the writer of the Acts of the Apostles is, to reveal Jesus Christ in Glory, 
 ordering and disposing all things, by the agency and teaching of men, particularly His Apostles, 
 for the advancement of His Kingdom upon Earth, and for the full and final triumph of His holy 
 Kame and "Word. 
 
 We may now proceed to test the soundness of this proposition, by reference to evidences derived 
 from the state of the World when the Book was written, and also from the Book itself. 
 
 Jesus Christ is Lord of all '. His enthronement in glory is the culminating point to which His 
 earthly ministry tends. His session there, by its very name implies permanence. There He reigns 
 and will continue to reig^, even to the end, as King. There He teaches, and will continue to teach, 
 as our Prophet. There He, who as our Priest offered Himself on the Cross, and lifted up His hands 
 on His Apostles, and blessed them, and was parted from them ", and ascended into Heaven, and 
 entered into the true Holy of HoUes, on that great Day of Atonement ; there He abideth still, a 
 Priest for ever ' ; there He ever liveth, to make intercession for us '°. 
 
 Such, then, being the majesty of Christ, and such His offices to mankind, it may reasonably be 
 anticipated 
 
 1. That the circumstances of the world would be adjusted ci priori, by providential preparations 
 and pre-arrangements for the display of such a glorious consummation. And, that ά posteriori 
 Christ woidd manifest His divine Power, by applying actually, what He had contrived provisionally, 
 for the extension of His kingdom on Earth. And, 
 
 2. That He woidd also display His sovereignty by ocer-ruling adverse Powers, and by making 
 them subservient to the promotion of His own glory. And that, if the Acts of the Apostles was 
 written, as we have affirmed it was, with the view of revealing Christ's working and teaching, by 
 
 • Ps. Ixviii. 18. » Isa. liv. 17. ' Luke ixiv. 'A. 
 > lb. xlv. 4—7. Cp. Ps. ii. 6—9 ; ex. 1—5. • Ps. xlvi. ' Ps- "• ••• 
 
 ^ Acts XI. 28. ' Acts X. 36. '• Ueb. tU. 25. 
 
 ♦ Ps. xlv. 10—12.
 
 8 INTRODUCTION TO 
 
 the agency of His Apostles, for the advancement of His Kingdom upon Earth, it would exhibit 
 evidence of such antecedent arrangements, and of such subsequent application, and of such over- 
 ruling control. In a word, many things would be seen in it to have been made ΪΙ priori to converg 
 to Christ's Session in Glory, and « posteriori to radiate from it. 
 
 1. First, then, as to the evidence, displayed in the Acts, of previous providential arrangements 
 for the furtherance of Christianity ; and of Christ's power in apjilying those arrangements, and in 
 over-ruling obstacles, for the extension of Ilis Kingdom ; 
 
 In contemplating the social and religious phenomena of tlje world at the time of Christ's 
 Ascension, we see the Jcics difipcrscd for their sins ; and, thougli, for the sake of commerce, dwelling 
 in all the great cities of the earth, yet not intermingled and blended with the population of anj-. 
 We see them distinguished every where by certain characteristics ; by the sanctification of a certain 
 day, the Sabbath ; by weekly religious assemblies on that daj', in certain public buildings, their 
 Synagogues ; by regular reading there of certain Books ; — the Law and the Prophets. AVe see 
 those Books, not like the mystic volumes of other Religions, concealed from public view, but diffused 
 by copies of the Original, and by Translations from it, in every country under heaven. 
 
 "We see this People, although thus scattered, " like chaff of the summer tlireshing-floor '," in all 
 parts of the world, j^et knit together bj' a strong and secret tie. We see them bound to a common 
 centre, Jerusalem, by the triple cord of their Annual Festivals. "We see them attracted to it year 
 after year, b}^ a silent centripetal force, and joiiied together in the City and Temple there. AVe see 
 that Citj- and Temple surviving after many national revolutions. It had been razed to the ground 
 by Nebuchadnezzar ; it had been profaned and made desolate by Antiochus Ejjiphanes ; it had been 
 dismantled by Ptolemy the First, it had been captured by Pompey, and plimdered by Crassus ; and 
 ransacked by Cassius". But still, as if it had been α living thing endued with perpetual j'outh, the 
 Temple of Jerusalem, at the time of the Ascension, shone in magnificence and sj)lcndour, unparalleled 
 since the age of Solomon. And yet, forty years aβer the Ascension, this bond of national union was 
 severed. All that complex machinery of national organization, which had been so providentially 
 contrived, and so wonderfully protected, was dissolved ; the Temple was levelled to the dust, and has 
 never risen more. 
 
 Surely we may say, that the Temple of Jerusalem, with its sacred Eitual, had been preserved 
 by Almighty God for some great purpose ; and that (/lat great pui-pose had been answered, and that 
 the uses of the Temple and its ceremonial were exhausted, when it was destroyed. 
 
 What was the final cause of this providential arrangement, and of this divine dispensation ? 
 
 The answer is found in the Acts of the Apostles. Λ\Ό see it there, and in there alone. The 
 Day of Pentecost explains it. There Christ is revealed, sitting on His heavenly throne, sending the 
 Gift of the Holy Ghost, which He had received in vii-tue of His obedience and for the manifestation 
 of His Glory '. " The Lord gave the Word, great was the company of the Preachers *." We see Him 
 preaching by His Apostles, to crowds of devout men, who had thronged to that Festival from every 
 nation under heaven. He it is. Who has brought by His providential power the multitudinous 
 waters of these confluent nations to Jerusalem. He it is. Who by the preaching of His Apostles, 
 inspired by the Holy Ghost, spiritualizes those national streams, by the infusion of the li\-ing waters 
 of the Gospel, outpoui-ed from the wellspring of His love, and sends them back on their homeward- 
 ebbing course, to irrigate and fertilize the world. 
 
 Proceeding further in the history we may observe, th;it the first miracle of healing which Christ 
 wrought by the hands of His Apostles, was done in a public place, at a public time ; it was done in 
 the city of Jerusalem, at " the Beautiful Gate erf the Temple," and " at the hour of prayer ' ;" and 
 the people flocked to the Apostles, who preached Christ, as the sole author of the miracle, " in 
 Solomon's Porch '." Thus the Temple, its Gates, its Porches, its Hours of Prayer, as well as its 
 Annual Festivals, were preparatory and ministerial to the manifestation of Christ's Glory after His 
 Ascension, and were used by Him for that end. 
 
 If we follow the Apostles from Jerusalem, and trace them in their Missionary Journeys, we see 
 indications of similar preparations in all parts of the world. " Other men had laboured, and they 
 enter into their labours '." Many centuries before, Christ had sent Moses and the Prophets, to be 
 
 ; Dan. ii. 35. « Pa. Ιχνίϋ. 11. « Acts iii. 11, 12. IG. Cp. iv. 10. 
 
 ■■ Cp. Dean Jackson on the Creed, i. pp. 128. 13e. i:)K. ' Acts iii. 1—6. ' John iv. 38. 
 
 ' Acts ii. 33. 36.
 
 THE ACTS OF THE APOSTLES. 9 
 
 the Precursors of His Apostles. Go wherever they might, they heard the " voices of Moses and the 
 Prophets read in the Synagogues every Sabbath Day '." The fallow ground of the world had been 
 broken up by that preparatoiy tillage, and had been ploughed into deep furrows for the reception of 
 the seed of the Gospel. 
 
 The doctrine of Levitical Sacrifices, rightly understood, prepared the way for Evangelical 
 Sacraments. The Jewish Sabbath died, and arose to life in new glory and beauty in the Lord's 
 Day. The Synagogue was the Yestibule of the Church. The Pentateuch and the Prophets were 
 matured into ripeness ia the Gospel. 
 
 Again ; even heathenism itself had been silently leavened by the dififusion of the Hebrew 
 Scriptures. Their venerable antiquity, their noble simplicity, their pure morality, had won for 
 them the affections of many wise and noble minds, which were wearied and disgusted Λvith the 
 jarring contradictions and the licentious profligacy of Paganism, and recognized in the religion of 
 the Old Testament, a divine echo responsive to the voices of Nature, Reason, and Conscience, speak- 
 ing in their own hearts. 
 
 The Acts of the Apostles presents us with examples of this class in the Roman centurion 
 Cornelius at Caisarea, and in Sergius Paulus, the proconsul of Cyprus. 
 
 Besides, \mder the Providence of God tlie military successes of the Third Monarchy — the Mace- 
 donian — and after it those of the Fourth Monarchy — the Roman — had broken down the foundations 
 of local reverence for national deities ^, and had cleared the ground for the planting of a purer faith. 
 The deities which presided as patrons over special cities and districts, had been made to pass under 
 the yoke of Rome ; they had not been able to defend their own cities against the arms of the con- 
 querors, and so their credit was weakened, especially among the enlightened classes, who were thus 
 prepared to receive Christianity. We may observe a remarkable instance of this in the friendship 
 and protection proffered by the Asiarchs themselves, the Presidents of the Games of " the Great 
 Goddess Diana," to St. Paul the Apostle, at Ephesus'. 
 
 These two causes, — namely, the diffusion of the Hebrew Scriptures, and the decomposition of 
 Paganism, — had tended to produce a class of persons in all parts of the world, who may be called 
 the Seminary of the Gentile Church. These were the Proselytes —not the Proselytes of righteous- 
 ness, but of the Gate — who are designated in the Acts of the Apostles as ol σίβόμενοι, ο! φοβού- 
 μβνοί τον Θών*. Tired of Polj'theism, and yet unwilling to bend their necks under the yoke of 
 the Ceremonial Law, they received with joy the tidings of the Gospel ; they recognized in Chris- 
 tianity a religion which satisfied the wants of their nature, the requirements of their reason, and 
 the yearnings of their hearts, without impairing any of the reverence with which they had learnt to 
 regard the God of the Old Testament ; but rather, and much more, enlarging and spiritualizing the 
 ideas they had alreadj' conceived of His merciful purposes and glorious attributes. Here, therefore, 
 in the Gospel, they found a treasure of unspeakable price ; here they might well exclaim, ΐνρήκα- 
 μΐν, σιτ/-χαιρωμ,ΐν, " We have found it, let us rejoice together." 
 
 The Apostles, as the history of the Acts shows, met with this class of Proselytes in their 
 missionary joui-ueys every where. And in it they found, as it were, a bridge already laid down for 
 the victorious passage and entrance of the Gospel into every city of the world. 
 
 The conquests of the Third Empire — that of the Greek 'dynasty of Alexander the Great — had 
 extended a common language, the Greek, over the greater part of Europe and Asia. And by the 
 royal command of one of the Princes of that empire \ the Hebrew Scriptures, in part, had been 
 translated into that language. That translation, the Septuagint, had been executed by Jews, and had 
 been received in their S^Tiagogues. It was their Authorized Λ''ersion ; and therefore the Jews could 
 not fairly make any exception to it ' ; and thus a preparation had been made for the preaching and 
 writing of the Gospel in that common tongue. 
 
 The Third Empire liad given great impulse and encouragement to commerce and navigation ; 
 it had built gallant fleets, and constructed noble docks, emporiums, arsenals, and seaports in various 
 parts of the world. Thus it facilitated the intercommunion of nations, and prepared the way for the 
 diffusion of the Gospel which would unite them all in Christ. 
 
 If the dynasties founded by the successors of Alexander the Great, and branching off from his 
 Monarchy, had taken deep root in the world, as independent and separate kingdoms, then the pro- 
 
 • Acts XV. 21 and xiii. 27. < Acts xiii. -tt. 50; w'l. 14; xvii. 4. 17; xviii. 7. 
 
 ' Cp. Bp. Pearson's lately recovered Concio iii., in his Minor ' Ptolemy Pliiladelphus, king of Egypt, about bc. 280. 
 
 Works, edited by Churton, ii. 35. ' Terlullian, .Vpolog. 18, " Judtei palam lectitant." 
 
 ' Acts lix. 30, 31. 
 
 Vol. I.— P.vRv II. C
 
 ΙΟ 
 
 INTRODUCTION TO 
 
 gress of Christianity would have been impeded by many hindrances ; but providentially they were 
 made to coalesce under the Roman or Fourth Empire. 
 
 The Third or Greek Monarchy had prepared the way for the Gospel by sea, the Fourtli 
 Jlonarchy accelerated its course by land. The warlike power of Rome constructed Roads, which 
 linked all parts of the vast empire to the capital. These military Roads of her Legions became 
 highways for the Gospel. The martial Mistress of the world was a Pioneer of the Prince of I'eacc. 
 Rome stratified Europe, and the Apostles evangelized it by her aid. 
 
 Tlie Acts of the Apostles supplies evidence here. We may trace the Apostle St. Paul on his 
 first entrance into Europe along the Egnatian Way— from Philippi to Amphipolis, Apollonia, and 
 Thessalonica '. And it is worthy of remark, that the glorious event, which crowns the history of 
 the Acts, and which is the pledge of the future conquests of Christianity, — namely, the arrival of 
 the great Apostle of the Gentiles in the heathen Metropolis of the world, Rome, in order to preach 
 the Gospel there, and to bear witness to Christ before tho throne of the Caesars, was brought about 
 by the agency of Ships of the Third Empire, and by Roads of the Fourth. St. Paul sailed towards 
 Rome in two vessels of Alexandria ", and arrived at Rome by the Queen of roads, the Appian Way. 
 And perhaps the Sacred Historian has noted the heathen name of one of those ships ', and has 
 specified two itinerary stations on that great military road ', — things trivial it might seem, if any 
 thing in Scripture can be so called, — with a view of suggesting to the reader a thankful acknow- 
 ledgment, that tho commercial and maritime activity and skill, and warlike prowess of heathenism, 
 its engineering labours and locomotive powers, had been made subservient to Christ, and had been 
 consecrated by Him, to the furtherance of ilis Gospel. 
 
 Such then are some of the intimations, which tho Acts of the Apostles affords, of the previous 
 preparations of the world for the advancement of Christ's Kingdom, and of the actual application of 
 those preparations for that end. 
 
 2. But furthoi•. This History displaj-s Clirist in Glor}', exercising His power, not only in using 
 the machinery which He Himself had contrived for that purpose, but also in controlling and over- 
 ruling all adverse powers, and manifesting His glory by the conversion of those powers into instru- 
 ments for the propagation of the Gospel. 
 
 Hero in a signal manner it dis^ilays the divine supremacy and universal sovereignty of Christ. 
 
 A few examples may suffice. 
 
 At the commencement of the Acts, we sec the Gospel assailed by the Chief Priests at Jeru- 
 salem, especially by the Sect of the Sadducees \ Tlicy imprison Peter and John, and bring them 
 before the Council. Thus the Apostles are brought forward to preach before the Sanhedrim the 
 doctrine of the Resurrection, by the agency of the Sadducees Λvho denied it. The Sadducees 
 imprison the Apostles again ^ but the Angel of the Lord by night opens the prison doors. Thus 
 Christ overrules the designs of the Sadducees, λνΐιο denied the existence of Angels, and makes the 
 Sadducees themselves to be the means of showing to the world, that His Angels are ministering 
 Spirits encamping about His Church. 
 
 The seven Deacons are appointed, and the fury of Jewish persecution rages against Stephen, 
 and evokes from his mouth that noble speech, spoken before the Jewish Sanhedrim, and containing 
 the v^ery pith and marrow of all true interpretation of Jewish History, and declaring that its sum 
 and substance is Jesus Christ. It elicits from his lips an appeal to Jesus, standing at the right 
 hand of God, and a prayer to Him as God, " Lord Jesus, receive my spirit ;" and to pardon those 
 who stoned him, " Lord, lay not this sin to their charge '." Thus, under the power of Christ, the 
 malice of the Jews became the means of proving, that He, AYhom they had crucified, Who is the 
 faithfid Witness, the First-begotten of the Dead", the divine Proto- Martyr, the true Abel, Jesus 
 Christ, now reigning in heaven, is tho source of all the courage which animates the hearts of 
 martyrs in theii• dj-ing hour ; that He is the fountain of all the Faith Avhich illumines their inward 
 eye, and of all the Hope which gives them a foretaste of bliss ; and of all the Charity which makes 
 them ΙοΛΌ and bless their persecutors, and enables them to be more than conquerors in death, over 
 it, and by it, and makes death itself to be their birth to everlasting life. 
 
 The " persecution which arose about Stephen " scattered the disciples ; but the disciples, being 
 scattered by persecution, went every where " scattering the seed of the word '." Thus Persecution 
 promoted Preaching : the spirit of St. Stephen rc\-ived in St. Philip, and carried tho Gosjjel to 
 
 ' .\cts xvii. 1. 
 
 2 lb. xxvii. fi; χχτίϋ. II. 
 
 » lb. ϊχνίϋ. 11. 
 
 ' .\cts xxviii. 1,'). 
 » lb. iv. 1 ; v. 17. 
 ' lb. v. 17, 18. 
 
 ' .\cts Tii. 56— CO. 
 
 « Rev. i. 5. 
 
 ' Acts Tiii. 1. 4,
 
 THE ACTS OF THE APOSTLES. 
 
 11 
 
 Samaria, to Azotus, to Caesarea. The more Persecution raged, the more Preaching prevailed. Saul 
 is hastening from Damascus with a commission from the Chief Priests, to bind the Disciples there ; 
 he draws, near to the gate of the City, and is eager to seize on his prey ; but Jesus on His heavenly 
 throne beholds him and checks him in his course, and dashes him to the ground, and blinds him 
 with a light from heaven, and speaks to him with a voice of power, " Saul, Saul, why persecutest 
 thou Me ? " Saul the Persecutor became Paul the Preacher. The same Jesus, who when on earth 
 had called simple fishermen from their nets at the Sea of Galilee, and made them to be His Apostles, 
 manifested His power from heaven, by calling the learned Pharisee, breathing rage and slaughter, 
 and making havoc of the Church, and bearing letters from the Jewish Sanhedrim empowering him 
 to imprison the Christians of Damascus ; and He sends him as His Apostle to the Gentiles, and 
 enables him by the Holy Ghost to indite divine Epistles, for the comfort and edification of His 
 Church in all ages of the world. 
 
 Saul, who had been the instrument of the Sanhedrim in persecuting Christ, is now persecuted 
 by the Sanhedrim for Christ's sake. But the same divine power of Jesus, which had overruled his 
 rage against the Church, and had converted it into an instrument for advancing His kingdom, now 
 overrules the rage of the Jews against Paul, for the same end. They arrest him in the Temple at 
 Jerusalem ', but that arrest is made an occasion for the spread of the Gospel. It leads to the 
 preaching of that Gospel at Jerusalem by the mouth of St. Paul— the former Pharisee, the pupil of 
 Gamaliel, the once zealous persecutor — first to the people in the Area of the Temple ', and then, on 
 the following day, to the assembled Sanhedrim'. The Jews, in their fury against him, lie in wait 
 to destroj' him ' ; but the more fiercely they rage, the more gloriously Christ triumphs. He uses 
 their conspiracy against Paul as the occasion for bringing him to Ciesarea, the Roman capital of 
 Palestine, in order that he may preach the Gospel there, first to Felix the Roman Governor, and his 
 wife Drusilla, and next to Porcius Festus, his successor, and to Agrippa, the Jewish King, and 
 Bernice his sister, and to the Chief Captains and principal men of the city ^. And, finally, it is 
 made to conduce to that glorious consummation, which Christ had promised *, and Paul ardently 
 desired ', namely, the mission of St. Paul to Rome, and the preaching of the Gospel by his mouth 
 in the heathen Metropolis of the world. " I would therefore that ye should understand, brethren " 
 — he himself declares, — " that the things which happened unto me," although they were contrived 
 by the malice of the Tempter, " fell out for the furtherance of the Gospel '." 
 
 One more example of this kind. " Herod the king stretched forth his hands to vex certain of 
 the Church ' ;" he kills one Apostle, St. James, and imprisons another, St. Peter. In the eye of 
 the world, he seems to be triumphing over Christ. But what has he done ? He has sounded an 
 alarm which has called the Church to her proper arms, prayer, unceasing prayer '°. Thus Herod 
 has taught Christendom where her strength lies. The prayer of the faithful brings down Angels 
 from heaven, Λvho deliver Peter from his chains, and smite Herod on his throne ; and " the "Word 
 of the Lord grows and is multiplied." And the Church, like another Miriam, takes up her timbrel 
 and says, " Sing ye to the Lord, for He hath triumphed gloriously : the horse and his rider hath He 
 thrown into the sea "." 
 
 Let us consider also the internal affairs of tlie Church. Temporary erih nascent therein are over- 
 rided into means of endless good. A murmuring arose of the Grecians against the Hebrews in the 
 primitive Church ". It is made an occasion for the growth of the Word ", and for the extension of 
 the Church, by the completion of the Christian ministry in the institution of the Diaconate. Thus 
 a local and transitory evil was changed into a source of universal and perpetual good. 
 
 Again, a question is agitated concerning the necessity of circumcision for the Gentile Chris- 
 tians, and no small dissension and disputation prevails". Therefore it was resolved that Paid and 
 Barnabas should go up to Jerusalem unto the Apostles and Elders about this question ". The 
 Apostles and Elders meet in Council at Jerusalem, they frame and pronndgate a decree, and the 
 question is settled '". Thus the dispute was made to be a source of peace by which disputes are 
 ended. It was made to supply a precedent and rule for the practice of the Chm-ch in all ages, and 
 to establish a principle of imiversal application, — that for the settlement of controversies, whether 
 concerning doctrine or discipline, and for the quieting of men's minds, and the appeasing of strife, 
 resort should be had, not to any one man in the Church, not to Peter, not to the Bishop of Rome, 
 
 ' .\cts xii. 27. M. 
 
 ' lb. xxii. 1—21. 
 
 ί lb. xiiii. 1— !t 
 
 • lb. xxiii. 12-21. 
 
 ' .\ctS XIV. xxvi. 
 
 « lb. xxiii. II. 
 
 ' Rom. i. 13. 
 
 « Phil. i. 12. 
 
 » Acts xii. I. 
 
 I» lb. xii. 5. 
 
 " Eiod. XT. 1. 
 
 " .Vets Ti. 1. 
 
 " Acts vi "• 
 
 " lb. XT. 1, 2. 
 
 '> lb. XT. 2. 
 
 >« lb. IV. 0—31.
 
 12 INTRODUCTION TO 
 
 tut to the Holy Ghost Himself, speaking iu Councils and Convocations of the Church, praying for 
 His guidance, and building their decrees upon His Word '. 
 
 Let us observe further how this history shows, that the direct agency of the Evil Spirit is 
 made subservient to the cause of Christ. Satan filled the heart of Ananias to lie to the Holy Ghost, 
 and to keep back part of the mouej^ that had been vowed to God. He who Λvas the in.strunient of 
 Satan is smitten in his sin ; and is made to preach to the world a perpetual warning agaijist the sin 
 of Sacrilege '. 
 
 Satan met Peter at Samaria, and offered him money for spiritual gifts by the hand of Simon 
 Magus. " Thy money perish with thee," was the Apostle's reply '. Thus the bribe of the Tempter 
 supplied occasion also for a perpetual warning against the sin of Simony. 
 
 Satan encountered Paul at Paphos, and endeavoured to turn away the Deputy from the faith by 
 the sorceries of Elj'mas. But, " full of all subtlety, tliou child of tlie devil," exclaims the Apostle, 
 and Elj'raas is smitten with blindness, and Satan is defeated, and Christ is glorified ■*. Satan met 
 the Apostle in the streets of Philippi, and flattered him by the mouth of her whom ho had possessed '. 
 But his adidations are rejected, and he is cast out, and tlic Gentile world is taught that the Spirit 
 with which they dealt so familiarly in Divination and Oracles, is the Spirit of Darkness. In the 
 citj^ of Ephesus, the stronghold of magic and witchcraft, Satan owns the power of Jesus working 
 by those whom Kc calls and sends ; " Jesus I know, and Paul I know, but who are ye " ? " And by 
 overcoming and routing those who took upon them to usurp the name of Jesus, without being duly 
 called and sent, Satan is made to proclaim the sin of those who presume to preach the Word, and to 
 minister the Sacraments of Christ, without a call and mission from Him. 
 
 The same may be said of physical evils : they were overruled by Christ for the good of the 
 Church. Agabus stood up, and signified by the Spirit tliat there should be a great Dearth through- 
 out all the world '. This pre-announcement awakens the love of the believers at Antioch, and they 
 forestall the Famine by charitable supplies to the poor Saints of Jerusalem '. Thus Famines are 
 made to be fruitful in Cliristiau graces, flom-ishing unto life eternal. 
 
 Again ; a storm raged for many days in the Mediterranean Sea against the ship in which St. 
 Paul was ; it was made the occasion for the manifestation of the quiet calm, and placid peace in the 
 heart of St. Paul, who cheers the courage of Pioinan Soldiers, and Grecian Mariners, with comfort and 
 hope derived from the Holy Ghost '. It suggests the cheering assurance that all the tempests which 
 the Enemies of the Church are permitted to excite against her will be overruled by the power of 
 Christ for her welfare ; and that " the rivers of the flood thereof shall make glad the city of God '"." 
 St. Paul landed at ]\Ialta, a viper fixes on his hand, and shows him to be sent from God ". No 
 deadlj' thing will hurt the servants of God. 
 
 On the whole, then, we see that the Acts of the Apostles displays evidence of a well-organized 
 system of preparations, extending like a complex net-work over a great part of the world, and 
 continued through many centuries, for the manifestation of the Glory of Christ in the progress of 
 His Gospel. This History shows, that when He had ascended into Heaven, and was seated in Glory 
 at God's right hand, lie used these pre\'ious adjustments, as means and appliances for tlie advance- 
 ment of His kingdom. It shows also that He, enthroned in heavenly glorj', overruled the workings 
 of Satan against His Church, whether in external assaidt or internal discord, and made them sub- 
 servient to His glory and her welfare. It traces her progress under His favour and protection, from 
 the upper room at Jerusalem, till " the little one became a thousand, and a small one a strong nation "." 
 " Her brook became a river, and her river became a sea "," and the waters replenished the earth. 
 
 This History reveals to us Christ, not intervening immediately to subdue His enemies, but 
 giving them time for repentance ; and, if they will not repent, casting them down to the ground, 
 when they are full of confidence, as Saul was smitten at the gates of Damascus, and Herod when 
 sitting on his throne; and delivering His Church from her foes, when she seems to be on the brink 
 of destruction. Then He rescues " her soul as a bird out of the snare of the fowler " ;" " when the 
 enemy comes in like a flood, then the Spirit of the Lord lifts up a standard against him '\" 
 
 Regarded in this light, this divine Book is a blessed possession for the Church in every time of 
 her pilgrimage through this vale of tears. In it Christ sends the Holy Ghost the Comforter, to 
 breathe hope and trust and peace and courage and joy into her heart. Jesus Christ is the same 
 
 ' Cp. Hooker, Preface vi. and E. P. I. x. 1. = Acts xvi. Ifi, 17. ' Acts xxvii. li. 20. 25. 3.i, 3G. " Ecclus. xxiv. 31. 
 
 » .\cts V. 3—5. ' lb. xix. l.i. '» Ps. xlvi. 4. '* Pa. cxxiv. 7. 
 
 ^ lb. viii. 20. ' lb. xi. 2K. " Acts xxviii. 5, G. '' Isa. lix. 19. 
 
 « lb. xiii. 10—12. " lb. xi. 20; xii. 25. " Isa. Ix. 22.
 
 THE ACTS OF THE APOSTLES. 13 
 
 j'esterday, and to-day, and for over ' . lie, Avho eighteen centuries ago ascended on the clouds of 
 heaven, and took His seat on the right hand of the Majesty on High, He ever sitteth there. Ruler 
 and Lord of all. He continues, and ever wiU continue, to exercise tlie same power which this Book 
 reveals, for the manifestation of His own glory, in the advancement of His Kingdom, even till the 
 day of Judgment, when finally, and for ever. He will put all enemies under His feet. 
 
 Therefore this Book maj' be called an Epitome of History, especially of Church History. In it 
 we see the Laws, by which Christ, who is the Sovereign Lord of the World and of the Church, and 
 who is unchangeable, works : in it we see what He has done, and from it wc may infer what He 
 icill continue to do, even to the end. Thus this Divine History, if we may so speak, is also a Divine 
 Prophecy ; it projects its shadow forward from the day of the Ascension even to the day of doom. 
 It is a divine message of comfort to every true Christian, in times of private and public sorrow. 
 Reading its sacred pages with such assurances as these, we may feel a holj' confidence, that all perse- 
 cutions from without, and all perils from within the Church, will be overruled by the power of Christ, 
 and be made ministerial to the triumph of His Gospel ; that tlie gates of Hell will never prevail against 
 His Church ; that the fierceness of man ^^•ill turn to the praise of God " ; and that aU the weapons of 
 the enemy wiU recoil against those who wield them, and be made instrumental for the promotion 
 of Christ's Glory, and for the salvation of those who obey Him. 
 
 Thus the Acts of the Apostles is a precious gift from heaven ; it is the Magna Charta of Kings 
 who would reign well and prosperously, and be crowned hereafter by Christ ; it is a Manual for 
 Christian Statesmen in their glorious conflicts in public life for Christ and His Church. It is a 
 pastoral for Christian Bishops feeding Christ's Flock, and teaching others to feed it ; it is a guide 
 of the Parish-Priest in the cure of Souls, and in dispensing God's Word and Sacraments ; it is a 
 Martyrology for the Christian Confessor ; it is an Itinerary for the Christian Missionarj-, in his 
 voyages and journeys to plant the Gospel in distant lands ; it is a companion and comforter for 
 ever}' believer, in the troubles of life and in the hour of death. 
 
 With this divine Book in our hands, though our lot may be cast in days of doubt and darkness, 
 and even of rebuke and blasphemy, we need not faint and falter. The nearer Satan is, the nearer 
 Christ is ; the more fiercely Satan rages, the more gloriously will Christ conquer. As an ancient 
 Father said, ε^/γύ? μαχαίρας, iyyii<; Θίοΰ• μ€ταξν θηρίων, μβταξύ Θεοΰ ^, " AVhen near the sword, we 
 are near to God ; when in the midst of wild beasts, we are in the hand of God." 
 
 We may apply these considerations to present circumstances. 
 
 In the world as it now is we see many resemlhinces to its condition when tlie Gospel was first 
 preached. The Jews still remain scattered among all nations, and intermingling with none ; 
 ■witnesses and keepers of the Old Testament which their Fathers received ; and a standing evidence, 
 by the fulfilment of Christ's prophecies concerning them, of the truth of the New Testament, which 
 they reject. 
 
 We may also say that what the Empire of Rome was, by the vast extent of her territory in the 
 first century, that the Empire of England is in the nineteenth. One seventh part of the inhabitants 
 of the globe are subjects of the British Crown. The voice of the English Bible and the English 
 Liturgj' is heard in almost all lands. 
 
 "Wliat the language of Greece was by its wide diffusion in the first century, that the language 
 of England is now. And what the Septuagint Version of the Old Testament was then, that our 
 Authorized Aversion of the Bible is now. 
 
 It is not, indeed, a faultless Version ; nor was the Septuagint. It might be improved in some 
 particulars by means of those critical aids which Almighty God has vouchsafed to us since its first 
 publication, nearly two centuries and a half ago. But in all essential articles of saving Christian 
 doctrine it is a sure guide to heaven. It is a holy oracle of Truth, and a sacred symbol of Unity, 
 joining man to God, and connecting the present with the past, and knitting together the countless 
 myriads in almost every land who speak the English tongue, in a sacred bond of love. 
 
 It is sometimes affirmed that this Authorized Version ought to be altered. Suppose that fifty 
 persons could be found as wise, learned, holy, and catholic-minded, as Bishop Andi-ewes and his 
 coadjutors were, who framed our Authorized Version ; suppose also (hat they agreed in their 
 alterations of that Version ; yet it is certain, that the many millions who now agree in receiiing the 
 Authorized Version, would not agree in receiving their alterations of it. We shoidd indeed have then 
 an altered Version, we might have, in some respects, an improved Version ; but we should then also 
 
 • Hcb. xiii. 8 « Ps. kxii. 10 ' Ignatius ad Smyrn., 4.
 
 14 INTRODUCTION TO 
 
 see a great raridij of different and riral Versions ; and wc sliould never more have one Authorized 
 Version of IIolj' Writ. "We should lose that, — lose it for ever. And in losing it, wo should loso 
 one of our best bonds of cliarity and most .sacred symbols of unit}'. 
 
 The example of the holy Apostles, or rather of the Koly Ghost Who inspired them, may guido 
 U8 here. They knew that the Scptuagint Version, to λυΙηοΙι we have before referred as the 
 Authorized Version of the Jews, was not a faultless version. No \''ersion is perfect. For all Aversions 
 are the works of men, and no man is free from error, and no work of man is free from blemish. The 
 divine Original alone is that. But the Apostles, though they were inspired by the Holy Ghost and 
 had special gifts for translating the Old Testament, did not sit down to make a JVew Version, but 
 they iised the Old, — the Authorized A'^ersion, — the Scptuagint. True it is, they explained it, they 
 commented upon it. And we may do the same with our Authorized Version, λνίποΐι is not inferior 
 to the Scptuagint, the Version used by the Apostles. We may do so by oral and written expositions, 
 and by private Translations of jjarticular books ; and also bj^ margiiud Annotations, duly sifted and 
 approved. But let us not shake the faith, and mar the unit}', wliich bind thousands together, by 
 endangering the permanence of the English Authorized \'ersion of the Bible. 
 
 Some of the same considerations might be applied to that other bond of Christian unity 
 among Englishmen, the Book of Common Phayer. In the temper of the present times, it is too 
 much to be feared, that attempts to alter the Book of Common I'rayer would be attended with 
 danger no less than attempts to alter our Bible ; and if we should sever the bands of those two 
 anchors of Truth and Peace, Faith and Charitj', Λνβ may haply rue our infatuation, when Λνο aro 
 drifted about in a storm of strife and unbelief. 
 
 Again, in the first centurj', Almighty God had prepared the way for the Gospel by giving new 
 impulses to the powers of locomotion. The Third Empire, that of Greece, had smoothed the way 
 by sea for the rapid course of the sacred vessel of the Church ; the Fourth Empire, that of Rome, 
 had made roads for the march of the Gospel. The military Mistress of the World was a Pioneer for 
 the Prince of Peace. 
 
 A similar movement is going on now. By phj'sical discoveries and by greater mechanical 
 powers, the means of communication by sea and land have been multiplied with unexampled rapidity. 
 Space has been almost annihilated, and words travel with the speed of thought. 
 
 Probably, many who have laboured in these great works, have thought mainly of temporal enda 
 and secular advantages ; but an unseen Hand regulates them all. Tiio same Almighty Being Who 
 directs the planets in their course, and sends forth the lightning from the dark cloud, Uc also 
 creates the fervid vapour, panting in its metal prison-house, and wafts by its means the vessel across 
 the broad sea, and impels the long train upon the iron road, and makes the electric fluid to shoot 
 along the quivciing wire. And doubtless lie is making these mighty instruments to subserve 
 His own purposes in Christianizing the world. These powers themselves are God's ministers, they 
 have a holy function, an apostolic office, they are Missionaries and Evangelists of Christ. 
 
 The day is coming, indeed it is now come, —witness the facilities given by the construction of 
 Railroads for the progress of the Gospel ; — the day is coming, when the Avorld will recognize the 
 Lord's doing in all these miglity operations. And e\en now to the ear of faith they preach aloud, 
 " Prepare ye the way of the Lord ; Make straight in the desert a highway for our God '." 
 
 Yet more — as we have seen, even hindrances themselves were overruled by Christ in Apostolic 
 days for the furtherance of the Gospel. 
 
 So it is now, and so λυϊΙΙ it be always, even to the end of the world. 
 
 Christ rescued the great Apostle from his enemies, and made their malice conducive to the 
 preaching of the Gospel at Rome ; so He will make all things, however adverse, subservient to Him- 
 self. After that fierce tempest in the Mediterranean Sea, He brought St. Paul in peace along the 
 Appian Waj' to the great Capital of the world ; so after the tempest and the hurricane which in the 
 latter days will rage against His Church, He will bring her in safety and Λ -ictory to the haven 
 where she would bo. 
 
 Therefore, in reading this Book, we may raise our eyes to heaven, and look for that blessed 
 time, when Christ, who ascended into heaven, and now sitteth there, will come again in His glorious 
 Majesty, to judge the Quick and Dead. Then all the storms of this world will cease; then, will- 
 ingly or unwillingly, all things wiU be made subject to Christ ; then He will reign King of Kings, 
 and Lord of Lords ; and then they who have not failed in their duty here, but have stood firm in 
 
 ' Isa. .\1. .1.
 
 THE ACTS OF THE APOSTLES. 15 
 
 their allegiance to Him in the hour of trial, will moimt with Him in triumph, to the City of the 
 Living God. 
 
 VI. Let it, also, be remembered, that Christ is not only the King of the World, but He is also 
 its Teacher : and that what His Apostles teach, as well as what they do, is by virtue of His Authority. 
 
 Accordingly, St. Luke saj's at the beginning of the Acts of the Apostles, " The former treatise 
 have I made of all that Jesus began to do and to teach," before He was taken up into heaven. And 
 now, in this his latter treatise, he relates what Jesus continues to do and to teach, after He has 
 been taken up into heaven. 
 
 "\Ye have been considering what Christ continued to do; let us now consider what He continues 
 to teach. 
 
 When upon earth, at the commencement of His Ministry, He went up to the Mountain of 
 Beatitudes, and " when He was set. He opened His mouth and taught '." So at His Ascension, He 
 went up on High, He ascended the heights of Heaven, and when He was set down at the Right 
 Hand of God, He opened His Mouth and taught, and will ever continue to teach. He is ever 
 preaching a Sermon on the Mount, from His seat in heaven. 
 
 What the Apostles taught, as well as what they did, is to be regarded as from Him. Their 
 Miracles were the credentials of their Teaching ; thej' were like seals impressed with His royal 
 signet, and were attached to the message of the teaching which thej' delivered from Him. The 
 seals of the Miracles were displaj'ed to the Avorld, in order to avouch the message of the Doctrine ; 
 and that it might be heard and read with that awful reΛ•erence which is due to a heavenly rescript 
 from the King of Kings. 
 
 Therefore the Teaching of the Apostles, as displayed in this book — whether that Teaching was 
 conveyed in words, or embodied in practice — demands the attention of mankind in every age, as 
 being no other than the Teaching of Christ '. 
 
 Let us consider then, what this Teaching is, and whether it is represented by the Apostles as 
 coming from Christ Himself. 
 
 First in historical order is an example of Teaching htj action. It is seen in the provLsiiJU made 
 oy the Ajiostles for the continuance of their ovn\ ofEce. There, the choice of Matthias to fill the 
 place of Judas, is expressly ascribed to Jesus : " Lord, show whether of these two Thou hast 
 chosen ^" Thus the world was taught that the Apostolic ofBce was not to terminate with Christ's 
 Ministry on earth, but to be continued after it. " The lot fell upon Matthias, and he was numbered 
 with the ekrcn Ajwstles \" 
 
 Doubtless our Lord had prepared the Apostles for their ministry, in the forty days during 
 which He remained with them before His Ascension, " speaking of the things pertaining to the 
 Kingdom of God'." But b(forc His Ascension He never allowed them to preach to the Heathen, or 
 even to the Samaritans. And He commanded them not to depart from Jerusalem, until they had 
 been endued with power from on High °. 
 
 The descent of the Holy Ghost at Pentecost gave a wider range to Clii-ist's office of Teaching. 
 It was Christ who sent the Holy Ghost ^ "Behold, I send the promi.se of My Father ujjon you' ;" 
 " He shall receive of mine. He shall glorify me ° ;" " He shall bring all things to your remem- 
 brance whatsoever I have said unto you '"." 
 
 Therefore the Day of Pentecost reveals to us Christ receiving a new accession of glory, in the 
 Mission of the Comforter. The Holy Spirit comes from Him, and is the Interpreter of His will. 
 Thenceforth the teaching of Christ, which, while He was on eartli, was confined within narrow 
 limits, for a few years, became universal in place and time. It was also accompanied witli new gifts 
 and graces to those who received it, and communicated it to the world. It spake by their lips in 
 all languages ; and their hearts were fired with new zeal and courage, to preach it to the world ; and 
 they were endued \vith new powers of memory and uiulcrstanding, to comprehend and expound the 
 Scriptures, and to fly on eagles' wings as Missionaries of Christ to all parts of the Λvorld. 
 
 The Creed in which we profess our faith in Christ, is called the Creed of the Apostles ; and it 
 
 ' Matt. V. 1. 5 Acta i. 3. 
 
 2 Therefore S. Augustine well says (De Civitate Dei, vi. 2), * Luke x,\iv. -19. 
 
 " Ipsa Veritas, Deus, Dei Filius, prius per Proi)hetas, deinde per ' Acts ii. :)3. 
 se Ipsum, piistea per Aposlolot loculus." « Luke .wiv. 4!». John .w. 2G ; xvi. 7. 
 
 » Acts i. 24. 9 Juhn \\i. 14. 
 
 * lb. i. 2(1. 10 lb. siv. 20.
 
 16 
 
 INTRODUCTION TO 
 
 may •well be so named ; for ever)' article of that Creed is to be found in the preaching of the 
 Apostles as recorded in this book '. But the Apostles, who taught others, refer us to Christ as their 
 own Teacher*. He commanded us to preach unto the people; lie has poured out his Spirit upon 
 us '. He made them His " witnesses in Jerusalem, and in all Judaea, and Samaria, and unto the utter- 
 most parts of the earth ■*; " He had said unto them, " It is not ye that speak, but the Holy Ghost';" 
 and therefore one of them saj-s, " How shall Λνο escape, if we neglect so great salvation, which at the 
 first began to be spoken by the Lord, and was confirmed unto us by them that heard Ilim, God also 
 bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy 
 Ghost, according to His own will " ? " Consequently, we must look upward ; and regarding tho 
 Apostles as taught by Christ, we may trace all these Apostolic verities to the divine source and well- 
 spring of all truth, Jesus Christ. 
 
 The foundation of Christianity is a belief in the Inspiration of Holy Scripture. The public 
 reception and reading of the New Testament as true and inspired of God, is the strongest proof that 
 can be desired of its Truth and Inspiration. The "Acts of the Apostles" was so read and received, in 
 the age in which it was written ; and since it is a true and inspired historj', it is clear that the Old 
 Testament is true and divinely inspired. For Christ, speaking by His Holy Apostles, every where 
 appeals to the books of the Old Testament as the lively oracles of God. He, by their hands, sets 
 His divine seal on tho Old Testament, and delivers it to the Christian Churcli, as tho Word of God. 
 
 Another method in which Christ teaches the world by the agency of the Apostles and apostolic 
 men, in this book, is by iidcrprding the Old Testament. Speaking by tlie mouth of St. Peter in the 
 second chapter of the Acts, He enables us to understand the prophecj' of Joel, and to apply it to tho 
 eifusion of the Holy Ghost on the Day of Pentecost, as the last message of God to the world before 
 the second Coming of Christ '. 
 
 In various portions of the Acts He has given us a divine Commentary on the Psalms of David, 
 and has authorized and commanded us to apply them to Himself He bids us see in the second 
 Psalra a prophecy of the rage of the heathen, and the vain imaginations of the people, the standing 
 up of the kings of the earth, and the gathering together of the rulers against Himself. He reveals 
 to us in the sixteenth Psalm a vision of His own Death and Resurrection and Session in glory ' ; 
 He teaches us that He Himself is that Prophet who was pre-announced by Moses '"; and that God 
 had showed " by the mouth of all His Prophets that Christ should suifer "." 
 
 Ey the mouth of His martyr St. Stephen, who was full of the Holy Ghost ", Clirist Himself, 
 our heavenly Teacher, propounds to us a pattern and model for the interpretation of the Old Testa- 
 ment. He establishes the typical relation of Joseph and of Moses to Himself'^. By the mouth of 
 another Deacon, St. Philip, He appropriates to Himself the prophecy of the fifty-thii'd chapter of 
 Isaiah ", and condemns all who would wrest it from Him. By the preaching of St. Paul, in the 
 synagogue of Pisidia, He reveals Himself as foreseen by the Psalmist ", and shows by St. Paul's 
 mouth, and by that of St. James in the Council of Jerusalem, that God had pre- annoimced in the 
 Old Testament the extension of His covenant to aU nations in Christ ''. 
 
 Thus in this diA'ine book, Christ, sitting in His chair of teaching in heaven, has performed by 
 the agency of the Apostles, inspired by the Holy Ghost Whom He sent, a blessed work of Divine 
 instruction, which has enabled us to see by its glorious light the true meaning of the Old Testament. 
 He is our Expositor, He is our Commentator; He has given us, by Apostolic agency, a clue to the 
 right interpretation of its Types, and Histories, and Prophecies. He has given us in the New 
 Testament a divine interpretation of His own words which are written in the Old. He has delivered 
 to us a divine protest against that sceptical system of infidel interpretation, which is rife in the 
 present age, and whicli, with almost Titanic presumption, would shake, if it could, the foundations 
 of heaven ; and undermine the groundwork of the Genuineness and Authenticity, and Insjiiration 
 of Holy Writ; and would take away from the Church the prophecies of the Psalms, and of Isaiah, 
 — even of the Fifty- third chapter itself— and despoil her of that heavenly inheritance which she has 
 received through the hands of the Apostles from Christ Himself. 
 
 Let us consider also that we owe our kno\vledge of the Gospel itself to Christ teaching from 
 heaven. He Himself wrote nothing ; and no part of the New Testament was written by His Dis- 
 
 ' See the evidence in Humphry's Introduction to the Acts. 
 )i. xix. 
 
 = Acts X. 42. 
 
 ' lb. ii. 17. 33. Cp. Matt. x. 20. 
 
 « lb. i. 8. 
 
 » Matt. X. 20 Mark xiii. II. 
 
 <■ Heb. ii. 3, 4. 
 
 ' Acts ii. 17—21. 
 
 ' lb. iv. 25—27. 
 
 9 lb. ii. 30-35. 
 ■» lb. iii. 22. 
 " lb. iii. 18 
 
 1» Acts vi. 5. 8. 
 
 " lb. \ii. 9-44. 
 
 " lb. Tiii. :i3. 
 
 " lb. xiii. 33. 
 
 " lb. xiii. 47; X' 
 
 14.
 
 THE ACTS OF THE APOSTLES. 
 
 i: 
 
 siples while He was upon earth. None of them were tlien capable of recording Ilis words and 
 actions. They often confess in the Gospels that they did not understand His sayings, and that they 
 were hid from them '. Christ's Words had lain like dark things in their hearts, but they were 
 sunned forth into clearness by the light of the H0I3' Ghost, as the objects of creation are by the 
 risen Sun. 
 
 If we were to be limited to Christ's teaching on earth, we should not have the New Testament, 
 It was not till lie had ascended into heaven, and liad sent the Holy Ghost to teach His Apostles all 
 things, and to bring to their remembrance whatsoever He had said ', that they were qualified to 
 write what they did. And therefore St. Peter says, that they preached the Gospel unto men "with 
 the Holy Ghost sent down from heaven '. " 
 
 Thus, then, we receive the Gospel itself from the hand of Clirist in heaven. 
 
 Another important respect in which Christ teaches the world by his Apostles in this book is in 
 Church-Regimen and Polity. It is recorded as a fruit of the effusion of the Holy Ghost upon the 
 primitive Chui'ch, that " all who believed were baptized';" and "they continued stedfastly in the 
 Apostles' doctrine and fellowship, and in breaking of bread," that is, in the reception of the Holy 
 Eucharist; "and in prayers;" or (as the original expresses it), in the prayers, or public Liturgy 
 of the Church. . 
 
 Here we see reflected, as in a mirror, a divine image of Church-Communion. B3' it, Christ 
 Himself instructs us, that the Christian life in the soul is begun by Him in Baptism, and is con- 
 tinually nourished by Him in the Sacrament of the Lord's Supper ; and that they who have been 
 engrafted into His mystical Body must take care to maintain its Unity, and to cherish their own 
 spiritual life, by communicating with it in the profession of a true faith, and by the reception of the 
 means of grace in the public offices of religion. 
 
 He teaches us also in this book, that He has set apart certain persons as His Ministers, for the 
 dispensation of the Word and Sacraments ; and that thej^ who desire to receive a blessing from Him, 
 must seek for its bestowal bj' tlie agency of those whom He has authorized and commissioned to 
 convey it by that dispensation. 
 
 For example, we find in this book, that althougli He spoke to Cornelius by an Angel, He com- 
 manded him by the voice of the Angel to send for St. Peter, in order to hear the Word preached, 
 and to be received into the Church by the Ministry of man *. Similarly, though He called Saul bj' 
 His own voice from heaven, yet He commanded him to go into the city, " where it should be told 
 him what he must do "." And he sent to him Ananias, who received him into the Church by 
 baptism ', saying, " Now why tarriest thou ? Arise, and be baptized and wash away thy sins, 
 calling on the Name of the Lord '." 
 
 Here, then, and in other places. He has shown the necessity of a Christian Ministrj- ; and He 
 has also taught the Λvorld, what the due organization of that Ministry is. As we have seen. He 
 declared the coniinuifij of the Apostolic office by the election of Matthias ; and He proclaimed the 
 duty of extending it, by calling Barnabas and Paul to the Apostleship '. He constituted Elders in 
 every Church by their hands '°. He instituted by the agency of the Apostles the holy order of 
 Deacons". Thus Ho has delivered a divine exhortation from heaven to all Cliurches, to take good 
 heed to maintain the threefold Ministrj' of Bishops, Priests, and Deacons ; and to seek for His 
 faΛ■our by a right use of that Ministry in extending His Kingdom throughout the world. 
 
 All wlio desire to have the blessing of Clirist on their Missions at home and abroad, are thus 
 instructed to obtain it by the means which He has appointed for that end. 
 
 Again ; by the practice of His Holy Apostles, as twice recorded in this book '", He teaches from 
 Heaven the use and necessity of the holy rite of Confirmation. It is Christ Himself sitting in glory, 
 Avho sheds forth the full outpouring of the gift of the Holy Ghost, by the lajdng on of Apostolic 
 hands on those who have been baptized. 
 
 It cannot rightly be alleged, that Confirmation is less obligatory on Christians, because it was 
 not instituted by Christ Himself on earth. For, by reason of what Confirmation is, it could not 
 liave been instituted by Christ while on earth. Confirmation is the ai^poinfcd means for the plenary 
 eflfiision of the gift of the Holy Ghost on those who have been baptized. And that gift could not 
 
 • Mark \\. 32. Luke ii. ,1 
 ' John xiT. 26. 
 ' I Pet. i. 12. 
 ' Acts ii. 41. 
 ' lb. X. 5. 48, and xi. 14. 
 » lb. ix. 6. 
 Vol. I.— Part II. 
 
 4.Ϊ ; xviii. ΓΜ. 
 
 ' Acts ix. 18. 
 
 » lb. ixii. 16. 
 
 ' lb. xjii. 2. 
 I» lb. liv. 23. 
 " lb. vi. fi. 
 " lb. viii. 14- 
 
 17 ; lis. 6, (i.
 
 18 INTRODUCTION TO 
 
 be bestowed till after Christ's Ascension. Wliile lie was upon earth, " The Iloly Ghost," we read, 
 "was not yet given, because that Jesus Avas not yet glorified '." 
 
 The fact, that Confirmation was not instituted by Christ when on earth, is a necessary conse- 
 quence of the dignity of the gift bestowed in it ; and is not therefore a reason for its disi)aragcmcnt, 
 but for its reverent use. Let no one therefore despise Avhat was administered by the holy Apostles, 
 who were taught by Christ, and inspired by the Holy Ghost ; and what was used by them for the 
 conveyance of a gift, not of partial and temporary use, but of universal need for all men in all ages of 
 the Church, the gift of the Holy Ghost. He who despises Confirmation despises not man, but 
 God ^ lie despises not the Apostles alone, but despises Him Who said to the Apostles, " He that 
 recciveth you receiveth Me ', and He that despiseth you despiseth Me * ;" and he cannot be said to 
 love the Lord Jesus; but incurs the penalty pronounced by the Hoh^ Ghost Himself; "If any 
 man love not the Lord Jesus Christ, let him be Anathema, Marauatha '." 
 
 The administration of Confirmation is restricted to the Apostolic Office of Bishops, who arc 
 successors of the Apostles in their ordinary ministrations. It is therefore the duty of every Churcli, 
 and of every Christian, to endeavour earnestly, that the lipiscopate may be so increased, that no 
 christian soul, for which Christ shed His blood, may be defrauded of that portion of its spiritual 
 birthright which Clirist Himself designs for it in the rite of Confirmation ; and, after it, in timely 
 access to the Holy Communion. It is not to bo expected that they who are not brought to Confir- 
 mation, will be duly catechized in their duty to God, their neiglibour, and themselves. They Avill 
 grow up to man's estate -n^thout becoming healthy members of the Body of Christ. They will not 
 come to the Lord's Table. Ifis to be feared, that many of them, not receiving the means of grace 
 which are necessary for their spiritual growth, will fall into schism, indifference, unbelief, and 
 ungodliness ; and that the Church of Chri.st may sit as a Rachel weeping for her children because 
 they are not. 
 
 Again. Christ has taught us by the agency of His Apostles, what is the right mode of settling 
 Controversies in the Church. By the Convention of the Apostles and Presbyters to the Council of 
 Jerusalem, as recorded in the fifteenth chapter of the Acts of the Apostles, and by the JMission of 
 Paul and Barnabas to that Council, and by the part taken in it by St. Peter, St. James, and St. Paul, 
 Christ, Who guided them by His Spirit, declares from Heaven, that for the appeasing of religious 
 differences, men are not to resort to any one person, although he may call himself infallible, nor are 
 they to follow the wayward devices of their own jjrivate imaginations ; but that appeals arc to be 
 made to Synods of Bishops and Presbyters, invoking the aid of the Holy Ghost, and grounding their 
 decrees on Holy Scripture ; and that whatever has been settled and promulgated by them, regu- 
 lating their proceedings by these principles, and is received by the consentient voice of Christendom, 
 and takes root in the practice of the Universal Church, may be deemed to be a true exposition of 
 Scripture, and conformable to the mind of Christ. 
 
 Other things there are in the Constitution and Regimen of the Christian Church, which are 
 intimated in this book, and which may be ascribed to Christ teaching from Heaven by means of His 
 Apostles upon earth. 
 
 One of these is the sanctification of the First Day of the week, — the Christian Sunday. Doubt- 
 less it is a part of positive Divine Law, dating from the Creation, as revealed in the Old Testament, 
 that one day in seven should be hallowed ; and by that Law, the day to be hallowed is the 
 seventh day of the week. But that the seventh-day Sabbath is now abrogated, and that the first 
 day of the week is to be hallowed in its stead, can hardly be proved by any, who do not take into 
 consideration Clirist's Teaching, as embodied in the practice of the Apostles, observing as holy the 
 first day of the week, instead of the seventh. 
 
 The Acts of the Apostles supplies a necessary connecting link in this argument. There it is 
 said ' that " upon the First Day of the week, when the disciples came together to break bread," that 
 is, to receive the Holy Commimion, "Paul preached unto them." This passage is to be taken 
 together with other intimations in Holy Scripture, particularly the relation of Christ's appearances to 
 His Apostles. on this day, the day of His Resurrection', and the narrative of the sending of the 
 Holy Ghost from Heaven on this day ', and the record of Christ's revelation of Himself to St. John 
 in Patmos when in the Spirit on the Lord's Day '. And these intimations, combined with what 
 we know from other quarters of the primitive practice of Christians, wiU suffice to convince an 
 unprejudiced person, that while the sanctification of one day in seven still remains in full force, on 
 
 ' John vii. 39. • Luke x. Ifi. ' John xx. 19. 2G. 
 
 ' 1 Thess. iv. 8. ^ 1 Cor. xvi. 22. ' Acts ii. 1. 
 
 • Matt. X. 40. • Acts xx. 7. See note there, • Rev. i. 10.
 
 THE ACTS OF THE APOSTLES. 19 
 
 1(3 original foundation of positive Divine Law from the beginning, the Day to be sanctified by 
 Christians is the First Day of the week. 
 
 It may indeed be objected, that some of those conclusions are collected rather by probable infer- 
 ences, than deduced directly by demonstrative proof. But perhaps it may be replied, that our 
 moral probation in this world consists in the trial, Avhetlior we vdll attend to such probabilities as 
 these. They arc the best tests of our obedience ; they prove its sensibility ; they show, whether we are 
 actuated only by that servile fear, which docs God's bidding, when it is commanded to do so under 
 strong coercion and penal discipline ; or whether we are animated by that clear-sighted and cheerful 
 sjiirit of filial love, which divines, and almost anticipates, our heavenly Father's desires, and hastes 
 with angeHc alacrity, at the least signification of Ilis will. 
 
 These intimations therefore of the Will of Christ as to Christian Doctrine, and Church Disci- 
 pline, as displayed in the Acts of the Apostles, are of inestimable value ; they are not mere isolated 
 incidents, and historical facts, limited in their uses to any particular age or country ; they are 
 general types and divine precedents, of universal application. 
 
 The Acts of the Apostles is a concise book, and it is an inspired book. In its brief compass 
 the Holy Ghost describes the operations of Christ, acting by His Holy Apostles. It omifs many 
 things in their history which the world would desire to know ; and these omissions are eloquent 
 proofs, that the actions of the Apostles, which the Holy Spirit has not omitted, but has specially 
 selected for commemoration in this book, are of paramount importance. The omissions serve to 
 bring out in bolder relief, and in more salient prominence, the significance and value of what is no( 
 omitted, but distinctlj' set down in writing by the dictation of the Holy Spirit. The actions of the 
 Apostles — or rather, the actions of Christ operating by them — which are recorded in this book, are 
 doubtless designed to be patterns and examples for the faith and practice of the Church, in every 
 country and in every age. They are like beams of the Sun of Righteousness, drawn together and 
 concentrated in a brdiant focus, so that they may illumine the mind of the Church in every age of 
 her existence. 
 
 Therefore we need not hesitate to say, that in the Acts of the Apostles the Shepherd and Bishop 
 of our souls ', Jesus Christ, is revealed to us as sitting in His chair in His heavenly Cathedral, 
 surrounded by His Angelic Hierarchy, and delivering to all Christian Bishops and Pastors a divine 
 charge and directory, a .sjonbol of Christian Doctrine, a code of Ecclesiastical Polity, a rule of 
 Church-Disciijline, a chart of ]\Iissionary enterprise, a system of Biblical Evidences and Interpreta- 
 tion, for the perpetual instruction and regimen of every age and clime, even till He comes again, to 
 Judge the Quick and Dead. 
 
 YII. TVe may therefore derive great benefits from this contemplation. 
 
 First, the inestimable blessing of Unity. Christendom is torn asmider by schisms. Our 
 Country is distracted by strife. Surely the time is come, that we should lay to heart " the great 
 dangers we arc in by our unhappy divisions." Surel_v the hour is arrived, that we should consider 
 the grounds of our difierenccs, and meditate on the sm of strife, and on the blessedness of peace. 
 
 Among the means available for the appeasing of strife and recovery of unity, none is more 
 efficacious than this Divine Book, dictated by the Holy Spirit of Love ; in Λvhich He reveals His 
 own mission from Christ, and displays to us Christ acting and teaching by means of those who were 
 sent by Him, and inspired by the Holy Ghost. 
 
 Therefore in referring to what the Apostles taught, we are referring to Christ Himself; and all 
 who love Him may do well to remember His own words, " If j^e love Me, keep My command- 
 ments '■' ;" and " "Why call ye me Lord, Lord, and do not the things that I say "?" It cannot consist 
 with love to Christ, to slight any, even the least, indication of His will, revealed in this book by the 
 Holy Ghost. 
 
 Here is the true foundation of Apostolic Doctrine and Discipline ; it is buQt upon a Rock, 
 the Rock of Ages, Λvhich is Christ. 
 
 Let us then consider, whether in this Divine Book we may not find a path of unity, in which 
 we may walk together as Brethren toward our heavenly home. 
 
 On the one hand, they who revere the doctrinal symbols and primitive organization of the 
 Church, and desire to restore and reinvigorate them, wheresoever they are decayed, and to propagate 
 
 » 1 Pet. ii, 25. ' John xiv. 15. ' Luke vi. 4G. 
 
 D 2
 
 20 INTRODUCTION TO 
 
 ihcm wlipre lliey arc wanting, may bo invited to consider, whether, in endeavouring to attain thia 
 end, some among us may not liave placed the Church in too prominent an attitude, and in too inde- 
 pendent a position ; and whether it be not our duty, to raise our eyes, and to direct the eyes of 
 otliers upward, from the Cluireh upon earth to Jesus Clirist her Lord, acting and teaching in and 
 by her from Heaven. The Holy Ghost has taught us in this Divine Book not to rivet our minds even 
 on the Apostles themselves ' ; but to concentrate all our thoughts and aflections on Ilim Who sent 
 them, and acts by them. Let us not regard the Church as separable from Christ ; but ever think 
 on her as dopeTident on Him, and as deriving all her grace and Λ -irtuc, all her authoritj'• and power, 
 from Him alone. Let us not forget the words of the P.salmist, speaking to her, the Queen at 
 Christ's right hand, and saying " He is thy Lord God, and worship thou Him "." 
 
 On the other hand, if we are tempted to think lightlj' of the Apostolic and Primitive Chiu'ch, 
 if we arc disposed to treat with indiiforence any of the specific functions of tlie Christian ISIinistr}', 
 aiul its threefold orders, then let us pause and consider, whether we have rightly conceived the 
 question at issue ; and whether, by such a temper of mind, we ma}' not be doing grievous wrong — 
 not to meii — but to Christ; to Christ our Lord and King, our Prophet and Priest, our Saviour and 
 our Judge, seated in heavenly glory and majesty at God's right hand ; to Christ, vouchsafing to 
 send "His Holy Spirit from Heaven to teach His Apostles, and to guide them into all Truth';" 
 and whether we may not be guilty of disobeying Him, and of sinning against the Holy Ghost. 
 
 To think less of men, and to think more of God ; to lift up our eyes from the Cluirch Militant 
 on earth, to her Lord and Head triumphant in heaven, — this is what the Holy Ghost teaches us in 
 the Acts of the Apostles. Therefore it is, that He annexed it as a second volume to St. Luke's 
 Gospel, and joined both together in one work ; revealing in the former, Christ acting and teaching 
 on earth, and in the latter, Christ acting and teaching in heaven. The Acts of the Apostles is the 
 Gospel of Jesus Christ, now reigning in glory. 
 
 VIII. The Notes, which are contained in the present Volume, have been written with such 
 persuasions as these. 
 
 They have also been dictated by a belief, that the design of this sacred Book has scarcely 
 received the attention which it claims, and which, if duly bestowed upon it, would do much to 
 settle the controversies of Christendom, and to advance the progress of the Gospel ; and that the 
 nearer the end of earthly things approaches, the greater its uses will be. 
 
 Accordingly, the Plan of the Book has been dwelt upon at large in the present Introduction. 
 
 The writer of these Notes cannot quit this subject, without an expression of thankfulness to 
 Almighty God, that He has preserved in England a Church, which has not disqualified herself for 
 interpreting the Acts of the Apostles. 
 
 One of the most painful feelings arising in the mind, from the pei'usal of interpretations of the 
 Acts of the Apostles by learned members of those religious Communions, which have departed from 
 the rule of 'primitive Chi'istian Doctrine and Discipline, is caused by distortions or disparagements 
 of the Apostolic precedents recorded in this Book, and received and followed by the ancient 
 Church. 
 
 By a dereliction of those Apostolic precedents, those Communions have disabled themselves for 
 expounding the Acts of the Apostles. They cannot interpret this Book aright, without, at the same 
 time, pronouncing a sentence of condemnation on themselves ; and, from the infirmity of human 
 nature, it is hardly to be expected, that they should be willing to censure their own principles. 
 
 The student of Scripture may need to be cautioned against those interpretations ; and still more 
 should he be on his guard against those expositions, which are blemished by sceptical strictures on the 
 History of the Acta, as well as by perver.sion of its teaching in matters of Christian Doctrine and 
 Discipline, and by imputations of errors to those Saints and Martyrs, who were inspired by the Holy 
 Ghost ■*. For this reason also, the English student of Holj^ Scripture, while he thankfully avails himself 
 of all the aids — critical, philological, historical, and antiquarian — which the erudition of Germany has 
 richly furnished, — may well be thankful to the Great Head of the Church, that the principles of the 
 English Reformation were not innovating, but preservative, not revolutionary, but restoi-ative ; and 
 that God has raised up Expositors in England, inferior to none in wisdom and learning, and has 
 
 * See above, p. 0. * For a specimen of this, tlie Reader may refer to the notes on 
 
 ' Ps. xlv. 12. the speech of St. Stephen, Acts vii. 
 
 ' John xvi. Ι'ό,
 
 THE ACTS OF THE APOSTLES. 21 
 
 placed them on a sacred vantage-ground of sound Exposition, by the principles and constitution of 
 the Church, to which they have the happiness to belong. 
 
 IX. The details of the personal history of the Author of this Book will be found in the Intro- 
 duction to his Gospel ; and in the Chronological Table prefixed to this Book. The Acts of the 
 Apostles, which brings the history of St. Paul down to the end of his first imprisonment at 
 Kome, cannot have been completed before a.d. 63. It was probably published at Ilome at that 
 time. 
 
 X. For the reasons stated above, the Acts of the Apostles, which has sometimes been regarded 
 merely as an appendage to the Four Gospels, but which holds an unique and independent place in 
 the New Testament, forms a separate Part in the present edition. 
 
 In the Text of this Edition, moi-e deviations from the Tcxtm Receptus will be found, than, 
 within the same compass, in the Edition of the Gospels. This is due to the fact, that there are 
 manjr more discrepancies in the Manuscripts ' of this Book, than of them, or of almost any other 
 Book of the New Testament. 
 
 The reader, however, will feel satisfaction in observing, that scarcely any of these variations 
 affect the sense, in any perceptible degree ; and that none in any respect touches the substance of 
 any Christian Doctrine *. And he may thence derive an assurance, that while the collation of the 
 vast variety of Manuscripts of the New Testament, which are derived from all parts of the world, 
 serves to establish immoveably the integrity of the Text of the Inspii'ed Λ'^οίηηιε, and to confirm the 
 Truth of the Gospel ; not one of that countless multitude has been found to invalidate in the least 
 degree any historical fact, or any doctrinal article, on which the Christian Religion is founded, and 
 our hope of salvation rests. 
 
 ' Particularly MS. D, i. e. the Codex Bezse or Cambridge discrepancies may be seen in Eichhorn'a Einleitung in d. N. T. 
 
 Manuscript, on which see Bp. Middleioit*» Remarks, Appendix ii. p. 87 ; Kuiuoel, Prolegomena, § 2. 
 
 to his Work on the Greek Article, pp. (!49 — 6(19. Bornemann's ^ Except, perhaps. Acts xx. 18, and the question there is 
 
 edition of the Acts is based upon that MS. Some of its principal rather one of language than of substance.
 
 CHRONOLOGICAL SYNOPSIS 
 
 OF THE 
 
 EVENTS EELATED IN THE ACTS OF THE APOSTLES '. 
 
 In the examination of this subject the following propositions are presented to the reader's notice. 
 
 1. The common era — Anno Domini — begins ahoMtfoio• years too late. (See above on Matt. ii. 20.) 
 
 2. Our Blessed Lord's ministry, which began when lie was thirty years of age (see on Luke iii. 
 23), and which seems to have lasted three years and a /la If (see on John v. 1), and which terminated 
 at a Passover, commenced probably in the Autumn of α.ί). 26, and ended at the Passover in Λ.ΐ). 30. 
 (See on John i. 14, and vii. 2 ; and cj). Africaniis, Chronogr. Routh, II. S. ii. 187 — 190. Clinton, 
 Fasti Kom. p. 14.) 
 
 3. Our Blessed Lord and Saviour was crucified on the 15th of Nisan, Λ.η. 30 ; and His Resur- 
 rection was on the l~th of Nisan of that year ; and the Ascension was fortj' days afterwards ; and the 
 Day of Pentecost on which the Holy Spirit descended, was on a Simday, the Seventh Lord's Day 
 after that on which He rose from. the Dead. (See on Acts ii. 1.) 
 
 4. The only date in the history of the Acts of the Apostles which can be fixed with absolute 
 certainty, is that of the death of Herod Agrippa at Ca3sarea, described in Acts xii. 20 — 22 ; and the 
 determination of other points in the Chronology of the earlier portion of the Acts depends mainly on 
 the date of this event. 
 
 Herod Agrippa was made King of Judcca and Samaria by the Emperor Claudius on his acces- 
 sion {Josephus, Ant. xix. 8. 2), which took place early in the )'ear a.d. 41 (his predecessor, Caligula, 
 having been murdered on the 24th of January in that year), and Agrippa died soon after the 
 completion of the third year of his reign (Bell. Jud. ii. 11. 6). His deatli therefore took place a.d. 
 44; and it appears from the Acts that it was after a Passover (xii. 3). 
 
 Besides, Joscphus informs us (Ant. xxiii. 6. 10) that Herod Agrippa had been appointed by the 
 predecessor of Claudius, Caligula, to the Tetrarchies of Pliilip and Lysanias, soon after his accession, 
 which was in the month of March, a.d. 37 {Dio, Iviii. 639. Basnage, Annales i. p. 458. Clinton, 
 F. R. p. 28). And it is stated by Josephus (Ant. xix. 8. 2) that Herod Agrippa died in the seventh 
 year of his government, dating from that appointment by Caligula, early in a.d. 37. And thus 
 we are brought again to a.d. 44, as the year of Herod's death. 
 
 5. Thus we have two limits in the liistory of tlie Acts, an anterior limit, or terminus a quo, in our 
 Lord's Ascension and the descent of the Holy Spirit in the Spring of a.d. 30 ; and a posterior limit, 
 or terminus ad quern, in the Spring or Summer of a.d. 44, the date of Herod's death. And in this 
 interval οι fourteen years are to be arranged the events recorded in the first tu-elve chapters of the Acts 
 of the Apostles. 
 
 6. Another note of time is furnished by notices in the history of St. Paul, as narrated by himself 
 in the first and second chapters of his Epistle to the Galatians. 
 
 In order to show that his preaching was not derived from }nen, but by revelation from Christ 
 Himself, he there relates (Gal. i. 17) that he had no intercourse with the other Apostles, which 
 could have imparted to him the knowledge he possessed ; and that it was not tiU three years after 
 his Conversion that he went up to Jerusalem from Damascus to see Peter, and that he remained 
 there only fifteen daj's, and thence went into Syria and Cilicia (Gal. i. 17 — 21). 
 
 He adds, that fourteen years afterwards he went again up to Jerusalem with Barnabas, and took 
 Titus with him. 
 
 ' The principal works on this subject are those of Josephtis, those of Anger, A. de temporum in Actis ratione, Lips. 1833; 
 
 Eusebiui, Hist. Eccles. and Chronicon (Venet. 2 vols. 4to. 1«18), Biris, Greswell, Lewin, Conybeare, and Howson, Winer ; B. W 
 
 Prosper Aquilanus, Chromcon (R&sf&m, l^m), Bishop Pearson, B. Art. Paulus j Clinton's Fasti Romani, Oxford, lti45; and 
 
 Titlemont, Basnage, Lardner, and Paleij, specified in the List Wieseler, Chronologie des Apostolischeu Zeitalters, Gotting. 
 
 of Authors prefixed to this volume; and in more recent times, 1848.
 
 CUKONOLOGICAL SYNOPSIS. 23 
 
 It has been doubted, whether these foiirfeen years arc to be dated from his conversion, or from 
 the expiration of the three years mentioned pre\-iously in Gah i. 18. 
 
 It seems most probable that the fourteen years are to be dated from the short ^4sit to Jerusalem, 
 and the journey thence to Tarsus at the end of those three years. For it is observable that in Gal. 
 i. 18, the Apostle says, εττείτα, μετά ίτη τρία, i.e. then, after three years from my conversion. But 
 in Gal. ii. 1, he says, eneira, δια Ζβκατΐσσάρων erSiv, ττάΧιν άνίβην, i.e. then, having passed 
 through an interval of fourteen years, from the last-named date, / tcent up again to Jerusalem '. 
 
 This visit was most probably the same as that described in Acts xv. 2 — 22, when St. Paul was 
 sent from Antioch to the Couxcil of Jerusalem. It is true that St. Paul had been at Jerusalem 
 some little time before that visit; but he had only gone to the Elders with alms (xi. 30; xii. 25), 
 and he had no occasion to refer to this visit, in his EpLstle to the Galatians. Besides, he saye that 
 in the visit which he is mentioning in his Ejjistle to the Galatians, he had recounted to the Apostles 
 what he had been preaching to the Gentiles (Gal. ii. 2). But such an assertion as that is wholly 
 inapplicable to the short visit mentioned in Acts xi. 30 ; xii. 25, on which he went up with alms to 
 Jerusalem, and when he had not as yet been even ordained to preach to the Gentiles '. (See Note on 
 Acts xiii. 1, 2 ; cp. Bede in Act. xv. Davidson, ii. 112 — 122. Howson, i. p. 539 — 547.) 
 
 But in writing to the Galatians, concerning his intercourse with the other Apostles, he could 
 not omit to notice the \is,it, which he made soon afterwards to Jerusalem, namely, that described in 
 Acts XV. 2 — 22, when he went up to the Apostles and Elders assembled in Council there, to discuss 
 a question in which St. Paid had a personal and official concern. Hence it would seem, that the 
 CouxxiL of Jerlsalem was held about seventeen years after the Conversion of St. Paul. 
 
 This conclusion cannot be regarded as more than an approximation to the truth ; because it 
 depends on the two passages above cited, where St. Paul speaks of years, which may be either com- 
 plete years, or only, according to the Jewish method of reckoning, current years. 
 
 7. Another chronological clue seems to be supplied by the mention of the circumstances of St. 
 Pa id's escape from Damascus after his Conversion (ix. 25). It appears from 2 Cor. xi. 32, 33, where 
 St. Paul himself is describing that escape, that the city of Damascus had then fallen into the hands 
 of Aretas, King of part of Arabia Petrnea, who had appointed an Ethnarch there. 
 
 In looking for a season when such a remarkable incident was Likely to have occurred, we find 
 none more probable than that in which Aretas had defeated the forces of Herod Antipas, to whom 
 he had long been hostile, on account of Herod's iU-treatmcnt of his daughter, whom he had aban- 
 doned for Herodias. {Joseph. Ant. xviii. 5. 1. Matt. xiv. 1 — 13.) Herod Antipas being defeated 
 (late in a.d. 36), appealed for succour to the Emperor Tiberius, who commanded Vitellius, then Pre- 
 sident of Syria, to declare war against Aretas. (Joseph. Ant. xviii. 5. 1.) But soon after, Tiberius 
 died (March, a.d. 37) ; and Vitellius drew off his forces, and went to Pome. (See notes below on 
 ix. 2 and 24.) 
 
 It seems probable, that Aretas aA'ailed himself of the favourable opportunity thus presented for 
 occupying the city of Damascus. This occupation would be only of short duration. Caligula inter- 
 fered in the aSairs of Arabia, in the second year of his reign (Dio, lix. 9), and would hardlj' have 
 allowed Aretas to retain what he had usurped. If these calculations are just, the date of St. Paul's 
 Conversion would be a. υ. 34. 
 
 It maj' be rcmarkinl, that the Jews do not seem to have had the same power of persecuting the 
 Christians at Damascus when St. Paul escaped from that city, as they had when he came down from 
 Jerusalem with a commission from the High Priest. (Acts ix. 1 — 14 ; xxvi. 11.) But now the Jews 
 lie in wait for him, and endeavour to destroy him by the permission and agencj' of the Ethnarch of 
 Aretas. (Acts ix. 23. 2 Cor. xi. 32.) The occupation of Damascus by Aretas seems therefore to 
 have been after his Conversion. 
 
 8. Another note of time may be derived from Acts ix. 31, where it is related that "all the 
 Chiu'chcs in Judaea, and Galileo, and Samaria had rest, and walking in the fear of the Lord and 
 the comfort of the Holy Ghost were midtiplied." The Christians had notliing to fear at that 
 time from the JRomans. Their persecutions were from the Jeus ; and if the Churches had rest, it 
 
 ' Bishop Pearson, indeed, infers, p. 370, that the «τίΐτα (in first eireiro, which specities the end of the three years ; and so it 
 
 Gal. ii. 1) must be deduced from the conversion, and not from the seems the third eirtiTo ib to be dated from the second, 
 
 end of the three years, because another ίπιιτα intervenes in i. 21. ^ Bede says in Act. xiii., " Videtur Paulus xiii" post Domini 
 
 But perhaps this circumstance may be rather alleged as an argu. passionem anno .\postolatum cum Barnaba accepisse, xiv'° autem 
 
 nient in favour of what is said above. For it is evident that the anno ad Gentium magisterium profectus est. Nee Historia Eccle- 
 
 second tirtiTo in i. 21, which introduces the visit of fifteen days siastica repugnat, docens .\postoli3 esso praeceptum ut duodecim 
 
 to Jerusalem, and the journey thence to Tai^us, is dated from the annis prtedicarent in Judeea."
 
 24 CHRONOLOGICAL SYNOPSIS. 
 
 was not to be ascribed to any cessation of desire, but to a suspension of power or opportunity on the 
 part of the Jews to persecute them. 
 
 It has boon suggested by Basuatjc, ad a.d. 40, Lnnlnrr (i. 55 ; iii. 252), and others (see Note 
 on Acts ix. 31), that this "rest of the Churcltcs " was due to the alarm in which the Jews themselves 
 were, on account of the command given by the Emperor Caligula, to the President of Syria, 
 Pctronius, in a.d. 39, to set up the Imperial Statue in the Temple at Jerusalem. [Joseph. Bell. Jud. 
 ii. 10. 1. Ant. xviii. 8. 2. ΓΙιΊΙο, Logat. 31. Εαπώ. ii. 5.) 
 
 It was not till the death of Caligula and the accession of Claudius, 2 1th Jan. a.d. 41, that the 
 Jews were relieved from this panic. And soon after that, Herod Agri2)pa, the person who had 
 showed his zeal for the Jews by interceding with Caligula for a revocation of this command {Joseph. 
 Ant. xviii. 8. 7. Philo, Leg. 35), " stretched forth his hands to vex certain of the Chttrcli, and killed 
 James the brotlier of John with the sword ; and because he saw it pleased the Jews, he proceeded to take 
 Peter also." (Acts xii. 1.) 
 
 This Jlest of the Churches cannot have commenced till after St. Paul's visit to Jerusalem, for 
 then a persecution was going on, to which he was exposed. (Acts ix. 26—31.) Besides, Λvhcu Paul 
 came to Jerusalem, Peter was there ; but during the rest, Peter was absent from Jerusalem on a 
 Missionary Tour. (Acts ix. 31 — 43; cp. Lardner, iii. 253.) 
 
 9. Certain other notes of duration are set down in the Acts (viz.) : — 
 
 (1) After St. Paul's first visit of fifteen days to Jerusalem and his journey to Cilicia (Gal. i. 18 
 — 21. Acts ix. 30 ; xi. 25), and his intercourse with Barnabas, who brought him from Tarsus to 
 Antioch, he remains Λvith Barnabas a whole year at Antioch, Avhcre the Disciples are first called 
 Christians (xi. 25—27). 
 
 (2) Paul and Barnabas, after their first Missionary Journey in Asia, returned to Antioch, and 
 tarried no small time there (βίέτρφον χρόνον ουκ oXiyov) with the Disciples (xiv. 28). 
 
 (3) After their return from the Council of Jerusalem to Antioch they again tarried there (δι- 
 έτριβον, XV. 35). 
 
 (4) St. Paul, in his second Missionary Journey, came through Asia Minor and Macedonia into 
 Achaia (Acts xvi. xvii.), and remained at Corinth a year and 6'i.c months {βκάθισε eviavrov καΐ μ.Ίμ•α<; 
 'έξ, xviii. 11). 
 
 (5) From Cenchreae, the eastern port of Corinth, he set sail for Ephesus, where he remained only 
 a short time, being desirous of being at Jerusalem for the feast (xviii. 19 — 21), probably Pentecost. 
 
 (6) After a short visit to Jerusalem he returned to Ejjhesus, and spent there three years (xx. 31). 
 
 (7) After these three years he went again to Macedonia (xx. 1), and came into Hellas, and 
 spent there tliree months (xx. 3). 
 
 He then went back through Macedonia, came to Philippi (xx. G), where he spent Easter, and 
 passed by Troas (xx. 6 — 12) and Miletus (xx. 15) to Cajsarca and to Jerusalem ; where he had not 
 been for several years (St' ε'τώι/ TrXeiovwi•, xxiv. 17), and Λvhcrc he had desired to be at the feast of 
 Pentecost. 
 
 (8) He was arrested in the Temple at Jerusalem by the Jews, and was sent by Claudius Lysias 
 for safety to Ccesarea ; and he was detained there in " custodia libera" two years by Felix, who (xxiv. 
 27) had been governor for many years (e/e -ποΧλών ετών, xxiv. 10), and is succeeded in the procu- 
 ratorship by Fcstus, who sends St. Paul by sea toward Pome. 
 
 (9) After his shipwreck in the IMediterranean, St. Paul remains during the winter at Malta ; 
 and after three months he sets sail again " in a shij) which had wintered in the island " (xxviii. 11). 
 
 (10) He remained at Rome two whole years (Sieriav οΚην, xxviii. 30). 
 
 (11) It is evident from St. Lidce's narrative that St. Paul arrived at Rome in the Spring of the 
 year after the succession of Festus to the Procuratorship in the Room of Felix ; 
 
 What year was that ? 
 
 (1) FeHx was Procur.,tor of Judeea in a.d. 52 ' ; and he had been many years (eic ττολλωι; ετών) 
 Procurator, when Paul pleaded before him at Cocsarea. (Acts xxiv. 10.) 
 
 (2) Felix, when recalled, was saved from the punishment due to his misgovernment by the 
 
 ' It is said by TVieseler, p. C7, and o(hers, that Fclis was not long before, the appointment of Agrippa to the tetrarchy of 
 appointed by Claudius in the thirteenth year of his reign, i.e. PhiUp ; which took place early in a.d. 53. The appointment of 
 after Jan. 24, a.d. 53; and this is inferred by him from Josephus, Feli.^ is placed still earlier by Tacitus, Ann. xii. 54, " Pallas jam- 
 Ant. XX. 7. I, δωδί'ίίατοΓ €Tos ^δτ; 4κιτΚηρωκώ$. But Josephus pridem judseae impositus." Eusebius (Chron. ii. p. 271) assigns 
 applies these words to the appointment of Agrippa, and not of it to the eleventh year of Claudius, i. e. a.d. 51. Clinton (Fasti 
 Felix. It appears from that passage, and from Bell. Jud. ii. 12. Rom. pji. 31— 3G) is in favour of an earlier date than a.d. 52, for 
 8, that Felix was appointed Procurator before, though probably the appoiutment of FeUx.
 
 CHRONOLOGICAL SYNOPSIS. 25 
 
 influence of his brother ΓαΙΙαί with the Emperor Nero. {Joseph. Ant. xx. 8, 9.) Pallas teas put to 
 death by Nero a.d. 62. {Tacit. Ann. xiv. 65.) Therefore Felix must have ceased to be Procurator, 
 and Festus must have been appointed to succeed him, some time before that date. 
 
 (3) St. Paul, when brought a prisoner to Rome, was delivered into the charge of the prefect of 
 the praetorian guard (τω στρατοττεδάρχ»?, Acts xxviii. 16). It seems then that there was only one 
 prefect• at that time. But after the death of Burrhus, who was prefect till February, a.d. 62, when 
 he died {Tacit. Ann. xiv. 51. Clinton, F. R. p. 44. IFieseter, p. 8-3), there were tivo prefects. See 
 Bp. Pearson, ii. 389, and Wieseler, p. 86. Thei'efore it is probable that St. Paid came to Rome 
 before March a.d. 62. 
 
 (4) Josephus relates (Ant. xx. 8. 11), that a dispute arose between the Jews and Festus the Pro- 
 curator, and that they sent a deputation to Rome, where their cause was favoured by Popprca, the 
 wife of Nero. Tliis could not have been before a.d. 62, when Poppaca became his wife. {Tacit. Ann. 
 xiv. 49. Sueion. Ner. 35.) But some time must have elapsed after the appointment of Festus, before 
 the disjjute could have arisen, and the deputation have proceeded to Rome and have gained the 
 favourable notice of Poppiea. 
 
 (5) Josephus also states (Vit. 3) that he himself went to Rome to intercede for some Jewish 
 Priests whom Felix had sent there be/ore his removal from the procuratorship. Josephus arrived at 
 Rome a.d. 03 (Vit. 1). From his narrative it appears that they had been some time in detention 
 at Rome, and that he engaged the interest of Pojjpica in their favour. 
 
 (6) Eusebius says (H. E. ii. 23) that James, the Bishop of Jerusalem, was martyred by the Jews 
 at Jerusalem, because they were disappoiuted by the escape of St. Paid from their hands. The 
 martjTdom of St. James took place at the Passover, a.d. 62. {Euseb. ii. 23. Joseph. Ant. xs. 9. 1.) 
 It appears that Festus the Procurator had recently died, and that his successor had not arrived ; and 
 that Ananus the High Priest, who was a Sadducee, and of a cruel temper, and his adherents, took 
 advantage of this interval to destroy St. James and others. {Euseb. ii. 22, and ii. 23, where see 
 Vales. Joseph. Ant. xx. 9. 1.) St. Paul's arrival at Rome would therefore have been before — but 
 not long before — that time. 
 
 (7) On the whole, therefore, it seems most probable that Festus succeeded Felix in the Spring 
 or Summer of a.d. 60, and that St. Paul's arrival at Rome is to be placed in the Spring of a.d. 61, 
 and that he remained at Rome till the Spring of a.d. 63. Lardner (iii. 279) says, " Paid came to 
 Jerusalem at the Feast of Pentecost, a.d. 58, and was sent away to Rome at the end of a.d. 60," 
 and he is followed by Wieseler, 66 — 80. Winer, R. W. B. i. p. 368. Birlis, Horaj Apostolicse, pp. 
 167—182. Howson, ii. 669—672. Haekett, p. 15 ; and see also Vales, in Euseb. ii. 23. ' 
 
 From the above premises we arrive at the results, which may be arranged as probable in the 
 following Chronological Table. 
 
 Vou I.— Part U.
 
 26 CHRONOLOGICAL SYNOPSIS 
 
 CHRONOLOGICAL TABLE. 
 
 A.n, 
 
 
 30. 
 
 
 Bi- 
 
 ■32, 
 
 as. 
 
 
 The Crucifixion of Christ at the Passover. 
 His Ascension, forty days after His Resurrection. 
 
 The Descent of the Holy Spirit at the Feast of Pentecost, fifty days after the Passover. 
 The Events described in Chapters iii. — vi. of the Acts of the Apostles. 
 St. Stephen's ^lartyrdom (Acts vii.). Saul was then a young man, veavia•; (vii. 58). 
 St. Philip's Missionary Journey (Acts viii. 5 — 40). 
 St. Peter and St. John at Samaria. Simon !Magus (Acts viii. 14 — 24). 
 34. Saiil's Conversion (Acts ix. 1 — 25) : cp. Eitsch. II. E. ii. 1 ; and see note below on 1 Tim. 
 
 i. 13. 
 Saul retires to Arabia (Gal. i. 17). 
 
 36. Pontius Pilate is recalled from his procuratorship in Judoca (Joseph. Ant. xviii. 4. 2). 
 Damascus occupied by Aretas, who appoints an Ethnarch there. 
 
 37. ' After ma»!/ days ' (ix. 23), Saul escapes from Damascus. 
 
 Goes up to Jerusalem ; where he remains fifteen days, and sees Peter and John (Gal. i. 18, 
 19. Acts ix. 26, 27) ; and 
 
 Disputes with the Grecians ; 
 
 Saul is sent to Tarsus (ix. 30). 
 
 The Emperor Tiberius dies 10th March ; 
 
 Caligula succeeds. 
 38—41. " Rest of the Churches " (Acts ix. 31). 
 
 St. Peter's Missionary Journey (ix. 32 — 43). 
 
 He tarries at Joppa many days (ix. 43). 
 
 Conversion of Cornelius (Acts x. 1 — 48). 
 41. The Emperor Caligida dies 24th January, and is succeeded by Claudius. 
 
 43. Euodius, first Bishop of Antioch [Etiseb. Chron. ii. p. 269. Clinton, F. R. App. ii. p. 548). 
 The Disciples called Christians at Antioch (Acts xi. 26). 
 
 44. The Apostle St. James, the brother of John, is killed with the sword (Acts xii. 2), and 
 
 St. Peter is imprisoned, by Herod Agrippa, before Easter (xii. 4). Peter is delivered; and 
 
 Herod is smitten by an Angel, and dies at Cicsarea (xii. 23). 
 
 St. Peter retires from Jerusalem (xii. 17). 
 
 Saul and Barnabas, having been deputed by the Christians at Antioch (xi. 27 — 30) to 
 bring supplies to the Brethren in Judaea, on account of the anticipation of the famine 
 foretold by Agabus, which " came to pass in the reign of Claudius Coesar" (xi. 28), 
 i. e. after January, a.d. 41, return from Jerusalem to Antioch, with John Mark, who 
 was connected with Peter (xii. 12), and with Barnabas. (See on xv. 39.) 
 
 45. The Ordination of Saul and Barnabas, at Antioch, to the Apostlcship of the Gentiles. (See 
 
 on xiii. 1.) 
 Saul is henceforth called Paul. (See Acts xiii. 9.) St. Paul's " Visions and Revelations of 
 
 the Lord " seem to have been vouchsafed to him about this time. (See on 2 Cor. xiL 
 
 2, 3.) 
 Their first Missionary Journey to Cyprus (Paphos), and Pisidia, and Perga in Pamphylia 
 
 (xiii. 4 — 13), whence Mark returns to Jerusalem. They visit Antioch of Pisidia, 
 
 Iconium, Lystra ; come to Perga and Pamphj'lia, and thence return to the place 
 
 of their ordination, Antioch ; where they remain a considerable time with the disciples 
 
 (Acts xiv. 26—28). 
 49. A controversy arises at Antioch concerning the obligation of the Ceremonial Law (xv. 1, 2). 
 
 Paul and Barnabas, and some others, are deputed to go from Antioch to Jerusalem, " to 
 
 the Apostles and Elders," concerning this matter (xv. 2, 3).
 
 CHROXOLOGICAL SYNOPSIS. 27 
 
 A.V. 
 
 50, 51. Council of Jerusalem (xv. 6 — 29). 
 
 Paul and Barnabas return to Antioch ; where they remain some time (xv. 35, 36). 
 
 St. Peter is rebuked by St. Paul (Gal. ii. 11—13). 
 
 The τΓαροξυσμο<; (Acts χλ". 39), and separation of Paul and Barnabas. 
 
 Paul takes Silas (xv. 40) on his second Missionary Journey, and afterwards Timothy also at 
 
 Lystra (xvi. 1). 
 52—54. St. Paul passes through Phrygia and Galatia to Troas (xvi. 6. 8). Thence crosses over to 
 
 Philippi (x\a. 12), and Thessalonica (xvii. 1), and Beroea (xvii. 10) ; thence to Athena 
 
 (χ\-ϋ. 15). 
 St. Paul comes to Corinth, where he spends a year and six months (xviii. 1. 11). 
 Aquila and Priscilla come to Corinth. 
 T/ie tico Epistks to the Thessalonians. See below the Introduction to those Epistles, p. 1, 2, 
 
 and p. 25. 
 Ejnstle to the Galatians written probably about this time from Corinth. See below the 
 
 Introduction to that Epistle, pp. 36—41. 
 St. Paul sets sail from Cenchreie in the Spring for Ephesus, on his way to Jerusalem, for 
 
 the feast, probably Pentecost (x\-iu. 18, 19). 
 The Emperor Claudius dies (13th October a.d. 57), and Nero succeeds. 
 After a short Aisit at Jerusalem (xviii. 21), 
 St. Paul returns by way of Antioch, where he spends some time (xviii. 22), and through 
 
 Gahtia and Phrygia, where he confirms all the disciples (xviii. 23), and by the upper 
 
 regions of Asia Minor (xix. 1) to Ephesus ; where he spends three years (xx. 31) — three 
 
 months in the Synagogue, and two years in the School of T)Tannu3 (xix. S — 10). 
 
 57. First Epistle to the Corinthians. See below Introduction to that Epistle, pp. 75 — 77. 
 St. Paul, after three years' stay at Ephesus, quits it for Macedonia (xx. 1). 
 Second Epistle to the Corinthians. See Introduction to that Epistle, p. 143. 
 
 Comes into Hellas ; and spends three months there (xx. 3). 
 
 58. Epistle to the Romans, written at Corinth or Cenchreoo. See Introduction to it, p. 203. 
 St. Paul returns to Macedonia in the Spring, and arrives at Philippi for Easter (xx. 6). 
 Passes over to Troas (xx. 6). Touches at MQetus, where he bids farewell to the Presbyters 
 
 of Ephesus, and gives them an Apostolic charge (xx .17) ; and Tyre (xxi. 3), and lands 
 
 at Csesarea (xxi. 8). 
 Comes to Jerusalem, afier several years (xxiv. 17), for the Feast of Pentecost (xx. 16; 
 
 xxi. 17). 
 St. Paul is arrested at Jerusalem in the Temple (xxi. 28). 
 Is convej'ed to Caesarea (xxiii. 23 — 33). 
 58 — 60. Eemains two years in detention at Cwsarea (xxiv. 27). 
 
 Is sent by Festus, in the Autimin of a.d. 60, by sea toward Rome (xxvii. 1). 
 "Winters at Malta (xxviu. 11). 
 
 61. Spring : arrives at Rome. 
 
 62. Martyrdom of St. James the Bishop of Jerusalem, at the Passover. 
 
 62, 63. St. Paul is at Rome, where he writes the Epistles to the Ephesians, Colosstans (see Introduc• 
 tion to Ephesians, p. 269), and to Philemon, in which he calls himself "Paul the 
 aged " (Philem. 9. See above on a.d. 33), and that to the Philippians, at the close of 
 his imprisonment a.d. 63. 
 
 Is detained at Rome for "two whole years," till the Spring of a.d. 63 (xxviii. 30) ; where 
 the History of the " Acts of the Apostles " concludes : cp. Euseh. ii. 22. 
 
 For a continuation of the Apostolic History, see the Chronological Tables prefixed to St. 
 Paul's Epistles, and the Introduction to the Epistles to Timothy, pp. 416 — 424, and the 
 Chronological Table prefixed to the General Epistles. 
 
 S<j
 
 28 
 
 CHRONOLOGICAL SYNOrSiS. 
 
 Λ Table of the Contemporary Chronology of the Emperors of Rome, the Presidents of Syria, the 
 Procurators of Jiidcea, und the Uii/k Priests of Jerusalem '. 
 
 30. 
 34. 
 
 3G. 
 37. 
 
 39. 
 41. 
 42. 
 
 43. 
 44. 
 45. 
 
 40. 
 
 47. 
 
 48. 
 49. 
 
 EMl-EROK. 
 
 Tiberius, sinco 
 14, Aug. 19. 
 
 C'ali(;ula succeeds 
 Marcli 1ϋ. 
 
 Claudius succeeds 
 Jan. 24. 
 
 PRESIDENT OF SYRIA. 
 
 Vitellius {Joseph. Ant. 
 xviii. 4. 4. 2Vici7. Ann. 
 vi. 27). 
 
 Petronius {Joseph. Ant. 
 xviii. 8. 2). 
 
 Vibius JIarsus (Ant. xi.\. 
 6. 4). 
 
 C. Cassius Longinus (Ant. 
 XX. 1. 1). 
 
 PROCUR.\TOn OF JUO.^A. 
 
 Pontius Pilate from a.d. 26 or 27 
 {Jos. Ant. xviii. 4. 2). 
 
 Pontius Pilate recalled {Jos. Ant. 
 xviii. 4. 2). 
 
 Herod Agrippa, King of Judiea. 
 
 HIGU PRIEST. 
 
 Caiapbas, since a.d. 25. 
 
 Caiapbas removed by Vitel- 
 lius. 
 
 Jonatban, son of Ananus 
 {Jos. Ant. xviii. 4. 3). 
 
 Tbcophilus, son of Ananus 
 {Jos. Ant. xviii. 5. 3). 
 
 Cuspius Fadus (Ant. xii. 11.2; 
 XX. 5. 1). 
 
 Herod, King of Cbalcis, obtains 
 from Claudius the appointment 
 of tbe Iligb Priests, and tbe 
 cbarge of the Temple (Ant. xx. 
 1.3). 
 
 Tiberius Alexander (Ant. xx. 5. 
 
 2)• 
 A'entidius Cumanus (.\nt. xx. 5. 
 2). Herod, King of Cbalcis, 
 dies, is succeeded by bis nepbew, 
 Herod Ayrippa //. 
 
 Simon, son of Boetbus {Jos. 
 
 Ant. xix. (j. 2). 
 Mattbias, son of Annas (Ant. 
 
 xix. G. 4). 
 Elionieus, son of Cantberas 
 
 (.Vnt. xix. 8. 1). 
 
 Joseph, son of Cami (Ant. 
 XX. 1. 3). 
 
 Ananias, son of Nebedieus, 
 appointed by Herod, King 
 of Cbalcis (Ant. xx. 5. 1). 
 
 53. 
 
 54. 
 59. 
 
 CO 
 
 iil. 
 
 62. 
 63. 
 68. 
 
 Titus Ummidius Quadratus 
 (Ant. XX. 6. 2. B. J. ii. 
 12. 5). 
 
 Febx (Ant. xx. 7. I). Herod 
 Agrippa 11., who bad been 
 King of Cbalcis since a.d. 48, 
 and had tbe cbarge of the Tem- 
 ple and tbe ajipointment of the 
 High Priests, and was advanced, 
 about tbe close of a.d. 52, to 
 tbe Tetrarchies of Pbibp and 
 Lysanias, with tbe title of King 
 (Ant. X. 7. 1. B. J. ii. 12. 8; 
 iii. 3. 5). 
 
 Nero succeeds Oit. i:^. 
 
 Domitius Corbulo. 
 
 Festus succeeds Felix (Ant. xx. 8. 
 9). 
 
 Festus dies. Tbe province with- 
 out a procurator. 
 
 Albinus (Ant. xx. 9. 1. B. J. ii. 
 14. 1). 
 
 Herod Agrippa appoints Ish- 
 mael, son of Pbabi (Ant, 
 XX. 8. 8). 
 
 Nero dies June 9. 
 
 Agrippa appoints Joseph, 
 surnamed Cabi, son of Si- 
 mon (Ant. XX. 8. U). 
 
 Ananus (xx. 9. 1). 
 
 Jesus, son of Damnseus (xx. 
 9.1). 
 
 Cp. Z»ittiifeln in Winer, B. W. B. ii. p. 763. Wiesekr, p. 694. Lewin, pp. 1022- ] 107, and Alford, Proleg. i>p. 23—25.
 
 CHRONOLOGICAL SYNOPSIS 29 
 
 Inferences deducible from the preceding Chkonological Synopsis and Table. 
 
 The consideration of the results represented above may suggest the following reflections : — 
 
 1. The Times and Numbers which are recited in Holy Scripture, and which serve as landmarks 
 of Sacred History, seem to be regulated by certain laws. 
 
 For example, the periods of Forty Days and Forty Years recur frequently in Holy Scripture as 
 Times of Probation. See Numb. xiv. 33 ; xxxii. 13. Ps. xcv. 10. Heb. iii. 9. 17, and Notes on 
 Acts i. 3 ; vii. 23. 
 
 2. If the dates assigned in the above Table are correct, it appears, that (as Eusehius has observed, 
 Π. E. iii. 7) the period of penitential probation, which was allowed to the city of Jerusalem after the 
 crucifixion of Christ, was Forty Tears ; i. e. from a.d. 30 to a.d. 70, when it was taken by the 
 Romans, and the Temple was destroyed. This result being consistent with the general dealings of 
 Divine Providence with His people, confirms the conclusion stated in the Table. 
 
 3. St. Luke's work is divided into two parts, viz. : 1. his Gospel. 2. the Acts of the Apostles. 
 If the dates specified above are correct, then the Ascension of Christ, with which St. Luke's 
 
 Gospel ends, and the Book of the Acts begins, stands at the middle point between both ; and each 
 portion of St. Luke's work records the events of about Thirty-three Years. 
 
 4i. It is related in Holy Scripture of King David, the type of Christ, that he reigned /ογΛ/ 
 years ; seven, or seven and a half, in Hebron, and thirty-three years in Jerusalem over all Israel and 
 Judah. (2 Sam. v. 4, 5. 1 Chron. xxix. 27.) 
 
 Perhaps these times may be typical of Christ's kingdom after His Ascension ; at first limited 
 to tlie literal Israel, and then, in the eighth year after the Ascension, extended, in the ConΛ■ersion of 
 Cornelius, to all nations. 
 
 David reigns forty years ; and Solomon, the peaceful, also a tj^o of Christ, succeeds ; who builds 
 the Temjjle, the figure of the Church. 
 
 In the fortieth year after the Ascension of Christ, the literal Temple was destroyed ; but this 
 destruction of the material fabric conduced to the construction of the spiritual ; the demolition of 
 the Temple was the building up of the Church. It weaned the hearts of the people of God from 
 the earthly Jerusalem, and raised their eyes to the graces and glories of the heavenly, which is the 
 Mother of us all. (Gal. iv. 26.) It promoted the union of Jew and Gentile in Christ and His Chm-ch ; 
 
 Thus that period of forty years led to the peaceful settlement of the people of God under the 
 divine Son of David, the true Solomon, the Prince of Peace. 
 
 5. The number seven generally introduces in Scripture a period of Rest after toil and affliction. 
 See on Matt. i. 17 ; xxvii. 52. 62. Luke xxiii. 56. 
 
 In looking at the Chronological Table of the History of the Acts we find, 
 
 (1) The first seventh year, i. e. a.d. 37, marked by the " Rest of the Churches." 
 
 (2) The second, or fourteenth year (i. e. a.d. 44), distinguished by another rest, after the death 
 of Herod Agrippa I. See Acts xii. 24. 
 
 (3) The Third septennium, a.d. 51, also distinguished by Rest after controversy, xv. 23 — 30; 
 xvi. 4, 5. 
 
 AU those periods of seven are marked in the history by what may be called sabbatical sentences, 
 expressive of Rest after labour and suffering. See ix. 31 ; xii. 24 ; xv. 31 ; xvi. 5. 
 
 Such analogies as these will appear more or less worthy of notice to the reader, in proportion as 
 he is disposed to attach more or less importance to a subject which has received little consideration 
 in modern times, viz. the significance of periods of time in Sacred Historj^. In the present state 
 of our knowledge in this respect, it would be rash to build any thing upon them as a foundation ; 
 but the observation of them, if otherwise deducible by reasoning, may be confirmatory of the resxdts 
 to which that reasoning leads ; and may perhaps induce others to pursue the inquiry further ; which, 
 while it demands patience of investigation, and soberness of deliberation, and diffidence in stating 
 its results, has enough to commend it to the thoughtful student of Scripture, in the records of Inspi- 
 ration and in the testimony of Christian Antiquity, and will not be lightly set aside by any who 
 desire to understand the " whole counsel of God."
 
 30 
 
 ANCIENT GREEK MANUSCRIPTS, IN UNCIAL LETTERS, 
 
 CONTAUfllie 
 
 THE ACTS OF THE APOSTLES. 
 
 A Alexandrine, of IV th or Vth century, in Britisli Museum, London ; a facsimile published by 
 
 C. G. Wokk, Lend. 1786. Folio. 
 
 Ν Codex Sinaiticiis, see below. Part III., p. xbc. A collation of it is given below, p. 172. 
 
 Β Vatican, of IVtb or Vth century ; in the Vatican at Rome, No. 1209, published, with ques- 
 
 tionable accuracy, at Rome, 1857, and reprinted at London, 1859. Cp. Tischcndorf, Proleg. 
 p. cxh4. 
 
 C Codex Ephraem Srjri rescriptus (Palimpsest), in Imperial Library at Paris. Num. 9. Pub- 
 
 lished by Constanfine Tischendorf, Lips. 1843. 
 
 D Codex Bezw, Greek and Latin, of A^Ith or Vllth century (?) ; in the University Library at 
 
 Cambridge. A facsimile published by Kipling, Cantabr. 1793. Folio. 
 
 Ε Laudianus, Greek and Latin, of Vlth or Vllth century ; in the Bodleian Library at Oxford ; 
 
 originally from Sardinia. Published by Ilcarne, O.xon. 1715. 
 
 F Coisliniantis ; Vllth century ; published by Tischendorf, Monumenta Sacra, p. 404. 
 
 G Angelica Bibliot/iccw, at Rome, formerly belonged to Cardinal Passionei, IXth century, 
 
 Η Mutinensis, IXth century. 
 
 In the Acts of the Apostles 
 
 A is complete. Ν is complete. 
 
 Β is complete. 
 
 C contains only some portions, viz. : 
 Chap. i. 2 — iv. 3. 
 V. 35— X. 42. 
 xiii. 1 — xvi. 36. 
 XX. 10 — xxi. 30. 
 xxii. 21 — xxiii. 18. 
 xxiv. 15 — xxvi. 19. 
 xxvii. 16 — xxviU. 4. 
 
 D is defective, as follows : 
 
 From viii. 29— x. 14. 
 xxi. 2 — xxi. 10. 
 xxi. 15 — xxi. 19. 
 xxii. 10 — xxii. 20. 
 xxii. 29 to end. 
 
 Ε is defective, as follows : 
 
 From xxvi. 29 — xxvui. 26. 
 
 F contaros only some portions : 
 
 iv. 33, 34. 
 ix. 24, 25. 
 X. 13. 15. 
 xxii. 22. 
 
 G begins at viii. 10, and is thence complete to the end. 
 
 Η contains only some portions : 
 
 V. 28— ix. 38. 
 X. 19 — xiii. 36. 
 xiv. 3 to end ; the portion after xxvii. 4 being supplied by a later hand.
 
 3] 
 
 PRINCIPAL CRITICAL EDITIONS OF THE NEW TESTAMENT. 
 
 Erasm. Basil, 1516, 1519, 1522, 1527, 1535. 
 
 Complutensis, in the fifth volume of the Complutensian Polyglot : printed in a.d. 1514, and 
 published at Complutum, or Alcala, in 1520. 
 
 Stephens. Taris, 1546, 1549, 1550, 1551. 
 
 Heza. Genev. 1565, 1576, 1589, 1598. 
 
 Elzevir, commonly called the " Textus Receptus." Lug. Bat. 1624. 
 
 Fell. Oxon. 1675. 
 
 Mill. Lond. 1707. Eoterod. 1710, by Kmter. 
 
 Bcntley. On his proposed edition, see Bentley's Correspondence passim, and Trerjclles on the 
 Printed Text of N. T. pp. 57—78. 
 
 Bencjel. Tubing. 1734. 
 
 Wefstein. Amstelodami, 1751, 1752. 2 vols, folio. 
 
 Grieshach. 1st ed. 1774 ; 2nd ed. 1796—1806. 
 
 Matthwi. Ptiga, 1782—1788. 12 vols. 
 
 Alter. Viennie, 1786, 1787. 
 
 Birch. 1788—1801. 
 
 Scholz. Lips. 1830—1836. 2 vols. 4to. 
 
 Lachmann. 1st ed. 1831; 2ud ed. Berolin, 1842—1850. See Tregellcs, pp. 97—115, and 
 Tischendorf, pp. xli — xh-ii. 
 
 Tischendorf. Lips. 1841. Two at Paris, 1842. 
 
 His first critical edition appeared at Leipzig, 1849 : with copious Prolegomena. 
 
 His seventh Edition (1857 — 1859) is intended to present a complete conspectus of all the critical 
 subsidia, as yet available, for the revision of the Text of the New Testament. 
 
 The following extracts from the prospectus are of importance, as indicating ihe present views of 
 the learned Editor : — 
 
 " Auf Grund dieser dokumentlichen Vorarbeiten, wie sie wohl noch nie fur eine Neutest. 
 Ausgabe unternommen wordcn sind, wird zum ersten Male ein solcher kritischer Apparat dargeboten, 
 der flir aUe aufgenoramenen Lesarten, ohne Ausnahme die Zeugnisse fiir und wider enthalt, so wie 
 auch die Angabe aller anderen Lesarten, die in den gricchischen Unzialhandschriften gefunden 
 werden oder sonst irgend beachtenswerthe Auctoritiit fur sich haben. 
 
 " Der Textconstituirung ist die grosse Sorgfalt und Gewissenhaftigkeit gewidmet worden. 
 Fortgesetzte und immer tiefer eingehende Beobachtungen haben den Herausgeber zu tnancher Aender- 
 ung der fr'ahern Entscheidungen gef'ahrt ; namcntUch hat er die Bevorzung einiger unseren altesien 
 Zeugen aus (riftigen Griinden beschrdnken zu miissen geglaubt. 
 
 " In diesem Betrachte gewiihrt die neueste Ausgabe eine gewiss willkommene Forderung 
 kritischer Studien dadurch, dass sie sehr hiiufig eine Andeutung der Entscheidunsrsgriinde liber die 
 einzelnen Lesarten enthalt." 
 
 Alford. Lond. 1855-9. 4 vols. 
 
 Bloomfield. Lond. 1855. 2 vols. 
 
 For List of Ancient Versions see the Edition of the Gospels, p. xxxvi. 
 For special Editions of the Acts of the Apostles, see the following List :—
 
 312 
 
 ABBREVIATIONS, AUTHORS. AND EDITIONS, 
 
 CITED IN THE FOLLOWING NOTES TO THE ACTS OF THE APOSTLES'. 
 
 Alcrman, John Yonge, F.S.A., Numismatic Illustralions of the New Testament. London. 1846. 
 
 Λ Lapide, Cornelius. Lugd. 1732. Folio. 
 
 Alford, Henry, D.D., Greek Testament. 3 vols. 1855-6. 
 
 Ambrose, S., Ambrosii Opera. 4 vols. Paris. 1836. 
 
 Ammonius. See Catena. 
 
 Anclreices, Bp., Works. Oxford. 11 vols. 1841—1854. 
 
 Arator, EcclcsiiE Romanse Diaconus ; de Actibus Apostolorum ad Papara Λ'igilium Ijibri duo. Λ 
 
 well-composed Latin Poem in Hexameter Yerse, consisting of 2326 lines, written about the 
 
 middle of the Sixth Century. It is contained in the Bibliothcca Patrum Maxima, Vol. x. Lugd. 
 
 1677 ; and in the Abbe Migne's Patrologia, Vol. lx\-iii. Paris. 1847. 
 Affianasius, S., Opera. Ed. Bened. 2 vols, folio. Patav-ii. 1777. 
 Aiignstine, S., Augustini Opera. Ed. Benedict. 12 vols. Svo. Paris. 1836. 
 Harrow, Isaac, D.D., "Works. 6 vols. 8vo. Oxford. 1841. 
 Basil, S., Basilii Crosar. Opera. Ed. Paris. 1721. 3 vols, folio. 
 
 Basnage, Sam., Annales Ecclesiastici a Caisare ad Phocam. Poterodam. 3 vols, folio. 1706. 
 Baumgarfen, If., Apostelgeschichte. English Translation by Morrison and Metjcr. Edinb. 1854. 
 Bede, Vcneralilis, In Acta Apostolorum, et Eetractationes. Tom. xii. Lond. 1844. 
 Bengel, J. Α., Gnomon N. T. 2 vols. Tubingic. 1835. 
 Beveridge, Bp., On the Thirty-nine Articles. Oxford. 1840. 2 vols. 
 Bingham, Joseph, Origines Ecclesiastica;. Lond. 1834. 8 vols. 8vo. 
 Birks, liev. T. R., M.A., Iloraj Evangelicao. Lond. 1852. See also Paley. 
 Biseoe, Itiehard, M.A., Bojde Leetm-es on the Acts of the Apostles. 2 vols. Lond. 1 742. 
 Bloomfield, S. T., D.D., Greek Testament. 2 vols. 8vo. Ninth ed. 1855. 
 
 Blunt, J. J., B.D., Historj' of the Christian Church during the first Three Centuries. Lond. 1856. 
 Borncmnnn, F. Α., Acta Apostolorum ad Codicis Cantabrigiensis fidem recensita. Grossenhain. 
 
 1848. 
 Browne, Bishop E. II., On the Thirt3--uine Articles. London. 1850. 2 vols 
 Bruder, C. H., Concordantia Novi Testamenti. Lips. 1842. 4to. 
 Bu /ί, Bp., Works. Ed. Burton. 7 vols. Oxford. 1827. 
 
 Burton, Edieard, D.D., Lectures on the Ecclesiastical History of the First Century. Oxford. 1831 
 Bu.rtorf, Johannes, Synagoga Judaica. Basil. 1680. 
 Cassiodorii Senatoris Comjjlexioncs in Acta Apostolorum. Rotor. 1723. 
 
 Catena in Acta SS. Apostolorum l• Cod. Nov. Coll. edidit J. A. Cramer, S.T.P. Oxon. 1838. 
 Chrysosfom, S., Homilies on the Acts, Tom. iv. Ed. Savil. 1612. Pp. 607—919. 
 Clemens Alcxandrinus, S., Opera. Ed. Potter. 2 vols, folio. Oxon. 1715. 
 Clinton, H. F., M.A., Fasti Romani. 1845 and 1850. 
 Conyheare, Ret. W. J., M.A., and Ilou-son, Rer. J. S., D.D., The Life and Epistles of St. PauL 
 
 2 vols. Lond. 2nd ed. 1856. 
 Cook, Rei: Canon, The Acts of the Apostles, with a Commentary. Second ed. Lond. 1866. 
 Cosin, Bp., On the Canon of Holj' Scripture. Lond. 1672. 
 Cyril, S., Alexandrin., Opera. Lut. Paris. 1638. 
 
 ■ , Hierosolym., Opera. Ed. Yenct. 1763. 
 
 Davidson, Samuel, LL. D., Introduction to New Test. Lond. 1848. 
 
 De Wette, W. M. L., Handbuch zum N. T. Leipzig. 1845. 3te Auflage. 2 vols. Svo. 
 
 Didymus. See Catena. 
 
 ' See also the List prefixed to the Edition of the Gospels, p. ixxvii.
 
 ABBREVIATIONS, AUTHORS, AND EDITIONS. 33 
 
 Eh., Elzevir Edition of Nov. Test. Gricc. Lug. Bat. 1624. 
 
 Epiphanii, S., Opera. Ed. Petavii. 2 vols, folio. Colon. 
 
 Easehii Historia Ecclesiastica. Ed. Burton. Oxon. 1838. 
 
 Ford, Rev. James, M.A., Prebendary of Exeter, Acts of the Apostles illustrated from Ancient and 
 Modem Authors. Lond. 185G. 
 
 Gieseler, C. L., Ecclesiastical Ilistory. λ'^οΐ. i. English Translation. Edinb. 1846. 
 
 Gla-ssii, Salom., Philologia Sacra. Amst. 1711. 4to. 
 
 Gregory, S., Grcgorii Magni Opera. Ed. Paris. 170-5. 4 vols, folio. 
 
 Grec/. Nazian., S., Gregorii Nazianzeni Opera. Ed. Bened. 1778 — 1S40. 2 vols, folio. 
 
 Grinfiehl, E. W., Editio llelleuistica N. T. et Scholia Hellenistica N. T. Lond. 1843-8. 4 vols. 
 8vo. 
 
 Grotiiis in " Γοίί SjTiopsis Criticorum." 
 
 Guerike, Einlcitung in das N. T. Leipzig. 1843. 
 
 Hackett, Professor, Commentary on the Acts. Boston, TJ. S. 2nd ed. 1858. 
 
 Hammond, II., D.D., Paraphrase of and Annotations on the New Testament. Lond. 168 J. 
 
 Hilary, S., Opera. Oberthlir. 4 vols. Wicoberg. 1785. 
 
 Hooker, Eul, Works. 3 vols. 8vo. Oxford. 1841. 
 
 Ilottinger, J. H., Thesaurus Philol. Tigur. 1659. 
 
 Iloicson. See Conyleare. 
 
 //i/wiyVi;•//, TF. G., B.D., A Commentary on the Acts of the Apostles. 2nd ed. Lond. 1854. 
 
 Irenwus, S. Ed. Stieren. Lips. 1853. 2 vols. 8vo. 
 
 Jackson, Thomas, D.D., "Works. 12 vols. Oxford. 1844. 
 
 Jahn, Archieologia Sacra. Viennaj. 1814. 
 
 Jerome, S., Hieronymi Opera. Ed. Bened. Paris. 1693 — 1706. 5 vols, folio. 
 
 Josephiis, Opera. Richter. 6 vols. Lips. 1826. 
 
 jMsfiii. 3Iarfyr, S. Ed. Paris. 1742. Folio, and 2 vols. 8vo. Jenie. 1842. 
 
 KireJiofer, Jolt., Quellcnsammlung zur Geschichte d. N. T. Canons. Zurich. 1844. 
 
 Kitto, John, D.D., Daily Bible Illustrations, " The Apostles and Early Church." Edinb. 1854. 
 
 Kainoel, C. T., Novum Testamentum Grajcum. Ed. Lond. 1834. 3 vols. 
 
 Lachmann, C, Novum Testamentum. See above, p. 3. 
 
 Lardner, Nathamicl, AVorks. 5 vols. 4to. Lond. 1815. 
 
 Leo, M., Opera. Lugd. 1700. 
 
 Leicin, Thomas, M.A., The Life and Epistles of St. Paul. Lond. 2 vols. 1851. 
 
 Liijltffoot, John, D.D., Commentary on the Acts of the Apostles. Works, Vol. i. p. 733. Lond. 1682. 
 
 Hebrew and Talmudical Exercitations on the Acts of the Apostles. Vol. ii. p. 633. 
 
 Lorinus, Johannes, In Acta Apostolorum. Lugduni, 1609. Folio. 
 
 3Iede, Joseph, Works. Lond. 1677. Folio. 
 
 Meyer, H. A. W., Ueber die Apostelgeschichte. Second edition. Gottingen, 1854. 
 
 Middleton, Bp., On the Greek Article in the N. T. Cambridge. 1828. 
 
 Mintcrt, Petriis, Lexicon N. T. Francofurti. 1728. 2 vols. 4to. A Lexicon illustrating the lan- 
 guage of the N. T. from the LXX. 
 
 Mishna, sive Totius Hebrfeorum Juris Ilituum, Antiquitatum ac Legum Oralium Systcma, cum cla- 
 rissimorum Babbinorum Maimonidis et Bartinorw Commentariis, ed. Surenhusii. 6 voll. folio. 
 Amst. 1698. 
 
 (Ecumcnius, In Acta Apostolorum, Tom. i. Lut. Paris. 1630. 
 
 Olsliausen, Hermann, Apostelgeschichte. English Translation. Edinb. 1850. 
 
 Oriyenis Opera. Ed. De la Rue, folio, and ed. Lommatzsch, Berlin. 1831 — 45. 
 
 Paley, W., D.D., Hora3 Paulincc. Edited by Rer. T. R. Birks, with additions. Lond. 1850. 
 
 Fatres Apostolici (S. Clemens Romanus, S. Ignatius, S. Polycarpus). Ed. Jacobson. Oxon. 
 1847. 2 vols. 
 
 Fearson, Bp., On the Creed. Ed. Chcvallicr. Cambridge. 1849. 
 
 Annales Paulini, in his Opera Posthuma, ed. Churton, i. pp. 371 — 396. 
 
 Lectiones in Acta Apostolorum ; on the first Nine Chapters, ihid. pp. 317 — 368. 
 
 Foil, Matth., Synopsis Criticorum in Sacram Scripturam. Lond. 1699. 4 vols, folio. 
 
 RosenmiiUer, Jo. Georg., Scholia in N. T. Ed. 1815. 5 vols. 
 
 Routh, Martin, S.T.P., Rcliquioe Saci-ae. 5 vols. Oxon. 1846—1848. 
 
 Vol. I— Part II. f
 
 Π4 ΛΒΒΕΕΛ'ΙΛΤΙ0Ν8, AUTHORS, AND EDITIONS. 
 
 Sinidcrsoii, Bp., Works. Ed. .Tacobson. Oxford. 1854. G vols. 
 
 Schoctfgen, Christian, Horpc Ilebraicio in N. T. Dresd. 1733. 
 
 Scptnafjinin, Tntcrprctcs Vetoris Tcstamcnfi. Oxon. 18-18. 3 vols. 
 
 Stvcrian. See Catena. 
 
 Sererus. See Catena. 
 
 Smith, Jnrnes, Esq., of Jordanliill, F.R.S., &c., The Yoyagc and Shipwreck of Sf. Paul. Second 
 
 edit. Lond. 1856. 
 Smith, Dr. William, Dictionaries, of Geography, and of Antiquities ; and of tlic Bible. Lond. 18G0. 
 Siirenhiisii, Gut., βίβλο'; καταΧ\α•γής, on the Passages of the Old Testament quoted in the New. 
 
 Anist. 1713. 
 Thcopt/i/hictiis, In Acta Apostolorura; two distinct Commentaries; one edited by Sifanus, 1-557, the 
 
 other from a MS. in the Vatican, first printed in 1758. Both arc contained in Tom. iii. of his 
 
 Works, ed. Venet. 1758. 
 Tillemonf, Lenain Be, Memoircs pour servir ;ι I'llistoire Ecclisiastique. Tomes i. et ii. Bruxellea. 
 
 1732. 
 Tischendorf, Comtantine. See above, p. 3. 
 
 Trcgelles, 's. P., LL.D., On the Greek Text of the Gospels. Lond. 1854. 
 Valelicnaer, L. C, Schola; in Actus Apostolorum. Ed. Amst. 1815. 
 
 ■ Annotationes Criticso in loca quredam N. T. In his Opuscula. Lips. 1808. 
 
 Vorstius, Johan., Do Ilebraismis N. T. Ed. Fischer. Lips. 1778. 
 
 Waterland, Daniel, D.D., ΛVorks. Ed. Van Mildert. Oxford. 1823. 11 vols. 8vo. 
 
 Webster, W., and Wilkinson, W. F., Greek Testament. Vol. i. Lond. 1855. 
 
 Wetstein, J. J., No\'vim Testamentum Griccum. Amst. 1752. 2 vols, folio. 
 
 Wliithy, Daniel, D.D., Annotations on the Acts of the Apostles. Reprinted at Lond. 1842. 
 
 Wieseler, Karl, Chronologic dcs Apostolischcu Zeitalters. Gottingon. 1848. 
 
 Williams, George, B.D., The Holy City. 2 vols. Lond. 1849. 2nd ed. 
 
 Winer, Biblisches Realworterbuch. 3te Auflage. Leipzig. 1842. 
 
 Grammatik des N. T. Sprachidioms. Gtc Auflage. Leipzig. 1855.
 
 IIPAHEi:S ΛΠθ::ίΤΟΑΩΛ. 
 
 I. ^ " TON μίν πρώτον \6yov έποίησάμην nepl πάντων, ω Θ^όφιΚ^, ών a Luke ι. 3. 
 ηρζατο ^Ιησον^ ποιβΐν re και. ο(.οά(ΤΚ€ίν " '' a^pt ης ημέρας ίντζ,ιΚάμ^νος τοΓς t r.uke 24. 5ΐ. 
 άποστοΚοις δια Πνεύματος άγίον, ους Ιζύ^έζατο, άν€λ'ηφθη' ^ '' οΐς και παρ- c ch. u. si. 
 έστησαν iavTOV ζωντα μ€τα το παθεΐν αντον iv ποΧλοΙς τεκμηρίοις hi ήμερων 
 τεσσαρακοντα οπταΐ'όμει-ος αυτοΐς, και λέγων τα περί της βασιλείας τον Θεον. 
 
 The Title of this Book is Τϊράξίΐί Άποστόλ-ων, literally Acts 
 OP Apostles, and not, ^' the Acts of Me Apostles/' for it only 
 proposes to give an account of some acts of some Apostles, as 
 specimens of the rest; — see the Introduction to this Volume, 
 p. 5, note ; and on the design of the Book, see the Introduction^ 
 pp. 2—20. 
 
 CiT. I. 1. rhv juty -πρώτον xayov"] rhv πρώτοι \6yoi•, the for- 
 mer story or account^ — \6yov, ns Herod, vi. 19, a history; a 
 modest name for his Gospel. {Chrt/s.) -πρώτον for wpor^poVf as 
 Luke ii. 2, see note. 
 
 On μΐν witliout Se expressed, see Acts iii. 21 ; iv. IC ; xxvii. 
 21 ; xxviii. 22. Winer, Gr. Gr. § β'Λ, p. 50H. 
 
 This expression -πρώτον \oynv is important for determining 
 the time of tiie publication of the Gospels. 
 
 The Acts are carried down to a.d. 63. If they were written 
 then (as seems probable), the Gospel of St. Luke, his ττρώτηζ 
 λίίγοί, was written before a.d. 63. 
 
 The Gospels of St. Matthew and St. Mark, which are prior 
 to St. Luke's, were published before that time. 
 
 It is probable that the Gospel of St. Luke was published 
 before a.d. 54. See Introduction to his Gospel, pp. 168 — 170. 
 
 — TTcpl πάντων] concerning ail things. Not that St. Luke 
 narrated them all (cp, John xxi. 2*i) ; but πα? is used in Scrip- 
 ture in a relative sense, i. e. for all those things which are *' apta 
 et congrua et officio sufficientia " {Aug. de Consens. Ev^ng iv. β), 
 requisite, convenient, and sufficient for the purpose in view. Acts 
 xxi. 27. Eph. vi. 21. 
 
 Cp. ττάντοτΐ -προιχζύχίσθαι, Luke xvUi. 1 ; ήσαν ^ιαπαντ}>ί 
 iv τψ Upai, Luke xxiv. 53. 
 
 — ΐΐρξατο] began. By this word, as here used, and at v. 22, 
 as well as by tlie word Q€0(pi\€, St. Luke connects his SfvTepov 
 Koyovy or Acts of the Apostles, with his τΓρώτο$ \6yos (the Gos- 
 pel) ; see on Luke iii. 23, where he had u^ed the word αρχ6μΐνο$ 
 to describe the beginning of Christ's ministerial career. 
 
 Besides, the word ίρξατο 'ItjooOs, Jesua began, as here used 
 lias a deeper sense ; 
 
 St. Luke intimates by it, that our Lord's Ministry on earth 
 was the άρχί;, or beginning of Uis Mediatorial Kiiigih>tii ; and 
 that this Kingdom, so begun, received a fresh accessicm of ma- 
 jesty at His Ascension into heaven, and at His Session at the 
 Right Hand of God ; and that its sway is now exercised in the 
 jirotectiim of His Church, and in the Gnvernment of tiie World, 
 and that it will be continued till He appears again in glory, when 
 all His enemies will be put under His feet ; and then the King- 
 dom, which was begun at His Baptism, will be consummated, by 
 the complete subjugation of Satan and of Dcatli, and by the full 
 and final triumph of Christ; and "God will be all in all." 
 1 Cor. XV. 2ίί. 
 
 In the Gospels, the IToly Spirit has doacribed the beginnings 
 of that Kingdom as inaugurated by Christ on earth. 
 
 In the Acts, He describes the continuance and extension of 
 
 that Kingdom through the power of Christ exalted and glorified 
 in heaven. Cp. Olshausen, p. 3-18, A/ford, p. 1, liaumgarten, 
 i. Π — 15, and below, note on x. 11, on the word αρχαί as ap- 
 plied to the Gospels ; and the Introduction to this book. 
 
 2. ΐντ€ΐλάμ€νο$ τ. ο. δίά Υλν^υματο^ a-yiou] having given 
 charge to His Apostles by the Holy Spirit [Chrgs., Theophylact, 
 Valck.), when He breathed on them and said, λαβίτε ΤΙνΐνμα 
 ayiov, John xx. 22, and so gave them an earnest of the gift of 
 Pentecost. Cp. Heb. ix. M, δια Πνΐύματο5 αΐωνίον €aυτhv 
 irpoa-f]VfyK€V άμωμον τω Θβώ, and below, xi. 2", and xxi. 4, ελίγοκ 
 δίά τον Πν^ύματοί, and H'lner, § 61, p. 491. 
 
 — oils e|eAe|aTo] vhom He chose out of the world for Him• 
 self (John xv. 16), obscure and humble though they were, and 
 whom He advanced to the high dignity of seeing His miracles and 
 hearing His Words, and finally to be witnesses of His Resurrec- 
 tion and Ascension. Such was His love and mercy to them. 
 
 3. iv τΓολλοΓί Ttii^T/piots] Matt, xxviii. 17- Mark xvi. 14. 
 Luke xxiv. 13 — 50. John xx. I!». 1 Cor. xv. 5. Ί.— τΐκμ-ηρια are 
 called 6ivayKa7a στI,ue7α, irresistible proofs, by Aristotle^ Rhet. 1 ; 
 such as are incontrovettible {Quintil. v. M) ; demonstrative evi- 
 dences. See Wetst. and Hackett, p. 36. 
 
 — Si' ημερών τ.] through forty days. On tlie modern alio• 
 gations against this statement, see note above on Luke xxiv. 50 ; 
 and to tlie testimonies there cited may be added that of S. Ig- 
 notins, Frag. 8, ap. Mai, Script. Vett. vii. p. 22, tt yap pS^ts 'ότι 
 Θίοϋ vlhs ^v, iyίvωσκ€s 'ότι τΐσσαράκοντα ημΐρα5 avfvSe^s 
 ■ποι-ησαι rh φθαρτών σώμα. 
 
 St. Luke does not say that our Lord continued visibly present 
 with His disciples during forty days, hut showed Himself at in- 
 tervals, in the period of forty days ; for He appeared to them from 
 time to time, and then disappeared (Chrys.), proving to them His 
 humanity by eating and drinking with them ; yet weaning them, 
 by vanishing suddenly, from dwelling on His corporal presence; 
 and instructing them in His Divine power, and perpetuid, though 
 unseen, presence, by unexpected appearances among them, and 
 disappearances from them. See above on John xx. 1Π. 
 
 The period of '* Forty Days" seems to be marked in Holy 
 Scripture as significant of probation before some great Event. 
 Examples may be seen in the History of the Flood. Gen. vii. 4. 
 (See Aug. Scrm. de Asceus. 264.) Moses in tiie Mount before 
 the giving of the Law, Exod. xxiv. 18; xxxiv. 28. Deut. ix. 9; 
 x. 10 (see Blunt, Lectures, p. 12) ; the time of the spies in 
 searching the Land. Numb. xiii. 25; xiv. 34; the time of Elias 
 before comin? to Horeb, 1 Kings xix, 8; the time of probation 
 for Nineveh, Jonah iii. 4. 
 
 Compare the same period of Forty Days before our Lord's 
 Presentation in the Temple (Luke ii. 22). and of His Fasting be- 
 fore He entered on His Sliuistry (Matt. iv. 2, where see note). 
 
 As lie \νΆ9, forty days after His Birth before He was pre• 
 
 sented in the Temple m (he earthly Jerusalem, and again ^br/ ν 
 
 days after His Bajitism, before He entered on His Ministry, so 
 
 now He waits forty days after His Birth from the Grave, before 
 
 F 2
 
 ACTS I. 4—8. 
 
 i Luke 24. iO. 
 John 14. 26. 
 It IS 26. 
 e Matt 3. II. 
 Mark 1. 8. 
 Luke 3. 16. 
 John I. 26. 
 ch. 2. 4. & II. 16. 
 & 19. 4. 
 f .Matt. 20. 21. 
 Luke 17. 20. 
 Iha. 1. 26. 
 Amo»9. Π. 
 g Mall. 24. 36. 
 h ch. 2. 2. 
 Luke 24. 4S. 4». 
 John \S. 26, 27. 
 
 * '' Kal σνναΧιζόμοΌζ αύτοΐζ ΤΓαρηγγ€ΐ\εν άπο ΊεροσοΧύμων μ-η -χωρίζίσθαι, 
 αλλά ττ€ριμ4νΐ.ιν την ίπαγγίΚίαν του Πατρός, ην ηκούσατζ μον * ' οτι 
 'Ιωάννη'; μεν έβάπτισεν ΰδατι, υμα.^ δε βαπτισθησίσθζ iv Πνίύματι άγίω ου 
 μΐτα τΓολλάς ταύτας ημίρας. 
 
 ^ ' Οΐ μΐν ονν συνε\θόντ€ς Ιπηρώτων αυτόν \εγοντ€ς, Κύριε, el iv τω -χ^ρόνω 
 τούτω άποκαθι,στάνείζ την βασίΧίίαν τω Ίσραηλ ; ^ ^ Elne δε προς αυτούς, Ούχ^ 
 υμών Ιστι γνωναί γ^ρόνους η καιρούς, ους ό Πατήρ ίΘίτο iv τη ίδια ίζουσία• 
 " ^ άλλα. \η\\ΐί.σθ€ 8ύναμίν, επίλθόντος του άγιου Πνεύματος i(j) υμάς• και ίσεσθε 
 
 He presents Himself in the Temple of the heavenly Jerusalem, 
 end enters on Ilis Priestly Ministry in the true Holy of Holies, 
 where He " ever liveth to make inttrcession for us." Heb. 
 vii. 25. 
 
 The Forty Days, a term of Probation, have also a prepa- 
 ratory reference to the Pentecost or Fiftieth, the Day of 
 Jubilee. 
 
 Forty years after this (a year for a day. Numb. xiv. 34) 
 Jerusalem was destroyed, because the people would not believe in 
 Christ, who had so mightily declared Himself the Son of God by 
 His Resurrection, which had been so plainly proved by so many 
 proofs for Forty Days. {Lightfoot.) 
 
 On this text, see Barrow's Sermon 29, vol. v. pp. .39 — Γ.3. 
 
 — onravi^fvosl appearing, manifesting Himself On the dif- 
 ference between ίπτομαι and θΐωρω, see on John xvi. 16. — όπτα- 
 νόμΐνο^ {a frequentative verb connected with υιττομαι) means ap- 
 pearing suddenly, from time to time. Hesychius well explains 
 the word by 4μφανίζόμίνοί, 
 
 — \(•γων τά] speaking the things. Observe the article τά, 
 the things that were requisite for them to know and do concern- 
 ing the Kingdom of God. 
 
 — irtpi T^j ^aatKflas τ. Θ.] concerning the Kingdom of God, 
 or Christian Church (Matt. xiii. U. 19. 24. 31. 33. Luke iv. 43; 
 vl. 20; vii. 2ΪΪ ; viii. 10), her Doctrines, Government, Trials, 
 Hopes, and future Consummation. See Professor Blunt's Lec- 
 tures "on the History of the Church during the first three Cen- 
 turies," pp. 12 — IC. 
 
 4. συναΧιζάμ^νο!] associated, and assembling together with, 
 =: a-uvaxSels <Γι/ι/οθροισβίΙϊ (Hesych.), so used by Xenophon, 
 Cyrop. i. 4. 14. Anab. vii. 3. 48. Joseph. Ant. viii. 4. 1 ; xix. 
 7. 4. Cp. Bp. Pearson in Jgnat. ad Magnes. 10, and Valck. 
 here. 
 
 — iirh '\(ροσοΚνμ<ύν] The form Ιεροσόλυμα is used about 
 twenty times in the Acts, but never except after a preposition ; 
 in all other cases we have '\(ρουσαΧ•ί)μ. 
 
 The same peculiarity is found in St. Luke^s Gospel. 
 
 — μ^ϊ χωρίζεσθαί] not to depart from Jerusalem : as they 
 would otherwise have been disposed to do. But they were to 
 remain there, in order to receive the Holy Ghost together in one 
 and the same place ; and in order that the miracle of the descent 
 of the Holy Ghost upon them might be more striking and con- 
 vincing a3 wrought in the capital of Judaea, and at the next great 
 Festival after the Crucifixion, viz. at the Festival of Pentecost, 
 when strangers from all parts of the world would be gathered to 
 Jerusalem, and would carry back the tidings of that manifestation 
 into all lands ; and also that the Christiaji Law might go forth 
 from Mount Sion (Isa. ii. 3. Micah iv. 2), and so show its har- 
 mony with the Levitical Dispensation. 
 
 It is recorded on ancient authority, that our blessed Lord 
 enjoined His Apostles to remain at Jerusalem for twelve years 
 after the Ascension. See the passages cited by Bp. Pearson, in 
 Acta, § xi. Roulh, Rel. S. i. pp. 471. 484. Blunt, Lectures, 
 pp. 43, 44. Cp. below, vi. 2; viii. I. 
 
 It is probable that the Apostles made circuits in Palestine 
 during that time, and did not quit the Holy Land till about 
 4.D. 42. 
 
 — tJ)!/ 4waYye\iat> τοΰ Πατριί!] the promise of the Father. 
 Another expression connecting the Acts of the Apostles with the 
 Gospel of St. Luke. See there, xxiv. 49. ISob 4yu> αποστ(\\ω 
 τί)** 4-trayyf\iai' τοΰ Tlarpas μου 4<p' νμαί. 
 
 — ^f ίικοΰσατΐ μου'\ which ye heard of Me. For a similar 
 change of the oratio obliqita to recta, cp. Luke v. 14, and below, 
 xvii. 3, and xxiii. 22, and see Winer, G. G. § 60, p. 482, and 
 § «3,2, p. 511. 
 
 5. ΰμε'ΐί hi βαΐΓτισβίο-ίίτβί (ν Πν(ΐ!ματι ίy^ψ'\ but ye shall be 
 baptized with the Holy Ghost. See below, xi. 16. 
 
 But were not the Disciples baptized before ? 
 
 It would seem that they were, and with Christ's Baptism 
 (John iii. 22; iv. 2), and that Baptism differed from the Baptism 
 of John ; for John baptized unto repentance and faith in Christ 
 
 to come (Acts xix. 4), and they who were baptized by John, 
 were baptized afterwards into Christ (Acts xix. ft). But we do 
 not hear that any which were baptized into Christ before the 
 Ascension and day of Pentecost, were baptized again after it. 
 What the Disciples received by Baptism with water into Christ 
 before the day of Pentecost, is a question on which various 
 opinions have been offered (see Atjuiuaa, 3, p. 9. 66, art. 2, ami 
 73, art. 5, and A Lapide here). 
 
 But this is clear, that whatever it was", it was consummated 
 as it were by a χρίσΐί τίλίίαιτικτ), in the full effusion of the 
 Holy Ghost on the day of Pentecost. 
 
 See further on Acts x. 47• 
 
 — ου μΐτα iroWas ravras τιμίραί'] after not many days, and 
 those days ratnas, namely, dating from this present time. Cp. 
 Winer, § 23, p. 146. 
 
 He says that the days are not many, that they may hope , 
 but He docs not say how few they arc, in order that they may 
 watch. [Chrys.) 
 
 6. Kiipie] Lord. Jesus is often called in this book, written 
 for Hellenists, by the name Kipios. And (as Valck. well ob- 
 serves) the word Kiptos in the LXX Version, read by the Hel- 
 lenists, is used for Jehovah ; " ut adeo pariim intersit (adds 
 Valck.), utrum Jesus Κύριοι dicatur an ®eos." See below, on 
 V. 21, and on xxv. 26. 
 
 — anoKaBiaTavfis τ. 0.] The ordinary meaning of ίττοκαθ- 
 ίιττημι in the LXX and N. T. is to restore. In the LXX it is 
 used for the Uebr. 3'?in reverti fecit, from root Jim reverti, 
 reducere. See Gen. xxis. 3; xl. 13. 21. Ps. xxxv. 17, and 
 passim. 
 
 So in the N. T. it often means restoration or return. Matt, 
 xii. 13. Mark iii. 5; viii. 25. Luke vi. 10. Heb. xiii. 19. It seems 
 to have this meaning here ; but it signifies something more. 
 
 According to the Jewish expectation, the times of the Mes- 
 siah would bring more than all the pristine glory to the City and 
 Nation of the ancient people of God. 
 
 They looked for an amplification of the power and splendour 
 of David and Solomon, in Christ. See the Hebrew authorities in 
 Lightfoot here. Therefore it seems that the word αττοκαθίστ-ημι 
 and άποκατάστασί!, as used in this respect, imply something 
 more than restitution ; viz. a consummation of all that had, in 
 their opinion, been promised by God to His people when redeemed 
 and restored under the glorious reign of the Messiah. And this 
 sense of the word appears clearly in iii. 21. 
 
 The question therefore addressed to our Lord is, Art Thou 
 at this time intending fully to establish the Kingdom of the 
 Messiah ? καβιστάνω is stabilio, and the prcjiosition airi> (as in 
 άτΓοδοΟίΌί, Matt. xxii. 2 Π intimates that what is established is, as 
 it were, due, and to be paid as a debt. The temporal kingdom of 
 the Messiah for which they looked, was, they supposed, promised 
 in ancient Prophecy, and pledged to Israel by solemn stipulations 
 of God. 
 
 Hence οιτοκοβκΓτιίΐ'αι is used by the LXX for to pay. Gen. 
 xxiii, 16; cp. Job v. 18. See also Gloss. Hesych., άποκαταστη- 
 σαι zr τΐ\€ΐώσαι, and cp. Mark ix. 12, and note below, iii. 21. 
 
 The question of the Apostles appears to be mentioned here, 
 in order to show how much they needed the grace of the Holy 
 Ghost to enlighten their minds as to the true nature of Christ's 
 Kingdom. They thought of temporal Sovereignty, but He spoke 
 to them of the u-itness which they must give {v. 8), and by which 
 the Kingdom was to be advanced. And that witness was a wit- 
 ness of jfi/^ert«^. Compare the similar conversation, Matt. xx. 
 21—23. 
 
 7. χρόΐΌυί ί) Katpobs'] times or seasons. χρίίΐΌτ m πολλώκ 
 Ktttpwy συναχ-ί), Katphs ^ μίρος χρόνου. {Ttiom. Mag.) Hence 
 Sophocles, Elect. 1306, χρόνου Kaipos. See below, I Thess. v. 1. 
 
 It is not for you to know the time which will elapse before 
 Afy Kingdom will be established ; nor the season in which it will 
 be established by the Father ; see on Mark xiii. 32. 
 
 — (θίτο Iv T. (. 4. ] placed in His own aiitftority. Observe the 
 difference between ΙΙ^ουσία. and ^ϋναμι^ (might) in v. 8, both 
 rendered "power" in our Version; see on Rom. xiii. 1.
 
 ACTS I. 9—12. 
 
 37 
 
 μου μάρτυρες iv re Ί€ρονσαλημ και iu ττάσΎ} τύ) Ίονδαία καΐ Χαμαρίύχ, και. εωξ 
 έσχατου της γη<;. 
 
 ® ' Και ταΰτα ΐίπων βΧίπόντων αυτών Ιπηρθη, καΧ νίφελη υπέΧαβ^ν αυτόν ί_"^"^4°5ΐ"' 
 άτΓΟ των οφθαλμών αυτών. 
 
 "^ '' Και ώ? άτίνίζοντ€ς ήσαν ei? τον ούρανον ττορΐνομίνου αυτοί), και ιδού J„{;"'^(^f2*' 
 άί^δρες δύο παρζΐστηκ€ΐσαν αύτοΐς iv εσθητι λευκτ), " ' οΐ και είττοί', */4ΐ'δρ€? ι Matt. 24. 3ο. 
 Γαλιλαίοι, τί έστηκατε εμβλίποντες €ts τοί' ούρανόν ; ουτοζ 6 Ιησοΰζ, ό 
 άναληφθεί•ί αφ' υμών et? τόΐ' ουρανον, ούτως ελεύσεται, ον τρόπον ίθεάσασθε 
 αυτόν πορευόμενον ei? τον ουρανόν. 
 
 12 m j-QT-g ΰπέστρεφαν εις 'Ιερουσαλήμ άπο όρους του καλουμένου Έλαι,ώνος, δ "> Luke 24. 52. 
 εστίν εγγύς 'Ιερουσαλήμ, σαββάτου έχον 6Βόν. 
 
 8. €(Γ€σθ6 /ioO] So A, Β, C, D, and others. 
 
 Elz., ίσ^σθί μοι. Μου is emphatic, anil the genitive is 
 expressive of property in, and protection of. }'e shall be wit- 
 nesses of Me, and / will defend you. Cp. ii. 32 j iii. 15 ; v. 32 j 
 ziii. 31. 
 
 — eojy εσχάτου ttjj "y^s] Here is the clue to the design of 
 this Book — to trace the progress of the Church from its origin at 
 Jerusalem to the ends of the earth. Observe the order of that 
 progress, as here pre-arranged and foretold by Christ. First, 
 Jerusalem, nest all Judtea ; next Samaria : lastly, the ends of 
 the earth. A precept to tlie Christian Church to lieffin with mis- 
 sionary worlt at home, and tlience to enlarge that work to foreign 
 parts. Thus the mustard-seed of the Gospel, taking root in the 
 soil, becomes a tree, and covers the earth. 
 
 9. 4τττ)ρϋ'η\ he teas lifted up. Our Lord is said αραλ-ηφθηναι 
 (Mark xvi. 19. Acts i. 2. 11. 22. 1 Tim. iii. !«) and ΕΤΓαρθηι-αι 
 here; and He is also said to ffo, as on a journey, ττυρΐνίσθαι, 
 V. 10; and so St. Peter says (1 Pet. iii. 22), iropeuflels eis 
 oiipavoi^. As His Resurrecrion is said to be God's act (-Vets ii. 
 24.32; iii. 2C; xiii. 33, 34; xvii. 31), and yet His oun act 
 (John ii. 19; x. 18); so His Ascension (as Chrysostom observes) 
 is called in Scripture an ίνάβασί$, as well as an άνά\η^ί$, showing 
 at once His Humanity and also His Divine power and Unity with 
 the Father. 
 
 By His .\scension into Heaven, our Great High Priest ful- 
 filled the type of the Levitical Law (Levit. xvi. 2), and entered 
 with His own Blood, once for all, into the Holy of Holies, even 
 Heaven itself, where He ever liveth to make intercession for us. 
 Heb. ix. 12; vii. 25. Up. Pearson, On the Creed, Art. vi. 
 p. 505. 
 
 — ιχφίχηΐ a cloud. He did not vanish by degrees ; but a 
 cloud comes as a chariot to convey Him to Heaven. Ps. civ. 3. 
 {Chrt/s.) And in like manner He will reappear at the last Day. 
 Daniel vii. 10—13. Matt. xxiv. 30; xxvi. 64. Luke xxi. 27. 
 Then shall they see the Son of Man coming in a cloitd with 
 power and great glory. Rev. i. 7, *δου ^ρχΐται μ(τα νΐφίλώρ, 
 behold He cometh with clouds. Accordingly ' the cloud ' is the 
 •γνύρισμα of Christ in the Apocalypse. See Rev. i. 1 and liv. 
 14—10. 
 
 — uiriAagev] a cloud received Him j as a horse receives its 
 rider on its back. Cp. Psalm Ixviii. 4. Observe ϋπό, beneath. 
 Cp. Herod, i. 24. 
 
 10. ατιιΊζηντίί'] ' intentis oculis, rectis :' " tendere ocnios," 
 Lucrei. 1. C7 : " tendens lumina," Viry. Mn. ii. 405, one of the 
 words used only by St. Luke (iv. 20 ; xxii. Sti. Acts iii. 4, and 
 eight other times in the Acts, iii. 12 ; vi. 15 ; vii. 55 ; x. 4 ; xi. C ; 
 xiii. 9 ; xiv. 9 ; xxiii. 1) and by St. Paul (2 Cor. iii. 7• 13). 
 
 One of the numerous evidences from diction, of identity of 
 St. Luke with the Author of the Acts, and of his connexion with 
 St. Paul. 
 
 On the origin of the w.nrd ίπΐνίζα, to gaze intently, see 
 Valch. here, who says, ** 6.Tiv^s significat valde tendens, nervos 
 tendens, valde intentus. Euripides (in Alcmaeon. ap. Hpsych.), 
 ijKuj δ' tLTiv^s άτΓ* oXkuv de homine qui cum summa virium con- 
 tentione festinabat ; bine ατ^ί'ίζίΐν adhibetur de iis qui rectis 
 atque intentis oculis intuentur ; cp. Bentl. ad Horat. i. 3. IR." 
 
 — τΓορΐυομίΐΌυ αυτοί] as He was going up, in the cloud ; as 
 in a chariot of triumph to His heavenly city. Cp. Psalm civ. 3. 
 
 — iSou iiiidpfs δύο π-αρ€ΐ<ττΐ7«6ΐσαί'] behold, two men were 
 standing near them, while the Apostles were gazing up to heaven. 
 The ιδού and the tense of the verb mark the suddenness of the 
 nppeaiance of the Angels. 
 
 He calls them Hvipts, men, as Luke xxiv. 4, ivipfi Ji'o, 
 which he explains in r. 23 to be Angels (cp. also x. 3 with x. 30) ; 
 so that there is no ground in this word for the allegation of some 
 
 modern writers, that St. Luke does not mean to affirm that these 
 two &νΖρΐ^ were angels. And these two men announce Christ's 
 reception into heaven, and declare that He will come again from 
 heaven in like manner. 
 
 But why did not the Holy Spirit call them Angels 7 
 
 Because their message showed them so to be, and becaase 
 they appeared as ni-Spis. Observe also they address the Apostles 
 as άΐ'δρ€$, — ί,Λρίί Γαλιλαίοι, — and thus remind them and us, of 
 the dignity to which our human nature is raised by the Ascen- 
 sion of the ΛΙαη Christ Jesus, and of our own nearness to Angels, 
 and of the glorious hope to which we men — even though we be 
 obscure Galilieans — are thus advanced, of being tqual to the 
 Angels {ΐσάyyξλoι) in the world to come. (Luke xx. 3C.) The 
 name of the Angel Gabriel, who is specially employed on em- 
 bassies concerning the Incamalion, — or union of the Manhood to 
 God, — is equivalent to άμήρ θ«οΰ, man of God, See on Luke 
 i. 19. 
 
 Angels are always ministering to Christ as their Lord at His 
 Birth, at the Temptation in the Garden, at the Resurrection, at 
 the Ascension. {Theophyl.) Cp. our Lord's prophecy, John i. 61. 
 
 " Ascendit Judex coeli ; sonuit praeco eoeli ; audierunt Apostoli 
 angelicam vocem, 'sic veniet,' ad homines veniet ; Aomo veniet, 
 sed Deus, homo veniet, ut impleatur quod scriptum est, videbuui 
 in quern pupugerunt " (Zech. xii. 10), Aug. St-rm. 2C5, on the 
 Ascension, — a festival observed in his time on the fortieth day 
 after the Resurrection : see ibid. This Festival is reckoned by 
 Augustine (Epist. ad Januar. 54) as one of universal observation ; 
 and as dating perhaps " ab ipsis Apostolis." 
 
 12. Έλοιώ^Όϊ] Olivet : beneath which He had suffered His 
 agony, and had been taken prisoner: thence He now ascends ία 
 glory. 
 
 — σαββάτον ίχον biov'l having a sabbath-day' s journey ; two 
 thousand cubits. The distance between the Tabernacle and the 
 furthest point of the camp in the wilderness. {Origen. in eaten. 
 Lightfoot, i. p. 740, and ii. p. 0.17) The distance is not very 
 clearly determined, on account of the difference of the measure of 
 the cubit. Lightfoot and De Dieu reckon it at about ^rf stadia; 
 Reland, Pal. i. 52, at siar. See Williams, Holy City, p. 371. 
 
 CArysos/om'* remark here, δοκί? /401 iv σαββάτψ -yeyoi'tvai 
 ravra, is only put forth as a private conjecture. But Bengel well 
 says (p. 489), " Colligit hinc Chrysostomus die Sabbati eos re- 
 versos esse in urbem. Malim statuer© proprium in toto Oliveti 
 Monte Ascennonis locum hie ab urbc distantia notari." See next 
 note. 
 
 Note concerning the place of the Asce.nsion. 
 
 St. Luke says that our Lord led out His disciples from Jeru- 
 salem, eois €is Βηθανίαν, as far as Bethany (xxiv. 50), and blessed 
 them, and ascended into heaven. 
 
 The village of Bethany was about fifteen furlongs from 
 Jerusalem (John xi. 18), or about twice a Sabbath-day's journey 
 (see on r. 12). 
 
 The village of Bethany was also on the eastern slope of the 
 Mount of Olives, which was reckoned as five or six furlongs from 
 Jerusalem. {Joseph. .\nt. ix. 8. 6. B. J. v. 2. 3.) 
 
 Hence it has been inferred by some persons, that our Lord 
 did not ascend from the summit of the Mount of OUves, but from 
 the eaitem slope of it. See note on Luke xxiv. 50. 
 
 But this opinion, which has been strongly affirmed by Dr. 
 Robinson (Palest, i. 375), may be questioned; and it is more 
 probable that the Ascension took place either at the summit of 
 Mount Olivet or near that point See JVilliams, Holy City, pt. ii. 
 chap. V. pp. 441 — 445. 
 
 The passage in the Acts (i. 12) being written by St. Luke 
 after the passage in his Gospel (xxiv. 50), ought to be taken to
 
 •38 
 
 ACTS I. Ιο. 
 
 n <h. 9. 39. 
 Κ 20. 8. 
 Matt. 10. 2- 
 Luke G. 15. 
 
 '•^ " Kal ore άσηΚΟον, άνέβησαν et? ro υπ^ρωον, ου Ί)σαν καταμ€Ροντ€<ζ ο Τ£ 
 υέτρο^ και ^Ιωάννη^ κοΧ ^Ιάκωβος καΐ *Αν8ρ€ας, Φίλιππος καΐ Θωμάς, Βαρθο- 
 
 ί•χ\ lain and complete it ; and not i^ice versa : i. e. the mention of 
 the Mount of Olives is designed to be supplementary to the 
 rcCcrence to Bethany, and to interpret it. 
 
 The term lieihaurj, as Lightfoot has shown (i. 252 ; ii. 485), 
 is often used to describe the diatrict of that village ; which 
 stretched toward Jerusalem, and toudied the suburb called Bet/i- 
 phaye, wbich extended eastward from Jerusalem to a distance of 
 about 2(M)0 cubits, or six furlongs, or a Sabbat h-dau' s jouriiei/, 
 on the Mount of Olives. (See L'lyhtfoot, i. 2.')2.) 
 
 When, therefore, St. Luke says that our Lord led His dis- 
 ciples out as far as Belfiauy, he means that lie led them to its 
 point of contact witb Bethphaye on the Mount of Olives. 
 
 This opinion, wbich has been well illustrated by Lightfoot, 
 is confirmed by what Dr. Robiusou liiinself calls (i. 375) one ot 
 the " earliest traditions of Palestine, and wbich points out the 
 place of our Lord's Ascension on the summit of the Mount of 
 Olives." 
 
 Lightfoot says (i. 252), " The Jews' Chorography will here 
 help us. They tell us, two thousand cubits was the suburbs of 
 a city (Maym. in Scliabh per. 27) ; and tiro thousand cubits 
 were the bounds of a Sabbath^ or a Sabbath-day's journey. 
 {Talm. in Sotah, per. 5.) 
 
 *^ Beihphage was of this nature; it was not a town upon 
 Mount Olivet, as it hath been very generally supposed, and ac- 
 cordingly placed in most ma]is; but it was tiiat space of ground 
 that lay from Jerusalem wall forward towards Mount OHvet, and 
 up Mount Olivet to the extent of two thousand cubits from the 
 wall, or thereabout ; and hereupon it was reputed by the Jews of 
 the same qualification with Jerusalem, as a part of it, in divers 
 respects. Talm. Bab. Pesachin. fol. (ϊ3, fac. 2, * He that slays a 
 ihauksgiving sacrifce within, white the bread belongiug to it is 
 without the trails the bread is not holy. What means without 
 the wall/'* R. Tochanau saith, ^without the wall of Betli- 
 phage.* And the same gloss useth the very same words again 
 upon the same Tract, fol. ill, fac. 1. And again in the same 
 Treatise, fol. 9.'), fac. 2, the Mishna saith thus: ' The two loaves 
 and the shcwbi end are al/owable in the Temple court, and they 
 are allouabh in Bethphuge* Nay, llie Gloss in Sanhedr. fol. 
 14, fac. I, sailh, ^Bethphaye was a place which was accounted 
 as Jt-rusalfm for all things.' So that the jilace called Beth- 
 phaye began from Jerusalem, and went onwards to and upon 
 Mount Olivet, for the space of a Sabbath-day's journey, or there- 
 about ; and then began tlie coast that was called Bethany. And 
 hence it is that Luke saith that Christ, when lie ascended into 
 heaven, led forth His disciples as far as Bethany (Lukexxiv. 50), 
 which elsewhere he showeth was the space of a Sabbath-day's 
 journey (Acts i. 12), which cannot be understood of the town 
 Bethany; for that was fifteen furlongs (John xi. 18), or very 
 near two Sabbath-days* journey from Jerusalem ; but that He led 
 them over that space of ground which was called Bethphaye, to 
 that part of Olivet where it began to be called Bethany, and at 
 that place it was where Christ began His triumphant riding into 
 the city." 
 
 The tradition that Christ ascended from the summit of the hill 
 Olivet, is mentioned by Kusebius, Bishop of Cwsarea in Palestine, 
 in his Demon. Evang. vi. 18, written about a.d. 315. Referring 
 to the prophecy (Zech. xiv. 4, '* His feet shall stand upon the 
 Mount of Olives "), he says, " The feet of our Lord and Saviour 
 — the Logos, or Word, Himself— by means of the Tabernacle of 
 Humanity which He hath exalted (i. e. in His human Flesh), 
 stood on the Mount of Olives, near the grotto there shown at this 
 day; after that He had prayed, and bad delivered to His disciples 
 the Mysteries concerning the consummation of all things, on the 
 summit of the Mount of Olives ; whence He made His ascent into 
 heaven." It is also corroborated by -S". Cyril writing at Jeru• 
 salem in the fourth century, and Bishop of that city. See on 
 Luke xxiv. 50. So Cassiodor. p. 159. 
 
 In pictures of the Ascension, the prints of our Lord's feet 
 are often represented, impressed on the soil of the Mount of 
 Olives. 
 
 This tradition is sometimes traced to S. Jerome, and he is 
 quoted as saying (de locis Hebraicis, in Acta, in v. OHvetum), 
 ** Ultima vestigia Domini humi impressa hodie cernuntur." This 
 Treatise is not by 5. Jerotne (he himself is cited in it v. Smyrna) ; 
 but it is not without its use, as representing the local opiniun. 
 
 It has indeed been alleged as an objection, that on this 
 supposition the Ascension would have been in sight of Jerusalem. 
 
 But this opinion seems to be grounded on a misconception 
 Df the nature of our Lord's personal appearances after His rcsur^. 
 rcction. 
 
 When He walked on the public road to Emmaus^ He was 
 
 not recognized even by the two disci|)les for some time (Luke 
 xxiv. l(i). And He Who appeared suddenly on several occasions 
 to the disciples iti the city of Jerusalem (John xx. 19. 2G), and 
 on the sea-shore in Galilee (x.vi. 1), and to more than five hun- 
 dred brethren at once (I Cor. xv. 6), so ordered His disappear- 
 ance at His Ascension, that He made it manifest, *' not to all thi> 
 people, but to witnesses chosen before of God, even to those who 
 did eat and drink with Him after He rose from the dead." 
 (Acts X. 41.) 
 
 This ojiinion that our Lord ascended from the Mount of 
 Olives, at a distance of about six furlongs from Jerusalem, sheds 
 light on other passages of Scripture, and is fraught with spiritual 
 instruction. 
 
 David, the type of Christ, wept as he went up the Mount 
 of Olives, when lie was rejected and resisted by his own people 
 and son. (2 Sam. xv. 30— 32.> 
 
 On the Mount of Olives Christ, the Son of David, had wept 
 over Jerusalem. (Luke xix. 41.) 
 
 When David came to the top of the Blount of Olives, he 
 worsbipjied, and sent his friend, Hushai the Archite, back to the 
 city of Jerusalem (2 Sam. xv. 32 — 37), and Hushai's counsel 
 prevailed over that of Ahitophel, the type of Judas. (2 Sam. 
 xvii. 1-23.) 
 
 May there not be here some typical reference to the parting 
 of our Lord from His faithful Apostles in this place? 
 
 Dr. Lightfoot says (ii. p. 48ίί), ** That place of Mount 
 Olivet, where Christ ascended (viz. that part of the mount where 
 Bethphage ended and Bethany began), was perhaps the very 
 same ])lace mentioned 2 Sam. xv. 32, or certairdy not far off, 
 where David in his ilight taking leave of the Ark and Sanctuary, 
 looked back and worshipped God ; where, if any one would be at 
 the pains to inquire why the Greek interpreters retain the word 
 'Pw5, Ros, both here and in ch. xvi. J, jji/ Δαβίδ ίρχόμίΐ/ο^ ewy 
 τον 'Pws, and David came unto Ros : and Δα;3ίδ παρη\θ(ΐ' βραχύ 
 τι CLTrh τοΰ 'Pojy, and David passed on a lillle way from Ros, he 
 will find a knot not easy to be untied." 
 
 So Lightfoot. But is not the word 'Pis of the LXX in those 
 passages, the same as the Hebrew word used in both these places, 
 t'NT rosh, the head, or summit of the Mount (of Olives) .•• And 
 was not the summit so called in the popular language } 
 
 And if so, then this circumstance seems to increase the pro- 
 bability that our Lord ascended from the summit of that mount. 
 
 Again, on the Mount of Olives Christ had predicted the 
 future destruction of Jerusalem (Matt. xxiv. 3), and His own 
 second coming to Judgment (xxiv. 30). 
 
 What more suitable than tluit the scene of suffering should 
 also be the scene oi glory purchased by suffering.'' 
 
 What more proper, than that He should ascend in that 
 place, where He had pre-announced His future descent in glory ? 
 
 The Angels themselves seem to refer to this fitness of place 
 in their address to the Apostles (Acts i. 1 1), " This same Jesus 
 slmll so come, as ye have seen Him go;" and it is worthy of re- 
 mark, that the voice of Ancient Proi)hecy points to some future 
 manifestation of the Messiah's glory on the Mount of Olives. 
 (Zech. xiv. 4. Ezek. xi. 23.) 
 
 Again ; it was from the border of Bethany, and its point of 
 contact with Bethphage on the Mount of Olives (see on Mark 
 xi. 1), that our Lord had begun to ride in triumph, as King and 
 Saviour, into the City of Jerusalem. That triumphal entry 
 seems to have been typical and prophetical. It is an ai)propriate 
 and beautiful circumstance, that, at that point in the Mount of 
 Olives where He began His triumphal entry into the earthly 
 city. He also began His triumphal journey to the Jerusalem that 
 is above, as King and Saviour of the World, riding on the clouds 
 of heaven. 
 
 Hence also we may perhaps recognize the reason why the 
 remarkable term "a Sabbath-day's Journey" is used here to 
 describe the distance which the Apostles walked, from what is 
 here specified as the place of the Ascension. 
 
 This is the only passage in the New Testament where "a 
 Sabbath-day* s joni-ney" is mentioned at all; and it seems sur- 
 prising at first, that it should be mentioned by St. Luke writing 
 for Gentiles, and should be specified in reference to an event 
 ])osterior to the Resurrection, when the Jewish seventh-day Sab- 
 bath had ceased to be obligatory. 
 
 There surely must be therefore some inner meaning in this 
 expression, " a Sabbath-day's journey,'* used in connexion with 
 that glorious event, the consummation of Clu*ist's earthly ministry. 
 His Ascension into heaven. What can that be .^ 
 
 The Sabbath was a type of that rest^ which, after their week
 
 ACTS I. 14. 
 
 39 
 
 λομαΐοζ καΐ Ματθαίος, Ιάκωβος Άλφαίου καΐ Ι!ίμων ό Ζηλωτής, καΐ ΊούΒας 
 'Ιακώβου. '^ " Οΰτοι, ττάντΐ,ς ήσαν ττροσκαρτίροΰντΐ,ς ομοθυμαδόν τη 7Γροσ£υχη, "^Ίι^^^'^'Ίο 
 συν γυναιξί καΐ Μαρία τη μητρί του Ίησοΰ, καΐ τοις ά^^λφοίς αυτού. 
 
 & 23. 49. 
 
 of tliis world's work, remainfth to t lit• people nfGi>d,\n that place 
 of repose where tliey rest from their labours (Ilcb. iv. ίί. Rev. 
 xiv. 1;ϊ), and whence they will pass, by a joyful Resurrection and 
 Ascension, to the heavenly city of the great King. 
 
 The return of the Apostles with joy by a Sabbatk-iiai/'s 
 journey to the earthly Jerusalem from the place of Ascension, 
 whence their Saviour mounted in glory to the heavenly Jeru- 
 salem, may be designed to suggest the cheering assurance, that 
 they who contemplate on earth the Ascension of the Lord, and 
 stand looking up stedfastly into heaven, and ascend in heart and 
 ίΜϊΉίί with llira Who is the Prince of Peace, and continually 
 dwell in spirit with Him there, will pSss by a Sabbath-day's 
 journey through the grave and gate of death into the Jerusalem 
 ■ — or City of Peace — that is above, and there enjoy the beatific 
 vision of eternal ^eflcff. " Qui gloriam Domini ad Patrem ascen- 
 dcntis intus intueri merebilur, hie Sabbati itinere urbem perpetuse 
 pacis ingreditur." [Bede.) 
 
 13, rh ίητίρφον'] sc. οϊκ-ημα. ΰττΐρψον is properly an adjective 
 {Valch.)', not an upper room, but the vpper room, ^V, {Vi• 
 triitga, de Synag. p. 145, and Lighlfoot here, p. (i:i8). The 
 definite article points to some place already used as the resort of 
 tlie Apostles, ου ΐισαν καταμίνοντΐ^, as is said here. Ancient 
 authorities assert that this was no other than the large aviay^ov 
 or upper room (see on Mark xiv. 1.5), in which our Blessed Lord 
 had celebrated the last Passover, and had instituted the first Eu- 
 charist, and where He had aj-peared on the two successive Sun- 
 days after His Resurrection from the dead. 
 
 Here it would seem the Apostles were afterwards assembled 
 when the Holy Ghost descended upon them. .5. Cyril, Bishop 
 oi Jerusalem, affirms (Catech. xvi.) that jh ΤΙν^υμα rh aywv κατ- 
 ΊΐΑθΐν ΐνταΰθα iv τ^ Ίΐρονσα\^μ, and that this Upper Room 
 was afterwards called η ανωτίρα των ίητοστόΚων ^κκΚησία. Cp. 
 5*. Jeronie, Epist Ιϊίί, Ep. Paula;, and Jirde, De locis Sanctis, c. 3. 
 Cave, Primitive Christianity, i. 6. Hither the Apostles resorted 
 for prayers, and for the Holy Communion. See note below on 
 Acts ii. 2. 40 ; v. 42. .\nd so says Bp. Pearson here, " Ibi Ecclesia 
 videtur esse constituta. Nam, ut narrat Epiphanius, lib. de 
 Pond. c. 14, cum Adrianus imperator Hierosolyma adiret, invenit 
 urbem totam funditus eversam, et templum Dei dirutum, Trape/irits 
 oXiyav οίκτιμάτων, KoX Tris του Θίοϋ εκκλησία?, μικράν ούσης, 
 quam ibi coUocatam asserit, ubi discipuli reversi, ciim Salvator 
 ascendit a Monte Oliveti, ίν^β-ησαν els τ!) ΰπΐρφον. Έκΰ yap 
 ψκα^όμητο, τουτέστιν ev τφ μίρΐΐ 2icir. Nicephorns etiam tradit, 
 Helenam Constantiui matrem amplissimum in Sione templum 
 erexisse; in cujus postico domum circumclusit, ubi facta est ή 
 του aylov ΤΙν(ϋματος κάθοζος eV τφ ϋπερφψ, lib. viii. c. 30." 
 
 Therefore this *' upper room " on Mount Sion at Jerusalem 
 was the first Church in the world, — the primitive Church of 
 Christendom. 
 
 There is one God, and in this one Godhead there is one 
 Father, one Son, and one Holy Gliost ; and there is one Church 
 of God from the beginning to the end of the world. Perhaps the 
 continuous unity of the Church was marked by the fact, that the 
 same upper room which had seen the celebration of the last Pass- 
 over, saw also the administration of the first Eucharist by Christ. 
 And jierhaps iliis unity was displayed further when this same 
 upper room saw the first appearance of the Son of God to His 
 assembled .\postles after llis Resurrection on the First Lord's 
 Day; and when this upper room, to which they resorted for 
 prayer to God the Father (see Acts iv. 2.*ϊ, *24), saw also the 
 descent of God the Holy Ghost upon them. See below, ii. 4C. 
 
 — 'ΙωάΐΊΐηί] John. So A, B, t'., D. Eh. places James before 
 John. In the three Lists of the .\postles (Matt. x. 2. Mark iii. 
 16. Luke vi. 14) before the Ascension, James comes before John, 
 and in the two former of them, Andrew comes next to Peter. In 
 the three Lists in the Gospels, Bartholomew comes before 
 Thomas: in both of St. Luke's lists, Simon Zelotes comes before 
 Jude. The only names which occupy the same places in all are, 
 
 1. Peter. 
 5. Phili/i. 
 
 0. James, the son of .\lpha;u3, probably the same as the 
 Lord's Brother. See next note. 
 
 — Ίάκα!/3ο5 Άλφαίου'] James the son of Alphaua. It has 
 been inferred by some, that this St. James, the Apostle, was not 
 the ' Lord's brother,' because it is added here that the brethren 
 of the Lord {r. 14) were also present. But James might well be 
 distinguished from the other brethren of the Lord, as Mary is 
 from the other yuvatKfs here, and as Joseph is from the other 
 Patriarchs in vii. 9, and as Peter is from the other Apostles in 
 
 I Cor. ix. :■). See below on xii. 17, and the Introduction to the 
 Epistle of St. James; and the article on St. James in Dr. Wm. 
 Smith's Dictionary of the Bible, 18C0. 
 12. Judas, succeeded by Matthias. 
 ■ — Σίμων 6 ZtjAwt^s] Simon Zelotes. See Matt. x. 4. He is 
 called the Cananite by St. Matthew and St. Mark iii. 18, but 
 Zelotes (the Greek synonym of Cananite) by St. Luke vi 15, as 
 here ; a mark of connexion between the Author of St. Luke's 
 Gospel and the Acts. 
 
 This mention of Simon, thus placed between James and 
 Jude, the brother of James, confirms the opinion of some ancient 
 writers, that Simon Zelotes, or the Cananite, was the same as 
 the Simon who is mentioned as one of " the hreihren of our 
 Lord" ("James, Simon, and Jude") in Matt. xiii. 5.i. Mark 
 vi. 3 ; and therefore that Simon Zelotes is no other than Si/meon 
 (which is the same name as Simon, see below, xv. 14. 2 Pet. i. 1), 
 who succeeded his brother James, " the Lord's brother," in the 
 Episcopal See of Jerusalem. See Euseb. (iii. 11, ep. iii. 22), who 
 says that after the death of St. James, the survivors of the 
 Apostles and disciples at Jerusalem met together, and unani- 
 mously chose Symeon, the son of Clopas, to be the successor of 
 St. James ; this Symeon being a cousin of the Lord (cp. Euseb. 
 iv. 22); for Hegesippus testifies that Clopas, his father, was 
 brother of Joseph. Cp. Euseb. iv. 22, where Clopas is called 
 by Hegesippus βίϊοΓ of Christ. In another place Eusebius (iii. 
 32) designates this Symeon as a son of the Mary described in the 
 Gospel as wife of Chipas, and asserts that this Symeon, the 
 second Bishop of Jerusalem, suffered martyrdom under Trajai», at 
 the age of 120. Hegesippus also states that several persons of 
 this family were chosen to preside over Churches, on the ground 
 of their relationship to Christ. (Eiuci. iii. 20.) 
 
 — "Ιούδα? Ίακ<ί/3ο»] Jude, brother of James : cp. Luke vi. 
 IG. Jude 1. Examples of this ellipsis of άδίλψί!?, or brother, 
 from profane writers, may be seen in Valck. and Kuin. Cp. 
 Winer, G. G. p. 171. 
 
 Doubtless the words 'loilas "Ιακώβου might mean Jude, 
 son of James ; but it is not probable that James would have had 
 a son old enough to be an Apostle; and the context must deter- 
 mine how the ellipse is to be supplied; and probably when 
 St. Luke pubhshed the Acts, most Christians knew what the re- 
 lationship between James and Jude was. See below, the Intro- 
 duction to St. Jude's Epistle. 
 
 14. Trpoff/iuprepoDi'Tis] One of the words often repeated in the 
 Acts in relation to Church communion, and declaring its duties 
 and privileges. Here the duty prescribed is perseverance and 
 stedfastness in Christian faith and worship. See ii. 42. 46 ; νί 4. 
 Cp. Rom. xii. 12. 
 
 — &μο«υμα.'&όν'] With one heart and soul. The Holy Spirit 
 writing by St. Luke, is constantly inculcating this word in this 
 history of the Primitive Church. He applies it to the Apostles 
 here; to the 120 (ii. 1), to the whole body of believers (ii. 46). 
 Cp. iv. 24 ; v. 12 ; xv. 2.5, and Rom. xv. 6. 
 
 He thus reminds all future generations, that maintenance of 
 Unity of Pastors among theinselves, and of Pastors and People, is 
 the duty of each and all, and is the characteristic of the Church. 
 It was a fruit of Christ's doctrine (John xv. 12) and prayer 
 (xvii. 21), and of His legacy (xiv. 27), and of His breathing upon 
 them (xx. 22), and was matured by the descent of the Holy 
 Ghost. 
 
 On Μ τ!) αύτ!ι, see v. 15. 
 
 — T77 προσ^υχ^'] Elz. adds, κ(ΰ ττϊ Se^ffei, which is not in 
 A, B, C, D, E, H,' nor in the Vulgate, Sgriac, and other Versions. 
 
 Another note of connexion with St. Luke's Gospel. See on 
 Luke V. 16. 
 
 σΐ,μ γυι/οιξί] uii'M the women. A remarkable notice; in the 
 
 Jewish Temple, the Women were not admitted to worship God 
 together with men, but were parted off into a separate court 
 (Joseph. .\nt. XV. 11. 5), "the Court of the Women; and in 
 the Synagogues also the women were separated from the men 
 (Philo ii. 476). But in Christ Jesus, Who is the λ\ oman's Seed, 
 " there is neither male nor female" (Gal. iii. 28). and the wall of 
 separation is broken down. The women here assembled with the 
 disciples, were probably Mary Magdalene, Salome, Joanna, and 
 Susanna, and others mentioned in Luke viii. 2, 3 ; xxui. 49. 55 ; 
 xxiv. 10. 
 
 Μαρία] Mary. " Propter excellentiam distinguitur a csete- 
 
 ris." (Valck.) In the Gospels the blessed Virgin Mary is not 
 mentioned as accompanying Christ from place to place with His
 
 40 
 
 ACTS I. 15—19. 
 
 ρ Pa. 41. 10. 
 Jolin 13. 18. 
 fc 18. S. 
 
 II Mall 2? J. 
 & 26. 15. 
 
 '* Και eV ταΐς ημεραΐζ ταύταΐζ άνασταζ Πετροζ lu μί,σψ των άΒελφων eiwiv, 
 Tju Τι. οχ\ο<; ονομάτων ent το αχ/το ω? βκατον (.ίκοσιν, '" ' Ανορες aoeλφo^, 
 eSet ττληρωθηναι την γραφην, ην npoeine το Πνεύμα το άγων δια στόματος 
 AaviS TTepl ΊονΒα του γινομένου οΒηγοΰ τοΓ? συλλαβονσυ τον Ίησουν ^^ ότι 
 κατηρώμημίνος ην iv ήμίν, καΐ ίλαχ^ε τον κληρον τηζ SuaKOvia•; ταύτης. 
 
 '° ^ υντος μεν ουν εκτησατο ^^ωρίον εκ μισνου της αύικιας, και νρηνης γενό- 
 μενος ελακησε μέσος, και εξεχύθη πάντα τα σπλάγχνα αύτοΰ• '^ και γνωστόν 
 
 Apostles ; and this is the last place where her name occurs in 
 Holy Scripture. 
 
 The Holy Spirit takes leave of her here, associated with the 
 Apostolic company of worshippers in the Upper Room at Jerusa- 
 lem. She is one of those wtio there continue stcdfast in prayer. 
 How unlike the spirit and language of the Holy Ghost is that 
 will-worship, which takes her out of that holy fellowship of greyer, 
 and makes her an object of adoration ! 
 
 In recent times the blessed Virgin is often represented in 
 Paintings as present at the Ascension ; but Arator, writing at 
 Rome in the sixth century, in his poetical Version of the Acts, 
 addressed to Pope Vigilius, speaks of her as waiting at Jerusalem 
 for the return of the Apostles from the Mount of Olives, v. 55 : 
 
 " Moenia nota petunt, qua tunc slatione scdebat 
 Porta Maria Dei, Genetrix intacta Creantis 
 A Nato formata suo." 
 
 15. ο5€λφώ>'] So A, B, C. Elz. μαβι\των. 
 
 — ονομάτων^ names. A Hebraism for persons. Vorst. de 
 Hebr. p. 350. Cp. Rev. ii. 13; iii. 4, and Welst. here. But it 
 may have a deeper Christian sense : see on iv. 36. 
 
 — ίττ\ rh αυτοί together ; at the same place and time. A fa- 
 vourite expression with the Author of the jVcts, and like όμοθυμα- 
 Shf, a note of Church-unity (see v. 14), a watchword of the Church, 
 and of every faithful member of it. See below, ii. 1, ύμοβνμααιι> 
 4-πΙ rh αυτό. ii. 44, ^σαν ^π1 rh αυτό. Cp. on ii. 47. Hence 
 Jgnat. ad Aiagnes. 7, e^l 'τΐ> αύτ6 μία πρυσ^υχί}, μία 54•η<τι^, 
 eTs VOVS, μία 4^ττϊ$, iv άγόπί^. Clemens Rotnattus, i. 34, ή^ΐΛίΓϊ 
 if όμονοία 4π\ τί> αύτΐ) σνναχθ4ντ(9. 
 
 16. ifSpfi iSt\(poC] On this speech, see /S. Iren. iii. 12. 
 
 17. Sti] because He was their 6ίη•γΙΐ5, or leaden because 
 being one of us '* he knew the phce " (John xviii. 2) where, and 
 the time when. He might be taken ; and because it had been 
 prophesied that one of His famihar friends should betray Christ. 
 Ps. xli. 9. 
 
 — lu τιμϊΐ''] Eh. has συν ημΙν, But ίν is in A, B, C, D, E, 
 H, and in Vulg., Si/riac, and other Aversions, and is more ex- 
 pressive. He was not only numbered with us, but in us, i. e. in 
 our Apostolic body. 
 
 — (\αχ( rhv κληροΓ] He calls it a lot (see below, t>. 2G), 
 because it was not by their own desert, but by God's grace that 
 they were called to their office. (Chrijs.) Hence the word C/fru*, 
 or Clergy. See Vales, in Euseb. vi. 43. 
 
 The .\ct3 of the Apostles, if we may so speak, prepared i^ 
 Christian Onomasticon, or Vocabulary for the Church, e. g. in its 
 use of the words ετισκοττ}/, v. 20, ιτρΐσβϋτΐροι, χριστιανοί, and 
 others. 
 
 18. ^κτήίτατο] he was the moving cause of the purchase (see 
 Gregor. Moral, i. c. 9). It has been alleged by some recent 
 Expositors, that this statement is at variance with Matt, xxvii. 
 ϋ — 8, where it is said that the Chief Priests purchased the field 
 with thirty pieces of silver ; and that St. Luke could not have been 
 acquainted with St. Matthew's Gospel, or he would not have in- 
 serted this statement. But the fact is, that St. Luke's assertion 
 is in harmony with St. Matthew's, and is supplementary to it. 
 
 The Holy Spirit in Scripture is wont to trace human actions 
 to their^rii causes ; and to treat the principal agents as account- 
 able for the whole transaction, though done, as Scripture itself 
 records, by tlie instrumentality of others. 
 
 This is what might be expected in divine history ; and there 
 is a solemn moral lesson in it. 
 
 Thus in this book Ihe Jews are four times said to have cru- 
 eifted Jesus (Acts ii. 23 and 36, and iv. 10 and v. 30), though 
 they could not put any one to death (John xviii. 31) ; but they 
 are said to have crucified Him, because they used the instru- 
 mentaUty of Pilate for that purpose. Thus Pilate is said to have 
 «courjeii Jesus (John xix. 1), and Joseph to have hewn a tomb 
 (Matt, xxvii. (iO), and Christ to have baptized disciples (John 
 iv. 1), though they only caused these things to be done. Thus 
 also (vii. 9) the Patriarchs are said to have sold Joseph into 
 Egypt, though they had no intention that he should go there. 
 ΐϊιυΐ the Jews are even said to have laid Christ in the tomb 
 
 (xiii. 29), though this was only a consequence in trbich they took 
 no part, of His death, which was not inflicted by them, but by a 
 heathen power, at their instance. 
 
 If such modes of speech as these— and others that could be 
 adduced— are considered, it will hardly be denied, that Judas, 
 who received the thirty pieces of silver, and who returned them 
 to the Chief Priests, and, as it were, forced them upon them by 
 throwing them down in the Temple (Matt, xxvii. 5), was the 
 cause and prime mover of the jiurchase of the field, which was 
 bought with that sum ; and that he may be said to have been its 
 purchaser. 
 
 It cannot be rightly argued, that there is a discrepancy here 
 between the two Evangelists, and that one of them is in error ; 
 and that St. Luke was not acquainted with St. Matthew's state- 
 ment, because he does not repeat it. It might as well be inferred, 
 that St. Luke, or the Apostles, or those whose speeches he is re- 
 cording, were not acquainted with the facts of the Crucifixion 
 itself, because we read in the Acts that the Jews crucified Jesus, 
 and laid Him in a tomb : or that St. Luke in writing the Acts did 
 not remember what he himself had said in iiis " former treatise," 
 his Gospel, because he does not repeat his own words concerning 
 the same events, but adds some new incidents to his narrative : 
 e. g. with regard to the Ascaision. 
 
 Rather, he thus shows the independence of his own testi- 
 mony. 
 
 It may also be conjectured with probabiUty, that Judas 
 might in other respects be regarded as the purchaser of the 
 field; 
 
 For, it is evident from SI. Mallhew't account (xxvii. 5), that 
 as soon as he had cast down the thirty pieces in the Temple he 
 went and hanged himself; 
 
 It appears also from St. Peter's speech here (Acts i. 19), 
 that \.\n-' field was the place of his death : see on υ. 19 ; 
 
 And the Field was purchased after his death (Matt, xxvii. 6). 
 
 It is remarkable, that a field in the neighbourhood of a great 
 City, which was to serve as a Public Cemetery, should have been 
 purchaseable for so small a sum as thirty pieces of silver, or 
 shekels, i. e. for less t\i&n five pounds ; 
 
 How is this to be explained .' Probably from the circum- 
 stance intimated by St. Peter, that it had been polluted by the 
 horrible death of Judas ; whence it was called Aceldama ; and 
 that it was regarded with a feeling of execration on that account. 
 Hence also it was, that when purchased for this paltry sum, it 
 was applied to an unclean use, i. e. to be a burial-place ; a bunal- 
 place for |eVoi, strangers, heathens, unclean persons, whom the 
 Jews would not admit into their cemeteries. 
 
 It might well be said then, that in this sense, by defiling it, 
 Judas had been instrumental in the purchase of the field ; he had 
 made it unavailable for any other than an unclean use, and had 
 rendered it purchaseable by the Cliief Priests for the miserable 
 sum of thirty pieces of silver, which he bad received from them 
 as the wages of iniquity, and bad then thrown back in remorse 
 into their hands. 
 
 See below, vii. 9 ; xiii. 29, and Whitby's note here ; and 
 above on Matt. viii. 5. 
 
 — 4k μισβοΰ] So A, B, C, D, E, H. Eh. τοΟ μισβοϋ. 
 
 — τΓρηνη$ 'γΐνόμΐνοί'] falling on his face, " pronus in faciem 
 prolapsus. ΤΓρηνη$, ΐπϊ ττρύσίΜητον." (^Hesych.) 4πι στόματο5, 
 i^Phavorin.) 
 
 Judas, the betrayer of Christ, was prefigured in the manner 
 of his death, i. e. hanging, by Ahitophel the traitor, and Absalom 
 the rebel against David. (Bede.) 
 
 — 4\άκησ€ μ4σο5] he burst asunder in the midst; after he 
 had hanged himself. St. Matthew says clearly (xxvii. 5), άπ. 
 7')7ίατο, he hanged himself; the same word as is used by the Sep- 
 tuagint in 2 Sam. xvii. 23 to describe the death of Ahitophel. 
 Ahitophel was a type of Judas in his nearness to David's person, 
 in his treachery, and in his death. And the word used to describe 
 Ahitophel's death by the LXX may serve to remove the sup- 
 posed ambiguities with regard to the manner of the death of his 
 antitype Judas. See on Matt, xxvii. 5, where Kuin. after ll'el- 
 slein (p. 45y) and Valck. (p. 324), well says, " Locus Matthsei
 
 ACTS Ι. 20—23. 
 
 41 
 
 iyiver.o ττασι τοίς κατοίκουσιν ^Ιερουσαλήμ, ώστε κΧηθηναι το χωρίον Ικτίνο 
 Τ77 ίδια οιαΚίκτω αυτών ^ΑκελΒαμώ τουτέστι χωρίον αίματος' ^^ ' γεγραπται ϊ Ρβ. 69. 26. 
 γαρ eV βίβλω Ψαλμών, Γενηθητω η ετταυλι? αντου έρημος, καΐ μη 
 έστω ο κάτοικων iv avTTJ' και. Την Ιττισκοπην αυτόν λαβέτω έτε- 
 ρος, ^^ * ^et ούν των συνέλθόντων ημίν ανδρών iv τταντί χρόνω iv ω etcrijX^e ^ ver. β. 
 και iζηλθ€v εψ' ημα^ 6 Κύριος ^Ιησούς, ^" άρζάμενος άπο του βαπτίσματος ■'°**° '^• ^^• 
 Ιωάννου €ως της ημέρας ης άνεληφθη αή> ημων^ μάρτυρα της αναστάσεως 
 αντου συν ημΐν yevecr^at ενα τούτων. 
 
 ^^ Και έστησαν δύο, ^Ιωσηφ τον καλούμενον Βαρσαβαν, ος iπεκληθη ^Ιουστος, 
 
 cum loco Lucae facillime potest componi, si statuitur, Matthaeum 
 exposuisse mortis genus, Lucam vero attigisse ejus eventura. 
 Judas ffgritudine animi commotus, laqueo sibi mortem conscivit 
 (άπή^ξατο), laqueo autem, sive pendentis corporis Judse gravi- 
 tate, sive alia quacunque de caussu disrupto, ex altiore loco, e 
 rupe, prEcceps ac pronus delapsus est, ita, ut diffisso corpore, in- 
 tcstina diffusa sint. Apuleius Met. i. p. 12, ascenso grabatulo ad 
 exitium sublimatus immisso capite laqueum itiduo ; sed dum pede 
 altero fulcimentum, quo sustinebar, repello, ut ponderis deductu 
 restis ad ingluviem adstricta spiritus officia discluderet, repente 
 putris alioqui et vetus funis rumpitur, atque ego de alto decidens 
 in terram devolvor." Cp. Cholin, f. 50 (ap. JVetstein), '* Ara- 
 mieus quidam vidit hominem qui de tecto in plateam decidit, et 
 ruptus est ejus venter, et viscera ejus effiuxerunt.^^ Meyer says 
 (p. 30) tliat St. Luke is at variance with St. Matthew, and '* fol- 
 lows another tradition, according to which Judas did not destroy 
 himself." Others {Strauss and Zeiler), on the plea of this al- 
 leged discrepancy, deny the fact of his death altogether ! 
 
 With this account in the speech of iSt. Peter compare the 
 narrative of the death of Judas by Papias, the contemporary of 
 the Apostles, and Bishop of Hierapolis, in the fragment preserved 
 by Theophylact (pp. IG. 1ί>5. CEcmnen. p. 11), and in Cramer^s 
 Catena, p. 12, where Apollinarius says, ουκ ivairiOaviv rfj 
 ayxoyfj 'Ιούδαϊ, αλλ* ΐπ^βίω, καθαιρ(Θύ$ irph τον άττοττί'ίγηναι : 
 and he then introduces the relation under the name of Papias (cp. 
 liotith, R. S. i. p. 0), which explains St. Peter's words, TrpT)vr]s 
 7ei'(i;ue»Os 4λάκη(Τ€ μ4σο'>, by the πρ7}σμϊ)$ and υγκωσις of the 
 body, and which states that Judas died iu his owa field, eV ιδίψ 
 χωρίψ. 
 
 Cp. also the lines of Arator : — 
 
 *' Merccdem sceleris solvit sibi, tsedia vitae 
 Horruit ipse suae, stringens in gutture vocem ; 
 Aeris in medio, coelo terriique perosus 
 
 Inter utrumque perit 
 
 Viscera rupta cadunt nullis condenda sepulchris." 
 
 On the death of the hseresiarch Arius as compared with that 
 of Judas, see Athanas., Ep. ad Serapion. vol. i. § 3, p. 270. 
 
 19. Ί(ρουσα\-ημ] See above, i. 4. 
 
 — Άκελδα^α] Akel-dama. Syr. |ic? ^^l>^ Chald. wpi b;:n 
 Offer cadis, ayphs αίματοί, Matt, xxvii. 8. {Knin.) A, Β have 
 άκΐ\δαμάχ (D lias ακ^λ^αιμάχ), and so Lack-, Tisch., Alf. 
 
 It was called *■* field of blood " for a double reason, 
 
 As bought with the price of blood, Matt, xxvii. 8. 
 
 As sprinkled with the blood of him who took that price. 
 
 It was near Mount Sion, to the south side of it. (Jerome, 
 de locis Hebr.) Cp. Routh, R. S. i. 24. Robinson, Palestine, i. 
 524. Winer, i. 188. It wnuld therefore be near the valley of 
 Hinnom. S. Chrys. (on v. 2*1) observes that this name was given 
 by the Jews, by a providential dispensation from God : ωνόμαχταν 
 ο'ύτω, ουκ ilZorfS, καθάτηρ Kaia^as ττροβφήτβυσεϊ', ουκ tlSws. 
 
 20. yiypaiTTai yap'] for it is tcritten. This citation is from 
 two Psalms, Ixix. 25, cix. 8, and almost verbatim from the LXX 
 Version used by the Hellenistic Jews, for whom, as well as for 
 Gentile converts, St. Luke specially wrote, and has been well har- 
 monized with the original Hebrew by Surenhusius, p. 383. 
 
 The only notable variation is αυτού for αντών. 
 
 This substitution of αυτόν for αυτών may be explained from 
 St. Peter's own words, that Judas was leader to those who took 
 Jesus. Γ. 16. In a word, 'Ιούδα?, the false Apostle who betrayed 
 his Master to death, stands forth as the representative of the 
 faithless Ίονδαΐοι, His end is a type of theirs. What the Mes- 
 siah, the King and Judge of all men, pronouncing a divine sen- 
 tence by the mouth of the Psalmist ' (Ps. cxii. 5 — 7 ϊ Ixix- 22 — 
 
 ^ This, as S. Aujiusline has already shown (see bis Scrm. 22, 
 v/hcre he refers to St. Peter's speech), is the true view of tlie male- 
 dictions in the Psalms. They are not curses pronoimccd by David 
 or by any m-in, in his own person, but thcv arc Prophetical Coiumi- 
 VoL. I.— Part II. 
 
 29. Cp. lix. 11 — 15), imprecates on him, He imprecates on them ; 
 and the death of their leader is a warning to those who were led 
 by him, what their destruction will be, unless they repent. In 
 Judas the Holy Spirit sees the Jewish nation personified ; and 
 finally, Jerusalem herself, because she would not repent, became 
 an Aceldama. See the notes ab^ve on Ps. Ixix. and cix. 
 
 — fwav\is] a sheep-cote. An allusion to the pastoral office 
 of Judas. *' etravKis respondet Hebraico nomim ttvo quod proprie 
 domum pastoritiam cum stabulo significat, deinde vero etiam do 
 castelio et domicilio quocunque adhiberi solet : v. Michaelis Sup- 
 plcm. ad Lexx. Hebrr. p. 1011 sqq. Hesych. : tnavKis, μάνδρα 
 βοών, ^ οίκημα, fj αυλή, ij στρατοπ^δία, καΙ η ττοιμΐνικη αύλη." 
 {Kuin.) 
 
 — ^ΐΓίσκοπήϊ/] bishop-riCy overseer -ship . rnpD inspectionem, 
 visitaiionem (Numb. iv. 10; xvi. 2i). Isa. x. 3. Jer. x. 15); and 
 so prepared by the use of the LXX Version to designate the 
 Episcopal office (τη^ Ι^ρωσννην, Chrys.), in which Matthias suc- 
 ceeded to Judas. Cp. 1 Tim. iii. I. Clem. Rom. i. 42. 44. 
 
 The same may be said of the word KXripos^ clerus, as used 
 here, rr. 17• 25, 2(j (see note tliere), as a preparation for its ap- 
 plication to the Ministers or Clergy of the Church. 
 
 We may observe here the purpose of Almighty God in 
 having prepared a Greek Version, i. e. the LXX, made by Jews 
 themselves, of the Old Testament Scriptures, for the use of the 
 Apostles and Evangelists in adopting names for the regimen and 
 officers of the Church, and in disseminating the Gospel through- 
 out the world. 
 
 — Καβίτω'] So A, B, C, D. Elz. λάβοι. 
 
 21. ό Kvpios 'iTjtroCs] the Lord Jesus. This word Kvpios =2 
 Lord, Jehovah (see on v. 6 and ii. 36), applied to Christ, the 
 Lord of the world, and Head of the Κυριακή, or Church, ever 
 regulating her affairs by His Spirit, and maintaining her caui^e 
 by His Power from His Throne in heaven, — may be regarded as 
 the Key. note to the History of the Acts of the Apostles. 
 
 He it is who chooses Matthias in place of Judas (i. 21). 
 He sends the Holy Ghost to His Church (ii. 33—35). He adds 
 believers to her daily (ii. 47)• He works Miracles by the hands 
 of His Apostles (iii. 6; iv. 10). To Him St. Stephen prays at 
 the hour of death (vii. 59, GO). He calls Saul with a voice from 
 heaven (ix. 5). He sends Ananias to baptize him (ix. 10. 15). 
 He sends Peter to Cornelius (x. 4. 14. 3G). His Angel delivers 
 Peter and destroys Herod (xii. 7• 23). He calls Paul to Mace- 
 donia (xvi. y, 10). He comforts Paul at Jerusalem (xxiii. II). 
 And, finally, the book closes with the declaration, that Paul 
 preaches at Rome, the heathen capital of the world, " the things 
 concerning the Loan Jesus " (xxviii. 31). 
 
 22. άρξάμΐνο%'\ having begun. See r. 1, and Luke xxiii. 5. 
 JViner, p. 54/• 
 
 — μάρτυρα τΓ/ί άναστάσΐούί"] a icitness of His resurrection. 
 Because this was the question at issue, — Is Christ risen from the 
 dead ? All other things in His history were manifest ; this was 
 more private, and known comparatively to a few, and it was to be 
 believed and confessed by all. [Chrys.) 
 
 23. fcal έστησαν δύο] And they set out two^ apart from the 
 rest. Our Lord did not supply the place of Judas, when He was on 
 earth, but left that place vacant at His Ascension, and to be sup- 
 plied after it; and He did supply it from heaven, in answer to 
 their prayer to Him as God. See rr. 24—20: "Show whom 
 Thou hast chosen." " The lot was cast into the lap, but the dis- 
 posing thereof was of the Lord." (Prov. xvi. 33.) 
 
 Thus He educated them in the fundamental doctrine of 
 Church polity, viz. that the Church is ruled and protected by 
 Him. — not visibly present in budy, but sitting on His RoyiU 
 Throne, in power and glory, at the right hand of God. 
 
 nations. Judicial Sentences, uttcixd by the Great God and Judge wf 
 
 all Christ; thev are rehearsals of tlie Sentence of the Great Day ; 
 
 and ae such they are evidcuceo of the Inspiraiion of tho P&almt,
 
 42 
 
 ACTS Ι. 24— 2G Π. 1. 
 
 ι \ Sam. 1C. 7. /cat ΜατΘιαν, "^ * Και ττροσ^νζάμ^νοι εΤτται^, Χυ, Kvpie, καρΖιογνωστα ττάντων^ 
 ανά^€.ιζον OU έζ€\έζω έκ τοντωρ των διίο eVa, -"^ λαβείν τον κληρον ttjs Βίακονίας 
 ταύτης καΐ αποστολής, αή) ης παρέβη 'Τοιίδα?, πορευθηναι €ΐς τον τόπον τον 
 lSlov, 
 
 U Ι chron. 21. 5. ^^ " Kat €θωκαν κλήρους αυτών, καΐ επεσεν 6 κλήρος επΙ Ματθίαν, καΧ cruy- 
 κατεχΡηφίσθη μετά των ενοεκα αποστόλων, 
 
 Β Lev. 23. 15. II. * ■ Και iv τψ σνμπληρουσθαι την ημεραν της Πεντηκοστής ήσαν άπαντες 
 
 ομουυμαοον επι το αυτό. 
 
 — ΊϋΟστοί] Justus. Concerning whom see Kuseh. iii. 30. 
 
 24. Ki^pie] Lord. This prayer is addressed to Christ. Cp. 
 4ζί\(ξω ht-re, and ^ξ^λ^ξατο, i. 2. Tlie Apostles are sent by Him. 
 See V. 21. 
 
 25. άψ' Tjs] So A, B, C, D. E/z. has ^| ^j, but it seems 
 more fitting to say that he went asidey>*om it tlian out of it. 
 
 — €ts rhy roirov τον ίδιον'] to /lis own place. See S. Ignnt. 
 ad Mftgncs. c. 5, ^Trei oZv riXos τα ^τρά^yμa^a exei, καΐ iniictnai 
 τα δύο δμοΰ, 3 Τ€ ^avaros κα\ ΐ} ζωη, καϊ 'ϊκαστοί ei's rhu ϊδιυν 
 τόπον μί\\€ΐ χωρ^ΐν. So in a good sense St. Peter is said by 
 it'. Clcnieni of Uome (i. 5) to have gone, after his labours and 
 martyrdom, ets Thv ο<ρ^ί\6μίνον tSttov t^s ho^ris. Cp. Polycaip 
 ad Phil, ii, where he speaks of St. Paul and other Christian mar- 
 tyrs: 'ότι ούτοι iravTis ουκ (Is Kcvhv ίΖραμον, αλλ* ίν ττίστίΐ κα\ 
 ζικαιοσνντ}, και ό'τι ds rhv 6ψ€ΐ\ό μ^νον αΰτοΐϊ τόπον (ΐσΐ 
 τταμά τφ Κυρίω, φ καϊ συνίπαθον. The Rabbinical writers in- 
 terpret Numb. xxiv. 25 in a coiinatc sense : *' Balaam ivit in 
 locum stfum, i. e. in gehennam. Taryum Kccles. vi. β, Die mortis 
 sua; deseendit anima ejus in gehennam, in Inoum unum, quo 
 omnes jieceatores abount." {Light/out, Hor. llcbr. et Talm. ad 
 h. 1., and Wetatein here.) And this, though it be perhaps an in- 
 correct exposition, yet shows the meaning conveyed by the phrase 
 to u Jewisii ear. 
 
 The i)lace of Judas was locussuns, a place of //is own proper 
 procurement: devils were not ordained of God for hcU-lire, but 
 hell-firo for them. Hooker, Appendix to bk. v. p. 571• 
 
 On this text see also lip. iiulCs two Sermons, proving that 
 " the soul subsists after deatli in a place of abode prepared for it 
 by God, till the Resurrection ; and that this middle state of hap- 
 piness or misery is allotted by God to every man inmiediately 
 after death, according as he has done good or evil in this life." 
 (Serm. ii. and iii. vol. i. pp. 23 — 82.) 
 
 Against the erroneous notions of a sleej) of the soul, and of a 
 pttryntori/, see above, on Luke xvi. 22. 
 
 26. Καϊ ί5ωκαν κλϊ'ίρουτ] And they gave lots. For the Holy 
 Spirit was not yet given. While this was so, they committed the 
 matter to lot ; but never resorted to it after the day of Pentecost. 
 (C/irys.) They had a precedent in the Scripture of the Old Tes- 
 tament for the use of lots. The Land of Promise was divided by 
 lot (Josh. xiv. 2), and the first king of Israel was chosen by lot 
 (1 Sam. X. 17). 
 
 The word Clerus, as applied to the Clei'gt/^ appears to have 
 been suggested by the use made of the term in the LXX and in 
 this passage. As Chrys. says on ελαχί : "Έλαχε Thv κ\ηρον t^s 
 S ιακ ov'ias ταύτην* κ\τ}ρον Si ούτί*»' καλεί SeiKVvs ttjs τοΰ Θΐοΰ 
 χαριτοϊ rh παν or, ffai άναμιμνησκων αύτου$ των παΚαιών, 'ότι 6 
 0eits avToifS ^κ\-ηρώσατο καθάπ^ρ lovs Afv'iTas. 
 
 Num. xviii. 24, \ers. LXX : ^ytii 7/ μΐρίί σου καΐ η κλη- 
 ρονομιά σου. 
 
 '* Propterca vocantur Clerici, vel quia de sorte sunt Domini, 
 vel quia Dominus nors, id est pars, Clericorum est." S. Hieron. 
 ad Nepotiau. de vita Clericorum. 
 
 Khripos, τΐ) σύστημα των διακόνων καΐ πρεσβυτέρων. 
 Stiidas. 
 
 — αΰτώΐ'] Α, Β, C have αύτοΓϊ, which may be the right 
 reading, and then the sense would be, ' t/iey presented lots to 
 thevt.* Perhaps they placed in an urn two papers, on one of 
 which the word 'Apostle ' was written, and he who drew that lot 
 {Thv κληρον) was numbered with the Eleven. 
 
 κΚηρον5 αυτών does not mean ' t/icir lots ' (which would have 
 been tous κλτ/ρουϊ), imt lots on which their names were written ; 
 and if this is the right reading, then it is probable that the names 
 of tlie two were put into an urn, and lie whose name tirst fell out 
 (tTTCffe), was elected. 
 
 The precise mode, which was here used in the election of 
 Matthias, seems to have been left in uncertainty, that it might not 
 be used as an example for the future ordinations of the Christian 
 Ministry. 
 
 — (πίσίν'] Jell, as from an urn. Cp. Levit. xvi. 8. Homer, 
 U. V. 310. Livy xxi. 42, ** ut cujusque sors exciderat." xxiii. 3, 
 " nominibus in urnam coiijectis quod primum forte nonien exci- 
 
 derat." Horat. Carm. iii. 1. IG, " Omne capax movet urna 
 nomen." 
 
 — καϊ σνγκατει^ηιρίσθη] and he (Jlatthias) was numbered 
 with the flereji Apostles. An important text, as showing the 
 e(|uality of Matthias (chosen by Christ after the Ascension) to 
 Peter, and to any other of the rest of the Apostles, chosen by Christ 
 on earth ; and showing also the equality of the several elei'cn 
 Aposth's among themselves. This principle of Apostolic equality 
 was still further extended in the Second Apostolic Ordination 
 mentioned in the Acts, — the Ordination of Barnabas and Saul. 
 See note below on xiii. 1 — 3. 
 
 Ch. Π. 1. iv τψ συμπληρονσθαι τ. η.] when the day 0/ Pen• 
 iecost, or the Fiftieth, was being filled up, as the complement to 
 the forty-nine, which were counted from the morrow of the day of 
 uideavened bread. Cp. Luke ix. 51, tr τ^ συμπλ ηροΰσΟαι 
 Tas ημέρας τηϊ άναληφεω^ αυτοΰ. St. Luke is the only one of 
 the writers of the New Test, who uses the word σνμπληροΰν. 
 
 As to the day on which the Holy Ghost was given, it is to bo 
 observed, 
 
 (1) That ayter forty-nine days from the sixteenth day of Abib 
 or Nisan had passed, tlie next day was the Feast of Pentecost^ 
 or Fiftieth. {Jahn, Archieol. § 354.) 
 
 (2) This is i'lear from the texts of Scripture (Levit. xxiii. 15, 
 \Vi. Numb. xx\iii. 20. Deut. xvi. ii), as explained by Jewish 
 writers, especially yoAr/7//«5, Antiq. iii. 10. 5: Ty S^vTcpa των 
 ^Αζνμων ημίρα, €κτη δ' (στίν αντη (cp. Levit. xxiii. ίί) κηΐ 
 δΐκάτη τοΰ μηνΐ)5 i»s Niffaf παρ' ημίν καλϊΓταί, των καρπών ots 
 (Οΐρισαν μεταλαμβάνουσι . . . Θνουσι S' ^jrl τάΐ$ άπαρχίΐΐί των 
 καρπών άρνίυν €Ϊί όλοκαύτωσιν τω 0ey' ίβδόμηί δέ ίβδομάδθ5 
 δια•γΐ'/€νημΐΐ'η$ μ(τα TaiiTTjf τ^ν θυσίαν, ανται Β' €ΐσιν αί των 
 (βδομάδων ημίραι τ6σσαράκοντα κα\ ivviay Τ7; Τϊΐντηκοσττ) 
 προσά-γουσι τφ &ί'φ &ρτυν. 
 
 (3) The counting of the forty-nine days began from the end 
 of tlie sixteenth of Nisan. See 72. Solomon in Lightjoot, i. p. 
 74(i, and Maimonides quoted by Whitby (in loc). 
 
 (4) Hence, therefore, in the year of our Lord's Passion, wo 
 have the following calendar of days (cp. Liyhtfoot, i. p. 748| 
 and ii. p. G42) : 
 
 Thursday, XlVth Day of the Month Nisan, Christ insti- 
 tutes the Holy Kucharist. 
 
 Friday, X\'th Day of Nisan, He is crucified. 
 
 Saturday, XVllh Day of Nisan, lie rests in the Grave. 
 
 Sunday, XA'lIth Day of Nisan, lie rises from the Dead. 
 
 From the end of Saturday, the XVIth Day of Nisan, /O/7y- 
 7iiue days are counted ; and the Fifheth, or Fea>t of Pentecost, 
 falls on a Surtdqy. And it was ihu universal belief of tlie ancient 
 Cliristian Church, tliat the Holy Ghost came down from heaven 
 on the same day of the week as that on whi(-h our Li)rd arose 
 from the dead, viz. the First Day of tlie week. 
 
 These particulars are to be noted, beeause in modern times 
 some have been found to deny that our Lord was crucified on 
 a Friday, or that the day of His Crucifixion was the XVth of 
 Nisan, or that the Holy Spirit descended on the Lord's Day. 
 
 It may be inquired, — 
 
 Why was the Holy Spirit given at the Feast of Pentecost? 
 And why at this j)articular Feast of Pentecost? 
 
 (1) Because Pentecost was the Feast on which two loaves of 
 common leavened bread were offered (Levit. xxiii. 17 — 20). The 
 corn sown was ripened and made into bread. And now in Christ, 
 who is the Bread of Life, the corn which had fallen into the 
 ground and was risen, had reached its perfect maturity. 
 
 Also, the Feast of Pentecost was the ingathering of the 
 Harvest; and now the Holy Sjiirit would enable the Apostles to 
 «ather from the Field, " whii^li is the World," the spiritual 
 harvest, of which the seed had been sown by Moses, the Prophets, 
 and by Christ. Now the sickle was to be put to the corn of the 
 spiritual harvest of souls by the Apostolic reapers, who were to 
 gather them in sheaves, and consecrate them to God. 
 
 (2) Because the Law, graven in tables \if stone, bad been 
 given at that time on Mount Sinai (Exod. xix. 1, 2), and it
 
 ACTS Π. 2—4. 
 
 43 
 
 Kai iyeueTO αφνω Ικ του ουρανού ')7χο9> ωσπερ φζ,ρομένη^; πι^οη^ /Stata?, bch. 4 
 και Ιπ\τιρωσζ.ν okov τον οίκον ου ήσαν καθήμενοι, ^ ^ ΚαΙ ώφθησαν αύτοΓς *! 
 
 όιαμβρίζόμζναι γΧώασαί wcrcl πνροζ^ Ικάθισέ Τ€ €</>' €.να βκαστον αντών. 
 
 4 ^ 
 
 31. 
 3. Ι 
 cli. 1. 5. 
 19. 6. 
 
 Tj-^) Mark Hi. 17. 
 KaL ι Co 
 
 I Cor. 12. 10. 
 
 was fitting; that the new Law should be written on the flenhy 
 tables of the hearts of the Disciples (Jer. xxxi. 'ό'λ. 2 Cor. iii. Ά. 
 Heb. viii. 10) at the saine time on Mount Sion, from whieh it 
 was to come forth ; and that it might be understood that the Law 
 and the (iospel are from the same Divine Author. (^Severiant 
 Theophyl.) See on i. 4. 
 
 " Supputcmus numerum (says Jerome, de xlii. Mansion. 
 Mans. xii. vol. ii. p. 5!*^), et inveniemus quinquageshnd die 
 t'^^ressionis ex /Eijypto in vertice mentis Sinai Leyem daiam. 
 Unde et Penieco-stes celebratur solemnitas, et postea Evangeiii 
 Sacramentum Spiritus Sancti descensione completur — et divisis 
 Unguis credentium totus Evangelica priedioatione mundus im- 
 pletur." 
 
 This calculation is authorized by the Jewish doctors of the 
 Law: see the rabbinical authorities in IVeititein, p. 4G1. It 
 is not indeed expressly said in Holy Scripture that the feast of 
 Pentecost coincided with, and commemorated, the Giving of the 
 Laiv on Mount Sinai ; but the calculations grounded on Scripture, 
 and the testimonies of the most learned Jews, and the consent 
 of the ancient Christian Church, authorize that opinion : and it is 
 remarkable, that one of the noblest prophecies of Holy Scripture 
 itself, prt'dicting the Gift of Tongues at Pentecost, connects 
 that Gift with the giving of the Law on Mount Sinai. Let the 
 ri'adfr peruso that prophecy, the Sixty-eighth Psalm (one of the 
 Proper Psalms appointed for Whitsunday), and he will see that 
 those two gifts seem to be there joined together in the mind of 
 the Holy Ghost. God so ordered events, that the principal 
 seasons of dispensing Kranyelical blessings (e. g. in the Death 
 and Resurrection of Christ and Descent of the Holy Ghost) 
 coincided with those times, in wliich the Legal benefits, most 
 resembling and representing them, were bestowed and comme- 
 morated ; and thus He made the Law to be preparatory to the 
 Gospel ; and showed the harmony of both. Cp. Dr. Barroiv, 
 Kermon on Acts ii. 'OH, vol. iii. p. 47-^• 
 
 (3) Because the Fea.st of Pentecost was the first great Feast 
 following after the Passover.• and because it was fitting, that tlic 
 vast numbers of people who were at Jerusalem at the Passover 
 (about two millions and a half: ace Whiston^s note on Josephus, 
 vi. 9. 3), and saw or beard of the Crucifixion of Christ (Luke 
 xxiv. 18), might also see the glorious and triumphant manifes- 
 tation of His Exaltation and power, in the descent of the Holy 
 Ghost. {C/irys., Severus ap. Theophyl.) And thus on tbeir 
 return to their several countries, the Pilgrim Tribes of the Law 
 became Preachers of the Gospel. 
 
 (4) Because the Law had been given to the Israelites on 
 Mount Sinai, at the season (afterwards called Pentecost) next 
 following the βrst Passover, which commemorated their Deliver- 
 ance from Egyi)t, and prefigured tlie universal Redemption by 
 Christ. And it was fitting that the Christian Ijaw, which was 
 to be written, not on tables of stone, but on the tle>hy tables of 
 the heart, by the finger of the Holy Gliost {Scvcrian), should be 
 given at tlie Pentecost next following the completion of the work 
 of Redemption by the Sacrifice of the True Passover, which is 
 Christ, 
 
 (5) The name itself, πεί'ττ/κοστί?, the Fiftieth, might suggest 
 the nanie of Jubilee, which was significant of the preaching of 
 " the acceptable year of tlie Lord." And on this Fiftieth Day 
 the Holy Spirit anointed the Church, Christ's mystical Body, to 
 preach tliut acceptable year to the world (see Any. Epist. cxix. 
 and Jerome, in Mans, xii.), ** sicut priori populo,— quinquagesimo 
 die, vero Jnbileo et vero anno remissionis Lex data est, in Apos- 
 tulos (juoque descendit Spiritus SancCus," 
 
 Cp. -β//. Andrewes, Sermons, iii. p. Ill, on Acts ii. 1 — 4. 
 
 (0) Besides, this was the first great Festival after Christ's 
 Ascension to Heaven, and it was fitting that, according to the 
 sure wciril of Propliecy (Ps. Ixviu. Hi), the great event of llis 
 triumphant Inauguration in glory, of lUs Coronation in His 
 gh)rifieu Humanity, and of His Enthronization at God's right 
 hand in Heavenly places, should be solemnized and celebrated by 
 public manifestations on earth, of royal bounty, and spiritual 
 largesses to His Cliurch, proving His Ascension, and veruMng 
 His own word to His Apostles (Jolin xvi. 7• Acts ii. 3:i). 
 
 Cp. Bp. Andrewes, pp. 2iij, 227, and Barrow^s Whitsun- 
 day Sermon, iii. pp. 473— 4!)4. 
 
 (7) Because Seven is the number of perfection; and when 
 Seven times seven days had been completed, then came the 
 fulness of Christ's power in the Uoly Ghost {Grey. Xaz. Or. 
 xii. pp. 732 — 7:i4). He came persuiially in His first Advent, 
 after seven times seventy years from the command to rebuild Jeru- 
 
 salem (Dan. ix. 24 — 27). And now He comes in the power of 
 the Spii-it, after seven times seven Days from the day of restora- 
 tion, by His own death and burial in the grave. 
 
 It is observable that in this year, the fifteenth of Nisan fell 
 on a Friday, the day on which Man had been first created ; and 
 so man was created in the first Adam, and restored in the Second 
 Adam, on the same day of the week. The Resurrection, which 
 according to types and propliecies was to be the third day after 
 the Passion, took place on thefrst day of the week ; the day on 
 which God said, '* Lei there be tiyht " (Gen. i. 4, 5). And the 
 Feast of Pentecost in this year fell also on the First Day of the 
 week. And thus the First Day of (he week has been consecrated 
 to all the Three Persons of the Ever-blessed and Undivided 
 Trinity (Father, Son, and Holy Ghost); and the blessings of 
 Creation, Redemption, and Sanctificatiun are commemorated on 
 the Christian Sunday. 
 
 On this text see Greg. Nuzian. Orat. xl. Serroones, p. 733. 
 Leo M., Sermones, Ixxii. — Ixxv. .S'. Aug., Sermones, pp. 20*0 — 
 270, at.d Appendix, pp. Ifi2 — 187. Bp. Andrewes, Sermons, *' On 
 the Sending of the Holy Ghost," vol. iii. i)p. I07. 130. 221. 301. 
 
 — an-afTcs] stronger than Trafres. — " άττα^τΕτ in his libris 
 universos nemine excepto designat ; iravTis saepc tantum pie* 
 rosque.'* {Valvk.) — TTavT^s• άί/τΐ τοί 7Γλ€Ϊστοί. {Hesych.) 
 
 — ομοθυμαδόν'] with one accord. They were prepared to re- 
 ceive the Spirit of unity, by unity of heart, unity of time, and 
 unity of place. 
 
 — eVl ri αυτά'] together: unto the same place at the same 
 time. Perhaps because it was the Lord's Day. {Liyhtfoot.) 
 The place is called o?kus : a conclave, v. 2. In one οΙκΊα there 
 are many oJicot. S. Cyril, Bp, of Jerusalem, states that the place 
 in which the Holy Ghost descended on the Apostles, was the 
 large apartment which afterwards was converted into a Church 
 (Catech. xvi. 4), well known in his day, probably the uirtp^oi/ 
 mentioned i. 13, in which our Blessed Lord before Ilis Crucifixion 
 ate the Passover, and had instituted the Holy Eucharist; and in 
 which, after His Resurrection, He had appeared on two successive 
 Sundays to His Apostles. See note above on i. 13, and Grey, 
 Nazian. in Caten. 
 
 If it had been, as some have supposed, a chamber in the 
 Temple, St. Luke would hardly have failed to mention that cir- 
 cumstance ; aiul it does not seem likely that the use of an oIkos 
 in the Temple would have been conceded to the Apostles by the 
 Priests. Indeed, after the Sacrifice of Christ on the Cross, and 
 the rending of the Wil, the Christian Church had become the 
 Temple of God ; and it is not probable that any spiritual dispen- 
 sation, such as the outpouring of the Holy Ghost, would be con- 
 nected with the material Temple at Jerusalem. 
 
 As Chrys.ssxys, the oIkos, iri which they were assembled, may 
 be regarded as typical of the universal Church, whieh is illumined 
 by the Holy Spirit in the Gospel, and wliich was humble and 
 private in its primitive state, but afterwards spread itself from the 
 νττΐρψον at Jerusalem throughout the world; and by its instru- 
 mentality the graces of the Holy Ghost, which are jioured forth 
 on the Apostles, flow down as it were from one heavenly source, 
 by the streams of those ditlerent nations, which were assembled 
 at the Day of Pentecost, and thence returned to their own homes; 
 and so diffuse themselves in all parts of the earth, and irrigate 
 and fertilize the world. 
 
 2. tK του obpavod ϊ)χοί— irvo^s] The sound was from heaven, 
 the place whence the Spirit came. The wind showed His power 
 and vehemence, and reminded them of the wonders of Sinai at the 
 delivery of the Law. Cp. Bp. Andrewes, p. 118. 
 
 — rhv oJkov] the chamber. See on v. 1, and below on r. 40, 
 κατ* οικον. It must have been a large apartuient, as it seems to 
 have held 120 persons (cp. i. 13. Ιό; ii. 1). They were all 
 assembled there early (see v. l.'t), either by a previous direction 
 from Christ, or by some special intimati(ui, or because it was the 
 Fust Day of the week, wlien they met for public worship. They 
 there remained in nn attitude of expectation, sitting. 
 
 3. διαμ(ριζόμ€ναι — ^κά^ισί] The Tongues of Fire parted 
 themselves rj^like streams from one source ; or like branches from 
 one root {Chrys.), and distributed themselves among them. 
 
 See St. Luke's use of Βιαμ(ρίζω, Acts ii. 40. Luke xxiij. 34» 
 and St. Paul's words, I Cor. xii. 4 — 11, hiaipfatis χαρισμάτων, 
 ana πάντα ταντα ^vipyt'i τϊι (V κα\ τ5 ούτύ Πΐ'εΓμα, ζιαιροϋν 
 ιδία ίκάστ^ and Heb. ii. 4, ni'ci';uoTos ayiov μ(ρισμο7$. 
 
 Also llic Tongues rested on the head of each. Hence the 
 sinyular number (κάθισα (cp. Valck. and Tl'/wer, § 5H, p. 458\ 
 showing that these gifts were from one Spirit, and that they were 
 G 2
 
 4i 
 
 ACTS II. 4. 
 
 έπΧησΡησαν απαι /Tes Πι/€νματο^ άγίον, καΐ -ηρζαντο \akeiu ετφαι? γλώσσαις, 
 καθώς το Πρ^νμα εδιδου απ οφθέγγ^σ θ αι αντοΐς. 
 
 not to bi' a more transitory boon, but an abiding presence. Christ 
 Bsetniled up on hi^Ii and gave ffi/ia to men, that the Lord God 
 might dtreli among them. (Ps. Uviii. \3.) 
 They had 
 
 il) Tont/nes given them, that they might ^reacA. 
 2) Of Fire, that they miglit do it with power. 
 
 (3) The Tongues were diatribnied among them, that none 
 might envy the other, and none exalt himself over the other, and 
 that each of them might do his part in edifying the whole. 
 
 (4) The tongues sat on the head of each of tliem, that each 
 miglit t\c that work constantly, especially by means of the Word 
 of God. 
 
 Hence, when a Bishop is ordained, the Gospel, which is the 
 Tongue of P'ire of the Spirit, is laid on his head. Theophylact. 
 
 — ^φ* tVa 6. ] vpon every one of them. ** Cp. omnino tVl super 
 Joh. i. 32, 33." (Bengel.) Tlius the inauguration of the Apostles 
 by the Holy Ghost rosombled that of Christ. Matt. iii. U». 
 
 On whom did the Holy Ghost come? S. Av(j. (in Joann. 
 scii.) says, *' Venit in die Pentecostes Sanctus Spiritus in cvntuin 
 viij'inii homines congregates, in quibus et Apostoli omnes erant, 
 «]ui illo inipleti lint/uis omnium gentium loijuebantur." So 
 Chrys. : " Other believers besides the Apostles received the Holy 
 Ghost, enabling them to speak with tongues. But the Apostles 
 alone appear to have been endued with the power of conveying to 
 others the gift of tlje Holy Ghost, enabling them to speak with 
 tongues." See viii. 18. 
 
 4. ^p^avro \a\uv irtpais yXwaffats"] they began to speak 
 in languages not iheir own,— other than they bad ever learned. 
 (/ί/ί. Andrewes, p. 138.) The phrase is from Isa. xxviii. 11, 
 LXX, δίά 7λώσ(Τ7)5 irepas (see 1 Cor. xiv. 21), and it announces 
 the fulfilment of the prophecy of Ps. xix. 3, 4 {Ambrose) ; and 
 is explained by v. 8, τ^ ιδία Βια\4κτφ, and v. 11, rals Ύΐμίτ4ρσ.ι•ϊ 
 
 Hence, ΐ\ά\ουν ^eVaiy 'γ\ώσσαί$ κοί οι» -narplois, says Greg. 
 Kazian. (p. 742, Orat. xli.), but raTs ΐδίαυ των άκουόντωι/. Some 
 of tliera spake in the language of India, some of Scythia, some 
 of Crete and Arabia, — nations hostile to the Jews. {(Ecttm.) 
 " Praedicaturi niultis gentibus accipiunt genera linguarum." (Je- 
 rome, iv. 178, ad Hetlib. 0, where are some excellent remarks on 
 this text.) " Lncjuebantur Unguis omnium gentium." {S. Aug., 
 Serm. 316. Cp. below, x. 4(1; xi. 15, If;.) •* Quia future Ec- 
 cK'sia in omnibus linguis prienuntiabatur." (Serm. 2iJ(;) " Lo- 
 quebatur unitas Ecclcsiie in linguis omnium gentium." {Aug. 
 Serm. 267•) 
 
 The Apostles were gifted with the Tongues of all Nations, 
 because Christ sent them to preach to all Nations, ~4ττ(ΐΖ^ τταν- 
 ταχοΰ diepxeaOai ejueXAo»/. [Chrys. here, and on 1 Cor. xiv. 3. 
 and Tfieodorct in 1 Cor. xiv. 2, Augustine in Ps. xviii., Serm. 175. 
 Theophgl.) 
 
 All other interpretations of the words trepais "γλώσσαΐί, with 
 other tongues, are irreconcilable with grammatical rules and his- 
 torical truth. The miracle was not (as some have (bought) in the 
 cars of the hearers, but in the tongues of the speakers. The ap- 
 pearance of tongues indicates this ; of tongues sitting on the 
 heads of the Apostles. As S. Cyril says (in Caten.), " they spake 
 with languages they had never learnt;" and thus was fulfilled the 
 prophecy, " there is neither speech nor language, but their voices 
 are heard among them ; their sound is gone out into all lands, 
 and their words into the ends of the world." (Ps. xix. 3, 4. 
 Rom. X. 18.) The Spirit was given in the form of Tongues in 
 order to consecrate^ the preaching of Apostolic doctrine {Sei^e- 
 rus) ; and thus they were ordained by the χειροτονία of the Spirit, 
 laying as it were His own Hands on their heads, to the Apostle- 
 ship of the u-orld. (Severian, in Caten. Chrys. Aug. Tr. xciii. 
 in Joan. Cyril, Cateches. 17- Nazian. Orat, xli. p. 743; xliv. 
 Leo, Serm. in Pentec, and Greg., Hom. 30 in Kvang. cited by 
 A Lapide.) ** Thus each of them became as it were a θρόνοι of 
 the Holy Ghost." (Severian.) 
 
 Besides, as the Fathers observe (see Chrys. here, and Aug. 
 pjissim ; cp. Bp. Andretres, p. 130), the miracle of Pentecost at 
 Sion was the αντΊστοιχον, or antithesis of the Confusion of 
 Tongues at Babel. "There," says Chrys., "the one language 
 had been divided into many ; here many languages are united in 
 one man." So Gregory Nyssen, Homil. in S. Stephan. ii. p. 787• 
 And it is truly and beautifully said by Leo M. (Serm. Ixxiii. 
 p. 155), " Ο quam velox est sermo sapientiae, et ubi Deus ma- 
 gister est, quam cito discitur, quod docetur ! Non est adhibita 
 
 interpretatio ad audiendum, non consuetudo ad usum, non tempus 
 ad studium, sed spirante ubi voluit Spiritu Veritatis, ])ropriie 
 Gentium voces factie sunt in Ecclesiie ore communes. Ab hoc 
 igitur die tuba evangelicne prtedicationis intonuit ; ab hoc die 
 imbres charismatum, tlumina benedict ionum, omne desertum ct 
 universam aridam irrigaverunt." Cp. ibid. Serm. Ixxiv. p. 15i). 
 This is also well expressed by Arator^ v. 122 : 
 
 " igne magistro 
 
 Irabuit ora calor, dictisque fluentibus exit 
 Linguarum populosa seges; non littera gessit 
 OflBcium, non ingenii stillavit ab ore 
 Vena, ncc egregias signavit cera loquelas; 
 Solafuit doctrina Fides." 
 
 And our own great poet says, 
 
 " The Spirit, 
 
 Pour'd first on His Apostles, whom He sends 
 To evangelize the nations, then on all 
 Baptized, shall them with wondrous gifts endue 
 To speak all tongues ; and do all miracles. 
 As did their Lord before them." 
 
 Milton, P. L. xii. 4;»7. 
 
 The Building of the Church, by the Divine Spirit of Love at 
 Sion, was designed to remove the evil of the Building of the Tower 
 by the human spirit of pride at Babel. And though it did not 
 please God to bring all Nations back to one lip (Gen. xi. 1), yet 
 by enabling the one Apostolic company to speak the same Gospel 
 of Peace in all languages, He showed how the sin and misery of 
 Babel would find their remedy in Sion. The same member, the 
 tongue, which had scattered mankind through all the world, was 
 now, wlicn attuned by the Spirit of peace, used to bring back tho 
 world to the fold of Unity. So the curse was taken away, and a 
 blessing poured forth in its place. 
 
 Therefore, the Church of England well says in her Con?- 
 munion Office, in the Proper Preface for AVhitsunday and Six 
 days after, " It is very meet, right, and our bounden duty, that 
 we should at all times and in all places give tlianks unto Thee, 
 Ο Lord, Holy Father, Almighty Everlasting God, through Jesus 
 'Jhrist our Lord, according to whose most true promise, the Holy 
 Ghost came down, as at this time, from Heaven, with a sudden 
 great sound, as it bad been a mighty wind, in the likeness of fiery 
 tongues, lightitig upon the Apostles, to teach them, and to lead 
 them to all truth, giving them both the gijt of divers languogcSf 
 and also boldness with fervent zeal constantly to preach the Gospel 
 unto all Nations, whereby we have been brought out of darkness 
 and error into the clear light and true knowledge of Thee and of 
 Thy Son Jesus Christ. Therefore with Angels and Archangels, 
 and with all the company of heaven, we laud and magnify Thy 
 glorious Name, evermore praising Thee and saying, Holy, Holy, 
 Holy, Lord God of hosts, heaven and earth arc full of Thy glory, 
 Glory be to Thee, Ο Lord most high." 
 
 On the Gift of Tongues — its Design and Use. 
 
 One of the most convincing proofs of the truth of the An- 
 cient Interpretation of this text, as thus declared by the Churcu 
 of England, is to be found in the almost countless discrepancies 
 of the Expositors who have deserted that Interpretation. 
 
 There is a large and consistent body of Interpreters, dating 
 from the second century, and continued for many hundred years 
 in all parts of Christendom, in favour of the Ancient Exposition ; 
 whereas, on the contrary, the Expositions at variance with it, 
 which have been propounded in modern times, have no ancient 
 authority in their favour ; and are as inconsistent with one another 
 as they are irreconcilable witli the teaching of Christian Antiquity. 
 
 It would be fruitless to enumerate all these conflicting specu- 
 lations. They may be seen in Be Wette's Einleitung, where they 
 occupy ten pages (pp. 27 to 37), or in Meyer's Kommentar, 
 p. 42; and Bunseii's Hippolytus, &c., ii. p. 12, 2nd ed. 
 
 It has been recently alleged, even by some English Exposi- 
 tors, who allow that the Apostles spoke with foreign tongues on 
 tlie Day of Pentecost, tliat there is ?io evidence in the Acts of 
 the Apostles, or in any other part of Holy Scripture, that the 
 Apostles were supernaturally endued with power " to preach the 
 Gospel in divers languages," which they had never learnt, or that 
 they ever did preach it in such languages. 
 
 But on this allegation it may be observed, 
 
 1. That our Lord's promise to His Disciples was general, 
 
 1 The words in the printed edition of the Catena (p. 20) arc, ύπίρ τον το κήρνγμα ΑΝΘΙ! ϋΥΝ τηϊ άττοστολικην 6ίίασκα\ία%- rtxul 
 ΑϋΧΘΕΙΌΧα, ίο consecrate.
 
 ACTS II. 5, G. 
 
 45 
 
 ^ *Η.σαν Se Iv 'lepovcTakrjjJb κατοικονρτ€ς 'Ιουδαίοι, auSp€<; ευλαβείς άπο τταντος 
 €0iOV<; των νπο τον ονρανόν, ** revofi^viqs δε της φωνής ταύτης σννηΚθ^. το 
 ττληθος, και σνν^χύθη^ οτι ηκονον εις έκαστος τη ίδια διαλβκτω λαλουΐ'τωΐ' 
 
 Mark xvi. 17» IB, "These signs shall follow thorn that believe; 
 In my Name they shall cast out devils; they shall speak with 
 tiew tongues ; . . . they shall lay hands on the sick, and they 
 shall recover." 
 
 The signs there mentioned by Christ were not for momen- 
 tary display, but for continual profit and edification. 
 
 The power of speaking with new tongues is combined in 
 Christ's promise with that of healing the sick, and casting out 
 devils. The Apostles were led to expect to receive a supernatural 
 ability to do all these things ; and the need of the gift of new 
 tongues was certainly not less than that of those other gifts which 
 are joined with it. And it can hardly be said that the Divine 
 Promise was fulfilled, if the power of speaking with new tongues 
 was limited to one or two special occasions, and not applied to 
 the noblest of all uses of speech, that of preaching the Gospel. 
 
 2. The miraculous power of preaching in new tongues may 
 also be said to have been presupposed in our Lord's commission 
 to His Apostles, Galileean Fishermen, " unlearned and unlettered 
 men" (ϊδιώταί κοΧ α.-γραμμάτου$), " Go ye and teach all Nations." 
 " Go ye, jUafl^TtiiffaTe, make ye disciples of the learned Greek 
 and of the proud Roman ; convert the many-tongued Nations of 
 the Earth ; * Preach the Gospel to every creature.' * Ye shall be 
 My Witnesses to the ends of (he Earth.' " (Acts i. 8.) 
 
 How were they to do this without the knowledge of foreign 
 languages ? It is not sufficient to reply that they knew Greek, 
 and that with a knowledge of Greek they could preach to all the 
 world. 
 
 For, first, it is not clear that they did know Greek, or at 
 least, know it in such a way as to speak it with fluency, and in 
 such a manner as not to expo«e their message to contempt. 
 
 And if Greek was all that was necessary, why were they 
 gifted with the tongues of so many nations on the Day of Pente- 
 cost.^ 
 
 They did not go forth to preach till they had received the 
 gift of Pentecost; but they complied with Christ's, command, 
 when they had been endued with power from on high. As 
 Jrerifens says, iii. I, " Postea quam induti sunt supcrvenientis 
 Spiritus Sancti virtutem ex alto, exierunt in βnes terra — evaii- 
 gelizantes.** 
 
 Their prompt obedience to Christ's command, and the im- 
 mediate success which attended their Missionary labours in all 
 parts of the world, seem to indicate that they had the power of 
 communicating readily wiiii all Nations in their vernacular lan- 
 guages. And how could this be but by a supernatural gift ? 
 
 3. The evidence derivable from the Acts of the Apostles of 
 the possession of this power, is also cogent, — 
 
 1st, Positively. 
 
 We see the Apostles in the first instance using their con- 
 fessedly miraculous power, in order to preach the Gospel to the 
 various tribes, speaking difterent languages, collected at Jerusalem 
 on the Day of Pentecost. Here certainly is a proof that the 
 power was employed for the propagation of the Gospel. And 
 this specimen of its use fur a permanent and necessary end, 
 seems to suggest a belief that it was vouchsafed /o, and used bg 
 the same persons, according tj the need, on other occasions for 
 the same purpose. 
 
 It is worthy of remark here, that the Apostle, who takes the 
 lead in preaching on this occasion, is St. Peter. And he is also 
 prominent in preaching to different congregations and persons in 
 the earlier portion of this History. And his preaching is inva- 
 riably attended with success. Yet of St. Peter it is noticed in 
 the Gospel, that he could not, of himself, speak his own vernacular 
 language with accuracy. (Matt. xxvi. 7•*- Mark xiv. 70.) How 
 was the fisherman of Bethsaida, with his Galiliean barbarisms, to 
 work such eflects as he did in preaching, without a supernatural 
 gift nf language ? Cp. note on xxiv. 1. 
 
 Again ; in the Acts of the Apostles we see St. Paul preach- 
 ing to the various Tribes of Asia Minor, and to the barbarous 
 (i. e. foreign) inhabitants of Malta (see notes on xiii. 15 ; xiv. 1 1 , 
 and xxviii. 2 — 4), doubtless in their own languages. 
 
 And St. Paul's case seems to afford a strong corroboration of 
 what has been now asserted. 
 
 lie was the most learned of the Apostles. Humanly speak- 
 ing, he had more of ordinary qualifications for addressing foreign 
 congregations, than any of the rest. And yet he was more gifted 
 supernaturallg than others with the power of speaking with 
 γλώσσαι, or foreign languages. (I Cor. xiv. 18.) And why? 
 Because his Missionary travels were more extensive than theirs. 
 
 He who, as "the Apostle of the Gentiles" (Rom. xi. 13), had a 
 commission to preach to more nations, was more gifted with the 
 power of speaking with tongues ; and his case shows the need 
 and reason of the gift. 
 
 2ndly, A'egativelg^ also 
 
 The evidence from the Acts of the Apostles is strong. 
 
 In tliis divinely-inspired record of the Missionary labours of 
 the Primitive Church, we never hear that any one of the Apostolic 
 Missionaries of the Gospel ever sat down for a single hour to 
 learn a foreign language ; or ever was retarded or deterred for a 
 single moment by ignorance, or defective knowledge, of any 
 foreign language, from preaching the Gospel to any person or 
 congregation in any part of the world. What is there similar to 
 this in any annals of modern Missions ? And how is this to 
 be explained but by a supernatural ability to preach in foreign 
 tongues? See further below, xiv. II. 
 
 It has been recently objected in some Expositions of this 
 passage, that there is no early patristic evidence of a spiritual gift 
 of speaking in ditfercnt Languages for the preaching of the Gospel, 
 
 On this it may be observed ; 
 
 There is early Patristic evidence that the Apostles went forth 
 to preach the Gospel in all lands ; and that they did preach it. 
 But there is no evidence that the Apostles ever learnt a foreign 
 language, or could not speak the language of any country to 
 which they went. 
 
 Besides; even if there existed no testimony such as is de- 
 scribed from the few surviving works of the Fathers of the Second 
 and Third Centuries, yet the concurrent Testimony of the Fathers 
 of the Fourth and Fifth Centuries proves what the Tradition of 
 the Church was on this point. 
 
 But there is early patristic testimony of the continuance of 
 the gift of tongues for preaching the Gospel ; 
 
 S. IrencBus, the disciple of Polycarp, the scholar of St. John, 
 says (v. G ; cp. Euseb. v. 7)» " We hear many brethren in the 
 Church, having prophetic gifts, and speaking with all kinds of 
 tongues by means of the Spirit, TavrohaTrals KaXovvrutv δια του 
 Πνΐύματοί γλώσσοίϊ, and bringing to light the hidden things of 
 men's hearts for edification, and declaring the mysteries of God." 
 
 How Iremeus understood the passage before us, appears also 
 from his words (iii. 17), " Luke relates that the Spirit descended 
 on the disciples after the Ascension of the Lord, on the Day of 
 Pentecost, in order that all Nations might be enabled to enter 
 into life; wherefore they united in all languages in praising God 
 the Holy Spirit, bringing distant Tribes into Unity, and oifering 
 the first-fruits of all Nations to God." 
 
 It is not indeed necessary to suppose, nor is it probable, that 
 the power of speaking in foreign languages, without previous 
 study, was long continued in the Church. Soon after the com- 
 pletion of the Canon of the New Testament, the Holy Scriptures 
 wi're translated into various languages, and native Churches were 
 formed in the principal countries of the world. As S. Gregory /. 
 says (in Marc. xvi. Hi), when the Tree of the Gospel was first 
 planted, it was watered with extraordinary effusions of the Holy 
 Ghost ; but when it had taken root, then ordinary means sufficed 
 for its growth. 
 
 — άποφθί-γΎ^σθαι abrois'] So A, B, C, D. Elz. has avrois 
 άπο<ρθ4ηΓγ(σθαί. The alteration may have been made for greater 
 ease of construction ; but trajections of this kind (as Afford well 
 observes) are usual with St. Luke. And there is something 
 marked in the reservation of avToTs, i. e. them especially (accord- 
 ing to Clirist's promise), theniy who were lately so weak and 
 timid, — the last and emphatic word. Cf. οΟτοΓϊ and αυτών in the 
 preceding verse. 
 
 The word a^roφθίyyΐσθaι (used only in Acts ii. 14, and 
 xxvi. 25) has a special force ; it is not simply to speak, but 
 " magnificc loqui " ( Valck.), to pour forth short sentences { Chrys.^ 
 (Ecum., and Bloomfeld here). This word seems to explain the 
 mode in which those who received the gift of tongues on the day 
 of Pentecost spoke, viz. by ejaculatory ascriptions, perhaps in 
 orderly sequence, of glory to Goil, and by short and fervent ex- 
 hortations to their several hearers. 
 
 5. KarotKoxJvrfs'] residing there, in expectation of the ap- 
 pearance of the Messiah then looked for (see Lightfoot here) ; or 
 having come up for the Feast to Jerusalem, and tarrying there 
 for it. 
 
 6. σνν^χνθτί] was confounded, or was in confusion, from doubt 
 and astonishment; and the confusion showed itself in the confiux 
 of people, and in the passions by which they were agitated.
 
 40 
 
 ACTS II. 7—12. 
 
 f rh. 1. 22. 
 & \er. 21. 
 
 αντων. ^ Έζίσταντο Be πάντεζ καΐ έθαύμαζον λέγοντες προς άλληλονζ, Ουκ 
 ιδού πάρτες ουτοί εΐσιν οί λαλουΐ'τες Γαλιλαίοι ; ^ καΐ πώ? ή/χεΐς άκονομεν, 
 €καστοζ τη ιδία διαλί'κτω ημών iv rj ίγΐννήθημίν, ^ Πάρθοι και Μηδοι και 
 Έλαμΐται, και οί κατοικοΰιτες ττ)ΐ' Μεσοποταμίαν, 'lovBaiau Τ€ και Καππα- 
 Βοκίαν, Πόντοι' και τήί^ Άσίαν, '" Φρνγίαν τε και ΠαμφυΚίαν, Αιγνπτον καί 
 τα μέρη τηζ Λφνη<; τη<; κατά Κνρηνην, καΐ οΐ ΐπίΒημοΰντες 'Ρωμαίοι Ίουδαΐοί 
 τε και ττροσηλντοι, " ' Κρητ€<; και Αραβίζ, ακονομΐν λαΧονντων αυτών ταΐ? 
 ημΐΤΐραι<; γλώσσαι? τα /[χεγαλεΐα τοΰ Θεού ; 
 
 '- Έζίσταντο δε πάντες καί Βιηπόρουν άλλος ττρος άλλον λε'γοί'τες, Τί af θίλοι 
 
 and in the variety of languages wliicU they spoke j an image of 
 
 St. Lulie here happily uses a word (συν(χύθη) wliich reminds 
 the reader of ';23 {liabrl), whicl) tlie LXX render by aliyxvais, 
 8τί iKU συνΐχΐΐν b κίφιοί τά χ^ίλη πάσηί τηί -γη^^ Gen. xi. 9. 
 Babel, built by human pride, is on the one side ; and the Church 
 of Christ, animated by the Holy Ghost, the Spirit of Love, on the 
 other. Here are two opposite Powers brought into contact on 
 the Day of Pentecost. The din of the one rages against the 
 peace of the other ; and the eddying streams flow together. The 
 confusion of Tongues is calmed by the effusion of the Holy 
 Ghost ; and by the diffusion of the Truth, under the gracious 
 influence of the Holy Spirit, the Tongues of Eabel are brought 
 into harmony, and preach the One Gospel of Clirist, and sing in 
 a holy concert the Songs of Sion, 
 
 — ^KOirai•] Ihey were heariny .- the imperfect tense marks the 
 continuance of the miracle: hence what follows, ί^ίσταντο 
 iraiTts, κα\ ίθαΰμαζοι/, thei/ were all in aslonishtneni, and wonder, 
 ing. Cp. the imjierfects in r. 12. «ξίσ-το^το — ^η)-π6ρουν — eAcyof. 
 Cp. what is said below, x. 4.'>, of tlie miracle at Ca'sarea. 
 
 — διαλ€'κτα'] dialect. Something more than Ύλωσσί], or lan- 
 guage. See i'alck. p. 327. The Apostles— illiterate Galilceans, 
 who, as Valck. observes, p. 34Π, knew only one dialect of one 
 language— syake in different languages and in different dialects 
 of the same language (Bede, Retract, p. 104). For example, the 
 Modes and Elamites (Persians) spake the same tongue, but in 
 different dialects. And so it was witli many other races enu- 
 merated in ri•. !) — 11. Hence we may explain Ίοιιδαία»' in i>. !). 
 
 The Christian Church speaks in all dialects of all languages. 
 It shoots out its roots and fibres every where, and consecrates all 
 nations and races of the world. 
 
 8. ιτώ! Ύΐμΰί ακονομιν, ϊκαστοϊ] how is it that we are hearing, 
 — eacA of us in our own dialect, in which we icere iorn ? It is 
 not said that each of the Apostles had the power of speaking all 
 languages. But as at Babel the tongue, which a certain number 
 of persons spoke, served as a guide to lead them away together to 
 settle in a given ])lace, and so the world was colonized : so, it 
 would seem, at Pentecost, the foreign tongue, which each disciple 
 was enabled to speak, collected about bim a group of those strangers 
 then at Jerusalem who spoke that particular tongue ; and so all 
 were evangelized. 
 
 It has been supposed by some (e.g. Severus in Caten. here), 
 that the gift of a special language was like a spiritual intimation 
 to each of the Apostles, signifying to what country he should 
 direct his attention ; δίδοται ΐκάστψ yKoitraa καθάπ^ρ κανών that 
 is, it was as it were his appointment or χειροτονία to a particular 
 charge ; and S. Jerome says (ad Hedibiam, iv. 1 7β), " accipiunt 
 genera linguarum, ut nosceretur gui Apostolorum quibus deberent 
 gentibus nunciare." 
 
 9 — 11. Πάρθοι καί Μί)δοι] Parthians, and Medes, and Elamites, 
 Sec. &c. The arrangement of the names in these three verses is 
 very remarkable. It follows the order of the three principal 
 διασπορά! or Dispersions of the Jews throughout the World, as 
 follows : — 
 
 (1) The earliest διασπορά or dispersion, that of the Ten 
 Tribes in Media and Assyria, and of the Two Tribes in the neigh- 
 bourhood of Babylon, now subject to the Parthians, who are 
 therefore placed first. 
 
 (2) The διασπορά or dispersion of Jews in Asia Jlinor, the 
 dwellers in Cappadocia, &c., an offset firom the Assyrian dis- 
 persion. 
 
 (3) The Egyptian dispersion, planted by Ptolemy Lagus. 
 On these dispersions cp. Mede's excellent Essay, Works, 
 
 book i. Disc. xx. pp. 74 -77 ; Liyht/oot, ii. p. 1144 ; and How- 
 son, i. pp. 21, 22. 
 
 It is observable, that St. Peter, the Apostle of the Circum- 
 cision, provided instruction for all these dispersions; 
 
 ( I ) He went in person to the Parthians : for he wrote his 
 first Epistle from Babylon. Sec on 1 Pet. v. 13. 
 
 (2) He wrote his two Epistles to the Asiatic διασπορά. 
 
 (3) Lastly, he sent " Marcus his son " to the Egyptian 
 διασπορά. S.Jerome (Scr. Ecd. 8). See note below on 1 Pet. v. 13. 
 
 On the providential pre-arrangement for the spread of Chris- 
 tianity by means of these διασποραΐ, or Dispersions, throughout 
 the world, see Bp. Pearsou^s admirable remarks in one of his 
 excellent discourses recently recovered by Archdn. Churton, ii. 
 pp. 30, 31. He there says : " On the day of Pentecost Jews were 
 present from every nation under heaven. Sojourners also were 
 there, the causes and witnesses of the miracle. And when they 
 returned to their own land, what did they report with greater joy, 
 than that their own mother-tongue had been ennobled at Jeru- 
 salem hy the revelation of divine mysteries ? Thus the preaching 
 of the Gospel, at first communicated to the Jews of all nations at 
 Jerusalem, followed them to their own homes.'* He adds, p. 3(ϊ : 
 " In order that the kingdom of Satan might be overthrown by the 
 Gospel, preached by the Apostles and Apostolic men, it was re- 
 quisite that they should speai in tongues understood by all na 
 tions.'^ 
 
 The enumeration of these tribes (Parthians and Medes, 
 &c.) as present at the day of Pentecost, and as then evangelized 
 by the Apostles (v. 41), has a special interest as displaying the 
 fulfilment of Ancient Prophecy. See the passage in Isa. xi. II, 
 appointed as a Proper Lesson for TVhitsunday, " It shall come 
 to pass in that day that the Lord shall set His hand again the 
 second time to recover the remnant of His i)cople that shall be 
 left, from Assyria, and from Egypt, and from Pathros, and from 
 Cush, and from Elam, and from Shinar, and from I/amath, and 
 from the Islands of the Sea." καϊ rohs 5ΐ(στταρμ4νου5 ^lovSa 
 συνάξει «V rwv τεσσάρων πτερίτγων τηί 7^5. (LXX.) 
 
 The regions mentioned by Isaiah correspond very nearly with 
 those specified here by St. Luke ; and in the reception of the 
 first-fruits of these various Dispersions into the Christian Sion, 
 the Church, it may be rightly said that they have been recovered, 
 and brought back again to their true home in Christ, the spiritual 
 Jerusalem. See the notes above on Isaiah xi. 
 
 Observe also as a remarkable circumstance, that the nation 
 here placed first is the Parthian, viz. that which occupied Baby. 
 Ionia. They who dwelt in that region, in which had been bviilt the 
 Tower of Babel, or Tower of Confusion, are mentioned first as 
 brought into the Christian Sion, the city of Unity. So God over- 
 rules evil with good by His Spirit in His Church. See on 1 Pet. 
 v. 13. 
 
 9. Έλο/ιϊτοι] Elamites dwelling east of Tigris, north o( 
 Susiana, and south of Media. The prophets before the captivity 
 give a wider sense to Elam, and make it almost co-extensive with 
 Persia, and Daniel designates Susa as the capital of Elam (viii. 2). 
 In later times Elymais is the name of a Persian province. 
 
 — 'loi/Sai'af] Judcea. Since they who spake were Galilaan» 
 (?'. 7), and the Galilaean dialect differed from that spoken in Ju. 
 deea (Mark xiv. 70), they who dwelt in Judcea might well express 
 surprise at what they heard ; and therefore there is no reason for 
 abandoning the reading of the MSS. here for Ίδουμαίαΐ', Ίνδΐαΐ', 
 or ^ιθυνίαν, with some Commentators. 
 
 — Άσ/αϊ'] Asia. That district called Ionia and Lydia, of which 
 Ephesus was the capital, and sometimes called Proconsular Asia. 
 Cp. Acts vi. 9 ; xvi. 6; xx. 16. Rev. i. 4. 1 1. The Asia of the 
 New Testament may be said to bear the same relation to " Asia 
 Minor " that Portugal does to Spain. Cicero (pro Flacco, 27) 
 says, " Asia vestra constat ex Phrygia, Mysia, Caria, Lydia," and 
 comp. Solinus, c. xl. ; but here Asia is distinguished from Phry. 
 gia. It seems to be regarded by St. Peter (i. I) as the region 
 west of Cappadocia and Bithynia : cp. Wetstein here, and Winery 
 R. W. B. p. 9G. 
 
 10. ^•πώ•ημονντε$ 'Ρα'^αΓοί] There should be no stop after 
 'νωμαΊοι, and the sentence should be rendered, ' Jews of Rome,* 
 whether by birth or conversion, and now sojourning at Jerusalem 
 for the Feast. {Valck.)
 
 ACTS II. 13— 1ί). 
 
 τοΰτο eiuaL ; ''^ erepoL δε δια^λ€υαζοι^Τ€? ελεγον, "Οτι γλεύκους μεμεστωμενοί 
 
 47 
 
 €ΐσι. 
 
 . 3. 
 . 3S. 
 
 ^ Σταθείς οε Πέτρος συν τοις ενΒεκα επήρε την φωνην αντοΰ, καΐ άττ- 
 εφθεγξατο αντοΐς, "Ανζρες Ίουδαΐοι και οΐ κατοικοΰντες 'Ιερουσαλήμ άπαντες, 
 τοΰτο νμίν γνωστόν έστω, καΐ ένωτίσασθε τα ρηματά μου. ^^ ' Ου γαρ, ώ? f ι Thess 5. 7. 
 υμεΐς ύττολαμβάνετε, ούτοι μεθύουσιν εστί γαρ ώρα τρίτη της ημέρας• 
 
 * άλλα τοΰτό εστί το είρημενον δια του .προφήτου Ίωήλ, '^ Και εστ at ε-Όειζ• 28-32. 
 εν ταΓς εσχάταις ήμερα ις, λέγει 6 Θεός, εκχ^εω άπο τον πνεύματος ^"^"^ 
 μου επΙ πάσαν σάρκα• και προφητεύσονσιν οι υ'ιοΧ ύμων, και αί 
 θυγατέρες υμών καΐ ο'ι νεανίσκοι ύμων οράσεις οφονται, και οι 
 πρεσβύτεροι υμών ενυπνίοις ενυπνιασθήσονται. ^'^Καί γε επι τους 
 δούλου? μου καΐ επΙ τάς Βούλας μου, εν ταΐς ημεραις εκείναις, 
 εκχεώ άπο του πνεύματος μου, καΐ π ροφητεύσουσι. '"''Και δώσωπίοβΐ?. 
 τέρατα εν τω ούρανω άνω, καΐ σημεία επι της γης κάτω, αίμα κα\ 
 
 13. €T€pot δί l•ιaχ\tυάζov^fs] The Dative Jews were mocking, 
 bocau'e they did not know the foreign languages spoken by the 
 Apostles, and those foreign tongues seemed to them like a jargon 
 of unmeaning sounds, — a proof tliat the miracle was not in the 
 fars of the hfiarers (as some thought even in ancient times ; see 
 Bede, Retractat. in Act. ii. p. 103), but in the tongues of the 
 Apostles, and a refutation of several modern theories on this 
 subject. 
 
 δία-χλ€ϋά^οί/τ€ϊ, the compound verb, is a stronger word than 
 the simple verb, and means vehemence and continuance in mock' 
 ing. Cp. Βια-'^ογ/νζω, Luke xv. 2 ; xix. 7• 
 
 — yKivKOvs'] Pentecost being a time of convivial rejoicing 
 (Deut. xvi. 11). They say ' neiv wine,' though the A'intage was 
 not come. (Chiya.) But no wonder that they who mock at 
 the work of the Spirit, and call it a mere jargon, should be con- 
 futed not only by reference to the time of dag (as St. Peter con- 
 futes them>, but from the time of gear. " Behold," says 6>- 
 verian, *' their folly convicted by the season itself. How could 
 there be new wine at Pentecost ? But calumny is blind." 
 
 And yet, like Caiaphas, and Pilate, and other enemies of the 
 truth, they were overruled unconsciously to declare what was 
 true. For the new wine of the Spirit was now poured into new 
 bottles. (See on Matt. ix. 17• Luke v. 38.) See Augustine on 
 P. 15. "Jam enim," says Bede after him, and Cgril. Hieros. 
 Cat. 17, " rinum novum in utrea novas venerat, ciim Apostoli, 
 non IN vetustaie litera sed in novitate Spiritwt. Dei magoalla 
 resonarcnt." This is happily versified by Arator, v. 150 : — 
 
 " Hos etiam musto typica ratione moveri 
 Error verus ait, quos ebria fonte recenti 
 Complevit doctrina poli ; nova pasa liguorem 
 Suscejjere novum ; nee corrumpuntur acerbo 
 Quo veteres maduere lacus, de Vite bibentes 
 Quae, Christo cultore, dedit convivia verbis, 
 Unde rubent quas vertit aquas." 
 
 The word yXevKos is rightly rendered ' mustum ' in Vulg. 
 and ' new wine ' in the Auth. A'ers. And the suggestions that 
 have been made of another rendering would destroy the spiritual 
 sense of the passage, as declared by ancient Expositors. 
 
 This saying of the multitude might have served as a warning 
 against the abuse of the χάρισμα, or gift, of Tongues. See 1 Cor. 
 xiv. 23. 2.'>, and Chrgs. there. 
 
 14. Sro^eis] having taken up his Station, — a sign of boldness ; 
 see next note. So airnpeiy^aro, he spake aloud. 
 
 In his reports of speeches, St. Luke is wont to begin with 
 describing the attitude and gesture of the speaker (x. 34 ; xiii. 16; 
 xvii. 2.'; xxiii. 1; xxvi. I). 
 
 A proof of the gift of the Holy Spirit is here shown in the 
 change wrought in the recipients. What a contrast between 
 Peter in the hall of Caiaphas before the Crucifixion, and the 
 same Peter now on the day of Pentecost after the descent of the 
 Holy Ghost 1 He who had faltered at the voice of a woman and 
 denied his Master, now confronts the multitude which had killed 
 Him, and reproves them for the deed ; fxia γαρ δκ ποραγ€η)τοι ri 
 ΐϊνίνμα rh aytov, χρνσοϊ'ί αντ] τττιΧίνύΐν ποΐί7. (Chrgs, .Severian.) 
 See further below, iv. 8, and the admirable specimen of sacred 
 eloquence in Greg. λ'α:ϊαη. Or. xli. pp. 741, 742, and the fol- 
 lowing comment of .5. Augustine (Tract, in Joann. xcii.) : 
 
 " When the Comforter is come, ge shall bear witness of 
 Me " (John xv. 2C, 27). So said Christ, for the Comforter will 
 
 give you courage ; which Peter had not, when being affrighted by 
 a woman's voice, he would not bear witness to Christ, but through 
 fear denied Him. After the Resurrection he thrice professed his 
 love for his Master, but as yet his love was infirm, till it was 
 strengthened by the Holy Ghost, which was poured into his heart 
 in a copious stream of grace, and inspired him with such fervour 
 and eloquence, that more eagerly than the rest he rushed forth 
 to bear witness of Christ, and to confound His adversaries with 
 the doctrine of the Resurrection. If any one is delighted with 
 so joyful and holy a sight, let him read the Acts of the Apostles. 
 There the same Peter, for whom vre had wept when denying 
 Christ, is seen and admired, preaching Him. There that Apos- 
 tolic tongue is transfigured from fear to valour, from slavery to 
 liberty ; that tongue, which at the sound of one was driven to 
 denial, now inspires many thousand enemies to confess Christ. 
 " Quid plura i . Tantus in illo fulgor gratise, tanta Spiritus Sancti 
 plenitudo apparebat, tanta de ore prsdicantis pretiosissimae veri- 
 tatis pondera procedebant, ut ingentis multitudinis adversaries, 
 interfectores Christ! Judseos, faceret pro Illo paratos mori, a quibus 
 cum illo formidarat occidi. Hoc fecit Spiritds Sanctos, tunc 
 missus, ante promissus." 
 
 — συν Tois iVSe/co] with the eleven Apostles. It is probable that 
 the Kleven spoke also to several companies of persons in various 
 languages ; and that St. Peter's speech is recorded as a specimen of 
 what was spoken by the Apostles, and because it was addressed 
 specially to the Jews of Jerusalem, and was probably spoken in 
 their language. See Ligktfoot here (i. p. 754 , and note on 
 V. 41. 
 
 IS. Ου—μΜουσίν] they are not drunken ' Homo ebrius non 
 alienam discit linguam ; sed suam perdit ; sed facti sunt .Apostoli 
 novi ulres pleni vino novo. Cf. Matt. ix. I7.' Aug. Serm. 
 200. 
 
 — Sipa TpiVrj] the third hour. The hour at which the Morn- 
 ing Sacrifice was offered in the Temple, and until which it was the 
 custom to fast. On Sabbaths and Festivals the fast was continued 
 to noon. See Lightfoot here. 
 
 16 — 21. άλλα τοΰτο — σωθήσίται] On the harmony of this 
 citation with the original, see Surenhusius, κοτολλογί), pp. 388 
 —391. 
 
 The ΐσχα,ται ήμίραι, or last dags, are the Dags of the Mes- 
 siah, or the Christian Dispensation. See Moses Stuart, on Heb. 
 i. 2. St. Luke adopts here almost verbatim the words of the LXX. 
 On these verses (vv. Iti — 21) see Zip. Andrewes' Sermon, 
 vol. iii. p. 301, and the notes above on Joel ii. 28—32. 
 
 17. 4ττ\ ττασαν σάρκα] upon altfiesh : Gentiles as well as Jews. 
 
 — ^ruircioij] So .\, B. C, D, 11, and some cursives. .Λ. He- 
 braism, as in Joel iii. I. {Meyer) Etz. ivvirvia, and 90 LXX. 
 
 18. ίκχ(ω\ I wilt pour out : future, a later form ( Jl'iner, § 13, 
 p. 71), found in the LXX, Ezek. vii. 8; xxi. 31. and elsewhere. 
 
 19. δώσω rtpara'] I will give prodigies. The Fathers apply 
 this— 
 
 (1) To the signs at the Crucifixion — the eclipse — the rending 
 of the rocks — the earthqu.ike at the Resurrection. {Cyril.) 
 
 (2) To the phenomena before the siege and fall of Jeru- 
 salem. (Chrgs. and Theophyl. referring to Josephus, B. J. vi. 5.) 
 
 — Tfpara Kai σ-ημ^ΐα"] TTbe LXX thus render the single word 
 D'PCiD• Cp. Exod. xi. ϋ, 10. For the most part they use ncira 
 for Tfpas, as in Exodus iv. 21; vii. 3. 9; and Deut. iv. 34; 
 vi. 22. 
 
 Differt Tfpas a σημ^Ιφ, hoc ea'"j snmitur etiam pro quo-
 
 48 
 
 ACTS II. 20— 2G. 
 
 ι Matt. 24. 29. 
 
 k Rom. \f. 13. 
 I ch. 10. 33. 
 
 m ver. 32. 
 tech. 3. IS. 
 tc 4. 10. & 10. 40. 
 & 13. 30, 34. 
 U 17. 31. 
 Rom. 4. 24. 
 &8. II. 
 
 1 Cor. 6. 14. 
 tt IS. IS. 
 
 2 Cor. 4. 14. 
 Gal. 1. I. 
 £ph. 1. 20. 
 Col 2. 12. 
 
 1 Thess. I. 10. 
 Heb. 13. 20. 
 η Ps. 16. 8—11. 
 
 iTvp καΐ άτμίΒα καπνού. - 'Ό ηλυος μίταστραφησ^ται (.Ις σκότος, 
 καΐ ή σίληρη el<; αίμα, ττρίν η ΐλθίΐν την ήμΐραν Κυρίου την 
 μζγάλην καΐ επιφανή. "'''Και ίσται, ττα? ο? αν ίπικα\4σηται το 
 όνομα Κυρίου σωΘησ(.ται. " ''ΆνΒρεζ ΊσραηΧίταί, άκούσατ€ τους λογούς 
 τούτους• Ιησοΰν τον Ναζωραϊον, dvSpa άπο του Θεοΰ άποΒεΒΐίγμενον ζΐς 
 υμάς 8υνάμε(Τί και τερασι καΐ σημΐίοις, οΐς βποίησβ δι' αύτον 6 θεός iv 
 μέσω υμών, καθώς καΐ αυτοί οΙΒατε, -^ τούτον ττ) ωρισμ&τ) βουλ^ καΐ προ- 
 γνώσει του Θΐοΰ ckBotov λαβόντβς δια -χειρών ανόμων προσπηξαντες άνείλατε' 
 •^ ον ο &εος ανεστησε, Λ,νσας τας ωοινας του νανατον, κασοτι ουκ ην ουνατον 
 κρατεισυαι αυτόν υπ αυτόν. ^^ Δαυιο yap λέγει εις αυτόν, Προωρωμην 
 τον Κΰριον ενώπιον μου δια παντός, δτι εκ 8εζιων μου εστίν, ίνα 
 μη σαλευθω• -''δί,ά τοΰτο ηύψράνθη η καρδία μου, και ηγαλλιάσατο 
 
 libet sit/no extra tniraculum ; at repay semper sumitur jiro por- 
 tento Tel prodigio. (Minterl.) A Miracle is α Swa/iis as wrought 
 by divine power .• a rtpas as a supernatural p> odigy ; a σ-ημίϊον as 
 a sign or credential of a mission from God. 
 
 — ΟΛμα] blood. The Jews had said, '* His blood be upon us 
 and upon our children" (Matt, .ixvii. 25), and that blood tras 
 upon them, when the blood of 1,100,000 persons was shed in the 
 siege of Jerusalem : and then the irvp καϊ άτ /ih καττι/οΰ con- 
 sumed the Temple and the City. {Cyril, Severian.) 
 
 20. ττριι/ ί) ί\θΰν τ. 7)μ4ραν — ί-πιφαντι] before the great and 
 glorious Day of the Lord come. St. Luke adopts ίτηφαρΎΐ from 
 the LXX, from wiia terribilis, which they render elsewhere in the 
 prophetical books (Hab. i. "J. Mai. i. 14; iv. 5) by ίπιφοι-))!, 
 which is very proper to describe our Lord's Coming to judge 
 Jerusalem, and to judge the world. Cp. above on Joel ii. 31. 
 
 As at the Asceitsion, the Angels passed immediately from 
 speaking of that event, to speak of Christ's Second Coming to 
 Judgment (i. 11), so here on the Day of Pentecost, St. Peter pro- 
 ceeds to speak of that Second Advent, because (as Bp. Andreires 
 says, iii. 315), " from Christ's Departure till His Return again, 
 from this Day of Pentecost, ' a great and notable Day,' till the 
 last ' groat and notable Day,' between these two Days no more 
 such Day. Therefore he called them the last Days." No other 
 Revelation or outpouring of the Spirit is to be expected. 
 
 21. was] every one — not Jew only, but Gentile also. 
 
 — hs &f 4-πικα.\ίστ)ται rh ύνομα] This e.xpression both in the 
 Greek and in Hebrew is much stronger than to invoke; the 
 Hebrew is CEii ni|;— iCN, whosoever shall call on the Name of— 
 and signifies, whosoever shall trust in, adore, and obey the Lord 
 in all His glorious attributes. See below, ix. J4; ixii. IG. 
 1 Cor. i. 2. 2 Tim. ii. 22. 
 
 Hebraica phrasis (πικαΚΐΊσθαι ri 6νομα Κυρίου significat 
 Deum colere Gen. iv. 2G j xii. 8. Rosenm'ull., so Chrys., Didy- 
 mus, and Theophyl. 
 
 Some of tlie ancient Fathers (e. g. Julius Africanus, in 
 Routh, R. S. 238) understand this phrase to mean npoaayopfv- 
 (σβαι ονόματι Κυρίου. (Cp. Gen. iv. ull.) This part of the pro- 
 phecy, — " Whosoever shall call on the Name of the Lord shall 
 be saved " — had a literal fulfilment, in the first instance, in the 
 escape of the Christians from Jerusalem and'Judsea to Pella, 
 before the destruction of Jerusalem. (See Matt. xxiv. IG.) It 
 has a still more comprehensive and spiritual fulfilment in the 
 escape of all, who believe in Christ, from the wrath to come. 
 
 22. Ίησοΰΐ' rhu ΚαζωραΊον'] Jesus the Nazarene. St. Peter 
 begins by preaching Christ in His humanity and condescension, — 
 Ίησοϋϊ' rhv Καζωράΐον ; so styled by Pilate in the Inscription on 
 the Cross. He then raises his hearers gradually by appeahng to 
 His mighty works, known to them. ■ {Athanas. Chrys.) On this 
 speech see also S. Iren. iii. 1 2. 
 
 It may be observed here that S. Trenceus (in iii. 12) cites a 
 large portion of the Acts of the Apostles (i. 10; ii. 4. 22. 37; 
 iii. 2; iv. 8. 22. 31 ; v. 30 ; vii. 2. 55; viii. 2C. 32; ii. 4. 20; 
 X. 1. 15. 34, 35. 37; xiv. I ; xv. 7. 23; xvii. 24) to show that 
 the .\postles acknowledged and preached One and the same God as 
 the Author of both Testaments and Dispensations, the Mosaic and 
 Christian; and One and the same Christ, God and Man, the Creator 
 of all things by His word, and the Redeemer of all men by His 
 death. 
 
 — ifBpa a-wh τ. Θεοΰ ά.] a man avouched, accredited, declared 
 iy and from God to you — όττί), by, used to signify the authority 
 which originates, sanctions, and sends — Rom. xiii. I. Gal. i. 1. 
 Col. i. 2. Winer, § 47, p. 332. 
 
 23. apKTueyri βουλρ} with the determined counsel and fore- 
 
 knowledge of God. In order that they may not imagine that 
 they have triumphed over God, and conquered Christ by the 
 Crucifixion, he says that it was done with the Divine counsel• 
 On this mode of speaking see on 2 Sam. χ xiv. 1. 
 
 But, in order that they may not therefore tliink themselves 
 innocent, lie adds, δια χξψων ανόμων, by wicked hands. Cp. 
 Matt. xvi. 21. Acts iii. 18; iv. 28. 
 
 There was no excuse to them ; " but yet the act was done by 
 the determinate counsel and foreknowledge of God, Who most 
 wisely and powerfully ordered those various and vicious motions 
 of the creature, for the effectuating of His own most glorious and 
 gracious purposes." Bp. Sanderson, Serm. ix., I "Tim. iii. 16, 
 vol. i. p. 231 ; and see below, note on iv. 28. 
 
 The speeches of St. Peter recorded in the Acts are to be 
 compared with and illustrated by the writings of the same Apostle 
 in his two Epistles. On this verse see 1 Pet. i. II. 20. 
 
 24. λύσαδ τ. uS^vas τ. θανάτου^ having loosed the birth-pangs 
 of death : as showing that Death and the Grave, instead of being 
 tlie destruction of Christ, were by the Divine power made, as it 
 were, the Womb from which He was to be born to neio life. See 
 above on John xvi. 21 ; below on Acts xiii. 33. 
 
 ώ51ν is the word used by the LXX for "ϊΐπ (Angl. cable, 
 cord). See Ps. xviii. 5, and Theodoret there, and Ps. cxvi. 3. 
 — iSivfs θανάτου are riTO ^bin. Hence the combination of tho 
 word with λύσαϊ, having loosed, here. 
 
 By that glorious Birth from Death, the whole World was de- 
 livered from darkness into light, through Him Who was the First- 
 born from the dead (Col. i. 18. Rev. i. 5). Cp. the beautif\il 
 expressions of Ignatius (ad Rom. C), looking forward to a Martyr's 
 death as his own birth: & tokstos μοι iiriKenar μτ} ίμττοΖίσ-ητί 
 μοι ζτισαι' μ^ βίλήσητε μξ αΤΓοθανξΤν 4κ(ι 'ΐταρα'γ^νόμΐνο$ 
 ανθρωπο$ Θ€θΰ %σομαι' ^ττιτρεψαΤΕ μοι μιμτ]τ^ν ύναι του ιτάθους 
 του Θίοΰ μου• ίφΐτί μι καθαρΊιν ipus \αβΐΊν. What Sophist 
 could have written thus ? 
 
 How appropriate therefore was the name given to the day of 
 the Christian's martyrdom. It was called his Nalalis or Birth- 
 day. Cp. on Rom. viii. 22. Life is death ; and death is birth to 
 the Christian. To him the darkness of the tomb is the womb of 
 Immortality. 
 
 In considering such expressions as this {whivfs θανάτου), in 
 the LXX Version — prepared for the Gospel — we can scarcely fail 
 to notice the work of a superintending Providence. 
 
 25. €i$ αυτόν"] iU, with reference to Him. Eph. v. 32. Gal. 
 iii. 24. So irpis, Heb. i. 7. Cp. Job xiii. 8. Glass. Phil. p. 48G, 
 and so Ignat. Phil. 9. 
 
 25 — 28. Προωρωμην — νροσώτΓου σου'] Twos seeing the Lord 
 always before me. The Holy Ghost, speaking by St. Peter, in- 
 terprets here the prophecy which He had delivered by King David 
 (Ps. xvi. 8 — 11). The words of the Psalm are given almost ver- 
 batim as they stand in the LXX Version, read in the Synagogues 
 by the Hellenistic Jews. Particularly (o. 26) where the Hebrew 
 original has '"1123 (my glory), the LXX, whom St. Luke follows, 
 have •γ\ωσσά μου, my tongue. On the reason of this rendering, 
 see Surenhusius, p. 393, and Bengel here. The Tongue may be 
 called the glory of man, either because it is " the best member 
 that he has" (Ps. Ivii. 8; cviii. 1. Barrow, i. p. 301), or as 
 the instrument by which he glorifies God (James iii. 0), and so 
 procures true glory to himself. And this paraphrase of the 
 word glory was very appropriate on the day of Pentecost, when 
 in a special manner the Tongues of the Apostles were made 
 instruments for declaring God's glory in the world, and of pro- 
 moting their own glory in heaven. 
 
 25. fffTiv] is, exists : to be accentuated thus,— not ίί-τ/ν.
 
 ACTS Π. 27—33. 
 
 49 
 
 η γλωσσά /χου• Ιτι δε και η σαρξ μου κατασκηνώσ€ί in ελπιδι• 
 
 -'' ΟΤΙ ουκ εγκαταλείψει? την χρυχην μου els α.8ην, ουδέ δώσει? τον 
 
 "Οσιόν σου ιδεΐΐ' 8ίαφΘοράν. "^ Έγνωρισάζ μοι ο^ου^ ζωτ}?• ττΧη- 
 
 ρ<ϋσ€ΐ<; μ€ ευφροσύνης /χετά του ττροσϋ)που σου. ^ ""AvBpes άδελψοί, ^'ι^• KJnKj 2• ιο• 
 
 έξον είττεΐί' μετά. παρρησίας προς υμάς περί του πατριάρχου Δαυώ, ό'τι και 
 
 ε'τελευτϊ^σε και ετάφη, και το μνήμα αΰτοϋ εστίν εν ημΊν άχρι της ημέρας 
 
 ταύτης. "^ ''Προφήτης ουν υπάρχων, και εϊδώξ οτι ορκω ωμοσεν αυτοί ό Θεός, p^2Sani. γ. π— 
 
 in καρπού της οσφυος αυτού το κατά σάρκα αΐ'ασττ^σειΐ' Tot' Χριστον, καυισαι „„„ , \'£ 
 
 ε'πι τοΰ θρόνου αύτοΰ, ^^ '' προϊ^ων ελάλησε περί της αναστάσεως του Χρίστου, q fTic' ιό. 
 
 οτι ούτε κατελείφθη η φυχη αύτοΰ εις α^ου, ούτε η σάρζ αυτοί) είδε Ζι,αφθοράν. ι Pet.'i. π, η. 
 
 ^- Τούτον τον Ίησοΰν άνεστησεν 6 Θεός, ου πάντες ημείς εσμεν μάρτυρες. 
 
 ^•^ ' Τη δε^ια ουν τοΰ Θεού ΰφωθείς, την τε επαγγελίαν τοΰ άγιου Πνεύματος r "r. π. 
 
 λαβών παρά τοΰ Πατρός, εξέχεε τοΰτο ο νΰν ύμεΐς βλέπετε και άκούετε. ^"j'j" '2* ^β. 
 
 ^ Όΰ γαρ Ααυϊ^ άνεβη εΙς τους ουρανούς, λέγει δε αύτόξ, Εΐπεν 6 Κυ/3ΐ09 Γρί! lio.l"' 
 
 Λ / -wT-z/l » ^ ^ ^ Χτ" +/]'^ ^>Ζ)' Matt. 22. ^4. 
 
 τω κυριω μου, Κασου εκ οεξιων μου, "•' εως αν σω τους εχσρους σου ueb.i.is. 
 ύποπό^ιον των ποΒων σου. "^'Ασφαλώς ουν γινωσκετω πάς οίκος Ισ- 
 ραήλ, οτι και ' Κύριοι/ αύτοι^ και Χριστον 6 Θεός εποίησε τοΰτον τον Ίησοΰν, ' ^^- ^ ^• "-'• 
 ον ύμεΐς εσταυρώσατε, 
 
 ^^ Άκούσαντες δε κατενύγησαν Ty καρΒία, εΐπόν τε προς τον Πετρον και ^^h. 3. κ. 
 τους λοιπούς αποστόλους, Τί ποιήσομεν, άνΒρες άΒελφοί ; ^ " Πέτρος Be εφη Late ύ. 47. 
 
 26. κoταo■κr)^cίσ€l] will pilch Us labeniacle, i. e. only for a 
 time. Cp. St. Peter's application of the same figure to himself, 
 2 Pit. i. 13, 14. 
 
 27. ουκ ζ'^κατα\ΐίφ(ΐ$ rijy ^υχ^ν μου eiy αδτ;»'] Thou wilt not 
 leave my soul in Hades. Eh. "AiSov. But A, B, C, D have 
 "AiStjc, which seems preferable, as showing that Hades is not (as 
 the Gentiles thought) a Person ; and this being understood, "Αιδοι/ 
 might afterwards be used without offence, i. 31. 
 
 Some interpret this as meaning that God did not leave His 
 body in the grave ; but that sense is weak and tautologous. The 
 signification is, as St. Peter himself explains it, v. 31, — making a 
 distinction between Christ's human σαρξ and ψι^χτ;, which were 
 severed by death, — Thou didst not leave my soul in "τϊ^ς: Slteol, 
 i. e. in the place of departed Spirits. Cp. the use of SStjs, Luke 
 xvi. 23, and rwte. See above the notes on Ps. xvi. 9. 
 
 Xext, " Thou didst not suffer my liody to see corruption," 
 which, strictly speaking, can be said of no one's body but 
 Christ's. As S.Aug, e.iplains it (on Ps. xvi.), " non sanctifi- 
 catum corpus, per quod alii sanctificandi sunt, corrumpi patieris." 
 Cp. Bp. Pearson on the Creed, Art. v. pp. 351. 377• The 
 opinion of that great Expositor, that our Lord's human soul went 
 to the plac^ where the souls of men are kept that died in their 
 sins, seems hardly compatible with our Lord's words, *' To-day 
 thou (i. e. as to thy human soul) shall be with Me in Paradise." 
 (Luke xxiii. -13.) See Barrow on the text, v. pp. 34 — 3C. Serm. 
 28, and Bp. Bull, i. p. 33. 
 
 Compare St. Peter's own language in that remarkable pas- 
 sage where he speaks of the preaching of Christ to the spirits in 
 prison, 1 Pet. iii. 19. 
 
 — Thf'Oaiov σου] Thy Holy One, where some MSS. of the 
 original have in the plural η'τρπ, Thy Holy Ones ; but the 
 Masoritcs, and the best ancient Versions, read the singular. And 
 so the LXX, rhi' 'όσων. It is of little moment which reading is 
 preferred. The deliverance of God's Saints and Holy Ones frnm 
 the corruption of the grave is due to the Resurrection of The 
 Holy One, their Head, " AVho is the First-fruits of them that 
 slept," and "in Whom all are made aUve." (1 Cor. xv. 20 — 22.) 
 See also next note, and cp. xiii. 3(i. 
 
 One of the blessed fruits of the Day of Pentecost was, that 
 the Holy Spirit, Who had spoken of old by the Prophets, and in 
 the Psalms (2 Pet. i. 20, 21), now interprets their words by the 
 Apostles. On that Day He founded in the Church a School of 
 Scriptural Hermeneuties. He declared on His own Divine autho- 
 rity, that certain Scriptures, which He expounded by the mouth 
 of Aposths, who were inspired by the Divine Comforter, refer 
 to Christ. Thus He has provided a safeguanl against that scep- 
 ticism of modern times, which would wrest them aside from their 
 true sense (2 Pet. iii. Hi). He teaches us how they apply to 
 Christ, and has put into our hand a key fur unlocliing other 
 projihecics of a like import. See above. Introduction, p. IG. 
 
 Vol. I.— Part IL 
 
 29. fi,hv (sc. ϊστω) — τίι μνΊ)μα ούτοΟ] Let me speak freely to 
 you concerning the Patriarch David, that he both died and his 
 sepulchre is u-ith us evett to this day. See Joseph. Ant. xiii. 8. 
 4, on Δαίίίδοι; τάφο!, David's tomb, sacrilegiously opened by 
 Herod. Joseph. Antiq. xvi. 7• 1. 
 
 The fact that St. Peter does not say body but sepulchre has 
 been used by some as the groundwork of an opinion, that David's 
 body was one of those which rose a little before (Matt, xxvii. 53), 
 and was carried by Christ with others into heaven. But not to 
 say more, this opinion is contradicted by v. 34. 
 
 30. rh κατά σάρκα — XpiffTOf] These words are omitted by 
 some MSS. (e. g. A, B, C, D**) and Versions. But there is a 
 considerable amount of external evidence in their favour. And 
 the sense appears to be incomplete without them, or something 
 like them. See also Borneniann*s note here. 
 
 3L T) ψυχί) ούτοι;] omitted by .Λ, B, C*, D, and some Versions. 
 
 33. τρ δβξια τοΰ @eou'] to the right hand of God: so the 
 .iEthiopic Aversion, See r. 34, ex ζΐξιΰν, and, as to the dative. 
 Matt. xxi. 2. Rev. ii. 5, and V'iner, § 31, 5, p. 192. The 
 other interpretation, " by the right hand of God," is authorized 
 by the Vulgate, Syriac, Arabic, and English Aversions, and by 
 many learned Expositors. It is difficult to decide between them ; 
 on the whole the form.er seems preferable. Cp. ch, v. 31. 
 
 34. fhey ό Κύριοί] the Lord said. See on Matt. xxii. 44. 
 36. <tal Κι'φιον ainhv καΐ Χριστίν] So A, B, 0, and other 
 
 5ISS. and Versions, more clearly explanatory of St. Peter's argu- 
 ment (which is that Jesus is both Lord Jehovah and Christ) 
 than the reading of Elz., Κύριοι' καΧ Χριστών αυτόν. 
 
 — %ν ίμί'Ϊ! ίσταυρύσατί] irhom ye crucified. On the purport 
 of this speech, see Athanas. Orat. 11, adv. Arian., pp. 379-SK3, 
 who observes that it is to be interpreted by reference to the 
 opinions of the Jews, viz. 
 
 (1) That Christ would not suffer (see John xii. 34); ep. 
 Luke xxiv. 2G, and 
 
 (2) That He would be man, like other kings and conquerors 
 of the Earth ; but in their zeal for the doctrine of the Divine 
 Unity, as they conceived it, of Jehovah, they did not expect the 
 Messiah to be God in the Flesh. Athanasius therefore com- 
 pares the Jews to the Arians, and confutes both by the same 
 Scriptures. 
 
 As has been observed by Professor Blunt, some of the pas- 
 sages of Scripture which the Fathers used against the Jeurs, and 
 some of the arguments with which the Fathers confuted them, 
 afford the strongest weapons against the Socinians. See above on 
 Matt, xvi 14. John x. 33. 
 
 "■ 37. κατο'ύγησαν'] " compuncti, defi.ii sunt cordc." See on 
 Rom. xi. 8. They who pierced Christ with nails, and slew Him 
 (r. 23), were now pierced by the stings of remorse and com. 
 punction. 
 
 Η
 
 50 
 
 ACTS II. 30-45. 
 
 ν Joel 2. 23. 
 
 Ch 3. 25. 
 
 ft 10. 4:>. 
 
 w Eiih. 2. 13, 17. 
 
 xch, 1 14. 
 Jolin 3. 8. 
 Hcb. 10. 25. 
 
 y Mark IC. 17. 
 
 ζ ch. 4. 32, 34. 
 
 ττρος avTovSt Μ€τανοη(τατ€, και βαπτισθήτω έκαστος ΰμων inl τω οι/όματι 
 ^Ιησον Χρίστου et? άφεσιν αμαρτιών, κοΧ ληχ^^σθ^ την Βωρ^αν τον άγιου 
 Πνεύματος» '"^^ ' 'Τμΐν yap Ιστιν η €παγγε\ία και τοΐζ tckvois νμων, κοΧ ^^ ττασι 
 το'ί<; €19 μακράν, oaovs αν προσκαλ^σηται Κύριος 6 Θεοζ ημών, '^^ Έτεροι^ 
 Τ€ λόγοις nXcioai Βιεμαρτνρατο καΐ παρεκάλ^ι avTovs λβγων, Χώθητζ. άττο τη<; 
 yeveas της σκόλιας ταύτης, 
 
 ^^ Οί μ€.ν ονν ασμίνως άποΒεζάμζνοι τον Χόγον αντον Ιβατττίσθησαν καϊ 
 ττροσετβθησαν τη ημ4ρα ίκύνη ψυ;^αΙ ώσ€ΐ τρισχ^ίλιαι, 
 
 42 ^"^Ιΐο-αν δε ττροσκαρτερονντ^ς τη hiha^rj των αποστόλων, καΐ τη κοινωνία, 
 καΐ τη κλάσει του άρτου, κα\ ταΓ? ττροσβυ^αΐς, 
 
 43 ί ^EyevcTo δέ πάση ^νχη φόβος, πολλά re τέρατα καΐ σημεΐα δια των 
 αποστόλων iyiveTo, '*^ '' Πάντες δε οΐ πιστεύοντες ήσαν επΙ το αυτό, καϊ εΐ)(ον 
 άπαντα κοινά' και τα κτήματα και τας υπαρςεις επιπρασκον, και οιεμεριζον 
 
 38. βαπτισΟι^τω €καστο$ νμων iirX τγ ονόματι Ίησοΰ Χριστοί"] 
 let every one of you be baptized in the Name of Jesus Christ. 
 Since Jesus comniamlcd His Apostles to baptize in tlie Name of 
 the Father, and of the Son, and of the Holy Gliost, therefore the 
 Baptism administered by them in Christ's Name was Baptism in 
 the Name of the il<dy Trinity, " according to the form which 
 had been prescribed by Christ." Cp. Waterlaud, Serm. viii. 
 vol. ii. p. 17<'>. and Bj>. Pearson on the Creed, Art. i. p. 58. 
 
 He that ia baptized in the Name of Christ , is baptized in the 
 Name of the Hofy Trinity : for the Father and the Holy Spirit 
 are inseparable from the Son. (Di/lyt/t.) One Person of the 
 Holy Trinity does not exclude another, but includes it. There- 
 fore the Scripture sometimes mentions one Person, sometimes 
 another Person, sometimes all the Persons, to show that all the 
 Three Persons are of the same substance and power. S, Aug. 
 c. >laximin. 17. 
 
 Hence also we may prove the Divinity of Christ. To be 
 baptized in the Name of Jesus, is to be baptized in the Name of 
 the Triune God, which could not be, unless Jesus Christ were 
 God. 
 
 40. (TciflTjre] be ye saved by God, Who desires your salvation 
 and that of all men. 1 Tim. ii. 4, wauras άνθρώπου$ θ(\ΐΐ σωθίΪΓαι. 
 Do not, by obstinacy or carelessness, frustrate His gracious pur- 
 poses for your everlasting good. (Luke vii. 30.) 
 
 41. άσμίρωί] Omitted by A, B, C, D, and some Versions; 
 perhaps rightly. 
 
 — ^βαπτίσθησαν] they were baptized, and on that day were 
 added (to the Church) about three thousand sou/s. A strong 
 text against those tliat would limit the sense of βαπτίσμ'6$ to tju- 
 7iiersion. It is by no means probable, that ΙίΟϋΟ persons were 
 dipped by the Apostles and their assistant ministers, in 07ie day, at 
 Jerusalem, 
 
 For an explanation of the readiness with which they ac- 
 cepted the invitation to Baptism^ see on John i. 25. 
 
 — τρισχίλιαι] The 3000 who were then converted, were not 
 converted by St. Peter alone ; but the rest of the Apostles, 
 speaking in ditTerent tongues to people of dilferent nations, were 
 siiarers in the work. Therefore it is said Peter stood up with the 
 eleven {v. 14) ; and the hearers said to Peter and the rest of the 
 Apostles, *' Men and brethren, what shall we do ? " {c. 37 ) Cp. 
 JJgb/foot. 
 
 42. ΐΓροσκαρτ€ρονι/τΐ$ rf} δίδαχί? τ. ο. — τ^ κοινωνία — καϊ το?ί 
 ■προσει/χα??] "Here," says lip. Pearson (in Acta Ap. i. 33; 
 ii. 41. 48), "is the image of the Primitive Church. They wlio 
 received the Apos'les' word were admitted into the Church by 
 Baptism ; nor could they be received or become Christians by any 
 other way than that ; being admitted, they resorted to the Assem- 
 blies of the Church, in which they gave diligent heed to the 
 teacliing of the Apostles, and partook of the Holy Eucharist, and 
 joined in the Common Prayers. And thus they were a model to 
 all Churches, even to the end of the world," 
 
 lip, AndreweSy in his admiralile Sermon on this text (vol. ii. 
 p. 55, "On the worshipping of Imaginations"), has developed 
 these principles, and has appHed them to the history of the 
 Church in every age; and has shown that they are a safeguard 
 against all innovations in Doctrine and Disciphne. 
 
 To examine particulars, 
 
 (1) These primitive believers communicated in the same 
 Apostolic doctrine, ττ> διδαχή. Cp. Eph. iv. 5. 
 
 (2) They communicated mfcliouship, τι? κοινωνίΐΐ, rendered 
 by the Vulgate in communicatione fractionis panis, the words 
 being combined with what follows, and being understood accord- 
 
 ing to an €v δίά dvo'iv. Cp. 1 Cor. x, 16. And so Blunt, Early 
 Church, p. 32. But ^fellowship ' seems to be the true rendering. 
 They were all of one heart, and they made opeti profession of 
 communion in the same faith by external acts of fellowship with 
 the same Apostolic Ministry. Cp. Bp. Andrewes, ii. 62, who 
 observes that the Ministry of the Church consisted at this time 
 " of two degrees, — (1) the Twelve, (2) the Seventy; both which 
 were over the peojile in things pertaining to God;" and the \ahs, 
 or people, communicated in holy offices with them, 
 
 (3) TTJ κ\άσ(ΐ τϋΰ άρτου] in the Breaking o/'/?/-eaff preparatory 
 to the Holy Communion. Cp. 1 Cor. x. 16. *^ Eucharistice men- 
 tionem hie facit Syrus." {Rosenm.) See also Blunt, p. 32, and 
 note below on v. 46, 
 
 Bp. Pearson says here, " Licet yrac/io panis possit victum 
 communem tantiim signiticare, tamen cum in roena Domini panis 
 signnnter yriii/yi dicatur ; cum in vetustissimis ecclesiis qudtidio 
 Encharistiam celebrare moris esset ; cum ex oblutionibus a populo 
 factis sunii solerent panis et vinum ad euni usum sacrum ; 
 dubitari vix potest, quin hie ter niille homines in quotidiana cora- 
 munione et fractione panis coenam Domini celebraverint.'* 
 
 (4) Ta7s TTpoffeuxaTs, in the Prayers; probably some stated 
 common form of prayer or liturgy, Cp. Blunt, on the Early 
 Church, p. 32. 
 
 Bp. Pearson remarks here, ** Erant perseverantes in ora• 
 iionihus, publicis nempe atque communibus, in ipso coetu ab 
 Apostohs etiam factis. Sub lege Mosis nullum de precibus con- 
 ccptum videtur mandatum : pii tamen s^pius in teraplo orabant; 
 Bnptista discipnlos suos docuit orare. Unde unus ex discipulis 
 Christo dixit, Domine, doce nos orare, sicut docuit et Joannes 
 discipulos suos. (Luc. xi. 1.) Unde Cliristus Orationem earn 
 protulit, quam Dominicam vocamus. Apostoli igitur, quibus 
 Spiritus Sanctus omnia in memoriam revocavit, qua-cunque antea 
 Cliristus illis revelavcrat, et ea Oratione usi sunt, et etiam alias 
 usurpabant, a quibus vetustissimce precum formulse in omnibus 
 ecclesiis pene eiedcm derivatee sunt." 
 
 43. iyiv^To — iyiv^ro'] Mark the difference of tense. Fear 
 was inspired into the hearts of the multitude once for all, and re- 
 mained there: signs and wonders were being wrought ojten by 
 the Apostles. 
 
 — -τέρατα κοΧ σ-ημ^^α"] Cp. V. 19. 
 
 44. ΐίχον άπαντα κοινά] they had all things common. See on 
 iv. 32 — 35. " Liberum cuique fuit facere hoc, aut non facere, ut 
 ostendit Ananiae exemjdum (v, 4) et Apostolorum tempore col- 
 lectte in usum pauperum frequentatte sunt, ex Apostolorum pra;- 
 scripto. ] Cor. xvi." {Rose7im.) 
 
 There was a special reason for this communion of goods at 
 Jerusalem, where converts to Christianity would be regarded as 
 renegades by the Jews, and be cut off from domestic intercourse, 
 and from former means of subsistence. 
 
 Though this example does not bind now in the strictness of 
 the letter, yet it always binds in spirit. See Rom. xii. 13- Gal. 
 vi. 6. Ileb. xiii. 16. Cp. Bp. Beveridge on Ai-t. xxxviii. "Chris- 
 tian Men's goods not common." 
 
 45. iirlnpaaKou'] they were selling.— OhscTv ο the imperfects 
 here and in the next verses, Μττρασκον, Ζι^μ^ριζον, μ^ηΧάμβανορ•, 
 προσ€τΊθ€ΐ — giving a vivid picture of what was continually hap- 
 pening theuy in the infancy of the Church, and has never beea 
 seen since tliat time in the same degree. 
 
 46. καθ' ημ4ραν π. «5. (V τψ 'κρφ] every day continuing with 
 one accrrd in the Temple. A warning against the sin of schism. 
 Although the Priests who officiated in the Temple at Jerusalem 
 had slain the Prince of Life {v. 23. C6; iii. 15), yet His Disciples
 
 ACTS ΙΓ. 4G, 47. III. 1. 
 
 51 
 
 αντα ττασι, καθότι αν τις χρείαν el^e. ^^ "" Καθ^ ημεραν re ττροσκαρτ^ρουντεζ &ch. 20. 7, 
 
 ομοθυμαδόν iv τω lepo), κλωντες Τ€ κατ οίκον άρτον, μ€Τ€λάμβανον τροφής 
 
 iu αγαλλιάσει και άφελότητί καρΒίας, ^^ ^ alvovvTes τον Θεον, και eyoi^res vaptz^ b Rom. w. is. 
 
 77/309 όλον τον λαόν, &1I.M.' 
 
 Ό oe Κύριος προσετίθει τους σωζόμενους καθ^ ημεραν τη εκκλησία, 
 III. ''^ΕπΙ το αυτό oe Πέτρος καΐ ^Ιωάννης άνεβαινον εΙς το ιερόν επι τϊ^ΐ' c th. 2. «. 
 ωραν της ττροσευχης^ την ενάτην. 
 
 did not separate themselves from the puhlic offices of Prayer and 
 Praise in that Temple. At the same time they refused to submit 
 to any sinful conditions imposed by the Rulers of Jerusalem, 
 V. 29. See also next note. 
 
 — κ\ώντ(^ — άρτο^] breaking h'ead. Hence -S*. /^Ha/ms, Eph. 
 20, ίνα άμτον κλώι/τεί, i. e. receiving the Holy Eucharist. See 
 on V. 42. " Signifieatur (says Bmgcl) victus quotidianus, cum 
 quo pcrsaepe oonjuncta erat Kucharistice administratio : cf. xx. 7• 
 I Cor. xi. 20." Doubtless it describes the Christian άγατται. 
 The words "daily bread," in the Lord's Prayer, were applied by 
 Prinutive Fathers to the reception of the Holy Eucharist as joined 
 to the daily meal. See Clem. Alex. Pasdag. ii. 10. Cyprian, Ep. 
 54. lilunt, p. 106, and note above on v. 42. 
 
 — κατ' οίκον'] at home, or in the house, or room to which they 
 habitually resorted for worship. At home. So our English margin 
 and the Syriac, and so Bengel, Meyer, and Aljord. For this use 
 of κατ' oJkov, see Rom. xvi, 5. Philcm. 2. 1 Cor. xvi. 10. Clem. 
 Rom. i. I. Mart. Igvat. 7- There is a contrast between the 
 Public Worship of the Temple and the religious oflBces of Chris- 
 tian Apsemblics at home. 
 
 The sense is, While they resorted daily to the public service 
 of the Temple, they celebrated (what they could not have in the 
 Temple) the Holy Communion in their own oratory at home, 
 perhaps in the same ohcos, or room, as that mentioned above, 
 ii. 2 (see note there), where the Holy Ghost descended on the 
 Church upon the Day of Pentecost. See also below, v. 42, iv τψ 
 Ιΐρψ, κα\ κατ' οίκον, where there is the same contrast. 
 
 The Apostles and primitive Disciples would not separate 
 themselves from the Temple, but resorted habitually to it, in 
 order that it might not be supposed that the Gospel, which they 
 preached, was at variance with the Law of Moses ; and in order 
 that they might give a practical confirmation to their argument 
 that Christ had been foretohl by Moses and the Prophets, whose 
 office it was to prepare the way for Him. At the same time they 
 would not tempt any one to imagine that the Temple, with its 
 ceremonial, " which was a shadow of good things to come " 
 (Heb. X. 1), and whose body and substance was Christ (Col. 
 ii. 17), could supply the spiritual needs of the faithful worshipper; 
 they therefore assembled κατ' οϊκον, for jirayer and praise, and for 
 the administration of tlie Sacraments ; probably in their own upper 
 room, which had now become the Church of God. Happily for 
 her, the difficulties hence arising were solved a few years after- 
 wards by the destruction of the Temple, and by the abolition of 
 its services. The demolition of the Jewish Templo was the 
 building up of the Christian Church. See above, p. 29. 
 
 — μ(Τ€\άμβανον τροφηε iv ά. κ. α. /c.] they were partaking 
 of food with one another, the rich being glad to distribute 
 (I Tim. vi. 18). — iv ayaKKida-ei, rejoicing in the privilege of 
 giving: and not doing it in a scrupulous or ostentatious spirit, 
 but in singleness of heart, iv άφ€\ότητι, in simplicify (Rom. 
 xii. il. Col. iii. 22). On the sense of a^eXi??— properly applied 
 to land exempt from stones and pebbles, rendering the land 
 sterile; and to smooth roads, — see Ruhnken, Lex. Tim. v. 
 <piWta, and Valck. here. And the poor were thankful for what 
 they received (James i. 0), and did not conceal their gratitude. 
 
 47. Ki'pios] the Lord, Observe tlie word Kvpios as used here. 
 Tiie Apostles preached and bajitized ; but it was the Lord Who 
 was adding those, who received the Word and Sacraments of Sal- 
 vation, to the Church. Ki'pios in the Old Testament is Jehovah, 
 and in the New is Christ. Christ is one with Jehovah, and He 
 adds believers to the Church, Κνριακτ}, the Lord's House; cp. on 
 Lulic X. 1, and above on i. ti, and i. 2L 
 
 — προσετίθει] was adding, 
 
 — Tovs σωζημ4νου$'} present participle in a middle sense; 
 and it designates those who were escaping (as it were) from t!ie 
 Flood, and taking refuge in the Ark, tlie Church; those wljo 
 were flying from the bomlago of a spiritual Egypt, and were 
 entering on the way of salvation, toward the land of Promise; 
 those who were being delivered from the death of sin, by incor- 
 poration into the σωτ-{]ριον σώμα τοΰ ^tuTupos, Eph. v. 2'Λ. Cf. 
 r. 40, σώθητΐ airb τη$ yiv^as τί)ϊ ffKoXias ταύτης, and 5. Ignat. 
 Polyc. i. travjas τταρακαΚΰν Ίνα σώζωνται, tj escape, save them- 
 selves. And see below on x'ui, 48, 
 
 "Calvinism has made great use of this text, and important 
 consequences have been deduced from it. But the phrase of the 
 original is rohs σωζομίνου^, where the tense employed shows that 
 the expression applies only to those who are in a state of salvation ; 
 as To7y άπο\\νμ€νοΐί (1 Cor. i. 18) applies to the opposite; dis- 
 couraging the Calvinistic interpretation." Professor Blunt 
 (Duties of the Parish Priest, Sect. ii. p. 51). " It is remarkable 
 that the tense used (viz. the present) is the only tense which ex- 
 cludes the Calvinistic interpretation ; both the Future (σνθησο' 
 /ifVous) and the Past (σίσωσμ€νου5) would have favoured it." 
 {Bp. Middleton, p. 309.) See further below on the kindred text, 
 xiii. 48. 
 
 — καβ' ημΐραν ττ} εκκλησία] daily to the Church. So Ε and 
 the great majority of cursive JISS. D has in\ ri abrh iv τρ 
 ίκκΧησία. The words τί? iKKK-qaia are not in A, B, C, and some 
 ancient Versions, which read καθ' ημΐραν in\ τ& αυτό' Uirpos δέ 
 KOI 'ϊωάννη$ ανάβαιναν, as in the next chapter, v. \. It is not 
 improbable that τ^ ίκκΚτ^σία may be a gloss here. In v. 41, St. 
 Luke says simply προσ€τ ίθησ av ψυχαΐ ωσύ τρισχί\ιαι, but we 
 have ΐΓροσ^τίθΐντο τω Κυρίω in v. 14. The use of eVi after ττροσ- 
 τίθημι is illustrated by Luke xii. 25, προσθ^ΐναι iirl τ^ν ήλικίαν 
 αυτόν ττηχυν ίνα. And the junction of eVl rh aitrh with ανέβαιναν 
 is somewhat constrained and harsh. 
 
 Perhaps therefore with Bengel, Lachmann^ and Alford we 
 ought to read Ίτροσΐτίβα tovs σωζόμενου^ itrl τ!) avTh, and to 
 commence the next chapter, neVpos δέ καΧ Ίωάνντίί. The words 
 i-trX ri avTh are very significant, as expressing the Unity of Faith 
 in which all were knit together ; see i. 15. 
 
 Other Editors {Tischendorf, Bioomf.j Meyer) retain the 
 words rrj «κκλησισ, with Elz. 
 
 In such a case as this it seems best to allow the words to 
 remain undisturbed, and to leave the question to the judgment of 
 the learned reader. 
 
 If tlie words τ^ Έκκλησίοι are genuine, then this is the first 
 place where the terra Ecclesia, or Church, occurs, in this the 
 divinely inspired History of the Church, where the word Ecclesia 
 is repeated about twenty times. 
 
 The Holy Ghost does not specify any time of the impositioa 
 of the ?iame "Church" on the congregation of Christians; but 
 He introduces the word at once with the definite article (see 
 v. 1 1). He displays the Church as already in being, and known 
 as the divinely instituted Society which Christ had redeemed 
 and purchased by His own blood. See xx. 28. 
 
 On the word 'Εκκλησία, see Matt, xvi. 18, and cp. below, 
 V. II, the next place in the Acts where 'Εκκλησία occurs. 
 
 Cii. III. 1. 67γ1 rh αντόΐ See on ii 47. 
 
 — UeTpos καϊ 'Iwawns] Peter and John were going up. S, 
 Chrys. remarks on the constant union of Peter and John in the 
 later portions of the Gospel, and the earlier ones of the Acts, 
 See John xviii. Hi; χχ.'Λ; xxi. 2— 21. Acts iii. 3, 4. 1 1 ; iv. 19; 
 viii. 14, and an excellent note by Mr. Humphry here, and on v. 6. 
 
 From the circumstance, that iSt. John is so often mentioned 
 in combination with St. Peter, up to the time when Peter and 
 John are sent to Samaria to confirm the baptized converts 
 (viii. 14), and that St. John is never aftenvards mentioned ia 
 the Acts of the Apostles; though St. Peter is mentioned nearly 
 forty times after that occasion ; it may perhaps be reasonably 
 inferred, that St. John departed from Judsea, perhaps into Asia, 
 not long after that time. St. John is mentioned as present at 
 Jerusalem on the occasion of St Paul's visit, Gal. ii. 9. Cp. 
 Acts. XV. 2. 
 
 The connexion between St. John's Epistles and St. Peter's 
 Epistles has been noticed in the Editor's Lectures on the Canon 
 of Scripture (Lcct. xi. 288), and below, in the Introduction to St. 
 John's Second Epistle. 
 
 The Fathers regard St. Peter as a representative of the prac- 
 tical life, and St. John of ihe contemplative. The junction of 
 both under the influence of the Holy Ghost is necessary for the 
 building up of the Church. Both must be united ; both must 
 seek lor grace from above ; both must go up together to the 
 Temple to pray. 
 
 (Concerning St. John's personal historv, see above, Intro- 
 « 2
 
 52 
 
 ACTS ΠΙ. 2— i; 
 
 e Isa. 3^ 6, 
 
 ^ Kal τΐζ avTjpj 'χω\ο<; Ικ κοιλίας μητρός αντου νττάρ^ων^ Ιβαστάζ^το' ον 
 ίτίθονν καθ* ri^dpav npos τηι/ θνραν του lepov τηι^ \€γομά^ηι^ ώραίαν, τον aiTtiv 
 ΐΚ^-ημοσυνην πάρα των άσπορ^νομίνων et? το lepov, ^ *05 ΙΒώρ ΤΙΙτρον καΧ 
 ^Ιωάνν-ην μ4\\οντα% ζίσιΐναι €t9 το lepov ηρώτα έλεημοσννην Xafielv, ^ ^ATevLaa<s 
 δέ neTpo<; els αντον συν τω 'Ιωάννη eine, BXexjjov els ημα^. ^ *0 Be ewel^ev 
 αντοΓς, προσΒοκων τι τταρ αυτών Xafielv, ^ Eine δέ Πέτρος, Άργύρίον καΐ 
 γβυσίον ονχ νπάρ)(€ΐ μα* ο δε €χω, τουτό σοι διδω/χί,* ** iv τω ονόματι ^Ιησου 
 Χρίστου του Ναζωραίου eyeipai κα\ περιπατβί.. ^ ΚαΧ 7ηάσα<; αυτόν της δε^ια? 
 'χειρός ήγειρε. Παραχρήμα Be εστερεώθησαν αυτού αΐ βάσεις καΐ τα σφυρά, 
 ^ καΐ *^ εζαλλόμενος εστη, καΐ ττεριεπάτει* κα\ εΙσηλθε συν αυτοΐς εις το Ιερον, 
 ττερητατών καΧ άλλόμενος καΐ αΙνών τον Θεόν, ^ ΚαΙ είΒεν ττας 6 λαο9 αυτόν 
 ττεριπατουντα και αινουντα τον fc/eol•" *" εηεγινωσκον τε αυτόν οτι ούτος ην ο 
 προς την ελεημοσύνην καθήμενος επΙ ttj ωραία πύλτ} του Ιεροΐ}^ καΐ επΧησθησαν 
 θάμβους καΐ εκστάσεως επΙ τω συμβεβηκότί αύτω. 
 
 ^^ Κρατούντος δέ αΰτου τοί' Πέτρον κοΧ ^Ιωάννην, συνεΒραμε προς αυτούς 
 πας 6 λαός επΙ ^ ττ) στοά Trj καΧουμεντ) Χολομώνος έκθαμβοι, 
 
 ^'" ^ΐΒών Βε Πέτρος άπεκρίνατο προς τον λαόν, ΑνΒρες Ίσρατ^λΓται, τι θανμά' 
 hch. 5. 30, 31. ίετε επι τούτω, rn -ημιν τι ατενίζετε, ως ιοια ονναμει τη ^ efcrepeta πεπονηκοσι του 
 
 i Matt 22. 32. c ι II ^ ι ι ι * t ι 
 
 J John 17. 1. περιπατειν αυτόν ; ^^ ^ *0 Θεός ' ^Αβραάμ καΧ Ίσ*αάκ και 'Ιακώβ, 6 Θεός των 
 Heb'2*9~^'' ττατερων ημών, ^ εΒόζασε τον παΙΒα αύτου *Ιησουν, ον νμεΐς μεν παρεΒώκατε^ 
 
 f ch. 5. 12. 
 John 10. 23. 
 
 duction to his Gospel, and the Article in TiUemoni, Lardner, 
 Winer, and Dr. JV. Smith's Dictionary of the Bible, ISUO. 
 
 — avf βαινοι^"] ivere going up to the Temple, Sk public place^ at 
 a time of general resort. 
 
 The miracle was wrovight in a spot much frequented, and at 
 a time when it was most crowded. 
 
 — T^v ivarjiv'] the ninth hour : when the evening sacrifice was 
 offered. Joseph. Ant. xiv. 4. 'Λ, be!ow, x, 3, and see the Rab- 
 binical authorities in Wctst. p. 471. The wf>a τρίτη, third hour, 
 the hour of the morning sacrifice, has been already mentioned, 
 ii. 15. 
 
 2. ίβαστάζίτο"] tvas being carried— in order to be laid at the 
 Gate. 
 
 — Sc ^τίθονν'] whom thpy used to Ιαμ. 
 
 — θύραν — ωραίαν] the door called Beautiful. Probably the 
 magnificent Eastern Gate, adorned and covered with massive 
 plates of silver and gold, which led up from tlie Court of the 
 Gentiles to the Court of the Women. JosephuSj B. J. v. 5. 3 
 (/, E. Prescolt). 
 
 Here we have the word θύρα, in r. 10, ττύλη. The reason 
 seems to be, that they used to bring the man to the θύρα, or 
 doorj before it was opened (see xiv. 27 ; xvi. 2*;, 27 ; x.xi. 30), 
 and when persons were passing through it he lay at the ττύλτ;, 
 or gate. 
 
 4. βκί^ον ΐϊί ημίΟ] look to US. ** This suffices (says Sever, in 
 Caten., where the MS. has αρ4σκ€ί, read ap/cel) for thy instruction 
 and health. Look to us, the Ajjostles of Christ. In His Name, 
 by His power, not ours, arise, and walk.'* 
 
 It appears that the Apostles had the powelr of discenting the 
 spirit of this man whom they healed ; for he showed his thankful 
 piety by entering the Temple, and praising Gud {v. 9). And 
 he clung to Peter and John {v. II), and continued with them in 
 their perils (iv. 14). Cp. Acts xiv. !i, and see below, where they 
 speak of his faith (r. IC), which may supply a comment on this 
 passage. 
 
 Compare the healing of those who were bitten by fiery ser- 
 pents in the wilderness. The brazen serpent healed them by 
 the power of Him Who is the Saviour of all (Wisd. xvi. 7)• But 
 in order to be healed, they must look at it. (Numb. xxi. 8.) 
 
 5. iir^tx^v αύτοΓϊ] sc. rhv fovu, Luke xiv. 7• 
 
 6. apyvpiov καΐ χρυσ'ιον ονχ υπάρχει μοι] silver and gold there 
 is not to me — to ine, who am a poor Galilsean. A proof of his 
 compliance with Christ's command. Matt, x, 9, ^τ^ κτήστϊσβε 
 χρυσών μηΒΐ apyvpov els τά$ ^'ojcc? νμων. 
 
 " Legi apud auctores graves (says A Lapide here), S. Thom. 
 Aquinatem, cum ad Innocentium IV. Pontificem veni^iset, coram 
 quo forte magna vis auri signati nuraerabatur, et Pontifex ei 
 dixisset, Videsne, Thoma, Ecclesiara non ampHus, sicut oltm, 
 ciim primum inceperat, dicere posse Argentum et aurum non 
 habeo 7 modeste respondisse, Fatendum est, sancte Pater ; sed 
 
 etiara Ecclesia non potest, sicut primitiva, ad clauduni dicere, 
 Surge, et ambula." 
 
 — iv τφ ονόματι Ίησον^ in the Name o/ Jesus : see below, on 
 ix. 34. 
 
 7. βάσΐΐ^ — fftpvpa"] The soles first were strengthened, then 
 the ankles .• then he leapt up. 
 
 8. ΙΙα\\6μ€νο$'] springing up from the ground : άνασκφτών, 
 Suid. Cp. Isa. xxxv. ίί. 
 
 — τΓίρΐΐττάτα'] he was walking. 
 
 11. auToD] So A, B, C, E. Elx. του Ιαθ4ντο$ χωΚον, which 
 seems to be a gloss. 
 
 — στοά τ. κ. ZoKopcivos] The poriicus, — corridor, arcade, 
 or cloister of Solomon— where Jesus had walked at the Feast of 
 Dedication, John x. 23, where see note. 
 
 12. -ημΊν ri άτ€^ί^6Τ€] whg on us do ye fix pour eyes ? The 
 Holy Spirit had bestowed on them the grace of humility, as well 
 as the gift of Tongues. On the word otcW^oj see i. 10. — Ύ^μίν ig 
 put here emphatically. On us why do ye gaze .' Look not to tw, 
 but to Christ. 
 
 — ΊπτΓοι-ηκόσι του π.] This use of ττοΐΐΐν, followed by τοΰ, 
 and an infinitive, and indicating the effect designed, is derived 
 from the LXX. See Josh, sxii, 2C, ποιησαι τοΰ οϊκυΒυμησαι. 
 Cp. 1 Kings xvi. 19- A somewhat similar use occurs below, 
 vii. 19, 4κάκωσ£ του troifTv, and xxvii. 1. Cp. Winer, § 44, p. 292. 
 
 — €δόξασ(] he glorified Jesus. Observe the aorists. Ye 
 denied llim and killed Him ; but God glorified Him — even by 
 His death, 
 
 13. τίί»' τταΓδα αυτού 'Ιησοΰί'] His servant Jesus. The word 
 παΓϊ is applied to Christ in Acts iii. 2f»; iv. 27 30. It is observ- 
 able, that it is followed by the word Ί•ησον5, and is never used to 
 describe the Kternal generation of the Divine Logos, but is em- 
 ployed to designate His generation in time ad the Ma7t Christ 
 Jesus, and so marks the distinction of the two Natures in Ono 
 Person. 
 
 It is probable that irais in these passages is not to be ren- 
 dered child, but servant, being used by the LXX for the Hebr. 
 TO servus, and in this sense applied to Christ: see Isa. xlii. 1 ; 
 xlviii. 20; xlix. 3. 5, G; Iii. 13; liii. 11; liv. 17. Zech. iii. 8, 
 where Ζουλού is used by LXX. Cp. Matt. xii. IK, and so Theo• 
 phyl. p. 207i ^ovKov Thv ^\ι\<το\>ν καΚΐΙ δια τί) ανθρώτηνονχ cp. 
 iv. 25. 
 
 The expression παΓϊ 0eoi!, as applied in this sense to Christ 
 by His disciples, is peculiar to the Acts of the Apostles. But 
 this is what might be expected ; and i:« an evidence of its genuine- 
 ness and truth. At the time described in these earlier Chapters 
 of this book, the minds of the Apostles must have been deeply 
 impressed with a sense of the condescension, Hnmiliation, and 
 obedience of Christ, as seen in the scenes they had lately wit- 
 nessed of His Agony and Passion. And it was a doctrine, which 
 they were most concerned in inculcating now on the minds of the
 
 ACTS I Π. 14—21. 
 
 53 
 
 και ηρνησασθζ αυτόν κατά πρόσωπον ΠιΚάτου, κρίναντοζ εκάνου άποΧύειν. 
 '■* ' 'Tj^eis δε τον'Άγίον καΐ Δίκαίον ηρνησασΟζ, καΧ -ρτήσ-ασθζ avhpa ' φονεα 
 χαρίσθηναι νμίν '* '" τον Se άρ)(Ύ)γον τη? ζωη<; άπΐκτίίνατε, ον 6 0e6s -ηγεφεν 
 €κ νεκρών, ού ■ημεΐ<; μάρτνρβ<; Ισμεν. ''' ΚαΧ ΙπΧ Trj πίστεί τοΐ) ονόματος αύτου 
 τοΰτον ον θεωρείτε καΐ οΐΒατε εστερεωσε το όνομα αύτοΰ• και η πίστις η δι' 
 αίιτου εΒωκεν αντω την ολοκληρίαν ταύτην απέναντι πάντων υμών. '' " Και νΰν, 
 άΒελφοΙ, οϊδα οτι κατά άγνοιαν επράζατε, ωσπερ καΐ οΐ αρχ^οντες νμων. '^ ° Ό 
 οε Θεοζ α προ κατήγγειλε διά στόματοζ πάντων των ποοφητων αύτου, παθεΐν 
 τον Χριστον αύτοΰ, επληρωσεν ούτω. ^^ ** Μετανοήσατε ουν καΐ επιστρέφατε, 
 '' €15 το εζαλειφθηναι νμων τά? αμαρτίας, όπως αν ελθωσι καιροί άναφνζεως 
 ' άπο προσώπου του Κυρίου, '" και άποστείλτ) τον προκεχειρισμενον ΰμιν Ίη- 
 σονν Χριστόν ^^ ^ ον δει ούρανον μεν Βεζασθαι άχρι χρόνων αποκαταστάσεως 
 
 k >ralt. 27. 20. 
 Msrk IS. II. 
 Luke 23. 18. 
 Joliii 18. 10. 
 1 Luke 23. 19. 
 m cb. 2. 2i. 
 
 η oh. 13.27. 
 Luke 23. 34. 
 ο Luke 24. 44. 
 ch. 26. 22. 23. 
 
 ρ ch. 2. 38. 
 
 q Ha. 1. la— 20. 
 
 i 43 20. 
 
 Joel 2. 13. 
 
 Γ Jer. 31. 23—85. 
 
 Zeph. 3. 14-20. 
 
 sch. I. 11. 
 
 I Pet. 3. 22. 
 
 Jews — that Christ must have suffered these things, and so 
 enter into His glory. (Luke .^liv. 20. 46.) Sec A.cts iii. 18 ; svii. 
 3, and on sxvi. 23. Cp. St. Peter's words (1 Pet. i. 11), τα els 
 Χριστών παθ-ηματα, καϊ TCLS μ^τα τοΰτα 6όξα5. His Obedience 
 to Death (both as piacular and exemplary) was to be preached as 
 the cause of His Exaltation. See on Matt, xxviii. 18. 
 
 In the next age, the term ttois 0eoy was applied to Christ as 
 a Son. See Potycaiy. Mart. § 14, and S. Hippotyt. Philosoph. 
 p. 336, and contra Noiitum, § 5 and § 7 and § 11, and the note 
 of Fabricius, ii. p. 10, 
 
 — uiieTr] A, B, C, Ε add the μιν, which is not in Eh. 
 
 — Πιλάτου] of Pilate. Πιλάτο? has always the Article in 
 St. John, but never in the Acts. Cp. Winer^ p. 103. 
 
 14. 15. ί(/5ρα φονία — apxriyhv τ. ^ωηϊ] You craved as a favour 
 from Pilate tlie life of one who killed others ; and you extorted 
 the death of Him Who is the life of the dead. Chrya. 
 
 15. αφχ•η-γ6ν~\ chief ruler, called also αρχιττοιμϊιν, chief shep- 
 herd by St. Peter, 1 Pet. v. 4. 
 
 16. πίστίΐ του ονόματος αυτοί] by faith in Him. — '* υνομα 
 *ϊησοΰ est Jesus Ipse ; ut in V. T. Nomea Jehovse est Jehovah 
 Ipse." {^Rosenm.) 
 
 — η πί&πί η ti αΰτοΰ] the faith wrought through /fim in 
 us the Apostles, and in him who has been healed. '* Fides quae 
 per Eura est'* (Vulg.) ; i. e. *' per Eum Apostolis data, ipsicjue 
 sanato." See Acts xiv. 9. So δίά, John vi. 57. Rom. i. 5; v. 2 ; 
 xi. 3G. Gal. ii. 2. Heb. ii. 10. G /αίί. Phil. p. 491. 56?(say3 
 Ammon.) τί)»' niffTiv συνΖραμΐΙν, καΐ του ιτγιαζομίνου καϊ τοΰ 
 ίητίρΐυχομίΐΌυ. 
 
 17. κατά iyvoiav'] through ignorance. On the difference be- 
 tween sins of Presumption, or wilful sins, and sins of Ignorance, 
 and how far, and in what cases, Ignorance excuses, see Bp. San- 
 derson (Serm. vi. ad Pop. on Gen. xx. 6, § 11 — 28; iii. pp. 223 
 —240). Cp. Luke xxiii. 34. John xvi. 3. 1 Cor. ii. 8. 1 Tim. 
 i. 13. 
 
 18. δια στι^^ίατοϊ] by the mouth of all His prophets. All the 
 Prophets are regarded as having one mouth, by which the One 
 Spirit speaks (cp. Matt, xxvii. 9; 2 Pet. i. 21), and bears one 
 and the same testimony to the Passion of Christ. 
 
 — αντοϋ] So B, C, D, E. His Christ (cp. iv. 26), though 
 rejected by you. Elz. omits αϋτοίϊ. 
 
 On this test see X)r. Barroic, Serm. Ixxvi. vol. iii. p. 451, 
 " The sufferings of Christ foretold in the Old Testament." 
 
 19. 2τΓωί &v'\ in order that the seasons of rofreshing may 
 come; *' ut veuiant vobis/^ says Iren. iii. 12, and Terlutlian, de 
 Resurr. c. 23, and Vulg. Cp. iri«cr, § 42, pp. 277. 410; 
 
 St. Peter's speech is addressed to the Jewish people, and is 
 still applicable to them. In it the Holy Spirit declares a solemn 
 truth, viz. that the Coming of the seasons of Refreshment from 
 the presence of the Lord, and of the Second Advent of Christ, and 
 the Restitution of all things, are so ordered by Divine Wisdom as 
 to depend on the Repentance of the Jews, and on their reception 
 of the Gospel. Cp. Rom. xi. 25 — 27. Zech. xii. 10, and xiii. xiv. 
 
 Their Conversion must precede those glorious manifestations. 
 
 Here is the true ground of appeal to the Jews. Repent ye, 
 and believe, in order that the number of God's elect (which can- 
 not be completed without you, cp. Heb. xi. 39, 40) may bo ac- 
 complished, and His Coming and Kingdom may be hastened, and 
 the happiness of the saints of old, who have departed in faith, 
 may be consummated by the resurrection of their bodies, and you 
 may be admitted in soul and body with them to the full fruition 
 of heaven. 
 
 This remarkable truth is expressed by St. Peter himself in 
 his Second Epistle (2 Pet. iii. 12), where lie exhorts his Jewish- 
 Christian readers to lite in holiness, expecting and hastening the 
 
 Coming of the Day of the Lord. This is one of the many inter- 
 nal evidences of the genuineness of that Epistle. 
 
 — καιροί οΓαψιί|€α)$] seasons of refreshing : ava^v^ts is used 
 by the LXX for rtni-i, from root rrn, respiravit se, Exod. viii. 15, 
 applied to Pharaoh when he had a respite, or breathing-time, 
 from the plagues. 
 
 The re-appearing of Christ is compared to a season of deli- 
 verance from antecedent grievous calamities. Cp. Luke xxi. 28, 
 and Rom. viii. 19—23, quoted here by Chrys. The Church must 
 expect severe tribulation from the power of Antichrist, before the 
 Second Advent of Christ. The one will be followed by the other. 
 
 Then the present material world will be dissolved ; and the 
 faithful will be translated to the new heavens and new earth, 
 wherein dwelleth righteousness, 2 Pet. iii. 13. 
 
 — άπύ προσώπου] from the face. A Hebraism. — See Vorsl. 
 p. 337. Cp. I Thess. ii. 19. 
 
 20. Koi] Koi appears to have here the sense of the Hebrew 
 Van, and to be used to join clauses which we should combine by 
 ichen. See Gen. xix. 23. 2 Sam. iv. 7• Schroeder, Synt. Hebr. 
 § 109, p. 329. 
 
 — irpoKcxeipHT^eVof] So A, B, C, D, E, and many cursive 
 MSS. and Versions, for 'πpoκΐκ^)pυyμΐvov. τΐροκΐχ^ιρισμΐνον =: 
 προβΐβλημΐνον, ^ηοιμασμίνον. {Hesych.) " prseparatum " {Iren.). 
 "destinatum" (Tertullian). Cp. Acts xxii. 14; xxvi. 10. 
 
 21. δβ^ασβαι] δίχο/ΐίαι- connected with 5f|ia — to contain, to 
 hold, to keep, suscipere. {Vulg.) Cp. Acts τϋ. 38; xxi. 17. 
 James i. 21. This sense is authorized by Justin Martyr (.\poL 
 i. 00), who uses the word xarexfiy, and by Theophyl., (Ecumen., 
 and others. So accipio is used by Virg. {Ma. τϋ. 209), " Hinc 
 ilium Corythi Tyrrhena a sede profectum Aurea nunc solio stel- 
 lantis regia coeli Accipit, et nuraerum divorum aetatibus auget " 
 {Wetst.). The heavens contain Christ as Man ; but as God He 
 is οκατάλη7Γτο5, incomprehensible. 
 
 The Divines of Rome have endeavoured to reconcile this state- 
 ment of St. Peter with the doctrine of Transubstantiation : but 
 with what success may be seen by the following note of one of the 
 most learned and ingenious among them. Corn, a Lapide : **Non 
 docemus Christum coelo evocandum ad Eucharistiam, quasi ccelum 
 deserens locali motu descendat, hoc enim tantum fiet in die 
 Judicii; seJ quod manens in coelo per Omnipotent iam Dei pra- 
 sentem (i. e. carnaliter) se sistat in Eucharistid, sive id tiat per 
 curporis Ejus replicationem, sive per acquisilionem nori loci {de 
 quo disputant scholastici) idque inrisibiliter et indicisibiliter, 
 cum in cceio sit visibiliter et divisibiliter respeclu loci ; alio enim 
 loco (sc. cceli) est Christi caput, in alio collum, in alio pectus, in 
 alio pedes ; ciim in Euchariatid omnia Cliristi Membra sint in 
 codem loco, puta in endem hostia eodemque host ice puncto," 
 
 — δχρι χρόνων οτΓοκατοστάσίωϊ] not to the season, καιροί}, 
 as if transitory, but to the times (permanent) of the fulfilment 
 and consummation of those things which God promised by the 
 Prophets. See on Mark ix. 12, and on Acts i. 0. όιτοκατάσταοΊΓ 
 — τΐ\ζίωσΐ5 {Hesych.) : συμπ\•1]ραίσΐ5 {Schol. Mosq. ap. Gnn- 
 field); "plena rerum exhibitio " {Valet, on Luke vii. 10). So 
 (Ecumen. and Didym-, who says, " Christ, having been received 
 into heaven, remains there till the end of the world, when He 
 will come again with power, and all that the Prophets have fore- 
 told will he accomplished;" and then all Christ's enemies, Salaa 
 and the world, will be put under His feet, and His mediatorial 
 kingdom be complete, and God will be all in all. See 1 Cor. xv, 
 20, 20. Heb. x. 12, 13; and Grolius and Rosenm. here, and 
 note above on Matt, xxviii. 18. 
 
 The Kaiphs όναψι'ίίω! is the season when Christ will re-appear, 
 Cp. Luke xxi..28, " Look up, for your redemption draweth nigh." 
 But the χρόνοι α-κοκαταστάσαβ!, or timet of restitution, in
 
 54 
 
 ACTS III. 22— 2C. IV. 1— G. 
 
 t Dcut. IS. 15 
 
 19 
 
 ch. 7. 37. 
 
 uGen. 12. 3. 
 & 2J. 18. & 26. 4. 
 Kom. 15. 8. 
 Gal. 3. 8. 
 
 V Matt. 10. 5. 
 Luke 34. 47. 
 cli. 13. 46. 
 
 b Luke 3. 2. 
 
 πάντων, ων έ\ά\ησ€ν 6 ©eo? δια στόματοζ των άγιων αντου προφητών άπ' 
 αΐώνοζ. *" ' Μωύ'σ^ς fief προζ του<; πατέρας einev, Otl προφητην νμιν άνα- 
 στησ€ί Κνριοξ ο ©eos υμών έκ των άΒεΧφών υμών ως e/xe• αυτόν 
 άκούσίσθζ κατά πάντα οσα αν ΧαλησΎ) προς νμαζ. -^Έσταυ δε, πάσα. 
 Ψ^Χ^' ΐ7''''5 O.V μη άκούση του προφήτου έκβίνου, ΐζοΧοθρενθησεται 
 €κ του λαοΰ. "■* Και πάντΐ'ί δε οι προφηταί άπο Σαμουήλ καΐ των καθίςη<; 
 οσοι ΐλαλησαν, και κατήγγειλαν τα? ημίραζ ταυταζ. '^ T/xets εστε οι υιοί 
 των προφητών, καΐ τη<; διαθήκης, ης διε'^ετο ό θεο? προς τους πατέρας ημών, 
 λέγων προς Αβραάμ, ΚαΙ εν τω σπερματί σου ενευλογηθησονται 
 ττασαι αί πατριαΐ της γης• "^^"'ΎμΙν πρώτον ο Θεός άναστήσας τον 
 ττηίδα αΰτοΰ Ίησοΰν άπέστειΧεν αυτόν ευΚογοΰντα νμας, εν τω άποστρεφειν 
 εκαστον άπο τών πονηριών υμών. 
 
 IV. ^ Λα\ονντων δε αυτών προς τον \αον, επέστησαν αύτοΐς οι ιερείς, και 
 6 στρατηγός του Ιερον, και οί 2'αδδουκαΓοι, " διαπονούμενοι δια το οιδάσκειν 
 αυτούς τον λαον, καί καταγγελλειν εν τω Ίησου την άνάστασιν την εκ νεκρών 
 ^ καΧ επεβαλον αυτοίς τάς χ^είρας, καί εθεντο αυτούς εΙς τηρησιν εις την αυριον 
 ην γαρ εσπέρα η^η• 
 
 * "" Πολλοί δε τών άκουσάντων τον λόγον επίστενσαν, και εγενηθη ό αριθμός 
 τών ανδρών ώσεί χιλιάδες πέντε. 
 
 ^ Έγενετο δε επ\ την ανριον συ^α^^^τ^^αι αυτών τους άρχοντας και πρεσβυ- 
 τέρους και γραμματείς εν Ιερουσαλήμ, ^ ^ και "Ανναν τον αρχιερέα και Καϊάφαν, 
 
 which Christ will be visiliic to the faithful, will never end. Cp. 
 2 Pet. ii. 13. On this distinction of Kaipis and xpofos see i. 7- 
 
 — OTT* aluivos'] c^^>*3 ' ab antiquissinio tempore,' — 'as long as 
 time was.' Cp. John ix. 32, ίκ τοϋ aluvos ουκ, i. e. never. 
 Isa. xl. 21 ; hiv. 4. 1 Cor. Tui. 13. Vonl. de Ilebr. p. 737. All 
 the Prophets, i. e. Prophecy as a whole, of all time, has spoken of 
 Christ and His kingdom. 
 
 22. MiuDffii iieV] Having said that the Froyhels all speak of 
 Christ, he nest appeals to Moses, the giver of the Law ; and 
 proves, that Jesus Christ is not contrary to the Law and the Pro- 
 phets, but was preached by them, i. e. by all the Scriptures of the 
 Jews, whom he is addressing. 
 
 — us i/ue] like unto me. Dcut. xviii. 15; Moses said that 
 God would raise up a Prophet like unto himself; viz. as a man 
 persecuted in childhood, and saved in Egypt ; resisted by those 
 whom he came to save, and even by some of his own household ; 
 and as confronting and vanquishing the false prophets of Egypt, 
 and a Slediator with God ; speaking to God face to face,— speak- 
 ing as " the meekest of men," yet zealous for God ; a worker of 
 miracles ; dividing the sea (a type of Bajitism) ; giving water from 
 the rock, and bread from heaven (types of the Word and Sacra- 
 ments) ; raising the serpent on the pole in the wilderness, as 
 Christ was lifted up to die upon the cross. 
 
 Like unto me, and yet greater than I (cf, Heb. v. 3 — 0) ; 
 for ye shall hear Him in whatever He shall say to you. He 
 fulfilled the Levitical Law, and so took away that which was pub- 
 lished by Moses, and therefore is greater than he. The likeness 
 of Christ to Moses is beautifully, though silently, traced by St. 
 Stephen in his speech to the Sanhedrim, Acts vii. ; see the Pre- 
 liminary note to that speech. 
 
 23 ίξολοβρίυβ^ίσίται ίκ τοΰ λοοΟ] The LXX have here (Deut. 
 xviii ly) e'yii ίκδικήσω «ξ αυτόν. — ίκίικ^ισω in the original is CTii<, 
 from ri;ot irrj, exguisivii, ' I will require it of him ;' which is 
 explained here by the Holy Spirit speaking by St. Peter to he tan- 
 tamount to — He shall be punished with death, he s/iall be cut off, 
 ί(ολο9ρ6ΐ/θήσΕται, — a word familiar to St. Luke's readers from the 
 LXX, where (ξο\οθρ(ύω occurs frequently for rviS, exsciilil, Gen. 
 ivii. 14. Exod. xii. IS. li). Lev. xvii. 4. 9. 14, and passim. See 
 Aben Ezra in Surenhus. p. 401. 
 
 St. Luke does not follow here the LXX exactly, nor the 
 Hebrew, but he gives the sense. This is one example among 
 many of the practice of the Holy Sjiirit in the New Testament 
 jiving an explanatory paraphrase of His own words in the Old. 
 Bee on Matt. ii. 2:!. 
 
 24. ttTrii 2αμοι/ήλ] from Samuel. Cp. 2 Sam. vii. 12 — 15. 
 
 Ch. IV. 1. οτρατηγ))! τοϋ 'κρου] the captain of the Temple. 
 
 The officer of the Priest and Lcvites who kept guard at the Tem- 
 ple, — not a Roman functionary. See on Luke xxii. 4. The 
 Romans do not appear, in the Acts, as Persecutors of the Apostles. 
 
 — 01 2α55οι//ίαΓοι] the Sadducees, who say there is no resur- 
 rection (Slatt. xxii. 23. Acts xxiii. 8) j and therefore foresaw that 
 their own influence with the people would be impaired, if the 
 Apostles succeeded in convincing tliem of the truth of the Resur- 
 rection of Christ. Hence their activity against the Gosjicl after 
 the Resurrection. The High Priest and many of his assessors 
 and associates were Sadducees. See v. 17. Cp. Joseph. Antiq. 
 xiii. !) ; xviii. 2. 
 
 Referring to a son of Annas, Ananus, who was afterwards 
 High Priest, and a Sadducee, Josephus observes, that the Sad- 
 ducees were distinguished above all his fellow-countrymen for 
 cruelty in judicial causes, — περί tos κρίσαί ίμοϊ -πάρα. ττάντα^ 
 τοί<5 Ίοι/δαίοκ!. {Joseph, xs. 9. 1.) Such were the judges before 
 whom the Apostles were arraigned (sec v. 17)• This circum- 
 stance, and the fact that the Sadducees rejected the btUef in all 
 spiritual and Angelic agency, and in the docti-ine of a future 
 Resurrection, may serve to account for what has been deemed in- 
 credible by some, viz. the obstinate infatu:ition of the Sanhedrim 
 in continuing to persecute the Apostles after the miraculous inter- 
 ference of God in their behalf 
 
 For another reason see below on v. 2Π. 
 
 Gamaliel the Pharisee is better disposed to receive that 
 evidence in their behalf. See v. 17- 33, 34. 
 
 2. iv τψ Ίησοϋ] in Jesus. The truth of the Resurrection, 
 
 (1) in the case of Jesus Himself, and 
 
 (2) of all men through Him. 1 Cor. xv. 22. 
 
 3. ίσπίρα] eventide. The miracle had been wrought about 
 3 P.M. See iii. 1. 
 
 4. iyevrien'] became. 
 
 — iffel xtXtaScs irfVre] about fre thousand men. Here was a 
 spiritual fulfilment of the prophecy contained in Christ's miracle on 
 the mountain of Bethsaida, when He said to His Apostles, " Give 
 ye them to eat." (Luke ix. 13. See C'hrys.) Those who ate of 
 the food provided by Him were about βνβ thousand men ; — 
 duSpes ; cp. ii /ίρωΐ' here, and Matt. xiv. 21. Both miracles were 
 wrought in the evening. Cp. Mark vi. 35. The Gospel is God's 
 last revelation. 
 
 He Who fed the bodies of the 5000 on the mountain, by the 
 hands of His Apostles, now feeds the souls by an Apostolic 
 Ministry with the bread of life from heaven ; and He will always 
 continue to do so. Cp. John vi. 9. 13, and at end of the chapter. 
 
 5. ip] So A, B, D, E. Eh. tU. ^ 
 
 6. καί ''Kvvo.v Tvv αρχι^ρία καΐ Καϊάφανί and Annas the High 
 Priest and Caiapfins. Why is Annas here called the High Priest, 
 and placed before Caiaphas—vho was High Priest ?
 
 ACTS iV. 7—12. 
 
 55 
 
 καΐ Ίωάν^-ην καΐ Άλεζαν^ρον, καΐ όσοι ήσαν ίκ γίΐΌυς αρχιερατικού. '' Καί 
 στησαντες αυτούς Ιν τω μέσω επυνθάνοντο, ' ^Εν ποια δυνάμει, η kv ττοίω 
 ονόματι εποιησατε τοΰτο νμεΐζ ; ^ Τότε Πέτρος *" πΧησθεΙς Πνεύματος άγιου 
 είπε ττρος αυτούς, "Αρχ^οντες του λαοΰ, καΐ πρεσβύτεροι του 'Ισραήλ, ' ει 
 7ΐμεΐς σήμερον ανακρινόμεθα επι ευεργεσία άνθρωπου ασθενούς, εν τίνι ούτος 
 σεσωσται, '" γνωστόν έστω ττασιΐ' υμιν, και παντι τω λαω Ισραήλ, οτι εν 
 τω ονόματι Ίησου Χρίστου τον Ναζωραίου, ον νμεΐς εσταυρώσατε, ον 6 θεός 
 •ηγειρεν εκ νεκρών, εν τούτω ούτος παρεστηκεν ενώπιον υμών ύγιης. '^ ' Ουτός 
 εστίν ό λίθος 6 εζουθενηθεΧς ύφ' υμών των οίκοδομούντων, ό γενόμενος εΙς 
 κεφαλήν γωνίας. ^" ΚαΙ ουκ εστίν εν άλλω ουΒενι η σωτηρία• * ούδε γαρ 
 όνομα εστίν έτερον υπό τον ούρανόν το 8εδομενον εν άνθρώποις, εν ω Βεΐ 
 aw^i^t-ai ημάς. 
 
 cMatt. 21. 33. 
 d ch. 7. 55. 
 
 e ch. 2 24. 
 & 3. 6, IG. 
 
 f Ps. 118.22. 
 Isa. 2S 16. 
 .Malt. 21 42. 
 Hoiii. 9. 33. 
 1 Pt^t. 2. 7. 
 g Malt. I. 21. 
 I Tim. 2. S, 6. 
 
 The reason seems lo be, that though Caiaphas was High 
 Priest defacio^ being intruded into the office by the civil power 
 if Hame (see on Matt. xxvi. 3), yet Annas was High Priest de 
 'ure, and was regarded as such ecclesiastically {see on Luke 
 ii. 2). Hence our Lord was taken to Annas first (John xviii. 
 1 1), where see note). 
 
 Hence also St. Luke designates Annas as the High Priest 
 here and in his Gospel (iii. 2), at the same time that he mentions 
 Caiaphas in both places with, and next after, Annas. 
 
 After the Crucifixion, and for many years, the Civil power of 
 Rome seems to have done no overt act spontaneously against the 
 Christian Church ; 
 
 Pontius Pilate, though he was Procurator till a.d. 30", is 
 never mentioned as a persecutor in the Acts. 
 
 Indeed, what Tertullian records concerning the ** Acta 
 Pilati " — almost in conscience a Christian, *' conscientia sua 
 Christiani," — and the consequent proposition of the Emperor 
 Tiberius to the Roman Senate to divinize Christ [Tertullian, 
 Apol. 21, and Apol. 5. Euseb. ii. 2), is too well grounded to be 
 rejected (see Bp. Pearson, Opera Post. i. 342, and ii. 21) ; and it 
 derives some confirmation from the remarkable fact, which ap- 
 pears from the silence of St. Luke, that for some years after the 
 Ascension, Christianity had nothing to fear from the Roman 
 power. 
 
 The persecutions of the Apostles and Christians at Jerusalem 
 and in Palestine were set on foot, and carried on, by the spiritual 
 power of the Jewish Hierarchy. Thus the bitterness of the 
 Jewish Rulers against Christ and His Church is brought out 
 more strongly by the contrast of the comparative mildness of the 
 Heathen power of Rome. No wonder, that the agency of Rome 
 was employed by God to destroy Jerusalem. 
 
 Annas was the Head of the Jewish Hierarchy. The nominee 
 of Rome, Caiaphas, had, as such, a subordinate place. This seems 
 to be the reason, why in the Evangelical narratives of the CrU' 
 cifxion, which was the act of the Roman power, instigated by the 
 Chief Priest and jieople, — and could not have been dt)ne without 
 the fiat of the Roman Procurator (John iviii. 31), — Caiaphas, the 
 Roman High Priest, holds the chief place. But, after that act, 
 the Roman power was quiescent, and the responsibility and guilt 
 of persecution lay with the Jewish Sanhedrim ; and An7ias, the 
 spiritual Head of the Nation, is mentioned first, as here. See 
 above on Luke iii. 2, and John xviii. 13. 
 
 It was probably on account of the position of Annas, as Spi- 
 ritual Head of the Jewish Hierarchy, that five of his Sons were 
 appointed to the High Priest's office by those who desired to con- 
 ciliate the Jews, and paid some regard to the original law of here- 
 ditary succession in that office. 
 
 Yet we read such observations as the following, in one of the 
 most celebrated modern commentaries on this passage : " Da 
 damals nicht Hannas, sondern Kaiaphas regiernender Oberpriester 
 war, so muss hier wie Luk. iii. 2. eine irriye Angabe zugestanden 
 werden." {Meyer, p. 87-) As if St. Luke, the friend and com- 
 panion of St. Paul, the scholar of Gamaliel, and commissioner of 
 the Sanhedrim, to say nothing of St. Luke's inspiration, did not 
 know κ'Λο the Higli Priest was, and is now to be set right by 
 a modern Expositor ! 
 
 — ^Χωάνντιν κσΧ *AAe'|a»'5po»'] John and Alexander. John was 
 probably the son of .\nnas ; and Alexander was the brother of 
 the famous Jewish Historian Philo (Josephus, Ant. xviii. 8. 1. 
 S. Jerome, Cat. Scr. art. Philo), and a man of great wealth. 
 Josrj)hus, B. J. V. 5. 3. lip. Pearson. 
 
 7. if τψ μίΊτιι] in the midst. Tho Sanhedrim sat in a semi- 
 tircle. See on vi. 12. 
 
 — (ττυνβάΐ'οι/το'] they were inquiring. St. Luke in the Acts is 
 very fond of the imperfect tense ; as if he had a picture of what 
 he is describing, present to his eyes. See ii. 12. 44. 47 ; iii. 1,2; 
 iv. 32-36. 
 
 — 4ττοι-^σατ€ τοΰτο] ye did this; they will not say this mi• 
 racle ; they insinuated that it was done by some evil power, or by 
 magic, as they had said of Christ's miracles (Luke xi. 15. John 
 viii. 48) ; and so some said even in the fourth century. See Aug, 
 de Con. Evang. i. 8 (quoted by A Lapide). 
 
 — uiieTs] ye, spoken with contempt, and therefore reserved as 
 the last word of the sentence — ye Galila:ans ! 
 
 8. TlfTpos ττ\7ΐσθύ$ ΤΙνΐύμαΎο5 α.-γίου\ Peter being filled rcith 
 the Holy Ghost. Compare Peter a few days since in the Palace 
 of the High Priest, thrice denying his Master from fear of prison 
 and death, and now brought forth from prison, and confessing 
 Christ before the same High Priest and the Sanhedrim, which 
 had delivered Christ up to Pilate for crucifixion, and charging 
 them with His murder ; and declaring that the stone rejected by 
 you, the builders of God's house, is become the Head of the 
 Corner ; nor is the salvation, which is promised by God, to be 
 found in any other than Him, Who was crucified by you. How 
 is this change to be accounted for.^ By inspiration — by the gift 
 of the Holy Ghost. This is the only solution of this and of a 
 vast number of other phenomena in Holy Scripture. Faith in 
 the Holy Ghost, and in His Divine agency on the soul, makes 
 those phenomena clear ; without it they are unintelligible. See 
 above on ii. 12. 
 
 In the earUer Chapters of the Acts of the Apostles we see 
 Peter and John on one side, and Caiaphas and Annas on the 
 other : the former the Representatives of the Christian Church, 
 the latter of the Jewish Hierarchy. There is a remarkable con- 
 trast between these two parlies. May not Caiaphas and Cephas 
 perhaps be from the same root «£']: .' At first Cephas had 
 quailed before Caiaphas, but now that the Holy Ghost is given, 
 Caiaphas cannot resist Cephas (ii. 14); the one falls, the other 
 rises. The reason is, because Caiaphas rejects the Corner Stone, 
 and is bruised to pieces by it. (Matt. xxvi. 04. Luke xx. 18.) 
 But Cephas is a lively stone, and is built upon it. (Matt. xvi. 18. 
 1 Pet. ii. 4.) 
 
 Annas and Jo-hannes are from the same root j:rt (gratiosus 
 fiuit), but John is strong in the Grace of God, and conquers 
 thereby. 
 
 9. evipyeffia ανθρώπου'] good deed done io the man ; ίνθρώνου 
 is the genitive of the object. See on Matt. x. 1, i^ouaUv tku- 
 μάιων. Luke vi. 12, νροσ^υχ^ τ. Θεοΰ. 
 
 10. Ίησοΰ Χ. τοίί Να^αιραίοι/, %ν ί/μΐ7ς εσταυρώσατε"] Jesus 
 Christ the Nazarene, whom ye crucified. Think not that we 
 desire to conceal His country, Nazareth, or His death, on the 
 Cross. Ye crucified Him, but lie was raised by God, and Ho 
 now works miracles from heaven. [Chrys.) He quotes the title 
 on the Cross. 
 
 11. υμών των οίΚοΒομούνταν'] of you the builders {των οίκο• 
 ίόμων, A, R, Ε), the appointed 'Teachers of Israel. Cp. Matt, 
 xxiii. 2, and John iii. 10, σί> fi <S StSaaKa\os Ισραήλ. 
 
 — (is κίφαλτ)»' 7a'iios] to the head of the comer. Cp. SI. 
 Peter's declaration in his Epistle (1 Pet. ii. 6 — 8). 
 
 12. ή σωτηρία — τ)> ίίίομίνον] Observe the articles η and τό, 
 which find a proper place in a speech to the Rulers of the Jews, 
 who confessed that man's salvation had been provided for by God, 
 and that in His Name men might be saved. St. Peter teaches 
 tbem that the means of that salvation are to be found in Christ, 
 and in Uis Name alone, vbicb U therefore declared to be Divina
 
 bG 
 
 ACTS IV. 13— i?7. 
 
 '•' Θεωρονντ€<; Se την τοΐι Πέτρου τταρρησίαν καΐ ^Ιωάιψον, καΧ κατάλαβα 
 hMnit. 11.25. μεΐΌί oTL '^ αΐ'Ορωποί αγράμματοι etcrt καΐ ΐδιώται, ίθανμαζον, Ιπί-γίνωσκόν Τ£ 
 
 1 Cor. 1. 27. , \ η \ -'τ "''■ Ui^i^*/] 0\ ' > »-^ 
 
 ich. S. 11. avTovi OTL συν τω Ιησού ήσαν '* τοί' oe ανορωπον β\ξποντί<; συν αυτοίζ 
 
 } John II. 47. 
 
 Ιησοΰ ήσαν '■* ' τον Be άνθρωττον βλξποντί<; συν αυτοις 
 έστωτα, τον τίθίραπίυμίνον, ούΒεν είχαν άντείπΐΐν. '^ Κίλεύσαντβζ δε αυτούς 
 εζω τον συνεδρίου άπελθείν συνέβαλαν προς αλλήλους '^ λέγοντες, ■* Τί ττοι- 
 ησομεν τοΐς άνθρώπαις τούτοις ; δτι μεν γαρ γνωστόν σημεΐον γεγονε δι' 
 αΰτώι^, ■ττασι τοις καταικοΰσιν 'Ιερουσαλήμ φανερον, καΐ ου δυνάμεθα άρνη- 
 σασθαυ' '^ αλλ' ίνα μη επΙ πλείον Βιανεμηθ-^ εΙς τον λαοι^, άπειλτ^ άττειλησώμεθα 
 αυτοίς μηκετί Χαλεΐν επΙ τω ονόματι τούτω μηδενΐ ανθρώπων. '" ΚαΙ καλε- 
 σαντες αίιτους παρήγγειλαν αΰτοίς το καθόλου μη φθεγγεσθαι μηδέ διδάσκειν 
 επι τω ονόματι ταυ ^Ιησαυ. ^^ '' Ό δε Πέτρος και Ιωάννης άποκριθέντες ειπον 
 προς αυτούς, Ει δίκαιον εστίν ενώπιον του Θεαΐι υμών άκούειν /χαλλοί' η του 
 εου κρίνατε• ' ου ουναμεσα γαρ ημείς α ειοομεν και ηκουσαμεν μη λαλείς. 
 * Οι δε προσαπειλησάμενοι απέλυσαν αυτούς, μηδέν εύρίσκοντες το πώς 
 κολάσωνται αυτούς, "' δια, τον λαόν, οτι πάντες εδόζαζον τον Θεον επΙ τω 
 γεγονότι. ^- Ετών γαρ ην πλειόνων τεσσαράκαντα ο άνθρωπος, εφ' αν εγεγόνει 
 το σημειαν τοντο της ιασεω?. 
 
 -■* " 'Απολυθέντες δε ήλθαν προς τους ιδίους, και άπηγγειλαν οσα προς αυτούς 
 οΐ αρχιερείς και ot πρεσβύτεροι ειπον. ^^ Οι δε άκούσαντες, ομοθυμαδόν 
 2 Kings ία. 15. ήραν φωνην προς τον Θεον, και ειπον. Δέσποτα, ° συ ο Θεός 6 ποιησας τον 
 
 pPs. 2. 1.2. ούρανον καΐ την γην και την θάλασσαν, και πάντα τα εν αύτοίς• '^ '' ό δια 
 στόματος Δαυίδ τταιδο? σου ειπών, Ίνα τί εφρύαζαν έθνη, και λαοί εμε- 
 λετησαν κενά; '^^ παρέστησαν οί βασιλείς της γης, και οί άρ- 
 χοντες σννηχθησαν επι το αυτά κατά ταυ Κυρίου και κατά του Χρι- 
 
 q Μ,ιΐι. 26. 3. στού αύτοΰ. ^^ '' Συνηχθησαν γαρ επ' άλι^^εια? εν τη πάλει ταύτη επΙ τον 
 
 k ch 5. 29. 
 
 I ch. 22. 13. 
 I Joh3 I. 1. 3. 
 
 m rh. 5. 2H. 
 Matt. 21. 26. 
 
 nch. 2. 44-4G. 
 
 13. καταλαβόμί^οιΊ does not seem to mean, " having perceived 
 by their speech," but having ascertained from inquiry, or pre- 
 vious knowledge. See xxv. 25. 
 
 — ίδιώτα(] ίδιώτηϊ, properly a private person, as opposed to 
 a public magistrate, or minister or profensor of art or science ; 
 hence itlilerale. Cp. 2 Cor. .\i. C. 1 Cor. xiv. 16. 23, 24. See 
 Bentlei/'s excellent remarks on the passage in Victor's Chronicon, 
 *' Sancta Evangelia, tanquam ab idiotis Evangelistis composita, 
 reprehenduntur et emendantur." Disc, on Free-thinking, pp. 112 
 — liO, 8th ed. 17-13. 
 
 Here is a proof of Inspiration. The Apostles and Evangelists 
 were ά-γράμματοι καϊ ίδιώται. They themselves confess it. And 
 yet, who ever spoke, or has written as they did .* 
 
 — i-KfylfwaKov'] ttiey were recofjnizing, one after the other. 
 
 14. τίμ δί] Tiv re, A, B, E. 
 
 17. awii\rj ατΓξίΧ-ησωμξθα] Let Us threaten with threatening ; 
 let ue forbid them with menaces, — a Hebraism. See Isa. vi. 9. 
 Exod. V. 12, and John iii. 2!). Acts v. 28; xxiii. 14. 2 Pet. 
 iii. 3. Vurst. de Hebr. pp. C24, Gib. The Hebraisms show that 
 St. Luke has been studious to preserve the very words of the 
 speakers. Cp. on Luke xxii. 15. 
 
 12, 20.] On this text, as defining the limits of Obedience to 
 human Authority, see Bp. Sanderson, iii. p. 287 ; iv. pp. 80. 08. 
 (De Conscient. Praelect. iv. and v.) Cp. below, v. 29. 
 
 21. ιτροσαττ(ΐ\τ)σάμ(ΐιο{\ having added threats to their former 
 prohibition. 
 
 23. apxifpeis] chief Priests. Under tliis name seem to be 
 comprised, — 
 
 (1) All who had held the office of High Priest. 
 
 (2) Also the Sagans or Deputies, tlie Treasurers and Cldef 
 Warders of the Temple. Ligh(/oot, i. pp. 911-918. Seldeu, 
 de Synedr. iii. 8. 
 
 (3) The Heads of the Twenty-four courses of Priests, and 
 all who were chosen into the Sanhedrim. Lightfoot, i."p. 439 ; 
 ii. p. 1(19. And see on Matt. ii. 4. 
 
 24. δμοθυμαΖ\}ν 9ipav (ptuv)iv nphs τ. Qeof"] with one accord they 
 lifted vp their voice to God. The circumstances here mentioned 
 confirm the opinion that tlie primitive Church at Jerusalem had 
 a common place of resort for united prayer. As soon as Peter 
 end John are released, they come to their own people [nphs tovs 
 IBiovs), and immediately all join in prayer, and the place is shaken 
 
 where they were assembled, and they are all filled with the Holy 
 Ghost. See above, ii. 2. 
 
 The refuge of the Church in the time of Persecution is 
 Common Prayer. Cp. xii. 5. 
 
 One of the many incidents recorded in the Acts of the 
 Apostles, by which the Holy Ghost teaches the Church her duty 
 in all emergencies that may arise. This Book may, therefore, be 
 called the Chart and Compass of the Church, in her voyage over 
 the sea of this world to the haven of Eternity. See Introduction, 
 pp. 12—20. 
 
 — Λίσποτα] The Hebrew Adonai, Lord and Master of the 
 Universe. The God of the physical world is here invoked by the 
 Church as one with the God of Grace ; a refutation of the false 
 notion which afterwards grew into a Heresy, in the hands of 
 Marcion and tiie Manicbaians, who separated the One from the 
 Other, and made an opposition between them. Cp. S. Potycnrp' s 
 Prayer at his Martvrdom, p. C20, ed. Jacobson, and Clem. Rom. 
 i. 5 33, pp. 119, 120. 
 
 25. 6 — eltroiv] A, B, Ε read ό τοΰ irarphs ημών δίά Τίνΐί'ματοί 
 ayiov στόματο! Δα^6!δ irai^os σον ίίττώϊ'. D has fts δίά Ώνίνματον 
 ay'tou δίά τοΰ στύματο5 \α\ησα5 Δαβίδ waidos σου, and Jren. 
 '* qui per Spiritum Sanctum ore David patris nosfrri pueri tui 
 dixisti," — which may suggest what appears to be the true reading, 
 ό δια ΤΙί^ΐνματοί ayiov δίά στόματοί Δαβίδ, τον naTpbs Ί}μΰν, 
 παιδίίϊ σον ΐΐπύν. See the notes above on this Psalm. 
 
 25, 26. 'ίνα Τί— αύτοίϊ] verbatim from the LXX. Ps. ii. I, 2. 
 6θ>Ί) (the Gentiles), and λαοί (the Tribes of the Jews collected at 
 the Passover and the Crucifuion), have no article here : they 
 have none in the Hebrew. 
 
 25. iffipua^av'] properly said of horses, and their fremitus or 
 snorting. [Amrnon., Suidas, Wetst., Valck.) The Gentile world 
 was tjpificd by the untamed colt ridden by Christ. Matt. xsi. 2. 
 The word φρυάσσω is used by the LXX for the Hebrew 
 tfj^, strepuit cum furore, tumullualus est, and φρΰαγμα is used 
 for ]'»3, s-uperbia, elatio.— if>pvaaatTat=.yavpi^. {Hesych.) It 
 expresses, therefore, rage and pride. 
 
 27. eV iKridfias] in very deed. See x. 34. Luke iv. 2S. 
 
 — iv rfi ττόλΐΐ τοιίτρ] in this city. Omitted by Elz., but 
 found in A, B, D, E. It adds force to the affirmation. In this 
 Thine own favoured City, Jerusalem, they have conspired against 
 Thee and have killed Thy Beloved One.
 
 ACTS IV. 28-35. 
 
 57 
 
 ayiov παΐδά σον ^Ιησουν, ou ^γ^ρισα^, Ηρώδης re και Πόΐ'Τίος ΓΓιλατος συι^ 
 ί.Θνξ.σι κοΧ λαοΐς ^Ισραήλ, "^ ^ ποιησαί οσα -η χ^ίρ σον καΐ η βονλη σον προ- rvh.2.23 
 ωρισζ. γ€Ρζσυαί, ^^^ Και τα vvp^ Kvpie, euLoe em τα? απειλας αυτωι^, και oossciuo. 27. 
 Τ0Γ9 oovkois σον /χ€τά τταρρησίας πάσης XaXetu τον \6γον σον, ^^ iu τώ την 
 χ^φά σον Ικτζ.ίνειν σ€ els Ιασιν, και σημeΐa καΐ τέρατα yίveσOaι δια τον 
 ονόματος τον ayiov τταιδός σον ^Ιησον, 
 
 ^^ * ΚαΙ ζeηθevτωv αντων έσαΧζνθη 6 τόπος iv ω ήσαν σvvηyμevoL•' καΐ * ch. 2. 2, 4. 
 ζπλησΟησαν anavTes τον ayiov TlvevixaTOS^ καΧ ekakovv τον \oyov τον Qeov 
 jxeTa παρρησίας. 
 
 '^'^ " Τον δβ πληθονς των πίστ€νσάντων ην η καρδία καΐ η χΙ^νχη μία* καΐ u rh. 2. 44. 
 
 »ο.\ΐ* \ «f / 5'^v\ vo. -Ρ v'vx'*? >Λ*/ Rom. 15. 5, β. 
 
 ovoe eiς τι των νπαρχοντων αντω eKeyev lolov et^ac, αλλ ην αντοις ατται^Γα ^C'jr. ΐ3. μ. 
 
 κοινά. 
 
 33 W 
 
 Phil. 2. 2. 
 
 1 Pet. 3. 8. 
 
 ν ch. 2. 44- 
 
 w ver. 30. 
 & 1. S, 22. 
 
 Kai μeyaKτ| Βννάμει άπζ^ί^ονν το μαρτνριον οΐ άπόστοΧοι της άναστά- 
 σeως τον Κνρίον Ιησον* χάρις re μeyάλη ην Ιπι πάντας αντονς. ^ ούδε i-^i^e ι. 48, 49. 
 yap evheης τις νπηρχ€ν iv αντοΐς* όσοι yap κτητορζς χωρίων η οΙκιών νπηρχον, 
 πωKovvτeς ecpepov τας τιμάς των πιπpaσκoμevωv, "^^ και eTiuovv πάρα τονς χ ^er. 37. 
 ΤΓοδα? των αποστόλων ^ SiehlBoTO Be ίκάστω καθότι άν τις xpeCav elxev. ych. 2. 4. &6. 1. 
 
 — τταΤδα] servant. See note on iii. 13. At the same time 
 (see Matt, sii, 18), there seems to be a happy accommodation in 
 the word ttoTs to a secondary sense, that of Son ; especially in 
 tiiis passage, with reference to Fs. ii. 7- 12, " Thou art My Son ; 
 — Kiss the So7i." 
 
 28. τΓοιησαι ίίσα— yereVeat] to do trhatsoever things Thy hand 
 and Thy counset produterminpd to take ylace : yei/^adatf not 
 ττΐποιησθαι. God decreed the sahadon of the World by Christ, 
 but He did not command or approve the means by which that 
 consummation was brought about. But lie showed His infinite 
 power and wisdom by eliciting the greatest good from the worst 
 evil, and by making Satan himself, the Arch-Enemy of God and 
 men, to be an instrument in advancing God's glory, and the Sal- 
 vation of Mankind. Cp. S. Leo (Serm. xvi. de Passione Christi, 
 p. 142), who says — Did the sin of those who killed Christ arise 
 fi'om the counsel of God ? No — we must not so deem of divine 
 Justice. Very different and altogether contrary was that which 
 was foreknown in the mahce of the Jews, and that which was fore- 
 ordained in the Passion of Christ. *' Impias furentium nianus 
 non immisit in se Dominus, sed admisit : nee prsesciendo quid 
 faciendum esset, coegit ut fieret ; ncc egit ut heec velienl, sed 
 ccssit ut possent ; et sic usus est occsecatse plchis insania, quomodo 
 et perfidia traditoris, quem ab immanitate concepti scelcris bene- 
 ficiis est revncare dicnatus," &c. Besides (as 5". Leo observes), 
 " Nee ipsis intcrfectoribus suis misericordiam denegavit ; sed im- 
 piorum malum in bonum credentium commutavit." 
 
 Cp. Bp. Sanderson's Lectures on Conscience, Lcrt, ii. 7> 
 *' Deus uiitur alieno malo in bonum, sed nunquamyaci/ malum, ut 
 inde proveniat bonum ; et omninb cavcndum est, no ejusmodi 
 locutiones inteUigantur, ac si Deus malum aliquod antccedenter 
 vcllet, approbaret, aut eligerct, velut medium ex sui natura con- 
 veniens ad aliciijus boni tinis consecutionem." 
 
 See also note above on ii. 2'A. 
 
 In all discussions on this and other similar texts wc must not 
 lose sight of certain great principles, 
 
 1. That God is the One Great First Cause. 
 
 2. That He wills that all should act according to the Law 
 which He has given them. 
 
 3. That it is His Will that Man's will should be free. 
 
 As Aqninas says, l^"•'^ qu. 83, Art. 1 ad 3. "Non hoc est 
 de necessitate libertatis, quod sit prima causa sui ad quod liberum 
 est ; sicut nee ad hoc, quod aliquid sit causa alterius, requiritur, 
 quod sit prima causa ejus. Deus igitur est prima causa movens 
 et naturales causas et voluntarias ; et sicut naturalibus causis 
 movendo, eis non auft-rt quia actus carum sint naturales, ita mo- 
 vendo causas tolunlarias, non aufert quin actiones earum sint 
 voluntarice. Sed potius lioc in eis facit ; operatur enim in uno- 
 quoque secnndnm ejus ]iroprictatem." See further on Predesii- 
 nalion and Preewill, below, the Introduction to the Epistle to the 
 Romans, pp. 1!)4-1ί)1ί. 
 
 29. eTTiSe 1 Some Editors have received €φιδ€ here from A, D, 
 E, and so Ti'mcr, p. 43. Cp. Phil. ii. 23. 
 
 30. taa-tv — 'hjaov] Seemingly a paronomasia. Tlie Greek 
 and Latin Fathers gladly availed themselves of the resemblance in 
 fiound between ΊητοΟ? and ϊασι$ (c. g. Ci/ril, Catech. x. Cp. 
 
 Vol. I. — Part II. 
 
 Bp. Pearson on the Creed, Art. ii. p. 130), as they did of that 
 between ττάσχα and πάσχω. See Matt. xsvi. 2. And indeed 
 these allusions do not seem to be despised by Holy Scripture 
 itself. Cp. Luke xxii. 15, and on the paronomasias in other parts 
 of the N. T., see 2 Thess. iii. U. 
 
 Below, in chap. ix. 34, we have the expression, hlvia, Ιαταί 
 σι Ίτ/σοί/ί, perhaps the very words uttered by St. Peter, who 
 may have had a special satisfaction in combining them together, 
 as having felt the healing comfort of his Saviour's love after his 
 own fail. Again, in x. 38 we read, ΊησαΟϊ ts hiriKQiv ϊώμΐνο^ 
 Tvauras. The writer of the Acts, ^ the beloved Physician' {Col. 
 iv. 14), may also have felt peculiar pleasure in connecting the 
 name of Jesus with his own healing art, and in fixing on the 
 memories of his Greek readers, by a happy play of words, the 
 gracious assurance that Jesus is the true Physician both of body 
 and soul. 
 
 31. του ay. Πι/.] So A, B, D. — Elz. Ώι/ζνματος ayiou. 
 
 32.1 See Bp. Sandersofi's Sermon on Romans xv. 5, vol. i. 
 p. 1ίί7ι for an application of this text to the doctrine of Christian 
 Unity. 
 
 — έίτταϊ'τα Koiya"] ail things common. See on ii. 44. They 
 regarded themselves as one family, with one heart and one soul, 
 with common needs and common joys and common suflVrings. 
 This is the perfection of that Unity in His Church, for which 
 Christ prayed (John χνϋ. 21), and it showed as in a pattern, what 
 all should aim to realize in spiril ; though in this world it be not 
 possible to exemplify it in the letter, as the history of the primitive 
 Church itself shows ; for even John the Apostle of Love had a 
 house to offer to the Blessed Mary, and the Apostolic Epistles 
 abound with precepts of almsgiving. And this unity of the pri- 
 mitive Church at Jerusalem is like a vision and foretaste of that 
 perfi'ct Love which will be the Life of the Church gloritied in the 
 heavenly Sion. 
 
 33. άπίδίδου»'] tcere rendering (Matt. xxii. 21) their appointed 
 testimony. 
 
 — χάρΐί] ^race^from God, 
 
 34. KTtiTopfs χωρίων ί) οικιών'] possessors of lands or houses. 
 They gave the price of their lands and houses— not the lands and 
 houses themselves. Perhaps there was a reason for this — partly 
 in the commission of Christ to the Apostles to go forth "into all 
 the world," and partly in the knowledge derived from the pro- 
 phecies of Christ, that wars and public commotions were about to 
 arise in Judtea ; and from a feeling that it was their duty to wean 
 their affections from the things of the earthly Canaan, and to fix 
 them on those of their heavenly inhtritanee. The zeal of the 
 primitive Church is happily described by Arator, v. 389: 
 
 " turba perennem 
 
 Portatura crucem, Dominumque seeuta fidelem, 
 Sprevit agros, habitura polos; hsec nempe facultas 
 Fortior est de parte magis conquirere totum, 
 Et qiKestum per damna sequi." 
 
 35. ΤΓ. T. τΓίίδαί των άποστόΚων] at the feet of the Apostlet, 
 Cp. V. 2. Among the Jews, sitting was the attitude of teaching ; 
 and the Apostles are thus represented as sitting in the chair ot* 
 
 I
 
 58 
 
 ACTS IV. 3G, 87. Ύ. 1—5. 
 
 ach. 4. 31, 37. 
 
 b Luke !2. S. 
 & ver. 4, 9. 
 c Num. 30. 2. 
 DiUt. 23. 21. 
 Ecclcs. 5. 4. 
 
 ^ Ίωσηφ δε ό έπικληΟάς Βαρνάβας άπο των αποστόλων, δ εστί μίΟ^ρμη- 
 νΐνόμενον Τ'ώς παρακλήσ-βως, Λευίτη•;, Κύπριος τω yevei, ^^ υπάργοντος αυτω 
 άγρου, πωΧήσας ηνεγκε το -χρήμα, και ίθηκε πάρα τους πόΒας των αποστόλων. 
 
 Υ. ^ Άνηρ δε Tts '^ΐ'αΐ'ίας ονόματι, συν ϋαπφάρτ) ττ) γνναίκΐ αυτού, επώλτ^σε 
 κτήμα, - ^ και ενοσφίσατο άπο της τιμής, συνειΒυίας και της γυναικός αντοΰ, 
 και ένεγκας μέρος τι πάρα τους πό^ας των αποστόλων (.θηκεν. 
 
 ^ "Είπε δε Πέτρος, '.ιΐΐ'αΐ'ία, διατι επληρωσεν ό Χατανάς την Kaphiav σον 
 φεύσασθαί σε το Πνεύμα το αγιον, και ' νοσφίσασθαι άπο της τιμής του 
 χωρίον ; ^ Ούχι μενον σοι έμενε ; και πραθεν εν τη ση εζονσία νπηρχε ; Τί 
 071 εθον εν τη καρδία σον το πράγμα τοΐιτο ; ουκ εφενσω άνΟρώποις, άλλα 
 τω Θεώ. 
 
 Άκονων δε ό '^4ι^ανία9 τους λόγονς τούτους πεσων εζεφνζε. '' Και εγενετο 
 
 teaching;, as the instructors of the Church. Cp. x.\ii. 3, τταρί τ. 
 iriiSas Γαμαλιήλ. Matt, xiiii. 2, tVl τη! Μωσίω! KaBtSpas, κ.τ.λ., 
 and Luke ii. 4Γ>. 
 
 In giving to the Apostles they gave to Christ ι thus fulfilling 
 the prophecy of Psalm ex. 3. {Mede.) A striking contrast to the 
 case of Judas in Matt, xxvii. 3 — 10 ! 
 
 36. Ίωσήψ] So A, B, O, E.— Ίωσ??, Elz. 
 — BapfojSas — vibs ■ηαρακΧησίω^'] Barnabas. The sense in 
 which τταράκ\ησί5 is here used is explained below, xi. 2'i, Βαρ- 
 νάβαί — 7Γαρ€κάλ€ ι irafTas τ. π. τ. κ. τΐροσμίνίΐν τφ Κυρίψ. He 
 was the Son of Exhortation (on this Hebrew use of v'llis, see on 
 Matt. ix. 15), and therefore his name is derived from n.viaj Ί3, 
 filius prophetite. Cp. xiii. 1 . 
 
 It is also added there, where Barnabas is called a Prophet, 
 that this name which is here rendered v'lhs τταρακλ-ησίως was 
 given him by the Apostles, probably at his baptism, soon after 
 the descent of the Holy Ghost, when he was received into the 
 Church of Christ. Perhaps also the word •παράκ\-ησΐ5 was adopted 
 to mark his mission from the Paraclete ; for it is said that he 
 was a good man full of the Hot;/ Ghost (xi. 24). 
 
 This may suggest the question, whether new names, ον6μα.τα 
 καινά (cp. Rev. ii. 17; iii. 12), were not commonly given at 
 Baptism to those who were received into the Church ; and 
 whether the word αναμάτων may not therefore be used (Acts 
 i. 15) with special significance for members of the Church, — 
 ** Christian or baptismal Names." 
 
 Bp. Pearson here says, At what time Joseph surnamed Bar- 
 nabas became a Christian, we are not inf.irtned by Holy Scripture. 
 The ancients say that he was one of the S^enty Uisciples. So 
 Clemens Alexand. Strom, ii. 20. Euseb. i. 12 ; ii. 1. The Epistle 
 extant under the name of Barnabas, is often quoted by ancient 
 writers, e. g. Clemens Akxandrinus, Orlgen, the Apostolic Con- 
 stitutions. 
 
 " 5. Hieron. in Catalogo ; * Barnabas Cyiirius, qui et Joseph 
 Levites, cum Paulo gentium Apostolus constitutus, unam ad 
 fedificationem Ecclesiie pertinentem epistolam composuit, quae 
 inter Apocryphas Scripturas legitur,' " and in cap. xliii. Ezckiel ; 
 *' Vitulum autem qui pro nobis immolatus est, et multa Scriptu- 
 rarum loca, et priecipue Barnabse Epistola, quse habetur inter 
 Scripturas Apocryphas, nominat.*' " Nemo certe fuit qui banc 
 epistolam Barnabae non tribuerit, neqne in ea quidquam apparet 
 quod earn aetatem non ferat." Bp. Pearson here and in Vind. 
 Ignat. pp. 128, 18G, l!).i, 685; r<//emoni, Memoires, i. p. 174 
 and p. 2118 ; and Hefele, Patr. Apost. p. 1. 
 
 36, 37. AefiTTjs — νττάρχοντοί αΐ>τφ aypov'] a Levile, having 
 land. Cp. Numb, xviii. 20 with Numb. xxxv. 1 — S. Jerem. 
 xxxii. 7• The case of Barnabas is mentioned here separately as a 
 peculiar one : he was a Levite, and so connected with the Jewish 
 Hierarchy, and entitled to receive tithe. The offerings therefore 
 that he made, in contributing to the needs of his fellow-Chris- 
 tians, were more than ordinary, and gained for him justly the title 
 which he bore. Besides, his deference to the Apostolic office was 
 an intimation that the ministry of the Levitical Priesthood was 
 now "ready to vanish away" (Ileb. viii. 13), and that the 
 Apostles and their successors in the Christian Church were hence- 
 forth to be regarded as the true Priests of the Israel of God. 
 His submission was blessed by God, when he himself became an 
 Apostle (xiii. 2). And thus the Levitical priesthood passed by a 
 spiritual transition into the Christian Church. 
 
 See further on this subject with special reference to Barnabae 
 the note on 1 Cor. ix. 6. 
 
 Ch. V. 1, ΆΐΌν/αί ονόματι, σίν 2ατφείρτ7 τρ yvvaiKi] Ananias 
 ty name, with Sajiphira his wife. As Adam with Eve his wife 
 
 at the beginning. — "The woman is not without the man, nor tho 
 man without the woman " (1 Cor. xi. 11) in punishment for sin, 
 or in blessing for obedience. 
 
 On the Ionic form Σαττφ^ίρτ) see Winer, p. 59. Cp. σπ(ίρη$ 
 from σπ(7ρα. Acts x. 1 ; xxi. 31 ; xxvii. I. 
 
 2 ίνοσψίσατο'] Something more than * kept back part of,* — it 
 signifies embezzled, purloined (see Tit. ii. 10), ίκλίψίΐ/ (Gloss. 
 Albert.), robbed another of what was his property ; and here the 
 Person defrauded is God. The offerings made were made to God, 
 and He Who was despoiled was God. See v. 3. 
 
 It is observable, the same word had been used by the LXX 
 to describe the sin of Achan, Josh. vii. 1, ^νοσ<ρίσατο άπί» τον 
 αναθέματα! ; which was a sin of sacrilege. See on Josh. vii. 1. 
 
 Similarly, the sin of which Ananias was guilty, was sacrilege, 
 and so Augustine considers it: " Detraxit de pecunia quam 
 vorerat Deo" (Serm. 148), and Ammonius (in Caten. p. 85) 
 calls it UpoauKia, and so Chrys. here (Hom. xii.). and 5. Jerome 
 (Ep. 8), and CEcumen. here, and others. And Hooker regards it 
 as Sacrilege, VII. xxiv. 17. and cp. Mede's learned and instructive 
 Essay on this narrative (Works, Book i. Dis. xxvii. p. ll.'i), and 
 Lord Clarendon "On .Sacrilege" (Tracts, pp. 211 — 217, in 
 Christian Institutes, iii. p. 405). 
 
 The substance of the comments above cited may be com- 
 mended, in connexion with the awful history recorded in this 
 chapter, to the consideration of those persons, who have been, or 
 may be, tempted to be guilty of a like sin by robbing God in 
 " tithes and offerings" (Mai. iii. 8), or in the matter of Church 
 Rales. See on Matt. xvii. 27• 
 
 3. e7ir€ Se Πίτροϊ, 'AvOfia — χωρ'ίου] But Peter said, Ananias, 
 why did Satan f 11 thine heart — -. Thus Peter showed that he was 
 enabled by the Holy Ghost to discern the spirits of men. See 
 above, iii. 4. 
 
 — ψ€ΐ;σοσθαί σ€ τί» Πνίνμα] ίο defraud the Holy Ghost : ψ€ΐί- 
 σασθαί " cum accusativo (Deut. xxxiii. 29. Ps. Ixvi. 3. Job vi. 
 10; viii. 18) aliquanto plus notat quam cum dativo " (Benget). 
 Why hast thou permitted Satan to enter thy heart, and to tempt 
 thee to endeavour to defraud the Holy Ghost, Who is in us the 
 Apostles, and to Whom thou liest in lying to us ; and to pur- 
 loin a part of the purchase-money of the possession dedicated by 
 thee to God .' 
 
 4. ουχϊ jueVoi'] while it remained, did it not remain to thee ? 
 and not to us, " We did not covet thy money. * Si noUes ven- 
 dcre, quis te cogeret .' Si velles offerre dimidium, qois exigeret 
 totum ? ' " S. Any. Serm. 148. 
 
 — t/ 8ti] What is the reason that ? Cp. r. 9, and Luke ii. 49. 
 
 — ουκ ^ψ€ΐ'σω arOpwTToiy] thou didst not lie to us men, but 
 to God, Whom thou didst endeavour to defraud ; thou didst not lie 
 to us, but to the Holy Ghost in us ; 0e!is oiv rii Πν^νμα, Caten. 
 p. 85. Cp. Grey. Nyss. Orat. de Filio et Spiritu Sancto. Jerom. 
 in Isa. bciii. Ambrose, de Spir. Sancto, iii. c. 10, cited by Lori• 
 nus and A Lapide here, and Athanas. (de Incarn. p. 704). 
 Greg. Naz. fp. 57'i), and Bp. Pearson on the Creed (.\rt. viii. 
 p. 4iiO), who says, "As certainly as the Apostles were men, so 
 certainly was the Holy Ghost, in the esteem of St. Peter, God." 
 Observe the aorist here, which makes this remark more cogent. 
 In saying what thou didst say, ούκ ίψεύσιυ, thou didst not lie to 
 men, but to God. 
 
 5. η^σων 4ξ4^νξί'} he fell down and gave vp the yhost. It is not 
 said, that St. Peter pronounced any sentence or imprecation upon 
 Ananias, but that " he fell down and died." Almighty God was 
 pleased to execute judgment without any human intervention. As 
 Any. says, " Spiritus Sanctus mendacem sic punivit." God thus 
 punished robbery of Himself — sacrileye. See Anonym, in Caten. 
 p. 80, and S. Jerome's reply, Ep. 97, to the objections of Por-
 
 ACTS Υ. G— 14 
 
 59 
 
 φ6βο% μίγαζ cnl ττάνταζ του? άκουοιτας ταύτα. *' ' Αναστάντζ'; δε οι νεώτεροι 
 συνέστί,ιΚαν αυτόν, και εζενέγκαντεζ ε^αψαΐ'. 
 
 ^ Έγενετο δε ώ? ώρων τριών Βιάστημα, καΐ -η γννη αυτοΰ μη ειδυΐα το 
 γεγονο<; ζίσηλθεν. " Άπΐκρίθη δε αντ^ 6 Πίτροζ, Είπε μοι, el τοσούτου το 
 ■χωρίον άπεΒοσθί ; η δε εϊττε. Ναι τοσούτου. ^ Ό δε Πέτρος είττε προς αντην, 
 Τί ΟΤΙ " σννΐφωνηθη νμίν νεψάσαί το Πνεύμα Κυρίου; ιδού, οΐ ττόδε? Tojveyer.i. 
 θαφάντων τον άνδρα σου επΙ Ty θύρα, καΐ εζοίσουσί σε. '" "Επεσε δε παρα- 
 χρήμα πάρα τους πόδα? αυτοΰ, καΐ εζεφυζεν είσελθόντες δε οΐ νεανίσκοι ευρον 
 αυτήν νεκραν, καΐ εζενέγκαντες εθαφαν προς τον άνΒρα αυτής. 
 
 ^' ' ΚαΙ εγενετο φόβος μέγας εφ' ολην την εκκλησίαν, καΐ επΙ πάιτα? του? fch. 2. 43. 
 άκουοί'τα? ταύτα. 
 
 '■^".Jta δε των χειρών των αποστόλων εγινετο σημεία και τέρατα ποΧλα ^'^^■^γ- ^• 
 εν τω λαω- καΐ ήσαν ομοθυμαδόν άπαντες εν τη στοά ^ολομωνος• '"* των δε 
 λοιπών οϋδεί? ετόλμα κολλάσθαι αυτοΐς, αλλ' εμεγάλννεν αυτούς ο λαός' 
 '^''/χάλλον δε προσετίθεντο πιστεύοντες τω Κυρίω, πλήθη ανδρών τε και '"''■ 2• ■"• 
 
 phyry, who abused this Scripture as an occasion for cliarging the 
 Apostle with cruelty. Por|ihyry's allegation, as Theophyl. ob- 
 serves, is an accusation against the Holy Ghost. 
 
 S. Jerome's words are, Ep. 97, p. 7!'2, "Apostolus Pefrus 
 nequaquam imprecafur iis mortem, ut stuUus Porphyrins calum- 
 niatur ; sed Dei judicium proplictico spiritu annunciat, ut poena 
 daorum hominuni sit doctrina multorum." 
 
 So 5. Auguadne (contra Parmenianum, lib. iii. c. 1). Cp. 
 Casftian. et Isittor. Pelusiota, and Orif/en (Comment, in Mat- 
 thseum, torn. xv. § 1•'»), ou ΤΙίτρον yt νομιστίον άι^τ^ρηκίραι rhv 
 *Avaviuv, άλλ* iKilvos ουκ ijveyKe rhy tXfjxov, καβίκομΐΐ/ων των 
 K6yb>v ΊΙίτρου τί)ί ^υχΐι^ αυτόν, βασανιζόμ(νο$ τοσούτον ώστε 
 Kai ^«ψΰξοί." 
 
 It is to be regretted, that some Romish Divines, in their de- 
 sire to claim the (empftral stcord for St. Peter, and for the Roman 
 See, have given credit and currency to the objection of Por- 
 p/iyry. See note on Luke is. 51, and cp. btlow, xiii. 11, the case 
 of Elymas. 
 
 A Lapide h:re is an honourable exception : " Fuit mors 
 Ananiie plaga a Deo intlicta. Vox Petri fuit tantum occasio et 
 causa instrumentalis occisionis, eaque non physica sed morahs." 
 
 Almighty God also showed by this signal visitation that the 
 Holy Spirit was indeed in St. Peter and the Apostles, and had 
 enabled them to read the heart of Ananias, and to reveal his secret 
 deeds ; and so He established their authority in the eyes of the 
 Church. 
 
 If the artifice of Ananias and Sapphira had been successful, 
 and had become known, then it would have been imagined that 
 the .\postle? bad been guilty of falsehood and hypocrisy in claim- 
 ing divine inspiration for tlicmselves ; and that our Lord's promise 
 to them had failed (.lohn xvi. lit). 
 
 It is observable, that at the jtfr*/ promulgation of God's laws, 
 any breach of them has been generally punished in a signal and 
 awful manner, for the sake of example and prerenlhn of sin, and 
 o{ punis/mient for sin. So it was now in the case of Ananias, on 
 the first effusion of the Holy Spirit, and at the first preaching of 
 the Gospel, " non crudelitate sententiie, sed correctionis exemplo," 
 says S. Jerome, Ep. 97• So it was in the case of Uzzah touch- 
 ing the ark when about to be placed on Mount Sion. (2 Sam. vi. 
 G — 12.) So it was in the case of the man who gathered sticks on 
 the Sabbath Day, at the first publication of the Decalogue. 
 (Numb. XV. 32— M.) So, above all, it had been at the beginning, 
 in the case of Adam and Eve. 
 
 Almighty God speaks audibly in His judgments upon sin 
 once for all. lie intervenes visibly in mercy, in order to prevent 
 other transgressions, and so to save men's souls from sin and 
 death. And having once sj>oken He holds His peace. He leaves 
 these awful judgments — more awful because single — to be tests of 
 men's faith, attention, and obedience ; and for the most part He 
 reserves subsequent transgressions for the Universal Judgment of 
 the Great Day ; of which these primary judgments have been a 
 rehearsal, an earnest, and a warning. (See C/irys. here and Cas- 
 stan.) Especially let the awful denunciations of Holy Scripture 
 on the future punishment of liars be remembered here. Rev. 
 xxi. 8. 27. 
 
 Whether Anani.is and Sapphira repented in the hour of 
 death, and whether they incurred death eternal as well as tem- 
 poral by their sin (see Aug. I. c), it would be presumptuous to 
 inquire. The mysteries of Divine Judgment are inscrutable. 
 
 Here is an exercise of humility. This we know, that there will 
 be degrees of punishment and happiness in another world, and 
 that " every one will be ef|uitably dealt with." " Shall not the 
 Judge of all the earth do right ? " (Gen. xviii. 25 ) 
 
 6. oi ί'ίώτβροι] the yountj men, called ol νεανίσκοι in v. 10, per- 
 haps having an office in the Church. Cp. Blunt, p. 47. The 
 word cnr: = ceoiiVftoi, is used for the military attendants of 
 Abraham, Gen. xiv. 24. 
 
 — ίβαψα;-] they buried. Cp. v. 10, where it is said that 
 Sapphira was buried by the side of her husband. 
 
 Why is it mentioned that Ananias and Sapphira were 
 buried / 
 
 (1) To show that they were really dead, and to anticipate an 
 objection which scepticism might suggest, that they only fell dotrn 
 in a swoon. 
 
 (2) To show that there was no feeling of personal vindictive- 
 ncss on the part of the -■Vpostles or the Church. A persecuting 
 spirit in later times has mangled the dead bodies of those whom it 
 has charged with heresy. It has even exhumed their bones (e. g. 
 Wickliffe's) sleeping in the grave, and scattered them to the 
 winds. But Primitive Christianity warred not with the dead ; it 
 wound up the bodies even of .-Vnanias and Sajiphira in a funeral 
 sheet, and committed them to a decent grave. 
 
 (.I) To teach the Christian duty of burying the dead ; see 
 below, viii. 2. 
 
 Among the Jews, burial took place speedily after death, not 
 only by reason of the heat of the climate, but on account of the 
 legal defilement from contact with the dead. Numb. xix. 11. 
 
 9. ol Tr<i5es] the feet : cp. Luke ix. 53, πρόσυτον τορ(υόμΐνον. 
 The Spirit in Peter hears the sound of their feet. St. Peter had 
 rearf the AeaW of Ananias : he now foretells the fntiire concern- 
 ing Sapphira. In neither case does he execute judgment ; but in 
 both ca,ses he shows that he is inspired by the Holy Ghost, and 
 that his authority is ratified by God. See on v. 5. 
 
 11. την εκκλησία!-] the Church. Hebr. 'jri;; (whence Or. κα- 
 \4ω, κλητοί, English call. See on Matt. xvi. I(i). Here the 
 Church of Christ is represented as already founded. Cp. above 
 on ii. 47. Our Lord had spoken of His Church prophetically, 
 and had used a word which St. Matthew represents by ΈκκΚησία 
 to designate it (Matt. xvi. 18; xviii. 17). But it is not till after 
 the day of Pentecost, and the events recorded in the first four 
 chapters of the .icts, that the word Ecclesia, Church, appears 
 to have been used to designate the Christian Society then founded 
 and constituted. Before that time we hear of όι-ίί^ατο and άδίλ- 
 φοί (i. 15), oi TiffTtuovTES (ii. 44; iv. 4). Cp. notes below, vi. 3; 
 xi. 2(j. But henceforth the word ίκκλτισίο is of frequent occur- 
 rence, viii. 1.3; ix. 31. 01 ίκκ\ησίαί, xi. 22 ; xii. 1, &c 
 
 12. στοά 'ΣοΚομΰνο!] Solomon's porch. See above on iii. 2. 
 The recollection of our Lord's Discourse delivered there, may 
 have supplied a special motive for resort thither. Cp. John x. 23. 
 
 13. τώι/ λοιιτώΐ'] of the residue. Perhaps a temperate expres- 
 sion for the liulers, contrasted with the λαίΐ5 or people, as in 
 V. 2(;, who were more courageous in professing Christianity (see 
 the next verse) than their superiors, who had more to lose. So it 
 had been with regard to Christ. See John vii. 48. Cp. I Cor. 
 i. 20 ; ii. 8. A change for the better takes place vi. 7. 
 
 On the sense of κολλάσβαι, to attach oneself and to cleme 
 to, see Luke xv. 15. Acts ix. 2G ; x. 28. 
 I 2
 
 CO 
 
 ACTS V. 15—21. 
 
 ich. 19. 12. γυναικών* '-^ ' ώστ€ κατά τάς πλατεία? ίκφψειν τους aaOevcl^, καΐ rti^eVat 
 €7Γΐ κλινών καΐ κραβάττων, tra ερχ^ομενου Πέτρου καν η σκιά επισκίαση τινί 
 αυτών, ^^ ^υνήρχετο δε και το πλήθος των πέριξ πόλεων εΙς 'Ιερουσαλήμ, 
 φέροντες ασθενείς και οχλουμενους ύπο πνευμάτων ακαθάρτων* οϊτινες εθερα- 
 πεύοντο άπαντες, 
 
 kcii.4. 1, &2.6. 17 ^^jij /αστας δε 6 άρχιερευς καΐ πάντες οί συν αύτώ, η ούσα αΐρεσις των 
 Χα^^ουκαίων, επλησθησαν ζήλου, ^^ και επεβαλον τάς χείρας επΙ τους απο- 
 στόλου?, καΐ εθεντο αυτούς εν τηρήσει Βημοσία, ^^ ^'Άγγελος δε Κυρίου Βιά 
 της νυκτός ήνοιξε τάς θύρας της φυλακής, ε^αγαγώι^ τε αυτούς είπε, "^ "' Πορεύ- 
 εσθε καΐ σταθεντες λαλείτε εν τω ιερω τω λαω πάντα τά ρήματα της ζωής 
 ταύτης, ^^ " ^ Ακούσαντες δε είσήλθον ύπο τον ορθρον εΙς το ιερόν, καΐ iSi- 
 Βασκον. 
 
 Παραγενόμενος δε ό άρχιερευς και οι σύν αύτω συνεκάλεσαν το συνεΒριον 
 καΐ πασαν την γερουσίαν των νιων Ισραήλ, καΐ απέστειλαν εΙς το Βεσμωτήριον 
 
 1 ch. 17. 7. 
 
 & l(i. 26. 
 
 m Juhn 6. GS. 
 
 14. yuraiKwf] of women, St. Luke is careful to mention 
 the extension of the i)rivileges of the Gospel to Women, See 
 above, i. 14, and cp. Introduction to St. Luke, p. Kil. 
 
 15. Kara, ras πλ.] along the streets. Winer, § 40, p. 3iiC. 
 
 — κραβάτ'Γ(ΰν'\ So A, B, Γ), and other MSS., wliich seems to 
 he preferable to κραββάτων (Eiz.), for the first syllable in ' gra- 
 bfitum' is short. St-c Catiill. x. 22. 
 
 — k&pI at least. 2 Cor. xi. Hi. 
 
 — Πίτρον Τ] σκιά] Petcr^a shadoiv. From what is said in 
 the verse following it would appear that cures actually ensued. 
 The art itself of bringing the sick and laying them in the streets 
 showed /ΰΐ/Λ ; and it might please God to bless such an act in a 
 special manner at that time, in order to give additional authority 
 to the doctrine preached by St. Peter and the Apostles ; and to 
 show that they were in an extraordinary degree filled with the 
 Holy Ghost recently poured out upon them on the Day of Pen- 
 tecost, 
 
 There was no cause for fear lest the people should regard the 
 Apostles as .sources of divine power, and not as channels: for 
 Peter and the rest took care to obviate any such supi)osition. 
 See iii. 13; xiv. 15. They assumed notliing to themselves, and 
 ascribed all flieir efficiency to Christ. Indeed, these signs of a 
 special outpouring of divine effluence were proofs of Christ's 
 Ascension, and were manifestations of His glory. They showed 
 that He had received gifts to give to men ; and that He had sent 
 what He promised. These miracles therefore wore confirmatory 
 of the faith and courage of the Apostles. They showed that 
 though absent from tliem in person, Christ was present in power 
 (cp. Matt, xxviii. 20). Christ, when on earth, had shed forth 
 divine virtue on those who touched with faith the hem of His 
 garment (Matt. ix. 20; xiv. 30. Mark vi. 50. Luke viii. 44). 
 And now that He is glorified in heaven. He works by the sha- 
 dow of Peter, and by the handkerchiefs of Paul (Acts χ;Χ. 12). So 
 He fulfils His own prophecy, that they who should believe in 
 Him when glorified should do greater works than He had done 
 on earth (John xiv. 12), and He shows that they who touch Him 
 by faith in His Word and Sacraments, duly ministered in His 
 Church, may receive divine virtue from Him in their immortal 
 souls. 
 
 Besides, the incident related in these two cases is a remark- 
 able proof of the reality of the miracles wrought by the Apostles. 
 The works done by them must have made a great impression to 
 Itave produced such a result. They were not done in a comer. 
 The sick were carried into the broad streets (πλατ^ίαϊ), and they 
 tvere brought from the neighbouring cities, and were healed. 
 
 16. ιτν^υμάτων ακαθάρτων'] of miclran sjnrits. Another re- 
 markable testimony against the Sadducees, now assailing the 
 Apostles. 
 
 (1) The Sadducees said, that there is no iZpswrrec/ion. (Matt. 
 xxii. 2*i-) Peter preached it, and proved bis doctrine by miracles. 
 
 (2) The Sadducees said, that there was no Angel. (Acts 
 xxiii.fi.) Peter was delivered by one (v. 19). 
 
 (3) They said, that there was jio Spirit, Peter was inspired 
 by the Holy Spirit, defeated the lie of Ananias, whose heart was 
 filled with the Evil Spirit {v. 3), and cast out unclean spirits. 
 
 So mercifully did the Holy Ghost confute error and teach 
 the Truth. 
 
 The following summary of some recent comments on St. Luke's 
 narrative of the liberation of the Apostles shows, that the same 
 sceptical spirit, which animated the Sadducees in their persecu- 
 
 tion of the Apostles, is still at work in endeavouring to invalidate 
 the truth of the narrative which the Holy Ghost has vouchsafed 
 to the Church of their suiTerings and deliverances. ** Der histor- 
 ische Bcstand der wunderbaren Art und Wcise dieser Befreiung 
 ist nicht zu ermitteln. Luk. berichtet das Factum in sayenhafter 
 Ausschmucknng ; jeder Versuch aber, die Umstande dieses Be- 
 freiungsactes auf einen bios natiirlichen Hergang zuriickzutuhren 
 (cin Blitzschlag, odor ein Erdheben habo die Thur geofTnot, oder, 
 wie ThiesSj £ck, Eichhorn, Eckerm. u. Heinrich.s wollen, ein 
 befreundeter Mensch, etwa der Gefangenwarter selbst oder ein 
 bcherztcr Christ, habe den Kerker aufgethan) alterirt ganz die 
 Tendenz und das Wesen des Textes. S. Storr Opusc. Ill, p. 
 Ιίίίί f. Auffallend bleibt, dass in den nachhcrigen Verhandlungcn, 
 V. 27 fi^. nichts Uber diese Befreiung nnd deren Thatbestand 
 vorkommt. Daraus ergiebt sich die UnvoIUtandi^keit des Berichts, 
 nicht aber die Ungeschichtlichkeit der Tliatsache selbst {Baur, 
 Zeller), welche, wenn sie eine tendenzmassige P>findung wiire, 
 gewiss auch im Λ'^erhore mit angebracht worden ware. Auch die 
 scheinbare Nutzlosigkeit der Befreiung (denn die Apostel werden 
 doch wiedcr festgenommen) zeugt nicht gogen ihre AVirkliohkeit, 
 da sie, zur Festigung und Erhebung des Glaubensinuthes der 
 Apostel selbst gereiehend, schon hierin eine geniigende ethischc 
 Bestimmung hat; dahingegen die Annahme, Christus liabe durch 
 seinen Engel dem Sanhedrin seine Machtlosigkeit darthun lassen 
 wollen (Bantng. p. 108), nur dann hinreichenden Grund batten, 
 wenn der weitere Bericht dahin lautete, dass die llichter bier 
 wirkhch das Eingreifen himmlischer Macht in der Art der Be- 
 freiung erkannt hiitten. Lange apost. Zeitalt. Π. 2, p. (ill, fiihrt 
 die Erschcinung auf einen visioiidrcu Zustand zuriick ; die Apostel 
 seien befreit worden * im Zustande des Geniuslebens, des zweiten 
 Bewusstscins.' Das ist eingelegt." {Meyers p. 107•) 
 
 17. T) ούσα a'ipeais των 2αδδουκαία)ΐ'] they who were the seci 
 of the Sadducees. On this use of ή οϋσα., see Kahner, G. G. 
 42!). {Meyer.) The words η ούσα a'/petris seem to intimate, that 
 the Sadducean secty as a body, rose up against the Apostles {Alf), 
 The Sadducees were attaclied to Annas, in persecuting the 
 Apostles, by their prejudice against the doctrine of the Resur- 
 rection. Ananias, afterwards High Priest, Son of Annas, and 
 brother-in law of Caiaphas, was a Sadducee. Joseph. Antiq. 
 XX. 8 : cf. Acts iv. 1 ; xxiii. C. 
 
 On the word a'4<effis ■=. secta (from sequor)^ see xv. 5 ; xxiv. 
 5; xxvi. 5 ; xxviii. 22. Constantine (in Eiiseb. x. ί») calls the 
 Christian Church, την καθο\ικ^]ΐ/, την α•για}τάτην α'Ιρ^σιν, 
 
 18. δημοσία] The public prison; and therefore the evidence of 
 the miracle of their release was more notorious. So the malice 
 of the Evil One was overruled for the glory of Christ. 
 
 19. 6.yy€\os Κυρίου] an angel of the Lord. Lest it should be 
 said that this was an earthquake, or other natural phenomenon, 
 St. Luke adds the words which the Angel spake. 
 
 Lest also it should be thought by themselves or others, that 
 they either might not communicate with the officers of the Temple, 
 or were in antagonism to them, the Angel commands them to go 
 and preach there. 
 
 On the fiequency with which Angels appear in the History 
 of the Acts of the Apostles, see below, xii. I5. 
 
 21. ΰττυ Thv υρθρον] at daybreak — so zealous were they. 
 — σννί^ριον — yt:povaiav] Concerning the συνίΖρίον, or San- 
 hedrim, see Acts iv. 5 — 7 ; X3:ii. 5 ; xxiii, G, and on Matt. v. 22, 
 and inner, R. W. B. ii. pp. 551, 552. 
 
 The yepovaia included ττρίσβύτ^ροι (see iv. 8 ; χχν. 15),
 
 ACTS V. 22—36. 
 
 61 
 
 o-X^rjiOLt, avTov;. — Ul ce υπηρεται τταρα'γΐ.νομΐ.νοι ουχ^ evpov αυτούς €u τη 
 φνλακΎ)• ai'aaTpe\j)o.vTe<; δε άπι^γγειλαι/ "' Xeyoi^Te?, "Otl to Ζΐ,σμωττηριον evpo- 
 μίν κ€κ\€ΐ,σμ4νον iv ττάστ] άσφαλίία, καΐ τους φύλακας Ιστωτας προ των θυρών 
 άνοίζαι>Τ€ς δε εσω ovBeua εϋρομεν. ~'^°'ί2ς δε -ηκουσαν τους \όγους rourous o^h. ι. ι. 
 ο τε ιερεύς και ό στρατηγός του ιβρου και οι άργι^ρζΐς, Βιηπόρουν ττερι αυτών, 
 τί αν yevoLTo τοΰτο. ^^ Παρα-γίνόμζνος δε' τι? άττ-τ^'γγειλει/ αυτοίς, "Οτι ιδού 
 οι άνδρες, οΐις ίθεσθζ iv Ty φυλακή, eialv έν τω Ιΐρω Ιστώτΐς καΐ δι,Βάσκοντες 
 τον λαόν. 
 
 ■■" 1οτ€ απελσων ο στρατηγός συν τοι? υπηρεταις ηγαγεν αυτούς, ου μετά 
 βίας, ΐφοβουντο γαρ τον λαον Lva μη λίθασθωσι,ν. -^ Άγαγόντες δε αυτούς 
 έστησαν iv τω συνίΖρίω• καΐ iπηpώτησ€v αυτούς ό άρ^ιερεύ? ^ ^ λέγων, Ούΐ"^''•*•"- 
 τταραγγελία παρηγγείλαμεν υμίν μη διδασκειν ε'ττι τω ονόματι, τούτω ; και ιδού, 
 πεπληρώκατε την 'Ιερουσαλήμ της διδα;^?;? υμών, και βούλεσθε i^τaγaγε1v εφ' 
 ημάς το aijixa του άνθρωπου τούτου. 
 
 '^ '' '^ποκρι^εις δε ό Πέτρος και οι απόστολοι εΤπον, Πείθαρ-χεΐν δει Θεώ ι ch- ■«• '»• 
 μάλλον η ανθρώπους. ^^ 'Ό θεός τώϊ/ πάτερων ημών ηγειρεν Ίησούν, ον ύμεΐς ^<:^-^-'^• 
 Ζιεχεφίσασθε κρεμάσαντες iπl ξύλου• ^' ' τούτον 6 Θεός άρχΎ)γον και σωτήρα s ρηπ. 2. 9. 
 ύψωσε τη οεςΜ αυτού, οουναί μετανοιαν τω Ισραήλ και αφεσιν αμαρτιών ^''^^'*-*^• 
 ^■^ ' και ημείς iσμεv αυτού μάρτυρες των ρημάτων τούτύ>ν, και το Πνεύμα δε το ' '"Ί" "• -"■ "• 
 άγων, ο εδωκεν ό Θεός τοις πειθαρχούσιν αύτω. 
 
 ^^ " Οΐ δε άκουσαζ'τες διεπρίοντο, και iβoυλεΰovτo άνελεΖν αυτούς. uch. 7. 54. 
 
 ^^ " Άναστάς δε' τι? εν τω συνεΒρίω ΦαρισαΙος, ονόματι Γαμαλιηλ, νομοΒι- ν ch. 22. >. 
 Βάσκαλος, τίμιος παντι τω λαω, iκελευσεv εξω βραχύ τους αποστόλους ποιησαι, 
 ^^ είπε τε προς αυτούς, "Ανδρες Ίσραηλΐται, προσέχετε εαυτοίς, iπl τοις άν- 
 θρώποις τούτοις τι μέλλετε πράσσειν. ^^ Προ γαρ τούτων των ημερών άνεστη 
 
 who were elected from each tribe, and were associated with the 
 se^'eiity of the Sanhedrim. See Selden, Rosenm., and Kuinoel. 
 
 23. ^lUizKas] Etz. adds ΪΙ,ω, not in A, B, D, E. 
 
 — ■np6'\ Λ, B, D have ^τγϊ, which may be the true reading. 
 
 24. '6 T€ iepeuy] A, B, D, Vnlg. and other Versions omit tliese 
 words, jierhaps rightly ; ί ispt i/s occurs nowhere else in N. T. 
 for ό ctpxiepeur, except perhaps Heb. x. 21. Cp. Heb. x. 11, 
 wliere tiie MSS. vary between Ufjeus and apxtfptvs. 
 
 — ό στρατηγέ? τοΰ iepoO] See Lulie xxii. 52. Acts iv. 1. 
 28. πupα•y7eλί(y πορηγγεΐλα/ιεί'] Cp. on iv. 1 7, άπ€ίλ3^ airet- 
 
 — T^ οι^νματι τ. — τον άνθρωπου τ.] This name; this 7nait. 
 The priests falter and stammer, and do not venture to pronounce 
 the Name of Christ. Peter utters it boldly v. 30. 
 
 It has been alleged (e.g. by Zeller, see above, v. 16) that 
 it is incredible that, after the miracle wrouglit for the deliverance 
 of the Apostles, tlie Sanhedrim should have continued to perse- 
 cute them. And thence an exception has been taken against the 
 veracity of St. Luke. 
 
 This objection would inv.aliJafe the History of the Old Tes- 
 tament as well as of the Gospel. After God's wonders wrought 
 in Egypt, Pharaoh's heart is hardened ; and even after their de- 
 liverance from Egypt, and the miracles which God worked for 
 them in the wilderness, the Israelites rebelled against Him. See 
 the note on Matt. xv. 33. 
 
 So it is in the Gospel. The Sanhedrim confessed, " this man 
 docth many miracles " (John xi. 47), and yet they who say this 
 arc conspiring to kill Him Who wrought them. 
 
 Consider also the stoning of St. Paul at Lystra (Actsxiv. 19), 
 after the miracle he had wrought there. 
 
 The solution of the suppos.-d difficulty is to be found in the 
 power of Satan over the human mind, — a power sometimes exer- 
 cised on the mind even of Expositors of the Scriptures, — when it 
 resists the evidence of truth, and is abandoned by the Holy Spirit, 
 and is left to itself. 
 
 Besides, from the dominion then exercised by Satan in the 
 world, and showing itself in lying wonders, the evidence from 
 miracles was not so potent as might be supposed. The miracles 
 
 of Christ and His Apostles were ascribed to the same agency as 
 that which showed itself in Magic and Sorcery, even among the 
 Heathen, and were confounded with their phenomena. (Ci>. 
 Blunt, Lectures, p. 12C ) So it will be hereafter; see the pro- 
 phecies of Christ and the Apostles as to the Latter Days, Matt, 
 xxiv. 24. 2 Thess. ii. 9. 
 
 Another reason has been suggested above, on iv. I. 
 
 But why (it has been asked by Zeller) were the Apostles 
 delivered from prison, if on the next day they were to be arrested 
 and brought before the Sanhedrim .' Was not the miracle in tain ? 
 
 No ; it was a part of the evidence that God was pleased to 
 give to the Jews, and particularly to their Rulers, of the truth of 
 the Doctrine preached by the Apostles. It was a probationary 
 exercise of their faith. Doubtless, though some hardened their 
 hearts, others were persuaded. And so the work of sifting of the 
 Nation went on, till the wheat was made ready for the barn, and 
 the chaff for the fire. 
 
 — καΐ βούλίσβί] and ye desire to bring this man's Hood upon 
 us ! The language of alarm, as Chrys. says, *' Dost thou scourge ', 
 and yet fear .> Insult, and yet tremble ? Judge, and yet quake ? 
 So cowardly is sin." 
 
 Tlicy had forgotten that all the people had said (Matt, xxvii. 
 25), '* His blood be ui)on us, and upon our children." {Bede.) 
 
 30. ξύλον] tree. Hebr. yr. Cp. i. 39. Gal. iii. 13. 
 
 31. ϋψωοΓΕ T^ St^ia] Voii lifted Him up on the Cross (cp. 
 John iii. 14), God raised Him to His own Right Hand. Cp. 
 above, ii. 33. 
 
 33. ^ΐΐ-πρίοντο"] they u-ere being cnt asunder in heart, as by a saw 
 (^πρίων), ' dissecabantur* (Vuty.), πικρώ$ ΐχαλ^παινον (^Gloss. Alb.). 
 
 34. Γαμαλιήλ] Gamaliel. 'The Master of St. Paul (.\cts xiii. 
 3). Gamaliel the elder, the grandson of the famous Hillel. 
 
 It is observable that three persons bearing this name, Gama- 
 liel, are mentioned in the Talmud ; and all bore the name of 
 Riibbaii, a title given only to four other doctors in Jewish history, 
 and all were Presidents of the Council. See Lighlfoot and 
 Rosenm. Biscoe, p. 77• 
 
 Tlieso circumstances strengthen what will be said concerning 
 Theudas in the following note. 
 
 ^ In Oaten, here, p. 93, where for Σϋ ^ατίζειβ και σϋ (/>oj3|i rc.id Σϋ μηση'ζϊΐς (see v. 40) ; the confusion arose from the similarity of 
 β and μ in the MS.
 
 62 
 
 ACTS V. 37—42. VI. 1. 
 
 η Γγοτ. 21. 30. 
 Iss. 8. 10. 
 Uatl. 15. 13. 
 
 χ cti. 9. 5. 
 & 23. 9. 
 
 y ch. 4. IS. 
 ζ Malt. 10. 17. 
 
 a Matt. 5.10-12. 
 Kom. 5 3. 
 2 Cor. 12. 10. 
 Pliil. 1. 29. 
 James 1. 2. 
 1 Pet. 4. 13-10. 
 b 2 Tim. 4. 2. 
 
 c ch. 9. 29. 
 t! 11. 20. 
 d ch. 4. 35. 
 
 Θέυδας, λέγων etvai τίνα έαυτον, ω ΤΓροσεκλίθτί) avSpwv άρυθμος ώς Τ€τρα• 
 κοσίων 05 άνΎ)ρεΘη, καΐ πάντβς δσοι επείθοντο αντω Βιελύθησαν, και iyivovTo 
 £t? ουΖέν. ^^ Μετά. τούτον ανέστη ^Iovha<; 6 Γαλιλαίο?, iv ταΐς ■ημΐραί<; της 
 άπογραφη<ί, και απέστησε λαον Ικανον οπίσω αύτοΰ• κα«£ΐ;•Ό9 αττωλετο, και 
 πάντες όσοι Ιπείθοντο αντω Βίεσκορπίσθησαν. •*" " Και τα vvu λέγω νμΐν, 
 άπόστητε άπο των ανθρώπων τούτων, και εάσατε αυτούς' δτι εαν ν) εξ ανθρώπων 
 ■η βονλη αυτή, η το έργον τοΰτο, καταλνθησεταΐ' ^^ ^ εΐ δε εκ Θεού ΐστιν, ου 
 δύνασθε καταλΰσαι αύτο• μήποτε και Οεομάχοι, ευρεθητε. 
 
 ^•^ ^ ^Επείσθησαν δε αντω, και προσκαΚεσάμενοι τους αποστόλους, ' οείραντες 
 παρηγγειΧαν μη λαλειΐ' επΙ τω ονόματι του Ιησού, και αττελυσαν αυτονς. 
 
 ■"^ ' Οΐ μεν ουν επορεύοντο χαίροντες άπο προσώπου του συνεδρίου, on νπερ 
 του ονόματος κατηζιώθησαν ατίμασθηναι• ^'^ πάσάν τε ημεραν, εν τω ιερω και 
 κατ' οίκον, ουκ επαύοντο διδάσκοντες και ευαγγεΧίζόμενοι Ιησοΰν τον Χριστον. 
 
 VI. ^ Έν δε ταΓ? ημεραις ταύταις πληθυνόντων των μαθητών, εγενετο γογγυ- 
 σμος '^ των 'Ελληνιστών προς τους Εβραίους, δτι παρεθεωρουντο '' έν Trj δια- 
 κονία τη καθημερινή αι ■χτϊραι αυτών. 
 
 36. BtiSas] T/ieuilas. St. Lute has been charged with an 
 historical ejvor here (by Eichhorn, Credner, De Welle, Meyer, 
 and even ICeander), because it is related by Josephtia (Ant. x.\. 
 5. 1) that an insurrection was headed by Theudas, in the reign of 
 Claudius, and Procuratorship of Fadus, more than len years afler 
 this speech of Gamaliel. 
 
 On the plea of this supposed error, others {Baur and Zeller) 
 have proceeded to deny the historical veracity of the speech of 
 Gamaliel altogether. 
 
 The inaccuracy would be more glaring,— if inaccuracy there 
 were, — because it is asserted by Gan^aliel that the revolt of the 
 Theudas mentioned here by him was before " l/ie days of the 
 taxing ;^^ which took place only about ten years after the Nativity 
 of Christ. See on Luke ii. 2. 
 
 In fact, if the allegation of inaccuracy were true, St. Luke 
 must have committed an anachronism of more than thirty years. 
 
 But there is no ground at all for such a surmise. The cir- 
 cumstances of the two cases were very different. 
 
 The Theudas here mentioned had only about 400 followers, 
 who προ(Γ€κλίβτϊ(ταΐ' αΰτψΐ — a very gentle expression, — but the 
 Theudas in Josephus ττΐίθίΐ 7}>ν πλΰστον υχΚον. They were two 
 different persons. 
 
 The name Theudas was a common Hebrew one (see Origen, 
 c. Ccls. i. 6, and Wetstein here), from Γπίπ, conjessio. Two 
 persons bearing that name are mentioned by Light/oot here 
 (ii. p. G57). Indeed it is probably either the same name as Thad• 
 daus and Judas (see Light/oot and cp. Mintert in v.) ; or, if it is 
 a Greek name, it is identical with ©etiSci'pos — a very common ap- 
 pellation. There were two Apostles at the same time bearing the 
 name of Judas ; and two also bearing the name of John ; and at 
 least iAree persons of distinction, living nearly at the same time, 
 bearing the name of the S]ieaker himself, Gamaliel. Why then 
 should any one be led, by the Critics above mentioned, to doubt 
 the assertion, reported by St. Luke, that, in an age when such 
 impostors were plentiful, there was more than one named Theudas 
 within a space of forty years } If the Pharisee Josephus is to be 
 beheved when he writes of one Theudas, why should the Pharisee 
 Gamaliel not be believed when he speaks of another ? 
 
 Such doubts as these, however, have their use. They show, 
 that there are many persons, of some reputation for critical acumen, 
 who are in love with scejiticism, and doubt for doubting's sake. 
 Their doubts are, therefore, of less value, and will have less 
 weight with reasonable men. . Thus Infidelity often overleaps 
 itself, and confirms the Truth. 
 
 — Kiyuv flyai riva ίαυτόν] saying that he himself was some- 
 lody, for Keywv tTrni tIs aiiriis μί•γα$. Some MSS. add μί-γαν (so 
 also viii. !)). A'ery different was the language of Ignatius (ad 
 Ephes. iii.), οΰ διατόσσο;^αι vfxiv,ws ii>v τ is. On this useof Tis — 
 some one (ali(|uis), see II i«ei-, p. 153, and below, note on Gal. i. 7- 
 
 — TTpoaiKKieri] consented to; literally, inclined to, being 
 swayed by him. Tliis reading is authorized — though not lite- 
 ratim — by the best MSS., A, B, C, D, E, H, none of which have 
 προσ(κο\\•ηθτ}, the reading of Elz. 
 
 37. Ίούδαϊ 6 Γαλιλο7ο5, ip Ta!s ήμίραΐ! τί? anoypaiprjs] Judas 
 is called here a Galilaan, but Josephus (Ant. .xviii. 1. 1) calls 
 him &v^pa ΐαυΧανίτην. And if that had been the only passage of 
 Josephus in which Judas was mentioned, St. Luke would, doubt- 
 
 less, have been charged with an inaccuracy here also by some 
 sceptical expositors. But, fortunately, Judas is mentioned in an- 
 other place by Josephus ; and there he is called a GalilttaH 
 {Joseph. Ant. XX. 5. 2. B. J. ii. 8. I). 
 
 Similarly, if Josephus had written more fully on the times 
 preceding Judas, doubtless he would have mentioned another 
 Theudas. See r. '^tj. In the present case, Gamaliel and St. Luko 
 are confirmed by Josephus (Ant. xviii. I. 1 ; x.K. 5. 2. B. J. ii. 
 9. 1), and St. Luke's words "in the days of the taxing," are 
 happily explained by the fact recorded by the Jewish Historian, 
 tliat, in the presidency of Quirinius, a.d. (!, when the Taxing, 
 which had been only an airoypaip^, or Enrolment of names, or 
 Census, at the time of the Nativity (see on Luke ii. 2), was fol- 
 lowed u|) by an άποτίμησΐ5, or levying of imposts and rates in 
 money on the persons and property registered, Judas of Galilee 
 (as he is called here, and by Josejihus, Ant. xviii. 1. (J, and xx. 5. 
 2), or Gaulanites (of Gamala, on s.e. of the sea of Galilee), arose 
 in revolt, and said that " the αποτίμ-ησι: brought with it manifest 
 slavery " to the people of God from a heathen power ; and he 
 excited the people to rise in defence of their freedom and religion. 
 The wordsof /ο«ρ/'Λ«Α•(Αηί. xviii. I. I) are, πα/}ϊ)Γ Kupi^fios us 
 riiv'lovSaiay, ττροσβήκτιν Ti/S 2,vplas ■γα'ομίΐ'-ην, αττοΊ ιμ■ησ6μ(V0S 
 αυτΰν ras oiia'ias . . . oi δέ, κα'ιττξρ τδ κατ' άρχοί ^ν ^ανψ <pf• 
 povTes rijv ^ϊγΙ ταΤί a.noypa(f>a7s aKpoaffiv, νποκατίβησαν .... 
 καΙ ίττίτίμων χρήματα. 'loiSas Si, Γaυλavίτηs αν^ρ . . . 
 Tjwiiyero ^ϊγ' αττοίττάσΐΐ, κ.τ.λ. 
 
 41. μίν oiV] however. A very frequent formula in the Acts 
 of the A|iostles, with which the Author sums up what he has to 
 say on the topic in hand, and prepares his readers for a transition 
 to something else. See viii. 4; ix. 31 ; xi. 19 ; xv. 3; xvi. ,5. 
 
 — imep τον 6ν6ματο5'] in hehnlf of the Name. So A, B, 
 C, D, and other MSS. Elz. adds αύτοΰ. A remarkable ex- 
 pression. Cp. r. 28, and 3 John 7. The Name of Jesus in the 
 Acts of the Apostles is what the Name of Jehovah is in the 
 Old Testament. See ii. :i« ; iii. C. 2e ; iv. 10. 13. 30. Cp. τ\ 
 (15is, the Way, ix. 2; xix. 9. 
 
 43. κατ' όΙκον\ at home, in their private oratory. See above, 
 on ii. 4li. 
 
 — Ί-ησοΐν tiv Χριστό^Ί ' Jesus the Christ ;' i. e. tbcy preached 
 Him as such. 
 
 Ch. W. 1. yoyyvσμόs'\ a miirmuring. An example of evil 
 made an occasion of good. The Church, guided by the Holy 
 Spirit, grows by danger and difficulty. See Introduction, p. 11. 
 " Ecclesiie proprium est, ut vincat, cum Iseditur." {Hilary, de 
 Trio, vii.) 
 
 A prelude of Church-History. " Persecutiones primiim passa 
 est Ecclesia ; deinde schismata." {Lorin.) 
 
 — τώχ Έλλΐ);Ί(Γτώ;'] of the Hellenists. Not Gentilea (<EcK. 
 men,), but Jews of the various dispersions mingled with the Gen. 
 tiles in Asia and Egypt (see above, on ii. 9, and below, ix. 29, and 
 John xii. 20), and who spoke the Greek tongue, 'Ελ.\ηΐΊστΙ 
 tf^βtyyiμevni {C/irys., who contrasts them with the paBeTs 
 Εβραίοι), and did not use the original Hebrew Bible, but the 
 Sepluagint Version of the Old Testament. See Grot, and Valck., 
 and Glass., Phil. S. p. 149, and particularly Ligh/Joot's excellent 
 note here (ii. pp. C.J8 — 6ti2), and Welslein (p. 490), in which
 
 ACTS VI. 2—5. 
 
 (J3 
 
 ^ ΠροσκαΧίσάμβνοι Be oi δώδεκα το πλήθος των μαθητών eiuov. Ουκ apearov 
 Ιστιν 'ημάς κατ αΚίίχ^ι ανταζ τον \oyov του Θΐ,ου Ζιακον^Ιν τραπεζαις. ^ Επί- 
 σκεχρασθζ ουν, ά8ίλφοΙ, άνΒρας ΐζ νμων " μαρτυρουμ€νου<; ίπτα, ττΚηρΐ-ΐ^ Πνίυ- ^ 'y^J^^^; g , 
 ματοζ αγίου καΐ σοφία<;, ου<; καταστησωμΐν €πΙ ttj? )(peia<; ταύτη';• ιγ/Αεις f τ™. 4. is. 
 δε τη προσΐυχη και τη Βι,ακονία του λόγου ττροσκαρτΐρησομ^ν. ^ ^,, g 5, 26. 
 
 * * Και rjpeaev ό Xoyos ενώπιον παντού του ιτληθου<;• καΐ ΙξίΚ^ζαντο Χτίφανον, h Th. 1 1. 2». 
 af δρα *■ πλήρη πίστεως καΐ Πνεύματοζ αγίου, καΐ ' Φίλι,ππον, και Πρόχορον, και & 21. ».''' 
 
 numerous examples are adduced of rivalries and jnalousies on 
 the part of the Hebrews, disparaging the Hellenistic language, 
 literature, and population. (Cp. John vii. 35, also Biscoe, pp. 85 
 
 -ai.) 
 
 On the other hand, some of the most learned Hellenistic 
 Jews (c. g. Pliilo) did not know Hebrew. Cp. Howson, i. pp. 
 47. 83. 
 
 — Totii 'Eflpaious] the Hebren-a, Jews, specially of Palestine, 
 who spoke the Syro-Chalilaic tongue, and read the Scriptures in 
 Hebrew, or in Chaldaic paraphrases, and who claimed to themselves 
 special privileges on account of their Hebrew extraction. Cp. 
 2 Cor. xi. 22, 'Έ-βραΐοί fieri.• κάγώ. Phil. iii. 5, Έβραΐο! e| 
 Εβραίων. 
 
 — τταρξθΐΐύρονντο αϊ χνρ^^ αντων} their Widows were being 
 neglected. See below, is. 39 — 41. 
 
 On the status of the χΐραι, or Widows, in the primitive 
 Churcli, sec notes on 1 Tim. v. 3— Ui. 
 
 2 — 6. ^rporτκaλiσάμiV<H ol δώδεκα τί) 7Γλϊ)0ο5] the Twelve having 
 called together the People. A pattern of the true jirinciples of 
 Church Polity. The Twelve convene the ττλτιθο^, or People, and 
 propose what is to be done ; the People approve the proposal 
 (p. 5), and elect seven persons, who are presented to the .\postles, 
 and are ordained by tliem. Cp. Hooker, Eccl. Polity, ΛΊΙΙ. vii. 
 
 — oi δώδίκα] The Twelve Apostles therefore were still at 
 Jerusalem. Cp. viii. 1. 
 
 2. oi/K ίρ(στ6ν'\ It does not please. " Non placet " (iioiram.); 
 tlie Apostles omit Ύ}μ7ΐ' in modesty ; and to make the assertion 
 more general. Cf. v. 5, Ϋιρ^σ^ν, and xii. 3, and John viii. 29. 
 
 — τρα-πίζαίί'] tables. Not for money-changing (as Matt. xxi. 
 12, and Luke six 23), but public tables of the Church ; for ΰχον 
 άπαντα κοινά (ii. 44 ; iv. ,32), at which the widows were fed. Cp. 
 the use of τράττεςα, Acts xvi. 34. 1 Cor. x. 21. The daily minis- 
 tration did not consist in distributing money, but food. 
 
 It is probable that the Holy Eucharist was administered 
 at these daily repasts. See Bp. Pearson here, who observes that 
 these τράπΐζαι were partly common and also sacred ; " hoc est, 
 in communi convictu, sacramontum Eucbaristiie celcbrabant.'* 
 
 3 — 6. ί'πισκί'ψασββ ούν — ras χεΓρα?] Look ge out, therefore, 
 brethren, men of gourselves, irell reputed, seven, full of the Holg 
 Ghost and wisdom, whom we may set over this exigency (xpeias). 
 The .\postles do not disparage tiiis business of relieving the poor 
 widows ; it is a xpeta, an urgent need. But we will continue 
 conslauthj in prager and in the ministrg of the Word — the 
 special duty of Apostles, and Bishops of the Church. Up to this 
 time there were two Orders of Ministers in the Church, — Apostles 
 and Presbgters (see on Luke x. I) ; now, under the direction of 
 the Holy Ghost, the Apostles institute a third Order — that of 
 Deacons. 
 
 The institution of this Order arose from an occasion of a 
 secular kind, though not altogether so ; fur the Tables were in 
 some respects sacred (see on i;. 2) ; and, as Bp. Pearson here 
 observes, the office to whidi these seven were appointed was not 
 only oeconomicai, but ecclesiastical. Men/)/// of the Holg Ghost 
 and wisdom were chosen {v. 3i, and they were ordained with prayer 
 and laying on of hands of the Apostles {v. G) ; and having been 
 so chosen and ordained, they performed the sacred functions of 
 bapti'/ing and preaching the Word (.-Vets viii. 3ίί. 3ίί) ; but they 
 are distinguished from the .Vpostles, in that they could not ad- 
 minister Confirmation (viii. 14, 15). 
 
 On the necessity of the Order of Deacons, as well as of 
 Bishops and Presbyters, to the due constitution of a Church, 
 5. Ignatius says, ad Trallianos 3, iravrfs ίντρίττίσθωσαν rohs 
 StaKOvovs . . . κα\ rhv ίπί(Τ κοττον . . . Toi/s St ττρ^σβυτ4ρον%' 
 XojpXs τούτων 4κκ\7]σία oi/ καλΰται. 
 
 These Seven are not here called by the name which the 
 Church in the time of the Apostles, and ever since, has assigned 
 to the third Order of Ministers, viz. the name of Deacons. 
 
 But Ibis is according to the ordinary manner of the writer of 
 the Acts of the .Vpostles. We do not hear of the imposition of 
 the word Ecclesia on the Society ()f believers (see above, ii. 47; 
 V. 1 1 ; and see on the word χριστιανοί, xi. 2(«). But the Society is 
 formed first, and then a name (not a new word, but one already 
 in use in the Greek language) is use<l in speaking of it. 
 
 So it was with all the Three Orders in the Church. First the 
 thing existed ; there was no display made in giving it a name — 
 but a word is used to describe the thing, already received and 
 practised in the Church. A striking instance of this may be seen 
 in the first mention of ττρίσβύτίροι, xi. 30, where we find that 
 they have been already installed, and were exercising authority in 
 the Church, before we have ever heard of their name. 
 
 So it is here. Seven men are appointed, and it is said, no j 
 without some prophetic intimation of their future name, that 
 their office is SiaKov^iv {v. 2), StaKovuv τρα•π(ζαι$. The manner 
 of their election and ordination is carefully described ; their func- 
 tions and acts are recorded. And so the matter rests for a time. 
 But when we come to read the Epistles of St. Paul, we find an 
 order of the Church in well-defined existence, and with functions 
 fully recognized — and that Order is there called, by a name then 
 generally known, the Order of Deacons (Phil. i. 1. 1 Tim. Hi. 
 8. 12), and that Order can be traced downward from those 
 Epistles through the writings of the early Fathers, e. g. Ignal. 
 Eph. 2, Mag. 2, Trail. 2, where he says that " Deacons are not 
 merely ministers of food and drink, but servants of the Church of 
 God ;" Philad. init. and 10, 1 1 ; Polgc. Phil. 5 ; Mart. Ignat. 3 ; 
 Justin M. Apol. ii. p. 92; Origen in Matt, xxi., who says, "wo 
 learn from the Acts of the Apostles that Deacons preside over 
 the Tables of the Church." Cp. Basil, ii 30fi, vtpl ξιακόνων, 
 Jerome, ad Evangel. Epist. 101, p. 803; Tertullian, de fuga, 
 c. 1 1 ; S. Cgprian, Ep. 65. See Bingham, Book ii. chap, xv., 
 and the remarks of Hughes, Dissert. Prooem. in Chrys. de Sacer- 
 dot. p. Ixxi. 
 
 No other time has ever been assigned for the appointment of 
 Deacons, than the occasion which is described in this Chapter, and 
 which has been regarded from ancient times as the date of their 
 institution. See for example, S•. Iren. i. 27, who calls Nicolas 
 one of the Seven " qui primi ad diaconium ab .\postolis or- 
 dinati sunt," and so Euseb. H. E. ii. 1. As Bp. Pearson says 
 here, " airh τον 5ιακονΐ7ν dicti sunt 5ίάκονοι, de quihus siepe in 
 Epistolis Apostolicis legimus ; quorum officium nullibi quam in 
 hoc loco (.\ct. vi. 1) legitur instil vtum. Ut autem hi septem 
 viri -Vpostolis adjuncti sunt in procurando ministerio quotidiano, 
 ita in |irimitiva Ecclesia Diaconi semper Episcopis, Apostolorum 
 successoribus, adjuncti sunt." 
 
 Accordingly the Church of England, which declares that 
 " it is evident unto all men, diligently reading the Holy Scripture, 
 and ancient .-Vutbors, that from the --Vpostles' time there have 
 been these Orders in Christ's Church, — BiiAo/w, Priests, and 
 Deacons" (Preface to the Ordinal), says, in the heading of this 
 Chapter in the Authorized Version, that "the Apostles appoint 
 to the office of dcaconship seven chosen men, of whom Stephen, 
 a man full of faith and of the Holy Ghost, is one ;" and in her 
 office for the Ordering of Deacons she says, that " God did inspire 
 the .\postles to choose into the Order of Deacons the first martyr 
 St. Stephen with others ;" and she appoints the beginning of 
 this chapter of the ."Vets to be read as an Epistle at the Ordering 
 of Deacons. Cp. Hooker, \. Ixxviii. 5, and Bp. Andreues, 
 Serm. iii. p. (iti, on Acts ii. 42, and Letter to De Moulin, p. ICK. 
 3. ίτττα] seven. Not that the number of Deacons was to bo 
 limited to seven (cf. Euseb. vi. 43), but probably as being a sacred 
 number, and perhaps as indicating the completion of the Eccle- 
 siastical Orders ; and with reference also to the Sevenfold gifts of 
 the Spirit (Isa. xi. 2). 
 
 5. ^τίφανον, κ.τ.λ.] Stephen. The names here of the Seven 
 are Hellenistic, and show α deference to the desires and needs of 
 the Έ\λ•ηνισταί {v. 1). 
 
 S. Irenceus (iii. 12) says that " Stcphanus eloctus est ab 
 Apostolis primus Diaconus," and S. Aug. (Serm. 300) observes 
 that St. Stephen is named first among the Deacons, as Peter is 
 among the Apostles, — a significant intimation of Ai* view of the 
 nature of St. Peter's Primacy. 
 
 ΦίλιπποιΊ Philip ! the Evangelist, Acts xxi. 8. Cp. viii. 
 
 5. 6. 12. 20-40. Tiltemont, ii. p. .30. 22li. 
 
 The Acts of the two first-mentioned Deacons, Stephen and 
 Philip, are hereafter described in this Book (chaps, vi., vii., and 
 viii.) as .'specimens of what vras done by Deacons in primitive 
 times, and as an example to Deacons of alt times ; in the same
 
 64 
 
 ACTS VI. G— 14. 
 
 k ch. ». 17. 
 & 13.3. 
 
 I ch. 12. 21. 
 & 19. 20. 
 John 12. 42. 
 
 ra Luke 21. 15. 
 
 η 1 Kings 21. 10, 
 
 11. 
 
 Watt. 26. 50, CO. 
 
 ο ch. 25. 8. 
 Uan. 9. 26. 
 
 Νικάνορα, καΐ Τίμωνα, καΐ Παρμζΐ'άν, καΐ Νικόλαον προσηλντον Άι/τιογία, 
 ^ '' ουζ ίστησαν Ινώπίον των αποστόλων καΐ προσ^υζάμενον ΙττίΘηκαν avrois 
 τάς ^eipa<;. 
 
 ^ ' Και ό λόγος του Θεού ηΰξανε, καΐ επληΟύνετο 6 άριθμοζ των μαθητών iv 
 'Ιερουσαλήμ σφόδρα, πολύς τε όχλος των Ιερέων ΰπήκουον ττ) πίστει. 
 
 ^ Στέφανος δε πλήρης χάριτος καΐ Βυνάμεως εποίει τέρατα καΐ σημεία μεγάλα 
 εν τω λαω. 
 
 " Άνεστησαν δε τίνες των εκ της συναγωγής της λεγομένης Λφερτίνων, καΐ 
 Κυρηναίων, καΐ ΆλεξανΒρέων, και των άπο Κιλικίας, και Ασίας, συζητοΰντες 
 τω Στεφάνω' ^^ "' και ουκ ισχύον άντιστηναι τη σοφία και τω πνενμ.ατι ω 
 ελάλει. ^' " Τότε νπέβαλον άνΒρας λέγοντας, "Οτι άκηκόαμεν αύτοΰ λαλοΰντος 
 ρήματα βλάσφημα εις Μωϋσήν και τον Θεόν ^^ συνεκίνησάν τε τον Xaof και 
 τους πρεσβυτέρους και τονς γραμματείς. 
 
 Και επιστάντες συνήρπασαν αύτον, και ηγαγον εΙς το συνέΖριον, '•' έστησαν 
 τε μάρτυρας φευΒεΐς λέγοντας, Ό άνθρωπος ούτος ου παύεται ρήματα λαλίον 
 κατά του τόπου τοΐι αγίου και του νόμου• '■* ° άκηκόαμεν γαρ αύτοΰ λέγοντος, 
 "Οτι Ίησοΰς ό Ναζωράΐος ούτος καταλύσει τον τόπον τούτον, και αλλάζει τά 
 εθη α τταρέδωκεν ήμΐν Μωνσης. 
 
 way as the Acts of the Iwo Apostles, Peter and Paul, are described 
 in this Book as specimens of the Acts of them alt, and exemplary 
 to all Pastors. Cp. Dean Goulbnrn^s " Acts of the Deacons." 
 
 — Νίκιίλαοϊ] Nicolas; holding the last place in the catalogue, 
 and charged with heresy and licentiousness by 5'. Irenepus (i. 27), 
 .S. Hippol. (Philusophumena, p. 25!)), and by Tertullian, S. 
 Hilary, S. Jerome, and others, and identified by them with the 
 leader of the Aicolaitatis. See Rev. ii. C. 14, 15. Tilletnont, 
 Memoires, ii. 20 and 2211. 
 
 It has been supposed by some that the word Nicolaitan in 
 the Apocalypse is only a Greek accommodation to the Hebrew 
 Balaam, ζφ'Ι, from root "jr^, dominalits est, or rj)3. devnravil, and 
 D?, populus. The charges against Nicolas have been denied by 
 Clem. Alex. Strom, iii. p. 43fi. Cp. Euseb. iii. 29. 
 
 If they are true, then the case of the last in the list of the 
 Seven Deacons may convey similar instruction to that suggested 
 by the last in the list of tho Twelve Apostles. See on Matt. 
 X. 4. 
 
 — ττροσ-ηλυτον'] a proselyte. Hence it is clear that Proselytes 
 as well as born Jews were now admitted into the Church. It is 
 probable that the Author of the Acts himself was also ** a Prose- 
 lyte of .4ntioch." Sec above, Introduction to his Gospel. 
 
 On the providential dispensation traceable in the existence 
 of the class of Proselytes of the Gate, as a preparatory provision 
 for the extension of the Gospel, see the excellent remarks in 
 Bp. Pearson's Concio, p. 32. 
 
 6. ΐπΐθηκαν a. τ. XfTpas] "Ordination" (says Ammon.) "is 
 accompanied with Prayer and Laying-on of bands, and so the 
 dignity of the Diacoiiate was given at the beginning ; and this 
 custom is still observed." 
 
 They were ordained with Prayer. Ordination consists in 
 this. The hand of him who ordains is laid upon the head of him 
 who is to be ordained ; but the effect of the act is from God. 
 Chrys. 
 
 Precibus impositio manuum accedebat, more Judseorum 
 (Num. xxvii. 23), ut demonstrarent heiKriKUs pro quo preca- 
 rentur, et cui bona apprecarentur, et quern sisterent Deo. Hinc 
 fluxit ille ritus, qucm Graeci χΐφοτονίαν, Latini Ordinationejn 
 vocant. Quod enim Kic fecerunt Apostoii, idem Episcopi postea, 
 turn in Presbyteris, turn in Diaconis, ordinandis, liosetimuller. 
 
 7. 6 Xoyos ηί'ξανί'] the Word vas increasing. Remark the 
 imperfect tense ; even under persecution tlie word was grou-ing. 
 God elicited good from evil. There bad been a murmuring [v. 1), 
 but it was made the occasion of fresh growth in the Church. Such 
 is the History of the Church, gxxided by the Holy Ghost. She 
 derives strength from opposition. One of the most instructive 
 characteristics of the Acts of the Apostles is its frequent record of 
 (he Victories achieved by her over evil and from it. See Intro- 
 duction above, pp. 7 — il- 
 
 — ttxKos των iepeajf] a great mnltitnde of the Priests tvere. 
 becoming obedient io the faith. The number of Priests who re- 
 turned from Babylon was 4289 (Ezra ii. 3C— 39) ; it would pro- 
 bably be greater now. (^Alford.) 
 
 8. χάριτοί] grace. So A, B, D, and others. Elz. πίστιω!. 
 
 9. Αιβίρτίαωνί of Libertines. The Talmudists reckon 4i!0 
 different Synagogues at Jerusalem. Lightfoot, i. p. 3fi2 ; ii. 
 p. GG4. 
 
 St. Luke disiingxdshes the name of this Synagogue from the 
 following names, which are geographical, by prefixing the words 
 rfjs Χ^Ύομίντ}?. If the word Libertini had been designed, as 
 some suppose, to describe the inhabitants of a country, he would 
 hardly have described them as he does. The Αιβιρτ'ινοι, libertini, 
 were Jewish freedmen of Rome and Italy, 'Ρωμα7αί uweKeuOfpa- 
 BfvTiS (Chrys.), descendants of some who had been carried away 
 captive to Rome by Pompey. See Philo (Icgat. ad Caium, ii. p. 5ΰ8), 
 who mentions many Jews irdiabiting tho Trans-tiberine region at 
 Rome; and adds that 'Po/juaToi ^(Ταν ol ttX^Iovs αττ(\ΐυθΐρωθ4νη^. 
 Tacitus (Annal. ii. fl5) speaks of " quattuor MiUia libertini 
 generis, Judaicd superstitione infceta." Cp. below, xviii. 2 ; 
 xxviii. 17. 
 
 — VivpT]va[uiu KoX Άλίξαϊ'δρί&ίϊ'] of Cyrenians and Alexan- 
 drines. A fourth part of the population of Cyrene consisted of 
 Jews (Joseph. Ant. xiv. 7. 2j xvi. C. I), and three of the five 
 districts of Alexandria were occupied by them. Joseph. Ant. 
 xiv. 7• 2 ; xiv. 10. 1 ; xix. 5. 2. (Meyer.) 
 
 Perhaps we may explain the presence of these Hellenists at 
 Jerusalem at this time, by the supposition that it was now somo 
 great Festival, — probably the Passover, when they came up to 
 Jerusalem ; and when many of the Jews would be in a more 
 excited state of zeal for the Law, and against the Gospel. 
 
 — airh KiXiKtas] of Ctlicia. Perhaps Saul of Tarsus in Cilicia 
 (xxi. 39; xxii. 3) was among them. Cp. Wieseler, p. fi3. 
 
 — Άσι'αϊ] Asia : namely, Proconsular Asia or Lydia, and its 
 neighbourhood, of which Ephesus was the /χητρίίπολίϊ. See ii. 9. 
 
 11. νπΐβαλον ivSpas] they suborned men. The incidents of 
 the arraignment, trial, and death of .S7 Stcjihen the Deacon, and 
 First Martyr of Christ, present a striking resemblance to those 
 of Jesds Christ Himself, "the faithful and true Martyr" 
 (Rev. i. 5 ; iii. 14). See below, v. 13, and on vii. 59. CO. 
 
 12. T^ συνί^ριον] the Sanhedrim ; consisting of apxupus, 
 •πρ^σβύτίροί, and Ύραμματ€75, and usually assembled under the 
 presidency of the High Priest, sat in the conclave, or chamber 
 called n'13 ( Gazilh), on the south side of the Temple. Whether 
 it continued to sit there at this time is not certain. The members 
 of the Council were arranged in a semicircle, the President oc- 
 cupying the seat in tho middle point of the curve. See the 
 authorities in Winer, R. W. B. ii. p. 552. 
 
 13. 14. ό ϋνθρωττοί ουτο! — Μωϋσ^ί] This man ceaselh not 
 speaking words against this holy place and the Law. A similar 
 charge of blasphemy had been made against Christ, Mark xiv, 
 56. 58. Cp. Matt. xxvi. 61. John ii. 19. 21. 
 
 This accusation is the clue to the interpretation of St. Ste- 
 phen's speech in the fullowing chapter.— £/i. adds β\άσ<ρημα 
 after Ιιί)ματα, but it is not in A, B, C, D. 
 
 — MoiCirfjs] Moses. EmphAtic ; and reserved as such for the 
 last word in the sentence.
 
 ACTS VI. 15. 
 
 G5 
 
 '^ Kal aTCviaavTes els avrou απαντ€<; ol καθΕζόμενοι iv τω avvthpio) ^ είδοι^ το pExod. si. 3o, 
 πρόσωπον αύτου ojael πρόσωπον άγγίλον. 
 
 15. Ίτρόσωπον άττί'λϋυ] the face of an angel. Ο prima ovis, 
 pu^nans in medio luporum, sequens, non adhuc perveniens ad 
 Dominura ; et jam amicus est Angelorum I Quiim maaifeste 
 familiaris Angeli.s erat amicus, qui in medio luporum ut Angelus 
 part'bat. Coepit tanquam Sole iUustratus Jtintiiia ita splendere, ut 
 iiumanam speeiem non haberet ipsis inimicis. Serm. 214, in 
 Append. Aug. v. p. 2900. For Sermons on his Martyrdom, of. 
 ibid. pp. 2892— 291 1, and Augustine, Opera, Scrm. 314—319, and 
 S. Iren, iii. 12. Greyor. Ngssen. de Stephano, iii. p. 357• 
 Asteriua, Orat. xii. p. 28β. TiUemonl, Memoires, pp. 1 — 4, and 
 see bulow, notes at the end of the next chapter. 
 
 Ch. Λ'ΙΙ, 1, S. Ό 0€ t(pri] Preliminary Note on the Seventh 
 Chapter. 
 
 The Spef.ch of St. Stephen before the Jewish Sanhedrim 
 at Jerusalem may be regarded as the first Christian ''Apologia 
 contra Judieos." 
 
 On this Oration it may be premised. 
 
 First, that it cannot be understood unless it be regarded as 
 the language of the Holy Ghost (see vi. 10; vii. 55), speaking 
 by the mouth of St. Stephen, and replying, not only to the words, 
 but also to the thoughts of his hearers. It is full of indirect and 
 allusive refutations of Error, and of similar assertions of Truth, 
 concerning Jesus Christ, Who is always present to the mind of 
 the speaker, though — for fear of provoking some blasphemous 
 expressions from his exasperated audience, and of being checked 
 in iiis speech by an outbreak of their rage— he never mentions 
 His Name, till at length it bursts forth in his dying ejaculation, 
 *' Lord Jesus, receive my spirit" {v. 59). 
 
 This speech is of inestimable value, as a divincly-inspired 
 iSHinrnflry of Old Testament History ; and as a divinely-inspired 
 Commentary upon it ; and as teaching the world, on the authority 
 of the Holy Ghost, how that History is to be read; especially 
 with regard to Christ and Christianity. 
 
 St. Stephen, the Hellenist and Deacon of the Christian 
 Church, is arraigned before the Jewish Sanhedrim, who would 
 have reitrainod God's favours to particular persons (viz. them- 
 selves and their own nation) and to a particular place, viz. Jeru- 
 salem. Tliey charged him with contempt of the Temple and 
 Law, which were confessedly of Divine Institution ; and with 
 as:ierting that Jesus of Nazareth would destroy their Holy Place, 
 and "change those customs " which Moses, the Lawgiver dele- 
 gated by God, had delivered to them (vj. ΙΊ). 
 
 St. Luke distinctly says that these charges were false (see vi. 
 13) ; and St. Stephen retorts them on his accusers. 
 
 The following is a Paraphrase of the Speech : — 
 
 St. Stephen shows that the presence and grace of God is not 
 limited to Judaea ; that the *' God of glory ajipeared to Abraham, 
 our Father ;" and thus St. Stephen affirms that he himself — a 
 Chri.stian, is a son of Abraham (see also vv. 11, 12) — God, he 
 says, appeared to Abraham, not in Judcea, but when a stranger 
 in a heathen land, Mesopotamia. Abraham, the Father of the 
 Faithful, was, in fact, a foreigner. And in this land, Judnea, 
 which they regarded as the special abode of God, Almighty God 
 appeared to Abraham before any Temple existed, or any sacrifice 
 was ofieredat Jerusalem, and He did not give to Abraham, "the 
 friend of God," " the father of the faithful," even " so much land 
 as to set his foot on." God said, also, that the promised seed would 
 he/oreigners in a strange land, and be in bondage there ; and 
 that afterwards they would come out and serve God in this place. 
 
 All these promises, he shows, were independent of, and prior 
 to, the Levitical Laio. They were made before Abraham received 
 the seal of circumcision ,• by which Infants of eight days old were 
 admitted into covenant with God under the Law {v. 8). 
 
 He then shows that the practice of particular /;e/*50Hi, espe- 
 cially of their own ancestors and of themselves, is no safe measure 
 and rule of what is right in the eyes of God ; and thus he tacitly 
 replies to their imaginations, that because Jesus of Nazareth, 
 claiming to be the Messiah, had been rejected and put to death 
 by themselves, the seed of Abraham, the favoured people, the 
 ministers of God's Temple, therefore Jesus was justly condemned 
 and punished. For, says St. Stephen, the Patriarchs themselves, 
 being filled with envy, sold Joseph their brother into Egypt * ; as 
 you for envy dehvcred Christ to Pilate (Matt, xxvii. 18). They 
 rejected Joseph as you have rejected Jesus. 
 
 But God was with Joseph as He was with Jesus. He dc- 
 
 1 In this Pai-aplirase certain points of allusion are ejprcss^cd which 
 
 may bejuS'tly iupposod to have been in St. Stephen's mind, and to 
 
 have sugijostcd the topics of his Speech, though they jire not explicitly 
 
 developed in it. If they had bccu expressed^ ho would have been 
 
 Vol. L— Part li. 
 
 livered Joseph from all his afflictions, as He delivered Jesus from 
 the grave; lie made Joseph ruler of Pharaoh's house, as He has 
 exalted Jesus with His own right hand to be ruler of His Church 
 and of the world. And when a great dearth and famine came on 
 the land, then Jo=eph — the despised and rejected Joseph — sold by 
 his brethren the Patriarchs, in whose name you glory so much, 
 Joseph — not in JudEea, your favoured land — no, but in Egypt, 
 heathen Egypt — he fed Jacob and the Patriarchs there. And in 
 due time — not at first — he was made known to his brethren; as 
 you in God's good time and by His grace may look on your 
 brother Whom ye have pierced (Zech. xii. 10), and Who fed the 
 bodies of five thousand with a word, and Who in His Word and 
 Sacraments is providing for the immortal souls of all true Israel- 
 ites, in what you regard as little better than a heathen Egyptt 
 viz. the Christian Church, now open to you and to all nations^ 
 who hunger for the bread of hfe ; and so all the world may be 
 reconciled and meet together in a fraternal embrace in the true 
 Joseph, Christ Jesus. 
 
 Jacob and the Patriarchs died— not in Canaan, but in Egypt 
 — and the bones of the Patriarchs were taken from Egypt and 
 were buried, not in Egypt it is true, but yet not in Machpelah at 
 Hebron, the royal, priestly city in Judcea, where those of Abra- 
 ham, Isaac, and Jacob lie. And therefore, although it be very 
 fitting that those of the same family should be buried together, — 
 yet do not imagine that the sanctity and blessedness of a peaceful 
 death and burial are limited to a particular spot. No ; the bones 
 of the Patriarchs themselves were taken to a place which you now 
 abhor, and to which you now give an opprobrious name (see on 
 John iv. 5) — Sychem — not a Jewish city — but one which belongs 
 to those with whom you will have " no dealings " (John iv. 9) — the 
 Samaritans. 
 
 That place itself, Sychem, was originally the property of 
 heathens. It was not an inheritance of Abraham ; he had no 
 inheritance in Canaan, but it was purchased by him /or money of 
 those who were uncircumcised. (See r. IG ) 
 
 In course of time Moses, our great Lawgiver, was born, and 
 was exceeding fair {v. 20), as Christ is fairer than the children of 
 men (Ps. xlv. 3). Moses was not born in Canaan, but in Egypt, 
 and he did not scorn to be a learner in all the wisdom of that 
 country (r. 22) ; and so was an example to you, who despise all 
 foreign learning, especially the Hellenistic literature. 
 
 The Holy Spirit, speaking by St. Stephen, now proceeds to 
 answer their thoughts concerning Christ, by reference to the his- 
 tory of their own divinely appointed Lawgiver Moses. In speak- 
 ing of Moses he tacitly refers to Christ (cp. Acts iii. 22) ; and 
 while we hear what he says of Moses, we may understand him as 
 speaking of Christ. 
 
 AA'ben forty years were fulfilled, Moses came to visit his 
 people, as Christ after forty days was presented in the Temple, 
 and is come in the fulness of time to visit you ; and when Moses 
 saw an Israelite in distress he delivered him, as Christ has de- 
 livered those who were afflicted and oppressed by the devil (Acts 
 X. 38). But the brethren of Moses understood not his mission ; 
 as Christ came to His own and His own received Him not (John 
 i. 11). And when Moses would have reroneiled them they re- 
 sented it, and said, '* Who made thee a Ruler and a Judge over 
 us ?" And so you have dealt with Christ, Who desired to unite 
 all God's children, Jews, Samaritans, and Gentiles, in one, — and 
 you have said of Him, " We will not have this man to reign over 
 us." (Luke six. 14. John xix. 15.) 
 
 ΛVhcn forty years more were passed, Moses came forth from 
 the wilderness, as Christ came forth from the forty days* fast in 
 the desert, and began his ministry with a visible mission from 
 God, Who sent him by the hand of the Angel of His presence 
 (Christ Himself) in the fire of the Bush, the type of His Church, 
 not always triumphant in this world, but often tried in the furuace 
 of affliction, and yet never consumed. Therefore do not suppose 
 that because Christ allowed Himself to be afflicted by you, and 
 because His Church is now persecuted by you, therefore He is 
 not God. Do not imagine that Jerusalem is the only place which 
 is holy in God's sight. No ; the Bush, the type of God's Church, 
 was on holy ground^ though it was not in Judaea, but in the 
 uilderness of Mount Sina in Arabia (r. 33). The whole world 
 is the field of Christ's Church. (Matt. xiii. 3t^) 
 
 Your Fathers rejected Moses, and you have crucified Christ. 
 Yet Moses was a deliverer appointed by God (r. 3ό). Moses was 
 
 stopped by his hearers. But he Epokc to Posterity antl the World; 
 and \vc by the li^lit of the Gospel arc able to uudcrs'taud bis allusioui 
 which we're not clcai• to them.
 
 66 
 
 ACTS VII. 
 
 *' miglity in words and deeds," and so was Christ ; XTo'cs wrouf^ht 
 wonders in Egypt an-l in the Red Se:i, and in the wiUlcrncss. 
 Christ has wrought greater wonders in delivering you from a 
 worse bondage, and drowning the enemies of your souls by Baptism 
 in the Red Sea of llis blood; and lie is ever working wonders 
 during the whole pilgrimage of ilis Church in the wilderness of 
 this world. Moses foretold, that another Propliet should arise 
 from among thcni like unto himself, that is, in human form ; like 
 him in acts, and like him iit being resisted by those whom he 
 came to save. " Him shall ye hear" {υ. 37). t>ee above, iii. 22, 
 23. That Prophet has risen among you. In rejeeting Him ye 
 have despised Moses, of whom you boast. Not /, but yon^ have 
 epoken blasphemous words and have done blasphemous deeds 
 *• against Moses, and against this place and the Law." Closes 
 was with the Church in the wilderness. So Christ is ever with 
 Ilis Jhureh in her journey to tlie heavenly Canaan. He was 
 with Moses then {v. 38. 1 Cor. x. 3 - 5). Your fathers resisted 
 Moses, and in tempting him they tempted Christ {I Cor. x. 9). 
 Moses received the lively oracles of God's Holy Word to give to 
 you. Christ has authoryed that Word; He is the hving Word 
 of God. 
 
 Your fathers would have returned to heathen Egypt, the 
 land of bondage ; they made a calf even in Horeb, where God 
 gave the Law. God has witnessed against thera by the mouth of 
 His Prophet (Amos v. 25. Cp. here, vv. 42, 43). Did you offer 
 eacrifices to Me ? No ; but you preferred the Tabernacle of Mo- 
 loch to My Tabernacle, and the Star of your God Remphan, to 
 the Pillar of Fire and the Cloud. He therefore threatened to 
 carry them into captivity beyond Babylon. 
 
 God vouchsafed all these revelations to Abraham, Joseph, 
 and Moses, at a time before even the Tabernacle existed. That 
 Tabernacle was made from a j^attern in the heavens, anterior to 
 all God's revelations ; and God in His love and mercy vouchsafed 
 to lead you into this land by Jesus the Son of Nun, the type of 
 the true Jesus, the Saviour of the world. 
 
 God vouchsafed His favour to David while as yet no Temple 
 stood. The Temple oi which you boast, saying, *' The Temple 
 of the Lord, the Temple of the Lord " (Jer. vii. 4), was not built 
 by David, " the man after God's own heart," but by Solomon, 
 whose heart was turned away from God to worshiji idols. God 
 was pleased to place Ilis Name at Jerusalem, and to show His 
 Glory in the Temple of Solomon; yet He declares by llis pro- 
 phet (Isa. Ixvi. 1), that " Heaven is His Throne: what House 
 will ye build Me ^ hath not my hand made a// these things?'* 
 His "Temple is the Universe. 
 
 Ye who boast of your Circumcision are uncircumcised in 
 heart and ears. \e who call yourselves the children of the Pro- 
 Ithots, " Which of the Prophets have ye not killed ?" (Matt, xxiii. 
 31.) Ye are always rebelling against the Holy Ghost, Who spake 
 by them ; and ye have betrayed and murdered the Just One, 
 whose coming they foretold. Ye who make your boast of the 
 Law, and accuse me of blaspheming it, me who acknowledge it to 
 have been given by the ministry of Angels, and honour it as such, 
 yc have received that Law, but have not kept it. 
 
 As to the language in which this speech was delivered, it 
 may, perhaps, have been Greek (so Meyer and others). From 
 Acts xxi. 40 ; xxii. 2, it appears that St. PauPs audience at Jeru- 
 salem were agreeably surprised when St. Paul addressed them in 
 Hebrew, They expected that he would s))eak in Greek : St. 
 Steplien was a Hellenist, and almost all his references to the 
 Old Testament are to tiie LXX A''ersiun. Antl tiie use of the 
 Greek tongue in proclaiming the Gnspel to the Jewish Sanhedrim 
 would seem to be in accordance with the purport of his speech, 
 which was, to show that God's favour was not limited to the 
 Hebrew Nation. 
 
 On the other hand, it may be observed, that St. Stephen 
 would be desirous to conciliate his auditory and to consult their 
 foelings, which were not favourable to Hellenism, and to show them 
 that he revered the language in which the Ancient Scriptures, 
 to which he refers, were written ; and that standing, as he was, 
 arraigned of despising the Law of Moses, he would comply with 
 tiieir reasonable jirepossessions, and become, as St. Paul after- 
 wards did — of whom he was the forerunner — "a Jew to the 
 Jews." (1 Cor. ix. 510.) 
 
 The use of the Hebrew tongue by St. Paul at Jerusalem, 
 
 1 For instance, De Wette eays (in the third edition of his Commen- 
 tary on the Acts, Leipzig, 1848. p. 68), ^^ Au^allend sinU die viel'n 
 historischen Fehler, welche sich am leichtcstcn einem unvorbcrcitit 
 Sprechcndcn zuschreibcu lassen." On v. 16, he says, " liier sind zicei 
 
 FfUery 
 
 Afeyer concurs in the allegation of //iV/orica? errors, hwt says that 
 they are not surprising. " Die histnrischcn Verirningen hei dem in 
 Orange dea Augcnbhcks extemporirten Vortrage gar nidUs Αηβαί- 
 lendes haben." {Meyer^ p. 131, 3rd ed. 1854.) And on v. 1, " Ste- 
 
 in a speech beginning with the same words as St. Stephen's, i. e, 
 addressed to the ττατίρΐχ as well as άδίλψοί (xxii. 1), renders it 
 probable that St. Stephen also spoke to the Sanhedrim in Hebrew ; 
 and perhaps this may have been one reason why they listened so 
 long to his address. 
 
 There is an expression at its dose whicli seems to confirm 
 this opinion, θ(ωρώ tovs ovpai/ohs ίνΐ<ρ^μΐνον$, v. 50, *' I see 
 the Λραί-ΡΗίί opened." The word o;''pa»'i»j in the singular occurs 
 about sixty times in St. Luke's Gospel and the Acts of the 
 Apostles. Bnt there are scarcely two or three passages where 
 ουρανοί in the plural is used. The only one in the Acts is ii. 34, 
 in a speech addressed by St. Peter to the men of Israel (r. 2:i), 
 probably in Hebrew. The plural oi ovpayoi is the Hebrew 
 Γ"θΐ.'Π ; and if Stephen had spoken in Greek, he would probably 
 have used the singular, or St. Luke, according to his custom, 
 would have used that number, and not the jtlural. 
 
 Dr. LightJ'oot does not hesitate to say (ii. CC2), that St. 
 Stephen '* would not plead before the Sanhedrim in any language 
 but Hebrew." 
 
 Some cautionary words are requisite here, in reference to 
 certain criticisms of several statements in this speech. 
 
 Our Lord promised to His Disciples to give them the Holy 
 Ghost; and accordingly, as this hook informs us, He sent the 
 Holy Spirit from heaven upon them, on the Day of Pentecost. 
 He foretold that they would '* be brought before Councils {συν• 
 ί'δρια) for His Name's sake;" and that ** the //o/y ^Λο*^ would 
 speak hy their moulh^' (Matt. x. 17• Mark xiii. II. Lukexii. II), 
 and that *' He would give them a mouth and wisdom, which all 
 their adversaries should not be able to gain.sag or resist " (Luke 
 xxi. 15. Acts vi. 10). And all this should be for a Witness, — 
 a Martyrdom. St. Luke here adopts the words of Christ and 
 applies them to St. Stephen (Acts vi. 10), who is brought before 
 the Council ; and he calls him "a man full of the Ho/y Ghost," 
 and says that bis adversaries could not resist the wisdom with 
 which he spake, and he dies the first Martyr for Christ. 
 
 Let U3 consider the words of Christ's promise in (he Original, 
 Mark xiJi. 0, τταρα^ώσουσιν ύμας tts σ'νν4δρια ΐνΐΚ€ν ^μοΰ 
 els μαρτύριον αύτοΓϊ, ίίταν δέ ayayaiaiv Ομΰς, μ^ προμ^ριμνΰτ^ 
 τί λαλήίτητί" . . , ου yap iffre ύμ^Ίί οι AaAoPfres, άλλα rh 
 Πν^νμα rh aytov. Luke xxi. 15, ^yw ζώσω νμίν στόμα. καΧ 
 σοφίαν η ου Βυνησονται άνταττίΤν ουδέ ανηστηναι -navr^s οι 
 αντικείμενοι Ομιν, and Luke xxi. 13, αποβ-ησεται νμ7ν eis μαρ- 
 τύριο ν. 
 
 Compare with these promises the narrative concerning 
 S/ephen, Acts vi, 5. 10, 2,τ€φανοί ττλήρη? ΤΙν^ύματοί ay'iov. 
 8, '2,τ4<ρανο$ πλήρη? χαριτο$ (cp. νϋ. 55) . . . καΐ ουκ Χσχυον 
 άντ ιστηναι τί/ σοφία Kgl τω ττνΐνματι φ ^\a\et. 
 
 It is true, that our Lord did not make this promise to 
 St. Slephen personally. But surely there is no violence in ap- 
 |)lying His words to one, who is characterized, as St. Stephen 
 is, by the Holy Ghost in Holy Scripture as the First Martyr 
 (cp. Acts xxii. 20), and whose Martyrdom is so fully described 
 by Him, and occupies so prominent a place in the history of the 
 Christian Church, as the chosen specimen of all Christian Martyr- 
 doms ; and it could hardly have been said by St. Luke, that Stephen 
 vrai full of the Holy Ghost, and that they could not resist hia 
 words, if (as some recent criticisms allege ') there are mis-state- 
 ments in St. Stephen's speech concerning the very rudiments and 
 alphabet of Jewish History, which any pupil of GamaHcl, and 
 much more the learned Rabbis of the Sanhedrim, before whom 
 he spoke, would have refuted and exploded, and which would 
 have exposed him and his cause to derision. 
 
 The allegations in question, when reduced to their plain 
 meaning, involve the assumption, that the Holy Ghost, speaking 
 by St. Stephen (who was ' iull of the Holy Spirit'), forgot what 
 He Himself had written in the Book of Genesis; and that His 
 memory is to be refreshed by biblical commentators of the nine- 
 teenth century ! 
 
 This kind of Criticism is animated by a spirit very alien from 
 that Christian temper of reverential modesty, gentleness, and 
 humility, which are primary requisites for the discovery and 
 reception of truth. Mysteries are revealed to the meek (Ecclus. 
 iii. 19). Them that are meek shall He guide in judgment : and 
 such as are gentle, ihrm shall He learn His way (Ps. xxv. 8J. 
 But such a spirit of Criticism seems willing to accept any suppo- 
 
 phcn hat trrZ/iani/ic/i u. 8. w." And on r. 16, he says, " Mitliin hat 
 Stepli eine Vernechselung begangcn." 
 
 No wonder, that other Expositors, proceeding on the same eupjio- 
 sition, ehould advjince a step further, and deny the genuineness and 
 authenticity of the speech, — as has been done by Bnur and ZAlvr. 
 It is to be deplored, that simil.ir allegations have found their way into 
 some English Expciaitions of this Speech. It is therefore more neces- 
 sary to examine them.
 
 ACTS νΐί. 
 
 67 
 
 βΗϊοη, however fanciful, except that of its own fallibility I It is 
 ready to allege that St. Luke is in error in saying that St. Stephen 
 was full of the Holy Ghost. It is ready to affirm that St. Stephen 
 was forgetful of the elements of Jewish History. It is ready to 
 concede, in short, any thing and every thing, except that itself 
 can err; or that there are some things which the Evangelists and 
 First Martyrs knew bettor than itself. 
 
 No wonder that it is given over by God to a reprobate mind. 
 No wonder that it falls into strange errors, and what is worse, 
 misleads others into fatal delusions ; and yet professes to guide 
 them into the truth. It pretends to explain Scripture, and 
 yet would shake our belief in its Inspiration, and sap the founda- 
 tions of the Faith. 
 
 We do not indeed say, that there is nothing hard to be un- 
 derstood in this Speech of St. Stephen — or rather in this Speech 
 of the Holy Ghost speaking by him. But we may confidently 
 affirm, that the greatest diffi.culties here are those which are 
 not in St. Stephen's Speech, but have been created by mis- 
 statements of some who have critici2ed it. These imaginary 
 difficulties arise from a lack of appreciation and intelligence of 
 tiie scope of the Speech itself, and of the design of the speaker. 
 And as will be shown presently (see for instance on v. IG) 
 the difficulties themselves, which some see, who have not duly 
 considered that scope and design, will, when more closely ex- 
 amined, be seen to be fraught with divine power and beauty. Un- 
 doubtedly, after all, some difficulties there will be ever in God's 
 Holy Word— not from itself, but on account of o«r ignorance in 
 reading what is written. The Written Word — like the Incarnate 
 Word — is "set for the fall and uprising of many in Israel" 
 (Luke ii. 34). These difficulties of Scripture are appointed to be 
 exercises of our faith, trials of our meekness, stimulants of our 
 hope, and the discipline of our wisdom ; and if we treat them as 
 we ought to do, then the time will come when they will all be 
 cleared away from our sight, and we shall see the Truth as it is, 
 and know even as we are known. 
 
 Having said thus much on the general tenour of the Speech, 
 we may now address ourselves to a consideration in detail of the 
 Objections that have been raised against certain statements in it. 
 
 It will be most convenient to place these Objections together, 
 and to couuider them seriatim, in the order of the Speech. 
 
 Objectioxs. 
 
 3. €7π€ TTphs α.υτόν'] and He (God) said unto him, Get thee out 
 of thy country. 
 
 Objection. — Nothing is said in Gen. xi. 31, of any call that 
 Abraham received in Mesopotamia, before he dwelt in Haran. 
 
 Reply. — But it is said, Gen. xv. 7» '* I am the Lord that 
 brought thee out of Ur of the Chntdees to give thee this land;" 
 and cp. Joshua xxiv. 3, *' I took your father Abraham from the 
 othfir side of the fiood ;" Neh. ix. 7, " Thou art the Lord the 
 God who dids-t choose Abraham, and broughtest him forth out of 
 Ur of the Chaldees." 
 
 It is therefore acknowledged by the Rabbis that there were 
 /uo calls of Abraham. 
 
 (1) from his country and kindred (Ur) ; 
 
 (2) from his father's house (in Haran). 
 
 See Philo de Abrahamo, t. ii. p. 11. \G, ed. Many, aua τφ 
 Κΐλΐυσθηναι μΐτανίστατο — τΐ) μ\ν πρώτον άττί» rfjy Χαλ8αΙων 
 yTJs ΐυ5αίμονο$ χώραΐ — its την Χαβ^α'ιων yT}v' $ττ€ΐτα ου μακράν 
 ύστερον, καϊ άπί» ταύτη? els 'ΐτ^ρον τόττον. Ρ. 12, 8, ΐίττω? δ' ούν 
 βίβαιώσγ τ^ν φανΐΊσαν o^ptv iv δια^οία -Kay^wnpov, ψησίν αυτφ ύ 
 tephs \6yos — μ^τανάστηθι — δια toDto τ•^ν ττρώτην αποικίαν άπh 
 τη5 Χαλδαίων yijs ei's τ^ν Χαβ^^αίων hiyerai ποίΐ'ΐσθαι. Joseph. 
 Ant. i. 7• 1. "Άβραμος καταλίίπΐΐ τ^ν XaK^aiau, ίβΖομ-ηκοντα καΧ 
 TTtVri ίττ) y^yovoiSt τοΟ Θεοϋ κΐΚ^νσαντος. Cp. Clem. Rom. j 
 i. 10. On the calls of Abraham see notes above on Gen. xii. 1. 
 
 S. Chri/s. and (Ecumcnius have suggested as probable, that 
 Terah was induced to emigrate from Ur by the vision in which 
 (iod appeared to A bra/iayn his son; and that his obedience to 
 the cxliortation of his son, is contrasted with the disobedience of 
 tlie Jews to God their Father. (See Lightfoot, i. 1^0; ii. GG5 ; 
 and IVetstein here, p. 4ϋ4, and cp. SchoeltgeUf p. 433, and 
 Whitby, p. 442.) 
 
 4. /iCTct t6 αποθανΐΐν rhv ττατίρα αντου] when his father teas 
 dead. 
 
 Objection. — This is inconsistent with the history in Genesis, 
 Terah begat Abraham when he was seventy years old (Gen. xi. 
 2(i). Abraham came from Haran into Canaan when he was 
 seventy-five years old (Gen. xii. 4). 
 
 If tlien Abraham left Haran after Terah's death (as St. 
 Stephen here says), then Terah could not have lived more than 
 70 ^- 75 years — 145 years. But in Gen. xi, 32, it is said that 
 the days of Terah were 20.'> years. 
 
 Therefore (it is alleged) cither St, Stephen or St. Luke is 
 mistaken here. 
 
 Reply. — It is not said in Gen. xi. 2(ϊ, that Terah was not 
 
 more than seventy years old when he begat Abraham. But it 19 
 said that he lived seventy years and begat Abrara, Nahor, and 
 Haran. 
 
 According to the objection above specified, Terah had three 
 sons in one year. But it may be said, Abraham is mentioned 
 frst, and was therefore his first-born, and was born soon after his 
 father attained his seventieth year. But this is inaccurate. Abra- 
 ham is mentioned first, not because he was the first-born, but 
 because he was the Father of the Chosen Seed; cp. Gen. v. 32, 
 where Shera is mentioned first for a similar reason. It is acknow- 
 ledged by several of the Rabbis, that Abraham was Terah's 
 youngest son. See Theodoret ap. Lorinum. Lightfoot, \\. CCi. 
 Bp. Kidder on the Messiah, ii. 225. Cp. Lord A. Hervey on 
 the Genealogies, pp. 83. 200. 
 
 It is observable, that Isaac, Abraham's son, married Rebecca, 
 the granddaughter of Abraham's brother Nahor by the youngest 
 of his eight sons, Betbuel (Gen. xxii. 22). And such a marriage 
 would seem to intimate that Abraham was a younger brother of 
 Nahor. 
 
 Isaac was born late, it is true, when his father was a hundred 
 years old (Gen. xxi. 5), but this was only thirty years more than 
 Terah was, when his eldest son was born. If, as many of the ear- 
 liest Rabbinical and Christian Expositors suppose, Sarah was the 
 same as Ischah (Gen. xi. 20), then, since Abraham was only ten 
 years older than Sarah (Gen. xvii. 17)» it woidd seem that Abra- 
 ham was born many years after Haran. 
 
 On the whole, nothing has been adduced to show that Abra- 
 ham was more than seventy-five years old at the time when Terah 
 difd, being 205 years of age, and that Abraham did not abide in 
 Ilaran till the time of his father's death ; which indeed, on many 
 accounts, it is very likely that he would do, as otherwise it might 
 be said that Canaan was given by promise to Abraham's father, 
 rather than to Abraham, and that he inherited it from his earthly 
 father, and not directly from God. 
 
 St. Stephen is therefore careful to distinguish Abraham*8 
 acts from those of his father ; hence his mention of his father's 
 death. Abraham stands independently and atone, as the father 
 of the faithful. It is for this reason that fiis call from Ur of the 
 Chaldees is specified by St. Stephen (see above on v. 3), and not 
 Terah's, 
 
 6. €Τϊϊ T€Tpa«fitria] four hundred years. 
 
 Objection. — The Israelites were not in Egypt more than 215 
 years. Cp. Gal. iii, 17• Exod. xii. 40 ; see the not»* there. 
 
 Reply. ~lt is not said by St. Stephen that they sojourned in 
 Egypt 400 years, any more than it is in Gen, xv. 13. IG, that 
 they woulil be in Egypt 400 years. But St, Stephen says that 
 they were strangers for that time. 
 
 St. Stephen's argument is, that GoA^s favour is not confined 
 to Ά particular place or nation. And it was enough for him to 
 show that Abraham and the chosen seed were sojourners, — with- 
 out pausing to specify the several places in succession where they 
 sojourned. For a considerable time the Land of Promise itself 
 was to them a strange country. See Heb, xi. 9. 
 
 The chronology is as follows : — 
 
 Abraham in Haran 5 years 
 
 in Canaan , 11 
 
 From the birth of Ishmael to that of I$a;ic . 14 
 
 30 
 From birth of Isaac to birth of Jacob ... GO years 
 From birth of Jacob to birth of Joseph . , !iO 
 
 To Joseph's death HO 
 
 To birth of Moses GO 
 
 To the Exodus «0 
 
 400 
 
 7. λατρζύσονσί μοι iv τψ τόττω τοιίτ^] they shall worship Me 
 in this place, i. e. in Horeb, — not in Canaan. 
 
 Objection. — These words are not found with the previous 
 ones in Gen. xv. 13, 14. 
 
 Reply. — No : but they are found in substance in Exod, iii. 
 12. 18; vii. 16, with which St. Stephen rightly supposes bis 
 hearers to be conversant. 
 
 Nothing was more common among the Hebrews than the 
 combination of two proi)hecies of Holy Scripture, especially in 
 rapid addresses by word of mouth. Our Lord Himself authorized 
 the practice. See notes above on Luke iv. 17, and on Matt. ii. 23. 
 
 St. Stephen's statement is, that God had said, that the 
 Israelites would be sojourners and b07idsmen in a strange land, 
 and that lie would |ninish the Nation which op]iressed them 
 (Gen. XV. 13, 14). and that afterwards they should worship Him 
 fV τόπφ τούτψ, where the second proi>hecy was delivered ; i, e. 
 not \n the promised land, but in the wilderness of Sinai. And 
 St. Stephen's argument is, that therefore the Jews are not to 
 Κ 2
 
 cs 
 
 ACTS VII. 
 
 imagine timt God can be worsliiiipiJ only in Jud.xa and at Jeru- 
 salem. Gud Himself had αιψοίιιίαΐ, that He should be wor- 
 shipped by their forefathers in the wilderness of Arabia, at Mount 
 Sinai, before any worship was offered to Him in the City of Jeru- 
 salem, on Mount Sion. 
 
 9. άτί'δοι/το (Is Aiymrop] they sold him into Egypt. 
 
 Olijeclion. — Joseph's brethren sold him to the Midianites 
 (Gen. ixivii. 28), but they did not sell him into Egypt. 
 
 Reply. — This is a common use of the middle voice. Judas 
 is said to b&ye purchased afield, bec.iuse he gave occasion to its 
 purchase (Acts i. 18). They sold hira to persons who, as they 
 saw, were going into Eg>'pt (Gen. xixvii. 25). And therefore 
 Joseph himself says, that they soH him into Egypt (Gen. xlv. 4). 
 Let not St. Stephen be censured for adopting Joseph's words in 
 relating Joseph's history. 
 
 St. Stephen, in speaking of Joseph, has his thoughts fiscd 
 upon Christ (see Paraphrase above, p. C5). And he intends 
 liere to say, that as Joseph's brethren were guilty of selling their 
 brother into Egypt, because they sold him to some who carried 
 him there, so tiie Jews themselves were gtiilly of crucifying 
 Christ, because they delivered Ilim up to Pilate to be crucified. 
 Cp. St. Peter's words. Acts ii. 23. 3G ; iv. 10 ; v. 30. 
 
 14. ψι/χα"5 ίβΐομί)κοντα ire'ire] threescore and fifteen souls. 
 Objeclion. — This is inconsistent with Gen. xlvi. 27. Kxod. 
 i. 5. Deut. X. 22, where it is said that the souls which went down 
 with Jacob to Egypt were seventy. 
 
 Reply. — It is said by some that St. Stephen follows the LX.K, 
 in saying that seventy-five came down with Jacob. But this is 
 doubtful. In Gen. xlvi. 27, the Alesandrine MS. of the LXX 
 has not the words μίτά Ιακώβ. And it is said by the LXX in 
 Exod. i. 5, that all the souls from Jacob (i. e. including those of 
 Joseph) were srventy-fve ; and it is also said in the LXX (Deut. 
 z. 22), that they who came into Egypt were seventy. 
 "The true answer seems to be ; — 
 
 St. Stephen (as his argument led him to do) is reckoning 
 up all the family of Jacob, inclusive of his own children and 
 their children, and not only those who came down with Jacob 
 into Egj'pt. 
 
 The Hebrew Original does not say that the souls which went 
 down with Jacob were seventy, but 
 
 1. That all the souls that came irilh Jacob into Egypt, 
 which came out of his loins, were sij,-ty-six ^Gen. xlvi. 2ti). 
 
 It says also, 
 
 2. That all the souls of the house of Jacob which came into 
 Egypt were sei'enty (Gen. xlvi. 27). 
 
 In the former of these two statements the following are not 
 enumerated — 
 
 Jacob himself, 
 
 Joseph, and Joseph's two sons, viz. 
 
 Manasseh, 
 
 Ephraim ; which being added, make up seventy ; the number 
 specified in the latter statement. 
 
 But St. Stephen says that Joseph sent for his father Jacob, 
 and all his own kindred, avyyevfiav αΰτον, riot inyovovs 'Ιακώβ : 
 iv ψυχαΓί ίβίομήκοΐ'τα, i. e. so as to make up, or which in course 
 of time made up, a number of seventy-fve souls. 
 
 This use of e'v with a dative for the Hebrew 3 (see IT'iner, 
 Or. Gr. p. 34!J), and equivalent to ds with an accusative, is very 
 common. See Glass. Phil. p. 485. 
 
 The number seventy-fve, which St. Stephen specifies, con- 
 sists of the seventy mentioned Gen. xlvi. 27, together with the 
 issue of the sons of Joseph's own sons, E^ihraim and Manasseh, 
 
 Machir (son of Manasseh), 
 
 Galaad (son of Machir), 
 
 Sutalaim } , r r. u . \ 
 
 Taam | (^""^ °^ Ephraim), 
 
 Edom (son of Sutalaim), as stated in the LXX of Gen. xlvi. 
 20. Cp. Numb. xxvi. 28—37• I Chron. vii. 14—20. 
 
 And thus the number To or threescore and fifteen is made 
 up. 
 
 The addition of these five was not accidental. Indeed the 
 reader may be sure, that in this and all the other seeming varia- 
 tions between this speech and the Hebrew Original, there is no 
 inconsistency, but agreement, and something more, viz. there is 
 the groundwork of an additional argument in the pleading of the 
 Speaker. The addition in question was very relevant to St. 
 Stephen's cause; for thus he atErmed, that those born of Jacob's 
 line in Egypt, the strange land and house of bondage, were equally 
 children of the promise with those born in Canaan, the pro- 
 mised land : according to what Jacob himself says of the Sons 
 of Joseph born in Egypt, "as Reuben and Simeon, they (i.e. 
 Ephraim and Manasseh) shall be mine" (Gen. xlviii. 5). 
 
 Thus, — in opposition to the prejudices of his hearers who 
 would have restrained to themselves God's promises, — St. Stephen 
 declares the antecedent probability of the extension of God's pro- 
 
 mises to all nations of the earth j which was in fact intimated in 
 the preference given by Jacob to the younger son, Ephraim, 
 before the elder, Manasseh (Gen. xlviii. 17 — 20). 
 
 16. μΐτίτΐθησαν ciy 2»xe/x, και ίτίβησαν iv τψ μνηματι ^ 
 ζύν-ησατη *Αβραάμ Tijuijs apyvpiov τταρα τόιν νιων Έμμΰρ Ύον 
 Συχίμ] they icere carried over into Sychem and were laid in the 
 Sepulchre that Abraham bought for a sum of money of the sotis 
 of Emmor (Hamor) the (son — not father) of Sychem. 
 
 Objection. — This assertion of St. Stephen (it is said) is 
 wholly inconsistent with the history in the Book of Genesis. For, 
 1. Jacob was not buried in Sychem, but in Machpelah, 
 before Mamre at Hebron, in the region which afterwards belonged 
 to Judtta ; about 20 miles South of Jerusalem, and where Abru' 
 ham and Sarah, Rebecca and Isaac were buried ; see Gen. xlvii. 
 30; xlix. 20; 1. 13. 
 
 Reply. — It is not said by St. Stephen that Jacob was buried 
 at Sychem — but that the Patriarchs were. 
 
 Joseph was buried in Shechcm, or Sychem (see Joshua 
 xxiv. 32), near Mount Gerizim (see John iv. 5. 20, 21), iu 
 Samaria. And at this day there is at Sichem a tradition to this 
 effect, " in which, by a singular coincidence, Jews and Sama- 
 rians, Christians and Mohammedans agree." Robinson, Pales- 
 tine iii. 10!). 
 
 The other Patriarchs were buried there also. See S^. Je- 
 rome, Ep. 80, who says, concerning Paula, ** V'enit Sichem, qute 
 nunc Neapolis appeliatur, atque inde divertens vidit duodecitn 
 Patriarcharum sejiulchra.*' And in his treatise De ojitimo 
 genere interpretandi : " Duodccim Patriarchffi «on sunt scpulti in 
 Arbes (Hebron), sed in Sychem." Cp. Syncellus, p. 150, and 
 Bede in loc. p. 34. and Whitby here, pp. 443—4. See also the 
 authorities from the Jewish Commentators quoted by Lightfoot 
 here (vol. ii. p. GC8), and Wetstein, p. 496, and Robinson, Pales- 
 tine iii. 1 19. 
 
 It is not affirmed by St. Stephen, that Jacob was buried at 
 Sichevi. He knew that well. But to mention the place of 
 Jacob's burial, would have been wholly irrelevant to his argument. 
 He knew that Jacob's bones were carried to Machpelah, or He- 
 bron, where Abraham's were; and /Λΰ/ was a royal and priestly 
 city of Judd'a, the seat of David's kingdom. And it might per- 
 haps have been retorted on St. Stephen, that the fact of the trans- 
 fer of Jacob's bones to that place, showed that there was a special 
 sanctity restricted to the region of Judjea, which was so preferred. 
 He therefore says nothing of Jacob's bones ; but proceeds to 
 speak of those of the Patriarchs, which, he says, were conveyed 
 to Sichem. 
 
 To Sichem * here is the strength of St. Stephen's assertion. 
 And Sichem is therefore repeated hy him, and stands the last 
 word in the sentence, to leave as it were a κΐντρον iv to7s άκροω- 
 μίνοίΐ. 
 
 And why ? Because, from jealousy of Sichem, in Samaria, 
 some of the Jews had falsely affirmed that the Patriarchs were 
 not buried there, but at Hebron (cp. Joseph. B. J. iv. 9. 7), and 
 Steplien would refute this falsehood, even though he would thus 
 be vindicating the honour of the Samaritans against the Jett-s. 
 And even because Sichem was not in Judiea, the favoured land, 
 nor was it in the hands of Jews, but of Samaritans their enemies, 
 with whom they would have •' no dealings," and whom they re- 
 viled as heretics, and unbelievers, and Cuthite dogs ; and w-as a 
 place whose inhabitants they despised and hated (Ecclus. 1. 20), 
 and which they called by an opprobrious name, 2υχάρ. (See on 
 John iv. 5.) 
 
 This was worth saying ; in order to show (according to his 
 great argument) that holiness and blessedness are not limited, in 
 death and burial, any more than in life, to any particular spot. 
 Nay, more : Almighty God manifested Himself first to our father 
 Abraham in Mesopotamia (v. 2), a heathen land ; and his first 
 appearance to Abraham in Canaan was not at Hebron, but at 
 Sichem, now in the hands of Samarilans. And there, at Sichem, 
 the bones of Joseph and the Patriarchs lie. They were even 
 brought from a long distance, and laid there as in a chosen Sjiot. 
 Sichem was preferred to Hebron, Samaria to Judsea ! How in- 
 structive was this 1 And be it observed, that in the very next 
 chapter to this, where the Jews stone St. Stephen at Jerusalem, 
 the word of God takes root in Samaria (.\ct3 viii. 5, C). The 
 Jeirs rush " with one accord " (δμοβνμαίίιν) and stone Stephen 
 the Deacon (vii. 57). The Samaritans with one accord {όμοΘυ- 
 μΛδhv) receive Philip the Deacon (viii. 6), and are baptized into 
 Christ. 
 
 Ol/jection 2. The place at Sychem where the Patriarchs 
 were buried was not purchased by Abraham, but by Jacob, who 
 bought it of the Sons of Hamor (Emmor), the Father of She- 
 chem, for a hundred pieces of silver (Gen. xxxiii. 19. Joshua 
 xxiv. 32). 
 
 It is alleged that St. Stephen (" from forgetfiilness or inat- 
 tention ") has confounded this purchase of the plot of trround at 
 Sychem by Jacob with that which Abraham made of tlie Liiiial-
 
 ACTf3 ΥΠ. 
 
 GO 
 
 place of Afnchjirhh from F.phron the Ilittite (Gen. χτϋί. Ifi; 
 xlix. 2!»). 
 
 Reply. — It has never been shown, nor ever ran be, that 
 Abraham did not purchase a plot of ground at SicAem, where 
 Joseph and the Patriarchs were buried. 
 
 Iiidee<l (independently of St. Stephen's assertion) it is highly 
 probable that he did ; 
 
 For (1) Sic/iem was the first place in Canaan where Almighty 
 God vouchsafed His presence to Abraham. (Gen. xii. 6, 7•) 
 
 It was thence called by the name iloreh (rnra), or Vinon, 
 (ind there Abraham buill an altar to the hori. Cp. Lightfool, 
 ii. p. i;6!J. 
 
 He built an altar there. He must therefore have had some 
 land there. Abraham was not the man to occupy land which 
 belonged toothers. And this, is intimated by the words, " the 
 Canaanite was then in the land " (Gen. xii. fi ; xiii. 7) ; and he 
 would not take from otbers, even " from a thread to a shoe- 
 latchet " (Gen. xiv. 23). And he had no land of his own there, 
 not so much as to set his foot on (Acts vii. 5). Therefore it is 
 probable that A'oraham purchriited the site, on which he erected 
 an altar, and where God first appeared to him. Cp. Lighlfoot's 
 judicious remarks here, ii. p. f>70,and see notes above on Gen. xii. β. 
 
 (2) The importance of t/iis place (i. e. Sichem or Shechem) 
 is further testified by the fact, that it was t/iefirst in Canaan to 
 which Jacob repaired on his return from Padan-Aram. It is 
 not indeed said that God appeared to him there. But he called it 
 El-Eluhe-hrael ; and Jacob purchased a site there for the altar 
 which he built (Gen. xxxiii. 10—20). 
 
 If, now, Jacob bought the place at Sichem where Ae built 
 his altar, it is yet more probable that Abraham secured by pur- 
 ciiasc the place at Sichem where he built his altar, and where God 
 first appeared to him in the land of Canaan. 
 
 (3) The sanctity of this place is still further attested by 
 what is recorded in Gen. xxxv. 4, and particularly in Joshua ixiv. 
 I. 25—27. Hence Abimelech the usurper was so eager to gain 
 possession of Sichem. See Judges viii. and ix. Sichem was in 
 fact the national Sanctuary of Israel. And why .' Probably from 
 its connexion with Jacob and with Abraham .• as the place which 
 he, on his first entrance into the land of Canaan, had dedicated to 
 God, Who had first manifested Himself to him there. 
 
 (4) The paternal portion or allotment of Joseph was at 
 Sichem (John iv. 5, (>}. Jacob, it is true, acquired land at 
 Sichem by purchase ,• but something more than the site so pur- 
 chased was conveyed by him in his blessing to Joseph (Gen. 
 xlviii. 22). He gave him the plot he purchased at Sichem for 
 100 pieces of silver (the cave and field at Machpclah cost Abraham 
 4110, Gen. xxiii. 1.5), and he also gave him the pint there which he 
 had iaten out of the hands of the Amorite with his sword and 
 with his bow, i.e. hy force. See Josh. xxiv. 12, and Gen. 
 xlviii. 22, compared with Gen. xxxiii. ID. Josh. xiiv. 32. John 
 iv. 5. 
 
 Jacob was a man of peace. What he tells us he look out of 
 the hand of others by his sword and by his bow, we may be sure 
 was not violently usurped by him, but justly recovered. And it 
 may he, that the spot to which he refers was that which had been 
 purchased originally by Abraham, and on which Ae had built an 
 altar ; and if that had been occupied by others (i. e. the Amorite), 
 what more likely than that Jacob, from a feeling of piety and 
 zeal, should feci it his duty to restore it, and secure it for ever 
 to his posterity, as Isaac re-opencd the wells which Abniham 
 
 had digged, and the Philistines had stopped ? (Gen. xxvi. 15. 
 
 18, li).J See the notes above on Gen. xii. C; xlviii. 22. 
 
 (5) This supposition that Sichem was originally acquired and 
 dedicated by the Father of the Faithful, Abraham, and afterwards 
 recovered by Jacob, suggests the reason why not only Joseph 
 (whose inheritance it was), but why the other Patriarchs also were 
 buried at Sichem rather than at Machpelah. 
 
 It was not perhaps without reference to these and other in- 
 teresting circumstances in the early history of Sichem, that Jesus 
 Chkist, God manifest in Iheflesh, chose Sychar or Sichem for a 
 special Revelation of Himself as the Messiah (see note on John iv. 
 δ ; cp. iv. 2(>), and discoursed there to the woman of Samaria con- 
 cerning the future extension of God's Worship to everyplace in the 
 world (John iv. 21): cp. Dr. Lee on Inspiration, Appendix H. 
 Objection 3. Lastly, it is objected 
 
 That St. Stephen says, Abraham purchased the land at 
 Sichem of the children of Emmor the son of Sichem ; 
 
 And this, it is said, is a proof that he confouniU'iI a purchase 
 supposed to be made by Abraham, with that made by Jacob of 
 the sons of Hamor, the father of Shechem (Gen. xxxiii. 19. Josh. 
 xxiv. 32). 
 
 Reply. — St. Stephen is speaking of an Emmor, or Hamor. 
 who was a diff'ercnt person from the Emmor or Hamor with whom 
 Jacob dealt. Jacob dealt with the sons of a Hamor who was 
 father of Shechem (Gen. xxxiii. 19. Josh. xxiv. 32). But St. 
 
 Stephen says that Abraham bought the field from the sons of 
 llamor, the son of Shechem. So the words τοϋ ΣυχΙμ ought to 
 be trani<lated. 
 
 I/amor was the name of the Prince of the Shechemites 
 (Gen. xxxiv. 2). And it is no more surprising that there should 
 be two princes of Shechem called Hamor, than that there should 
 be many Candaces in succession in Jleroe, and many Pharaohs in 
 Egypt, and many Caesars at Rome. 
 
 Hamor seems to have been the hereditary title of the king 
 of the country. Sec Judges ix. 28, where the name occurs 5UU 
 years after Jacob's time. 
 
 43. eVtVeiiO Ba/3v\uiOs] beyond Babylon, 
 
 Objection. — This is inconsistent with Amos v. 27, who baa 
 Ααμαα-κον, Damascus. 
 
 Reply. — In order to enforce his argument, St. Stephen adds 
 to the prophecy of Amos some other declarations of the same 
 Spirit Who inspired Amos, and Who had pronounced by them 
 that the Israelites would be carried for their sins still further 
 than Damascus (Jer. xx. 4. 2 Chron. xxxvi. 20), even to Babylon 
 and beyond it. There was something significant in the fact here 
 mentioned, that God would carry them away for their sins from 
 Canaan to beyond Babylon : i. e. that for their unbelief Ho 
 would invert in their case the course He ba<l followed with 
 Abraham their father for his faith. God brought him from 
 Chalda:a to Canaan, He would carry them from Canaan to beyond 
 Chaldaea. And observe, St. Stephen uses the same word here 
 {μιτοίκίζω) as he had done in v. 4, when speaking of Abraham. 
 
 There must have been a sharp sting in this word Ba0v\ui/os 
 reserved for the end of the sentence, where they perhaps only 
 extend to hear Λαμασκοϋ. See above on Amos v. 27• 
 
 On this practice, so reasonable in itself, of blending several 
 projihccies into one, and also condensing their substance (wbicU 
 is imputed in St. Stephen's case to inaccuracy and forgetfulness !), 
 see tlie excellent observations of Surenhusiu», pp. 43. 45. 343, 
 and the numerous examples cited by him of this practice. Cp. 
 Acts iii. 22. 25, and see note above on Matt. ii. 23, Luke iv. 17, 
 and above on vii. 3, below on Acts xiii. 22. 
 
 On the whole, on reviewing the Objections above recited, 
 we may affirm, that there is nothing in them which can invalidate 
 the claims of St. Stephen to Inspiration ; or those of St. Lnke, 
 who has preserved his speech, and asserts that St. Stephen " was 
 full of the Holy Ghost," and that they " could not resist the 
 wisdom with which he spake." 
 
 There is nothing in St. Stephen's statements to countenance 
 the assertion of some recent Criticism, that he confounded Abra- 
 ham with Jacob, and Sichem with Hebron, and one purchase with 
 another. There is nothing there to give any encouragement to 
 its vain-glorious notion, that it can penetrate with a keener glance 
 into the records of early Jewish History, than he " who was 
 full of the Holy Ghost," and whose eye, being enlightened by 
 Him, pierced through the clouds, and saw " the heavens opened, 
 and Jesus standing at the right hand of God." On the other 
 hand, we are constrained to ask, — Can there be any reasonable 
 expectation of " progress, or further illumination " in Biblical 
 Criticism, or of any other results but of degeneracy, degradation, 
 disbelief, and demoralization, from such allegations as these of a 
 shallow and superficial sciolism, putting them forth with arrogant 
 presumption, as if they were proved ; and as even furnishing data 
 to be accepted and arranged by a calm Inductive Philosophy as 
 valuable acquisitions of Theological Science .' 
 
 But they who read Holy Scriptnre with right dispositions 
 will derive spiritual comfort and intellectual delight from those 
 portions of Holy Writ which, like St. Stephen's speech, may ap- 
 pear at first sight to be beset with difficulties, and have been 
 most frequently made occasions of sceptical cavils. They will 
 feel persuaded that there arc some good reasons for statements in 
 Scripture, which at first may seem perplexing. They will be sure 
 that valuable truths — like precious pearls in rough and hard 
 shells— lurk concealed there. They will endeavour by God's 
 grace, with devout prayer, and with earnest labour, to extract 
 them. And their labour will often be rewarded. As in the 
 instances above noticed in St. Stephen's speech, they will see 
 gleams of divine light where they once saw obscurity. Objec- 
 tions against Scripture will resolve themselves into Argnments 
 for it. Difficulties will be changed into Evidences. And from 
 this process of critical transformation they will derive a persuasion, 
 that when the mists of human infirmity, which hang over us in 
 this worhl, are dispersed, and our eyes are illumined by the same 
 Spirit Who shed His bright beams of light on St. Stephen, all 
 the other difficulties of Scripture will disappear ; we shall acquire 
 new faculties of spiritual vision, and where before we saw mists 
 and clouds, we shall see the heavens opened, and the glory of 
 Jesus Christ standing at the right band of God,
 
 70 
 
 ACTS νίΓ. 1— '21. 
 
 8 Gen. 12. I 
 b Gen. 12. 3 
 
 c Gen. 13. 15. 
 
 Λ^ΙΙ. ' Είπε δε ό άρχίίρενς, ΐΐ άρα ταΰτα ούτως ; 
 
 Ό δε εφη, 'AvSpe^ αδελφοί καΐ ττατε'ρε?, ακούσατε. " Ό Θεός της Βόζης ωφθη 
 τω ττατρί ημών Άβρααμ, outl εν τη Μεσοποταμία, ττρΧν η κατοίκησαν αΰτον εν 
 Χαρραν, '"και είπε προς αυτόν, "Εξελθε εκ της γης σου και εκ της 
 συγγενείας σου, καΐ Βεΰρο εις την γην ην αν σοι Βείζω, * ^ Τότε 
 εξελθων εκ γης Χαλδαίωΐ' κατωκησεν εν Χαρράν κακείθεν, μετά. το άποΘανεΙν 
 τοί' πάτερα αυτού, μετωκισεν αυτόν εΙς την γην ταύτην, εΙς ην ύμεΐς νυν κατοι- 
 κείτε. * ΚαΙ ουκ εΒωκεν αύτω κΧηρονομίαν εν αυτή, οΰΒε βήμα ποΒός' και 
 επηγγείλατο '^ Βοΰναι αυτήν εΙς κατάσχεσιν αυτω, και τω,σπέρματι αυτοΰ μετ 
 
 acm.is. η, \ο. αυτόν, ουκ οντος αυτω τέκνου. '^ '^'Ελάλησε Be ούτως 6 Θεός, οτι ίσται το 
 σπέρμα αυτού πάροικον εν γη άλλοτρία, και Βουλώσουσιν αυτό καΐ 
 
 e Εχοα. 12. -10, κακώσουσιν " ετη τετρακόσια• ^ και το έθνος, ω εαν Βουλεύσωσι κρίνω 
 'Εγώ, ο Θεός εΐπεν και μετά. ταΰτα εζε\εΰσονται και \ατ ρεύσουσί 
 
 fExod.3.12. μοι 'εν τω τόπω τούτω. ^ 'Και εΒωκεν αυτω Βιαθηκην περιτομης• καΧ ούτως 
 2 2 1! εγεννησε τον Ισαάκ, και περιετεμεν αυτόν τη ήμερα, τη ογοοη• και ο Ισαάκ 
 
 1 30 5^' '''^'^ Ίακωβ, και 6 'Ιακώ/3 τους δώδεκα πατριάρχας. " '' Και οί πατριάρχαι 
 
 hGen?37. 23. ζηλώσαντες τον Ίωσηφ άπέΒοντο εις Αιγυπτον. '" ΚαΙ ην ο Θεός μετ αυτοΰ• 
 
 Pa. 105. 17. 1^5.*- /\ ϊ\) '^ '^/1\'( ϊ'* >νσ »«/ \ 
 
 1 Gen. 41. 37-40. και εξειΚατο αυτόν εκ ττασων των νΚιφεων αυτού, και εοωκεν αυτω χάριν και 
 σοφίαν εναντίον Φαραώ /βασιλέως Αιγύπτου, και κατέστησεν αΰτον ηγούμενον 
 
 k Gen. 41.51. eV' ΑΪγυπτον και ολοί' τον οίκον αυτοΰ. '* Ήλθε δε ^ λιμός εφ' ολην την γην 
 Αίγύπτου και Χαναάν και θλΐφις μεγάλη• και ουχ εΰρισκον χορτάσματα οΊ 
 πατέρες ημών. '' ' Άκουσας δε Ίακωβ οντά σίτια εις Αιγυπτον έζαπεστεΐλε 
 τους πατέρας ημών πρώτον και εν τω οευτερω ανεγνωρισυη Ιωσηφ τοις 
 
 άΒελφοΐς αυτοΰ, και φανερον εγενετο τω Φαραώ το γένος τοΰ Ίωσηφ. '"* " Άπο- 
 στείλας δε Ίωσηφ μετεκαλέσατο Ίακωβ τοι» πατέρα αυτοΰ και πάσαν την 
 συγγενειαν αυτοΰ εν φνχαΐς εβΒομηκοντα πέντε. ^^ ° Και κατέβη Ίακωβ εις 
 Αιγυπτον, και ετελεύτησεν αυτός και οί πατέρες ημών. '^ ^ Και μετετέθησαν 
 εις ^νχεμ, και ετέθησαν εν τω μι^η/χατι ω ώνησατο Άβρααμ τι/χτ^ς αργυρίου 
 παρά TcJv υΙων Έμμωρ τοΰ Συχέμ. '^ '' Καθώς δε ηγγιζεν 6 χρόνος της επαγ- 
 γελίας, ης ώμολόγησεν ό Θεός τω Αβραάμ, ηΰζησεν ό λαός και επληθύνθη 
 εν Αίγυπτο}, ' αχρις ου ανέστη ρασιΚευς έτερος, ος ουκ ηοει τον Ιωσηφ. 
 '■'' Ούτος κατασοφισάμενος το γένος ημών έκακωσε τους πατέρας ημών, τοΰ 
 ΐΓΟίεΐν έκθετα τά βρέφη αυτών, εις το μη ζωογονεΐσθαι. "** ' Έν ω καιρώ εγεν- 
 νηθη Μωϋσης, και ην αστείος τω Θεω• ος άνετράφη μήνας τρεις εν τω οίκω 
 
 tExod. 2. 10. του πατρός. -' Εκτεθέντα οε αυτόν ανειΚατο αυτόν η συγατηρ Φαραώ, και 
 
 Ι Gen. 42. 1. 
 m Gen. 4ι. 3. 
 
 η Gen. 4(3. 27 
 Deut. 10. 22. 
 
 ο Gen. 40. 5. 
 & 49. 3,1. 
 ρ Gen. 47. ΓΟ. 
 Si SO. 13. 
 Gen. 23. IG. 
 tl 33. 19. 
 Josli. 24. .12. 
 q Exod. 1. 7, S. 
 
 τ Exod. 2. 2, 
 Heb. 11. 23. 
 
 2. 0ebs tt)s 5(J^ijs] tAc God nj' glory. The fountain of glory. 
 (C/irps.) On this Hebraism (Ps. .\xviii. 3), see on Matt. xxii. II, 
 and cp. Eph. i. 17. Col. i. 11. Heb. ix. 5. Phil. iii. 21. 
 
 — ΧαβΙιάν'] Haran ; Kafifiai, CarrtB. (Lucan i. 104.) 
 
 3.] On the supposed discrepancy in this verse, see above under 
 " 0/ijections," p. 07- 
 
 4.] On this verse, see above under " Ohjections,^^ p. 07. 
 
 — μ(Ύψκισίν] God removed him. Cp. Valck. hen•, p. 417, 
 on the difference between κατοικίσαι and κατοικησαι, and the 
 present Editor's note on Tfteocriittx, p. 242. 
 
 5. βήμα woSas} Deut. ii. 5, LXX. 
 
 6.] See above, " Objections," p. G7, and on Gen. χτ. 13 — 10. 
 
 7.] See above, under " 0/ijcctionx," p. (J7. 
 
 8. •πατριάρχα$] Patriarchs ; tlie heads cf the twelve ττατριαί, 
 or tribes. 
 
 9.] See above, under " Olijeclions," p. Ci!. 
 
 For an excellent summary of certain points in wldch Joseph 
 was typical of Christ, cp. Jlp. Pearson on the Creed, Art. vi. 
 p. 414, and Mather on the Types, p. 80, ed. 1705i and see the 
 notes above tliroughout the history of Joseph, Gen. zxxvii. and 
 following chapters. 
 
 12. σίτιαΐ So Λ, B, C, D, E. Elz. σΤτα. 
 
 — (Is Αΐ-γυπτον'] So Λ, B, D, E. Elz. if Αίγύπτφ. Cp. 
 viii. 45, ίίιρίΟη (Is 'Άζωτον. 
 
 The accusative is more expressive here, as indicating that 
 provisions were stored up, and, as it were, brought togetlier ititi 
 Eyypt ; as distinct from other countries. 
 
 14.] See above, under " Objections," p. fiS. 
 
 16.] See above, under " Objections" p. ()8. 
 
 17. ύμοΧόγησΐνΙ So A, B, C. — Elz. ίαμοαζ. 
 
 19. ^κάκωσ( — τον πolfΓϊ'] On the construction, see above, iii. 12 ; 
 XV. 20. Luke ii. 21. 1(7»^)•, § 44, p. 292. It seems to be de- 
 rived from the Hebrew use of S with the Infinitive. 
 
 20. aa-Te7os τψ 0e^] fair to God, i. e. in God's sight. The 
 LXX apply the word atrTeios to Moses (Exod. ii. 2), for tlie 
 llebr. ai•.;, goodly, fair. Comp. Ileb. xi. 2'f. xapias. (Hesych.) 
 Tlie addition of τψ Θ(φ is a Hebraism, denoting what is 7-ealli/ 
 and eminently such. Cp. Vorst. de Hebr. cap. xvi., and Valck. 
 here, p. 42.^. See Jonah iii. 3, ttoKis μΐ-γάκ-η τφ Θ(ω. Ruth iii. 
 10. Moses was goodly, not only in nien^s sight, wlio look only 
 on the countenance, but in the eyes of God, Who reads tiie heart. 
 See above, on Luke i. C ; below, 2 Cor. ix. 4, δι/^ατά τφ &(ψ, 
 and J\'els. here, and M'iner, § 3G, p. 221. 
 
 21. 22. (κτ(θ(ντα avTi,y—a.iTOf] So A, B, C, D. Elz. has 
 ίκτ(θ4ντ OS αυτοΰ. 
 
 On the repetition of the pronoun αΰτάιι, see Matt. viii. 1 ; 
 xxvi. 71. Mark ix. 28.
 
 ACTS VII. 22—38. 
 
 71 
 
 aveOpexjxxTO αντυν iavTjj ei? νΐόν, " " Rai έπαώεύθη Μωϋση<; iu iraarj σο</>ια u r.uke2i. ij. 
 
 Αίγνπτίων tju Se δυνατό? tv Xoyots και lu €ργοί<; αύτου. ''' Ώ<; he έπληροΰτο 
 
 αύτω " τΐ.σσαρακοντα(.Τ7]<; χρόι^ος, άνίβη inl την καρ^ίαν αυτόν εττισκεψασ^αι » exoci.2. ιι,ι•<: 
 
 τούί άδελφον? αυτοΰ, τοίχ; νΐοί/ς 'Ισραήλ. ^^ Και 'ώων τίνα άΒικοΰμενον ήμν- 
 
 νατο, και Ιποίησεν Ικ^ίκησιν τω καταπονουμίνω πατάζαζ τον Αίγνπτων. 
 
 ^'^ Ένόμιζζ δε avvievai, τους ά86\φου<; αυτού, οτι ό 0eos δια χΐφοζ αυτού 
 
 δίδωσι σωτηρίαν αύτοΐς• οΐ he ου συνηκαν. ~^ " Tfj δε έπωύσΎ) ήμερα ωφθη " Εχο<ι. 2 ΐ3. 
 
 αύτοΐζ μαχομίνοίζ, και συνήλλασσεν αυτοί/'; εί? ζίρηνην εΙπών, "Avhpe^, άheλφoL 
 
 i(TTe, ινατί αδικείτε άλλτγλου? ; "' Ο δε άδικώΐ' τον πλησίον άπώσατο αυτόν 
 
 ΐΐπών, Τίζ σε κατβστησεν άρχοντα και δικαστή»' έφ' ήμων ; ^ μή 
 
 άνελεΐν μ€ συ ^ε'λεΐξ, ον τρόπον άνεΐλες Χ^^5 '''ον Αΐ-γύπτιον ; 
 
 "^ "Εφυγε δε Μωϋστί}? εν τω λόγω τούτω, και εγενετο πάροικος εν γτ) Mahιaμ, 
 
 ου εγεννησεν υΐούζ δυο. "*^ "Και πληρωθεντων ετών τεσσαράκοντα, ώφθη αύτω xExod. 3. 2. sc 
 
 εν τη ερημω του ορούς Ίΐινά άγγελος Κυρίου εν φλογΐ πυρός βάτου. ^' Ό 
 
 δε Μωϋσης ιδών ε'^αυ/^αζε το όραμα• προσερχόμενου δε αυτοΰ κατανοήσαι, 
 
 εγενετο φωνή Κυρίου προς αυτόν, "^'-^'Εγω 6 Θεός των πάτερων σου, ό y Matt. 22. 32. 
 
 εο5 Αρρααμ, και ο θεός Ισαάκ, και ο Θεός Ιακώβ. Εντρομος 
 δε γενόμενος Μωΰ'σής ούκ ίτόλμα κατανοήσαι. ^^ Είπε δε αύτω 6 
 Κύριος, Αύσον το vπόhημa των πohώv σου• 6 Ύ^Ρ τόπος εν ω εστη- 
 κας γή αγία εστίν. '^ 'Ihcov εihov την κάκωσιν του λάου μου τον 
 εν Αίγύπτω, και του στεναγμού αυτών ήκουσα• και κατεβην εξ- 
 ελεσθαι αυτούς• και νυν hεύpo αποστείλω σε εΙς Αιγυπτον. ^ Τούτον 
 τον Μωϋσήν ον ήρνήσαντο είπόντες, Τίς σε κατεστησεν άρχοντα και 
 δικαστεί' ; τούτον 6 Θεός άρχοντα καΐ λυτρωτήν άπεσταλκεν συν χειρι αγγέλου ζ ειολ. 7. s.• s. 
 του οφσεντος αυτω εν τη ρατω. " ϋυτος εςηγαγεν αυτούς ποιησας τέρατα & η. s: ιο. ι. 
 και σ')7/χεια εν γη Αιγύπτου, και εν Ερυυρα υαλασση, και εν τη ερημω ετη ^- 3• 22. 
 τεσσαράκοντα. "' "Ούτος εστίν 6 Μωϋσής 6 ειπών τοΙς νιοΖς Ισραήλ, -Π^ρ ο- ^°jJ}!J,f ,^" 
 
 ητην υμιν αναστήσει Κύριος ο Θεός υμών εκ των αοελφων υ μων u 
 ως εμε• αυτού ακουσεσυε. '' υντος εστίν ο γενόμενος εν τη εκκΑησια οά\. ι. ιό. 
 
 - ,, C Exod. 19. 3, 20. 
 ".<a. C3. 9. 
 / Heb. 2. 2. 
 
 22. iv ιτάστ} σοφία ΑΪ-γυπτίω^Ι in all the wisdom of ike Ερι /j}- 
 tians. Egypt was celebrated in the ancient world as the mother 
 of arts and sciences, and as the teacher of the wisest among the 
 Greeks (see Homer, Odyss. iv. 2;.'!). Herod, ύ. HiO) ; and was 
 therefore visited hy Pythagoras and Plato. Valer. Majr. viii. 7• 
 Ammian. ilareellin. .vxii. C. Macro!/. Somn. Scip. i. 21 ; Sa- 
 turnal. i. 14. PAilo, Vit. Mosis, i. p. 84. {Wels/ein.) 
 
 Here is an argument for the consecration of heathen Lite- 
 rature to the service of Christianity. See the eloquent passage of 
 Origen, Epist. ad Greg. Thaumaturg. S. Jerome, ad Magnum, 
 Epist. )i4, and ad Damas. 140, and Auijuslin. de doctr. Christ. 
 (ii. 40), and c. Faust, (xxii. ul), who argues for this consecration 
 from the example of the ancient people of God applying the gold 
 of Egypt to the beautifying of the Tabernacle, and cites the 
 e.xamplcs of Christian Fathers. " Nonne aspicimus quanto auro 
 et argento et veste suffarcinatus cxierit de ^igypto Cijpriann.i, 
 Doctor suavissimus et Martyr beatissimus ? quanto Lactantius, 
 quanto Viclorimts, Oplalus, Nilarius, ut de vivis taceam, quanto 
 innumorabilcs Grieri .' Quod prior ipse fidelissimus Dei famulus 
 Moyses fecerat, do quo scriptum est, ' quod eruditus fiierat omni 
 tapienlii jEijyptiorum.' " Cp. Hooker, quoted above, Luke v. 
 39, and below, xxvi. 14. 
 
 — SfiOTits iv λίίγοίϊ] mighty in words. Though hy nature 
 *' slow of speech " (Exod. iv. 10); hut God gave him eloquence 
 (Exod. iv. IG), and he is called ύμιΚΐΐΐ' •ηιθα,νύτατοί by Josejjhiis, 
 Ant. iii. 1. 4. 
 
 — epyots] deeds. See Josephus, .\nt. ii. 10. 1. 
 
 23. τ6σσαροκοΐ'τηΕτ})Γ xpiyosl Moses was forty years old 
 when he visited his brethren; he was twice forty years old when 
 he stood before Pliaraoh (Exod. vii. 7) ; and thrice forty years o\A 
 when he died. (Ueut. xxxiv. 7•) See the remarks of the Jewish 
 Doctors on these periods in Wetstein, p. 498. The repeated men- 
 tioD ot forty years in the history of Moses (here and in v. 30, 
 
 and vv. 3fi. 42), is surely not without some meaning in reference to 
 Christ. See above, i. 3. 
 
 24. ίκδίκΐ)'^'»'] See Luke xviii. 3. 7, 8. 
 
 26. συνήκλασσα•'] lie was reconciling: so B, C, D ; a much 
 preferable reading to tliat of Elz., συνήΚασιν. They rejected 
 Moses, when he was engaged in the work of Reconciliation, as the 
 Jews rejected Christ, tlie Mediator between God and JIan. 
 
 27. ire'] thee, emphatic ; t/iee, so feeble and obscure a person. 
 
 28. μί] me, emphatic ; me, as well as the Egyptian. 
 
 30. άγ7€λ05 Κνρίον] the angel of the Lord. Generally sup- 
 posed by the Fathers to be the Second Person of the Blessed 
 Trinity. See Hilary, de Trin. v. Auguslin. de Trin. ii. 13; 
 iii. 10. Ilieronym. iu Galat. e. 3. Ambrose, de Fide, cap. 5. 
 {Lorin.) 
 
 33. λΓσοκ τ!» ίτϋ-ημα] loose thy shoe (cp. Josh. v. la), lest 
 something unclean should be cleaving to the shoe in tlie course 
 of the journey : and therefore the Priests did not wear shoes 
 when ministering in the Temple. Schemoth, ii. 937• Pirke 
 Etiezer, 40. Cp. Juvenal, vi. 158. And this rule extended itself 
 among heathen nations (Solinus, -xvii.), and the Turks. ( IVetstein.) 
 
 34, 35. ISiur eiSoc] seeing. I saw : " plcnissimc agnovi ;" another 
 Hebraism. Exod. iii. 7. See Gen. ii. 17. Dcut. xv. 10. Malt. 
 xiii. 14. Heb. vi. 14. I'alci: and Vorsl. p. «10, cap. xxxiv. 
 
 34. άποστίίλω] let Me send thee. So A, B, C, D. Cp. 
 Numb, xxiii. 27, Setpo ναραλάβω at. (Boriiemarm.) Elz. has 
 άποστίλώ. 
 
 35. τοΰται•] him. Mark the emphatic repetition of οΓτο!. Cp. 
 John vi. 42. Winer, p. 144. 
 
 άτΓί'σταλκί^] hath sent, although they little supposed it. 
 
 The reading of .1, B, D, E, and others. Elz. has aTriareiKtv, 
 — ffby xupi] A, B, C, D, E. El:, iv χ. 
 
 36. yii Atyiwroo] land of Egypt ,• a common Hebraism, Matt. 
 X. 15; .\i. 24, supplanted in some MSS. by yij Αίγύττφ; as 
 other Hebraisms have been by Hellenic forme.
 
 ACTS VII. 39—49. 
 
 d Ε\νά. \0. 3, i; 
 
 eTlcut. 5. 27, 31. 
 fRom. 3. 2. 
 
 gExrd. 32. I. 
 
 Λ Dent. S IG 
 Ps. 106. 19, 20. 
 
 i Jcr. 19. 1.3. 
 Amos 5. 25, 26. 
 k I's. SI. 12. 
 
 1 Deut. 4. 19. 
 
 2 Kiugs 17. 16. 
 
 m T,\m\. 25. 10. 
 Ilcb. 8. 5. 
 
 η Josh. 3. 1-1. 
 
 ο 1 Sam. 16. 12, 
 
 13. 
 
 2 Sam. 7. 1, .1c. 
 
 1 Chrnn. 17. 12. 
 
 Ps. 132. ."i. 
 
 ρ 1 Kings 6. I. 
 
 Si 8. 27. 
 
 ch. 17. 24. 
 
 q Isa. 66. 1, 2. 
 
 if Trj Ιρ-ημω μίτα. του αγγέλου του ΧαΧουντος αυτω '' Ιν τω ορΐ,ι Slvol, και των 
 πάτερων ήμων, " 09 eSe'^'aro ^ λόγια ζωντα Soufai ήμΐν. '^^ ^Ωυ ουκ ηθίλησαν 
 νπηκοοί γενεσθαο οί πατέρες ημών, αλλ απώσαντο, και εστράφησαν ταΐ? καρ- 
 
 ιαι; αυτών εις Αίγυπτον, ^" '■ ειποΐ'τες τω Ααρών, Ιίοιησον ημιν αεους οι 
 προπορεύσονται ημών 6 γαρ Μωϋση<; ουτοζ, 05 ίζηγαγΐν ημάς ε'κ 
 γη<ί Αίγνπτ ου — , ουκ οϊδαμεν τί γίγονίν αυτω. *^ ''Και Ιμοσγοποί- 
 ησαν iv ταΐζ ήμεραΐζ εκειί'αις, και άνηγαγον θυσίαν τω είδώλω, και ίυφραίνοντο 
 iv τοις εργοις των ■χΐ.ι.ρων αυτών. ■*'* ' "Εστρεφε δε ό Θεο?, '' και παρεδωκεν 
 αυτου<; ' λατρεύειν τη στρατίο, του ουρανού, καθωζ γεγραπται. εν βίβλω των 
 ■προφητών, Μη σφάγία και θυσίας προσηνεγκατε μοί ετη τεσσαρά- 
 κοντα εν τη ερημω, οίκος Ίσραηλ; ''•'Και άνεΧάβετ'ε την σκηνην 
 του ΜοΧοχ^, και το αστρον του Θεοΰ υμών 'Ρεφαν,τους τύπους ους 
 εποίησατε π ροσκυνεΐν αύτοίς• και μετοικιω υμάς επεκεινα Βαβυ- 
 
 ωΐΌς. Η σκηνή του μαρτυρίου ην εν τοις πατρασιν ημών εν τη ερημω, 
 
 καθώς Βιετάζατο ό ΧαΧων τω Μωϋση, ποιησαι αυτήν κατά. τον τύπον ον εωράκει• 
 *^ ° ην και είσηγαγον ΖιαΖεζάμενοι οι πατέρες ημών μετά Ίησου, εν τη κατα- 
 σχέσει των εθνών, ων εζωσεν ο Θεός άπο προσώπου των πάτερων ημών εως των 
 ήμερων Δαυιο• ος εύρε χάριν εΐ'ωπιον του &εου, και ητησατο ευρειν σκήνωμα 
 τω Θεω 'Ιακώβ• ^"^ ^ ΧοΧομων δε ωκο^όμησεν αυτω οίκον, ""^ '..ίίλλ' ουχ ό 
 ύψιστος εν -χειροποιητοις κατοικεί, καθώς 6 προφήτης Χεγει, *^ "^'Ο ουρανός 
 μοι θρόνος, η δε γη ΰτΓοπόοιον των ποΒών μου• ποίον οίκον οΐκοδο- 
 
 38. ίκκΧ-ηιτία Ιν τρ ίρ^μω] Church in the wihhrness. Λ re- 
 markaljlo cnnfirniation of liis argument. God's Church is not 
 limited to Jiidaa. It was in the Wilderness, and there Moses, 
 your fprat Lawgiver, was with it; and, remember, he died there 
 in tlie Wilderness ; and was never permitted to enter the promised 
 Land, to wliich you would restrain the favours of God. 
 
 The Church in the Wilderness. Tliis sentence is not with- 
 out its prophetic significance for Christian times. The Church 
 of God is represented in the Apocalypse as persecuted by tlie 
 Great City ; She is the Woman in the Wilderness (Rev. xii. 
 l_fi)_ and there she is nourished by God forty-two months 
 (i'. (!), the number of the ' Mansiones ,' or stations, of the Ancient 
 Cliurch of God in the Wilderness of Sinai. Sec below, notes on 
 Rev. xii. 1 — G. 
 
 40. ό 7αρ Mti)D<ris] On the construction, see six. 34 ; xx. 3. 
 Timer, § C3, p. 501. 
 
 41. {μοσχοττο'ίτιπαΐ''] they made a Calf— in imitation of the 
 Ajiis of Memphis in Egypt, which they had left (cp. Winer, 
 R. W. B. i. p. 044) ; and so in heart returned to Egypt (v. 39). 
 
 Thus ye have dealt with Christ. He came to deliver you 
 from worse than Egyptian bondage, and ye have fallen back iuto 
 worse slavery than belorc. 
 
 . — tV Tttis ί)μίραί! ixeiiOis] in those days. Even when the 
 Law was being delivered to him by God, they were guilty of re- 
 bellion against llira. 
 
 42. if βίβλω TUy προφητώχ] 171 the book of the Prophets .- 
 i. e. of the Twelve lesser Prophets, who were reckoned as forming 
 one β/βλοί, or volume, by the Jews. See ΰρ. Cosin on the Ca- 
 non, p. 12, and below, xiii. 40. 
 
 — μοι] to Me, emphatic. Did ye offer to Me t No— but to 
 Moloch ! 
 
 43. ά^ίλάβίτΕ] ye lifted tip. The word used by Amos (v. 26), 
 Nir:, sustitlit. Ye who were My holy People, appointed to lift 
 up and carry My Tabernacle, the Tabernacle of My Presence, 
 with you, in your journeyings through the Wilderness, — ye were 
 not ashamed of your idol, but ye raised him aloft in the air, and 
 carried him and his tabernacle on high, as a sacred banner, 
 standard, or trophy, when you ought to have fixed your hearts on 
 Me and Mine ! See the notes above on Amos v. 25, 26. 
 
 Moloch is opposed to Jehovah, and Moloch's idolatrous 
 CKtiri] to the σκην^ or Tabernacle of God. 
 
 The Alexandrine MS. has 'Ραιφαΐ' here. C, Ε have 'Peipaf, 
 D has 'Ρίμφάιτ. The LXX have 'Ροΐ'ψάΐ' for Ilebr. ]V5. It seems 
 probable that Kiun, Kirun, and Bephan or liemphan, signify the 
 Kronos or Satnrnns of tlie Egyptians. And &(Ττρον wou'd be 
 the Planet of Saturn. See the authorities in Lightfoot, ii. ρ C73. 
 
 Glass. Phil. p. 645, 64(1. Surenhus. p. 413. Rosenm. here, and 
 Winer, p. 386, in v. Saturn. See above on Amos v. 25, 26. 
 
 S. Cyril's note (in CatenTi, p. 123, cp. Theophyl. p. 68, and 
 (Ecnm. p. 71) deserves attention, particularly from his connexion 
 with Alexandria in Egypt. He affirms after Afpiila and Theodo- 
 tion that "Ρί<ραν signifies blindness : the idol was that of ft star, 
 but it was €i's ΎΰφΚωσιν ^σκορπίσθησαρ yap (read ^σκοτίσθηίταν 
 yap) αί κορδίαί αυτΰν. They worshipped the idol as their 
 ίωσφίρο! or day-star (ίστροι'), but it became to them a 'Ριφίν 
 or σκότΐίτμα, or darkness. 
 
 Perhaps therefore this name Rephan was given by the more 
 devout Jews to this idol in contempt and abhorrence ; for the 
 same reason as they called the god of the Ekronites, Bcelzeboul. 
 And St. Stephen adopts this name Rephan from the LXX instead 
 of Chinn, as much as to say : Ve set up the star of a blind god 
 in opposition to the God of heaven, and Father of lights. 
 
 — ΚοΚόχ] Moloch, from ■^jMo regnans : perhaps the il/iVMrn 
 (i.e. their King) of the Ammonites (1 Kings xi. 5. 33). The 
 worship of Jloloch accompanied with human sacrifices (see on 
 Matt. V. 22) is specially forbidden in Leviticus xviii. 21 and 
 XX. 2, and it may thence be inferred to have been practised by the 
 Israelites. 
 
 — Βαβκλίονοϊ] See above, under " Objections," p. 60. 
 
 45. ΊησοΟ] Jesvs : Joshua the son of Nun. Cp. Heb. iv. 8. 
 On the meaning of the name, see on Matt. i. 1. 
 
 It is observable that the name of Jesus, though ever in the 
 thoughts of St. Stephen, and, as it were, hovering on his lips in 
 almost every sentence, is never expressed in his Speech but here, 
 where it does not mean Jesus of Nazareth, but Jesus (or Joshua) 
 the son of Nun. 
 
 How much wisdom was there in this ! If he had openly 
 spoken as he felt concerning Jesus of Nazareth, he would have 
 been stopped at once by the rage of his hearers (see v. 53, 54), 
 and the Christian Church would never have had the speech of 
 St. Stephen. There was divine eloquence in his silence. And 
 all his words were, and ever will be — φωναντα συν^τοΧσί — vocal 
 to the wise. And this word Jesus — not useil for Christ, but for 
 Joshua, the type of Christ, is full of meaning. It is significant 
 of the fact already insisted on— that the whole speech is allusive 
 to Christ. 
 
 — ^v Trj κατασχίσΐί'] in the portion or possession of the Gen- 
 tiles— κατάσχίσι^ z= rtins Num. xxvii. 4. 7, and passim in LXX^ 
 See also above, v. 5. 
 
 κατάαχ(σί$ ίθνΰν can hardly mean occupation of the lan^ of 
 the Nations. 
 
 48.] After xcipoiroiirois Eh. adds va.o7s, which is not in A, B, 
 C, D, E. U. Cp. Acts xvii. 24.
 
 ACTS VTT. 50-59. 
 
 73 
 
 seen. 
 
 Gal. 3. 1!). 
 2 E>ii. 14. 30. 
 
 μησίτέ μοι, Xeyei Κΰριοζ, η τί? τόπος της καταττανσεώς μου; ^'^ οΰχΐ 
 
 ■η χείρ μου eVoLijcre ταύτα πάντα; ^^ ' Χκ\-ηροτρά-χΎ]\οι., καΧ άπΐρίτμητοι r Jer. *. 4. 
 
 ταΓς καρδίαι? και τοΓς ώσΐί', ύ/χεΐ? άεΐ τω Πι^βύματι. τω άγίω αντιπίπτίτν ως οι ^ί;^^ ^, ^ 
 
 ττατέρ^ς υμών, καΧ ΰμεΐς. ,^'" Γίι/α τωι/ προφητών ουκ (.^ίωζαν οι πατίρΐς υμών ; 
 
 καΧ άπίκτειναν τους προκαταγγειλαντας περυ της ελεύσεως του Αι,καίου, ου νυν 
 
 ύμεΐς προ^όται και φονεΐς έγενεσθε' ^^ ' oiTifes ελάβετε τον νόμον εΙς διαταγάς s F.iod. is. 3, ci 
 
 αγγέλων, και ουκ εφυΧάζατε' 
 
 ^^ ' ^Ακούοντες δε ταΰτα Βίεπρίοντο ταΐς καρδιαι? αυτών, και εβρυχ^ον τους t ch. s. 
 οοοιτα? ετΓ αυτόν. 
 
 ^^ 'Ύπάργων Ζε πΧηρης Πνεύματος άγιου άτενίσας εΙς τον ουρανον είδε Ζόζαν 
 Θεοΰ, και Ίησοΰν εστώτα εκ Βεζιων του Θεού, ^^ και εΤπεν, Ίδου, Θεωρώ τους 
 ουρανούς Βίηνοίγμενους, και τον ΤΊον του ανθρώπου εκ Βεζιών εστώτα του Θεοΰ. 
 
 ^^ Κράζαντες δε φωνή μεγάλγ) συνεσχον τα ώτα αυτών, και ώρμησαν ομο- 
 θυμαδόν επ' αυτόν, " και εκβαλόντες εζω της πόλεως ελιθοβόλουν. •^'^ Και " ''^- 22. 2ο. 
 οι μάρτυρες απεσεντο τα ιμάτια αυτών πάρα τους ποοας νεανιου καλουμένου 
 Χαΰλου• ^^ " και ελιθοβόλουν τον Χτέφανον επικαλούμενον και λέγοντα, Κύριε ' luke 23. 46. 
 
 82. τοΓ Δικα/οκ] of the Just One, of whom ye now became tie 
 hetraijers and murderers. This sentence seems to have been 
 in the mind of the Second Apostolic Martyr at Jerusalem, St. 
 James, when he wrote his Epistle a little before his own martyr- 
 dom. James V. 6. 
 
 53. €15 διαταγάί] at the disposition or ordinance of angels, I.e. 
 ordained by God through them, ttarayivra δι' α-γ-^ίΚων, Schot. 
 Mosqu. Cp δίετά|ατο, V. 44. 
 
 On this use of eis, see Matt. xii. 41. Eph. i. 10. Glass. 
 Phil. p. 4!!4, 5. And as to the fact, viz. the Ministry of Angels 
 at Mount Sinai, see Deut. x.vxiii. 2, where God is said to appear 
 on Sinai, συν μυριάσιν . . . 4κ Βυζιών αύτοΟ &yy€\OL μΐτ^ αυτοΰ. 
 Gal. iii. Ιί), ν6μο^ ZiarayiXs δί' ά77^λωϊ'. ileb, ϋ. 2, λαλη(Ϊ€ι5 
 δι' άγ^^'λωϊ'. Joseph. Ant. χν. 5. 3, Ί}μων τα δσιώτΆτα iv to?s 
 ν^μοι^ δί' ayyiKoiv μαθόρτωι/. Surettht/s. ρ. 420, who, after 
 many of the Fathers, says, " tota res eo redire videtur postquam 
 Act. vii. .30 (where there is mention of the Angel at the Bush), 
 cum hoc loco (Gal. iii. 1!)) contulerimus, ut dicamus Christum 
 stipantibus Ipsum myriadibus Angelorum tradidisse Legem." 
 
 The reason of the expression seems to be, that Christ Him- 
 self was the Angel of the Covenant (see vv. 30. 35. 38) ; He, 
 when He promulgated the Law, was attended by Angels (Deut. 
 xx.xiii. 2), and therefore, in a rapid mode of expression, the Law 
 given by the Angel, accompanied with Angels, might be said to 
 have been given by the disposition of Angels; and so Josr/ihus 
 says (.'Vnt. xv. 5. 3) that tlie Jews had received their Law from 
 God i)y Angels, δι' άγ7€'λα?:' παρά 0eoO. That BiaTay^ is to be 
 understood in this sense, may be inferred from St. Stephen's use 
 of 5ίατάσσομαι just before, v. 44. 
 
 55. υπάρχων] Not y(yόμevo!, and something more also than 
 S>v. It shows his anteredent spiritual slate ; and is an assertion 
 of the inspiration with which this Speech was delivered. See the 
 u^e of νττάρχωι-, iii. 2 ; xvii. 24 ; xxii. 3. 
 
 56. Sίηvoιyμfvoυί] So A, B, C : parted asunder, and opened. 
 ΈΙζ. avΐalyμ4yoυί. 
 
 — ίστώτα] standing, " SeiZcre judicantis est ; .s^re pugnantis 
 vel adjuvantis." (Gr-cg. M. hom. xix. in S. Slephan.) 
 
 57. συνίσχον τα ώτα] they stopped their ears, with their hands; 
 an action of abliorrence. See Ireneeus ap. Euseb. v. 20, and 
 \yctstein^s note here. 
 
 — ίίρμ-ησαν όμoθυμaohv tV αΐ'τίίι/] They, filled with the Evil 
 v^\t)T\l, rushed with one accord against him, who was full of the Holy 
 Spirit. But what evil could Satan and the Jews do to St. Ste- 
 jdien .' As 5. A tig. says (Serm. 21.5), they procured punishment 
 to themselves and a crown of glory to him. What bcnetits do we 
 reap even from the agency of the Devil, through the overruling 
 power of Christ ! " Diabolus quanta prsestitit 1 Omnes Martyres 
 ipse nobis fecit 1 " {Aug.) 
 
 — ίΚιθοΒάχονν'] they were stoning him : repeated v. 50 to 
 show the continuance of the act of stoning — while he was engaged 
 in prayer. 
 
 68. awcBevTo τα ιμάτια] they laid down their upper gar- 
 ments. Ιμάτια, so as to be more ready for stoning. The witnesses 
 cast the first stone (Deut. xvii. 7)• 
 
 — viaviov] o/" η youny man, probably not leas than 30 years of 
 Vol. L— Part II. 
 
 age. See xxvi. 10 and on Philem. 9. David was thirty years of age 
 when he fought with Goliath, and is called ν^ανίσκοί by Josephus. 
 
 How different was Saul the young man, from "Paul the 
 aged .'" Philem. 9. 
 
 — l^avKov] Saul. Magis sseviens omnes adjuvando, quam 
 suis matiibus lapidando. Aug. Serm. 279. 
 
 This is the first mention of St. Paul in Holy Scripture. 
 His agency in the martyrdom of St. Stephen is mentioned with 
 peculiar emphasis here, and again viii. I, with the design pro- 
 bably of showing the power of Divine Grace in the change 
 wrought thereby from Saul, the Persecutor of the Church, to 
 Paul, the Preacher of the Gospel. 
 
 ** Iste Saulus, et postca Paulus, persecutor Saulus, et prcedi- 
 cator Paulus. Magna et divina spectacula. Qui erat in csede 
 Stephani Persecutor, factus est regni coelorum Pradicator." Aug. 
 Serm. 315. 
 
 Here also, it seems, we may be permitted to recognize one 
 main reason why the History of the Acts is principally occupied 
 in narrating the actions and sufferings of the two Apostles, St. 
 Peter and .^Λ Paul, — the one having shown his weakness in 
 denying Christ, the other h'ls/ury in persecuting Him. 
 
 Those two names are noble trophies of the victories of iho 
 Holy Ghost. 
 
 The name of Saul mentioned here may also suggest the con- 
 jecture, that we are indebted, under the divine influence of the 
 Holy Ghost, to the recital of St. Paul, for this report of St. Ste- 
 phen's speech before the Jewish Sanhedrim. 
 
 St. Paul would doubtless have been anxious to make public 
 reparation, as far as he was able, for the wrong done by himself 
 to the blessed Martyr. This desire manifested itself afterwards in 
 his imblic declaration at Jerusalem, recorded Acts xxii. 20. 
 " When the blood of Thy Martyr, Stephen, was being shed, I 
 myself also was standing there, and consenting to the deed, and 
 holding tlio raiment of those who were killing him.'* He could 
 not make better amends, than by confessing his own share in the 
 martyrdom, as is done here (vii. 5ii ; viii. 1), and in giving uni- 
 versal and perpetual jniblicity to the words of St. Stephen in 
 the pages of Canonical Scripture, so that it might ever be said of 
 St. Stephen, the Proto-niartyr of the Church, as of the first Mar- 
 tyr of the world, Abel, '* though dead, he speaketh." Hcb. xi. 4. 
 
 This supposition is in some degree confirmed by the resem- 
 blance wliich (as is well shown by Mr. Humphry) may be traced 
 between passages in St. Stephen's speech and St. Paul's speeches 
 and Epistles ; e. g. 
 
 iS7. Stepheti says, r. 20, Μωί)σί)5 αστΐΤοί. Si. Paul, Hcb. 
 xi. 23. 
 
 St. Stephen says, v. 48, ούχ 6 ύψιστοι ^i' χ€ΐροτΓοι•ητοΐ5 κατ.. 
 OiKet. St. Paul, Acts xvii. 24, 6 ©eii ουκ Iv χίφοιτοιήτοΐί ναο7ί 
 κατοικΐΐ. 
 
 St. Stephen, τϋ. 53, ί\άβ(Τ( νίμον «it Siorayis ayytXuv. 
 
 St. Paul, Gal. iii. 10, ί νόμος διαταγ(1ϊ δι* ογγ^λβίκ. Heb. 
 ii. 2, \a\r)9eh δι' a.yyi\av. 
 
 St. Stephen, vii. 51, άττ^ρίτμητοι τρ Kapita. St. Paul, 
 Rom. ii. 29, π^ριτομ^ καρδία? iv πνΐνματι. 
 
 It is observable also, that St. Paul's first recorded speech in 
 the Acts (xiii. Iti) bears a striking resemblance to St, Stephen's.
 
 74 
 
 ACTS VII. GO. 
 
 » Luke 6. 2S. 
 $ί 23. 34. 
 
 Ίησον, Be^ai το ττνίνμά μον. ^^ ΘεΙς δε τα γόνατα Ικραξΐ. φωνβ μβγάλτ), 
 " KvpL€, μη στήστ]<; αντοΐς ταΰτην την άμαρτίαν. Και τοΰτο ΐίπων Ικοιμήθη. 
 
 It 13 very probabk•, that St. I'aul reported St. Steplien's 
 speech to St. Luke, and that St. Luke wrote it under St. Paul's 
 eye, and he published it with the sanction of St. Paul, an inspired 
 Apostle, deeply versed in the History and Anti(|uities of his own 
 nation. This consideration may serve to confirm us in our con- 
 clusion that there arc no " errors or inaccuracies " in it. 
 
 59. /λιθοβολούν'] they were stoning. The punishment for 
 blasphemy. (Levit. xxiv. K». Dent. xvii. 35.) 
 
 It has been inferred by some from the infliction of this 
 punishment on St. Stephen, that the Sanheilrim had the power of 
 life and death in matters of religion, without reference to the 
 Roman Governor. But this is not clear. He generally resided 
 at Caisarea, not at Jerusalem; and in his absence they often pro- 
 ceeded in a summary and iiregular way m questions of religion. 
 See on xxvl 10. 
 
 In the case of St. Stephen, there is no mention of any judi- 
 cial sentence being pronounced. The assault upon him is repre- 
 sented as a tumultuary act of fury. (See vv. 57, 58.) 
 
 Popular outbreaks, followed by stoning, were not uncommon 
 at this time at Jerusalem ; as may be inferred from what is said 
 above, even of the captain of tlie temple and the officers of the 
 Chief Priests themselves in ch. v. 26, ίφοβονι^το τον λαϊ);* μη 
 λιθασθωσιν, and from what is recorded in the history of our 
 Lord, John viii. 59; x. 'Λ\ — 3^. Cp. Matt, xxiii. 37. 
 
 The question whether the Jewish Sanhedrim had the power 
 of life and death in such cases as this is best illustrated by a pas- 
 sage of Origen (ad African. § 14), who says, "Though the 
 Jews are under tribute to the Romans, the Ethnarch, by the 
 permission of Ciesar, is allowed to have considerable power among 
 them ; insomuch that their trials are conducted according to their 
 own laws, though clandestinely ; and even capital pimiahment is 
 infiictcd, not as an absolute rights but with tlie imperial con- 
 nivancp.^' See Professor Blunt, Lectures, p. 141. 
 
 "Thus it would seem that SI. Stephen suffered cajiital pu- 
 nishment," adds Professor Blunt, " at the hands of the Jews, 
 even in spite of its not being exactly lawful for them to put any 
 one to death ; the majesty of the Roman law being contented to 
 he in abeyance, though ready at any 'time to assert itself and re- 
 sume its functions." 
 
 — ίττίκαΧούμινοί''] invoking. Bentley (on Freethinking, xxxvi. 
 p. 138) conjectures tliat ΘΝ (Oeii;') "was absorpt by the pre- 
 ceding syllable ON." Perhaps, however, there is a design in the 
 omission. St. Stephen called upon Him Whom he beheld in 
 heaven, and said to Him, " Lord Jesus, receive My Spirit." Thus 
 St. Stephen teaches with his dying breath tliat the Name of Jesus 
 is to be called upon and worshipped ; i. e. that He is God. Hence 
 in ix. 14. 21. 1 Cor. i. 2, and 2 Tim. ii. 22, "all that call on 
 the Name of the Lord," is a periphrasis for Christiana. See also 
 rxii. IG. 
 
 — Kipif Ί-ησον] Lordjesns. This is the only place where the 
 iVame Jesus is uttered by St. Stephen, see on v. 45. St. Stephen 
 at his death prays to Jesus, and addresses the same prayers to 
 Jesus, as Jesus, dying on the cross, had addressed to His Father, 
 Luke xxiii. 34. 4C, " Father, forgive them, for they know not 
 what they do," and " Father, into Thy hands I commend My 
 Spirit." Jesus, as man, taught us to pray ; St. Stephen, inspired 
 by the Holy Ghost, teaches us to pray to Jesus ; and to pray to 
 Him as He as Man prayed to His Father, — that is, as God. 
 
 — δί'ξαι τί( -πνίΰμά μου] receive my spirit. A proof that the 
 spirit of man survives, and does not sleep, when separated from 
 the body by death. See on Luke xvi. 22, 23, and above on i. 25. 
 
 60. μ^ στηστίί — άμαρτίαν"] lay not to their charge this 
 sin. So A, B, C, D. Etz. ri]v άμαρτίαν ταΰτην, — but άμαρτίαν, 
 the emphatic word, has its proper place at the close. He warns 
 them of their danger in committing the sin, and shows his love 
 to them by prayer for the sinning. 
 
 The word στήσττΐ! involves the idea o( weighing. Sec Matt. 
 xxvi. 1Λ, When Thou, the Judge of all, weighest their actions 
 in Thy balance, do not place this sin in the scale against them. 
 
 By this prayer St. Stephen proved that all he had said in his 
 speech, however bitter to them, was the language of charity. It 
 came from the Spirit of Truth and Love, and it had its first-fruits 
 in the conversion of Saul, and in that of thousands by him. 
 " Saevire n'i/eifl/Kr Stephanus; lingua ferox, cor lene : clamabat. 
 et amabat; saiviebat, et salvos fieri volebat." iS. Aug. (Serm. 
 315.) 
 
 The influence of this prayer of St. Stephen on other succeed- 
 ing Martyrs may be seen in liuseb. v. 2. 
 
 — ίκοι^ιήθτ)] he fell asleep .• that is, in body, — though it had 
 been stoned, — for his spirit had been commended to Jesus, v. 5!), 
 Bnd that neither slumbers nor sleeps. See on Luke xvi. 22 ; xxiii. 
 
 43, and I Cor. xv. C: even a heathen said, ttphv ϋ-πνον κοιμάται 
 βνησκ(ΐν μ^ \(ye tovs ayaOois. (Catliniachus, E\»g. 10.) 
 
 On the rhythmical cadence of this sentence in the word ίκοι* 
 μ-ίΐβη C ), see note at the end of the Book, xxviii. 31. 
 
 The following comments on this Divine History are from 
 S. Augustine's Sermons in Natati, the birthday, i. e. the Mar- 
 tyrdom (see on Acts ii. 24) Stephani Martyris (Scrm. 314 — 320, 
 vol. v. pp. 185(j— 187H). 
 
 " Cum atiorum martyrum vii gcsta inveniamus quod in 60- 
 lemnitatibus earum recitare possinius (a remarkable declara- 
 tion) hujus passio in canonico libro est; Actus Apostolorum de 
 Canone Scripturfe est : ipso liber incipit legi a Dominico Paschae, 
 sicut se consuetudo habet Ecclesiie (from Easter to AVhitsuntide, 
 Aug., Tract vi. in Joan. ; ep. Chrys. in Acta, Horn. (13 and 48). 
 In hoc ergo libro audistis quomodo sint electi et ab .\postoli3 
 ordinati septem Diaconi, in quibus Sanctus Stephanus erat ; prior 
 Martyr de Diaconis quam de Apostolis : prior victima de Agnis, 
 quam de Arietibus." 5. Aug. (p. 1859.) 
 
 He draws a parallel between 
 
 (1) The charges against our Lord, and those against Ste- 
 phen. Compare John ii. 19 — 21. Matt, xxvii. 40, with .'Vets vi. 14. 
 
 (2) Our Lord's prayer for His enemies, and commendation 
 of His soul to the Father ; and St. Stephen's prayer and com- 
 mendation of His soul to the Lord Jesus. 
 
 He traces St. Stephen's graces at his death to the influence 
 of Christ's example. " Scdebat in cathedra crucis Christus, et 
 docebat Stephanum regulam pietatis. Et-ce discipulus Tuus orat 
 pro inimicis suis, orat pro lapidatoribus suis." He refers his 
 hearers to the Divine Source from which all St. Stephen's graces 
 flowed. " Ecce hoc Stephanus fecit. De se ? De suo fecit ? 
 Non ita ; de dono Dei fecit. Si autem de dono Dei fecit, num- 
 quid intravit, et contra te clausit .' Numquid pontem transivit et 
 j>r8ecidit .' Pete et tu ; Fons manat, non siccavit. 
 
 " Non mortem timebat Stephanus, quia Christum, quem 
 pro se occisum si'iebat, viventem videbat ; ac per hoc festinabat 
 etiam ipse mori pro Illo, ut viveret cum lllo. Eja, fratres, se- 
 quamur eum ; si enim sequamur Stephanum, coronabimur 
 (alluding to bis name Χτίφανο^, the Fathers love to dwell on the 
 circumstance, that he who bore the name of Sreifa;/»! was the 
 first to win the croun of Martyrdom for Christ) ; maxinie autem 
 imitandus est nobis in dilectione inimicorum : persistens beatissi- 
 mus Martyr in testimonio A^eritatis, et Cbaritatis ardens Spiritu, 
 pervenit ad gloriosissimum finem." 
 
 S. Aug. (p. 1878) ajiplics to St. Stephen the deacon the pro- 
 mise of Christ (John xii. 20), " where I am, there shall My 
 servant be," observing that in the Greek original the word is 
 SiaKovos, and in some Latin Aversions Diaconus, and that St. 
 Stephen was indeed a deacon to Clirist, that he d\d follow Christ, 
 and that in him Christ's promise was made good, " ubi sum Eyo, 
 iliic erit diaconus Mens." To this remark it might be added, 
 that the verb also is used twice there, iav ίμο\ StaKOvfi tis /μοί 
 άκολουθΐίτω, και ίίπου ΰμι iyu, /κΐ7 κοί 6 διάκο vos 6 /μίΐ5 ίσται, 
 καΙ fav Tis 4μοϊ SiaKovfj, τιμήσει ούτίιΐ' ό Πατ^/ϊ. 
 
 S. Jerome (in Ezek. xliii.) seems to assert that St. Stephen 
 was martyred at the Passover, on the second day of unleavened 
 bread. If this was the case, and it is rendered probable by the 
 presence of many Hellenists (vi. 9), here was another point of 
 resemblance to Christ. Cp. below, on xii. 3. 
 
 Lastly, on St. Stephen's death, Augustine says (p. 1873), 
 " Cum tanta esset in doceiido constantia, videte qualis fuerit in 
 morte patientia. Hi ictibus corpus ipsius quatiebant ; ille pro 
 inimicis orabat ; contundebatur homo exterior, et supplicabat 
 interior. Sed Dominus qui cinxerat, qui probaverat, spectabat 
 desuper militem Suum, juvaturus certantem, coronaturvs vin• 
 centem. Denique Se ostendit illi. Ecce enim, inquit, video 
 C(£los apertos, et Filium homijiis stantem ad deateram Dei. Et 
 quid ait pro se ^ Domine Jesu, accipe spiritum meum ; et pro 
 illis genuflectit, et ait, Domine, ne staluas illis hoc peccatum. Et 
 hoc dicto, obdormivit.'' Ο sweet slumber ! He who fell asleep 
 among the stones of his enemies, how triumphantly will his ashes 
 awake from the stones of the tomb ! He fell asleep in confidence 
 and peace, for he commended his spirit to the Lord. 
 
 The position of St. Stephens Day, the morrow after Christ• 
 mas Day, in the Calendar of the Christian Church, has a beau- 
 tiful significance. See the excellent remarks of Gregory A'ysse7i, 
 in S. Stephan. (ii. p. 780.) It intimates that all the graces of all 
 the Martyrs are due to the Incarnation of Christ, Who is the Great 
 Proto-Martvr, "the true and faithful Martyr or Witness " 
 (Rev. i. 5; iii. 14), of Whose "fulness all have received, and 
 grace for grace." (John i. IG.) And this idea is strengthened 
 by the sequence, in that Calendar, of the Martyrdom of Long
 
 ACTS νΐΙΓ. 1—5. 
 
 75 
 
 Λ'ΊίΙ. ^ ^ Χαν\ο<; δε ηι• σννίυΖοκων rfj αναιρέσίΐ. αύτου. Έγ€ΐ>ετο δε iu 3^.21.20. 
 Ικίΐνη τη -ήμερα διωγ/χο9 μέγας eVi την ει<κ\η<τίαν την Ιν Ιεροσολύμοΐζ• παίκτες 
 τε Ζιεσπάρησαν κατά ταζ -χωράς της 'Ιουδαία? και Χαμαρύας, ττΚην των 
 αποστολών. 
 
 " Χυνεκόμίσαν δε τορ» Χτέφανον άνΒρες ευλαβείς, καΐ εποίησαν κοπετον μεγαν 
 £7γ' αϋτώ. ^ ^' Χ αυλός δε ελνμαίνετο την εκκλησίαν, κατά. τους οϊκους είσττο- t. eh. 25. 4. 
 ρενομενος, σύρων τε ανορας και γυναίκας παρεοιοου εις ψυλακην. * ϋι μεν 
 ουν Βιασπαρεντες Βιηλθον, ευαγγελιζόμενοι τον λόγον. 
 
 ^ " Φίλιππος δε κατελΟων εις πάλιν της Σαμάρειας εκηρυσσεν αυτοΐς τον « ch. β. s. 
 
 Life in St. John the Evangelist, and of InfanQy in the Holy 
 Innocrnts. The Incarnation of Christ maybe compartd to the 
 Mountain of continental Greece, from which all its principal 
 rivers flow, and fertilize the land. He is the One Well-spring 
 of Living Wafer—" Ihe True Light that lightetb every one that 
 Cometh into the world." (John i. 9 ) 
 
 Besides, the death-day of Martyrs is called rightly their 
 ΐμβρο ■)•Εΐ'€'9λιο5, (ii'es ΛΌ/α/ί.ϊ, their birth day (Euseli. W. 15). 
 It is their natirity info everlasting Life. Well therefore may it 
 be associated with the Nalivity of Christ. 
 
 Cn. ΛΊΙΙ. 1 — 3. SttCAos ^p συν^υΐοκων] Saul was coyisenling 
 to his murder ; cp. St. Paul's own words, xxii. 20. Saul (says 
 Aug., Serm. 316, p. IfJGS) heard St. Stephen's speech; and then 
 perhaps he scoffed at it ; but he was concerned in St. Stephen's 
 prayer. St. Stephen prayed for him. And mark the effects of that 
 prayer. " Saulus, cui non suflecit occisus Stephanas, accepit 
 Epistolas a Sacerdotibus, ut ubicunque inveniret Christianos alli- 
 gatos adduceret ad supplicia sumenda, qualia sumpserat Ste- 
 phanus. Iratus ibat Saulus, ibat lupus ad gregem Domini. Et 
 Dominus de sursum, Saule, Saule, quid Me persegueris ? Lupe, 
 quid Agnura persequeris ? Ego, quando sum occisus, Leonem 
 occidi. E-icue te lupo ; esto de lupo, ovis ; de ove. Pastor. Stratus 
 est Persecutor, erectus est Prsedicator. Stephanua tunc agnus, 
 Paulus tunc lupus erat ; modo autem ambo agni." — May we all 
 with them follow the Lamb in heaven ! 
 
 1 — 4. πάί /Tes ίΐΐσπάρ-ησαν — €ΰα•γ-/€\ίζόμΐνοι rhf XOyofl being 
 scattered abroad by persecution they scattered abroad the seed 
 of the IVord. First, in Samaria, whore Christ's prophetic eye 
 had seen " the fields white unto harvest " (John iv. 35), and then 
 in the whole world. 
 
 It is one of the purposes of this divine History, to show 
 that " the fierceness of man turns to the praise of God." Ps. 
 Ixivi. 10. 
 
 As it was in the Apostolic age, so it ever has been and ever 
 wUl be with the Church, governed and guided by the Spirit of God ; 
 As Tertullian says to the Roman Persecutors of the Church 
 (Apolog. ad fin.), " Crudelitas vestra illecebra est magis sectfe. 
 Plures etticimur, quoties metimnr a vobis ; semen est sanguis 
 Christianorum," and ad Scapulam, " Hanc sectam magis a;dificari 
 videas, cum cxdi videtiir." Compare the language of 5. A'ilus 
 (hom. 2 de .\scens.), " Succidebantur Ecclesire pnlmites, et Fidei 
 fructus augcscebat. Ε radice enim lUa nati sunt Qui dixerat 
 * Eyo r/ci Mtmdum ; Ego sum Vilis, Vos Palmites.' " And 
 Chryaostom says, the blood of Martyrs waters the garden of the 
 Church, and makes it fruitful ; and S. Leo (Serm. i. in Natal. 
 Petri), " Non minuitur persecutionibus Ecclesia, sed augetur (cp. 
 Exod. i. 12) et Dominicus ager segete altiore vestitur, dum grana 
 quse sinjula cadunt multiplicata nascuntur." 
 
 Besides, by their dispersions they destroyed the power of the 
 Enemy. " Occiso Stepliano, persecutionem gravissimam Ecclesia 
 Hierosolymis passa est. Fugati sunt fratres qui ibi erant ; soli 
 Apostoli remanserunt. Cseteri fugabantur, sed, tanquam ardentes 
 faces, accendebant. Stulti Judiei, quando illos de Hierosolymis 
 fugabant, carbones igins in siivam mittebant." Aug. (Serm. 
 310.) 
 
 Thus, by the controlling power of Christ, the devices of the 
 Arch-enemy of the Church were overruled into instruments 
 against himself. 
 
 — ttAtJi' twv οϊΓΟίττιίλωί'] except the Apostles. It would seem 
 that a special charge had been laid on the .\postle3 to remain at 
 Jerusalem ; see above, on i. 4, and below, viii. 14 ; \\. 27 ; xi. I ; 
 XV. 2. 
 
 2. συν(κ6μισαΐ''] devout men took up Stephen and made great 
 lamentation over him. There was a peculiar reason for the men- 
 tion of this circumstance in the case of St. Stephen, because (as 
 Lighlfoot shows, ii. p. (i77) it was not lawful among the Jews 
 to m:ike outward demonstrations of grief for persons condemned 
 by the Sanhedrim, 
 
 It is said by some interpreters, that these " devout " men 
 must have been Jeus (see Kuin., Meyer), because the word 
 ΐνΚαβΰ^ is connected with ΊουδοΤοί in ii. 5 ; and because Chris- 
 tians would not have ventured to bury Stephen. But (ϋκάβιια 
 is characterized as a Christian grace (Heb. v. 7; xi>. 28); and 
 though their Koirerbs was a remnant of Judaism (see Chrys. here, 
 and below, on \\. 37), yet probably it is specially mentioned that 
 these men buried Stephen, because it was an act of Christian 
 courage, and exposed them to danger. However, it is not deter- 
 mined by the historian whether they were Jews, Proselytes, or 
 Christians. Perhaps there were some among them from all these 
 three classes : they are contrasted as &vSp(s ei\a$f7s with the 
 savage character of his murderers. 
 
 The Burial of the dead is here commended as an act of 
 Christian piety, and thus is inculcated the duty of reverence 
 for the bodies of Christians, 
 
 ( 1) as being temples of the Holy Ghost ; 
 
 (2) and, as committed to the keeping of the grave, in order 
 to rise again in glory, and to be " made like unto Christ's glorious 
 Body." (Phil. iii. 21.) 
 
 See the treatise of S. Aug. (vi. p. 8CB), De cura pro mor- 
 tuis gerenda, and cp. what Up. Pearson says, on the Creed, 
 .\rt. iv. p. 339, *' When .Inanias died, though after his sin, yet 
 they wound him up and carried him out and buried him (Acts 
 V. C) ; when Stephen was stoned, devout men carried him to his 
 burial ; and when Dorcas died, they washed her and laid her in 
 an upper chamber (.\cts ix. 37). So careful were the primitive 
 Christians of the rites of burial." And that pious and learned 
 Expositor observes on the effect which Christianity had on 
 national usages of Sepulture. In the Roman Empire, before the 
 reception of the Gospel, the bodies of the dead were burnt, and 
 their ashes only reserved in funeral urns. But after a few 
 Emperors had received Baptism, there was not a body burnt in 
 the Roman Empire. 
 
 So great a social change was wrought by Christianity. The 
 religious sanctity of the Churchyards and Cemeteries of Europe 
 is due to its influence. " And the decent custom of the primitive 
 Christians (says Bp. Pearson) was so acceptable unto God, that 
 under His Providence it proved most effectual in the conversion 
 of Ihe Heathen, and in the propagation of Ihe Gospel." 
 
 But when Funeral Rites are neglected and violated, Chris- 
 tianity will decline. This is a warning not unnecessary in our 
 own age and country, where, on account of the inadequate pro- 
 vision and insufficient care of Churchyards, there is danger of 
 heartlessness and irreverence in the interment of the dead, — 
 especially of the poor. 
 
 — Konerhv μ^γαν] great lamentation, — *' planctum magnum ;" 
 with wringing of hands and beating of breasts. See Luke ixiii. 
 48. Cp. below, ix 39. 
 
 3. tAu/iaiVfTo] Saul was making havoc of the Church, while 
 some were burying Stephen j and others were preaching the word. 
 A striking contrast. 
 
 5. Φι'λΐϊΓ7Γ05] Philip. Not Philip the .^;)Oi//f ; for the Apostles 
 remained at Jerusalem {v. 1). And if Philip had been an Apostle, 
 it would not have been necessary for Peter and John to leave 
 Jerusalem for Samaria, to lay their hands on those whoni Philip 
 had baptized there (rr. 12, 13). But this Philip was the Deacon, 
 also called Philip the Evangelist (Acts xxi. 8). So Chrys. and 
 Epiphan., who says (Caten. p. 135), that Philip being a Deacon 
 had not authority to give the Holy Spirit by laying on of hands. 
 And Aug. (Serm. 2fiC, 4) says, that he was called Philip th» 
 Evangelist, " propter promptum proedicationis eloquium." 
 
 — Sa.uopeias] Samaria. Not a city of Samaria, but Ihe cit) 
 of Samaria, — "in urbem ipsam Samariie " (Bp. Pearson), the an- 
 cient residence of the Kings of Israel, the Metropolis, Σίβοστή — 
 now Sebuslieh. See Robinson, iii. 144, and " Later Researches," 
 p. 12(;. 
 
 On this use of the genitive, see Glass, p. 250, »nd Meyer 
 here. The article is often omitted after prepositions. See j/iii- 
 L 2
 
 7G ACTS Vm. fi— ir>. 
 
 Χριστόν. " Προσεΐχ^ον 8e οί ό;γλοι τοΐζ Χεγομενοις νπο του Φιλίππου όμοΟυ- 
 () Mark 16. 17. uahov, (.V Tco άκούζίΐ' αυτούς και βλεπβιν τα. σημΐΐα α eVoter ^ '' ττολλώΐ' •νάρ 
 των ιόντων πνεύματα ακάθαρτα, βοώντα φωντ} μ^γάλτ) ΐς-ήργοντο, πολλοί δε 
 τταραΧΐΚυμΙνοι καΧ ^ωλοι Ιθ^ραπΐ-ΰθησαν' ^ και iyeveTO χαρά μ€γάλη iu τϊ) 
 ττόλει ΐκείνγ). 
 «<■''. 5. 3Γ,. 9 'Άνηρ Se τΐ5 ονόματι Σίμων προϋπήρχαν iv Trj πόλει μαγαύων καΙ Ιζιστων 
 
 το ευνοζ τη? ϋαμαρζίας, Κζγων eivai τίνα eavTov μαγαν '" ω προσ€ΐχον πάντες 
 άπο μικρού εως μΐγάλον λέγοντες, Ουτός εστίν η Βύναμις του Θεού η καλούμενη 
 μεγάλη. " Προσεΐχον δε αύτω, δια το Ικανω χρόνω τοΙς /.^ayeiai? εζεστακεναι 
 αυτούς. 
 
 '^ "Ότε δε επίστευσαν τω Φιλιππω εύαγγελιζομενω περί της /δασιλείας του Θεού 
 και τοΰ ονόματος Ίησον Χρίστου, εβαπτίζοντο άνδρες τε και γυναίκες. '^ Ό 
 δε Χίμων και αυτός επίστευσε• και βαπτισθείς ην προσκαρτερων τω Φιλίππω• 
 θεωρών τε δυνάμεις και σημεία μεγάλα γινό/χει-α εξίστατο. 
 
 ^■* '^Ικουσαντες δε οί εν Ίεροσολύμοις απόστολοι, δτι δε'δεκται η Σαμάρεια 
 fell. 2. 38. τον λόγον τοΰ Θεοΰ, απέστειλαν προς αυτούς Πετρον και Ιωάννην. '^ "^ οΓτιι^ες 
 
 dlelon here, p. 381. And Λ, Β have the Article, which is re- 
 ceived by Lachmann and Tischendorf, 
 
 If St. Luke had m<>ant Sijchar, or any other city than the 
 capital, he would probably have specified its name (see John 
 iv. 5) : π(ίλυ, used by itself, freijuently stands for μητράποΚίΐ. 
 And from v. 14 it may also be inferred that Tro\ts τη$ Sa^apeias 
 here signifies the Capital. It is true that the Capital was now 
 commonly called Se^aiTT^. But this name is never used in the 
 New Testament; and St. Luke, writing for Hellenistic readers, 
 W(mld he disposed to preserve the name by wliicli the City was 
 known from the LXX, and which is also used by Josephus, Ant. 
 X.\. C. 2. 
 
 No reason can be assigned, why St. Luke should not have 
 specified the name Sychar, or Si/chcm, if that had been the City 
 of which he is here speaking ; whereas there arc many causes why 
 he should not have mentioned Sehaste, the name of the Capi- 
 tal of Samaria. They may have visited Sic/iem also. For the 
 city of Samaria stood at a short distance to the north of Sic/ie7n, 
 Ν(άτΓ0\ί$, now Nahlous, on which see above, vii. lf>. 
 
 7. ίίήρχοΓτο] So A, B, C, D, E, and olher MSS. Eh. 
 (ξήρχ(το. But the plural number seems to be studiously used 
 in these cases in order to show the personal plurality of the Evil 
 Spirits. Cp. on Mark ix. 20. 2(;. 
 
 — τταραλΕλυ^ϊΐΌΐ] This word is never used for paralytic by 
 5*/. Aialthew or 57, Mark, who use the word τΐαρα\υτίκ^5 te7i 
 times (Matt. iv. 24; viii. fi; ix. 2. C. Mark ii. Ά, 4, 5. 9, 10). 
 
 But it is used in St. Luke's Gospel (v. 18. 24), where the 
 word irapaXvTiKhs does not occur ; and it is used twice in the 
 Acts (here, and ix. 3.3), where the word παρα\υτικυ$ does not 
 occur. And thus we have a double coincidence between the Ads 
 of the Apostles and the Gospel of SI. Luke. 
 
 9. Χιμων"] Simon Magus, characterized by ancient Christian 
 writers, as the first Iieresiarch. See Justin M. Apol. i. 2G. Iren. 
 i. 2.3, and his scholar S. Hippohjtus in Prcf. hier. lib. vi., who 
 refers to this history in the Acts, p. ICl and p. I7'i. Tertullian, 
 Prffiscr. c. 40. S. Cyril. Ilierosol. p. 95, 9Π, ττάσπί ai'/ieVeais 
 tiperfis. Cp. Euseli. ii. 1 ; ii. 13. Ami/rose, llexaem. v. 8. 
 Epiphan. .xxi. 1. Tillemont, Memoires Eccl. ii. p. IC. Burton, 
 Lectures, pp. 74—82. 294. Evans, Biog. Early Church, p. 140; 
 and below on 2 Pet. i. Ifi. 
 
 — ίξιστώι/] On this form of the Verb, see JViner, § 14, p. 72• 
 
 — Ke-yuf ijiat, It τ.λ.] Iren. ii. 2, *' Simone mago primo 
 dicente semetipsum esse super omnia Deum." While Philip 
 preached Christ, Simon vaunted himself as God. 
 
 This is not the place for discussing the (|uestion concerning 
 Justin Martyr's (Apol. i. 26 and i. 5(i) account of the Statue, 
 " Simoni Deo Sancto," at Rome. Cp. Trert. i. 23. 1. Tertul- 
 lian, Apol. 13. Clem. Recog. ii. c. 9. Cyril, Catech. vi. It has 
 generally been supposed in modern times that Justin was de- 
 ceived by the inscription of a stone in honour of the Sabine deity 
 Semo Sancus. See Otto's note, p. 192. iViner, R. W. B. ii. 
 p. 238. On the other side, T/iirlliy, Bravn, Maran, and Fog- 
 ghii, and more lately, Jf'imlisc/imann (V'ind. Petr. p. 710' ''"^'^ 
 endeavoured to vindicate Justin's statement. See also Dr. Bur- 
 ion's Lectures, p. 232, Professor Norton's Essay on the subject, 
 end Dr. Kitto's Illustrations of the Acts, pp. 84 —7. 
 
 It has been thought by some, that Simon Magus is the per- 
 
 son mentioned by Josephus (Ant. xx. 7- 2) as %ίμ.ωνα, ΊουΖαϊον, 
 Κϋττριον δί yivo';, μάγον eirai σκηπτόμ^νον, who was employed by 
 Felix to decoy Drusilla from her husband Azizus that she might 
 marry him. Neander (Gcsch. u. Pllanz. i. 8/) deems it probable. 
 
 10. i) καΚουμίνη μεγάλτ;] So A, B, C, D, B, and other MSS. 
 Elz. omits καλούμενη, which however has a special force. This 
 man is that mighty power of God which is so called in the Word 
 of God. Cp. Any. in Ha;res. I, who says that Simon called him- 
 self the Messiah ; and Thcodoret, de fabulis lucretic. c. i. Indeed 
 he seems to have claimed to himself the names of the tlireo 
 persons of the Trinity. See Iren. i. 23, who says, " Hie a midlis 
 quasi Deus glorificatus est, et docuit semetipsum esse qui inter 
 Judieos quasi Filius apparuerit, in Samaria autcm quasi Pater 
 descenderit, in reliquis vero Gentibus quasi Spiritus Sanctus ad- 
 vcntavcrit. Esse autem se suhlimissimam virtutem (tV μ(•γά\ην 
 δίΓομι;-), hoc est eum qui sit super omnia Pater ; et sustinere vo- 
 cari se quodcunque eum vocant homines " {5ύι/αμίν — καΚηυμΐρ-ην). 
 The original Greek of Irentpus may be jiartly restored in this 
 passage from the newly discovered work of his scholar S. Hip. 
 polytus, Refutat. H;er. p. I7">, ed. Miller. 
 
 Thus we see that even the father of Heresy bears witness to 
 the doctrine of the Trinity. 
 
 The imjiious assertions of Simon Magus, the Father of tho 
 Gnostic heretics, appear to have been in St, Peter's mind when 
 he wrote his Second Epistle. See 2 Pet. i. 10 — 18. 
 
 11. δίά rh — ^|€(rTaiceVai] because they had been bewitched. 
 "Intransitive" (Bruder). The A'ulgate has an active sense, 
 "quia dementasset eos," which is followed in the English 
 Version. 
 
 13. ^TriiTTeiitre] he made a public profession of faith, and be- 
 came one of the members of the visible Church, who were called 
 τΐΐστοί. On this sense of πίστίύω, see Acts ii. 44 ; iv. 32 ; and 
 on Rom. xiv. 2. ίίτ€ ΐπιστΐνσαμΐν: οί ayioi designate the mem- 
 bers of the Church generally. Acts ix. 32. 41, and cp. ol σωζόμενοι, 
 ii. 47. 
 
 — ί^ίστοτο] he who had himself been Ιξιστων rh ΐθνοί, V. 0. 
 
 14. irpiiy αύτοτϊϊ] to them at Samaria, the city. 
 
 — TlfTpoy καΐ Ίωάΐ'ΐ'η:^'] Peter and John. On the continuance 
 of the yl;;o.s7/cs at Jerusalem after the Ascension, see above on 
 i. 4 ; viii. 1. As to St. John particularly, see Blunt, Lectures, 
 p. 8G, who observes, that though Asia Minor was liis ultimate 
 destinaticm, there is no evidence of his having been there during 
 the life (qu. visits) of St. Paul ; and wherever he is mentioned in 
 tho Acts it is in connexion with Palestine. 
 
 15 — 18. o'lTives} who went down and prayed for them that 
 they might receive the Holy Ghost. For as yet He had fallen 
 upon none of them : but only they had been baptized into the 
 Name of the Lord Jesus. Then they were laying their hands 
 upon them, and they were receiring the Holy Ghost. The im- 
 lierfect tense here used (" were laying on," " were receiving ") 
 shows the repetition of the act in the several cases of the be- 
 lievers who had been baptized. The Apostles sent Peter and 
 John from Jerusalem to Samaria, in order to do what Pliilip the 
 Deacon, who was there, could not do, and what Paul the Apostle 
 afterwards did (see xix. 6), i. e. to give to those who had been 
 baptized, the full outpouring of the Holy Ghost by laying on of 
 Apostolic hands. See the note below on xix. fi.
 
 ACTS Vlll. IG. 
 
 καταβάντε<; ττροσ'ηύζαντο nepl αυτών όπως Χάβωσι Πνεύμα ay ιον* ^^ ^ ούδεττω gch. ίο. 2. 
 yap rfv in ov^evl αντων επιττεπτω/ίος-, μόνον δέ β€.βαπτισμένοι ύπηρχον et? 
 
 The going down of Peter and John to the city of Samaria, in 
 order to receive its inhabitants who had been baptized, into full 
 communion with the spiritual Israel of God's Church in Christ, is 
 an event full of interest when considered with reference to the 
 history of the Old Testament concerning that re^on. 
 
 As was observed above (vii. Hi), Sijchem or Shechem, in 
 Samaria, was the first place in Caiuian where God appeared to 
 Abraham when he came from ilaran, and there he built his first 
 altar to the Lord. It was also the first place to which Jacob 
 Went, on his coming from Padan Aram, wiih his children the 
 Patriarchs ; and there also he built tlie altar Kl-Elohe-hracl. 
 ((ien. xxxiii. 20.) There it was, that two of the twelve Patriarchs, 
 Simeon and Levi, in cruelty and subtlety, constrained tiie in- 
 habitants to communion with the literal Israel by Circumcision, 
 (Gen. xxsiv. 15—30.) 
 
 But now, after that the Holy Ghost has been poured out 
 from heaven upon the Church, — two of the Twelve Apostolic 
 Patriarchs of the spiritual Israel, — Peter and John, — go down 
 to the same region, — perhaps also to the same city, — and receive 
 its inhabitants into full communion with the true children of 
 Abraham, or Israel of God, the Christian Church, by the spiri- 
 tual Circamcision of the heart, i.e. by the Gift of the Holy 
 Ghost. 
 
 The names of the two Apostles so employed deserve notice. 
 Simeon and Levi had been the Ministers of Wrath; Peter and 
 John are the Ministers of Grace. Peter's name was Simeoyi 
 (Acts XV. 14); and John, adjoined (Gen. xxix. 34) constantly to 
 him (see on John xviii. 15, 10. Acts iii. 1), was well typified by 
 Levi, the brother, by both parents, of Simeon (Gen. xxix. 33, 34; 
 3tlix. 5). 
 
 We may observe also, that the gracious work of the Spirit on 
 the hearts of the Apostles themselves, and through them on the 
 Church, is made more significant by the contrast of the yor»/e/' 
 conduct of two of the Apostles in this region. Before they had 
 been baptized witii " the Holy Ghost and with fire," tlie two bre- 
 thren, James and John, even when in tlie company of Christ upon 
 earth, had been eager to call dovrnfre from heaven and destroy the 
 village of the Samaritans, which would not receive them. (Luke 
 ix. 51.) They had been ready to do the vindictive work of Simeon 
 and Levi. But now that they have been baptized with fire, the 
 two Apostolic brethren, Peter and John, call down from heaven 
 on the Samaritans the pure and holy flame of zeal and love. 
 Such was tlie chiitige wrought by the Holy Ghost, poured down 
 from heaven by Christ, now ascended into heaven. 
 
 Confirmation is called one of the "first principles of the doc- 
 trine of Christ." Heb.vi. 2; see the note there. To the authorities 
 cited above on Covfiriyiation (on v. 5), may be added what is said 
 by S. Jerome, a Preshyler, and one not over eager to exalt the 
 rights of the Epi-^copate : "Are you ignorant that this is the 
 custom of our Churches, that hands are laid on those who are 
 baptized, and the Holy Spirit invoked over them ? Do you 
 inquire where this is written .*' It is in the Acts of the Apostles " 
 (ad Lucifer, c. 4, p. 294). ** This is the usage of our Churclies. 
 The Bishop goes forth (excurrit) and makes a tour in order to 
 lay his hands and to invoke the Holy Spirit on those who in 
 smaller towns Iiave been baptized by our Priests and Deacons " 
 {ibid.). And S. Cyprian (Epist. 73), " They who are baptized 
 are brought to the Chief Pastors of the Church, that by our 
 prayer (Cyprian being a bishop) and the laying on of hands they 
 may receive the Holy Ghost, and be completed by the seal of 
 Christ;" and before hira, Tertullian, a presbyter, de Bapt. c. Π, 
 and Anyustine (de Trin. xv. 2(i), *' Ecclesia in Praspositis suls 
 nunc servat morcm, quem habebant Apostoli, oratione et nianuum 
 impositionc tribuendi Spiritum Sanctum ;" and Theophyl. savs, 
 " After Baptism the Holy Spirit is given by laying on of hands ; 
 end this order U observed to our day :" this was written in the 
 eleventh century. 
 
 Here is the answer to the question sometimes put now, as 
 indeed it was of old, " What profit is there to me from the Mi- 
 nistry of ConfrmatioTif after the Sacrament of Bapiism /" The 
 Hnly Spirit (says Eusebius Emisenus, or perhaps Salvian, see 
 Hammond, iv. iii)n) which descends on the waters of Baptism with 
 healing on His Wiitgs (salutifero illopsu) gives, at the baptismal 
 font, complete remission of sins. And in Confirmation He sup- 
 plies grace, for growth in holiness. In Bai)tism wc are regenerated 
 unto life ; in Confirmation we are invigorated for life's warfare. 
 Baptism suffices for those who are called away by God in tender 
 years ; Confirmation arms and equips the young soldier (who has 
 been enlisted in Baptism under Christ's banner) to fight a good 
 fight in the conflicts of tliis world. 
 
 It appears from v. Hi that the Holy Ghost had not visibly 
 
 fallen upon any of the converts before the Apostles had laid their 
 hands upon them. That is, tXxefuU effusion of the Holy Ghost, 
 with its then visible manifestations of tongues and other signs, 
 had not been vouchsafed to them. As S. Aug. says (in Joann. 
 Tract, vi.), " Nondum accepcrant Spiritum Sanctum, sicut tunc 
 descendebat ad ostendendam significationem gentium crediturarum, 
 ut linguis loquerentur." 
 
 The reasons of this seem to be, to show the need of union 
 with the Apostles, and to secure due respect to their persons and 
 office ; and to assure the Church, in all ages, of the reality of the 
 inward grace ministered to all worthy recipients of Confirmation. 
 
 Hence Confirmation was called the Consummating Unction, 
 XptVis τ€λ€ΐωτυ<η, as completing Baptism, See Pp. Taylor's 
 Dissertation with that title. Works, xi, 215. As S. Ambrose 
 teaches (de Sacram. iii. 2) : " Post foutera (baptisrai) superest ut 
 perfectio fiat, quaudo ad invocationem sacerdotis Spiritus Sanctus 
 infunditur." And as Hooker says (V. Ixvi.), " It confirms and 
 ])erfects that which the grace of the Spirit has already begun in 
 Baptism ;'* and cp. Hammond's Treatise " de Confirmatione," 
 Works, iv, 851. Bp. Pearson, Lectures in Acta, v. 6; and 
 Dr. Comber^ Companion to the Temple, iii. p. 451. Bingham^ 
 Antiq., bk. xii, here. Blunt, Lectures, p. 40; Calvin on Heb. 
 vi. 2, '' in whose opinion," says R. Nelson, " that passage in the 
 Acts shows that Confirmation was instituted by the Apostles ;" and 
 see the valuable Manual entitled *' Catechesis," by the Bishop 
 of St. Andrew's, Lond. 1857, and the remarks made and autho> 
 rities quoted in an excellent Essay by the late Rev. John Prere, 
 M.A., Rector of Cottenham. Lond. 1845. 
 
 In another important respect Cunfrmation is the consum- 
 mation of Baptism, — not from any defect in Baptism itself, but 
 from the circumstances of persons who have been bajitized; 
 
 In primitive times, from the nature of the ease, the majority 
 of those who were bajUized were Adults. But 7ww that Chris- 
 tianity has been long preached in the world, they who are bap- 
 tized are, for the most part, Infants. " The astipulation of a 
 good conscience is an essential j)art of Baptism" (1 Pet. iii. 21), 
 And *' for all such as have been baptized in their Infancy the per- 
 sonai resumption or ratification of that vow which they made by 
 their sponsors at tlie sacred laver is to be exacted in the public 
 congregation." And this is done at Confirmation. (Dr. Jackson 
 on the Creed, bk. x. ch. 1. vol. ix. p. 548.) And they who boldly 
 confess Christ with their lips and lives on earth, will be confessed 
 by Hira at the Great Day. Matt. x. 32. Luke xii. 8. 
 
 The Church of England has declared her mind in this matter 
 in her Office for Baptism. " Ye arc to take care, that this child 
 be brought to the Bishop to be confirmed by him," &c. 
 
 And in her Office for Confir.m.\tion — 
 
 '* Then the Bishop shall say : 
 
 .... Almighty and everlasting God ... we make our 
 humble supplication unto Thee for these thy servants, upon 
 whom after the example of thy Holy Apostles we have now 
 laid our hands . . . ." 
 
 Also, in her sixtieth Canon of l(jl)3, the Church of England 
 says, that "it hath been & solemn, ancient, and laudable custom 
 in the Church of God, continued /"rom the Apostles* times, that 
 all Bishops should lay their hands upon children bai)tized and 
 instructed in the Catechism of Christian Religion, prajing over 
 them and blessing them, — which wo commonly call Confirma- 
 tion." 
 
 It has indeed been alleged by some, that the Church of 
 England says only that Confirmation is administered after the 
 example of the Apostles, and not by reason of any direct /irecf/// 
 of the Apostles, or any institution of any perpetual ordinance by 
 them. 
 
 But on this it is to be observed, that in such cases as these 
 example is equivalent to precept. 
 
 M'hat was done by the Apostles in this matter, and what the 
 Holy Ghost himself here records in Holy Scripture as having 
 been done by them, was not done by them of their own mind, 
 but by the will of God. It was done by Him, through them. 
 And He showed that it was His act. by visible outpourings of the 
 Holy Ghost on those perstms for whom the Apostles prayed, and 
 on whom they laid their hands. Simon Magus irtir, that through 
 the laying on of the Apostles' hands the Holy Ghost was given. 
 (Acts viii. 18 ) The persons on whom the Apostle St. Paul laid 
 ins hands, ,^akc with tongues and prophesied. (.Vets xix. 6.) 
 
 By tliese outward manifestations in the first age of the 
 Church, .\lmighty God set His own seal on this practice of the 
 Apostles ; who, being taught of God, exercised this ministry as 
 the jiropcr means for the conveyance of au inward gift, called in 
 Holy Scripture the Gift of the Holy Ghost, to the souls of bap-
 
 78 
 
 ACTS VIII. 17—20. 
 
 h 2 KiDRS 5. 16. 
 Matt. 10. 8. 
 i ch. 10. 45. 
 & 19. 5, 6 
 I Cor. 1. 1-3. 
 
 TO όνομα τον Κυρίου ^Ιησου, ^^ Tore ΙπετιΘονν τα? χ^ιρα^ tV* αυτουζ, και 
 ελάμβαναν Πνεύμα ayiov, 
 
 ^^ Ίδώΐ' δέ ό Σίμων, οτι δια. ττ]? ίττιθέσζ.ω^ζ των -)(€ΐρων των αττοστοΚων δίδοται 
 το ίΐνενμα το αγιον, προσηνεγκεν αυτοις -χρήματα, '^ Κεγων, Δοτέ καμοι την 
 έζονσίαν ταντην, ιι-'α ω iav έττιθω τας )^εψα^, λαμβάντ^ Πνεύμα αγιον. ^^ '' Πε- 
 τρο<ζ ο€ είπε ττρο^ ανιόν. Το apyvpiov σον συν σο\ εΐη εΙς άπώλειαν, οτι ' ΤΎ}ν 
 
 tizod persons. Thus Almitrlity God commcniled this practice to 
 the permanent vse of all future gonei-ations, and made it obli- 
 gatory on Christian3 to receive and maintain it. 
 
 God's gifts are wiHiout repetitaiice. (Rom. xi. 20.) That 
 is, whatever means He has once bestowed for the attainment of 
 vecessary ends, are never withdrawn by Him. He never revokes 
 wliat He has once given for our growth in spiritual grace here, 
 and for our attainment of heavenly glory hereafter. And wliat- 
 soever is offered by Him for suck ends is to be thankfully used 
 by us. See note on John xiu. 14. 
 
 The gift of the Holy Ghost is a gift of this kind. It is as 
 much required now, as it was in the age of the Holy Aposttes. 
 Man's ghostly enemies are still the same as they were then. His 
 needs of ghostly helps against them, are, therefore, as great now 
 as they were then. Man is the same. Heaven is the same. Hell 
 is the same. The Holy Ghost is the same. His love is the same, 
 and His gifts remain the same; and tlicy have the same purpose 
 and power, to enable men to escape Hell, and to reach Heaven. 
 
 Accordingly, we find that our Lord Himself describes the 
 promised gft of the Holy Ghost as a jjift in perpetuity. J will 
 pray the Father, He says, and He shall give you another Com- 
 forter, that He may abide vith you for erer. (John xiv. 10.) 
 
 The Apostles, being taught by God, and being guided by 
 Him into all Truth, used certain means for the conveyance of 
 spiritual grace to those who had been baptized; and that God 
 sanctioned that Apostolic practice by visible marks of His own 
 approval and favour. 
 
 These means were Prayer and Laying-on of Hands. These 
 meins are reckoned by the Holy Spirit, speaking in the Epistle to 
 the Hebrews, as among the frst principles of the Doctrine of 
 Christ (Heb. vi. 2), where the doctrine of Laying-on of Hands is 
 joined with the doctrine of Baptism. 
 
 We know, from the testimony of ancient Christian writers, 
 that the chief Pastors, or Bishops of the Church, who had been 
 appointed by the Apostles as their successors, and who best knew 
 the mind of the Apostles, used these same moans, and prayed 
 and laid their hands on thone who had been baptized, as the Holy 
 Apostles had done before them; and that the primitive Christian 
 Bishops did this for the same purpose as the Apostles had done, 
 namely, for the conveyance of the gift of the Holy Ghost to tho.^e 
 who had been baptized, and on whom they laid their hands with 
 prayer. We find that the earliest Christian Churches, planted 
 by the Apostles, used these moans ; and that this Apostolic prac- 
 tice was called by them Confirmation, because in it they who 
 have been baptized are confirmed and strengthened by the Holy 
 Ghost the Comforter. These means have been ever used by the 
 Church of Christ Universal, to which He has promised His per- 
 petual presence (Matt, xxviii. 20). and the continual guidance of 
 His Spirit, and wliich is the Church of the Living God, the Pillar 
 and Ground of the Truth (1 Tim. iii. 15). We find also that 
 these means have been mercifully preserved to us, by God's good- 
 ness, in our own Church, which, at every Baptism administered 
 by her to Infants, commands that the child then baptized shall 
 " be brought ti the Bisliop, to be confirmed by him," so soon as 
 it has been duly catechised ; and she declares, in her office for 
 Confirmation, that the Laying-on of Hands of the Bishop on 
 those who have been baptized, is an act done by him "after the 
 example of the Holy Apostles." 
 
 We may therefore conclude; that Almighty God, Who is 
 the Author and Giver of all Grace, and without Whom we can do 
 nothing that is pleasing in His sight, vnuchsafes to bestow on 
 those who have been baptized the gift of the Holy Ghost, by the 
 appointed means of Prayer, and of the Laying-on of Hands of 
 the successors of the Holy Apostles, who were inspired by the 
 Holy Ghost, and who employed these means, and delivered them 
 to be used by those who came after them, even to the end. What 
 was thus done by the Holy Apostles under the guidance and in- 
 spiration of the Holy Ghost, was dnne by the Holy Ghost, Who 
 guided and inspired them. And whensoever the Holy Ghost 
 Touchsafes to appoint and employ certain means for bestowing 
 His own gifts, we have no right to expect to receive those gifts 
 from Him, unless we conform ourselves to His will, and use 
 those means, which He has been pleased to institute for their 
 
 bestowal. To neglect those means, is to grieve the Holy Spirit 
 who works by them. It is to despise and disobey Christ, who 
 sent the Holy Ghost to teach His Apostles all things, and to 
 guide them into all truth, and to abide with them for ever ; and 
 who said to His Apostles, He that receivrth you receiveth 3/f, 
 and he that receiveth Me receiveth Him that sent Me (Matt. x. 
 40), and whosoever shall not receive you, nor hear your words, 
 trhen you depart out of that house or city shake off the dust oj 
 your feet. Verily, J say unto yon, it shall be more tolerable for 
 the land nf Sodom and Gomorrha in the Day of Judgment than 
 for that city (Matt. x. 14, 15). On the other hand, if we receive 
 those means thankfully and reverently, we receive Christ, who 
 promised to be ever with His Apostles even vnto the end of the 
 world. Wo receive the Holy Ghost the Comforter, who guided 
 the Apostles to use those means for the bestowal of His own 
 blessed gift to the Christian soul, for its growth in grace here, and 
 for its everlasting glory hereafter. 
 
 Richard Hooker's lamentations for the insufficient admi- 
 nistration of Confirmation in his own day (see Eocl. Pol. V. I.Kvi. ii) 
 might be reiterated with a hundred-fold force in the present 
 times, when, from the inadequate number of Bishops, an im- 
 mense majority of the population grow up without ever receiving 
 the completion of their baptismal privileges, by the reception of 
 Confirmation, and the subsequent craces of the Holy Spirit given 
 in tlie Lord's Supper, and, consequently, are never brought into 
 full communion with the Church; and though they may have 
 been baptized by her, yet, being never made fully jtartakers of her 
 privileges, they fall away into indifference or unbelief, or are ar- 
 rayed in hostility against her. 
 
 It seems as if Confirmation, being restricted in its adminis- 
 tration to those who are successors of the Apostles, were designed 
 by Divine Providence to serve the important purpose of maintain- 
 ing a vital principle of Church Unity, by bringing all the children 
 of God in a Diocese, as members of one spiritual household, to 
 receive the benediction of their Spiritual Father in God ; thus re- 
 minding them of their filial adoption in Christ the Son of God 
 into the family of One licavenly Father ; and of the gracious over- 
 shadowing of the One Spirit of Unity — the Divine Dove — whoso 
 invisible wings are spread over them, and shed grace from heaven 
 upon them. 
 
 It also seems as if this restriction of Confirmation to the 
 Episcopal office were divinely ordered, in order to show more 
 clearly the necessity of elasticity and expansion of Episcopacy, in 
 proportion to the growth of the population of a country, and so to 
 ensure (short of absolute compulsion) those other blessings which 
 flow from the Holy Spirit on the Church through the ministrations 
 of a pious, learned, zealous, and faithful Episcopate. 
 
 15. λάβωσι Ών(νμα ά^ιοί'] Cp. v. 17, ελάμβαναν Uu. ay., and 
 our Lord's own words, John xx. 22, λάβξτΐ Ufevpa aytotf. 
 
 18. ι5ωι/ 6 'Σ.ίμων, οτί — δίδοταί ] Ihwv, A, Β, C, D, Ε. Jilz. 
 θίασάμ^νοί. But whm Simo7i saw that the Holy Ghost is being 
 given ; it is observable, that, whereas miraculous jtowers were 
 exercised by the Deacons, and other disciples, yet it does not 
 appear that thry bad the power " to derive or communicate them 
 to other men," as Hooker remarks, Λ'^. Ixvi, 
 
 '* Simon Magus," s&ys Hooker (y.lxsi. 2), "perceiving that 
 power to be in none but the Apostles, and presuming that they 
 which had it could sell it, sought to purchase it of them with 
 money." Thus even Simon himself, the arch-heretic, supplies a 
 strong argument for the reahty of the Divine Grace dispensed by 
 prayer and laying on of Apostolic hands. He would never have 
 offered to give money fnr what did not exist. 
 
 On the sin of Simony hence deriving its name, see the 
 authorities in Jlingham, Antiq. Jcvi., and Dttpin on the Study of 
 Theology, p. 4iii). 
 
 It has been supposed by some that Simon himself had been 
 confirmed by the Apostles, but this is not probable. 
 
 On the covetousness of the Gnostic 'Teachers, the followers 
 of Simon, see St. Peter's own testimony, 2 Pet. ii. 
 
 20. UiTpos 5e (lire — κτΰσθαι'] Dut Peter said vnfo him, Thy 
 money perish vnth thee because thou thouyhtest to purchase the 
 gift of God by money. A remarkable proof of St. Peter's honesty, 
 courage, and disinterestedness. 
 
 Simon Peter would not receive any thing from Simon Magus
 
 ACTS VIII. 21—27. 
 
 δωρεάν του Θεού ένόμισαζ δια -χρημάτων κτασθαν ^' ουκ ίστί σοι μΐρίζ ούδε 
 κλήρος iu τω λόγω τοντω• ' η γαρ καρδία σου ουκ εστίν είιθίΐα έναντι του Θεοιι• 
 ^ '' Μετανόησαν ουν άπο της κακίας σον ταύτης, καΧ Βεηθητι, του Κυρίου εΐ άρα 
 άφεθησεταί σοι η επίνοια της καρδίας σου• '^ εΙς γαρ χολην πικρίας καΐ σΰν- 
 Βεσμον αδικία? άρω σε οντά. -■* ' Αποκριθείς δε ό Σίμων είπε, Δεηθητε υμείς 
 υπέρ εμοΰ προς τον Κΰριον, όπως μηΖεν επέλθη επ' εμε ων είρηκατε. 
 
 '•^ Οι μεν ουν 8ιαμαρτυράμενοι και λαλησαντες τον λόγον του Κυρίου 
 νπε'στρεφον εΙς 'Ιερουσαλήμ, πολλάς τε κώμας των Σαμαρειτών ευηγγελίζοντο. 
 
 2'' Άγγελος δε Κυρίου ελάλησε προς Φίλιππον λέγων, ΆνάστηΟι καΐ πορευου 
 κατά μεσημβρίαν, επΙ την όδοί' την καταβαίνουσαν άπο 'Ιερουσαλήμ εις Γάζαν 
 αΰτη εστίν έρημος. ^ Και άναστάς επορεύθη' και ιδού, άνηρ ΑίθίοχΙι, ευνούχος. 
 
 j Pa. 78. 3β. 37. 
 Kzek. Μ. 3. 
 k 2 Tim. 2 25. 
 Dan. 4. 27. 
 
 IXumb. 21. 7. 
 
 for tlie Jisponsation of a spiritual gift — allliough at that time the 
 Chureh subsisted on alms (see iv. 35). He claimed no merit to 
 himself for the power which he was enabled to use. It was the 
 f/i/l of God. He boldly rebuked Simon, who was adored by the 
 people of Samrtria. And Simon Magus, who had bewitched the 
 people, feels Simon Peter's power, and submits to it, acknow- 
 ieilges bis prophetic gifts, and craves his prayers (p. 24). 
 
 22. μ^τανόησον — καϊ δεήθητί — €ί &ρα οιί)€0ή(Τ€Ται] Repent 
 iherefwe from thin tJihie iniquitju oud prnj/ to the Lord, if 
 linplij the thought of thine heart shall be forgiven thee. A strong 
 passage 
 
 ( 1 ) Against all Donatistic iteration of Baptism. 
 
 (2) Against all Novatian denials of Pardon for deadly sin 
 after Eapiisra. See the Expositors of Article XVI. of the Church 
 of England. 
 
 (3) For the reality of Divine Grace in Baptism, which 
 though dormant in a Simon Alagus, in a death-like sleep of sin, 
 may be awakened, and be made available by Repentance and 
 Prayer, for salvation not to be repented of ; 
 
 (4) And consequently for the possibility and duty of Prayer 
 and Repentance, on the part of baptized persons after falling into 
 deadly sin. See XXXI X Articles, Art. xvi. 
 
 S. Aiiffustine has some excellent remarks on the case of 
 Simon (in Joann. Tract, vi.), " Cui dicit hfec Petrus .' Uticjue 
 /lajitizato. Jam baptisma habebat ; sed Columba visceribus non 
 luerebat. Baptisma illi quid proderat ? Noli ergo de Baptismo 
 gloriari, quasi ex ipso salus tibi sutficiat. Noli irasci ; depone 
 fel, veni ad Columbam . . . habeto humilitatem, cbaritatem, 
 pacem ; habeto bonum quod nondum habes, ut prosit tibi bonum 
 quod ha/jes — veni ad Columbam (i. e. ad Ecclesine unitatem), hie 
 tibi proderit quod foris non solum non proderat, sed etiam 
 oherat." 
 
 — ToD Kupiov"] So A, B, C, D, E, and others. El:, toD 
 0(oD. Cf. r. 24. 
 
 23. €15 χολήμ] Something more than Iv χολ^. Thou who hast 
 been baptized into Christ (eis Xpicrxby), hast plunged thyself into 
 the gall of bitterness. Cp. r. 40. 
 
 25. vTriiTTpf(poy'} they were returning. So A, B, D. Elz. 
 
 — "Σ,αμαρατων] of the Samaritans. A fulfilment of our Lord's 
 pro|ihecy, who had seen there in His divine prescience "many 
 fields white unto harvest" (John iv. 35). Cp. Acts i. 8. 
 
 — κωμas] villnges. See on Matt. ix. 35. On this word is an 
 interesting Homily of S. Chrynostom here, exhorting Landowners 
 to build and endow Churches and Chapels on their estates — a 
 counsel very seasonable for these and all times. 
 
 — €υϊϊγ7ίλί(,Όϊ'το] they ivere evangeiizing in their way. As to 
 the accusative, see xiv. 21 ; xvi. 10. So A, B, C, D, E. — Elz. 
 fvriYycXiffavrQ. 
 
 They (Peler and John) trere evangelizing many villages of 
 the Samaritans .• perhaps, among these, was that village on which 
 John had once desired to call down tire from heaven. (Luke ix. 
 Si'2.) But the Holy Ghost, sent down from heaven with a baptism 
 of tire, had changed his heart, and warmed it with love. 
 
 26. rafar] Gaza, Hebr. njr, a /oWresi, the Hebrew ? being 
 changed into the Greek y. Gen. x. 19. Josh. .\iii. 3. 1 Sam. vi. 17. 
 An old Canaanitish fortified town of Philistio, celebrated in the 
 history of Samson ; situated on a hill twenty stadia from the sea, 
 stormed and plundered by Alexander the Great (Plutarch, .Vlex. 
 25. Q. Curt. iv. (i), and dismantled by the Jewish Prince .Alex- 
 ander JaiMucus, B.C. 9(! (see Joseph. .\nt. xiii. 13. 3), but not 
 lung afterwards restored by Gabinius (Joseph, xiv. 5. 3). For a 
 description, see Robinson, ii. 375— 3I!4. 
 
 la the sending forth of the Gospel toivurd C?<i;<7, celebrated 
 
 in Philistian History, and in the conversion of the chamberlain 
 of Ethiopia, we may recognize an intimation and earnest of 
 the fulfilment of the Prophecy concerning Christ (Ps. Ixxxvii. 4), 
 " Behold Philistia, with Tyre and Ethiopia, there shall He be 
 born," and Ps. Ix. 8, " Philistia, be thou glad of Me," and cviii. 
 9, " Over Philistia will I triumph," and kviii. 31, " Ethiopia 
 shall stretch out her hands unto God." 
 
 The incidents in the Acts of the Apostles are, for the most 
 part, prophetical as well as historical ; they show what has been, 
 and is ; and in the past and present they give a pledge of the 
 future progress and triumphs of Christianity. 
 
 — αυτ-η iarlv ίρη^ίοϊ] this is desert. These words are regarded 
 by many as a parenthesis of St. Luke, distinguishing it as the 
 old City, ruined by Alexander, from the other Gaza. See A La- 
 pide, IVetstein, Rosenm., and others; 
 
 But this does not seem to be a correct view. 
 
 The site of the new City was near that of the old one. The 
 same roads led to tiiem both ; and what did Philip do there ? 
 Nothing. He did not meet the Eunuch at Gaza, — new or old, — 
 but in the wilderness. See also on v. 3G and V. 40, whence it 
 appears that Philip did not ever arrive at Gaza, 
 
 The meaning seems to be this ; 
 
 Philip had been very successful in preaching in a populous 
 metropolitan City to vast multitudes (see V. C). God would now 
 try his faith, and show His own Divine power, and present an 
 example in him to other Preachers of the Gospel. He would 
 also reward the devout Ethiopian, who could little expect to meet 
 a preacher in the wilderness ; 
 
 The address of the Angel to St. Philip may be therefore 
 paraphrased thus; — Quit the City of Samaria, but do not go to 
 the north, to populous Galilee, where thou mightest make many 
 converts ; nor yet to Jerusalem, but beyond it, to the very 
 extremity of Palestine. Go along the road which leads to Gaza, — 
 which is desert ; Almighty God has something for thee to do 
 there. He can enable thee to do the work of an Evangelist, 
 not only in the city of Samaria, but in the wilderness of Phi- 
 listia. 
 
 This was a speech something like our Lord's question to 
 the Apostle Philip in the wilderness (^v r^ ^ρ-ημία), "Whence 
 shall we buy bread for these that they may eat }" (Matt. xiv. 15. 
 John vi. 5.) 
 
 It may also be compared to His command to the Apostles, 
 to cast in their net for a draught, in a place in the sea where they 
 had toiled all night, and caught nothing. (Luke v. 5. John 
 xxi. ().) 
 
 But still the command of the Lord to Philip was, — " Go 
 along the road to Gaza, to the southern extremity of Palestine, 
 the wilderness." And he arose and went. And there, in thi 
 wilderness, he saw a chariot, and was commanded by the Spirit 
 to join himself to it ; he ran and overtook it, he fed the soul of 
 the Ethiopian Courtier with the bread of life; he caught, if we 
 may venture so to speak (see John xxi. U), this 'great Fish' in 
 the Net of the Gospel, even in the wilderness. He baptized 
 him ; and perhaps by means of the example and influence of 
 this great Courtier, the Marians' land soon stretched forth her 
 hands unto God (Ps. Ixviii. 31. Cf Zeph. iii. 10). And thus 
 even in Philip the Evangelist was the prophecy fulfilled, " The 
 voice of him that erieth in the Wilderness, Prepare ye the way 
 of the Lord, make straight in the desert a highway for our God.'* 
 Isa. xl. 3. 
 
 As to the word ίρ-ημο!, it is generally considered as an 
 adjective here; and if so, it is to be connected with όδιίι. And so 
 the -Vrabic and Syriac Versions, and Lighlfool here, and Winer 
 (Gr. Gr. pp. 108. 142), and Robinson (ii. p. 380), who says that it 
 indicates the southern road, leading from Elcutheropolis to Gazat
 
 80 
 
 ACTS VIII. 28—33. 
 
 m 2 Chron. 0. 32, 
 33. 
 
 η Ita. CS. 24. 
 Uos. 6. 3. 
 
 ο Matt. 12. 33,11, 
 Eph. S. 17. 
 
 ρ lea. 23. 7, 8. 
 
 δυνάστη'; Καν^άκης βασί\ίσση<; Αίθιόπων, os ^f eVt πάσης τη<; γάζης αύτης, 
 OS έληλνθΐί ττροσκννήσων ""■ eU 'Ιερουσαλήμ, -" ηι^ τε υποστρόφων, και καΟ- 
 ■naevos eVt του άρματοζ αύτου αννγινωσκξν Ησαιαν τον προφητην. 
 
 '^ " Είπε δέ το Πνεΰμα τω ΦΐΚίππω, Π ρόσελθε και κολλήθητι, τω αρματι 
 τούτω. '^ ΠροσΒραμων δε ό Φίλιππος ηκουσεν αυτοΰ άναγινώσκοντοζ τον προ- 
 φητην Ήσαίαν, και είπεν, ° 'Αρά ye γινώσκεις α άναγινώσκίΐ•; ; ^^ Ό δε εΤττε, 
 Πως γαρ αν Βυναίμην, iav μή τις οΒηγήστ) /χε ; παρεκάλεσε τε τοί' Φίλιππον 
 άναβάντα καθίσαι συν αυτω. 
 
 32 v'ji g^ περιοχή της γραφής ην άνεγίνωσκεν ην αϋτη, Ώς πρόβατον επΙ 
 σφαγην ηχθη, καΐ ως άμνος εναντίον τον κείροντος αυτόν άφωνος, 
 όντως ουκ ανοίγει το στόμα αντοΰ• ^^ εν τη ταπεινώσει αυτοΰ η 
 κρίσις αυτοΰ ήρθη, την δε γενεάν αυτοΰ τις Βιηγησεται ; 'ότι αίρεται 
 άπο της γης η ζων) αυτοί). 
 
 through the desert, or region without villages ; as is the case at 
 the j>rosent day. 
 
 The sense then would be : Go along that road which is de- 
 serted, and where therefore you may not expect to meet any one. 
 But still, Go. 
 
 Or, αίίτ?! ίστ\ν ΐρημο5 may mean, ' thai region is unin- 
 habited,' an ΐρημο$ : where you may e.vpect to find no one ; but 
 here is the force of the command, here is the trial of your faith. 
 Go and see. And it may be observed that the word epjj^os 
 occurs ciglit other times in tlie Acts of the Apostles, and in seven 
 of these (vii. 30. '.K. 38. 42. 44 ; xiii. 1 8 ; xxi. 38) it is a sub- 
 stantive. In one only (i. 20, a quotation from the LXX) it is an 
 adjective. 
 
 It does not seem therefore that the words αϋτη 4στίν €ρ-ημοί 
 are a parenthesis inserted by St. Luke ; but they are words of the 
 .Ingel to St. Pliilip ; and their meaning is either, " this road is 
 desert," or, " this is a wilderness." 
 
 On tliis sending of St. Philip, see below, is. G. 
 27. (ivovxos'i rendered by some here a Chamberlain or Cuur- 
 tier. See on Matt. xix. 12. 
 
 It must however be observed, tliat a strong reason in favour 
 of the literal translation of the word (as adopted in the Engli&h 
 Version) may be derived from tlie promise in Isaiah Ivi. 3 — 8. 
 And it may have been a part of St. Luke's design, in this narra- 
 tive, to sliow tliat l/wt promise was fulfilled in the Christian 
 Church, as described by St. Paul, Gal. iii. 28. 
 
 Besides ; the case of this evyovxos may be comp<ired with 
 that of the faithful and merciful Ebed-melech, also an Ethiopian 
 and an Eunuch, who is contrasted with the rebel King and 
 Courtiers of Judah — as the faitliful Ethiopian here is contrasted 
 with the obdurate Rulers of Jerusalem — and who received a special 
 promise and blessing from God (Jeremiah ,\xxviii. ^ — 13; xxxix. 
 16 — 18. See above, the notes on those chapters). 
 
 Indeed this history of the Ethiopian, and that which soon 
 follows, of Cornelius the first-fruits of the Gentile world, derive 
 additional interest from the consideration that in them may be 
 recognized a fulfilment of ancient Prophecies, particularly in tliat 
 chapter of Isaiah (Ivi. 3) which speaks of the extension of the 
 blessings of God's Covenant in Christ — 
 
 (1) to the "Eunuchs that keep His Sabbaths and choose 
 the things that please llim," and in them to all who are alone 
 and childless in this world, and yet are made members of the 
 household of God in Christ, and so receive " a place and a name 
 better than of sons and daughters ;" and 
 
 (2) to the " Sons of the Stranger" (such as Cornelius), who 
 were once afar off and aliens from God, but are now made near in 
 Christ, and are brought to His Holy Mountain, and " made joyful 
 in His House of Prayer, which shall be for ' all people.' " See 
 Isaiah Ivi. 4 — 7• 
 
 It may be here suggested for the reader's consideration 
 whether these Chapters (viii — x.) of the Acts of the Apostles 
 do not also display the fulfilment of another Prophecy concern, 
 ing the Evangelical Conquests of Christ (viz. Psalm cviii. 7)• 
 Be thou exalted, Ο God, above the heavens {v. 5), i. e. by the 
 Ascension. God hath sjioken in His Holiness, I will rejoice and 
 divide Shechem, or Sychem — fulfilled in the Evangelization of 
 Samaria — perhaps Sychem itself. The triumphs of the Gospel 
 in that region and in Galilee, mentioned in the Acts of the 
 Apostles (ix. 31), seem to be predicted by the words of that Psalm 
 (». 8), " Manasseh is mine, Ephraim also is the strength of my 
 head ;" and Christ triumphed over Philistia by the preaching of 
 Philip in the road to Gaza and at Aaotus, and of Peter at Joppa. 
 
 Perhaps also the promise of the conquest over Edom (which was 
 a name for the enemies of God's Church, and is especially applied 
 by the Itabbis to Rome) may have been begun to be fulfilled by 
 the reception of the Roman soldier Cornelius, the representative 
 of the heathen and Roman world, into the Christian Church. 
 Doubtless also it had a literal fulfilment in the A'ictories of the 
 Gospel in Idumcea. 
 
 The gracious consequences of the outpouring of the Holy 
 Spirit, in the ]>ropagation of the Gospel, are prophetii'ally declared 
 in Psalm Ixviii. 7 — 31. In i'. 7 the description of the giving of 
 the Law on Sinai is immediately followed by that of the promul- 
 gation of the Gosj)el at Sion, and its fruits are foreshown. See 
 particularly v. 27 of that Psalm, perhaps in reference to the Con- 
 version of St. Paul, and v. 31, to the baptism of the Ethiopian. 
 See the notes there and on Ps. Ixxxvii. 4. The Acts of the 
 Apostles is an Inspired Comment on the Psalms and Prophets. 
 
 — Kar-SaiiTjs] Candace. The common title of Queens of 
 Meroe. Cp. Utrabo, xvii. p. 820. Plin. N. H. vi. 35. Wetst. 
 p. 507. Biscoe, p. Ci). 
 
 — 70^7)5] He who was over all the earthly -γάζα of a Queen 
 finds heavenly treasure in the desert road from Jerusalem to 
 Gaza. And why ? Because he had left his earthly Treasury to 
 go up to the Temple to worship, and was seeking for goodly trea- 
 sure in the field of the written AVord. Cp. Matt. xiii. 44. Is 
 this an unmeaning paronomasia ? See v. 30. 
 
 — ■προσκυνί]σοιι>'\ to worship. He was therefore a proselyte, 
 not a Gentile. The first-fruits of the Heathen world was Corne- 
 lius. See X. 1. 
 
 28. αν^'γίνωσ'Κζί''] he was readinff, and reading ίάοχιΛ^ Statesmnn 
 and Courtier as he was. A celebrated passage, often cited by the 
 Fathers, as showing the blessed fruits of reading the Scrijitures. 
 See S. Chrys. here, and hom. 35 in Gen. S.Jerome, E|iist. 103, 
 ad Paulin. A lesson to travellers. " Legendum, audienilum, 
 percontandum, etiam in itinere, etiamsi parum intelligis (vide V. 
 34) Habenti datur." {Dengel.) 
 
 30, yiva'ffKits & ανατ^ινύσκζΐ{] On similar paronomasias, see 
 Luke xxi. 11, and 2 Cor. iii. 2, yipoiaKo^ivT] καΧ ανα-^ινωσκομΐν-η, 
 2Thcss. iii. 11. 
 
 It seems probable from this verbal parallelism, that Philip 
 spoke in Greek ; and that the Eunuch was reading Isaiah in the 
 Septuagint version made in Egypt. 
 
 Valck. compares the celebrated paronomasia of Julian the 
 Apostate, — aviyvuiv, typaip, Karlyvtav, and the courageous reply 
 of the Christian Bishop to him, hvlyvw^, αλλ' ohn iyvtav ei yap 
 iyvws, ουκ αν Kariyi/us, and Wetstein cites Cato's saying, " Le- 
 gere et non intelligere nee legere (negligere) est." 
 
 32. 7) TTfpioxi)] the passai/e, — χοιρίορ or towos. See Wetst. 
 and Valck. Cp. 1 Pet. ii. G, πβρίε'χει ίν rij ypafrj. 
 
 — i>s πρόβατορ—αΰτόρ} Isa. liii. 7, 8- From the LXX 
 Version. 
 
 Here ev τ^ TawetrcviTei η Kpitris αυτοΰ ί)ρθη represents 
 the Hebrew np") ICECQQI li'St), i. e. He was taken from oppression 
 and judgment; and it seems the LXX means to say that ii/ his 
 humiliation his condemnation was taken away, i. e. lie was 
 justified: and thus the words are a paraphrase of the original, 
 and mean that " He was made perfect through (as well as from) 
 sufTerings," and was exalted not only from his humiliation, bnt 
 tecause " He humbled Himself and bHcame obedient to death" 
 (Phil. ii. 8. Heb. ii. 10). See above on Is. liii. 8. 
 
 33. tijw 5e y(i/faii αίιτοϋ, κ. τ. λ.] yti/ia is in, dor (whence 
 Latin durus. duralio). irho shall declare His duration ? i. e.
 
 ACTS VIII. 34—40. IX. 1. 
 
 81 
 
 ** ΑτΓοκριθίΧζ ok ό ΐ.υνον-χοζ τω ΦιΚίππω εΤττε, AiojiaL σου, περί τίνοζ 6 ττρο- 
 φητηζ Xeyet τοΰτο ; nept έαυτου, η nepl irepov τινός ; ^^ '' Άνοίξα? Be 6 Φίλιπ- 
 πος το στόμα αϋτοΰ, καΐ αρξάμ-ίνος άπο της γραφής ταύτης, ' ζνηγγίλίσατο 
 αντω τον Ιησονν. 
 
 ^'' Ώς hk inopevovTo κατά την οΒον ηλθον Ιπί τι ϋ8ωρ' καί φησιν ό ίυνον^ος, 
 ΊΒον, νΒωρ' τι κωλύει μ€ βαπτισθηναι ; ^^ ' eiTre Se ό Φίλιππο?. Ει πιστώνεις 
 ίζ όλης της καρΒίας, ΐξεστιν αποκριθίΐς Be εΤπε, Πιστώνω τοί' υίοί^ τον ΘεοΟ 
 eivai τον Ιησονν Χριστον. "* Και εκελευσε στηναι το άρμα• και κατίβησαν 
 αμφότεροι εις το νΒωρ, ό τε Φίλιππος καΐ ό εννοΐι-χος• καΐ εβάπτισεν αντόν. 
 
 ^ "Οτε Βε ανέβησαν εκ του νΒατος, Πνενμα Κνρίου ' ηρπασε τον Φίλιππον 
 καΐ ουκ ε'ιΒεν αυτόν ουκετι ο ευνούχος, επορεΰετο γαρ την οΒον αντον "-χαίρων. 
 
 ^^ Φίλιππος Βε ενρεθη εις "Αζωτον και Βιερχόμενος ενηγγελίζετο τάς πόλεις 
 πάσας, εως τον ελθείν αντον εΙς Καισάρειαν, 
 
 IX. ^ " Ό δε ϋαΰλος ετι ^ εμπνέων άπειλη? και φόνου εΙς τους μαθητας του 
 
 q Luke 24. 27. 
 
 Γ ch. 18. 28. 
 
 • Mark 16. I β. 
 
 t I Kin^s 18. 12. 
 Ezek. 3. 12, 14. 
 
 uPs. 119.14,111. 
 
 a ch. 2C. 10. 
 Gal. 1. 13. 
 1 Tim. 1. 13. 
 b ch. 8. 3. 
 Gal. 1. 13. 
 
 although He is cut off as man, yet He is the Eternal God. He is 
 ayii/ia\6yT\To^ ois Qias. (^CEcuin.) 
 
 — 'ότι alfp€Tot] decau-se His life is cut off from earth (see 
 Daniel i.v. 20), t/tei-efure He endures for ever in heaven ; that is, 
 He as God-Man is exalted for ever t/^/ His temporary Humiliation 
 on earth. See Phil. ii. 8. 
 
 35. rhv Ί-ησοϋΐ''] Jesus. The Holy Spirit here records that 
 the holy Evangelist St. Philip applied the Fifty-third Chapter of 
 Isaiah to Jesus Christ. 
 
 Hence it is clear (whatever may be alleged by some modem 
 Critics to the contrary) that the Fifty-third Chapter of Isaiah has 
 rightly been deemed by the Church to be a prophecy concerning 
 Christ ; and that the Criticism wiiich propounds allegations in- 
 consistent with such an exposition is entitled to little regard from 
 those who believe in the Inspiration of the New Testament, and 
 desire to be faithful members of Christ and of His Church. 
 
 Compare the remarks of the Apostolic Father and Bishop 
 Clemens Romanus, cap. 16, who applies this prophecy to Christ 
 dying on the cross. 
 
 36. ίίδωρ] water. At Bethsor (say the Schoha on S. Jerome, 
 loc. Ilebr. p. 277) or Bethsoron, twenty miles S. of Jerusalem, 
 and only two miles from Hebron. " Ibi," says Bede, p. 41, 
 " mulanit Mthiops pellem suam, id est sorde peccatorum abluta 
 de lavacro Jesu dealbatus ascendit." If so, Philip overtook the 
 Ethiopian long before he came to Gaza ; and this seems to be 
 another reason why ΐρημο! cannot be connected with Γάζα in 
 V. 20. 
 
 — βαπτίσθηναί"] ίο be baptized. A proof that Philip, in 
 preaching Jesus, had preached the necessity of Baptism. How 
 else would the Eunuch have asked to be baptized } Cp. Augus- 
 tine, de Fide et Operibus, c. 9, who considers this case of the 
 Ethiopian, and says, that by the compendious expression (v. 35), 
 *' Philip preached to him Jesus,^' St. Luke implies that Philip 
 preached ** not only what is to be believed concerning Christ, but 
 what is to be done by those who are joined to the unity of the body 
 of Christ ; and preached to him the main points of Christiaa Faith 
 and Duty." 
 
 37. ίίπί— Χριστεί/] This verse is not found is A, B, C, G, 
 H, and in some ancient Versions, and has been omitted by most 
 recent editors. Perhaps rightly : and it may be observed also 
 that the words riiv ΊησοΟν Xpiarhu (as they stand in £lz.) are 
 no where thus used by St. Luke in the Acts of the Apostles or 
 the Gospel. 
 
 But, on the other hand, the verse is found in substance in 
 E, and in the Si/riac, Vutg., Armenian, and Arabic versions, 
 and in numerous cursive Manuscripts. -\iid it ajipears to be at 
 least as ancient as the age of Irena-us, who says, iii. 12, " Hunc 
 esse Jesum, et impletam in Eo esse Scripturam, cjuemadmodum 
 ipse Eanuchus credens et statim postulans baptizari dicebat Credo 
 Filmm Dei esse Jesum," — omitting Χρίστόν, and it is cited by 
 Cyprian. I have not therefore ventured to expunge the verse ; 
 which is retained, in brackets, by Boruemann. 
 
 38. εβάπτισεν αΰτίίί'] he baptized him. Philip was a married 
 man, and only a Deacon, and was sent by the Angel to baptize 
 the Ethiopian. " Let me be a Philip ; be thou a minister of 
 Candace. Say, ' Here is water, what hinderetli me to be bap* 
 tized ? ' Seize the opportunity. Though an Ethioj) in body, be 
 thou pure in heart. .-Vnd do not say, ' Let a Bishop baptize me ;* 
 or, if a Presbyter, let him be unmarried. Man looketh on tlie 
 face, but God on the heart. Any Minister can cleanse you bv 
 
 VoL•. I.— Part II. 
 
 Baptism, if he is not alien from the Church. One Minister may 
 be of gold, another of iron, but they are both like rings which 
 have the seal of Christ ; let them stamp on thee, who art the wax, 
 the image of the Great King. There may be a difference in the 
 metal, but there is none in the seal." S. Greg. Naz. ii. p. /U, 
 an Oration to those who delay their Baptism. 
 
 39. 5ίρ7ταο•€] caught up Philip. Cp. the case of Elijah, 1 Kings 
 xviii. 12. 2 Kings ii. 10. Ezekiel iii. IJ, and of St. Paul, 2 Cor. xii. 
 2. 4. See Oidymus and Chrys. here, who observe, that by this 
 sudden disappearance of Philip, the Ethiopian was assured that 
 the message he had received was from heaven : and that, if the 
 Ethiopian bad asked Philip to remain with him, and he had re- 
 fused to do so, he would not then have gone on his way rejoicing. 
 Cp. Robinson's Palestine, i. 320; iii. 14. 
 
 40. (ΰρίθη els 'A^aiToy] he was found at Azotus. This showed 
 that the object of his mission was attained ; and he is spared 
 the weariness of a journey in the desert, as a reward for his ready 
 obedience in going to preach in a desert, see v. 20. 'Α,ζωτο!, 
 Ashdod, now Esdud (Robinson, ii. p. 30»), — being on the coast, 
 half-way between Gaza on the south, and Joppa on the north, 
 and in the same latitude with Jenisa/eni. It was 260 stadia from 
 the ancient Gaza. See Wetst. On ei'j see r. 23 j vii. 4. Winer, 
 p. 309. 
 
 — εύη•) exr^ero — Kaiat^petaf] Going northward along the sea- 
 coast from Azotus to Ccesarea, he passed through Joppa, and did 
 the work of an Evangelist {ΐυηγγξλίζΐτο), and prepared the way 
 for St. Peter's visit to that place (ix. 30 — 43), and for the con- 
 version of Cornelius at Casarea (i. 1—24), where we find Philip 
 again (.\ct3 xxi. 8). 
 
 On Caesarea itself see x. I. 
 
 The house of Phihp the Evangelist was still standing at 
 Caesarea in S. Jerome's age, and was even shown in Bede's time. 
 Jerome, Epist. Paul. p. loO. Bede, in Acta, p. 43. 
 
 — Tos TTOKeis ιτάσοϊ] the cities, alt of tlicm, probably Ekron, 
 Jamnia, Joppa, ApoUouia, and perhaps Lydda. 
 
 Ch. IX. 1. SaDAoy] Saul, God's σκΐνοε ^K\oyTJt for the con- 
 version of the Gentiles, was of the tribe of Benjamin (.\cts xiii, 
 21); and the Fathers {Tertullian adv. Marcion. v. I. Chrys, 
 Ambrose, de Ben. Patr. ad tin. Aug., Sorm. 279) apply to him, 
 in a siiiritual sense, Jacob's prophecy, Gen. xlix. 27, " Benjamin 
 shall ravin as a wolf. In the morning he shall devour the prey, 
 and at night he shall divide the spoil." Tliat is to say, in a 
 spiritual sense, at the beginning of his career he shall be a Perse- 
 cutor of Christ's flock, as a \\'olf ; but in the end, he shall feed 
 them as a Shepherd. " Escas dividet" (Aug. Serm. 279, and 
 .append. Serm. 189) ; and " escas divisit," says Ambrose (de 
 Bencd. Patriarch. 12), " evangelizans gentibus verbum." 
 
 Benjamin's birth was the occasion of his mother's death ; so 
 " Sauli nativitas in Evangclium matri ejus Synagogse mortem 
 attulit." At first he might be cidled Benoni (a child of sorrow), 
 but by God's grace he became Benjamin (Gen. xxiv. 18), the 
 sou of a right hand. Benjamin was the last among the twelve 
 Patriarchs; so Paul among the Apostles (I Cor. xv. 8, 9). Ben- 
 jamin was preferred above tlie rest by Joseph (Gen. xUii. 34) ; so 
 Paul by Christ (1 Cor. xv. 10). 
 
 Benjamin is called ' little ' (TTS, Ps. Ixviii. 27), and yet " a 
 Ruler ;" and so Saul is ' Paul,' or littie (see on xiii. 9), and calls 
 himself " the least of the Apostles " (I Cor. xv. 9), and yet " not 
 
 Μ
 
 82 
 
 ACTS IX. 2—5. 
 
 ί ch. 22. 6. 
 1- 26. 12. 
 
 1 Ciir. 15. 8. 
 
 2 Cor. 12. 2. 
 d Matt. 25. 40, 4 J 
 e ch. 5. " ' 
 
 KvpCov, προσΐλθων τω ap^iepu ^ τιτησατο Trap αντοΰ εττιστολά? ets Δαμασκον 
 προς Ttts σνναγωγάζ, δπως iau τιναζ evpy τη<; όδου οντάς, ανΒρας τε καΐ γυναί- 
 κας, SeSe/ieVov? αγάγϊ) eU 'Ιερουσαλήμ. 
 
 ^ " Έν δε τω πορ^ύΐσθαι iyiveTo αυτόν Ιγγίζίίν Trj Δαμασκω, έζαίφνης τβ 
 αύτον περι,ηστραφεν φως Ικ του ουρανού 
 
 39. ψωνήν Κεγουσαν αυτω }:,αουΚ, 2,αουΚ, tl με οιωκει,ς 
 
 καί ττίσων em την γην ηκουσε 
 ^"ΕίπβΒΙ ΤίςεΙ κύριε; 
 
 a whit behind the very chiefest Apostles" (2 Cor. xi. 5 ; xii. II). 
 Even the Romish Expositor, Cornelius a Lapide, here says, ** Ita 
 Paulus a Christo dotatus i\x\t pra aliis Apostolis," 
 
 — ^μπνίων άττβιληί] Something more than itvioiv άττΕίληί, in• 
 wardif/ breathing of slaughter; his very breath was impregnated 
 with threats and slaughter. {Meyer, who compares Josh. x. 40, 
 ίμττνΐον ζωΎΐ$.) On the genitive of tlie material after ιτνίω, 
 cp. Winer, G.X}. § 30, p. 1ΰ3, who quotes ^Ws/q;;A. Eiiuit. 437, 
 οΰτοί ^δη κακΙα$ κα\ συκοφαντίας π>ίΓ. 
 
 — ττροσΐΚθων τφ άρχι^ρΰ] coming to the High Priest. See 
 xxii. 5. Saul even outran the High Priest in furious zeal against 
 tlie Church ; he was not sent, but craved a commission against 
 it. 
 
 2. €is Ααμασκόν"] " Damascus, civitas olim celeborriraa, in 
 planitio amoenissima et fertilissima. inter Libanum et Antilibanum 
 sita, in ea Syriic parte, quie in Uteris sacris Sgria Damascena 
 2 Sam. viii. 5. les. vii, 0, a Strabone (xvi. p. 755), Ccele-Si/ria 
 Tocatur. Quanta JudfEorum frequcntia ibi fuerit, ex eo coiligi 
 potest, quod Josepfnts (B. J. ii. 25) narret, sub Nerone Damas- 
 cenes in sua urbe decern Judicorum millia, quos in publicis ther- 
 mis collectos forte habebant, inermes oppressisse et trucidasse." 
 {Kuin.) Cp. Howson, i. ΐΟίί. Lewin, pp. 54 — C3. 
 
 It may at first seem surprising, that the jiower of the High 
 Priest and the Sanhedrim of Jerusalem should have extended be- 
 yond the limits of Palestine so far as Damascus, and that they 
 ehould have been alloweil to send Saul on a commission to bind 
 in that city, and to bring bound to Jerusalem men and women, 
 without any reference to the power of Rome. 
 
 The solution of this question ajipears to be supplied, — not 
 by the Acts of the Apostles, but by the circumstance which ap- 
 pears incidentally from the statement of St. Paul in one of his 
 Epistles, viz. '* that in Damascus the Governor, or Ethnarchj 
 under Arelas, the king (i. e. of Arabia Petriea), was guarding 
 {4<ρρούρΐΐ) the city of the Damascenes, desirous to seize him, and 
 that he was let down in a basket by a window in the wall, and so 
 escaped his hands." (2 Cor. xi. 32, 33.) 
 
 Hence it appears that Damascus was now garrisoned by a 
 military force of king Are/as — a remarkable circumstance— and 
 not, as heretofore, by the Roma7is, and by the forces of the Presi- 
 dent of Syria. (Cp. Joseph, xiv. 4, 5.) 
 
 By what means Damascus had come into the hands of Aretas 
 is not clear. Probably Aretas, after liis victory over Herod Anti- 
 pas {Joseph, Ant. xviii. 5. I. Cp. Enseb. H. E. i. 11), had been 
 induced by his successes to make inroads into Syria ; and a favour- 
 able opportunity seems to have been presented by the departure 
 . of Vitellius, the President of Syria, to Rome, on hearing the news 
 of the death of the Emperor Tiberius (in the spring of a.d. 37), 
 for the occupation of Damascus by Aretas. 
 
 The Roman power lay as it were in abeyance ; and Aretas, 
 whose victory was welcome to the Jews detesting Herod Anti- 
 pas, was desirous to concihate them, and seconded the endea- 
 vours of the officials of the Sanhedrim to arrest Saul, whom they 
 had sent as a commissioner to bind the Christians at Damascus, 
 and who was now, in their eyes, a renegade and apostate, and 
 who " confounded the Jews at Damascus" by preaching the doc- 
 trine which he had been sent by them to destroy. 
 
 If these suppositions are correct, then we see in them an ad- 
 ditional proof of St. Paul's sincerity and corn-age, in his conversion 
 to Christianity. 
 
 — • rr\s o5oD] rpi, often used for saving doctrine and practice; 
 Me i/jay that leads to heaven {Cfirys.); *' Via, in qua ambnlan- 
 dum^ non oUandttm" {Bengel). ** Jier hoc facientibus patria 
 coelum est" {Valck.). As τ!) υνομα — the Name — was, to the 
 primitive Church, the holy and saving Name of Jesus (see v, 40), 
 80 7] OS6s — ihe Wag — was the holy and saving Wag of the Gospel. 
 See below, xix. 9. 23; xxii. 4; xxiv. 14. 22; xxvi. 13. 
 
 3. 4v τψ — 4yyiCeiv τ^ Δαμασκφ'] as he was drawing near ίο 
 Damascus. The distance from Jerusalem to Damascus was about 
 140 miles. Saul was permitted by God to go on his journey, and 
 was no/ checked, fill he approached ita end^ and was about to 
 enter the city, and to seize upon his prey. (See Acts xxii. G ; 
 xxvi. 12. 1 Cor. xv. 8.) 
 
 Thus the reason of this divine interposition was more clearly 
 evinced. It showed God's watchful Providence, and fatherly 
 
 mercy to His Church, in the critical hour of her need. Then 
 Saul was arrested ; and then, in the crisis of her jperil, the Church 
 was delivered. This is in exact accordance witii the general 
 operations of Almighty God, as seen in Holy Scripture. See 
 Dr. Barrow's excellent remarks in Sermon xi. vol. i. p. 232, 
 where he says, — 
 
 " God beholdeth violent men setting out in their unjust 
 attempts. He letteth them proceed on in a full career, until they 
 reach the edge of their design; then instantly He checketh, He 
 stoppeth. He tumbleth them down, or turncth tliem backward. 
 Thus was Hainan's plot dashed (Esther iu.), when he had pro- 
 cured a royal decree, when he had fixed a time, when he had 
 issued forth letters to destroy God's peo])lc. Thus was Pharaoh 
 overwhelmed (Exod. xiv.), when he had just overtaken the chil- 
 dren of Israel. Thus were the designs of Abimelech, of Absalom, 
 of Adonijah, of Sanballat nipped. Thus when Sennacherib 
 with an unmatchable host had encamped against Jerusalem, and 
 had to appearance swallowed it, God did put a hook into his nosCf 
 and turned him back into his own land (2 Kings xix. 28). 
 Thus when Antiochus Epiphancs was marching on furiously to 
 accomplish his threat of turning Jerusalem into a charnel, a 
 noisome disease did intercept his progress (2 Mace. ix. 5). Thus 
 when the profane Caligula did mean to discharge his bloody rage 
 on the Jews for refusing to worship him {Joseph, xviii. 12), a 
 domestic sword did presently give vent to his revengeful breath. 
 Thus also, when Julian had by his j)olicy and authority projected 
 to overthrow our religion, his plot soon was quashed, and his 
 Hfe snapped away by an unknown hand {Chrgsosi. in Babjl. 
 Orat. 2. Naz. Orat. 4). Thus wheriever the enemy doth come 
 in like a flood (threatening immediately to overflow and overturn 
 all things), the Spirit of the Lord doth lift up a standard against 
 hi}n (Isa. lix. lit); that is, God's secret efficacy doth suddenly 
 restrain and repress his outrage. This usually is the method of 
 Divine providence. God could prevent the beginnings of wicked 
 designs; He could supplant them in their first onsets ; He could 
 any where sufflaminate and subvert them ; but he rather winketh, 
 for a time, and suffereth the designers to go on till they are 
 mounted to the top of confidence, and good (leople are cast on 
 the brink of ruin ; then άττί» μ•ηχ(ΐρη5^ surprisingly, unexpectedly 
 He striketh in with effectual succour; so declaring how vain the 
 presumption is of impious undertakers ; how needful and sure His 
 protection is over innocent people ; how much reason the one 
 hath to dread Him, and the other to confide in Him. Then is 
 God seen, then his care and power will be acknowledged, when 
 He snatcheth us from the jaws of danger, when our soul doth 
 escape as a bird out of the snare of the fowler." (Ps. cxxiv. 7•) 
 Cp. Barrow, vol. iv. p. 218, Serm. ix. See also below, xii. 6. 23, 
 and note on 1 Peter iv. I7. 
 
 This, and something more than this was done by God in the 
 case of SauL He was not checked before he was near Damascus ; 
 if he had been stopped near Jerusalem, or midway, he would per- 
 haps never have entered Damascus. But it was so onlered, that 
 Saul might preach the Gospel in the same city whither he had 
 come to persecute ; and thus under the controlling power of God, 
 the very instrument which had been chosen by Satan to destroy 
 the Church at Damascus, was used by God to build it up. 
 
 So will it be at the end — when the power of Satan and of 
 Antichrist seems nearly to have achieved a Victory over the 
 Church, then will Christ appear from heaven to destroy them 
 with " the brightness of His coming," and to deliver His faithful 
 people from their hands. 
 
 4. ττΐσων i -πϊ t)]v 7^f] having fallen on the earth. In pictures 
 of his conversion Saul is generally represented on horseback, 
 which is not very probable. S. Augustine says, " eum ambu- 
 Idsse :" and Pharisees rarely used horses. See Salmeron and A 
 Lapide here, and ad Deuteron. xvii. 17• 
 
 — φωνήμ^ a voice in the Hebrew Tongue. See Acts xxii. 9; 
 xxvi. 14. 
 
 — 2αουλ, 2αοιίλ] Saul, Saul : the Hebrew form of the 
 Apostle's name, which is never used in the New Testament, except 
 by Christ (ix. 4. II ; xxii. 7; xxvi. 14) and by Ananias (ix. 17; 
 xxii. 13). In all other cases he is called ^avKos and Παΰλοί. 
 
 This repetition of the name, and the fact that he alone was 
 permitted to see Jesus (see v. 7)» and to hear His words, while
 
 ACTS IX. 6, 7. 
 
 83 
 
 ό δε, '£?γώ ΐίμι Ίησ-ους ό Ναζωραΐο<; ou συ διώκεις. ^ '^λλά ανάστηθι και 
 εΓσελ^ε εις τ^ΐ' πόλιν, και λαληθήσίταί σοι, τι σε δει ττοιεΓΐ'. ^ Όί δε άι^δρε? f ch 22.9. 
 οί avvo8evovTe<s αυτω άστηκ^ισαν iveol, άκονοντ^ς /χει/ Try? φωνηζ, ^ μ-ηοέι/α δε g Dan. 10. 7. 
 
 others only saw the light, and heard the tound, showed that the 
 vision was addressed to Aim. 
 
 — τί μ^ Sitiiteis] |Ue is emphatic, and is so placed (see Matt. 
 xvi. 18, and on John ixi. 2*2). Cur Me persequeris ? " Per- 
 secutorem suum vocavit persecutorem menibrorum suorum (says 
 Avg. in Juann. tract, x., and Scrra. 270). Membris adhuc in 
 terri positis. Caput in coelo claraabat, et non dicebat, Quid per- 
 sequeris servo» meos, sed. Quid Me persequeris ? " And S. Ber- 
 nard (Serm. de Convers. Paul. ap. A Lapide), " Persequebatur 
 JCtim qui adversus Corpus Ejus, quod est Ecclesia, odio furebat 
 iniquo." Hence we may see Christ's love to His Members (Isa. 
 Ixiii. 9. Matt. xxv. 40), and the sinfulness of injuries done to 
 the Church. 
 
 See also above, on viii. 1, and on Col. i. 2-1. 
 6, εγώ ΊησοΟί] / am Jesits. He does not say, I am the Son 
 of God, but / am Jesus of Nazareth (δ ΝαζωραΤο! is in A, C, E, 
 not Elz.), He who was crucified ; He to whom St. Stephen 
 prayed, in thy hearing, when thou wast consenting to his death. 
 
 It is distinctly said that Saul saw Jesns in heaven ; see vv. 
 17- 27. Acts xxii. 14, and St. Paul says (1 Cor. xi. 1), " have Τ 
 not seen Jesus Christ?" And (1 Cor. xv. 8) last of all He was 
 seen by me. Hence it has been argued by some Romanist Di- 
 vines (e. g. A Lapide here), that Christ's human body, which is 
 in heaven, was also near to St. Paul. *' Fuit ergo Christi corpus 
 tunc in duobus locis, puta in coelo et in aere; quod nota, contra 
 eos qui negant Christi corpus posse esse in coelo et in Eucharistia 
 simul." But see on Acts iii. 21, and vii. 56, where St. Stephen 
 sees the heavens opened, and the Son of Man standing at the right 
 hand of God. That vision of St. Stephen explains the vision of 
 St. Paul. And that vision of St. Stephen, and his prayer to 
 Jesus in heaven, may have been instrumental in procuring this 
 vision of St. Paul and his conversion. 
 
 — tv συ BitiiKiis'] whom thou art persecuting. After this 
 word Elz. adds σκΧηρόν σοι irpby κΐντρα \ακτίζ(ΐν' τρΐμων τς 
 κσΧ θαμβών e?7re, Κΰριΐ, τί μ€ Θ4\ΐΐζ ηοιησαι : καί i Κύριοι npbs 
 αυτόν. But these words are not in any MS., and seem to be 
 borrowed from xxvi. 14, and xxii. 10. 
 
 6. (ΐσ€\θ€ eU T^v πόλιν, κα\ λαληθ-ησ^ταί σ. τ. σ. δ. π.] go 
 into the city, and it shall be told thee what thou must do. Ob- 
 serve that Saul, the future Apostle of the Gentiles, though 
 arrested in his course by Jesus Christ Himself, was sent by Him 
 into the City to be taught and baptized by one of the inferior 
 ministers of the Church. {Chrys.. Aug. qusest. Evang. ii. 47-) 
 
 Even therefore, in Saul's case, whose conversion was extra, 
 ordinary, the ordinary means of reception into the Church were 
 not dispensed with. He was sent by Christ Himself to Ananias. 
 
 Thus in a remarkable manner did the Great Head of the 
 Church show the necessity of confbrmity to His own appoint- 
 ments and ordinances ; and enjoins a thankful acceptance and 
 devout use of the means of Grace which He dispenses by the 
 agency of His Ministers, in His Holy Word and Sacraments. 
 
 S. Augustine's words on this subject are deserving of the 
 especial attention of those who are tempted by the Evil One to 
 despise that agency ; — 
 
 " Let the devout soul learn without pride what is to be 
 learnt through the ministry of man ; and let us not tempt Him in 
 Whom we believe ; lest, being deluded by the wiles of the Enemy, 
 we refuse to go to Church to hear the Gospel read and preached 
 by man, or even to read the Bible itself; and expect to be caught 
 up into the third heaven, and to behold Christ, and to hear the 
 Gospel from His mouth rather than from that of men. 
 
 " Let us be on our guard against these proud and perilous 
 imaginations ; and let us reflect that even the Apostle Paul him- 
 self, though dashed prostrate on the earth by a divine voice from 
 heaven, was nevertheless sent by it to a man, in order to receive 
 the Sacraments, and to be incorporated into the Church. 
 
 " Let us remember also, that although the Centurion Corne- 
 lius wag assured by an Angel that his prayers were heard, and his 
 alms had in remembrance before God. yet he was referred to 
 Peter for baptism, in order to receive the Sacrament from him, 
 and also to learn what he should believe, hope, and love." Aug. 
 Prolog, ad de Doctr. Christ, i., and iv. c. 33. Op. also Hooker, 
 V. Ixxvi. 9. 
 
 So Philip was sent by the Angel to instruct and baptize the 
 Ethiopian. Acts viii. 2() — 2Π. Cp. Rom. x. 15. 
 
 7. ίίστήκίκτοί'] were standing. It is said (by Meyer, p. 184, 
 and others) that this assertion is at variance with what St. Paul 
 himself says, xxvi. 14, ιτάντων καταησόντ ων τιμών us τ^ν yrjv. 
 Here, it is alleged, his companions are represented as standing ; 
 
 there, as havingyOZ/en to the earth. But this is not the case. The 
 word ύστ4}κΐίσαν here is joined with συνοΖΐύοντΐ$ {travelling toge- 
 ther), and is contrasted with it ; and it means, that they, who had 
 till then been in motion, were suddenly arrested in their course. 
 The opposition here is not between standing &nd falling, but be- 
 tween Λα//ΐη^ and ^oin^ on. Cp. viii. 38, ^κ€'λ€υσ6 στη^Όί rb άρμα. 
 Luke V. 2, τΓλοΓο «στώτο, ships not sailing, but at anchor; vii. 
 14, 01 βαστάζοντα ΐστ-ησαν : viii. 44, «στη η ^ιίσυ του αΤμα- 
 TOS. Therefore the two accounts are quite consistent. St. Luke 
 describes here the suddenness with which the cavalcade was 
 checked in its course ; St. Paul, their prostration to the ground. 
 
 — iveoQ Elz. ivvfol : but the other form is preferable as 
 connected with ivaos, silent, dumb, speechless, — K<ii<phs, Vatci. 
 Cp. Winer, § 5, p. 43. It is used by LXX, Prov. xvii. 28. Isa. 
 Ivi. 10, and elsewhere, and often means stunned by fear, ίμβρον- 
 TTjfleis (Hesych.), as here. 
 
 — cLKoiovTis μιν τη$ ψω^ηί] hearing the voice. It is said in 
 V. 4 that St. Paul Ιίκουσΐ φωνην Κϊ'^ουσαν, and so xxvi. 14, 
 άκουσα φων^ν Καλούσαν. Observe the accusative in both places, 
 i. e. he heard and understood its articulate utterance. But they 
 who were with him, ίικουον τη? <pwv7is (genitive), were hearing 
 only the sound, not the words of the speaker. 
 
 There is therefore no discrepancy, as is alleged by some 
 foreign and English Expositors, between the assertion here and 
 that in Acts xxii. 9, where it is said that they την φων^ιν ουκ 
 άκουσαν του KaKovvTos. Here we have the genitive of the thing, 
 there the accusative. The reason is, that Saul's companions 
 άκούονΤ€5 TTjy tpwvrjs οί/κ άκουσαν τ^ν ψωνην του ΚαΚοΰντο^, — i. e. 
 they heard, but did not understand what they heard. Our Lord 
 made a distinction between Saul and his fellow-travellers in regard 
 to both senses, — i. e. of eye and of ear. Saul saw Jesns ; they only 
 saw the light of His appearance ; he heard and understood the 
 words of His voice ; they only heard its sound. As is well said 
 in Catena, p. 3G1, by Ammonias, who understood and wrote 
 Greek well, his native tongue, σ-ημΐίωτίον, δτι καΐ eiSe rhv 
 Ί-ησοΰν, καί ^κουσΐν αΰτοΰ ό ΠαΟλο5" οί δί συv6v^ts την λαμιπ}* 
 Sova μόνον του φωτ^ί αυτοΰ eJSov, ου jjl^v αυτόν καί τίν ίίχον 
 tJKOvov TTJs φωνής, ου μ^ν συνηκαν τα Κΐ'/όμίνα; one 
 who άκουεί φων^ν (xxii. 14) also άκούΐΐ (^ωΓηϊ, but one who ακοΰΐΐ 
 φωνηζ does not necessarily ακούΐί φωντ)ν. Examples of the geni- 
 tive of the person, άκουαν KiyovTos (which is an elliptical expres- 
 sion), are irrelevant. As Gro/iH.s well says: " φων^ν ουκ IJKouaay 
 est Tocem non intellexerunt.'* And another scholar, inferior to 
 none of the present age, Valckenaer, says, p. 450, " Dici possunt 
 ακοΰίΐν τη? φωνής, τ^ν φων^ν ουκ ακονΐΐν, ut prius signiticet 80- 
 nuyn audire, alterum loquentis verba non intetligere." See also 
 Schoeltgen, p. 445. Hammond, p. 374. Bengel, p. 551. 
 Hengslenberg, History of Balaam, p. 3/8, and Baumgarten here, 
 pp. 217 — 219; see note above on Gen. xi. 8. 
 
 This is not a question (as sometimes represented) of " verbal 
 variety," but of substantive truth. To imagine (as some have 
 done) that St. Luke, having given an account of St. Paul's con- 
 version in the Ninth chapter, puts into St. Paul's mouth in the 
 Twenty-second chapter a speech which, in an important point, 
 contradicts that account, is to suppose — not only that St. Luke 
 was not inspired — but that he was destitute of common sense! 
 To imagine that St. Luke really contradicts St. Paul, or makes 
 St. Paul contradict himself, is indeed to imitate the spirit of a 
 notorious unbeliever, and to degrade the Writer of the Acts from 
 " Luke the beloved Physician, whose praise is in the Gospel," 
 to "an idiot Evangelist!" {Cp. Bentley on Free-thinking, p. 
 112.) 
 
 If such suppositions as these are once accepted, then a door 
 is opened to an inundation from the whole flood and torrent of 
 unbelief, which commences its course with assumptions of what 
 are called " verbal discrepancies " between St. Paul's account 
 and St. Luke's, and then proceeds to deny the veracity of the 
 one or the other, or both, and then goes on to doubt the reaUty 
 of St. Paul's miraculous Conversion, and even of the Death οί 
 Christ, and the Atonement itself. 
 
 It would be encUess and fruitless to recount the speculations 
 of some Expositors (such as Eichhom, Amman, M'ittig, Schulxe, 
 Greiling, Boehme, Hezet, Heinrichs, &c.), who have endeavoured 
 to account for St. Paul's Conversion from ordinary physical phe- 
 nomena, and to explain away all thattis supernatural in St. Luke's 
 and St. Paul's own narratives of it ; or such as Lange, who regard 
 it as a visionary reverie ; or who, with Bretschneider and Emmer- 
 ling, confound it with his rapture into the third heaven (2 Cor. 
 xii. 1 — 7)> or with Bahrdt, Venturini, and Brennecke, venture to 
 Μ 2
 
 84 
 
 ACTS IX. 8— 10. 
 
 h ch. 22. 12. 
 
 i 1 Tim. 1. 13 
 k ver. 21. 
 
 1 1 Cor. I. 2. 
 
 2 Tim. 2. 22. 
 m ch. 13. -1. 
 Knm. 1. 1. 
 
 1 (or. 15. 10. 
 Gal. 1. 15. 
 Eph. S. 7. 8. 
 η Kom. II. 13. 
 G.il. 2. 7, S. 
 ο ch. 25. 23, ire 
 pch. 28. 17, S:c. 
 q ch. 20. 23. 
 & 21. 11. 
 iror. 11. 2,3-27 
 2Tim. I. 11, 12. 
 
 θίωρουντες. " Ήγίρθη δε ϋαΰλοζ άπο της yij?• ανΐ,ωγμίνων δε των οφθαλμών 
 αΰτοΰ ovBev ίβλΐπε' ■χ^ιρα.γωγονντΐ.'; δε αύτον €ΐ(Γηγαγον εις Ααμασκόν. 
 
 ^ ΚαΙ ην ημέρας τρεις μη βλΐπων, καΐ ουκ ίφαγΐν ουδέ επιεν. 
 
 10 i-'jip, §£ jt? μαθητής iv Δαμασκω ονόματι. Ανανίας• και ειττε προς αντον 
 iv οράματι 6 Κύριος, Άνανία• ο δε ειπεί', Ιδού ε'γώ, Kvpie. '' Ό δε Κύριος 
 ττρος αυτόν, Άναστας ττορίΰθητι 4πι την ρύμην την καΧουμενην Ευθείαν, και 
 ζητησον iv οικία Ίουδα SaiiXov ονόματι, Ταρσεα• ISou γαρ προσεύχεται' 
 '- καΐ εΙΒεν εν οράματι avhpa ονόματι '.ίίΐ'αΐ'ΐαΐ' είσελθόντα καΐ επιθεντα αύτω 
 χείρα, όπως άναβλεχίπ). ^^ Άπεκρίθη δε '.ίΐΐ'αΐ'ίας, Κύριε, άκηκοα άπο πολλών 
 περί τοΐ) άνΒρος τούτου, ' όσα κακά εποίησε τοις άγίοις σου εν Ιερουσαλήμ' 
 '■* καΐ ώδε '■ έχει ε^ουσίαι» πάρα των αρχιερέων δησαι πάντας τους επικαλου- 
 μένους το όνομα σου. Κιπε οε προς αυτόν ο Κύριος, ΙΙορευου, οτι σκεύος 
 
 εκλογής εστί μοι ούτος, του βαστάσαι το όνομα μου " ενώπιον εθνών τε και 
 " βασιλέων, '' υ'ιων τε 'Ισραήλ. ^^ '' Έγω γαρ υποΖείζω αυτω όσα δεΐ αυτόν 
 υπέρ τον ονόματος μου παθεΐν. 
 
 affirm that Jesus merely died in appearance, and so presented 
 Himself to Saul on his way ; or of the Tubingen school of Critics, 
 who deny the fact altogether. 
 
 These notions are the natural results of the Criticism, which 
 in a vainglorious spirit of spurious liberality, invents inaccuracies 
 and discrepancies in the Word of God : but they are not without 
 their use, as showing, in undisguised features, the necessary con- 
 sequences of that Criticism. 
 
 8. ούδί!» ίβλίΐΓ(] /le was seeing nothing. He was committed 
 by God like a prisoner to the chains of a three days' blindness, 
 as it were to a soldier to guard, lest from previous prejudice he or 
 others should say that it was a mere phantom of the brain that he 
 had seen in the way. Euseb. in Caten. p. 154. 
 
 Compare the case of Zacharias in the Temple, whose dumb- 
 ness after the Vision of the angel was a proof of its realily (Luke 
 i. 20 — 22), and also an appropriate punishment for unbelief, like 
 St. Paul's blindness, inflicted on him to show how blind he had 
 been in his zeal and rage against the Church, And as the loosing 
 of the tongue of Zacharias, when he wrote " his name is John " 
 (Luke i. D:i), showed why his tongue had been bound, so the 
 visible sign of the scales falling from the eyes of St. Paul {v. 18), 
 when Ananias laid his hands on him, served further to show not 
 only the reality of the blindness, but also the reason of it. And 
 as the voice of Zacharias was taken away, that he might after- 
 wards prophesy, so St. Paul's bodily sight was eclipsed for a 
 time, that he might afterwards shine as a glorious light in the 
 world. 
 
 Caecus factus est Saulus ; nt interiore luce fulgeret cor ejus, 
 exterior ad tempus erepfa est ; subtracta est persecutori, ut redde- 
 retur praedicatori. Et eo tempore, quo catera non videbat, Jesvm 
 videbat : itaetin ipsa ciecitate mysterium informatur credentium ; 
 quoniam qui credit in Jesum, Ipsum intueri debet, csetera nee 
 nata computare ; ut creatura vilescat, Creator in corde dulcescat. 
 Augustine (Serm. 279). 
 
 — X^ipayciyyovt'Tis'] leading by the hand. Like a spoil rescued 
 from the strong man {Chrys.), whose house had been spoiled by 
 the Stronger than he. Matt. xii. 29. 
 
 — els ααμασκόν'] to Damascus. Saul, who had come to bind 
 Christians there, goes as Christ's captive there. Mark his 
 humiliation and obedience. 
 
 9. oiiK tipayey ούδί €πί€ϊ/] he neither ate nor drank. An 
 example of repentance. See his sorrow for persecuting the 
 Church. (Theoph.) 
 
 10. Άναι/ίαί] Ananias. See above on v. 6, and compare 
 /S. Aug. Serm 279, who says, " Adductus est ad Ananiam ; et 
 Ananias interpretatur Ovis : ecce lupus adducitur ad ovem ; Ipse 
 Pastor de coelo nuntiavit lupum venturum ovi, sed non saevi- 
 turum." As to this etymology of Ananias, A Lapide says, 
 *' Nescio qua lingua interpretatur Ovis." Perhaps they who so 
 interpreted it connected it with ίίμν6$, αμρίον, and Agnus. 
 
 If (with Mintert and Kuin.) we derive it from ]:n, graliosus 
 fuit, and rr. Dominus, it happily illustrates St. Paul's assertion 
 — " by the Grace of God I am what I am " (I Cor. xv. 10). 
 
 11. Ιιύμτινί a lane. Not τλατίΓα, plalea, a broad way, but 
 ^ύμΎΙ, a narrow one (see Luke xiv. 21) ; and it was ίνβΰα, recta, 
 or straight ; 
 
 Seemingly a trivial incident ; if any thing in Scripture and 
 in the lives of the Apostles, and especially in the history of the 
 
 " Vas electionis," and of so marvellous an event as St, Paul's Con- 
 version, can rightly be so called. With reverence be it said, even 
 this slight circumstance, which the Holy Spirit has thought fit to 
 record, may perhaps seem to have its moral. Saul the persecutor 
 had now passed from the broad way of worldly power and honour, 
 on which he was lately hurrying to Damascus, and which was 
 leading him to destruction (Matt. vii. 13), and he had now been 
 brought to the right or straight way (cp. Acts liii. 10), and nar• 
 roto way (Matt, vii, 14), called κατ' ίζοχ^ιν the Way (Acts ix. 
 2), in which he would now be led to everlasting life. 
 
 — Ταρσί'α] of Tarsus : a principal city of Cilicia, see xi. 25 ; 
 xxii. 3. " Cilicia matrem urbium habet Tarson," Solinus xli. 
 Hirtius, de Bell. Al. Ixvi, ; on the river Cydnus, Strabo xiv. 
 p. 990. Val. Max. iii, 4 ; an " urbs libera," Plin. v. 22, It was 
 celebrated also for its Schools of Literature, Arts, and Sciences. 
 Welst. Winer, ii. 5G7. 
 
 — 7Γροσ€ΐ5χ€ταί] he is praying — the attitude most proper for 
 the reception of the moral, intellectual, and spiritual light, which 
 was now illuminating him ; and though his eyes were dark, yet 
 he had a vision from above, and saw more clearly than before. 
 Sec V. 12. 
 
 12. (ISef Iv 6ρίματί] he saw in a vision. This pair of visions 
 one vouchsafed to Saul and the other to Ananias, and the one 
 tallying with the other, takes away all suspicion of self-deception. 
 The same providential arrangement is to be observed in the next 
 chapter, with regard to the two corresponding visions of Cornelius 
 and St. Peter ; and the narrative of the one pair confirms that of 
 the other pair. 
 
 15. σκίϋοί fKXoyTJi'] a vessel of choice. A double Hebraism. 
 
 (1) CKivos, Hebr, ''^^, any instrument, tpyavov, utensil, 
 vessel. As applied to men, see Rom. ix. 21. 23, σκίΐ)>) ikiovs. 
 2 Tim. ii. 20. 
 
 (2) iK\oyris, of choice, the genitive characteristic of the 
 quality. See above on Matt. xxii. 11. Acts vii. 2. James i, 25, 
 ακροατ)}^ 4πί\η(τμον7ΐί. 1 Cor. χ. 16, rh •ιτοτί]ριον Tr\s (vKoy'ias. 
 Heb. i. 8, ^άβ8ο5 ίυΟΰτ-ητοί. 2 Pet. ii. 1, aipeaeis airwXeias. 
 Cp. Vorst. de Hebr. pp. 33. 24C. 
 
 On the meaning of the term, see further, xxii. 14, and 
 St. Paul's own comment, Gal. i. 15. 1 Cor. xv. 10. " Saulus 
 singulare exemplum gratJEe gratuitse amplissimae." [Bengel.) 
 
 Paul in himself was a tr/ccuos οστράκινον, an earthen vessel 
 (2 Cor. iv. 7) ; but as the Apostle of the Lord he was irxrDos 
 ίκλογί)!, a chosen vessel. And the earthen vessel was a chosen 
 vessel, in order that by the frailty of the human material, and by 
 the divine treasure contained in it, and bestowed by it, men might 
 see that the excellency of the power of the Gospel thus bestowed 
 was not of man, but of God. 
 
 — βαστάσαι] to bear. " Vas electionis Patilus, quia vas legis, 
 et Scripturarum armarium." {Jerome, in Oseam viii.) He was 
 also a vessel, as bearing, like a living vehicle, what he contained ; or 
 like the chariot seen by Ezekiel, in the wheels of which the Spirit 
 was (Ezek. i. 21). So the Spirit was in this Apostolic " Vas 
 electionis," St. Paul, and gave him life and motion, though in his 
 own esteem he held the spiritual treasure in an earthen vessel 
 (2 Cor. iv. 7) : and so, by humility as well as zeal, he was a vessel 
 
 filled for the Master's use (2 Tim', ii. 21). 
 
 16. τταθΰι/'] to suffer. The word ■7radt7f is happily reserved 
 for the close of the sentence, so that the mind may dwell on that.
 
 ACTS IX. 17—25. 
 
 85 
 
 '^ ' '^πηλ^ε δε Άνανίας καΐ ΐΐστίλθεν εις την οΐκίαν, και,'έπίθζΐς επ αυτόν ι λ. μ. is. 
 
 ^ β ch. 8. 17. 
 
 τάξ -χείρας είπε, Χαονλ άΒελφε, 6 Kvptos άπεσταλκε με, Ίτησοΰς ό 6φθεί<; σοι 
 εν ΤΎ) όδω ■η ηρ-χον, όπως άναβλεψτ)ς, καΐ ' πλησθ^ς Πνεύματος άγίον. '^ Κα\ ' <^''• 2• ■»■ 
 ευθέως άπεπεσον άπο των οφθαλμών αυτοί) ωσεί λεπίδες, άνέβλε^Ρε τε παρα- 
 χρήμα, καΐ άναστας εβαπτίσθη• ^^ και λαβών τροφην ενίσγυσεν. 
 
 Έγένετο δε μετά. των εν " Δαμασκω μαθητών ημέρας τινάς. ''^ ΚαΙ ευθέως ^,<:^- ^^- ^■ 
 εν ταΐς συναγωγαΐς εκηρυσσε τον Ίησοΰν οτί ουτός εστίν ό Τίος του Θεοί). 
 21 * Έζίσταντο δε πάντες οΐ άκούοντες, και ελεγον, Οίιχ αυτός εστίν " ό πορ• τ cai. ι. u, 23. 
 θησας εν 'Ιερουσαλήμ του? επικαλούμενους το όνομα τοΰτο• και ωδε ει? τούτο 
 εληλύθει ίνα δεΒεμενους αυτούς άγάγττ) επΙ τους αρχιερείς ; " ^'αΰλος δε μάλλον 
 ' ενε^υναμοΰτο, και ' συνεχυνε του? 'Ιουδαίους τους κατοικονντας εν Δαμασκω, y ρ•• »<■ '• 
 συμβιβάζων οτι ούτος εστίν 6 Χριστός. 
 
 ^^ Ώς δε επλ-ηροΰντο ημεραι ΙκαναΙ, συνεβουλεύσαντο οι ΊουδαΓοι ^ άνελεΐν ^ <:\- ^s. ΐ2. 
 αυτόν ^'^ ^ εγνώσθη δε τω Χαΰλω η επίβουλη αύτώϊ'• '^ παρετηροΰντό τε '''ά? c2Co'r'iV26\c. 
 Ίτυλας ημέρας τε και νυκτός, όπως αυτόν αΐ'ελωσι* "" λαμοντες οε αυτόν οι g; 37. 32, 33. 
 μαθηταΐ νυκτός καθηκαν δια του τείχους χαλάσαντες εν σπυρ'ιΖι, 
 
 d Josh. 2. 15. 
 1 Sam. 19. 12. 
 
 He who came to inflict suffering on others must now be taught to 
 suffer, and be perfected by suffering ; a proof of the reality of his 
 Conversion. He was not drawn to Christ by promises of earthly 
 good ; he left all, lost all, for Christ. But note how he rejoices 
 in his sufferings ; see what he says. Gal. τι. 17• 2 Cor. i. 5. Rom. 
 T. 3; viii. 18. Cp. Aug. Serm. 279. 4. A Lapide adds, " Fortia 
 agere Romanum est : fortia pa/i Christianum." 
 
 17. fjpxov] ihou wert coming, i. e. when thou wast suddenly 
 stopped by the Divine Voice. There is something more observ- 
 able in this tense, because (as Valck. observes) the form τ^ρχόμ-ηι/ 
 from ΐρχομαι is very rare. It is found in Mark i. 45 j ii. 13. 
 
 18. KiTriiisI scales, that his blindness might not be supposed 
 to be imaginary. {Chrys,) See above, on v. 8. 
 
 — ί'βαΐΓτίσβτ)] Ae was baptized. See below, xxii. Ifi. Even 
 Saul himself, though called from heaven by Jesus Christ, was 
 admitted into the Church by Baptism, by which his sins were 
 washed away. Λ\Τιο can suppose, therefore, that any one may 
 safely neglect that Sacrament ? See above, v. G. 
 
 20. Ίησοίΐ''] So A, B, C, E, and others. JS/z. Χριστό^. 
 
 2L οΰχ ouTiis ίστιν] is not this he ? Is Saul also among the 
 Prophets? 1 Sam. x. 11, 12; xix. 24. The case of St. Paul's 
 conversion being extraordinary, and not to be drawn into an 
 example of God's dealings with men, and not to be made by them 
 a ground of hope for such interpositions (cp. 1 Tim. i. 15), it is 
 not surprising that the Christian Fathers should have seen types 
 and prophecies concerning him in the history of the Ancient 
 People of God. See above concerning Benjamin (ix. I). 
 
 There appears also to be a connexion, both by way of resem- 
 blance and also of contrast, between Saul the first King of Israel, 
 and Saul the last of the Apostles ; 
 
 Both were of the tribe of Benjamin .• both were once Per- 
 secutors: the one the persecutor of David, the other of the 
 Son of David (cp. Aug. Serm. 279). Saul the persecuting King 
 is among the Prophets (1 Sam. i. 12; xix. 24); and Saul the 
 persecuting Pharisee is among the Apostles. Who would have 
 expected either of these events .' But Saul the King resisted 
 the grace of God, and gave himself up to the Evil Spirit. Saul 
 the Pharisee " was not disobedient to the heavenly vision." (Acts 
 xxvi. 19.) Both the one and the other afford remarkable examples 
 of the freedom and power of Divine Grace. But extraordinary 
 as these examples are, they show also that Divine Grace, free and 
 powerful as it is, is 7tot irresistible. Saul the King might have 
 been like Paul the Apostle, if he had cherished the Spirit within 
 him ; and Paul the -ipostle would have been like Saul the King, 
 if he had grieved and resisted the Grace of God. 
 
 22. σνμβίβάζωΐ''] proving by a collation of passages cited and 
 compared. See Valck. 
 
 23. Ύΐμίραι Ίκαναίΐ many days. He had now been for some 
 time in Arabia, i. e. " that part of .\rabia which bordered on 
 Syria ;' and there received a full revelation of the Gospel from 
 God." {Bp. Pearson in Acta, p. ZljH, and Annal. Paulin. ad 
 A.D. xxxvi.) Bp. Pearson dates St. Paul's three years (Gal. i. 18) 
 from his conversion, to his return to Jerusalem. 
 
 The term " Arabia," as used by St. Paul, docs not necessarily 
 mean the wilderness of Arabia, commonly so called. Early Christian 
 writers {Justin and Tertullian) assign Damascus itself to Arabia ; 
 
 and the region of Auranitis, on the south of Damascus, is reckoned 
 by Roman writers as belonging to Arabia. (Kitto, p. 143.) 
 
 Arabia was St. Paul's school for the Apostleship. After- 
 wards he returned to Damascus, where the events here recorded 
 occurred. St. Luke passes over an interval of three years (see 
 Gal. i. 17, and Rosenm.). And it is observable that many days 
 are equivalent to three years in 1 Kings ii. 38. Cp. Howson, 
 i. 122. 
 
 This is more carefully to be noted, because from this expres- 
 sion some have taken occasion to say {Baur, p. 106, and Meyer, 
 p. 188), that St. Luke did not know that St, Paul was three years 
 in Arabia. 
 
 But the fact is, this mode of speaking is a proof that 
 St. Luke does not profess to give a full history of St. Paul or any 
 one Apostle. He does not mention how and when St. Paul was 
 fully instructed in the doctrines of Christianity. And he does not 
 mention when and where St. Paul wrote his Epistles. Indeed he 
 does not even mention that St. Paul ever wrote a single Epistle. 
 But he could have told all these things. Cp. note on 2 Cor. li. 5. 
 No argument, therefore, can be drawn from what perhaps 
 some may call omissions in this history. I.east of all may we 
 venture to say, that they are proofs of ignorance, inadvertence, or 
 forgetfulness, on the part of the Sacred Historian, as some Ex- 
 positors have done ; e. g. one writing on this passage, " Hoc iter 
 in jVrabiam Lucas silentio prseteriit, quoniam, ut videtur, igno.• 
 rabat a Saulo iter in .;Vrabiam susceptum fuisse, aut hujus re» 
 oblitus erat." St. Paul himself omits it Acts xxii. IC, 17, and 
 yet mentions it Gal. i. 17. 
 
 How much sounder is the criticism of S. Chrytostom here ! 
 " The historian (St. Luke) passes by, designedly and modestly, 
 St. Paul's visions in Arabia." And the criticism of S. Jerome 
 (in Galat. i.), " Lucas idcirco de Arabia prseteriit, quia forsitan 
 nihil dignum Apostolatu in Arabia Saulus perpetravit, — et quod 
 aliqua dispensatio et Dei prseccptum fuerit, ut taceret." 
 
 As Bede observes here, St. Paul himself appears to intimate 
 that he did not preach in Arabia ; for the Apostle says (Acts 
 sxvi. 20) that he preached to them at Damascus first, and at 
 Jerusalem, and throughout all the coast of Judsa, and then to 
 the Gentiles. 
 
 Perhaps this retirement of St. Paul after his Conversion was 
 designed to he exemplary and instructive, as intimating that new 
 converts ought not to be admitted to exercise the functions of 
 the ministerial office, without some probationary term of silence, 
 after their conversion. 
 
 24. iropeT7jpoD>To] they were guarding. So A, B, C, E, F, G. 
 Elz. napeT-fipovf, 
 
 The Jews were assisted in their stratagem against Saul by 
 the Ethnarch, or Governor of Damascus, then in the hands of 
 Aretas, "the King" of Arabia Petrsea (2 Cor. li. 32, 33), the 
 father-in-law of Herod Antipas, whose territory Aretas invaded on 
 account of his abandonment of his daughter for Herodias (Matt, 
 xiv. 3. Joseph. Ant. iviii. 5. I). Anttpas appealed for protec- 
 tion to Rome, and Vitellius, then at the head of the Roman forces 
 in Syria, of which he was President, was commanded by Tiberius 
 to assist him. As to the circumstances under which the city 
 came under the influence of Aretas, see above on r. 2. 
 
 25. Sick τον ΤΕ(χοιιι] by the wall. As the spies were let down
 
 8G 
 
 ACTS IX. 26—34. 
 
 f ch. 4. 36. 
 1^ 13. 2. 
 
 gCal. 
 
 h ch. β. I. 
 & 11. 20. 
 i ver, 23. 
 
 kch. 8. 1. 
 Zech. U. 1. 
 1 Col. I. 10. 
 Juliti 14. IB, 1?. 
 Zech. 8. 20—22. 
 
 in ch. 3. 6, 16. 
 &4. 10. 
 
 "'' ' Παραγενόμενος δε ei? ΊβρονσαΚημ ΐπξίρατο κοΚΚασθαι tols μαθηταΐζ' 
 και πάντίζ Ιφοβονντο αντον, μη πιστίυοι^τες otl ΐστιν μαθητής. ^^ ' Βαρ- 
 νάβας δε έπιλαβόμεΐΌζ αντον -ηγαγε προς τονζ αποστόλου?* καΐ 8ίηγήσατο 
 αντοΐς πώς iv τη όδω εΤδε τον Κύριον, καΧ otl ΙΚαΚησΐ.ν αυτω, και πώς iv 
 Δαμασκω (.παρρησιασατο ev τω ονόματι του Ιησού. " '' Λαι ην μςτ αυτών 
 άσπορΐνόμενος και έκπορευόμενος εΙς 'Ιερουσαλήμ, και παρρησιαζόμενος iv 
 τω ονόματι του Κυρίου• ~' " ε'λάλει τε και συνεζήτίί προς τους Έλληνιστάς' 
 ' οΐ δε Ιπεχείρονν άνελειν αυτόν. 
 
 ^^ Έπιγνόντες δε οί αδελφοί κατήγαγον αυτόν εΙς Καισάρζίαν, και εζ• 
 απέστειλαν αυτόν εις Ταρσόν. 
 
 Ή μεν ουν εκκλησία καθ' όλης της 'Ιουδαίας και Γαλιλαίας και Χαμαρείας 
 είχεν είρήνην, ' οΙκοΖομουμενη, και πορευομίνη τω φόβω του Κυρίου, και τη 
 παρακλήσει του αγίου Πνεύματος επληθύνετο. 
 
 ^- Έγενετο δε Πετρον ^ιερ-χόμενον δια πάντων κατελθεΐν και προς του? 
 ayious τους κατοικουντας τΐυδδαί'. ^^ Εύρε δε εκεΐ άνθρωπόν τίνα ονόματι 
 Αΐνεαν, εζ ετών οκτώ κατακείμενον επΙ κραβάττον, ος ην παραλελυμενος. 
 ** Και ειττεν αυτω ό Πέτρος, Αΐνεα, "" ιάταί σε Ίτ^σους Χριστός' άνάστηθι και 
 
 by Raliab from Jericho (Josh. ii. 1.5), and David by Michal 
 (1 Sam. six. 12), where the words are δια την BuplSo!, by the 
 uindow ; and see 2 Cor. xi. 33, where he says, ίχαΧάσβην iv 
 trapyafji, and where the e.tpression of St. Luke, δι4 τοϋ τιίχου!, 
 is explained by δια OvpiSus — δια τί/χουι, / was let down in a 
 banket through a window, thronyh the wall. 
 
 On the circumstances of tliis incident, and on the reasons of 
 its commemoration by St. Paul in 2 Cor. xi. 33, see below notes 
 there, and on 2 Cor. xii 1, pp. I7.5, lyO. 
 
 On tlie bearing of this incident on the question of the lawful- 
 ness of flight in the time of persecution, see the excellent letter 
 of S. Augustine, written in the time of the A'andal invasion of 
 Africa, ad Ilonoratum, Ep. 2'.'«, and note above on Matt. ii. 13; 
 X. 23. 
 
 — iv σίΓκρίδι] in a basket .• a corn-basket [Hesych.). See 
 Matt. xvi. 9. 
 
 26. El's '1(ρουσα\•(ιμ'] to Jerusalem. See Gal. i. 17- 
 
 — πάμτίϊ i(po$ovvro'] all were afraid. How was this, it may 
 be said, after the miraculous intervention of God at his Con- 
 version ? This question may be answered by reference to a fact 
 not stated in the Acts, but by St. Paul himself. Immediately 
 after his Conversion he did not confer with " flesh and blood," 
 nor go up to the Apostles ; doubtless lest it should be imagined 
 that he bad received his Gospel from man. But he went forth- 
 with into Arabia (see Gal. i. 17),— a circumstance not mentioned 
 by St. Luke, — and there he received his revelations from Jesus 
 Christ Himself, and he then returned to Damascus (Gal. i. 12). 
 It might therefore be supposed by the Disciples at Jerusalem, that 
 he had shunned the Apostles from fear or antipathy j and thence 
 suspicions might arise concerning his sincerity. 
 
 27. Βαρνάβας— Ij-yajf^ Barnabas took him and brought him 
 to the Apostles. Barnabas of Cyprus might well have had pre- 
 vious acquaintance with Saul of Tarsus in Cilicia. It has been 
 said by some that he was St. Paul's fellow-disciple under Ga- 
 maliel : it is not improbable ; but there is no sufficient evidence 
 of this. It was however a fitting act for the vlhi irapaicA^iretoj to 
 commend him to the Apostles. Cp. his similar act, xi. 25. 
 
 — nphs Tovs άτΓοστίίλουϊ] to the Apostles, namely, Peter and 
 James (Gal. i. 18), Rosenm., who well adds, concerning the honour- 
 able testimony of St. Barnabas to the circumstances of St. Paul's 
 conversion, and to St. Paul's own courage, *' Conveniebat id potius 
 narrari ab aliis qui id scirent, quam ah ipso Saulo prsedicari." 
 
 — TTUis — Εττα^^ησίάσατο] how he spake boldly. " Quanta, cum 
 fiducia doctrinam Jesu sit professus." (Rosenm.) 
 
 28. €ίϊ 'ΐΕρουσαλήμ] to Jerusaleyn, where he had a trance in 
 the Temple, xxii. I7. 
 
 29. συνίζητ^ι Trphs Tolis ΈΚληνιστάί'] he was disputing with 
 the Hellenists. He now confuted some of the same persons with 
 whom he had formerly co-operated, and who had been most eager 
 and furious in their zeal against Stephen, and had been the origi- 
 nators of the accusation which led to his death (vi. 9—14). 
 
 Thus St. Paul endeavoured to make amends at Jerusalem, 
 and at the peril of his Ufe, for former sins committed there against 
 Christ and the Church. 
 
 In both cases St. Luke uses the same word, συζητιΐν. 
 
 30. Ταρσίν'] Tarsus, to his own country and friends— to which 
 he specially owed the duty of communicating the blessings of 
 Christianity. Cp. John i. 42. 
 
 31. ή μίι/ οΐν ίκκ\•ησΙα — iirXrieiveTo'] So A, Β, C, and many 
 Cursive MSS. and Versions. Elz. has the plural, αί μίν iKKKijalai. 
 Cp. Gal. i. 22. The singular number rests on the best authority, 
 and seems most fitted to describe the unity and harmony of the 
 Church in that period of peace. 
 
 — ίίχί•' elp'fiynv'i had peace. Because the Jews were so mnch 
 occupied in endeavouring to frustrate the order which the Em- 
 peror Caligula, who claimed divine worship {Lighlfoot, i. p. H34. 
 ίί57. Burton, Lectures, p. 132. Howson, i. V.MJ), had given to 
 Petronius to set up his statue in the Temple {Joseph, xviii. 8), 
 that they had not leisure to persecute the Church — a remarkable 
 instance of the manner in which the evil passions of men are made 
 subservient by God to the edification of the Church. 
 
 This order was afterwards rescinded, at the intervention of 
 Herod Agrippa, then at Rome ; and with the death of Caligula 
 the persecution recommenced under Herod Agrippa (Acts xii. 
 1—19). 
 
 It is observable, that, in the primitive ages, the Church had 
 less to fear from some of the worst Emperors, such as Tiberius 
 and Caligula, than from those Princes of Judxa, such as Agrippa, 
 who were most honoured by the Jews. 
 
 — τΓορΐυομίντ}] τΐορΐνΐσθαί, the Heb. tlbn. 
 
 32. δίά ττάντων'] through all. Kuin. supplies τόπων, places, 
 Cp. Luke xi. 24. Meyer, aylwv. Both, places and persons, may 
 be meant. Cp. v. 38. 
 
 The foundation of the See of Antioch in Syria has been 
 assigned to St. Peter at this period by some, e. g. Baronius and 
 A Lapide. But, however this may be, it does not appear that ho 
 resided there at this time as Bishop, for he is said here Ζΐ€ρχ(σθαι ; 
 his visit to Antioch, if he did visit it now, was only of short dura- 
 tion. 
 
 — Λιίδδοί'] Lydda .• 1 8 miles S.W. of Jerusalem on the road 
 from that city to Ciesarea ; called Lod in 1 Chron. viii. 12; 
 Ezra ii. 33, afterwards called Diospolis. A, Β have Λίδδα, C and 
 Ε have Αύίδαι- here and v. 35. Josephus uses both Λύδδα (Β. J. 
 iv. 8. 1) and Λύδδοί' (Ant. xx. C. 2) in the accusative. Almost all 
 the MSS. and Editions have Λύδδτ;? in v. 38. Λύδδα may be a 
 neuter plural. See Winer, G. G. 58. R. W. B. ii. 30. 
 
 34. Ιαταί σε Ίησοίϊ?] Jesus in heaven healeth thee by me on 
 earth. {Didym.) Contrast this language of Peter with our Lord's 
 expressions of sovereign will and divine power : ββ'λω, καθαρίσθητι 
 (Matt. viii. .3), ipov rhv κρίβαττόν σου (Mark ii. 11), Ταλιβα 
 κοϋμί (Mark v. 41), Αάζαρ(, Sevpo eftu (John xi. 43). C/irys. 
 
 Christ heals αϋβΐντικΰί καϊ αυτοκρατίκω$, Peter birovpyiKUi 
 Kol νττηρ^τικώ^. See also above, iii. C, and below, v. 40, eds τα 
 yovttTa προσ7}ύξατο. 
 
 On the paronomasia ίόταί ere Ίησον!, see on iv. 30.
 
 ACTS IX. 35—43. Χ. 1, 2. 
 
 87 
 
 στρωσυν σβαντω. ΚαΙ (.υθέω^ άΐ'έστη• ^' κοΧ (.ihov αυτόν πάντες οΐ κατοι- 
 κοΰντζζ Λύ^^αν καΐ τον Σάρωνα, οι,τινβζ " €πίστρ(.\1)αν Ιπϊ τον Κύρων. 
 
 ^ Έν ΊόπτΓΎΐ δε Tts rjv μαθήτρια ονόματι Ταβιθά, η Βιερμηνίυομίνη λέγεται 
 Αορκάζ• αΰτη rjv ° πλήρης έργων αγαθών και ελεημοσυνών ων εποίει. ^^ Έγε- 
 νετο δε εν ταΓ? ημεραΐζ εκείναις άσθενησασαν αύτην άποθανεΐν. Λοΰσαντες 
 δε αυτήν εθηκαν εν ΰπερωω. ^ Έγγυς δε οϋσης ^ύδδί^? rrj Ίόππη, οΐ μαθηταΐ 
 άκονσαντες ότι Πέτρος εστίν εν axiTrj, απέστειλαν δύο άνδρας προς αντον, 
 παρακαλοΰντες, μη όκνησης Βιελθεΐν εως ημών. ^^ Άναστάς δε Πέτρος συν- 
 ■ηλθεν αύτοΐς• hv παραγενόμενον άνηγαγον _ εις το νπερωον, και παρέστησαν 
 αυτω πάσαι α'ι χηραι κλαίουσαι και επι^εικνυμεναι -χ^ιτώνας και Ιμάτια, όσα 
 εποίει μετ αυτών ούσα η Δορκάς. ^^ 'Εκβολών δε ε^ω πάντας 6 Πέτρος, 
 και θείς τα γόνατα, προσηνςατο, καΐ επιστρεφας προς το σώμα είπε, Ταβιθα, 
 άνάστηθι. Ή δε ηΐΌΐ^ε τους οφθαλμούς αύτης, καΐ ΙΒουσα τον Πετρον άν- 
 εκάθισε. ^* Δους δε αυτή χείρα άνέστησεν αυτήν φωνησας δε τους αγίους 
 και τας χήρας παρεστησεν αύτην ζώσαν. ^^ Γνωστόν δε έγενετο καθ' όλης της 
 Ίόππης• καΐ ^ επίστευσαν πολλοί επι τον Κΰριον. 
 
 *^ Έγενετο δε ημέρας Ικανάς μεΐναι αυτόν εν ΊάππΎ) παρά τιζ/ι Χίμωνι βυρσει. 
 
 Χ. ' Άνηρ δε' η? εν Καισαρεία ονόματι Κορνήλιος, εκατοντάρχης εκ σπείρης 
 της καλούμενης 'Ιταλικής, -^ " ευσεβής και φοβούμενος τον Θεον συν παντί τώ 
 
 η ch. II. 21. 
 2 Cor. 3. 16. 
 
 ο 1 Tim. 2. 10. 
 Tit. 2. 7, 14. 
 
 ρ John 12. 11. 
 & 11. 45. 
 
 a ch, 8. 2. 
 & 22. 12. 
 Eccl. 7. 18. 
 
 — στρωαον σβακτώ] make thy bed for thyself: do forthwith 
 for thyself what others have hitherto done for thee. 
 
 35. Thv "Ζάρωνα] the Stiaron ; the district so called. Cp. Isa. 
 XXXV. 2, " The excellency of Carmel and Sharon shall be given," 
 to the once heathen wilderness ? Cp. on viii. 40. Saron is not 
 the name of a town; but of the fertile pastoral regioti between 
 Lydila and Joppa. See Jerome on Isa. xxxiii. 9. Beland, PaL 
 p. 370. Weist. p. 514. 
 
 36. Ίιίππτ)] Joppa : the seaport, celebrated in the history of 
 Jonah (i. 3). Now Jaffa. See Robinson, iii. 31, and below, on x. 5. 
 
 — ΤαβΛα] Tabitha, probably so called from her beauty. 
 Τα/3ιβά est nomen Syriacum »η'3Ώ fonnatum ex 'js I ) decus 2) 
 iapra gazella, mutato S in 12. Gaudebant, scribit Buxtorfiiis in 
 Lex. Talm. olim mulieres nominibus ab amabilibus et placidis 
 aniraalibus petitis. Noraen Tabitha Judseis, ut Aopnas Graicis, 
 usitatum erat. Vaiikra Rabba Sect. 19. Tabitha, ancilla Ga 
 maliclis. Lighifoot, in Chorogr. Matthieo praimissa c. cwiii. ; 
 cp. Wetst. p. 515. Capra Gazella Oricntalibus erat imago pul- 
 chritudinis, v. Cant. ii. 9. iv. 5. Hinc Rosenmiillerus et Heze- 
 iius conjecerunt ob forinie venustatem a parentibus banc mulie- 
 rem Tabitham appellatam esse. (Kuin.) 
 
 37. λονσαντίί — ΰπ^ρφψ'] they irashed and laid her in an 
 upper chamber. The third instance in this book of reference to 
 the decencies of Christian Burial. See above, viii. 2. S. Chrys. 
 p. 753, contrasts the quietness of this laying out of Dorcas with 
 the KOTrerir over St. Stephen (p. 712), which he attributes to a 
 residue of Jewish habits in the earlier Christians. Perhaps they 
 had now learnt to regard death with greater calmness and joy. 
 Cp. St. Paul's reproof on immoderate grief for tho dead, in one of 
 his earliest Epistles (1 Thess. iv. 13 — IH). 
 
 38. OKvi]aris — ews 7/μώί/] So A, B, C, E. — Elz. οκνησαι — αυτών. 
 
 39. αϊ xrjpni] the widows of the Church. See vi. I, and note 
 on 1 Tim. v. 3. 
 
 — 8σα] how many. More than &, which. See John xsi. 25. 
 
 40. Ύαβιθά, ανάίττηβι] Tabitha, arise. Words not very dif- 
 ferent from our Lord's, ΎαλιΟα κοϋμι (Mark v. 41), but very 
 ditTcrent in the circumstances and manner with which they were 
 uttered. See on v. 34. 
 
 43. βνρσ(Τ] a tanner. A proof of his humility, and a trial of the 
 faith of the Roman Centurion Cornelius, see x. 6. The shepherds 
 were sent by the Angel to the King, who was lying In a stable 
 (Luke II. 7• 12); the Roman Centurion was commanded by the 
 Angel to send for Instruction In divine things, from the royal city 
 Coesarca, to one Simon surn:\med Peter, who lodges παρά tivl 
 Σίμωνι βυρσίΤ. Therefore " mind not high things, but condescend 
 to meri of low estate " (Rom. xll. lU). " Some have entertained 
 Angels unawares " (Heb. xiii. 2). 
 
 Ch. X. 1. ΚαισορΕία] Ctpsarea : not to be confounded with 
 
 Casarea Philippi (Matt. xvi. 13. Mark viii. 27). 
 
 This city is Καισαρεία ^(βαστί], η πο/ϊάλιοί, — celebrated for 
 
 Its Harbour, — ^ irporepov Ζτράτωνοί Trvpyos ^«αλεΤτο, but called 
 Ccesarea by Herod the Great, who beautified it, in honour of 
 Avgustus Ciesar : ptyiarri ttjs 'louSaias τιίΚη, Joseph. Ant. 
 xlx. 8. 2, then garrisoned by the Romans ; it was the capital city 
 of the Roman Province of Jud^a {Tacit. Hist. 11. 79) and the 
 residence of the Roman Procurator. In a word. It was a minia- 
 ture of Rome, in Palestine. Cp. Acts xxlli. 23. 33. Howson, ii. 
 344. It was afterwards celebrated as the Episcopal See of Eu• 
 sebius, the Historian of the Cliurch. 
 
 We may observe, therefore, that the Gospel made its first 
 Conquest over Heathenism In a large City, Ciesarea, named from 
 the Roman Cwsar, the military stronghold and naval arsenal of 
 the Roman Power. And it made that conquest over a soldier, 
 called Cornelius, one of the noblest Roman names borne by the 
 Sclplos and Sylla — and the mother of the Gracchi was Cornelia — 
 and associated with the greatest victories of the Roman arms; 
 and an officer of the Italic band, not of a Cohort raised in Syria, 
 but of native Roman blood. This Roman soldier was " the ante- 
 signanus, or standard-bearer to us, who were heathens." See 
 Bp. Andrewes, Sermon on Acts x. 34. 
 
 Here, as S. Chrys, says, " the Door was first opened to the 
 Gentile world ;" and concerning Cornelius, he adds (p. 738), 
 " he was unclrcumclsed, and had nothing In common with the 
 Jews." This is to be noted, because it has been said by some 
 that Cornelius was a proselyte and not a gentile (see on p. 2). 
 
 — ίκατοντάρχη^'] a centurion. The Roman supremacy of 
 the world being one of arms. 
 
 " Tu regere imperio populos, Romane, memento, 
 Hie tibi erunt artes, pacisque imponere raorem, 
 Parcere subjectis, et debellare superbos," 
 
 (Virg. JJn. vi. 852,) 
 
 — therefore the first-fruits of the Gentile world, now under the 
 sway of Rome, are gathered from the Roman Caniji, In the seat 
 of government of the Roman Procurator ; and so the victorious 
 power of the Gospel is made more visible, and the triumph of 
 Christ more glorious. 
 
 This was a prelude of the future triumphs of Christianity at 
 Rome, and in the Roman world. In the conversion of Cornelius 
 at Citsarea, we may see a proidietic intimation of the submission 
 of the Great Fourth Monarchy, the Mistress of tlie Gentile world, 
 and of the subjection of the miUtary Empire of Rome to the mild 
 yoke of tho Gospel. 
 
 — στΓίίρη! — ^'iToAiK^s] of the Italian band. Cohort Italica, 
 levied in Italy, and distinguished from tho Syrian cohorts of 
 Coesarca. This Cohort is probably referred to in the ancient 
 Inscription in Gruter, 434, " cohors mil. it.\lic. volunt. q.vx 
 EST IN SYRIA." Sco Akcrmam), pp. .33, 34. 
 
 2. (νσΐβτίί κα\ φοβονμίνοί rbv Θίόν"] i. c. a worshipper of One 
 God, in contradistinction to polytheists and idolaters ,• not how- 
 ever a prnselt/te, but a Gentile, one of the tOv^. See Acts x. 45 ; 
 xi. 3; XV. 7." 14, aad Lightfoot, i. pp. 842—846.
 
 88 
 
 ACTS Χ. 3—10. 
 
 οίκω αύτον, ττοιων έλίημοσύρας πολλάς τώ λαώ, καΐ 8eojU,ef05 του Θΐοΐι Ζιαπαντος, 
 ^ etSev iu όράματυ φανερώς, ώσει πβρι ωρα,ν ένάτην τηζ •ημίρα';, άγγΐλον τοΰ 
 θεού elcrekOovTa Ίτροζ αυτόν, και απόντα αύτω, ΚορνηΚιε. * Ό δε ατίνίσα^ 
 αυτω και ΐμφοβοζ γενόμενοζ eiwe, Τι ε'στι, κύριε ; εΐττε δε αντω, Α'ι προσευχ^αί 
 
 b isa. is. 19. σον και αί ΙΚνημοσΰναι σου ανίβησαν εις μνημόσννον ^ ενώπιον του Θεού 
 ^ Και νυν πέμ\\ιον άνδρα? εις Ίόππην, και μετάπεμφαι φίμωνα οζ επικαλείται 
 
 cch. 9. 43. Πέτρος ^ ' ovTo<i ξενίζεται παρά τινι Σίμωνι βυρσεΐ, ω εστίν οικία παρά 
 θάλασσαν. 
 
 ^ Ώς δε άπηλθεν 6 άγγελος 6 λάλων αυτω, φωνησας δυο των οίκετων, κσχ. 
 στρατιώτην ευσεβή των προσκαρτερονντων αυτω, ^ και εζτιγησάμενο<; αυτοί? 
 άπαντα, άπεστεΐλεν αυτούς εις την Ίόππην. 
 
 ^ «''•"■'• ^ *" ^S ^^ επαύριον, οΖοιπορούντων εκείνων και τη πόλει εγγιζόντων, άνεβη 
 
 Πέτρος επΙ το δώ/χα προσεύξασθαι περί ωραν εκτην. '" Έγενετο δε πρόσ- 
 
 — Ζιαταντόί] couiinually. See Luke xxiv. 53. 
 
 3. ^f δράματι'] in a visioJi : with his eyes open. What is seen 
 in an ίραμα may, or may not, have an objective reality. Thus 
 the Angel, who had sueh an existence, is here seen by Cornelius, 
 fv δράματί : cp. xviii. Ϊ) ; but the sheet seen by St. Peter in his 
 ecstasy (r. 10 ; cp. xi. ,Ί) is also called an όραμα here, re. 17• 19. 
 
 — &piiv ΐνάτ-ην'] the ninth hour, St. Luke in the Acts notes 
 several important events as taking place at the 7iiiiM hour (see 
 iii. 1 ; X. HO : cf. Luke xxiii. 44\ the hour of our Lord's death ; 
 prefigured by the daily sacrifice, — " the evening sacrifice," — 
 offered at that hour. Cp. Dan. ix. 21, *' "Whiles 1 was speaking 
 in prayer, the man Gabriel touched mc about the time of the 
 evening oblation." 
 
 In the case of Cornelius, it may have been intimated pro- 
 videntially by this and other incidents, that though it was not now 
 necessary for him to conform to the ceremonial of the Levitical 
 Law — which was figurative and prophetical of Christ — yet he 
 must not therefore suiipose that the Levitical Law was not of 
 Divine Institution, as well as the Gospel. 
 
 5. καΐ νυν ίτΕ/ίψοΓ] and now send men to Joppa ; and send for 
 Simon who is surnamed Peter. See above on ix. 6 and 43, for 
 the argument thence to be derived for the necessary uses of an 
 appointed Ministry of the Word and Sacraments. 
 
 Hence also the Fathers infer the insufficiency of what are 
 called moral virtues, alms, and prayers, and even a theoretical 
 knowledge of religious evidence, such as Cornelius had (see rr. li? 
 — 43), without profession οι faith in Christ, and reception into 
 His Church ; wherever these things may be had. See Sererian 
 here, and the Expoi-itors of the XXXIX Articles, Art. xii. xviii. 
 
 But to those who, like Cornelius, use aright what they have 
 by natural light, more is offered by God. See jimmonius here. 
 Cornelius is represented as a person who profited, as far as he 
 could, by the light of Reason and natural Theology. His case, 
 therefore, is an evidence that God did not " leave Himself without 
 a witness " in the Gentile world (Acts xiv. 17), corrupt as it was, 
 especially at that time— the age of Tiberius and Caligula — and 
 eunk almost to the lowest degree of demoralization, particularly 
 in the city, the camp, and the court. 
 
 Still, Reason, Conscience, and Natural Light, were not ex- 
 tinct. The Moral Law was still in force ; the Gentile world was 
 responsible to God for the use it made of those gifts (see Rom. ii. 
 14, and Barrow, Serm. Ixxi. vol. iii. p. 3ti7) ; and to those who 
 used them aright, greater degrees of light and grace were vouch- 
 safed by God. 
 
 Thus it would appear that a difference will be made hereafter 
 between those heathens who have, and those who have not, lived 
 up to the law under which they were placed by God. 
 
 The following paragraphs from one of Dr. Barrow*» excel- 
 lent Sermons on Universal Redemption (.Serm. Ixxiii.) are per- 
 tinent to this and other like operations of God, as related in the 
 Acts of the Apostles. 
 
 " Christ enjoined His Disciples, in their travels for the pro- 
 mulgation and propagation of the Gospel, to inquire concerning 
 the worthiness or fitness of persons, and accordingly to make 
 more close applications to them : }uto what city or village ye 
 enter, inquire who therein is worthy (Matt. x. 11), and entering 
 in abide there. 
 
 *' Of this proceeding we have a notable instance in Cornelius, 
 who for his honest piety (correspondent to the proportion of 
 knowledge vouchsafed him) was so acceptable to God, that in re- 
 gard thereto he obtained from Him the revelation of truth in a 
 peculiar and extraordinary manner. And SI. Paul was another 
 
 most remarkable example thereof ; who for the like reason was so 
 wonderfully called, as himself intimates, describing himself to 
 have been ^ηλωττ)5 0eoD, zealously affected toward God, accord• 
 ing to the righteousness in the law blameless (Acts xxii. 3 ; 
 xxiii. 1) ; one that had continually behaved himself with all good 
 conscience toward God (Phil. iii. 6. Acts xxvi. 9. Gal. i. 14); 
 who even in the persecution of God's truth did proceed with an 
 honest meaning, and according to his conscience ; for which cause 
 he saith that God had mercy on him, foreseeing how willingly he 
 would embrace the truth, and how earnestly promote it. We 
 may also observe how, in the Acts of the Apostles, the Holy 
 Spirit commonly directed the Apostles to such places where a 
 competent number of people were well disposed to receive the 
 truth (Acts xxvi. 1. 1 Tim. i. 3), who were ιΰβιτοι ei's τ>ιν βασι- 
 \fiav του Θ€οΰ (Luke is. C-), well disposed to the kingdom of 
 heaven ; such people as the Bereans, men ingenuous and tracta- 
 ble, who consequently entertained the word with all promptitude 
 and alacrity. (.\cts xvii. 1 1 ; isviii. 22.) 
 
 " To such persons God sometimes, by extraordinary revela- 
 tion, directed the Apostles to preach ; as to the Corinthians, in 
 respect of whom the Lord spake to St. Paul in a vision, saying, 
 J'^ear not, but speak, and be not silent ; for I am with thee, be- 
 cause ΐΓολύί ^στί μοί \ahs, there is for Me much people in this 
 city (Acts xviii. 9, 10) ; much people whom 1 see disposed to 
 comply with My truth. So in behalf of the Macedonians, a cer- 
 tain man of Macedonia was in a vision seen by St. Paul, ex- 
 horting him and saying. Passing into Macedonia, help us. (Acts 
 xvi. 9.) 
 
 " Thus, on one hand, doth God take special care that His 
 truth be manifested to such as are fitly qualified to embrace it and 
 use it well ; thus is God ready to make good that answer of 
 Pothinus (Bishop of Lyons, and immediate successor to St. Ire- 
 nieus) to the Prefect, who asking him, who was the Christians* 
 God, was answered, ^v ^s ίξιοχ, yvucTTj, If thou be worthy, thou 
 shall know {Euseb. v. 1) ; thus, as the Wise Man divinely saitli, 
 the Divine Wisdom goelh about seeking such as are worthy of 
 her; showelh herself favourable unto them in their ways, and 
 meeteth them in every thought. (Wisd. vi. Ifi.) 
 
 " On the other hand, that God withholds the special disco- 
 veries of His truth, upon account of men's indis])Ositions and 
 demerits, may likewise very plainly appear. We may suppose our 
 Lord to have observed Himself, what He ordered to His Disciples, 
 Not to give that which is holy to dogs, nor to cast pearls before 
 swine. (Matt, vii. C.)" See below, xvi. C, 7- 
 
 — ΊίίϊΠΓημ] Joppa. The ancient Philistine city, where Jonah 
 had embarked in his endeavour to escape from the presence of 
 God, and from the task of executing the divine commission against 
 Nineveh (Jonah i. 3), is now to be made the scene of a divine 
 vision, revealing God's gracious dispensations to the Gentile 
 world. Contrast Jonas and Bar-Jonas here. 
 
 6. βυρσίΐ'] a tanner: a trade in low esteem among the Jews, 
 and regarded as little better than unclean. See the authorities 
 in Welst. Observe, therefore, Peter's humility. 
 
 — θάλασσαν'] Elz. adds oStos λαλήσεί σοι τί trc Be7 votuv, 
 which is not found in A, B, C, E, G, H, and other MSS., nor in 
 Vulg. and other Versions ; and was probably introduced from 
 ch, xi. 14. Cp. ix. 6; xxii. 10. 
 
 9. όίοιποροΰντων] as they were journeying. The distance 
 from Caisarea to Joppa was thirty Roman miles. 
 
 — τίι Siijuo] the house-top. See on Matt. xiiv. 17• Luke v. 
 19 ; xvii. 31, and Valck. here.
 
 ACTS Χ. Π— 14. 
 
 Si) 
 
 πανος, καΐ rjOeXe yevcraaOoLi' τταρα.σκίυα.ζόντων δε αυτωΐ', lyiviro in αυτόν 
 εκστασίζ. ^^ ° Και Oewpei τοι» ουρανό:^ άνεωγμει/ον, καΐ καταβαΖνον cr/ceuo? c ch. ?, ss. 
 τι, ώς οΘόνην μεγάλην τίσσαρσιν άρχαΐς Ζ^Ζΐμένον, καΧ καθι4μΐ.νον eVl τη? 
 yri%' ^'^ iu ω ΰττηρχε πάντα τα τετράποδα και τα ερττετά τηζ γη<; και τα πίτεινα 
 του ουρανού. ^^ ΚαΙ έγενετο φωνή ττροζ αυτόν, Άνασ-τα';, Πετρε, θϋσον KaX'J^l'il*' 
 φάγ£. ^^'Ό δε IleTpos Hire, ΜηΒαμως, Κΰριν οτι ου^ίττοτί Ιφαγον τται/ εζΛ4.Ί4'. 
 
 — Zpcw eKTrji'] Ihe sixth hour. The stated hour of prayer. 
 See iii. I. 
 
 10. -γ^ίσασθαι] to taste (food). Hence in the modem lan- 
 guage of Greece, Ύ^υμα and πρ6-γΐυμα mean dinner and breakfast. 
 " Respondet HebrKOrum verbo crp cui modb addunt nomen 
 tnjS ut I Sam. xiv. 2.5, ubi Alexandrini, ίγίΐ/σατο jrSs ί Xahs 
 &ρτου' modo cr" nude ponunt. quod saltern ita posuerunt Judiei 
 rerentiores, v. Btixtorfii Lex. Cbald. sub h. v. Etiam verbo 70i? 
 apud HebrEeos modo jungitur cnb modo simjiliciter ponitur, v. 
 Gen. xliii. 23. 1 Regg. xix. 5. 7• Sic etiam legitur ap. Appian. 
 bell. civ. lib. ii. p. 'J'.li), de Catone : irtp! ίσπίραν αμφί λουτρά καΐ 
 Sf7iTvou ^f καθ^ζόμ^νόί re iyivero, circa tesperam lotus C(ena. 
 bat, et sedens cibum capiebat. {Joseph, Ant. vii. Ιό.) Saulum 
 regent σνιτηνά-γκασ^ν η yvvij •γ€ύσασθαι." {Kuiit.) 
 
 — Ίταρασ'κ^ναζόΐ'τοΐί' αυτών] Peter was hungering for bodily 
 food, and the servants were making it ready for him. But at this 
 time God was preparing for him spiritual food. Peter was to be 
 the instrument for receiving the Gentiles into the body of the 
 Church (see on r. 13) ; and therefore at this instant God invites 
 him to partake of the animals in the sheet let down from heaven, 
 and the messengers of Cornelius arrive. As Aug. says (Serm. 
 2CG), " Non Petro carnalis cibus affertor, sed mundatus Cornelius 
 nuntiatur." 
 
 — ^^eVero] So A, B, C, E, and others. Eh. ίπΐ-π^σΐν. 
 
 — €κστασι$'] ecstasy. Tlie highest kind of spiritual revelation. 
 There are seven extraordinary modes and degrees in which 
 
 God revealed Himself in ancient times ; 
 
 1. Dreams. 
 
 2. Apparitions to the person when awake. 
 
 3. A^isions to him when asleep. 
 
 4. Voices from heaven. 
 
 5. Urim. 
 
 6. Inspiration, or revealing to the ear. 
 
 7. Rapture, or ecstasy, when the person was in the Spirit 
 (Rev. i. 10. Acts xxii. 17). and this was the highest degree of all. 
 See Lighlfoot here, i. p. 844. 
 
 11, 12. Θΐα>ρΐ7 Thy ovpafby ayζtρyμ4vov, κσΧ καταβαΐνον σκ€νόί η 
 — του ουρανοί/'] he beholds the heaven opened, and a certain vessel 
 coming down, as a great sheet. See below, xi. 5 — 10, where 
 St. Peter says, flSoy καταβαΐνον σκξν6$ τι, ojy οθ6ντ)ν μΐ'^ά.Κ-ην 
 Ύΐσσαρσιν αρχαΐί καθαμίνη^ ίκ του ουρανού, κ<ά ^\QiV άχρυ (μου. 
 The words ScSc/^eVoi', καΧ are not found in A, B, E, and 
 some Versions. 
 
 — σκίΰοί] A word of wide signification for any vessel. Heb. 
 'V3. See above, ix. 15. 
 
 — O9iir7)v] linen sheet. σιΜνα {Hesych.), a linteum ; o96vai 
 (cp. οθονία, John xix. 40) are explained in Hesych. by irepi- 
 βό\αια. Cp. Luke xsiv. 12. John xx. 5— 7• i/neri is generally 
 seen in Scripture a^ connected with what is sacred, holy, and 
 pure; and it is not liable to be moth-eaten ; " hence," says Aug., 
 " this linen sheet is a fit emblem of the Church." 
 
 — άρχοΓί] beginnings : applied to tbe letting down of ropes or 
 cords, as JVetst. and Valck. have sliown ; and after them Kuin., 
 who says ** άρχτ) dicitur omne quod extremum est in aliqua re, 
 sic de funis extremitate legitur ap. Diod. Sic. t. i. p. lOU, ΰρχτ) 
 σχοινιού. Lucian. t. iii. p. 83, 5ξσμών αρχάί, Kurip. Hippol. 
 772. tXckt4s τΐίΐσμάτων ipxas, ubi v. Markland. Herodot. 
 iv. 60, σττάσα$ ττ)»* αρχ^ν του στροφού• ubi v. Valck.'* 
 
 The vessel or linen sheet here represent the Church Universal 
 throughout the world. Its demission from heaven bcspe»V.s its 
 being from Gud the Father of all. Its four beginnings {αρχαΐ) — 
 a word happily chosen — let down from heaven, show that its 
 origin is from heaven; and that it Λαη^ί 9t/j/;enf/e^ on the divine 
 Power and Love; and they represent its comprehensiveness and 
 extension to the four winds of heaven. See Matt. xxiv. 31, and 
 cp. the TcVffopes yu:viai t7)s yijs. Rev. vii. 1 ; xx. 8. 
 
 Quatuor lines;, discum continentes, et qnibus dependebat, 
 sunt quatuor orbis cardines, vcl quatuor partes orbis terrar«m, 
 per quas tenditur Ecclesia Catholica, quie ubique diffusa I'st. 
 Augustine (Serm 149 and 2fjC). 
 
 Some ancient E.'cpositors (e. g. (Ecumen.) speak of the f)ur 
 ίρχ<ύ (properly beginnings; " initia," Vulg.) that support the 
 Vessel — which symbolizes tbe Church Universal — as a prophetical 
 
 Vol.. I.— Part II. 
 
 emblem of the Four Gospels, proclaiming the knowledge of Christ 
 to the Four Comers of the world, and bringing many from the 
 East and from the West, from the North and from the South, to 
 sit down with Abraham, Isaac, and Jacob in the kingdom of God 
 (Luke xiii. 29. Matt. viii. 11). 
 
 This suggestion deserves consideration. And it is not un- 
 worthy of remark, that each of the Four Gospels commences with 
 a reference to tbeir initiatory character as describing the begin- 
 ning of the new Creation in Christ, which is eternal ; as the Old 
 Testament, which is the record of the Old Creation, opens in 
 Genesis with — " In the beginning God created Heaven and Earth," 
 i. e. the visible heavens and the earth, which have an end ; 
 
 This initial character of the Gospels is declared by the word 
 άρχτ) or &ρχομαι at the beginning of each of the Four, thus, — 
 
 Matt. iv. 17, ^p^oTO i 'ItjooOs κτιρΰσσΐΐν. 
 
 Mark i. 1, op χ τ) (itayytXioo Ίηαοΰ Χρίστου. 
 
 Luke i. 2, ol οττ' άρχητ αυτόττται. 
 
 iii. 23, ^v ώσεί 4twv τριάκοντα αρχόμ^νοί, i. e. at the 
 beginning of his Ministry. 
 
 John i, 1 , €1/ αρχτ) ijv b A6yos. 
 
 Hence in the opening of the .\ct3 of the Apostles, as if to 
 mark that the Gospel is the Beginning of the new Ufe which 
 never ends, St. Luke says (i. 1), Siv ίρξατο 6 Ί-ησου! jcoieiv Te 
 καΐ SiSdcTKeti/, in reference to its History. See the note there. 
 
 Lastly, the sacred Canon of both Testaments closes with the 
 words, 'Eyii ΐ'ιμι τίι A κοί τ}> η, Άρχίι καΐ Te'Aos (Rev. xxii. 13). 
 
 The Gospel, as thus viewed, both supports and elevates the 
 Church ; it is that by which the invisible Hand of God maintains 
 and keeps it together, and by which He raises it to heaven. 
 
 It may indeed be objected, that the Four Gospels had not 
 then all been written. No ; nor had the Vessel of the Church 
 been extended to all the world : nor, as yet, had it enclosed any 
 unclean animals. The vision was not a History of the Past ; but 
 it was a Prophecy of the Future extending forward to all time. 
 
 This symbol is not unlike to that of the Four Evangelical 
 Cherubim in Ezekiel and the .Apocalypse, on which the Spirit of 
 (Jod rides, as on a chariot-like throne, into all lands. See above, 
 Introduction to the Gospels, p. xli. 
 
 The " four-footed beasts," &c., are representatives of all 
 Nations. Observe the definite Article to. And in this respect 
 S. Augustine (c. Faust, xii. 15) compares it to the Ark, another 
 figure of the Church, because commensurate with the world : 
 ** Cuncta genera animalium in Area clauduntur, sicut omnes 
 Gentes; quas etiam Petro demonstratus ille discus signincat; 
 omnes Gentes, qux pertinent ad quatuor partes orbis terrx qua 
 disseminatur Ecclesia, quam significant quatuor linea, quibus 
 Vas illud connectebat<ir." 
 
 The sheet, which was let down from heaven to earth, was 
 drawn up again {ανί\τΐ(ρθη, v. 16; αΐ'(σττάσβη, xi. 10) into 
 heaven, showing that all are designed by God to be inheritors of 
 heaven, all are δίκτοί Oeij; in Christ (x. 34, 33). 
 
 This act of drawing up also shows, that after the pilgrimage 
 of the Church Militant on earth, it will be received up and glo- 
 rified in heaven. ** Post hujus saeculi conversationem, qua per 
 Fidem et Baptismum mundata pcregrinatur Ecclesia, coelestis 
 habitatio felis et ieterna sequitur." (Bede.) 
 
 Compare Rev. xxi. 2, where the Holy City, the new Jeru- 
 salem, the Church glorified, is seen coming down from heaven. 
 
 13. θϋσον καΐ ψάγί] slay and eat. The act of eating is here 
 represented as figurative of receiving into communion or incorpo- 
 ration ; 
 
 The prophet Ezekiel (iu. 1) and St. John (Rev. i. 9) are 
 commanded to eat a roll or book, in order to receive its spirit and 
 its words into themselves. So Peter is commanded to eal 
 these animals, in order that he may know that the Gentiles are to 
 be incorporated through his ministry into the Church, or body of 
 Christ; 
 
 " Occide et mandnca, nt interficiatur in iis vita prseterita et 
 transeant in corpus tuum, tanquam in novam vitam societatis 
 Ecclesise ; ut tanquam mundus cibus incorporcntur Ecclesiae," 
 S. Aug. Serm. 149. " Occide in gentibus quod erant, et fac quod 
 es," Bede. 
 
 Here then " Petrus figuram gestat Ecclesie," and according 
 to Christ's promise (Matt. xvi. 19) he is to be Christ's agent in 
 
 Ν
 
 90 
 
 ACTS Χ. 1δ— 25. 
 
 ([Malt. 15. II. 
 Bom. 14. 14. 
 
 h vor. 28. 
 M.itt. 15. 11. 
 1 (or. 10. 2j. 
 J Tim. •». 4. 
 
 I ch. 15. 7. 
 
 KOLVov η ακάθαρτον. '^ '^ KaX φωνή ττάλιν Ικ Bevripov ττροζ αυτόν, "A 6 θ£ος 
 Ικαθάρισ€, '" συ μ-η κοΙνου. '*" Τούτο δε iyivero inl TpW και tv9v<; ανίΚήφθη 
 το σκεύος els τον ονρανόν. 
 
 '"^ Ώς δε εν έαυτω διτ^πορει ό Πέτρος, τι αν €Ϊη το δράμα ο είδε, και ίδού, 
 οί άνδρες οΐ άπεσταλμίνοί από τοΰ Κορνηλίου, 8ίερωτησαντεζ την οΐκίαν του 
 Σίμωνοζ, επέστησαν επι. τον πυλώνα• '° και. φωνησαντεζ επννυανοντο, ει Ζιμων 
 ό επικαλούμενοζ Πέτρος ενθάΖε ξενίζεταί. '^ Τοΰ δε Πέτρου Βιενθυμουμενου 
 ττερί τοΰ οράματος, είπεν αυτω το Πνεύμα, Ιδού, άνδρες τρεΙς ζητοΰσί σε• 
 -** ' αλλά άναστάς κατάβηθι, και πορεύου συν αυτοΐς, μηΒεν διακρινόμενος. 
 ΟΤΙ εγώ άπέσταΧκα αυτούς. ^' Καταβάς δε Πέτρος προς τους άνδρας είπεν, 
 Ιδού, εγώ εί/χι ον ζητείτε• τίς η αιτία δι' ην πάρεστε ; ^' Οί δε είπον, Κορνήλιος 
 εκατοντάρχΎ]ς, άνηρ δίκαιος και φοβούμενος τον Θεον, μαρτυρονμενός τε ΰπο 
 όλου τοΰ έθνους των 'Ιουδαίων, εχ^ρηματίσθη ΰπο αγγέλου άγιου μεταπεμχ^ασ- 
 θαί σε εΙς τον οΊκον αυτοΰ, και άκοΰσαι ρήματα παρά σου. Είσκαλε- 
 
 σάμενος ουν αυτούς εζενισε. 
 
 Τη δε επαύριον άναστάς εζηλθε συν αΰτοΐς, καί τίνες των άοελφων των άπο 
 Ίόππης συνηλθον αυτω• ^ ττ) δε επαύριον είσηλθον εις ttjv Καισάρειαν 6 δε 
 Κορνήλιος ην ττροσΒοκων αυτούς, συγκαλεσάμενος τους συγγενείς αύτοΰ και 
 τους αναγκαίους φίλους. 
 
 -^ Ώς δε εγενετο τοΰ είσελθείν τον Πετρον, συναντησας αυτω ό Κορνήλιος, 
 
 opening the door of tlie Church, or Kingdom of Heaven, to all 
 Nations by the Keys of the Word and Sacraments, lie is to be 
 Christ's instrument for incorporating the Gentiles in the Church 
 by communion with them. 
 
 14. ouSeVoTt — ττάχ KOifiy"] On the Hebraism οΰ iras — none, 
 see Matt. x.xiv. 22. 
 
 On the Levitical distinction between clean and unclean 
 animals, and on the moral purposes of it, see Anff. Serm. 149. 4, 
 and Rev. ll'm. Junes (of Nayland), " Zoologia Ethica," Works, 
 ii. 107. 
 
 The Jewish Rabbis allowed that in the time of the Alessiah 
 no animals would be unclean. See R. iloytea and R. Salomon 
 on Gen. ix. 8. 
 
 15, 16 φωι/ίι ττάλιν 4κ Seurtpov — ίττΐ r/iis'] It was done lAree 
 times, for greater assurance, and for more solemn admonition. 
 Repetition is usual in divine Visions and Prophecies, Gen. xli. 
 28 — 32 ; xxxvii. (!— 10. So in Daniel's Visions (Dan. ii. and vii.) 
 the same thing is represented twice. 
 
 See above, Introduction to the Gospels, p. xlv, on Repe- 
 tition as a characteristic of Inspiration; and below, the Introduc- 
 tion to the Book of Revelation. 
 
 S. Chrys. and S. Any. (Serm. 149) suggest another reason 
 why it is mentioned that this linen sheet, held by its/bur corners, 
 was let down three times. The whole world as a Church is 
 purified and cleansed by God ; and this cleansing is effected by 
 immersion in the waters of Baptism in the Name of the Holy 
 Trinity. " In Nomine Patris, et Filii, et Spiritus Sancti, cre- 
 dentes innovantur, ut pertineant ad communionem sanctorum." 
 So also CEcumen. 
 
 The four corners intimate the extension of the Church to 
 the Four Winds of heaven ; and the multiplication of the number 
 Four into the other number here specified, Three, produces the 
 cumber Twelve, which is specially characteristic of the Church of 
 Christ, extended to the Four Quarters of the Globe, and baptized 
 in the Name of the Trinity by the ministry of the Twehe Apos- 
 tles and their successors, and militant here on earth, and glorified 
 hereafter in heaven. See above on Matt. x. 2, and Augustine, 
 quoted there, and cp. Rev. vii. 5—8 ; xii. 1 ; xxi. 12. 14. 16. 21 ; 
 xxii. 2. 
 
 15. & ί 06!)s Ικα9άρισ(] what God did cleanse. Observe the 
 aorist ίκαβάρισί. God cleansed all Nations by one single act. 
 He cleansed the Gentiles who were unclean according to the Law, 
 by the Blood of His dear Son, shed once for all on the cross. 
 S. Irenteus in Caten. Cp. Eph. ii. 13. IC. Acts xv. 9. 
 
 — μίΐ Koiyov] do not call common, do not deem unclean, — μ^ι 
 ίκάθαρτον νίμ•ζ(. {Hesych.) 
 
 On Kowhs, common, profane, unclean, see Mark vii. 21. This 
 usage of language, when a person is said to make what he treats 
 as made, is very common, especially in prophecy — " ubi res dici- 
 tur_^en', quando ίαοκηΑα prirnuntiatur." Isa. vi. 10. Jer i. 10. 
 
 Ezik. xliii. 3. Zech. xi. 13. See Glass. Phil. p. 8fi4— 0, and 
 Valck. here, who refers to Thom. Mag., yeyi/a 6 Πλάτων Thv 
 oi'pavhv, i. e. yivv-qrhv λ€'γ€ΐ. So in Lcvit. xiii, 3. 13. 17» the 
 Priest, who declares the Leper unclean or the contrary, is said 
 μιαίνΐίν and καθαρίζ^ιν. 
 
 19. fhe rb n^eC/ja] the Spirit said, a proof of the personality 
 of the Holy Ghost. Cp. xiii. 2. 4, for another proof of the Divi- 
 nity and Personality of the Holy Ghost, and see CEcumen. 
 
 20. lyu> ατίσταλκα. αύτούί] / hare sent them. What God 
 does, that the Spirit is said to do. {Chrys.) The Spirit is God. 
 
 21. Tovs Λ^δραϊ] Elz. adds rois απεσταλμένους airb τοΰ 
 Κορνηλίου τΓρίιί αυτόν. But this is not in A, B, C, D, and other 
 MSS., nor in Vulg. and other Versions. 
 
 22. εχρηματίσθτ{] was commanded as by an oracle (χρηστήρίον). 
 See Matt. ii. 12. Cornelius had therefore related the Vision to 
 others, before he knew of any result from it. An answer to the 
 objections of those who suppose that the Vision was a delusion, 
 or contrived after the event ; a remark which will not be deemed 
 unnecessary by those, who are, in any degree, familiar with the 
 cavils of scepticism against the historic veracity of the superna- 
 tural agency revealed in this divine book. 
 
 23. TT} ^πανριονί on the morroto. He waits from soon after 
 noon (f. 9) till the ne.\t day. There are no marks of a heated 
 imagination here. St. Peter had seen a Vision ; and he hears of 
 another \^ision of an Angel desiring that he should be sent for to 
 C'resarea. But he waits till the moi-row. Though by natural 
 temperament he was eager and forward, the Holy Spirit in him 
 was a Spirit of caution and circumspection, prudence and wisdom ; 
 not of rashness and haste. 
 
 25. us iyivfTo τοΰ ίΐσίλθιϊν'] Elz. omits τοΰ, but it is found 
 in A, B, C, E, and other MSS., and has been received by recent 
 Editors. 
 
 It has been alleged by some (e. g. Meyer, p. 203) that such 
 an use of τοΰ before an infinitive is unauthorized, and is a gram- 
 matical error, incapable of analysis, and is to be ascribed to an 
 oversight of the writer, either in composition or transcription. 
 But it is not without example. See Luke xvii. 1, ανίνΐίκτύν ίστι 
 τοΰ μ^ 4λ6ΰν σκάνοαλα. 
 
 And these two remarkable instances of this construction 
 connect the Author of the third Gospel with the Writer of the 
 Acts. And thus the rarity of the combination has its use in 
 supplying evidence to the student of Scripture. 
 
 One or two other instances of the use may be seen in 
 Winer, § 44, p. 293. The analysis of the expression does not 
 seem difficult. The phrase means, " When the hour arrived, so 
 long expected, of Peter's arrival." In like manner, the other 
 kindred expression in St. Luke's Gospel may be explained (xvii. I), 
 ίινίνΖΐκτόν ioTt τοΰ μ•ή 4λθΐΐν τα σκάνδαλα, i. e. the time of the 
 non-existence of offences is not admissible in this world, it is to 
 be looked for only in the world to come.
 
 ACTS Χ. 2G— 37 
 
 91 
 
 ττζσων eVt τους ττόδα? ■προσ^κύνησξ.ν. -" ^ Ό δε Πίτροζ ηγαρεν αντον λίγων, 
 Άνάστηθι• κάγω αύτο9 άνθρωπος ΐίμι. -^ ΚαΙ συνομίλων αύτω είσηλθΐ, καΐ 
 ζύρίσκζί σννεληλυθότας πολλούς, ^^ " βφη τε προς αυτούς, 'Τμίίς έπίστασθε 
 ως αθέμιτόν Ιστιν άι^δρι Ίου^αίω κολλασθαί η προσ€ρχεσθαί άλλοφύλω• και. 
 4μοΙ 6 Θ€ος έδειξε μηζίνα κοινον η άκάθαρτον λεγαν άνθρωπον. -' Αιο καΐ 
 αναντιρρήτως ηλθον μεταπεμφθείς• ττυνθάνομαι ουν, τίνι λόγω μ^τ^πίμφασθί 
 μι. ; ^" '" ΚαΧ ό Κορνήλιος ^φη, Άπο τετάρτης ημέρας μέχρι ταύτης της ώρας 
 ημην νηστεΰων, καί την εννάτην ωραν προσευγόμενος εν τω οίκω μον και 
 ΙΖου, άνηρ εστη ενώπιον μου εν εσθητι λαμπρά, ^' καί φησι, Κορνήλιε, " είσ- 
 ηκούσθη σου η προσευχή, και αί ελεημοσύναι σου εμνήσθησαν εΐ'ώπιοί' του 
 Θεού. ^~ Πεμιρον ουν εις Ιόππην, καΐ μετακάλεσαι Χίμωνα ος επικαλείται 
 Πέτρος• ούτος ζεν'ιζεται εν οικία Χ'ιμωνος βυρσεως πάρα θάλασσαν ος παρα- 
 γενόμενος λαλν^σει σοι. ^'^ Έξαυτης ουν επεμφα προς σε' συ τε καλώς 
 εποίησας παραγενόμενος. Ννν ουν πάντες ημείς ενώπιον του Θεού παρεσμεν 
 άκοΰσαι πάΐ'τα τα προστεταγμενα σοι νπο του Θεού. 
 
 ^ ° Άνοίζας δε Πέτρος το στόμα εΤπεν, Έπ' άλτ^^είας καταλαμβάνομαι, οτι 
 ουκ εστί προσωποληπτης ό Θεός• ^^ αλλ' εν παντι εθνει ο φοβούμενος αυτόν 
 και εργαζόμενος 8ικαιοσύνην δεκτός αύτω εστί. ^^ ^ Τον λόγον, ον απέστειλε 
 τοις υΐοΐς Ίσραηλ, εναγγελιζόμενος είρηνην δια Ίησοΰ Χριστού, οΰτός εστί 
 πάντων Κύριος, ^^ ■* ύμεΐς οιΒατε, το γενόμενον ρήμα καθ' όλης της ΊουΒαίας, 
 
 kdi. n. Η, 15. 
 Kcv. IS. 10. 
 
 & 22. a. 
 
 I John 4. 9. 
 & 18. 28. 
 
 m ch. I. 10. 
 Matt. 28. 3. 
 
 η ver. 4, &c. 
 Dan. 10. 12. 
 lUb. 6. 10. 
 
 ο Deut. 10. 17. 
 2 Chron. la. 7. 
 Rom. 2. II. 
 Kpli. 6. 9. 
 Col. 3. 25. 
 I I'et. I. 17. 
 ρ Isa. 57. 19. 
 Eph. 2. H, 16,17. 
 Rom. 10. 12. 
 q Luke 4.14. 
 
 — ιτροσικΰν-ησίν'] 'he wonhipped. Such homage, not un- 
 common among Orienials, was unknown to tlie countrymen of 
 Cornelius, Romajis, except in dh'hie worship, and was therefore 
 forbidden by St. Peter in the words " Stand tip ; I also am a 
 maii,'^ not a superior spirit. 
 
 St. Peter, great as he was, would not permit any one, even 
 a heathen, to do this. What then shall we say of other men who 
 allow it ? asks Ammonins here. And what shall we say of him 
 who calls himself St. Peter^s successor, and yet seats himself on 
 the high Altar of St. Peter's Church, in order that his feet may 
 be kissed by Bishops and others, bowing and kneeling before 
 him ? See the Caremoniale Romanvm, iii. 1 . 1 , and other Ro- 
 man authorities quoted in the Editor's Lectures on the Apo- 
 calypse, pp. 339. 340, 2nd ed. Appendix, pp. 1G3, 164, and 
 below, notes on the Apocalypse, chap. xiii. 
 
 27. καί σΐίΐ/ο^ιλώι/] Peter not only declined the ττροσκννΎ\σΐ3, 
 or adoration, but entered in with Cornelius, and conversed with 
 him side by side, thus showing his humility, and also his com- 
 pliance with the divine revelation, that he should consider no man 
 common or unclean. On δμιλ^Τρ, to speak, used only by St. Luke 
 in this sense, see Luke xxiv. 14, 15. Acts xx. 11 ; xxiv. 26. 
 
 30. airi TiTopTTjs τ}μ4ρα$\ four days ago. So 2 Cor. viii. 10 ; 
 ix. 2, 07γ5 π<ρυσι, a year ago. Cp. John xi. 16 ; xxi. 8. 
 
 — μίχρι Tai'Tijs ttJs ijpas] i. e. to three o'clock. See chap. x. 3. 
 
 — lipav] Omitted by A, B, C, D. And it is probable that (as 
 Bornemann observes) ivvar7\u is a gloss upon ταύτηϊ ; and that 
 the true reading is vrianvuv καί ττροσίνχ6μΐνο5. 
 
 — ανηρ'] a man. So modest is Cornelius, he does not call him 
 an angel who had praised him so highly, and yet by the purport 
 of his words he represents him as coming from ένώπων του 
 ©toO. {Ctirys.) Cp. i. 10. 
 
 31. η ττροσίυχή] See the power of Prayer. (CAryi.) 
 
 33. καλώί ^ποίησαι] An observable phrase. It is not the 
 language of approrat, on the Centurion's jiart, of St. Peter's con- 
 duct. This would ill have accorded with his humility. But it is 
 an idiomatic and elegant expression of courtesy and gratitude — α 
 ** welcome." ** Bene est quod venisti — multiim amo te." As 
 Casaubon on Cicero, ad Att. i. 1, observes, it has been often 
 rendered erroneously. Cp. St. Paul's words, Phil. iv. 14. 2 Pet. 
 i. 10. 3 John 6. See Va/c*. here. 
 
 35. 5e/iT(is] = Hi••;;, from jiST, voluntas (cp. ίρίσκοι, apearhs), 
 to be translated acceptable, capable of being accepted, rather 
 than actually accepted. {Severian, Caten. p. 173.) No one is 
 accepted, except iv τφ τ]-γαττημΐνα\ Eph. i. 6. (See Chrys. and 
 others here.) Cp. Luke iv. 24. Phil. iv. 18. 2 Cor. vi. 2. 
 
 In Him, and Ilim alone, all Nations are blessed. As ISengel 
 Fays well, " Non indifforentisrous Religionum, scd indifferentia 
 Nationum, hie asseritur." Cp. Art. XVIII. of the Church of 
 England. 
 
 36. τϊιΐ" \6yov κ.τ.λ.] As Meyer and Winer observe, the three 
 clauses, rhv \ayov v. 36, rh '^ΐνόμΐνον 1>ημα t. 37, Ί•η(Τοΰν The 
 ^ΙαζωραΊον, seem to be put in ajiposition, and to depend on ΰμΰς 
 Οίδατΐ, and ovtOs ίστι ττάντωΐ' Ki'pios is introduced parentheti- 
 cally. So the Authorized Version. 'Ρήμα means more than Aoyos. 
 Λιίγο! is the Τ('οι-ίί ; but βήμα is the Matter or thing declared by 
 the Word (see Luke i. 37 ; ii. Li) ; and rh (ιτιμα yιv6μevov κ. 
 '6. τ. Ί. is the matter published which came or was proclaimed 
 through all Jewry. 
 
 Valck. compares the similar structure in another speech of 
 the same Apostle, Acts ii. 22 — 36. 
 
 We may also compare a similar remarkable transition from 
 K6yo$ to Ιιτίμα in an Epistle of this same Apostle, St. Peter, 
 speaking of Christ preached. See 1 Peter i. 23 — 25. 
 
 It has indeed been said by some, that Cornelius could not have 
 known the facts here mentioned. But let it be remembered, that 
 he was quartered at Cce-iarea, — a centurion of the Italian band, — 
 and probably had often attended the Roman Procurator, who 
 resided at Csesarea, in the periodical visits which he made to 
 Jerusalem, to be present at the annual Jewish festivals for the 
 purpose of maintaining order there. 
 
 He might have conversed with other soldiers who had been 
 there on those occasions. He might have conversed with the 
 faithful Centurion of Capernaum (Luke vii. 2 — 9), perhaps with 
 the Centurion who stood at the Cross (Matt, xxvii. 64. Luke 
 xsiii. 47), perhaps with the soldiers who had watched the se- 
 pulchre, and had been affrighted by the earthquake, aud thus 
 have heard of the Resurrection. 
 
 Besides (as Chrys. suggests), this speech was not only in- 
 tended for Cornehus and his friends, but also for the Jews who 
 were with Peter, and to whom he appeals as witnesses of what he 
 says, and it was designed to justify his own communion with the 
 Gentiles. 
 
 Accordingly, it is observable that St. Peter is careful to 
 represent the Jews as receiving, by virtue of their prerogative, 
 the first offer of the Gospel from Christ. The word, he says, 
 was sent to the children of Israel .• τηρ(7 τί)ν (uyeyeiav rols Ίου- 
 Saiois. 
 
 " In this speech (says Bede) St. Peter briefly soms up all 
 the articles of the Creed] viz. that Jesus is the Christ, the Lord 
 of all ; sent to reconcile the world to God ; preached by the 
 Baptist J anointed by the Spirit ; manifested in miracles by God 
 dwelling in Him ; crucified ; raised from the dead ; seen alive 
 after His Resurrection; and the Future Judge of all at the end 
 of the world ; and that He will extend His Church by Faith 
 throughout the World." See also p. 1 14 of the Set. F. C. Cook'» 
 edition of the Acts; containing many excellent practical and 
 devotional suggestions. 
 
 NS
 
 92 
 
 ACTS Χ. 38—47. 
 
 r Luke 4. 18. 
 
 > ch. 2. M. 
 
 tch. 2. 21. 
 
 uch. 13. SI. 
 Luke H. 30, 43. 
 
 vch. 17. 31. 
 Rom. 11. 10. 
 2 Cor. 5. 10. 
 
 w Jcr. 31. 34. 
 Micah 7. 18. 
 ch. 15. 9. 
 
 X ch. Ι.ί. S. 
 
 αρζάμίνον από της Γαλιλαίας, μζτα. το βάπτισμα ο ΐκηρνζεν Ίωάνιτης, ^ ' ^Ιη- 
 σουν τον απο Ναζαρίτ, ως e^piaev αυτόν ό Θεός Πν^ύματι άγίω καΧ Βυνάμα, 
 ο? Βιηλθεν ευεργετών και Ιώμενοζ πάντα'; τους καταΒυναστευομενουζ ΰπο τοΟ 
 ΔιαβόΧον, ΟΤΙ 6 ©COS rjv μετ αύτου. ^^ ' Και ημεΐζ μάρτυρες πάντων ων 
 εποίησεν εν τε rfj χωρά των ΊουΒαίων και εν 'Ιερουσαλήμ• ον και άνεΐλον 
 κρεμάσαντεζ επΙ ζύλου. ■*" ' Τούτον 6 Θεός ήγειρε Trj TpiT-Q ■ήμερα, και εΖωκεν 
 αυτόν εμφανή γενέσθαι, ■" " ου παντί τω λαω, άλλα μάρτυσι τοις προκεχειρο- 
 τονημενοις υπο του Θεοΰ ■ημίν, οιτινες συνεφάγομεν και συνεπίομεν αύτω μετά 
 το άναστηναι αυτόν εκ νεκρών. *' ' Και παρήγγειλεν -ημΐν κηρΰξαι τω λαω, 
 και Βιαμαρτύρασθαι, οτι αυτός εστίν ό ώρισμενος υπο του Θεοΰ κριτής ζώντων 
 και νεκρών. ^^ " Τούτω πάντες οί προφηται μαρτυροΰσιν, αφεσιν αμαρτιών 
 λαβείν δια τοΟ ονόματος αυτοΰ πάντα τον πιστεύοντα εις αυτόν. 
 
 •*^ "Ετι λαλοΰντος του Πέτρου τά ρήματα ταύτα, εττεπεσε το Πνεύμα το αγιον 
 επΙ πάντας τους άκούοντας τον λόγον *^ και εζεστησαν οι εκ περιτομης πιστοί, 
 όσοι συνηλθον τω Πέτρω, δτι και επι τα έθνη η δωρεά του άγιου Πνεύματος εκ• 
 κεχυται• '*'' ηκουον γαρ αύτων λαλούντων γλώσσαις, και μεγαλυνόντων τον Θεόν. 
 
 Τότε άπεκρίθη 6 Πέτρος' ^^ ' Μητι το ύδωρ κωλΰσαι διίΐ'αται τις του μη 
 
 37. αρίάμ(νοΐ'} Α, C, D, Ε,' Η have αφξάμ^νοί, but compare 
 Luke xxiv. 47- 
 
 38. ίχρισει-] a preparation for the word Χριστιανό), xi. 26. 
 
 41. olriyes συνίφά-γομίν} us who ate with them. See S. Ιρ- 
 natitia ad Smyrn. 3 (who seems to refer to these words of 
 St. Peter) — /leri tV ανάστασιν avv4<payfv axiTois Koi auf- 
 ί-πΐΐν. 
 
 See also the note of Serems, Archbishop of Antioch, here (in 
 Catena, p. 1K8), who calls this eating of our Lord, after His Resur- 
 rection, Katvr]v βρώσιν, because ou κατά χρΐίαν ttpaye καΧ (irttv. 
 έλλά τηστονμΐΐ'Οί καί iiriSiiKvvtuv to7s oiKeiois ^αβηταΤϊ, καϊ τοΓ$ 
 μ€τί ταντα δίΓ Κ(ίνων (read δια Κ€ίνων) τηστΐΰΐίν μ^ΚΚονσι ttji' 
 άληβίϊ <ρύσιν rov σωματο5, t καί ττί-πονθΐν ΐκων, καί ανίσττ) 0«ο- 
 irptTTOjj, Ίτανταχόθΐν αιτίΚαννων τη!/ τηί 4ιταράτου δοκήσ€ωϊ 
 (the heresy of the Docela) καί ψαι•τασίαϊ ivivoiaf. 
 
 42. KpiT^s] Jiidi/e. On the certainty of a Future Judgment, 
 Bee Barrow's Sermon on this text, vol. v. 129 — HiO. 
 
 44. ίτι λολοϋι-το!] while he was yet speaking. See the dis- 
 pensation of God. He did not allow Peter to finish his speech, 
 and to command them to be baptized. But God anticipated him, 
 and showed that He knew their hearts: and the Holy Spirit 
 came, and so provided an answer and defence for St. Peter against 
 those who would charge him with surrendering the privileges of 
 the Jews, and with a breach of the Law of God by communion 
 with the Gentiles. (Chrys.) 
 
 44 — 46. 4-ΐΓ(π(σ€ rh Πν^νμα τ!) ay lov — Καλούντωι* 7λώσσαί5] 
 the Holy Spirit fell on them, as the Holy Spirit fell at the day 
 of Pentecost on the Apostles. See xi. 15, 16. He fell on them 
 while Peter was preaching the Word : and thus the Word was 
 confirmed ; and He fell on them while hearing the Word. And 
 they who were present heard them speak with tongues — 
 
 " Spiritus almns 
 Indulgens varias opulento munere linguas 
 Implcvit sine more domum," [Araior,) 
 
 showing by the same sign that the same gift was bestowed on 
 
 them who were Gentiles at Csesarea, as had been vouchsafed to 
 the first believers at Jerusalem ; and that therefore the Holy 
 Spirit is not Umited to place, time, or person, but is offered to all 
 persons, in all places, at all times. 
 
 It is, indeed, affirmed by some (e. g. Meyer, p. 210), that 
 this manifestation at Casarea was altogether different from that 
 at Jerusalem, on the day of Pentecost : and, that the expression 
 yXuaaais \aXf1v, as used here and in xix. C, and 1 Cor. xiv. 18, 
 does not mean "to speak Ία foreign languages," as it does in 
 Acts ii. 4, but it means only to speak with tongues not guided or 
 controlled by the vovs, or reason of the speakers, but moved by 
 the Holy Ghost. 
 
 But this theory destroys the force of St. Peter's subsequent 
 argument and comment on this manifestation. See .\cts xi. 15. 
 17, where he states that as he began to speak, the Holy Ghost 
 fell on them (i. e. on the Gentile Cornelius and on his companions) 
 as on tu at Me beginning. Then remembered I the Word of the 
 Lord, how that He said, " John indeed baptized with water, but 
 
 ye shall be baptized with the Holy Ghost." Here St. Peter com- 
 prehends Cornelius in the same promise with the Apostles ; and 
 he adds, " Forasmuch then as God gave them the tike gift as He 
 did unto us, what was I that I could withstand God ? " 
 
 Since, then, the disciples at Jerusalem, at Pentecost, had the 
 power of speaking in foreign tongues, Cornelius and the Gentiles 
 with him at Ciesarea had the same power also. 
 
 It is indeed probable, that this power of speaking foreign 
 languages was not long continued to those who had not, like the 
 Apostles, occasion to use them in preaching to foreign nations. 
 
 But if Cornelius and his Gentile companions had not received 
 tlie same spiritual gift as the Apostles received at first, it never 
 would have been inferred by St. Peter, or have been acknowledged 
 by the Jewish Christians, as it was, that the Gentiles were to be 
 admitted to the same spiritual privileges as those of the Circum- 
 cision, who believed in Christ. See xi. 18. 
 
 Besides, as Aug. observes (Serra. 99), there was another 
 reason for this gift to the Gentiles, as well as to the Jews and 
 Proselytes, in the first age of the Church: "Tunc (i.e. in the 
 first age of the Church) sic dabatur Spiritus Sanctus, ut etiam 
 appareret datus. Qui enim Eum accipiebant Unguis omnium 
 gentium loquebantur, ut significarent Ecclesiam, in gentibus, 
 Unguis omnium locutoram." 
 
 46. 'ηκουον'] they were hearing them speak with tongues ; the 
 imperfect tense marks continuance. Cp. what is said of the 
 miracle at Pentecost itself, ii. 6. 
 
 47 /i^Ti T^ ύδωρ κωλΰσαι δ. τ.] Now that they have received 
 tlie Spirit can any man at all forbid the water {rh SSap), which 
 necessary for their reception into the Church ; according 
 to Christ's saying, " Except a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of God ?" (John iii. δ.) 
 A reply, by anticipation, to those Jewish Christians who would 
 have forbidden baptism to the Gentiles. (Chrys.) 
 
 " Non dicit, habent Spiritum, ergo aqua carere possunt" 
 (Bengel) : but he commands them to be baptized ; a warning to 
 Quakers and others, who profess that they have the Spirit, and 
 do not therefore need the outward means of grace. St. Peter 
 teaches them to invert the argument. If men have the Spirit, 
 they ought also to have the water ; and if men refuse the water, 
 it may be presumed that they have not the Spirit. 
 
 "Two important questions arise here : — 
 
 (1) Why were these converts not baptized first, before the 
 Holy Spirit was given ? 
 
 (2) If the Holy Spirit was given, as we have seen it was, 
 before Baptism, — is Baptism necessary, — and is Confirmation 
 necessary, — for the reception of the Holy Ghost ? 
 
 These questions have been considered and answered by the 
 Ancient Fathers as follows ; — 
 
 (1) Probably St. Peter would not have readily admitted 
 them to Baptism, unless he had heard them prophesying, and 
 had seen the Holy Ghost resting upon them. Therefore he 
 asked, " Can any one forbid them the water, now that they have 
 received the Holy Ghost as well as we?" thus persuading tho 
 Jews, who were with him, and intimating that unless the Holy 
 Spirit had rested upon them, there would have been some who
 
 ACTS Χ. 48. ΧΙ. 1— δ. 
 
 d3 
 
 βαπτίσθηναι, τούτους, oirtves το Πνεύμα το ayiov ξλαβον, καθωζ και ημείζ ; 
 ^^ ' -προσέταζέ re αυτούζ βαπτίσθηναι iv τω ονόματι του Κυρίου. 
 
 Τότε ηρώτησαν αυτόν επιμεΐναυ ημβραζ τινά^. 
 
 XI. ' "Ήκουσαν δε οί άπόστοΧοι καΐ οΐ αδελφοί οί 6ντΐ<; κατά την ^ΙουΒαίαν, 
 ΟΤΙ καΐ τα έθνη εΒεζαντο τον λόγον του Θεοΰ. 
 
 " " ΚαΙ οτε ανεβη Πέτρος εΙ<; 'Ιεροσόλυμα, Βιεκρίνοντο πρ6<; αυτόν οί εκ περι- 
 τομης ^ ^ λεγοντε•;, "Οτι, εισήλθες tt/dos ανοραζ άκροβυστίαν εχοι^αζ, καΐ συν- 
 εφαγες αύτοΐζ. 
 
 * Άρζάμενος δε Πετροζ εζετίθετο αύτοΐζ καθεζη<; λέγων, ^ " Έγώ ημην εν 
 πάλει ΊόπττΎ) προσευχόμενος, και ε'ιΒον εν εκστάσει όραμα, καταβαΐνον σκεΰός 
 τι, ώ? οθόνην μεγάλην τεσσαρσιν άρ-χοΰς καθιεμενην εκ του ουρανού, και ηλθεν 
 
 γ 1 Cor. 1. 17. 
 cb. S. IC. 
 
 arh. 10. 4S. 
 Gal. 2. 12. 
 
 would have forbidden them Baptism. S•. Irenccus (Caten. p. 183, 
 c. Hares, iii. 12.) 
 
 If any one inquires, How it was that Cornelius, and they 
 that were with him, were allowed to receive the Holy Ghost before 
 Baptism, let him know that this was with a view to the debate 
 that afterwards arose, between St. Peter and those of the Circum- 
 cision. S. Ciirit (in Caten. p. lUO.) 
 
 This is evident from what follows in ch. xi. 2, where St. 
 Peter shows that κωλνσαι rh ϋδωρ would have been κωΚνσαι 
 τί>ν @(άν (see li. 17). 
 
 It appears from xi. 18, that the debate was appeased by 
 reference to the fact here stated ; and it is clear, that there would 
 have been a schism in the Church, unless such a divine manifesta- 
 tion as the descent of the Holy Spirit, enabUng them to speak 
 with tongues, had been made, to authorize the act of St. Peter in 
 admitting Cornelius, and other Gentiles with liim, into the Church 
 by Baptism. 
 
 Hence S. Augustine says (Serm. 09), " Ciim dubitarent qui 
 erant cum Petro, utrum incircumcisi baptizandi essent, . , . ut 
 hanc Deus toUeret quaestionem, cum loquitur Petrus, venit Spi- 
 ritus Sanctus ; implevit Cornelium, implevit illos qui cum illo 
 erant ; et ipsa attestatione rei magnae quasi clamatum est (a 
 Spiritu ad Petrum) Quid de aqua dubitas .' jam Ego hie sum." 
 
 So again (Serm. 2G(i), "Ante Baptismum venit Spiritus 
 Sanctus ; de potestate, non de necessitate. Venit arite Baptismum 
 ablutionis, ut auferret controversiam circumcisionis." See also 
 Aug. in Ps. xcvi. 
 
 (2) Another reason why the Holy Ghost was given before 
 Baptism, was, that it might be understood by all, that though 
 meu are tied to the use of the means which God has been pleased 
 to apjjoint for the reception of divine grace, yet God's power is not 
 tied to means. As Hugo says (de Sacram. i. 5), " In potestate 
 Dei est prieter Sacramenta horainem salvare : sed in potestate ho- 
 minis noa est sine istis ad salutem pervenire." 
 
 Hence it is evident, that the grace which He has given us by 
 means — such as the Sacraments, and by Confirmation, — does not 
 reside in, or proceed from the means, but from Him who has 
 appointed the means ; and that the means are only channels, and 
 He is the sole source of Grace and Salvation to man. The mi- 
 nister is one thing, the Ministry is another; the Author and 
 Giver of all is God. 
 
 As Chrys. says (p. 191), "No one can forbid the Holy Spirit 
 from descending, even before Baptism." And Aug. (Serm. 270), 
 " Behold now the fulfilment of what our Lord says, 'the wind 
 blowcth where it hsteth ' " (John iii. 8). And to use the words of 
 Hooker (V. Ivii. 4), " It is not ordinarily God's will to bestow 
 the grace of Sacraments on any but by the Sacraments, which 
 grace they that receive by Sacraments receivey)"om Him, and not 
 from them" (see also VII. vi. 10). And therefore we may add 
 with him (V. Ix. 4), " If Christ Himself, who gives us salvation, 
 do require Baptism, it is not for us that look for salvation, to 
 examine Him whether unbaptized men may be saved ; but se- 
 riously to do what is required, and religiously to fear the danger 
 which may grow from the want thereof." 
 
 (3) Indeed, it may be added, " Exceptio probat rcgulam ;" 
 and " Privilegium probat Legem." 
 
 'We have seen the reason of the extraordinary effusion of the 
 Holy Ghost, in this special case of thefrst Gentile converts before 
 Baptism. We find that it is a solitary case. We find also, that 
 to the Jeirish Converts the full effusion had not been vouchsafed 
 before Baptism, nor till they were confirmed by the laying on of 
 the Apostles' hands (see above on viii. 14 — 17). And we find 
 that other succeeding converts were baptized ; and that they 
 received the imposition of hands before they received the full 
 effusion, visibly and audibly, of the Holy Ghost (Acts xix. 5, C). 
 And it is evident, that the Apostle St. Peter judged Baptism to be 
 
 the Sacrament of admission into Christ's Church ; for otherwise 
 he would not have commanded these to be baptized, who had 
 received visibly and audibly the gift of the Holy Ghost. See 
 this point well argued by S. Cyril. Hierosolym., Cateches. iii. 
 p. 41, Κορί^ήλιοϊ ήν ονηρ δι'κοίοϊ κ.τ.λ. We do not indeed 
 read, that Peter laid his hands on Cornelius and the other Gen- 
 tile Converts ; with reverence therefore it may be said, that the 
 full gift of the Spirit — the Baptism of the Holy Ghost Himself — 
 is specially represented by the laying on of hands, or Confirma- 
 tion. This xplats τελΕίωτίκτ; had been administered in this case 
 directly and immediately by the Holy Ghost, as at Pentecost ; see 
 Euseb. Emisen., quoted on viii. 14. But the Sacrament of Bap- 
 tism which Christ had instituted, in the name of the Holy Trinity, 
 had not been administered, and therefore they were baptized. 
 
 (4) Lastly, it may be added that the reason of visible sign» 
 and audible sounds on hearing the Gospel and on reception of the 
 Holy Ghost, in the first ages of Christianity, is to be seen in the 
 need of a proof, that God gives grace, and gives it by the Word 
 and Sacraments in His Church. That proof was given visibly and 
 audibly in the earliest ages ; and it is the duty of those who Uve 
 now, to build on the faith and practice of the past, and to beUeve 
 stedfastly, and receive thankfully, the grace given by the same 
 Holy Spirit, in the ordinary means of grace, without the evidence 
 of the same visible signs and audible sounds. For " blessed are 
 they that have not seen, and yet have believed." (John xx. 29.) 
 
 48. προσ€'τα|6 — abroiis βατττισθηναι] he commanded them lo 
 be baptized. Christ preached ; but He administered Baptism by 
 His Apostles. For the reason of which see John iv. 2. And 
 after the Ascension the Apostles preached ; but they administered 
 Baptism, for the most part, by the hands of inferior ministers ; 
 see 1 Cor. i. 17 ; a passage which suggests one reason of their 
 conduct in this respect, — i. e. lest they should be supposed to 
 be desirous of forming sects of those whom they baptized, and 
 lest they who had been bajitized by them respectively should say, 
 " I am of Paul, I am of Cephas." (1 Cor. i. 12 — I j.) 
 
 Again ; if the Apostles, who had special gifts of working 
 miracles, and of giving the Holy Ghost, had baptized with their 
 own hands, it might have been thought by some that the grace of 
 Baptism came from them, who administered it, and not from Him 
 Whoso Baptism it is, and so an error with regard to Baptism bo 
 propagated. 
 
 Besides ; after their death it might have been imagined, that 
 Baptism had lost some of its efficacy, being no longer admi- 
 nistered by those who were called by Christ, and had received ex- 
 traordinary graces of the Holy Ghost; and so the Sacrament of 
 Baptism, which God has instituted for the remission of sins, and 
 for reception into the Church in all ages and countries of the 
 world, might fall into discredit and disuse. 
 
 Therefore the Apostles did not usually baptize with their 
 own hands ; but it would be a great mistake thence to infer, with 
 some persons, that Baptism is of minor account. On the con- 
 trary, these considerations show the importance of that Sacra- 
 ment. 
 
 Ch. XI. 2. SiffipiiOVTo] they were disputing. Sec on x. 47. 
 4 — 12. αρζάμ(ΐΌ$ — Βιακρίρ6μ(νοΐ''] See the same narrative, 
 almost in the same words, above, x. 9 — 16. 
 
 A remarkable instance of Repetition : showing the import- 
 ance of the subject ; and that the Holy Spirit does not disdain to 
 use the same or similar words in relating the same events. Com- 
 pare the Repetitions of the account of St. Paul's conversion ia 
 this book, L\. I ; xxii. <> ; xxvi. 12. 
 
 These Repetitions occur in one and the tame Book. There 
 is therefore no reason for surprise that the Holy Spirit should 
 repeat in one Gospel what He had said in another. See Intro- 
 duction to the Gospels, pp. xlv, xlvi
 
 94 
 
 ACTS XI 6—20. 
 
 d John le. 
 ■•h. 10. 19. 
 
 ePs. 
 John 
 k 17 
 
 f ch. 
 
 15. 7 
 6. 63, 
 
 20. 
 2.4. 
 
 -11 
 
 6S. 
 
 g ch. I. 5. 
 & 13. 4. 
 Matt. 3. 11 
 Luke 3. IG 
 
 
 h ch. 
 
 10.47 
 
 
 k ch. 6. 1. 
 
 ανρις e/xoC• " €15 ην άτΐνίσα<; κατενοουν, και eiBov τα τετράποδα τηζ γης, καΐ τα 
 θηρία καΐ τα έρπετα, καΐ τα πετεινό, του ουρανού• ' ηκουσα δε φωνής λεγούσης 
 μοι, Άναστας, Πετρε, θυσον και φάγε. ^ Είπον δε', ΜηΒαμως, Κύριε• οτι κοινοί/ 
 η άκάθαρτον ουδέποτε είσηλθεν εΙς το στόμα μου. ^ Άπεκρίθη δε' μοι φωνή 
 εκ Βευτερου εκ τοΰ ουρανού, "Α 6 Θεός εκαθάρισε, συ μη κοινού. '" Τούτο 
 δε εγενετο επΙ τρΙς, και ττάλιΐ' άνεσπάσθη άπαντα εις τον ουρανόν. " Κ,αΧ 
 ίδου, ίζαυτης τρεις άνδρες επέστησαν επΙ την οΐκίαν εν η ημην, απεσταλμένοι 
 13. άπο Καισαρείας προς με. ^^ ■" Είττε δε' μοι το Πνεύμα συνελθεΐν αΰτοίς μη^εν 
 διακρινόμενον ηλθον δε συν εμοι και οΊ εζ ά8ε\φοι ούτοι, και εΙσηΚθομεν 
 εις τον οίκον του ανδρός• '^ άπήγγειΧε τε ημΐν πως είδε τον άγγεΧον εν τω οικψ 
 αΰτοΰ σταβέντα και ειπόντα αύτω, ΆπόστειΧον εις Ιόππην, και μετάπεμφαι 
 'Σίμωνα τον επικαλοΰμενον ΊΊέτρον, '* ος λαλι^'σει ρήματα προς σε, ' εν οΐ5 
 σωθηση, συ και πάς ό οΊκός σου. '^ ' Έν δε τω άρζασθαί με λαλειν, επεπεσε 
 TO Πνεύμα το αγιον επ αυτούς, ωσπερ και εφ ημάς εν αρχτ]. '" " Άμνησυην oe 
 τοΰ ρήματος τοΐι Κυρίου ως εΚεγεν, 'Ιωάννης μεν εβάπτισεν ΰδατι, ύμεΐς δε 
 βαπτισθήσεσθε εν Πνεύματι άγίω. '^ '' Ει ουν την ισην δωρεάν εδωκεν αΰτοΓ? 
 ό Θεός ως και ημίν, πιστεύσασιν ε'πι τον Κΰριον Ίησοΰν Χριστον, εγω δε τίς 
 •ημην, δυνατό? κωλΰσαι τον Θεόν ; 
 
 '* '^κουσαντες δε ταύτα ησύχασαν, και εδό^αζον τον Θεον λέγοντες. Άραγε 
 και τοΖς εθνεσιν ό Θεός την μετάνοιαν εις ζωην εδωκεν. 
 
 ^^ ' Οί μεν ουν Ζιασπαρεντες άπο της θλίφεως της γενομένης επι Στεφάνω 
 Βιηλθον εως Φοινίκης και Κύπρου και Αντιοχείας, μη^ενι λαλουντες τον λόγον, 
 ει μη μόνον 'ίουδαιΌις. 
 
 -'' ''Ήσαν δε' τίνες ε£ αυτών, άνδρες Κύπριοι και ΚυρηναΙοι, οΓτινες ελθόντες 
 εις Άντιόχειαν ελάλουν προς τους ^Ελληνιστάς, εύαγγελιζόμενοι τον Κύριον 
 
 13. τ!»' iyytXavl The Angel, of which you have abeady heard 
 from others. The circumstances of tlie vi.sion of Cornelius, which 
 were recounted by him in the presence of many (x. 24. 30. 45), 
 must have been notorious at Jerusalem. 
 
 16. ^ή /taTos τοίϊ Κυρίου.] See on i. 5. 
 
 17. ιη<ττ(ύσα.σίν] ichenire professed our faith. Cp. Rom.xiii. I. 
 — 4yic δέ Ti'y ^μΌν, δυ^ατίίϊ] Two questions in one. Cp. 
 
 Luke xix. 1-^, tU τι 47Γρα•γματΐνσατο \ xvi. 2, τί τοντο ακούω', 
 n'iner, G. G. § KG, p. όό3. The Si after iyii is omitted by A, 
 D. But it was not likely to be interpolated, and it gives force to 
 the question, — " Vou may doubt, and debate, and censure mej 
 but who was I, to resist God .'" 
 
 — κβλνσοί rhv Θίόν"] See on x. 47. 
 
 19. oi μ(ν ούν StaffTrapivTes"] A recapitulation. See viii. 1. 
 
 — iVl 2τ€(ράνω] upon Stephen. So G, H, and probably B, 
 and the great majority of cursive MSS. A, Ε have «πΙ Χτ^φάνου, 
 ' in the time of Stephen,' and Vulg. ' sub Stephano.' Cp. Μ 
 Κλαυδίου, V. 28. But iwl Ζτ(<ράνω appears to be the true read- 
 ing. Μ — stiper, υροη Stephen, i. e. the persecution against 
 him while living, and orer him when dead ; that persecution to 
 which he gave occasion by his boldness (vi. 11), and in which he 
 was killed, and which was stimulated by his preaching and death. 
 His persecutors and murderers were not convinced by his miracles 
 and teaching, or satisfied with bis death ; but having once tasted 
 blood, they thirsted for other victims (see ix. 1); and yet by 
 Persecution the cause of the Gospel which they persecuted was 
 advanced. See viii. 1. 
 
 — "Amoxeias] Antioch. On the Orontes, 120 stadia from its 
 port Seleucia ; founded by Seleucus Nicator, who called it from 
 his father Antiochus ; the residence of the Seleucid Dynasty of 
 Syria ; and afterwards, when under Roman rule, the residence of 
 the Pricses of Syria. " Syrise metropolis, tertium inter omnes 
 Romani orbis locum obtinens, hoc est post Romam et Alex- 
 andriam." S. Jerome ad Amos. vi. quoted by A Lap. ; cp. Winer, 
 R. W. B. i. 60. Howson, i. 150. Leuin, p. 107. 
 
 20. e\a\ovv1 they were speaking : i. e. preaching. 
 
 — ΈλΑτ)>ΊστΟ!] Hellenists. The determination of the true 
 reading here concerns an important point in the history of the 
 Church. 
 
 B, D**, E, G, H, and the Cursive MSS. almost without 
 
 exception, have ΈλληΐΊστάί, the reading of the received text. 
 And so the tejct of Chrys., CEcum., and Theophylact, and both 
 the commentaries of Theophyl. p. 98 and p. 251, δια τ6 /χ)) dStyai 
 Έβραϊστϊ, Έκλ-ηνισταί 4KOi\ovy. 
 
 But A has *'EAA?7i'ay. 
 
 This authority however is of less weight, because A has 
 "Ελληνα! also in ix. 29, where Έλλΐ)νιο-ταί is confessedly the true 
 reading. 
 
 D* has Έλληνα!, but its reading was afterwards altered ta 
 Έλληι/ιστάϊ. 
 
 The authority of several Versions (e. g. Vulg., Syriac, Coptic, 
 Arabic) in this question, is not of any value ; because (as 
 Whitby observes, p. 46S) they use the same word for °Σλλην({ 
 and ΈλληνισταΙ. 
 
 Eusebitis (ii. 3) is in favour of 'Έ.λλίιΐ'ων, and so is Chrys. in 
 his exposition, 8po "Ζλλησιν ίναγγ^λίζονται, but he supposes 
 the events here mentioned to be posterior to the reception of Cor. 
 nelius into the Church. And so Lyranus, Caietanu», Lorinut, 
 and others. 
 
 Many recent editors, Grieslach, Lachmann, Scholz, Tiseh- 
 endorf, Bornemann, Alford, have introduced "Ελληι/αϊ into the 
 text. But they (with the exception of Alford) give no inter• 
 pretation of the meaning which they would affix to the word. 
 They may have supposed it to comprise Jewish proselyttt, as 
 Meyer does (p. 215 and p. 259, on chap. xiv. 1); and he ob- 
 serves that the eCnj, Gentiles, are distinguished from the "EAXiji/ei. 
 Cp. xiii. 42; xviii. 4. β. 
 
 Dean Alford, in his note here, understands it as not sig- 
 nifying Hellenists, but " Gentiles uncircumcised," and them 
 only ; and he says that " the advocacy of the reading Έλληνίστάτ 
 has mainly arisen from a mistaken view that the baptism ol 
 Cornelius must necessarily have preceded the conversion of all 
 other Gentiles." 
 
 Two questions arise here — 
 
 1. Which is the true reading, Έλλ7)ΐΊ<ΓτάΓ or "ΕλλτϊΐΌί ? 
 
 2. In what sense is the true reading to be understood .' 
 
 1. The authority of the MSS. is in favour of 'Ελλτινιστέι, 
 and it is mainly on supposed internal evidence that preference has 
 recently been given to^EXXTiros. 
 
 2. It is said that the word here used, whether Έλλτι^ί or 
 ΈλΛΐ)>Ί"Γτο!, is oppoyd in the word 'louSaiois, Jews, in v. 19, and
 
 ACTS XL 21—25. 
 
 95 
 
 Ίησοΰν ^^ 'και rjv χεΙρ Κυρίου μ^τ αυτών πολύς τ€ άριθμοζ πιστευσας επ- ii-i.ke^i. μ. 
 eaTpeipev im tou Κύριον. 
 
 ^- Ήκούσθη δε ό λόγος eU τα ωτα της εκκλησίας της iv Ίΐρουσαλημ nepl 
 αυτών, καΐ εξαπεστΐΐλαν Βαρνάβαν ΖΐίλΟα,ν εως 'Αντιοχείας' "^^ ος παραγενό- 
 μενος καΐ ΙΒων την χάριν του Θεοΰ εχάρη, καΐ παρεκάλει ττάντας τη ττροθεσει. 
 της καρΒίας ττροσμένειν τω Κυρίω ^* '" οτι ην ανηρ αγαθός, και πλήρης Πΐ'ει;- melius. ιι. 
 ματος άγιου και πίστεως• καΐ προσετέθη όχλος ικανός τω Κυριω. 
 
 "^ "'Εξήλθε δε ει? Ταρσον ό Βαρνάβας άναζητησαι ^αΰλον, καΐ εύρων αυτόν η λ. ο. ζο. 
 ηγαγεν αύτον εις Αντιόχειαν. 
 
 mat therefore the only word that the passage admits ί3*Έλληναϊ, 
 and that this word must be understood to mean Gentiles, 
 
 But this is not certain ; 
 
 It i3 true that some JISS. (A, B, and some Cursives) insert 
 Kol after (\άλουν, but they are more than counterbalanced by 
 the great preponderance of MSS. j and κα\ is not admitted by 
 Griesbach or Tischendorf. 
 
 If Έλληι/ίστά? is the true reading, then the word Ίοι/δαίοιν 
 in V. 19 includes 'Έ,Κλ-ηνιστα! in v. 20 ; and the men of Cyprus, 
 probably Hellenistic Jews, who had embraced the Gospel, spoke 
 the Word to other Hellenistic Jews, in order that they also might 
 embrace it. 
 
 Nor would the reading "EWtjios exclude this meaning. 
 
 Theword^EAXiji-is does not always mean unbclieWng heathens. 
 See particularly John xii. 20, where "EAXiji-is came up to worship 
 at Jerusalem, and Acts xiv. 1, where "ΕλλτϊΓ^ϊ are among the 
 attendants at the Jewish Synagogue. Cp. xviii. 4, and Houson, 
 i. 144. 218. 252. K12. See also on xvii. 4, αβομίνων Έλλήναί', 
 where A, D introduce καΧ before Έλλήι/αιν, showing that copyists 
 did not always rightly understand the word, which is there used 
 for proselytes. And yet Vnlg. there renders it Gentiles, the word 
 which Cassiodor. has here (p. 175). 
 
 Still further : 
 
 Even if 'Έλληΐ'οί were the true reading, it does not seem 
 probable, from internal evidence, that it can here mean the 
 heathen. 
 
 The events here described, as Alford supposes (and see his 
 note on X. I, p. 90), may have been prior to the baptism of 
 Cornelius. See tj. 19. Cp. viii. 1. 
 
 If so, the words tovs "EW-nvas cannot mean the Gentiles. 
 For St. Peter, as Christ had prophesied (Matt. xvi. 18), and as 
 St. Peter himself affirms, was chosen by God to be the first to 
 open the door to the Gentiles (cp. Acts xv. 7). And Cornelius 
 was the first-fruits of the Gentile world (xi. I. IS). And if 
 these "EXAij^es had been Gentiles, and if they had been theirs/ 
 Gentiles who were admitted into the Church, it is probable that 
 their reception into the Church would have been authorized and 
 signalized by Visions from heaven, and by other miraculous inter- 
 ventions, similar to those of which we read in the history of 
 Cornelius ; and those visions and interventions would not have 
 been necessary in the case of Cornelius (i. 11). And the grava- 
 men of the charge of receiving uncircumcised Gentiles into the 
 Church would have been directed against these men of Cyprus, 
 and not, as it was, against St. Peter (xi. 2). 
 
 If then we receive the word Έλληναί, and translate it 
 Gentiles, we must place this incident after the baptism of Cor- 
 nelius. 
 
 And this seems to have been Bp. Pearson's opinion j see his 
 Ann. Paulin. ad a.d. xli. 
 
 But suppose now that this reception into the Church at 
 Antioch was after that of Cornelius ; 
 
 Still it would not be certain that the word^EAAijca? means 
 Gentiles here. For we read aftenrards, in xiv. 27, that Paul and 
 Barnabas announced in this same city, Antioch, that God had 
 opened the door of faith to the Gentiles ; 
 
 But this would not have been news to them, if they, who 
 had been converted in large numbers at Antioch {v. 24), had been 
 Gentiles. 
 
 Nor does it seem that Barnabas had as yet received a mis- 
 sion to the Gentiles (see on xiii. 2). 
 
 And if the reception of a single Gentile, Cornelius, and of a 
 few with him at Ciesarea, made such a commotion as it did in the 
 Church, it is probable that the reception of such large multitudes 
 as are here mentioned at Antioch, would have made more noise, 
 if they had been Gentiles. 
 
 On the whole it seems, 
 
 1 . That there is not sufficient evidence to justify the inser- 
 tion of ΈλλτιΐΌί in the text. 
 
 2. That Έλλ7);Ίστο5 is probably the true reading. 
 
 3. That even if °ΕΚΚηι/αί was written by St. Luke, it would 
 not be certain that he meant by that term Gentiles only. 
 
 4. That, if he had meant Gentiles only, he would probably 
 have written τά ίθνη (as χ. 45 ; xi. 18 ; xiii. 4G. 4K ; xiv. 2. 5. 
 27 ; sv. 3. 7. 14), and not τοί /s °E\Ai)ras. Indeed it is doubtful 
 whether "Ελληι-ει, with the definitive article, is ever used in the 
 N. T. for the Heathen — as opposed to the Jews. 
 
 When then (it may be asked) was the advance here made in 
 the progress of the Church ? 
 
 It was the conversion of a large body of Hellenists or Greek- 
 speaking Jeu's and Proselytes ; i. e. of that same class which had 
 been most hostile to St. Stephen, and caused his death (see vi. 
 9—14, and on ix. 29). 
 
 Hence we may see why St. Luke mentions, that they who 
 converted them had been dispersed by the persecution upon 
 Stephen (xi. 19). 
 
 St. Stephen had been killed at Jerusalem by Hellenists .• and 
 Hellenists had attempted to kill Paul, Stephen's persecutor, when, 
 soon after his conversion, he preached Christ there (ix. 29). 
 But now Hellenists are rescued from the death of sin, and brought 
 to the saving knowledge of the gospel of eternal life, by some o? 
 those very persons who had been driven from Jerusalem by the 
 persecution which Hellenists had excited, and who had come 
 from Jerusalem to seek and to save them in their own homes. 
 
 Hence also we see why Barnabas now goes to Tarsus to seek 
 Saul (v. 25) ; how happy must have been the reconciliation 
 eflectcd between the Hellenists and him whom they had attempted 
 to destroy when he preached Christ ! (ix. 29.) 
 
 So God overniled evil for good. Here then was a great step 
 forward. A victory achieved over a large number of the bitterest 
 enemies of the Church ; a conquest gained beyond the region of 
 Palestine, and therefore in this respect also different from the 
 successes at Jerusalem and desarea ; achieved in the third great 
 City of the world, Antioch ; and introductory to the triumphs of 
 which we are about to read in the sequel, and which were mainly 
 won by the agency of the great Apostle to the Gentiles, who is 
 now presented to us at Antioch, St. Paul, and who is soon to be 
 ordained an Apostle at Antioch, and will thenceforth proceed on his 
 triumphal march till he arrives at the Capital of the world — Rome. 
 
 In examining the important question considered in this note, 
 some use has been made of an able paper by the learned Principal 
 of Bishop's College, Calcutta, the Rei: W.Kay. D.D. Calcutta, 
 185fi. 'There is also an excellent note here of Valckenaer (in his 
 SrholiE, p. 481), and see Whitby here, and on vi. 1. 
 
 22. Βαρνάβαν'] Barnabas of Cyprus, iv. 3(i, and therefore 
 sent to confer with the Cypriots mentioned in r. 20. 
 
 23. παρΕκάλ€ΐ] For he was uOis ■καρακλ•ίισΐω5. See on iv. 3C, 
 and ix. 27. 
 
 — ττάνταί — πρόσμεναν] and he was exhorting all to cleave to 
 the Lord with the (requisite) purpose of the heart. A strong 
 evidence of the necessity of the concurrence of the human will 
 with divine grace, for the salvation of men. Cp. below, xiii. 43, 
 and xiv. 22. Phil. ii. 12, 13. 2 Pet. i. 10; iii. 14. 
 
 24. aviip ayaBos'] a good man. Something more than {{καιο;. 
 See St. Paul's distinction, Rom. v. 7. (Ford.) 
 
 This praise of Barnabas is remarkable. It is not usual for 
 Evangelists and Apostles to praise one another. There must bo 
 some special reason for this exception : as for that in xv. 26, and 
 2 Pet. iii. 15. 
 
 The reason probably was this, — St. Luke, the author of the 
 Acts, was the friend and companion of St. Paul ; and he has related 
 the circumstances of the τταρο^νσμ)ι$ and consequent separation 
 of Paul and Barnabas : see below, xv. 37—40. It might per- 
 haps be supposed that St. Luke, — the friend of St. Paul. — was 
 prepossessed in his favour ; and was prejudice»! against Barnabas. 
 There is something, therefore, very appropriate and interest- 
 ing in this graceful tribute to Bamabns from SI. Luke, " He 
 was a good man and full of the Holy Ghost and o( faith." 
 
 25 Ύζρσόν} Tarsus. His native city (xxii. Ά), where he had
 
 9G 
 
 ACTS XI. 26—29. 
 
 "^ ^EyeveTo Se αντου^ iviavTov oXov συναχθηναι iv ry εκκλησία, και διδά^αι 
 οχλον Ικανον, -χρηματίσαι τ€ πρώτον iv Άντιοχεία του? μαθητας Χριστιανούς. 
 
 ''^ ^Εν τανταις δε ταΐ? ημεραις κατήλθαν άπο Ιεροσολύμων ττροφηται ei? 
 Άντιόχειαν ^ ° άναστας δε εΓ? ε^ αντων, ονόματι "Αγαβος, έσημανε δια. τοΟ 
 Πνεύματος λι/χοι» μεγάλην μελλειν εσεσ^αι έψ' ολτ^'' 'ί"'^*' οίκονμενην ήτις 
 icoTit'^i""'''' '''*' εγενετο επι Κλαυδίου. -^ '' Γώ;' δε μαθητών, καθώς ηνπορεΐτό τις, ώρισαν 
 έκαστος αντων εις Ζιακονίαν ττε/χψοι rots κατοικονσιν εν τη 'Ιουδαία αΖελφοΙς• 
 
 2 Cor. 9. Ι 
 UaJ. 2. 10. 
 
 been sent by the Apostles (ix. liO), — anotlier proof of the sincerity 
 of St. Paul's conversion, and of his courage and affection for his 
 own countrymen. 
 
 — άνο^τ)Τ7)ίΓοι ΣοΟλοί'] to seek out Saul. A similar act of 
 kintlness to that rendered by him to St. Paul at Jerusalem, ix. 27. 
 AVhy Saul was now specially sought for, see on v. 20. 
 
 26. χρ-ηματίσαί"] " (1) negotiari. (2) ita ut nomen indc adipis- 
 caris. (;i) denominari. Λ'ide Rom. vii. 3, μοίχα\ΐ5 χρηματίσει," 
 
 — XpiffTiai-ous] Chrislians. This name w.os not given till 
 about twelve years after the Ascension of Christ ; in the reign of 
 Claudius. Cp. Suiilas, v. Χριστιανοί. Joh. Malel., who says 
 that iirl Εί/οίίου Κριστιανοϊ ωνομάσθησαν, p. 318, ed. Mill. 
 
 Another remarkable instance of the priority of facts to 
 names, in the history of the Church. See al)Ove, on the word 
 Εκκλησία v. 11, ζιάκονοι vi. 3, and πρεσβυτΐροι xi. 30. 
 
 The disciples did not make haste to adopt a name which 
 might repel the Jews. But when time had been given to the 
 Jews to examine the evidence of the case, they proclaimed the 
 doctrine that "Jesus is the Christ" as the very essence of their 
 rehgious profession, in their name. 
 
 The word ' Christian ' occurs only three times in the New 
 Testament, — here, .\cts xxvi. 2)i, and 1 Pet. iv. 16. It is used 
 frequently by 5". Ignatius. Bishop of Antioch and Jlartyr, ad 
 Ephes. ii. 14, ad llagnes. 4. Trail. 6. Rom. 3. Polyc. 7. Cp. 
 Mart. Polycarp 3, Χριστιανοί ΐϊμι. 
 
 Eiiseliius appears to ascribe its imposition to the Church 
 herself, and not. as some have done, to her enemies. And this 
 opinion seems most probable ; 
 
 The Jeus would never have conceded such a title to the 
 Nazarene, — a title which involved the acknowledgment that Jesus 
 of Nazareth is the Messiah or Christ. 
 
 The termination -anus is no proof of a Roman extraction. 
 We have 'HpoiSiavol in the Gospels (Matt. xxii. 16. Mark iii. 6 ; 
 xii. 13). Many Roman names and modes of expression had found 
 their way with the Roman arms into Palestine, as may be readily 
 seen by an inspection of Suxtorfs Lexicon Talmudicum. Be- 
 sides, many other names with the same termination were given 
 by Greeks and other Orientals ; viz. 'Apciawl, fitaTopianoi. See 
 Ammonius, in Caten. p. 339. 
 
 The Romans did not understand the name when imposed. 
 " Perperam CArei/iflniis appellatur a vobis." (Tertullian.) " Ig- 
 nari rerum nostrarum Christum Chrestum, et Christianos Chres- 
 tianos vocant." (Lactant.) 
 
 The word is not from Hebrew, but of Greek origin ; although, 
 happily, by its termination it accommodated itself alike to Greek 
 and Roman use, and was well fitted to circulate throughout the 
 world ; and being first given in a Gentile city, it was an earnest 
 of the future extension of the Cliurch. 
 
 Derived from the threefold office of Christ, the Anointed 
 One of God, to be the Prophet, Priest, and King of the world, the 
 name intimates tlie obligation of those who bear it, to faith in 
 Him, to worship through Him, and to obedience to Him, as the 
 Christ ; and it also declares their participation in His Unction. 
 (S.Aug. Ps. xxvi.) As Iffnalius says, Magn. 10, " Whoever is 
 called by any other name than this of Christian is not of God, 
 and (ad Roiu. 3) it is our duty not only to be so called, but to be." 
 Since also Christ is the Son of the living God (Matt. xvi. 16), 
 these duties are elevated proportionably to His Divine Majesty. 
 5*. Ignatiits, who wrote what has just been cited, was immediate 
 successor to Euoditts, Bishop of Antioch {Euseb. iii. 22), in 
 which city, and, perhaps, in whose time, this name was given. 
 
 The name Christian was not given at Jerusalem, the capital 
 of the Jewish world, where 3000 had been converted at once, but 
 at Antioch, a Gentile city, the residence of the President of Syria, 
 who had the supreme command o( Judrea. An intimation of the 
 future diffusion of Christianity throughout the Heathen world. 
 
 Antioch thenceforth became a centre of Gentile Christianity. 
 See on xiii. 4. 
 
 It is worthy of remark, that the name Christian was given, 
 for all time, to the followers of Christ in that great Syrian capital 
 Antioch, in which the Persecutor of God's people, Antiochus 
 Epiphanes, had reigned, whose own name was connected by origin 
 with that city, and who was a type of Antichrist. 
 
 Bp. Pearson has expressed an opinion, that, as the word 
 XpiaTiavbs was first used at Antioch, so also the word Χριστια- 
 νισμίί, as opposed to ΊoυSa^σμis, was first used by S. Ignatius, 
 Bishop oi Antioch. See on lynat. ad Philad. 6. 
 
 " A title so honourable and of such concernment," says 
 Bp. Pearson on the Creed (Art. ii. p. 19•)), " that St. Luke has 
 thought fit to mention the city in which that name was first 
 heard, and given by Euodius, the Bishop of that place, as Eccle- 
 siastical History informs us (&'uii/n.?, V. Χριστιανοί. Johann. An- 
 tioch. p. 318 : cp. Bingham, ii. 1. 4) ; in which tlie primitive 
 Christians so much delighted, that before the face of their enemies 
 they would acknowledge no other than that, though hated, re- 
 viled, tormented, martyred for it." See Euseb. v. 1, anil cp. 
 Bingham i. cliapp. 1 and 2, where the learned author enume- 
 rates the various names given t•) the Christians. 
 
 The name Christian is also a protest against all religious 
 titles derived from human leaders : th yap νμών κοθηγητΐ^ϊ & 
 Χριστό: (.Matt, xxiii. 8. 10). " Christianus est cui Christus 
 semper in corde, ore, et opere." (A Lap.) 
 
 Hence Greg. Nazian. says (p. C56), " I honour Peter, but 
 am not called Petrianus ; 1 honour Paul, but am not called 
 Paulianus ; I will not consent to be named of men, having been 
 born of God. If I worshipped a Creature I should not be a 
 Christian. For why is the name of Christian precious } Because 
 Christ is God." Similar language is used by S. Augustine. What 
 would they have said of the names Arminian, Weslegan, &e. ? 
 
 The writer of the Acts of the Apostles, probably a native of 
 Antioch (Euseb. iii. 4), might well rejoice in the appellation ; as 
 S. Chrysostom, the Ilomiiist on the Acts, did, from his own 
 connexion with that city. 
 
 27. προφίτοι] prophet». Another proof of the gift of the 
 Holy Ghost to tlie Cliurch, aud of the truth of Christ. See John 
 xvi. 13. Cp. Acts XX. 23; xxi. 11. Eph. iv. 11. 1 Tim. iv. I. 
 For Prophecy had ceased with Malachi, — thence called by the 
 Jews themselves " the seal of the Prophets." See Hottinger, 
 Thes. Phil. p. 483. 
 
 28. \ιμ)>ν μ(•/ά\7ΐν — iirii] So the best MSS. On λι /ib;, femi- 
 nine, see Valck., who observes that the feminine is the Doric 
 form, and that many forms passed from that dialect into Hel- 
 lenistic Greek. Sec also Lobeck, Phryn. p. 188, and Bornemann 
 and Meyer here. 
 
 In order that it might not be alleged (as it was by Heathens) 
 that Famines and Troubles were due to Christianity, the Holy 
 Spirit predicts them, aud prepares the Christians for them, and 
 makes them to be occasions of Christian Benevolence. So all 
 things work for good to those who Ipve God. See Chrys. here. 
 
 — Z\7}v TTiv οικουμίντιν'] all the world. The Roman Empire. 
 See Luke ii. 1. On this famine, see Euseb. ii. 8. 11. 
 
 — ί}τ{Γ Kol ^7eVeTo] which also came to pass ; therefore there 
 is an interval of some time to he supplied here. Cp. the similar 
 use of iytviTo in the important passage Luke ii. 2. 
 
 It is to be understood from the context that St. Luke is 
 speaking of its coming to pass in Judtea. 
 
 — €7γ1 Κλαυδίου] in the time of Claudius. It was not pro- 
 phesied that it would prevail in all parts of the Empire at once, 
 and this seems to be the reason why St. Luke says in the time of 
 Claudius, without specifying the year ; and hence it is easily intel- 
 ligible that the Christians of Antioch, a great commercial city, 
 having traffic with all coimtries, might be comparatively at ease, 
 while their brethren in the heart of Judsa might be in distress. 
 
 The introduction of the words ίτ\ KKauUov seems to inti- 
 mate that the prophecy itself was delivered before he was 
 Emperor. 
 
 There were numerous famines in the reign of Claudius. See 
 Dio Cass. li. Sueton. Claud. 28. Tacit. Ann. xii. 43. Joseph. 
 Ant. XX. 5, A.D. 43, under Cuspius Fadus, appointed Procurator 
 of Judaea by Claudius after the death of King Herod Agrippa. 
 " Quam famem respexisse .\gabum testatur Euseb. ii. 8." Pear• 
 son, p. 376. See also Biscoe, pp. 60. 66. Lardner, Credib. i. 1 1. 2. 
 
 After Κλαυδίου Elz. adds Kaiaapos, which is' not in the 
 best MSS. 
 
 29. δρισαν— πί'μψαι] they determined to send. They did not 
 wait for the Dearth, but anticipated it in faith and love. They
 
 ACTS ΧΙ. CO. XII. 1—4. 
 
 ί)7 
 
 ^ "■ ο καΐ εποίησαν, άποστείλαι^τες προς τους πρεσβυτερονς δια χειρο? Βαρνάβα qch. 12. υ. 
 και ϋαύλου. 
 
 XII. ' Κατ' έκίίνον δε τον καιρόν ίπέβαΧίν Ήρώύης ό βασιλεύς τα? χβΐρας 
 κακώσαί τίνα? των άπο της εκκλησίας. ^ "^ 'AvelKe δε Ίάκωβον τόί/ άδελψοί' » ^i^tt. 4. 2ΐ. 
 Ιωάννου μαχαίρα. ^ Κα\ ΙΖων οτι άρεστόν εστί τοΓ? Ίουδαίοις, προσέθετα 
 σνΧλαβεΐν καΐ Πετρον ήσαν δε αί ημεραι των άζύμων * ol•• /cal πιάσας εθετο 
 εΙς φυΧακην, παραΒονς τεσσαρσι τετραδίοις στρατιωτίον φνλάσσειν αύτον, 
 βονΚόμενος μετά το πάσχα άνα•γα•γε1ν αύτον τω λαω. 
 
 no sooner believe but they bear fruit. Such was the good effect 
 of the Famine {C/trys.); it is an occasion of spiritual plenty — 
 another example of good elicited from evil. 
 
 30. t Kol (ποίτισα•'—'Σαύ\ου'] It appears from xii. 25, that 
 Barnabas and Saul arrived at Jerusalem and fulfilled their mission 
 of relief to the brethren there, and returned to Antioch soon after 
 the death of Herod. After the disciples were called Chriaiians, 
 their 7f>i/ act was one of Love. 
 
 — Tt^is rovs ΊΓρΐσβυτξρου5] ίο the Presbyters; already well 
 known, but now first mentioned as such. See above on vi. 3. 
 Luke X. 1. 
 
 Hitherto St. Luke had applied the word -πρ^σβυτΐροι to the 
 ciders of the Jeirs (iv. 5. H. 23 ; vi. 1 2) ; henceforth the πρισβύ- 
 Ttpoi are officers recognized in the Chuj-ch, xiv. 23 ; xv. 2. 4. 0'. 
 22 ; xxi. 18. 
 
 Thus the Church almost insensibly succeeds to the Syna- 
 gogue, and occupies its place. 
 
 The contributors did not send the money to the Deacons, 
 though it is probable that the alms were to be dispensed by their 
 instrumentality (vi. 5). 
 
 While the Apostles were at Jenisaism, the sams of money 
 arising from the sale of the lands were laid at their feet (iv. 33. 
 37 ; V. 2). 
 
 It would seem therefore from the circumstance here men- 
 tioned, that the -Vpostles were not now at Jerusalem. St. James, 
 the Bishop of that See, was probably there ; and in the word 
 presdyters his presidency may be supposed (see xii. 17), as St. 
 Paul's is in I Tim. iv. 14 compared with 2 Tim. i. 6. 
 
 Ch. XII. 1. κατ' (Keivov rhv Καψ6ν1 At that season. St. 
 Luke here retiirns to an earlier date than thc/amine in xi. 28, 
 which took place soon after the death of Herod .-Vgrippa I., which 
 is described xii. 21 — 24, and occurred soon after the Passover of 
 
 A.D. 44. 
 
 — 'Ηρύ5η$ 6 jSaffiAeus] Herod (he King. The word βασι\ίν5, 
 King here, is a proof of St. Luke's accuracy. This Herod is 
 Agrippa, son of Aristobulus and Bernice, and grandson of Herod 
 called the Great, by whom, after his father's death, he was sent 
 to the court of Tiberius, at Rome, who, after the death of Drusus, 
 put him in custody, in which he remained till the death of Ti- 
 berius. Caligula gave him the tetrarchy of Philip {Joseph. Ant. 
 xviii. G. 10; xix. 8. 2) and the tetrarchy of Herod his brother, 
 who was banished to Lyons, and the title of King. The Emperor 
 Claudius added to his kingdom whatever else had belonged to his 
 grandfather, Herod the King (Joseph. Ant. xix. 5. 1 ; 8. 2). 
 
 Coins of Herod Agrippa have been preserved wi'h the in- 
 scriptions ΒΛ2ΙΑΕΪ2 ΜΕΓΑ2 ΑΓΡΙΠΠΑ2 ΦΙΛ0ΚΑΙ2ΑΡ, and on 
 the reverse, KAI2APIA (sic) Ή ΠΡ02 ΤΩι 2ΕΒΑ2ΤΩι ΛΙΜΕΝΙ 
 {Akermann, p. 38), and ΗΡ.1ΔΗ2 ΦΙΛ0ΚΛΑΤΔΙ02 {Wetst. p. 
 525; see below on rr. 21 — 23), — -remarkable mementos of his 
 attachment to Rome, and of his connexion with this Ciesarea, 
 where he was smitten by the Angel when doing homage to Clau- 
 dius Csesar. 
 
 2. ανίΐ\( Ίάκοβον τ. ί\(\φ}>ν 'Iioiii'vou] he killed James the 
 brother o/ John : and so fulfilled the prophecy of Christ (Matt. 
 XX. 23). James tasted the^rst draught of Christ's cup of suffer- 
 ing, and his brother John had the longest draught of it. See also 
 on V. 3, and on John xxi. 23. 
 
 The Lord sometimes surrenders the life of His most faithful 
 servants ; and so the measure of guilt of those who persecute 
 them is filled up, and their ])unishment hastened, and the victory 
 of Christ consummated. 
 
 It is related by Clemens Alex, in Euseb. ii. 0, " that the 
 person who accused James, having been present at his testimony 
 to Christ, was so moved by it as to profess himself a Christian ; 
 and that he and the Apostle were led together to execution, and 
 on the way thither he craved pardon of James for the wrong he 
 had done him ; and that the Apostle, having looked at him for a 
 short time, said, ' Peace be with you,' and kissed him. And so 
 both were beheaded together." As to the time of his martyrdom, 
 see on r. 3. 
 
 Vol. I.— Part II. 
 
 Surprise has been expressed by some (see Meyer, p. 221) 
 that the writer of the Acts does not dilate on the circumstances of 
 the Martyrdom of the First of the Apostles who shed bis blood 
 for Christ. 
 
 But it was no par/ of St. Luke's plan to vrile a Martyrology. 
 His work is the book of their " Acts" in li/e, and not of their 
 sufferings by death. Ho. does not describe death-beds. The 
 martyrdom of life is what he teaches. He fixes the reader's 
 attention on that: and thus leads us to conclude that they who 
 live as Alartyrs will die as Martyrs, and that the true way to die 
 well is to live well. 
 
 He thus guards us against the common error of dwelling too 
 much on the circumstances of death-beds ; and draws us off firom 
 them, to the practical duties of daily life. 
 
 Having described one Martyrdom in such a manner as none 
 but an inspired writer could have done — the Martyrdom of 
 St. Stephen the Deacon (vi. vii.) — he leaves his readers to infer 
 that the same Spirit Who encouraged and animated the Proto- 
 martyr in his death, was with the whole of the Noble Army of 
 Martyrs who followed him on the road of suffering to glory ; and 
 be therefore will not describe the martyrdom of the first Apostle, 
 St. James, nor even of him whose friend and historian be is, the 
 Apostle St. Paul. 
 
 Another reason may perhaps have weighed with him here. 
 He and his brother Evangelists are very full and circumstantial in 
 their history of the first and greatest of Martyrdoms — that blessed 
 Martyrdom which is the source of all the Grace and of all the 
 Glory of all Martyrdoms, both in life and death, even to the end 
 of time, the Martyrdom of " the true and faithful Marttk or 
 ΛΥιτΝΕβε," Jesos Christ. (Rev. i. 5; iii. 14.) 
 
 Perhaps he was unwilling to disturb the unapproachable 
 dignity and holiness of that astonishing act of love, and of that 
 unique source of life ; or to draw off the attention of his readers 
 by details of the subordinate and derivative martvTdoms of hia 
 followers, even of a St. James, and a St. Paul, from contem- 
 plating with unwavering faith and undivided love the Martyrdom 
 of Christ. 
 
 — μαχαίρα] with the sword, not by the sentence of the San- 
 hedrim, according to which he would have been stoned, but by 
 the civil sword. On μάχαιρα, as the ensign of civil power, see 
 Rom. xiii. 4. Rev. vi. 4. 
 
 James suffered by one Herod the same kind of death as the 
 Baptist had suffered from another Herod. The Herods were imi- 
 tators of Rome even in their executions of pnnishment. Death 
 hv decapitation was abominable in the eyes of the Jews. 
 (Lighlfoot.) 
 
 3. apeaThv — Ίου5α(ου] pleasing to (he Jews. It was a ruling 
 principle of the Herodian policy, to please the people. " Herodis 
 posteri, Herodis Magni exempio, id tantum satagebant, ut Ccesa• 
 ribus partim, partim Judieis plaoerent." (Gro/iiw.) 
 
 — προσίθίτο συΧΧαβί'ϊν'Ι he added to apprehend; a He- 
 braism. See Luke xx. 12, •κροσϊθΐτο ve^ypat. Cp. Gen. iv. 2; 
 viii. 10; rxiviii. 26. 1 Sam. xix. 21. See Vortl. de Hebr. 
 p. 592. 
 
 — τϋν aζvμωy] of the unleavened bread. S. Jerome (in 
 Ezek. xliii.) apjiears to say (though cp. Tillemont, p. 270) that 
 St. James was martyred on the Second day of the Passover, i. e. 
 on the XVth Nisan, the same day as the Crucifixion of Christ ; if 
 so, there was in this coincidence also an appropriateness in the 
 prophecy of his participation in Christ's cup of suffering. See r. 2. 
 
 4. TeVffopffi TeTpoSiois] four quaternions ; a quaternion for 
 each of the four watches of the night, he being chained (r. 6) to 
 two of each of the quaternions in succession ; and the other two 
 being posted at the door. 
 
 Agrippa, who had been himself kept a prisoner at Rome by 
 Tiberius, had not learnt mercy by adversity. He who had been 
 bound, binds Peter ; but Peter is loosed from his chains by an 
 Angel of life, and Agrippa is smitten by an Angel of death. 
 
 — μετά t!> ιτόο-χα] after the Passorer. .\3 if in reverence 
 for the sanctity of the season (" non judicant die festo," says tlis 
 
 I Talmud, Mood Katon) -when he was intent on murder! Com• 
 
 Ο
 
 98 
 
 ACTS XII. 5—12. 
 
 b ch. 5. 19. 
 
 c ch. IG. 2G. 
 
 * *0 ^eu ovu JJeTpo^ ίτηρεΐτο iu rrj φνΧακτ]' προσευχτι Se ήι/ €κτ€ΐη)<ζ γινομένη 
 νπο της εκκλησίας ττρος τον &c6p νπερ αντον. *" *Ore δέ e^eWei/ avTou ττρο- 
 άγβιν 6 Ήρώ8ης, τύ} νυκτΐ eKcivr) -ην 6 Πέτρος κοιμοψενος μεταζυ δυο στρατί* 
 ωτων δ^δε/Αενος άλυσειτί, δυσι, φύλακες Τ€ προ της θύρας ετηρονν την φυΚακην, 
 ^ "^ Καί ιδον, αγγεΚος Κυρίου επέστη, καΐ φως ε\αμφεν εν τω οίκηματί' πατάζας 
 8ε. την πλευράν του Πέτρου ηγειρεν αυτόν λέγων, ^Ανάστα εν τάγει» ΚαΧ 
 '^ εζεπεσον αύτου αΐ άλύσεις εκ των γειρων* ^ είπε τε 6 άγγελος προς αυτόν, 
 Περίζωσαι, κσλ υπόΖησαι τα (ται^δάλιά σου• εποίησε δε ούτω, ΚαΙ λέγει αύτώ, 
 Περίβαλού το Ιμάτίόν σου, καΐ ακολουθεί μοι, ^ ΚαΧ εζελθων ηκολούθει αυτω' 
 καΧ ουκ Ύ^Βει ort αληθές εστί το γινόμενον δια του αγγέλου, εδό /cet δε όραμα 
 βλέπειν. ^^ Διελθόντες δε πρώτην φυλακην καί 8ευτεραν ηλθον επΙ την πύλην 
 την σιΖηραν την φερουσαν εΙς την πόλιν, ητίς αυτόματη ηνοίγθη αύτοίς' κα\ 
 εξελθόντες προηλθον ρύμην μίαν καΧ ευθέως απεστη ο άγγελος απ αυτού, 
 *^ ΚαΙ 6 Πέτρος εν εαυτω γενόμενος είπε, Νυν οίΒα αληθώς, οτι εζαπεστειλε 
 Κύριος τον αγγελον αυτού, καΐ εξείλατό με εκ χειρός Ήρώ^ου, καΐ πάσης της 
 προσΒοκίας του λαού των Ίουδαιωι^. ^"- '' ^υνιΒών τε ήλθεν επΙ την οΐκίαν της 
 
 pare the hypocrisy of the Jews, when thirsting for the blood of 
 Christ, John xviii. 20. 
 
 6. ίκτΕ^ήϊ] continuous. See I Pet. iv. 8. 
 
 6. 3t€ 5e (μίΚ\(ν Tvpoayeivl but when he was about to bring 
 flint forth. On the remarkable timeliness of divine interferences, 
 see above, ix. 3, and below, v. 23. 
 
 — Koi/iiijucros] sleeping. Peter sleeps calmly in body, because 
 he watches in his heart to God ; Who " neither slumbers nor 
 sleeps." Chrys. (Horn. 8, ad Ephes.) 
 
 He casts all his care on God. He who is bound sleeps; they 
 who are at large pray. {Chrys.) Compare Paul in prison, xvi. 25. 
 
 7. 6.yyt\os Kupiou] an Anyel of the Lord. See also v. 23. 
 This Chapter presents a Prophetical Epitome of the History 
 
 of the Persecutions of the Church. 
 
 Herod, the Edomite, favoured by the Roman Empire, ad- 
 mired and applauded by the world, acting with a view to popu- 
 larity fxii. 3), and administering his kingdom on princijiles of 
 political expediency, with an eye mainly to material and mer- 
 cantile interests (r. 20), and by the arts of diplomacy, and with 
 the pomp and display of human eloquence and ;;lory {v. 21), is a 
 striking personification of the Power of the World as arrayed 
 against the Church. 
 
 He stretches forth his hands to vex certain of the Church. 
 He is at first successful. The Apostle St. James is killed by the 
 Sword ; as the Baptist was by Herod's uncle. This act pleases 
 the people. Herod is elated by success. He proceeds to seize 
 another Apostle, St. Peter, the foremost of the Twelve, and thus 
 he is hurried on to his own destruction. 
 
 The Church resorts to her proper weapon of defence — 
 Prayer {vv. 5. Vl), united and unremitting Prayer. In answer to 
 her supplications, one Angel of the Lord is sent to deliver Peter 
 from prison ; and another Angel is sent from God to smite 
 Herod, in the height of his pride and glory. The princely Per- 
 secutor is summoned from the βήμα, on which he sate in royal 
 state (i'. 21), to the βΐιμα of Christ, the King of kings. He dies 
 miserably. But the word of the Lord grows, and is mul- 
 tiplied. 
 
 This narrative forms a striking sequel to another divine 
 History of Persecution in the Annals of the Ancient Cliurch of 
 God — in the Old Testament. There, another king, the victorious 
 King of Assyria, Sennacherib, rages against Jerusalem and blas- 
 phemes God. The Church of God, in the person of her king 
 Hezekiah, resorts to her armour against Persecution and Impiety — 
 Prayer in God's House (see 2 Kings xix. J. 14. Isa. xxxvii. 1). 
 
 The word of God, delivered by the prophet Isaiah, comforts 
 Hezekiah. An Angel of the Lord is sent to smite the army of 
 Sennarherib, in the hour of his impious exultation and triumph. 
 Hezekiah, who had gone up to the Lord's house to pray, is mira- 
 culously rescued by God. And he who had blasphemed God, 
 falls basely by the hands of his own children, while worshijipiuy 
 in the house of Nisroch Ai* god (2 Kings xix. 37• Isa. xxxvii. 
 38). 
 
 These two Chapters (Acts sii. and Isa. xxxvii.) beautifully 
 illustrate each other, by displaying the rage of the World and its 
 furious passions against God and His Church, and the impotent 
 futility and shameful discomfiture of all its pride and power when 
 warring against Him ; and the duty of the Ch':rch to trust in 
 
 God and to pray, in the hour of her trial. They are dictated by 
 tlie Holy Spirit for the encouragement of the Cimrch in every 
 age, and in order to cheer her with the prophetic assurance, that 
 although all help of man should fail, the rage of the Kingdom of 
 Darkness against her will not prevail, but be made conducive in 
 the end to the more glorious Victory of the Word of God. 
 
 It is not unworthy of remark, as a happy coincidence, that 
 these two Chapters are appointed to be read on the same day in 
 the Calendar of Daily Lessons in the English Church (viz.) on 
 December 12. 
 
 May the same Divine Power which watched over the Church 
 of Sion under both dispensations, watch over our Jerusalem ; may 
 she have grace to imitate that Church in faith and trust and 
 prayer; and may she be ever blessed with Princes and Pastors, 
 mindful of the example and animated with the spirit of Hezekiah 
 the King, Isaiah the Pro])het, and Peter the Apostle ! 
 
 — φω$ κ. τ. λ.] light; that he might not suppose it to be a 
 dream. (Chrys.) 
 
 — οϊκήματι] an euphemism for prison (ΒΐσμωτηρΙψ). Cp. 
 απα-γχθηναι, v. 19, an expression for (po^'ei'^^t'oi, also said of 
 Herod, the enemy and persecutor of the Church. Cp. eis rhv 
 τόηον rhv ΧΖιον, said of Judas, i. 25. 
 
 These examples of Χιτότ-η^, or charitable extenuation, arc 
 deserving of notice, as showing that the inspired Writers and 
 Speakers, in the Apostolic age, were not actuated by passion, when 
 relating the worst actions of their Enemies, but were enabled to 
 cherish a spirit of gentleness and moderation, even under circum- 
 st-ancos of severe provocation. — A genuine fruit of the Spirit of 
 Grace. 
 
 8. σανΖάλια] sandals. See on Matt. x. 10, and Mark vi. 9, 
 whence it appears that the Apostles did not wear the heavier ΰττο• 
 βήματα, but the lighter σανδάΚια, more suitable for missionary 
 activity. 'S.avddKia are the Latin sotece, and are inter])reted βΚαυτία 
 by Hesych. 
 
 The words Arise quickly, are not designed to show that there 
 was any need of fiaste, but to prove the celerity with which the 
 deliverance of Peter from his chains was executed. 
 
 Indeed (as has been observed by Valck.), all these commands 
 of the Angel concerning St. Peter's attire, are recited to show 
 that there was no hurry in the transaction. *' Do not stay to 
 bind on your sandals," was a common phrase among the Greeks, 
 when they would excite a person to make haste. See Theocrit. 
 xxiv. 35, ''Ρίνστα, μηδξ ιτάδΐσσι reoTs unb σάι/δαλα θίίη$. 
 
 And so Hesiod, to contrast speed with delay, uses a meta. 
 phor from the girding of the tunic, y^lToves άζωστοι (κιον, 
 ζώσαντο δ€ ττηοί. Cp. Juvenal, v. 20, " rumpere somnum De- 
 beat et ligulas demiftere," and Ruperti's note. 
 
 — 7Γ€ριβαλοί; ri» ίμάτιόν σου] cast thy pallium about thee: he 
 had already girded his tunic. 
 
 10. δΐ€λ0ιίί'Τ€5 — Ti-ju ττόλινί Sce Lightfoot, who shows reason 
 for believing that this prison was without the City's inner wall, 
 and between its two walls. 
 
 — άτΓί'σττϊ] he departed. The Angel's actions show that God's 
 extraordinary grace is not wanting in what is needful, nor exerted 
 where not necessary ; but where human care and labour can act, 
 there divine grace does not supersede, but quicken them. (Chry^.)
 
 ACTS ΧΠ. 13— Ί 7. 
 
 99 
 
 Μαρίας ttjs μητρός 'Ιωάννου τοΐι ΙπικαΚουμίνου Μάρκου, οΰ ήσαν ικανοί συν- 
 ■ηθροισμένοι και ττροσενχόμΐνοι. '' Κρούσαντο<; Be αντοΰ την Ούραν τοΰ 
 πυλώνας, προσήλθε παιΒίσκη ΰπακοΐισαι, ονόματι 'ΡόΒη• '^ και Ιπιγνουσα την 
 φωνην τοΰ Πέτρου άττο της -χ^αράς ουκ ηνοιζε τον πυλώνα, εΙσΒραμοΰσα οε 
 άπηγγειλεν εστάναι τον Πετρον προ τοΰ πυλώνος. '' Οι δε προς αΰτην ε'ιπον, 
 Μαίνη• η δε Βιϊσχυρίζετο ούτως εχειν. Οι δε ελεγον, Ό άγγελος αΰτοΰ εστίν. 
 '** Ό δε Πέτρος επέμενε κρούων άνο'ιζαντες δε εΤδον αΰτον, καΧ εξεστνσαν. 
 '^ Κατασείσας δε αυτοίς τη χειρι σιγάν Βιηγήσατο αύτοΐς πώς ό Κύριος αΰτον 
 εζηγαγεν εκ της φυλακής. ΕΊπε δε'. Απαγγείλατε Ίακώβω και τοΙς άΒελφοϊς 
 ταΰτα. Και εξελθων επορεΰθη εις έτερον τόπον. 
 
 12. Ma'pfoi^] See xii. 2ό ; χν. 37. 31). Prob.ibly Mark the 
 Evangelist {Ammonius, Oriffen, Eiithym.^ (Ecrtmen.), whom St. 
 Peter calls his son (1 Pet. v. 13). This opinion, though contro- 
 verted by some, seems to be correct, for the following reasons : — 
 
 (1) We find St. Peter here connected with John, whose 
 surname, or additional name, was Mark. 
 
 (2) This John Mark was the companion and ave^ihs of 
 Barnabas (Acts xii. 23 ; xv. 37. 3'J. Col. iv. 10). 
 
 (3) 5arnflia* was under the influence of Pe/er. "Barnabas, 
 Petro farailiarissimus" {B/t. PearsOTi), was led away by Peter's 
 example at Antioch (Gal. ii. 13). 
 
 (4) This swerving of Barnabas under St. Peter's influence, 
 appears to have prepared the way for the ΊΓαροξυίτμ}ι$ between 
 Paul and Barnabas (Acts xv. 30 — 3!)). See Bp. Pearson, A. P. 
 ad A.D. 50. 
 
 (5) St. Mark was mixed up with this dispute, and after it 
 went away with Barnabas. 
 
 (6) St. Peter calls Mark his son (1 Pet. v. 13i. 
 
 (7) This Mark is identified with the Evangelist by the Early 
 Church, which records that the Gospel of St. Mark was written 
 under the eye of St. Peter (Euseb. ii. 1.5; iii. 3!1). See also 
 above. Introduction to the Gospel of St. ^lark, p. 111. 
 
 — τΓροσ'ΐυχόμ^νι,ίΙ jiraying by night. Cp. v. 5. Angelas 
 orationis (see Malachi ii. 7» and cp. Bp- Andrewes, Serm. v. 350) 
 ascendebat in Ecclesia, ad invocandum Deum ; Angelus Potestatis 
 descendebat a Deo ad liberandum Petrum. 
 
 Herod's soldiers were watching under arms at the door of 
 the prison. Christ's soldiers were watching unto prayer in the 
 house of Mary. Christ's soldiers are more powerful with their 
 arms, than Herod's soldiers with theirs. They unlock the prison 
 door, and bring Peter to the door of Mary's house. See the beau- 
 tiful Homily of Chrysostom, on this history, pp. 7'>1 — 7M• 
 
 13. TTjr βι/ροι» ToO ΐΓΐ/λώΐΌί] The door or wicket of the gate. 
 Cp. iii. 2; xiv. 13. 
 
 — τταιδίσκί)] a damsel. We hear of a damsel as a porter in 
 the High Priest's bouse John xviii. 16, 17- 
 
 — ύπακονσαι] to hearken, to answer and announce. Xenophon, 
 Sympos. i. 11. 
 
 14. airi> TTis χοράί] from joy. A touching incident, full of 
 truth and beauty, — showing the love with which the Apostle was 
 rcfiardcd by a servant, perhaps a slave. S. Chrys. here observes, 
 σκίίϊτεί TTUis at τταιδισκαί αντών ομότιμα αύταίΓ ^ffay. A lesson 
 for modern times. Remark also that St. Luke's knowledge of facts 
 extends even to the name of the servant-maid at Mary's door. 
 
 15. 6 &YYf\05 αυτόν 4στιν'] it is his Angel. This was said by 
 holy persons who had been engaged in earnest prayer, and at a 
 time when the graces of the Holy Spirit in the knowledge of 
 divine things were bestowed in extraordinary abundance on the 
 Church. And the Holy Spirit has vouchsafed to place this speech 
 here upon record in Scripture. There is doubtless therefore some- 
 thing significant in it. Some of the Fathers did not hesitate to 
 say, that it appears from this and other passages of Holy Writ, 
 especially Matt, xviii. 10, that every believer has a guardian 
 Angel, OTi «καστοι τίμων 6.yy(\ov ίχα (Chrys.), and τταντί 
 rrewtcTfvKOTt fls Κύριοι/ liyyeKos Trapfdpivei (Basil, in Ps. xxxiii.), 
 ϊκαστο! ίχ€ΐ iSηyby (Amman.), " unless we drive him from us by 
 our sins" (Basil, in Caten. Theophyl. S. Hieron. in Esai. c. Cfi), 
 and see the passages in Pelavii Dogm. Theol. iii. de Angelis, ii. 6, 
 and Bfi. Bull's two Sermons, xi. and xii. " On the existence of 
 Angels," and " the Office of the Holy Angels towards the Faithful," 
 vol. i. pp. 2(.Ί— 325. 
 
 It was also a received opinion among the devout Jews of our 
 Lord's age, that every one of the faithful has a tutelary Angel, 
 and that the Angel sometimes appeared in the likeness of the 
 person whose Angel he was. See Lighlfoot here, ii. p. 683. 
 
 It may be observed also, that this speech had a singular fit- 
 ness on the present occasion. For 8t. Peter had just said (p. 1 1), 
 
 " Now I know that God hath sent His Angel and hath delivered 
 me ;" and the very fact that he was now at Mary's door was due 
 to God's interposition by an Angel. 
 
 It was God's power exerted by the ministry of an Angel 
 which had brought Peter out of the prison and enabled him to 
 stand there. The speech therefore seems to have been uttered 
 not without some intimation from above. 
 
 Thus far at least we may venture to say concerning it, — 
 
 (1) That it affords a remarkable illustration of the truth of 
 the assertion, that the Angels of God " are sent forth to minister 
 for them that shall be heh-s of salvation " (Heb. i. U), especially 
 when labouring in the cause of Christ and His Church, and in 
 peril of death, as Peter was. Cp. Ps. ixiiv. 7; xci. It— 12. 
 
 (2) That this speech, coming forth so naturally as it did 
 from the mouth of this Christian assembly in the house of Mary, 
 afiords a cogent proof of the reality of the angelic appearance» 
 described in the New Testament, which some rationalizing Expo, 
 sitors would endeavour to explain away into figures of speech. 
 Here is a person described, knocking at a door, speaking with a 
 human voice. It cannot, they think, be Peter j for he is in 
 prison ; who, then, is it .' It is his Angel. 
 
 (3) The frequency with which Angels appear, or are men. 
 tioned in the History of the Acts of the Apostles (in which the 
 word Angel occurs twenty times), is remarkable. See v. 19; 
 viii. 26 ; x. 3 ; xii. 7. 23 ; xxvii. 23. And in this same book the 
 Sadducees appear prominently as persecutors of the Church ; and 
 they believed " neither Angel nor Spirit," ixiii. 8 ; 
 
 Thus Almighty God affords the most appropriate and season- 
 able corrections of error, in perilous times, to His Church. The 
 angelic appearances in the Apostolic age comforted the hearts of 
 persecuted Churches, and refuted the errors of persecuting Sad- 
 ducees. 
 
 On the Angelic Appearances in the Acts, see further below, 
 note, ΓΓ. 21, 22. 
 
 17. κατασί/σαι— τρ χίΐρί] having beckoned to them to be 
 silent, with a downward motion of A is hand. See on xxi. 40. 
 
 This description of the motions of the hand and other bodily 
 gestures, which are frequently noticed in the Acts, bespeak the 
 accuracy of an eye-witness. See iii. 7 ϊ ix• 41 ; xiii. 16 ; xix. 33 ; 
 xxi. 40; xxiii. 19; xxvi. 1 ; xxviii. 8. 
 
 — Ίακώβψ'ί to James, " the brother of our Lord," and first 
 Bishop of Jerusalem (Euseb. ii. 1). Sec on Matt. x. 3. He 
 was martyred, A.D. 62, by the Jews, who, being disappointed by 
 the escape of St. Paul, wreaked their vengeance on him. Euseb. 
 ii. 23. 
 
 This message to St. James appears to intimate that he held 
 a special position in the Church at Jerusalem. And this is con- 
 firmed by other passages in the Acts, particularly xxi. 18, where 
 St. Paul makes a special report to James ; and by Gal. ii. 12, where 
 persons coming from Jerusalem are said to come " from James." 
 
 This office is atBrmed by ancient Church History to have 
 been that of Bishop of Jerusalem. See Euseb. ii. 1, where he 
 snys that James, " the Lord's brother, commonly railed James 
 the Just, was ordained the first Iii>hop of Jerusalem." 
 
 It has been questioned by some whether 'James the Lord's 
 brother " was one of the twelve Apostles. (Vales. Euseb. i. 12. 
 Burton, p. 105. Baumgarlen, i. p. 320. Gieseler, § 25. 26, 
 and others.) But this question seems to be decided by St. Paul, 
 who says (Gal. i. 19), " Other of the Apostles saw I none, save 
 James the Lord's brother." Compare this with Acts ii. 2/, 
 •• Barnabas brought him (Paul) to the Apostles," i.e. Peter and 
 
 James. , •* τ i. 
 
 There are only two .\postles named James ; and if James th« 
 Lord's brother had been the same as James the son of Zcbedee, 
 then St. John the Evangelist would have been the Lord's brother 
 which is never said by any writer of Scripture. 
 
 \moiig the women at the crucifixion, according to St. Mark 
 2
 
 100 
 
 ACTS XII. 18—23. 
 
 '^ Τζ.νομίνη<; Sf •ημ€ρα^^ ην τάραχο^; ουκ ολίγος iv rot? στραηώταις, τι αρα ο 
 Πίτρο^ζ iykvtro. 
 
 ^^ Ήρώ8ηζ δε €πίζητησαζ αντον και μη €νρωρ, ανάκριναν τον<; φύλακας 4κέ- 
 Xevaep άπαχ^θηι^αί. 
 
 ΚαΙ κατέλθω!/ άπο της 'Ιουδαίας €ΐς Καισάρζ,ιαν ^ύτριβ^ν, 
 
 20 '''^Hv δέ θνμομαχων Τυρίοις και Χι^ωνίοις* ομοθυμαδόν he παρησαν προζ 
 αυτόν, καΐ nciaavTes Β\άστον, τον Ιπί τον κοιτωνοζ τον βασιλίως, tjtovvto 
 ^Ιρηνην, δια το τρέφ^σθαι αυτών την γωραν άπο της βασιλικής. 
 
 ^^ TaKTYj δε ημψο. 6 ΉρώΒης, ΙνΖυσάμενος Ισθητα βασιΚικην, καΐ καθίσας 
 
 €πΙ τον βήματος, ΐΒημηγόρει ττρος αυτούς, ""^ Ό δε Βημος €π€φώνει, Θεού 
 
 Γ ι Sam. 25 33. φωνή και ουκ άνθρωπου. ""^ ^ Παραγ^ρημα δε Ιπάταζα/ αντον αγγ^Κος Κν- 
 
 e 1 Κΐπί,'Β 5 9. 
 
 η. 
 
 Eaek. 27. 17. 
 
 (χν. 40), were Mary Magdalene, and Mary the mother of James 
 the Less : ace irding to St. John (xix. 25), Mary Magdak'ne and 
 Mary η ^oD Κλωπα, probably, wife of Clcopas or Clnpas. There- 
 fore James tlie Less was, it would seem, son of Cleopas. And 
 this is confirmed by Epiphan,, C/iri/w, Lardner, iii. ;i^l, and 
 others, particularly (as it seems) by Papias, the scliolar of !St. 
 John. See on Matt. xii. 4G. And according to St. Matthew (x. 
 3), one of the two Apostles who was called James, was the son 
 of Alphaevs, whicli is probably the same name as Cleopas. See 
 on Matt. X. 'Λ ; xii. 4(j. Therefore James the Lord's brother was 
 the same as James the Apostle. 
 
 Probably his relationship to our Lord conduced to his ap- 
 pointment as first Hishop of Jerusalem ; and several of that family 
 are said to have been chosen to preside over Churches on this 
 ground. Hegesipp. in Etiseb. iii. 20. Cp. the article on St. James 
 the Less in Tiilemont, Mcmoires, i. pp. lfJ3 2K1, where he dis- 
 cusses the question; and Lardncr, iii. 3J!4, and parlicularly 
 Dr. Mill's Ei^says, ii. p. 23i(, and Blunt on the Early Church, 
 p. 71 Ϊ and below, Introduction to the Epistle of St. James, p. G. 
 — €Τΐρον τόττονί anolher plncey of a different kind. Some 
 Roman Divines say Rome {fiarojiiHs)^ but this is uncertain, as 
 Lorinus acknowledges; and see Pearson, Ann. Paul. a.d. xliv. 
 Others {Lightfoot, Heinrichs, Kuinnel) say Antioch. We find 
 Peter again at Jerusalem at tlie Council, Acts xv. 7t the last time 
 he is mentioned in this book ; 
 
 The fact of his departure is perhaps mentioned to show that 
 he would not expose himself needlessly to danger, or tempt 
 Herod to the sin of persecution : ου yap evelpaC^ rhv ®ihi', says 
 Chrgs. 
 
 More than twelve years had now elapsed from the Ascension 
 (see on i. 4), and he had discharged his duty of witnessing Christ's 
 Resurrection to the Jews at Jerusalem. He would now go and 
 preach elsewhere, in some other place, where tlie Gospel which 
 he preached would be received more favourably than it had been 
 by the Rulers of Jerusalem. 
 
 Perhaps in the word here used, — not &\\os, but eVcpoy, 
 other of tiro^ contrasted with each other — there is reference to 
 our Lord's own command (Matt. x. 2:i), If they persecute you in 
 one city, fly ch tV tTepai/— and to His own practice when re- 
 jected by the Samaritan Village (Luke ix. 56), 4πορ€ύθη els ere- 
 pav κώμ-ην. 
 
 The time of the probation of Jerusalem and her Rulers was 
 now nearly over, as far as the preaching of the Twelve was 
 concerned. Her cup of iniquity had been almost filled to the 
 brim by the murder of James the Apostle, and by the attempt 
 made by her King to murder St. Peter — because that other 
 murder had pleased the Jews ; 
 
 Now, therefore, the Witness of Apostolical Preaching with- 
 draws from Jerusalem, and migratts to another place ; 
 
 Probably it is for this reason that the place to which Peter 
 went is not specified. The non-specification of its name brings 
 out more clearly its contrast as another place than Jerusalem. 
 If its name had been mentioned, it might have been supposed 
 (hat he went from Jerusalem, merely because he was attracted to 
 that other, different, place by some recommendations of its own. 
 On St. Peter's subsequent history, until his martyrdom at 
 Rome, see below, Introduction to his First Epistle, pp. 30 — 40. 
 
 19. οπαχβηϊΌί] to be led away, i. e. to execution. απαχθΊ]ναι 
 is an euphemism for ** to be put to death," us θάνατον 'ί\κεσθαι. 
 (Hesgch.) An instance of St. Luke's lenity of language — es- 
 pecially concerning Kings. See on v. 7- 
 
 20. θυμομαχών'] properly fighting in his θυμhs, the seat of pas- 
 sion, against — enraged with — not actually at war. So Polgbins, 
 Plutarch, and Dion. Halic. use θυμομαχαν (see Valck. and 
 Kuin.). 
 
 — Tvplois Kol 2ίδωνίοΐί] Tyrians and Sidonians. Tyre and 
 
 Sidon were now subject to Rome, " cum umbra quadam liber- 
 tatis." {Grot.) 
 
 — δίά rh τρίφΐσΟαι] Cp. 1 Kings v. 1 1. Ezek. xxvii. 17. 
 21 — 23. τακτί/ i//^f'/J?] ^^ ^ *^' ^^^l/' ^^i^l» tl'G simple nar- 
 rative of these three verses compare the ornate description in 
 Josephus, Ant. xix. 8. 2 ; 
 
 The events here described took place in the Tlicatro at 
 CiESarca, when Herod was celebrating festive and votive games 
 in lionour of his Imperial patron Claudius ; perhaps on the occa- 
 sion of his return from IJritain {Joseph, xix. 8. 2). Wetsfein 
 (p. 5'J5) refers to coins of llerod Agrippa inscribed ΚΛΑΤΔΙΑ 
 KAI2APEIA, and ΒΑ5ΙΛΕΤ2 ΗΡΛΔΗ^, ΦΙΑΟΚΛΑΤΔ102 ΑΓ- 
 Ρ1ΠΠΑ ΒΑ2ΙΛΕΤ, and ΒΑ2ΙΛΕΩ2 ΗΡΩΔΟΤ ΚΛΑΤΔΙΩί KAI- 
 2 API 2ΕΒΑ2Τηι EX. Γ. See above on » 1. 
 
 The passage of Josephus deserves to he transcribed, as illus- 
 trating and confirming the narrative of St. Luke, and in order 
 that it may be seen from the comparison of it with St. Luke's 
 relation, how little the Sacred Writers are disposed to overstate 
 things, or to adopt what is legendary and apocryphal. Ήρώ^η^ 
 SfVTf'pa rwv BaapiCiv ημ^ρσ. στολην ίν^υσάμΐνο^, ^ξ apyvpou 
 τΓ(ποιημ4νην ττασαν, ws θαυμάσιοι/ ΰφ^ν fJfat, ΤΓαρη\θζν tis rh 
 Οίατρον, αρχομίντι^ Ί)μΐρα$, "Έ-νθα ταΓί -πρώταις των ηλιακών 
 ακτίνων 4ιηβο\α7$ & &pyupos κaτaυyaσ0t\9 6αυμασίω5 άπ4στι\βΐ, 
 μαρμαίρων τι φοβίρ^ν κα\ to7s eh aiiritf άτΐνίζουσι φρικώδ(5' 
 ΐυθυ$ δί 01 κό\ακα ras oiiSe ίκΐίνω ίγ ρο s ayaOov &\\as 
 aWoOfv φωναί άν^βόων^ Qehv irpoaayopiCovrfS, Ενμ€νί}$ Τ6 
 ίίηϊ, iiTtXfyovTfs . . . Ουκ ίττίπληξί τούτοις & βασιλίϋί, 
 ou^i την κοΚακΐίαν άσ^βυΰσαν άπ^τρίψατο. *Ανακν^αί δέ 
 o5r jU€t' όλί7ο'' Thv βουβώνα τηί eavrov Κίφα\η5 υττ^ρ- 
 καθΐζάμ^νον (cf, Joseph. Ant. xviii. ίί) iXhiv i-nX σχοινιού Tivhs^ 
 ^.yyiKOv T€ τούτον ΐΰθυ5 ^νόησ€ν κακών elvut, rhv καΐ ποτί των 
 αγαθών γ^νόμ^νον, καϊ διακάρζιον ΐσχ^ν ο^ννην' άθροον δί αύτψ 
 tJjs KoiXins Ίτροσ^φυσΐν ΙίΚγημα μ€τά σφοΒρότητο5 άρξάμΐνον , . , 
 συν^χώΒ δε ^φ* ημ^ραί ττίντξ τψ τηί yaaTphs aXyijpaTi δΐΐργασ- 
 θΐ\$ Thv β'ιυν κατίστρ^^ίν. 
 
 'Ayptwwas μηνούν 6 βασι\ΐν5 τρόττψ τοιούτω κατίστρ^^ΐ 
 Thv βίον. 
 
 If such a narrative as this had been found in tlie pages of the 
 New Testament, how much censure would it have elicited ! 
 Many will allow Joseplius to have his owl, who deny St. Luke 
 his angel. See also above on v. 15. 
 
 On the citation of this passage of Josephus by Eusebiua 
 (u. 10), compare Whisfon's note on Josephus with Heinichen's 
 Excursus ii. p. ί 93, ed. Oxon, 1842. 
 
 The άγ7€λο5 in Ensebius is to be explained from Josephus 
 xviii. 8, compared with xix. 6. 
 
 The comparison of St. Luke*s narrative in tliis chapter with 
 that of the historian Josephus, presents for thankful considera- 
 tion the benefits derived from the study of Sacred History. It 
 removes the veil which hangs between us and the past, and dis- 
 closes to us the secret springs and invisible agency by which its 
 great events were produced. This is a work which no uninspired 
 writer could perform. It could only be done by the Spirit of 
 God. And a writer who (as St. Luke does in this chapter) jjro• 
 Jesses to reveal the unseen ministry of Angels in the working out 
 of the facts wiiich he describes, lags claim to Inspiration. He 
 asserts his own superiority to all ordinary Historians; and be 
 gives cheering assurance of God's mercy to His people, and encou- 
 rages them to rely on His superintending Providence and retri- 
 butive Justice in the Government of the World, 
 
 Yet some would reject these claims as presumptuous, and 
 would refuse all the benefits thus proflered to their use by God ; 
 
 For example, one recent Expositor of note thus comments 
 on V. 23— 
 
 *' ^ττάταξί»/ avThv 6.yy€\os Κυρίου] Schlug ihn ein Engel 
 des Ilerrn ist ni';hts als S'jbjective an alttest. Sagen (2 Konig.
 
 ACTS XII. 24, 2δ. XII Γ. I, 2. 
 
 101 
 
 gisa. 53. II. 
 ch. 6. 7. 
 & VJ. 20. 
 Col. 1. 6. 
 
 ptov, άνθ* ων ουκ eSoj/<e την Βόζαν τω θεώ* καΐ γ€ν6μ€ΐΌ<ζ σκωληκόβρωτοι 
 έξί\1ίνξ€ν, 
 
 ^ ^ Ό δε λογο5 τον 0eoD ηυζαν^ και ΙιτΚηθύ^^το. 
 
 "^ ^ Βαρράβας Se και ίαυλος vneaTpexjjav βζ *ΐ€ρονσα\ημ, π\ηρώσαντ€<; την^^^'.ΙΙ'^,' 
 διακονίας, σνμ7ΓαραΚαβόρτ€ζ καΐ ^Ιωάννην τον ^πίκληθ^ντα Μάρκον. bciu'o. is. * 
 
 XIII. ^ ""^Ησαν Be τιν^ς Ιν^Αντιογ^ία κατά τηρ ουσαι^ έκκλησιαν προφηται iiom.i'i. 
 καΐ δί,δάσκαλοί, δ re Βαρνάβας καΐ Συμεών 6 καλούμενος Niyep, /cat Λονκιος%\\ ^ 
 6 Κνρηναΐοζ, Μαναην Τ€ ^ΗρώΖου του τετροίρχ^ου σύντροφος, καΐ Χανλος, 2 Tim'.'?." π. 
 
 Ob^ ' ί^'^'^Γ^' '' ' 'ϊ' ^ττ'* ^ Matt. 9 38. 
 
 Λειτουργούντων oe αυτών τω Κυριω και νηστευοντων, είπε το Ιΐνευμα το uom. ίο. \α. 
 
 χϊχ. 35) crinnernde Bezeichnung der holiern Ursadie der den 
 Konig scbncll befallenden Krankhe'it, und dndrri an Factum 
 nichin." £)e JVette, Apostelgeschichte, p. IOC, 3rd ed. 1848, 
 and again, p. 107. " Die Krankheit (of Herod) bei Luk nach 
 christlicher Ansicbt modificirt />Λ" 
 
 It is refreshing to pass from this to BengeVs note on άγγελο? 
 Κυρίου. *' De gravi hue circumstantia nil habet Josephus, qui 
 niulta minora persequitur, Adeo differt Ilistoria divina et hu- 
 mana. Angelus Domini eduxit Petrum. Angelas Domini pcr- 
 cussit Heroden. Utrumque ab Angelis factum esse non viderunt 
 mortales ; Sanctis duntaxat innotuit." 
 
 It has been sometimes said that persons conversant with 
 material causes, and physical phenomena, and animal organization, 
 are slow to recognize the workings of supernatural agents. But 
 St. Luke, the beloved Physician (Col. iv. 14), whose praise is in 
 the Gospel (2 Cor. viii. 18), furnishes a happy exception to this 
 assertion. By the discipline of his medical training, he was re- 
 quired and qualified to scrutinize natural causes. And perhaps 
 we may see a divine dispensation in the fact, that he among the 
 Έvangelists who was least likely to be carrit-d away by a supersti- 
 tious belief in supernatural agency, has been employed more than 
 any other Sacred Writer to reveal the operations of Invisible 
 Beings in the History of the Church. 
 
 23. ουκ ΐδωκζ riji/ δίί^αι^ τ. Θ.] /le did not give the glory io 
 God. As Peter did, x. 2/1, and Paul, xiv. 14, 15. 
 
 — σκω\7ΐκ6βρωτο$ 4^ίι^υ^€ν'\ being eaten up of worms he eX' 
 pired. On the acts and miserable deaths of Persecutors, see 
 2 Mace. ix. 12 (Antiochus) ; Joseph. Antiq. xvii. 8. Bell. Jud. 
 i. 33 (Herod the Great) ; Euseb. viii. lii (Maximian); ix. 10, 11 
 (Maximinus) ; Lactaui. de mortibus Persecutorum, c. Hi, and 
 Tertullian ad Scapulam, 3, and IVe/sietn here. And on the sig- 
 nal interferences of God's providence in behalf of His Church in 
 times of peril, see above, Ix. 3. 
 
 Herod Agrippa died August fi, a.d. 44, in tlie fifty-third year 
 of his age, and in the seventh of his reign ; having reigned four 
 years under Caligula, and nearly three under Claudius Cicsar, who 
 added Judica and Samaria to bis dominions {Joseph, xix. 8. 2). 
 See above on v. I. 
 
 The following historical recapitulation from Kuin. may be 
 added here : '* Herodes, qui apud auctores Agrippa et quidem 
 major dicitur, fuit nepos Herodis magni, filius Aristobuli, cujus 
 gulam pater laqueo fregcrat, r. Joseph. Ant. xviii. 5. 
 
 " Herodes Magnus tres reliqucrat iilios, Archelaitm, Phi- 
 lippum et Aiitipam, in quos rcgnum patcrnum divisit Augustus, 
 ita, ut Philippo et Antipie, unicuique quartam, jVrchelao autem 
 dimidiam regni partem assignaret. PhUippus accepit Batanteam, 
 A,uranitidem, quam utramque regionem Luc. iii. I. IturciE no- 
 mine complexus est, et Trachonitidem ; Archetaus Jud;eani, 
 Idumieam et Samariam ethnarthai nomine obtiimit ; Antipas 
 Galilwara et Perieam, ita, ut non minus quam Philippus diceretur 
 τίτράρχη?. 
 
 " Archetaus, crudelitatis nomine apud Augustum accusatus, 
 postquam novem annos regnarat, de sua dignitate dejectus, ct 
 Viennam, Galliie urbem, in exilium ab imperatore ejcctus, atque 
 Judiea in provinciic formam redacta, Syriaeque adjuncta est, ita. 
 ut sub Syriae pricsidibus a proeuratoribus Romanis administrare- 
 tur. Philippo mortuo, tetrarchia ejus Syrice ab imj)eratore Tibe- 
 rio adjudicata est ; sed C. Caligula hanc tetrarchiani, adjecta quoque 
 Lysani^ tetrarchia, (vid. Joseph. Antiq. xviii. β. |0,) concessit 
 Herodi Agri}>pa•, dc quo nobis hic sermo est ; et Antipa in 
 Galliam primo, deinde in Hispaniam cxule acto, hujus quoque 
 tetrarchia eum donavil (vid. Joseph. Ant. xviii. 7)• 
 
 •* Neque minus Agrippam auxit Claudius, Caligula; successor. 
 Romce degcbat Agrippa, cum Caligula trucidaretur, et Claudii 
 gratiam atque favorein sibi ita couciliabat, ut eum Judseee quoque 
 ct Sainarioe preeesse juberet. 
 
 " Sic totum regnuin, quod avus habuerat, restitutum, ipseque 
 ab imperatore Rex Judaiic salutatus est {Joseph. Ant. xix. 5. 1). 
 Agrippa cum vix tricnnio Judieorum rex fuissct, mortuus est 
 
 A.c. 44, et Juda:a iterum in provinciae formam redacta, Syriaequo 
 annexa est, misso, qui earn administraret, Cuspio Fadio, procura- 
 tore {Joseph. Ant. xix. 8. 2), in cujus postea locum Ttberitis 
 Alexander {Joseph, xx. 5. 2), Ventidius Cumanus (ib.), Claudius 
 Felix {Tacit. Ann. xii. 54. Joseph. Ant. xx. 7. B. J. ii. 12), 
 Porcius Festus {Joseph, xx. 8), Albinus (Id. xx. ί>) et Gessius 
 Florus (Id. xx. 9. 5) successerunt." See the Chronological 
 Tables prefixed to this Volume, p. 28. 
 
 24. δ KOyos τον Θίοΰ ηϋξανί'] the word of God was growing. 
 The Church's Epinicium, See above, viii. 1 ; xi. 19, on the good 
 educed by God from Persecution. 
 
 25. 2αί)λοΓ — 4^ Ιερουσαλήμ] It is probable that St. Paul then 
 saw the trance in the Temple (Acts xxii. 17 — 21) at Jerusalea 
 when he had a mission from God to the Gentiles, to which he ia 
 now about to be ordained (see xJii. 2). 
 
 His rapture into the third heaven — qualifying him for the 
 sufferings he was to endure in his missionary career by a view of 
 the future glory— was perhaps about the same time. See 2 Cor. 
 xii. 2 Cp. LiyhtJ'oot, i. 878, and so Bp. Pearson, p. 376. 
 
 — rriv tiaKoviav^ their ministering to the saints at Jerusalem, 
 xi. 28, 29. 
 
 — Mc£p/cof] Mark. See on r. 12. Mark's connexion with 
 Barnabas and Peter may have suggested this choice, 
 
 Ch. XIII. 1. ττροφητο.'•'] prophets. Saul, the Persecutor of 
 the Church, is now a Preacher of the Gospel. Was there some 
 prophetic and divinely-inspired anticipation of this marvellous 
 change, in the saying of the Ancient Church, applied to another 
 Persecutor, bearing the same name, ** Is Saul among the Pro~ 
 phets ? " (1 Sam. x. 12 ; xix. 24.) Sec on ix. 2L 
 
 These words, Prophets and Teachers, have here a special 
 signification and proprit-ty as applied to Barnabas and Saul. 
 They had been already endued with special χαρίσματα or gifts 
 and graces, qualifying them to be Prophets and Ttacliers, but had 
 not yet been ordained to the Apostolic Office. They had not as 
 yet received the jiower of dispensing those peculiar gifts which 
 were bestowed by God through the agency of the Apostles. See 
 further on t. 3, and on I Cor. xii. 28. 
 
 — Μαί'αήϊ'] Manaen : " aulie tentatione liberatus.*' {Bengel.) 
 Manaen was σΰντροφο$, collactaneus, i. e. nourished by the 
 
 same milk as Herod Antipas. The one is a prophet ; the other 
 killed one of the greatest of prophets. It is not on our circum• 
 stances, but on our heart that our e:ernal happiness depends. In 
 all states of life, " one is taken, the other left." Matt. xxiv. 4U. 
 (Cp. Chrgs. aiid Theophgl. here.) 
 
 Antipas and Archclaus were now in bani:>hmcnt in Gaul : 
 Antipas at Lugdunum or Lyons, Archelaus at Vienne, in Gaul. 
 
 — Ήρώ^ου] of Herod. Antipas, brought up privately at 
 Rome, with his brother Archelaus. Joseph. B. J. i. 28. 4. 
 
 — 2αΓ'λ05] Saul is here placed last of the prophets, but at and 
 after r. 46 he generally stands before Barnabas, though not always 
 (see xiv. 14), and was " not a whit behind the chiifest Apostles " 
 (2 Cor. xi. 5). 
 
 2. \(ιτoυpyoύι'τωy'] ministering. λ€ΐτουργίο (from Κ-ίμτον and 
 €pyov)j & public service (cp. the Athenian λείτουργίοι), applied in 
 N. T. to the public ministry — 
 
 (1) Of the Temple (Luko i. 23, Hob. viii. C; ix. 21), as in 
 LXX, passim. 
 
 (2) Of the Christian Church. 
 
 Thus St. Paul calls himself λίΐτουργί»** *ϊησοΰ Χ,ιστον eir 
 τα ΐθιη (Rom. χν. 16), («ρουργοΰΐ'το rh tvayy(\ioy του Qtoi; 
 Ίνα ytvT}Tai ί; προσφορά των iOvwv ΐΰπρ6σδ(κτο5, ήγιοσμε'κι/ ^ν 
 ΐΐνίύματι άγι'ω. 
 
 Cp. Clemens Roman. § 43, as to the Jewish ministry ; and as 
 to the Christian, see cap. 44, where he uses both the words 
 λ€ίτοΐ'ργ€ω and λίΐτουργίο, and speaks of the λίίτουργία of the 
 Apostles, and of the irpfC$vTfpot, to the ^ΓOιμvioy roO Χριστοί". 
 
 Hence it appears that in the records of primitive Christian 
 Antiquity, the Apostles and Presbyters are said Ktirovpyuv Θ<α*.
 
 102 
 
 ACTS xiir. 2. 
 
 aytoi/, 'Αφορίσατε Stj μου τον Βαρνάβαν καΐ 
 Κ€κ\-ημαι αύτον;. 
 
 SavKov £ts το έργον ο προσ- 
 
 to ηιϊιιί•ίΙθΓ to Goil : and also Xetroupyfiv τφ iroifinV, i. e. to 
 minister to the jieriph. Cp. Dean Trench, Syn. xxxv. 
 
 In oppositiDii to the assertions of some Romish Divines who 
 would limit the word XfiTovpyta to the sacrifice of Ihe Mass, it 
 may be observed that Chrija. here interprets the word by κηρι/τ- 
 τ6ντυιν, preac/iiiiff ,- atid it has been shown by Isaac Casau/jon 
 (Excrcit. liaron. xvi. n. 41) that it extends to Divine Worship 
 generally, i. e. to Prayers, Reading of Scripture, Preaching, and 
 Administration of the Sacraments. Sometimes the word μυστική 
 was ailded to it, and then it generally signified the Holy Eucharist. 
 See Binyfiani, xiii. 1. 
 
 — αφορίσατί δή μοι] separate ye them to Me now. The con- 
 junction δ)) is thus used with an imperative and conjunctive to 
 Indicate a command to be executed without delay. See Valck., 
 and comp. Luke ii. 15. Acts xv. 30. 1 Cor. vi. 20. Separate 
 them from yourselves, and from the order of Prophets and 
 Teachers (to which they have hitherto belonged), and ordain ye 
 them now to that work to which I have called them, viz., as the 
 sequel shows, to the Apostleship of the Gentiles. See on 1 Cor. 
 ii. 6. Gal. ii. 
 
 Indeed St. Paul in the beginning of liis Epistle to the greatest 
 Gentile Church seems specially to refer to these very words of the 
 Holy Ghost, ΠαΟλο? κλΐ)τίΐΓ απόστολο; αφωρισμίΐΌί ei's 
 fifayy^\iov Qeod. See Rom. i. I. 
 
 On (pyof, work, used in this sense, see 1 Tim. iii. 1, 6Ϊ Tis 
 ^ϊΓι(ΓίίοττϊΪ5 op^yfTat, καλοϋ tpyov ^ιτιθυμΰ. So Chrys. Cp. S. 
 Leo, Ep. ad Dioscor. ^ϋ, and below, v. ϋ. 
 
 Uj) to this time they are called Prophets, or preachers. See 
 xiii. 1. But, after their Ordination at Antioch, they appear in the 
 next Chapter with the .4;)Os<oiie title {v. 4), atiy toTs αποα-τόΚοι s, 
 with the Apostles ; i. e. Barnabas and Paul ; and again, v. 14, oi 
 άΐΓ(ίο•τολοι Βαρνάβα! καΐ Παίλο?, the Apostles, Barnabas 
 and Paul. Although St. Paul had received Visions and Revelations 
 of the Lord, yet Ordination and Mission by the public authority 
 of the Church, to qualify him for the Apostolic Office, was not 
 dispensed with in his case ; but was specially enjoined by the 
 Holy Spirit Himself, who did not say, " I have separated them," 
 but " Do ye separate them for Me." 
 
 Here (says Chrys.) we may see a proof of the Divinity of 
 the Holy Ghost. The Prophets were ministering to the Lord. 
 He does not say. Separate Paul and Barnabas to the Lord, but to 
 Me, for the Ministry to which /have called them: showing that 
 He is coequal with God. 
 
 "When was St. Paul ordained to be an Apostle .' " 
 
 This is an important question, and much has been written 
 upon it (see Lardner, iii. p. 250). 
 
 But it does not seem that sufficient attention has been paid 
 to the important difference between Lis call, and mission to the 
 Apostleship. 
 
 He had received an immediate call from Christ at his Con- 
 version, and was even then sent to the Gentiles (.\cts xxvi. 1(! — 
 18), TTphs ots (Tf άττοστίΚλω, to xrhom I send thee as an Apostle. 
 
 It is therefore true that he was then divinely called and sent 
 to be an Apostle to the Gentiles. 
 
 But he was not then ordained to be an Apostle. He had 
 not as yet received the inward spiritual gifts of the Holy Ghost, 
 and the external visible mission, which were requisite to autho- 
 rize, qualify, and enable him to execute Apostolic acts. See note 
 below on Acts xxvi. I7. 
 
 He had also supernatural Revelations in Arabia from Christ 
 (Gal. i. H — 17); and these Visions and Revelations were arguments 
 and motives to himself, for entering on the Apostolic office. But 
 they would not carry conviction to oltters, and persuade them to 
 receive him as an Apostle. 
 
 And he does not appear, as yet, to have exercised Apostolic 
 functions. Nor is he, as yet, called an Apostle by the Holy Spirit 
 writing by St. Luke ; but he is only a Prophet, or Teacher (xiii. I). 
 
 In order to execute the office of an Apostle, it was provided 
 that he should not oidy have an iuward call from God, but also 
 have an external mission and ordination from Him, by the in- 
 strumentality of persons in the Church who were qualified to 
 ordain him. 
 
 This is what he received, when the Holy Ghost said. Separate 
 to Me now Bai-nalias and Paul for the work to which I have 
 called them (Acts xiii. 2). 
 
 A distinction must therefore be made between the call, and 
 the separation, to the work of the Ministry. And nothing more 
 clearly shows the necessity of a regular external mission (see 
 Article XXIII.), as well as an inward spiritual call, than the 
 «xample of St. Paul, who was converted in an extraordinary man- 
 
 ner, and eminently privileged by an "abundance of Revelations 
 and Visions of the Lord" (2 Cor. xii. 7). and «ho was diredly 
 nominated and appointed by the Holy Ghost Himself speaking 
 from heaven to the Church {v. 2) ; and yet even he did not ven- 
 ture to enter on Apostolic functions, and did not receive the name 
 of an Apostle, till he had been ordained by the layiny on of hands. 
 It is the special function of God the Holy Ghost to {jualify 
 men by the divine unction at Ordination to discharge the duties 
 to which they are called. See Acts xx. 28, and Dp. Pearson, 
 Art. viii. p. ulfJ. 
 
 This is the second instance, recorded in the Acti, of Ordina- 
 tion to the Apostolic Office. It leads us to consider the agency 
 by which, and the purposes for which, the Ordination of Apostles 
 was effected ; and its bearing on the Regimen and Polity of the 
 Church, as regards the Christian Ministry. 
 
 Christ, the Son of God, manifest in the Flesh, was sent by 
 God. He was God's Apostle (Heb. iii. 1) to Men; He is the 
 Bishop of their souls (1 Pet. ii. 25). 
 
 He, when personally present upon Earth, chose the Twelve 
 Apostles. 
 
 While He was upon Earth, one of the Twelve died. 
 
 Yet, although Christ was forty days upon earth " speaking 
 of the things concerning the kingdom of God" (.\ct3 i. a), after 
 this vacancy had occurred. He did not fill it up then. 
 
 But the first Act which the Apostles performed after Christ's 
 Ascension into heaven, was to pray to Him to show " which of 
 the two," whom they had nominated, *' He had chosen, to take 
 part in the ministry and Apostleship, from wliich Judas by trans- 
 gression fell " (.A.cts i. 24). 
 
 The words of the Original are remarkable there, — Kipie, 
 avaSei^ov ti/ ^ξΐΚ^ξω ίκ τούτων των διίο 'ίνα. The word ^ξΐλ4ξω 
 connects the choice of the one with the choice of the original 
 Tu^elre (see note, and cp. Acts i. 2). And the word tva, one, re- 
 served for the end of the sentence, is emphatic, and is contrasted 
 with δύο, two. If more than one had been chosen to succeed to 
 the vacancy, it might have been sup|)Osed, that the persons so 
 chosen were not severally and singly equal in dignity to the o«e, 
 whose place they together occupied. But by the choice of one out of 
 two to succeed one, it was shown that the one so chosen was equal 
 to him whom he was chosen to succeed. Hence the Holy Spirit 
 adds, " The lot fell on Matthias, and he was numbered with the 
 eleven Apostles." 
 
 Hence we derive certain important inferences, — 
 
 (1) That Christ, though no longer seen on earth, is as much 
 present with His Church as when He was personally visible; and 
 that He can as well choose an Apostle, when he is sitting on His 
 throne in heaven, as when He is walking by the Sea of Galilee. 
 
 (2) That the Apostolic office was to be continued in the 
 Church. The first act done by Him after His Ascension was to 
 provide for its continuance. 
 
 (3) That the Episcopal form of Church Government, which 
 alone exhibits that continuance, is the regimen of the Church 
 that is most in accordance with the will of Christ. 
 
 (4) That all the Apostles were equal in dignity. They are 
 called " the Eleven " (Acts i. 2fi). If one of the Apostles, e. g. 
 St. Peter, had been superior in degree to the other Ten, he would 
 not have been classed with them. 
 
 (5) That their successors are equal to them in all ordinary 
 Apostolic functions. Matthias is equal to Judas, into whose place 
 he succeeds, and he is *' numbered with the Eleven Apostles." 
 
 (fi) Even therefore if the Bishop of Rome is the successor 
 of St. Peter, he has no claim on that ground to domineer over his 
 brethren, the other Bishops of the Church. 
 
 The Descent of the Holy Ghost made no change in these 
 principles of Church Polity ; it confirmed them ; at the same 
 time, it extended their application. Before that descent, the 
 Apostles prayed to Christ to show llis Will by the medium of 
 Lots, in the election of a successor to the vacant place among the 
 Apostles. The Holy Ghost had not then been given. But 
 after the Day of Pentecost, all reference to Lots ceased. The 
 Father sent the Holy Ghost, in the Name of the Son (John xiv. 
 2(1), to be the Interpreter of the ΛΥϋΙ of the Ever-Blessed Trinity 
 iu the Regimen of the Church. 
 
 Hence, therefore, in the passage now before us (.■Vets xiii. 2), 
 which describes thefrst Ordination to the Apostolic office after 
 the Day of Pentecost, we hear the Voice of the Holy Spirit Him- 
 self. " The Holy Ghost said. Separate Me Barnabas and Saul 
 for the work whereunto I have called them." Barnabas and Saul 
 are ordained to the Apostleship. Henceforth they are called 
 " Apostles," and perform Apostolic Acts, They are equal in
 
 ACTS Xlir. 3—7. 
 
 103 
 
 ■' " Τότζ νηστίΰσαντί<ί καΧ προσ^νζάμίνοι και iniOeuTC'; τα? χείρας αντο'ις c cii. e. β. 
 ατΓΐλνσαν. ^ '*■ -'• 
 
 * Οδτοι /Λεν ovu ΐκπςμφθίΐ'Τΐ^ νπυ τον Πνίΰματο<; του αγίου κατ-ηλΟον el<; 
 την "SfXeUKiiav, ΙκίΖθέν τε απέπλευσαν εις την Κυπρον. ^ '^ ΚαΙ γενόμενου eV ί ch- 12• μ. 
 ^'aXaju.ti'i κατήγγελλαν τον λόγον του Θεοϋ iv ταΓς συΐ'αγωγαΐς Tajf 'Ιουδαίων 
 ΐίχ^ον δε /cat Ίωάννην ύπηρετην. 
 
 ^ ' Αίελθόντες δε ολτ^ν ττ^ν νησον άχρι Πάφου ευρον avSpa τινά μάγον, φευοο- cch. s 9. 
 ττροφήτην, Ίουδαΐον, ω όνομα Βαρϊησοΰζ, " δ? ην συν τω άνθυπάτω Σεργίο) Παύλω, 
 άν^ρΐ συνετω. Οντοζ προσκαλεσάμενος Βαρνάβαν καΐ Χαϋλον, επεζητησεν 
 
 dignity to the original Twelve, wlio had been chosen by Christ 
 upon earth. Paul says of himself, that he is not " a whit behind 
 the very chiefe?t Apostles'* (2 Cor. xi. 5), 
 
 Judas had fallen away from his place : two persons were 
 named ; but only one was chosen to succeed him. Thus the 
 equality of the successor to him whom be succeeded had been 
 declared. 
 
 This point being established, we now find a provision made 
 not only for the permanent continuance, but also for the ampler 
 extension of the Apostolic office. 
 
 The next Apostle who died after Judas was St. James (Acts 
 xii. 2). Here also two persons are named (Barnabas and Saul), 
 and both are ordained to t/ie Apostlesship. They are ordained by 
 the instruinentidity of men, acting by command of the Holy Ghost: 
 
 Accordingly, the Church of England, in her Office for the 
 consecration of Bishops, recognizes this act at Antioch, as the 
 Ordination of St. Pant and Barnabas. 
 
 Thus, then, in these several Scriptures, we may recognize a 
 divine dispensation for the continuation and multiplication of the 
 Apostolate. 
 
 After this time, special utterances of the Holy Ghost, singling 
 out particular persons for this office, are no longer distinctly 
 heard. They cease, as Lots ceased. But the Holy Spirit is ever 
 speaking and acting in and by the Apostles and the Church, 
 which is His Temple ; He ordains a Timothy at Ephesus, and a 
 Titus in Crete, and Angels in the Churches of Asia, and others 
 after them in succession to this day, to perform the ordinary 
 functions of Apostles, and to be their successors, not indeed in 
 the working of miracles, — which were but for a season, — but in 
 all that is requisite for edifying the Body of Christ in every age 
 and country, and for communicating to the immortal soul those 
 ordinary gifts and graces which are necessary for its spiritual 
 health here, and for its everlasting glory hereafter. 
 
 These conclusions are confirmed by the consentient voice and 
 concurrent practice of the Church Universal, which is the Body of 
 Christ, and is guided by the Holy Spirit, and which has authorized 
 one form of Ecclesiastical Regimen, that by Bishops, whom she 
 regards as successors of the Apostles in all ordinary Apostolic 
 Offices and Acts (see on Acts xx. 28). 
 
 Here is a strong testimony for Episcopacy, as distinguished 
 from the theory of the Papal Supremacy on the one side, and 
 from Presbyterian parity and Lay Ordinations on the other. 
 
 In fine, this subject derives a solemn importance from the 
 considerations, — 
 
 (1) That the Sox of God was sent by the Father to be 
 the Apostle and liinhop of our souls. 1 Pet. ii. 25. 
 
 (2) That when on Earth He chose the Twelve. Matt. x. I. 
 (S) That when He had ascended into heaven. He appointed 
 
 Matthias to succeed to the place in the Apostleship, from which 
 Judos by transgression full. .'Vets i. 24—20. 
 
 (4) That after the Day of Pentecost the Hoi.T Ghost or- 
 dained Paul and Barnabas to the same office. .-Vets xiii. 1 — 3. 
 
 (5) That the Bishops of the Church are the successors of 
 the Holy Apostles ; and that their office includes within itself the 
 two inferior orders of Priests and Deacons. See further on this 
 subject note prefixed to 1 Tim. iii., p. 433. 
 
 (()) Thus then we see the Three Persons of the Ever- Blessed 
 Trinity, God the Father, the Son, and the Holy Ghost, all co- 
 operating in the Inslitution and Continuance of that Office which 
 is the Foundation of the Threefold Ministry ; and thus Episco- 
 pacy is grounded on the same sanction as that of Christianity 
 itself, which is instituted and propagated by Baptism in the 
 Name of the Triune God. 
 
 4. iKirfM^fleVrts] This is St. Paul's ;frs/ Missionary Tour. 
 
 It beyins at Antioch, and ends there. See xiv. 20. The 
 reason of this appears from the pecuUar character of that City 
 (xi. 2C). 
 
 Observe, that the range of St. Paul's missionary labours 
 always expand» in his successive Tours. This first tour is a short 
 
 one, the next is larger; and so on till he comes to Greece, Illyri- 
 cum, Italy, Spain, and perhaps Britain. See Rom. ir. 24. 
 Introd. to Hebrews, p. 3Ί'ύ. 
 
 An example to the Christian. See Phil. iii. 14. 
 
 — SeAeiiiftia»'] Seleucia, the harbour of Antioch, on tha 
 Orontes ; and about sixteen miles from that city. {Hotvson,\. 160.) 
 
 — Κύιτροί'] Cyprus, the country of Barnabas, iv. 30. He showed 
 his love for his native land by traversing the whole, r. 0, ίίΚ-ην τί)κ 
 νησον — as the true reading is, — restored from A, B, C, D, E. 
 
 5. iv Tais avva.yuyaii'] in the Synagoyues. St. Paul, though 
 sent to the Gentiles, beyins always by offering the Gospel to the 
 Jews. Cp. V. 42. Such was his patience, wisdom, and charity 
 toward God's ancient people, although they, for the most part, 
 treated him with cruelty. He did not yo at first to Sergias 
 Paulus, — a Gentile, — but the Proconsul sent for him, t. 7• 
 
 " In the Synagoyues." We may observe here the prospective 
 adaptations of the World for the reception of the Gospel, by God's 
 providential dispensation, in the dispersion of the Jews, and in 
 the erection of Synayoyues throughout the world, which served 
 as temporary Churches to the Apostles for preaching the Gospel, 
 from the words of the Law and the Prophets, which were " read 
 there every Sabbath Day " (see v. 27, and χτ. 21), and which 
 furnished texts for their Sermons. 
 
 Thus the soil of the World was already ploughed into furrows 
 to receive the seed of the Gospel ; or, to use another figure, the 
 Synagogue was the vestibule of the Church. See the references 
 made to Synayoyues in this history. Acts ix. 20; xiii. 5. 14. 
 42, 43; xiv. 1 ; xv. 21; xvii. I, 2, where it is said, κατά ri 
 elwuhs τφ Παΰ\ω (ΐσηΚΘ^ κ.τ.λ., and cp. Introduction above, p. 8. 
 
 — Ίωάννην] John. St. Mark. See iii. 12.25; xiii. 5. 
 
 6. ίλην] See on v. 4. 
 
 — Πάψοι;] Paphns. On the western coast of Cyprus. 
 
 — jua7oi'] magician. On the influence of μά-γοι and yirjT€S at 
 that time, and the obstacles thence presented to the Gospel, seo 
 Houson's remarks, i. p. 178, and above, viii. 9 — 12. 
 
 7. avevTrarw] Proconsul, Another instance of St. Luke's ac- 
 curacy. Cyprus had been subject to a " Proprietor," being an 
 Imperial Province under Augustus; but that Emperor, in B.C. 
 27, converted it into a Senatorian Province, under a Proconsul 
 (Dio Cass. liii. 12, p. 504, and liv. 4, p. 532); and such it was 
 under Claudius, as is proved by a coin of that reign bearing the 
 inscription Claudius Ctetar, and on the reverse ΕΠΙ KOMINIOT 
 ΠΡΟΚΛΟΤ ΑΝΘΤΠΑΤΟΤ ΚΤΠΡΙΠΝ. See Atermann, Numis- 
 matic Illustrations of N. T., pp. 33—42, who gives the names of 
 four 'Ανθύπατοι of Cyprus. 
 
 Tliis text thus explained suggests a salutary caution of ge- 
 neral application in the study of the N. T. 
 
 It was thought by many, that Cyprus must have been under 
 a Proprietor (and not a Proconsul), because Strabo (xiv. ad fin.) 
 calls it an i -παρχία ffrpaTTjyiK^ t^^XP^ *'i'»'• Hence even Beza 
 would have altered the text here from Proconsul into Propralor .• 
 and did so change it in his TraTislation. 
 
 But it appears from Dio Cassius, p. 504, c, that all the 
 Governors of the Senatorian Provinces were called Proconsuls, 
 though they had been only Prietors ; and the coins of Cyprus, and 
 anciest Inscriptions of the age of Caligula and Claudius, give the 
 title of Proconstit to the Governor of Cyprus. This has been 
 pointed out by Cardinal Xoris (Cenotaph. Pisan. p. 21!»), Bngel 
 (Kypros, 1843); and in England by Lardner (i. p. 10), Cony- 
 beare and Hoirson (chap. 5), and others ; and thus St. Luke's 
 accuracy has been vindicated. 
 
 There is little doubt, that in other cases, where some diffi- 
 culties may still exist in the records of Holy Writ, a similar result 
 would be attained, if all their circumstances were known. 
 
 avSp] σνν(τφ] an intelligent and vise man. A remarkable 
 
 description. Two Proconsuls are placed in striking contrast with 
 each other in this history ; Sergius Paulus, Proconsul of Cyprus, 
 and Gallio, Proconsul of Achaia (xviii. 12—17). The one is eager
 
 104 
 
 ACTS ΧίΙΤ. 8—14 
 
 f Exod. 7. II. 
 2 Tim. 3. 8. 
 
 gMatt. I.•!. .13. 
 John 8. H. 
 I John 3. 8. 
 
 h Exod. 9. 3. 
 
 Ich. 15. 38. 
 
 άκουσαι rhv λόγον του Θεοΰ. " 'Άνθίστατο 8e αυτοΓί ^Ελνμας ο μάγος, οΰτωζ 
 γαρ μΐθερμηνεύεταί το οΐΌμα αυτοΰ, ζητών Βι,αστρέφαι τον άνθύπατον άπο της 
 πίστΐωζ. ^ 2'αΰλος δε, ό και Παΰλος, ττλησθεΐζ Πνεύματος άγιου, άτενίσας εις 
 αυτόν "^ " εΐττε^, '/2 πλήρης τταΐ'τος 8ό\ου και ττάσης ραδιουργίας, υ'ά Διάβολου, 
 ivOpe ττάσης δικαιοσύνης, ου παύση ζιαστρέφων τάς οδού? Κυρίου τα? ευθείας ; 
 ^' '' και νυν ιδού, χεΙρ Κυρίου επί σε, καΐ εση τυφλός, μη βλέπων τον ήλιον άχρι 
 καιρού. Παραχρήμα δε Ιπεπεσεν επ' αυτόν άχλύς καΐ σκότος• και περιάγων 
 εζήτει χειραγωγούς, 
 
 ^- Τότε ΊΒων 6 ανθύπατος το γεγονός επίστευσεν, εκπλησσόμενος επΙ τη 
 ΒιΒαχη του Κυρίου. 
 
 '^ ' ^Αναχθεντες δε άπο της Πάφου οι περί Παΰλον, ηλθον εις Περγην της 
 Παμφυλίας. 
 
 Ιωάννης δε άποχωρήσας απ' αύτων νπεστρεφεν εις Ιεροσόλυμα. 
 
 '^ Αυτοί δε διελ^όί^τε? από της Περγης παρεγενοντο εις Άντιόχειαν της Πισι- 
 
 to 1ΐρ.•ίΓ, and sends for the Apostles ; the other rares for none of 
 these things; the one is unknown to the world, but is called here 
 by the Holy Spirit ίνηρ συνβτί)!, α man of unilerslanding ; the 
 other, Gallio, was caressed by the World, but has no such praise 
 from God. 
 
 8. 'ε,χίψαί] Eh/mas, the prnfessional name of Bar Jesus, the 
 Jew, and equivalent to μί-γο5, from N"?!";?, " in lingua Arabica et 
 Persio:! wagus.** (Rosentn.) 
 
 9. 2α5λο5, ό καΐ ΠοΠλοί] Saul, who is also Pant. His name 
 was changed at his Onlination to the Apostleship, as Simon was 
 named Peter when called by Christ (C/nys.), and the sons of 
 Zebedee were surnamed Bnanerges, Mark iii. 17• But in Paul's 
 case there was not an aililition to the former name, but a change 
 in it ; and yet so as to leave much of the original name ; 
 
 Some Expositors have said that this change was merely allu- 
 eivo and alliterative, — as Jason from Jesus, Pullio from Hillel, &c., 
 for readier acceptance among the Romans ; 
 
 But surely there was something more than this in the case of 
 the Apostle to tho Gentiles ; 
 
 The change seems to have been made, 
 
 (1) Because 2αΕλο5 was a purely Jewish name, Vixtf, and 
 
 (2) Because among the Greeks it might expose him to con- 
 tempt, as having the same sound as σα0λθ5 (not σαυλίΐ!, sec 
 Passow in i•.), tcanlon. See JIumer, Hymn. Mercur. 28, and 
 Ruhnken there. 
 
 (3) To indicate his change and call to a new life; from a 
 Jew to a Christian ; from a Persecutor to a Preacher of tlie 
 Gospel. " Palilur Paulus," says an ancient author in Aug. 
 Append. Serm. 204, " quod fecerat Saulus. Saulus lapidavit, 
 Paulus lapidatus est ; Saulus Christianos virgis aflc'cit, Paulus 
 quinquics quadragies una minus acccpit. Saulus perseculus est 
 Ecclesiam Dei, Paulus submissus est in sporta; Saulus vinxit, 
 Paulus vinctus est." 
 
 (4) But in the change of 3αί;λο5 to TlavKos much of the 
 original word was left, and comtnemorated what he had been. 
 and bespoke God's mercies to him in his new condition. Com- 
 pare the slight verbal changes in Abrani, Sara, Hoshea the son of 
 Nun, and others. {Bp. Pearson on the Creed, Art. ii. p. 132.) 
 The fire of zeal of SaCAos still glowed in the heart of Παϋλο:, but 
 its flame was purified by the Holy Ghost. 
 
 (.5) His *' new name " denoted also his mission to the G<?w- 
 iiles, of whom the Rnmaiis were the principal nation, to whom 
 the name Paulus was familiar. 
 
 (6) Some add that it was a token of humility, " Paulus, 
 parvutus, quia se judice ί\άχιστο$ των άπ-οστολων" (1 Cor. 
 XV. 9, where see note) ; as S. Augusline says in Ps. Ixxii. (in an 
 observation undeservedly ridiculed by some in recent times), "ex 
 Saulo factus est Paulus, ex supcrho modicus ; Paulum enim mo- 
 dicum est," and De Spir. et Litera, c. 7• On St. Paul's relation 
 to Benjamin " the little," see on ix. I, and on 1 Cor. xv. 8. 
 
 (7) The first convert whom he is recorded to have made was 
 a noble Roman, the Proconsul of Cyprus, then a Senatorian Pro- 
 vince (Dio Cass. iv. p. 523), whose cognomen (not pra;nomen) 
 was Paulus : and thus his name Paulus was a name of good 
 augury, as presaging St. Paul's future success in the Roman and 
 Gentile world. 
 
 As S. Jerome says (in Epist. ad Philem.), " As Scipio, after 
 the conquest of Africa, took the name of Africanus ; and Me- 
 tellus having subdued Crete, gained the title of Creticus for his 
 family j and Roman Generals are called from the nations over 
 
 which they have triumphed, by the names Aiiabenici, Parthici, 
 
 Sarmatici ; so Saul, being sent to preach to the Gentiles, brought 
 h.ick a trophy of his victory from the first spoil won by tho 
 Cliurch, the Proconsul Sergius Paulus ; and erected his banner 
 therewith, and instead of Saul was called Paul." It is not said 
 by Jerome that be gaue himself this name on this account, which 
 might indeed have been scarcely consistent with humility. 
 
 St. Paul, the Apostle of the Greeks, was the ylCmilius Paulus 
 of the Gospel. He was indeed Macedonicus. He obeyed the 
 heavenly vision of the man of Macedonia (.xvi. 9), and brought 
 Macedonia to Christ. 
 
 (8) Names imposed upon holy men, at the beginning of 
 their career, were prophetic and significant of their office. And 
 if the Western World is to have a Head, certainly Paul, witli 
 his ϋθ7ηαη name and mission to the litest {Clem. Rom. i. 5), 
 might seem to challenge that title for himself, rather than he who 
 bore the Aramaic name Cephas, and tho Greek one Peter, 
 
 — OTci/iVas] intently fj:ing his eyes. It has been argui'd 
 by some from this expression here and in ch. xxiii. I, that Paul 
 never recovered his sight as before his Conversion, when he was 
 blinded for a time by the "glory of that light." But it wouhl 
 seem rather, that the reverse might be inferred from the use of I lie 
 word ίιτ^νίζω, which indicates a vigorous exercise and tension of 
 the optic nerves, by which the spectator penetrates with a keen 
 and pierqing glance to the extreme point of his field of view. See 
 the ]iassages in i. 10, where it is used of the Apostles, and iii. 4, of 
 St. Peter, vii. 53, of St. Stephen, — when their visual faculties 
 were most strongly stimulated, and most powerfully exercised. 
 It appears to be employed also here and elsewhere to indicate 
 that faculty which the .apostles possessed, of discerning the spirits 
 and scrutinizing the inward affections. 
 
 10. Vii ^ιαβϋΚου] By his name he was ' son of Jesus,' but by 
 opposing Jesus he became son of the Devil. 
 
 11. etrp Tvtp\hs—xiipayta-YOvs'\ thou shall he blind, not seeing 
 the sun for a season. Saul himself, in his blind rage against tho 
 Cliurch, had been stricken with blindness by God. Klymas, in 
 his blind perversion of the truth, is now stricken with blindness 
 by God at Paul's word. Paul was stricken in mercy, till he 
 prayed, and was restored by God through the agency of Ananias 
 (ix. 11. 17, 18), in order that he might see the light of the Gos- 
 pel. So Elymas was threatened with blindness for a season 
 (cp. Luke iv. 13), that he might repent and see the light in body 
 and soul. Saul had χξφα.'γω'γοΰντα5, who led him to Damascus, 
 where he received his sight (ix. 8), and Elymas had his χειραγω- 
 yovs. The scales had fallen from the eyes of Saul (ix. 18). 
 Λ mist falls on the eyes of Elymas, and that mist was " for a 
 season," — a season of repentance, and might be disjiellcd, if be 
 would resort to the same restoratives as St. Paul. 
 
 Thus the temporary blindness of the eye might be ministerial 
 to the eternal light of the soul. Let these circumstances be cori- 
 sidered by those who would charge St. Paul with cruelty. See 
 above, on chap. v. 5. 
 
 — μ^ βλίπαιΐ'] See above, ix. 9. 
 
 12. διδαχί;] See Mark i. 27. 
 
 13. 01 TFfpi Πανλον'] Paul and his company, Cp. John xi. 19. 
 ■ — Πί'ργημ] Perga, the metropolis of Pamphyiia, celebrated 
 
 for its i'emple of Artemis ; on the river Cestrus, — seven miles 
 fiom its mouth. Sttabo, xiv. 4. ICefa/. p. 535. Howson, p. \'Jt. 
 
 — 'loiavf^sl John. See xii. 12. 25; xiii. 5 ; xv, 37. 
 
 14. Αντιόχεια"] Antioch of Pisidia : on Mount Taurus, east
 
 ACTS ΧΙΙΤ. 15—21. 
 
 105 
 
 Sia'), καΐ ΐΐσελθόντες ei? την σνναγωγην Trj ■ημΐ.ρα των σαββάτων ζκάθισαν. 
 '^ '' Mera δε την άνάγνωσιν τοΐι νόμου καΐ των ιτροφητων, άπβστίΐλαν ol 
 άρ)^ισυνάγωγοι πρ6<; αντούζ λ€γοντ€<;, "AvBpe^ άΒεΧφοΙ, ei τίζ Ιστιν iv ύμΐν 
 λόγος παρακλησεως προ•; τον λαοι^, Xe'-yere. 
 
 '^ ' Άναστας δε Παύλος, καΐ κατασείσας ry χειρί, elnev, ΆνΒρεζ ΊσραηλΙται, 
 και οι φοβούμενοι τον Θεον, ακούσατε. ''' "Ό Θεός του λαού τούτον 'Ισραήλ 
 Ιζελέζατο τους πατέρας ημών καΐ τον λαον ΰφωσεν εν Tjj παροικία iv yrj 
 Αίγύπτω, και μετά βραγίονος υφηλοΰ εζηγαγεν αυτούς εζ avrijs• '^ " και ώς 
 τεσσαρακονταετή -χ^ρόνον ετροφοφόρησεν αυτούς εν τη ερτημω• '^ " και καθελων 
 έθνη επτά εν yfj Xat'aat', κατεκληρονόμησεν αύτοΐς την γην αύτων, "*' ώς ετεσι 
 τετρακοσίοις και πεντήκοντα• '' και μετά. ταύτα έδωκε κριτας εως 2'α/χουτ)λ του 
 προφήτου• '^' '' κάκεΐθεν ■ητησαντο /δασιλε'α• και εΒωκεν αύτοΐς ο Θεός τοί' 2'αούλ 
 
 k Luke 4. Ιβ. 
 ver. 27. 
 
 1 ch. 12. 17. 
 
 Sc 19. 33. 
 
 & 21. 40. 
 
 m £xod. 1.1. 
 
 & 6. 6. & 12. 31. 
 
 & 13. 14. 
 
 η Exod 16. 3, 35. 
 
 Num. 14. .14. 
 
 Deut. I. 31 
 
 (Sept.). 
 
 Ps. 93. 8—11. 
 
 Jr.sh. 14. 1, 2. 
 
 ρ Judg. 2. Iti. 
 
 & 3. 9. 
 
 q 1 Sara, 8. 5. 
 
 a: 9. 15. & 10. 1. 
 
 Hos. 13. 11. 
 
 of Apollonia ; built by Seleucus Nicator ; it obtained the ' jus 
 Italieum ' under Augustus. Plin. v. 24. 
 
 15. μ. δ. τ. ανά-γνωσιν του νόμου και των προφητωΓ] after the 
 reading of the Law and the Prophets. Cp, xv. 21. After the 
 reading of the proper lesson for tlie day from tiie Pentateuch 
 {Paraschah), of which there were fifty-three or fifty-four, and 
 of the Haphtarah, or proper lesson from the Prophets, cor- 
 responding in number, and in some degree in purport, to the 
 respective Paraschah. The weekly Calendar of the Lessons read 
 in the Synagogues may be seen in Bartoloc. Bibl. Rabb. ii. 
 pp. 503- 8; Coo— CG4. Allen's Modern Judaism, pp. !)— 12. 
 Cp. Hottinger, Thesaur. Philol. pp. 215—220. Bujctorf, Synag. 
 cap. xvi. 
 
 The XLIVth of the Parashoth and Haphtaroth is now 
 Deut. i. — iii. 22. Isa. i. I — 27. And from their internal con- 
 nexion with St. Paul's speech, n. 18, 19, it has been conjec- 
 tured by some (e. g. Bengel) that those were the lessons of the 
 day. 
 
 In what language did St. Paul preach in Pi«idia .' 
 Slrabo (.\iii. ad fin.) distinguishes the Pisidian tongue from 
 the Greek and the Lydian ; and if St. Paul spoke to the people 
 in their vernacular tongue, his address was in some other lan- 
 guage than Greek. We do not find that he had any difficulty in 
 making himself understood by any of the various populations of 
 Asia Minor, who spoke many different languages (see Strabo xii. 
 in Liyhtfdot, ii. G93) ; and this is a confirmation of what was 
 stated above concerning the gift of Tongues (ii. 4). See below, 
 on xiv. 1 1. 
 
 16. κατασ€ίσα5 τρ χ^ίρί] See above, xii. 17» and below, 
 xxi. 40. 
 
 — oi φοβούμενοι rhv Qeov] ye who fear God. Sometimes 
 called oi σιβάμινοι, worshippeis. Proselytes of the Gate, not 
 circumcised, and thus distinguished from άνΖρΐ^ ΊσραηλΓτσί, Is- 
 raelites. Cp. V. 43.50; xvi. 14; xvii. 4. 17; xviii. 7. See 
 Mede's Essay, Book i. Disc. 3, p. 21, and above, Introduction, 
 p. 9. 
 
 18. irpoφoφ6pησ'€l''] bare them^ as a nursing father bears his 
 children. So A, C, E, and seven cur3ive MSS., and many ver- 
 sions, e. g. Si/r., Copt.t JEthiop., Sahid., and some early writers. 
 8o Borneinann, Bloom/., Ttsch. (ed. 7)» atiJ Alford. The word 
 19 from Deut. i. 31, LXX, τροφοφορ-ΐίσ^ι, where Codex \^at. has 
 τροποφορ^σα σε Kvpios 6 Θ(05 <rov ws €Ϊτι$ τροφοφορησαι avOpwiros 
 vh^f υ'ών αύτον. 
 
 The word also occurs in 2 ifacc. vii. 27, ΐΚ(τ]σ6ν μ€ r^v iv 
 yaCTpX irfpifyfyKaaaf σ€ μηι /as iwfa, καϊ θηλάσασάν σ€ «τη τρίο, 
 καϊ ^κθρίψασάκ σ€, καϊ ayayovaav tls rijv yjKiKtav τούτη*', «oi 
 τροφοφορΊισασαν, and in Macariu.s, Ilomil. 4ίί, αναλάμβανα, 
 καΐ π€ριθά\πΐΐ καϊ τροφοφορΐΐ 4ν πολλρ aropyij (Eusiath. Odyss. 
 
 β. 1:<1). ... ■ ■ 
 
 And it is explained by Cyrit, Gloss., «s Tpoiphs ^βάστασε, 
 bare them as it were on his back, as a nursing father does his 
 child. Cp. Exod. xix. 4. Numb. xi. 12. Isa. xlvi. 3; and cp. 
 Deut. V. 15; viii. 2. Isa. Ixiii. 9. Hos. xi. 3. Amos ii. 10. 
 
 This is a better reading than that of £/r., irpoTtoipopriatv {bare 
 their manners), which was indeed true, but not likely to be said, 
 especially by St. Paul, who sought, as far as was consistent with 
 truth, to offend none, and conciliate all (I Cor. ix. 20); 
 
 St. Paul might well begin his address by reminding the Jews 
 of their pririleges in being nursed by the tender care of God ; but 
 it is not probable that so consummate an orator would have com- 
 menced his address with what would exasperate and repel them, 
 viz. with a commemoration of their ingratitude to llim. 
 
 19. (βνη ΐπτά] seeen nations. Deut. vii. I. 
 Vol. I.— Part II. 
 
 — κατΐκλ-ηρονόμητ^ν'} He assigned as an inheritance. So A, 
 B, C, D, E, G, and many Cursives, and this is received by Lachm., 
 Tisch.f Bum., Alf. — Elz. has κατ^κλτϊροδιίτησβ, which is probably 
 a gloss on the other word, used in an uncommon sense. C]>. 
 Numb. xxvi. 54. 56. Josh. xiv. 2. Ps. Ixxviii. 55. 
 
 20. ws ercffi τ i-T paKoaiuis καΐ πΐντίικυντα' καϊ μ€τα ταΰταΐ 
 for about four hundred and f fly years: and after these — . 
 Elz. has Kal μετά ταίτα us ΐτίσι TfrpoKoaiois καϊ τίίτή- 
 Kovra. 
 
 The true reading has been happily restored by Lachmann 
 from the oldest MSS., A, B, C, supported by the Latin, Coptic, 
 Armenian, and Sahidic Versions, and by Chrys., and by D, which 
 has not μετά ταΰτα. 
 
 This solves the question which has been the subject of much 
 discussion in the comments upon this verse. The Latin Version 
 explains it well thus, " quasi post quadringentos et quinquaginta 
 annos,'* i. e. from the great epoch to which St. Paul had referred 
 at the commencement of his speech, their reception into covenant 
 with God, in Isaac, which was about (is) 450 years before their 
 entering into their inberit.Tnce in the promised land, i. e. from 
 A.M. 204G. the birth of Isaac, to A.M. 2493, when the hind began 
 to be cultivated by the Israelites. 
 
 As Bengel well says, ** Distributio terrae (Canaan) non est 
 initium periodi quasi annorum ccccL, sed meta :'* and he refers 
 to John ii. 20 for the use of the dative, " quo innuitur, quantum 
 annorum ab initio rei intercesserit, dum res ipsa eveniret." 
 
 It is therefore unreasonable to allege, that this calculation is 
 irreconcileable with that in 1 Kings vi. 1. That chronological 
 period begins with the Exodus, this ends with the entrance into 
 Canaan. 
 
 But it is worthy of remark, that the interval between the 
 birth of• Isaac and the entrance into Canaan was equal in dura- 
 tion to the internal between the deliverance of Exodus and the 
 building of the Temple ; and nearly corresponded to the time from 
 the rebuilding of Jerusalem, after the Captivity, to the Death of 
 Chrkt. 
 
 The entrance into the Promised Land, and the building of 
 the Temple, were earnests and figures of the entrance opened into 
 Heaven, and of the building up of the Christian Church, by the 
 Sacrifice of Christ on the Cross ; and each of these three Events 
 was preceded by some great national Mercy at a distance of 
 about 450 years. 
 
 A few more words on the reading of this passage ; 
 One of the characteristics of a modern school of Biblical 
 Criticism, is its inordinate love of discovering discrepancies in 
 Holy Scripture ; 
 
 This is remarkably exemplified in some recent expositions of 
 this passage ; 
 
 The reading of the three principal Uncial MSS. removes the 
 discrepancy which is found in the receieed text between this 
 verse and 1 Kings vi. 1. 
 
 Yet, some Critics, who, on other occasions, disparage the 
 received Text, and profess great respect for the authority of the 
 Uncial MSS., here treat the Uncial MSS. with contempt, and 
 affirm that they have been " corrupted, in order to solve the 
 chronological ditficulty.'* 
 
 Such an example as this is, however, instructive. It serves 
 to neutralize the evil arising from the supposed " discovery of 
 discrepancies" in Scripture. It suggests the reflection, that those 
 allegations are not made on solid grounds, but proceed from the 
 im|>ulsos of an arbitrary caprice, which disparages History and 
 Criticism, and loves to gratify a morbid appetite of scepticism by 
 contradictions invented by itself, and imputed to Holy Writ. 
 
 Ρ
 
 106 
 
 ACTS ΧΠΙ. 22—36. 
 
 r I Sam. 13. M. 
 ft IS. 28. 
 & IG. 13. 
 Ps. 89. 20. 
 ch. 7. 4.1. 
 >2Sam. 7. 12. 
 ]sa. II. 1. 
 Zech. 3. 3. 
 t Mai. .1. 1. 
 Matt. 3. 1. 
 ^lark 1 2. 
 Luke 3. 3. 
 John 3. 23. 
 u John 1. 2", 26, 
 27. Matt. 3. II. 
 Mark 1. 7. 
 Luke 3. ir>. 
 
 I Matt. 10 (r. 
 ch. 3. 2ii, 4«. 
 y John 16. 3. 
 ch. 3. 17. 
 & IS. 21. 
 1 Cor. 2. S. 
 1 Tim. I. 13. 
 I Matt. 27. 20— 
 22. 
 
 Mark IS. 11 — 13. 
 Luke 23. 18, 21- 
 23. John li). 6. 
 a Matt. 27. S'J. 
 Mark 15. 40. 
 Luke 23. 53. 
 John 19. 38. 
 b ch. 2. 24. 
 c Matt. 28. 2 
 ch. I. 3. 
 1 Cor. 15. 5, G. 
 d Gen. 3. 15. 
 & 22. 18. 
 & 49. 10. 
 Deut. 18. IS. 
 Jer. 23. 5. 
 Dan. 9. 24, 25. 
 Gal. 3. 10. 
 e Ps. 2. 7. 
 Heb. 1. 5. & 5. 5 
 f Isa. 55. 3. 
 g Ps. 16. 10. 
 ch. 2. 27, &c. 
 h 1 Kings 2. 10. 
 ch. 2. 29. 
 
 10. 
 
 vlop KU, di-Bpa eK φυλής Βίριαμίν, Ιτη τΐσσαράκοντα' ^ και μΕταστησα<; 
 αύτον riye.Lpev αύτοΐς τον ΑανιΒ els /δασιλεα, ω και eine μαρτυρησας, Ενρον 
 Aavih τον τον Ίεσσαι, dvSpa κατά την καρΖία,ν μου, ος ττοιησίΐ πάντα τα 
 θίΚηματά μου. ""* ' Τούτου ό Θεο? άττο του σπέρματος κατ έπαγγ^λίαν ηγαγε 
 τω ΊσραηΧ σωτήρα Ίησονν, ""' ' προκηρύζαντος 'Ιωάννου ττρο προσώπου της 
 €Ϊσ"όδου αύτοΰ βάπτισμα μίτανοίας παντί τω λαω 'Ισραήλ. -' " Ώς Se ^πλήρου 
 ό 'Ιωάννης τον ^ρόμον eXeye, Τίνα /i.e ΰπονο€Ϊτ€ etvai ; ουκ ΐΐμΐ Ιγώ• αλλ' ιδού, 
 epverai μ€τ' έμ€, ου ουκ βΐμΐ άζίος το ϋπόζημα των ποΒων λΟσαι. **' ' Ανορ€ς 
 άΒελφοΙ, νΙοΙ γένους 'Αβραάμ, καΐ οΐ iv ύμα' φοβούμενοι, τον Θίον, υμιν ο \ο•γος 
 της σωτηρίας ταύτης έξαπεστάλη. '-' ' Οΐ γαρ κατοίκοΰντες εν Ιερουσαλήμ, 
 καΐ οί άρχοντες αυτών, τούτον άγνοησαντες, και, τας φωνας των προφητών τας 
 κατά παν σάββατον άναγινωσκομένας, κρίναντες επληρωσαν. "'^ ' ΚαΙ μηοεμιαν 
 αΐτίαν Θανάτου εΰρόντες ■ι^τησαντο Πιλάτον αναιρεθηναι αυτόν. "^ " Ώς οε 
 ετέλεσαν πάντα τά περί αυτοΰ γεγραμμένα, καθελόντες άπο του ζύλου εθηκαν 
 εις μνημειον. "^ Ο οε Θεός ηγεψεν αυτόν εκ νεκρών "" ος ωψυη επι ημέρας 
 πλείονς τοις συναναβάσι.ν αύτω άπο της Γαλυλαίας εΙς Ιερουσαλήμ• οΐ-Τίνες νυν 
 είσι, μάρτυρες αύτοΰ προς τον λαόν. ^' '' ΚαΙ ημείς νυν υμάς εύαγγελίζόμεθα 
 την προς τους πατέρας επαγγελίαν γενομένην, δτι ταύτην 6 Θεός εκπεπληρωκε 
 τοις τέκνοις αυτών ημών αναστησας Ιησουν ^ ως και εν τω ψαΚμω γεγραπται 
 τω Βευτέρω, Ύΐός μου εΙ συ, εγω σήμερον γεγέννηκά σε. ^^ '"Οτι δε 
 άνέστησεν αυτόν εκ νεκρών, μηκετι μέλλοντα νποστρεφειν ε'ις Βιαφθοράν, όντως 
 ειρηκεν,'Ότι δώσω υμΖν τά όσια ΑαυίΒ τά πιστά. ^ ' Αιο καΐ εν έτέρω 
 λέγει, Ου Βώσεις τον "Οσιόν σον ΙΒεϊν Ζιαφθοράν. ^'^ '' ^αυίδ μεν γάρ 
 
 21. 7.α.ον\ — ί T7J ησσαράκοντα] Saul —forty years. The Old 
 Testament does not record tlie duration of Saul's reign. St. 
 Paul's statement agrees with Josephus (Ant. vi. 14. 9), who says 
 that Saul reigned eighteen years before Samuel's death, and twenty 
 after it. As Biscoe observes (p. CHi). " Saul's youngest son 
 hhboahelh was forty years old at the time of his father's death, 
 and yet his father is said to be but a young man when he was 
 first inaugurated by Samuel." 
 
 22. ψ ίίαΐ eiirf μ., Ζΐρον—μου] to irfiom He bare uilness and 
 said, I found David the son of Jesse, &c. A passage not found 
 tnlidem verbis in any one place of the Old Testament j but com- 
 posed in substance and mainly in letter of two or three teits, — Ps. 
 Ixxxix. 21. 1 Sam. xiii. 14 ; xv. 28 ; xvi. 13. Chrys. 
 
 " The Jewish writers and speakers were accustomed to recite 
 a passage not found in so many words literatim in Scripture, but 
 made up of several passages." (Rosefimiiller.) 
 
 An e.xcellent observation, which, if duly attended to, might 
 have preserved the Sacred Text from many unjust aspersions of 
 some later Critics, and have saved thera and others from such 
 allegations. See above on Matt. ii. 23. Acts vii. 43. 
 
 23. kot' ίιταγγίλίαΐ'] according to promise. See on 2 Sam. vii. 
 
 — fiyayi] brought. So A, b, E, G, H, and many Cursives, 
 for ftyeipe. Cp. Zech. iii. 8, άγω jiv Ζον\6ν μου 'Κνατο\•ί]ν. So 
 Isa. xUiii. 15, iyia ίκάχ^σα, iyui fjyayoy avraf. lleb. i. 6, Stoj* 
 iiaayayr] rhf ττρωτύτοκον. 
 
 — Ίησοΰί'] Jesus : the name twice uttered by St. Paul in this 
 speech, see v. 33, — the Jews at Antioch in Pisidia were more tole- 
 rant than those at Jerusalem. See on vii. 45. 
 
 25. ίιτλήροι/] was fulfilling : in the execution of his mission, as 
 the τρόίρομο! or forerunner of Christ. 
 
 29. Ιβ-ηκαν els μι•ημ(7ον] they laid Him in a tomb. Because 
 the Jews delivered Christ to Pilate, they are represented as the 
 Authors of His Death and Burial, although they did not transact 
 either the one or the other with their on η hands. 
 
 As far as His Death and Burial were acts of enmity towards 
 Him, they are accounted the agents, as Judas, who only gave 
 occasion to the purchase of the Field of Blood, is called the pur- 
 chaser of it. Acts i. 18. See note there. 
 
 The reason of this seems to be, that Almighty God, Whose 
 Word Holy Scripture is, traces human actions back through the 
 indirect processes of intermediate agency, and lays the respon- 
 sibility of them at the door of the original promoters. 
 
 On the other hand, as far as Christ's Death was a work of 
 Love, it is ascribed to God and Christ (Matt. xx. 28. Rom. viii. 
 32. Gal. i. 4. 1 Tim. ii. C) ; and God and Christ are blessed for 
 
 that work which caused the rejection of the Jews j just as Joseph 
 of Arimathaea and Nicodemus are mentioned honourably in Scrip- 
 ture (John six. 38) for performing the work of His Burial, which 
 is here ascribed, not without censure, to the Jews. 
 
 Thus even the worst actions of man are overruled for good, 
 and the enmity of Satan is made an occasion for the triumph of 
 the love of God. 
 
 32. νμωΐ'] of US: Elz. νμϊν, which appears to have little 
 MS. authority : ήμων is in A, B, C*, D, and is supported by 
 Vuty. and otiier versions. The sense is, — He Ikis fulhlled them 
 to the children of ourselves ; and much more to us ; to us and 
 our posterity. Cp. ii. 39. St. Paul loves to identify himself 
 with his hearers. 
 
 33. ^^a\μω τψ StvTfpcii'] in the Second Psalm. Psalm ii. 7- 
 Some, with Cod. D, Oriyen, and Hilary, read τφ πρύιτφ. What 
 is now the Second Psalm, originally formed one with the First, 
 or rather the First Psalm was the Prooemium to the Psalter. 
 See Michaelis and Rosenm'uller here. 
 
 — vi6s μου it — σ-ημ^ρον yiy(vv7]Ka iTf] Tiiis contains two 
 distinct sayings — 
 
 (1) Thou art My Son from Eternity {Chrys., Cyril). And 
 
 (2) To-day, i. e. now (in time) I have begotten Thee. " Eler• 
 nitas nunquam vocabulo hodie significatur." (Bengel.) 
 
 I have begotten Thee to-day, in a double respect, 
 
 (1) At thy Incarnation (see S. Cyril, in an excellent 
 Scholium, Caten. p. 224). 
 
 (2) At thy Resurrection from the dead ; on which St. Paul 
 here specially dwells, as in Heb. i. 5 ; and to which the Psalmist 
 specially refers, as appears from the fact that the Mediatorial 
 Kingdom of Christ, which he is there describing, is consequent 
 on, and due to, Christ's obedience and sufferitig-^, and Hesur 
 reclion from the dead (see above on Matt, xxviii. 18). And it was 
 true, in an emphatic sense, that, at the Resurrection, God said 
 σ-ημζρον ytytw-qKa 26, for Christ is τΓρωτότοκο5 των νεκρών, 
 the first-begotten of the dead (Col. i. 18. Rev. i. 5). See above, 
 Acts ii. 24. " The Resurrection of Jesus," says Lighlfoot, " was 
 the Dawn of the new world, the Morning of the New Creation." 
 See above on John xvi. 21 and Acts ii. 24, and on Ps. ii. 7• 
 
 34. τά δσιο Δοκίδ] TIT 'Ipi?. '^^ mercies conferred on David, 
 which were πίστα, surely pledged to him by God (2 Sam. vii.). 
 
 35. ου Bwffeis — ζιαφθοράν'] Thou wilt not suffer Thy Holy 
 One to see corruption. It would seem that St. Paul had heard, 
 or received an account of, St. Peter's Speech on the Day of Pen- 
 tecost. See above on ii. 25—31, and on Ps. xvi. 10.
 
 ACTS XIII. 37—48. 
 
 107 
 
 ίδια •yei'ea νπηρετησας, rrj του Θί.οΰ βουλτ) ΐκοιμηθη, καΐ ττροσίτίθη προ5 τουζ 
 πατεραζ αυτοΰ, καΐ elBe Ζιαφθοράν "'' ον δε ό Θεός rjy(.ipev, ουκ e'tBe ^ιαφθοράν. 
 ^ ' Τνωστον ουν έστω νμίν, άΐ'δρες αδελφοί, δη δια τούτου νμίν αψεσις ' 
 αμαρτιών καταγγέλλεται• '^ '' και άττο πάντων, ων ουκ ήζυνηθητε ίν τω νομω aJm."3. 24', 28. 
 Μωϋσ-εως Βικαιωθηναι, εν τοντω πάς ό ττιστεΰων δικαιούται. ■*" Βλέπετε ονν, ο»ι! ζ! ΐί. 
 /χ^ επελθτ] ε'φ' ύ /xas το είρημένον εν τοΐς προφήται.<;, ^''"ΐδετε, οί '^'*''<^' ^n^J,^•, , 
 φρονηταΐ, και θαυμάσατε, και άφανίσθητε• οτι έργον εργάζομαι ^^^^^^^^^ 
 εγώ εν τΰ,ΐς ημέραις υμών, έργον ο ον μη πιστευσητε, εαν τις 
 εκΒιηγηται ΰμΐν. 
 
 ■*- Έξι,όρτων δε αυτών παρεκάλουν εΐζ το μεταξύ σάββατον λαληθηναι αύτοις 
 τα ρήματα ταΰτα. 
 
 *^ "" Λυθείσηζ δε τηζ συναγωγη<;, ηκολούθησαν πολλοί τών 'ίουδαίωζ/ και τών \ 
 σεβόμενων προσηλύτων τω Παύλψ καΐ τω Βαρνάβα- οίτινες προσλαλοΰντε^ ' 
 αυτοΐς επειθον αυτούς προσμένειν ττ] -χαριτι του Θεού. 
 
 ■'^ Τω δε εχομένω σαββάτω σχεΒον πάσα η πόλις συνηχθη άκουσαι τον λόγον 
 του Θεοΰ. 
 
 *^ Ίδόί'τες δε οί Ιουδαίοι του^ όχλους επλησθησαν ζήλου, και άντέλεγον toIs 
 ΰπο του Παύλου λεγομένοΐζ, άντιλέγοντε<; και βλασφη μουντές. ■"" " Παρρησία- η Matt. 10. β. 
 σάμενοί δε ό ΙΙαυλος και ό Βαρνάβα<; εΐπον, 'Τμΐν ην άναγκαΐον πρώτον λαλη- *j^J-^| * '**• 
 ^ηΐ'αι τον λόγον του Θεοΰ• επειΒη δε άπωθεΙσΟε αυτόν, και ουκ άζίουζ κρίνετε 
 εαυτούς της αιωνίου ζωής, ίδού στρεφόμεθα είς τά έθνη• ^' ° οΰτως γαρ εντέταλται ο isa. 49. 6. 
 ημΐν ό Κύριος, Τέθεικά σε εις φώς εθνών, του εΐναί σε εις σωτΐ7/3ΐαν i-ukez. 82. 
 εως εσχάτου της γης• ^^ άκούοντα δε τά έθνη εχαιρον, και εδόΙ^αζοι» τον 
 λόγον του Κυρίου• και επίστευσαν όσοι ήσαν τεταγμένοι εις ζωην αιώνιον. 
 
 i Jer. 31. Μ. 
 Luke 24. 4Γ 
 
 . τη Matt. 23. 15. 
 ch. 11. 2.1. 
 Si. 14. 22. 
 
 36. Ιδία yei'ea ύττηρετησαϊ] Duvid ministered on earth to his 
 own Generalion, and died ; but C'hiist ministers to all genera- 
 tions, lie died and rose again, and liveth for evermore, in order 
 that all generations may live for ever ; and He ministers in heaven, 
 being " a Priest for ever " (Psalra ex, 4), seeing•" He ever liveth 
 to make intercession for us" (Heb. vii. 2S). 
 
 38, 39. γίΌίίΓτί)^ olv eiTTw] Be it therpfore known unto you, 
 brethren, that thrnriijh this Man remission of sins is being de• 
 dared ; and tfiat every one who betieveth is being justified from 
 all things from which ye could not be justified by the Law of 
 Moses. 
 
 — δίκαιοΰταιΊ is being justified : δικαιουν is the word used by 
 the LXX for the Hebrew ir'T.f^'• ' juslificavit, crimiue absotcit : 
 poenis immunem pronuntiavit ; adeoque piyjuy/tim in foro ά\~ 
 vinie aquitatis etjndicio declaravit.* See on Luke vii. 29; xviii. 
 14. Rom. i. 17. C|). Gen. xs.wiii. 2b'; xliv. l(j. Esod. xiiii. 7• 
 Deut. XXV. 1. Ps. Ixxxii. 3; cxliii. 2. Isa. v. 23. Jer. iii. II. 
 £zek. xvi. 51, 52. Cp. Bp. Bull, Harmon. Apostol. cap. i., and 
 Introduction to Romans below, p. loa. 
 
 Here, in this first Sermon, which St. Paul is recorded to have 
 preached in a Jewish Synagogue, we have the germ of his two 
 Epistles to the Galatians and Romans, concerning the great doc- 
 trine of Justification ; an internal evidence of genuineness and 
 veracity. These two verses contain the sum of the Gospel, as 
 distinguished from the Law. Hammond in Rom. iii., note B. 
 Bp. Bull, 1. c. 
 
 It is observable also that St. Paul's address appears to he 
 formed on the same model as 5/. S/eyyAen*j — another proof of its 
 influence on him, and of the truth of the history. See above, 
 chap. vii. 58. 
 
 40. 7rpo(f)i)Tois] Prophets. Ilabak. i. 5. On this use of the 
 plural, sec vii. 42, and Glass. Phil. pp. 286. 8il«. 
 
 4L iSiTf, o'i KaTa<t>pofrjTaC\ behold, ye despisers. Hab. i. 5, 
 where the Hebrew original is cpsi ^tn, which is usually rendered 
 took and see in the nations. 
 
 But it is probable that C;i23 is a radical word (see Pococke, 
 in Not. Miscell. in Porta Mosis, p. 2!l), signifying unjust or inso- 
 lent. Hence the Version of the LXX, καταφροιητταΊ, which is 
 confirmed by the Sjriac (see Rosenmiilter). Perhaps the simi- 
 larity of sound suggested the paraphrase. See above on Habak. 
 i. 5, and on Amos ix II, 12. 
 
 — » ού μ!) ΐΓ.] Sj λ, 1!, C, D, Ε, G. Eh. has ζ. The 
 
 sense is not that they would not believe in the work (ry ipytf), 
 but they would not believe in Him Who wrought it. 
 
 42. ahruv'\ Elz. adds 4κ rrjs irvvayiay^s των •\ουΖαίων, which 
 is not found in the best MSS, — A, B, C, D, E,— and is a gloss. 
 
 — τΓορίκάλουΐ'] Elz. adds το Ιβιτ), which is also a gloss j and 
 is not found in .4, B, C, D, E. 
 
 This is imjjortant. The eirij, Heathens, were not attendants 
 at the synagogue, and it is not till r. 46, after two otTers of the 
 Gospel to the Jews, that the Apostle turns to the Gentiles. 
 
 — Ti /ΐίτα^ϋ σ.] the following Sabbath — -rh (σόμ^νον — 
 (Theopbgl.), not, as some say, the intervening week. Paul showed 
 his wisdom and charity toward the Jews by preaching on their 
 Sabbath. Ammonius also here interprets τί> μίτα^ί/ by ri ίσό- 
 μ(νον. Cp. Ϊ. 44, and /χίτοξϋ is thus used for the "following" 
 by Josepbus, B. J. v. 4. 2 ; c. Apion. i. 21. 
 
 43. ίτΓίίθο;' ηροσμίναν'] they trere persuading them to cleave 
 to the grace of God. See above on xi. 23 ; liv. 22. Elz. has 
 ΐπιμίναν, but A, B, C, D, Ε have ττροσμϊναν. 
 
 44. /χομινωΐ next. So A, C*, E*. Cp. Mark i. 38, τά$ 
 ("xo^e'iOj καμοττόΚίίί. Luke xiii. 33, τρ Ιχομίνχι. Elz. has 
 ^ρχομίνψ, but ίρχόμΐνοί seems to be more applicable to what 
 is still future, or is expected to come, and not past. See iviii. 21, 
 riiv ίορτί)ν tV (ρχομίιηιν. Josephus has τρ (ρχομίν^, for the 
 next day. Ant. vi. II. 9. (Grinfield.) 
 
 48. κάί ^ττίστΐνσαν Ζσοι ?ισαν τίτατγμίνοι eir Caah^ alfiyiov\ 
 and as many as were ordered, i. e. were set in order (by God's 
 grace, and by His Word preached by St. Paul, and by their own 
 will concurring therewith, see r. 43), to eternal life, believed, 
 jnade profession of their faith, in tbe Gospel. 
 
 These words are rendered in the Authorized Version, " as 
 many as were ordained to eternal life believeil ;" 
 
 The words τίταγ^ΐί^οι ίσυ' are happily chosen, because they 
 have a passive and also a middle sense ; and represent the twofold 
 operation of divine grace on the heart, and also the concurrence 
 of the human will; both of which arc requisite to Faith, and 
 Salvation. 
 
 The Jews had rejected the offers of the Gosjwl made by 
 St. Paul, see tv. 45, 46 ; they irere thrusting the word away 
 from themselves, αττωθονντο rby \oyoy. They, on their side, were 
 unruly and obstinate ; they were oroTCTo^/ii'iOi τρ faip. Cp. 
 Luke xiv. 18 ; 
 
 But, on the other band, the Genlilei rejoiced, and glorified
 
 108 
 
 ACTS XIII. 49—52. XIV. 1—10. 
 
 Luke 9. 5. 
 ch H. 6, U 
 & 18.6. 
 
 p2Tim. 3. 11. ^^ Δΐίφΐ,ρίτο Se ό Xoyo5 του Κυρίου hC okiqs ttJs ■χ^ώρα<;' ^" '' οι he ΊουδαΓοι 
 
 τταρώτρυναν τα? σίβομίνα^ γυναίκας τα? ίύίτχήμορας, και του? πρώτου'; τη<; 
 πόλεως, καΐ Ιπη-γίΐραν διωγ/χον evrt Tot" Ι1αυ\ον καΐ τον Βαρνάβαν, και ΙξέβαΚον 
 
 4 Matt. 10. 14. αυτούς άπο των ορίων αυτών. ^' '' Οΐ δέ Ικτίναζάμ.ίνοι τον κονιορτον των ποΒων 
 
 Mark β. II. ,-,.,ντ. /]>>τ' 
 
 ' " ' αυτών εττ αυΓου? ήΚαον €is Ικονιον. 
 
 ^' Οΐ δε μαθηταΐ έπΧηροΰντο ^^apa? και Πνεύματος άγιου. 
 
 XIV. ' Έγένετο δε ε*» Ίκονίω, κατά το αυτό εισελ^εΐζ' αυτούς είς τήί' συν- 
 αγωγην των Ιουδαίων, και λαλησαι ούτω? ώστε ττιστεΰσαι Ίουδαίωΐ' τε και 
 SXXtjVwi' ττολύ πλήθος. " Οΐ δε άπει^οΰί'τεϊ ΊουδαΓοι επηγειραν και εκάκωσαν 
 a Mark ifi. 20. τά? ψυ^ά? τών εθνών κατά των άΒελφων ^ " ίκαί^όϊ' /χέί^ GUI' -χρόνον διετριψαι» 
 παρρησιαζομενου ετη τω Κυρίω τω μαρτυροΰντι τω λόγω της ■χάριτος αύτοΰ, 
 διδόί^τι σημεία και τέρατα γίνεσθαι δια των χειρών αυτών. * Έσχίσθη δε το 
 πλήθος της πόλεως• και οί μεν ήσαν συν τοις 'Ιουδαίοι?, οι δε συν τοις άπο- 
 στόλοις. ^ ^ Ώς δε εγένετο όρμη των εθνών τε και Ιουδαίο)!', συν τοις αρχουσιν 
 αυτών, ύβρίσαι και λιθοβολησαι αυτούς, " ' συνιΒόντες κατεψυγον εΙς τάς πόλεις 
 της Αυκαονίας, Λύστραν και Δερβην, και την περίχωρον, ^ κάκεΐ ήσαν ευαγγελι- 
 ζόμενοι. 
 
 ^ ^ Και τις άνηρ εν Λύστροις άδυι^ατος τοις ποσίν εκάθητο, χωλός εκ κοιλίας 
 μητρός αύτοΰ, ος ουδέποτε περιπεπατήκει. ^ Ούτος ηκουε του Παύλου λα- 
 λοΰντος• ος άτενίσας αύτω, και ΙΒών ότι πίστιν έχει του σωθηναι, '" ' είπε 
 
 ch. 19. II 
 Heb. 2. 4 
 
 b2Tim. 3. Π. 
 
 c Matt. 10. 23. 
 ch. 8. 1. 
 
 the word of tlie Lord ; they had been τ€τα•γμίνοι, set in order, to 
 life eternal by God, working by the preaching of i5t Paul, and 
 disposing them to receive the ΛVord preached ; and they readily 
 complied with the divine will, word, and work ; they obeyed 
 St. Paul's preaching, and, like good soldiers of God, being mus- 
 tered by Him. set themselves also in order to march onward, in 
 the way that leadelh to eternal life, ήσαν τίτογ /iitVoi «is ζ<Λ:τ)ν 
 cduiviov (see Mede^v Works, p. 21, Book i. Disc. 3), Cp. 1 Cor. 
 xvi. 15, us SiaKoviav toTs ay lots έταζαν iauTovs. The perfect 
 passive is used in this sense by St. Luke, Acts xx. lU, οίίτ» yap 
 riv Sίaτcτayμ4^'os, he had so ordered himself. Cp. the use of 
 •τt^ayμΐvos in many passages of Philo, as quoted by Whitby 
 here, p. 109. So β-ι/ΐ'ίΤίβΕΐΐ'το John ii. 22, νροσκ(Κ\-ημαι Acts 
 liii. 2, ^ίη•€τα\ται xiii. 47, ΐτηκ€κ\Ύΐσαι x.w. 12, ίΐΐ-ί^γγξλταί 
 Rum. ir. 21, and δίίωρ-ημ4ιτη5 2 Pet. i. 3. Cp. Winer, Gr. Gr. 
 § 39, p. 234. 
 
 As many as had done this, 67Γ/στ6ΐ/σαΐ' ; that is, they boldly 
 and nobly, and in spite of the rage and blasphemy of the Jews 
 (r. 45), and the persecution which they stirred up against Paul 
 and Barnabas, whom they expelled out of tlieir coasts {v. 50j, 
 taiiae public profession of Umir faith, and were received by bap- 
 tism into the Church. 
 
 This Exposition is confirmed by the authority of ancient 
 Greek writers. See Cateii. p. 230, wiiere τf^ayμevoί is explained 
 by €is τοΰτο rh τά7/ία ί\θόντΐ5. 
 
 This word ^ϊτίστίυσα»', as in numerous other places of the 
 Acts, and the other books of the N. T., means, they made a 
 public profession of faith ; they joined the number of the ττιστυΐ 
 or maTtvoyTis, that is, *' nomina dederunt Christo, et aggregati 
 sunt Ecclesifie." See what follows immediately here, ch. xiv. I, 
 dyevfTO αΰτοί'ί ,λαλ7)(Γαι ώστε πιστΐνσαι πολύ τγ\Ϊ)Θο$, who 
 are there distinguished from ol αττ^ιθοΰντ is ΊουδαΓοι. Cp. ii. 
 44; iv. 4, and specially viii. 13; xi. 21, iroKiis a.pίθμhs ττισ- 
 τeύσas■. xv. 7, τιστίνσαι : ivii. 12; xviii. B; rxi. 20. 25, ruv 
 Ίηΐΐίσηυκότων ΐθνων, and Rom. xiii. 11, ore ^ττιστΐΰσαμζν, when 
 we made a public profession of our faith, and were engrafted into 
 the Church. See also Titus iii. 8, where ol lrΐτιστξυκ&Ύΐs τψ 
 &(φ means those who have made public profession of Chris- 
 tianity ; 
 
 The word 4πίστ(υσαν brings out clearly the doctrine that it 
 is requisite for all — who have been called by God, and would set 
 themselves in the way to eternal life — not only to believe, but 
 also lo profess openly, the true faith, in the public communion of 
 the Visible Church ; and tliat this is the only way to life eternal. 
 See Matt. x. 32. Rom. x. 10. 
 
 The Vulgate has " quotquot erant praeordinati " here, whence 
 the English A'ersion, " as many as were ordained.*' In like manner 
 in the cognate text, ii. 47, tous σωζoμ4lιoυs, the A'^ulgate has " qui 
 salvi fierent," whence the English Aversion, *' such as should bw 
 saved ;" \ 
 
 It would be interesting to inquire. What influence these 
 renderings in the Vulyate Version had on tlie minds of some, 
 like St. Augustine and his followers in the Western Cliurch, in 
 treating the great questions of Free-Will, Election, Reprobation, 
 and Final Perseverance? 
 
 Wliat, also, was the result of that influence on the minds of 
 some writers of the Reformed Churclies, who rejected the autho- 
 rity of Rome, whii^h almost canonized that Version ; and yet in 
 these two important texts (Acts ii. 47 ; xiii. 48) were swayed 
 away by it from the sense of the Original .' 
 
 The tendency of the Eastern Fathers, who read the original 
 Greek, was in a difl"erent direction from that of the Western 
 School ; and Calvinism can receive no support from these two 
 texts as they stand in the original words of Inspiration, and as 
 they were expounded by the i>rimitive Church. 
 
 On the proofs from Holy Scripture that God willeth all men 
 to he saved .- and that He willeth man's u-ill to be free to choose 
 life or death, see below. Introduction to Romans, pp. 194—198, 
 and on Rom. viii. 33 and I Tim. ii. 4. 
 
 50. Tos σeβoμ(ι'as'] the Proselytes ; see above, on v. 1 6. 
 
 — y. Tas (υσχ^}μovas'] those of rank. The Proselytes (oi fffjSii- 
 μ€ναι), as recent converts, might be expected to be more zealous 
 for their religion, and those of rank (αϊ ΐυσχ•ί)μov€s) would exer- 
 cise their influence, perhaps with heathen husbands, and others 
 who were oi ττρώτοί τηί Tr6\ews, against the Apostles. Cp. Meyer. 
 
 51. ΊκίίΐΊοΐ'] Iconium, about ninety miles S.E. of Antioch, in 
 Pisidia ; and forty N.w. of Derbe. Cp. Howson, i. 220. 
 
 52. oi 5e ^αβητοί] the disciples were being filed with joy. 
 Another joyful peroration ; like a calm after a storm. See viii. 4 ; 
 \x. 31 ; xii. 24. 
 
 Ch. XIV. 1. Έλλΐ^βΐ'] Greeks. Proselytes of the gate. 
 {Meyer.) See above, on xi. 20. 
 
 4. Tois άποο-τ<ίλοΐ5] the .Apostles. See above, on xiii. 2. 
 
 5. λιβο/3ολί)οο<] '" sto7ie them. As blasphemers of the Ijaw. 
 See V. 19. 
 
 6. Αύστραΐ' καΐ Αΐρβ-ην] Lystra and Derbe, in Lycaonia. 
 The word Lystra, like Lydda and Thyatira, is sometimes 
 
 used as a feminine, sometimes as a neuter plural. It seems to 
 have been the birthplace of Timothy, see xvi. 1. Derbe, south 
 of Iconium ; south-cast of Lystra. Gains, one of St. Paul's com- 
 panions, was of Derbe, xx. 4. 
 
 8. aUToC] Elz. adds ΰττάρχων, which is not in the best MSS. 
 
 — χ€ρίπ€τΓατήκ€ΐ] On this form, for •πΐρΐΐΊτατ•ηκ€ΐ, See Valck. 
 here, who cites v. 23, ττατιστ^ύκασαν, and Mark xv. 7• 10. See 
 also Il'iner, § 12, p. (<7, who refers to Luke vi. 48, τιθιμιΧίωτο. 
 
 9. fiKotii] was listening. St. Paul, on his part, discerns his 
 spirit, and rewards his faith.
 
 ACTS XIV. 11, 12. 
 
 109 
 
 μεγάλτ) Trj φων^, ^Ανάστηθι Ιπ\ τους πόδας σον ορθός' /cat ηλατο καΐ irepL- 
 CTTctTei. ^^ ^ Οΐ δέ οχΚοι Ι^όι/τες ο Ιποίτ^σ^ Παύλος Ιττ-ηραν την φωνΎ)ν αυτών tch.T&.c. 
 ΛνκαονιστΧ \έγοντ^ς, Οΐ deoX ομοιωθέντ^ς ανθρώποις κατέβησαν προς ημάς' 
 ^^ ΙκαΚονν τ€ τον μ€ν Βαρνάβαν Δία, τον δέ Παυλον Έρμην, 4π€ώη αντος 
 
 10. Ί)\ατο'] So Α, Β, C (for Είζ. ^λλ€το), he sprang up, and 
 ■η-ΐρΐ€Ίτάτ€ΐ, fie teas tcalking. Mark the difference between the 
 aorist and imperfect. 
 
 11. Αυκαονιστί"] in (he Lycaonian tnngue. An Assyrian dia- 
 lect. {Jablonskg^ '* de lingua Lycaoni"i.") 
 
 It has been argued by some, that St. Paul could not have 
 ani^erstood this language, or he would have made his remon- 
 strance to the people on hearing these words, and before the 
 priest brought out the victims to sacrifice. And thence it has 
 DC'cn inferred, that St. Paul did not possess the power of speaking 
 in the tongues of foreign nations, to whom he was sent. The 
 words of Chrysostom on this passage have been cited in support 
 of this assertion. S. Chrys. is answering the question why the 
 Apostles did not interfere before, to check the adoration of the 
 Lycaonians ; and he says, ουκ ήν oySeVoj δηΚον' τί; yap οίκΐία 
 φωι/τ} Y<pe4yyoVTO' Sia τοΰτο ovSev avTo7s eAe-yor, ^tretB^ 5e flSov 
 TO (ττίμματα, τ6τ€ ^ξ^€Κθ6ντ€$ κ.τ.λ., i. e. the design of the 
 populace was not yet manifest, for they were speaking in their 
 own tongue, and therefore the Apostles said nothing to them 
 (for such — notwithstanding the objections of some learned per- 
 sons — seems to be S. Chrysosiom^s meaning) ; but when they saw 
 the garlands, then they went forth and expostulated with 
 tliem. It may be, that the gift of understanding and speaking 
 foreign languages was not always present with the Apostles; it 
 may have been, and probably was, modified acxiording to various 
 circumstances of time and place. But it is certain, that in Chry• 
 sostom*s opinion St. Paul was able to understand and speak 
 in various foreign languages, which he had never learnt ; as 
 may be seen in that Father's Tliirty-fifth Homily on the First 
 Kpistle to the Corinthians, eh. xiv. {Chrys., Opera, torn. x. 
 pp. 320 — 357). where he speaks of the gift as bestowed for the 
 preaching of the Gospel to foreign nations, Ttyos ΖνΐΚΐν ίΚαβον 
 ahrh (τί) tSiu -/Κωσσών χάρισμα) oi απόστοΚοι ; 4ir€tSi] πανταχού 
 Βι4ρχ(σθαι ίμ^Χλον, See also his words above, Acts ii. 4. And 
 it is observable, that in Ihat Homily (p. 327) Chrysostom refers to 
 St. Paul's conduct here at Lystra, without any intimation that it 
 suggested any qualification of his statement, and of that of the 
 Apostle himself in that chapter, r. 18, " I speak with tongues (i. e. 
 as Chrys. interprets it, in foreign languages) more than they all." 
 
 It seems most probable that Si, Paul understood what the 
 Lycaonians said ; 
 
 .S7. Luke understood the speech of these Lycaonians ; for he 
 tells U9 u-hot the words were, and their meanvig. And if Si. Luke 
 understood it, why not also St. Paul ^ Beside, in v. \4 it is not 
 said Ιδόντ€5, but α.κοίσαντ€$. The multitude spoke in their own 
 Lycaonian tongue, and it is not probable that they knew any 
 other. And St. Paul addressed the muUiiude (see i'. 14); he 
 therefore understood the Lycaonian tongue. The same Divine 
 Power which gave effect to his words, " Stand upright on thy 
 feet" (r. 10), enabled him to speak them in the tongue under- 
 stood by him to whom he spoke, and who " listened to his words " 
 (r, 9); and if understood by him, they were understood by the 
 crowd also, who therefore were ready to deify the speaker. 
 
 St. Paul had good reason to wait till the Priest brought 
 forth his victims, and would have done sacrifice ; because he had 
 thus a more visible and palpable argument for his subsequent 
 appeal in v. 15, where he says, " We preach to you to turn from 
 these vanities to the li\ing God." Every one must feel how much 
 the presence of the oxen and the garlands, and the priest and his 
 apparatus for sacrifice on the altar in front of the Temple, add to 
 tlie beauty of Raffaelle's Cartoon, and to the force of the Apostle's 
 eloquence. 
 
 It has indeed been said by many in recent times, that the 
 power of speaking in various foreign languages was not possessed 
 by the Apostles, and therefore could not have been exercised by 
 them in preaching the Gospel ; and that there is no trace of such 
 exercise of it in the Acts of the Apostles. 
 
 Surely there is such a trace in the narrative before us, and 
 another similar trace in ch. xxviii. 4. But perhaps the most 
 striking evidence of their power of speaking foreign languages is 
 to be found in the silence of St. Luke as to any thing like pre- 
 vious ^tudy or preparation on the part of St. Paul or any of the 
 Apostles, iSefore they set out on their missionary journeys, or as to 
 any difficulty or hindrance experienced by St. Paul or any of the 
 Apostles, from inability to speak the language of foreign countries, 
 in their execution of the commission they bad received from 
 Christ to " go and teach all Nations,** 
 
 In the history of modem Missions, we see learned and ac- 
 complished men sent forth to preach the Gospel in foreign parts, 
 and spending years in acquiring the languages of the countries to 
 which they arc sent. For example, a Bishop of New Zealand 
 employs his six months' voyage to bis diocese, in learning the 
 dialects of the Pacific. 
 
 But what do we hear like this in the Acts of the Apostles } 
 We never see or hear of any of the Apostles sitting down to 
 learn aforeiyn language ; and yet they have a Divine commission 
 to go and preach to all nations. We see unlearned and ignorant 
 Galileans standing up at once and addressing vast crowds in 
 large cities with Divine eloquence, and great multitudes are con- 
 verted by them. 
 
 We see St. Paul sent forth from Antioch as an Apostle to 
 the Gentiles, and soon we hear him speak to the native tribes of 
 Pisidia, Lycaonia, and Malta, and find him travelling to lUy- 
 ricum and meditating a journey to Spain. We hear him say that 
 he is a •' debtor to Greeks and Barbarians," — that is, to all (Rom. 
 i. 14), — to preach to all ; but we never see him pause for a mo- 
 ment in his course, to learn any foreign language, or ever im- 
 peded by the want of it. 
 
 On this subject see further above, ii. 4, and xiu. 15, and 
 below, xxviii. 2 — 4. 
 
 St. Luke did not state that they possessed and exercised the 
 gift, because the fact is clear from his narrative. S. Jerome 
 well says (ad Hedib. vol. iv. p. 178)» ** Acceperunt Apostoli dona- 
 tionum genera, et quod magis necessarium erat, diversitatem tin- 
 gvarum omnium gentium, ut annuntiaturi Christum nullo indi- 
 gerent interprete." He then refers to the speaking of St. Paul 
 in the Lycaonian tongue, as described in this chapter, and says, 
 " in Lycaonia quum audissent Paulum et Barnabam loqui Unguis 
 suist deos in homines con%'ersos esse credebant." 
 
 The teaching of the Church of England on this subject is 
 clear from her Proper Prefiace for Whitsunday. See above on ii. 4. 
 — Oi θΐοΐ δμοιωθ4ντ€5'\ the gods in the likeness of men came 
 down to us: and (r. 12) they were calling Barnabas Zeus, and 
 Paul Hermes : for he was the chief speaker. See Homer, 
 Odyss. xvii. 4R4. Hesiod, Opp. et D. 24?. Catull. Ixv. 384. 
 
 Zeus or Jupiter is often associated with Hermes or Mercu- 
 rius in mythological accounts of divine apparitions. See Plautus^ 
 Amphitr, i. 1. 1 : 
 
 " In faciem versus Amphitryonis Jupiter, 
 Dum bellum gereret cum Telebois hostibus, 
 Alcmenam uxorem cepit usurariam ; 
 Mercurius formam Sosise servi gerit 
 Absentis." 
 
 Odd, Met. viii. 626 : 
 
 *' Jupiter hue, specie mortali, cumque Parente 
 A'enit Atlantiades positis caducifer alls." 
 
 Fastt. V. 495 : 
 
 " Jupiter et lato qui regnat in aequore frater 
 Carpebant socias Mercuriusque vias." 
 
 The scene of the tale in which Jupiter is represented as 
 coming down with Mercurius to visit the abodes of men, and as 
 entertained by Baucis and Philemon, and which is so well told 
 by Ovid, Metamorphoses viii. CJ5 — 724, and so happily versified 
 by Dryden, Works, iii. pp. 396 — 391), is laid in a country of 
 which Lycaonia was a district: 
 
 *' Hfre Jove with Hermes came, but in disguise 
 Of mortal men conceakd their deities." 
 
 Barnabas was compared to Jupiter from the grave dignity of 
 his appearance {Chrys.), particularly as compared with St. Paul, 
 who, perhaps, was younger than Barnabas, and his stature and 
 bodily presence less majestic (see 2 Cor. x. 1 ; lii. 3 — 9. 1 Cor. 
 ii. 3. Nicephor. H. E. ii. 37); though, as Meyer well observes, 
 the comparison of St. Paul to Mercury, who is always repre- 
 sented as " florens agilisque juventii," would seem to contradict 
 the apocryphal portraiture of the Apostle derived from the Acts 
 of Paul and Thccla, according to which he was μικρ>)% τψ μΐ•γ40(ΐ, 
 ψίλ^ϊ την K€(pa\i}U, ayKv\os Toty «Hj^aty. 
 
 Hermes, or Mercurius, was the messenger of Olympus; the 
 patron of eloquence, &c See Misterlitch and others on Horat. 
 Od. i. 10. 1, " Mercuri facunde," &c. — *' te Deorum Nuntium.** 
 On the word Έρμη?, //errHe^, connected with sermo and «ρμην^ύν, 
 see S. Aug. Civ. D. vii. 14, " De Mercurii officio."
 
 110 
 
 ACTS XIV. 13—23. 
 
 Β Malt 2Λ. f.j, 
 
 h ch. 10. 2(>. 
 Gen. 1. 1. 
 P«. 3.3 β. 
 it 121. S. 
 & 146. 6. 
 Rev. H. 7. 
 
 i Ps. 81. 12. 
 ch. 17. 30. 
 
 k Rom. 1. 20. 
 
 1 2 Cor. II. 25 
 
 2 Tim. 3. 11. 
 
 m rh. 11. 23. 
 S; 13. 43. 
 M.iit. 10, 33. 
 & 10. 24. 
 Luke 22. 28, i 
 &• 24. 20. 
 2 Tim. 3. 12. 
 Rom. 8. 17. 
 η ch. 1. 20. 
 Ic 11. 30. 
 Tit. 1. 5. 
 
 ην 6 ηγονμΐνο'; του λόγου. '' Ό δε ίερεύξ του Jio?, τοΐι ouTOi προ της πόλΐως, 
 ταύρους καΐ στέμματα inl τους πυλωι^ας eVeywa?, συν τοις όχλους ήθελε 
 θΰευν. '^ ^ Άκοΰσαντες Se οΐ άττόστολοι Βαρνάβας καΐ Παύλος, Βιαρρηξαντες τά 
 Ιμάτια αυτών εξεπηζηΐταν εΙς τον οχλον κράζοντες ^ καΐ λέγοντες, Ανορες, 
 τι ταύτα ποιείτε ; κοΧ ημείς όμοι,οπαΟεΐς εσμεν νμΖν άνθρωποι., εύαγγελιζόμενοι 
 νμας άπο τούτων των ματαίων επιστρίφειν επΙ Θεον ζωντα, ος εποίησε τοί" 
 ονρανον και την γην και την υαΚασσαν, και πάντα τα εν αυτοις' ος εν 
 ταΐς παρω-χτ^μεναις γενεαίς εϊασε πάντα τά έθνη πορεύεσθαι ταΐς όδοΓς αυτών 
 '^ '' καίτοιγε ουκ άμάρτυρον εαυτόν άφηκεν άγαΟουργων, ουρανόΟεν ήμ'ιν 
 ύετονς ΒιΒούς και καιρούς καρποφόρους, εμπιπλων τροφής καΐ ευφροσύνης τας 
 καρΒίας ημών. 
 
 '" ΚαΙ ταΰτα λέγοντες μόλις κατέπαυσαν τους ογλους του μη θύειν αυτοΖς. 
 
 '" ' Έπηλθον δέ άπο Αντιοχείας κα\ 'Ικονίου Ίουοαίοι, καΐ πείσαντες τους 
 όχλους, και λιθάσαντες τον Παΰλον, εσυρον εζω της πόλεως, νομίσαντες αυτόν 
 Te^mvai. "'^ Κυκλωσάντων δε αυτόν των μαθητών, αναστάς εισηλθεν εις την 
 πόλιν και τη επαύριον εξήλθε συν τω Βαρνάβα εις Δερβην. 
 
 ^' Εύαγγελισάμενοί τε την πόλιν εκείνην, και μαθητεύσαντες ικανούς, ύπ- 
 έστρεψαν εις την Λυστραν και ίκονιον και Αντιοχειαν, — επιστηριΐ,οντες τας 
 ■φυχας των μαθητών, παρακαλουντες εμμενειν τη πίστει, καϊ ότι διά πολλών 
 θλίφεων δει ημάς είσελθεΐν εις την ^δασιλείαι^ του Θεοΰ. 
 
 -^ " Χειροτονήσαντες δε αντοΐς κατ εκκλησίαν πρεσβυτέρους, προσευζάμενοι 
 μετά νηστειών, παρεθεντο αυτούς τω Κυρίω εΙς ον πεπιστεύκεισαν. 
 
 13. <Γτί/<ματο] garlands, for the horns of the τανροι to bo 
 sacrificed, and for the Altars and Ministers. Virg. Georg. iii. 
 487,- 
 
 " Ssepe in honore deftm medio stans hostia ad aram, 
 Lanea dura nivea circumdatur infula vitta," &c. 
 
 Sco also Slalius, Thebaid. iv. 114—7, — 
 
 " Turn fera cxruleis intexit comtta sertit." 
 
 Ovid, Met. XT. 130,— 
 
 " Victima labe carens>, vittis prsesignis et auro 
 Sistitur ante aras." 
 
 Tertnllian says, de Corona Mil. 10, " Ipsse hosiice, et ara, ipsi 
 
 tninislri et sacerdotea corouanlur." 
 
 — Tous πι/λώι/αί] the large gates, — probably vahce, folding- 
 doors,— of the court-yard (atrium) of the hovse in which Paul and 
 Barnabas were, or rather, of the Tcviple of Zeus, 
 
 Home think that after Paul had wrought the miracle on the 
 lame man, he retired from the public admiration of the crowd 
 into a house, as our Lord often did when He had wrought mira- 
 cles. Hence the words ακονσαι/τΐ5 (not ISovres) and 4ξ€π•ΐ}5η(ταν 
 in r. 14. 
 
 14. άκονσαντίίΐ when they heard. See Athatiax. ad Gontes 3,5, 
 p. 27. This is the tirst point of contact of Christianity with 
 Idolatry, in Holy Scripture. And St. Paul's speech is the first 
 Christian " Apologia ad Gentes," and is the groundwork and 
 moilel of all succeeding ones in the writings of Justin, Theo- 
 ji/iilus, Terlullian, Miiiueins, Amobius, Clemens Alejcandrinus, 
 and other Christian Apologists. 
 
 — 01 07Γ(!στολοι Βαρνάβας καΧ ΤΙαΐ\οί\ the Apostles, liarnalas 
 and Paul. Observe the accuracy of the historian's language. 
 They are never called Apostles till now, after their ordination at 
 Antioch. See above on xiii. 2. 
 
 16. ταρ((χ-ημίναίί'] This form, as well as τταρωχηκάτα, is used by 
 S. Hijipolylus, Philosophumen. p. 337, and de Aiitichristo, § 2. 
 
 17. KaiTOiyt] and yet. See xvii. 27. 'KyaBavpyuv, conferring 
 benefits. So A, B, C. — Elz. has ayaBoiroiUv. The former re.id- 
 ing seems preferable, as bringing out more clearly the truth, that 
 God was not only Maker of what is good, but was also their 
 fiffpytrjji or Benefactor. 
 
 — ημ7ι* — τιμω^Ί to US — of US. Some Editors read ϋ;ιΓι/, /o yow, 
 and υμών, of you, from D, E, G, and a few cursives. But it 
 seems to be more in St. Paul's manner to conciliate his hearers 
 by identifying himself with them. The blessings of Providence 
 extend to all mankind ; and the Apostle, as one of the universal 
 family, was a partaker in them, and is thankful for them. In his 
 
 comprehensive largeness of heart he owns every one as a brother. 
 His feeling is, 
 
 " Homo sum, humani nihil a mo alicnum pulo." 
 
 — virovs — Ktupovsl showers — seasons. Therefore the ele- 
 ments and Seasons ore like God's Apostles and Evangelists in the 
 natural world, always preaching His love, wisdom, and power. 
 And so oiiK άμάρτυρον favrhv άφηκ(ν. Cp. Acts xxvii. 27. 
 Therefore they who fell away to Idolatry, or to Atheism, are 
 without excuse. Rom. i. 20. 
 
 19. KiedaavTes Tbv ΠαΟλομ] haring stoned Paul ; a punish- 
 ment for the part he took in the stoning of Stephen, vii. 5ίί ; 
 viii. 1. {Woltzog.) 
 
 20. ά^αστάί] having risen up, after being stoned. 2 Cor. si. 
 25, ατταξ ΐΚιβάσβην, and cp. 2 Tim. iii. 11, one of the most mar- 
 vellous of all his deliverances; after being stoned by his enemies, 
 and dragged by them out of the city, and left for dead, he arises, 
 and on the morrow goes forth to Derbe — perhaps on foot — a 
 journey of some hours. 
 
 There must have been something strange and perplexing to 
 his converts, that a person endued with such marvellous powers 
 in action, as St. Paul had just shown at Lystra, should be subject 
 to such severe suβ'ering. His afflictions, combined with his mira- 
 cles, might disappoint and stagger them. How natural and need- 
 ful therefore was it, that soon after these wonderful events he 
 should preach on the topic mentioned in v. 22, that " through 
 much tribulation we must enter into tlie kingdom of God ! " 
 
 23. xiiporovriaavTis — πρϊσβυτί'ρουϊ] Cp. 2 Tim. i. G. Paul 
 and Barnabas had the episcopal dignity, and therefore ordained 
 not only deacons, but^;We5/i. Ammoniiis, in Caten. p. 240. 
 
 But it has been questioned, whether the word χειροτονία (as 
 well as χΐΐροθΐαία) signified Ordination in the Apostolic age. 
 
 Its primary signification is election (properly by show of 
 hands), and in this sense the verb χΐΐροτονΐω seems to be used 
 in 2 Cor. viii. 19 ; and it is not used in any other passages except 
 that and the present, in the N. T. 
 
 But the word τροχαροτονΰν is used in Acts x. 41, and is 
 applied to God Himself, and (as Valck. observes, p. 474) means 
 to pre-ordain, or appoint by choice. 
 
 The substantive χειροτονία never occurs in the New Test. 
 The passages where χΐΐροτονειν occurs in tlie Apostolic Fathers, 
 do not throw much light on the question. See Ignat. Phil. 10, 
 χειροτονησαι θεοπρεσβύτην, Pohjc. 7. They appear to suppose 
 election on the part of the people ; whether they do not also sup- 
 pose ordination by laying on of hands is not certain. To quote 
 tlie words of Bingham, IV. vi. § 1 1 , " The Greeks call the impo•
 
 ACTS XIV. 24—28. XV. 1— δ. 
 
 U 
 
 ^ Kal Bie\9opTe<; την Πισιδίαΐ' ηλθον eU Παμφνλίαν "'' και. λαλήσαΐ'Τζζ eV 
 nipyr) τον Χόγον κατεβησαν et? ' Αττάλείαν '^^' " κάκεϊθεν απέπλευσαν «9 Αντί- ο λ. ι3. ι, 3. 
 όχείαν, όθεν ήσαν παρα^εΒομενοί tjj χάρίτι του Θεού ets το έργον δ επληρωσαν. 
 
 '^ '' Παραγενόμενοί, δε καΐ συναγαγόντεζ την εκκΚ-ησ'ιαν ανήγγειλαν δσα εποί- ρΛ. is. 4. 
 ■ησεν ό 0eo5 μετ αυτών, καΐ 'ότι -ηνοιζε τοίζ εθνεσι θύραν πίστεως• ~" Βιετριβον ii^^'^^g^' 
 Se ■χρόνον ουκ ολίγον σίιν τοΐζ μαθηταΐζ. 
 
 XV. ^ 'Και τινεζ κατελθόντες άπο τηζ Ιουδαίας ε8ί8ασκον τουζ ά^ελφοΰς, acen. u. \ο. 
 Ort εάι» /ιη ττεριτεμνησθε τω εθευ Μωϋσεωζ, ου Βύνασθε σωθηναι. |;j'l• ^• '• ^• 
 
 " '' Γενομένης οϋν στάσεως καΐ ζητήσεως ουκ ολίγης τω Παΰλω καΐ τω ^'jij |' ,"■ "'■ 
 Βαρνάβα, προς αυτούς, έταζαν άναβαίνειν Παΰλον καΐ Βαρνάβαν και Τίνας1:\3.\. siio.t. 
 άλλους εζ αυτών ττρος τους αποστόλους καΙ πρεσβυτέρους εΙς 'Ιερουσαλήμ, περί 
 του ζητήματος τούτου. 
 
 ■* Οί μεν ουν προπεμφθεντες υπο της εκκλησίας Ζιήρ-χοντο την Φοίνίκην κα\ 
 ^αμάρειαν εκΖιηγοΰμενοι την επιστροφήν των εθνών " και εποίουν -χαράν c Luke is. ?, ίο. 
 μεγάλην πάσί τοις άΒελφοΐς. ^ '^ Παραγενόμενοι οε εις 'Ιερουσαλήμ παρ- ά λ. η. 27. 
 ε^ε-χθησαν υπο της εκκλησίας και των αποστόλων καΐ των πρεσβυτέρων, 
 ανήγγειλαν τε όσα 6 Θεός έποιησε μετ ai)Tct>v. 
 
 ^ Έζανεστησαν δε τίνες των άπο της α'ιρεσεως των Φαρισαίων πεπιστευκότες, 
 ° λέγοντες ότι δει περιτεμνειν αίιτους, παραγγελλειν τε τηρείν τον νομον Μωϋσεως. e vcr. ι. 
 
 filion nf hands both χιψοτονία and xeipoBfcta, as may be seen in 
 the Canons of the Council of Nice (c. VJ) and Chalcedon (c. 15). 
 
 " Yet sometimes these words are distinguished, as by the 
 author of tlic Constitutions, wliere he says, -πρίσβυτ^ροί χ^ιροθ^τζΐ, 
 ου xfipoToyuy a presbyttr gives imposition of hands, but does not 
 
 ordain Neither does χΐΐροτονία always signify Ordination 
 
 in ancient writers, though it does most commoidy so, as Fronto 
 Ducmis (in Chri/sosl. bom. I, ad pop. Antioch. p. 1) and other 
 learned persons have showed." 
 
 The following are the arguments in favour of assigning the 
 sense of Onlination to χξίροτονησανπί — not however as neces- 
 sarily here implying the laying on of hands. 
 
 (1) Tliat the nominative case agreeing with that participle is 
 Paid and Barnabas. 
 
 (2) That Ordination was performed by Paul (see 2 Tim. 
 i. C), and was to be performed by Timothy, the Bishop of Ephesus 
 (see 1 Tim. v. 22). 
 
 (3) That xfiporop-fjiravris was generally understood in this 
 sense by Ancient Authors, cp. S. Jerome in Isa. Iviii. Theodoret 
 II. E. i. !). S. Jerome, I.e. says, " Plerique nostrorum xeipo- 
 τονίαν, id est ordinafionem clericorum, (juie non solum ad imjire- 
 cationcm vocis, sed ad impositionem impletur manus, — sic intel- 
 ligunt, ut assumant testimonium Pauli, Manns ciib nemini impo- 
 sneris." I Tim. v. 22. And C/irt/s. says (in Act. vi. 7). " This 
 is χειροτονία — viz. the hand is laid on the head ; and thus God 
 works. His hand touches the head του χΐΐρϋτονουμ.4νον, if χει- 
 ροτονία, is rightly administered." 
 
 (4) The Ancient Versions of this passage authorize this sense. 
 Tlius Vulg. has " cum constituissent presbyteros." And V'alck., 
 p. 474, "tieniorcs in Ecclesia consUtuere, est χειροτονεΐν πρεσβυ- 
 Ttpoos." Cf. 2 Cor. viii. 1!). 
 
 — κατ* ΐκκλ-ησίαν'] They ordained several Presbyters to each 
 Chnrch ; but we hear of orily one chief Spiritual Pastor of Crete or 
 of Ephesus ; and only of one Angel of the several Apocalyptic 
 Churches (Rev. ii. 1 — 18; iii. 1—14). 
 
 — ■κρΐσβυτίρου$'] This is tie 6rst mention in the Acts of the 
 Ordination of Presbyters ; but there roere Presbyters before this. 
 See xi. 30 ; and cp. xv. 2. 4. G. 22. 
 
 25. Ylipyri] Pert/a. See xiii. 13. 
 
 — Άττάλίΐα;-] Altaleia, on the coast of Pamphylia, at the 
 mouth of the river Catarrhactes ; built by Attalus Philadelphus, 
 King of Pergamus, in a convenient position for commanding the 
 trade of Syria or Egypt. Howson, i. p. 242. 
 
 26. ^λντι6χΐΐαν, οθΐν'] Antioch — next after Jerusalem, the 
 centre of Christianity — especially of Gentile Christianity. See 
 above, λϋί. 2, 3 ; xv. 2. 
 
 27. Ιίνοιξ,ΐ — θίιραν'^ o^enerf Me rfoor by the Keys of the Christian 
 Iklinistry — a reference to our Lord's promise of the Keys, par- 
 ticularly to St. Peter (Matt. xvi. ID), by whom first Our Lord 
 opened the door of the Church to Jews and Gentiles. 
 
 But we see here that this " power of the Keys," and of open- 
 ing the door of the Church is ascribed to others also. Cp. Col. 
 iv. 3. 
 
 Ch. XV. 1. καί τινΐΐ — σωθηραι"] And certain persons came 
 down from Judcea {to Antioch) and were teaching the brethren, 
 that unless ye be circumcised according to the custom of Moses, 
 ye cannot be saved. The assertors of these propositions were 
 Pharisees who had embraced the Gospel, see v. 5. According to 
 Epiphanius and others, the leader of these was Cerinthus, who 
 excited the faithful against Peter (.\cts xii. 17) for baptizing 
 Cornelius and the Gentiles, and against Paul for not circumcising 
 Titus (Gal. ii. 3). See Epiphan. hair. 2β and 30, pp. 1 1 1 — 114, 
 Philastrius, de bier. 3β. 5. Any, de Iner. in v. ; and jS. Jerome, 
 Epist. 8y. Theodoret, haer. ii. 3. With Cerinthus was associated 
 Bhion, who held the same tenets with regard to the ceremonial 
 law. See Epiphan. hter. 30, and A Lapide here, and Tillemonl, 
 Memoires ii. p. 2o. 
 
 A great part of this Chapter is quoted by S. Irena-ns, iii. 14. 
 
 2. τψ ΠαύΧίϋ καΐ τω Βαρνάβα] Paul and Barnabas, and Tittts 
 also was with them, for there is little doubt that this is the visit 
 of which St. Paul speaks, in his Epistle to the Galatians, ii. I — ■ 
 10. See Iremeus, iii. 13, and Bede, and Bp. Pearson here, p. 
 37!•, " fourteen years after St. Paul's conversion." Cp. Kitto, 
 pp. 299—305, and Meyer, and see the notes below on Gal. ii. 
 1-3 J and above, Chrouol. Tatde, pp. 24. 2G. 
 
 — Trphs Tous άτΓοστόλονί καΐ τρΐσβυτίρου!'] to the Apostles 
 and Presbyters. This expression is repeated four times in this 
 chapter {vv. 4. 6. 22, 23. See also xvi. 4). It marks a distinc- 
 tion between the Apostles and Presbyters or Elders, and α 
 superiority of order in the former. Ammonius. 
 
 We may also observe the frequent occurrence of αδελφοί, 
 brethren, in this chapter — denoting the general body or πληβοι 
 (v. 12) of the Christian Laity. See n. 1. 3. 7• 13. 22, 23. 32, 
 33. 30. 40. And thus we have presented to us a view of the pri- 
 mitive organization of the Church for settling controversies, 
 
 1. 01 ΆτΓίίστολοι, the Apostles \ with a *' vox delibe- 
 
 2. o'l Πρεσβΰτίροι, the Presbyters ) rativa." 
 
 3. o'l 'ASe\tpol, the Brethren, or the Laity, assisting at the 
 deliberations (see r. 7• H), and giving force to the decree of the 
 Council by reception of it. 
 
 On this latter point, sec further on r. 23. 
 
 This Council of Jerusalem is the model of all succeeding 
 ones, except so far as their circumstances may have been modified 
 by the renunciation of heathenism on the part of the Governing 
 Power of a Country, and by its reception into the Christian 
 Church. See Bp. Andrewcs on the Authority of Christian 
 Princes in summoning Councils, Serm. vii. vol. v. (ip. 156 — Iu8j 
 also Hooker, viii. 5 ; and the Expositors of the XXIst Artiele.
 
 112 
 
 ACTS XV. 6—13. 
 
 fch. 10.20. 
 & 11. 1,2. 
 
 g 1 Chron. 2S. 
 ch 1. it. 
 i• \0. 1*. 
 
 η ch. 10 43. 
 1 Cor. 1. 2. 
 1 I'd. I. 12. 
 
 i Epli. 2. S. 
 Til. 3. 7. 
 
 J ch. 12. 17. 
 
 '' Χυνηχθησαν Se ol απόστολοι καΧ ol πρεσβύτεροι IBew περί τον λόγου 
 τούτον. 
 
 ' ^ Πολλής δε σνζητήσεως γενομει/ηζ, άνασταζ Πέτρος εΤπε προς αντονς, 
 "ΑνΒρες αδελφοί, νμε2ς επίστασθε, δτι ά<// ^ήμερων αρχαίων εν ■ημίν εζεΧεζατο 
 ό 0609) δια τοΐ) στόματόζ μον άκοΰσαί τα έθνη τον λόγον τον είιαγγελίον, 
 ί). και ΤΓίστεΰσαι. ^^Καί ό καρΒιογνώστηζ Θεός εμαρτνρησεν αντοΐς, Βονς 
 αντοΐς το Πνεύμα το άγιον, καθώς και -ημΐν ^ '' και ούδεί' διέκρινε μεταζύ 
 ■ημών και αντων, τη πίστευ καθαρίσας τας καρδίας αυτών. "^ Νυν ονν τι 
 πειράζετε τον Θεον, επιΟεΙναι Ι,νγον επΙ τον τράχηλον των μαθητών, ον οντε 
 οΐ πατέρες ημών οΰτε ημείς Ισχυσαμεν βαστάσαι ; " ' '.4λλα, δια της 'χάριτος 
 τοΰ Κνρίον Ίησον πιστενομεν (τωθηναι, καθ' ον τρόπον κάκεΐνοι. 
 
 Έσιγησε 8ε πάν το πΧηθος, και ηκουον Βαρνάβα και Παύλον εζηγονμενων 
 οσα εποίησεν 6 Θεός σημεία και τέρατα εν τοΊς εθνεσι δι' αυτών. 
 
 ^■^ ^ Μετά 8ε το σιγησαι αυτούς, άπεκρίθη 'Ιάκωβος Χεγων, ΆνΒρες ά8ε\φοι, 
 
 6. συνίιχΘ'ησαΐ' οΐ απόστολοι και οΐ ττρΐσβύτεροι] the Apos/le:t 
 and t/ie Presbyters were gathered together. 
 
 The first Council of the Christian Church. 
 The Convention of the Disciples (.\cts i. 15) for the election 
 of an Apostle, and the assembly for the ap]>ointment of Deacons 
 (Acts vi. 11) are reckoned by some as Councils (e. g. by Cabas- 
 sutius, de Conciliis, cap. i. ed. Lovan. 177•>) i *"'' some add the 
 Assembly at Miletus, Acts xi. 17 : but these dilTer much from 
 this Synod at Jerusalem- 
 It was a ma.\im of the Ancient Church " to do nothing with- 
 out the Bishop " — μηδέ»» 6.vfu rov ^πισκό-ηου ττράσσΐΐν {Iffnat. ad 
 Trail. 2). And (as Grolius observes) at this Council, the Apos- 
 tles, although they bad a sutficiency of right and of divine gifts in 
 themselves, yet have left a lesson to Bishops, to do nothing with- 
 out their Presbyters. 
 
 For a Summary of the purport and acts of this Council of 
 Jerusalem, see Hooker, IV. xi. 
 
 — ISf^v'i to see; " ut cognoscerent ;" the Hebr. ϊτ {yada) is 
 often rendered by Ίίΰν in LXX (sec Lev. xxiii. 43. Deut. iii 
 I!) ; xxxiv. (i), and from that Hebrew root, the words ί?5ω, (Ϊ5ημι, 
 and video, seem to be derived. 
 
 7. Πί'τροϊ] Peter; he rises first to make his defence, having 
 been the first object of attack. See on r. 1. The summoning of 
 this Coujtcil, and the part taken in it by St. Peter, seera to present 
 a strong argument against the doctrine of bis supremacy; and 
 much more against that of the supremacy of the Bishops of Rome, 
 who profess to be his successors. 
 
 7/" St. Peter had been Supreme Head of the Church, and if 
 his decrees were absolute and infallible, there was no need of this 
 appeal from Antioch (which Romish Divines affirm to have been 
 St. Peter's see) to Jerusalem. There was no occasion for the 
 assembling of a Council of Apostles and Presbyters there. If 
 St. Peter had been, what every one of his so-called succes- 
 sors professes to be, by virtue of their alleged succession from 
 St. Peter — Supreme and Infallible Head of the Church of Christ 
 upon earth ; then the appeal would have been to St. Peter him- 
 self; and he would not have attended the Council, to make his 
 defence before it. And the decree of the Council would not have 
 been framed as it is. We should have bad a Papal brief, and not 
 a Synodical decree. 
 
 The Holy Spirit appears to have taught the Cliurch by this 
 history, that in doubtful and controverted matters the appeal is 
 not to any single Bishop, even though he be an Apostle, but to a 
 Council of the Church ; that is to say, to the Holy Ghost Him- 
 self, Whose presence and guidance have been promised by Christ 
 to the Church, and may be rightly expected by her, when in imi- 
 tation of ancient Councils, who placed the A^olume of the Gospels 
 on a royal throne in the midst of the Conclave, she prays for His 
 direction, and regulates her deliberations, as St. James here 
 teaches her to do, ve. IC — 1Π, by His Holy Word. 
 
 And whatever has been decreed by Councils of the Church, 
 duly constituted, and conducting their deliberations on this prin- 
 ciple, — and whatever, having been so decreed by Councils, has 
 been received by the consentient voice of the faithful, Clergy and 
 Laity, in Christendom, which is the Body of Christ, and has 
 taken root in its usage, that may be safely accepted as a true ex- 
 position of Christian doctrine. 
 
 It has been indeed alleged, that such principles as these im- 
 pute Infallibility to a given body of men, c. g, to a Council ; and 
 that these principles are therefore liable, though not in the same 
 
 degree, to the objections urged against the doctrine of Papal Su- 
 premacy. But this allegation is erroneous. It confounds two 
 things which ought to be kept distinct, viz. a posteriori Iner- 
 rancy, and a jiriori Infallibility. The Romish theory asserts that 
 the Pope is infallible, — i. e. that he cannot err in any thing that 
 he may decree ex cathedra, as Pope ; whether or no, what be has 
 decreed, may be subsequently received by the consent of Christen- 
 dom. But no such authority is rightly claimed for a Council. 
 It cannot be said a priori, that a Council, or any given body 
 of men, however wise or holy, who meet together, may not err. 
 But it may be justly asserted, that when Councils are duly con- 
 stituted and convened, and ground their deliberations on Holy 
 Scripture ; and when what they decree, is a posteriori received by 
 the faithful, and becomes part of the Code of the Church, then 
 what is so determined and received, is not erroneous, but true. 
 
 — ά(^' 7]ΐχίρών αρχαίων'] from primitive days, — the beginning 
 of the Gosjiei. See xi. 15, iv apxij, at the beginning, or the Day 
 of Pentecost, x.xi. Iff, αρχα'ιω μαβ-ηττ}. Phil. iv. 15, ^v αρχτ} 
 του iijayyf\lov. For the fact of St. Peter's selection, see Acts x. 
 20; xi. 12-15. 
 
 St. Peter refers to Christ's promise to him, that he should 
 open the kingdom of hravcn with the keys of the Word and 
 Sacraments. Matt. xvi. li). 
 
 — πιστίίσαι] To be engrafted in His Church on their public 
 profession of faith in Christ. See on xiii. 48. 
 
 8. ίμαρτνρ-ησ(ν αυτο7{] He bare witness to them by the visible 
 descent of tlie Holy Spirit upon them, *' as upon us at the be- 
 ginning," Acts X. 44, 45; xi. 15. 
 
 10. τί πιιράζιτί Thw Qeoy'] Why do yc tempt God, Who has 
 already declared His pleasure in this matter, by His vision to me 
 and to Cornelius, and by the descent of the Holy Ghost on him, 
 and on other Gentiles evangelized by my ministry.^ Acts x. 44; 
 .xi. 15. Why do ye tempt Him, by controverting what He has 
 decided, and by resisting His will .' 
 
 — ζυ'/6ν] TJie yoke of the Ceremonial Law ; instead of the 
 χρτιστ>ΐ! (uyhs, ' of Christ.' Matt. xi. 2!), 30. 
 
 — oi/K ισχνσαμ^ν'] had not strength to bear — not a complaint 
 of divine severity, but a confession of human infirmity. Cp. Phil. 
 iv. 13. 
 
 11. Ίτισου] F.lz. adds Χριστού, which is not in A. B, E, G, II. 
 The hope of salvation {του σωθΎΐναι) is expressed emphatically by 
 the word ^Iricods, or Saviour, standing alone. 
 
 13. Ίάκωβοί] James. The Bishop of Jerusalem. (^Chryi.) It 
 is probable that fli si/cA he was President of the Council; and 
 sec St. Paul's words. Gal. ii. 9, concerning this assemblage, where 
 he places Jmnes first. 
 
 (1) The first argument (for the reception of the Gentiles on 
 fgual terms with Jews, and without the imposition of the ceie- 
 monial law, now fulfilled in Christ) was the Nature of the Law 
 itself, which even they to whom it was given were too weak to 
 bear {v. 10). 
 
 (2) The second was from God's choice, that the Gentiles 
 should be evangelized by Peter (rr. 7, 8), 
 
 (3) The third is from the visible signs of God's approval, 
 manifested in the miracles wrought by Him, through the instru- 
 mentality of Barnabas and Paul, in preaching to the Gentiles. 
 
 (4) The fourth argument, stated by James, vv. 16 — 10, is 
 fi*om ancie,t prophecy, foretelling the restoration of the house of 
 David in the evangelization of the world : and to this St. James 
 adds, —
 
 ACTS XV. 14-20. 
 
 IVJ 
 
 ακούσατε μου. ^* ^ Χνμΐω^ έζηγησατο, καθώς πρώτον ό Θεοζ εττεσκεψατο λαβίΐν 
 έζ ίθνων Kaou τω ονόματι αντον. ^^ Και τούτω συμφωνοΰσιν οΐ λόγοι των προ- 
 φητών, καθώς γΐγραπταί, '^ ' Μετά ταύτα ά.ναστρ4.\^ω καΐ ανοικοδομήσω 
 την σκηνην ^αυιδ την πεπτωκνΐαν, και τα. κατασκαμμένα αντηζ 
 ανοικοδομήσω, και ανορθώσω αύτην, ^^ όπως αν εκζητησωσιν οί 
 κατάλοιποι των ανθρώπων τον Κύριον, και πάντα τά έθνη, έφ' ους 
 επικέκΧηται το όνομα μου έπ αυτούς, Xeyet Κύριος ό ποιών ταΰτα. 
 "' Γνωστόν απ αιώνος (.στι τω θεω το έργον αντου. ' Διο εγω κρίνω μη παρ- 
 ενοχλεΐν τοις άπο τών εθνών επιστρέφουσιν επι τον Θεόν -" "" αλλά επιστεΐλαι 
 αύτοΐς τοΰ άπεγεσθαι άπο τών άλισγημάτων τών ειδώλων, καΐ της πορνείας, 
 
 k 2 Pet. 1. 1 
 
 Amos 9. II, 12. 
 
 m Tcr. 29, 
 Gen. 9. 4. 
 Lev. 3. 17. 
 1 Cur. 8. I 9 10. 
 & 10. U, 2U. 21. 
 1 Thes». 4. 3. 
 
 (5) A fifth, the crowning argument of all, derived from 
 God's own attributes. His universal Knowledge, and Care, and 
 everlasting Love, for what He has made {rh epyov αυτοΰ, v. 18). 
 And since He is the Maker and Father of the Getitiles, as well as 
 of the Jeici, therefore ihei/ are objects of His Love even from the 
 beginning. 
 
 14. Su^iiix] Simeon, ]injii, i. e. Simon Peter. See 2 Pet. 
 i. 1. St. James, the Bishop of Jerusalem, uses the Hebrew 
 form in deference to the Jews. .Simon, the Apostle of the 
 Circumcision, he who has not changed his name, like Saul 
 the Apostle of the Gentiles, but retains his original Hebrew 
 appellation, although Pelros is added to it, be with all bis 
 Juwi'li habits and prepossessions, has shown what God has done 
 by him among the Gentiles. And now hear what your own He- 
 brew Prophets say to tlie same effect. He has been a true Simeon, 
 hearing and obeying God ; imitate him. 
 
 This is the last mention of St. Peter in the Acts of the 
 Apostles. For some notices of his subsequent history, see below. 
 Introduction to his first Epistle, and notes on 1 Pet. v. 13, and 
 2 Pet. i. 13. 
 
 — λαιίν] Etz. adds eVl, which is not in A, C, D, E. The 
 sense is, to take a people for His own Name, from the Gentiles '; 
 a saying best illustrated by our Lord's command to His Apostles, 
 to go and bepti2e alt Nations in the One Name of the Triune 
 God. 
 
 16. tV σκιιντιν] = rrr, trtgurium, tabernaculum, domum. 
 The word is not palace, but tent, to show the low estate to which 
 the house of David had been reduced, when raised up into the 
 Universal Church by Christ : cf. Isa. liv. 2. The Tabernacle of 
 David is the Church of God, to be raised up in the Seed of David, 
 which is Christ, the Eternal Word, Who pitched His tent in 
 our Nature (John i. 14) in the house of David, and so raised up 
 for ever the tabernacle of our fallen humanity {(Ecumen. p. \2'.i, 
 and compare Hengstenberg, Christol. iii. 227), and in Whom all 
 Nations are blessed. 
 
 This is a remarkable interpretation of Hebrew Prophecies ; 
 an interpretation delivered at Jerusalem itself, by the Apostle 
 St. James, the first bishop of Jerusalem. And it declares that 
 the true Restoration of the Tabernacle of David is to be found in 
 the reception of the residue of the human family, and in the 
 flowing-in of all Nations, whether Jew or Gentile, into the Church 
 of Christ. Is not this a divine declaration on the true " Restora- 
 tion of the Jews?" 
 
 Amos ix. 12 says, nil» nnMCTVj \uy, jmS, u/ pouideanl 
 residuum Edom, et omnes gentes super quas invocalum est nomen 
 Meum in eas, Dominus dij-it, which tlie LXX renders Sttws 
 ^κζητίισίΜίσιί' οί κατάλοιποι Tuy άνΟρώτω»' «αϊ ττάντα το ίθιτη, 4(p* 
 ot/s ΐΤΓικί'κληται rh ΰνομό. μου ίπ auTovs, \4yfi Κύριοι ό χοιών 
 τοΟτα. On this paraphrase see above on Amos ix. 11, 12. 
 
 It has been supposed by some that the LXX read ciN for 
 CiTN, and vriT for 'th"j but this supposition is not necessary 
 (see Pococke, Port. Mos. iv. p. V,). ntt is often the note of the 
 nominative case ; and the LXX Version, which is sometimes a 
 Tarsfum or Paraphrase, regards Edom as a general representative 
 of those who were alien from God. 
 
 St. James and St. Luke adopt that Version, as not contrary 
 to the mind of the Spirit, and indeed as expressing that mind, 
 declared in numerous other places of Η )ly Scripture (quoted by 
 Mr. Grinfield), which are almost identical in sense with the words 
 of the LXX. Sec, for instance, Ps. Ixxxvi. 9, πόί-το το ίβιτη S<ra 
 ^ποίησαί, ίϊξουσί καΧ ηροσκυιί]σουσί, κα.\ δοξάσου(Γι τ!> 6νομά σον. 
 Ps. χχϋ. 31 ; cii. ΙΚ. Isa. xliii. 7. 
 
 17. i(p' out — ίιτ' αΰτούί] a Hebraism retained by the LXX, 
 from the original of Amos. Cf. o5 — ai'rroi; 1 Pet. ii. 24. Rev. 
 vii. 2; xiii. 12. Vorst. de Hebr. p. 546. The ούτοί /s gives an 
 emphasis to the relative, — even upon them. Cp. IViner, p. 134. 
 
 Vol. I.— Part II. 
 
 — τούτο] these things. Elz. adds τόιτο, all, which is not in 
 A, B, C, D, nor in Ireneeus, I. c. The qu station from Amos ends 
 at ταίϊτο. And the comment of St. James begins at yvwarov. 
 
 18. η/νοιστίν απ' αιώι /o's €σ'τί τφ Θΐφ rh tpyov αυτοΰ] known 
 from eternity to God is His own work. This reading, which is 
 
 adopted by Lachmann (with the omission of €<rTic) and by Bar* 
 nemann, is authorized by A (omitting Ιστίν^ and by D, and by 
 Jrenams, iii. 14, who has " Cognitum a sseculo Deo est opus 
 Ejus," and by Vulg., Arm., Sgr., omitting τφ Κυρίψ. 
 
 Ύ^ωστά. is the reading of β, C, which omit the rest of the 
 clause. Ε has yvwara απ' aJwyos 4στι τψ &€ψ nayra το fpya 
 αυτοΰ, which is the reading of Etz. 
 
 The emphatic words are yvwarhv, known, and tpyov, work, 
 God is the Maker of all ; and He, the common Father of all, 
 knows (i.e. not only/oreseei, but cares for and loves, ΓΤ', novit, 
 dilrxit. Gen. xviii. 19. Exod. i. 8; ii. 25 ; ixxiii. 12. 17. Hos. 
 v. 4, and passim) J'rom the beginning, not only the Jews, but all 
 men; and not only 7iien, but His works generally, i.e. every 
 thing that He has made. His mercy is over all His works from 
 everlasting. He hateth nothing that He hath made. See above, 
 on V. 1 3. 
 
 The argument of St. James is, therefore. The decree that 
 I propose is nothing new, but is based on the foundation of 
 God's eternal Foreknowledge of, and Universal Love to, all Uia 
 Creatures. 
 
 19. ίγώ κρίνω'] ' ego censeo ;' / give as my sentence, Cp. xvi. 4, 
 5oyμaτa τα κ€ κριμίνα birh TUiy αποστόΚων καϊ των wpetr- 
 βυτίρων, and .\xi. 25, KplvavTes μη^ίν τοιοΰτον τηρΰν, words 
 which show that no single voice of any one Apostle (James, or 
 Peter, or Paul) was predominant over the rest. 
 
 20. α\ι<Γγημάτων'] .\ word peculiar to the N. T. and the LXX 
 Version of the Old. See Dan. i. 8. Alal. i. 7- 12, explained by 
 ΐΐδωΧόθυτον .\cts xxi. 25. It is derived from άλίσ76'ω, which the 
 LXX use for 1^2, " redimo sanguine (a remarkable intimation of 
 redemption by the elfusion of blood), sanguinem effundo, et 
 sanguine effuso maculare, ideoque contaminare " (Zeph. iii. 1, 
 Isa. Ixiii. 3). 
 
 The Greek aλισ^y^ω appears to be derived from an unused 
 root, άλιοί, i. q. κυλίω, Volvo, to wallow in the 0op0opos or mire 
 of uncleanness, especially in blood. See Valck. here, and cp. 
 κι/λκτμο βαρβάρου, 2 Pet. ii. 22. 
 
 On the reason and obligation of the Decree with regard to 
 things offered to idols, see note on ττνικτον καϊ αίματος, v. 20. 
 
 — τί)ϊ iropviiai] fornication. This injunction was rendered 
 necessary by the then condition of the Gentile World. Cp. 1 Thess. 
 iv. 5. Eph. iv. 18, 19. A striking proof of moral dejjravity iu 
 what was called an enlightened age. 
 
 See lip. Sanderson's excellent remarks (Serm. vi. ad Popu- 
 lum, § 9, vol. iii. ρ 220), where, after showing by examples, into 
 what a state of moral blindness and degradation the Heathen 
 Nations had sunk in that age of intellectual light (a solemn 
 warning to other Nations), in their connivance at this deadly sin, 
 and it may be added, even in their consecration of it by religious 
 rites, of temple, priest, and sacnfic-e (e.g. at Corinth, Paphos, 
 Cyprus), he proceeds to say, " Out of this consideration, the 
 Apostles in that first Council holden at Jerusalem, thought it 
 needful by Ecclesiastical Canon, among some other indifferent 
 things for the Church's peace, to lay this restraint upon the con- 
 verted Gentiles, that they should abstain from fnmication, 
 
 " Not, as if fornication were in itself an indifferent thing, as 
 those other things were ; or as if those other things were, in them- 
 selves, and simply, unl.iwful, as fornication was. But the Apostles 
 did therefore join fornii^tion and those other indifferent things in 
 the same Canon, because the Gentiles accounted fornication a 
 thing as indifferent as what was most indiffereDt." 
 
 Q
 
 114 
 
 ACTS XV. 21—23. 
 
 η Neh. 8 1, 
 eh. IS. 27. 
 
 και του πνικτυν^ και του αΐματοζ, ^* " MojvcrYJ<; γαρ e/c γενεών αργαίων κατά 
 noXiu τους κηρύσσοντας αυτόν ^.χξ,ι, iv rats συναγωγαΐς κατά παν σάββατον 
 άναγινωσ κόμενος. 
 
 ^" Τότε eSofe τοις αττοστοΚοις κοΧ τοΊς πρεσβυτεροις, συν oXrj τύ) εκκλησία, 
 εκΧεζαμενους άνδρας εζ αυτών ττεμφαι εΙς Άντίόχ^ειαν συν τω Παύλω καΐ 
 Βαρνάβα, *ΙούΒαν τόζ^ καΚονμενον Βαρσαβαν, καΐ Σίλαν, άνδρας ηγουμένους 
 εν τοις ά8ε\φοΐς, ^'^ γράφαντες δια 'χ^ειρος αυτών τάΒε' Οΐ απόστολοι καΐ οΐ 
 πρεσβύτεροι καΐ οΐ άΒελφοΙ τοΐς κατά την ^Αντιόχειαν και Χυρίαν κοΧ Κιλικίαν 
 
 — του TvuiKTuii, κα\ του αΙματο$^ ί. e. from bloody wliethcr iii 
 the animal strangled (i. e. so that the blootl is not allowed to issue 
 from it when killed), or blood poured out from it. τΐ> -πνίκτ^ν 
 va3 regarded as a delicacy by the Gentiles. Cp. Casaubon ad 
 Atben. ii. c. 24. 
 
 The foundation of this prohibition is in the command given 
 to Noah (Gen. i.\. 4), and renewed in the Law. Lev. iii. 17; 
 \ii. 2(i; xvii. 10; xix. 20. Dent. xii. Hi. 2:i. 1 Sam. xiv. 33; 
 and see the passages from the Rabbis in Lightfoot^ ii. (ίΟ?. 
 
 Things which are not unlawful in themselves, but indifferent, 
 may become inexpedient and evil, " per accidens, ratione scan• 
 dali." '* Every creature of God is good, and nothing to be re- 
 fused " (I Tim. iv. 4), and "all things arc lawful to me," says 
 St. Paul, "but all things are not expedient " (I Cor. vi. 12; x. 
 23) ; and if they aro pro/iilfited by lavfid authority they are un- 
 lawful to me who am subject to that authority. 
 
 This was the case, in primitive tinjes, with meats offered to 
 Idols, and with blood; an abstinence from which had been com- 
 manded before Ike Lair, by three of the seven precepts given to 
 Noah, as the Jews affirm. See Seder Olam in Selden de Jure 
 Heb. vii. 3, p. 80•). Gieseler, Eccles. Hist. § 17, note 7» and 
 § 36, note 6. 
 
 This Apostolic decree to abstain from blood was carefully 
 observed for some time after the Apostolic age. 
 
 *' It was the cu-tom of the Christian Church, almost till the 
 time of S.Augustine, to abstain from eating of blood, in com- 
 pliance with the rule given by the Apostles to the Gentile Con- 
 verts. Therefore by the most ancient laws of the Church all 
 clergymen were obliged to abstain from it, under pain of degrada- 
 tion. This is evident from the Apostolical Canons (Can. 6Γί). 
 and those of the Council of Gangra (Can. 19), and of Truth 
 (Can. ((7)- But this was looked upon by some only as a tem- 
 porary injunction; so it appears from S. Augustine (c. Faust, 
 xxxii. l.*!) that in his time it was of no force in the African Church. 
 For he says that in his time few men thought themselves under 
 any obligation to observe it. . , . He that would see more about 
 it may consult CurcetltPUSf de esu sanguinis, cap. 13." Bingliamy 
 xvii. 5. 15. And cp. the authorities in Howson, 2C2, 3, whence 
 it appears that the Greek Church still maintains the obligation of 
 the Apostolic decree concerning abstinence from blood. 
 
 The Apostles thought it expedient to require from the Gen- 
 tile Christians an abstinence from these things ; for divers 
 reasons — 
 
 (1) Because the eating of things offered to idols (known to 
 be such) was almost unavoidably connected with the worship of 
 idols. See 1 Cor. viii. 10. 
 
 (2) Because the eating of things strangled ^ and blood, would 
 have revolted the Jewish Christians from intercourse with them, 
 and so have been a hindrance to Church-Unity. 
 
 (3) Because the Apostles desired to show the Jewish Con- 
 ' verts that they had a tender regard Jor their scruples, especially 
 
 when grounded on Ante-Levitical Law and I'sat^e ; and tliere was 
 a reasonable hope, that therefore the Jewish Cliristians, on their 
 side, would be more disposed to comply with the Apostles in not 
 enforcing on the Gentile Christians the Rite of Circumcision 
 and the other ceremonies of the Levitical Law. 
 
 On these points, see Augustine (c. Faust, χχχϋ. 13), and 
 Hooker (Preface, iv. 5 and IV. xi. 5), who says, "The Apostles 
 did not impose upon the Churches of the Gentiles any part of the 
 Jews' ordinances with bond of necessary and perpetual observation 
 (as we all both by doctrine and practice acknowledge), but only 
 in respect of the conveniency and fitness of the present state of 
 the Church, as it then stood." 
 
 Again Hooker (Serm. iii. p. 619) says, *^ A. positive law is 
 that which bindeth them that receive it, in such things as might 
 before have been either done or not done without offence, but 
 not after, during the time it standeth in force. Such were those 
 Church Constitutions concerning strangled and blood. But 
 there is x\o person whom, nor time wherein, a law natural doth 
 not bind." 
 
 On this important question, involving a discussion of tho 
 fundamental principles of Law, and of the duty and right of 
 Conscience, see also Bp. Sanderson, Serm. v. ad Pop. iii. 
 p. 160, § 16, and p. Ιίί!), "The Apostles in the first Council 
 holden at Jerusalem, laid upon the Churches for a time a re- 
 straint from the eating of blood, and things sacrificed to idols and 
 strangled." 
 
 It may be noticed here, that the Apostles would not have 
 prohibited the Gentile Churches the eating of blood, in this 
 unqualified manner, if they had believed in a carnal presence of 
 flesh and blood in the Holy Eucharist. Therefore this Decree 
 of tho First Council of the Christian Church may be rightly 
 appealed to, as containing a primitive protest against the Romish 
 dogma of Transubstantiation. 
 
 21. Mfe)uff7/s yap] For Moses, from primitive ages, hath in every 
 city those who preach him, in that he is read in the synagogues 
 et>erg Sabbath-day. We will send by letter these decrees to the 
 Gentile Christians, but it is not necessary to transmit them to 
 the Jewish Christians, because they have them already in sub- 
 stance in the Pentateuch, wliich they hear every Sabbath-day 
 (Chrys.); or, as Cassiodor. expresses it, " sufficere Most, quod 
 ejus nomen in Synagoga omni Sabbato cum veneratione nomina- 
 tur." This interpretation is confirmed by the words in f. 23, 
 Tois αΖΐΚ<ροΙ% To7s ΐξ idvUiv. The Decrees do not appear to have 
 been sent to the Jewish Christians. 
 
 The Jews in all parts of the world have enjoyed the mani- 
 fold blessings of Divine Revelation, for many ages. The season 
 is now arrived for a communication of equal spiritual benefits 
 to the Gentile World. 
 
 This clause may also intimate — that it was necessary to 
 frame and transmit these Decrees to the Gentile Christians, be- 
 cause the Law of Moses is always sounding every where, from 
 ancient times, in the Synagogues ; and because the Mosaic Law 
 has therefore, from its venerable antiquity and wide-spread dif- 
 fusion, great influence, even in heathen countries ; and because 
 it could not be expected that the Jewish Christians would com- 
 municate, as brethren, with those who set that Law at defiance 
 even in those things which were anterior to that Law, and be- 
 longed either to the Patriarchal dispensation, or even to the 
 Natural Law. 
 
 Further, by this honourable reference to Moses and the Law^ 
 on the part of the Church at Jerusalem^while she was declaring 
 the non-obligation of the ceremonial Law on the Gentile Chris- 
 tians — the JewD and Jewish Christians would be conciliated, and 
 might reasonably infer that there was good reason for the non- 
 evaction of Circumcision from the Gentiles on their reception 
 into the Church. See Chrys. 
 
 — ΚΎΐρνσσοντα$ — ανα-γίνωσκόμ^νο^] He is preached by being 
 read. An apostolic statement of the important truth vindicated 
 by Hooker (E. P. V. six.), that public Reading of Holy Scrip- 
 ture is Preaching. 
 
 22. SiAai-] Silas or Silvanus, a νροψ'(ιτη5 (see w. 32), and 
 afterwards the companion of St. Paul (xv. 40; xvi. 19. 25; 
 xvii. 4), and associated with him in the preambles of his Epistles. 
 See 1 Thess. i. 1. 2 Thess. i. 1, and on Phil. I 1, p. 335. See 
 also I Pet. v. 12. 
 
 This name is always written 2i\as in the History of the Acts, 
 where the word occurs thirteen times ; and ^iKouavhs by St. Paul 
 and St. Peter. On the contractions of proper names, see Winer , 
 Gr. Gr. § 16, p. 93. Examples in the New Test, are Άττολλώί 
 for -tivtos, Άρτίμα$ for -ί5α'ροϊ, Ννμφα$ for -OSojpos, ZTjcas for 
 -iiSwpos, Έπαφρΰ5 for -oBtToSj AovKas for Lucanus, Cp. note 
 below, on Titus iii. 13. 
 
 — 6.vhpa^ τ^'^ουμίνονί] A strong proof (as Alford well ob- 
 serves) that Silas was not (as some have imagined) the Author 
 of the Acts of the Apostles. 
 
 23. ffoi oi άδελψοί] and the brethren. This is the reading of 
 Elz., supported by E, G, H, and the great body of Cursive MSS., 
 and the Syriac, Coptic, and ^thiopic A'ersions; and is retained 
 by Tisch. and Bloomf.
 
 ACTS XV. 24—28. 
 
 115 
 
 άθ€\φο2ς Tois Ιζ Ιθνων, ^alpciv, ^^ °'£7Γ£ΐδή ηκονσαμ^ρ ort τιι/^ς Ιζ ημών oc.a].2.i. 
 ές^λθόρτες Ιτάραζαν ν/χας \6γοι<;, άνασκενάζοντες ταζ ^Ιβνχαζ νμων^ λεγοντ^ζ tu. ι. ιο. ιι. 
 7Γ€ριτ€μι/εσθαι καΐ τηρείν τον νόμον, οΓς ου Ζι^στειΚάμεθα, ^ eSo^ev -ημίν y^vo- 
 μένοίς ομοθυμαδόν, έκλεζαμενοις άνΒρας ττέ/χψαι προ? ύμαζ, συν τοΓ? άγα- 
 ττ'ητοΐ'; ημών Βαρνάβα καΐ Παύλω, '^^^ ^ άνθρωποι*; παρα^ζ?>θ)κόσί τά? ψυ^ά? pch. π. '.ο. 
 αυτών ύπερ του ονόματος του Κυρίου ημών ^ΙησΌν Χρίστου* ^ άττεσταΚκαμεν 
 ούν ^ΙούΒαν κάΙ ^ίλαν, καΐ αυτούς δια λόγου απαγγέλλοντας τα αυτά. ^ "ΕΒοζε 
 γαρ τω Πνεύματι τω άγιω καΐ ημίν μη^εν πλέον επιτίθεσθαι νμίν βάρος, πλην 
 
 This being the case, and this passage being one which has 
 been made the subject of controversial disputation, I have deemed 
 it best to leave the Test as it stands in the commonly received 
 edition ; and to accompany it with a statement of the evidence 
 concerning the retention of the καΐ οι, so that the reader may 
 form his own judgment on the matter. 
 
 The Koi is not in D, and the words καϊ οΊ are not found in 
 A, B, C, nor in the A'ulgate and Armenian A^'ersions ; nor in 
 Jrenieus, iii, 14, nor Oriyen^ c. Ccls. p. 39C (see Wetste'in and 
 Milly proleg 1350). They have therefore not been admitted by 
 Lachmann, Bomemaniif and Alford. And this reading, which 
 . omiis Kai υί, seems to be confirmed by internal evidence, — 
 
 (1) a priori, Paul and Barnabas are said to go up " to the 
 j4pOj//ei and £/rferi at Jerusalem (iv. 2) concei-ning this question." 
 
 (2) The " Aposties and Elders" are said "to have met 
 together to consider this matter " (xv. C). 
 
 (3) a posteriori, Paul is said to have gone through the 
 Cities, delivering to them to keep the Decrees determined by 
 " the Apostles and Elders at Jerusalem " (xvi. 4). 
 
 This triple mention of Apostles and Elders, without the 
 addition of any other party, is significant ; 
 
 It seems to indicate that *' the Apostles and Elders '* consti- 
 tuted the Council, as far as deliberative voice and definitive sen- 
 tence were concerned ; and therefore the Decree was promulgated 
 in their names. 
 
 And this interpretation is confirmed by the subsequent usage 
 of the Christian Church in Synods. See Bingham (ii. 19. 11 — 
 13), "It is agreed on all hands by unprejudiced persons, that 
 Presbyters had liberty to sit and deliberate with Bishops in Pro- 
 vincial Councils." See above on v. 6. 
 
 And, as Ahp. Cranmer says (in Bp. Burnet's History of the 
 Reformation, c, i. 353), *' In all the Antient Councils of the Church 
 in matters of Faith and Interpretation of Scripture, no man made 
 defnilive subscription but Bishops and Priests, forsomuch as the 
 declaration of the Word of God appertains nnto them." See also 
 Hooker, VIII. vi. 8, and Λ'ΙΙΙ. vi. 12, " It cannot in any reason 
 seem otherwise than most fit, that unto Ecclesiastical Persons 
 the care of devising Ecclesiastical Laics be committed." 
 
 So Dr. Field writes ; " Our adversaries (the Romanists) say 
 that the Protestants affirm that Laymen ought not only to be 
 present in General Councils, but also to have decisive voices as 
 well as they of the Clergy ; and thereupon they charge us with 
 great absurdity." 
 
 "It is agreed, that Ministers only have decisive voices in 
 Counnls, in sort before expressed." So also Bp. Bevendye 
 (Codex Canonum vindicatus 1678, p. xx), " Laici ad judicium 
 de doctrina aut disciplina Ecclesiastica ferendum nunquara ad- 
 missi sunt." And so L)r. Field adds (on the Church, v. c. 4i), 
 p. 646, ed. 1635), " The persons that may be present are of divers 
 sorts ; for some there are with authority to teach, define, pre- 
 scribe, and to direct. Otliers are there to liear. set forward, and 
 consent unto that which is there done. In the former sort, none 
 but only Ministers of the Word and Sacraments are present in 
 Councils, and they only have deciding and defining voices; but 
 in the latter sort, Laynien also may be present ; whereupon we 
 shall find that Bishops and Presbyters subscribe in this sort ; 
 * Ego, N. definiens subscripsi ;' but the Emperor, or any other 
 Lay person, * E^o, N. coytsentiens subscripsi.' " 
 
 And this has been the practice from time immemorial in 
 England. See Bp. Kenneti's Eccles. Synods, ed. London, I7OI1 
 Part i. p. 249, where he says, " By collating the history of all our 
 Saxon Councils, it is easy to discover, that, if the subject of any 
 laws was for tlie outward peace and temporal government of the 
 Church, sui-h laws were properly ordained by the King and his 
 great Council of Clergy and l/iity intermixed, as our Acts of 
 Parliament are still made. But if there was any doctrine to be 
 tried, or any exercise of pure discipline to bo reformed, then the 
 Clergy of the great Council departed into a separate Synod; and 
 there being the same men in a different and sole capacity, they 
 BCted as proper Judges willnn the power of the keys. Only when 
 
 they had thus provided for the state of Religion, they brought 
 their Canons from the Synod back again to the Council, to be 
 ratified by the King with advice of his great men ; and so wisely- 
 made the Constitutions of the Church to be Laws of the Realm. 
 I cannot imagine that the Saxon National Assemblies were any 
 more mixed Councils than our English ParUaments are. Theirs 
 had authority not only in Civil matters, but in all external Church 
 afi'airs ; so have ours Vet theirs did not meddle with Doctrines 
 or Spiritual Discipline, nor will ours. 
 
 " The Norman's Revolution made indeed no change in this 
 respect. The Conqueror in his great councils had his spiritual 
 and his temporal Barons ; and they jointly advised him upon all 
 the exigencies of preserving the peace, and advancing the interest 
 of Church and State. But when matters arose that were purely 
 spiritual, then the King allowed a Legate or an Arch-Bishop to 
 meet the other Prelates in a distinct Synod, and there to act as 
 the Church Representative." 
 
 These are the principles which regulate the proceedings of 
 the Church of England in her Convocations, where Bishops and 
 Presbyters sit and deliberate as Brethren ; but no Canon framed 
 by them has force of law in the Courts of the Realm, unless it is 
 received and ratified by the Crown. 
 
 — άδ€λψοΓϊ] to the brethren. The inculcation of the word 
 brethren in the Preamble of this Decree of the first Council of 
 the Church, and in this Chapter generally (where it occurs no less 
 than eleven times), was probably designed to show, that, in order 
 to settle Church Controvi-rsies, Bishops, and Presbyters, and 
 People, should ever remember, that, although there are divers 
 degrees and orders in the Church, — yet all its members are Bre- 
 thren. Cp. Matt, xxiii. 8. John xx. 17- Acts vii. 26. 
 
 — χαίρζίνΐ greeting ; * salvere.' Used in the N. T. only by St, 
 James, i. I ; perhaps a sign that he bad the principal part in 
 framing the decree, 
 
 25, 26. συν To7s ayarnjrots τιμών Βαρνάβα κάϊ ΤίαύΚφ, άνθρώ- 
 irots — *Ιησοΰ Χρίστου'} v:ith our beloved Barnabas and Paul, 
 men who have hazarded their lives for the name of our Lord 
 Jesus Christ. A remarkable testimony. The first Christians 
 were not wont to praise one another in public. But on the pre- 
 sent occasion, such an attestation, especially to St. Paul, was sea- 
 sonable and appropriate. It was a reply to the charges of the 
 Judaizers against him. It was a public declaration on the part 
 of the other Apostles at Jerusalem, that St. Paul's claims to divine 
 revelations, and to an apostolic mission, were true ; and that there 
 was no difference of opinion, or disparity in dignity, between him 
 and the Twelve who had " seen the Lord " on earth. Such a 
 declaration was called for. See ix. 26. 
 
 28. ίδοξ€ τφ Ui'ivpart τφ aylai καΙ τ,μ7ν'\ it seems good to the 
 Holy Ghost and to us: to us inspired by the lloly Ghost, to us 
 His ministers and organs for declaring the truth, — a mode of ex- 
 pression not uncommon in the Old Testament, where we read, 
 "The people believed the Lord ana His servant jV^ie*," Exo<l. 
 xiv. 31. "The sword of the Lord &ηά of (?i(/fOH," Judges vii, 
 18. 20. "The people feared the Lord and Samuel," 1 Sam. xii. 
 18. (Sever^ts.) Compare the language of St. John, 3rd Epistle, ». 12. 
 
 This expression " it seemed good to the Holy Ghost and to 
 us " is an Apostolic statement of the true doctrine o( Jnspiration. 
 The Apostles were inspired by God, but they did not lose their 
 personal identity. The human element was not absorbed into 
 the divine ; but it was spirituahzed and transfigured by it. 
 
 There is also another reason for the addition of the word ut 
 here. lie,— though Jews by birth and education, and of the 
 Circumcision, — we declare that the Gentiles are not to be circum- 
 cised. {Chrys.) 
 
 The English Convocation rightly prays, ** Concede ut Spiritus 
 Tuus, Qui Concilio ulim Apostolico, huic nostro etiam nunc in- 
 sideat." But it cannot be held with Bellarmine (de Concil. ii. c. 
 2) that Councils of the Church now are entitled to adopt the 
 words of the text in the framing of Canons, See Hooker, VIII 
 vi. 7. Abp. Laud against Fisher, § 33. Hammondt i. p. 558. 
 Q 2
 
 IIG 
 
 ACTS XV. 29—39. 
 
 rfh. H. 52 
 • I Cor. IC. II 
 1 John 10. 
 
 q vcr. 21). χωίί eVafavice? τούτων, "^ '' άπεχεσθαι (.ΙΒωΧοθύτων, και αίματος, καΧ ννικτού, 
 
 κ 21. 25. ;(al πορνίία%• έξ ων Βιατηρονντ€<; ίαυτούς ευ πράξετε. Έρρωσθε. 
 
 ^^ Οι μ.εν ουν άπολνθεντε<; ηλθον εΐζ Άντωχειαν και συναγαγόντε<; το ττληθο'; 
 επέΒωκαν την επι,στολην. ^' Άναγνόντες Be, εχάρησαν επΙ Trj παρακΧησεί, 
 ^- ΊούΒαζ τε και Σίλαζ, καΐ αυτοί ιτροφηταυ όντεζ, δια λόγου ττολλοΐι τταρεκα- 
 λεσαν τον<; άδελψού? και ' επεσττηριξαν. ^ Ποιησαντες δε χρόνον, ' άπελύθησαν 
 μετ εΙρηνη<; άπο των άΒεΧφων προζ τον<; άποστείλαντας αυτούς. 
 
 ^^ Παύλος δε και Βαρνάβας Βιετρίβον εν Άντίοχεία, διδάσκοντες και εύαγ- 
 γελίζόμενοί, μετά και έτερων ττολλων, τον λόγον τοίι Κυρίου. 
 
 ^^ Μετά δε' τίνα? ημέρας είπε Παΰλος ττ^ο? Βαρνάβαν, Έπίστρεχ^αντες Βη 
 tch. 13. 4, S.C επισκε-φώμεθα τοίις άΒελφους * κατά πάσαν ττόλιν, εν αίς κατηγγείλαμεν τον 
 uCoi. 4. 10. Χόγον τον Κυρίου, πως εχουοΊ. '^^ "Βαρνάβας δε εβούλετο συμπαραλαβεΐν τον 
 Ίωάννην τον καΧούμενον Μσ.ρκον ^ ' Παύλος δε ηζίον τον άποστάντα άπ' 
 αυτών άπο Παμφυλίας και μη συνελθόντα αίιτοΐς εΙς το έργον μη συμπαρα- 
 λαβεΐν τούτον. ^^ Έγενετο ουν παροξυσμός, ώστε άπο'χωρισθηναί αυτούς 
 άπ' αλλήλων, τόν τε Βαρνάβαν παραλαβόντα τον Μάρκον εκπλεΰσαι εΙς 
 
 ch. 12. 12, 25 
 & 13. 5. 
 2 Tim. 4. 11. 
 Philem. 24. 
 τ ch. 13. 13. 
 
 33. an-oTTiiAavras ahrovs] who sent them. So A, B, C, D. — 
 Etz. άποστίίλουΓ, After these words Elz. adds «δοξε δέ Ty 2ίλα 
 {τιμ(ίΐ>αι aiirov, which are not in A, B, E, G, H. 
 
 37. 4βι>ύ\(το] was desirous. So A, B, C, E.—Elz. ίβου- 
 
 38. ήξίου — μ-ή] Stronger than ουκ ήξίοιι. He was deeming it 
 right not to take him. 
 
 — toStoi'] this man. Emphatic, and therefore reserved for 
 the end of the sentence. 
 
 39. τταρο^υσμόί'] a sharp contention, τταροζνσμόί, ουκ 4χθρά 
 ((Ecwn.), — i. e. it was only a transitory ebullition of a natural 
 infirmity of temper ; " esacerbatio, non odium." 
 
 On some circumstances, which had probably led to this con- 
 tention of Paul and Barnabas, see above on lii. 12, and compare 
 Gal. ii. 1 — 11, for the preparatory history. 
 
 It appears that, as is often the case, one contention led to 
 another ; 
 
 (1) St. Paul had recently resisted St. Peter at Antioch, and 
 bad " rebuked him to the face, because he was to be blamed." 
 As Bede says (on Acts xv.) : " His diebus impletum est, quod 
 Apostolus Paulus ait, ' Cum venisset Cephas Antiochiam in faciem 
 ei restiti.'" (Gal. ii. U.) 
 
 (2) St. Paul had opposed St. Barnabas, who had then been 
 led away by St. Peter's esample. (Gal. ii. 13.) 
 
 (3) That contention was soon followed by another (viz.) with 
 reference to St. Mark, who was ay(\jiihs to Barnabas. 
 
 On the narrative of this contention it may be observed, 
 
 (1) That in St. Luke we have a faithful annalist, who when 
 writing the history of the Apostles does not disguise their frailties, 
 nor those of a brother Evangelist, St. Mark. 
 
 (2) That a religion is true, which is not damaged by a strife 
 of its chief Teachers, but, under God's Providence, is more widely 
 disseminated in consequence of a difference, which, if that religion 
 had been of human origin, would have been very baneful to it. 
 
 (3) That the Apostles, and other first Preachers of Chris- 
 tianity, were not exempt from human infirmities ; and thus the 
 excellency of the power of the Gospel, in the wonderful change, 
 moral, social, and religious, which it has wrought on the world, is 
 seen more clearly to be of God. (2 Cor. iv. 7•) 
 
 (4) That the Inspiration of the Apostles and Evangelists, in 
 what they wrote for the instruction of the Church, and in what 
 was received by the Spirit of Christ in the Church, as Canonical 
 Scripture, is displayed more clearly by the fact, that in what they 
 did, they were not always exempt from human frailty, nor were 
 supposed to be so by the Church, which received their writings as 
 divine. 
 
 They had their treasure in earthen vessels. (2 Cor. iv. 7.) 
 " The strength of God was made perfect in their weakness." 
 (2 Cor. xii. 9.) " Paulus severior," says Jerome, " Barnabas 
 clementior ; uterque in suo sensu abundat ; et tamen dissensio 
 habet aliquid humance fragilitalis." Adv. Pelag. lib. ii. p. 522. 
 
 Paul may have erred in his contention with Barnabas, as he 
 did err in his pleading before Ananias (Acts xxiii. 3) ; and both 
 those incidents are recorded by the Holy Spirit writing by St. 
 Luke. But there is no error in what was delivered by the Holy 
 Ghost, through the agency of St. Paul, to the Church, as Canonical 
 
 Scripture, and has been received by the Body of Christ, the Church 
 Universal, as such ; see below on Gal. ii. at end of the chapter. 
 
 (5) That we are not to be scandalized or falter in the faith, 
 if Christian Teachers differ among themselves. There is but One 
 Teacher, whose Charity never failed or was disturbed — Christ. 
 '* Soli Dei Filio servabatur sine delicto permanere." {Terluttian, 
 de Praescr. 3.) Peter was rebuked by Paul (Gal. ii. 11) ; Paul 
 and Barnabas strove. And if even Apostles sometimes differed, 
 why need we be perplexed by occasional dissensions between 
 other holy men, such as S. Cyprian and S. Cornelius, S. Cyril 
 and Theodoret, S. Jerome and S. Augustine, S. Chrysostom and 
 S. Epiphanius ? Rather let the sight of such differences stimulate 
 the faith and hope of Christians. Let it induce them to raise 
 their eyes from the Church militant on earth to the Church glori 
 fied in heaven, and from the transitory strifes of Time to the 
 never-ending peace of Eternity. 
 
 (C) That the strife of Paul and Barnabas was afterwards 
 healed, and that St. Mark was recovered to the love and esteem 
 of St. Paul. We find Mark with St. Paul, when he addressed the 
 Colossians (iv. 10; ep. Philemon 24), to whom he had writlen 
 concerning him, and to whom he commends him. And per- 
 haps there is something significant in the terms by which he 
 there describes him, ''Mark, kinsman to Barnabas ;" as if to 
 intimate that Barnabas had acted a kinsman's part in his ten- 
 derness to his relative ; and to show his love lor Barnabas as 
 well as Mark. And at last St. Paul, who once would not take 
 Mark with him because " he had departed from them, and did 
 not go with them to the work," afterwards sent for him to Rome, 
 and desired Timothy to take, and bring him, " for he is profitable 
 to me for the ministry " (2 Tim. iv. 11), and eventually St. Mark 
 preached, and probably died as a Martyr, at Alexandria. Title• 
 mont, ii. 238. 
 
 (7) We find also at the close of the ApostoUc history, Silas 
 (whom St. Paul chose instead of Mark) associated as " the faith- 
 ful brother " by St. Peter, with St. Mark, who was St. Peter's 
 " son in the faith." See on 1 Pet. v. 13, and Introduction to 
 that Epistle, p. 43. 
 
 (8) As tu the parts taken respectively in this -ΐΓαροξυσμ}/! by 
 St. Paul and St. Barnabas, we may adopt the words of Tertul- 
 lian : " Videriut ii, qui de Apostolis judicant; mihi non tam 
 bene est, imb non tam male est, ut Apostolos committam." (De 
 Prsescr. 24.) Or, as C/irys. says, tous ayiovs υβρίζω; μή -γένοιτο. 
 Ό Ποΰλο5 ^ζητΐί rh δίκαιον, ύ Βαρνάβας τί> ^ριΧάνθρωττον : and he 
 well adds, ττίνυ ωφίΧΐί rbv Μάρκον η μάχη αυτή, τΐ> μ€ΐ/ Παύλου 
 <ροβ(ρ}>ν ivicrpeipiv aorhv, του δέ Βαρ^ά^α xprjarhv ίττο'ιΐΐ 
 μηκ4η άποΧ^ίφθηναι' μάχονται μΐν, vphs %ν δί τ€λοί ατταιη^ rh 
 KtpSos. It pleased the God of Justice and Mercy to bless the 
 efforts of both Paul and Barnabas. And now, all the irapo{- 
 υσμhs of human passion has passed away for ever, and all the 
 fruits of justice and of love, of repentance and of zeal, of honesty 
 and of truth, remain, and will never f.il. The two brother Apos- 
 tles, Paul and Barnabas, and the two Evangelists, St. Mark and 
 St. Luke, are united in the joys of Paradise — never to be severed 
 more. So may all differences in the Church cease I 
 
 — Βαρνάβαν'] Barnabas. The last notice of Barnabas in the 
 Acts. The historian takes leave of him, as he first mentions 
 him (iv. 36), in connexion with his native country, Cyprus.
 
 ACTS XV. 40,41. XVI. 1-Π. 
 
 117 
 
 Κύπρον ■"* Παΰλο? δε εττιλε^α/χεί^ο? Σί\αν ζξηλθΐ, παραδοθείς rfj χάριτί του 
 Κυρίου ϋπο των άΒΐλφων. ■*' Βίήρχβτο δε την Συρίαν καΐ Κιλίκίαν, Ιπι,στηρίζων 
 τα? εκκλησίας. 
 
 Χ ν Ι. " Κατηντησε δε ets Δέρβην καΧ Λΰστραν καΧ ιδού μαθητής τι? ^j.ach. Μ^β. 
 ε'ίίεΐ, ονόματι Τιμόθεος, νιος γυναικός ΊουΒαίας ττιστης, πατρός δε "Ελληνος• ''*'.'.' ^■,"- 
 - ο5 έμαρτυρείτο ΰπο των εν Αΰστροις καΐ Ίκονίω άΒελφών. ^ Τούτον ηθελησεν 
 6 Παΰλος συν αύτω εξε\θεΙν, και λαβών ττεριετεμεν αυτόν, δια τους ΊουΒαίονς 
 τους οντάς εν το7ς τόποις εκείνοις• 7)Βεισαν γαρ άπαντες τον πάτερα αυτού 
 ΟΤΙ Ελλην νπηρ•χεν. 
 
 * '' Ώς δε οιεπορεύοντο τας πόλεις, παρεΒιΒοσαν αυτοΐς φυλάσσειν τα δον- t ch. is zs, 21 
 ματα τα κεκριμενα υπο των αποστόλων και πρεσβυτέρων των εν Ίεροσολύμοις. 
 ^ Αΐ μεν ουν εκκλησίαι εστερεοΰντο τη πίστει, και επερίσσενον τω αριθμώ καθ" 
 ημεραν. 
 
 ^ Διήλθαν δε την Φρνγίαν και την Γαλατικην χώραν, κωλυθεντες ΰπο του 
 
 40. 2ίλαΐ'] Silas ; associated with Paul, in room of Barnabas ; 
 and soon after, Timothy also in the room of Mark, See xvi. 1. 
 
 Tlius the great Head of the Church overrules even the strifes 
 of Christians, and makes them conducive to the spread of Chris- 
 tianity, and to the good of His faithful people. 
 
 Another source of comfort and of hope in times of division. 
 
 Ch. XVT. 1. KoX \Ζου] and lo .' introducing the mention of a 
 gift from heaven to Paul, in the place of what he had lost, in his 
 separation from Barnabas and Mark. See on χτ. 40. 
 
 — ίκ(ΐ] there at Lystra. Some have inferred from Acts xx. 
 4, that Timothy was of Derbe : but the present text appears to 
 state that his domicile was at Lystra. And St. Paul connects 
 Timothy with Lystra and Iconiuni (not mentioning Derbe) in 
 2 Tim. hi. 11. And here Timothy is said to have had a good 
 testimony from the brethren of Lystra and Iconium : Lystra 
 in both passages being placed first. See further on 2 Tim. iii. 
 II. 
 
 — yvvaixhi Ίουδο /os] of a woman who was a Jewess ; Eunice. 
 2 Tim. i. 5. 
 
 2. hs ΐμ.αρΎνρΐΪΎο'] who was well reported of by the brethren 
 in Lystra and Iconium. Timothy was well reported of by men, 
 and was pointed out to St. Paul by prophecy, 1 Tim. i. 18; and 
 was personally acquainted with St. Paul's doings and sufferings at 
 Iconium and Lystra. See 2 Tim. iii. 11. 
 
 3. τηρί4τ(μ(ν αύτίίν] he circitmcised him, not fi-om any suppo- 
 sition of the HeceiiiVy of Circumcision, at this time, but because 
 nothing profiteth without Charity ; and because all things are to 
 be done for edification, and no olTence is to be given to any. 
 Therefore he circumcised Timothy. But Titus, being a Greek, 
 was not compelled to be circumcised. See Gal. ii. 3. 
 
 By circumcising Timothy St. Paul showed that he did not 
 condemn those who still continued to observe the Levitical Law. 
 (Cp. 1 Cor. ix. 20.) By not circumcising Titus he showed that 
 he would not enforce that Law, and would communicate with 
 those who judged it to he abrogated, and did not observe it. In 
 the former case he proved his charity ; in the latter, his courage ; 
 by both together he evinced his clear-sighted appreciation of the 
 partial and preparatory character of the Law, which was now dead, 
 but not yet deadly ; and of the ever-living permanence and life- 
 giving universality of the Gospel. See below on Gal. ii. 3 — 15, 
 and the review of that chapter, pp. 53 — 55, and 1 Cor. ix. 20. 
 
 — "Έ,ΧΧτίν ΐπΓΎίρχίνΙ he was by birth a Greek. Being a Gen- 
 tile, by his father's side, and being trained in the truth by his 
 mother, a Jewish believer, Timothy was qualified bj his parentage 
 to conciliate Jews and Gentiles, and to bring them to Christ. 
 
 6. διηλθοΓ — Γαλατίκ^ν χώραν'] they traversed Phrygia and 
 the region of Galatia, having been forbidden by the Hull/ Spirit 
 io preach the Word in Asia (i. e. Lydia, Caria, and especially the 
 region near Ephesus), and having come toward ilysia, they were 
 attempting to go into Bithyuia, but the Spirit of Jesus permitted 
 ihetn not ; and having passed along Mysia, they arrived at 
 Troas. 
 
 On the Gaulish origin of the population of Galatia, and on 
 Ather local circumstances of that region, and on St. Paul's visits 
 to that country, see Gal. i. 2—0, and Introduction to the Epistle 
 to the Galatians, pp. 3ϋ — 41, and IJowson, i. p. 284. 
 
 St. Paul's purpose, it apj)ear3, was to travel westward from 
 Lystra to Ephesus— the great maritime Capital of Ionia— but he 
 
 was not permitted by the Holy Spirit to do so ; and he traversed 
 Phrygia and Galatia. 
 
 At this time it would seem that he planted the Churches of 
 Galatia, which are mentioned as in existence, and as confirmed 
 afterwards by him, in ch. xviii. 23. 
 
 But St. Luke says nothing of their /ounrfa/ion. And why ? 
 Perhaps because the reader of Scripture could receive ample 
 information concerning them from the Epistle of St. Paul to the 
 Galatians. 
 
 And here it may be remarked generally, that, as with regard 
 to the Evangelical History, the Hoiy Spirit says nothing in one 
 Gospel concerning the existence of any of the other three, and 
 yet each Gospel is adjusted to the others and to the whole Evan- 
 gelical Canon ; so in the Acts of the .\postles, there is no mention 
 of any of St. Paul's Epistles, or even of the fact that he wrote a 
 single epistle ; and yet in dictating the Acts by the agency of 
 St. Luke, the Holy Spirit appears to have His Divine Eye on 
 what had been already given, or would be hereafter given by 
 Himself to the World, in those Epistles, by the hand of St. Paul. 
 
 Here is the ground of the argument handled by Z>r. Paley 
 in his " llorae Paulinse." The Acts and the Epistles are from 
 One Spirit. Xo wonder that there is a harmony among them, 
 more deeply felt, because not the result of effort and art, but of 
 oneness of origin from the Spirit of Truth. 
 
 Besides, this silence of the Historian of the Acts concerning 
 a very important part of St. Paul's Missionary labours, may serve 
 to remind the Christian reader, especially the Pastor, Teacher, 
 and Missionary, that a record of their works on earth, even 
 though it were in Scripture itself, is not to be too much desired, 
 and is never to be made the aim and end of their efforts j but in 
 this they are to rejoice, that " their names," though unknown on 
 earth, " are written in heaven." (Luke x. 20.) 
 
 This leads to the inquiry — 
 
 Why did the Holy Spirit/oriW St. Paul to preach the VTord 
 in Asia, and to go into Bithyuia ? 
 
 Perhaps He would thus show, that what men consider most 
 illustrious and attractive, is of less account in His sight. He drew 
 Paul away from Ionia and Ephesus, the wealthiest and most 
 brilliant region of Asia Minor, in order that he might preach to 
 the servile and semibarbarous tribes of Phrygia and Galatia. 
 
 Our Lord chose Galilee of the Gentiles for the scene of His 
 earlier ministry. St. Philip was sent from the populous Samaria 
 to the desert road "that leadeth to Gaza" (.\cts viii. 2C). And 
 St. Paul is prevented by the Spirit from preaching in Asia, and 
 under the guidance of the same Spirit, he goes end evangelizes 
 the more barbarous tribes of Galatia. 
 
 The Missionaries of the Gospel in all ages need to be re- 
 minded, that poor Pagan villages (see Mark i. 38) and savage 
 tribes are to be converted and sanctified by Christianity, as well 
 as polite cities and cultivated regions ; and they whose solitary 
 lot is cast in wild and uncivilized countries will find comfort in 
 the reflection, that GaUlee was preferred by Christ to Judaia, and 
 that St. Paul was sent by the Holy Spirit from Ionia to Phrygia 
 and Galatia. 
 
 For another special reason why St. Paul went to Galatia at 
 this time, rather than to Asia, see note below on Gal. iv. 13. 
 — φpvyίav — Άσ/α] Similarly Catullus (xlvi. 6) distinguishes 
 
 Phrygia and Asia, — " Linquantor Phrygii, Catulle, campi. Ad 
 claras Asix volemus urbes.
 
 118 
 
 ACTS XVI. 7—12. 
 
 c eh. 20, fi. 
 i Tor. 2. 12. 
 2 Tim. 4. 13. 
 d ch. 10. 29. 
 
 αγίου ΤΙνζύματοζ "ΚαΚησαι τον λόγοι' eV ttj 'Ασία• ^ 1\θ6ντ€<; Se κατά την 
 Μνσίαν Ιπζίραζον ets Βίθυνίαν πορ^ύίσθαυ• και οΰκ εΓασεί' αυτούς το Πνεύμα 
 Ίησον. ^ " ΠαρελΟόνΤζζ δε τηΐ' Μυσίαι/ κατεβησαν ei? Τρωάδα. 
 
 ^ Χαί δράμα δια ΐ'υκτο? ωφθη τω Πανλω• '' άί'ήρ Μακεδώ»» τΐ9 Tju έ(ττω<;, 
 παρακαλων αντον καΧ λίγων, Αιαβας εις MaKeSoviav βοήθησαν ■ημίν. '^ '/2ς δε 
 το δράμα είδεν, ευθίως ΐζητησαμίν εζελθείν είς τι^ι^ Μα/ίεδοΐ'ίαΐ', συμβίβάζοντα 
 δτι ΤΓροσκ€κ\ηται, ■ημά'ΐ ό Κύρίο<; εναγγίΚίσασθαι αντούζ. 
 
 " Άνα•χθέντί<ί ουν απο της ΤρωάΒος εΰθυΒρομησαμΐν είς Χαμοθράκην, Trj τε 
 ενιουσϊ^ ει? Νεάπολιν, '" κάκεΐ^εΐ' εί? Φιλίππου?, '' ήτις εστί πρώτη τη<; /ζερίδος 
 τη? ΜακεδοΐΊ'α? πόλι?, κοΧωνία. 
 
 6,7. κωλι/θίντΕ! — οΰκ ifairei'] having been forbidden by the 
 Holy Ghosl to preach the Word in Asia, they were essaying to 
 go into liilhynia : but the Spirit of Jesus suffered them not. 
 These two instances of the restraining power of the Holy Ghost, 
 exerted to deter men from what seems abstractedly most desirable, 
 are also proofs, that if men labour aright for God, like St. Paul, 
 they may thank Him for what they are not allowed to do, as will 
 as for what they are enabled to do. (Cp. 2 Cor. i. 1 7.) They 
 need His preventive as well as His assisting grace ; they require a 
 XaKifhs, or bridle, for their unruly passions, as well as a κίντρον, 
 or spur, for their sluggish will. 
 
 This passage may also suggest a reason, why the Gospel was 
 not published sooner, and why it has not been universally dif- 
 fused. God sees what use men will make of His gifls, and He 
 acts accordingly. Sec on x. 5. 
 
 The Holy Spirit did not now permit them to preach the Word 
 in Asia ,• but soon afterwards enabled them to do so with great 
 success, so that " all in Asia heard the AVoiil, both Ji'ws and 
 Greeks" (xix. 10). We know also from Pliny's celebrated letter 
 to Trajan (x. !)7) that the (iospel was soon planted in Bithynia. 
 
 Here also is evidence of the Inspiration of the Apostles and 
 Evangelists. They proved that they had the Spirit, by what they 
 did. St. Luke here affirms that they were guided by the Spirit 
 in what they did not do. What good man could venture to say 
 this, exce|it he were authorized by the Spirit to do so? 
 
 May we hot also say that here is an illustration of what may 
 at fir.<t perhaps he perplexing in Holy Scripture.' Many things 
 arc not mentioned there, which, if Scripture had been a human 
 work, would not have been omitted. For example, in the Acts, 
 many leading incidents in the history of St. Paul and the other 
 Apostles are passed over. Doubtless the Holy Spirit had good 
 reasons for withholding these things. Doubtless the Evangelists 
 were sometimes restrained by the Holy Spirit from writing, as 
 the Apostles were from preaching. There is Inspiration in their 
 Silence. 
 
 See the Introduction to this volume for further remarks on 
 this subject, p. 0. 
 
 7. κατά την Μι/σ /oi'] toward Mysia, This use of κατά = 
 versus, is seen in .\cts ii. 10, ttjs Λι$ύη$ ttjs κατά Κν^-Ι^νην : and 
 see on xxvii. 12, λι/κ'να βλίποντα κατά Αίβα. Cp. iriner, § 49, 
 
 p. 357. 
 
 — 4ττ€ίραζον] they were essaying. 
 
 — Th Πνεύμα 'ϊ-ησοΰΐ the Spirit of Jesus. — £/r. hasnotΊ7JσoΓ', 
 but it is found in the best MSS , A, B, C, D, E, and in numerous 
 Versions, and is received by Griesb., Schoh, Lachmann, Tischen- 
 dorf, Bomemann, and Atford. 
 
 This reading deserves to be noted, as confirmatory of the 
 doctrine of the procession of the Holy Spirit from the Son, as 
 well as from the Father. See above on John xv. 2'). 
 
 8. Τρωάδα] Alexandria Troas, now a " Colonia Juris Italici," 
 and an " urbs libera." See Huwson, ch. viii. and xx. 
 
 The Troad and Phili/ipi (v. 12) are two names associated 
 with battle, and connect the wars of the heroic age, and of the 
 Homeric Deities, with those of the close of Greek History, and 
 the conflicts of the Roman Empire. 
 
 But now they are become the scenes of the victories of the 
 Gospel of Peace, — a prelude to the moral change to he wrought 
 by it in the World. 
 
 9. Άραμα — avijp Μοκίδάκ] a vision: a man of Macedonia. See 
 below, V. 12. It would seem (as Chrys. observes, p. 804) that 
 God proportions His revelations to the necessities of the case. 
 When strong persuasion is requisite He sends an Angel j where 
 less will serve, a man. 
 
 — MoiceSoi'ioi'] Macedonia. The Roman name for Northern 
 Greece. The Romans, hanng reduced Greece by their arms, 
 divided it into two Provinces, Macedonia in the north ; and 
 AcAaia in the south. 
 
 Macedonia comprised Macedonia Proper, Illyricum, Epirus. 
 and Thessaly : the rest of Greece, including the Peloponnesus, 
 was contained in Achaia, which was so called because the Ro- 
 mans had reduced Greece by means of the Achieans then holding 
 the chief place in that country. (Pausan. vii. 17.) 
 
 The Roman Province of Achaia corresponded very nearly to 
 that territory which is now called the Kingdom of Greece, 
 
 10. 4ζτ]τ•ησαμΐν'] we sought means by inquiring for a ship going 
 to Greece, — we endeavoured. Observe St. Luke's modesty. Ho 
 does not say that he himself joined St. Paul at Troas. He glides 
 as it were imperceptibly into the Apostle's company ; and we only 
 know that he was a sharer in his perils ami labours, by the adop- 
 tion henceforth of the pronoun we. See below, xx. 5. 
 
 As S. Ireneeus remarked (iii. 14) in the second century, *' That 
 Luke was an attendant on Paul, and his fellow-labourer in the 
 Gospel, he himself makes manifest, not in a spirit of boasting, but 
 constrained by the truth itself;" and then Jrenceus quotes this 
 verse of the Acts. St. Luke thus intimates that he was an eye- 
 witness of what he relates. And his testimony is stronger because 
 he relates nothing specially of himself. He also notices when he 
 is not present. See v. 40. 
 
 Tiie frst person is dropped at ch. xvii. 1, and resumed in 
 XX. 5, and thenceforth it continues till the end of this book. Seo 
 on XX. 5, and on 2 Cor. viii. 18. 
 
 — συμβίβάζοι/τ€5 — ημΰ$ — iiiayy€\ia'aa$ai'\ St. Luke says here, 
 that we sought forthwith to go out (of .\sia Minor) into Mace- 
 ilonia, assuredly gathering (as an inference from the Vision) thai 
 the Lord hath called us (observe ' us ') to evangelize them. A 
 remarkable expression, staling a fact of great importance, which 
 almost escapes notice. 
 
 They who have observed St. Luke's modesty in speaking of 
 himself, will be convinced by this expression that he himself, as 
 well as St. Paul, was called by Gocl to evangelize the Greek';. 
 And they will be persuaded that St. Luke did what he was called 
 to do. Perhaps his Gospel was written about this time. 
 
 As to the manner in which he did it, see the notes below on 
 1 Thess. i. 9, and 2 Cor. viii. 18. 
 
 11. ^αμοβράκηρΊ Samolhrace: an island near Thrace, and 
 called Samothrace, either from the name of the founder of the co- 
 lony {Dion. Hal. i. 01), or because it was colonized from Sanios 
 {Steph. By2.), or because in the native language the heights of 
 tile island were called σάμοι (Eustath. p. 881). It was celebrated 
 for the mysteries of Demeter and Persephone, and rites of the 
 Cabiri. Cp. Tacit. Ann. ii. 54. 
 
 — NeaTroAii-] Neapotis in Thrace: about twelve miles from 
 Philippi, the frontier town of Macedonia. 
 
 12. ΦιλίπτΓοί'?, ^Tiy ίστΧ ηρώτη τητ μ^ρίΒοί fris MiUceSoKfas π., 
 Κολωνία] What do the words πρώτη τη$ μξρί5ο$ mean, as applied 
 to Philippi 1 
 
 (1) Some suppose them to signify the frsl city on St. Paul's 
 route. See Wieseler, p. 38, and f/owson, i. 341. 
 
 But this is not probable. The (irst would be Neapolis ; and 
 St. Luke says ^στι, not ^v. 
 
 (*2) Nor can πρώτη ttoKis τηί μ(ρίίο$ mean '* /Ae chief city 
 of that region of Macedonia." See Lit\ xlv. 29, who says that 
 yEmilius Paulus, B.C. 1C7, after the subjugation of Perseus and 
 his kingdom, reduced Slacedonia into four parts, and made Am- 
 phipoUs, Thessalonica, Pella, and Pelagonia, the capitals of their 
 respective districts. Cp. Leake, Northern Greece, iii. 480. 
 
 (3) Hence ττρύτη is intcrpnted by some (e.g. Rosenm., 
 Kuin.) to mean a principal city of that region of Macedonia. The 
 term ττρύτη (primaria) was assigned as a title to cities of Asia ; 
 as may be seen on coins. 
 
 (4) It is said by others (e. g. Meyer) that κολωνία is to bo 
 joined with no\is, and that St. Luke intends to say that Philippi 
 was the principal coionial-city of that pait or district of Mace- 
 donia. It was planted with Roman Colonists by Octavian, after
 
 ACTS XVI. 18 -Ιδ. 
 
 ^Ημίν δε eV τανττ) ττ} πόλζΐ 8ιατρίβοντζ<; ημέρας τινάζ• '^ 
 
 119 
 
 T7J τε "ημψο. των 
 
 σαββάτων ίξήΚθομ^ν τη9 ττύληζ τταρα ποταμον, Όυ Ινομίζ'ίτο προσευχτ] elvai, t α,, η. s. 
 και καθίσαντ€ς έλαλονμεν ταΐ<; σννελθούσαις γυναίζί. '■* Και τι? γυι/η ονόματι 
 Λνζία, πορφνρόπωλίζ ττόλεωζ Θυατίίρων, σ^βομέντ) τον Θίον, ηκουεν ηζ ό^(.^„ ,„, 
 Κύριος StTjVotfe την καρΒίαν, ττροσζχΐΐν τοις λαλουμενοις νπο τοΰ Παύλου. juAg.'li. 2^. 
 
 lipc^c-xsn 'η Nf-s• >« /ν χ/ τ:,» f ' Luke 24. 29. 
 
 '^ ^ /2ς oe €βαπτισση, /cat ο οίκο? αιττης, TrapeKaKeare Keyovaa, jfc/t κίκρικατί με Hen. u. 2. 
 
 the victory of Actium, and admitted to the Jus Italicum. See 
 Dio Cass. li. p. 445. Plin. Nat. Hist. iv. 11. A somewhat si- 
 milar explanation liad been proposed by Casaubon. See Valck. 
 
 None of these explanations appear satisfactory. They all 
 rest on the supposition, which is at least doubtful (see Baumg. ii. 
 115), that τηί μ^ρί^οΐ is equivalent to tKiivj]s τ^ί μ., i.e. **of 
 that part of Ma:"e<lonia." 
 
 (5) The true solution is probably to be found in the Helle- 
 nistic sense of the word jufpis, viz. a/7'ontier, or strip of border* 
 land, that by which it is divided (μιρίζ^ται) from some other 
 adjacent territory. See Ezek. xlv. 7. Here then /itpls, so ex- 
 plained, would be tfie border-land, by which Macedonia is divided 
 or parted otf from Thrace. And Philippi was the chief City of 
 this /lepls or confinium. It was colonized by the Romans as a 
 border-city, to defend the frontier against Thrace. As Col. Leake 
 says (Northern Greece, iii. 487), " From B.C. 146, to the rei^n of 
 Augustus, the Romans had the troublesome duty of defending 
 Macedonia against the people of lUyria and Thrace, and during 
 that time they established the colonics at Philippi, Pella, Stobi, 
 and Dium." 
 
 In the New Testament the words το μίρ-η often occur in this 
 sense, as equivalent to μίθόρια or confines. Alatt. xv. 21 ; xvi. 13. 
 Mark viii. 10. And in the Acts (ii. 10) we have τα μΐρη τί /s 
 ^i$vr]s, the confines of Libya, towards Cyrene. 
 
 So in the LXX the word jne/jij is used for rtS]: , an extremity. 
 Ruth iii. 7. 
 
 The Vulg. here has " prima partis (not partis istins) Mace- 
 doniiE ;" which seems to lead to the right sense. And this inter- 
 pretation is confirmed by the Arabic and ^thiopic versions, 
 which render μΐρ'ώο5 by confines or neighbourhood of Macedonia. 
 
 St. Paul had been called to Greece by the man of Macedonia, 
 and that call had been recognized and obeyed as the command of 
 the Lord (xvi. 9, 10). He is now in Macedonia ; and as soon as he 
 has crossed the frontier, he begins his career, as a soldier of Christ, 
 warring against Satan, at Philippi the principal city, on the border 
 land of Macedonia, and a military colony of Rome. 
 
 These particulars concerning Philippi seem to be specified by 
 St. Luke for various reasons ; 
 
 He has brought us now to the first city on Greek ground, in 
 which the Gospel was preached by St. Paul. 
 
 The name Philippi, derived from Philip (Strabo, vii. p. 5), 
 the ivhp Ma/fe5i'f [Demosth. i. p. 43), who subdued Greece, and 
 the father of Alexander, who overran and conquered a great part 
 of the known world, and founded the Third Great Monarchy 
 (Dan. viii. 21), suggests to the reader the contrast between the 
 subjugation of Nations of this world, of which Philip and Alexander 
 were the Conquerors, and the triumphs now to be achieved by 
 Christ in the peaceful march of St. Paul. 
 
 The words MafceSoi'/as and κοΚωνία, a colony, call attention 
 to the triumphs of the Gospel at Philippi, a principal city of Ma- 
 cedonia, or Northern Greece (called by the Romans ' Macedonia'), 
 and also as representing in those parts the main element of the 
 Gentile world, by its connexion as a military Colony with Rome, 
 the Fourth Monarchy (Dan. vii. 7• 10), the Mistress of the world 
 at that time. 
 
 Hence St. Paul's acts at Philippi are dwelt on by St. Luke 
 as a specimen and rehearsal of his preaching in Greece and Italy, 
 and of the future achievements of the Gospel in the Roman Em- 
 pire and in the World. 
 
 — Κολωνία] a Roman Colony — a miniature of Rome. " Co- 
 lonire Populi Romani quasi effigies parvae simulacraque " {Aul. 
 Cell. xvi. 13). See preceding note. 
 
 Coins of Philippi of the date of St. Paul's visit have the in- 
 scription " Col: (i.e. Colonia) .VL'G(usta) JuL(ia) PuiLip(pensis)." 
 See Akermann, p. 45. Kitto, p. 337. Compare Howson, i. 345, 
 on the rights of Koman Colonics. 
 
 13. πύλτ)!] gale. So .V, 1!, C, D. Elz. r6\eas. 
 
 — ττοταμόΐ'] river. Not lite Strynton (as has been supposed 
 by some) which was some miles distant, but a smaller stream, the 
 Gangiles, or, as Herodotus calls it, A'igilas; which flows into 
 the Zygactes, and gives its name to the united streams. See 
 Leake, iii. p. 225. Houson. i. p. 34G. 
 
 The name Krenidet, οτ fount aiitt, — formerly borne by Phi- 
 lippic - -was derived from this stream. 
 
 The battle-field of Philippi, in which Brutus and Cassius 
 were defeated by Mark Antony and Octavius, was between the 
 Gangites and the Strymon. 
 
 — 00 ΐνομίζίτο Ίτροσΐυχή ΐΐναΐ] where a meeting for prayer 
 was front to be held. See v. Hi. 
 
 Perhaps there was a Proseucha, or enclosed place for prayer 
 there. See Epiphanius (Hser. Ixxx.), who describes the Proseuchce 
 as places of a semicircular form {dtaTpon^fts), without roofs, and 
 outside the cities. Cp. Mede's Essay, Book i. Discourse 18, p. C7. 
 
 Such proseucha were commonly near the sea or rivers, as 
 here, for the sake of the lustrations and ablutions of the Levitical 
 Law (see Joseph. Ant. xiv. 10. 23. Cp. Juvenal, iii. 11 — 13). 
 
 "The difficult words, "jura, verpe, per Anchialum," in Mar- 
 tial, xi. 94, have been explained from this practice. See Valck. 
 
 Hence also they afforded a convenient preparation for the 
 Gospel, as supplying water for baptizing the converts made by 
 the preaching of the Gospel there. 
 
 It seems that at Philippi, a Roman Colony, where the Jews 
 were hated and despised (see v. 13), they had no Synagogue 
 within the walls of the City, and were only authorized to have a 
 Proseucha, and that outside the city gate. Cp. Ammonius, in 
 Caten., who says, μ^ οΰση$ ^/ce* avpaytnyris δια τ6 σπάνιον, 
 πάρα Tiy ποταμί)*' £|ω τη? ιτιίλίωί λάθρα avvryyovTO. 
 
 Here, at Philippi, St. Paul, in accordance with his uniformly 
 charitable spirit toward the Jews, his bitter enemies, went out 
 of the city to their proseucha on the Sabbath Day, and preached 
 there, though he had only a few women to hear him. Cp. below, 
 note on xvii. 1. 
 
 14. Qvarelpiav] Thyatira, in Lydia. As Alford observes, 
 " Though they had been forbidden to preach the word in Asia 
 (xvi. (i), and sent by the Spirit to Greece, their first convert in 
 Greece is an Asiatic." 
 
 — σίβομίν-η Thy Θβιίΐ'] a Proselyte. See xiii. 50. 
 
 — ^Koufi'] u'as listening. 
 
 15. καΐ (S oTkos aUT^s] and her house. An argument for Bap- 
 tism of Infants. See xvi. 33 ; xviii. 8. 1 Cor. i. 16. 
 
 " Quis credat (says Bengel) in tot familiis nullum fnisse 
 infantem, et Judaeos circumcidendis. Gentiles lustrandis illia, 
 assuetos, non etiam obtulisse illos baptismo.'" 
 
 The Church of England (.\rt. XXVIl.) affirms that " the 
 Baptism of Infants is most agreeable with the Institution of 
 Christ." And in her Baptismal oflice she grounds this assertion 
 on our Lord's declarations (see on John iii. 3. 5) and on His 
 gracious invitation (Mark x. 14) to Infant», βρίφν• See on 
 Luke xviii. 15. 
 
 In this she follows the exposition of the Primitive Church, 
 who, as Origen says (in Epist. ad Rom. lib. v.), " received the 
 Baptism of Infants fi-om the Apostles." See also Justin Martyr 
 (Apol. i. 15) speaking of disciples of Christ from their childhood, 
 and /i"en£PU*(ii.22), who mentions infants as born again, and the 
 Synodical Epistle of the Third Council of Carthage under Cyprian, 
 A.D. 253. lioulh, R S. iii. p. 74, or in Cyprian's Epistles, lix. 
 or Lxiv., where the Sixty-six Bishops there assembled say in 
 answer to Fidus, *' As to the case of Infants, who, you allege, 
 ought not to be baptized within the second or third day after their 
 birth, and that the law of circumcision should be regarded, which 
 led you to imagine that none should be baptized before the eighth 
 day after his birth — this Synod was of a very different 0]>inion. 
 Not one of us agreed with you, but wc resolved unanimously that 
 the grace of God should be denied to none. For since the Lord 
 says (Luke ix. 56), *The Son of Man came not to destroy meu's 
 lives, but to save them,' we must take care, as far as in us lies, 
 that no soul be lost. All persons, whether adults or infants, are 
 equally objects of divine grace, as Scripture declares." 
 
 More has been said by the Editor, on this point, in Letter 
 viii. on the Church of Rome, and in Occasional Sermons (Serm. 
 iii. pp. 51 — 66). where objections to the above statements are 
 consiilored ; and cp. Professor Blunt on the Early Fathers, p. 548. 
 
 On the allegation of some Expositors here, that the Children 
 of Heathens could not have been baptized by the .\postles, because 
 their parents were not holy (cp. 1 Cer. vii. 14), see the answer of 
 S. Augustine to Boniface, Epist. 98, vol. ii. p. 394, and Hooker, 
 III. i. 12 ; V. lxiv. 5 ; and the present Editor's Letter to a friend 
 on the XXIXth Canon of 1003, Lond. 18W.
 
 120 
 
 ACTS XVI. IC, 17. 
 
 ττιστην τω Κνρίω elvai, ΐΐσελθόντίζ eis τον oTkoV μου μένίτ^• και παρφιάσατο 
 
 ημάς. 
 h ι Sam. 29. 7. EjeviTO oc, 7Γορ€υομίμων ημών ει? την προσβν)ζΎ]ν, τται^ίσκην τίνα. 
 
 ε;\(θυσαΐ' ττνΐ.νμα. Πύθωνος άπαρτησαυ ημίν, ήτις ίργασίαν ττο\\ην παρί'ίχ€ 
 ι Gen. 14. 18-22. τοις Kw/jioi? αΰτης μαντίνομίνη. ^'^ Αυτή κατακοΚουθησασα τω Παύλω καΐ 
 
 ημιν έκραζε λέγουσα, ' Ούτοι οί άνθρωποι δούλοι του Θεού του υψίστου είσίΐ'. 
 
 ch. 18. 
 Hcb. 10. 20, 
 
 — -παρίβιάσατο] she gently constrained us. (See Valck.) 
 They did not comply at once, lest they should appear to have 
 come to preach the Gospel for personal couveuieiice or ad- 
 vantage. 
 
 16. ττν^ϋμα ΧΙύθωνοί] a spirit of Python. A, B, C*, D have 
 IHJeoiTO— which may perhaps be the true reading : α and oi (DC) 
 are often confused in MSS. See Parson, ad Hecub. 788. 
 
 A remarkable expression. This damsel was possessed with 
 an eril Spirit (seen•. 18, 10). Why then does not the Evan- 
 gelist St. Luke call it by the names used in the Gospel, viz. 
 ΐαψόνιον, or ττιΐίνμα ακάΟαρτον, but πνινμα ΤΙύθωνοί, a sjiirit of 
 Python, or πνημα ΠύβαιίΌ, or Python spirit, a word never oc- 
 curring in the Gospels ? 
 
 Probably for the following reasons — 
 
 St. Paul was now on new ground— in Greece (see above, 
 V. 13). He was in a Greek city, a Roman colony. A new scene 
 now opens before him ; a new era in the History of the Church. 
 He has not only to war with Jewish prejudice. He has to en- 
 counter Satan in other forms. He has now to confront him in 
 the idolatries and superstitions of the West. 
 
 One of the greatest difficulties which the Gospel had to 
 contend with there, arose from the power exercised over the Greek 
 and Roman mind by Oracles, Enchantments, Divination, Sooth- 
 Baying, and Sorcery. That Power showed itself in the ρυμφόκ-η- 
 TTTOi, ίύρύκλίΐΓ, ί-γ-ζαστρίμοβοί, β(οφόρ-ητοι, φοιβόΚ-ηπτοί, ecrriti, 
 larvali, lymphatici, &c. of Heathenism. See Any. de Civ. Dei, 
 ii •2:(, where he refers to this passage " in Actibus Apostolorura 
 venliiloqua fcmina." Euseli. Praep. Ev. iv. 5 ; and other nu- 
 merous authorities cited in Wetst. p. 535. Biscoe, pp. 283—5. 
 
 Here St. Paul meets that Power face to face in the streets of 
 Philippi. How was it to be described .' By the word Python. 
 Tliis word would sound a note clear and strong on the Greek and 
 Roman ear. Πύβωιι, nuuios, Πυβία, ΠυθιίΐΊσιτα, Pylho, Pythim, 
 Pythia, Pythonissa. How much was contained in those words'. 
 
 ΠΤΘΩΝ, Python, was the prophetic Serpent at Delphi — the 
 ομφαΧΐ; τη! γί)ϊ, the centre and focus of Gentile Divination. 
 See Catlim. H. ad Apoll. 100. Orii!, Met. i. 438. Apollodor. 
 i. p. 44, Heyne. Hygin. fab. 140. Plutarch, de Orac. Defect, ii. 
 p. 417, and others, cited by Kuin., and concerning the Pylhia 
 herself, see Virgil, Mn. vi. 4C. 
 
 The Python or Serpent gave his name and place to the pro- 
 phetic Deity of the Gentile world ; the successor of the Serpent at 
 Delphi was the Pythian Phoebus or Apollo. 
 
 And from him all who claimed the powers of divination 
 received their title, and were called Pythons. Hence Hesycliius, 
 ΤΙΰβαν ίαιμόνιον μαΐ'τικόΐ'. Alherti Glossar. Gr. p. 75, ΪΙύβωι/οί• 
 ίαιμονίου μαντικοί, οϊτω λ(-^ομ4ΐΌν. " Translatum est hoc noraen 
 ad homines ipsos, qui dei cujusilam afflatu futura pradicere 
 posse credebantur, nominatim ita dicti sunt εγγαστρίμυθοι, 
 Plutarch, de oraculorum defectu p. 414, Totis εγγαστρίμυθου! 
 Έ.νρχικ\ΐα5 rra\ai, yovl Πύθω:/α$ ττροσα-γορΐυόμ^νοι, ventriloqnos 
 Euryclras (ab Eurycle inventore hujus divinationis) olim, nunc 
 Pythonas vocant. Hesycliius : τΐύθων, 6 ίγγαστρίμυθο! f) Ιγγασ- 
 τρίμαντί!. Id. Ζϋρυκ\ΐΐ!, ύ εγγαστρίμυθο!, i)r 5e γίΐΌ! μαντίων, 
 ois ίμανύμω! ΐϋρυκΚί'ιί (Κ(γον. Suidas : εγγαστρίμυθο!, εγγασ- 
 τρίμαντί!, iy νϋν τιι/ίΓ Πύθωνα, 'ίοφοκΧΎΐ! ie στ(ρι/6μαντιν, 
 Τΐλάτων ό φιλόσοφο!, Εΰρυκ\€α airh Εϋρυκλ,εου!, τοιούτου μάν- 
 Teojs." (Kuin.) 
 
 Therefore this damsel at Philippi, with her Pythonislic 
 possession, was, acconling to her degree, a representative of the 
 Pythia who sat on the tripod at Delphi, and who delivered the 
 responses in the name of the Pythian Apollo, the successor of the 
 Serpent, and brought much gain and renown to her masters at 
 that place, and deceived the World by her sorceries. Hence 
 St. Luke calls this Spirit at Philippi, Python. And thus the 
 Holy Spirit by St. Luke's mouth taught certain solemn truths 
 to the Gentile world. He warned them, that the Spirit with 
 which they dealt so fondly and familiarly in their Oracles and 
 Witchcrafts was an unclean Spirit. It is denounced and ejected 
 as such by St. Paul. The Python, which they themselves said 
 was a serpent, was indeed a minister of " the old Serpent " 
 (2 Cor. xi. 3. Rev. xii. !); xjt. 2), an agent of Satan.- and in 
 dealing with him, in these Oracles, they "worshipped devils 
 instead of God" (1 Cor. x. 20). As Chri/s. says here, opas 6 
 
 Ti ΆπόλΚαν ίαίμων εστίν. Indeed Apollo, and all hia di- 
 viners, were ministers of Apollyon himself (Rev. ix. 1 1). 
 
 In these Oracles and Divinations of the Gentile world there 
 were many frauds and cheats. But counterfeits jirove the reality ; 
 and the phenomena of Witchcraft in the Heathen World are too 
 numerous to be explained away. As Dr. Barroti• says (Serm. ix. 
 vol. iv. p. 213), "Concerning power of Enchantments implying 
 the co-operation of Invisible Powers, all sorts of intercourse and 
 confederacy, formal or virtual, with bad Spirits, he that shall 
 affirm them to be mere fiction and delusion, must with exceeding 
 immodesty and rudeness charge the World with vanity," &c. See 
 also Cicero, de Div. i. 5, and 82 — 88. Van Dale, de Orac, and 
 others, cited by Biscoe, p. 2!)9. 
 
 (1) It is worthy of remark, that the Hebrew word wliich 
 describes a "familiar spirit" is 2iN (Oi/i). This is used in the 
 Old Testament, in Lev. xx. C. 27. Deut. xviii. 11. Isa. xix. 3. 
 And it is also employed 1 Sam. xxviii. 7, 8, to describe the Spirit 
 with whom the Witch of Endor had commerce, viho is called by the 
 LXX an εγγαστρίμυθο!. May it not be, that this word Ohh ha,') 
 some connexion with the Greek υφί!, or serpent, — the word used 
 by .St. Paul and St. John to describe the Old Serpent, the Devil .' 
 (2 Cor. xi. 3. Rev. xii. 9 ; xx. 2.) This conjecture may be con- 
 firmed by the following consideration ; 
 
 1 2) It is allowed that the Greek and Latin words πύβιοί, 
 ττυθωνισσα, ιτυνβάνομαι, •κΐυστ•ί]ριο!, are traceable to •πϋθων or 
 Python, the Prophetic Serpent of the Great Gentile Oracle. 
 {Strabo, ix. p. 422. Macrob. Sat. i. 17.) Serpent-worship seems 
 to have extended itself over a great part of the World. 
 
 May not that word Python be carried up higher to the 
 Hebrew jnB (pethen), or Serpent I Ps. Iviii. 4, and Isa. xi. 8. 
 Ps. xci. 13.' 
 
 It is remarkable, that this last-named passage contains a pro- 
 phecy concerning the A^ctory to be achieved by Christ over the 
 Great Python, or old οφΐ!, or Serpent, the Devil. The casting 
 out of the Python-spirit by the Apostle St. Paul at Philip|ii, act- 
 ing by the power of Christ, may be regarded as a visible exhibition 
 of the operation of Christ in the Gospel, bruising the serpenVt 
 head fGen. iii. 15), and treading the Dragon, Satan, the Old Ser- 
 pent, beneath His feet; healing, by His death, the wounds in- 
 flicted on them by the fiery Serpent, and delivering the World 
 from the grasp in which he then held it by means of Oracles and 
 Incarnations, and all the sorceries of Divination. It may be con- 
 sidered as a specimen of the fulfilment of the prophecies, which 
 attribute such powers to Christ ; and of Christ's promise to His 
 disciples that He would enable them to overcome " all the power 
 of the enemy " (Luke x. 19 ; cp. Rom. xvi. 20) ; and as a presage 
 of His full and final triumph over Satan, Ma/ Old Serpent, wliich 
 deceiveth the world. (Rev. xii. 9; xx. 10.) 
 
 — (ΐιαί'Τίΐ/ομβΊ'η] by sootluayiny ,- as distinguished from wpo- 
 φητξΰουσα. Cp. Deati Trench, Synon. § vi. 
 
 17. ΐκραζξ'\ was crying. Observe the imperfect, and again, v. 
 18, τοίϊτο ε-ίΓοίΐΐ, this she was doing for many days. 
 
 — ούτοι ol 6.. ^ovKoi τοΐι Qfoii] these men are servants of the 
 most High God, who are declaring to vs the way of salvation. 
 This utterance of the Python-spirit at Philippi gives much pro- 
 bability to the assertion of ancient Christian writers, that the Evil 
 Spirit who deceived the Gentile world by Oracles, gave testimony 
 in them to Christ. See Euseb., Dem. Evang. iii. (i, and ix. 10. 
 August., de Civ. Dei, xix. 23. De Consensu Evang. i. 18; and 
 others quoted by Dr. Jetikin on Christianity, i. p. 354, and 
 Mede's interesting Essay, Works, p. 194, bk. i. disc, xxxvi. 
 
 Satan sometimes speaks the truth, in order that he may pro- 
 pagate lies with greater success. See on Mark i. 25, where it will 
 be seen, that in repudiating the homage of the Father of Lies, even 
 when he spoke the truth, St. Paul imitated the example of Christ. 
 
 Praise is not seemly in the mouth of a sinner, for it was not 
 sent him of the Lord (Ecclus. xv. 9. Prov. xxvi. 7). Much less 
 is it seemly in the mouth of the Evil One, say Chrys. and Didy. 
 mns here (in Caten.). The Apostle shows, that testimony from 
 Satan to the preachers of the truth is not to be received ; for it 
 is to be feared, that Evil Spirits, having gained men's confidence 
 by what they speak truly, may overreach the simple by an admix- 
 ture of falseliood, and so cause their ruin. It is well said by 
 Arator here (ii. 386'»,—
 
 ACTS XVI. 18—24. 
 
 121 
 
 otrive? Ka.Tayy4\\ovai.v ■ημίν oSov σωτηρίας. '^ ** Τοντο δε εποίει eVt ττο\\α<; 
 •ημεραζ. Αι.αττονηθα.'; δε ό Παΰλο?, και ε'τηστρε'ψας τω ττρζνμαη είπε, Παραγ- 
 γέλλω σοι iu τω ονόματι. Ίησοΰ Χρίστου ΙζελΟίίν απ αυτή';. Και (.ζηλθεν 
 αυτί^ Trj ωρα. '" ιοοί'τες οε οι κύριοι αυτής οτι εςηλσεν i] ελπι? της εργασίας 
 αυτών, Ιπιλαβόμενοι τον Γίαυλον και τον ίιλαν είλκυσαν εις την άγοραν επί 
 τους άρχοντας• -" ""' καΧ π ροσαγ άγοντες αυτούς τοΓς στρατηγοΐς εΐπον, Ούτοι 
 οΊ άνθρωποι εκταράσσουσιν ημών την πάλιν, Ίουδαΐοι υπάρχοντες• ^' και 
 καταγγε'λλουσιν εθη, α ουκ ε^εστιι» ημΐν παραζεχεσθαι ούδε Troieif, 'Ρωμαίοις 
 ονσι. " " Χαι συνεπεστη 6 όχλος κατ αυτών, και οι στρατηγοί περιρρηζαντες 
 αυτών τα ιμάτια εκελευον ραβΖ'ιζειν -^ πολλάς τε επιθεντες αντοΐς πληγας 
 εβαλον εΙς φνλακην, παραγγε'ιλαντες τω 8εσμοφύλακι ασφαλώς τηρείν αυτούς' 
 ^■* ος παραγγελίαν τοιαύτην λαβών εβαλεν αυτούς εις την εσωτεραν φνλακην, 
 και τούς πόδας αυτών ησφαλίσατο εις το ζύλον. 
 
 k Mark 16. 17. 
 
 m 1 Kins» 18. 17. 
 ch. 17. 6. 
 
 η 2 Cor. 11. 25. 
 1 Tliesa. 2. 2. 
 Phil. 1. 13. 
 
 Professio vera 
 
 Mendaci de teste sonat, vocemque fidelem 
 Perfidus auctor habet ; sed non debetur honori 
 Quod cogit formido loqui, nee mente eohieret 
 Nudua aiuore timor." 
 
 And it is well observed by Mil/on (Par. Reg. i. 432) as a charac- 
 teristic of the Evil One, that it hath ever been his 
 
 craft, 
 
 By mixing somewhat true, to vent more lies." 
 
 Therefore St. Paul rejects the praise of the Evil One, and 
 casts hira out. The Evil One had said KaTayy4\\ovtTiif ημ7ν 
 odhv σωτηρίας; but the Apostle says 7rapa77e'\Aa) σου ΐξ^Κθ^Ίΐ'. 
 
 — τ^μιν] ίο us. So A, C, G, H. Tlie Evil Spirit " trans- 
 forms himself into an Angel of light" (2 Cor. xi. 14), and pre- 
 tends that the Gospel is for himself, as well as for the world. — 
 Είζ. has ΰμιν. 
 
 19. H^riKBev] Observe the repetition of this word. Paul-com- 
 manded the Spirit to come out, ΐξίλθΰι^ (υ. 18). And the Spirit 
 (ξηΚθ^ν, came out immediately (r. 18). And the masters of the 
 damsel saw that {v. Ιίί) the hope of their gains ΐ^ηλθΐν, came out 
 also. 
 
 The hope of their profits went out with the going out of 
 the Evil Spirit, — a proof of the realilij nf the possession. In- 
 deed, it seems that the Holy Spirit has taken special care that no 
 reasonable person should call in question the fact, tliat the damsel 
 was possessed by the Evil Spirit, and that the Evil Spirit was 
 permitted by God to exercise certain powers by her instru- 
 mentality. 
 
 — η ^λπΐ? rrjs ^pyaaias'\ The hope of gain from their craft ; 
 a cl\ic to a powerful motive of Persecutions against Christianity. 
 Both the Persecutions from Heathenism mentioned in the Acts 
 are from this source. In the accc>unt of both, the word Εργασία 
 occurs. See luTe, and xix. 24, 25. Cp. Pliny's Letter to Trajan, 
 X. 97, !)8; and Lnrduer's Remarks, iv. 11 — .'iO. and the excellent 
 observations in Hlunt's Lectures, pp. 14ί1 — ISIi: "The Priest- 
 hood in all its brandies, Flamens, Augurs, Ilarvispices, contem- 
 plated the advance of (-hristianity with dismay. It emi)tied tlieir 
 Temples, curtailed their sacrifices, reduced their profits, exposed 
 their frauds." 
 
 How great were the difficulties it had to encounter in these 
 respects, and hnw noble the triumphs it achieved ! .\nd bow much 
 yet remains for it to perform even in Christendom itself, where 
 the corruptions of Cliristianity are deeply rooted in Covetousness, 
 and Superstition is propagated by Love of Lucre ! Cp. on 2 Cor. 
 ii. 17. 
 
 20. στρατηγό??] the Prcetors^ or Duumviri, of the Roman 
 colony {CiccrOf de Leg. Agrar. 34), — a title still surviving (.\.i). 
 17Γ>0) ia the Italian word Stradigo. {Wetatein.) Hence the ap- 
 peal in V. 21 to the rights and privileges of the Citizens of Phi- 
 lijtpi as a colonial city of Rome. 
 
 See further on xvii. C, and JJou-sot), i. 345. 
 The Roman character of Philippi is brought forward in this 
 narrafivo, which is a prelude to the History of the struirgle of the 
 Gospt'l with the military and imperial power of tlie Heathen Mis- 
 tress of the World. 
 
 — *Iou5a7oi] Jevs. A specimen of the difficulties and dangers 
 which the Gospel had often to enconnter from the heathen, by 
 being confounded with Judaism, and by being exposed to all the 
 obloquy with which the Jews were regarded by the Romans. 
 
 Christianity was hated as Judaism by the heathen, and as 
 Vol. 1.— Part If. 
 
 worse than heathenism by the Jews. It had to contend against 
 Judaism and Heathenism, and it triumphed over both. 
 
 This charge against Paul and Silas as Jeu-s, would be more 
 effective at this time at PhiUppi, a Roman colony, because the 
 Jews had lately caused disturbances at Rome, and had therefore 
 been expelled from it by an imperial edict of Claudius (xviii. 2). 
 
 21. ίθη, & ΟΌΛ €^6fTTif κ. τ. λ.] cnstoms v/iich it is not lawful 
 for us to receive, behiy Romans. By the Roman Laws, Judaism 
 
 was a " reliyio licita " for Jews ; but they were not allowed to 
 make proselytes among the Romans, who were forbidden by the 
 Laws, under penalties, to receive circumcision ; though in this and 
 other religious matters the Laws often lay in abeyance. See 
 Neander, Church Hist. i. iii). 
 
 22. Ιίαβζίζίίν'] to beat with the Uctors* rods : a Roman punish- 
 ment. St. Paul himself distinctly asserts that he was beaten with 
 rods no less than three several times (2 Cor. xi. 25), a punish- 
 ment, which he might have escaped, if he had asserted his Roman 
 citizenship, as he did at Jerusalem (xxii. 25). Here, it is alleged, 
 is a diificulty. If he asserted his citizenship in one place, why not 
 also in others ? St. Paul, by asserting his citizenship at Jerusalem^ 
 and by obtaining exemption thereby (xxii. 25), showed that his 
 sufferings at Philippi were voluntary, and that he had divina 
 direction advising him how to suffer as well as to do, in full faith 
 that his sufferings would, under God's providence, conduce to 
 the furtherance of the Go.spel. 
 
 In that case the assertion of his Roman Citizenship led, by a 
 providential series of events, to the manifestation of the divine 
 glory, by his preaching of the Gospel to the people and San- 
 hedriui at Jerusalem, — to Felix and Festus and Agrippa at 
 Casarea, and finally to tin* imperial court and tribunal at Rome, 
 
 But if St. Paul had phadod at Philippi his Roman citizen- 
 ship, he would not have been beaten, and cast into prison. And 
 we should not have had the beautiful and instructive history of 
 his Christian faith and joy, uttering itself in psalmody at mid- 
 night ; the jailor and prisoners, and other inhabitants of Philippi, 
 would not have had the evidence to the truth of the Gospel in 
 the Earthquake which shook the prison, and opened its doors, 
 and made the chains to fall from the hands of the prisoners. The 
 jailor and his household might not have become citizens of the 
 kingdom of heaven. 
 
 May we not therefore say, that the same Divine Spirit Who 
 had recently restrained St. Paul from preaching the word in Asia 
 and Bithynia, withheld him from asserting his Roman citizenship 
 here ? 
 
 Philippi was a Roman colony in Greece (». 13). The Philip- 
 pians were proud of their Roman citizenship. Cp. v. 21. St. Paul 
 would teach that there was a nobler citizenship for which he re- 
 joiced to sutfer — the citizenship of Heaven (see Phil. i. 27 j iu. 20), 
 
 Yet — such is the treatment which this divine history has 
 received in modern times — it has hein alleged by many (e. g. De 
 Weite) that St. Paul was hindered by the tumult from pleading 
 his citizenship; and others {Baur and Zeller) have advanced a 
 step further, and perverted his forbearance into an argument that 
 he did not really possess tiie right which he afterwards claimed ! 
 
 24. rh ^vKov'] the stocks. " Quod καΧον, et ξυλοττίδη, etiam 
 7Γοδυκα«7ϊ et ττοίοστράβτ}, ab Hebneis ID (Job xiii. 27• xxxiii. 11) 
 vocatur : cui et cervix, et manus et pedes per quinque foramina 
 itiserebantur, TTfvTiffx'piyyov propterea quoipie vocatum Arisioph. 
 Equitt. I04H. Latini ncrrum vocant Plant. Captiv. iii. 5. 71- Nam 
 noctu nervo vinctus custodiebatur " {Kniti.). Cp. M'etst. p. 557. 
 
 With this statement of St. Paul's sufferings at Phihppi, com- 
 pare his own words to the Phihppians in his Epistle, i. 21), 30, 
 and see Paley, 11. P. p. 120.
 
 122 
 
 ACTS XVI. 25—40. ΧΥΙί. 1 
 
 Dch. 4. 31. 
 
 ρ Οι. 5. 19. 
 S: 12. 7. 
 
 .1 I.uke.•!. ΙΟ. 
 
 ch. 2 37. 
 
 S• !l. 6. 
 
 r John 3. IG, 3;. 
 
 it C. 17. 
 
 I John 5. 10. 
 
 t T.iike 5. 29. 
 IC 19 G. 
 
 u Matt. 8. 34. 
 V vcr. 14, &c. 
 
 ^^ ° Kara Be το μζσοννκηον ΠαΰΧοζ καΐ Σίλαζ ττροσίυγόμΐνοι υμνούν τον 
 Θεόν έττηκροώντο δε αυτών οι Secr/xioi. ^'' ^"Άφνω δε σεισ/χο? lyiviTo μεγα<;, 
 axTTC σαλευΟηναί τά θεμέλια του Ζίσμωτηρίου• άνεωχ^θησάν τε παραχρήμα αϊ 
 θύραί ττάσαι, καΐ πάντων τά Βεσμα άνεθη. -' "Εξυπνος δέ γενόμενο<; 6 Βεσμο- 
 φύλαζ, καΐ ΙΒών άνεωγμεναζ τάς θνρας της φυλακη<;, σπασάμενος μάχαιραν 
 εμελλεν εαυτόν άναιρεΐν, νομίζων εκπεφευγεναι. τους Βεσμίους. -'' Έφώνησε Be 
 φωνή μεγάλτ) 6 ΙΤαΰλος λέγων, ΜηΒεν πράζτ)ς σεαυτω κακόν άπαντες yap 
 εσμεν ενυαοε. - Αίτήσας οε φωτά ει,σεπηοησε, και έντρομος γενόμενος προσ- 
 επεσε τω ΠαύΧω καΐ τω Σίλα• ^ '' καΐ προαγαγώΐ' αυτούς εζω εφη, Κΰρι,οί, τι 
 με Βεΐ ποιείν, ίνα σωθώ ; ^^ ' Οΐ Βε εΐπον, Πίστευσον επΙ τον Κύρίον Ίησουν 
 Χριστον, και σωθήστ) συ, καΐ ό οίκος σου. ^" ΚαΙ ελάλησαν αύτω τον λόγον 
 τοί) Κυρίου, συν πασι τοις εν Trj οΙκία αύτου. "^^ ΚαΙ παραλαβών αυτούς εν 
 εκείντ) Ty ώρα της νυκτός ελουσεν άπο τών πληγών, και έβαπτίσΟη αύτος και 
 01 αυΓου πάντες παραχρήμα' ^* αναγαγων τε αυτούς ei5 τον οίκον αυτού παρ- 
 εθηκε τράπεζαν, και ■^γαλλιάσατο τταΐΌΐκι πεπιστευκώς τω Θεω. 
 
 "^^ 'Ημέρας Βε γενομένης, απέστειλαν οι στρατηγοί τους ραβΒούχους λέγοντες, 
 Άπόλυσον τους ανθρώπους εκείνους. ^'' Άπηγγειλε Βε 6 Βεσμοφύλαζ τους 
 λόγους τούτους προς τον Παυλον, Οτι απεστάλκασιν οι στρατηγοί Ινα άπολυ- 
 θητε• νυν ουν εξελθόντες πορεύεσθε εν είρηντι. ^^ 'Ό Βε Παύλος εφη προς 
 αυτούς, Δείραντες ημάς Βημοσία άκατακρίτους, ανθρώπους 'Ρωμαίους υπάρ- 
 χοντας, έβαλον εις φυλακην, και νύν λάθρα ημάς εκβάλλουσιν ; Ου γάρ• άλλα 
 ελθόντες αυτοί ημάς έζαγαγέτωσαν. ^ ^Απηγγειλαν Βε τοΖς στρατηγοίς οΐ 
 ραβΒούχοι τά ρήματα ταύτα• και εφοβήθησαν άκούσαντες ότι 'Ρωμαίοι eicri, 
 ^^ " και ελθόντες παρεκάλεσαν αυτούς, και efayayoi'Te? ηρώτων εζελθείν της 
 πόλεως. ^^ ^ Εξελθόντες Βε εκ της φυλακής είσηλθον προς την ΛυΒίαν και 
 ΙΒόντες τους άΒελφούς, παρεκάλεσαν αυτούς, και έζηλθον. 
 
 XVII. ' ΔιοΒεύσαντες Βε την Άμφίπολιν και Άπολλωνίαν, ηλθον εις- θεσσα- 
 λονίκην, οποί) ην η συναγωγή τών ΊουΒαίων. 
 
 25. υμνούν'] they were iinging. St. Peter sleeps in prison be- 
 tween the two soldiers (Acts xii. fi) ; St. Paul and Silas sing in 
 the stoclis. They cannot raise their hands or bend their knees in 
 prayer, but they can lift up their heart and voice to heaven. Such 
 is the power of joy in the Holy Gliost. " Nihil crus sentit in 
 ncrvo, quum animus in coclo est. Etsi corpus dctinetur, omnia 
 spiritui patent." {Terlitlliun, ad Mart. 2, cited by Neander.) 
 Such is the joy shed by the Holy Ghost into the heart of tlie 
 Christiart. OhsQTve ^\so -προσ^υχόμΐνοι νμνουν\ i. e. praying they 
 were singing ; their prayer was a hymn : perhaps they were sing- 
 ing one of the Psalms which are entitled ' a Prayer of David,' 
 e. g. the xvii. or Ixxxvi. 
 
 — iirnKpoivTo'] more than " heard ;" they were listening to 
 their music as an η^ιστυν ακρόαμα. The Prison became an Oduum. 
 
 26. πάντων τά δεσ/ιά αν(θη'] the chains of all were loosed. 
 All the prisoners were witnesses of the Miracle, 
 
 27. iauTbv araipti•'] to kill himself, as Brutus and others had 
 done here {Plutarch, Brut. 52), and a great number of the pro- 
 scribed Romans, after the battle of Philippi, followed his e.<iample. 
 Self-munler was approvid by the Stoics {Senec. Epist. 12. 17• 
 2-1. 58, 50. Plin. Ep. 1. 12), and by Cicero de Off. i. :il. Cp. 
 also de Fin. iii. 18. This incident is suggestive of what the 
 Gospel has done to prevent it. The jailor was about to put 
 himself to death ; St. Paul tells him to " do himself no harm," 
 and opens to him the way of everlasting life. 
 
 On the sin of suicide, see Jerome on Amos v., and Augus- 
 tine, ii. p. 918, de Civ. Dei. i. 20, and contra Gaudcntium, vol. i,v. 
 p. inOG, and Bp. Andrewes on the Decalogue, p. 404. 
 
 29. φώτα] lights — neuter plural; cp. James i. 17• So that 
 all were witnesses of the miracle. 
 
 £1. tIv Kvptov'] the Lord of all. He bad addressed them as 
 Κύριοι ; they turn his thoughts from themselves to the Lord, Christ. 
 
 33. t\ovffev — (βαπτίσβη] ί\αυσ(ν, καΐ ίΚούθ-η {Chrys.). A re- 
 markable instance of divine reward for human love. The Jailor 
 washed the blood from their wounds, and was by their ministry 
 freed from a spiritual prison, and was washed from his sins by Bap- 
 tism, made efficacious by the blood of Christ and by faith in Him. 
 
 35. βαβΒονχου%'] the lictors (properly rod-bearers), who at- 
 tended the Magistrates of the Colony. 
 
 — λεγοί'τίί] This sudden change was perhaps occasioned by 
 what they had heard of the Earthquake in the preceding night 
 
 37. 'Puj^aious] ΛοϊΗΛΗί by birth ; cp. Acts xxii. 25 — 2!t. Some 
 of his ancestors had obtained the "jus civitatis," by ])urcliase, as 
 Aiaximin. says on Acts xxiii. 29, παρΐχοντΐΐ; Soaets a-ntypafpovro 
 'Ρωμα7οι, καΐ ΐτρςχΐν tij το y4vos τί* όνομα. " Unde coiligas ex 
 opulenta familiu fuisse Paulum." {Rosenm.) 
 
 " Lex Porcia (passed A. υ c. flO(i) virgas ab omnium civium 
 Romanorum corjiore amovct." Cicero pro Rabirio, c. 3, and In 
 Λ''erΓem, v. 06, " Facinus est vinciri civem Ronianum, scelus vcr- 
 berari." Hence, as Cicero testifies (A'err. v. 57), ** ilia vox et im- 
 ploratio, ' Civis Romanus sum,* multis in ultimis terris opem 
 inter barbaros et salutcm tulit." 
 
 On St. Paul's waiving his right of citizenship, and submitting 
 to be beaten, see above, v. 22. 
 
 — ου yap] ** non, utique." On yap (^ y^ ^pa) thus used, 
 see Winer, § 53, p. 396, note. Klotz ad Devar. de particuhs, ii. 
 p. 242. (Hactett.) The Upa serves to sum up the premises on 
 which the assertion is made ; the ye strengthens the assertion. 
 Cp. on Luke xviii. 14, ί; yap fKe7vo5. 
 
 40. irphs tV AuSi'af ] Cp. xsviii. 8, Trphs tv ΐΐσΐλθών. So 
 xxi. 18, eiVjiei nphs ^Ιάκωβον. See also x. 3 ; xvii. 2. 
 
 — ϊξηΚθον] they went forth. It seems that St. Luke himself 
 remained at Philippi. Cp. ί/λθον, xvii. 1. 
 
 As to the reason of this arrangement, see note below on 
 1 Thess. i. 7 ; iii• 6 ; and 2 Cor. viii. 18. Phil. iv. 3. 
 
 It was St. Paul's habit, when he had preached the Gospel irv 
 a City, to leave some behind him there to continue the work he 
 had begun. See below on xx. 5. 
 
 Ch. xvii. 1. SioSeoaavTis'] The road on which they travelled 
 from Philippi to Thessalonica, was the Via Egnatia, the Greek 
 continuation of the Via Appia, on which St. Paul afterwards 
 travelled in his way fi-om Puteoli to Rome. It is said by some 
 to have been called Egnatia, from the town " Gnatia lymphis
 
 ACTS XVII. 2—10. 
 
 123 
 
 "Κατά Se το elwOos τω Πανλω είσηλθβ ττροζ αίιτοιχ;, καΐ inl σάββατα τρία a Luke*. ΐ6. 
 oieXeyeTo αυτοΐζ από τώι/ γραφών, ^ ^ Ζιανοίγων και τταρατιθεμενο^, ότι top b ρβ 22. 7. 
 Αριστον eoet Trautw, και αναστηναι, ΐκ νεκρών, και οτι οιτο? εστιΐ' ο Χοιστος ^'""^ "=■ ^'■ 
 
 ,„^,^ / ,^,, J, Γ' Luke 24. 20, 46, 
 
 /τ^σου?, ον €γω καταγγέλλω vjxw. ■* ' Και Twe? ef αύτώ?/ Ιπάσθησαν, και ^"Ι;".',•?^ • 
 ττροσίκλ-ηρώθησαν τω Πανλω και τω ^Ί'λα, τώι^ τε σεβόμενων 'Ελλήνων νληθοζ ^ ^''' ^*' 
 πολύ, γυναικών τε τών πρώτων ουκ ολίγαι. 
 
 Ζηλώσαντεζ 8ε οί 'Ιουδαίοι και προσλαβόμενοι τών αγοραίων άνδρα? Tims 
 πονηρούς, και οχλοποιησαντες εθορύβουν την πόλιν επιστάντε<; τε τη οικία 
 
 Ιάσονος, εζητουν αυτούς άγαγείν εις τον Βημον " *" μη ευρόντες Ζε αυτούς ί λ '«• ζ»• 
 εσυρον τον 'Ιάσονα και τιΐ'α? άΒελφους επΙ τους πολιτάρχ^ας βοώντες, "Οτι 
 οι την οΊκουμενην άναστατώσαντες ούτοι καΐ ειΟάΖε πάρεισιν '^ " ους ύπο- ! ^"'"^ -' '• 
 δε'δεκται 'Ιάσων. Και ούτοι πάντες απέναντι τών δογμάτων Καίσαρος πράσ- 
 σουσι, /3ασιλεα λέγοντες έτερον εΐι^αι, Ίησουν. ^ Έτάραζαν δε τον ογλον, 
 και τους πολιταρχας άκοΰοντας ταύτα. ^ Και λαβόντες το Ικανον παρά του 
 
 Ιάσονος και τών λοιττώί/ άπελυσαι» αυτούς. 
 
 ^^ ^ Οι δε αδελφοί ευθέως δια της νυκτός εξεπεμφαν τόν τε Παυλον καΐ Tovfcb.9.25. 
 Σιλαν εις Βεροιαν οιτινες παραγενόμενοι, εις την συναγωγην τών 'Ιουδαίων 
 
 iratis oxtructa," mentioned in Horace*s journey from Rome to 
 Brunilisium (Sat. i. 5. 07), and his last stage between Barium, 
 " Hari moeiiia piscosi " (v. 97). and Brundisiura, the "βηίί char- 
 tieque vieeque " (». 104). Cp. Howson, i. 372. 
 
 It is more likely that both the town and the road derived 
 their names from some person or persons of the Gens Eijnatia, 
 who were mainly instrumental in their construction. So the Via 
 Appia — named from Appius Caecus. 
 
 On the providential provision, in the great military Roman 
 Road?, for the Propagation of Christianity, see below, xxviii. 15. 
 
 — 'AjU^iVoAis κ.τ.λ.] For a description of the position and 
 remains of these places, see Col. Leakeys Northern Greece, viz. on 
 
 Aiytphipnlis, formerly called tvv4a όδοΙ, where Brasidas was 
 killed, see Thucyd. v. 10. Leake, iii. 181. 
 
 Apollniiia, Leake, iii. 447. 
 
 Jlercea, iii. 2i)0. 
 
 Philippi, iii. IH!). 
 
 IVtesaalonica, iii. 235. 
 
 The distances on the Via Egnalia, as laid down in the 
 Itineraries, are, — 
 
 Philippi to Amphipolis thirty-three miles. 
 
 Amphipolis to ApoUonia thirty miles. 
 
 ApoUonia to Thessalonica thirty-seven miles (cp. Hoxvson, 
 i. 373). 
 
 — @(σσα\ονΙκ-ην'] Thessalonica : called the mother-city of all 
 Macedonia in an Ancient Inscription in Valet., p. 541 ; now Sa- 
 loniki. Cp. Hotr-son, i. 380, and note below on 1 Tliess. i. 1 . 
 
 — ή συνα-γωγη] The Article η is not in A, B, D, and has 
 been omitted by Lachmann, Ilornemann. liloonifield, Al/ord, and 
 Tischendorf, in his last edition (p. 9ij), retain the article, which 
 is in G, H, and the majority of cursive MSS. ; and, it seems, rightly. 
 
 There appears to have been only a proseuc/ia, and this out- 
 side the gate (xvi. 13), at Philippi, a Roman Colony, where the 
 Jews were an object of scorn and detestation. See on xvi. 20. 
 
 But here at Thessalonica was a Synagogue ; and it appears 
 to have been the Synagogue of the district. 
 
 Perhaps St. Paul passed through Amphipolis and ApoUonia, 
 because there was no Synagogue there. In all cases he took care 
 to offer the Gospel in the first instance to the Jews. See v. 2. 
 
 2. κατά rh €ΐω0<ϊ$] as his cuslom was, — he went into the 
 Synagogue. Thus St. Luke speaks of St. Paul. The Apostle 
 imitated the lore of Christ, who, — as the same Evangelist says, — 
 as His cnslum was, went into the Synagogue on the Sabbath day, 
 Luke iv. UJ. 
 
 3. ΐΓα/ρατιβί/ι*"'"] alleging, ' allegans ' — in the sense of ad. 
 ducing or citing pai^sages and autliorities (here, from Holy Scrip- 
 ture) in proof of an argument. See Valck. 
 
 4. σΐβημίνων Έ\\'ί]νων'\ Proselytes. A, D, and some Cur- 
 sives insert κα] before 'EK\t}vuv, and so Vulg. ' gentilibusque.' 
 .•Vnd tliis reading, approved by Paley and received by Lachmann, 
 has much to commend it. 
 
 The σ(βΛμ(νο< are Proselytes (see .xiii. 43. 50; xvi. 14; 
 xvii. 17), a distinct class from the Heathens and Jews. And it 
 appears that many Gentile idolaters, "ΕΜηνα, were converted at 
 Thessalonica. See 1 Thess. i. 'J. 
 
 5. ζηΚύσαντα — ΐΓροσλαβίμ(ΐ>οι] So A, B, E, and many Cur. 
 sive SISS. and Aversions. — D, G, U have not ζηλύσαι^α. Elz. 
 inserts ίπ^ίθοΰντα before Ίβι/δαϊοι, with D, and α,τταθοϋιη^ι is iit 
 G, H. 
 
 — 01 'louSaToi] the Jews. Cp. 1 Thess. ii. 14 — 16, for St. 
 Paul's account of the conduct of the Jews at Thessalonica. 
 
 — α'/οραίων'] *' sub-rostranorum ;" loiterers in the agora. 
 
 6. τΓϋλιτά^χαϊ] Politarchs. See also r. 8, t}>v ίχλοί', και tovs 
 TToKiTapxas. Another instance of St. Luke's accuracy. The 
 political condition of the two neighbouring cities, Thessalonica 
 and Philippi, was very different. Philippi was a Roman Colony; 
 Thessalonica a Greek /re? cily, ' urbs libera.' There the Romaa 
 element was dominant ; here the Greek prevails. 
 
 Philippi was like a miniature of Rome in Greece. Its ma- 
 gistrates and laws were Roman ; and it was proud of its Romaa 
 dignity. See below on Philip, iii. 20; iv. 22. 
 
 At Philippi, therefore, we hear of στpaτηyo^, Prtetors (xvi. 
 20. 22. 35, 36. 3ii), and ,5α)3δοΟχοι, liclors (xvi. 35. 38). Thero 
 Roman privileges are invoked (xvi. 21), and an attempt is made 
 to excite the Roman hatred against Paul and Silas as Jews. See 
 on xvi. 20. 
 
 But at Thessalonica the scene is changed. Hero we have a 
 specimen of Greek lit)erty allowed to survive amid the conquered 
 cities of Macedonia, now under the Roman yoke : an image of 
 ancient Greek Independence. Every thing here is Greek. 
 
 St. Luke marks the change by his language ; abrovs ayayftv 
 €iy rhv δημον (p. 5), aurobs ΐσυρον e/s Toys πολιτό^χα5, an 
 uncommon word, but happily we may still read it (in substance) 
 on an ancient inscription at Philippi ; a proof of the writer's exact- 
 ness. See Leake, p. 23(i, who observes, '* The Magistrates are 
 styled Polilarcha;, as when St. Paul visited Thessalonica ninety- 
 three years after the battle of Philippi." 
 
 The Inscription, which seems to be of tlie age of Vespasian, 
 may be also seen in Boecih (Syllige Pars x. p. 53, No. 1U(J7); 
 who cites another from Philippi, nO.VlTAP.XOT MAPKOT, and 
 adds, '* Manifesto fuerunt ττολιτάρχαι septem, ex quibus hoc loco 
 princeps quasi separatim scriptus est." Cp. Iluwson, i. 31)1 — 6. 
 7. Kaiffopoy] of Cijesar ; an intimation of what the Church 
 would have to suffer from enemies charging her with disaffection 
 and disloyalty to the ruling powers. See the replies to this accu- 
 sation in the Christian Apologies; especially 7Vr/H//ian'* eloquent 
 vindication, Apol. § 29—35, and de Idol. § 13 — 15, and Theophil. 
 ad Autol. i. II. 
 
 On the bearing of this passage on one of the most impor- 
 tant Prophecies of Holy Scripture, see note on 2 Thess. ii. 3 — 13. 
 
 9. τί> ίκανάν^ the surety: 'satisdatio' {Gloss.). Cp. LXX, 
 Lev. XXV. 2(;, iav €νρ4θη rh iKavbv, λύτρα αυτοί (Grinfield). 
 
 10. SiAaf] This mention of the connexion of Silas with the 
 Church of Thessalonica is confirmed by his association with 
 St. Paul in the beginning of both the Epistles to the Thessalonians. 
 
 From the similar association of Timotheua in those two 
 Epistles, it is probable that he also was with St. Paul at Thessa- 
 lonica as he was at Beroea (pr. 14, 15, and xviii. 5). See also 
 I Thess. iii. I, where Timothy is mentioned as having been sent 
 by St. Paul from Athens to Thessalonica, 
 R 2
 
 124 
 
 ACTS XVII. 11—18. 
 
 g Is». 34. 16. 
 Lukf 16. 29. 
 JoIlD i. S\). 
 
 I 1 These. 2. 4. 
 
 i di. 18. 5. 
 
 j vcr. ♦. 
 
 k Col. 2. 8. 
 
 άττηίσαρ. " '^ Ovtol Be ήσαν evyeveaTepoL των iv ΘεσσαΚονίκΎ)• olrive^ eSe'f- 
 avTO τον λόγον μΐ.τα, ττάσηζ προθυμίας, το καθ' ήμΐραν άνακρίνοντε<; τάς 
 γραφας, el «χοι ταύτα ούτως. '" Πολλοί μεν ουν έζ αυτών €πίστενσαν, και 
 των ΈλληνίΒων γυναικών των εύσχτημόνων, και άν8ρων ουκ ολίγοι. 
 
 '^ '' Ώς Be Εγνωσαν οί άπο της Θεσσαλονίκης 'Ιουδαίοι, οτι και iv τη Bepoia 
 κατηγγίλη υπο του Παύλου 6 λόγος του Θεού, ηλθον κάκεΐ σαλεύοντες τους 
 όχλους. '^ Ευθέως Βε τότε τον Παυλον εζαπεστειλαν ο'ι άΒελφοΙ ττορεύεσθαι 
 ως επΙ την θάλασσαν ύπεμενον Βε ο τε Σίλας και 6 Τιμόθεος εκεί. 
 
 '^ ' Οί δε καθιστωντες τον Παυλον ηγαγον αί/τον εως Αθηνών και λαβόντες 
 εντολην προς τον Χίλαν και Τιμόθεον ίνα ώς τάχιστα ελθωσι προς αυτόν, 
 εζηεσαν. 
 
 '^ Έν he ταΐς 'Αθήναις εκΒεχομενου αυτούς του Παύλου, τΐαρωζύνετο το 
 πνεύμα αυτοί) εν αυτω θεωροΰντος κατείΒωλον ουσαΐ' την πόλιν, '^ ' Διελέγετο 
 μεν ουν εν τη συναγωγή τοΙς ΊουΒαίοις και το'ΐς σεβομενοις, και εν τη αγορά 
 κατα πασαν ημεραν προς τους παρατυγχανοντας. ' 1 ίνες οε και των Λπι- 
 κουρείων και των Χτωϊκών φιλοσόφων συνέβαλλαν αυτω' και τίνες ελεγον. 
 
 It seems that Timothy was left behind at TAessalonica for a 
 time, and joined Paul and Silas at Bercea. 
 
 — Bf'poiar] Bercea : spelt thus (Bt'poia) with a single ρ in the 
 ancient coins of this period. Like BtpoftHr} (Bernice), which is a 
 Macedonian form of the word φίρΐΑκ-η {bearing or gaining vic- 
 iory), so Bfpot'a was called from the name of its founder φερηί. 
 S/epA. Byz. and Elymol. Wetsl. p. 5C1. It was intersected by 
 the river Astrfeus, and still retains its name. 
 
 11. ivyiviartpoi'] mrire noble. The obscure Beroeans are de- 
 clared by the Holy Spirit here to be more noble than the wealthy 
 Thessalonians, True nobility consists in being born of God, and 
 in imitating His example and doing His Will. The Heathen had 
 some sense of this. Juvenal asks (Sat. viii. 1), " Stemmata quid 
 faciunt?" and (viii. 20), " Xobilitas sola est atque unica Virtus." 
 And St. Luke here intimates that genuine Nobility is seen in 
 studying the pedigree of our heavenly lineage, and the records of 
 our spiritual inheritance, in the Word of God. This truth is in- 
 troduced by the pronoun o'hives, which signifies " guippe qui." 
 See on 1 Pet. ii. 11. 
 
 It appears that these Beroean Christians were mainly of 
 Jevish origin (see r. 10). Hence the contrast with those of 
 Thessalonica is more striking ; and this is one of the few in- 
 stances where St. Paul was well received by his own people. 
 
 — Tb Kaff Ύΐμίραν] daily. See Luke xii. 47• 
 14. i>s ίίτί] ei'en to the sea. 
 
 There does not seem much reason in the interpretations 
 adopted by some here, either that the Beroean brethren sent 
 St. Paul forth— 
 
 (1) with & feint only, or pretence, of going to the sea: 
 for he did go by sea to Athens, in all probability ; as no place is 
 mentioned by St. Luke between Beroea and Athens. Or, 
 
 (2) with a design to go to the sea j or in the direction of the 
 sea. ( II iner, § 6G, p. 544.) 
 
 It is not probable that the Beroean Christians sent Paul forth 
 alone, and exposed him to the malice of the Jews from Thessalonica 
 (p. l.S). What St. Luke intends to say seems to be this: that, in 
 their care for the Apostle, the Beroean brethren sent him forth on 
 his journey even as far as to the sea; and so Valck. interprets it ; 
 that is, they conveyed him in safety, with an escort, to the coast. 
 Thus they protected him, with some trouble and risk to them- 
 selves. And afterwards, some who conducted him from Beroea, 
 brought him in safety even as far as {eas) Athens. 
 
 All this is mentioned as a fruit of the Christian spirit of the 
 Church at Bercea ; a happy result of their study of the Scriptures. 
 
 Either, then, the true reading is that adopted by Lachmanu, 
 eas (the reading of A, B, E, and several cursives), or, what comes 
 to the same thing, us Μ is to be rendered usgue ad, 'even to,' 
 and so it has been understood by the Syriac, Arabic, jEthiopic, 
 and Latin Versions. So Pausan. ii. 2.Ϊ, καταβάιηων δέ ώϊ ίΐτί 
 θάλασσαν. Xen. Cyr. viii. 3. Π, €δ€ίξ€ τΐρμα ojs eirl wiVre 
 σταδ /eiiv. Zosim. i. 67, ws e'lrl ^l•v 'VJivov. Laert. viii. 00, 
 oiSeufceVai ojs ίττϊ ττ)ν PiirvT}v. J)iod. Sic. p. 42.3, A, rhf 
 ναϋαρχον μ(τα hfKa Ύρι-ηρων οϊΓ€(Γτ£ΐλ€, Κ€λ€υσο5 κατά τάχοί 
 ΧάΟρα-ηΧΐΙν WS ΐττ\ 2νρακουσίου^. See Wetstein, Valck., Kuin. 
 If this is the true interpretation, then (Ιαττί'στίΐλοί' is to be 
 joined with aJs ^πϊ τ^ν θάΚσχτσαν, they sent him forth, or escorted 
 Aim, even down to the tea. 
 
 16. KaTfiSaXoy'] full of idols (Syriac), as a place full of trees 
 is called κατάζ«ν5ρο$, so as to be overgrown by them. Athens 
 was πό\ΐ5 Gtuv, a city of gods, as appears from the description of 
 it-3 temples, altars, &c., in the Attica of Pausanias, who visited it 
 in the age of the Antonines. See Leake's .\thens, pp. 1 — 35, and 
 the present Editor's Athens and .\ttica, ch. xi. 
 
 Athens, the most intelligent and Uterary city of Greece, was 
 " given to idolatry." Idobtry, therefore, may flourish side by 
 side with Literature and Science. They have not delivered the 
 world from creature-worshij) ; that could only be done by 
 Christianity. 
 
 17. iy TTJ ■ffwayuyij'] in the Synagogue. St. Paul still continues 
 to offer the Gospel in the first instance to the Jews, although they 
 had endeavoured to kill him at Thessalonica, and had persecuted 
 him to Beroea. No evil treatment from them was able to exhaust 
 his patience, or abate his love to them, or to weary him in his 
 ulTorts for their salvation. Sec above, xvii. 1. A salutary lesson 
 of charity toward those who dissent from the truth. 
 
 — iy rfi αγορά] in the Agora. On the South of the Acro- 
 polis, and to the South-east of the Areopagus. See "Athens and 
 .•\ttica," ch. xxii. As he was disputing in the Agora, he was 
 led up to the Areopagus (t;. 19), a low limestone hill, a little 
 above it. 
 
 18. nyis δέ καΙ των Έττικουρΐίω^ και τΰιν 'Σ.τωίκων'] litt certain 
 of both the Epicureans and the Stoics. For a summary of 
 the points, physical, ethical, and theological, in which St. Paul's 
 teaching would come in contact with the tenets of these sects, see 
 S. Any. Serm. 150, and c. Academ. iii. 10, and two Treatises 
 c. Epicureos et Stoicos ; and 5. Athanas., de Incarn. 2, p. 30 ; and 
 Benlley's Second Boyle Lecture, Works, iii. pp. 27—34, where 
 St. Paul's speech before the Areopagus (ft). 22 — 32) is illustrated 
 and explained by reference to their opinions. See also, particularly, 
 Bp. Pearson's recently-discovered Concio on this subject (ed. 
 Churton, ii. pp. 50 — 03) who observes : 
 
 " As to the Epicureans, they allowed that the World was 
 made (i. e. had not existed from eternity) ; but maintained that it 
 came together by chance, and that the Deity took no part in its 
 administration;" and so, as Tertullian says (.\pol. 47), " Deum 
 nobis exhibent otiosum et inexercitum, et, ut ita dixerim, nemi- 
 nem humanis rebus." 
 
 Besides, they subverted the foundations on which Chris- 
 tianity rests, by denying the Immortality of the Soul. Thus Epi- 
 curus says, " death is nothing to us " {Cicero, de Finibus, ii. 31) ; 
 and " nihil esse post mortem, Epicuri schola est " {Tertullian, de 
 Rcsurr. Carnis, in initio). 
 
 They undermined the groundwork of the Gospel also, by 
 affirming that man is capable of no felicity but of health of body 
 and tranquillity of mind. 
 
 As to the Sloics : their name was from the 2τοο ποικίλη, 
 the " braccatis illita Medis Porticus " {Persius, iii. 63), the arcade 
 or corridor painted (ποικ/λτ;) with frescoes of the battle of Mara- 
 thon, in which Zeno taught. They were Pantheists. As Tertullian 
 expresses it (adv. Hermog. 44, ad Nationes, ii. 4), they taught 
 that the Deity pervades the matter of the world, as honey fills 
 the comb of a hive. To them the world was God. Thus they 
 undermined the doctrine of Providence, of personal Responsibility, 
 and of a Judgment to come. In their system of Ethics all sins
 
 ACTS ΧνΠ. 19—22. 
 
 125 
 
 Ti αν θΐλοί ό σπίρμοΧόγοζ οντο^; Xeyeiv ; οί δε, ΈΙνων δαιμονίων Οοκ(λ, καταγ- 
 yekevs eluaL• otl τον Ίησονν και την ανάστασιν αντοΐζ εύηγγίλίζζτο. Επι- 
 
 λαβόμενοί τε αυτοΰ eVt τον Άρίΐον πάγον rjyayov λίγοντίζ, Δυνάμίθα γΐ'ώι^αι, 
 ri5 Tj καινή αντη η νπο σοΰ λαλουμίνη διδα^^η ; '^ ξίνίζοντα yap τίνα εισφέρεις 
 εις τάς άκοας ημών βονλόμεθα ουν yvoivai τι αν θελοι ταΰτα eti'at. "' Αθη- 
 ναίοι 8ε πάντες καΐ οί επιΒημοΰντες ξένοι εΙς ού^εν έτερον ενκαίρουν, η λέγειν 
 τι καΐ άκούειν καινότερον, 
 
 " Σταθείς δε ό Παΐιλος εν μέσω τοΰ 'Αρείου πάγον έφη, *ΑνΒρες ' Αθηναίοι, 
 
 were equal ; or, rather, in their doctrine of fatalism, no sins at all. 
 Their "wise man," who was all-sufficient in himself (ούταρκτ;?), 
 and equal to the Jove of the people, had no passions ; which, as 
 S. Jerome oljserves (Ep. ad Ctesiph. 133), is " hominem ex ho- 
 mine tollere." Cp. Bp. Pearson, 1. c. 
 
 Terlullian (de Anima 3) sums up the Ethical system of 
 both in two word^, " Zeuonis vigor (ought not we to read rigor ?^ 
 et Epicuri stupor." 
 
 5". Aug. says (Serm. 150), " Die, Epicuree, qus res faciat 
 beatum ? Responde. Voluptas corporis. Die, Stoice, Virtus 
 Animi. Die, Christiane. Donum Dei." 
 
 " Haec est doctrina Christianorum, incomparabiliter prse- 
 ferenda immunditia: Epicureorum, et superbise Stoicorum." (Ben- 
 ffel.) 
 
 It is observable, that no mention is here made of the Peri- 
 patetics, Academics, or Platonists, whose doctrines were not so 
 much opposed to Christianity as those of the Stoics and Epi- 
 cureans. Indeed, they may be said to have in some degree 
 prepared the better part of the world for the reception of the 
 Gospel. 
 
 — Ti iv 9(λοι] " What can his meaning be, — if he has any 
 meaning at all .^" 
 
 — ί σπ(ρμο\6•γθ!'\ σπιρμολόγο!, properly a small bird with a 
 shrill note, that flutters and hops hither and thither, picking up 
 seeds (σπίρματα Kf-yiiiv), particularly after the plough. {Cgril,) 
 A'id. Aristoph, Avv. 232, and the Scholiast, σττξρμοΚό'/ων υνομα 
 ορνίων, & e/c τοΰ ορΰττΐΐν τά σπέρματα, κα\ iaO'teiv ουΎωί ωνομα- 
 σθησαν. Hence beggars who wandered up and down the Agora, 
 and picked up their food as they could, were called σπ^ρμοΚό-γοι. 
 
 Euslath. ad Hom. Odys. c'. v. 241, σ^Γζpμo\&^fOs e/5oy eVrli' 
 ορνΐου λίύβώμΐνον τα σττΐρματα, e| οΰ οί Άθηί'αΤοί σπ^ρμοΚόγουί 
 4κιί\ουι/ Toi/s ηΐρϊ ίμΐΐ6ρία καί ayopas ζιατρίβονταί διο rh ανα~ 
 Κ^Ύΐσβαι το €κ των φορτίων ά.πο^^>ΐοντα, καϊ 5ιαζτ}ν 4κ τούτων. 
 Hence any mean person was so called. Harpocrat. δ ΐντΐ\η$ 
 κάί fi/KaTatppovTiTos &νθρωπο5. Phiio, de Leg. ad Cai. p. 1021, G, 
 X/Mjcra^efos — Έ\ίκωνι — 5ού\φ σπξρμο\ό-γψ πΐρίτρίμματι. And 
 the word was applied to parasites who lived by flattering others. 
 Harpocrat. καϊ ίσω^ airh των αΚΚοτρίων Ζιαζών. On account 
 of the shrill noise of those birds which pick up seeds here and 
 there, a garrulous person was so called. Suidas, σττ^ρμοΚόΎον, 
 fvpv\oyov, ακριτόμυθον. Hesych., (Τπ(ρμο\ΟΎο$, (p\vapos. (Kuin.) 
 
 S. Augustine, Sermon. 150, gives another interpretation of 
 σπ€ρμο\ό-/οί (quasi σπΐίρων Xoyoos), ' seminator verborum.' And 
 so Vulg. ' seuiiniverbius.' " Ille (sc. Paulus) revera," says Aug., 
 *' seminator verborum, sed messor morum ; et nos tantuli in agro 
 Dei seminamus, et uberem messem de vfttris moribus expecla- 
 mus." 
 
 The inquisitive Athenians (p. 21) restlessly roving about, 
 and picking up news in the agora, and described as such even by 
 their own Orator in a better age {Demosth. Phil. i. p. 43), might 
 well be called σπ(ρμοΚ6γοι ; and yet they call the Apostle St. Paul 
 a σ■πepμo\όyos. Such in their eyes was the Apostle who was 
 sowing the Divine Seed of the Word in the furrows of the Field 
 of the World, and who will stand foremost at the Great Day of 
 Harvest, and " bring his sheaves with him." So different are 
 the opinions of men and the judgment of God ! 
 
 — Ιίνων ίαιμονίωνί ο/ strange deities, as Socrates before him. 
 The plural for the singular, as in r. 28. Cp. Benlley here. See 
 on Matt. ii. 20. 
 
 — T^v ανάστασιν] the resurrection of the Body, They did 
 not deny the Immortality of the Soul. See on 1 Cor. χτ. 12. 
 
 19. iv\ Thv "Άραον Trayov Ijyayov'] they lead him to the Areo- 
 pagus. A fulfilment of Christ's prophecy, " They will deliver 
 you up to Councils." Matt. i. 17• Mark xiii, 9. Luke xxi. 12. 
 S. Chrysostom and others say, that they brought St. Paul up to 
 the ^Vreopagus, in order that they might terrify him (ti's 'Apetov 
 irayov αΰτίιν fi\KOv oiy καταιτλήξοί'τί j), because there was 
 the Judicial Tribunal of capital offences, φονικοί δίκαι, especially 
 in suits for bringing in strange deities, ξίνων δαιμονίων elaaywyij, 
 and other causes of Religion. 
 
 This opinion has been controverted ; and it has been said, 
 
 that St. Paul was not brought before the Arenpagui for any such 
 forensic purpose. There seems, however, to be good ground for 
 S. Chrysoslom's remark, which is adopted, among others, by 
 Bengel, *' Paulum eb tanquam reum duxere." 
 
 The Areopagus — a low hill raised above the bustle of the 
 Agora — was a favourable spot for hearing a reply to the questions 
 put to him by the Athenians. But there seems to be something 
 more implied by St. Luke in the words (». 10), 4τη\αβόμ(νοι 
 aiiTov Μ Thv '^Apetov vayov fiyayov. 
 
 It has, indeed, been said (by Grolius and Meyer), that tVi- 
 \α$6μ(νοι means only a gentle act of leading aside ; and so it 
 sometimes does, as in ix. 27. But in other places it intimates 
 something more ; see xvi. 19; iviii. 17; xxi. 30. 
 
 The Athenians are called Ζ^ισίζαιμονίστΐροι (v. 22) ; their 
 City was given up to idolatry (r. IG). It is therefore not im- 
 probable that St. Paul was brought to the Areopagus, as a setter 
 forth of strange gods, by some of that large number of persons 
 in that city whose livelihood depended on the maintenance of 
 Idolatry. See the operation of this cause at Ephesus, xix. 24 — 
 28, and at Philippi, xvi. 19, where the same word is used, i-Ki.. 
 \αβόμ€νοι (Χκκυσαν i-nl τους ίρχονταί. Cp. note there. 
 
 It is true that St. Luke does not expressly say that he was 
 jtut on his trial there. The process may have been only a pre- 
 paratory inquiry, an ανάκρισι$. They who laid hands on him, may 
 have intended to frighten the Apostle (as Chrysostom supposes) 
 by the judicial associations of the place, and to drive him out of 
 the city. Something of this kind seems to have been designed by 
 his delation to the Areopagus, whose name was expressive of ju- 
 dicial inquisition in religious matters, as was exemplified in the 
 history of Socrates (A'enophon, Mem. i. 1). And the words 
 (TTadtls 6 Tlav\os fv μίσω τον 'Apfiov Trayov fipTJ, "AvSpfS *Αβη- 
 vatut denote a public Apology rather than a private discussion. 
 The mention also of St. Paul's convert Dionysius, in v. 34, by his 
 official title, the Areopagite, seems to corroborate this opinion. 
 And, lastly, the noble peroration concerning a future I'uiversal 
 Judgment {v. 31), would come with special force, if uttered before 
 the highest Judicial Tribunal, in the most philosophical City of 
 the Ancient World. See also v. 32. 
 
 It is perfectly true — nor is it inconsistent with the opinion 
 just stated in reference to s'/me of his hearers — that in the treat- 
 ment St. Paul received at Athens, there is also a tone of sceptical 
 indifference and supercilious irony, rather than of violence. Her 
 Philosophers were not earnest in the search of truth. With them 
 Religion was a matter for disputation in the Schools, rather than 
 for moral practice in daily life. 
 
 20. {fn'forro] surprising, strange. See 1 Pet. iv. 4. 
 
 21. f'vKaipovv'] ' vacabant ;' had leisure for. An Hellenistic word, 
 not Attic. *' Moeris p. 145, ίνκαιρΰν ouSeU cf^ice των ταλαιων. 
 Phrynichus p. 50, ^ί/καιρΐΤν ov Κΐκτϊον, αλλ* tZ σχοληί •ίχΐΐν. 
 Thorn. Mag. σχοΚ^ν &yω, καϊ eu σχολή? €χω, ov σχολάζω' τ& 
 δ€ (νκαίρ(7ν νάντΊ] α,Βόκίμον. Cp. Elym. Μ. ρ. 740. 50. Sylb." 
 (Kuin.) 
 
 — καινότ€ρον] more new than the last news. " Nova statim 
 sordebant, notiora quaerebantur." (Bengel.) The comparalire 
 expresses an appetite never satisfied, but ever craving something 
 more, even when it has just been fed. Cp. Theophrast. Char. viii. 
 μ>1 KiyiToi τι καινότερον : The news-loving temper of the 
 Athenians is noted by Demosth. Phil. i. 43, βονΚεσθΐ, fix4 
 μοι, irfpuivT€S αυτΰν ττννβάνΐσβΛΐ κατά τί^ι^ ayophv, \iyfTai τι 
 καιν6ν ; 
 
 22. σταβύί δέ ί Παϋλοι] And Paul being stationed in the 
 midst of the Areopagus said. He was standing in the midst of the 
 Areopagus, and in the heart of the city of .-Vthens. Cp. " Athens 
 and Attica," ch. xi. 
 
 Sixteen stone steps cut in the rock, at its south-east angle, 
 lead up to the hill of the .\reopagus from the valley of the Agora, 
 which lies between it and the Pnyx. Immediately above the 
 steps, on the level of the hill, is a bench of stone excavated iu 
 the limestone rock, forming three sides of a quadrangle. There 
 the Areopagites sat as judges, on a rocky hiU in the open air. 
 On this hill are now tiie ruins of a small church dedicated to
 
 ΐ2σ 
 
 ACTS XVII. 23. 
 
 κατά vauTa ώ? δεισιδαι/ιοΐ'εστ/ρους ν/ζας θεωρώ• '^ Βιερχόμΐνος γαρ καί 
 αναθεωρων τα σεβάσματα ΰμων tvpov καΧ βωμον iv ω Ιπεγεγραπτο, ΆΓΝΩ- 
 5Γ/2ι ΘΕΩι. Ό ow άγίΌοΟίτες ευσφΰτε τοντο εγώ καταγγέλλω νμιν. 
 
 S. Dionysius the Arcopsgite, and commemorating his conversion 
 by St. Paul. The Apostle was brought, perhaps, by those steps 
 of rock, which are the natural access to the summit, from the 
 Agora below, in which he had been conversing, to give an account 
 of the doctrines which he preached. Here, placed as he was in 
 the centre of this platform in the very heart of Athens, with its 
 statues and altars, and tem|de3 of deities around him, he might 
 well say that the city was crowded trilh idols. 
 
 The Temple of Eumcnides was immediately below him : 
 behind him, if he looked eastward, was the Temple of Theseus ; 
 and he beheld the Propyliea of the Acropolis facing him, and the 
 Parthenon uiion the Acropolis fronting him from above. The 
 Temple of Victory was on his right, and a countless multitude of 
 temples and altars in the Agora and Ceramicus below him. 
 Above him, towering over the City from its pedestal on the rock 
 of the Acropolis,— as the Borroniean Colossus, which at this day 
 with outstretched hand gives its benediction to the low village of 
 Arena, or as the brazen statue of the armed Angel, which from 
 the summit of the Castel S. Angelo spreads its wings over the 
 city of Rome, — was the bronze Colossus of Minerva, armed with 
 spear, shield, and helmet, the Champion of Athens. Standing 
 almost beneath its shade, the courageous Apostle pronounced, 
 that the Deity is not to be likened to that, the work of Phidias, 
 or to other /ornw in "gold, silver, or stone, graven by art and 
 man's device," which peopled the scene before him, and that in 
 temples made with hands the Deity doth not dwell. 
 
 The remark which has been made by Dr. Bentley, on the 
 skilful adaptation of St. Paul's oration to the audience which he 
 was addressing, is equally applicable to the place in which he 
 was addressing them. Nothing could present a grander, and, if 
 we may so speak, a more picturesque illustration of his subject, 
 than the temples, statues, altars, and other objects by which he 
 was surrounded. 
 
 This Speech contains a statement of the Unity of the God- 
 head {v. 2:t), against Polytheism ; of the creation of all things by 
 Him, against the Epicurean theory of a fortuitous concourse of 
 atoms; of its Government by llim, against the Stoical doctrine of 
 Fate, and the Epicurean notion of Inditference (rv. 23, 24) ; of 
 the divine Omnipresence, and of the αϋτάρκαΛ of the One Great 
 First Cause (t>. 25), in opposition to the popular theology ; of 
 the origin of all Nations from one blood, against the Athenian 
 conceit of their own dignity as οϋτίίχβοΐ'βι ; of the spirituality of 
 the Godhead, in opposition to Idolatry (v. 29) ; of the witness to 
 God's existence, and other attributes, in Man's Conscience and in 
 Human Nature, and in the Visible World (r. 29). It concludes 
 with a reply to the objection that these are new doctrines (r. 30), 
 and with a statement of the doctrine of human accountability and 
 Universal Judgment to come, by One whom God has appointed ; 
 of which He has given a pledge by His Resurrection from the 
 Dead. 
 
 He does not once mention Jesus Christ by name. Compare 
 St. Stephen's conduct in this respect before the Jewish Sanhe- 
 drim (see the commencement of note on ch. vii. and on vii. 45). 
 In both cases there is the reverence of silence j they would not 
 provoke blasphemy against that Holy Name. 
 
 St. Paul's Speech at Athens -both in what he does say, and 
 in what he does not say — is a Model and Pattern to all Chris- 
 tian Missionaries for their Addresses to the Heathen World. Cp. 
 on v. 23. 
 
 — is Sfio-iSaifioyciTTtpous] as more fearful of the gods : not 
 said in censure : ouSei' θαρ'υ κί-γων {Cltrys.). Cp. the words of 
 CEdipus in Sophocles (CEd. C. 2C0), -rhs ΆΟ-ηναί φοσΐ flcoffe- 
 e^araras flvai^ 
 
 The sense is,— I for my part regard yon β» more fearful of 
 the gods than the rest of the world. Cp. Winer, § 35, p. 21B, 
 and Daumg. ii. p. l.')7. 
 
 The word βίωρώ appears to be studiously repeated (see vv. IC. 
 22). This is the light in which I regard you. This is my theory 
 concerning you. You charge me with introducing new Deities 
 (r. 18). I will show that you yourselves are not satisfied with 
 what you have, and that you are affected with a mysterious craving 
 for something more. 
 
 He represents their feeling toward their deities as one of 
 servile fear ; and he will deliver them from its vague alarms, and 
 teach them a religion oi filial lore. 
 
 The sense in which the Athenians, to whom he spoke, used 
 the word ζίίσιία'ιμων, timidus Deorum, is evident fi-om the Chap- 
 ter of Theophrastns (Charact. Eth. xvi.) on that subject. The 
 character of Nicias, as drawn by Tfiucydides (vii. 50. 77• 86\ 
 
 jiresents a striking specimen of Athenian δίίσιϊοιμοι-ία. .\nd the 
 verses of the great Poet of one of the Sects, the Epicurean, with 
 which St. Paul had to contend at Athens, display a graphic view 
 of his position at .\thens in taking up arms against the Heathen 
 Theology, and an appropriate comment on his words: 
 
 " Humana ante oculos foede cum vita jaceret 
 In terris, oppre=sa gravi sub Jieliyione, 
 Quse caput a cu;li regionibus ostendebat, 
 Horribili super aspectu mortalibus instaus." 
 
 And again, 
 
 " Siepius ilia 
 
 Religio peperit scelerosa atque impia facta." 
 
 i»cre/.i. C4-102. 
 
 The victory over this awful Religio — a victory which Lucre- 
 tius claims for his " Graius homo," Epicurus, is indeed specially 
 due to St. Paul. Cp. Aug. de Civ. Dei iv. 30, " Agamus Deo 
 gratias, qui has superstitiones per altissimam Christi huniilitateiii, 
 per Apostolorum preedicationem, libera suorum tercilute sub- 
 vertit." 
 
 83. τΛ σ(βάσματα'] your objects of worship, temples, altars, 
 &c., used in this sense in the Greek Version in Wisd. xiv. 20 ; 
 XM. 17. Bel and the Dragon 2?. (A'uin.) Cp. 2 Thess. ii. 4. 
 
 — (Zpov καΓ] I met with an altar also, inscribed to the Un- 
 known God. 
 
 βαμόν] an altar. An example to Christian Preachers and 
 
 Missionaries, that they should adapt their addresses to the cir- 
 cumstances of their audience, and commence with things in which 
 they agree with them, and endeavour to persuade their hearers by 
 means of things which they acknoivledye : and so lead them on 
 to accept the truth as it is in Christ. 
 
 In the Jewish Synagogues, the Apostle always preached 
 from the Law and the Prophets there read. But in the heathen 
 City, he takes his te.\t from their Altar, and confirms it from their 
 Poets. To those who were under the Levitical Law, " he was as 
 under the Law, that he might pain them that were under the 
 Law; and to them that were without the Law, he became as 
 without the Law, that he might gain them that were without the 
 Law ;" and, so far as was consistent with his obedience to Christ, 
 he became " all things to all men, that he might by all means 
 save some." See 1 Cor. ix. 20. 22. 
 
 He thus brought every thing into subjection to Christ ; and 
 often, as here, he overcame Satan by his own weapons ; άπ^> 
 τϊΰν 'ow\uv των πολ(μίων avTovs ΐχίΐρώσατο. See Ammonius m 
 Caten. p. 352. 
 
 Cp. Chrys. here, and Jerome, Epist. ad Magnum, " Ductor 
 Christian! exercitus, Paulus, et orator invictus, pro Christo causam 
 agens, ipsam inscriptionem forluitam arte (ara; }) torquet in argu- 
 mentuni fidei." 
 
 — ΆΓΝΩ2τηι ΘΕΩι] Ιο the unknown God. In short public 
 formulas, like Inscriptions on altars, Stc, the definite article is 
 often omitted. Cp. Ζ-ηΛί 'Ολυμττίο\ι, — ΆπόΚΚω^ί Πυβίφ, — 
 'Αθηνά Πολιάδι κ.τ.λ. And therefore Ά-γνώστψ Θιΰ is not to be 
 rendered to an unknown God, but " to the unknown God." 
 
 It would seem that the same Divine Power which had guided 
 Pilate's hand when he wrote the inscription on the Cross, "Jesus 
 of Nazareth, King of the Jews," directed those, unconscious 
 though they were, who traced this title on the .\ltar. It is not 
 to be supposed, that St. Paul alludes only to the more general 
 inscription 'Ayvuiaroti Oeoti, engraven on some altars in the har- 
 bour and city of Athens (Pausan. Attic, i. 1. Philost. Vit. 
 ApoUon. vi. 3. Col. Leake's Athens, p. 3U6). 
 
 The title 'Ayvwarois 0eo?5, to unknown Gods (in the plural), 
 was indeed of some use to his argument, as it implied a con- 
 fession from Athenians themselves that there were Beings — and 
 therefore a Being— unknown to them, and yet entitfed to divine 
 worship. 
 
 But to suppose that he argued from such an inscription as 
 that, and from nothing more, would be tantamount to a suppo- 
 sition that in preaching the One God, he argued from a profession 
 of Polytheism. 
 
 No one — least of all, St. Paul— would have hazarded an ill- 
 grounded assertion before an assembly of critical Athenians. And 
 the conversion of Dionysius, a Judge of the Court of the Areo- 
 pagus, by St. Paul's pleading, is a sufficient proof that the allega- 
 tions, on which it was grounded, were true. 
 
 Ilenc* Clem. Aiex. (Strom, i. 9) and S. Aug. (c. Crescon.
 
 ACTS XYU. 24—34. 
 
 12; 
 
 ^^ ' Ό β€ο9 ό ποίησαζ rov κόσμον καΧ πάντα τα Ιν αύτώ, οντοζ ουρανού καΐ 
 γης Κυριοζ υπαρχ^ων ουκ ev ■χ^ειροποίητοΐζ ναοις κατοικα, -■' ουοΐ νπο 
 γειρων ανθρώπων θβραπεύεται προσΒεόμίνοζ τινοζ, ° αυτός διδους πάσί ζο)ην 
 καΧ πνοην καΐ τα. πάντα• ^® ■■ Ιποίησέ Τ€ Ιξ ίνοζ αίματος πάν ίθνος ανθρώπων 
 κατοικίΐν eVt πάν το πρόσωπον της γης, όρίσας προστεταγμίνους καιρούς, καΐ 
 τάς όροθεσίας της κατοικίας αυτών, -^ '' ζητεΐν τοί' Κύριον, (Ι άρα ye χΡηλα- 
 φησειαν αϋτον και. ευροΐίν καιτοιγε ου μακράν άπο Ινος εκάστου τιμών ΰπάρ- 
 χοντα• -° εν αυτω γαρ ζωμεν και κινούμενα και εσμεν• ως και τίνες των καθ 
 υμάς ποιητών ειρήκασι. Του γάρ καΐ γένος εσμεν. ^ ' Γένος ουν υπάρ- 
 χοντες του Θεού ουκ οφείλομεν νομίζειν χρνσω η άργΰρω η λίθω, χαράγματι 
 τεχιης καΐ ενθυμησεως άνθρωπου, το Θείον etj^at όμοιον. ^^ ' Τους μεν ουν 
 χρόνους της άγνοιας ύπεριοών ό Θεός τανΰν παραγγελΧει τοις άνθρώποις πάσι 
 πανταχού μετανοείν ^^ ' καθότι εστησεν ημεραν, εν -η μέλλει κρίνειν την 
 οίκουμενην εν Βικαιοσύντ], εν άνδρί ω ώρισε, πίστιν παράσχων πάσιν άνα- 
 στησας αυτόν εκ νεκρών. 
 
 ^' Ακοΰσαντες οε άνάστασιν νεκρών οί μεν εχλεΰαζον, οι δε εΐπον, Άκου- 
 σόμεθά σου πάλιν περί τούτου, ^^ Και ούτως 6 Παύλος εζηλθεν εκ μέσου 
 αυτών. ^^ Τίνες δε άνΖρες κολληθέντες αυτω επίστευσαν εν οΐς καΐ Αιονύσιος 
 ο Αρειοπαγίτης, και γννη ονόματι Δάμαρις, και έτεροι συν αυτοις. 
 
 ί. Ί'.>) affirm that the Atbeniaus norshipped one God, although 
 unknown. 
 
 There was doubtless an altar at Athens declaratory of the 
 Unity of the Godhead. There was an altar inscribed Άγΐ'ίι.ντω 
 0ei^, to the unknown God. Such an inscription would have been 
 suggested by the natural cravings of the heart for something 
 more pure and rational than the unholy and unsatisfying vanities 
 of Gentile Polytheism. 
 
 This craving had been expressed by heathen Poets, e, g. by 
 Aratns, whom St. Paul quotes (r. 2S). 
 
 And (as Chrys. and (Ecumenius, and others state) the 
 occurrence of public calamities, such as the great Plague at 
 Athens in the 40th Olympiad, suggested to the Athenians that 
 there might be some other god whom Ihcy had offended, and 
 who could and would give them that aid which they had sought 
 in vain from their many gods of wood and stone. As Cot. Leake 
 has observed (p. 30G), " Diogenes Laertius (in Epimenid. lib. i. 
 sect. 10) informs us that Epimenides himself came to Athens 
 to establish this worship, and that be sacrificed upon the Areo- 
 pagus.** 
 
 Laertius does not indeed speak of the "Άττωστοί 0e!is, but 
 he says τψ ττροσ-ηκοντι 0f<fi, in the singular number ; and his 
 name would have been specified, if it bad been known. *' It is 
 probable, therefore (says Leake), that an altar *Ayvu>iTTu} Θίφ 
 continued to stand upon the Areopagus from that time until it 
 became the occasion of St. Paul's address to the Athenians." If 
 the altar was visible, as perhaps it was, the appeal would have 
 been much more cogent and striking. 
 
 The words of the interlocutor in the dialogue of PAUopatris, 
 ascribed by some to Lucian (iii. 708, but see Gieseler, § 40), 
 yij Thv ίγνωστοί' iv *Α.θηι/αι$, and rhy «V Άθήϊ'αυ &yywtrTov 
 ίφΐνρόντΐς . . . τούτφ ΐύχαριστησωμ.ίΐ', though designed perhaps 
 as a sneer on St. Paul's speech at Athens, and so proving its dis- 
 semination in the Gentile world, are far from casting any doubt 
 on the Apostle's assertion ; they rather confirm his statement of 
 the/act ; though they do not concede his iuferenee from it. 
 
 — i iyvooZvTe^ εύσεβϊΓτε] *' nomen quod ignorantes liene co- 
 li/U, ego declaro vobis ; Deus Qui " &c. The reading t and roOro 
 restored from the oldest JISS. by recent Editors, is more con- 
 sistent with the argument than hy and rovroy. Cp. John iv. 22, 
 ύμΰί προσκνν(7τ( t ουκ οϊδατί. 
 
 There seems a contrast between tiaffit'iTe here and Sci<riSai- 
 μoyta V. 22. 
 
 — KarayyeWcu] An answer to KaTayyt\eus v. 18. 
 24. oil — κατοικίί] doth not dwett ; is not locally confined to 
 
 them as to a dwelling-place (Acts vii. 48), even though it be as 
 magnificent as the Parthenon and the Temple of Theseus. 
 
 This assertion, and others like it, of God's Omnipresence. 
 was abused by the adversaries of Christianity into a charge 
 against the Christians that they had no Tetnptes, Celsus. ap. 
 Origen, c. Cel?. viii. p. '.\S'.>. Minuc. Felix, 10, " nullas aras ha- 
 bent, terapla nulla." Bu' tliis was lui (vrroneous allegation. See 
 
 Irh. H. 13. 
 Slatt. II. 25. 
 & 7. 48. 
 Gen. I. I. 
 m ch. 7. tS. 
 a Vs. 50. 8. 
 ϋ.:η. 2. 7. 
 η Job 12. 10. 
 Zcch. 12. I. 
 ρ Deut. 32. 8. 
 
 q Rom. 1. 20 
 ch. H. 17. 
 
 r Isa. 40. 13. 
 
 » cti. H 16. 
 Luke 24. 47. 
 
 t ch. 2. 24. 
 & 10. 42. 
 Rom. 2. IG. 
 
 Tertullian, de Idol. 7, and ilede's Essay on Churches, i. e. " ap. 
 propriate places for Christian Worship both in, and ever since the 
 Apostles' times," Works, pp. 319—385. 
 
 25. aUT(is] He Himself^&na no one else. Cp. Matt. i. 21. 
 Since He is the sole source of all life to all. He cannot be in need 
 of any thing from any. His essence is Uke that described by the 
 Poet,— 
 
 " Ipsa suis pollens opibus, nihil indiga nostri." 
 
 27. rhv Κύριον] their Lord. See v. 24. 
 
 — il &pa y€ >^η\αφ•ησΐΐαν αύτ(ίΐ'] ij" haply at least (as might 
 be expected) they would feel for Him — as men purblind, feehng 
 and groping for the light. See on Heb. xii. 18; cp. Aristoph. 
 Pax Gyl, ί^^\α<ρώμξν iy σκότω τά πpάyμaτa. 
 
 28. Tiyes — ποιητών] certain of your poets. Aratus, of Cilicia, 
 St. Paul's own country {Grolius), and perhaps of Tarsus, St. 
 Paul's own city. {Fabric. Bibl. Gr. iv. p. 87.) The same words 
 are also in Cleanthes, of Lycia. Hymn. Jov. 5. 
 
 St. Paul connects all Greek poetry with .\tbens, " the eye of 
 Greece ;" and by quoting Aratus he connects his audience with 
 himself. Cp. Terome in Ep. ad Titum (vol. iv. p. 419). 
 
 29. λίθΐρΐ stone : even though it be of marble from your cele- 
 brated quarries of Mount Pentelicus. From the abundance of 
 marble at .\thens, it was called XiOos, stone. 
 
 — χapάyμaτι'] gravure ; even though, like your chrysele- 
 phantine Minerva of the Acropolis, it be from the bands of a 
 Phidias. 
 
 30. vTrepiSwf] overlooking : without inflicting punishment. 
 Cp. xiv. IG. Rom. iii. 25. And in this sense it is used by LXX 
 in Dent. sxii. 1. 3, 4. 
 
 32. άνάστασιν'] resurrection, i. e. of the body. See Bentley, 
 Serm. ii. p. 32. 
 
 Here St. Paul opposes all schools of Gentile Ethics. " Ut 
 carnis restitutio negetur, de una omnium philosophorum schola 
 sumitur." (Tertullian, Prsescr. 7) 
 
 33. κα} ουτωί ό Παΰλοϊ ίζηλθίν] And SO Paul went away 
 from them. They deferred the re-hearing of the cause to a more 
 
 convenient season, and so he departed. He departed from .\thens, 
 never, as far as we know, to revisit it. *• Nusquam Paulus minore 
 cum fructu quam Athenis docuit." (Bullinger.) 
 
 A solemn warning to all, who, gif>ed with intellectual ad- 
 vantages, spend their time in speculation, and prefer novelty 
 to truth. Specially a warning to all such persons as seek for 
 novelties in Reli:;ion, and in the Exposition of Scripture. The 
 Spirit who dwelt in St. Paul may visit them for a time ; but, if He 
 be not reverently entertained. He will depart from them — perhaps 
 for ever. 
 
 34. Διονύσιο!] Dionysius, afterwards the first Bishop of 
 .■Vthens, according to Dionysius, the Corinthian Bishop of the same 
 name. Euseb. iii. 4; iv. 23. Cp. Bingham, ii. 1. 4. « 
 
 There is now a Church dedicated to him on the ^Vreopagus. 
 S. Chrys. de Sacerdot. (iv. p. 189, Hughes) says that the Da. 
 maris here mentioned was his wife.
 
 128 
 
 ACTS XVIII. 1—5 
 
 D Rom. 16. 3. 
 I Tor. 16. 19. 
 i Tim. 4. Vj. 
 
 b ch. 20. .'Ϊ4. 
 
 1 Cor. ■*. 12. 
 
 2 Cor. Π.9. 
 & I?. 13. 
 
 1 The-»3. 2. 9. 
 
 2 Tliess. 3. 8. 
 
 cch. 17. 14, 15. 
 
 XVIII. ^ McTO. Se ταύτα χωρισΘΔς 6 Παύλος e/c τώι/ ^ΑΟηνωρ rjXOtv εις 
 Κόρινθον* " ^ /cat €νρώι/ TLva Ίουδαΐοζ^, ονόματι Άκνλαν, IIoutlkou τω yeVei, 
 προσφάτωζ εληλνθότα άπο rrjs Ίταλια?, /cat Πρίσκίλλαν γυναίκα αύτου, δια 
 το 8taT€Ta^€Vat KXavStov γωρΙζζ.σθαι πάνταζ τους 'Ιουδαίους άπο τ^ς 'Ρώμης, 
 προσΎ]λθ€ν αντοΓς' ^ ** /cat δια το 6μότ€χνον elvai εμενΕ παρ* αύτοΐζ και είργά- 
 ζετο' "ήσαν yap σκηνοποιοί Trj τεχιη[), 
 
 ^ JteXeyeTo δέ cV τί; συναγωγΎ) κατά τταν σάββατον, ineidd τε Ιουδαίου? /cat 
 ί^λΧτ^νας. 
 
 ^ *" Ώζ δε κατήλθαν άπο της Μακεδονίας 6 Τ€ Σίλας καΐ 6 Τιμόθεος, συν- 
 είχετο τω λόγω ο Ώανλος, διαμαρτυρόμενος τοΊς 'Iouδαtots τοί' Χριστον ^Ιησουν, 
 
 The works attributed to him by some belong probably to 
 another Dionysius of the fourth century. See Bp. Pearson, 
 \'indic. Ign. cap. x. pp. 249 — 264, ed. Churton. 
 
 Ch. ΧΛ^ίΙΙ. 1. Kipiveov] Corinth. "Achaiae caput" (/Vort/i, 
 ii. Gil); " totius Grfficiae lumen" (Cicero, pro lege Manil. (J) ; 
 ** exci<am quidem a Mummio, sed cum tempore reflorescentem." 
 (Grot.) The following summary is from K'/in. 
 
 " Portus habebat duo, ad navium stationes aptissimos, alte- 
 ram occidentalem, Lecbieum, versus Italiam, alterum orientalem, 
 Cenchreensem (p. 18), versus regiones Asiaticas, v. Strabo lib. 
 viii. p. 2ίί1, Pausan. Achaic. c. 16. Celebrabantur ibi, conventu 
 totius Grseciae (Curt. iv. 5) Ijidi Isihmici, ultra Uadriani tempora, 
 V. Pausan, Corinth, c. 1. 2. Bello Arbaico a Lucio Mummio 
 dirutam Flor. ϋ. 16. Plin. H. N. xxxiv. 2; xxxv. 5, centum annos 
 post Julius Csesar, deductis illuc libertinis quam plurimis, resti- 
 tuit ; et brevi tempore pristinum splendorem recuperavit, ita ut, 
 propter civium opulentissimorum copiam, et artium studium, inter 
 relifjuas GrEecice civitates principatum teneret. Quam in rem 
 luculentissima extant scriptorum veterum testimonia, nominatim 
 StraboniSf qui lib. viii. p. 263 scribit : ^ μ^ν ούν ττάΚΐί των 
 KopivQioiv μΐ-γάΚτ) τί fcal πλούσια ZiairavThs νπηρξ^ν^ ανδρών re 
 7}VTropr}K(U ayaOwv its re τά ττολιτικα καϊ tU ras τ4χνα5 Toy 
 hημιoυpyικάs." 
 
 On its present condition, see Col. Leake's Morea, iii. 228 — 
 237 and 322. Howson, chap. xii. 
 
 2. Άκιίλα»/] Aguilam : probably a name adopted for com- 
 mercial intercourse with the Romans ; and the same as Onkelos, 
 ( Valck. ) 
 
 — ΧΙοντικάν] fif Pontus. See ii. 9. 1 Pet. i. 1. 
 
 — Κλαύδιο»' — *lov^aiovs^'Pώμ^Js] "Claudius Judseos, impnl- 
 sore Chresto assidue tumultuantes, Roma expulit " (Sueton. 
 Claud. 25). Cp. Bede, who says that it is uncertain whether the 
 Christians were not confounded with Jews in that edict of Clau- 
 dius, by which he banished the Jews from Rome. Lardner, 
 Credib. i. 11. 3. /Jwr/on, 184. Howson, i. 454. Gieseler, ^ 2Η. 
 It is probable that the Jews of Rome, as at Thessalonica and 
 other great cities, had been stirred up against the Christians. 
 
 A happy exile for Aquila. Banishment by Ciesar from 
 Rome brought him to Christ and the Church. He is afterwards 
 at Ephesus (p. 19. 1 Cor. xvi. 19), and returns to Rome (Rom. 
 xvi. 3), and at Ephesus again (2 Tim, iv. 19). His wife Prisca, 
 or Priscilla, is always mentioned with him (see on r. 18); and 
 probably they carried with them, wherever they went, the spi- 
 ritual benefits they derived from their fellowship with St. Paul. 
 Thus evil may be overruled for good; and exile from an earthly 
 city may be the means of bringing many to heaven. 
 
 3. σκ-η^οποωί'] tent-makers. To which St. Paul himself refers. 
 Acts XX. 34. 1 Cor. iv. 12. 2 Cor. xi. 9; xii. 13. 1 Thess. ii. 
 9. 2 Thess. iii. 8. The word σκ•ηνοτΐοιο\ is best rendered " opi- 
 fices tentoriorum ex corio, in usum viatorum." As Chrys. ex- 
 plains it, eVl σκηνοβ^αψΐ'ιου ίστωί δί'ρ/χοτα €/3^απτ€, and as Arator 
 says (p. 206), 
 
 " tentoria quippe 
 
 Fortia mobilibus febricabat in aggere tccti•» ; 
 Longius hiec abiens peregrinus uhique viator 
 Erigit, atque hiemea solesque his pellibus arcet." 
 
 Some have supposed that St. Paul had learnt the art of tent- 
 making in his own country Cilicia, celebrated for its ciUcium, or 
 goats'-hair, of which tents were made ; and others, that he had 
 practised it among the σκηνιται in Arabia (Gal. i. 17)• 
 
 The supposition that these tents were made from the cilicium, 
 or goats'-hair, of St. Paul's native country CiUcia, does not seem 
 to rest on any good foundation (cp. Meyer). 
 
 There was nothing discreditable, in the eyes of a Jew, in 
 manual labour. *' Mos erat etiam doctissimis Judaeomm opifi- 
 
 cium aliquod discere." See Schoettgen. p. 472, and Rosenm. 
 here, and JBiscoe, p. 273. 
 
 Hence St. Paul is called " pelliam sutor'' by Origen (hom. 
 17 in Num.). 
 
 May we not add, in reference to Christ Himself, that Ipse 
 Orbis terrarum Opifex, sacrosanctis Suis manibus fabri artem ex- 
 ercebat (Matt. xiii. 55. Mark vi. 3). Sic et Apostolorum prima- 
 rius, qui in Ecdesiee tabernaculo pangcndo plus omnibus laborabat 
 (1 Cor. XV. 10), tentoriis factitandis victum quseritabat : et a 
 terrenorum tentoriorum sutura (cp. Origen, hom. 17 in Num.) 
 ad seterna habitanda vocatus est ? Hence Arator says (p. 207)• 
 
 " habitacula Paulus 
 
 Dum terrena levat, docet ut coelestia condat, 
 Factaque s^pe manu nunc construit atria verbo." 
 
 This was indeed a consecration of human labour. As Chrys. 
 observes here, " St. Paul, after working miracles, stood in his 
 workshop at Corinth, and stitched hides of leather together with 
 hi*! hands ; and the Angels regarded hira with love, and the De\il3 
 with fear." 
 
 St. Paul, it would seem, from his free-birth at Tarsus (cp. 
 xvi. 37). and from his education under Gamaliel at Jerusalem 
 (see xxii. 3), was of an opulent family ; and it is probable that at 
 his conversion he incurred a loss of estate, as well as of friends, 
 so that he was obliged to provide for his necessities by the work 
 of his own hands. Acts xx. 34. 
 
 But he thought all things σκυβαΚα that he might win Christ, 
 for whom he suffered the loss of all things (Phil. iii. 8). 
 
 It was not honourable to the Corinthians, that the Apostle 
 was obliged to provide a maintenance for himself by manual 
 labour. And their '* lack of service " tx) him is contrasted 
 (see V. 5) with the thoughtful liberality of the Macedonian 
 Churches. 
 
 But that lack of service on their part gave him an occasion 
 for showing that he did not preach for an earthly reward ; and 
 also for stating the claim of Christ's Ministers to a competent 
 maintenance with greater force, because no one could allege that 
 in so doing he was pleading for himself. See 1 Cor, ix. 7• H, 12. 
 18. 2 Cor xi. ?. 
 
 4. 'Έλληΐ'αί] A remarkable passage, as showing that the word 
 'Έλλϊ7»'€τ is sometimes used in the Acts for Greek-speaking /eu'* 
 and proselytes. Here Hellenes are attendants on the synagogue- 
 worship (as in xiv, 1 ; xvii. 4). When the Jews, whom St, Paul 
 addresses (see v. 5), had rejected the Gospel, then, — but not till 
 then, — did he say that he would go to the Gentiles (v. C), tis τά 
 €0fij. See above, xi. 20. 
 
 5. κοτ^λ^οΐ' απ!» rijs MaKetov'ias 3 τ€ 2ίλοϊ καϊ & Τιμόθ€05'] As 
 Dr. Paley observes, St. Paul had sent f<*r thera to come to him 
 from Macedonia to Athens (xvii. 15, 16). And St. Paul says 
 (1 Thess. iii. 1), " M'e thought good to be left at Athens alone, 
 and sent Timotheus our brother to establish you." Thus the 
 Epistle implies what is said in the Hbtory, and supplies what is 
 not said ; and free versa. 
 
 Timothy, it seems, remained with St. Paul at Corinth as 
 " his fellow-labourer" in preaching the Gospel; δ avvfpySs μου^ 
 as he is called in the Epistle to the Romans (Rom. xvi. 21), written 
 from that place. 
 
 — τφ λιίγα?] by the word. So A, B, D, E, G, and some 
 Cursives and Versions ; and ihis reading is adopted by Griesb., 
 Scholz, Lach., Tisch., Born., Alf. — Elz. συ^ΐίχΐΎΟ τφ irvevuaT.. 
 The sense is, — after the arrival of Silas and Timotheus, he was 
 constrained by the Word within him urging him to speak, and 
 striving vehemently for utterance, (See on 1 Cor. ix. 16.) So 
 the Syriac Version. Cp. Luke xii. 50, wufs συνέχομαι, ews ol• 
 τΐΚίσθτ) ; and 2 Cor. v. 14, η άγαπ-η συνίχ^ι ήμα?. And see 
 LXX in Jerem. xx. 9 ; xxiii. 9. Ps. xxxix. 3. Job xxxii. 18, 19l 
 
 But why was he thus constrained, after their arrival ? 
 
 Probably, because they brought to him pecuniary supplies
 
 ACTS XVIIT. 6—17. 
 
 129 
 
 ^ '' Άνητασσομενων Sc αυτών και βλασφημονντων, ίκτιναζάμζ.νο<; τα Ιμάτια 
 εΤττε προς αυτούς, Το αίμα νμων inl την κεφαλήν νμων καθαροζ εγώ- άπο 
 τοΰ νυν εις τα έθνη ττορεΰσομαι. ^ Και μεταβα<; εκείθεν ηλθεν et? οΐκίαν τίνος 
 ονόματι Ίούστου, σεβόμενου τον Θεον, ου η οίκύα ην συνομοροΰσα τη συν- 
 αγωγή. ^ ' Κρίσπος δε ό άργισυνάγωγος επίστευσε τω Κυρι,ω συν ολω τω 
 οίκω αυτού' και ττολλοί των Κορινθίων άκονοντες επίστευον, και εβαπτίζοντο. 
 ^ 'Είπε δε ό Κύριος δι' οράματος εν νυκτι τω Παύλω, Μη φοβοΰ, άλλα λαλεί 
 και μη σιωπησης• '" " διότι εγω εΙμι μετά σου, καΐ ουδείς επιθήσεταί σοι τοΰ 
 κακωσαί σε• διότι λαός εστί μοι πολύς εν τη πάλει ταύτη. 
 
 " Έκάθισέ τε ενιαυτον και μήνας εζ, ΒιΕάσκων εν αύτοΐς τον λόγον του Θεοΰ. 
 
 12 Γαλλίωνος δε άι^^υττατευοί'τος της Άχ^αιας, κατεπεστησαν ομοθυμαδόν 
 οΐ Ιουδαίοι τω Παύλω, και ηγαγον αυτόν επΙ το βήμα ^^ λέγοντες, Ότι παρά 
 τον νόμον άναπείθει ούτος τους ανθρώπους σε)3εσ^αι τοί' Θεόΐ'. '* '' Μέλ- 
 λοντος δε τοΰ Παύλου άνοίγειν το στόμα, έϊπεν ό Γαλλίων προς τους 'Ιουδαίους, 
 Ει μεν ην άΒίκημά τι η ραΖιούργημα πονηρον, ω Ιουδαίοι, ' κατά λόγον αν 
 ηνεσχόμην υμών ^^ ει δε ζητημά εστί περί λόγου και ονομάτων, και νόμου 
 τοΰ καθ" υμάς, ' ο^Ρεσθε αυτοί• κριτής εγώ τούτων ου βούλομαι εΤι-αι. 1" Και 
 άπηλασεν αυτούς άττο τοΰ βήματος. '' '' Έπιλαβόμενοι δε πάντες Χωσθένην 
 
 Λ lev. 20. 0. 12. 
 2 S.ira. 1 . 1 fi. 
 ν,ιΛ. 3 IS, 13. 
 Mall. 10. 14. 
 S: 27. 25. 
 ch. 13. <S, 61. 
 
 c I Cor. I. M. 
 
 f Jer. 1. la 
 ch. 2.1. 1 1, 
 κ John 10. 16. 
 Matt. 2IS. 20. 
 
 h ch. 25. II. 
 
 J ch. 23. 29. 
 & 25. II, 19, 
 John 18. 31. 
 k I Cor, I, 1, 
 
 from Macedonia, See 2 Cor, xi, 9, '* When I was present with 
 you and wanted, I was chargeable to no man ; for that which was 
 lacking to me (at Corinth), the brethren which came from Mace- 
 donia (i. e. Silas and Timotheus) supplied." See also what he 
 8ay3 to the Phihppians of Macedonia (Phil, iv. 14 — 18). 
 
 Therefore, after the arrival of his friends from Macedonia he 
 gave himself up to preaching ; he left off making earthly tents, to 
 build up the heavenly Tabernacle of the Church of God. 
 
 '■ It is more blessed to give than to receive" (Acts xx. 35), 
 A double blessing was, therefore, on the Macedonian Churches. 
 The Corinthians lacked in service to the Apostle in their own 
 city ; the Christians of Macedonia sent supplies to St. Paul at 
 Corinth, and so edified the Church in Achaia, 
 
 7. ίκ(Ίβ(ν'\ thence, i, e. from the Synagogue. Cp. xix. 9, where 
 St. Paul separates himself from the Synagogue at Ephesus, and 
 transfers his disciples to the " school of Tyrannus." 
 
 — Ίούστου] Justus, Some Versions and a few MSS,, E, B, 
 D**, insert Ti'tou before Ίοόστου ; which is defended by Borne- 
 mann. It is remarkable, that Titusis never mentioned in the Acts 
 of the Apostles, Cp. Dp. Pearson, O. P. ii, 328 ; and see note 
 below on 2 Cor, viii, 18, 
 
 8, KpioTTos] Crispxis, who was baptized by St. Paul himself, 
 1 Cor. i, 14. Cp. Paley, H. P. p. 39. 
 
 — i ipxiavi/iyayos'] chief of the Synagogue. Mark v. 22. 
 There were several apxiavvaytayoi to one Synagogue, see 
 
 Acts xiii. 15. And therefore the article is used here to distinguish 
 Crispus from others who had not the sime function, as the words 
 in xvii. 34, Διονύσιοϊ ό ΆρίοτΓαγίη)?, distinguish him from others 
 who were not .\reopagites. See on John xviii, 10. 
 
 Hence, it cannot be concluded with some, that Sosthenes 
 (r. 1 7) succeeded Crispus. 
 
 10, \a6i μοι πολοϊ eV τρ Tr6\ei ταύτΐ)] / have much people in 
 this city. Not so at Athens, xvii. 33, 34. The commercial Co- 
 rinth was more favourable to tlie Gospel than Athens, with its 
 love of novelty and empirical Intelligence. 
 
 12. ΓαλλίωϊΌϊ ανθυττατΐνοντοί tt}s *Αχαία5] When Gallio 
 was proconsul of Achaia. These words, placed at the beginning 
 of tlie sentence, with something of the style of an official do- 
 cument, are designed to call the reader's attention to the influence 
 of the Imperial Authority of Rome in relation to Christianity, 
 The incident now to be recorded is significant ; it is φωναν σνν- 
 ίτοΓο-1 ; an epitome of history. Almighty God interferes here to 
 protect St. Paul against the malice of the Jews : and the instru- 
 ment which He uses for this purpose on this and other occasions 
 is the imperial power of ifome (cp, Baumg. ii. 213). Thus He 
 foreshadows what He will do hereiiftcr, in a more signal manner, 
 by making all the Powers of this world, indifferent or hostile 
 though they be, subservient to the Triumph of Christ. 
 
 — Γαλλίω^οϊ] Gallio. M. .A.nna;us Novatus, the younger 
 brother of the celebrated Stoic, L. Annseus Seneca, uncle of the 
 Poet Lucan ; called " dulcis Gallio " by Statins (Sylv. ii. 7, 32), 
 and " dulcis omnibus," and lauded for his unruffled serenity of 
 temper, and disinterested generosity aud contempt of money, bv 
 Vo• I.— Part II. 
 
 his brother Seneca (Prsef, lib. iv, Nat. Quaest.), who dedicates to 
 him his books " De Ira" and " De Vita Beala." He had been 
 adopted by Gallio the Rhetorician, from whom he derived his 
 name. He is called dominus by Seneca (Ep. 104) — his elder 
 brother — on account of his official dignity. 
 
 — afflyiraTiiioj/Tos] proconsul. Another proof of St. Luke's 
 accuracy. Achaia bad been an Imperial Province under 
 Tiberius (Tacit, i. 16), but was restored to the Senate by 
 Claudius (Suelnn. Claud. 23). How much more St. Luke knew 
 of the history of Rome, than the Roman Historians did of Christ I 
 Cp. Lardner, Cred. i. 1. 12. 
 
 — Αχαία!] of Achaia. See xvi. 9. 
 
 13. ανατΓύβίΐ] Primam persuasionem noris rationibus labefac- 
 tatam evellit. Wetst. 
 
 15. ίιιΌμάτων] of names : i. e. whether /esi/# was rightly called 
 Christ. This question is dismissed by the Gallios of this world 
 as of no moment ; but it is considered as all in all by God. See 
 Matt. xvi. 13-18. 
 
 — ι/όμον τοΰ καθ' όμ5$] the law, that is received by you — yen 
 Jetcs : you who pretend to have a better law than we have who 
 are Romans 1 
 
 17. irivTes'\ all, i. e. the Jews. The words oi "^Wr/vts are 
 added by Elz. with D, E, and probably G, H, and the great 
 majority of cursives. But λ., Β omit these words, and they are 
 not in Vulg. and some other Versions, nor in Chrys., who says 
 οί/τωϊ ιταμοί ^σαν οι Ίοι/δαΐοι: and they have been rejected by 
 Lachni., Tisch., and A ford. 
 
 Why did St. Luke mention the circumstance, whatever it 
 was.' 
 
 The answer seems to be supplied by the close of the verse, 
 ovSfy τούτων τψ TaAAiajfi ΐμίΚΐν. He intends to mark the indif- 
 ference of the Roman Power, as represented by the Proconsul of 
 Achaia. It was not so bitter in its hostility to Christianity as the 
 Jews were, who called themselves the people of God. It did not 
 persecute, but it would not befriend the Gospel. 
 
 It would not interfere to protect the cause of truth ; and in 
 its philosophic professions of toleration and non-interference, it 
 allowed the laws of morality to be infringed and outraged in its 
 j)resence. It seems therefore probable, that Trdrres refers to the 
 Jews. Galho professed to he unwilling to adjudicate between the 
 Jews and St. Paul, on the plea that the matter was not within his 
 cognizance, and he drove the Jews from the judgment- seat ; and 
 it seems, that they, disappointed of their expectation, were so reck- 
 less as to seize on Sosthenes, the chief of the Synagogue, and to 
 beat him in the presence of GaUio. Cp. Paley, Hors rauline, 
 p. 40, who takes this view. 
 
 But why (lid the Jews beat the chief of their own Syna- 
 gogue .' 
 
 The answer seems to be supplied by the passage where 
 Sosthenes is associated with St. Paul, as " Sosthenes our brother," 
 in the beginning of the First Epistle to the Coritilhians. 
 
 It may be, that the Sosthenes here is not the same as there.
 
 130 
 
 ACTS ΧνΠΙ. 18. 
 
 TOP άρχισυνάγωγον ΐτχητΊον ΐμπροσθΐν του βήματος• καΐ ovhev τούτων τω 
 Γαλλίωνι ίμβλΐν. 
 
 '^ ' Ό δε ίΐαΰλος Ιτι προσμ^ίνας ημέρας Ικανας, τοΙς άδελψοΐ? άποταξάμζνος, 
 efeVXei εις την Χυρίαν, κα\ συν αυτω Πρίσκιλλα καΐ ^Ακύλας, κζΐράμενος την 
 m Kom. 16. 1, κεφαλήν έν Κεγχβεαΐς, "" είχε γαρ εΰχτην. 
 
 Ι Num. β. 18. 
 ch. 21. 24. 
 
 Hut Holy Scripture loves clearness, and not confusion, and seems 
 to suggest their identity. See also next note. 
 
 — ^ωσθίιτην'] Soi/henes. The Jews, being disappointed in 
 their expectations of injuring Paul, turned their rage against Sos- 
 thcnes. Probably Sosthenes was favourable to St. Paul, and re- 
 strained them from destroying him, and was therefore obno-xious 
 to the Jews. (CAi-yj., Amnion., (Eciim.) Perhaps the injury in- 
 flicted on him by them attached him more closely to St. Paul, and 
 hastened his conversion to Christianity, after the example of his 
 brother ipxiffvvayuyos, Crispus (p. 8). 
 
 — Kol ouSiy — ΐμ(\(ν'] and Gallio cared noifiing for these 
 things. Οΰδίν is to be construed with (μ(Κ(ν, not with τούτοι;". 
 See the examples in IVetsiein. 
 
 Gallio was perfectly indifferent to these things, although this 
 outrage in his presence was an insult to himself and to his office 
 (CArys.), and as if this was no α5ίκημα ! And yet Gallio was 
 called "dulcis" (see above on v. 12), — and had professed, that if 
 there had been any act of personal wrong (v. 14), he would do 
 justice to the injured i>arty. But the favourite of this world docs 
 not always make a good Judge. See further above, xiii. 7• And 
 professions of toleration and non-interference are often only 
 specious disguises for love of case, or thin veils for cowardice and 
 desire of popular applause. It is not surprising, that Gallio is 
 afterwards heard of as ministering to Nero at Rome in his frivolity 
 and sensuality, and as stage-manager in the scenes described by 
 Dio, Ixi. 20, which caused so much grief to the honest Burrhus 
 (Tac. Ann. xiv. 15), and to Gallio's brother Seneca. At length 
 Gallia, the favourite, as well as his brother Seneca, the instructor 
 of Nero, were killed by him, 
 
 18. Πρί<Γκι\λο] Priscilla. AVhy is she named be/ore her hus- 
 band Aquila ? 
 
 " The head of the woman is the man " (1 Cor. xi. 3) ; and she 
 is commanded to be in subjection to her husband as the Church 
 to Christ (Eph. v. 22—24). 
 
 Yet here the wife is placed before her husband. And this 
 order is adopted in some places by St. Paul also, Rom. xvi. 3. 
 2 Tim. iv. 19. There must be some reason for this. It is ob- 
 servable also, that both St. Luke and St. Paul in other places 
 put Aquila the husband before Priscilla the wife. See Acts xviii. 2. 
 1 Cor. xvi. 1!). 
 
 But why is Priscilla ever put first ? 
 
 Benget says, " Viro prseponitur uxor spectatior ;" but he 
 does not say in what she was ' spectatior' or more honourable. 
 
 Aquila was a Jeto when he came to Corinth ; and he was 
 known as such in the first instance to the Church. (See xviii. 2.) 
 But perhaps his wife Priscilla was a Christian, and was instru- 
 mental in his conversion (for he was converted) to Christianity. 
 
 She is associated with him in xviii. 20, where some MSS. 
 and Editors place her namcfi'st, in bringing the celebrated Jew 
 Apollos to a more perfect knowledge of the Gospel. 
 
 It seems not improbable, that Priscilla was distinguished by 
 her zeal and ability in disseminating the truth, and that she had 
 an authorized position and official function in the Church. 
 
 This conjecture is confirmed by what we read in 1 Cor. xvi. 
 19, where St. Paul, writing from Ephesus, says, " Aquila and 
 Priscilla salute you ; with the Church thai is in their house." 
 
 And, what is more remarkable, St. Paul, in writing from 
 Corinth to Rome, after his mention of Phcebe, the deaconess of 
 Cenchrese (the port of Corinth), proceeds immediately to send his 
 salutation to the Roman Christians ; and after the name of Phabe, 
 and at the head of that long list of names, he places first in order 
 the name of Priscilla. 
 
 The position she here occupies, and the terms in which she 
 is mentioned there (Rom. xvi. 3, where her name stands before 
 her husband's), show that she had been of signal use to St. Paul 
 and to the Church. 
 
 " Salute Priscilla and Aquila, my helpers in Christ Jesus, who 
 for my Ufe laid down their own necks (probably at Ephesus), 
 unto whom not only I give thanks, but all the Churches of the 
 Gentiles; and salute the Church that is in their house.*' 
 
 From the position of her name immediately after Phabe the 
 Deaconess, and before her husband and all the other Roman 
 Christians, it may be inferred, that Priscilla also was appointed by 
 St. Paul to do some special work, like that of a Deaconess, in the 
 Cil'U-ch. 
 
 It is indeed sometimes supposed, that either unman led wo- 
 
 men of mature age, or widows, were alone admitted to that office. 
 (See Bingham, ii. 22.) But not enough is known of its consti- 
 tution, to authorize a confident assertion on this point. 
 
 Indeed, it may rather be inferred from St. Paul's own direc- 
 tions concerning Deaconesses, that married women sometimes 
 held that office. See on 1 Tim. iii. 11, and v. 12 ; and there are 
 many very good reasons, why some deaconesses, having especial 
 charge of women, should have been married. 
 
 Priscilla, by her marriage with Aquila, who was connected 
 with the Jews by origin, and appears to have been led by his 
 mercantile pursuits to travel from one populous city to another 
 (for we hear of him at Rome, at Corinth, at Ephesus, and again 
 at Rome), would have had many favourable opportunities for 
 serving the cause of Christianity ; and from the terms in which 
 she is mentioned in Scripture, she appears to have availed herself 
 of them. 
 
 It is therefore submitted for the reader's consideration, 
 whether she was not appointed by St. Paul to such an office in 
 the Church as a holy and pious matron could hold in primitive 
 times ; and whether it may not be on account of the official dignity 
 annexed to that office, that her name, which, if she were re- 
 garded solely as a woman and a wife, would follow after that 
 of her husband, is sometimes placed before it both by St. Luke 
 and St. Paul. 
 
 This incident — trivial as at first it may seem— is also of value 
 as showing the truth of the history, and the connexion of St. Luke 
 with St. Paul. 
 
 The coincidence between the narrative of St. Luke, in the 
 Acts of the Apostles, and the Epistles of St. Paul, does not con- 
 sist merely in this, that they both mention the names of Aquila 
 and Priscilla, or that they both mention that of Aquila first or 
 that of Priscilla first, hut that each sometimes places Priscilla 
 first, and sometimes Aquila; i. e. they both seem to have re- 
 garded Priscilla as holding a pecuhar position in the Church, 
 — a position nowhere fully explained, but only implied, — and as 
 having precedence before Aquila in that official respect, though 
 bound to submit to him, and therefore sometimes named after 
 him, as her husband. 
 
 — Κΐΐράμΐνοί t)}v K«pa\^v iv KcyxpeaTy, €?χ6 yap ίνχί}ν'\ 
 having polled his head at Cenchrete ; for he had a Vow. The 
 context shows that this is not said of Aquila, but of St. Paul. 
 
 So it was understood by Didymus, the Master of 5. Jerome. 
 Sec Caten. p. 3ll7, where he says, " Paul the Apostle of the Gen- 
 tiles became a Jew to the Jews, in order that they might not be 
 estranged from him as one who revolted from the Lord ; and 
 therefore, according to the custom of his country, he polled his 
 head at Cenchreae, being under a vow ; and further, when he 
 arrived at Jerusalem, he joined himself to the four men who had 
 such a vow as this upon them." See xxi. 2ii. 
 
 As Bede observes here (p. 73), and in Retract, (p. 148), 
 both Jerome and Augustine apply the words to St. Paul. 
 Jerome says (Ep. ii.), " Fratribus valediccns navigabat Syriam, et 
 cum eo Priscilla et Aquila ; ct totondit sibi in Cenchreis caput;" 
 and Augustine (Ep. 80), "Timotheum circumcidit, et Cenchreis 
 votum absolvit." 
 
 This would seem to intimate that the present reading of the 
 Vulgate, " qui sibi totonderat caput," is not so ancient as the 
 fifth century. 
 
 Some have asserted that Chrysostom applies it to Aquila , 
 but this is an error. 
 
 It is also said by some (e. g. Meyer, p. 333) that Theophy- 
 lact understands it of Aquila, and not of St. Paul. But Theo- 
 phylact says (iii. p. 140;, " because he seemed to some to teach 
 men to abandon the Law (of Moses), and they were offended with 
 him on that account, and would not receive his preaching, there- 
 fore he does this here, and in the Temple at Jerusalem (xxi. 24. 
 26), in compliance with their scruples. And this is what he says 
 of himself, ' I became as under the Law to them who were 
 under the Law'" (1 Cor. ix. 20). Therefore Theophylact applies 
 it to St. Paul, and Bede observes, " ha•.»; fecit Paulus ut Judseos 
 lucrifaceret." 
 
 It is true that in the Editions of this author (Theophylact), 
 there is also a scholium connecting it with Aquila ; but this seems 
 to be a more recent interpolation. 
 
 Modem Expositors are divided. Eraem.. Luther, Beza,
 
 ACTS XVIIL 19. 
 
 131 
 
 '^ Κατηντησζ δε ei? "Εφΐσον, κάκ^ίνονς κατί\ητίν αυτόν• αντος δε ^ΙσεΧθων 
 εις Trju συΐ'αγωγΎ)!' ΒίζΧέχθη " τοι? '/ουδαιοις. ' 
 
 Calvin, Bengel, Whitby, Rosenm., Olth., Neander, De Welle, 
 Baumg. (ii. p. 224), Hackell (p. 261), Alford, and others, refer 
 it to St. Paul. 
 
 Hammond, Groliut, Valet., Kuin., Wieseler, Meyer, to 
 Aquila. 
 
 The argument nsed by some, that if St. Luke had not 
 intended that 'Ακύλας should be construed with Κ(φάμΐνο5, he 
 would not have put Priscilla first, is refuted by the passages cited 
 in the preceding note. The verbs and participles of this verse 
 and the next refer to St. Paul ; and Aquila is only introduced 
 parenthetically. 
 
 The words elxe•/ (ίχ^ν are best illustrated by Acts xxi. 23, 
 fiVlf TJH-'if' iii'Spes Tf(TiTap€s evx^y txovTfs dtp' ϊα,υτων. The 
 €ύχίϊ is the Hebrew ττ_: (nedher), a vow, and when thus placed 
 by itself, can hardly be understood to mean any thing else but 
 what was called «ύχη by the Jewish Hellenists (i. e. Philo, 
 i. p. 357, ίί'χίί Μ^νάλι;), i. e. the vow of a Nazarite, concerning 
 which see Numb, vi., and the Talmudistic traditions in the 
 Mishna, Tract. Nazir, iii. pp. 140 — 173, ed. Surenhut. Amst. 1700. 
 
 This then appears certain, that when St. Paul ΐκΐίρατο at 
 Cenchrese, the eastern port of Corinth, he had the row of a 
 Nazarile vjion him. As Bede says, " Navim ascensurus caput 
 CI Toto totondit," and he explains the ' votum ' as that of a 
 Nazarite. 
 
 But what is the meaning of the word (tfipa/xii-os .' 
 
 The action here is supposed by some Expositors to be similar 
 to that in Acts ixi. 24, where we read of the " four men having 
 a vow," and " shaving their heads." 
 
 But it ought to be noticed, that St. Luke does not use the 
 same uord in the two places. Here he says κ€ΐράμίνο$, there 
 (xxi. 24) ξυρ-ησοίνται. 
 
 The word used by St. Luke in the present passage (κει- 
 ράμ(νοί) is never applied by the LXX to describe the βηαΐ 
 Nazaritic shaving of the head on the expiration of the vow. 
 
 The word κ^ίρ^σθαι is used to describe the more ordinary act, 
 that of culling the hair short, or cropping it, — as, for instance, 
 the polling of his head by Absalom, who, as the Rabbis say, was 
 a perpetual Nazarite. Lighlfoot, i. p. 1092; ii. p. 774• See 
 2 Sara. xiv. 26, ^v τφ κ^ίρ^σθαι avrhv ttjv κεφαλήν αί/τοΰ, καΐ 
 e^eVero απ' opxTjs τιμΐρων ^h τιμ4ρα$ us &f iKf'ipiTO, 'ότι κατ- 
 tBapvviTo ξττ ahrhv, κσΧ κΐΐρόμΐνοί «στήσε την τρίχα ttjs κΐψα- 
 A^y αυτόν κ. τ. λ. 
 
 Absalom let his hair grow by reason of a vow of Nazaritisra, 
 perhaps taken in a spirit of personal vanity. We do not hear 
 that he ever 4ζνρ•ήσατο κΐφαΧ^ν, shaved his head. But he 
 periodically ίκΐίρατο κΐψαλ^ν, polled his head on account of 
 the weight of bis hair. A temporary Nazarite might poll his 
 head {κ(ΐρασθαί) in foreign lands. See Mishna, 1. c. vol. iii. p. 
 107. And some of the Rabbis say, that in this case his hair was 
 to be taken to Jerusalem and burnt at the door of the Sanctuary 
 (Lightfoot, i. p. 1002), who says, " If he polled his head in the 
 country (i, e. out of Palestine), as Paul did at Cenchreae, he was 
 to bring his hair and burn it," in the room for the Nazarites at 
 the Temple. 
 
 The word used by the LXX to describe the shaving of the 
 head by the temporary Nazarite is ξυρ-ησασθαι. This word is 
 u-cd to signify both the process of shaving the head after a 
 Lovitical pollution (when the days already past were counted as 
 nothing, see Numb. vi. 12, and the term of the vow began again), 
 and also to describe the βηαΐ process of shaving the head when 
 the term of the vow had expired. See Numb. vi. 9, ^άν tis 
 αττοθάντ) i-K αύτφ (and so he incur a pollution by nearness to a 
 dead body) τταραχρημα μιανθ^σ^ται ή κΐφζίΚ^ι ϊύχηί ούτοί!, καϊ 
 ξυρήσ€Το(. 
 
 And again, as to thefnal shaving, on the expiration of the 
 term of the fvxh, or vow, it is said. Numb. vi. 18, ξυρ-ίισΐται ύ 
 ηϋ-γμ^νοί wapa τα.5 Btipas TTjS aKTjyris τοΰ μαρτυρίου την Knpa- 
 \ην TTJs ΐύχη5 aijTou, καϊ iKi6-f}fffi tos τρίχα$ ίπϊ τ6 ττνρ, δ 
 ίστιν iinh riji/ Θυσίαν τοΰ σωτηρίου. 
 
 The head of the Nazarite could not be shaved finally except 
 at a particular ]dace, i. e. at the door of the Sanctuary, which in 
 St. Paul's time was at Jerusalem (Numb. vi. 18). Cp. Joseph. 
 B. J. ii. 15. 1, ^ττΐϋιμα δέ Βΐρρικη Iv τοΓί Ί ίροσοΚΰμοιί, € υχ^ν 
 ^κτίλοΰσα τφ Θξφ. Josephus adds, that it was a custom 
 for persons in sickness or other distress, to make a vow for thirty 
 days before that on which they were about to offer sacrifices, and 
 to vow to abstain from wine and to shave their heads. And in 
 doing this at Jerusalem they went barefoot. 
 
 Therefore St. Paul's act at Cenchrece was 110/ such a sharing 
 of the head. 
 
 St. Paul himself marks the distinction between KflpeaBai and 
 ξυρ^σασβαι. 1 Cor. li. 6, οισχ^λκ ■γυναικί rb KelparBai, ί 
 ξυρΰσθαι, where see Valck. The Vulgate well distinguishes be- 
 tween the two words here and in xxi. 21 and 1 Cor. xi. C, render- 
 ing κίίρίσβαι by tondere, and ξυρΰσθαι by radi and decalvari. 
 Cp. the Mishna as cited above. 
 
 The word κ^ρ^σθαι signifies to poll the hair, or crop it by 
 scissors or shears. But ξυρήσασθαι is to shave the hair off, at 
 least in part, with a (upbi> or razor, so that the skull appears. 
 
 Hence it may be inferred, — 
 
 That the word here used, καράμινο!, does not describe the 
 shaving of the head on the expiration of the term of a Nazarite's 
 vow ; 
 
 That it is here used to describe the act of culling the hair 
 short by a temporary Nazarite; 
 
 That the addition of the words "for he had a vow," inti- 
 mates that St. Paul would not have cut his hair short, if he had 
 not made a vow of Nazaritism. 
 
 Having taken such a vow, he would be allowed κύρισβαι, 
 to poll his head, because according to the Law he could not shave 
 his head before he came to Jerusalem (Jahn, Archeeol. § 394. 
 inner, R. W. B. p. 141, Art. 'Nasiraer'), and his hair might 
 therefore otherwise become too long for comfort or for decency. 
 
 It seems that St. Paul did not choose to cut his hair short 
 {κΐίρΐσθαι) at Corinth, where he remained more than a year and 
 a half (vv. II. 18), but deferred it till he came to Cenehrea, the 
 sea-port of Corinth, when he was just about to set sail for the 
 East ; where he would come into contact with many Jeu-s and 
 Jewish Christians. Itideed, in the next verse it is said that he 
 entered into the Synagogue at Ephesus and disputed with the 
 Jews {v. 19). And soon after he came to Jerusalem for the 
 Feast. 
 
 And perhaps the reason why he said (xviii. 21) that he must 
 hy all means {πάl'τωs) be at Jerusalem at the next approaching 
 feast (for he did not attend all the feasts, nor nearly so), was that 
 he had this vow upon him ; and that he must take the hair he 
 had cut short at Cenchrese, to be burnt at the temple at Jerusa- 
 lem, and accomplish his vow by a final shaving, and by votive 
 offerings at the "Temple. As is said in the Mishna (de Nazirais, 
 vol. iii. p. 1.5G), " Si quis vovisset Naziraeatum extra Terrara (i.e. 
 out of the Holy Land), proficisci debuit in Terram, et i7/ic votum 
 implere." Cp. Lardner, i. p. 115. 
 
 The knowledge that he was under such a vow would have 
 been of much use to him in his dealings with the Jewish Chris- 
 tians at Ephesus and elsewhere. It would be a visible and prac- 
 tical refutation of the charge that he despised the Levitical Law, 
 and condemned those who continued to observe it. 
 
 Another reason, probably, why he did not choose to poll 
 his hair or cut it short at Corinlh, but waited till he came to 
 Cenchre<e (when he left Greece for a time), was because with the 
 Greeks it was usual only for slaves to wear the hair cropped short, 
 ίΊτίίτα ζήτα dovKos Siv κόμην €χ€ίί ; {Aristoph.) 
 
 To have appeared with his hair cut short in the Churches at 
 Corinth among the Greek Christians, would have exposed him 
 to ridicule and his preaching to contempt. He acted with pru- 
 dence in reference to the Gentile Christians in not cutting his 
 hair off at Corinth, nor till he was on the point of quitting 
 Greece. And if the Greek Christians heard, as they probably 
 would from some one at Cenchreee, that the Apostle had cut his 
 Iinir short there, they would learn also that he did it " because he 
 had a vow," and would thus be taught a lesson of forbearance 
 towards the Jewish Christians from the example of the .Ipostle, 
 who they knew did not enforce the Levitical Law, and yet, as 
 they heard, did not despise it, but in his charity to the Jewish 
 Christians, and to the Jews, sometimes complied with it in his 
 own person. 
 
 The grounds of St. Paul's compliance, in this and other 
 respects, with the Levitical Law, are well stated by S. Augustine 
 in one of Ids Letters to S. Jerome (Epist. 82). 
 
 After a considerable interval, St. Paul arrived a second time 
 at Jerusalem (xxi. 17). He had been charged with contempt of 
 the Levitical Law, as St. James tells him (xxi. 21) j and he is 
 advised by the Bishop of Jerusalem to associate with himself four 
 other persons under a vow of temporary Nazaritism, and to be at 
 charges with them (that is, to pay the expenses of the sacrifices to 
 be offered in the Temple at the expiration of their vow), that they 
 might shave their heads. And so St. Paul on the neΛ•t dav 
 entered the Temple with them, announcing the fulfilment of the 
 days of their purification, until the sacrifice was offered for each 
 S 2
 
 ]82 
 
 ACTS XVIII 20—28. XIX. 1—3. 
 
 ο 1 Cor. 4. i;). 
 
 James 4. 15. 
 Hvb. 6. 3. 
 Ji ch. 19. 21. 
 tc 2U. 16. 
 
 q 1 Cor. 1. 
 .V .1. .'., β. 
 Tit, 3 13. 
 Γ ill. 19. 3. 
 
 Β 1 Cur. 3. 6. 
 
 a ch. 18. 24. 
 1 Cor. 1. 12. 
 
 b John 7. 39. 
 ch 8. 16. 
 & 10. 44. 
 
 ^ Ερωτώντων δε αυτών inl πλείονα χρόνον μίΐναυ παρ' avTols ουκ επίνίυσ^ν, 
 -1 ° αλλ' άπετάξατο αύτοΓς ΐΐπών, Ad με -πάντως την έορτην την ερχομενην 
 ποιησαι els Ιεροσόλυμα' ^ πάλιν δε άνακάμι^ω προς ΰμαζ, τοιι Θεού θελοντος. 
 
 -^ Και άνηχθη άπο της Εφέσου' καΐ κατελθων εΙς Καισάρειαν ai^a/Sa? κα\ 
 άσπασάμενος την εκκλησίαν, κατεβη εΙς Άντιόχειαν. 
 
 "■* Και ποίτησας χρόνον τι,να εζηλθε, Βιερχόμενος καθεζης την Γαλατικτ;ι/ 
 χωράν και Φρυγίαν, επιστηρίζων πάντας τους μαθητάς, 
 
 ''* ■■ 'Ιουδαίο? δε' τις, Άπολλως ονόματι, Άλεζαν^ρευς τω γένει, ανηρ λόγιος, 
 κατηντησεν εις "Εφεσον, δνΐ'ατος ων εν ταΓ? γραφαΐς. ^ ' Οΰτος y)v κατ- 
 ηχημενος την oSov του Κυρίου' και ζέων τω πνεΰματι ελάλει και ε'διδασκει» 
 ακριβώς τά ττερι του Ίησου, επισταμένος μόνον το βάπτισμα 'Ιωάννου• ^ ούτος 
 τε ηρζατο παρρησιάζεσθαι εν τη συναγωγή. Άκούσαντες δε αύτοΰ Ακύλας 
 και Πρίσκιλλα προσελάβοντο αυτόν, και άκριβέστερον αυτω έξέθεντο την του 
 Θεοΰ ohov. "^ ' Βουλομένου δε αυτοί) διελ^ειΐ' ει? την '.ί4_)(αίαΐ', προτρεχ^αμενοι 
 οι αδελφοί έγραφαν τοΖς μαθηταΐς άποΖεζασθαι αυτόν ος παραγενόμενος συν- 
 εβάλετο πολύ τοις πεπιστευκόσι δια της χάριτος• "" εΰτόνως γαρ τοΙς Ιου- 
 δαίοις 8ιακατηλέγχετο δημοσία, επιΒεικνύς δια των γράφων εΐΐ'αι τον Χριστον 
 Ιησοΰν. 
 
 XIX. ^ " Έγενετο δε εν τω τον Άπολλω είναι εν Κορίνθω, Παΰλον Βιελθόντα 
 τα άνωτερικά μέρη, ελθείν ε'ις "Εφεσον και εύρων τινας μαθητάς ^ "* είπε προς 
 αυτούς, Ε'ι Πνεύμα άγιον ελάβετε πιστεύσαντες ; οι δε προς αυτόν, Άλλ' ουδέ 
 εί Πνεύμα άγιον εστίν ηκούσαμεν. ^ ΕΪπέ τε, Εις τί ούν εβαπτ'ισθητε ; οι δε 
 
 of tbera. (Acts xii. 2G.) The suggestion of St. James, and 
 St. Paul's ready conipUanee, are explained by what he had done 
 before at Cenchreee. 
 
 On the whole, then, by not polling his hair till he came to 
 CenchresB, and by polling it there " because he bad a vow," he 
 exempUfied the great principle of his Apostolic life — Charity. 
 
 19. KaT^fTTiffe] A, B, Ε have κατήντ-ησαν, which has been 
 received by Lachm., Tisch., and Alford. 
 
 21. SeT μ( TrinTuis — '1(ροσ6\υμα\ I must by all means keep the 
 next feast at Jerusalem. For the reason see on ii. 18. The next 
 feast was the feast of Pentecost. See Anger, p. fil ; Wieseler, 
 p. 4K; Alford, p. lUO j and the Chronological Synopsis prefixed 
 to this Volume. 
 
 22. αναβάί] having gone vp to Jerusalem. 
 
 23. tJ)!- Γαλατι/ίήΐ'] the region of Galatia. See xvi. G ; and 
 the Introduction to the Epistle to the Galatians, p. 40, as to the 
 importance of this passage in settbng the date of that Epistle. 
 
 24. *ΑϊΓολλώ$] Apoltos. A name contracted from 'AwoWwyios. 
 (See above on xv. 22.) He is spoken of in connexion with the 
 Church of Corinth, Acts xix. 1. 1 Cor. i. 12 ; iii. 4— C. 22 ; iv. G j 
 and Ephesus, xvi. 12; and Crete, Tit. iii. 13. 
 
 — 'AXe^afiptvs] of Alexandria in Egypt; founded by Alex- 
 ander the Great B.C. .'i32, and the royal seat of the dynasty of the 
 Ptolemies, who, as well as Alexander, were instruments in God's 
 hands for the preparation of the way for the Gospel, especially by 
 the diffusion of the Greek Tongue, and by the formation of the 
 Scptuagint Version of the Old Testament, and by its commerce. 
 See the Introduction to this Volume, pp, 4 — 10. 
 
 — λίίγίοϊ] Distinguished for erudition in history and law, 
 especially that of bis own country, and eloquence. The sense of 
 the word is well expressed by the phrase of Horace, " qui sapcro et 
 fari possit qute sentiat" (1 Ep. iv. 9) ; it signifies a learned and 
 eloquent man. Hesgc/iius : xoyios, & τη5 ίστορία,ί tpntipos, 
 ireiraiSeujueVos. Mceris ; Koyiovs tovs nokviffropas, 'Attikws καϊ 
 'HpoSoTos' Xoyiovs robs διαλ€κτικουϊ, "E\\rii>€S. P/nynichus, 
 p. 84 : \oyios, ojs ol ttoWoI Kiyovaiv ^π1 του h^ivoZ (Ιιτΐΐν καϊ 
 ΰψηλοΰ, ου ηθίασιν oi αρχαίοι, άλΑ* 4τΐ\ τοΐι τά Ικαστψ ΐθνίί 
 ^πιχώρια i^rtyoυμ(voυ i^Trtipws, So Joseptius, Ant. xix. 5. 2, 
 'ϊου5αίων KoyiuTaTot, καϊ των πατρίων εξηγηταΐ νόμων. Thorn, 
 Mag. ; Koyiovs τον^ ποΚυ'ίστοραί οί αρχαίοι Άττικίί^οντ€5, ws 
 καϊ 'HpaSoTos' koyious δέ του$ Sia\€KTiKuvs οι ijffTfpov. Cp. 
 Jf'etst. p. 578. 
 
 25. κατϊΐχημίνοίΐ having been catechized. See Luke i. 4. 
 Rom. ii. 18. 
 
 — Ίηαον] Elz. Κυρίου, but A, B, D, Ε have Ίτισοΰ, which 
 Uas been received by Lachm., Tisch., Af. 
 
 To a certain extent he taught rightly ; i. e. that Christ was 
 come, and that Jesus is the Christ, the Lamb of God that taketh 
 away the sin of the world (John i. 29. 30). It is probable also, 
 that he was acquainted with the facts of the Crucifixion, Resur- 
 rection, and Ascension ; but the only Baptism that he knew was 
 that of John ; i. e. he had not been baptized into Christ. Not (as 
 some suppose) that the baptism of John was all that he knew ; foj; 
 he was a Christian Catec/tutnen, καττιχημίνοϊ ttJj/ &hhv του Κυρίου, 
 V. 25, and Aquila and I'riscilla took him and expounded to him 
 more exactly than he had known it hitherto, the way of God ; i. e. 
 the divine plan of salvation by Baptism into Christ ; and he was 
 baptized with the Baptism of Christ, as may be concluded from 
 the case of the twelve men in the next chapter, xix. 3 — 5. 
 
 26. παβίιησιάζισΰαι] to speak boldly. "This example affords no 
 sanction (as has been supposed) for preaching the Gospel without 
 a due call or mission. Any one might expound in the Synagogue, 
 if invited to do so; and no one could do so without invitation. 
 And as to his teaching in the first instance out of the synagogue, 
 there is no evidence to show that it was approved, but rather the 
 contrary ; nor is it said that afterwards be had no call or mission. 
 The contrary is implied in 1 Cor. iii. 5. 22. 
 
 • — ΆκύλαΓ και Πρίσκιλλα] Ai/uila and Priscilla. So Elz. : 
 but A, B, Ε put Priscilla first. So Lachm, Tisch., Alf. Cp. !>. 18. 
 
 27. συν^βάΚίτο — διά τ>)γ χάριτος] he contributed much to the 
 spiritual edification of the faithful by the grace which he received 
 in the Church through faith, by baptism and laying on of hands. 
 
 Ch. XIX. 1. iv τψ τ. Άπολλω Ε. Iv Κορίνθψ'] while Apollos 
 was at Corinth. Compare St. Paul's references to Apollos in bis 
 first Epistle to the Corinthians (i. 12; iii. G) ; and see Paley, 
 H. P. p. 36. 
 
 — τά ανωτίρικα μίρη'] the upper or inland parts. See xviii. 
 22, 23. 
 
 2. iri<rT6t)ffacTes] on your reception into the Church by a 
 public profession of faith. See on xiii. 48. 
 
 — ii rii-tD/uo ayiov ίστι] St. Paul had asked them, Whether 
 they received the Holy Ghost, when they made a profession of 
 Faith ? They reply, that when they made their profession they 
 did not even bear whether the Holy Ghost ii— i. e. is to be had. 
 
 The phrase is similar to John vii. 39, οίίπω -yap ^v ΐΐνζΰμα 
 ayiov, i. e. the Holy Ghost was not as yet manifested in the 
 Church, for Jesus was not yet glorified. 
 
 The verb ea-Tiv is enijihatic hire, and therefore so accented ; 
 it signifies in-dwelling arid energetic operation as the vital prin- 
 ciple of the Church. 
 
 When these persons were received into the Church, they did
 
 ACTS XIX. 4—12. 
 
 133 
 
 einoi', Els το ^Iωάuvoυ βάπτίαμα. ^ '' Eine Se Παΰλοζ, 'Ιωάννης jxeu εβάπτισζ 
 βάπτισμα μΐ.τανοίαζ, τω λαω λέγων ει? tou ερχόμεΐΌν μίτ αυτόν ίνα τηστίύ- 
 σωσι, τουτέστιν ei9 τον Χριστον Ι-ησοΰν. * Άκούσαντεζ δε εβαπτίσθησαν 
 €15 το όνομα του Κυρίου 'Itjaou• ^ '' καΐ eVi^eVros αΰτοΓ? του Παύλου τα? -χείραζ, 
 ήλθε το Πνεύμα το ayiov έπ αυτού•;, ελάλουν τε γλώσσαις καΐ ττροεφητευον. 
 ^ Ήσαν δε οΐ ττάντεζ άνορεζ ώσεί δώδεκα. 
 
 ^ Είσελθων δε et? την συναγωγην επαρρησιάζετο, επΙ μ-ηνας τρείζ " διαλε^ό- 
 μενοζ καΐ ' πείθων τα περί τη•; /βασιλεία? τοΰ Θεοΰ. ^ ^ 'fls δε' τινε? εσκλ-η- 
 ρύνοντο καΐ ηπείθουν, κακολογουντες την οΒον ενώπιον του πληθουζ, άποστας 
 άπ' αυτών άφοφισε τούζ μαθητας, καθ' ημέραν Βιαλεγόμενοζ εν τΫ) σ)(ολ-^ 
 Τυράννου τινόζ. 
 
 1 ουτο οε εγενετο επι ετη ουο• ώστε πανταζ τους κατοικουΐ'τας την Ασιαν 
 ακοΰσαι τον λόγον τοΰ Κυρίου Ιουδαίους τε καΐ Έλληνας. 
 
 '' ' δυνάμεις τε ου τάς τυχούσας ό Θεός εποίει δια των -χειρών Παύλου' 
 '- ' ώστε καΐ επΙ τους άσθενουντας επιφερεσθαι άπο τοΰ -χρωτός αύτοΰ σουδάρια 
 ■η σιμικίνθία, και άπαλλάσσεσθαι απ' αυτών τας νόσους, τά τε πνεύματα τα 
 πονηρά εκπορεύεσθαι. 
 
 C Afitt 3. II. 
 Mark 1. 4, 8. 
 Luke 3. 16. 
 John 1. 20. 
 ch. I. 5. 
 S: II. IC. 
 
 d ch. 2. 4. 
 4:6. 6. & 8. 17. 
 & 10. 46. 
 Si II. 15. 
 
 ech. 18. 19. 
 
 f ch. 28. 23. 
 t;2 Tim. I. 15. 
 vcr. 21. &24. 11. 
 
 i Mark 16. 20. 
 ch. 14. .3. 
 
 J ch. 5. 15. 
 
 not hear whether the prophecy which John the Baptist himself 
 had delivered, tliat Jesus would baptize with the Holy Gliost and 
 fire (Matt. iii. 11. Luke iii. IC), had yet been fulfilled by the out- 
 pouring of the IToIy Ghost on those who had been baptized. 
 
 If these disci|iles were Jews, as they seem to have been, be- 
 cause they were baptized with the baptism of John, these words 
 do not mean, that they never heard of the Spirit of Ciod, but that 
 they had not heard of the giving of it which the .\postlo men- 
 tioned, as we read elsewhere that the Holy Ghost was not yet 
 (John vii. 39) ; not denying the existence, but the plentiful effu- 
 sion, of it. hp. Pearson on the Creed, Art. viii. p. 574. 
 
 4. Ίωάϊτηϊ ^eV] John indeed. On the difference between 
 John's baptism and Christ's — in that the latter was in the Name 
 of the Blessed Trinity, and conferred grace — the former not — 
 see on Matt. iii. 1 — 11, and John iv. 1. — Xpiarhii is omitted here 
 by A, B, E. 
 
 6. καΐ iiriiivTos κ.τ.λ.] On this act of laying on of hands, see 
 above on viii. 14 — 18, and on x. 47. 
 
 St. Paul is seen here, at Ephesus, exercising the same 
 Apostolic functions which the " very chiefest Apostles,'' Peter 
 and John, are described in this book as exercising at Samaria 
 (see viii. 17). It might perhaps have been inferred from that 
 history that two Apostles were necessary for the ministry of 
 Confirmation ; but here it is ministered by a single Apostle. 
 
 St. I'aul, who was not one of the Twelve, and had not seen 
 Christ on earth, is here put on a par with them. Thus it is proved 
 that the collation of the gift of the Holy Ghost, by the laying of 
 hands on baptized persons, was not restricted to those who were 
 appointed to the Apostolic office by Christ Himself when upon 
 earth. And the gift of the Holy Ghostby the handsof 57. Paul, is, 
 as it were, a link of connexion between the first administration ot 
 Confirmation by the original members of the Apostolic College, 
 Peter end John at Samaria, and the subsequent exercise of the 
 eamo authority by persons afterward appointed, such as Timothy 
 and Titus, to be successors of the Apostles, and to discharge the 
 ordinary functions of the Apostolic office, — particularly in the 
 laying on of hands and prayer, — for the perpetual edification of 
 the Christian Church. See the notes on viii. 15, and below on 
 Hub. vi. 2. 
 
 — 4κάΚουν 7λωσίΓοΐί] they were speaking with tongues, I. e. 
 with the different languages, which the Spirit spake by their 
 mouths. {Theophyl.) 
 
 9. tV iSiv} the way. See ix. 2 ; xix. 23. See here also a 
 fulfilment of Christ's saying (Matt. xi. 10). 
 
 — καθ' ήμί^ιαν — Tiftis] he could not dispute daily in the Sy- 
 nagogues, for they were open only thrice a week, and the Jews 
 bla-phemed "that Way." Therefore, as he had done at Corinth 
 (xviii. 7). he collected the disciples in another place; cither a pri- 
 vate rabbinical seminary (/hnnniond) or a school of grammar and 
 rhetoric — where they could meet daily. So the Church grew by 
 persecution, and the word was preached to both Jews and Greeks. 
 
 10. Tiif Άσίαι/] Asia. See ii. 9. 1 Cor. xvi. 8, 9. II, 12. 
 
 11. ου Ttts τυχοι5σο5] extraordinary. See .\cts xsviii. 2. 
 
 On the phrase ουχ 6 τυχών =. not obvious, but singular, see 
 Kuin. and others, who quote Philo de Opif. M. p. 31, C, οίκ (κ 
 
 τοΰ τυχ6ντο5 μ4ρου^ yrfs, non ex qudvis terra gleba. Athen. 
 lib. 9, p. 402, C, oii ττιν τνχονσαν ήδοζ'ί;»', voluptatem exquisitam. 
 Longin. cap. 9, § 9, Moses, Judieorum legislator dicitur οϋχ i 
 τυχών ίιν7)ρ, non vulgaris intelligentitp homo. 
 
 Here is another proof of the divine sanction, given to St. 
 Paul's office and mission, and putting him on a level with St. PettT 
 and the other Apostles. Cp. Acts v. 15. 
 
 12. €πί0€'ρ€σθαι] A, B, E, and some cursives have &ποψ4ρ€ίτθαι, 
 which has been received by some Editors. 
 
 — σουδάρια] napkins. See Luke xix. 20. 
 
 — α-ιμικίνθια-] ' semi-cinctia.' Some translate this word by 
 handkerchiefs: so Ammonius and Thenphylact. See Wetst. 
 Others render it by aprons. Aprons used by workmen, perhaps 
 by St. Paul in his σκηνοπη-^ία. See Martial z'tv. 153, who dis- 
 tinguishes them from tunics thus : " Det tunicarn dives (locuples .'); 
 ego te prcecingere possum." Rendered ζωνάρια, by Suidas. 
 
 Some have censured the acts of these persons resorting to 
 St. Paul, as well as to St. Peter (Acts v. 15), as superstitious. 
 But it is to be remembered that in both cases the application was 
 in behalf of sick people, who could not come in person to the 
 Apostles. The fact is related without censure by the Holy 
 Ghost; and the Apostles do not seem to have blamed them. 
 It is also here added that ** they were healed," and that "evil 
 spirits were thus ejected." This testimony for these miraculous 
 cures is more remarkable as coming from Luke the physician. 
 
 The healing power was not in the shadow of St. Peter, or in 
 the handkerchiefs of St. Paul ; but in Christ responding to the 
 touch of faith, and operating by the shadow or vestments of 
 His Apostles on earth, as He had done when present in His 
 human person by the fringes of His garment, touched by the 
 hand of faith. See Matt. ix. 20. 21 ; xiv. 3(i. Mark v. 27. Luke 
 viii. 44. 
 
 Was there any superstition in this ? Was there any cre- 
 dulity in supposing, that at a time when, for wise reasons, Christ 
 wrought extraordinary miracles by His Apostles (and these mi- 
 racles are called here expressly extraordinary, οϋχ a'l τυχοϋσαι, 
 that we may not look for them now), He could and would work 
 by their shadow or their handkerchiefs on those poor helpless 
 folk, who could not come to their hands, and who had faith in 
 His Divine Power acting by them ? 
 
 If so, then there would also be credulity in supposing that 
 the Divine Physician of body and soul can give health by medi- 
 cines to the one, and grace by Sacraments to the other. 
 
 Perhaps the workiug of Christ by means of the shadow of 
 Peter and of the handkerchiefs of St. Paul, was designed to 
 rebuke the scepticism of those who will not believe that Grace is 
 given by means of Water, and of Bread and Wine, dispensed by 
 Christ's Ministers ; and in order to comfort and strengthen the 
 hearts of those who believe that it may there be apprehended by 
 the touch of Faith. 
 
 Thus Christ's power is magnified in the working of Ilia 
 grace ; and the devout soul is assured of the reality of His opera- 
 lion on itself, by means of such instruments, as, in human calcu- 
 l,\linn, seem inadequate for the merciful purposes, which they 
 arc designed by Him to perform.
 
 134 
 
 ACTS XIX. 13— '21. 
 
 k Mark 0. 3S. 
 Luke !). i'J. 
 
 I Luke 8. 29. 
 
 m Luke I. 05. 
 ch. 7. IC. 
 & 2. 4:i. 
 η cli. 2. 4.•!. 
 & 5. 5. 11. 
 Luke I. 05. 
 ο M.itt. 3. (i. 
 Kom. lU. 10. 
 
 ρ Isn. 55. 11. 
 ch. 6. 7. 
 & 12. 24. 
 q ch. 18. 21. 
 Kom. 15. 23-28, 
 Gal. 2. 1. 
 
 '^ ^ ^Ειτ€γβίρησαν δε τίνα άπο των ττΐρίζρ-χομ&ων 'Ιουδαίων (ξορκιστών 
 ονομάζειν inl τούζ ίχ^οντας τα ττνενματα τα ττονηρα το όνομα τον Κυρίου Ίησοΰ, 
 λ€γοντε<;, 'Ορκίζω υμάς τον Ί-ησουν ον ό ίΤαΰλος κηρύσσίΐ,. '■* Ήσαν 8c Ttres 
 viol Σκενά 'Ιουδαίου άρχ^ί£ρεω<; επτά οί τοντο ποίονντες. '* Άποκρίθΐν δε το 
 ττνενμα το ττονηρον ύπίν αϋτοΓς, Τον Ιησοΐιν γινώσκω, και τον Πανλον ε'πί- 
 σταμαΐ' ύ/χεΓξ δε τίνΐζ ε'στε' ; "* Και εφαλλόμβνοζ in αυτού? ό άνθρωπος, iv 
 ω ην το πνΐυμα το ττονηρον, κατακυριβύσας αντων ίσχυσε κατ αυτών, ώστε 
 γνμνονς καΐ τετ ρανματισμενονς εκφνγεΐν εκ τον οίκον εκείνον. 
 
 '^ "' Τοντο δε εγενετο γνωστόν ττασιν 'Ιουδαίοι? τε καΧ "Ελλησι, τοΐς κατοι- 
 κονσι την "Εφεσον και " επέπεσε φόβος επι παντας αυτούς, και εμεγαλύνετο το 
 όνομα τον Κυρίον Ίησον. '" ° Πολλοί τε των πεπιστενκότων ηργοντο εζομολο- 
 γονμενοι και άναγγελλοντες τας πράξεις αυτών. ^^ Ίκανοι δε των τα περίεργα 
 πραζάντων, συνενεγκαντες τάς βίβλους, κατεκαιον ε'ι/ώπιοί' πάντων καΐ σνν- 
 εφηφισαν τάς τι/χά? αντων, και ενρον άργνρίον μνριά8ας πέντε. "" ^ Οΰτω κατά 
 κράτος ό λόγος του Κυρίον ηνζανε και ίσχυεν. 
 
 -' '' Ώ,ς δε επληρώθη ταΰτα, εθετο ό ΙΤαυλο? εν τω πνεΰματι, ΖιελΟων την 
 
 In order to prepare us for this blessed assurance, our I.or.l 
 had said, that afler His Ascension greater works would be done 
 by l/iose who believed in Him than He Himself hai wrought (John 
 xiv. 12). That is, when He was glorified in heaven, and had re- 
 ceived the gift of the Holy Ghost to bestow upon men. He would 
 work by their instrumentality greater miracles than He had 
 wrought in person on earth ; and thus prove that He was glori- 
 fied, and that by virtue of the Holy Ghost, given after His 
 Ascension to the Church, He, though not corporeally present, 
 works greater things in His Church than He had wrought when 
 visible among men. See note on John xiv. 12. 
 
 Here, then, wo see a fulfilment of Christ's prophecy and 
 promise, a proof of His Ascension, and an assurance of His 
 perpetual presence and operation in the Church. 
 
 It may also be remarked, that by the shadow of Peter 
 passing by, Christ Himself works, and by handkerchiefs taken 
 from the body of Paul. Is it not, therefore, suggested, that 
 the bodies of the saints of God, which are Temples of the 
 Holy Ghost (1 Cor. iii. Ki; vi. 19), are regarded by Christ as 
 chosen vessels for the indwelling of His Grace; and that thus a 
 lesson of reverence for the body is inculcated (1 Thcss. iv. 4)? 
 and motives to holiness and purity are supplied, and a hope of 
 greater glory and blessedness reserved for it. when it shall be 
 made " like unto Christ's glorious body, according to the mighty 
 working whereby He is able to subdue all things unto Himself.'" 
 (Phil. iii. 21.) 
 
 We may remark, also, that there was a special reason for 
 the operation of these miracles at Ephesus ; 
 
 The population of that city was then subject to the influence 
 of Satan, exercised upon them by means of magical arts ('Ei})eVia 
 •γράμματα), witchcraft and sorcery, practised both by Gentiles and 
 Jews. Almighty God showed in Egypt, by the rod of Moses, that 
 His jiowcr is greater than that of Satan working by Magicians; 
 He proved by the words of Daniel at lUtbijIon, that He is more 
 excellent in might and wisdom than the Evil Spirit who operated 
 by the Chaldaian Astrologers; so now at E/jbesus, He shows by 
 the handkerchiefs of Paul that the Gospel is opposed to all the 
 practices of magic and sorcery by which Satan deceived the Gen- 
 tile World ; and is able, even by the feeblest instruments, and 
 beggarly elements, to destroy the works of the Devil. 
 
 Hence in ?'. 15 we read the confession of the Evil Spirit, 
 that he owned the power of Jesus; and in vr. 18, 19 we see the 
 surrender and conflagration of the Books of Magic as a conse- 
 quence of the manifestation of the power " of the Lord Jesus " 
 (y. 17) by these miracles of Paul. 
 
 Since also Christ, glorified in heaven, could and did work 
 these miracles of healing, and of casting out Evil Spirits, by 
 means of the shadow of the body of St. Peter, and of handker- 
 chiefs and aprons from the body of St. Paul, the faithful Chris- 
 tian may defy the power of the Evil one acting upon his body by 
 physical disease, or on his mind by spiritual agency. 
 
 13. ορκίζω] So A, B, D, E.— El:. όρκίζομιν. 
 
 14. α.ρχΐΐρίω$'] ehief-priest, head of one of the twenty-four 
 courses of Priests. See Matt. ii. 4 ; xvi. 21 ; xx. 18. 
 
 15. Thv Ίησοΰιι -γίνώσκω] See Mark i. 24, 25. Acts xvi. 17• 
 — -γινύσκα — ίπίστπ/ιαι] The Vulg. has here " Jesum n<'Vi 
 
 et Paulum scio." A distinction is made between -/ινώσκια and 
 
 ίττίσταμαι. The former signifies knowledge producing some affec- 
 tion and emotion of mind. I recognize and own His power. 
 Cp. James ii. 19. 
 
 But ^ττίσταμαι — which is of rarer occurrence, being only 
 once used in the Gospels (Mark ,\iv. (!8) — expresses a kiiowledge 
 of a lower degree, such as acquaintance with a fact, without any 
 consequent reflection ujion it; and sometimes only an instinct. 
 Cp. Jude 10, Sea ουκ otdaai βλασφημονσιν, 'όσα δέ tpvffiKus us 
 τα &\oya ζώα i -πίστ avr di, iv roUTOiS φθείρονται. 
 
 — ύμΰ; Si rivEs] but ye — v/io are ye? A remarkable in- 
 stance of the power of Christ's Name. Even when uttered by an 
 unbelieving Jew, it extorted a confession of the truth from tho 
 Evil Spirit; and it recoiled with terrible force against those who 
 dared to use it without faith in Christ, and without a due mission 
 from Him — Who are ye ? A solemn warning to those who ven- 
 ture to minister the Word and Sacraments of Christ without 
 inward faith and external mission from Him. Cp. xiii. ], 2. 
 
 16. κατακυρίευσαν ούτώι/] having maalercd them. A, B, D, 
 and several cursive MSS. have ίμψοτίραιν, both, hero for αυτώί', 
 and so Vulg. 
 
 — Ύυμνοΰ$'] bare, i. c. as far as their Ιμάτια or outer garments 
 were concerned, which were torn off from them by the fury of 
 those who were possessed. On this use of -γυμνίΐί, see Mark 
 xiv. 52. John xxi. 7• 
 
 18. ^ζομοΚο-γοΰμίνοιΊ As in Matt. Iii. 6, Mark i. 5, they were 
 baptized in the river Jordan C07ifessing their sins : ot πίπιστευ- 
 KOTes are they who had been convinced by Paul's preaching, 
 especially of the doctrine of the remission of sins through faith in 
 Christ. 
 
 19. τΰν τί TrepUpya τραζάντων"] of those that practised 
 curious arts. Epbesus was famous for its curious arts, such as 
 Magic and Astrology, and, like other Heathen cities, especially 
 Rome, was at that time the resort of diviners, genethliaci. Ma• 
 Ihematici, Chalditi {S. Jerome, prief. Epist. ad Ephes.), whence 
 magical figures, letters, symbols, and charms, were called ^Ε,ιρίσίΛ 
 •γράμματα. 
 
 See the authorities in Welstein and Grotius here. 
 
 The famous yi-qs, ApiiUonius of Tyana, had a school at 
 Ephesus in the reign of Nero, and was there honoured with a 
 statue (Philostr. v. Apollon. libb. iv. & v. See A Lapide and 
 Biscoe, pp. 290—293. Cp. Howson, ii. p. Ki). Probably St. 
 Paul refers to the γιίητίϊ of Ephesus in 2 Tim. iii. 13. 
 
 This incident is more important, because there have not been 
 wanting some who have ascribed the Miracles of the Apostles, 
 and even of Christ Himself, to " curious arts," such as Animal 
 Magnetism, Natural Magic, &c. But Satan does not cast out 
 Satan ; and (as Didgmus observes) wherever the Gospel grew, 
 ΐΓασα γοητίία κατ€\ΰΐτο. 
 
 — Tas βΊβΚου{\ the books. " Vanareligio tollit males libros," 
 says Bengel, who observes, that as if in recompense for this sacri- 
 fice of bad Books, Ephesus became afterwards rich in good Books. 
 It received an E)>istle from St. Paul, and the Gospel and Apo- 
 calypse from St. John. They had τά itpi ypάμμaτa instead 
 of τα Έψίσια ypάμμaτa It received also an Epistle from .S'. Igna- 
 tius. There were ample amends for its lost books on ' Curious Arts.* 
 
 — apyvpiou'] silver; drachmas, about 8}<{, each in value.
 
 ACTS XIX. 22—01. 
 
 (35 
 
 ΜακεΒονίαν καΐ '.4;ι^αίαΐ', nopeveaOat et? 'Ιεροσόλυμα, εΙπών, "Οτι μετά το 
 γενίσθαυ με εκεΐ. Set με καΐ 'Ρώμ-ην ΙΖεΖν. 
 
 ^' "^ 'απόστειλα? δέ et? τηί' Μακεδοι^'α;/ διίο των Βυακονονντων αυτω, Τιμόθεον 
 και Εραστον, αυτο<; επεσχε γ^ρόνον εΙ<; την Άσίαν. 
 
 L•γεvετo οε κατά τον καιρόν εκείνον ταραΛ^ο? ουκ ολίγος περί της υοου. 
 
 ^'* ' /1ημΎίτριο<; γάρ τις ονόματι, άργυροκόποζ, ποιων ναούς αργυρούς Αρτέ- 
 μιδος, παρείχετο τοις τεχνίταις εργασίαν ουκ όλίγην -^ ους συναθροίσας, και 
 τους περί τα τοιαύτα εργάτας, εΤπεν, "Ανδρες, επ'ιστασθε ότι εκ ταΰττις της 
 εργασίας η ευπορια -ημών εστί• -*' " καϊ θεωρείτε καΐ ακοΰετε ότι ου μόνον 
 ^Εφέσου, άλλα σγε^ον πάσης της Ασίας ό ίΤαΰλο? ου'τος πείσας μετεστησεν 
 ικανον οχλον, λέγων οτι ουκ είσΐ θεοί οι δια -χειρών γινόμενοι. ^ Ου μόνον 
 δε τοΰτο κινδυνεύει ήμΐν το μέρος εΙς άπελεγμόν ελθεΐν, άλλα καΐ το της 
 μεγάλ-ης θεάς 'Αρτέμιδος ιερόν εις ουΒεν λογισθηναι, μελλειν δε και καθαι- 
 ρείσθαι την μεγαλειότητα αίιτης, ην ολη η 'Ασία καΐ η οικουμένη σέβεται. 
 
 ^ Άκούσαντες δε, και γενόμενοι πλήρεις θυμού, εκραζον λέγοντες. Μεγάλη 
 η Αρτεμις Έφεσίων ^ '' καϊ επλησθη η πόλις όλη της συγχύσεως' ωρμησάν 
 τε ομοθυμαδόν εΙς το θεατρον, συναρπάσαντες Γάϊον και Άρίσταρχον Μακε- 
 δόνας, συνεκ^ημους Παύλου. ^"^ Παύλου δε βουλομενου είσελθεΐν εις τον Βημον, 
 οίικ ειων αυτόν οΐ μαθηταί. ^' Τίνες δε καΐ των Άσιαρχών, όντες αυτω φίλοι, 
 
 rch. 13. 5. 
 Bom. 16. 23. 
 2 Tim. 4. 20. 
 
 s 2 Cor. I. 8. 
 ch. 9, 2. 
 
 u Ps. 11.5.4. 
 Jtr. 10. 3. 
 
 V ch. 21). 4. 
 li: 27. 2. 
 Col. 4. 10. 
 
 21, διελθο)»' τ. MoKeSoviaf'] having passed through Macedonia 
 and Achaia. See xx. 1, 2. 
 
 — Se? ^6 καϊ 'Piu/nTjf ISf'tvl I must also see Rome. Cp. Paul's 
 declarations in the Epistle to the Romans (i. 13; xv. 23), of his 
 desire and intention to visit them. See also on Acts xxiii. 11; 
 XXV. 21, and Paley, Hor. Paul. p. 19. 
 
 22. Τιμόβίονί Timothy, sent by St. Paul from Ephesus to 
 Corinth by way of Macedonia a little before the writing of his 
 first Epistle to the Corinthians. See 1 Cor. iv. 7; xvi. 10. 
 
 He had returned to St. Paul when in Macedonia (2 Cor. 
 i. 1), and is associated with him in writing the second Epistle to 
 the Corinthians, and was with him at Corinth in his visit to that 
 city soon after tlie second Epistle was written (see below, xx. 5, 
 and also Rom. xvi. 21), and probably was with him at Jerusalem, 
 and also in his first imprisonment at Rome. Hcb. xiii. 23. 
 
 — "ΈραστοΓ] Erastus, being a financier {οικονόμοι τ. π(ίλ€ωί, 
 of Corinth, Rom. xvi. 23; xv. 25, and notes), was a fit person to 
 be employed by St. Paul in the collection of alms to be gathered 
 in Achaia and Macedonia, for the poor saints of Jerusalem. He 
 had rejoined St. Paul at Corinth when tho Apostle wrote his 
 Epistle to the Romans, xvi. 23. 
 
 — ΐπίσχί €is] implying an adhesion to his vork in Asia. 
 
 24. Δημήτριοι — apyupoKOTTos — faous apyupudsl Demetrius, a 
 siliwrsniifh, making silt^er s/n-ines of Artemis — ΏΙαηίχ. The Gos- 
 pel of Christ, in its various conflicts with the Evil Spirit in the 
 various forms he had assumed in the heathen world, had often to 
 contend with worldly traffic and the love of gain. See the case 
 of the Pythoness at Philip|)i (Acts xvi. 1(! — 19), that of the Ma- 
 gicians, &c. here {yi>. 19, 20), and now Demetrius and tho mem- 
 bers of his guild, or fellow-craftsmen (iv. 24, 25). 
 
 The feelings expressed by Demetrius in his speech {rv. 25 — 
 28), still obstruct the progress of the Gospel in the World. Cp. 
 Bentley's Sermon on the power of the Spirit of καπηΧίΐα (on 
 2 Cor. ii. 17) in the corruption of truth. Works, iii. pp. 241 — 
 202, and above on xvi. 10 — 19. 
 
 These ναοί or shi-ines of silver were small portable models of 
 the statue and vahs {redicul/c portahiles, argentecp) of the Ephe- 
 sian Artemis, or Diana, like Παλλάδια τΓ^ριαυτ^φορα (Athens and 
 Attica, ch. xvi., note), and were carried on journeys and voyages, 
 and jdaced in private liouses for protection. See Mede's Works, 
 i, p. 299. IIoirsoH, ii. ΪΙ9. 
 
 Medallions of Ephesus still survive, representing the Trpovaos 
 and statue of the Ephesian Artemis. One of the former may be 
 seen in Kitto, p. 398, and of the latter in Akermann, p. 49. 
 
 A learned commentator of the Church of Rome {Com. A 
 Lapide) says here, — antl tho traveller who visits Loretto at this 
 day can testify to the truth of what he says, — '* eas imagines 
 gestabant, sicut nostri peregrini gestant imagines β. Virginis 
 Lauretanse (our lady of Loretto), aut domi in larariis et oratoriis 
 eas reponebant." 
 
 — 'ApTe';Ui5os] The Artemis of Ephesus was not like the 
 Diana of Greece and Rome, figured as a fair archer and huntress, 
 
 but resembled rather an Indian Deity. See Jerome, prief. Epist. 
 ad Ephes., '* Scribebat Paulus ad Ephesios Dianam colentes non 
 banc venatricem, qu£e arcum tenet atque succincta est, scd illam 
 multimamyniam, quam Grieci πολιναστοχ/ vocant." Cp. Mr. 
 Long^s article in Dr. Smithes Diet, of Ancient Geography, r. 
 ' Ephesus,' p. Ii.'i7• 
 
 — ipyafriav'] gain. See xvi. IG. 
 
 27. τοίτο rh ^e'poy] this branch or department. A polite 
 euphemis-m for * idol-manufactory.' Cp. Isa. v. 20. 
 
 — aπΐKeyμ6f'] contejitpt ; from a^τtK4yχΐσθaι, explodi. Cp. 
 Symmach. Ps. cxviii. Uii, ά7Γί)λΕ7|οϊ πάντα!, where LXX have 
 ^^ouSeVoKray. 
 
 — οικουμίνη] the world. " Diana Ephesia, cujus nomcn unicum 
 multiformi specie ritu vario nomine multijugo iotus veneratur 
 orbis.^^ Apuleius (lib. ii.). •* Templum Diange Ephesire " is called 
 '* Orbis terrarum miraculum " by Plin. Ν Η. xxxvi. 14, and it is 
 described as ** factum a totii Asia ;" and therefore in contending 
 against idolatry at Ephesus, the Apostle was contending against 
 the rehgious superstitions of the Gentile World. Its history i3 
 given by Howson, ii. 85. 
 
 29. τδ θίατροκ] the theatre ; a place often used by the Greeks 
 and Asiatics not only for dramatic exhibitions, but also for po- 
 pular assemblies. See Diod. Sic. xvi. 84. Vat. Max. ii. 2, 
 " Legati in thcatrum, ut est eonsuetudo Griecise, introducti." 
 Justin, xxii. 2. 
 
 Even at .Vthens tho Pnyx was deserted for it ; probably be- 
 cause the Theatre could be protected from rain and sun, which 
 the Pnyx could not. Cp. above, xii. 21, Herod's Oration, which 
 was delivered in a Theatre, "Joseph. B. J. vii. 3. 3, toD ίημου 
 των Άντιοχΐων ^κκ\'ησιάζοντο$ eis rb θίατρον, τάν τ€ ιτατίρα 
 rhv αϋτοΰ κα\ rohs liWous ^veSeiKvuro κaτηyopώι'. Corn. Nep. 
 Vit, Timol. 4, * veniebat autem in thcatrum (Syracusis) cum ibi 
 concilium populi haberetur.' Tacit. Hist. ii. 80, (i, de A'espa- 
 siano : * tum Antiochensium theatrum ingressus, ubi illis con- 
 sultare mos est.' " Juvenal (x. 128) describes Demosthenes &a 
 " pleni moderantem frsena theatri.'* JVetst. p. 585, 
 
 The remains of the Theatre at Ephesus, which was one of 
 the largest in the world, were seen by Dr. Chandler, anil the site 
 is still distinguishable. Cp. Fellowes, Asia Minor, p. 2/4. 
 
 — Γάίϋΐ/] Caius. It would apjiear that four different persons, 
 bearing this common name, are mentioned in the New Testament. 
 
 Caius of Macedonia, here ; Caius of Dcrbe (xx. 4) ; Caius of 
 Corinth, whom Paul baptized, and who is called his ^fVos (1 Cor. 
 i. 14 Rom. xvi. 23) ; Caius, the beloved, to whom St. John ad- 
 dresses his third Epistle. 
 
 — 'ΚρίστΛρχον'] Arislarchus. See .\cts xx, 4 ; xxvii, 2, after- 
 wards imprisoned with St, Paul, Col, iv, 10, Cp. Philem. 24, 
 
 — σννίκΖΎΐμου$\ companions in travel. trvvoSotropovs, Hesych. 
 31, Άιηαρχώΐ'] Asiarchs : the Presidents of the heathen games 
 
 chosen from the principal citizens of .\9ia, the " Commune Asise," 
 i. e, of the region of which Ephesus was the head. The following 
 is from Kuin., " Uorum munus erat, in hoaorem deorum et im•
 
 136 
 
 ACTS XIX. 32— U?. 
 
 wch. 12. 17 
 & 13. in. 
 &- 21. 40. 
 
 π€μ\}ιαντες προζ αυτόν τταρίκάλονν μη Sowai ίαντον ει? το θεατρον. ^ Ά\\οι 
 μίν ούν άλλο τι ζκραζον, ην γαρ η εκκλησία συγκεχυμένη, καΐ οΐ πλείου? ουκ 
 η^εισαν τίνος ένεκεν συνεΧηλύθείσαν. ^^ " Έκ δε του όχλου προεβίβασαν 
 Άλέζαν^ρον, προβαλόντων αυτόν των 'Ιουδαίων ό δε ΆλεζανΒρο<; κατασείσα<; 
 την χείρα ηθελεν άπολογεΐσθαι τω Βημω. ^^ 'Επίγνόντε<; δε οτί 'Ιουδαίος εστί, 
 φωνή εγενετο μία εκ πάντων ώς επΙ ώρας δνο κραζόντων. Μεγάλη η "Αρτεμις 
 Εφεσίων. 
 
 ^ Καταστείλας δε ό γραμματεύς τον όχλον φησίν, ΆνΒρες Έφεσωι, τίς γάρ 
 
 εστίν άνθρωπος ος ου γινώσκει την Εφεσίων πάλιν νεωκόρον ουσαν της μεγάλης 
 
 Λρτεμιοος και του Αιοπετους ; ^^ Αναντίρρητων ουν όντων τούτων, οεον εστίν 
 
 χ Prov. Η. 29. υμάς κατεσταλμενους ΰπάρχειν, και ' μηΒεν προπετες πράττειν. ^^ Ήγάγετε 
 
 r ch. 25. 8. γαρ τους άνδρας τούτους, ούτε ^ Ιερόσυλους ούτε βλασφημουντας την θεον ΰμων. 
 
 pcratoris Romani, quotannis ludos theatrales, suis sumptibus (ut 
 Romffi sedilium) edcre, uiide nonnisi opulentiores banc provinciam 
 subire poterant. Munus Asiarchffi annuum crat. Eligcbantur 
 hoc modo ; initio cujusque anni, i. e. sub sequinoctium autuni- 
 nale, singula urbes Asiee concionem habebant, in qua uni ex sui3 
 civibus ΆσιαρχΙα$ honorem deferebant. Turn unaquseque civitaa 
 li'gatuni in cerlam urbem mittebat Asiae proconsularis primariam, 
 quales erant Ephcsus, Smyrna, Sardes, ad rh Kotvhi', commune 
 gentis concilium, qui nomen ejus, qui domi electus erat, publico 
 renuntiaret. E.t bis quos singulse urbes Asiae Asiarcbas nomina- 
 verant, synedri nonnisi decern Asiarcbas designabant, et ex horum 
 nuniero Proconsul Romanus summum sacrorum prtefectum elige- 
 bat." Some of these slafements are questionable. Slrabo 
 (xv. 42) says tbat some of tbe Asiarcbs were always from 
 Tralles; and tbey are often mentioned in connexion witb tbe 
 public games ; and some of them were Priests, and had the 
 care of the Temples ; see Prn/e.isor C. Bahington's Essay, in 
 Trans, of Numismatic Soc, Lond. ISCO. 
 
 Compare the account of S. Polycarp's martyrdom at 
 Smyrna, c. 12 (in Patres Apostol. ed. Jacohson, and the notes, 
 vol. ii. pp. «14, 015, ed. 2). There an Anarch Philip, as Pre- 
 sident of the games, is requested to let loose tbe lion against 
 Polycarp, but declines to do so. And now the Asiarcbs are desi- 
 rous to save Paul from the violence of the people. Perhaps he 
 alludes to this circumstance, when he says, κατ' ίνθρωττον iy 
 Έψβ'σφ ie -ηριομάχ-ησα. (1 Cor. xv. 32), i. e. as far as I myself was 
 concerned, I fought with beasts at Ephesus, but God delivered me. 
 See Chrys. in Caten. here, p. 323. 
 
 The mention of the Asiarcbs as present here, may perhaps 
 intimate that this uproar took place at the time of the public 
 religious games ; when Demetrius could reckon on a more than 
 ordinary manifestation of religious zeal in behalf of the patron 
 goddess of Ephesus. 
 
 — ii'Tet αντψ ψίλοι] being friends to him. A remarkable 
 circumstance. The Apostle of the Gentiles has friends among 
 the Presidents of the religious games in honour of Artemis. He 
 converts an Areopagite at Athens (xvii. 34), baptizes an Άρχι- 
 avvayayos at Corinth (xviii. 8. 17. 1 Cor. i. 14), and has made a 
 favourable impression on some of the Asiarcbs at Ephesus ; and 
 has friends in Ciesar's household at Rome (Phil. iv. 22), — a proof 
 of his courage and charity, and of tbe truth of his cause ; and of 
 the power with which it penetrated into, and leavened, all classes 
 of society. 
 
 An evidence this (as Paley has remarked) of St. Luke's 
 veracity. He says that some of tlie Asiarchs were friendly to 
 St. Paul. He does not spend any time in accounting for this 
 singular fact. He is at no pains to make it «eemjaroiai/e, but 
 he states it simply and boldly, because it is true. 
 
 This incident is also to be noticed as a proof of Providential 
 dispensation, and pre-arrangement for the diffusion of the Gospel 
 by the spread of the Roman arms. Ephesus was under Roman 
 sway. The ancient gods of the nations were now vassals of 
 Rome. Diana had been conquered by Csesar. Thus the influence 
 of the Pagan Mythology on the minds of the upper classes was 
 impaired, and they were more ready to receive a purer faith. See 
 IS/i. Pearson, O. P. ii. 35 ; and above, Introduction, p. 9. 
 
 33. ' Wi^avipov] Alexander, of whom as yet nothing had been 
 said ; but perhaps he is the same as the Alexander mentioned by 
 St. Paul in his Epistle to the Bishop of Ephesus (1 Tim. i. 1!), 
 20, where see note, and 2 Tim. iv. 14). 
 
 If so, he had apostatized from Christianity. Perhaps from 
 the mention of his trade, χα.,(Γίΐ/ί, it may be inferred that he was 
 connected by ίρ-γασία with the apyvpoKOwot of v. 24 ; and thus we 
 have a view suggested to us of the combination of the artificers 
 
 and workers in metal, and all the large family of Tubal Cain 
 (Gen. iv. 22), who suppUed idols to Heathenism, against the pare 
 faith of the Gospel. 
 
 35. i ypaμμaτeΰf'] the Recorder, the Custos Rotulorum, keeper 
 of the archives of the city. 
 
 See the Ephesian Coin in Aiermann, p. 55, and below on t. 3il. 
 
 — vewKOpoy'] The word νΐωκόρο^ r: (1) ό -rhv vtwv κορώρ, ^ 
 σαρων. (2) ό t})V viu>v κόσμων, fi καΚΚωττίζων. (3) a mar• 
 guiltier, or warden of a temple. (4) a votary and u-orshipper of a 
 particular deity, as the patron of the city, &c. This is the mean- 
 ing of the word here. 
 
 St. Luke's report of this speech is happily illustrated by the 
 coins of Ephesus, in which we see representations of Artemis, 
 circumscribed with the words 'E^effiio»' HfoiKOpan', See Aker. 
 mann, p. 54, and note v. 38. 
 
 This practice of Gentile superstition has also found its imi- 
 tators in Christian times, where particular countries, cities, and in- 
 dividuals, derive a title from a local or personal object of Devotion ; 
 
 Thus Hungary is described as follows by a Roman-catholic 
 divine ; " Regnura hoc Hungariae, propter vctustissimam constan- 
 temque Deiparte venerationem, Mariani regni epitheton promeri- 
 tiim " (Αύύί- Jordanszky de Haeresi abjuramla, 1 822, p. 122). Cp. 
 Bishop Bull, Serm. iv., " Such is the worship given to the 
 Blessed ΛΊrgin by many, that they deserve to be called Mariani 
 rather than Christiani." 
 
 It is remarkable that one of the spring months, correspond- 
 ing to our Slay, was sacred to Artemis, at Ephesus, and called 
 Artemision. See the ancient Ephesian inscription (in Boeckh, 
 Corpus, 2!)54), 'όΚον rhv μήνα ανακΰσθαι τρ θ(ψ, lίy€σθaί δί τάϊ 
 ίορταί, καϊ τ^ν των ^λρτΐμισίων irav-qyvptv. And the month of 
 May is now called, in a large part of Christendom, the " Mois do 
 Marie.*' 
 
 — TTJi μfyά^■ηs'] the great. Elz. adds Otas, which is not in 
 A, B, D, E. This popular ellipsis is found in the romance of an 
 Ephesian writer of the fifth century, Xenophon Ephesius, 1 {not 
 Xenophon's Ephesiaca, as cited by some), ομνύω τ^ν -πάτριον 
 ήμ7ν eeiv (seen. 37) τί)ν μ(yά\■ηv Έ<ρίσίων'Άρτ(μιν. 'This 
 passage (quoted by Rosenm. p. 2(i3) is also of interest as show- 
 ing the continuance of the worship of Artemis for some centuries 
 after St. Paul's visit. 
 
 — ToC ΔιοίΓίτοΰτ] thai fell from Jupiter, ογάλμοτοι, Srrep 
 ivaBev ix roO Δώί Βιαθ-ηΚασβαι (read καβάλασβαι, desiluisse) 
 ψοντο. (Ammon.) So the τταλαΛν βρίταί of Minerva Polias at 
 Athens, called αρχαίοι' καί 5ιοτγϊτ4$. See Pausan. i. 20, φήΜΤ 
 ^στί τΐΐσΰν ίκ toD ουρανού. Cp. Eurip. Iph. Taur. 977i ovpayov 
 πίσημα. 
 
 How great was the triumph achieved and the change after- 
 ward wrought by Apostolic preaching in this great heathen and 
 idolatrous City ! "They who boasted themselves votaries of the 
 Goddess whom Asia and the World worshippeth ; tliey who cried 
 out for two hours " Great is Diana of the Ephesians," and who 
 adored the Image that fell down from Jupiter, the Father of 
 the gods of heathenism, became woi-shippers of the Father of 
 Lights, and of Jesus Christ, the express Image of His Person, 
 Who came down from heaven for our salvation. And the City of 
 Ephesus, which was the votary of the heathen goddess, was the 
 residence of St. Paul for two years an '. a half, and the Episcopal See 
 of his son in the faith, Tin.otliy, and changed its name for that 
 of the Christian Apostle, St. John, who wrote his Gospel there, 
 and died and was buried there, and it bears that name to this day, 
 Aio-soluk, so called from him, the ayios OioKoyos, who wrote of 
 the Everlasting Word becoming Flesh and dwelling among us. 
 
 37. UpoavKousI ( 1) spoilers or profaneri of temples. (2) sacri- 
 legious persons, as here.
 
 ACTS XIX. 38—41. XX. 1— G. 
 
 13; 
 
 ** Εί aev ovu Αη[χ.ητρι.θζ καΐ οί συν αυτω τεχιΊταί εγουσι προς ηι^α λογοί', 
 αγοραίοι άγονται, και ανθύπατοι ΐχσίν Ιγκα\ίίτωσαν άλλ-^λοι?. Ει oi τι 
 
 πβρί ίτερων έπιζητ€ΐτε, iv Trj ίννόμψ εκκλησία Ιπι\υθησ(.ται. Και γαρ 
 
 κινΒυνΐύομεν Ιγκαλεΐσθαι στάσεως περί της σήμερον, μηδενός αίτιου υπάρχοντος 
 περί ου Βννησόμεθα άποΒοΰναι λόγον της συστροφης ταύτης. 
 
 ■*' Και ταΰτα ειπών απέλυσε την εκκλησίαν. 
 
 XX. ' " Μετά Be το παυσασ^αι τον θόρνβον, προσκαλεσάμενος 6 Παύλος 
 τους μαθητας, και άσπασάμενος, εξήλθε *" πορευθηναι εΙς την ΜακεΒονιαν. 
 
 ^ Αιελθων Βε τά μέρη εκείνα, και "^ παρακαλεσας αυτούς λόγω πολλω, ηλθεν 
 εις την ΈλλάΒα• ^ '^ ποιησας τε μήνας τρεις, γενομένης αυτω επίβουλης ΰπο των 
 'Ιουδαίων μελλοντι άνάγεσθαι εις την Χυρίαν, εγενετο γνώμη του ύποστρεφειν 
 δια ΜακεΒονίας. 
 
 * ' ΧυνεΙπετο Βε αυτω άχβΐ της 'Ασίας Χώπατρος Πυρρού Βεροιαΐος, Θεσσα- 
 λονικέων Βε Άρίσταρχος καΐ ΣεκουνΒος, και Γάϊος Αερβαΐος, και Τιμόθεος, 
 ΆσιανοΙ Be Τΰγικος και Τρόφιμος- ^ ούτοι προελθόντες εμενον ημάς εν ΤρωάΒι• 
 ^ ^ ημείς Be εζεπλεΰσαμεν μετά τας ημέρας των άζνμων άπο Φίλιππων, και 
 
 ach. 19. 29- 
 
 40. 
 
 1 Tim. 1. 3. 
 
 
 b 1 Cor. 10 5 
 
 
 c 1 Thesi. 2. 
 
 3, 
 
 11. 
 
 
 d ch. 9. 23. 
 
 
 & 23. 12. 
 
 
 cch. 16 1. 
 
 
 St 19. 29. 
 
 
 & 21. 29 
 
 
 &• 2Γ. 2. 
 
 
 Col. 4. 7, 10. 
 
 
 1 Cor. 1. 14. 
 
 
 Eph. 6. 21. 
 
 
 2 Tim. 4. 12 
 
 20. 
 
 Tit. 3. 12. 
 
 
 f ch. 16. 8. 
 
 
 2 Cor. 2. 12. 
 
 
 — Bfov] So A, B, D**, E*, and others ; and this is con- 
 firmed by Xenophon, Epbes. i. Sec v. 35. — EIz. θΐάν. 
 
 38. Ο7ΐίραιοι iyofTcu] sc. ήμίραι, courl-days. Bos Ellips. r. 
 rjfifpa: ayopaioi μίν ΐστιν τ} τϊμίρα^ ayapaios δί «5 Έρ^ήί ύ iirX 
 τη! όγορο!. {Amnion, ρ. 4. Winer, | ϋ, ρ. 51.) 
 
 Cp. Luke x.\iv. 21, τρίτην ταντην τ^μίραι/ Kyei σήμερον. 
 Assize-daj'S, or court-days, come round, and Proconsuls attend, 
 before whom the cause may be tried. It does not follow from 
 these words that it was i/ien the time of the sessions or assizes. 
 
 The expression is a general one, and therefore the plural 
 ίνβύπατοι {Proconsuls) is used : " Uno tempore, unus erat Pro- 
 consul, sed Scriba dicit in plurali, de eo quod nunquam non esse 
 soleat." {Bengel.) 
 
 — άι/θύπατοι] The following ancient Inscription, of the age 
 of Trajan, from an aqueduct at JSphesus (in Bneokh's Corpus, No. 
 29f;6, Toi. ii. p. CO'J, and quoted by Howson, ii. 91), happily 
 illustrates the accuracy of St. Luke's language in speaking of 
 Ephesus, rj φί\οσ4βαστο5 Έφζσίων βου\^, και δ ΝΕΩΚ0Ρ02 
 ΔΗΜ02 (see here, νν. 30. 33. 35), καθιέρωσαν, iwl ΑΝΘΤΠΑΤΟΪ 
 {ν. 38) ITtSouKaiou Πρζίσκΐίνου, \^-ηφισαμ4νου Ύιβ. Κλ. ΊταλίκοΡ, 
 τοί; ΓΡΑΜΜΑΤΕΩ2 (γ. 35) τοΟ ΔΗΜΟΤ. 
 
 There is an Ephesian coin extant of the age of Nero with 
 the inscription, 'Ζ<ρ{(σίωΐ') \Ίμ6κ\τι Άουιόλα ΑΝΘΤΠΑΤΠι ΝΕΩ- 
 ΚΟΡΩΝ. (Aiermann, p. 55.) 
 
 Ch. XX. 2. ίΐίλβων τά μίρη ίΚίΓνα] having gone through 
 those parts. Probably as far as Illyricum. See the Epistle to 
 the Romans, xv. 1!), written from Hellas after the journey to 
 Macedonia, to which he had come from Ephesus by Troas (see 
 2 Cor. ii. IS), and to which Titus came to him from Corinth. 
 Cp. Paley, Hor. Paul. Ep. Rom. iv. p. 21. Hou-son, ii. 154. 
 
 — Ελλάδα] Hellas. Southern Greece distinguished from the 
 Northern, or Macedonia, which contained Maced(inia Proper, 
 Illyricum, Epirus, and Thessaly. See xvi. !), 10. 12. 
 
 This is the only place where the word Έλλά? occurs in the 
 New Testament ; — a memorial of its grandeur before it was merged 
 in the Roman province of Achaia. Perhajis in this wider circuit 
 St. Paul visited the countries on the west of the mountain-chain 
 of Pindus in his descent southward from Illyricum. 
 
 3. ΐπιβου\9ΐί] lying'in-wait : from malice, and perhaps, also, 
 on account of the collection of money which he carried with him. 
 
 4. 2ώΐΓοτ()05] Sopater ι probably the same as Sosipater, Rom. 
 xvi. 21. 
 
 — Πύ^^ον] Not in EIz., but in A, B, D, E, and in many 
 Cursives, and received by Lachm., Tisch., Bom., Alford, 
 
 — Τιμιίβίοί] Timotheus of Lystra, xvi. 1 
 
 — Τύχικοϊ] Tychicus, mentioned therefore by St. Paul in 
 writing to the Άσιαι/οί. See Eph. vi. 21. Col. iv. 7. 2 Tim. 
 iv. 12. 
 
 Elz. and most editions have Τυχικί;. But in proper names 
 the accent is thrown back, which would have been otherwise on 
 the last syllable. Thus in the New Testament we have 'EiraiveTor, 
 not •τίΐ5, Φίλ7)το5, not -τί)5, Έραστο!, not -τόί. Cf. H'lner, § (J, 
 p. 4!). 
 
 The word .XPI2T02 forms a signal and almost unique ex- 
 ception to this rule ; as if it was the desire of those who used it, to 
 remind themselves and others of its etymology. 
 
 — Tpii<f>iuos] Trophimus, of Ephesus, — with St. Paul at Jeru- 
 
 VOL. I. — Ρ,ΜΙΓ II. 
 
 salem, xxi. 29 ; and left by him at Miletus on his last visit to 
 Rome. 2 Tim. iv. 20. 
 
 5. oStoi] Therefore none of these persons, here specified, can 
 have been the author of the Acts. 
 
 — ήμί!$] Its. St. Luke alone therefore, it seems, was in the 
 company of St. Paul, between Corinth and Troas. 
 
 For an important deduction from this circumstance see 
 2 Cor. viii. 18. 
 
 Almost imperceptibly does the blessed Evangelist glide into 
 St. Paul's company, and how unobtrusively does he intimate his 
 own fellowship in labour and sufl'ering with him ! See above, 
 xvi. 10. 
 
 Contrast with this modest silence the eulogistic declaration of 
 St. Paul concerning his faithful companion St. Luke, AoukSs & 
 larphi, 6 ayair^TOs (Col. iv. 14) ; and Aou/tas ίση μύνοί uct' 
 4μοϋ (2 Tim. iv. 11), " Let another praise thee, and not thine own 
 lips " (Prov. xxvii. 2). 
 
 If tliere be a code of gentle demeanour, good breeding, 
 courteous manners, and refined delicacy in the world, surely it 
 is the New Testament. 
 
 — in Τραιάδι] at Troas. It is observable, that they waited for 
 St. Paul and St. Luke at Troas, the place where he seems to have 
 joined St. Paul in the first instance. See xvi. 8. II. 
 
 Henceforth St. Luke seems to have remained with St. Paul 
 till the end of the time comprehended in the Acts of the Apostles. 
 
 St. Luke appears to have been left by St. Paul at Philippi 
 (see xvi. 16. 40 ; xvii. 1), and to have rejoined the Apostle in that 
 neighbourhood. 
 
 It was St. Paul's practice, after he had planted the Gospel, 
 to leave some persons behind him to tvater it. Thus he left Silas 
 and Timotheus at Bercea, xvii. 14, and Aquila and PrisciUa at 
 Ephesus, xviii. 19, and Titus in Crete, Tilusi. 5; cp. 1 Tim. i. 3. 
 And perhaps this is what is implied of Erastus, 2 Tim. iv. 20, 
 'EpaaTos i^eii'ti' 4y Κορίνθφ, he abode there to watch over the 
 Church, and to endure patiently what he might be required to 
 suffer for it. 
 
 Probably St. Luke was entrusted with similar duties at Phi- 
 lippi, and in its neighbourhood. From Macedonia, it seems, St. 
 Luke was sent together with Titus by St. Paul, with the Second 
 Epistle to the Corinthians ; and he waited at Corinth for St. Paul ; 
 and thence accompanied him with the collection of alms for tht 
 poor Christians at Jerusalem, and from Jerusalem went with 
 him to Caesarea, and thence eventually to Rome. See note od 
 2 Cor. viii. 18. 
 
 6. μ(τά Tos ίιμίραί rar άζΰμαν'] after the days of unlearetted 
 bread. Observe the minute specification of days in this journey 
 from Philippi to Jerusalem. There are two limits marked,— the 
 days of Unleavened Bread at Philippi (xx. C), and the Feast of 
 Pentecost at Jerusalem (xx. 16 ; xxi. 15), with an interval >.f about 
 seven weeks between them. It seems that it is intended to be 
 inferred from the mention of his stay at Philippi at the Passover, 
 that St. Paul did not feel himself obliged to attend the great fes- 
 tivals of the Levitical Ritual at Jerusalem. And yet he was de- 
 sirous of doing so on certain occasions, to show that he did not, 
 under existing circumstances, disparage the observance of the 
 Ceremonial Law. Cp. xviii. 21. 
 
 The days of Unleavened Bread had now been changed into 
 the Christian Easter; and perhaps he stayed at Philippi in order
 
 138 
 
 ACTS XX. 7—13. 
 
 g ch. !. 42, 46. 
 I Cor. 10. 16. 
 & 11. 20. 
 
 h 1 Kinp!9 17. 21. 
 2 KIdks 4. 34. 
 
 ■ηλθομεν ττροζ αυτού? €t9 ττ)ι^ Τρωάδα ά^γρις ημζρων ττίντί, ου Bt€τpίι|Jaμfl• 
 ή/χφα? ετΓΓοί. 
 
 ^ " '£ΐ' δε TTj /χια των σαββάτων, σννη-γμίνων ημών κΚάσαι αρτον, ο .ΓΓαΰλον 
 διελί'γετο αύτοΓξ, μέλλων efieVat Τ17 iwavpiov napcTeive τε το»' λόγοι/ μίχρί- 
 μεσονυκτίου. ^ Ησαν oe λαμπάοεζ ΙκαναΙ iv τω ΰπερωω ου ημεν συνηγμενοι. 
 ^ Καθεζόμενοζ δε τις νεανία'ί, ονόματι Εϋτνχος, επΙ της θυρβος, καταφερόμενοζ 
 νττνω βαθεΐ, Βιαλεγομενον του Παύλου επί. ττλεΐοΐ' κατενεχ^θεΙ<; άττο του ΰπνου 
 εττεσεν άττο του τριστεγου κάτω, καΐ -ήρθη νεκρός. '" '' Καταβας δε ό ΙΤοΰλος 
 επεπεσεν αντω, καΧ συμττεριλαβων εϊττε. Μη θορυβεΐσθε' η yap φυχτι αύτοΰ εν 
 αυτω εστίν. " ^Αναβας δε και κλάσας τον αρτον καΐ γενσάμενος, εφ' ίκανόν 
 τε όμιλησας άχρι? αΰγης, οϋτως εζηλθεν. '- "Hyayov δε τον τταΐδα ζωντα, κσΧ 
 τταρεκλήθησαν ου μετρίως. 
 
 '•' Ήμεΐς δε ττροελθόντες επΙ το ττλοΐον άνήχθημεν εΙς την "Ασσον, εκείθεν 
 μέλλοντες αναλαμβάνει,ν τον Παΐιλον οϋτω yap ην Βίατεταγμενος, μέλλων 
 
 to celebrate there the annual Festival of Christ's Resurrection 
 with the Phihppian Church. We find also here a mention of 
 the celebration of the weekly Festival of the Resurrection, at Troas 
 (see r. ^). 
 
 There are also two notices of a stay of seven days in this 
 journey (see .\x. C, anil sxi. 4), which may perhaps have a refer- 
 ence to the observance of the Christian Sunday. Cp. note below, 
 Rev. i. 10. 
 
 — &Xpis i. τ ] al the end of fire days. — " Insolens forma 
 loquendi pro Grsecorum more ϊΓί/Ατττοϊοί." {Valck.) 
 
 — 7]μίραί εϊΓτά] seven days ; a term thrice mentioned in the 
 Acts as the period of St, Paul's stay (.\xi. 4 ; xxviii. 14). See 
 last note hut one. 
 
 7. συνη-γμίΐ'ωΐ' ήμάν'] when we had been gathered together. 
 For τιμών Eh. has τω•' μαθητών \ but ημών is found in A, 13, D, 
 E, and many Cursives and Versions, and has been received by 
 Lachm., Tisch.. Born., and Alf. — E/z. has also του before κλά(Τ«ί, 
 but του is not in A, B, E, G, and numerous Cursives. 
 
 It may be added here, that in p. 8, for ίιμιν Elz. has fjo-av, 
 but ίιμιν is in A, B, D, E, G, H. This reading, and ημών in 
 P. 7. are dcservini; of notice, as showing that St. Luke was present 
 at what he describes; that he joined in the Holy Communion ad- 
 ministered on that Lord's Day, and heard the Sermon of St. Paul, 
 and sow Eutychus raised from the dead. 
 
 Observe the word συνη^γμίνων. They were not summoned. 
 but came together, met for a stated religious purpose. Hence 
 the word ^νναξι$. Cp. ^πισυvayωy^, for Public Worship, Heb. 
 X. 25, a word connected with the ^υνα-γω-γ^ι of the Elder Church 
 of the Jews — a word christianized by the Apostles. See note on 
 James ii. 2. 
 
 Some learned writers have supposed (see Augustine, Epist. 
 3fi, p. 117, and Howson, ch. xx. vol. ii. p. 25G) that the μία 
 σαββάτων here mentioned is the evening which succeeded the 
 Jewish Sabbath, and that St. Paul set forth on his journey early 
 on the Sniulay morning (pp. 25(i — 259). 
 
 But it appears to be more probable, that this meeting for 
 breaking of bread took place on the evening of Sunday : Ku- 
 piaKTj ήν (says Chrgs.), καΐ μ4χρί μΐσονυκτίου την ΖίΒασκαΑίαν 
 ^KTfivfi, καΐ συνξτάραζ€ την ίορτην ό ^ιάβολοί, by the death of 
 Eutychus ; but this was overruled for the glory of God and the 
 diffusion of the Gospel, by his restoration to life by St. Paul. Cp. 
 Lenin's remarks, pp. 58!)— 5!I2. 
 
 It appears, tiien, that this was a stated Day and Hour for 
 Christian assemblies, not perhaps without some reference to the 
 fact mentioned by St. John (xx. 19), concerning the first Lord's 
 Day of the Christian Church ; " The same day at evening, being 
 the first day of the week, came Jesus and stood in the midst, 
 and saith unto them. Peace be unto you ! " 
 
 The Holy Supper was instituted on an evening ; and it was 
 '* toward evening " when our Lord took bread and blessed it, and 
 gave it to the two disciples at Emmaus (Luke xxiv. 29, 30). 
 
 It is not likely that St. Luke, writing for the use of Gentile 
 Christians in all ages, should reckon his days from sunset, in the 
 Jewish manner, especially when speaking of a Christian Festival. 
 Even St. Matthew, writing more particularly for Jewish Chris- 
 tians, says (xxviii. 1), όψί σαββάτων, τρ ίττιφωσκούστι els μίαν 
 σαββάτων. 
 
 On the time of receiving the Holy Communion, which varied 
 in different Churches in ancient times, see Bingham, xiii. 9, and 
 XV. 7. 
 
 These things were done on the Lord's Day (Chrys.). Ob- 
 serve the intimation here given, that the primitive Christians 
 
 assembled specially on the Lord's Day for the reception of the 
 Holy Eucharist (see ii. 46), and for hearing of the IVord. Cp. 
 Routh, U.S. i. 113. 120. m. 180. 188. 224; ii. 4. 45. 240; 
 iii. 100. 147. 157. 
 
 Justin Martyr, in the second century (Apol. i. 85, p. 143, 
 ed. Ashton, = § 07, ρ 269, ed. Otto) says, " On the day called 
 Sunday, our common assembly of all who are in the cities and 
 the country is held ; and we read the Writings of the Apostles, 
 and the Books of the Prophets." Then he describes the Sermon: 
 and then the Administration of the Lord's .Supper by the προ• 
 €στα)? and οι διάκονοι ; and the collection of alms for the Poor. 
 He adds, '* We all assemble together in common on the day 
 called Sunday, because it is the day on which God created the 
 world out of darkness and ίίλη, and on which Jesus Christ our 
 Saviour arose from the dead ; for on the day before Saturday they 
 crucified Him, and on the day after Saturday lie arose from tho 
 grave, and taught His Apostles and disciples those things which 
 we have delivered to you, for your consideration." 
 
 In the two preceding Chapters, Jnsliii il. speaks distinctly 
 of the two Sacraments, Baptism and the Lord's Supper. And 
 beginning with this description in the Acts of the Apostles, we 
 may trace through his Apology, written less than fifty years after 
 St. John's death, a clear stream of teaching concerning primitive 
 Christian Worship and Ritual. 
 
 On the institution and obligation of the Lono's Day, see 
 also above on Matt, xxviii. 1. Luke xxiii. 56; xxiv. 1. John 
 XX. 26. Heb. iv. 9. 
 
 8. Χαμπάΐα'Ι lamps. See llatt. xxv. 1. The miracle here re- 
 lated was wrought at night, but the mention of the lamps shows 
 that those who were present could see it done. They could see 
 Eutychus fall, and perhaps they took some of the lamps down 
 with St. Paul, and saw the dead restored to life. 
 
 9. καβίζόμ^νοί'] So A, B, D, E, and several Cursives. Elz. 
 καθημ€νο5. 
 
 — τριστ4•γου] the third story : " tabulata tcrtia," Juvenal 
 iii. 109. 
 
 10. eVeTrcirei'] he fell upon him. " Hoc gestu non est USU9 
 Christus : est autem eo usus Elias, Elisseus, Paulus." (Benget.) 
 
 11. Thv ίρτον"] Observe the article — ' the bread,' or loaf, i. e. 
 of the Holy Eucharist. 
 
 Elz. has not the article, but it is in A, B, C, D•, and has 
 been received by Lachm., Tisch., Bornemann, Alford. 
 
 The disciples had met to break bread iv. 7). St. Paul 
 preaches till midnight. Eutychus falls from the window of the 
 third story. Paul descends from the inepwov, and revives him, 
 and returns to break the bread; and after the breaking of the 
 bread he has a repast (7*=ueTai, see x. 10), and converses till 
 dawn, and departs on the morrow, i. e. on Monday morning. 
 See on v. 7. 
 
 13. "Ασσονί Assos, in Mysia, twenty-four Roman miles south 
 of Troas. Pausan. EUac. ii. 4. 
 
 It was a difficult place of access ; in allusion to which circum- 
 stance Nicostratus, a KtdaptaT^s, applied to it the line of Homer, 
 — with a play upon the double meaning of the words λσσον and 
 ίσσον, — ■'Άσσοι' Iff, ojs Ktv Θασσον ολξθρου ττξίραθ' Ίκηαι (Iliad, 
 ς. 143). By a singular error, the Vulgate has confounded the 
 meaning of the word Ζ,σσον (nearer) in cap. xxvii. 13 with the 
 name of this place, Assos, renileriiig that verse, *'cum sustu- 
 Ussent de Asson ;" and so Lutlier and others. 
 
 — 9iv SiareTay/xeVos] he had arranged. " Significatio media. 
 Sic enim disposuerat ipse." (Bengel.) See on xiii. 48. Winer, 
 5 39, p. 234.
 
 ACTS XX. 14— 2δ. 
 
 139 
 
 αυτοζ ττεζζύίίν. ''' Ώς δε σννββαΧζν ημ-ΐν ei? ttju Άσσον, άναΚαβόντΐζ αυτόν 
 ■ηλθομίν εις Μιτν\ηνην• '^ κάκίΐΰβν άποπλίΰσαντ€<; ττ/ ίπιονστ} κατηντησαμίν 
 αντίκρυ Χίου. Trj δε ίτερα τταρεβάλομβν els ^άμον και μΐίναντΐς ev Τρω- 
 γυλλίω Trj ίχομένχι ηλθομίν είς Μίλητον "' ' κεκρίκει γαρ ό Παύλος τταρα- 
 πλεΰσαι την "Έφζσον, δπως μη γένηται αύτω -χρονοτριβησαί ev τη Ασία• 
 έσπευδε γαρ, el Βυνατον ην αύτω, την ημ4ραν τηζ Πevτηκoστη<; γίνέσΟαι εις 
 Ιεροσολυ/χα. 
 
 ^^ Άπο δε T7J5 Μίλητου ττε/χψα? εί? "Εφεσον, μeτeκaλeσaτo τού<; πρεσβυ- 
 τερονζ της εκκλησίας. '^ '' Ώς δε τταρίγ(νοντο ττροζ αυτόν einev αυτοις, Τμζίζ 
 Ιπίστασθβ, άπο πρώτης ημέρας αή) ης Ιττέβην είς την Άσίαν πώς μeθ υμών 
 τον πάντα χρόνον iγevόμηv, '" Βονλΐνων τω Κνρίω μετά πάσης ταπίίνοφρο- 
 σύνης κ(ά Βακρύων καΐ πειρασμών, των συμβάντων μοι ίν τοις ΙπιβουλαΙς 
 των ΊονΒαίων, -" ' ώς oiBev νπίστειλάμην των συμφερόντων, του μη άν- 
 αγγεϊλαι ΰμΐν καΐ Βώάζαι ΰμας Βημοσία και κατ οίκους, - "' Βιαμαρτυρόμενος 
 ΊουΒαίοις τε και "Ελλησί την είς τον &eov μετάνοιαν, και πίστιν την εις τον 
 Κύρων ημών ^Ιησονν Χριστόν. ^-^ " Και νυν ΙΒου, ΒεΒΐμίνος ε'γώ τω πνειί/χατι 
 πορεύομαι είς Ιερουσαλήμ, τα iv αυτή συναντησοντά μοι μη ειδώς, - ° πλην 
 ΟΤΙ το Πνεύμα το άγων κατά πάλιν Βιαμαρτΰρεταί μοι λεγον, οτι Βεσμά με 
 και θλίφεις μενουσιν. -^ ^ Άλλ' ούΒενος λόγον ποιούμαι, ουδέ εχω την ^Ρυχην 
 μου τιμίαν εμαυτω, ώς τελειώσαι τον Βρόμον μου μετά -χ^αράς, και την Βιακονίαν 
 ην ελαβον παρά τοΰ Κυρίου Ίησοΰ, Βιαμαρτύρασθαι το ευαγγελιον της χάριτος 
 του Qcod. -" Και νυν ΙΒού, εγώ ο'ιΒα οτι ούκέτι οφεσθε το πρόσωπον μου 
 
 ich. 21. 12. 
 ai2l. 17. 
 
 kch. 19. 10. 
 
 1 ver. 27. 
 
 m Mark 1. 15 
 Luke 24. 47. 
 
 och. 21.4, II 
 Si U. 16. 
 
 pch. 21. 13. 
 2 Tim. 4. 7. 
 Gal. 1. 1. 
 Tit. 1. 3. 
 
 16. ιΐ(κρΙκ(ΐ] So A, B, C, D, Έ.—ΕΙζ. (xpive. 
 
 17—36.] This Book,— the Acts of the Ajmstles,— is like a 
 Divine Pandect of sacred specimens of Ecclesiastical Offices. 
 
 We have had an Apostolic specimen of Confirmation (above, 
 viii. 14 — 17 ; xix. i*), and of the Administration of the Holy 
 Communion, and of Preaching on the Lord's Day in a stated 
 place of religious assembly (xx. 7), and we have evidence of many 
 Presbyters settled in a City to feed the Church of God, and we 
 see in this Address of St. Paul at Miletus an Apostolic pattern 
 of an Episcopal Charge to the Clergy, at Visitations, or Diocesan 
 Synods. 
 
 17. To6s irpc(r3uTtpoui] the Presbyters, from Ephesus, which, 
 as a large City, had many Presbyters (see xiv. 23); but they 
 were subject, if not now, yet soon after, to one head, Timothy 
 (1 Tim. i. 3), who had oversight of their doctrine (i. 3, 4. 1 Tim. 
 T. 17 — 19)i and performed the office of ordaining Presbyters and 
 Deacons (1 Tim. iii. 1 — 10. 15; v. 22). Cp. Rev. ii. 1. Iguat. 
 nd Ephee. § 1, where Ephesus has an ΐπίσκοπο!, and also, § 5, a 
 TTpfir^i/Tf'ptof, h συν-ηρμοσται τφ ^τισκάττω, ws χορδαΐ κιθάρα, and 
 ζίάκοΐΌΐ, § 2. 
 
 18. ίπίστασβΕ] ye know. A modest word — underrating the 
 effect of his own labours. See on six. 15. 
 
 19. 5ου\ΐνων τφ Κυρίω] setting the Lord. Cp. Rom. xii. 1 1. 
 
 — /ΐ6τά πάση! ταττ.] He uses the same words in his Epistle 
 to the Ephcsians, iv. 2. 
 
 — SaKpyajf] Elz. has ττολκΰν before ζακρϋωρ ; but it is not 
 in A, D, E, and many Cursives and Versions. 
 
 20. ϋύδέΐ' ύ7Γ€(Ττ6ίλάμηΐ'] The metaphor, reintroduced v. 27, 
 is taken from Navigation ; and was therefore appropriate at a sea- 
 port, Miletus, and in the mouth of one now on a voyage, and 
 addressing persons who had come from the great commercial city 
 Ephesus. An internal evidence of truth. The Apostle St. Paul, 
 by this metaphor, compares the Church to a Ship, and himself to 
 a Mariner or Captain of it, and the doctrines of the Gospel to its 
 sails ; and he says that he ουδέν ύττίστείλατο, lowered or reefed 
 none of its canvas, but spread it all out boldly to the sun and 
 wind, so as to conceal nothing, but to display the whole, and to 
 give his hearers a perfect -πληροφορία of faith (see on Luke i. 1. 
 Col. ii. 2 ; iv. 12), in their course over the sea of this world to the 
 haven of life everlasting. 
 
 For this nautical use of υποστ4\\ομαί, — ιητοστΐλΚΐσθαι τά 
 Ιστία, see Pindar, in Passou; Lcxic. ; and compare the Apostle's 
 use of the nautical word στ(\λόμ(νοι in his Epistle to the mari- 
 time cities Thessalonica (2 Thess. iii. C) and Corinth (2 Cor. 
 viii. 20). See also 2 Thess. ii. 2. 
 
 22. δ€δ6/ί€Ί'οί τψ πί/ίνματι] Some (e. g. Meyer') interpret 
 this ' constrained by my own spirit.' Others {Howson, Ii. 209), 
 
 ' a prisoner in spirit, not in body.' The more ancient interpreters 
 (see Cltrys., Theophyl., Clem.) explain it, hound by the Holy 
 Spirit. As Didymus says (in Caten. p. 333), " He that is united 
 to the Holy Ghost is bound in Him ; he is the prisoner of Christ ; 
 in these chains he rejoices, he wears them as ornaments " (πνευ- 
 ματικούς μαρ-γαρ'ίτα!. Ignatius, Eph. § 11). They are bands 
 of love. He bears in his body the marks of the Lord Jesus (Gal. 
 vi. 17), and dies daily (1 Cor. xv. 31). Paul was now going up 
 to Jerusalem to the Anniversary of the Descent of the Holy 
 Ghost {v. IG). And as if his mind was dwelling on that event, 
 he refers to the operations of the Holy Spirit in hia speech, 
 r». 23. 28. 
 
 The Vulgate well renders it, alligatus Spiritu, constrained 
 and carried by the Holy Ghost. Perhaps it is a metaphor derived 
 from the practice of chaining prisoners to their keepers (see xii. () ; 
 xxi. 33), who carried them to a particular place. Thus Igyiat. ad 
 Rom. 5, ίπί> Svpias μ4χρι 'Ρώμης βηριομαχω SeSf/ie'xoi SeVa 
 λίοπάρδου. So St. Paul was now carried as a prisoner to Jeru- 
 salem, — but it was by the Holy Ghost. This explains his conduct 
 in reference to the revelations described in xxi. 4. 
 
 It also shows that St. Paul did not run into hazards with- 
 out Divine guidance. As Chrys. says, οίικ 4πϊ Toifs kivSuvous 
 δίπτων eavriif, αλλ* η-γοίμΐνος τοΰ πνεύματος είναι ri 
 ■πρόστα-γμα See further on this verse, the note on xxi. 4. 
 
 23. ;ioi] to me. So A, B, C, D, E, and many Cursives and 
 Versions. Eh. omits μοι. The pronoun is important, as showing 
 that this prophecy met St. Paul on his arrival at different Cities 
 in succession. 
 
 — λέ-γον"] D, E, G, and many Cursives, have \4-/ων, mascu- 
 line, — a reading which deserves consideration. 
 
 — Βεσμά με — μενουσιν^ bonds await me. It has been said by 
 some, that this is a mere figure of speech, expressing what might 
 have been expected by the Apostle on probable grounds ; and that 
 it is not an utterance of a divinely-inspired prophecy. But, on 
 the contrary, it was not likely that St. Paul, beint; a Roman 
 Citizen, should have been boutul. See Acts xxHi. 29. 
 
 βλ/ψίΐί] afflictions. Compare the Epistle to the Romans, 
 
 xv. .30, where he asks their prayers that he may be delivered from 
 them that do not believe in Judira, and that he may come to 
 Rome. See Paley, Hor. Paul. pp. 22 -21. 
 
 24. μετά χαράς} with joy. Omitted by A, B, D, and some 
 Cursives and Versions ; perhaps rightly. 
 
 25. iyiii o'lSa 3τι οίικέτι οί^εσβε κ.τ.λ.] / know thai ye all will 
 see my face no more. See v. 38. It has been argued from 2 Tim. 
 iv. l:i — 20, where St. Paul speaks of being at Miletus after this, 
 that he was not here divinely inspired, but was mistaken in this 
 anticipation ; and this, it is said, is accounted for from rii. 22, 23,
 
 140 
 
 ACTS XX. 2G— L'8. 
 
 q oil. IS 6. 
 r Liifcc 7. 30. 
 £ph. 1. II. 
 s I Pet. S. 2. 
 1 Tim. 3. I, 2. 
 & 4. 16. 
 Phil. 1. I. 
 Kfh. 1. 7. 
 Col. 1. U. 
 I I'ct. I. l.l. 
 lU-v. 5. 9. 
 
 νμείς ττάντΕζ, if oTs Βι,ηλθον κηρύσσων την βασι\ΐ.ία.ν. -'' '^ Αώ μαρτύρομαι 
 νμίν iv τη σημΐρον ήμΐρα, οτι καθαροζ εγώ άπο του αίματος πάντων ^ ' ου 
 γαρ ΰπίστζίΚάμην του μη άναγγίίλαι, νμίν ττασαν την βουλην του Θ€ου. 
 ^ ^ ΙΙροσέ)(ίΤΐ. ουν eauTOis κοΧ τταντΧ τω ιτοιμνίω, iv ω ίιμαζ το Πνεύμα το 
 άγίον ίθζτο ετηοΓκόπου?, ττοιμαίναν την ΙκκΚησίαν του θεοί), ην ττ^ρι^ττοιησατο 
 
 where he confesses that he did not know what would happen to 
 him at Jeru5alem ; 
 
 But it was one tiling to say that he did not inow what 
 would happen to him at a particular place, and it would have been 
 another thing to say that something would not happen which did 
 happen ; 
 
 His words are, ovKfri ίψ€σ0€ τι» Ίτρόσωττόν μου ΰμ€7$ ττάν- 
 Τ6!, — and he might easily have touched again at Miletus without 
 ever seeing all or any of the Presbyters o/ Ep/iestis. Besides, as 
 Bengel observes, " Kediit ΚοηιΓι in Asiam compluribus post annis 
 Apostolus, sed intcreii defuncti aliove delati sunt fere omnes isti." 
 It may indeed be inferred, that he never revisited Ephesns after 
 this time, or ordy after a limg interval. Cp. on 1 Tim. iii. 14. 
 
 — TiV βασιΚύανΙ the kingdom. So A, B, C. Etz. adds του 
 0eoD, D ToD Ίησοΰ : ή βασιλεία, the Kingdom, is emphatic, as in 
 Matt. viii. 12; xxiv. 14; and rh όνομα, the name. Acts v. 41. 
 So ri iihs, xi.x. 23, the way. All these are significant of the 
 truth, — tliat there is no other Kingdom which will remain, but 
 that of God ; no other Name, by which men are to be saved, than 
 that of Christ ; no other Way which can lead us to heaven, but 
 that of the Gospel. Cp. note below, 1 John ii. (i. 
 
 26. κα9αρί)ϊ iyii\ pure am I. So A, G, II, and most Cursives, 
 and Ti.ich , reading ^701, and not eiui, which is in B, C, D, E. 
 
 27. ί}π(σταΚάμ7)ν'\ On the nautical metaphor here, see v. 20. 
 
 — ττασαν ti}v βυυ\Ί]ν του Θ€οΰ] ati the counsel of God .- re- 
 asserted from V. 20. A strong passage against the *' Doctrine of 
 Development." St. Paul says tliat he would not have been pure 
 from their blood, i. e. he would have been guilty of destroj ing 
 their souls, if in tlie time he had been at Ejdiesus, less tlian three 
 years (y. 31), he had not declared to them " the whole counsel 
 of God." Cp. E]di. i. 11. 
 
 What wouUl he say, if he heard, that now, after the Church 
 has been in tlie world 1800 years, a new article of faith has been 
 declared, and an addition been made by men to tlie ** whole 
 counsel of God.•*" Cp. Gal. i. 8. 
 
 28. ττροσίχΐπ ουν — aV/xaros] An exposition of this text, and 
 an interesting application of it to the circumstances of the Church 
 of England, may be seen in the Latin Concio of lip. Andreires, 
 then a Presbyter, to the Convocation of the Province of Canter- 
 bury, in 1593. Latin Works, p. 29. 
 
 — T^ Uvζ^μaτh ayiov ίθίτο] the Holy Ghost made you over• 
 seers. Another assertion of the Divinity and Personality of the 
 Holy Ghost (see v. 3; viii. 29; xiii. 2. 4), and of His Divine 
 office in Ordinations. See above on xiii. 2 — 4. 
 
 — ίπισκόπου^Ί overseers. Every ιτρ€σβΰτ€ρο% is an έπίσκοποί 
 του ποιμνίου, an overseer of the flock committed to his charge ; 
 but the 4πίσκοπο5 is also an overseer of other Pastors ; which a 
 Presbyter is not. See below, the note before 1 Tim. iii. 
 
 5*. Ireufpus (iii. 14), indeed, supposes that some Bishops as 
 well as Presbyters were present, and that St. Paul addresses them ; 
 " Paulus in Mileto convocatis Episcopis et Preslyteris qui erant 
 ab Epheso et a reliquis proximis civitatibus," &c. So Ammo- 
 nitis here, who gives also the other exposition ; and cp. Professor 
 Blunt, who says, \i. 51, " Paul sent for the Elders of the Church 
 of Ephesus, or its Bishops, or rather both, to attend him at 
 Miletus," and who observes that the authority of Jrenteus is of 
 more value here, from his connexion with Polycarp and the 
 neighbourhood. 
 
 However, it is certain, that some of these {ττίσκοποι, if not 
 all, were presbyters. 
 
 On the subsequent restriction of the word Επίσκοποι to the 
 highest of the Three Orders of the Christian Ministry, see Dr. 
 Bentley (upon Frecthiiiking, Camb. 1743, pp. 130, 137), "They 
 (the Bishops), with all Christian antiquity, never thought them- 
 selves and their order to succeed the Scripture 'Επίσκοποι, but 
 the Scripture Άπιίιττολοί : they were Ζιά^οχοί των 'Αποστόλων, 
 the successors of the Apostles. 
 
 " The sum of the matter is this : — Though new institutions 
 are formed, new wonls are not coined for them, but old ones 
 borrowed and applied. Έπίσκυποί, whose general idea is over- 
 seer, was a word in use long before Christianity ; a word of 
 universal relation to oeconomical, civil, military, naval, judicial, 
 and religious matters. 
 
 " This word was assumed to denote the governing and pre- 
 siding persons of the Church, as AiaKovos (another word of vulgar 
 and diffused use) to denote the ministerial. 
 
 " The Presbyters, therefore, while the Apostles lived, were 
 ΈπίσκοτΓοί, overseers. But the Apostles, in foresight of their 
 approaching martyrdom, having selected and ajipointed their suc- 
 cessors in the several cities and communities (as St. Paul did 
 Timothy at Ephesus, and Titus at Crete, a.d. G4, four years 
 before his death), what name were these successors to be called 
 by ? not Άπίΐστολοί, Apostles ; their modesty, as it seems, made 
 them refuse it : they would keep that name jiroper and sacred to 
 the first extraordinary messengers of Christ, tljough they really 
 succeeded them in tlieir office, in due part and measure, as the 
 ordinary governors of the Churches. 
 
 *' It was agreed, therefore, over all Christendom at once, in 
 the very next generation after the Apostles, to assign and appro- 
 priate to them the word Έπΐσκοποϊ, or Bishop. From that time 
 to this, that appellation, which before included a Presbyter, has 
 been restrained to a sujierior order. And here's nothing in all 
 this but what has happened in all languages and communities in 
 the world. See the Notitia of the Rovian and Greek Empires, 
 and you'll scarce find one name of any state employment that in 
 course of time did not vary from its primitive signification." 
 
 — T^v ίκκΧ-ησίαν του ©eoilj the Church of God, which He 
 purcliased with His own blood. On the purchase of the Church 
 by the price of Christ's blood, see 1 Cor. vi. 20. 1 Pet. i. 18, 19. 
 Rev. v. 9. 
 
 As to the reading of this passage, it is to be observed, that 
 N, B, many cursives, and Vulg., and the Syriac, and Chrys., and 
 Basil, and Epiphanius, &r)A Ambrose have 0eoi» ; and this reading 
 is received by Elz., Milt, Whitby, Bengel, Knapp, Rinck, licholz, 
 Alford, Bloomf. And so Bp. Pearson, Art. ii. p. 241. 
 
 Other MSS. have Κυρίου (not ©eoi), particularly A, C*, D, E, 
 and the Coptic, Sahidic, Armenian Versions, and Irenatus 
 (iii. 14), Didymiis (de Spir. § 2), Euseb. (in Esa. xxxv. 9), 
 Cyril Atex. (Mai viii. pt. 2, pp. 125, G), Jerome and Augustine : 
 and this reading is preferred by Lachm., Ttsch., Bomemann, 
 Otshausen, Davidson, Meyer, Hackett, and Tregelles, p. 233. 
 
 Others, C***, G, H, and more than 100 Cursive MSS. have 
 Κυρίου καΐ ΘίοΟ, and this reading is preferred by Venema and 
 I'alckenaer. 
 
 The choice seems to be between Κυρίου and ΘεοΟ. The 
 evidence for each is strong. 
 
 It may be remarked that St. Luke uses the word Kuptos in 
 application to Christ, as appointing and ordaining the Ministers 
 of His Church, as here. See on Luke x. 1. 
 
 .\nd in support of Κυρίου, it may also be urged that the 
 word Kopios would mark His Lordship and Dominion over her, as 
 His Household and Kingdom ; and would be a happy preparation 
 for the term by which the ^κκλ-ησία was to be described, i. e. 
 KupinKT), Church, the spouse and body of the Kipios, and pur- 
 chased and purified by His blood. See above, ii. 25. 36. 
 
 There would also be a memento here to Bishops and Pastors 
 — that they are not to consider the 4κκ\ησία as their own, but 
 as Christ's, and that they are not κατακυρι^ύξΐν, doviinari, over 
 what is ToO Κυρίου, Dotnini. 1 Pet. v. 3. 
 
 On the other hand — in behalf of the other reading. Tot 
 Θ(οϋ, — it appears (as Whitby observes, p. 489), that St. Paul 
 never uses the phrase tj 4κίί\ησία του Κυρίου, whereas he often 
 employs the words η εκκλησία του Θΐου. See 1 Cor. i. 2 ; χ. 32 ; 
 xi. IC. 22; xv. 9. 2 Cor. i. I. Gal. i. 13. 1 Thess. ii. 14. 
 2 Thess. i. 4. 1 Tim. iii. 5. 15. 
 
 The matter reduces itself to this question. 
 
 Is it more likely that Qtoo should have been altered by 
 Copyists into Κυρίου, or Κυρίου be altered into Θίοί .' 
 
 Perhaps the former may seem the more probable alternative. 
 
 (1) No one would have been staggered by Κυρίου, or have 
 been inclined to change that reading. 
 
 (2) But many might have been perplexed by 0eoD, with 
 a'/juaros following it. 
 
 (3) Some orthodox persons might think that it seemed to 
 give some countenance to the Noetian or Sabellian heresy, which 
 confounded the two Persons of the Father and the Son ; or to the 
 Eutychian Heresy, which confounded the two Natures of Christ 
 in One; or to the ApoUinarian, Theopasrhite, and Patripassian, 
 which imputed suffering to God, — and to God the Father. 
 
 (4) It cannot, therefore, be concluded with some, that a 
 change was made here from a theological bias. 
 
 (5) It is also observable that the word Kupios has been inter•
 
 ACTS XX. 29— 3δ. 
 
 141 
 
 δια του αϊματοζ του tStov. ^ *Έγα> olSa οτι elacKeijcrovTaL μ€τα την a^tftV 1 2 Pct. 2. ι. 
 μου λύκοι βαρ^ΐζ ei? ύ/χάς* μ^} φειοόμεροι του ποιμνίου' ^** " καΐ i^ νμων αύτώί/ u ι johu2. ίο. 
 άναστ-ησονται άϊ^Βρες λαλονζ^τε? Ζί€.στραμμ4να, του αττοστταν τους μαθητάς 
 οπίσω αυτών, ^'^ /Ito γρηγορείτε, μνημονευοντε^ οτι τριετιαν νύκτα και 'ch. 19. 10. 
 ημεραν ουκ επαυσάμην μετά Βακρύων νουθετών ενα εκαστον. ^" "Και τανυν^^^•^•^^- 
 παρατίθεμαι ν/χας, άΒελφοΙ, τω Θεω, καΐ τω λόγω τη*; γάριτο^ αύτου, τω Βυνα^ 
 \κενω οΙκοΒομησαι» καΐ Βουναι ύμίν κληρονομίαν εν τοΐ<; ηγιασμένοι^ πασιζ^. 
 ^^ ""^ Αργυρίου η χρυσίου η Ιματισμού ούΒενος επεθύμησα' ^ ^ αυτοί γιι^ώσκετε ^ ι sam. ΐ2. 3. 
 οτι ταΓ? -χρείαις μου, και τοις ουσι μετ εμού, υπηρέτησαν αί χ^ψε% aurat. ^,^2^3'■^■ 
 ^^ 'Πάντα ύπεΒειζα ύμίν, οτι ούτω κοπιώντας Βεΐ άντιλαμβάνεσθαι των ασθε-\^οτ!\'\2 
 νονντων, μνημονεύειν τε των λόγων του Κυρίου Ίησου, οτι αύτοζ είπε, Μακά- zTiwll'.s'.t,'. 
 ριόν εστί μάλλον δίδομαι η λαμβάνειν. 
 
 ζ 1 Cor. 9. 12. 
 
 polated, in connexion with ^Εκκλησία, in Eph. v. 2i), where 
 A, B, D*. F, G have Χριστεί. 
 
 (C) It has been said that the testimony of Alhanasius is 
 opposed to the reading of QeoZ. But this allegation is groundless. 
 His words are (contr. ApoUinarium, ii. § 14, vol. i. p. 758), 
 ου^αμοΰ αίμα 0eoD δΐχα aapKhs παραΒΐδωκασιν at ypa^al, ^ 
 &€hv δια (TapKhs τταθάντ a /col αναίττάντα. *λ.ρΐΐανών τά τοιαΰτα 
 το\μ•ηματα, iireiB^ μ•ητ€ &ihu άΚηθινον rhv vlhu του &€ου όμο\ο- 
 youaif, ot 5t aytai yparpal iv σαρκΧ 0€ou καΧ σαρκ^$ Θεοΰ ανθρώπου 
 yevoμtvoυ αίμα κα\ ττάβοϊ κα\ avacrracriv κτιρυττουοΊ. 
 
 Athana-sius is controverting the Apollitiarian error that the 
 Godhead itself suffered, and he asserts that the Scriptures have 
 no where predicated to us the blood of God without the flesh ; 
 or that God suffered in the flesh (some read δίχα σαρκίκ; here, 
 and it may be the true reading) : the older editions have δια 
 aapnhs for δ/χα σαρκί)$ in the preceding clause. 
 
 Alhanasius might have written these words, and yet have 
 read here 4κκ\ησίαν του Qeov ; for there is no representation, in 
 the passage so read, of the αΐμα Θ€θϋ δίχα σαρκ6$. St. Paul 
 would thus say, "the Church of God, which He (Who is Man as 
 well as God) purchased with His own Blood." 
 
 (7) The argument from St. Paul's use of Εκκλησία 0eoG, 
 and his non-use of 'Εκκλησία Κυρίου, confirms the same con- 
 clusion. 
 
 (8) It is probable that this passage gave occasion to the sub- 
 sequent use of the still bolder expression aTjua 0€οΰ in other 
 writers, particularly Ignatius, writing to the same Church, — the 
 Ephesian, — as that whose presbyters were now addressed by 
 St. Paul, Eph. i. So TertuUian, ad Uxor. ii. 3, " Sanguine Dei.'' 
 Clem. Alex. " Quis dives," &c., c. 34, α'ίματι Qeov τταώόί. Cp. 
 lynat. ad Rom. G, &(p€T€ /te μιμητών ^Ivai του τΐάθου$ του 06 ο ΰ 
 μου, where some copyists have inserted Χριστοί, to give ease to 
 the phrase, as here. And cp. Jacobson in Clem. Rom. 2, p. 13. 
 See also Wetstein here, p. 5!)fi, and the note in Catena, p. 33ίϊ, 
 where it is said, " Many of weak minds, or of perverse opinions, 
 speak evil of those who use the terms σώμα καϊ αίμα Qeod ri» 
 σωτηριορ, but they may hear what our Lord says; and then re- 
 ference is made to John vi. 3J. 48. 5.3, and the conclusion is, Do 
 nut scruple at the words αίμα κα\ σώμα θεοΰ rii σωτ-^ριον, as the 
 Jews do ; for by it thou hast been redeemed and art become a son of 
 God, and an heir of life everlasting." And as to the doctrine 
 thus taught Bede says, " Non dubitat sanguinem Dei dicere 
 propter unioncra personae in duobus naturis Ejusdem Jesu Christi, 
 propter quam ettam dictum, FiHus Hominis Qui est in coelo." 
 (John iii. 13.) "Christ our Saviour is 'Agnus Dei,* " says Bp. 
 Sanderson, i. 195. " He is also 'Agnus Deus ;' He is God. the 
 Son of God, Very God of Very God ; and it is this dignity of His 
 Nature especially, and not His Innoceucy only, that setteth such 
 a value upon His Blood that it is of an infinite price, of infinite 
 merit, able to satisfy an infinite justice, and to appease an infinite 
 wrath," See also Waterland on the Trinity, c. 2, p. 39, who 
 approves 0eui) ; and likewise Blunt on the Early Fathers, p. 4C6. 
 Cp. Titus ii. 13, 14 ; and Honker, Eccl. Pol. V. li.i. and hv. 
 
 On the word π^ρκιτοι-ήσατο, purchased for Himself, sec 
 Eph. i. 14. 
 
 — του α'ίματο$ του ϊδίου] So A, Β, C, D, Ε, and many Cur- 
 sives. Elz. has δίά τον ιδίου αΊματο5. 
 
 29. ^7^] ^'-- *ί^^3 yap ; and inserts τοΰτο after οίδο, which 
 are not in A, B, C, D. 
 
 — ^φιξιν"} sometimes 'arrival,' sometimes departure, as here. 
 See examples in Kuin. άττοδη,αίαΐ', Chn/s. 
 
 — λύκοι βαρίΓϊ] See on 1 Tim. v. 20. 
 
 30. 4 ζ υμών] of yourselves. Hymenreus, Alexander, and the 
 Nicolaitans, 1 Tim. i. 20. Rev. ii. G. Phygellus and Hermogenes, 
 
 2 Tim. i. 15. See especially St. John's Epistle, written probably 
 at Ephesus, I John ii. 19, " they went out from us" {4ξ ημών), 
 Sic, which announces the fulfilment of St. Paul's prophecy. &e 
 the note there ; and the Introduction to that Epistle, p. 99, and 
 the note before the second chapter of St. Peter's Second Epistle 
 addressed to Christians of Asia. 
 
 — Tohs μaθητάs] the disciples — mine and yours, and Christ's, 
 
 31. τρι^τίαν] three years. Three months in the Synagogue, 
 xLx. 8; two years in the School of Tyrannus, xix. 10; and he 
 passed through Macedonia and Achaia, where he remained three 
 months, xx, 3. 
 
 32. τφ λ6yω TTJs χάριτοί] To His JVord, of which the es- 
 sential quality and characteristic is Grace. On this use of the 
 Genitive, see note on Matt. xsii. 1 1 and James i. 25. 
 
 It is to be remarked, that " the Word " here is understood 
 by some ancient Expositors to be Christ, who is " full of Grace," 
 and from Whom all Grace has come to man. John i. 14. Hi. 
 Cp. 1 John i. 1, του Λόyoυ ttjs ζωη5. 
 
 And there is much that is personal here ascribed, to the 
 AOyoi. How can what is 7iot personal be said to give an In- 
 heritance ? So Ammonius, who, from the addition of the participle 
 Ζυναμ^νψ in the singular, deduces an argument for the Unity of 
 the Two Persons in one Godhead, as follows ; 
 
 ^ΐίκνυσιν, 'άτι 6 Παττ^ρ καί Qfhs καϊ ό τούτου uths Ίησοΰΐ, ό 
 Θ€θΰ Aoyos ΐΐ•€ΐσι {read eV ΐϊσιν, unum sunt)' ου yap c/ttc, τοΓγ 
 Βυναμ^νοΐί ιτληθυντικώς, αλλ* ίνικφ ονόματι τ^ν μοναζικηι^ 
 ουσίαν 4σημαν€ν, ΐΐπών * τφ Ζνναμίνω.* 
 
 It is indeed taken for granted by many modern writers, that 
 the title 6 Aoyos is only applied by .S7. John to Christ. But this 
 assertion may be questioned. See on Luke i. 2. Heb. iv. 12. 
 James i. 18. 1 Pet. i. 23. 
 
 If -S7. John had been already at Ephesus, this node of 
 speech would have been very appropriate there, as a testimony to 
 the unity of the doctrine of the two Apostles St. Paul and St. 
 John. And even if St. John had not been there, yet, as St. Paul 
 spoke under the guidance of the same Sjiirit as inspired St. John, 
 he might and would very fitly bequeath this parting benediction 
 to the Ephesian Presbyters, testifying his own adhesion to the 
 great doctrines concerning the Logos, which were afterwards to 
 be preached more fully at Ephesus by St. John. 
 
 — olκohoμησaι] to build. So A, B, C; D, E, — a better reading 
 than that of Elz., (ποικο^ομησαι. 
 
 33. αργυρίου] silver. How natural was this disclaimer, now 
 that St. Paul was carrying pecuniary funds to Jerusalem, col- 
 lected at his instance in Galatia, Greece, and Italy for distribution 
 to the poor Christians at Jerusalem ! See 1 Cor. xvi. 1 — 3. 
 2 Cor, viii. I — 21 ; below, xxiv. 17, and on 2 Cor. viii. 18. 
 
 — Ιματισμού'] raiment. Oriental wealth consisted partly in 
 " changes of raiment," Gen. xlv. 22. 2 Kings v. 5. 22. Hence 
 the reference to the moth in warnings to the rich and worldly. 
 Matt. vi. 19. James v. 2. Cp. Hackelt. 
 
 34. υττηρίτησαν αί xeTpes αύται] these hands ministered — , 
 Compare his declaration, made at Ephesus, in 1 Cor• iv. 12, κοτη~ 
 ώμ(ν 4pyaζόμ(vot rats ϊδι'αΐί χ^ρσ* : and see Paley, H. P. p. 37. 
 
 35. 3ti avThs «lire] that He Himself said. A saying alluded 
 to by S. Clemens Rom. i. 2, and in Const. Apostot. iv, 3; and 
 one of the few sayings of our Lord preserved elsewhere than in 
 the Gospels. Cp. Grabe, Spicileg. i. pp. 14. 327. Fabricii Cod. 
 Apocryph. N. T. i. pp. 321 — 334, " De dictis Christi quee in 
 Evangeliis non extant." Korner, de Sermonibus Christi άγρα- 
 φου, Lips. 177G; and Routh, R. S, i. 9, 10. 12. 29. 31. 471. 484. 
 
 — μακάριόν ίστι /φαλλοί'] H is blessed rather to give than to 
 receive. So A, B, C, D, E, G. — Eiz. places SiBoyai before ^Sa- 
 λοί'. Another natural allusion to what was now uppermost iu
 
 142 
 
 ACTS XX. 3G— 38. ΧΧΓ. 1— 11. 
 
 iz cb. 2J. S. 
 
 a ch. 20. 23. 
 & ver. 12. 
 
 b ch. 20. 36. 
 
 c ch. 6. 5. 
 & 8 26, 40. 
 Eph. 4. 11. 
 2 Tim. 4. 5 
 
 d Joel 2. 23. 
 ch. 2. 17. 
 e ch. 11. 28. 
 
 f ch. 20. 23. 
 & ver. 33. 
 & 24. 27. 
 
 ^ " Και ταΐιτα elwwu, Θβ1<; τα γόνατα αυτόν, σνν ττασιν αύτοΓ? προσηύξατο. 
 ■^^ Ίκαροζ δε κλανθμοζ iyivtTO πάντων και επιπεσόντε? eVt τοί' τράχηλον του 
 Παύλου κατ€φίλουν αύτό)^• "'*' ο^ννώμενοι, μάλιστα em τω λόγω ω βίρήκίί, οτι 
 ουκίτι μίλλονσι το πρόσωπον αυτού θ(.ο)ρίίν. Προεπΐμπον δε αυτόν els το 
 πλοΐον. 
 
 XXI. ^ Ώς δε iyeveTO άναχθηναι ■ημαζ άποσπασθίντας απ* αυτών, εύθυΒρο- 
 μησαντ€ς ηλθoμev εί? την Κω, τ^ δε e^rji eU την 'ΡόΒον, KaKeWev el<; Πάταρα. 
 ' ΚαΙ eipovTes πλοΐον διαττερώι/ els Φοινίκην, eπt.βάvτes avη•χθημev. ^ Άναφα- 
 vevTes δε την Κνπρον, καΐ κaτaλιπόvτes αυτήν eύώvvμov, έπλέομεν els Χυρίαν, 
 και κατηγθημεν els Τύρον εκεΓσε γαρ το πλοιον ην άποφορτιζόμενον τον γόμον. 
 
 * "^AvevpovTes δε Toiis μaθητas επεμείναμεν αύτου j^pipas επτά' oiTives τω 
 Πανλω ελεγον δια του Πνεύματος, μη άί^α/δαινειΐ' εις 'Ιεροσόλυμα. ^ ^'"Οτε δε 
 εγενετο εζαρτ'ισαι ημάς Tas rjpipas, eξελθόvτes επορευόμεΟα, προπεμπόντων 
 ημάς πάντων, συν γυι/αι^•! και τέκνοις εως εζω ttJs πόλεως' και θεvτεs τα γόνατα 
 επΙ τον αίγιαλον προσευζάμενοι ^ άπησπασάμεθα άλληλoυs, και άνεβημεν εΙς 
 το πλοΐον, εκείνοι δε νπεστρεφαν εΙς τα Γδια. ^ Ημείς δε τον πλουν διαί'ύ- 
 σαΐ'τες άπο Τύρου κατηντησαμεν εls Πτολε/χαίδα• και άσπασάμενοι τους άδελ- 
 φoυs, εμείναμεν ημεραν μίαν παρ αυτοις. 
 
 ^ " Τη δε επαύριον εξελθόντες ηλθομεν εΙς Καισάρειαν και είσελ^όι^τες εις 
 τον οίκον Φιλίππου του ευαγγελιστου, ovtos εκ των επτά, εμείναμεν παρ' αύτψ' 
 ^ '' τούτω δε ήσαν θυγaτεpεs παρθένοι τέσσαρες προφητεύουσαι. "^ ■■ 'Επι- 
 μενόντων δε ημέρας πλείους κατήλθε τις άπο της 'Ιουδαίας προφήτης ονόματι 
 *Aγaβos• ^^ ' και ελθων πpos ημάs, και apas την ζωνην του Παύλου, δτ^'σας 
 εαυτοΰ τους πόδας και τάς χεΐρας είπε, Γάδε λέγει το Πνεύμα το άγων. Τον 
 
 St. Paul's mind, — the purpose of his present journey to Jeru- 
 salem, viz. to succour the poor Christians there, with the bounty 
 which he had collected, and was carrying with him. See v. 33, 
 
 36. Bels τά 7<ί>'ατα] having kneeled down. See Dan. vi. 10. 
 Luke x.xii. 41. Acts ix. 40; xxi. 5. Cp. Eph. iii. 14. 
 
 37. κα.τ«ρΙΚουν] they were earnesthj kissing him. ΚατίφίλοιιΓ 
 is a stronger expression than iipi\ovv, and marks also continuance 
 by the imperfect tense, " deosculahantur eum." 
 
 The outward act was similar to that described by the same 
 word Matt. xxvi. 49 ; but how different was the inward affection ! 
 
 A transposition has been adopted here, Wavhi it κλαυθμίΐί, 
 from A, B, D, E. for the reading of Elz., ίκαΛ: Se eye'i/ero κλ. 
 
 38. 0ea!p(7y] St. Paul himself uses άπτομαι, v. 2!>, a more 
 modest word. He would not say that his own πρόσωπον was 
 ίξιοι/ flewpior. Cp. on John xvi. IG, and the nice shade of dis- 
 tinction between β\4πω and θΐωρω in Jolin xx. 5, (i. 
 
 Ch. XXI. 3. αναφανίντα tV Κύπρον] having discovered 
 Cyprus. A nautical expression, avaipavtiaav t^oi'Tes; as sailors 
 say, having raised the land. The opposite is απόκρυπταν γην. 
 See note on xxvii. 27. Cp, Gal, ii, 7. πίπίστιυμαι τί) tuayyeXiov, 
 and Rom. iii. 2. 1 Cor. ix. 17• Winer, § ;«», p. 233. 
 
 — Ίύρονί The mention of α Christian Church at Tyre, and 
 of St. Paul's visit to it, suggests a reference to the prophecy, 
 "Behold ye the Pliilistines also, and they of Tyre, with the 
 Morians, lo, there was He born." (Ps. Ixxxvii. 4.) Cp. Pi xlv. 
 12, and see above on viii. 20. 
 
 Perhaps the seeds scattered by the Divine Sower Himself on 
 the border-land of Tyre and Sidon (Matt. iv. 21. Mark vii. 24), 
 were now bearing fruit. 
 
 — αποφορτιζόμίνον'] Thither the ship was on its course, lo 
 unload ils/reight. Cp. Winer, § 45, p. 312. 
 
 4. avfvpomes roi/s /ιαβτιτάί] having found out the disciples, 
 —an intimation that they were either not very numerous, or were 
 not publicly known. ^ 
 
 — δια ToC Πνεύματα!] through the Spirit. Cp. ScSemeio! τψ 
 Πι-ίΐ'ματι (xx. 22). This is explained by v. 11. The Holy Spirit 
 revealed to them that he would be bound there (see xx. 23) ; and 
 they, acting on this intimation, dissuaded him from going to Jeru- 
 salem. But the Spirit had done more than this for SI. Paul. 
 The Holy Spirit had not only foreshown to him the future, but 
 had also revealed to him how to act under the circumstances 
 foreshown. The Holy Spirit had bound him to go to Jerusalem 
 
 (xx. 22, where see note), even though he was to be bound there ; 
 and therefore he went {see xx. 24, and below, xxi. 11 — 13). And 
 at length those persons who had foretold his bonds, acquiesced in 
 his resolution to go, as divinely inspired, and said, " the Lord's 
 will (not ours) be done ! " (v. 14.) The prophecy concerning his 
 bonds was fulfilled. And the Lord assured St. Paul, in a vision 
 at Jerusalem, tliat he had rightly understood and obeyed His will 
 in going up to Jerusalem, xxiii. 11. 
 
 5. αίγιαλιίι/] the sandy shore. Acts xxvii. 39. Cp. xx. 30. 
 The place of this holy and affecting farewell was shown many 
 centuries afterwards; " Hodie monstratur in arenia locus, ubi 
 pariter orabant." (Bede.) 
 
 6. άπησπασάμιθα} we gave a parting embrace to. Cp. the u'o 
 of the preposition άπο in αποταξάμΐνο!. Acts .xviii. Hi. 21. ΈΙζ. 
 has προσηνξάμζβα καΐ ασπασάμΐνοι. But the reading in the text 
 is authorized by some of the best MSS. 
 
 7. ΠτοΚίμαΚα] Plolemais. Accho (Judges i. 31) ; still so 
 called by Arabs, and Acre, or St. Jean d'Acre, by Eurojieans. 
 
 8. iliAflciKTcs] Elz. adds oi περί thv TlaxiKov, which is not in 
 A, B, C, E, and is probably a gloss. 
 
 — Φιλ/πποκ ToG ίΰαγγβλιστοΕ] Philip the Evangelist, called 
 here '* one of the seven ;" i. e. Philip the Deacon ; see on Acts 
 viii. 5, and the statements of Isidorus and 5*. Jerome, quoted by 
 Tiltemont, Mem. ii. 30. Hence Ammonins says here, *' it was 
 lawful for a Deacon to live as a married man."' On Philip's con- 
 nexion with Ctesarea, see viii. 40. 
 
 This was the third time Paul was at Csesarea. See ix. 30 ; 
 xviii. 22. 
 
 It is now prophesied at Ca?sarea, that St. Paul would be 
 bound ; and with a special providence, for he was to be brought 
 to CtEsarea a prisoner, and to remain there in custody for two 
 years, xxiii. 33; xxiv. 27- 
 
 — ovros] Elz. prefixes τον, which is not in A, B, C, E, H, 
 and numerous Cursives. Cp. Winer, p. 122. 
 
 10. 7}μ(ραί πλ6ίοι/5] several days ; but he was hastening to 
 Jerusalem (see xx 10), not, therefore, ' many days.' 
 
 — "Αγο/έοϊ] Agabus. See xi. 2(i. 
 
 11, 5i')(ras ίαυτου] Elz. has Z-i)ffas re αυτοί). But δήσα? 
 ίαυτοϋ is the reading of A, B, C, D, E, and many Cursives and 
 A'ersions. Agabus bound Λί* own hands (not St. Paul's) with Si. 
 PanVs girdle. 
 
 — Tohs jrtiSas κα\ τα? χ^Γραϊ] his feet and hands. So B, C, 
 D, E, and many Cursives and Versions. Elz. has ras xeipas καΐ
 
 ACTS XXL 12—21. 
 
 113 
 
 oiuhpa, ov iaTLV η ζώνη αΰτη, οΰτω δησουσιν eV Ίψουσαλημ οΐ Ιουδαίοι, 
 
 και παραΒώσονσι,ν eig χΐΐρας ίθνων. '" ^ '/2s δε ηκούσαμίΡ ταντα, τταρίκα- e Man. ic. 22. 
 
 λοΰμίν ■ημίΐ'ί Τ€ καΧ οΐ εντόπιοι, του μη αναβαίνία> αυτόν eis Ιερουσαλήμ. 
 
 '•* '' Tore απεκρίθη 6 Παύλος, Τί ποιείτε κλαίοντες καΐ σννθρΰπτοντί<; μου τηι* uch. so. 2ΐ. 
 
 καροίαν ; εγώ γαρ ου μόνον Βεθηναί, αλλά και άποΟανεΙν εις 'Ιερουσαλήμ 
 
 ετοίμω<; ε^ω ΐιπερ του ονόματος του Κυρίου Ίησοΰ. ^^ ' Μη πεί-θομενου ^^ 'j^^l'jl'^'' 
 
 αΰτοΰ, ησυ-χάσαμεν είπόντες. Του Κυρίου τό θέλημα γενεσΟω. αη.α. 
 
 ^ Μετά δε τα? ημέρας ταύτας επισκευασάμενοί ανεβαίνομεν εΙς 'Ιεροσόλυμα. 
 
 Χυνηλθον δε και των μαθητών άπο Καισαρείας συν ημίν, άγοντες παρ ω 
 ζενισθώμεν Μνάσωνί tlvl Κυπρίω, άρχαίω μαθητή. 
 
 '^ Γενομένων δε ημών εΙς 'Ιεροσόλυμα, ασμένως απε^έζαντο ημάς οι άΒελφοί. 
 '" '' Γι5 δε έπιοΰσΎ} είσηει, ό Παύλος συν ημΐν προς Ίάκωβον πάντες τε παρ- kch.\s. μ. 
 εγένοντο οί πρεσβύτεροι. '^ Και άσπασάμενος αυτούς έζηγείτο καθ' εν εκα- 
 στον ών εποίησεν 6 Θεός iv τοις έθνεσι δια της Βιακονίας αύτου. ^ ' Οί δε ι Rom. 10. 2. 
 άκουσαΐ'τεξ εΒόζαζον τον Θεον, είπόν τε αύτω, Θεωρείς, άΒελφε, πόσαι μυριάδες 
 είσΐν εν τοΙς 'Ιουδαίοι? τών πεπιστευκότων και πάντες ζηλωταΐ του νόμου 
 νπάρχουσι. '' Κατηχτηθησαν δε περί σου, ότι άποστασίαν διδάσκεις άπο 
 Μωϋσέως τους κατά τά έθνη πάντας Ιουδαίους, λέγων μη περιτέμνει,ν αυτούς 
 
 Tovs TTOZas : but it is hardly probable that this would have been 
 altered into the other reading. Such symbolical actions had been 
 connected with the delivery of prophecies in the Old Testament. 
 Isa. XI. 2. Jer. xiii. 1. 1 1. Ezek. iv. 1. (Grotius.) Cp. Jerem. 
 xxvii. 2 J xxviii. 10. 12. Ezek. xii. 3; xxiv. 3. 
 
 12. νμΰί'] we ; even St. Luke himself. A modest confession, 
 and a |)roof of truth. IVe would have dissuaded Paul from going, 
 but he would not yield to us, and went ; and we acknowledged 
 that what he did was the Lord's will, t\ 14. 
 
 — του μ^ α.ναβαίνΐΐν'] As to the construction compare xv, 20. 
 13,14. τ6τ€ — ■γίΐ'ίσθίιΐ'] See on t'. 14. 
 
 13. μον'] qfnie, emphatic. 
 
 14. Ti β(\ημα -/(νίσβο:] the Will of the Lord be done! From 
 the Lord's Prayer; perhaps an intimation of its general use. Cp. 
 2 Tim. iv. 18, and see Blunt, Lectures, p. 38, and above on Matt. 
 vi. 9, and below on 1 Put. i. 17, and Mr. Humphry here. 
 
 Also cnnip. our Lord's words in His Agony, as recorded by 
 St. Luke himself, Luke sxii. 42. 
 
 15. ίττισκίνασάμξνοί] So A, B, E, G, and numerous Cursives. 
 — Elz. αττυσκ^υασάμ^νοι. D has αποταΐ^άμΐνοί. The sense is, 
 * having packed up,' ' having tikcn wiiat was necessary for the 
 journey.' (C/iiys., CEcumen.) Vulg. renders it ' preeparati,' and 
 other Versions give a like meaning, and Hesych. interprets it by 
 
 The word seems to be introduced, in order to show that, 
 tbougli St. Paul had full intimation of suflerings and imprison- 
 ment at Jerusalem, yet he proceeded thither with calmness, and 
 in a sober and orderly manner, without neglecting any common 
 duties, such as prudence might suggest. Compare his request for 
 his *' clokc and parchments " just before his martyrdom (2 Tim, 
 iv. 13). There are no symptoms of a heated imagination, or of a 
 fanatical enthusiasm, or a reckless excitement, in his character 
 and demeanour, in the most trying circumstances. 
 
 16. 6,-yovTfs παρ* ψ ξ^νισθωμΐΐ'] bringing vitfi them a certain 
 ilnason a Cyprian — with whom we should lodge, i. e. at Jeru- 
 salem. Objections have been made by several recent Expositors 
 to this translation of the Vulgate, " adducentes [secum] apud 
 quern bospitaremur Mnasonem," which is the sense adopted by 
 the English Authorized A'ersion ; 
 
 It has been said, that the true meaning is, — " conducting us 
 to the house of Mnason (at Jerusalem), with whom we should 
 lodge." In this case the construction would either be &yovTis 
 {τιμα^) νΐνάσωνι, which is TT'iHcr'* opinion, § 31, p. 192, or by 
 attraction, iryovrfs ημαί πάρα Μνάσω^α παρ' ψ ξίνισθώμΐν. See 
 Meyer here, and IViuer, § 24, p. 149, and others; 
 
 But perhaps in this case, as in many others, the older inter- 
 pretation (which, as IViner allows, p. 192, is unexceptionable, 
 grammatically) is the true one. St. Luke's design in mentioning 
 this incident seems to be this. .\t first the Christians of Ciesarea 
 attempted to dissuade St. Paul from going to Jerusalem {v. 12) ; 
 but on his earnest expostulation with them, they desisted from 
 their entreaties, and said, "the Lord's will be done" (v. 14). 
 And not only so, but some of these disciples of Ciesarea sped him 
 
 on his journey to Jerusalem, and accompanied him, bringing with 
 them a person with whom he and his companions would lodge at 
 Jerusalem, Mnason of Cyprus. Thus they, who at first would 
 have deterred bim from going to Jerusalem, were prevailed upon 
 by St. Paul (such was his courage and constancy, and such his 
 influence over them) to provide facilities for Mm journey thither, 
 and for his reception there ; 
 
 It was also an honourable circumstance to Mnason of Cyprus, 
 that though be had heard, no doubt, from the men of Csesarea 
 that the Spirit had revealed that St. Paul would be made a pri- 
 soner in Jerusalem, yet he was wilUng to accompany him thither 
 (a distance of about eighty miles), and to afford him and his com- 
 panions a lodging there. 
 
 These considerations seem to be lost sight of in the modern 
 interpretation, which is also hable to the objection, that, according 
 to it, St. Paul is said to be brought to Mnason to lodge, before his 
 arrival at Jerusalem, which is not related till the following verie. 
 
 — αρχαίω μαθητί?] an original disciple, i. e. from the first 
 preaching of the Gospel. See on xv. 7, and xi. 15. Such a per- 
 son was likely to have a house at Jerusalem. 
 
 18. πohs Ίάκωβοι/] ίο James. For tlie use of πρ}>5 see on xvi. 
 40. On the position held by St. James the Lord's brother at 
 Jerusalem, see xii. 17. A distinction here is made between James, 
 the Bishop of Jerusalem, and " all the Elders, or Presbyters." 
 {Chrys.) " Videtur Jacobus convocusse collegium Presbytero- 
 rum." {Rosenmiiller.) 
 
 The Bishop of Jerusalem is here presented to the view, 
 surrounded by all his Presbyters, who arc the " Concihum 
 Episcopi," (see Hieron. in Esa. iii. Bingham, ii. 19. 7.) for the 
 reception of St. Paul and his friends, and for joint counsel and 
 advice. An Apostolic precedent for the practice of the Church 
 in all ages. See above, xv. 2. 4 C. 22, and particularly xv. 23. 
 
 19. i Qiis'] God. He does not say what he had done, but 
 what God had done by his ministry ; and {v. 20) they glorified not 
 him, but God. (Aminon.) 
 
 20. ii' Tois Ίυκδαίοΐί] So A, B, C, Έ.—ΕΙζ. ΊουΒαΙων. Tliis 
 variation is noticeable. It is not said that many myriads of the 
 Jews believe, &c. ; but that there are many myriads of believers 
 among the Jews, and they are all zealous for the Law, 
 
 — πίπιστ^υκότων'] of those who have made public profession 
 of faith in the Gospel, and hold that faith. See viii. 13. 
 
 21. κατηχτιβησα^Ί They have been studiously indoctrinated 
 to believe, 45ώάχθησαν καΐ ίπίστ€υσαν (^Chrys.), cp. v. 24 ; such a 
 misrepresentation was not unlikely to be made by Jews, concern- 
 ing what St. Paul had taught not long since in his Epistles to the 
 Galatiaus and Jlomans. Cp. Paley, II. P. pp. 24—26. 
 
 — δίδά(ΤΚ€ΐ5 — 'lovtaiovsl thou teachest Jews. It was not true 
 that St. Paul taught Jews not to circumcise their children (see 
 vii. 8) ; but it ii0.v true that he taught that circumcision was not 
 to be enforced by Jew.'' on Gentiles. 
 
 What he diil now, at the suggestion of the Bishop and Pres- 
 byters of Jerusalem, was to refute the former assertion, not to 
 disavow the latter. See vv. 24. 2(!.
 
 144 
 
 ACTS XXI. 22—24. 
 
 τη rh. IS. 18. 
 Kum. 6. 2, 13, IS. 
 
 τα τίκνα, μ'η^Ι τοΓ? c^ecrt ττερίπατειρ, ^- Τί ούι/ Ιστι ; ττάντω<; Set ττλ^^ος 
 συν^ΚΟ^Ιν ακονσονται yap otl ^ληλνθαζ, ^"^ "' Τούτο ovu ποίησον, 6 σοι 
 λ€γομ€ν. ΕίσΙι^ ημίι^ dphpes τέσσαρες €ύχΎ)ν εχοντ^ζ εψ' έαντων ^ tovtovs 
 παραλαβών άγνίσθητί συν αντοΐς, και Βαπάνησορ in αυτοΓς, ΐρα ζνρησωνται 
 
 22. πλίϊ0£υ] α multitude must needs come together, 
 
 23. fiVl^ ^M**'] This was often the case on the approach of 
 great Festivals, e. g. that of Pentecost, which was now at hand. 
 Nazarite Vows were made terminable then, in order that they 
 who had taken them might join with others in the joyful celebra- 
 tion of that Festival. Cp. Liyhtfoot on Acts ii. 13, and on 
 1 Cor. xi. 14, where he observes, that even Jews who were not 
 Kazarites were accustomed to cut their hair in honour of the 
 feasts. 
 
 — ΐυχ)}ν ixovres ίφ* έουτών] having upon them a vow of 
 Nazariteship, that is, of separation from the world to God. See 
 above, on xviii. 18. 
 
 24. ά-γνίσθητι συν ούτοΐχ] be thou a Nazarite with them ; join 
 thyself to them in their vow of abstinence or separaliOTif and of 
 dedication to God. 
 
 It has, indeed, been said by some, that St. Paul only paid the 
 charges of the four Nazarites {v. 2'Λ), but was ηυί himself under 
 the Vow of a Nazarite; 
 
 But the word α-Ύνίσθητι here, and the other kindred words 
 used in this narrative, prove that he associated himself with them 
 in the vow itself. 
 
 The word α-γνίζω is the word used by the LXX for ίι: 
 (Nazar), in Numb. vi. 3, and ά.•γνισμ}>5 for iip {Nezer), Nazi- 
 reatus. The best explanation, therefore, of the word α•γΐήσθητι 
 and ayviaOils [v. 2C), and άγ^ισμ^ϊ (v. 2ft), is to be derived from 
 the use of those words by the LXX in the chapter concerning the 
 Nazaritic Vow, Numb. vi. 3, 4, atrh οίνου αΎνισθ-ί^σΐται, he 
 shall keep himself separate as a Nazarite from wine iraaas tcls 
 ■ημ4ρα$ rrjs €υχτί$ αύτοίι, which is exjiressed in r. 5 by πάσαί 
 ras ΊJμ4pas τον ά•γνισμον, and v. 8, ττάσαί τοϊ -ημίραί ttjs 
 ^νχη5 ayioi εσται Κυρίψ. 
 
 It is probable that St. Paul was already under a vow of 
 Nazariteship ; and was advised to join himself as such with these 
 four Nazarites. See xviii. 18, and below, v. 27. 
 
 The knowledge that he had not long since voluntarily taken 
 on himself a Nazarite's vow (xviii. 18), was enough to suggest 
 the recommendation here made to him by St. James, and the 
 Presbyters of the Church of Jerusalem. 
 
 Origen (in Ep. ad Rom. lib. ii. 13) speaks of St. Paul as 
 having offered * sacrificia purifirationis,' and S. Jerome (Epist. ad 
 Augustin. Ep. 74) supposes St. Paul to have assumed the condi- 
 tion of a Nazarite, " obtuUsse sacrificia, et exercuisse nudipedaHa ;" 
 and so Auguntine, Ep. 82. 
 
 The reason of St. Paul's compliance is well stated by Angus- 
 tine (Epist. ad llieron. 82), who observea, that by his practice 
 with regard to the ceremonies of the Levitical Law, St. Paul 
 taught '* nee Judeeos tunc ab eis tanquam a nefariis prohibeudos, 
 nee Gentiles ad ea tanquam necessaria compellendos.'* 
 
 ** Paul became (says Isidore in Caten. p. 352) a Jew to the 
 Jews, when he made himself a Nazarite in the Temjile, and offered 
 oblations ; and, on the same principle, he circumcised Timothy, 
 and sent him to preach to the Jews, thus cancelling circum- 
 cision by means of circumcision itself." So also CEcumenius, who 
 Bays that " Paul underwent the tonsure, and complied with the 
 Law." See also below, note on r. 26. 
 
 That he engaged in the vow of a Nazarite, has therefore, it 
 Beems, been rightly concluded by most later Expositors, e. g. 
 Grotius, Rosemn'tilier, Ols/tausen, Meyer^ Batiingarten, Hacketty 
 Atfordj and others. 
 
 There was a special reason, why St. Paul, a Christian Apostle, 
 should engage in a vow of a Nazarite. That Vow pledged the 
 person who took it to abstain from all strong drink. And he 
 who was known to be under the vow of a Nazarite, was known to 
 be living a life of abstinence. The sight of the Nazarite's locks 
 would proclaim this. 
 
 St. Paul had been converted by a heavenly Vision. He 
 had Revelations in Arabia, and a Trance in the temple at Jeru- 
 salpn- (Acts ix. 4; xxii. 6. 17; xxvi. 12. 1 Cor. xv. 8. 2 Cor. 
 xii. 2) ; 
 
 He relied much on the arguments thence drawn, in his public 
 addresses to the People of Jerusalem (xxii. 6. 17)i and to Agrippa 
 (xxvi. 12); 
 
 Let it be recollected, that the Jews attempted to refute the 
 evidence of the miracle of Pentecost, by a scornful insinuation, 
 "These men are full of new v:ine" (Acts ii. 13). It was vei^ 
 expedient that St. Paul, whose conversion was miraculous, and 
 
 who was favoured with an "abundance of Revelations" (2 Cor. 
 xii. 7)) should be able to meet the objection, which would in all 
 probability be raised against him, that he was under a strong 
 mental excitement, and that he was inBamcd by enthusiasm and 
 deluded by fanaticism. 
 
 One of the best refutations of such an insinuation, and one 
 which would have most weight with the Jews, would be found in 
 the voluntary assumption of the Vow of a Nazarite. This would 
 show, that hke the Baptist, whom the Jews contrasted with 
 Christ, whom they dared to call a wine-bibbcr (Matt. xi. 18, 1!ϊ), 
 he was living an abstemious and austere life, that his judgment 
 was cool, his mind calm, and, as he himself says, that the words 
 which he spake when describing his own Conversion, were words 
 of truth and soberness (xxvi. 25). 
 
 Consequently, though we hear it alleged by Festus against 
 him, that " much learfiing made him mad " (xxvi. 24), we never 
 hear it surmised, that he was labouring under physical or intellec- 
 tual excitement. 
 
 Thus, in his Christian prudence, St. Paul made the cere- 
 monial Vows of the Levitical Law subsidiary to the diffusion of 
 the saving Doctrines of Evangelical Truth. 
 
 Such advice as that which is here proffered by St. James, 
 came very appropriately from him, who is described by Hegesipp"» 
 (cp. Euseb. ii. 23) as conforming in his own person to the usages 
 of a Nazarite : obros ^κ KoiKias μ■η7phs αυτοΰ Syios i^f olvov 
 Koi σίκ€ρα ουκ ΐπΐΐν, ^uphu ^ττΐ την Κίφαληΐ' αντοΰ ουκ ανίβη, 
 — a passage which afl'ords an interesting illustration and con- 
 firmation of the narrative of St. Luke. 
 
 Perhaps, also, these characteristics of St. James may have 
 pointed hitn out as specially fit to occupy the Episcopal seat at 
 Jerusalem, as a person most conciliatory to the Jews. 
 
 The following particulars concerning a Nazarite^s VoWj are 
 from Lightfoot (i. p. 101)2. On the Temple, chap, xviii.). Re- 
 ferring to tlie Talmud (tract. Nazir, per. I), he says, *' Nazarism 
 was most ordinarily for thirty days, though sometimes it was for 
 years, and sometimes for term of life. He whose vow was expired 
 was to bring three beasts, one for a burnt- offering, another for a 
 sin-offering, and a third for a peace-offering {Nazir 6). If he 
 polled his head in the country, as Paul did at Cenchrea;, he was 
 to bring his hair and burn it under the caldron, where his peacc- 
 olTering was boiling, which was in this place of the Temple that 
 we are speaking of (i. e. at the s.e. angle of the Temple). 
 
 " The Jews in the Treatise (of the Talmud) alleged in the 
 Margin (i. e. the Treatise Nazir), speak of ' a Samson Naza- 
 rite' and * an everlasting Nazarite,' not but that Samson was 
 a Nazarite always, but they use thij distinction in reference to 
 the manner of the Vow-making. He that took on him to be a 
 Nazarite like Samson was, saying, * Behold, I will be a Nazarite 
 like Samson,' or ' like the son of Manoah,' or ' like the husband 
 of Delilah,' or 'like him that carried away the gates of Azaah,' 
 or * like him whose eyes the Philistines put out,' such an one 
 might never cut his hair, but it must ever grow upon him ; and 
 such a Nazarite did Absalom take upon him to be, but he was 
 forced to cut his hair once every year, it was so heavy. But he 
 that was a Nazarite everlasting (that is, that took upon him 
 Nazariim upon other terms, as he that said, ' I will be a Nazarite 
 according to the number of the hairs of my head,' or ' the dust of 
 the Earth,' or 'sand of the sea-shore'), he might poll his head 
 once in thirty days. 
 
 " But he whose vow was expired, wheresoever he polled his 
 hair, was to come to this place, and here to boil his Peace-offering, 
 and to burn his hair; and the Priest took the shoulder as it 
 boiled, and a cake, and a wafer of unleavened bread, and put all 
 upon the hands of the Nazarite and waved them; and then was 
 the Nazarite at liberty to drink wine, and to be defiled by the 
 dead.'* 
 
 — Ζαττάνησον 4π' auTols"] expend money upon them^ — do an 
 act of charity in helping them to perform their vow, and to shave 
 their heads, by contributing to the necessary expenses of the sa- 
 crifices to be offered ; on which see Numb. vi. 13. 
 
 Thus refute the calumnies against thee, not by word, but by 
 deed ; and do this here, not in a Gentile city, but at Jerusalem^ 
 where no scandal will be given to thy Gentile converts by this 
 compliance with the Law. (C/irys., Theophyl.) 
 
 It was usual for wealthier Jews to assist their poorer brethren 
 in this way. Thus Agrippa showed his liberality at Jerusalem, 
 in his regard for the Levitical Law. Joseph, xix. 6. I, «is
 
 ACTS XXI. 25—28. 
 
 145 
 
 τηι^ κ^φαΧ-ηι^' καί γνώσονται πάρτ€ς, on ων κατηχηνται πψΐ σου ovoeu εστίν, 
 άλλα στοιχξχ<; καΐ αύτοζ φυΚάσσων τον νόμον, ^^ " Περί ok των ττεττιστευ- nch. is. ζο, 29. 
 κότων Ιθνων 'ημ^^ Εττεστ^ίλαμεν, κρίναντες μηΒεν τοιούτον τηρεΐν αντονς^ €t μη 
 φυΚάσσεσθαι αυτούς τό Τ€ εΙΒωλόθυτον καΐ αίμα, κσΧ ττνικτον καΧ TTopveiav, 
 
 ^^ "^ Τότ€ 6 Παύλος παραλαβών τους άνδρας ττ) Ιγομέντι ημέρα συν αυτοϊς ^^'j'."™.?' '^• 
 άγνίσθα,ς είσηει εΙς το lepov, Βιαγγέλλων την Ικπληρωσιν των ήμερων του 
 άγνίσμου, εως ου ττροσηνεχθη υπέρ ενός εκάστου αυτών η ττροσφορά, 
 
 "' Ώς he εμ'ελλον αί έπτα ημ^ραι συντελεισθαι, οΐ από της ^ Ασίας ΊουδαΓοι 
 θεασάμενοι αυτόν iv τω Ιερω συνεχεον πάντα τον οχλον, καΐ επίβαλον eV 
 αυτόν τάς )^€Ϊρας '*^^ κράζοντες, ^ ^ Ανδρες ^Ισραηλΐται, βοηθείτε' ουτός ecrTti' ρ <=*>. 24. c 
 6 άνθρωπος 6 κατά του λάου κα] του νόμου και του τόπου τούτου πάντας 
 
 Ιεροσόλυμα €Κθων χαριστ•ηρΙον5 ί^ίίτλήρωσί βυσίαί, ovSfV των 
 κατά νόμον αποΧιττών' Ζώ καΧ "Ν αζιραΐων ξυρασθαι διέταξε 
 μά\α συχνούς. Cp. Β. J. ίί. 15. 1. 
 
 The reason of this may appear from the specification of the 
 sacrificial ofFerings required of a Nazarite, which were numerous 
 and expensive. (See Numb, vi.) 
 
 — φυλάσσων'] keeping. The accuracy of St. Luke's style is 
 Been in the distinction he makes between φυλάσσω here and 
 φυλάσσομαι in the following verse, 
 
 26. συν avToTs α-γνισθ€ί5'] having been separated and sanctified 
 as a Nazarite with them. See above on v. 24 ; and cp. xxiv. 18, 
 eipoy μΐ ηΎ^ισμΐνον iv τψ ίΐρφ. — Έ|υρατο 6 Παίλοϊ, ού τη? 
 Ύνώμΐ)^ καταβαλλομένης, άλλα τηϊ ά'/άπηί συΎκαταβαινούσης. 
 1 Cor. ix. 20. {Chrys., Theophyl.) 
 
 — διαγγε'λλωι/ τ^ν 4κττλ•ηρωσιν των τιμωρών του αγνισμοϋ, 
 EOiS ου ττροσην^χΘη ύττέρ €vhs (κάστου αυτών η προσφορά] an- 
 nouncing the fulfiiynent of the days of their Nazarite vow, until 
 the (legal) offering was offered for each one of them. 
 
 Tliat the 4κττλ•ί)ρωσι% των τιμωρών means the fulfilment of the 
 days of the Nazarite vow, is evident from the passages in the 
 Book of Numbers, according to the LXX, which describe the 
 vow. See Numb, vi, 5, concerning the Nazarite's vow, ^υρ}}ν ουκ 
 (πΐλΐύσ^ται 4τγΙ τί)»' Κΐφαλην αύτοΰ, '4ωί αν ττλ-ηρωθώσιν αΐ 
 ■ημ^ραι, 'όσας ηϋξατο τφ Κυρίψ: and vi. 13, fj tiv νμίρα ιτληρώστ} 
 Τ) μ i pas βύχηχ αύτοΰ, ττροσοίσα at/Ths . , , then the ττροσφοραΐ 
 are specified ; and then, v. 18, ξυρ-ησ^ται ό ηύ•/μ€νο5 τταρα τα? 
 ei'pas TTJs σκ•ηνΎΐ$ τοΰ μαρτυρίου τηΓ κεφαλήν rfjs €ΰχης αύτοΰ. 
 And then he shall burn his hair in the fire; and after he has 
 shaven his head, the Priest shall take a part of the offering and 
 jtlace it in his hands, and offer it before the Lord. And so the 
 ceremony was ended, and the vow was paid. 
 
 €ω5 ου ττροσηνίχθη is rendered by Vitlg. * donee offerretur,' 
 and by Engl. Vers. * until an offering should be offered ;* and 
 this seems to be the correct rendering. See the examples of this 
 structure in De Wetie, Alford, and Kiihner, § 84ίί. 
 
 The sense appears to be this : St. Paul undertook to be the 
 spokesman and paymaster of the four Nazaritcs. As such he 
 took tliera with him to the Temple, and presented them to the 
 Priests, and gave to the Priests the official notification that the 
 term of their vow was expired ; and made himself responsible for 
 the payment of the fees for sacrifices to be offered, and services to 
 be performed in the behalf of his presentees, before their heads 
 could be shaved and they be released from their vow. 
 
 It is probable that this release could not be consummated 
 immediately, nor indeed till a term of seven days (see v. 27) had 
 expired after this announcement and presentation were made. 
 This was reasonable. It was necessary, that inquiries should be 
 made by the Priests as to the identity of the persons presented 
 for release, and as to the fact of their having complied with the 
 turms of their vow (by abstinence from wine, by non-pollution, 
 and the other conditions) before the sacrifice could be rightly 
 offered for them, and they be emancipated from their vow. 
 
 Hence the phrase ewy ol, St. Paul was their representative, 
 and solicitor of their cause ; and he must continue to act in this 
 capacity /*"// the seven days were completed, and the Priests were 
 satisfied that all the requisites of the tow had been duly ful- 
 filled. 
 
 This is confirmed by what he himself states (xxiv. 18), that 
 they who arrested liim, nearly seveti days after (xxi. 27), "found 
 him purified (as a Nazarite) in the Temple:" i. e. he was in at- 
 tendance there, promoting the cause of the four poor Nazaritcs, 
 as well as his own, with a view to their release from the vow, 
 
 27. al ίττα ί^μίραι] the seven days. Some Expositors interpret 
 those seven days as " the feast week of Pentecost " {Wieseler, l(Hi. 
 Baumgarten^ ii, 448). 
 Vol. I, — Part Π 
 
 But the Feast of Pentecost lasted only one day (Acts ii. 1), 
 though later Jews extended it to two {Jahn, § 302. Winevt 
 ii. 24:ΐ). 
 
 The true interpretation seems to be, *' the seven day^," which 
 were required to intervene between the notice given to the Priests 
 of the expiration of the Vow, and the consummation of the lie- 
 lease from it. 
 
 This opinion is confirmed by Ammonius in Catena, p. 351, 
 and Theophylact, p. IfiC, who says, tdos ^v toIs έχοντας (Οχην 
 κΐΐρΐσθαι τ^ν Κ€φαλ^ν μΐτίι τί) ά-γνισθηναι, καΐ ούτως iirl cirrck 
 τ}μΐρα$ -κοκΊν ιτροσφοραν Oirtp ίαυτών. 
 
 Some reasons for this interval have been suggested in the 
 preceding note. 
 
 Why was it for spren days ? Probably, because this was a 
 stated period for purifications (Exod. xxix. 37- Levit. xii. 2 ; 
 xiii. 5; xiv. 8 ; xv, 19. Numb. xii. 14; xix. 14. Ezek. xUu, 20). 
 
 And in the Law concerning Nazaritcs (Numb. vi. 9), if a 
 person under a Nazarite Λ'Όw had incurred a ceremonial pollution, 
 he could not shave his head immediately, and begin his term 
 afresh, but he must vait seveii days, till the offerings could be 
 offered for him, and his head be shaved, and then he was restored 
 to the Nazaritic state, and he began his vow anew. So at the 
 close of the Vow, it appears to have been required by the Priests 
 that he should u'aii seven days, till he could be released from 
 this Nazaritic state, and be declared by them to have kept himself 
 pure, ayvhs, in it, and be allowed to have the requisite offerings 
 made in his behalf. 
 
 St. Paul himself, as already observed, seems to have been 
 under a Nazarite's vow when he came to Jerusalem. 
 
 " The seven days " here mentioned could not have been the 
 term of his vow, as some have supposed. This was too short a 
 time for such a Vow. In the whole Treatise in the Mishna, con* 
 cerning Nazaritcs (torn, iii. 146 — 178. ed. Surenhusii), there is 
 no mention of so short a term, nor of any period less than thirtr 
 days. 
 
 " Potuit videri Paulus ante dudum votum Nnzarsei nuncu- 
 passe," says Lorinus, p. 782. Cp. Lewin, C61 — 68.'». 
 
 On a former occasion, when he was under a Nazarite vow, 
 he had said that " he must by all means keep the next feast 
 (which was Pentecost) at Jerusalem " (xviii. 21). 
 
 The reason probably then was, because he was under that 
 Vow. And now it is said, in like manner, that he hastened to 
 be at Jerusalem, if possible, on the day of Pentecost (xx. 16). 
 Perhaps the reason in both cases was the same. 
 
 It was usual for persons ά.•γνίζ€ΐν ίαυτους, ίο purify them- 
 selves, before the great Festivals. See John xi. 55. 
 
 St. Paul was still under a Nazarite vow when he was arrested 
 in the Temple, as he himself asserts, xxiv. 18, ΐυρόν μΐ ηγΐ'ΐσ- 
 μΐνον iv τψ 1(ρω. This is also confirmed by what he states, 
 xxiv. 17. that he had come to Jerusalem, bringing not only alms 
 but offerings, ττροσφοράΞ, the same word as used above con- 
 cerning the Nazaritcs, r. 26. 
 
 The "seven days" between the 5ιayyΐλίa, or announcement 
 to the Priests, and the προσφορά, were nearly completed, when 
 he was arrested in tlie Temple ; and they who charged him with 
 breaking the Law, and dishonouring the Temple, wcro in fact 
 guilty of preventing him from keeping the Law, and enabling 
 others to do so; and thus they themselves did what they charged 
 him with doing, — they violated the Temple and the Law. 
 
 — ol a-nh τη$ Άσίοί ^ΙουΒαΤοι^ the Jews from Aiia. St. Paul's 
 compliance with the Law appears to have satisfied the Jews of 
 Jerusalem, but not those of Asia, who had come up for the Feast, 
 and who Iiad been disapjiointed by his escape from their hands 
 at Ephesus. They assailed him while showing his charity and hi* 
 rt'spcct for the Law, which they charged him with violating. 
 
 U
 
 146 
 
 ACTS XXL 29—40. 
 
 q ch. SO. 4. 
 t Till). 4. 20. 
 
 r ch. 2C. 21. 
 
 β Ter. U 
 
 t Luke 23. 18. 
 John 19. 15. 
 ch. 22. 22. 
 
 u ch. 9. II, SO. 
 & 22. 3. 
 
 X ch. 12. 17. 
 & IS. 16. 
 & IS. S9. 
 
 παντα^η Βώάσκων eri Τ€ καΐ "Ελληνας είσηγαγίν eis το Upou, και κίκοΐνωκί 
 τον άγων τόπον τοντον. '^ '^ Ήσαν γαρ ττρο€ωρακότε<; Τρόφιμον τον ^Εφίσίον 
 iv Trj ττόλει συν αντω, ον ενόμι,ζον οτι els το iepov ΐίσηγαγεν 6 Πανλοζ. 
 ^^ ' Έκίνήθη τΐ. Ύ) πόλις ολ-η, καΧ βγίνβτο σννΒρομη του λαοΰ• καΐ ^πιΧαβόμίνοι 
 του Παύλου ίΐλκον αυτόν βζω του Ιβρου• και ίύθίως (.κλζίσθτησαν αϊ θνραι, 
 
 ^' Ζητούντων δε αυτόν αποκτίίναι, άνεβη φάσίζ τω ■χ^Lλιάpχ^ω Trjs σπείρης, 
 ΟΤΙ δλη συγχυνεται 'Ιερουσαλήμ' ^- οζ εζαυτη•; παραλαβών στρατιώτας καΐ 
 €.κατοντάρ-χα<; κατεΖραμεν eV αυτούς. Οΐ δε ίδόντες -χ^ίλίαρχον καΐ τους στρα- 
 Τίώτας Ιπαύσαντο τύπτοντες τον Παυλον. ^^ ' Τότε εγγίσας 6 γΐλίαργοζ 
 επελάβετο αυτού, και εκελευσε 8εθηναί άλύσεσί Βυσί• καΐ επυνθάνετο τίς 
 εΐ-η, καΧ τί εστι ττεπονηκώς. ^ *.<4λλοι δε άλλο τι επεφώνονν εν τω 6χλω• μη 
 δυνάμενου δε αύτου γνωναι το ασφαλές δια τοι* θόρυβον, εκελευσεν άγεσθαι 
 αύτον εΙς την παρεμβολην. ^^ "Οτε δε εγενετο επΙ τους αναβαθμούς, συνέβη 
 βαστάζεσθαι αύτον ύπο των στρατιωτών δια την βίαν του ο)(λου• ^^ ' ι^κολου^ει 
 γαρ το πλήθος του λαού κράζοντες, Αΐρε αυτόν. 
 
 ^'' Μέλλων τε είσάγεσθαι εις την παρεμβολην ό ίΤαΰλο? λέγει τω ^ιλιάρ^ω, 
 Εΐ εζεστί μοι ειπείν τι προς σε ; Ό δε εφη, 'Ελληνιστί γινώσκεις ; ^ ούκ 
 άρα συ ει 6 Αίγύπτιος 6 προ τούτων των ήμερων άναστατώσας και ε'^ανανώι/ 
 εις την ερημον τους τετρακισ)(ΐλίους άνΒρας των σικαρίων ; ^^ " Είπε δε ό 
 ΙΤαΰλος, Έγώ άνθρωπος μεν εί/χι 'Ιουδαίος, Ταρσεύς, της Κιλικίας ούκ άσημου 
 πόλεως πολίτης• Βεομαι δε' σου, επίτρεφόν μοι λαλιέσαι προ? τοί' λαόν. 
 
 ^'^ " Έπιτρε\\ιαντος δε αυτοί, ό ίΤαυλος εστως επι των άρ'α/3α^)0ΐώΐ' κατεσεισε 
 τη χειρι τω λαω• πολλής δε σιγής γενομένης, ττροσεφώνησε τη ΈβραίΒι 
 
 28. ΈλλτιΐΌί (ϊσ•Ιιγα•γ(ν eis rh 'κρόν"] Α capital offence. Δ 
 Greek Inscription has been lately found (1871) at Jerusalem, 
 warning all foreigners that " if they enter within the balustrade of 
 the temple, they will incur the punishment of death ;" a statement 
 confirmed by Josephus.Ant. xv. 11. 5. (See " Report of Pales- 
 tine Exploration Fund" for Aug. 1871, p• 132.) 
 
 31. τφ χιΚίάρχφ T7)S σπ(1ρη!] The Captain of the Roman 
 garrison (<Γπ-€Τ/)α properly 1000 men, Jth of a Legion) quartered 
 ia the castle of Antonia, so called from Mark Antony. Cp. r. 34. 
 
 33. SfOriyai] to be bound. See xii. 6. A fulfilment of the 
 prophecy (.\x. 23), and therefore an assurance to St. Paul that 
 the Spirit which had spoken to him was true. 
 
 84. Ιπίφώνουν'] were shouting out different answers. So A, 
 B, D, E. See lii. 22.— Eh. ίβόω^. 
 
 — παρί^ιβολήτ] the military garrison, or barracks, in the 
 Castle of Antonia. See χ,-ϊϋ. 24; x.tiii. 16. 32. 35. 
 
 For a full history and description of the fortress of Antonia, 
 Bce Robinson, i. pp. 431 — 435. Williams, Holy City, i. Oi) ; 
 ii. 403 — 411. //οκ'ίοη, ii. 311. It was on the North-West side 
 of the Temple-Arca (Joseph. Ant. xv. 11. 4. B. J. i. 5. 4 j v. 5. 
 8 ; vi. 2. 9), on a rocky hill ; at each of its four corners was a 
 lofty tower; it communicated by two flights of stairs with the 
 northern and western arcades of the Temple- Area. 
 
 On one of these two tlights St. Paul stood, when he addressed 
 the people, who were in the Temple-Area below him. 
 
 36. aipe αυτόν'] Away with him t So they had cried against 
 Christ, apov, Ζ.ρον, avThv, σταυρωσον (John xix. 15), where St. 
 Luke uses, as here, the present tense dipe (xxiii. 18). So the 
 populace cried at Smyrna against Polycarp and the Christians 
 (Mart. Polyc. 3. 9), aipe tovs adiovs. 
 
 37. 'Ελληνιστί yivaaKfii .] dost thou inow Greei ? A ques- 
 tion of surprise, suggested by hearing St. Paul address him in 
 Greek, «i i\ta-rl μοι t'muv ; Probably the Chief Captain could 
 not speak Hebrew, and St. Paul had spoken to him, a Gentile, in 
 Greek ; but he spoke in Hebrew to the Jews, which they did 
 not expect, any more than the chiliarch expected him to speak 
 Greek (». 40;. 
 
 38. ούκ Spa au eT.] Rendered by some learned Expositors, 
 'Thou art not therefore, as I imagined, art thou?' (Winer, § 57, 
 p. 453.) But Chrys., and other ancient Greek interpreters, render 
 it, ' Art not thou then that Egyptian ? ' Hence Vulg., ' Nonnc 
 tu es .= ' and Engl. \ers., ' Art not thou t ' Their authority is of 
 great weight ; and though the meaning they assign to the words 
 would be rightly represented by Sp' οΰ in classical Greek, yet the 
 
 Hellenistic usage may well have admitted such a natural com- 
 bination as οίικ &pa ah el; ' Art not thou, therefore .' ' Cp. 
 Hackett, p. 305. 
 
 — it ΑίγύϊΓΤίΟΓ] the Egyptian. The false prophet who had 
 led a vast multitude (Josephus says 30,000) to the Mount of Olives 
 to see Jerusalem fall, and who was routed by Felix. See Joseph. 
 B.J. ii. 13. 5. Ant. xx. 8. 0. 
 
 The Egj'ptian had escaped ; hence the supposition of the 
 chief ca]ttain, which seems to have been confirmed by hearing the 
 Aposlle speak Greek. The Greek language had become common 
 in Egypt, in consequence of the conquests of Alexander and the 
 Ptolemies, as the LXX A'Orsion, there made, shows. 
 
 The chief captain had perhaps heard the charges of some of 
 the Jews against St. Paul, that he had spoken against their Holy 
 Place and the Law ; and this reminded him of the language of the 
 Egyptian, who had prophesied that the City would fall ; and who 
 had been opposed by the citizens of Jerusalem, as St. Paul now 
 was ; and he had at first imagined that the Egyptian was now 
 captured by them. 
 
 Perhaps also the Jews themselves, in order to exasperate the 
 Romans, had identified him with the Egyptian. (Burton.) 
 
 — npb τούτων των ■ημ.^ρων'] before these days. On this use 
 of τούτων with τ}μΐρων see i. 5. 
 
 It appears from Josephus, that this Egyptian was routed in 
 the reign of Nero, probably in the first year of his reign, A.D. 55. 
 (Wieseler, p. 7G•) The word τούτων indicates that this event 
 was still recent in the memory of the chief captain, and therefore 
 St. Paul's imprisonment was not long after that year. 
 
 — των σικαρίων'] the bandits, or assassins, fi"om sica, seco (cut- 
 throats). See Chrys., and Joseph. B. J. ii. \'Λ. 3, frepov flSos 
 Κτιστών, ol καλούμενοι σικάριοι, and Ant. xx. G. The fana. 
 ticism and ferocity of these zealots came to a height, and vented 
 itself in the most barbarous outrages afterwards, in the siege 
 of Jerusalem. See on Matt. xxiv. 15. 
 
 39. ουκ ασ•ί]μου -πόΚΐωί] no mean city. Many of the coins of 
 Tarsus bear the epigraphs ΜΗΤΡΟΠ0Λ12 and ATT0N0M02. 
 See Akermann, p. 6C. 
 
 40. Tijjv αναβαθμών] the steps which led down from the bar- 
 racks and fortress of Antonia ^rr, 31. 3oJ, — where he would have 
 found refuge, — to the Temple-Area. 
 
 What spectacle could be more striking than this ! Paul 
 standing on the stairs of the Temple, bound with two chains, and 
 speaking to the people of Jerusalem at the Feast of Pentecost. 
 Chrys. 
 
 — KoTiViio-i τρ χίΐρί] made a motion of the hand, to keep
 
 ACTS XXII. I— IG. 
 
 147 
 
 StaXe/cTO) Χξγωι^, XXIl. ' "AuBpe^ άΒελφοΙ, και πατέρες, ακούσατε μου της προς 
 υμάς νυνί απολογίας. 
 
 ^ ^Ακοΰσαντες δε οτι Trj ΈβραίΒυ διαλεκτω προσεφώνει αύτοΐς, /^άλλον παρ- 
 έσχον ■ησυγίαν. 
 
 Και φησιν, ^ '^'Εγώ ειμί άνηρ ΊουδαΓοξ, γεγεννημενος iu Ταρσω της Κιλικία?, ach. 9. ιι. 
 άνατεΟραμμενος hi εν τη πόλει ταύτη πάρα τους πόδα? Γαμαλίηλ, πεπαώευμενος Ι^"^- ^^ ^^ 
 κατα ακριρειαν του πατρώου νομού, ί,ηΚωτης υπαρ-χων του θεού, καυως πάντες 
 ΰμεϊς εστε σήμερον * *■ os ταύτην την οΒον εΖίωζα άχρι. θανάτου, Βεσμεύων καΐ ί ch. s. s. & a. ι. 
 τταραδιδους et? φύλακας άνΒρας τε καΐ γυναίκας' ^ '^ ως καΐ ό άρχίερεύς μαρτυρεί ^.^^"'^ ^^^ ^• 
 μοι,, καΐ πάν το πρεσβυτέρίον, παρ ων και επιστολάς ζεζάμενος προς τους Ι '™ά '2.^^' 
 αοεΚφους ει.ς Ααμασκον επορευομην, αςων και τους εκεισε οντάς οεοεμενους ει? 
 Ιερουσαλήμ, ίνα Τίμωρηθωσιν. '' '' Έγενετο δε' μου πορευομένω και εγγίζοντί ί <:ΐ•- 9 3. 
 τη Δαμασκω περί μεσημβρίαν, εζαίφνης εκ του ουρανού περιαστράψαι <^ω5 ^ cor' ϊΙ' Ι' 
 Ικανον περί εμε. ^ '^"Επεσαν τε εις το έδαφος, και ηκουσα φωνής λεγούσης μοί, ech. 26. 14, 15. 
 SaoiA, Χαούλ, τι με διώκει? ; ^ Έγω δε άπεκρΙΘην, Τις εί, κύριε ; είπε τε προς 
 με, 'Εγώ εΙμι Ίησοΰς ό Ναζωραΐος, ον συ διώκει?. ^ ' Οί δε συν εμοί οντες το fch. 9.7. 
 μεν φως εθεάσαντο, και εμφοβοι εγενοντο• την δε φωνην ουκ ηκουσαν του 
 λαλοΰντός μοι. '" ΕΊπον δε', Τί ποιήσω, Κύριε ; ό δε Κύριος είπε προς με, 
 Άναστάς πορεύου εις Ααμασκον κάκε2 σοι λαληθησεται περί πάντων ών 
 τέτακταί σοι ττοιησαι. '^ Ώς δε ουκ ενέβλεπον άπο της ^όζης του φωτός εκείνου, 
 χειραγωγού μένος υπο των συνόντων μοι ηλθον εΙς Ααμασκον. '" ^ '.^ναΐΊ'α? δεΒ<:ΐι 9. κ. 
 τις, άνηρ ευσεβής κατα τον νόμον, μαρτυρούμενος υπο πάντων των κατοικουντων 
 Ίου8αίων, ^^ ελθων προς με καΐ επιστάς εΐπε μοι, Χαούλ άΒελφε, άνάβλεφον 
 κάγω αυτή τη ωρα άνέβλεχίια εις αυτόν. '^ '' Ό δε εϊπεν, Ό Θεός των πατέρων ι, λ. λ. η. 
 ημών προεχειρίσατό σε γνωναι το θέλημα αύτου, και ίδειΐ' τον Αίκαιον, και «^h. io. ΐ6. 
 άκοΰσ-αι φωνην εκ τοΰ στόματος αυτοί)• '^ οτι εση μάρτυς αυτω προς πάντας 
 ανθρώπους, ών εώρακας και ηκουσας• ''''και νυν τί μέλλεις; άναστάς βάπ- ^'mm.s.u. 
 τισαι και άπόλουσαι τα? αμαρτίας σου, επικαλεσάμενος το όνομα αύτου. ^^^'^ ^- ^■ 
 
 down (κατα) the noise and passion of the crowd, and to produce 
 silence ; 
 
 " • — c^Iidse fecisse silentia turbae 
 
 Majestate manus," (Pers. iv, 5 ) 
 
 See above, xii. 17 ; ϊίϋ. 16 ; xix. 33. A very different move- 
 ment from ^KTflvas T^y χ^φα, x.wi. 1. 
 
 — Έβραίδί SjaAe'/cTy] See xxii. 2. Not yKdafrrj, but Sm- 
 Κίκτψ. See ii. G. 8. The Si/ro-C/ialdaic, in which St. Paul 
 addressed the people, was a dialed rather than a language. He 
 conciliates his audience by the dialect which he uses, rp trvyyeyela 
 TTjs φω^ηί avTovs 4πισπΰτα(, (Chri/s,) 
 
 Ch. XXII. 1. &νΒρξ$ aS^Xtpol, Kal πατ^ρίί, ίκονσατΐ'] Men, 
 bretftren, and fathers hearken, Λ prooimium designed, it would 
 soom, ti) slinw liis liearers that he had St, Stephen in his thoughts, 
 and to remind thera of him who had begun his speech in their 
 jiresence with the same words, vii. 2. Cp. below, ?'?'. 20. 2'1. 
 
 2. 'ότι τ. Έ. δ. προσξψωνεί outoTs] that he was speaking to 
 them in the Ilebreio longne — which they did not expect him to do : 
 lie had been speaking to the chief Captain in Greek ; see xxi. 37• 
 
 3. Trapa Toi/s TriiSas Γα,ααλιήλ] at the feet of Gamaliel, The 
 Hebrew Rabbis sat on an elevated seat, and their scholars at their 
 feet. See above, iv. 35. Schoettgen, Hor. Hebr. p. 477. On 
 Gamaliel see τ. 34. 
 
 4. TaiTT]v tV iSSiif] this way (see ix. 2), on which I myself am 
 now going, and to which I would bring yon, — a courageous pro- 
 fession of Ids Christianity. At the same time he addresses them 
 as brethren, in order that they may not suppose that the Gospel is 
 at variance with the Law. On this use of the word ύδΐ»? see ix. 2. 
 
 — ίδί'αιξα] / persecuted, St. Paul was then eager to bring 
 tlioni of " that way " bound to Jerusalem, to be put to death ; he 
 himself is now bound at Jerusalem for " tliat way." So God 
 adapts sutferiiigs to sins, and yet he greatly blesses the Apostie 
 :n sulforing those evils as a Confessor and Martyr, which he had 
 oefore inflicted on others as a Persecutor. 
 
 5. iis καϊ & apxtepebs μαρτυρΐί μυι] as also ike High Priest 
 
 beareth me witness. Ananias (see xsiii. 2), probably then one 
 of the Sanhedrim, which had sent Saul. If St. Paul was converted 
 in or before a.d. 35, it was Caiaphas who gave him the commis- 
 sion, and who was removed by VitcUius a.d. 36. 
 
 He was succeeded by Jonathan son of Annas ; and after one 
 year he was removed to make way for his brother Theophilus. 
 (Joseph. Ant. xviii. 4. 3 ; 5. 3.) In a.d. 42, Simon son of Boe- 
 thus was High Priest. (Joseph, xix. f>. 2.) In a.d. 43, Matthias son 
 of Annas ; and soon after him, Elionseus son of Cantheras. (Joseph. 
 xix. 8. 1.) In A.D. 45, Joseph son of Kami (Joseph, xx. 1.3); and 
 soon after him, Ananias son of Nebeda;us. (Joseph, sx. 5. 2.) See 
 Chronological Table prefixed to this Volume, and below, xxiii. 2. 
 
 — irphs Tovs οδΕλφούϊ] to the brethren, the Jetrish authorities. 
 The words are equivalent to nphs tos συνα-γω-γαί, to the syna- 
 gogues, in ix. 2. See also xxviii. 21, which shows that ol a5e\(pol 
 was used by the Jews when speaking of their own people. St. Paul 
 reminds the Jews that he, the Christian Apostle, regards them as 
 his brethren ; and therefore he had begun his address with the 
 words &ySpes αίιλφοί (xxii. 1 ; cp. xxviii. 17)• 
 
 No evil treatment from them could ever provoke the Apostio 
 to lay aside the feelings and language of afleclion to his brethren, 
 liis kinsmen according to the flesh. (Rom. ix. 3.) He would also 
 thus teach them that all men are brethren in Christ. 
 
 8. ΊησοΟί 6 NofttJpoios] Jesus the Nazarene. See on ii. S j 
 xxiv. 5 ; xxvi. Π. 
 
 9. Ko! ίμφοβοί iyeVorro] Not found in A, B, H. Cp. ix. 7. 
 
 — φων^ν ovK IjKovaav^ See on ix. 7 ; and cp. ακουσαι φαινί)^, 
 V. 14. Amman, y*. 361, οι σννό^τ€5 rif ^χον fJKouoy Tijs φωνη$ 
 οΰ μ^ly auyriKay τά \αλοίμ(να, Cp. Jiirks, Hor. Apost. p. 326, 
 where are some excellent remarks on this speech to the Jews at 
 Jerusalem as compared with St. Paul's address to Fesliu and 
 Agrippa at Casarea, xxvi. 4 — 14. 
 
 14. Thy Δίκαιον] the Just One. The name applied to Christ 
 by the First Martyr, vii. 52, and by St. James, see James v. 6 ; 
 see also 1 John ii. 1. 
 
 16. oUToS] So A, B, E, and many Versions.— £'f. τοΰ Kvpiev. 
 U 2
 
 148 
 
 ACTS XXII. 17—27. 
 
 k ch. 0. 26. 
 
 1 ver. 4. 
 
 tn ch. 7. 58. 
 &8. I. 
 
 η oh. 9. 15. 
 & 13. 2. 
 Gal. I. IS. 
 & 2. 8. 
 Eph. 3. 8. 
 
 1 Tim. 2. 7. 
 
 2 Tim. 1. II. 
 ο ch. 21. 36. 
 
 ρ ch. 16. 37. 
 
 '^ '' Έγίνΐτο Be μοί ύποστρίφαντί et? ΊΐρονσαΧημ, και -προσΕυγομίνου μου iv 
 τω (.epw, yeveaUai ju.e et" εκστασει, '" /cat loeit" αυτόν keyouTa μου, Ζπίυσον και 
 efeX^e eV τά^ει ef Ί€ρουσαλημ• διότι ού παραΒ4ξονται σου την μαρτυρίαν nepl 
 €μοΰ. '^ ' Kayoj elnov, Κύριε, αύτοΙ έπίστανται, οτι εγώ -ημηρ φυΧακίζων και 
 ερωι/ κατά τας συι^αγωγαζ τους πιστεύοντας em σε• "" και οτε ege^i^eiTO το 
 αΤ/χα Χτεφάνου του μάρτυρος σου, και αύτος ^Miji' εφεστως και συί^ευδοκών, και 
 φυλάσσων τα Ιμάτια των άναιρούντων αυτόν. *' " Και εΤττε ττρός /^ε» Πορεΰου, 
 ΟΤΙ εγώ ει? ε^ί'τ; μακράν εζαττοστελω σε. 
 
 -^ ""Ηκουον δε αύτοΰ αχ/3ΐ τούτου τοΰ λόγου, και επήραν την φωνην αντων, 
 λέγοντες, ΑΊρε άπο της γης τον τοιούτον ού γαρ καθηκεν αυτόν ζην. 
 
 ^■^ Κραυγαζόντων τε αυτών, και ριπτούντων τα Ιμάτια, και κονιορτον βαλλόν- 
 των εις τον άερα, -■* εκελευσεν ό ■χιλίαργος είσάγεσθαι αυτόν εΙς την παρεμ- 
 βολην, είπα? μάστιζιν άνετάζεσθαι αυτόν, ίνα επιγνω δι' ην αΐτίαν οΰτως επ• 
 εφώνουν αυτω. ^^ *■ Ώ.ς δε προετειναν αυτόν τοις Ιμασιν, ε'ιπε προς τον εστωτα 
 εκατόνταρ-χον 6 Παύλος, Εΐ άνθρωπον 'Ρωμαΐον και άκατάκριτον εζεστιν ΰμιν 
 μαστ'ιζειν ; -^ Άκουσας δε ό εκατόνταρχ^ος, προσελθών άπηγγειλε τω -χ^ιλιαρ-χ^ω 
 λέγων, Τί μέλλεις ποιεΐν ; ό γαρ άνθρωπος ούτος 'Ρωμαίος εστί. -' Προσελθών 
 
 17. «ν τω hpifl in the Temple. Thus (in reply to the charges 
 SRainst him, xxi. 28) he shows that he does not despise the 
 Temple, and is approved by the God of the Temple, and that he 
 received his Apostolic mission to the Gentiles in the Temple, from 
 Christ, Whom he here proclaims as Lord of the Temple. 
 
 How fitly and forcibly does the Vision here described dis- 
 play the God of both Covenants as One ; and the Christian 
 Church as the true substance and consummation of the Levitical 
 Law. 
 
 The Jewish Temple is here seen to be the Vestibule, or 
 TrpSvaos, of the Christian Church ; and the M'aters of Life, which 
 are to irrigate, fertilize, and purify the world, flow from the 
 fountain-head in Jerusalem. (Isa. ii. 3. Micah iv. 2.) 
 
 — ^K^TOrrti] eeslasy. Perhaps on the occasion mentioned 
 x\. 30 ; xii. 25, and to prepare him for his first mission to the 
 Gentiles, whence the words, p. 21, πορ^ύον, Sti iyu ets ΐθνη 
 μακράν 4^αποστΐ\ώ tre. 
 
 The Vision is supposed by some to have been on the occa- 
 sion of the visit in ix. 2fi. But to this tlie words Tropevou κ.τ.λ. 
 seem to present an objection. St. Paul came again to Jerusalem 
 after tliat visit, before he went to the Gentiles. See xi. 30 ; xii. 
 25; xiii. 4. 
 
 19. Kayii Δττον, Kipif, κ.τ.λ.] and I said. Lord — . They ought 
 to receive my testimony, for they cannot but know it to be true, 
 as the result of conviction, from such evidence as has converted 
 one, whom they saw once a most zealous Persecutor of the 
 Church, into a witness of the truth of the Gospel. Nothing 
 but such evidence could prevail on me to preach a religion, 
 which shows me to myself and to others as having murdered the 
 saints of God. 
 
 — ΐίρων κατά τ. avvayiayas] See below on xxvi. 11. 
 
 20. (ire ^ξεχβΤτο τ!) αίμα Στΐψάνου τοΰ μάρτνρόί σου] when 
 (he blood of Thy mnrtijr Stephen was beivtj shed. A noble en- 
 deavour to make pubhc reparation for a public sin, by public con- 
 fession where the sin was committed. Cp. x.wi. 10 — 12. 
 
 As St. Paul did not speak Greek on this occasion {v. 2), he 
 did not use the word martyr. The LXX often employ the word 
 μάρτυρ for the Hebrew Ίϊ («ίΛ), or witness. The application 
 of this word to the first person who shed his blood for Christ, 
 was enough to designate it as the fittest to be assigned to those 
 who followed St. Stephen in his testimony to the truth, even unto 
 death. 
 
 The same word seems to have been used by St. Paul in 
 relating the divine message to himself in v. 15. St. Steplien was 
 Thy witness, and He whose witness Stephen was, has commanded 
 me to bo His witness, not to the Jews only, but to all men. 
 
 — ffuyevSoKccv'] Elz. adds τ^ άναιρ4σ€ί αύτοΰ, which is not 
 found in A, B, D, E, and appears to be a scholium. As to the 
 fact, cp. xxvi. 10. 
 
 22. οΰ KaBijKev] it was not fit : he ought to have been slain 
 already, instead of being rescued as he was by the Chief Caiitain. 
 So A, 1!, C, D, E, G.—Elz. has καθήκον. 
 
 23. ί>ίπτονντων ι ά ιμάτια, κα\ κονιορτον βαλλόντων"] shal'tng 
 their clothes, and casting dust, and crying. Away with him. 
 Perhaps, a prejiaration for, or a menace of, throning off their 
 
 clothes, in order to cast stones, and kill him for blasphemy (Cro- 
 titis, Whitby, Meyer), — as they had done to Stephen, when 
 Saul himself " held the clothes of them that stoned him " (vii. 
 58 ; xxii. 20). Or it may have been only an impetuous move- 
 ment of rage and execration. See Harmer, Obs. iv. p. 203, on 
 the similar movement of the populace of Persia, when in a state 
 of excitement. 
 
 The speech and scene are full of points of resemblance to 
 what was said and done at St. Stephen's martyrdom ; and St. 
 Paul must have had St. Stephen often before him at this time. 
 
 They probably would have stoned him, if he had not had a 
 retreat by the stairs into the τταρίμβολ -fi. 
 
 24. (Is tV ■παρ(μ$ο\-ην'] See xxi. 3J. 34, to be brought up by 
 the stairs into the barrac/is. 
 
 — ίνα iTTiyvi^] that he might knoir clearly ; for he had not 
 understood tiie * Hebrew dialect' of the Apostle's speech. 
 
 25. •προΐΎΐΐναν ToTy Ιμασιν'] The best MSS. are divided be- 
 tween npoeTetvov A, E, προσίτΐΐναν C, D, προ€Τ€ΐναν Β, G. Tho 
 last seems preferable. It appears that St. Paul was actually 
 bound by the thongs. See v. 30, οτί abrhv ^iv δΐδβκώ^. St. Paul 
 put the question in the text to the soldiers, uis ττροίτΐΐναν, i. e, 
 when they stretched Aim forward with the Ίμάντξζ, or thongs, to 
 the ' palus ' or post, in order that when he had been so bound he 
 might be scourged with μάστιyΐs. 
 
 The Authorized i'ersion has, "as they bound him wilA 
 thongs," a rendering which has been censured by some modern 
 expositors ; but which seems more accurate than that which has 
 been substituted for it, viz. when they stretched him out for the 
 thongs, i. e. to receive the lashes. The word ίμάί is used in three 
 other places of New Test. (Mark i. 7• Luke iii. l(i. John i. 27), 
 and always as something used for binding or tying, as here. 
 
 The rendering is also confirmed by v. 2!), where it is said 
 that the Captain was afraid when he heard that Paul was a Roman 
 citizen, and because ho had bound him. This, as Bottgcr and 
 Hackett observe, could not refer to the command in xxi. 33 ; for 
 he kept Paul honnd with two chains, after he had heard that he 
 was a Uoman citizen (see v. 30, e\vtT(v), and Felix left him so 
 bound (xxiv. 27). Such a detention of a Roman citizen in safe 
 custody, was not against the Law. But the fear of the Captain 
 appears to have been caused by some other action of binding, 
 which seems to be no other than that mentioned in this verse, 
 i. e. a binding with thongs, in order that the person so bound 
 might be scourged. 
 
 — f! ίνθρωπον 'ΡαιμαΤο»'] Is it lavful for you to scourge a 
 man who is a Roman and uncondemned ? Why did St. Paul 
 now plead his Raman citizenship at Jerusalem, and so avoid 
 scourging ? and why should he not have pleaded it at Philippi, a 
 Roman Colony, but have incurred beating with rods ? 
 
 What he did in the one case, and did not do in the other, 
 was for the glory of God. See note on Acts xvi. 22 ; and con- 
 sider the providential results of this appeal to his Roman citizen- 
 ship lure, as detailed in the sequel of this History. See note, 
 XXV. 23. 
 
 26. τί μ(\. jr. ,•] Elz. prefixes tpa, which is not in A, B, C, E. 
 
 — 'ΐωμαΐοί"] a Roman. See on Acts xvi. 37.
 
 ACTS XXII. 28—30. XXIII. 1— y. 
 
 149 
 
 6e ό \ι,\[αρχ^ος eXniv αντω, Λίγε μοί, Ζ'ύ 'ΡωμαΙοζ el ; ό δε ίφη• Ναί. -^ Άττ- 
 ΐκρίθτη re ό )^ιλίαρχο<;, Έγω πολλοΰ κΐφαΧαίου την πολιτίίαν ταυττην ζκτησάμην 
 ο oe ϋαΰλος εφη, Έγω oe καΐ γεγενι^-ημαι, -' Ευθέως ow άπεστησαρ άπ 
 αυτοί) OL μελλοίτε? αυτόν άνετάζειν καΧ ό χ^ί\ίαρχ^ο<; δε έφοβηθη, έπιγνονζ 
 OTL Ρωμαίόζ εστί, και otl αντον ην δεδεκώ?. 
 
 Trj δε inavpiov '' βουλόμενοζ γνωναυ το ασφαλές, το τι κατηγορείται 
 νπο των 'Ιουδαίων, ελυσεν αυτόν, κυΧ εκελενσεν συνελθεΐν τους άρ^ζ^ιερείς και 
 ττάν το συνεΒρων καΐ καταγαγων τον Παΰλον εστησεν εΙς αυτούς. 
 
 XXIII. ^ ''Άτενίσας δε ό Παύλος τω συνεΒρίω είπεν, "ΑνΒρες αδελφοί, εγω 
 ττάση συνειοησει άγαθη πεπολίτευμαι τω Θεώ οίχ^ρι ταύτης της ημέρας. 
 
 2 '' Ό δε άρχ^ι,ερεύς Άνανίας επεταζε τοΐς παρεστωσιν αντω τύπτειν αυτοί) το 
 στόμα. ^ '^ Τότε ο Παύλος προς αυτόν είπε, Τύπτειν σε μέλλει 6 Θεός, τοίχε 
 κεκονιαμένε• κα\ συ κάθη κρίνων με κατά. τον νόμον, καΐ τταρανομων κελεύεις 
 με τύπτεσθαι ; ^ Οΐ δε παρεστωτες είπον. Τον αρχιερέα του θεού λοιΒορεΐς ; 
 * '' "Έφη τε ό Παύλος, Ουκ ν^δειΐ', άδελ<^οί, οτι εστίν άρχιερεύς• γεγραπται yap. 
 Αρχοντα του λαοΰ σου ουκ ερεΖς κακώς. 
 
 q ch. 23. 28 
 
 ach. 24 16. 
 2 Tim. 1. 3. 
 
 b I Kinss 22. 24. 
 Jer. 20. 2. 
 John IS. 22. 
 c Lev. 19. 35. 
 Deul. 17. 4, 9. 
 & 25. 12. 
 
 d Exod. 22. 28. 
 
 27. \4ye μοΓ} Elz. adds ti, which is not in A, B, C, D, E, 
 and weakens the sense, " Art ihou a Roman ?" 
 
 28. κεφαλαίου] jiroperly, a capital sum put out for usury, but 
 used by LXX for any sum of money. Levit. vi. 5. Numb. v. 7• 
 (Grot.) 
 
 — iytb 5e καΐ ΐ(ΐίννημαι] I have not only, like you, the ' jus 
 civitatis,* but I was also born with it. 
 
 29. ανίτάζΐα/] to examine by torture ; " examinare, per quaes- 
 tionem probare," i. e. '* tormento flagrorum adhibito." 
 
 30. ΐΚνσΐν avTOf"] Elz. adds anh των δΐσμων, whicli is not in 
 A, B, C, E, H, and seems to be a gloss. 
 
 — Karuyaycii''] having brought him down from the Castle of 
 Antonia overiianging the Temple, to the Temple-Area below it ; 
 and to the place in which the Sanhedrim were assembled — 
 perhaps the same place in which he himself had taken part in 
 their proceedings against St. Stephen, pleading before them (vi. 
 12. 15). They usually met in the hall Gaziih. Concerning the 
 conclave Gazith, " the seat of the great Sanhedrim," see Lighlfoot 
 (i. p. 1105. Temple, chap. xxii.). It was on the south side of 
 the Temple. 
 
 Ch. XXIIl. 1. ττάστι συναΖί}σΐΐ ay a.Qrf\ in all good conscience. 
 The Apostle says that he had served God from his forefathers 
 with a pure conscience (2 Tim. i. 3) -, that is, he had no private 
 ends, but had been zealous towards God (.•νοΐ5 xxii. 3 ; xxvi. 4), 
 and exceedingly zealous for the traditions of his fathers (Gal. i. 1 4) ; 
 and he thought it his duty to do many things contrary to the 
 name of Jesus Christ (xxvi. !)). 
 
 But yet he calls himself a blasphemer, and a persecutor, and 
 injurious (1 Tim. i. 13), and chief of sinners (1 Tim. i. 15). 
 
 Almighty God had given him a Conscience, and he was bound 
 to obey its dictates. But first, it was his duty to take care that 
 his Conscience was rightly informed. It was not enough that 
 his Conscience was pure and good, i. e. without any admixture 
 of sinister designs, of worldly aims and personal interests, and 
 desirous only of God's glory ; but it was also necessary, that his 
 Conscience should be conformed to God's Will, and be regulated 
 by His Law. 
 
 As S. Augustine says (de Mendacio, 7)> " I' is indeed of 
 great importance, with what intention, and for what end a thing 
 is done ; but that which is sinful, is never to be done, with any 
 intention, or for any end, however good." It is not enough to 
 run toward Me goal of God's glory ; it is also necessary to run ijt 
 the wai/ of God's commandments. See below on Rom. iii. 8, and 
 on 1 Tim. i. 13. 
 
 Cp. Bp. Sanderson's Lectures, " De Conscientii ;" especially 
 Lecture ii. " On good Intention," Works iv. p. 23. in which it is 
 shown that there is " no sufficient security in the consciousness 
 of good intention," and Lecture iv. § 13, p. 72, where he con- 
 siders this example of St. Paul, and says, " Usee verba ad ante- 
 riorem vitte ejus partem, quum non dnm factus est Christiaiius, 
 extendenda esse mihi quidem videtur valde probabile." 
 
 — ττΐπολ.Ίτ€νμαί τψ Θίφ"] a Hebraism ; in God's sight I have 
 lived in all good conscience, and not only in the eyes of men. 
 The fuller expression is ίνώττων Θίοΰ, or ivavriov Qtov, Luke 
 i. G. Acta iv. lU; viii. 21, and π-αρα @ίφ, Luke ii. 52. 
 
 2. i apxitfiis 'Acavias] the hiak priest Ananias, the son of 
 
 Nebedaeus ; he succeeded Joseph son of Cami in the high priest- 
 hood, in the procuratorship of Tiberius Alexander, a.d. 48 
 {Joseph. Ant. xx. 5. 2), and held it under Cumanus ; his cruelty 
 and avarice are recorded by Josephus, .\nt. xx. 5. 3 ; xx. 8. He 
 was sent to Rome for trial, before the Emperor Claudius, a.d. 52, 
 on the accusation of Quadratus, and (it is most probable) was 
 acquitted, and held the ofSce of the high Priesthood at this time, 
 ami continued in it till he was superseded by Ismael, son o( 
 Phabi, a little before the diparture of Felix from Judaea (Joseph. 
 XX. 8. 2. Cp. Biscoe, pp. 70 — 'lii. Winer, p. 57. Meyer, p. 397). 
 Ke had himself been a prisoner, and yet he has no pity for 
 St. Paul in his sufferings. 
 
 On the succession of High Priests at this period, see above 
 on xxii. 5. 
 
 3. ffe] thee ; emphatic, and to le accented as such. 
 
 — τοΓχβ /ceicoj'iajuei'e] thou whited wall ; whitewashed out- 
 wardly, and of a fair aspect, but inwardly unsound. Cp. on τάφοι 
 κΐκονιαμίνοί. Matt, xxiii. 27• 
 
 St. Paul here spake " unadvisedly with his lips," yet this was 
 a true prophecy ; Ananias was guilty of many crimes, and his 
 house was burnt in a sedition raised by his own son, and he 
 himself was drawn out from a place of concealment by the sicarii, 
 and slain. {Joseph. B. J. ii. 17. 2—9.) A. remarkable retribution ; 
 he who connived at the conspiracy of assassins against St. Paul 
 (xxiii. 14), died by the hands of an assassin. 
 
 — Koi συ κάθτι\ ' And art thou sitting there, &c. .'' The καϊ 
 connects the question with the command of Ananias, and brings out 
 the inconsistency of his personal conduct with his judicial office. 
 On this sense of κο!, expressive of indignation, see James i. 4. 
 
 5. ουκ ρδειΐ'] / wist not, brethren, that he is High Priest :for it 
 is written, *' Thou shalt not speak evil of the ruler of thy peo- 
 ple" (Exod. xxii. 28). St. Paul's apology shows, that he retracted 
 what he had said, as language unfit to be addressed to any su- 
 perior in the discharge of his duty ; 
 
 Some have supposed that the words ουκ fiSetv, I wist not, 
 merely intimated defect of eye-sight ; but this notion is in- 
 consistent with these words. If St. Paul could not discern that 
 .\nanias was High Priest, bow could be see that he sat there at 
 his judge ? 
 
 Or, if it be supposed that he could not distinguish him as 
 the High Priest, then his apology amounts to no more than that 
 he would not, indeed, call the High Priest by an opprobrious 
 name, but that he saw no harm in addressing such language to 
 any one else sitting there, as his Judge. Indeed, what is an 
 apology, would in that sense be only a repetition of the reproach. 
 
 The same objection seems to lie against the interpretation 
 (suggested bv Lorinus, Witsius, Schoettgen, Baumg., and others), 
 which supposes that St. Paul means by ουκ pBeiy to say, that he 
 did not own him to he a High Priest, for he had purchased the 
 office by bribery, and had shown himself to be a Tyrant. 
 
 But St. Paul's self-correction is recorded here as a warning, 
 not to ".ψαΑ- eril of dignities" (2 Pet. ii. 10. Jude 8), even 
 though the o^ice they hold is disgraced by them — even though a 
 Tiberius or a Xero sits on the throne, still the throne on which 
 he sits, and the officer sitting upon it, are not to be treated with 
 disrespect. See Matt, xxiii. 2. 
 
 " Knowledge," says Bp. Sajtderion (Prselect, i. § 9, on
 
 150 
 
 ACTS XXIII. G— 12. 
 
 Dch. 24. 15, 21 
 & 26. 3, β. 
 ."hU. 3. 5. 
 
 f Matt. 22 23, 
 Matk 12. 18. 
 Luke 20. 27. 
 g ch. 5. 311 
 
 ^ "^ Fuov^ he 6 Παύλος, οτι, το tu μέρος ίστί ΧαΒΒουκαίων το δε erepov Φαρι- 
 σαίων, ίκραζεν iv τω σννίΖρίω, "ΑνΒρες άδελψοί, εγώ ΦαρισαΓό? eijut, υίο? 
 Φάρίσαίων περί ελπίδο? fcii άΐ'αστάσεως νεκρών εγω κρίνομαι. ' Τοΰτο ot 
 αύτου είπόντος, eyeVeTO στάσις των Φαρισαίων και ϋαΒΒονκαίων, καΐ εσχίσθη 
 το πλήθος. ^ ^ ΣαδΒονκαΐοι μεν γαρ λεγονσυ μη είναι ανάστασιν, μήτε αγγελον, 
 μήτε Ίτνεΰμα, Φαρισαΐοι δε όμολογοΰσι τα αμφότερα. ^ ^ Έγενετο δε κραυγή 
 &25 2'j''''' μεγάλη• και άναστάντες οι γραμματείς του μέρους των Φαρισαίων Βιεμάχοντο 
 λέγοντες, ΟύΒεν κακόν εΰρίσκομεν εν τω ανθρώπω τούτω• ει δε πνεύμα ελαλησεν 
 αύτω ή άγγελος, — '" Πολλής δε γενομένης στάσεως, ευλαβηθείς 6 χιλιαρχος 
 μη 8ιασπασ0ή 6 Παύλος υπ' αυτών, εκελευσε το στράτευμα καταβαν αρπασαι 
 αύτον εκ μέσου αυτών, αγειι» τε εις την τταρεμβολην . 
 
 '^ '' Tjy δε ε'πιουστ^ νυκτΧ επιστάς αυτω 6 Κύριος είπε, Θάρσει, ως γαρ Βιεμαρ- 
 τύρω τά περί εμού εις 'Ιερουσαλήμ, ούτω σε δει και εΙς 'Ρωμην μαρτυρήσαι. 
 
 ^^ ' Γενομένης δε ημέρας, ποιήσαντες συστροφήν οί 'Ιουδαίοι άνεθεμάτισαν 
 εαυτούς, λέγοντες μήτε φαγείν μήτε πιείν, εως ου άποκτεινωσι τον Παυλον. 
 
 h cll. IS. 9. 
 & 27. 23, 21. 
 
 1 rer. 20, 30. 
 Matt. 26. 74 
 
 Conscience), " may be taken for the actual consideration of a 
 thing that was known before ; in which sense alone the words of 
 St. Paul (in this passai^e of his speech. Acts x.xiii. 5), tliat have so 
 racked the Commentators, are to be understood ; / wist not, 
 Brethren (says he), that he tras the High Priest: that is, / 
 thought not, or 1 did not snjjftciently consider it. As if he had 
 said, ' Pardon, I pray, my Brethren, this just Resentment of 
 mine; if my Heat and Passion have carried me into Expressions 
 too free, I did not remember the Person I was speaking to, and 
 forgot my own Duty. I confess my mistake ; I ouglit not to re- 
 vile the High Priest, tiiough he has forfeited the Dignity of his 
 Character, but my Passion blinded me so, that I did not suf- 
 ficiently consider it.' A sense perfectly easy and agreeable." See 
 also Βμ. Sanderson's Serm. xiii. ad Aulam, § 11, i. p. 3:JI. 
 
 On this sense of ^S^iv, see Acts vii. 18. Rom. vii. 7. Eph. 
 vi. 8. Col. iii. 2i. It is also involved in the right and enlarged 
 use of the word συν-ίί5ηΐη5, or Con-sciciice. 
 
 S. Jerome, referring to this passage, and arguing from it 
 against the Pelagians, say» well, "A man who is alway on his 
 guard may haply escape sin ; as a lyre, of which the cords are 
 always stretched, may avoid uttering a harsh sound. But if he ever 
 relaxes his vigilance, he lapses whither he would not ; and thus 
 our human nature learns its own weakness. The Apostle was 
 smitten by a minister of the High Priest, and he retorted on the 
 High Priest thus, ' The Lord shall smite thee, thou whitcd wall ! ' 
 Where then was the patience of the Saviour, Who, when He 
 was led as a lamb to the slaughter, opened not His mouth ? We 
 do not disparage the Apostle ; but we celebrate the praise of 
 Christ." /S. Jeranie (c. Pelag. iii. 1). Wetst. 
 
 On the bearing of this avowal on the question of Inspiration, 
 sec above, xv. H8 ; below, James iii. 2. 
 
 6. 7rutis δέ 6 ΠαΓ'λο?] But when Pant perceived that the one 
 part (of the Council) consisted o/ Sadducees, and the other of 
 Pharisees, An exanijtle which has been much perverted in modern 
 times. Thus a celebrati'd Roman-cathohc expositor (Corn. A 
 Lapide) builds on it the famtius maxim, ** helium hrereticorum 
 pax est EcclesiiE ;" and he adds, " id sapienter vidit et edi.xit Car- 
 dinalis Hosius," the great persecutor of the Protestants in Poland 
 in the sixteenth century ; 
 
 He calls this the only method of maintaining the Unity of 
 the Church ; seeking to give a colour to this Machiavellian prin- 
 ciple, from God's act in dispersing the builders of Babel, and 
 from the practice of heretics themselves, in burning the corn of 
 the field of the Church, like Samson's foxes, with firebrands to 
 their tails (Judges xv. 4, S). 
 
 But St. Paul gives no sanction to this unhappy maxim 
 " divide, et impera." His end is not division, but unity ; and he 
 does not seek to attain that end by any questionable means, but 
 by a statement of the truth : " concerning the resurrection of the 
 dead, I am this dag called in question.'^ Cp. xxvi. 23. 
 
 The confession so freely made by Romish Divines of the use 
 they themselves make of this example, may serve to put others 
 on their guard against their perversions of it ; especially when it 
 is remembered how they have a|i|ilied their principles in practice, 
 by personating Puritans, Anabajitists, and other sectaries, in order 
 to sow dissensions among us, and so to weaken and subvert the 
 Enghsh Church. See Ware's Foxes and Firebrands, pp. 31 — 47. 
 Alip. Bramhall's AVorks, i. p. xcvii. Wall on Infant Baptism, 
 li. p. 372, and the late Dr. Wordsworth's Eccles. Biog. iv. 64 
 
 The proofs there given of the evils of Schism, and of the 
 occasions thence afforded to Romish adversaries, and eagerly 
 caught at by them, of supplanting the principles of Christian 
 doctrine, which we hold, and of propagating their own errors, may 
 serve to remind all true friends of the English Reformation, that 
 if they desire to promote, and not to damage, the holy cause vin- 
 dicated by it, it is their primary duty to discountenance Schism, 
 and to maintain Unity. 
 
 ^ φαρισαίων] So A, B, C, and many Cursives and A'ulg. 
 St. Paul means that his family, for more than one generation, had 
 been Pharisees. — Eh. Φαρισαίου, 
 
 8. 2αδδουκοΐοι — ΦαρισαΓοι] for the Sadducees say thai there 
 is no Resurrection (of the body), nor Angel, nor Spirit, but the 
 Pharisees confess both. 
 
 The Sadducees explained away the Angelic appearances in 
 the Pentateuch, by supposing that what are there called angels 
 were mere creations for the time, and of only a transitory and 
 evanescent existence— like clouds. Cp. Lightfuot, ii. p. 702. 
 
 See the passages from Josephus and the Talmud in Biscoe. 
 pp. 82 — 102, and cp. Dan. xii. 2, 3. 2 Mace. vii. 9— 30'. Matt, 
 xxii. 28, and sec mite above on Acts xii. 15. 
 
 9. &yy(\oi'] Eh. adds μί) θίομαχώμ^ν, which are not in the 
 best MSS , A, B, C*, E, H, and many Versions; and were pro- 
 bably added, to fill up the Aposiopesis, by the copyists from v. 39 
 For examples of Aposiopesis in New Test., see Matt. xv. 5. 
 Mark vii. 1 1 ; xi. 32. Diner, § G4, p. 529. 
 
 The Aposiopesis is very appropriate here ; it seems to inti- 
 mate that the conclusion of the sentence was drowned in the 
 clamour of the Sadducees. 
 
 11. βάρσΐί] Elz. adds ΠαΓλΕ, which is not in A, B, C, E, H, 
 and many Cursives and Versions, 
 
 — σε Se7 Kot eU 'Ρώμην μαρτνρησαιΊ it is necessary for thee to 
 bear witness also at Rome, — eis Ρώμην, at and to Rome. On this 
 use of €15 see Mark i. 37 ; xiii• 9. St. Paul was Christ's μάρτοί 
 in the two great Capitals of the world; first at Jerusalem, the spi- 
 ritual Capital ; then at Rome, the civil Metropolis. See on Acts 
 XXV. 1 1. This prophecy was interpreted in a special manner by St. 
 Paul's martyrdom at Rome, «iy here repeated with the accusatives 
 Ί^ρουσαλ^μ and 'Ρωμην, expresses more than at. * Thou barest 
 witness to Jerusalem ; thou shalt bear witness to Rome.' 
 
 12. ΐΓοιήσαι/τεδ σνστ. οι Ίοκ.] Me Jews having made a com- 
 bination. So A, B, C, E, and many Cursives. — Elz. has trot. 
 Tives των ΊουΖαίων συστ. But it is usual with the sacred writers 
 to attribute to the Jews generally whatever is done by some of 
 them, with the concurrence or connivance of others, especially of 
 those in authority, as now. 
 
 — άΐ'Εβί/ιιίτισαι' eouTous] they subjected themselves to an 
 artiee/io or Din (iherem), imprecation. Gal. i. 8, 9. 1 Cor. xvi. 
 22. They were probably of the number of Aptrral or Sicarii or 
 factious insurgents and assassins, who, under jiretence of zeal for 
 the Law, perpetrated the worst crimes. Joseph. B. J. ii. 13. 3. 
 Biscoe, pp. 278, 279, who observes, that " from their perverted 
 oral traditions and the ill-adduced example of Phineas " (on 
 which sec Bp. Sanderson's admirable remarks, vol. ii. pp. G5. i>7. 
 251 ; iv. 50), " it was made a rule among them that a private 
 person might kill one who had forsaken the law of Moses. Of 
 this there is the clearest proof in the Talmud (Sanhedr. c. 9), 
 ΡΛίΙο (de Sacrific. p. 855, de Monarcbia, i. p. 819), and Joaephui
 
 ACTS XXIII. 13-26. 
 
 1δ1 
 
 Ησαν Se ττλείου? τίσσαράκοντα οΐ ταύτην την σννωμοσίαν ττονησάμενοί' 
 * οιηΐ'βς προσελθόντ€<; τοις αρ-χΐίρίΰσι. καΧ τοις πρ€σβυτεροίς ίΐπον, Άναθί- 
 ματί άνΐ.θ€ματίσαμ(.ν εαυτούς μηΒενοζ γευσασθαι, εως ου άποκτίίνωμξν τον 
 ΠανΧον. '^ Νυν ούν νμεΐζ εμφανίσατε τω ■χίλιάρ'χω συν τω σννΐΖρίω, οττως 
 καταγάγγ) αυτόν ets ύμας, ώς μέλλοντας δι,αγι,νωσκείν άκρφίστερον τά irepl 
 αύτοΰ• ημείς Be, προ τον εγγίσαι αύτον, ετοιμοί εσμεν του ανελείν αυτόν. 
 
 Άκουσας δε ό νΙος της άΒελφης Παύλου το ενεΒρον, παραγενόμενος καΐ 
 εισελθων εΙς την παρεμβολην άπηγγειλε τω Πανλω. '^ Προσκαλεσάμενος 
 οέ 6 Παύλος ενα των εκατοντάρ-χων εφη, Τον ΐ'εαί'ίαΐ' τοΰτον άττάγαγε ττρος 
 τον χιλίαρχον έχει γαρ άπαγγεΐλαί τι, αυτω. ^^ Ό μεν ονν παραλαβών αύτον 
 ηγαγε προς τον γ^ΐλίαρ-χον, και φησιν, Ό 8έσμως Παύλος προσκαλεσάμενός 
 με ηρώτησε τούτον τον νεανίαν άγαγείν προς σε, εχοντά τι λαλ:^''''^'• οό'• 
 
 Έπιλαβόμενος δε της 'χειρός αυτού 6 χιλίαρχος, καΐ άναγωρήσας κατ ISiav, 
 έπυνθάνετο. Τι εστίν ο ε^εις άτταγγεΓλαί μοι ; "" '' Είπε δε. Ότι οι 'Ιουδαίοι ^ '^"• ι»- 
 συνεθεντο του ερωτησαί σε, όπως αΰριον τον Παυλον καταγάγης εΙς το σνν- 
 έ8ριον, ως μέλλων τι άκριβέστερον πυνθάνεσθαι περί αυτού. -' Συ οΐιν μη 
 πεισθης αντοίς, ενεΒρεύουσι γαρ αύτον εζ αύτων άνΒρες πλείους τεσσαράκοντα, 
 οιτινες άνεθεμάτισαν εαυτούς μήτε φαγειν μήτε πιείν, εως ου άνέλωσιν αυτόν 
 και νυν είσι έτοιμοι προσ8εχόμενοι την άπο σου επαγγελίαν. ^- Ό μεν ουν 
 ■χιλιαρχος απέλυσε τον νεανίαν, παραγγείλας μηΒενΙ εκλάλησαι, ότι ταύτα 
 ενεφάνισας προς με. 
 
 ^^ Και προσκαλεσάμενος δυο τινας των εκατοντάργων εχπεν, 'Ετοιμάσατε 
 στρατιωτας διακόσιους, όπως πορευθωσιν εως Καισαρείας, και ιππείς έβΒομη- 
 κοντα, και Βεζιολάβους Βιακοσίους, άπο τρίτης ώρας της ιτυκτός, ~^ κτήνη 
 τε παραστησαι, ίνα επιβιβάσαντες τον Παυλον Βιασώσωσι προς Φηλικα τον 
 ηγεμόνα, -" γράφας επιστολην περιέλουσαν τον τύπον τούτον, ^^ Κλαύδιος 
 
 (Ant. χϋ. 6. 2; χτ. 8. 1). And it was of the crime of apostasy 
 that St. Paul was accused." See also Lardner's Credibility, i. 
 ch. LX. 
 
 To such monstrous abuses may large bodies of men be led by 
 the two false propositions, viz. : 
 
 (1) That the " exempla piomm," — examples of holy men 
 (c. g. Phineas), — may be safely followed, without reference to the 
 special circumstances under which they acted ; 
 
 (2) That a good end justifies bad means. 
 
 It has been asked, What became of these conspirators ? 
 
 The answer to this question is, that it was as easy to loose 
 as to bind. The same person who laid on the excommunication 
 could also take it off, and particularly with regard to vows of not 
 eating ; any of their Rabbis could absolve them. {Lightfoot, ii. 
 p. 703.) 
 
 Assassination was now legalized and consecrated among the 
 Jews J and this diabolical spirit had full vent during the Siege of 
 Jerusalem, in a few years after this time. And it may be re- 
 garded as an act of mercy, that the Jewish Nation was deUvered 
 by its Roman conquerors from the sanguinary atrocity of its own 
 citizens. 
 
 Here a rash sinful vow is urged as a reason for committing 
 another sin (i.e. murder), r. 14, 15. Cp. Herod's rash vow 
 (Matt. xiv. !)). Observe St. Paul in this same chapter gives us 
 a noble instance of retractation of a rash speech. See v. 5. 
 
 13. Tr\eiovs τ(σσαράκοΐ'τα'\ more than forty. On this use of the 
 comparative without ?), see iv. 22 ; xxiii. 21. il'iner, § 35, p. 214. 
 
 — τΓοιτισά^ίΐΌΐ] So A, B, C, E. — Eh. π^ττυιηκότίί, 
 
 14. τοΓϊ αρχίψρίϋσιΊ to the Chief Priests. It would seem that 
 the conspirators presumed on the secrecy and the assistance of 
 the Cliief Priests conniving at, and abetting them, in an act of 
 murder under pretence of religion ; a proof of the power of the 
 Evil Spirit to tempt men, and even Ministers of R^^ligion, to be 
 guilty of heinous sins, on a pretence of piety and zeal. 
 
 This conspiracy proves that the Jewish Sanhedrim had not 
 (as some have supposed) unlimiteil power of life and death in 
 causes of Religion. If they had, there would have been no need 
 for this plot against St. Paul. See above, ii. 2. 
 
 15. Siroisj £lz. adds οίριομ, which is not in the best MSS., 
 and is probably a gloss from v. 20. 
 
 — έτοιμοι — τοϋ iye\e7r'] ready to kill him : on the genitive 
 with the infinitive, see Luke xxiv. 25. Acts xiv. 3. IViner, 
 §44; below, xxvii. I. 
 
 16. δ uiis Trjs iSe\pfis1 his sister's son. The only mention in 
 the Acts of the Apostles, of any of St. Paul's relatives. See 
 above. Introduction, p. C. 
 
 The Holy Spirit does not gratify the curiosity of the reader 
 of Holy Scripture by graphic sketches of the persons of the holy 
 men who are employed by Him to preach the Gospel. He does 
 not recite particulars of their private and domestic history. He 
 seems studiously to practise reserve and to keep silence in these 
 respects. Perhaps He thus designed to bring out in clearer out- 
 hne and bolder relief the importance, dignity, and sanctity of 
 their public mission. He would have us regard them as ab. 
 stracted from what is merely personal, local, and temporary, and 
 as holding a position of their own, which neither time nor place 
 can aflect,— that of Ambassadors of Christ, Preachers of the Ever- 
 lasting Gospel, Foundation-stones set in the wall of the heavenly 
 Jerusalem. (Rev. xxi. 14.) 
 
 — rh eufSpoy] their lying in wait. The Hellenistic form. See 
 LXX, Jud. ix. 35, άπίι τοϋ iftSpov. EustalA. Odyss. Θ, v. 124. 
 (Bomemann, who specifies (ir/bv, KfKeveov, oipav, as similar 
 forms.) It is here found in B, G, H, and several Cursives. — Btz. 
 has T^v ^yfSpay. 
 
 20. /χίλλων] So A, B, E, and some Cursives. — Elz. μίκ- 
 \orT€S. 
 
 23. ίΐζιοΚάβονί'] τΓοραφύΧακαν (Suid.), lancearios (Vulg.), 
 The word is used by the Emperor Conslanlin. Porphyr. (early 
 in the 10th century), Themat. i. I (i. e. in his treatise on the 
 quartering of troops), where he says that the τονρμάρχ•ηί has 
 under him στρατίώτοτ τοξοφ6ρου5 TttyTaKoaiouSt κιύ τίλτοστάί 
 τριακοσίου$, καΧ 5ΐζιο\ά$ου5 ΐκατόν. The rendering of the 
 Authorized A'ersion, ' spearmen,' is probably correct. And so 
 Meyer, p. 405. Cp. Tl'etst., p. 616. 
 
 24. ίνα — Βιασώσωσι] That they might conduct him in safety 
 through the whole journey to Csesarca, where he would be under 
 Roman protection. 
 
 25. τΐν τύτΓοί' τ.] this form ; as follows. Cp. 3 Mace iii. 30, 
 <S /lei" T^t ίπίστοΚηί τύτοί oBrtui iyc-fpa-no. St. Luke does 
 not merely give the substance, but the words. If he had com-
 
 162 
 
 ACTS ΧΧΠΙ. 27— -Jo. XXIV. 1. 
 
 ich.ji.j3. Λυσίας τω κρατίστω ηγψόνι Φήλικί χαίρειν. -^ ^ Τον avSpa τούτον σν\\η- 
 φθίντα ΰπο των ^ΙουΒαίων, καΐ μίλλοντα αναιρίίσθαι υπ αίιτων, ίττιστάς συν 
 τω στρατίΰματί εξίΐ,λάμψ, μαθών ό'τι 'Ρωμαίος εστί. ®' Βονλόμΐνος Se επι- 
 γνωναι την αΐτίαν St' ην ΐνζκάλουν αντω, κατηγαγον αυτόν ζΐς το συνέδρων 
 αυτών ^ ον ευρον ΐγκαλούμίνον nepl ζητημάτων του νόμου αυτών, μη^εν 
 δε άξων θανάτου η Βεσμων έχοντα έγκλημα. ^" Μηνυθείσης δε /χοι, επφουλης 
 εΙς τον άνΒρα μέ\\ειν εσεσθαί ΰπο των ΊουΒαίων, εξαυτης επε/χψα νρός σε, 
 παραγγείλας και τοις κατηγόροις λέγειν τά ττρος αύτον επΙ σου. "Ερρωσο. 
 
 ^ Οΐ μεν ουν στρατιωται, κατά το Βίατεταγμενον αυτοΐς, άναλαβόντες τον 
 Παΰλον, ηγαγον δια νυκτός εΙς την ΆντυπατρίΒα- ^- τη δε επαύριον εάσαντες 
 τους ιππείς πορεύεσθαυ συν αυτω ΰπεστρεχ^αν εΙς την παρεμβολην '^ οίτινες 
 εισελθόντες εΙς την Καισάρειαν, καΧ άναΒόντες την επιστολην τω ήγεμόν^ 
 παρέστησαν και. τον Παΰλον αυτω. ^ '.iit-ayiOus δε, καΐ επερωτήσας εκ ποίας 
 & 2? "■'"''' ^'"""ΡΧ^*^? εστί, καΐ πυθόμενος ότι από Κιλικία?, ^ " ^ιακούσο/^ιαί σου, εφη, 
 η Mati. 2?. 27. oTav /ctti 01 κατηγοροι σου παραγενωνται• εκελευσε τε αυτόν " εν τω πραιτωρίω 
 του ΉρωΒου φυλάσσεσθαι. 
 
 XXIV• ' " Μετά δε πέντε ημέρας κατεβη 6 άρχιερευς ^Ανανίας μετά των 
 πρεσβυτέρων και ρητορος Τερτύλλου τίνος, οΐτινες ενεφάνισαν τω ήγεμόνι κατά 
 
 Λ ch. 23. 2. 
 Ic 25. 2. 
 
 posed a letter, or given an outline of one (as has been sup- 
 posed by some), he would not have imputed to the writer such 
 a distortion of the true circumstances of the case as is found 
 in it. 
 
 26. Φτίλικι] to Felix, the Roman Procurator, appointed by 
 Claudius late in a.d. ■')2 or early in 5'Λ ; originally a slave, 
 brother of Pallas the favimrite of the Emperor Claudius ; and 
 freedman of Antonia, the motlier of Claudius, described as 
 follows by Koman writers, — " Antonius Fell.? erat libertus 
 Antoniie matris Claudii impcratoria, frater Pallantis, cjusdem 
 Antoniie liberti, Pliu. H. N. xxxiii. 10, qui nia.xima auctori- 
 tatc apud Claudium valebat. Tacit. Annal. xi. 29. I, 'Hagran- 
 tissiniaque eo in tempore gratia Pallas.' De Felice Tacit. Hist. 
 V. !». C, ' Claudius defunctis regibus, aut ad modicum redactis, 
 Judieam provinciam equitibus Romanis aut hbertis pcrmisit ; 
 e quibus Antonius Felix, per omncm saevitiam ac Ubidincm, 
 jus regium servili ingenio exercuit.' /<i. Annal. xii. 54. 1, 'At 
 non frater ejus (^Pallantis) cognomento Felix pari moderatione 
 agebat, jampridem Juda;»! inipositus, et cuncta malcfacta sibi 
 impune ratus, tanta potentia subnixo' etc. vid. ct not. ad Act. 
 xxi. 37, extr. Suetonius in V. Claud, c. 28, § 2, ' cum trium re- 
 ginarum maritum ' vocat. Reyinas dicit Suetonius regum Alias et 
 neptes. Duas habuit Drusillas, alteram Cleopatra ^gyptiaca: et 
 Antonii, triumviri, neptem, filiam Jubte Mauritanite regis, e 
 Cleopatra Selene, Antonii filia, sororem PtolomEei, v. Tacit. Hist. 
 V. '.). 7, alteram Agrippte majoris regis, Hcrodis magni, nepotis 
 filinm, vid. not. infra ad xxiv. 24, tertia ignoratur, nee constat 
 quonam tempore singulas sibi adjunxerit, v. intpp. ad Sueton. 
 1. I., et Watchii Commentatio, de Felice, JudiEie procuratore, Jan. 
 1747-4." Kuin. 
 
 27. συν τψ α-τρατίύματί] with my soldiery. It was true that 
 Claudius Lysias had rescued Paul after he had ascertained that 
 he was a Roman. See xxii. 29; x.\iii. 10. It was also true that 
 he had rescued him before he knew that he was a Roman (xxii. 
 25); 
 
 But it was not true, that he had rescued him because he 
 knew that he was a Roman, and that he then brought him to the 
 Council. — The incidents mentioned are true, but not in the order 
 in which they are recorded ; and they are so stated as to obviate 
 the charge that he had bound and put him to examination ; and 
 they afford strong evidence of the genuineness of the document. 
 
 29. μΐ)Ζίν &ξίον θανάτου'] nothing worttiy of death. St. Paul 
 is pronounced innocent by Lysias, as Christ was by Pilate. St. 
 Paul is again pronounced innocent by Festus, xxv. 25, and again 
 by Agrippa, xxvi. 31. 
 
 30. 67Γί/ιψα] I send ; as iypa^a, scripsi, Τ write, — the reference 
 being to the time at which the letter would arrive. See Phil. ii. 
 28. Philemon 1 1, and 2 Cor. viii. 18. 
 
 31. o/^eV] With regard to their route, see Robinson, iii. 46. 
 Housnn, ii. 330. 
 
 — Άντιπατρίδα] Built by Herod on the site of Caphar-Saba, 
 and named Antipatris from his father Antipater. (Joseph. Ant. 
 xvi. 6. 2. Robinson, iii. 45. Raumer. Palsestin. p. 132.) It was 
 
 about thirty-five miles from Jerusalem, and twenty-six miles from 
 Ct£sarea. 
 
 32. TTopfieaSai] A, B, E, and some Cursives, have ίττίρχ^σβαι, 
 which is received by Lachm., Tisch., and Alf. 
 
 33. (Is T. Kaiaapfiav'] to Ccesarea. Thus by God's Providence 
 overruling the designs of the Jews, the Apostle is gent, in conse- 
 quence of their conspiracy against him, to preach the Gospel, as 
 Chrys. expresses it, " in a nobler Theatre, and before a more 
 splendid audience, at Ciesarea ;" and thence, eventually, to the 
 Capital of the World, — Rome. On Ccesarea, see above, x. 1. 
 
 34. avayvoi}^ 5e] Elz. adds ό Ύ)•γΐμ<ύν, which is not in the 
 best MSS., and is probably a gloss. 
 
 — άτΓ^ Κιλικία?] from Cilicia. Felix, the Procurator of 
 Judaea, hearing that Paul was of the Province of Cilicia, says 
 that he will hear his cause. 
 
 There was therefore a connexion between Cilicia and Judaa, 
 and this is explained by what has been stated above, Luke ii. 2. 
 Both were in the same Presidency, that of Syria. 
 
 35. διακοΰσομαι] J will hear thee thoronyhly. See JVetst. 
 
 — T. -πραιτωρίψ τ. Ήρωδου'] the prtstorinm of Herod; the 
 palace which had been built by King Herod, and was now probably 
 occupied as an official residence by the Roman Procurator, On 
 the remarkable coincidences between the testimony of the suffer- 
 ings of Christ, in the Roman prcetorium at Jerusalem, and of 
 those of His Apostle, tirst in the pratorinm of Ctesarea, and 
 afterwards in the prcetorium at Rome, see below on Phil. i. 13. 
 
 Ch. XXIV. 1. μ(τα irevrf i^f'pos] on the fifth day (Matt. 
 xvi. 21 and xxvii. C3) after St. Paul's departure fi-om Jerusalem. 
 See on v. 11. 
 
 — /xera των -ΐΓρ^σβυτΐρων'] with the elders. The reading of 
 A, B, E, μζτα ττρίσβ. τίνων, seems to be due to a desire to obviate 
 an objection, that all the Elders were not likely to have gone 
 down to Ctesarea. But see xxiii. 12. 20, where ol ΊουδαΓοι is 
 used in a similar way. The elders are rightly said to do, and to 
 be responsible for doing that which is done with their concurrence 
 by those who are their representatives. 7/" St. Luke had written 
 μ. πρίσβυτίρων τίνων, it is not probable that the other reading 
 would be found, as it is, in the majority of the MS.S. 
 
 — ^TjTopot] a ' rhetor ' {Horat. Sat. i. v. 2), or ' caussidicus,' 
 acquainted with Roman Law and Language. In legal phraseology 
 such a man was sometimes called hiKavmls and dicentarius : he 
 was a very different character from that of the fiiirup, orator, of 
 the age of Demosthenes. 
 
 The Gospel, in the person of St. Paul, had now to contend 
 with Jewish prejudices allied with Roman Rhetoric, at the bar 
 of the Imperial Power, represented by Felix. New combinations 
 of hostile forces arose in succession against it ; but it overcame 
 them all. 
 
 It appears that the Speech of TertuUus was in Latin. He 
 was employed, because he was (what his employers, the Chief 
 Priests, were not) familiar with that tongue, his native language, 
 as well as with Roman law. And his harangue, as reported by 
 St. Luke, has a Roman character and tone.
 
 ACTS XXIV. 2—10. 
 
 15ί 
 
 του Παύλου. - Κληθίντοζ δε αϋτον, ηρξατο κατηγορεΐν ό Τίρτυλλος Κεγωρ, 
 ^ Πολληζ εΙρηνη<; τυγ•χάνοντΐ.<; δια. σου, καΐ κατορθωμάτων ■γινομέΐ'ων τω ίθνίΐ 
 τούτω δια Trjs ση<; προνοίας, ττάνττ) τε kcli πανταχού άττο^ίχ6μΐ.θα, κράτίστί 
 Φηλίξ, μζτα πάσης ευχαριστίας. "* "Ινα δε μη ε'ττΐ πλείον σε εγκόπτω, παρα- 
 καλώ άκοΰσαί σε ημών συντόμως τη ση έπαίκεία. ^ ^ Εύρόντες γαρ τον avhpa ).'=^^;%^^- 
 τούτον λοιμον, καΐ κινοΰντα στάσεις πασι τοις 'Ιουδαίοι? τοις κατά την οίκου- ^^ ^'• ^'• 
 μενην, πρωτοστάτην τε της των Ναζωραίων αίρεσεως, ^ ' ος και το ιερόν ^'^^'^- 'j'^n^iVi. 
 ρασε βεβήλωσαν ον και εκρατησαμεν, καΐ κατά τον ημετερον νόμον ηθελη- 
 σαμεν κρίνειν '' παρελθών δε Λυσίας ό χιλίαρχος μετά πολλής βίας εκ των 
 χειρών ημών απήγαγε, " κελευσας τους κατηγόρους αυτού ερχεσθαι επι σε'• 
 παρ' ου ^ννήση αντος άνακρίνας περί πάντων τούτων ενιγνώναι, ών ημείς 
 κατηγοροΰμεν αυτοΰ. 
 
 ' Σννεπεθεντο δε «αι οι 'Ιουδαίοι φάσκοντες ταντα ούτως εχειν, 
 ^^ Άπεκρίθη δε ό Παύλος, νεύσαντος αύτω του ηγεμόνας λέγειν, Έκ πολλών 
 ετών όντα σε κριτην τω εθνει τούτω επισταμένος, ευθυμότερον τα ττερι εμαυτου d ι Pet. 3. 15. 
 
 Did St. Paul also speak before Felix in Latin ? It would 
 seem tliat he had private interviews with him, without an inter- 
 preter (». 2fi). 
 
 The practice thus indicated, of the most learned men of a 
 country, such as the CAie/ Priests here, hiring Roman Rheto- 
 ricians, such as TertuUus, to plead for them, affords an indirect 
 and incidental confirmation of the supernaiural power of the 
 Apostles to speak with divine eloquence, and in languages they 
 had never learnt. It is an evidence of the Gift of Tongues. 
 St. Peter and St. John, illiterate Galilseans, and St. Paul, of Ci- 
 licia, a country whose barbarous dialect gave a name to solcecisms 
 — from Soli, in Cilieia, — never have a TertuUus to speak for them ; 
 and yet they are more than a match for the Sanhedrim ; and never 
 have any difficulty in addressing popular assemblies, and pour 
 forth their thoughts with irresistible eloquence. How was this 
 done ? By the gift of the Holy Ghost. 
 
 2. TfpTiiAAou] TertuUus ; a Roman diminutive from Tertius, 
 as LucuUus from Lucius. 
 
 3. κατορθωμάτων] good deeds. So Elz. But A, B, E, and 
 some Cursives have Βιορθωμάτων, which is confirmed by Vulg., 
 "cum multa corrigantur." If ζωρθωμάτων, reforms ^ is the true 
 reading, it affords remarkable evidence of the servile sycophancy of 
 the orator and the Jews in their zeal against St. Paul, It might 
 be said that Felix had conferred benefits on the nation, but it could 
 hardly be said that he bad done any thing to correct it. The 
 orator pleading for the Spiritual Power of the Jewish Nation, 
 and for the Nation itself, confesses that his clients needed cor- 
 rection at the hands of a heathen Magistrate. 
 
 See Joseph. Ant. xx. 8. 5. B. J. ii. 13. 3, for an account of 
 the attempts of Felix to quell the Sicarii. On the other hand, 
 Felix had perpetrated many acts of misgovernment. See Joseph. 
 XX. 8. 9. Tacit. Hist. v. 9. Annal. xii. 54. Suelon. Claud. 28 
 (cp. above on xxiii. 2C). Although he, as Governor, had quelled 
 some insurgents, yet he was more guilty than any of them. 
 And in two years after this panegyric from the mouth of Ter- 
 tuUus, the advocate of the Jews, he was recalled, and was accused 
 by them at Rome, and would have been punished, but for the in- 
 tf rcessicin of his brother Pallas, then in favour with Nero. Joseph. 
 XX. 8. 10. 
 
 4. eVi ττλεΓοί'] more than is fit ; too long. On the ellipse after 
 the comparative, see v. 22. 
 
 5. λοιμόν'] pestein ,• a pest or plag\ie. The Apostle who 
 preached the Gospel of life and health is called a pestilence ! So 
 Christ had foretold. Matt. x. 25. 
 
 — Να^ωραίω^] of Nazarenes. A term of contempt. He 
 would not call them Christians ; and they are still called by this 
 name by Jews and Mahometans. But St. Paul had declared 
 boldly (xxii. 8), that He who had appeared to him on the way to 
 Damascus had said to him, iyw (ΐμι *ϊησον5 & Ναζωρα7ο5^ t>v συ 
 SiwKeiS. 
 
 It was ordered by the Providence of God that the Name 
 Να^ωραΓο?, used in despite by the enemies of Christianity, con- 
 tained, though unknown to them, a fulfilment of the ancient 
 prophecy concerning the Messiah as the Netser or Branch (see 
 on Matt. ii. 23. John xix. 19), and so was an assertion of the 
 truth, — that Jesus of Nazareth is the Christ. Hence the term 
 Ναί,'ωραΓο? is readily applied by the Apostles to Him. Acts ii. 22 ; 
 iii. (i; iv. 10 j xxvi. 9. 
 
 6 — 8, καϊ κατά τ. η. y. — ίρχίσθαι (?π•1 trt] Not in Λ 
 Vol. ι. — Part II. 
 
 (" multas hie lituras lacunasque habens." Bomemann), nor in 
 B, G, H, and many cursives ; and omitted by Griesb.^ Lachm., 
 and Tisch., not by Matthai, Bomemann, or De Wette. But per- 
 haps these words may have been cancelled by some Copyists, who 
 supposed that the Jews had do power of judicature. Cp. John 
 xviii. 31. 
 
 Besides, an interpolator would not have charged Lysias with 
 ' great violence * — of which no evidence had been given in St, 
 Luke's narrative ; but he would have taken care to conform him- 
 self to the history. 
 
 The words are found in E, and in a great number of 
 Cursive MSS. and Fathers. And the probability seems greater 
 that they should have been omitted, either by chance (and omis- 
 sions may take place accidentally, whereas additions cannot) or 
 purposely, than that they should have been interpolated by the 
 Copyists. They are therefore left in the text. See further, 
 on V. 8. 
 
 — κατΑ Thv τ)μίτ(ροι> νόμον] according to our law. Why 
 then the conspiracy, at which the Chief Priests connived (xxiii. 14) .' 
 See note there. In cases of βΐβ•ίι\ωσί^ του UpoV, the Romans 
 permitted the Jewish Judicature to inflict capital punishment. 
 Joseph. B. J. vi. 2. 4, where Titus says, οϋχ ήμ(Τ$ Toiis inrep. 
 βάντα^ (i. e. profaning the Temple by intruding beyond the sacred 
 hmits) ΰμϊν avaipe7v έπΐτρί^αμ^ν, κσΧ 4av 'P(ij/4a7(iy tis ^. 
 Therefore TertuUus laboured to estabUsh this charge against Paul. 
 See also St. Paul's reply, xxiv. 18. 
 
 8. Trap' ou] from whom. Perhaps, as some Expositors say, 
 from Paul. Cp. xxv. 28, 07r«s ttjs άνακρίσίω5 •/ίνομϊνηζ κ.τ.Κ, 
 If so, — this was a suggestion, on the part of TertuUus, that he 
 might be examined by quastio, such as Lysias had employed 
 (x.xii. 24), where a similar reason is given, ίνα iiriyv^ (so Com, 
 Λ Lapide, Grotius, Rosenm.). 
 
 It may be said that Paul, as a Roman citizen, could not bo 
 so examined. But though it was contrary to law to begin with tor- 
 ture (as Lysias had done) and Roman citizens were legally exempt 
 from it, yet since the age of Tiberius, it was commonly resorted 
 to even in their case. Cp. the authorities in Howson, ii. p. 322, 
 note. 
 
 If the words in et>. 6 — 8, «ol Kori — ϊρχ^σβαι lir\ σί, are not 
 genuine, then ου in this verse must refer to Paul. 
 
 But it deserves consideration whether, — if those words are 
 genuine, as is probable, — the relative οδ here docs not rather 
 refer to Lysias. 
 
 This interpretation is confirmed by what Felix says, v. 22, 
 Srar ΛκσίαΓ ό χιλίαρχο! καταβτ), εια-γνώσομαι, — a speccli 
 which corroborates the opinion, that the words in rr. C — 8 are 
 genuine. Let the learned reader judge. 
 
 Besides, to refer to Lysias, was a proof of confidence, which 
 TertuUus might well be disposed to show, in the goodness of his 
 cause. And it was not very likely that he should refer to the 
 defendant himself. 
 
 9. σκι-ητίβοτο] So A, B, E, and many Cursives. — Elz. 
 σννίθίντο. 
 
 10. {κ πολλών ίτων] from many years. About six years. See 
 Joseph. XX. (i. 3, and 7. 1, and cp. Chronological Synopsis pre- 
 fixed to this Volume, p. 28. Six years were many, compared with 
 the length of the tenure of office of most provincial magistrates. 
 Felix succeeded Cumanus as Procurator in ad. 52 or 53.
 
 154 
 
 ACTS XXIV. 11—23. 
 
 t cli. 21. IS. 
 f ch. 25. 8. 
 &28. 17. 
 
 g 1 Pet. 3. 16. 
 
 h cli. 2S. 22. 
 
 & 28. 23. 
 
 i 2 Tim. 1. '!. 
 
 k Dan. 12. 2. 
 Jolin S. 28, 29. 
 ch. 23. 15. 
 & 2H. 20. 
 
 1 rh. 23. 1. 
 
 2 Cor. I. 12. 
 mrh. II. 29, 36. 
 & 20. 16. 
 
 G.ll. 2. 10. 
 Uoni. 15. i.•). 
 η ch. 21. 26, 27. 
 
 ch. 25 16. 
 
 ρ pli. 23. 6. 
 Ill 24. 20. 
 
 q ch. 27. 3 
 li 28. 16. 
 
 άηοΧογονμαι• " Ζυναμ4νου σου γνωναι, otl ου πλείους elaC μοί ημ^ραι 0€καόΰο, 
 αφ' η<; ' άνββην -προσκυνησων et9 ' ΙίρονσαΚημ• '" ' καΐ ούτ€ iu τω Ιίρω eDpof 
 u€ πο05 Tiva Βια\€γόμ(νον, η Ιπισΰστασιν ττοιοΰντα όχλου, oire iu ταις 
 συναγωγαί<;, ούτε κατά την πάλιν '•'"ouTe παραστησαι Βννανταί σοι nepi 
 ων νυν κατηγοροΰσί μου. '^ '' 'Ομολογώ δε τοΰτό σοι, otl κατά την oSov ην 
 λζγουσιν α'ίρεσιν, ' οντω λατρεύω τω πατρωω θεω, πιστεΰων ττασι τοι? κατά 
 τον νόμον και iv TOis προφηταις γζγραμμενοι<;• '^ '' ελπίδα ίχων είς τον θών, 
 ην και αύτοι οδτοι προσέρχονται, άνάστασιν μίλλζΐν εσεσ^αι νεκρών, οικαιων 
 τε και αοικων. Εν τούτω και avTos ασκώ απροσκοπον συνΐ,ιοησιν ίχ^ιν 
 
 π ροζ τον Θίον και τους ανθρώπους Ζιαπαντό<;. ^^ ^ Δι Ιτων δε πλειόνων παρ- 
 ίγενόμην Ιλεημοσύνα•; ποιησων ει? το εθνο<; μου και προσφοράς• "* " iv 015 
 eiipov μ€. ηγνισμενον iv τω Ίερω, ου μετά όχλου ουδέ μετά θορύβου, τινεζ δε 
 απο Trj5 ^σια? ίουοαιοι, ' ου? εοει επι σου παρίΐναι και κατηγορειν, ει τι 
 ΐχοΐΐν προς /χε• ""^ η αύτοι ούτοι άπάτωσαν, τί ευρον iv iμoι άΒίκημα, στάντος 
 μου ε'πι τοΰ συνεΒρίου, -' '' η περί /χιάς ταυττ^ς φωνής, ης έκραξα iv αυτοίς 
 Ιστώς, "Οτι περί αναστάσεως νεκρών iyu) κρίνομαι σήμερον iφ' ΰμων. 
 
 -- Άνεβάλετο δε αυτούς 6 Φηλιξ, άκριβεστερον ειδώς τα περί της όδου, ειττας. 
 Όταν .ίΐυσία? ό χιλίαρχος καταβτΙ, Βιαγνώσομαι τα καθ' ΰμας• '^ *• διατα^ά- 
 
 11. flat μοί jj/ie'poi] there are days ίο me not more than twelve. 
 On this use of the dative μοι after ήμίραι, see Matt. xv. 32. 
 Mark tiii. 2. 
 
 — τιμ4ραι ί(κα$ύα] Elz. has τ]μ. ή ζ(κ. The ί is not in A, B, 
 E, G; and see above, on xxiii. 13. 
 
 The twelve days may be reckoned as follows ; — 
 
 1st Day, arrival at Jerusalem, xxi. 15 — 17• 
 
 2nd, interview witli James and the Presbyters of the Church 
 at Jerusalem, xxi. 18. 
 
 3rd, 'A7Vi<r/Li!)!, Nazariteship declared, xxi. 26. 
 
 7th, The seven days nearly completed, xxi. 27- Paul ar- 
 rested in the Temple, xxi. 30; his speech to the people, xxii. 1. 
 
 8th, On the morrow (xxii. 30) he is brought before the San- 
 hedrim. Vision in the night, xxiii. 11. 
 
 9th, In the morning (xxiii. 12) overture of the Conspirators 
 to the Chief Priests, with a view that Paul should be brought 
 forth by the Chiliarch on the following day (xxiii. 15. 20). 
 
 Paul sent by night to Antipatris. 
 
 loth, On the morrow arrives at Csesarea. 
 
 13tli, After five days (xxiv. 1), i. e. on the fifth day after 
 his departure from Jerusalem, he is accused by Ananias and Ter- 
 tuUus before Felix, not more than twelve days after his arrival at 
 Jerusalem, xxiv. 11. 
 
 — ττροσκυντισων] to worship. Not to profane the temple, as 
 they say. See also vv. 17, 18. 
 
 13. Supai/rai σοι] The pronoun σοι (not in El:.) is found in 
 A, B, E, and many Cursives, and is confirmed by the Syriac, 
 Vulgate, and many Versions. 
 
 15. V Kol ouToi προσδί'χο^'τοι] which they also entertain. A 
 remarkable testimony to the general belief of the Jewish Nation 
 (notwithstanding the influence of the Sadducees) in a Resur- 
 rection to come, — a belief, therefore, to be derived from the Old 
 Testament. See xxvi. "J. 
 
 17. δι' ίτώι/ τλαόνων} after several years; four years after 
 his last visit, xviii. 22. 
 
 — e'XtTj^o^iifas] alms. For an illustration of the coincidence 
 of this statement, thus incidentally introduced in the Acts, with 
 passages in St. Paul's Epistles concerning the collections made 
 by him for the poor Saints at Jerusalem (Rom xv. 2ή. I Cor. xvi. 
 1—4. 2 Cor. viii. 1—4), see Paley, Horse Paulinse, No. i. p. 10. 
 
 — προσφορά!"} offerings. Some Expositors say, for the Feast 
 of Pentecost, xx. 16. (Meyer.) But this word suggests a sup- 
 position that St. Paul came to Jerusalem under a vow, in order to 
 present the offerings due at its expiration. See the use of this 
 word ττροσφορί, in connexion with this visit, for the offering made 
 by a Nazarite, xxi. 26, eas ου προσ-ηνΐχθη inrep erits έκαστου 
 αΐιτΰν ή -προσφορά. And so Bede (Retr. p. 153), " Oblatioiies 
 pertinent ad ea quEe ad suasionem Jacob! et seniorum in templo 
 obtulerat." 
 
 18. Iv oTs] ill which things. See xxvi. 12, eV oTj, τορ(υ6μίνο$ 
 fls riiv Δαμασκόν. Rom.yi. 2^,ίφ' oh ySn ίτταισχύνισθί. Phil. ii. 
 
 15, ίκ ois ψαίνίσίΕ. 1 Tim. iv. 15, 4v τούτοι! ίσθι. The reading 
 iv als, found in A, B, C, E, and received by Lachm. and Tisch., 
 not by Alf. and Bloomf, seems to be a correction of the copyists 
 to make an agreement with προσφορά.!, — and it is not probablo 
 that if aX! had been written by St. Luke it would have been 
 altered into ois. 
 
 — ivp6v μζ 7^•γνίσμϊνον iv τψ ί€ρφ] they found me separated 
 or sanctified as a Nazarite in the Temple. See above, on xxi. 
 24. 26. 
 
 His argument is, " They have charged me with profaning the 
 Temple (ii. 6). But the fact is, I came from a distance to Jeru- 
 salem to worship (προσκυντισων. v. H) in the Temple; and to 
 bring alms of charity, and also offerings of piety {προσφορά!), as 
 a Nazarite (see xxi. 26) ; and they themselves found me in the 
 Temple engaged in a holy service, proving my respect for the 
 Temple ; and they who accuse me of profaning it, were guilty of 
 profanation, in abetting those who seized me when there employed 
 in a religious act, of which they prevented the completion." Thus 
 their outrage on St. Paul resembled that of Pilate on the Gah- 
 Iseans, whose blood he mingled with their sacrifices. Luke liii. 1. 
 
 19. €Ϊ Ti e'xoiei'] si quid haberent — . 
 
 20. (Ίπάτωσαν, τί] For τι Elz. has εΪ τι, but ίΐ is not in the 
 best JISS., and the sentence gains force by its removal, τί— ί = 
 what but ? 
 
 21. ψαιι/Γ)!, is titpo|o] this voice, ot cry, which I uttered. Cp. 
 inner, p. 1-18. 
 
 22. οΓεβάλΕτο] Elz. prefixes ακονσα! δέ τοΰτο ό Φ^λί|, which 
 words are not found in the best MSS., A, B, C, E, H, or in 
 Vulg., Syriac, and several other Versions. 
 
 — ακριβίστ(ρον ίϊδώί] Although he had more accurate know- 
 ledge of Christianity, than that he needed to be taught the truth 
 concerning it, or than would have been supposed in one whose 
 practice was such as his with regard to its Apostle. 
 
 The comparative is used in similar manner in r. 4 and in 
 XXV. 10, κάλλιο» ίπι-/ινώσκα!, i.e. "thou knowest better than 
 that 1 need instruct thee, and that thou shouldest make such α 
 proposal." This use of the comparative is very convenient, as 
 suggestive of something understood, which it might be uncourteous 
 to express. 
 
 Felix had been Procurator of Judtea for six years ; as such 
 he had, doubtless, been at Jerusalem on the great festivals, and 
 on other occasions when he could not have failed to hear of 
 Christ. And his ordinary residence was Casarea, where Philip 
 the Evangelist lived (viii. 49 ; xxi. 8), and where was a Christian 
 Church (xxi. 8 — 16),— and where, many years before, St. Petei 
 had preached, and baptized the Roman Centurion Cornelius 
 (x. 1—48). How striking the contrast between the Roman soldier 
 sending for Peter to Ctesarea, and the Roman Procurator leaving 
 Paul bound a prisoner at the same place ! The one condemns the 
 other.
 
 ACTS XXIV. 24-27. XXV. 1—3. 
 
 155 
 
 /Λ€ίΌ5 τω ίκατοντάρχτ) ηηρα,σΟαι. αυτόν, εχειν Τ€ αι/εσιν, καΐ μ-ηοενα κωΚνίΐν 
 των ίδιων αυτοΰ ΰττηρΐτβΐν αύτω. 
 
 ^ Mera δε "ημίραι; τινα<; παραγενόμζνο<; 6 Φηλιζ συν ΑρουσίλΧτ) ry γυναικι 
 αύτου, οΰστ} 'Ιουδαία, μ€Τζπεμχ})ατο τον Παίιλον, καΐ -ηκονσεν αυτοΰ nepl της 
 ci? Χριστον πίστεως. -^ ΑιαΧ^γομένου δε αυτοΰ ττερί 8ίκαιοσυνΎ)<;, καΐ Ιγκρα- 
 τείας, και του κρίματος του μζλλοντος, ίμφοβος γίνόμΐνος 6 Φηλιζ άπεκρίΟη, 
 Το νυν €χον Ίτορίΰου• καφον δε μΐταΧαβων μίτακαλεσομαί σε• ^^ άμα καΐ 
 ΙΚπίζων OTL ■χ^ρηματα 8οθήσ€ται αυτω ΰπο τοΰ Παύλου, διο και πνκνότερον 
 αυτόν μ€ταιτεμπόμ€νος ώ/χίλει αυτω. 
 
 ^^ 'διετίας δε πληρωθείσης ελα^ε ΒίάΒοχον ό ΦηΚιξ ΊΊόρκιον Φηστον ' θελων rch.is.u. 
 τε χάρίτα καταθεσθαί τοις 'Ιουδαίοι? ό Φηλιζ κατε'λιπε τοί' ΙΤαΰλοί' BeSepevov. **"■' '^• '^■ 
 
 XXV. ' Φηστος ουν επι/3ά9 ttJ ε'παρχία, /χετά τρεΐς ημέρας άνεβη εις 
 'Ιεροσόλυμα άπο Καισαρείας. ^ Ένεφάνισάν δε αύτω ό αρ'χιερευς καΧ οί 
 πρώτοι, των 'Ιουδαίων κατά τοΰ Παύλου, και τταρεκάλουν αυτόν, ^ αιτούμενοι 
 χάριν κατ αυτοΰ, όπως μεταττεμψηταί αυτόν εις 'Ιερουσαλήμ, ^ ενεΒραν ττοι- ^«^^ 23. κ, υ. 
 οΰντες άνελεΐν αίτον κατά την 68όν. 
 
 23. ίχαν — ίνισιν — μηίίνα καλΰαν'] Cp. the similar expres- 
 sions concerning his detention at Rome, iiviii. 16. 30, 31. 
 
 — ύττηρΕτβϊΐ'] Eh. adds i) προσίρχίσβαι, which is not in 
 A, B, C, E, or in Vulgate, Sjriac, and some other \'ersions. 
 
 84. Δροι;σίλλ7)] Drusilla, daughter of Herod Agrippa I., 
 whose miserable end is described Acts sii. 19 — 2!i, and sister of 
 Herod Agrippa II., or Junior, mentioned in the two next chap- 
 ters. She had deserted her husband Azizus, king of Emesa, and 
 married Felix (ΛϊίρΛ. Ant. xx. 7. 1. See above on xxiii. 24) 
 against the Jewish Law. Agrippa, the son of this unhappy 
 woman, by Felix, lost his life by an eruption of Vesuvius, A.D. 79 
 {Joseph. Ant. xx. 7• 2). 
 
 The words oiari 'lovSaif, being a Jewess, are emphatic. St. 
 Paul was tried on a charge of breaking the Law at the instance 
 of the Jews, before a Ruler who had set those laws at defiance, 
 and who yet is flattered by them ! (t-p. 3 — 9.) 
 
 — iTipl TTis (is Xpiarhv iriVreajs] conceifiing the faith in 
 Christ. St. Paul is brought before Felix, the Roman Procurator, 
 by his enemies, as a Criminal ; but in the second hearing, he 
 pleads before Felix and Drusilla as a Preacher of the Gospel. 
 
 The same process takes place in the two following Chapters. 
 FeUx, having rejected the overture made to him, is withdrawn 
 from his office. His opportunity is lost ; his day of grace is past, 
 and he makes room for Festus, his successor. St. Paul is arraigned 
 before him ; he invites Agrippa to hear the Apostle. St. Paul is 
 brought to answer for himself, before Agrippa and Bernice, and 
 he preaches Christ. 
 
 These incidents are doubtless recorded, with a divine design 
 of teaching the Church and the World, by two remarkable speci- 
 mens, that all Persecutions, excited by the Enemy of God and 
 roan against the Truth, are, have been, and ever will be overruled 
 by God for the Propagation of the Gospel of Christ. 
 
 25. 5ia\€70/ifVou ούτοΰ — ίμψοβο^ 'γΐνόμζροί'] as he teas dis- 
 coursing of righteousness, and temperance, and of the Judgment 
 to come, Felix trembled. For the reason of which, see above on 
 xxiii. 26 and xiiv. v. 3 and t. 27. 
 
 Here is a lesson to Preachers ; 
 
 (1) To lay the foundation in Faith in Christ (r. 24). 
 
 (2) To build upon it, in practical exhortations to Righteous- 
 ness and Temperance, and in warnings of the Judgment to come. 
 
 (3) To apply their preaching to the particular cases of their 
 hearers. 
 
 (4) Especially to the particular cases of the great and power- 
 ful, whose example is of much influence with others. 
 
 (6) Not to think their labour lost, if the Felix, before whom 
 they preach, docs not repent. His history has been a warning to 
 many : his impenitence has led others to repent. 
 
 — /Λίλλο^/τοί] Eh. adds faeaOai, which is not in the best 
 MSS., and appears to be a gloss ; like many other words similarly 
 inserted in the Textus receptus in this Chapter. See rr. 22, 23. 26. 
 
 St. Paul preaches, before this unjust Judge, concerning the 
 just judgment to come, when all Judges wlU be judged. " Merito 
 coram adultcris Paulus disserebat do Castitate ; meritb coram 
 injusto Praeside disserebat de Justitia ; merito iniquum judicem 
 admonebat Judicem suum fore Christum." (.4 Lapide.) 
 
 26. χρήματα] money. Having heard that Paul had brought a 
 pecuniary collection to Jerusalem (r. 17), and supposing that he 
 could command funds from bis friends for his release. 
 
 Such a hope of a bribe was opposed to the Roman Lair, 
 which Felix was appointed to administer, e. g. the Lex Julia 
 de Repetundis. Wetst., p. 624. 
 
 — ΤΙαύΧου] Bit. adds 8πωΓ λνοτ) airbv, which is not in 
 A, C, E, or in Vulg., Syriac, and several other Versions. See 
 above on v. 25. 
 
 — ίμί\(ΐ αΰτ<1] he used to converse with him. On this sense 
 of δμιΚΰ see Luke xxiv. 14. 
 
 27. Sierlas] two gears. Even Felix had two full years of 
 God's long-suffering. " Lord, let it alone this year also, till I 
 shall dig about it and dung it, and if it bear fruit, well ; if not, 
 then after that thou shalt cut it down." (Luke xiii. 8, 9.) 
 
 Festus came to displace him, and Felix left Paul bound, who 
 would have released him from the thraldom of his sins. 
 
 Two years of imprisonment. — God did not need the labour 
 even of St. Paul : and though he was bound, " the Word of God 
 is not bound." (2 Tim. ii. 9.) God shows his own Omnipotence, 
 and teaches men humility, by dispensing sometimes with the 
 use of His best instruments when, to human eyes, they seem to 
 be most needed. 
 
 Perhaps, also, we should not have had some books of Scrip- 
 ture, — perhaps not the Gospel of St. Luke and the Acts of the 
 .\postles, and some of St. Paul's Epistles, — if St. Paul had not 
 been imprisoned at Csesarca and at Rome. Cp. note on Col. iv. 18. 
 
 — 1\αβ( SiaSoxoy'] he received for his successor. Cp. the words 
 of Josephus, Ant. xx. 8. 9, Τϊορκίου Φηστου διαδ(5χοϋ Φΐ7λικι 
 ττ(μ<ρθίι/τοί. Observe the lenity of St. Luke. He says nothing 
 of the subsequent arraignment of Felix at Rome, for malad- 
 ministration of his province, on the prosecution of the Jews them- 
 selves. 
 
 He states that St. Paul preached before Felix, and " his tcife 
 Drusilla, a Jeiress," concerning " Righteousness, Temperance, 
 and the Judgment to come," hut he leaves us to gather the evi- 
 dence of their unrighteousness, intemperance, and iniquity — and 
 by consequence, to ascertain the special pertinency of St. Paul's 
 Sermon before them — from other sources, particularly from the 
 Jewish annalist Josephus, and from the Roman Historian and 
 Biographer, Tacitus and Suetonius. See xxiii. 26. 
 
 A signal proof of Charity and Truth, and, may we not add, 
 an evidence also of Divine Inspiration .' Such History as this, 
 with reverence be it said, could only be written with a pen 
 dropped from the wing of the Divine Dove. 
 
 — χόριτο] So .\, B, C.—Elz. χίίριταί.— E, G χίριν. 
 
 — χα'ριτα καταβίαβαι] to deposit afatour which might be of 
 use to himself. 
 
 Gratiee in hac formuLi loquendi tanqnam depotitum con- 
 siderautur. Demosth. de falsa legat. extr. ά•ί>οί'7Ϊ χόριτα κατα- 
 βίσθαι. Plato Cratyl. 11, χρήματα τίλοΓιτο καΐ χάριταΓ κοτο- 
 ηθίμΐρον. Diod. Sic. p. 505, Β, xiptf βου\6μΐνο$ καταθίσθαι 
 ίτφ βασίλΐΤ) aTrij\avvf xphs Toi/s νο\(μίονί. Exempla alia plura, 
 vid. ap. Kgpkium, Elsnerum, Wetstenium. {Kuin.) 
 
 Ch. XXV. 1. τρ ίχορχίπ] the 'provineia ' of Festus, as Pro- 
 curator. On the time of his arrival see above, pp. 24, 26. 
 
 2. (S apxiepfus] the chief priest. A, E, G, and some Cursives 
 and Versions have ol ipxtepeis, which may be the true reading. 
 Cp. r. 15. 
 
 X 2
 
 150 
 
 ACTS XXV. 4—12. 
 
 bch. 24. 12. 
 & 28. 17. 
 
 cch. IS. 11. 
 vet, 25. 
 &Ch. 26. 31. 
 
 ^ *0 μ€ΐ^ oui^ Φηστος άττζκρίθη, τηρεισθαί τον ΠανΧορ €t? Καισάρ^ιαν, kavrov 
 δε /xeXXeii^ eV τάχ^ι iKnopeveaOat, ^ Οΐ ουι/ Ιν ύμίν, φησί^ ΒυνατοΙ συγκατα- 
 βάιη'€ζ, ct TL iarii/ Ιν τω avhpX τούτω, κατηγορείτωσαν αυτόν. ^ Αιατρίφαζ Sc 
 iu avTOLS ■ημ€ρα^ ου πλείουζ οκτώ η Se/ca, καταβαζ εΐζ Kaiaapeiav, Tjj ίπαύριον 
 καθίσας inl του βήματος e/ceXevae τον ΠανΧον άχθήναι. ^ ΤΙαρα•γενομίνου hi 
 αυτόν, ττεριέστησαν αυτόν οι άπο 'Ιεροσολύμων καταβεβηκότεζ ^ΙονΒαΐοί, πολλά 
 /cat βαρέα αΐτιώματα φέροντες κατά του Παύλον, α ονκ ΐετχυον άποΒεΙζαι* 
 ^ ** άποΧογουμενου αντου, ^Οτι οντε εις τον νομον των ^ΙονΒαίων, οντε εΙς το 
 Ιερον, οντε εΙς Καίσαρα τΐ ημαρτον. ^ Ό Φήστος Βε θεΧων τοΐς 'Ιουδαίοι? 
 χάριν καταθεσθαι, αποκριθείς τω ΠαύΧω είπε, ΘεΧεις εΙς ΊεροσόΧυμα άι^α^άς 
 εκεί ττερΧ τούτων κριθηναι έπ εμον ; ^^ Εΐπε δέ ό ίΤαυλος, ^ΕπΙ τον βήματος 
 Καίσαρος εστώς εΙμι, ον με οεΐ κρίνεσθαΐ' Ιουοαίονς ονοεν ήοίκησα^ ως καΐ 
 συ κάΧΧιον επιγινώσκεις* ^^ ^ et μεν ονν αδικώ και άξιον θανάτου ττεπραχά τι, 
 ον ηαραιτονμαι το άποθανείν εΐ οε ουοεν εστίν ων οντοι κατηγορουσί μου, 
 ουΒεΙς με δύναται αντοίς γαρίσασθαι* Καίσαρα ετΓίκαΧονμαι, '" Τότε 6 Φήστος 
 συΧΧαΧήσας μετά τον συμβουλίου άττεκρίθη, Καίσαρα επικεκΧησαι ; επΙ Καί- 
 σαρα πορενστ). 
 
 4. eis Kaiaapfiavl at Caaarea. The reading of A, B, E, G, — 
 more expressive than that of £/r., iv Καισαρεία. 
 
 5. οί δυνατοί] those in power ; the chief among you, the same 
 as 01 Ίτρώτοι, V. 2. Cp. 1 Cor. i. 26, oif πολλοί δυνατοί. Rev. vi. 
 15, ol τΐΧοΰσιοι καί οΊ δυνατοί. So Thucyd. i. ίϊί), and fre- 
 quently Josephus, see B. J. i. \'l. 4, 'Ιουδαίων — ol δυνατό/: 
 cp. ii. 14. 8; ii. 15.2; and ii. 10.2. (II>/*/., p. (125 ; Biscoe, p. 
 107-) Festus did not wish to have rh τΓ\ηΘο5 at Csesarua (xxv. 
 24), for fear of an uproar; and he desires to conciliate the δυ- 
 νατοί among them. He knew why Paul had been left bound by 
 Felix, and would have been glad to dismiss the cause ; and he 
 supposes that after two years' imprisonment of St. Paul, for no 
 proved offence, the anger of the Jews had been cooled. But it 
 was not so ; and the new Governor, with little moral courage, is 
 ready to ingratiate himself with the Jews, even by a surrender of 
 St. Paul(rr. 9. U). 
 
 6. ου wXeious οκτώ ff δε'κα] So A, C, and several Cursives and 
 Versions, and B, except that it has πλείονα?. — E(z. wKuous ^ 
 h(Ka. Cp. on John vi. 10. 
 
 7. aifTOv'] omitted by Λ7γ., but in A, B, C, E, and many Cur- 
 sives and Versions ; it intimates that they had access to FesiuSf 
 and beset Mm, in order to prejudice him against Paul. 
 
 — αΐτιώματα] So A, B, C, G, H. " Notabilis in vifio con- 
 sensus," says Bornemann. — Elz. αΐτιάματα. If, indeed, the word 
 here used is from αίτιαω, then the reading of A, B, C, E, G, Η is 
 erroneous; but it is to be derived from αιτιόω, 'reum (αίτιον) 
 facere,' ' criminari.' 
 
 9. χάριν κατ αθ^σθαι'] io deposit a favour. An imitation of the 
 policy of Felix (xxiv. 27)- 
 
 — κριθηναι] So A, B, C, E, and several Cursives. — Elz. 
 Kpheadat. 
 
 — 4π €μον] before me. Not before the Sanhedrim, who are 
 thine enemies, but before me, an impartial Judge. And yet 
 Festus "wished to do the Jews a favour." And why would he 
 take Paul to Jerusalem, where there was a conspiracy against him ? 
 λ\ hy not judge him at Ceesarea? St, Paul saw the snare and 
 avoided it. Cp. xxviii. 19. 
 
 10. tVl του β7}ματο$ Kataapos ίστώ^ ΐίμι] Τ already stand in 
 my own resolve, founded on the divine will, at CiJEsar' s judgment - 
 neat, I desire to be sent to Rome, and to be judged there. 
 {Ammonius^ Chrys.) As Chrys. observes, he remembered the 
 divine Vision at Jerusalem (xxiii. U), and made the appeal more 
 confidently. This is a reply to the proposal of Felix, art thou 
 williytg to be judged before me ? 
 
 He replies also to the secret designs of Festus, who wished 
 to gain the favour of the Jews by the sacrifice of Paul ; and he 
 savs, ούδειϊ μ\ δύναται auTOts χ(ίρί<τασ^ο.\,' Καίσαρα ίπικα- 
 \οΰμαι. See γ. 11. 
 
 That this is the true interpretation, and not, that, in standing 
 before Festus, Caesar's representative, he then stood before 
 Ciesar, appears from the answer of Festus (v. 12), to CuPsar thou 
 hast appealed, to Caesar thou shalt go. Compare also xxviii. 18, 
 I!l, where St. Paul explains the reasons of his conduct in this re- 
 spect, and says, that the Jews delivered him a prisoner into the 
 bands of the Romans, who were ready to release him as innocent, 
 
 but that the Jews resisted this design, and that therefore he was 
 compelled to appeal to Caesar. 
 
 St, Paul's privilege of Roman Citizenship was here made 
 serviceable as before (xsii. 27 ; xxiii- 27) for the furtherance of 
 the Gospel. See note on xxii. 25, and below on v. 23. 
 
 In the resistance of the Jews to his liberation, St. Paul re- 
 cognized a fulfilment of what had been already revealed to him 
 by God, concerning the witness he was to bear to Christ at Rome 
 (see xix. 21 ; xxiii. II). Therefore he adds, ov μ€ δε? ffpive- 
 σθαι, where it is God's will that I should be judged. On this 
 use of δει, see xix. 21, δε? /ζε καί 'Ρώμην ΐδεΓν : xxiii, 11, δει καί 
 εΐϊ 'Pwfx7)v μαρτνρησαι : χχνϋ. 24, Καΐσαρί σε δεΓ τταραστηναί. 
 
 Observe, — the words are not ου δεΐ μ€ κρίνΐσθαι, but ου μ^ 
 δε? κρίν^σθαι, with an emphasis on με, me,- so xxvii, 24, Καίσαρι 
 σε δε? παραστηνα:. / have received a special direction from 
 heaven in this matter. /, the Apostle of Christ, have a special 
 duty to perform. My arrest by the Jews, and their charges 
 against me, have already been made ministerial by God to the 
 preaching of the Gospel by my mouth, from the stairs of the 
 castle at Jerusalem to the People, and to the Sanhedrim, and 
 before Felix at Caesarea (see on xxi. 40; xxv. 23) ; and they are 
 yet, under divine counsel, to be made subservient to a wider and 
 higher design — that of carrying me to preach the Gospel at Rome. 
 Therefore I will not return to Jerusalem to be judged there, aa 
 thou proposest that I should do. I have delivered my message 
 there ; and it has been rejected. I have also delivered it at 
 Caesarea. I must now declare it at Rome. 
 
 These considerations may suggest a reply to the question, — 
 
 WTiy St. Paul appealed to Caesar.^ 
 
 — κάλλιον] thou knowest better than to need information 
 from me. See ίικριβίστ^ρον, xxiv. 22, and 2 Tim. i. 18, βε'λτιον 
 σΰ •γΐ'γνώσκΐί'!. Cp. 2 Cor. viii. 17- ^Viner, p. 217- 
 
 11. οΰ παραιτοΰ/ζαί] *' non deprecor." 
 
 For examples of its use, see Jl'etxt., p. G2G. 
 
 — μι χαρίσασθαιΊ to compliment me away to them. μ\ is 
 emphatic — me, an innocent man. 
 
 — Καίσαρα ^ττικαΧονμαι] " Cfesarem appello." I appeal to 
 Cffisar: a process which was allowed to Roman Citizens, and 
 often saved them from the unjust usage of inferior Magistrates ; 
 by the Lex Julia, L, xlvii. C. 7» ' de vi publicu tenetur,* &c. 
 and L. xlix, deAppellat. {JVctsf. p. Γ>2β.) The same right of appeal 
 followed from the \''alerian, Porcian, and Sempronian Laws, 
 which had given a right of appeal to the People; afterwards 
 transferred to the Ettiperor. Cp. Plin. x. 97. in his letter to 
 Trajan concerning the Christians whom he sent to Rome, " quia 
 cives Romani erant." 
 
 12. μετά ToD συμβου\ίου'\ with his Council, or Assessors. 
 " Habebant provinciarum praesides suos assessores (ut vocantur a 
 Lamprid. ΛΊί. Alex. Severi c. 40) consiliarios (Sueton. Tib. 33) 
 qui a Josepho B. J. ii. 16 dicuntur φίλοι ■η•/ΐμόνο$, a Dio. Cass. 
 p. 505, E. — πάρεδροί, quibuscum, antequam sententiam dicerent, 
 dehberarent, v. Perizonius de Prjetorio p. 718• Casaubonus 
 Exercitt. Antibaron. p. 137-" {Kuin.) 
 
 — τΓορΐύσρ] *' htec videtur dixisse terrendi Pauli causa.*' 
 (Bengel.)
 
 ACTS XXV. 18—23. 
 
 157 
 
 '■^ Ήμξ,ρων δε Βιαγει/ομενων Τίνων, ^Αγρίππα^ ο /3ασιλευς και Βψνίκη κατην- 
 τησαν ets Κα(.σάρίίαν, άσπασόμΐνοι. τον Φηστον. '^ "''Λ? δε ττλ^ίους ημέρας λ ch 21.27. 
 8ΐ£τρφον έκ€Ϊ, ο Φηστο<; τω /βασιλει άνίθετο τα κατά. τον Παΰλον λίγων, Άνήρ 
 τΐ5 ε'στί καταλΐλζίμμίνοζ ίιπο Φήλίκος δε'σ/χιος, '^ περί ου, γενομένου μου εΐζ 
 'Ιεροσόλυμα, ενεφάνισαν οΐ αρ•χιερεΖ<ί καΐ οί πρεσβύτεροι των Ίουοαίων, 
 αιτούμενοι κατ αύτου καταΒίκην '® 'ir/D05 ous απεκρίθην, δτι ουκ εστίν e^o? = '>'>"•"• *• 
 'Ρωμαίοις χαρίζεσθαί τίνα άνθρωπον, πριν η 6 κατηγορούμενο<; κατά πρόσωπον 
 εχοι τους κατηγόρους, τόπον τε απολογίας λάβοι περΧ του εγκλήματος. 
 ^^ ' ^υνελθόντων ουν αυτών ενθάΒε, άναβολην μη8εμίαν ποιησάμενος, τη c^'tj? f vcr. 6. 
 καθίσας επΙ του βήματος έκελευσα άι^^η^αι τον άνΖρα• '^ περί ου σταθεντες 
 οΣ κατήγοροι οΰδε/χίαί' αΐτίαν εφερον ων εγώ υπενόουν πονηράν, '" ^ ζητήματα s cu. is. 15. 
 δε τίνα περί της ιδία? δεισιδαι/χοζ^ία? εΤχ^ον προς αύτον, και περί τίνος Ίησοΰ 
 ΤεΟνηκότος, υν εφασκεν 6 Παύλος ζην. -** Άπορούμενος δε εγώ εις την περί 
 τούτων ζήτησιν ελεγον, ει βούλοιτο πορεύεσθαι εις Ιεροσόλυμα, κάκει κρί- 
 ΐ'εσ^αι περί τούτων. ^' Του δε Παύλου επικαλεσαμενου τηρηθήναι αύτον εις 
 την του Χεβαστοΰ ^ιάγνωσιν, έκελευσα τηρείσθαι αύτον, εως ου άναπεμφω 
 αύτον προς Καίσαρα. " ^Αγρίππας δε προς τον Φηστον εφη, Έβουλόμην 
 και αύτος του ανθρώπου άκούσαι• δ δε', Ανριον, φησιν, άκούση αύτου. 
 
 '^ Τη ουν επαύριον ελθόντος του Άγρίππα και της Βερνίκης μετά πολλής 
 φαντασίας, και είσελθόντων εις το άκροατήριον, σύν τε τοις χιλιάρχ^οις και 
 άν^ράσι τοις κατ εζοχην της πόλεως, και κελεύσαντος του Φήστου, ^ ηχθη h ch. 9. is. 
 
 13. Άγρίππα! ί βασι\(ύ{] Agrippa the king. Agrippa II., or 
 Junior, son οϊ Agrippa /., who was struck by a mortal disease at 
 CiEsarea, a.d. 44 (see A -ts xii. 19—23) ; and brother of Beruice 
 and Drusilla (.\ct3 xxiv. 24). It would seem as if the curse of 
 £doD3 hung over this unhappy family. 
 
 Ae;rippa was only seventeen years old when his father died 
 (Joseph. Ant. si.t. 9. 1), and was not allowed to succeed him at 
 once ; but received from Claudius (a.d. 4fi) the principality of 
 Chalcis {Joseph, xx. 1.1; 5. 2), and the superintendence of the 
 Temple at Jerusalem, and the nomination of the High Priests 
 {Joseph. XX. 1. H). Four years afterwards he received the tetrar- 
 chies that had belonged to Philip and Lysanias (Luke iii. 1), with 
 the title of King. And in a.d. 35 his dominions were further 
 increased by Nero, with some cities in Galilee {Joseph. Ant. xx. 
 8. 5). He was the last of the Herods, and lived to see the fall of 
 Jerusalem, and died at the age of seventy -three, in the third year 
 of Trajan, a.d. 100 (Phot. Bihl. Cod. 33. Winer, i. p. 48.i). 
 
 The assertion of Photius extending the life of Agrippa to 
 the third year of Trnjan is doubted by Pearson and U'etstein 
 (p. G2B), who state grounds for believing that Agrippa died before 
 tliat time. The ditfercnce of the language of Josephus, who 
 patters Agrippa in his Jewish History, published in Agrippa's 
 lifetime, but sometimes censures him in his Antiquities (xi. ίί. 11), 
 published afterwards, has thus been accounted for. 
 
 It is observable, that although St. Luke calls Agrippa a 
 King, he does not call him by the title which he gives to his 
 father (xii. 1), " Herod the King (p( Judeea) ;" — another instance 
 of his accuracy. 
 
 — ΒβριΊκη'] nernice, the Macedonian name for Φΐρξ^ίκ-η (see 
 above on xvii. 10), eldest daughter of Herod Acrippa I. She had 
 been married to iier uncle Herod, king of Chalcis, and after his 
 death to Polenion, king of Cilicia (St. Paul's country), whom she 
 had deserted δί' ακοΧασίαν, ων ΐψασαν {Joseph. Ant. xx. 7. 3) ; 
 lior infamous character was well known at Rome {Juiyenal, vi. 
 15."ϊ), where she ha<l an illicit connexion with the destroyer of her 
 country. {Sneton. Tit. 7•) 
 
 The following are the statements of Josephus and other 
 ancient writers concerning her. Joseph. Ant. xx. 7. 3, ΒίριΊκτ) 
 δέ μίτά r^v Ήρώδοϋ τίλεντήμ, δν aorrts ayi]p καί Ouos ^ytyovft, 
 TFo\i)V xp6vov ίτιχ-ηρζνσασα, φημηί ^ττισχονση^, δη τφ ίζΐλφφ 
 σμ»'ϊΪ6ΐ, π€ίβ6ί Πο\4μύ>ι^α, Κιλικίας δέ ^ί* ouros βασιλΐίιϊ, ττΐρηΐμ• 
 ν6μ(νον Ιί-γ^σθαι nphi γάμοι' aurjjy, ουτωί yap ^\6'-y£eii' φζτο 
 ψ€ΐ;δ€Γ$ ταΓ διοβολίΧΓ. Καί 6 Πολε'/χων ίπΐίσθτ} μάλιστα δια rhy 
 πΚοντον αΐ/την ού μίν €τ1 πο\ν συνίμζίνΐν 6 γάμοί, αλλά Βΐρνίκη 
 δί' ακολασίαν, us ίψασαν, καταλείττβί •τ}ιν ΠοΚΐμωνα' & δί ο^α 
 τον γάμου καί τον τοΓν Ιθΐσι τΰν 'Ioy5aictff 4μμίνΐιν άιρηλλακτο. 
 Juvenal, Sat. vi. XhCt sqq. " .Vdamas notissimus, et Berenices In 
 digito fuctus preliosiur, hunc dedit ollm Barbarus incests, dedit 
 
 hunc Agrippa sorori. Observant ubi festa mero pede sabbata 
 reges, Et vetus indulget senibus dementia porcis." Suetonius, in 
 the life of Titus (7), says, " Suspecta in eo {Tito) etiam luxuria 
 erat— nee minus libido propter exoletorum et spadonum greges, 
 propterque insignem reginae Berenices amorera, cui etiam nuptias 
 pollicitus ferebatur— Berenicen statim ab urbe dimisit, invitua 
 invitam." Tacit. Hist. ii. 81, " Regina Berenice — florens eetate 
 formaque, et seni quoque Vespasiano magniiicentia munerum 
 grata." 
 
 — ασττασ6μΐνοι Thv φηστον] to salute Festus on his promo- 
 tion to the office of Procurator — a significant sentence : they 
 came thither to pay their court to the Representative of Caesar, 
 and there they rejected the Gospel preached to them by the 
 Ambassador of Christ, 
 
 15. καταδίκτϊΐ'] So A, B, C. — Elz. δίκην. 
 
 16. 'Pi»jjuatois] not the Romans, but Romans, as such. 
 
 — &ΐ'θρϋ:πον'\ Klz. adds €is avuKitav, which is not in A, B, 
 C, E, and is probably a gloss. 
 
 18. t(pipov'\ So A, B, C, E, G. — Elz. ί-κίιρζρον, which would 
 rather mean * brought in addition ;* which is not the sense here. 
 
 — iyw νηΐνάουν^ So A, B, C. — Elz. inrevoovv ^yd : but eyu 
 is emphatic here; ' their charges diifered from what / was antici- 
 pating.' 
 
 — ποί'ηράν] evil. So A, B, C, and many Cursives and Aver- 
 sions ; the word is omitted by Elz. The word does not appear 
 to be a gloss, but is well opposed to ζητήματα, which follows. 
 
 19. τηί ιδίαν 5€ΐσιδαιμοΐ'ίαί'] his own (i. e. Paul's) private su- 
 perstition. Festus would not have spoken thus to Agrippa, the 
 King of Judaea, concerning his religion. 
 
 21. Σ(βαστον'] Augustus, at that time Nero. Cp. V. 10. 
 
 22. 4βον\ίμτ]ν'\ I myself also could have wished to hear the man , 
 — of whom doubtless Agrippa already knew much. Cp. Gal. iv. 20. 
 
 23,24. Άγρίππα — Β^ρνίκ-ηί — Φήστου] Agrippa — Bemice — 
 Festus. St. Paul's arrest in the Temple at Jerusalem, and his 
 appeal to his Roman citizenship, were made by Divine Providence 
 the occasions for the public preaching of Christ on numerous 
 great occasions, and to many illustrious auditories in different 
 places ; and thus the fury of Satan against him was overruled to 
 the glory of God, and to the extensiim of the kingdom of Christ 
 by the preaching of His Word, as follows — 
 
 (1) To the people at Jerusalem from the stairs of the Castle 
 (x.\i. 40; xxii. 1 — 21). 
 
 (2) To the Hi;jh Priest and Sanhedrim there (ixiii. 1 — fi). 
 ^3) To Felix and 'he Roman Garrison, the ChiUarchs 01 
 
 Captains of the Roman Cohorts at Ccesarea {Joseph. B. J. iii. 
 4. 2). and other Chief Persons of that City (xxiv. 10—21). 
 
 (4) To Felii and Drusilla privately at Catarea (χιίτ. 
 24. 25).
 
 158 
 
 ACTS XXV. 24—27. XXVI. 1—8. 
 
 ι Ttr. !, 7. 
 k ch. 22. 22. 
 
 1 ch. 23. 9. 
 & 26. SI. 
 
 a ch. 23. 6. 
 Phil. 3. 5. 
 b Gen. 3. 15. 
 & 22. 18. 
 
 S! 26. 4. & 10. 10, 
 Dcut. 18. 15. 
 2 Sam. 7. 12. 
 Ps. 132. 11. 
 Isa. 4. 2. 
 & 7. 14. & 9. 6. 
 &40. 10. 
 .ler. 23. 5. 
 & 33. 14. 
 Ezek. 34. 23. 
 & 37. 24. 
 Dan. 9. 24. 
 Micah 7. 20. 
 ch. 21. 15, 21. 
 
 ό ίΤαυλο?. "■' Καί φησιν ό Φηστοζ, Άγρίππα βασί\€υ, καΐ πανης οι συμπαρ- 
 ovTe^ ημΐν dvhpes, θίωρίΐτΐ. τούτον, ' ττερί ου άπαν το πληθοζ των Ιουδαίων 
 ένέτυχόν μ,οι ev τε Ίβροσολυμοίζ και ivOaBe, έπφοωντ€<; ^ μη Beiv αυτόν ζην 
 μηκίτι. ^ ' Έγώ δε κατελαβόμην μηΒΐν αζιον αυτόν θανάτου ττίττρα-χΐ.ναι• 
 αυτοΰ δε τούτου ΙπίκαΚΐ,σαμίνου τοί' Χίβαστον, ίκρινα πεμπειν αυτόν. ^ Uept 
 ου άσφαΧΐζ τι γράψαι τω Κυρίω ουκ εχω• διο προήγαγαν αυτόν εφ ύμων, 
 καΧ μάλιστα έπι σου, ;8ασιλεΰ Άγρίππα, δπως, ttjs ανακρίσεως γενομένης, 
 σ-χω τί γράφω. ^^ "ΑΚογον γάρ μοι δοκεΓ, πέμποντα Βεσμιον, μη και τα? κατ 
 αύτοΰ αιτίας σημαναι, 
 
 XXVI. ^ Άγρίππας δε προς τον Παΰλον εφη. Επιτρέπεται σοι υπέρ 
 σεαυτου λέγειν. Τότε ό Παύλος εκτείνας την χείρα άπελογείτο, ~ Περί πάντων 
 ων εγκαλούμαι ύπο 'Ιουδαίων, )8ασιλεΰ Άγρίππα, ηγτ;/ιαι εμαυτον μακάριον 
 μέλλων άπολογεΐσθαι επΙ σου σήμερον ^ μάλιστα γνώστην οντά σε πάντων 
 των κατά 'Ιουδαίους εθων τε και ζητημάτων διο Βεομαί σου μακροθύμως 
 άκουσαί μου. 
 
 * Την μεν ουν βίωσίν μου την εκ νεότητος, την απ' άρχης γενομενην εν 
 τω εθνει μου εν τε Ίεροσολύμοις, Γσασι πάντες οί 'Ιουδαίοι, ^ " προγινώσκοντες 
 με άνωθεν, εάν θέλωσι μαρτυρεΐν, οτι κατά την άκριβεστάτην αΐρεσιν της 
 ημετέρας θρησκείας έζησα Φαρισαίος. '' ''Και νυν επ' έλπίδι της εΙς τους 
 πατέρας ημών επαγγελίας γενομένης νπο του Θεοΰ εστηκα κρινόμενος• ' εις 
 ην το Βω^εκάφυλον ημών εν εκτενεία νύκτα και ημεραν λατρεΰον ε'λπιζει 
 KaTai^TJjcrai• ττερι ης ε'λπίδος εγκαλούμαι, /6ασ"ΐλευ, ύπο ΊουΒαίων. " Τί ; 
 
 (5) Το many others at Cttsarea, to whom Paul had free 
 access (xx\v. 23), during his two years' custody there. 
 (G) To Festtis at Ciesarea (xxv. 10). 
 
 (7) To Feslits and King Agrippa, and Bernice, and the 
 ofiBcers and Court there (xxv. 23 — 27 , xxvi. 1—29). 
 
 (8) To the sailors and others in the voyage from Csesarea 
 (xxvii.). 
 
 (9) To the chief and people of Malta (xxviii. 7 — 10). 
 
 (10) And lastly, the climax of all— at Rome, the Capital of 
 the world (xxviii. lu— 31). Well might St. Paul say what he did 
 at Rome : " the things which hapjiened unto me have fallen out 
 rather unto the furtherance of the Gospel." See Phil. ii. 12. 
 
 It is a striking coincidence, that Ilerod Agrippa II., the son 
 and successor, and Bernice and Drusilla, the daugliters of Herod 
 Agrippa I., were brought by Divine Providence to hear the preach- 
 ing of the Apostle Paul, at Casarea, the scene of the vain-glorious 
 display and miserable end of their father, Herod Agrippa I., who 
 had killed St James, and imprisoned St, Peter (xii. 1. 3. 19 — 23). 
 
 Almighty God showed His long-suffering to the Princes, as 
 well as to the People, of Judsea. He had sent the Baptist to 
 Herod Antipas ; he wrought a miracle to deliver St. Peter, and 
 to awaken the conscience of Herod Agrippa the First ; and his 
 Children are now permitted to hear the word of God from St. 
 Paul ; a message made more solemn by the circumstances of their 
 father's death. But as it was with the People, so also witli the 
 Princes of Judiea. They let the day of grace pass by. They 
 neglected God's invitations and warnings ; and in them the royal 
 house of the Herods became extinct. Their kingdom was 
 destroyed by those whose favour they courted, and to whom they 
 looked for protection. They relied on the Roman power at 
 Csesarea, rather than on the favour of the God of Jerusalem ; and 
 they were enslaved by the Csesars, because they rejected Christ. 
 
 25. μηδέν ίζιον αύτ. βακίτου] A confession of St. Paul's in- 
 nocence from the mouth of his Judge. See also the avowal of 
 Lysias above, xxiii. 29, and of Agrippa, xxvi. 31. 
 
 26. τφ Kupiai] ' Domino meo,' mi/ Lord ; a title declined by 
 Augustus (Ter'lull. Apol. 31. Sue/on. Octav. 53) and by Tiberius 
 {Tacit. Ann. ii. 87. Sueton. Tiber. 27), because in their judg- 
 ment it was due only to the gods; but now accepted and borne 
 by Nero, who murdered his mother Agrippina, and his wife Oc- 
 tavia, and his master Seneca, and set fire to his own capital, and 
 persecuted and martyred the Christians for his own sin, and 
 killed the Apostles, St. Peter and St. Paul. 
 
 In this world, he who calls Nero "his Lord," has the dis- 
 posal of him who calls Christ his Lord, — a proof of a future 
 Resurrection and of a Judgment to come. 
 
 In the Acts of the Apostles, Christ is displayed as Kupios. 
 " Lord of Lords." " Hiec ideo obscrvo (says Wetstein here) ut 
 inteliigamus Lucam qui Christum vocat κατ^ ^^οχήν Κΰριον, di• 
 vinam ejus naturam indicare voluisse." See Introduction, p. 4, 
 
 — T^s ΐίνακρίσΐίύζ] the * divinatio,' or preliminary inquiry. 
 
 — 7/)άψω] So A, B, C. — EIz. ypd^ai, but ypa^f/w is prefer- 
 able. He was not simply desirous of having something to write, 
 for writing's sake, but to have something that he might write with 
 the prisoner whom he was obliged to send. 
 
 Cn. XXVI. 1. tV χ^να] the right hand, — the hand which 
 was at liberty ;— the other was chained, v. 29. 
 
 St. Paul's courage and presence of mind in public assemblies 
 is noted by St. Luke on several occasions by reference to the ac- 
 tion of his hands (see xiii. IC ; xxi. 40) j and this reference is 
 characteristic of the narrative of an eye-witness. 
 
 Z. τίγημοι] / have thought, St. Paul distinguishes between 
 ^}yo^μaι and ΐ'}yημaι Phil. iii. 7, 8. 
 
 3. μάλιστα yvaarriv όντα ae] because thou art eminently 
 skilful. Winer, Or. Gr. § 32, p. 20G. So Eph. i. 18. 
 
 On Agrippa's zeal for the ΐθη of the Jews, see Joseph. Ant. 
 iviii. 9 ; xix. 5. G. Biscoe, p. 53, and the mention in the Talmud 
 concerning his knowledge of the law ; Schoettyen, p. 480. 
 
 5. ακρφ(στίτην'] strictest. A word frequently used also by 
 Josephus to describe the sect of the Pharisees, to which he be- 
 longed. B. J. i. 5 ; ii. 18. Ant. xvii. 2. 
 
 6. πατ€/)αϊ τ^μων"] our fathers : τίμΰι/ is not in Elz., but it 
 is in A, B, C, E, and adds force to the argument. St. Paul, as a 
 Christian Apostle, is studious to present himself in Agripjia's sight 
 as a true Israelite, a legitimate heir of the pronjises to Abraham 
 and the Fathers. Agrippa himself was a Proselyte. 
 
 7. rh δ^δίκάφυλοί- 7]μών] our twelve tribes. See James i. 1. 
 St. Paul appeals from the Jews at Jerusalem to the Jewish na- 
 tion throughout the world. He calls them δωδεκάψυλο**, making 
 one body spiritually, though scattered every u-here locally. 
 
 — (yκaλovμa^, βασι\(ΰ, vnb Ιουδαίων] £/*. has ϋττύ rSiv Ί., 
 but τών is not in A, B, C, E, G, Η ; and the sense is stronger 
 without it. ' /, who am a Jew indeed (see v. 6), and am con- 
 tending for the hope of Israel, am now accused by Jews.' Some 
 MSS. place βασί\€ν after 'Ιουδαίων. But 'Ιουδαίων stands with 
 peculiar force at the end of the sentence. And so it is placed in 
 A, G, H, and other MSS. Cp. the position of 'Ιουδαίοι in v. 4, 
 ΦσρισαΓοί, r. 5 ; κρινόμΐνοί, v. G; ΊίροσοΚνμοΐί, v. 10; ψη^ον, 
 r. 1 ; and βΚασψ-ημΰ», v. II. In all these the κίι/τρον or acu- 
 leus of the sentence is at the end, — to leave a deeper impression 
 in the miud. Cp. in St. Stephen's speech, 3a0u\a>yos, Acts vii. 43.
 
 ACTS XXVI. 9—17. 
 
 159 
 
 ατηστον κρίνεται παρ' υμϋν ίΐ 6 θεός νεκρούς eyetpei ; '^ ' Έγω μεν ουν ε8οζα 
 ίμαντω προς το όνομα Ίησοΰ του Ναζωραίου Self ττολλά εναντία ττράζαι• 
 ο και έποίησα iv Ίεροσολύμοίζ• καΐ πολλούς των αγίων εγώ εν φυλακαΐς 
 κατεκΧεισα, την πάρα των αργιερεων εζονσίαν λαβών αναιρουμένων τε αυτών 
 κατήνεγκα φηφον. '' Και κατά πάσας τας συναγωγας πολλάκις τιμωρών 
 αυτούς ήνάγκαζον βλασφημείν, περισσώς τε εμμαινόμενος αυτοΐς ε^ίωκον 
 εως και εΙς τάς εζω πόλεις. '- ' Έν οΐς και πορευόμενος εις την Δαμασκον μετ 
 εξουσίας και επιτροπής πάρα των αργιερεων, '^ ' ημέρας μέσης κατά την ohov 
 ^Ζον, /βασιλεΰ, ουρανόθεν ΰπερ την λαμπρότητα τοΰ ηλίου, περιλάμχΐιαν με 
 φως και τους συν εμοι πορευομένους. '■* Πάντων τε καταπεσόντων ημών εις 
 την γην, ηκουσα φωνην λαλούσαν προς με και λεγουσαν τη ΈβραιΖι Βιαλέκτω, 
 Σαούλ, Χαουλ, τί με διώκεις ; σκληρόν σοι προς κέντρα λακτίζειν. ^^ 'Εγώ 
 οε ε'ιπον, Τίς ει, Κύριε ; ό δε Κύριος ε'ιπεν, Έγώ εΙμι Ίησοΰς, ον συ διώκεις. 
 ^® ^ '.4λλά άνάστηθι, και στήθι επΙ τους πόδας σου' εΙς τούτο γαρ ώφθην σοι, 
 προ)(ειρίσασθαί σε ύπηρετην καΐ μάρτυρα, ων τε είΒες, ων τε οφθησομαί σοι•, 
 ^^ εξαιρούμενος σε εκ τοΰ λαοΰ και τών εθνών, εΙς οΐις εγώ σε αποστέλλω. 
 
 C ch. 8. J. & 9. I. 
 
 & 22. 4. 
 
 I Cor. 13 9. 
 
 Gal. 1. 13. 
 
 1 Tim. 1. 13. 
 
 d cb 8. 3. 
 
 c ch. 9. 2. 
 & 22. 6. 
 f ch. 9. 3. 
 
 gch. 9. 13, 17. 
 
 8. €Ϊ] if: not for 3τι, nor for ' whether;' but ' i/.' 7/" God, Who 
 is Omnipotent, raises the dead, will you be incredulous .' No ; 
 rather, wo ought to receive such evidence of Uis power and love 
 to us with thankfulness and joy. 
 
 C|). the similar use of «/ in Clem. Rom. 2(5, βαυ/ιαστί» νομί- 
 ζομΐν iivai el b Zri^iovpyhs απάντων ανάστασιν τΓοιήσετα* 
 (Grinfield). 
 
 — iyiipet] raiseih. The present tense indicates a permanent 
 attribute, and repeated act, of God. 
 
 10. ΐΓολλουϊ των ayίωv'] many of the sainis. Cp. Acts ix. 1, 
 'XavKos ΐμττνίων φόνου. The death of St. Stephen is the only 
 martyrdom described in the Acts, but doubtless there were many 
 others, of which it is a specimeji. See Heb. x. 32 — 34. The 
 words, Heb. xii. 4, '* Ye have not yet resisted unto blood," ad- 
 dressed to the private Christians of Palestine, do not preclude 
 the supposition, that many of their teachers, and many of the 
 faithful at an earlier time, had suSered martyrdom for Christ. 
 
 Mark St. Paul's public confession of his sin : xxii. 20. 
 
 — την ~ έξουσίαν'] the requisite authority and commission, 
 which made them responsible for my conduct, which is also thus 
 proved to be of public notoriety, and cannot be questioned. 
 
 — KaTT\viyKa ψηφοί'] / gave a vote against them. It would 
 Seem that Saul himself had been a member of the Sanhedrim, 
 and took part in its Judicial proceedings, by hearing causes and 
 voting upon them. ** Prcsbyteratus dignitatem (of a Jewish 
 Elder) a Gamaliele accepisse Paulum, antequam Christo nomen 
 dederat, non videtur dubitandum." Selden, de Synedr. ii. 7. 7- 
 Vitringa, de Synag. iii. 7, p. 707- Biscoe, p. 2(>0. Though called 
 a young man, ccai'ios (vii. 5H), he was probably at least thirty 
 years of age. Wieseler, p. 135. On the phrase iveyxai ψίψοί', 
 see ff'etst. p. (;33. 
 
 11. κατά πάσαί tSls trvvayayyas'] through all the synagogues. 
 A fulfilment of Christ's prophecy, Mark xiii. 9. St. Paul himself 
 was often afterwards scourged In the Synagogue, 2 Cor. xi. 24. 
 On the practice of scourging in the synagogues, see Selden, de 
 Syned. ii. 10. Siscoe, p. 270, who examines the question why 
 Paul was scourged in the Synagogue, but not ' put out of the 
 Synagogue,' John ix. 22; xii. 42. 
 
 12. ii/ ofs] A phrase used by St. Paul , xxiv. 1 8. 
 
 — iTriTpoiTTJs'] commission, — a proof of his former dignity, and 
 of what he sacrificed for Christ. On the history, see Acts ix. 3 ; 
 xxii. 6. 
 
 13. <f>ws] light. If such was the splendour of His appearance 
 then, and such its effects, — what will they be, when He comes 
 hereafter in His glorious Majesty to judge the quick and dead ? 
 
 14. T. Έβραίδι διαλεκτή] in the Hebrew tongue. St. Paul, there- 
 fore, was not now speaking in Hebrew, but probably in Greek. 
 This appears also from a comparison of this passage with xxii. 7, 
 where he was speaking in Hebrew, xxi. 40. 
 
 — t/ jU€ SiUKf If ;] Not τί SiwKcis μ^ ; but τί μ\ 8. ; μ\ is em- 
 photic. Me, — the Lord of all ; Me, thy Saviour and King ; Me, 
 the Head of the Church, λΥΙιο am persecuted by those who per- 
 secute her. See above, Ix. 4. 
 
 — σκ\ηρ6ν σοι wpi>s κίντρα λακτίζίΐν"] A proverb taken from 
 the act of an ox kicking against the goad which wounds him when- 
 ever he kicks. {V'orst. de Adag. N. T. p. 821.) "Durum est 
 tibi adversus stimulum calces mittere," says Aug. Serm. ICU, 
 
 " possem enim te dimittere ; tu vexareris punltlonlbus Meis, non 
 Ego frangerer calcibus tuis, sed non te dimitto. Saevis, et mise- 
 reor; Quid Me yersequeris I Non enim timeo te, ne iterum Me 
 crucifigas ; sed volo agnoscas Me, ne occidas non Me sed te." 
 
 It is not only the stimulus of divine grace, but the resistless 
 power and punitive justice of Chrbt, which are here compared 
 to the κίντρον, or goad. By persecuting others, Saul was 
 resisting Him Who is irresistible, and provoking Him Who is 
 the Judge of all, — &\\ous 5ιώκων ainhs 4κ$ιύκΐται. Christ is 
 the " One Shepherd," who holds the goad, described in Eccles. 
 xii. 1 1 ; see note there. 
 
 Even when in Heaven, our Blessed Lord did not disdain to 
 use a proverb familiar to the Heathen world. Cp. Pindar, Pyth. 
 ii. 173, <pfp€tv δ' f\a(ppi*!S *ΕτΓαυχ€νίον Καβόντα ^vyov 7' apiiyei. 
 Ποτΐ KfVTpov hi TO» Κακτίζΐμζν T€\e'0fi 6\ίσθ7ΐρο$ οΐμοί, 
 /Eschyl. Prom. 323, οίκουν ίμoιye χρύμίνο! Βίίασκάλω Πρίρί 
 κ4ντρα κωΚον eKTeveis, where the Scholiast says, irphi κίντρα 
 κΰΚον 4κτ€ίνΐί δ 0ovs, λaκτίζfί δέ κ^ντονμίνο5 inrb κίντρου, 
 &στΐ \ακτίζ(ί npiis κίντρον καΐ τ& κω\ον αίμίσσΐΐ. Ό yap irphs 
 Kfvrpa Κακτίζων Toi/s ISiovs iroSas αΐμάσσ^ι. φτισ\ν oiv 4άν 
 μοί μ^ί ττΐΐσθτϊί, βλάψε is σ^αυτόν — (στι δί τταροιμία. Aga- 
 memn. Ifj33, Trphs κίντρα μ^ Κάκτιζΐ, μίί ττί^σαί μoy^is. Eurip. 
 Bacch. 7!*1ι θυμονμΐνο^ irphs κϊντρα λακτίζοιμι, 6ίΤ7τδ5 Sjv θ(ψ. 
 Terent. Phorm. i. 2. 27. " Venere in mentem mihi isthaec: nam 
 quae inscitia est, Adtorsum stimulum calces!^* 
 
 On our Lord's use of Proverbs, see Matt. vii. 3 ; xiii. 52. 
 Luke V. 39. 
 
 The adage is fitly introduced by St. Paul in this speech 
 before a heathen Procurator and a mixed audience at Casarea, 
 but was not recited in his address at Jerusalem, xxii. 7. It was 
 very suitable to be addressed to him who was to be the Apostle of 
 the Gentiles. The 01 Is a Scri|)tural emblem for the Christian 
 Minister (Isa. xxxii. 20) drawing the plough over the field which 
 is to receive the seed of the Word ; or as treading out the com 
 when grown, in order that it may be ground into bread. It is 
 used as such by St. Paul himself, 1 Cor. ix. 9. 1 Tim. v. 18. 
 
 16. όφβ-ίισομαι^ I will reveal myself. A prophetic intimation 
 that Saul was to expect further revelations from Jesus ; this |iro- 
 mise was afterwards fulfilled in Arabia (Gal. i. II. 1 7), at Jeru- 
 salem (iiiii. II), and elsewhere (2 Cor. xii. 1 — 7). 
 
 17. (ζαιρούμ(νο$'\ ' eripiens,' Vulg. ξινόμίνο^, Htiych. ; ' deli• 
 vering thee from,^ Authorized English Version, — a rendering 
 censured by some learned Expositors, e. g. Heinrichs, Euin., and 
 others, who translate it, ' choosing thee.' But how could St. 
 Paul be said to be chosen from the Gentiles ? .\nd the word 
 4ξαιρΰσθαι Is used for * deliver* four times in the Acts, vii. 10. 
 34; xii. 11; xxiii. 27, which, with the present passage, are the 
 only places where it Is found in this book. Indeed, ίξαψΰσθαι is 
 never used for * choose ' in the New Testament. 
 
 It may be observed here, in justice to the Authorized Ver- 
 sion, that It has not unfrcquently been condemned for renderings 
 preferable to those which some persons, «ho censure It, have pro- 
 posed to substitute for them. Seexxl. IG; xxvl. 22; ixvli. 12. 
 
 — σί άίΓοστίλλο)] σί is emphatic ; i. e. thou, now a Perse- 
 cutor, art to be My Apostle to them. I am sending thee to them. 
 See on Uom. i. I. Christ gave an Apostolic commission to St. 
 Paul at his Conversion 1 but St. Paul was not ordained and mailed
 
 160 
 
 ACTS XXVI. 18—28. 
 
 η l>a. 3s. :. 
 
 Λ 12. 7. 
 
 t! Si. I. 
 
 Eph. 1. 18. 
 Col. 1. I.•!. 
 I Pet. 2 25. 
 ch. 20. 32. 
 i Isn. 50. 5. 
 k ch. 9. 20, 28. 
 & 13. H. 
 &22. 17, 21. 
 Matt. 3. 8. 
 
 I ell. 21. 30. 
 
 m 1 Pet. 1. It 
 ver. 18. 
 1 Cor. 15. 20. 
 Col. 1. 18. 
 Uev. 1. 5. 
 Luke 2. 32. 
 
 η I Cor. 1. 23. 
 & 2. 14. 
 John 10. 20. 
 
 John 18. 20. 
 
 '" ' άροΐξαι οφθαλμούς αντων, του iniarpexpaL άπο σκότους el<; φως και της 
 Ιζουσίας του Χατανα eVl τον Θ(.ον, του λαβείν αυτούς αφίσιν αμαρτιών και 
 κληρον iv Τ0Γ5 ηγίασμενοις, πίστίΐ τγ) ΐΐς ΐμε. ^^ '"Οθΐν, βασιλευ Άγρίππα, 
 ουκ ίγενόμην άπ^ίθης Trj ουρανίω οπτασία• -" ^ άλλα, τοΖς iv Δαμασκω πρώτον 
 και Ίεροσολύμοις, ets πάσάν τε την γώραν της 'Ιουδαία? και τοΙς ίθνίσιν, 
 άπηγγελλον μίτανοα,ν, καΐ Ιπιστρέφ^ιν eVi τον Θεον, άξια της μετανοίας έργα 
 πράσσοντας. "' ' "Ενεκα τούτων με οι 'Ιουδαίοι συλΧαβόμενοι εν τω ίερω 
 επειρωντο Ζιαγειρίσασθαι. " 'Επικουρίας οϋν τυγων της άπο του Θεοΰ άχρι 
 της ημέρας ταύτης εστηκα, μαρτνρόμενος μικρω τε και μεγάλω, oihlv έκτος 
 λέγων ων τε οί προφηται ελάλησαν μελλόντων γίνεσθαι και Μωϋσης, "" €1 
 παθητος ό Χρίστος, ει πρώτος εζ αναστάσεως νεκρών φως μέλλει καταγγέλλειν 
 τω λαω καΐ τοΙς εθνεσι ; 
 
 ^* " Ταύτα he αΰτοΰ άπολογουμένου, ό Φηστος μεγάλη τύ) φωνή εφη, Μαίνη, 
 Παΰλε• τα πολλά σε γράμματα εΙς μανίαν περιτρέπει. 
 
 ~^ Ό Se Παύλος, Ου μαίνομαι, φησί, κράτιστε Φηστε, αλλ αληθείας καΐ σωφρο- 
 σύνης ρήματα άποφθέγγομαι. "" ° Έπίσταται γαρ περί τούτων ό βασιλεύς, 
 προς ον και παρρησιαζόμενος λαλώ• λανθάνειν γαρ αυτόν τι τούτων ου πεί- 
 θομαι ου^έν ου γάρ εστίν εν γωνία πεπραγμένον τούτο. "^ Πιστεύεις, ^δασιλεΟ 
 Άγρίππα, το2ς προφηταις ; οίδα ότι πιστεύεις. 
 
 -^ Ό δε ' Αγρίππας προς τον Παΰλον, Έν ολίγω με πείθεις Χριστιανον γενέσθαι. 
 
 by the Holy Ghost to execute the Apostolic office till some years 
 afterwards. See above on xiii. 1,2. In like manner also, the 
 other Apostles received an Apostolic mission from Christ, to go 
 into all the world, after His Resurrection ; but they were com- 
 manded by Him to tarry in Jerusalem after His Ascension, till 
 they should be endued with power from on high (Luke xxiv. 41). 
 Acts i. 4. 9); and they were not ordained and empowered by the 
 Holy Ghost to execute their Apostolic functions until the Day of 
 Pentecost. On the time of St. Paul's ordination, sec xiii. 2. 
 
 ΛVhen St. Paul said in his speech at Jerusalem that he was 
 sent to the Genti/c.'i, the audience would not hear more (xxii. 21). 
 But now he is allowed to proceed, for he is speaking before 
 Gentile Governor. 
 
 19. ουκ ^Ύΐνόμην άπ€ίθΐ)?] / did not becotne disobedient. 
 Therefore, even in this extraordinary case of St. Paul, divine 
 Grace was not irre.iistible. (Benyel.) He might have been dis- 
 obedient, if he had not taken care to live with a pure conscience. 
 Acts xxiii. 1. 
 
 32. ά7Γ(ί] So A, B, E. — Elz. παρά. απ>> is more expressive ; 
 the iwiKovpla proceeding/rom, as well as given by, God. 
 
 — μαρτυρόμιιιο!] So A, B, G, H; ' testificans ' (Vulg.); 
 ' witnessing ' (Auth. Vera.), — a rendering censured by Meyer and 
 De Welle, who read μαρτυρονμινοι, and translate it, ' witnessed 
 to by small and great.' Cp. above, v. IG and xx. 2G, and note on 
 IThess. ii. 11. 
 
 23. 6i'] for 8ti, says Theophyl. p. 308, and so Chrys. But it 
 may retain its proper sense, whether, and so it marks the modesty 
 of St. Paul. It does not depend on ίλάΧ-ησαν, but on λ^'γων, — 
 and the sense is, ' I debated the question whether (as I affirm) 
 the Christ was to be capable of suffering, and whether He was to 
 be first,' &c. See xvii. 11, ayaKpiiOi^r^s ft «χοι ταύτα οίίταΐϊ. 
 XXV. 20, eXeyop el βονΚοιτο. ' I did not shrink from these in- 
 quiries, but argued them with the Jews.' 
 
 — ^!■aβητόs'\ passibills. So Ignat. Eph. 7, πρώτον παβΐ)τ!ΐ5, 
 Kol τ(ίτ( απαθί}!. Cp. Phil. 9, παβ-ητ}>ν xpiarhv οί ypatpai 
 κ-ηρνσσουσιν. Polycarp, 3, Thy απαθή, T^ty Si' Ί)μη5 παθ-ητόν. 
 Juslin Μ. c. Tryph. 3G, παθ-ητ^ί XpiffThs προ^φητ^νβ-η μΙΧΧΐιν 
 dvai. That the one and the same Messiah should not only reign 
 but suffer, be made perfect through suffering, and so enter into 
 His glory, was a doctrine which even the disciples had yet to 
 learn at the close of Christ's ministry. (Luke xxiv. 2C. 4ίϊ.) But 
 they did learn it under the influence of the Holy Ghost (Acts iii. 
 Ifl; xvii. 3) afterwards, when τα παθήματα του Χρίστου were 
 often in their mouths. 2 Cor. i. 5—7. Pliil. iii. 10. Heb. ii. 9, 10. 
 1 Pet. i. II ; iv. 13; v. 1. See Bp. Pearson on the Creed, Art. 
 iv. pp. 344 — 3(jO; see also Art. ii. p. 164. 
 
 24. μ(Ύά\7ΐ τρ <po)yrj] with his voice raised. See xiv. 10. 
 1 Cor xi. 5. 'winer, §' 18. p. 98. 
 
 — μαίι-τ}, ΠαΠλί] Tliou art mad, Paul; 'we fools accoanted 
 his life madness;' see Wibd. v. 4, — a lesson happily chosen by 
 
 the Church for St. Paul's day. Cp. 2 Cor. v. 13, «/ yi^p ίξ- 
 ίσττ\μξν, &ΐψ. 
 
 — το πολλά ypάμμaτa'\ thy much learning. John vii. 15. 
 
 25. ου μαίνομαι] ' 1 am not mad 7iou• ; 1 am now sober.' He 
 had charged himself with exceeding madness in his former career 
 as a Persecutor, ». 1 1 , 
 
 26. toSto] Mis. The last word in the sentence, and emphatic 
 See above, tJ. 17- In a corner was not done this; i.e. this my 
 Conversion ; it was in the public road at mid-day ; not so, the two 
 conspiracies of the Jews to take away my life (xxiii. IC ; xxv. 3). 
 'Vltey we7'e done in a corner. 
 
 28. 4y ολίγα) μ€ 7rfi0Ei$ XptffTiavhy y€yeσθaι] in a trice thou 
 art persuading me to become a Christian. The meaning of these 
 words, and of St. Paul's reply, which must be considered with 
 them, has been the subject of much controversy. It appears to 
 be as follows : 
 
 St. Paul had been relating to Agrippa the history of his owa 
 sudden conversion from a strict Pharisee (r. 5} and bitter Perse- 
 cutor of the Church (». 9), to a Christian Confessor and Apostle 
 (to. lfi-20). 
 
 Feslus had interrupted him by the exclamation, " thou art 
 mad, Paul.'* Paul, having denied that assertion, and having as- 
 serted his own sanity, next turns himself to Agrippa, and appeals 
 to his knowledge of what had been said. He then makes a per- 
 sonal application to him as a Jew, and appeals to his faith in the 
 Hebrew Scriptures of Moses and the Prophets. And on the 
 ground of that faith he urges him to take the next step as a 
 logical consequence of that faith, and to confess Christ, and de- 
 clare himself a Christian (see vv. 22 — 27). 
 
 Agrippa feels the force of the appeal j he does not deny the 
 truth of St. Paul's premises, nor does he say that the duty of 
 confessing Christ is not their reasonable conclusion ; but he en- 
 deavours to parry the blow, and evade its force. He tries to 
 repel St. Paul's appeal by a personal reference to bis case. Thou 
 hast described thine own conversion to Christiatiity. It was very 
 rapid and sudden ; it was effected iy oKiyif, in a short time, — in 
 a moment,— &3 it were with a word and a blow. This might 
 have been very well for thee, who hast had, as thou sayest, a call 
 from heaven to become a Christian. It may be right that / also 
 should embrace Christianity ; but such a great and important 
 change requires much time and thought, for one like myself in 
 high estate and royal dignity, — one who is a Jewish king and has 
 the charge of the Temple. What a change would that be to me .' 
 — to me, the head of the royal house of the Herods, to become a 
 Christian ! You are hurrying me on too fast. You are attempting 
 to do in a short time, and with little effort, what requires a long 
 time and great consideration. You are endeavouring to do with 
 7ne what you say was done with you. Hence the words are not 
 πίίΟΐΐί μΐ, but μ€ mieets. 'Ef d\iyr^ μ^ πξίθ^ΐΐ Χριστιανών ye• 
 νίτθαι, ' You are attempting in a short time and with a feir
 
 ACTS XXVI. 29—32. XXVil. 1. 
 
 161 
 
 ^ Ό Se Παύλος elnev, ^' Ενζαίμηι^ αν τω Θ^ώ καΐ iv ολίγω καΐ iu πολλώ oupicor. 7. 7. 
 μόνον σ€ άλλα καΐ πάντας rovs άκούοντάς μου σημβρον γενέσθαι τοιούτον^; 
 ότΓοΓος κάγώ et/xt, παρεκτο<; των Ζεσμων τούτων. 
 
 ^^ ^Ανέστη τε 6 βασιλεύς, καΐ 6 ηγεμων, rj τε Βερνίκη, καΐ οΐ σνγκαθημενοι 
 αντοΐ<;^ ^^ ^ καΐ άναχ^ωρησαντεζ ελάλουν ττρος αλλήλους λέγοντες, "Οτι ου^εν "^^^^-^.^^ 
 Θανάτου αζιον rj δεσμών πράσσει 6 άνθρωπος οΰτος, ^" ^Αγρίππας Be τω 
 Φήστω εφη, ^Απολελύσθαι ήΒννατο 6 άνθρωπος ούτος, εΐ μη επεκεκλητο 
 Κϋ-ίσαρα. 
 
 ΧΧΛΙΙ. ^ "^ Ώς δέ εκρίθη του άποπλεΐν ημάς εΙς την ^Ιταλίαν, παρεδίδουΐ' a^b. 25. Ι2. 25. 
 τον τε Παυλον και τινας έτερους Βεσμωτας εκατοντάρχτ]) ονόματι ^Ιουλίω, 
 σπείρης Χεβαστης. 
 
 words, and with a slight effort, to persuade me to imitate thee, 
 and to become a Christian at once.' 
 
 As (Ecumeuius (p. 177) well explains it, δΓ 6\iywv βημά- 
 Toif, ^v βραχ4σι KOyois, iv ολίγρ διδασκαλία. And so Cassiodor.^ 
 ** snd celcritate vis me facere Chriatianum." Cp. the French 
 " a la fiate^'* " tout d^un coup.'* 
 
 This interpretation is also confirmed by the reading of A, 
 ■πΐ'ιθτι — ΐΓοιησαι, i. e. you persuade yourself that you can make me 
 a Christian 4v ολίγω, — as you were made. The latter reading, 
 ποιησ-αι, is also in B, and has been received by Lachm, and Tisch., 
 not by Bom, and Alf. 
 
 Further, it is illustrated by the other passage, where «V 
 ο\{'γψ occurs in the New Testament, viz. Eph. iii. 3, trpodypa^a 
 eV όλίγ^, in a short compass; which is similar to St. Peter's 
 δι* oXiyajv €7ραψο, 1 Pet. v. 12 ; and there is a similar ellipsis of 
 χρυνον after o\iyov in Rev. xvii. 10, 6\iyov abrhv SeT μΐΐναι. 
 
 This exposition is also corroborated by St. Paul's reply, 
 which may be thus paraphrased : 
 
 " You speak of my reliance on my powers of persuasion to 
 bring you to become what I myself ain. You think that I am 
 hoping and endeavouring to hurry you on into a profession of 
 Cliristianity by my oratory. No ; I rely not on human elo- 
 quence, but on divine grace. That it was which converted me. 
 And in your case also, I do not relj on persuasion, but on 
 prayer, — not on the arguments of Paul, but on supplications to 
 God." Perhaps St. Paul thought of St, Stephen's prayer for 
 himself fvii. 60). Perhaps Stephen's words were so ordered 
 by the Holy Spirit as to give to that prayer a part in the work 
 of his own conversion. Persuade I may not, in a short time and 
 with little effort, but pray I may and will to God, not only now. 
 in a brief address, and with Utile labour, but in a long time, and 
 with great earnestness and intensity, that not only thott {σι is 
 emphatic, as the preceding ^e) ; but that all who hear me this day 
 may become such as I am, — except these bonds." 
 
 Thus St. Paul calmly disposes of Agrippa's disparaging allu- 
 sion to the case of his Conversion, as if that had been unduly 
 hasty, sudden, and precipitate. He disclaims the notion which 
 Agrippa had ascribed to him, of attempting to carry him away by 
 the force of his powers of persuasion ; lie vindicates for divine 
 grace its proper place in all works of genuine Conversion, and 
 therefore in his own ; and he extends the range of his appeal 
 from Agrippa to all who heard him ; and he instructs all Chris- 
 tian advocates to endeavour to win souU to Christ by fervent and 
 unwearied prayer. 
 
 — Χριστιανοί''] a Christian, A more courteous term than the 
 Να^αιραΓοί of TertuUus, xxiv. 5 : but probably here used ironi- 
 cally. The first time that we hear the word * Christian ' actually 
 employed in a speech, is here in the mouth of an Idumsea-n 
 Prince; a proof that it was commonly known as a name of the 
 believers, although it only occurs three times in the New Testa- 
 ment. Acts xi. 26, here, and 1 Pet. iv. IC. 
 
 Herod Agrippa II., who had received from Rome the privi- 
 lege of superintending the Temple at Jerusalem, and of nomi- 
 nating the High Priests (Joseph, xx. 1. 3), is here presented as 
 an example of knowledge, without moral courage to act upon it. 
 This is adso the clue which unravels the mysterious inconsistencies 
 in the character and writings of Agrippa's friend (Joseph. Ant. 
 XI. ad finem. Euseb. iii. 10), the Jewish historian Josephus : on 
 which subject the Editor may, perhaps, be permitted to refer to 
 what has been said by him more fully in another place, as illus- 
 trating the case of A^grippa also. (Sermon "On the Life and 
 Character of Josephus.") 
 
 Agripj)a lived to see the destruction of that Temple and 
 Ritual of which lie had the charge ; he saw them dissolved and 
 
 Vol. I. — Part II, 
 
 ruined by that secular Power, to which, from motives of policy 
 and worldly expediency, he had attached himself. 
 
 What might have been the destiny of Herod and of Jeru- 
 salem, if he had possessed the moral courage of St. Paul ! 
 
 29. ίΰξοί^η)/ h-v τψ Θίψ] See the note on r. 2β. The words καΐ 
 «V 6\iyci) are not to be joined to what follows (a forced con- 
 nexion), but to what precedes : " Persuade I may not be able 
 now, but^ray I well might now and ever." 
 
 Πολλφ is found in the majority of MSS. and in Chrys. 
 and other Fathers ; but A, B, and four Cursives have μΐyάXψ, 
 which has been received by Lach., Ttsch., Bom., and Alf. It 
 may perhaps be the true reading ; but A, Β are not always 
 trustworthy guides (^ee Bomemann on iiiii. 16; xxv. 1); and 
 here, v. 28, they have ποι^σαι, and A has τηίθ-η, which readings 
 seem to proceed from a criticism that did not scruple to modify 
 the text. Besides, St. Luke uses μ^^άλφ as opposed to μικρφ, 
 V. 22, and viii. 10. μ€yάλ.η has been substituted for τολΛ^ by 
 some MSS. in viii. 8. 
 
 The words are well explained by OScumenius, iv o\ly(p καί 
 eV τΓθ\\ω, avr\ του iv d\'iycf) KOytav ογώΐΊ, ei δ^Όι κοί iv irKitoviy 
 ΐύξαίμην ae Χρισ -riavhv tiy yfyiaOai' Sta πάντων ττρόθυμόί «t /ίί 
 *άι/το ποίΐΐι/ i-JTi τρ στ} σωτ-ηρία, ον τ§ στ/ μάνον^ άλΛ^ κοΧ τωρ 
 σννόντων. 
 
 For a similar charitable speech from St. Paul, see 2 Cor. 
 ix. 14. 
 
 30. ανίσΊ-ηΙ he rose up. And so the opportunity was lost. 
 The suddenness of the loss seems to be marked by the rapid 
 transition in the words of the Historian. 
 
 — ^ re Βρρί'ίκη] and Bernice : Bernice and Drusilla, 
 daughters of King Agrippa I., and sisters of Agrippa Π. (see 
 above on xxv. 13), jealous of one another, and of profligate lives 
 {Joseph. XX. 6. I), are associated with two Roman Procurators in 
 succession ; Drusilla with Felix, her reputed husband ; Bernice 
 with Festus, through Agrippa her brother, in the public hearing 
 of St. Paul at Cfesarea, where he was imprisoned through the 
 envy of the Rulers of Jerusalem. 
 
 Thus the Gospel of Christ was brought into contact with the 
 vices of both sexes, and of the Roman and Jewish world. How 
 difl&cult was the work of moral purification it had to perform ! 
 
 By hallowing Marriage as a " great Mystery " (Eph. v. 3.2), 
 as a " representation of the mystical Union and Marriage betwixt 
 Himself and His Church," Christ regenerated the World. 
 
 But, if Marriage is to be des^ecrated and degraded from a 
 Holy Jlystery to a secular bargain; if Divorce is to be made 
 easy by Law ; then all the evils of the age of Nero will again flow 
 in upon society; and we may see Bernices and Drusillas sitting 
 with great pomp in high places of this world, and taking cog- 
 nizance of the doctrines of St. Paul. 
 
 31. ούδ€ν θανάτου άζιον — vpaaaet] St. Paul's innocence was 
 declared by all who took cognizance of his cause. And conse- 
 quently the Jews were condemned by them. As Chrys. says, 
 Lysias condemned them, Felix condemned them, Festus con- 
 demned them, Agrippa condemned them, and ultimately God 
 condemned them, and destroyed their Temple and their City for 
 their hostihty to the GospeL 
 
 Ch. XXVII. 1. ws 4κρίΘη του αχοττλΰν ήμαι] when it urat 
 determined that tee should sail avay (from Cfesarea) into Italy, 
 On the genitive of the article and the infinitive, see above on 
 Luke ii. 21. Acts xx. 3 ; xxiii. 15. JJ'mer, § 44. p. 2!)0. 
 
 — tTfpovs'] prisoners of a d'fferent class, not &Wovs. See 
 iii. 17t ΐΤΐρυν τόπον : xxiii. C. 
 
 — *lov\i(f — ^€$αστΐ}$'} Julius, of the Auffus fan cohoTt, Every 
 incident, however minute, which is reciwded by the Holy Spirit in
 
 162 
 
 ACTS XXVII. 2—9. 
 
 b J Cor. U. 25. 
 ch. \i). 2». 
 & 20. 4. 
 Col. 4. 10. 
 cch. 2). 23. 
 ft 28. 16. 
 
 ^ ^Έπφάντΐ.'ζ Se πΚοίω ΆΒραμυττηνω, μίλλοντί nXeiv τους κατά ττ^ν Άσίαι> 
 τόπονζ, αντι-χθημΐ,ν, ορτοζ συν -ημίν Άριστάρ-χου Μακ(.Ζόνο<; θίσσαΚονικ4ω<;. 
 ^ ' Trj Τ€ irepa κατηχθημίν εις SiSiova• φιλάνθρωπων τ£ ό 'ίουλιο5 τω Πανλω 
 )(ρησάμ€νος eVer/3ei//e προς τους φίλονζ ττορ^υθέντα eVi/xeXeias τυχάν. ^ Ka/cet- 
 θ^ν άναχθίντί'ϊ ύπζττλζύσαμζν την Κύπρον, δια το τους άνεμου? εΐναι Ιναντίου<^ 
 * τό Τ€ πίλαγοζ το κατά την Κίλικίαν και Παμφυλίαν διαπλευσαΐ'τες κατηλ- 
 θομβν €15 Μύρα της Λυκίας. ^ Κάκΐΐ εύρων 6 Ικατόνταργος ιτλοΐον Άλεξαν- 
 Βρΐνον πλέον εΙς την Ίταλίαν ενεβίβασεν ημάς εις αυτό. 
 
 ' Εν ικαναϊς 8ε ημεραις βραΖυπλοοΰντες, κα\ μόλις γενόμενοι κατά την 
 Κνίοον, μη προσεωντος ημάς τον άνεμου, ΰπεπλεύσαμεν την Κρητην κατά 
 Χαλμο'ίνην ^ μόλις τε παραλεγόμενοι αυτήν ηλθομεν εΙς τόπον τινά καλονμενον 
 Κάλους Λιμένας, ω εγγύς ην πόλις /Ιασαία. ^ Ίκανου δε )(ρόνου Ζιαγενομένου, 
 
 this narrative of that great event, the conveyance of the Gospel 
 to Rome, the capital of the world, by the ministry of the Apostle 
 of the Gentiles, is noticeable, and scema to have been ordered by 
 Divine Providence, so as to show that all things will be made sub- 
 servient to the progress and triumph of Christianity. 
 
 St. Paul goes from C<Esarea ; and it is mentioned by St. 
 Luke that he was conducted by a Roman Centurion, recalhng to 
 tlie mind by his name, and that of his cohort, those of the first 
 two Emperors, Julius and Augustus. 
 
 It is also probable that the cohort here mentioned belonged 
 to the body-guard of the Emperor. Sue Tacit. Ann. xiv. 15, 
 " cohora Augustanorum.*' Sneion. Ner. 25. Dion Cass, hxiii. 8. 
 Wieseler, p. 3!) I. It is not said that the Cohort itself was at 
 Caesarea ; but Julius, the Centurion of that Cohort, was. 
 
 If this is so, it is observable, that an Officer, whose duty it 
 was to protect the person of the Master of the Roman World, is 
 here employed by God to save the life of St. Paul {v. i'.V). 
 
 And surely it is not without some prophetic and spiritual 
 meaning, that St. Paul was empowered, through his influence with 
 Julius, the Centurion of the Augustan cohort, to save the lives 
 of his fellow-prisoners in the ship (». 43). See further below, 
 on xxviii. 15, 1(>, on the subserviency of human powers to the 
 Gospel under the overruling control of God. 
 
 2. * \ΐραμυΎτηρί^'] of Adranufttium, on the coast of Mysia. 
 Sleph. Byz. de Urb. p. 22. Wetst. p. B3C. 
 
 — μελλοντι] So A, B, and many Cursives and Versions. — Elz. 
 μΐΚλοντ€ί. 
 
 — τΓλίΓ»] A, Β add f'ls, which has been received by Lachm. 
 and Tisch., not by liornemann, Btooynf., or Alf. And it is not 
 probable that if «is had bi'cn in the original text, it would have 
 been here rejected ; whereas, it was not unlikely to have been 
 introduced by Copyists, not familiar with tlie more recondite 
 phrase, πλ6Τί' tottovs, on which compare Hanuo, Peripl. ap. 
 Wetstein, ir\(7v τοί /s ΐΓαραθα\α(Τσίουί τόπους, and Pausau. i. 35, 
 tV 'Αττική iV aptarepa ττΚίουσιν [Borneinaim), and the remarks 
 of If'iner, Gr. Gr. § 32, p. '200, who refers to I'oppo, Thuc. 
 vi. 3(i. The sense is, The ship was about to sail by the places 
 along the coast of Asia. — ir\e7v ds would signify that it was 
 sailing to them with an intention of touching at them, which does 
 not appear to have been the case. 
 
 It would seem that the original intention was, that St. Paul 
 and the other prisoners should take their passage to Adramyttium, 
 and proceed by the overland route across Greece toward Italy ; as 
 St. Paul probably afterwards did, in his last journey to Rome ; 
 and as <S. Ignatius also did ; each of them going thither to Mar- 
 tyrdom. See below on 2 Tim. iv. 13. 
 
 — Άριστάρχου'] Arislarchus. See xi.t. 2!) ; xx. 4. Col. iv. 
 10. Philem. 24. St. Luke mentions the name of Aristarchus — 
 but not his own. 
 
 3. (ριλανθρυιπιαί'] kindly. An evidence of the truth of this His- 
 tory. The Writer of the Acts has no desire to magnify unduly the 
 sufferings of St. Paul. Cp. xxviii. 31. 
 
 4. νπΐ-κΧΐνσαμίν] we sailed under the tee of. Their course 
 must have been along the north coast of Cyprus (not the South), 
 because they sailed not through narroxp straits, but deep, through 
 the Tri\ayo% (not θάλασσα ; cp. Matt, xviii. C), or hroad expanse 
 of water (πλάτο$ θαλασσή!, Hesych.), off the shore of Cilicia 
 and Pamphylia. See Smith, pp. (i3 — (i7. 
 
 The mention of Λ//-. Smithes work ("On the λ^oyage and 
 .Sliipwreck of St. Paul," with Dissertations, hy James Smith, Esq., 
 of Jordanhill, F.RS., 2nd cd. Lond. Ift.'iBj suggests an e.tpres- 
 Bion of thankfulness for the happy combination of Geographical, | 
 
 Archieological, and Naval knowledge, in that illustration of tliis 
 narrative, and for the example there displayed of the application 
 of science and experience to the exposition of the divine Word, 
 
 We may also refer here to Mr. Howson'a Chapter on tho 
 A'oyage and Shipwreck of St. Paul, one of the most interesting 
 jiortions of that attractive work ; ch. xxiii. of the two Volumes by 
 Messrs. Conybeore and Howson, on St. Paul's Life and Epistles. 
 
 The narrative of this Chapter is also well illustrated in 
 Mr. Lewin's Life and Epistles of St. Paul, pp. 713 — 7'2• 
 
 5. Mi''pa] Myra, neuter plural. Μύρα, wa\is Λκκίοί, Aeyerai 
 καΐ dTjXvKOf Kal ovSirepov. {S(cj}h. Byz.) Its remains are de- 
 scribed by Hou-son, ii. p. 387. 
 
 6. irXoloy ^Αλ^ξανζρΤνοι^Ί A merchantman, probably a " navia 
 frumentaria," or corn-ship, from Alexandria, the capitJil of Egypt, 
 the granary of Italy. Cp. Suetoti. Galb. 10. Tacit. Uist. iv. 52. 
 Varro, R. R. ii. prooem. Lucan vi. 105. See v. 38. 
 
 How came the Alexandrine ship, sailing to Italy, to be at 
 Myra in Lycia .' 
 
 The wind was westerly (r. 4), and the ships of the ancients 
 were not fitted for working to windward ; and under the circum- 
 stances of the case, the Alexandrine ship would stand to north 
 till it came to the land of Asia Minor, which is very favourable 
 for navigation by such vessels, the coast being bold and safe, and 
 abounding in harbours. The Alexandrine ship was carried to 
 Myra by tiie same westerly winds tliat forced the Adraniyttian 
 vessel to the east of Cyprus. (Smith, p. 71) Cp. JVetst., p. 
 ίϊ38, who shows from the history of the voyage of S. Athanasius 
 in A.D. .349, from Alexandria to Rome, that Alexandrine ships 
 sometimes took that course, especially in unfavourable weather. 
 Cp. Socrates, H. E. ii. 24. Sosomen, vi. 25. 
 
 Some of these Alexandrine corn-ships were large and noblo 
 vessels, as was this in which St. Paul sailed. See r. 37• For ex- 
 amples of their bulk see Lucian, Navig. 5, and for other particulars 
 with respect to them, Seneca, Ep. 77. Sueton., Aug. 98. 
 
 7. fipaSvnXoovfTes] slowly sailing : the opposite term to euflu- 
 δρομονΐ'τΐ$ (xvi. II ; xxi. 1). 
 
 — μ6\ι$] with difficulty (see m. 8. 16. 1 Pet. iv. 18) having 
 arrived over against Cnidus, 
 
 — μί) προσβώι/τοϊ] The words μ^ Trpofffwvros are not to be 
 joined to what precedes, but to what follows. Since the uind did 
 not allow us to advance, we sailed under the lee of Crete (i. c. 
 along the east coast of it), towards Salmone, which is S.w. by s. 
 from Cnidus. The wind was therefore North-west ; a wind 
 which prevails in the Eastern part of the Archipelago in the 
 summer months. {Purdy's Sailing Directions for the Mediter- 
 ranean, p. 197• Smith, p. 74 ) It is the same wind as the£/e»7ce 
 of the ancients. {Plin. ii. 4.) 
 
 — 2αΚμωνην] Salmone. " Creta longissima est, ad orientem 
 habens Samtnonium promontorium adversum Rhode." Plin. 
 N. H. iv. 20. 
 
 8. παρα\(•γΛμ(νοι'] coasting it along the southern shore : they 
 were not able to coast along the north shore of Crete, on account 
 of the adverse wind. 
 
 — KaAous Ai/iiKos] still preserving its ancient name (iOcocie'* 
 Travels, ii. 250), as does Lasea, which is about five miles to the 
 East of it. (Smith, pp. 80. 245. 2«2.) 
 
 About two leagues to the wc^t of Fair Havens is Cape 
 Matala, where the coast of Crete begins to run northward, at 
 nearly the central point of the south side of Crete. 
 
 The plural number (Καλοί Αιμίρα) seems to be due to the 
 circumstances of its having two open roadsteads ; one a little to 
 the east of the other.
 
 ACTS XXVII. 10—13. 
 
 163 
 
 και όντος ηζη επισφαλούς του ττλοό?, δια το καΐ την νηστύαν τβ-η παρΐλη- 
 XvJevai, TTaprjvet. ό ίΤαΰλο? '" λίγων αϋτοΓ?, "Αν^ρεζ, θ^ωρώ οτι μετά ύβρεως 
 και πολλτ^ς ζημίας, ού μόνον του φορτίου και του πλοίου, άλλα και, των φυγών 
 ημών, μελλΐίν εσεσθαί τον πλουν. ^' Ό 8e έκατόνταρχος τω κυβερνήτη και 
 τω ναυκληρω ί,πείθετο μάλλον, η τοις ΰπο Παύλου λεγομενοις. '" Άνευθετου 
 δε του λιμενος υπάρχοντος προς παρα-χειμασίαν, οί πλείους εθεντο βουλην 
 άναγθηναι κακεΙΘεν, είπως Ζύναιντο καταντησαντες εΙς Φοίνικα παραγειμάσαι, 
 λι /xeVa της Κρήτης "^ βλέποντα κατά Λίβα και κατά Χωρον. '^ 'Τποπνεΰσαντος λ ver. ?. 
 
 9. rov ΐΓλοίίχ] the voyage to Italy (see p. 10) wag then dan- 
 gerous, on account of the violent northerly winds which blow in 
 the jEjeean at that season. 
 
 On the form ir\ovs, TrXohs, for the Attic vXovs, irKov, see 
 Lobeci, Phryn. p. 453. It is used in Martyr. Ignat. 3. Cp. 
 rails 1 Cor. xiv. 1!) ; and see M'iner, p. 59. 
 
 — tV ν-ηστιίαΐ'} the fast ,• the day of Atonement, lOth of 
 Tisri (October). Lev. xvi. 1 — 34; xxiii. 2G — 30. Numb. xxix. 
 1—11. JaAn, Archffiol. § 357. 
 
 There is a remarkable Rabbinical gloss on Isa. sliii. 16. 
 " Who maketh a way in the sea," i. e. from the Feast of Pente- 
 cost to the Feast of Tabernacles (five days after the Fast). See 
 SQhoettgen,f.\V,%. And the Rabbis say (Sabbat. \.Z), "No 
 one ought to sail between the feast of Tabernacles and Dedi- 
 cation." 
 
 By a like figure of speech the Athenians spoke of the weather 
 for sailing, as beginning after the Dionysia. {Theophrast. Char. 3.) 
 
 10. θ€ωρώ 3ti — μ^λλίΐν'] On this conjbination of two con- 
 structions, see inner, Gr. Gr. § 44, p. 303, who quotes Xeno- 
 phon, Hellen. ii. 2. 2, ciSiy 3ri ^σΐσθαι, and other examples. 
 See also ibid. 5 63, p. 506. 
 
 — v0peas'] buffeting, hard usage; cp. r. 21, KepSritrai τ^ν 
 νβριν raxnrjv, and 2 Cor. xii. 10, iv υβρ^σιν, eV avayKais, and 
 υβριστεί is used absolutely Rom. i. 30. I Tim. i. 13. Horace, 
 1 Od. xiv. 15, says of a ship, " ventis debes iudibrium.*' 
 
 — φορτίου] So A, B, G, and many Cursives. — Elz. <ρ6ρτου. 
 fpopros is the Attic, φορτίον the Hellenic form. Moeris, p. 52. 
 {Bomem.) 
 
 11. KvBfp>^Tri] ' gubernatori,' — the pilot. 
 
 — ναι/κλήρω] the ' magister navis ' — ' navicularius ' (Gloss. 
 Labb.). 6 ξΐσττ6τη$ του ιτλοΊου (Hest/ch.). " Qui hominibus 
 vel mercibus trajiciendis lucrum quserit " {Kuin.). 
 
 12. acct/^tVoy] not welt placed ; not commodiously situated. 
 Its name shows that it was a good harbour in some seasons, and 
 so it is described in modern works on navigation (see Smith, 
 pp. 81, 82), but it was not commodious to winter in. It is, in 
 fact, an open roadstead ; or rather two open roadsteads, with 
 good anchorage, and looking to the south. 
 
 — ΦαίΐΊκα] Phanix. See next note. 
 
 — βΚίτΓοντα κατά AiySa κα\ κατά Χώρον] Libs (from Libya), 
 the Greek name for the Roman Africus, and opposite to Aquilo. 
 Plin. N. H. xviii. 77» who adds that Corus is opposite to Vul- 
 tui-nus. Cp. Virgil, Georg. iii. 356, " Spirantes frigora Cauri ;'^ 
 and V. 278, " In Borean Caurumque," and Seneca (Qu. Nat. v. 
 16. 4), " solstitial! occidente Corus venit ; ab occidente hiberno 
 Afiricus furibundus et ruens apud Grrecos Λΐψ dicitur." 
 
 The words in the text are rendered by Vulg. " respicientem 
 ad Africura et ad Corum ;" and by the Authorized English Ver• 
 sion, " which lieth toward the South-west and North-west." This 
 rendering has been rejected by recent able Interpreters, particu- 
 larly by Al/ord, Smith, and Howson, who understand the phrase 
 to mean, looking towards the points to which (and not from 
 which) the South-west and North-west winds blow ; i. e. not 
 turning the face towards, but the back on, those winds ; and 
 looking to the South-east and North east. And on this supposi- 
 tion they identify Phcenix with the harbour now called Luiro, 
 about forty miles west of Fair Havens, and which is described as 
 being the best, and indeed the only safe winter harbour in that 
 part of Crete, and looks to the South-east and North-cast. See 
 Smith, pp. 84-93. Howson, ii. pp. 398-400, and Al/ord' s 
 note here. Besides, Phcenix is described by Sirabo (x. 4) as on 
 the south of the isthmus, or narrowest part of Crete, and this 
 corresponds to Lutro ; it is called Άράζ^να by Hierocles, Synec- 
 dem., and Aradena is called Anapolis by Steph. Byzant. ; nnd 
 Mr. Pashtey (Crete, ii. 257) found two villages, called Aradena 
 and Anapolis, at a little distance above Lutro, and he says (ii. 
 257) " Port Phcenix is at Lutro." 
 
 The question is one of grammatical interpretation ; and it 
 does not seem consistent with its principles, to render the words 
 in question in any other way than that in which they have been 
 translated in the Vulgate auJ other Versions. 
 
 The expressions by which the learned writers mentioned 
 above have endeavoured to confirm their interpretation, do not 
 appear to be relevant to the case before us. No doubt πΚΰψ 
 Kara 1>ιϋμα is to sail down the stream ; and oi κατά λίβα τροσ- 
 βοΚαΙ, quoted from Josephus, are gusts from the South-west, 
 And so κατ' &νΐμον tpepeoOai, and iKpayTJyat κατ' ΐδρον, might be 
 used, as in Latin secundum flumina, along the side and in the 
 direction of the rivers. So Herod, iii. 10, i^ipovro κατά κΰμα 
 καΐ κατ' ίνΐμον. 
 
 But in those cases the verb connected with κατά is one of 
 motion with ; and not of rest, or of direction toward, like βκϊ-πω, 
 the verb used here. 
 
 To describe a harbour as looking with or down the wind, U 
 not a natural mode of expression. The best illustration of St. 
 Luke's phraseology is to be derived from St. Luke himself, viz., 
 
 In Acts ii. 10 we have AijSiJtjs t^s κατά Kopi)VTiv, toward 
 Cyrene. iii. 13, κατά ττρόσωττον Πιλάτου, face to face before 
 Pilate. Cp. xxv. 16; viii. 26, ttopdov κατά μΐσ-ημβρίαν, go to• 
 ward the South. So xvi. 7, κατά Tijy Μυσίαν, and κατο τ^ρ 
 Biflui' /α•'. So in the present chapter, r. 2, τοί /s κατά τ)ιν Άσίατ 
 τόιτου5. V. 5, TTeKayos τδ κατά Ti)if ^ίιK^κΊav. τ. 7, '^ΐνόμΐνοί 
 κατά την KviSof, ΰττ(•πΚΐύσαμ(ν κατά την Ζαλμώνην, — in all 
 which cases there is an idea of direction towards, or juxta- 
 position at. Cp. St. Paul's expression, Phil. iii. 14, κατά 
 ffKOTrhv ζιώκω. Gal. ii. 11, κατά πρόσωπον αυτφ άντίστην. 
 Gal. iii. 1, κατ* όφθαλμούί. 
 
 It has been said, indeed, that λΐψ and χώροι here do not 
 signify fixed points of the compass ; but only winds, which some- 
 times blow, and sometimes do not. But this does not seem a 
 tenable opinion. St. Luke is describing the habitual aspect of 
 the harbour, its geographical bearings, independently of variable 
 circumstances, especially of so fortuitous and fickle a condition, 
 as whether a given wind happened to blow or not. And βΚΐΐτζΰ, 
 like the Latin specto, describes a continual relation. Cp. Hero- 
 dian, vi. 5. 2, -n-phs τά άρκτψα μΐρη β\4νουσαν, looking to 
 the north. Ccesar, B. G. vii. 69, " pars coUis ad orienJem spec• 
 labat," i.e. had an easterly Mspect. 
 
 If, therefore, Lutro is Phoenii, the true interpretation of the 
 passage is this, — " If by any means they might reach Phoenix and 
 winter in it, being a Cretan harbour, which, as approached from 
 the sea, looks toward the south-west and north-west ; and is 
 therefore sheltered from those winds by the land." 
 
 In favour of this interpretation, it may be said, that it is 
 more natural, in describing the good properties of a harbour, as 
 here, to speak of the winds from which it is sheltered, than of 
 those to which it is exposed ; 
 
 Also, that St. Luke suggests this nautical mode of regarding 
 land objects from the sea, and of interpreting his words accord- 
 ingly, by the expression in r. 27, ίητΐνόουν oi ναΰται irpoaayetv 
 τίϊ'ά αύτοΊί χώραν, the sailors deemed that some land was 
 drawing near them. See note there ; and see also a similar nau- 
 tical expression above, xxi. 3. 
 
 But, if the expression of St. Luke here, βκίποντα κατά 
 λίβα, is to be rendered, facing the s.w. from the land, then we 
 must look for Phcenix in some other place than Lutro. The 
 identification of Phcenix w^ith Lutro is of recent date. The har- 
 bour of Lutro has only been lately discovered by British Navi- 
 gators. Perhaps, when the southern coast of Crete has been 
 more accurately surveyed, another harbour may be found, which 
 may correspond with the words of St. Luke, understood in this 
 latter sense. 
 
 And, in the Charts of Crete (Smith, p. 94. Howson, p. 399), 
 is a bay a Ultle to the west of Lutro. This bay is marked Phi- 
 neka. This is the modern Greek pronunciation of Φοίνικα. -\nd 
 this bay looks from the land to the s.w., i. e. κατιί \ιβα ami κατά 
 χί-ρον. 
 
 May not ίί be the Phcenix of St. Luke ? 
 
 The coast has probably been changed by time ; an.l if, as 
 represented in the Charts, two streams βοπ iato it, wha/ is non 
 Υ 2
 
 164 
 
 ACTS XXVII. 14—18. 
 
 δε νότου Βόζαντ€ς της προθ€σ€ως κ^κρατηκέναι apavTCS ασσον napeXeyouTo 
 την Κρητην, ^** Mer* ου πολύ δε εβαλ^ κατ αύτη<; άνεμος τυφωνικος^ ο καλου- 
 μενος Ευρακύλων. ^* Συραρπασθεντοζ δε του πλοίου, και μη Βυναμενου άντ- 
 οφθαλμείν τω άνβμω, επιΒόντες εφερόμεθα, ^^ Νησίον δε τι ύποΒραμόντες 
 καλούμενον ΚλαύΒην Ισγυσαμεν μόλις περικρατείς γεί'ε'σ^αι της σκάφης' '^ '^ΐ' 
 άραντες βοηθείαις εχ^ρωντο υποζωννύντες το πλοΐον φοβούμενοι τε μη εις την 
 Χύρτιν εκπεσωσι, -χαλάσαντες το σκεύος, ούτως εφεροντο, ^^ ΣφοΒρως δε 
 
 a bay may have been formerly a safe harbour. (See Smiih, p. 
 Hi).) 
 
 Facing, as Phincka does, the s.w. and N.w., it would have 
 protected ihe vessel from the e.n.e. wind, which soon after arose, 
 and blew continuously for many days. In this respect it wouhl 
 have been eCOiros Trphs τταραχαμασίαν. Perhaps, also, its near- 
 ness to the harbour of Lntro, where a ship would be sheltered 
 from North-westerly and South-westerly winds, was a circum- 
 stance which, combined with others, made it more " commodious 
 to winter in " than Fair Havens. 
 
 13. ΰτΐοττνΐΰσαντοί νότου] the soutft vind having sprung vp. 
 This was a change ; for from Cnidus to Fair Havens they had had 
 N.w. winds. They hoped that the south wind would carry them 
 round Cape Matala to Phoenix, which lay to nn.w. of Fair 
 Havens. 
 
 — ίραμτίϊ] sc. ayKiipas — they weighed anchor (on this use of 
 &pavT(:s, see Thucijd. i. 29; iii. 91); and thuy were coasting 
 along Crete more closely {Ζ,σσον) than before (so Winer, § 35, 
 p. 217. and R. W. B. i. p. 102, and Meyer), ^σσον =. πΚησΙον, 
 iyyvs, Hesych. : it is used by Josephus, Ant. i. 20. 1, rovs μ\ν 
 τΓροΰτΓ^μτη rovs 5e \€ηΓομ(νου$ ά<τ(Τον 4κ(\€υσί δ.κο\ουθ€7ν. Λη- 
 ίοηίη. Lib. fab, 41, βηναι €ts Ζ.σσον τφ κννί. Joseph. Ant. xix, 
 2, 4. Herod, iv. 'Λ, ieVai άσσον αύτώ»', add. vii. 233. Con- 
 jungcndum autem est &σσον cum Trap€\4yovTo Ljician, II. Λ''. I, 
 p. 657t Tfi ^ΤΓΐούσϊ) 5f, 6.pavT€S 4τΓΚ4ομ€ΐ/ ττλησίο^ των ν^φών. 
 
 The Vulgate has * cum sustulissent de Asson,' as if the re- 
 ference was to Assos (see above, xx. 13), and so the jEihiopic 
 Version : the Syriac and Arabic have Thasos. Our English 
 Authorized \''ersion renders it ' they sailed close by Crete ;' and 
 so Heza and Wefxtein, who gives numerous examples of this use 
 of ίσσον^ p. (J40. 
 
 14. ίβαλί] See on Mark xiv. 72, and below, v. 41, ίρύσασα, 
 and f. 43, aTro^f>iy\/avTas. 
 
 — κατ' auTf/s] i. e. against Crete, from the heights of Mount 
 Ida. Cp. Matt. viii. 32, κατά του κρ-ημνον. — αύτη$ cannot refer 
 (as some have thought) to the shipj which is called -πλοΐον. Cp, 
 on V. 41. 
 
 — &νΐμο$ τνψωνικ65'] a violent wind: a hurricane or whirl- 
 wind, sometimes called τύφων, Hesych. Plin. N. 11. ii. 49, 
 *' Typhon, locum ex loco mutans rapida vertigine, prsecipua navi- 
 gantium pestis, non antennas modo, verum ipsa navigia contorta 
 frangens." 
 
 — Έ.υρακνλων'] So A and B*, and Vulg. and Cassiodor., 
 which have " Euro-aquilo," This reading seems also to be con- 
 firmed by the Sahidic \^crsion, which has Εύ/ίακήλωΐ', and to 
 have given rise to Έ.υτ ρακ-ηΧων in the Coptic, and Έυρακΰκλων 
 in the Armenian, and Aqnilo in the TEthinpic Version. 
 
 Έ,υρακΰλων has been approved by Grotius, and ably defended 
 by Bentley (on Freethinking, pp. 98—100, ed. Camb. 1743)f 
 and by Mr. Smith, p. 9fi, and in his Dissertation, pp. 154 — 159, 
 and it has been received by Lachm. and Bornemann. 
 
 Elz. has ΕνροκλνΒων. G, Η have ΕΰροκΚύδων. Β*• has 
 Έ.ύρνκ\ύδων, 
 
 St. Luke says that the word in question was the name of a 
 wt7id {&νΐμο5, see also v. 15, τφ ανίμψ). But Euro-clydon is 
 rather the name of a wave {κλν^ων) than of a wind. 
 
 Besides, the writer says, that the ίν^μο•! was that which is 
 called (i κάΚοΰμ^νο^) by the name in question. It was known 
 by that name. If, then, Euroclydon were the true reading, it 
 would probably be found somewhere as a name of a wind ; but it 
 nowhere occurs as such. 
 
 None of these objections apply to the reading Έ,υρακύΚων, 
 The wind, Έ,υρακνΚων, in Latin, Euro-aguilo, was the name given 
 by Mariners, especially Italians, to what the ancient Greeks called 
 KaiKfay, which was the wind between Eurus and Aquilo, i. e. is 
 the E.N.E. wind in the Roman compass ; and therefore called 
 Euro-aguilo by the Roman seamen, as Euro-notiis and Euro- 
 auster, similar compounds, were used to designate the s.e. 
 
 It may be said that the proper etymological form of the word 
 in the text would be ΕύροακνΧων. And it is not improbable that 
 that is the true reading. The confusion of ΕΤΡΟΑΚΤΛΠΝ and 
 
 ΕΤΡΟΚΛΤΔΠΝ is a very easy one, and likely to be made by the 
 Copyists, who would be more familiar with the word κΚύΖων than 
 with 6.κν\ων. 
 
 As has been well shown by Mr. Smith, p. 00, the effect of 
 an E.N.E. wind, would have been precisely such as is described 
 by St. Luke to have been produced on the ship. 
 
 15. ^TTihovTes ^φ(ρΛμ€6α] we gave ihe ship to the gale, and 
 scudded before it. Eurip. Troad. (;it3, ivZovrts τι'χρ, said of 
 sailors committing their ship to fortune. Heliod. yKthiop. i. 3, 
 τον κυβίρνητον ^ySovTos (sell. Tt» πΚυΊον) τφ αν(μψ, Plutarch, dc 
 fortuna Rom. p. 319. Caesar ad navis gubernatorem fluctus ve• 
 hementiores timentem, τ6\μα, κάϊ δίδιθι μηζ^ν, αλλά ^ττιδίδου 
 "^ν '^'^Χν "^^ ίστία, καΐ δ^χου τ}> ττνίνμα,τφ ττν^υντι ττιστ^νων^ 
 8τι Καίσαρα φ4ρΐΐ$ καΐ τ))ν Kaiaapos τΰχην^ {Kuin.) Cp. IVetst. 
 p. fi4l. 
 
 16. ύττοδραμόντα'] having run under the lee of a little island 
 called Claude, in order to have stiller water, and to be sheltered, 
 from the wind, so as to be enabled to hoist up the boat (which was 
 towed after the ship), and to lash it on board ; and to undergird 
 the ship, to keep its timbers together, and to equip it better for 
 the storm. Their next care was to lower the sail and bring down 
 her spars and rigging. Cp. Kiito, p. 439. 
 
 — ΚΚαΰδ-ην'] So A (probably) and G, Η ; but Β has Καιίδα, 
 and S. Jerome has Cauden, and this, it seems, is the true read- 
 ing. The modern name of the island is Gozzo, — a corruption of 
 ΚλαΟδοί and Gaudus, the name given it by Ptolemy, iii, 7, e"d 
 Mela, ii. 1, and PHn. iv. 20, " dextra Cretam habenti contra 
 Hierapytnam Gaudos." It hes about twenty miles to the South 
 of Crete. 
 
 — μ6κι$] with difficulty {vv. 7 and il), because of the high sea, 
 and because the boat was probably full of watt-r, and also ** be- 
 cause the ship must have been rounded with her head to the wind 
 and her sails trimmed, so that she had no head-way." {Smith.) 
 
 — TTfpiKpaTf'is y. τ. σκάφη^Ί to get possession 0/ the boat by 
 hoisting it with cables thrown round (irepl) it. And yet all 
 this was labour lost, because afterwards the boat, which had been 
 hoisted on board with diificulty, was allowed to fall otl' {v. 32). 
 
 17. βoηθΐiats'] stays and braces to keep the ship together. 
 (Arisl. Rhet. ii. 5.) 
 
 — ΰτΓοζωννύντ€3'\ undergirding by " cables passed round the 
 hull or frame of the ship,"- — commonly called **/rapping it," — 
 lest, by the straining of hor planks and timbers, the vessel should 
 leak and founder. {Smith, p. lOG, Howson, pp. 3/3. 405.) 
 
 — T^v ^ύρτιν"] the Lesser Syrtis, or African quick-sand, to the 
 s.w. of Crete. Strabo, ii. p. 185. Plin. N. II. v. 4. Soli- 
 nus, xxvii. 
 
 — χαΚάσαντΐ^ Th σκίΰοϊ] The neuter singular aKeOos, which 
 occurs frequently in N. T. (Luke viii. H!. John xix. 29. Acts 
 ix. 15; X. 11. l' Thess. iv. 4. 1 Pet. iii. 7. Cp. Vorst. de Ilcbr. 
 pp. 29 — 33), denotes some single object, and as such is dis- 
 tinguished from the /eminine σκΐνίι, svpellex. And σκ^νο$, with 
 the definite Article, as here, signifies some special object of im- 
 portance, — that which might κατ* 4ξοχ7,ν be called Tb ckcvos. 
 
 It is most probably the main-yard and sail. Some sail 
 would doubtless be necessary to work the vessel on the starboard 
 tack, i. e. with the right side to windward, so as to keep her off 
 the quick-sand ; but a press of canvas such as would not do any 
 harm while they were under the lee of Claude' or Gozzo, would 
 be attended with danger in such a tempestuous gale as that which 
 had overtaken them ; and therefore they might be constrained 
 χαλα^, i.e. to lower with ropes (see the use of χαΧαν Mark 
 ii. 4.' Luke v. 4. Acts ix. 25 ί xxvii. 30. 2 Cor. xi. 33), τ6 
 σκΐΰο^, the main-yard and its sail. It had doubtless been 
 already/wr/erf. This is nearly the inti^rpretation of the ancient 
 Expositors (Chrys. interprets it τά Ιστία, al. τδ Ιστίον. The 
 Syriac renders it velum, and ^erfe ' luxantes antennas.* Vulg. 
 has ' submisso vase*) ; and it is confirmed by a passage of Seneca 
 (Ep. 77): " Quoties ventus increbuit, majorque est quam ex- 
 pedit, antenna snbmiitiiur (i. e. χάλαται) ; minus habet virium 
 flatus ex humili."
 
 ACTS XXVir. 19—29. 
 
 IG5 
 
 ■χ^ειμαζομβι/ων ημών, Trj ίζης ΙκβοΚην inoiowTO• '^ και τΫ) τρίτη " αύτονειρες 
 την σκίνην του πλοίου eppupav '"" μήτ€ δε ηλίου μητ€ οίστρων ΐ,πιφαίνόντων ΙπΧ 
 ττλΐίονα^ ημίρας, ■χΐ.ιμωνόζ τε ουκ ολίγου επικ€ΐμ€νον, λοίπον πβριηρζίτο ττασα 
 ΐλπίζ τοΰ σωζεσθαι ήμας. ^' ίΤολλτ^ς τε ασιτίας ΰπαρχ^ούσηζ, τότε σταθείς 
 ό Παυλο<; Ιν μέσω αντων εΐπεν, '"EScl μεν, ω ά.ν^ρε<;, πεί,θαρ'χτίσαντάς μοι μη 
 άνάγεσθαι. άπο τη<; Κρήτης, κερΒησαί τε την νβριν ταντην καΧ την ζημίαν. 
 " Και ταννν ^ τταραινω ύμας ευθνμεΐν αποβολή γαρ χρυχτ^ζ ονΒεμία εσται 
 εξ νμων, πλην του πλοίου. ""' Παρέστη γάρ μοι ταύτη τη νυκτϊ ^ του Θεοΰ, 
 ' ου εΙμΙ, ω και λατρεύω, άγγελος, -^ λέγων, Μη φοβοΰ, Παΰλε, Καίσαρί σε 
 δει παραστηναί• και ιδού, κεχάρι,σταί σοι, ό Θεός πάντας τους πλεοντας μετά 
 σου. ^ Alo εύθυμεΐτε, άν?)ρες• πιστεύω γαρ τω Θεω, οτι οΰτως εσται καθ' 
 ον τρόπον λελάληταί μοι• "*' ^ εις νησον δε τιι^α δει ημάς εκπεσεΐν. ^ 'ί2ς δε 
 τεσσαρεσκαιΒεκάτη νύζ εγένετο, 8ιαφερομενων ημών εν τω 'ASpia, κατά μέσον 
 της νυκτός υττενοουι» οι ναυται προσαγειν τίνα αυτοί? -χωράν. ■^ Και βολι- 
 σαντες ενρον οργυιάς είκοσι• βραχύ δε διασττ/σαΐ'τε?, και πάλιν βολίσαντες, 
 ενρον οργυιας οεκαπεντε• - φοβούμενοι τε μήπως κατά τραχείς τόπους εκ- 
 πέσωμεν, εκ πρύμνης ρίφαντες αγκύρας τεσσάρας, ηυχοντο ημεραν γενέσθαι. 
 
 ρ Job 2. 4. 
 Jonah t. 5. 
 
 f ver. 10, i3. 
 
 (J Job 22 29. 
 Ps. 112. ?. 
 2 Cor. 4. 8. 9 
 b ch. 23. li. 
 Heb. 1. 14. 
 i Deut. 32 9 
 Ps. 135. 4. 
 I«a. 4t, 5. 
 Mai. 3. 17. 
 John 17. 9, 10. 
 I Cor. 0. 20. 
 k di. 2». I. 
 
 18. ίΗβοΧ'ήιι'] they were casting out the freight, to lighten 
 the ship while it was tossed by the storm. See LXX, Jonah i. 5, 
 ^<ροβ•ί)θτ}σαν οΙναντικο\, κα\ ΐκβολ^ν ^ποι-ησαντο των σκίνων 
 των ^ν τω πΧοίω €ts τ^ν θάλασσαν, τοΰ κουφισθηναι ατ' 
 αΰτων. They lost their freight, as St. Paul had prophesied v. 10 ; 
 but, as 5. Aug. says (in Ps. 132), " Paulus in corde ferebat 
 patrimonium fidei suae, quod nullis fluctibus, nullis tempestatibus 
 potuit auferri." He had learnt "opu3 esse mercibus quae cum 
 naufrago enatent." 
 
 On the 4κβοΧ^ resorted to in a storm, see Blomf. ^Ischyl. 
 S. c. T. "tbb, ΤΓρόπρυμνα δ' ΐκβολαν φίρξίν ανδρών αΧφησταν 
 νλβοί &yav ΤΓαχννθΐίί. 
 
 19. τ^ν σκίνή^] the furniture of the ship, — beds, tables ; 
 perhaps also the tackle, ringing, yards, and spars. 
 
 — ί^^ιψα^] So A, B, C.—Elz. 4βΙ)ί<ί,αμ(ν. 
 
 20. ^πιφαινόντων"] appearing, shining upon. Horat. Epod. 
 x. 9, " Nee sidus atra nocte amicura appareat." 
 
 — TrepjppeiTo] every hope was being taken away, as it were, 
 cut away all around : a happy expression describing the taking 
 away of one hope after another ; " omnis spes circumcidebatur, 
 amputadatur.*^ See Wetst. 
 
 21. ασιτία?] Anxiety and fear had taken away all appetite for 
 food, and had produced nausea and disgust for it. Perhaps the 
 ' cabuso ' for cooking victuals had been washed overboard ; and it 
 would not be easy to light a fire for the purpose in the storm. 
 
 — σταθύ$ ό UavXos iv /ieV(^] Paul standing up in the midst. 
 The storm, by God's permission, was raised by the Prince of the 
 Power of the Air (Epb. ii. 2) against the ship that was carrying the 
 Gospel to Rome ; and, humanly speaking, it would have over- 
 whelmed it (v. 20). But it was made subservient by God's Pro- 
 vidence to disjjlay the courage of the Apostle, and the power of 
 divine grace, which enabled him to remain firm and intrepid in the 
 tempest, and to stand up in the midst, and inspire others with hope. 
 
 The Ship may be compared to the Church, tossed by storms, 
 in her course over the waters of this world. These tem])ests try 
 the faith, and patience, and courage, of all who, like St. Paul, are 
 strong in grace, and suffer for Christ. Tiiey serve to exercise and 
 to prove them, and to manifest the work of the Holy Spirit in 
 their hearts. Perhaps the most effective Sermon that St. Paul 
 ever preached was in this storm. Its power will never cease to be 
 felt by those who read the record of it here. And it may serve to 
 fill the heart of every devout reader with comfort and trust, that 
 every tempest of Persecution which is excited by Satan against 
 the Ship of the Church, will be made eventually conducive to tlie 
 fiirtherance of the Gospel, and to the eternal welfare and hapjii- 
 ness of God's faithful servants, and to the greater manifestation 
 of His Love, Power, and Glory. 
 
 — Κίρδησαι] to gain this violence and loss. Θ-ησαυρίζΐΐί opy^v, 
 Rom. ii. 5. So KfpSaivtiv κακά, ibptiv ίΚΐθρον. Bentley on 
 Phalaris, pp. 2.5.5, 256. Pirn. N. H. vii. 40, " luciifecit injuriam." 
 There is a gentle irony in the expression. Ye exposed yourselves 
 to danger, — against good advice, — for the sake of gaining u'ealth 
 by your merchandise ; and you have gained nothing but loss. 
 Here again the Authorized Version has been censured without 
 reason by some. 
 
 23. ToC Θίοΰ] Eh. places dyyiXos liefore τοΰ 0coP, but A, B, 
 C place &yyt\os after λατριύω. And this appears to be the 
 better reading. In speaking to Gentiles who had no notion of 
 the ministry of Angels, it is not probable that St. Paul would 
 have used the word Angel otherwise than subsequently and sub- 
 ordinately to God. 
 
 27. ίιαφίρυμίνων ημών"] It cannot, therefore, be assumed (as 
 has been done), that the Wind continued alway the same. — 5ia- 
 (pipeadai means ' to be carried in different directions.' See liii. 49, 
 and Wetst. 
 
 — Άδρία] Ίόνιον TreKayos, d vvv'ASplas, Hesych. So Straio, 
 ii. p. 185, and other passages quoted by Wetstein, p. 644, showing 
 that writers contemporary with St. Luke apply the term Adria 
 and Adriatic to that part of the Mediterranean wliich lies between 
 Greece and Sicily, i. e. the Ionian Sea: and distinguish between 
 Adria and the Adriatic Gulf, or Gulf of Venice. (Ignat. Mart. 5.) 
 
 Compare the account given by Josephus (Vit. 3), of his own 
 dangerous voyage to Rome, βαπτισθΐντο$ τον πλοίου κατά μ4σον 
 τικ- Άδρία»', and of his safe arrival at Puteoli, after the ship in 
 which he was, containing 6U0 souls, had been lost, and eighty of 
 them were taken on board by a vessel from Cyrene, in Africa, 
 going to Italy. 
 
 — ^Γpoσάyeιv avTo7s χωράν"] thai some land was drawing near 
 us. St. Luke speaks here and elsewhere in the language of 
 sailors. See xxi. 3, and Wetst. and Kuin. here. Cp. Vat. Flacc. 
 ii. 8, "jam longa recessit Sepias." Virg. Ma. iii. 72, " Prove- 
 himur portu, terrseque urbesque recedunt." Ovid, Met. vi. 513, 
 " Admotumque fretum remis, tellusque repulsa est." Cic. Quiest. 
 Acad. iv. 25, " videsne navem illam .' stare nobis videtur : at 
 Us, qui in nan sunt, moveri hsec villa." Achill. Tat. ii. 32, γην 
 yap ίωρώμ^ν anb T^s νη}>5 κατά μικράν αναχωρούσαν, ws αυτίιν 
 ττΚίονσαν. 
 
 28. /3oXi(rai'Tfr] Λορίηρτ joKiiiicii, with the /3βλ!ι, or plumb-line, 
 let down from the foreship. 
 
 — opyvmil fathoms : properly the measure from the end of 
 one arm outstretched {u>p(yv7a) to the extremity of the other, to- 
 gether with the breast (Etymol., Hesych.), and reckoned as equal 
 to three πηχίΓί or ciiliits. Eustath. 
 
 29. iK ττρύμνηί ^ίψαμτ€ϊ ayKvpas reVtrapas] They cast four 
 anchors from the stem ; a circumstance which has perplexed 
 modern critics and sailors j but has been successfully explained 
 by reference to the structure of Ancient Ships. They were alike 
 at both ends, and had only paddle-rudders {ττηΖάΚια, v. 40), one 
 on eitlier quarter, which could be triced up, and had hawseholes 
 at the stern. 
 
 Besides, the ship in which St. Paul was, was not running, 
 but hove to, when she anchored ; and the design was to cut the 
 cables {v. 40), and run the ship on the beach at daylight. (Smith, 
 pp. 200, 201.) 
 
 In anchoring by the stem the paddle-rudders were lifted out 
 of the water, and lashed together tightly by their ζ(υκττιρίαι 
 (v. 40), and the rudder-ports or rudder-cases served for hawse- 
 boles to the anchors. In the battle of Copenhagen the English 
 !.liips of war were anchored by the stern ; and Lord Nelson stated 
 after the battle, that be had been led to adopt this measure in
 
 166 
 
 ACTS XXVII. 30—40. 
 
 ** Των δε ράντων ζτητοΰντων φυγείν Ικ τοΐι πλοίου, και ■χαΧασάντων την σκάφην 
 ets την θάλασσαν, ττροφασίΐ ως ck ττρώρας μί\\όντων άγκυρας eKTcivcLv, 
 " eiir€v 6 Παΰλοζ τω Ικατονταρ-)(Ύΐ και. τοις στρατιώταις, Έα.ν μη οδτοι μΐί- 
 νωσίν iv τω ττλοίω, ν/χεΐ? σωθηναί ου Ζύνασθΐ. ^' Τότε οί στρατιωται, άπ- 
 eKoxpav τα σχοινιά τί^ς σκάφη';, καΧ ίΐασαν αντην Ικπεσίΐν. ^^ '-^χρι- δε ου 
 ίμελλΐν ημέρα γίνεσθαι, παρζκάλει 6 Παύλος άτταντας μβταλαβεΐν τροφής, 
 λέγων, Τ^σσαρεσκαιΖίκάτην σήμερον ημέραν ττροσ^οκωντες άσιτοι διατελείτε 
 iiKinRii.52. μηΒέν ττροσλαβόμενοι,. ** ' ^ι6 παρακαλώ νμάς μεταλαβεΐν τροφής• τοΰτο 
 ϊ"2^ \i '■ Ύ°'-Ρ '"'Ρ^'^ '''V^ υμετέρας σωτηρίας υπάρχει• ούδεί'ος γαρ ύμων θρίξ εκ τής 
 misam. 0. 13. κεφαλής άπολειται. ^^ '" Είπων δε ταΰτα, και λαβών αρτον, ευχαρίστησε τω 
 Θεω ενώπιον πάντων, και κλάσας ηρζατο εσθίειν. ^^ Εύθυμοι δε γενόμενοι 
 πάντες, και αυτοί προσελάβοντο τροφής' ^^ " ήμεθα δε αί πασοι φυχαΧ εν τω 
 πλοίω διακοσιαι έβΒομήκοντα εζ. ^ Κορεσθεντες δε τροφής εκούφιζον το 
 πλοΐον, εκβαλλόμενοι τον σίτον εις την θάλασσαν. ^^ "Οτε δε ήμερα έγενετο, 
 την γήν ουκ επεγίνωσκον κόλπον δε' τιι^α κατενόουΐ' έχοντα αίγιαλον, εΙς ον 
 εβουλενοντο, εΐ ^ύναιντο, ε^ώσαι το πλοΓο»'. ^'^ Και τα? άγκυρα? περιελόντες 
 ε'ων εις την θάλασσαν, άμα άνέντες τάς ζευκτηρίας των πηδαλίων, και εττ- 
 
 1 Tim. t. 3. 
 
 η ch. 2. 41. 
 «Ι 7. 14. 
 Rom. 13 I 
 I Pet. 3. 20. 
 
 consequence of having just been reading this chapter of the 
 Acts of the Apostles : see Howson. 
 
 30. ayKvpas cKTe/rfii'] under pretence that, being in the boat, 
 into which they would take anchors and their cables, they would 
 stretch them forth {ίκτΐΐνίΐν) or '' lay them out " from the fore- 
 ship, so as to steady the ship pitching in the sea. 
 
 This pretext, which seems to hare deceived the centurion, 
 α landsman, was seen through by St. Paul, who warned the cen- 
 turion, that unless the sailors remained on board to work the ship, 
 and thrust her in shore, the passengers would be lost. A remark- 
 able proof of the Apostle's superiority, even as regards human 
 wisdom and forethought. 
 
 32. (ίασαν aurrji' ίκτησΰν] A striking proof of St. Paul's power 
 over the minds of the Roman soldiers. The first portion of the 
 A'oyage had been characterized by opposition to his advice (r. II); 
 the latter is distinguished by compliance with it. 
 
 Such, in brief, is the History, past and future, of the Gospel 
 of Christ. 
 
 33. /itToAaflel»] So A, B, C.—Elz. πρασΚαβΰν. 
 
 34. οπολ€Ϊται] So A, B, C, and many Cursives and Versions. 
 — Elz, τΐζσίίται. 
 
 35. (υχαρΊστ-ησι] he gafe thanis, as if what God had pro- 
 mised (ti. 24) had been already fulfilled. Observe his faith in 
 the storm — and see its effects on others (to. 3C, 37). 
 
 The words λαβών άρτον, (νχαρίστησΐ, καϊ κλάσαϊ, compareil 
 with Luke sxii. I!), 20, and 1 Cor. xi. 23, are remarkable, and 
 suggest that this act may have been connected with a celebration 
 of the Holy Eucharist. 
 
 37. i/teCa — ί'ί] ice ti'Cre all the souls in the ship, to the num- 
 ber of two hundred and seventy-six. See above, v. C. 
 
 38. rill' σίτο;'] the coi•»— with which it was laden ; for it was 
 a corn-ship j part of its freight had been cast out before (r. 18). 
 On the form of the word see ]Viner, p. 60. 
 
 The wheat was cast into the sea, in order to lighten the ship, 
 that she might be worked more easily and thrust in to the beach. 
 
 39. αΐγιαλιίΐ'] a beach, — without rocks. 
 
 40. ras άγκιίραί π€/)ΐ€λ(ί;'τ€ϊ] having cut the cables of the four 
 anchors, by which the ship had been held during the night ; and 
 thus abandoned them to the sea, in which they were left. The 
 sense of irfpieAtivTcy is clear from τηρι-τ^ρ^Ιτο (r. 20). 
 
 St. Luke's design in this narrative appears to be to show, 
 that all human aids or appliances were of no use in the storm, 
 and were discarded as such even by the crew. The reader will 
 observe the climax in the enumeration of their successive acts of 
 abandonment, — 
 
 (1) They cast overboard some of the freight (b. 18). 
 
 (2) They cast overboard with their own hands the furniture 
 {σκ(}Λ)ΐι) of the ship (». 19). 
 
 (3) They cut off the boat, in which many of them had in- 
 tended to escape (ro. 30. 32). 
 
 (4) They cast the com out of the ship into the sea (p. 38). 
 
 (5) They abandoned their anchors to the sea. 
 
 We hear nothing more of the κνβ^ρνίίτηί and ι/αΰκληροί, 
 who had opposed St. Paul (r. 11). He alone stands forth un- 
 moved in the storm (p. 21). The crew discarded as useless their 
 
 ordinary helps ; and " all hope that they should be saved had been 
 taken away " (v. 20). 
 
 But they bad St. Paul and his Mission on board ; and they all 
 came safe to land. " Noli timere, Csesaris fortunas vehis," was the 
 saying of Julius Caesar to the panic-struck mariner in the Adriatic ; 
 " Nolite timere, Christi Evangelium vehitis," was that of St. Paul. 
 — αμα aveVres Toy ζ€υκτηρία$ των ττ-ηΖαλίων'] at the same 
 time loosening the bands of the rudders. 
 
 The ship was not steered, as modem vessels are, by one rudder 
 moving on hinges at the stern, but by two πηδάλία (from πήδα, 
 oars : seethe Editor's note on Theocritus xxi. 10), whence the 
 English paddle, one on either quarter of the stem. This pair of 
 ττηδίίλια, so arranged, may be seen represented in ancient coins, 
 pictures, and other monuments, in Smith, pp. 183. 193, 1U4. 198, 
 199. Cp. Heliodor. 5, p. 241, ruv Si π-τ^δαλίων θάτ^ρον &iro' 
 βακόντξί. Lucian, Toxari, p. 51 , toD σκάφου$ liS -η τΓ\4οντΐς ίκκρί- 
 μανννμίνοι των ττ-ηζαΚίων, and Navig. 5, torn. iii. p. 252, 
 άνθρωττίσκοί AeiTTJj κάμακι τα ττηδάλία ττΐριστρίφων. .ίΈΙίατι^ 
 Η. V. ix. 40, ίίτί Καρχ-η56νιοι δύο κνβ€ρνί}τα5 εΐσήγον els τ^ν 
 ναΰν, Ιίτοπον \iyov7is tivai, 5ύο μ^ν ττΎΐζάΚία (χΐΐν κ.τ.λ., and 
 Wetst. here. 
 
 When the vessel was anchored by the stem, as this had been 
 {v. 29), these two πηδάλια were lifted out of the water, and were 
 lashed together by the ζ^ΐτγΚαί, which seem to have bound them 
 together habitually, thence called here αί ζιυκτηοίαι, the rudder- 
 bands ; and were capable of being tightened or loosened, as need 
 required. Cp. Eurip. Helen. 1530, πηδάλκί Τ6 ζίχτγΧαισι πσρα- 
 KabUro, i. e. the rudder-paddles were let down at the sides of the 
 ship (παρακαθίίτο) by bands {(ivy\at). 
 
 These ζ^υκτ-ηρίαι, by which the πηδάλια had been lifted up 
 out of the water and braced tightly together, were now loosened 
 {ανίθ-ησαν), so that the πηδάλιο descended into the water, and 
 were ready for use to steer the ship on to the beach. 
 
 All these expedients were resorted to, in order to thrust the 
 ship as far on shore as possible. 
 
 The ancient Christian Fathers seem to have found special 
 delight in comparing the Church to a ship ; and the reader may 
 not be displeased with the insertion in this place of the following 
 eloquent passage from S. Hippolytus, Bishop of Portus, near 
 Rome (de Antichristo, 5 9), which illustrates what has been said 
 concerning the two rudders, and also throws some light on other 
 portions of St. Luke's narrative ; where, in many respects, the 
 Alexandrine Vessel carrying St. Paul, and tossed by violent 
 storms, presents a lively picture of the Christian Church. 
 
 Θάλασσα €στιν ό Κ6σμθ3, ^ν ψ tj 'Εκκλησία, ois yaCy 4if 
 vfXdyet, χαμάζ^ται μ^ν, αλλ' ουκ άπ($λΛι/τοϊ* €χ€ΐ μ(ν yap μί^ 
 €αυτήί τί)!» ΐμ-παρον Κυβΐρνίίττ}ν ΧΡΙ2ΤΟΝ, <^e'p€t δέ ^ν ^eVq» 
 καϊ τί) τροποΓο;' κατά τοΰ θανάτου us rhv (read ais iffTiv, 
 i. e. hke a mast) ffravphv τον Κυρίου βαστάζουσα• ίστί yhp 
 αύτη? -κρωρα μίν η ανατολή, -πρνμνα δ€ η δύσί?, τ^ δέ κοίλον μί* 
 σημβρία' οϊακ€$ δέ αί δύο Διαθήκαι (the two Testaments are her 
 two πηδάλίο, by which she steers her course). Σχοινιά Sk πίριτε- 
 ταμίνα η αγάπη rov Χρίστου σψiyyoυσa τ^ν 'Εκκλησία*' (here is 
 a reference to the use of cables for girding the ship and bracing 
 its timbers together; cp. above, r. 17) πλοΓον 5e t ijiipfi (the
 
 ACTS XXVII. 41—44. 
 
 107 
 
 άραντί<; τον άρτέμωνα rfj πνζονστ) κατζίχον et? Tof αιγιαλό^. *^ " Περυπ€σόι/Τΐς oicot.m.h. 
 δε €19 τόπον Βίθάλασσον Ιπωκΐ,ιΧαν την νανν καΧ -η μεν πρώρα, ipeicraaa 
 €μ€ΐνεν ασάλευτο?, η δε πρύμνα ελιίετο νπο τη<; βίας των κυμάτων. *- Των 
 δε στρατιωτών βουλή ΐγενΐτο, ίνα τούζ Βεσμώτας αποκτείνωσι, μη τις εκκολυμ- 
 βησας Βιαφΰγη. *^ Ό δε έκατόνταρχος ^ βουλόμενος διασώσαι τον Παΰλον i>2Cor.u.2s. 
 ΙκωΚυσεν αυτούς του βουΧηματος, εκε'λευσε' τε τους δυναμένους κολυμβαν, 
 άπορρίιΡαντας πρώτους επΙ την γην εζιεναι• ■** και τους λοιπούς, ους μεν επΙ 
 σανίσιΐ', ους δε ε'ττι τιΐ'ω^ των άπο του πλοίου• '' και οΰτως εγενετο πάντας ι ■"■■• 
 Βιασωθηναι επι την γην. 
 
 22. 
 Fs. 107. 28 30. 
 
 σκάφ-η, or boai ; q>. above, vv. IC. 30. 32) /x€0* eairris rh Kovrphf 
 T^s TraXiyyeyeaias, άνανίούση? robs triaTeuovTas (probably tbe 
 font of baptism is compared to the boat, as conveying and admit- 
 ting the crew and passengers into the ship). "Οβ^ν δέ τοΟτα λα/ιπρά, 
 νάρ^στίν 01S TTVfvfia, τ6 απ' ουρανίϊιν, δί* οΰ σιρρα'/Ίζονται οι πίστ€ύ• 
 οντΐί τψ 0ΐψ' ηαρίηονταί δέ αΰττ] &yKvpat σιΖ-ηραι, αυτοΧ του 
 Χρίστου ayiat eVroAol, δϋΐΌταΙ (i. e. powerful and stedfast) is 
 σίδηροι' ίχΐί δέ κα\ vaoras Sf^wifs κα\ ΐΰωνύμουί aytouy a'γy4\oυs 
 •καρίΖρου$, δί' Siv άίί κρατ€ίταί κοΧ φρουρΰταί τ] 'Εκκλησία. 
 Κλίμα| iy αύτρ, els ίίψοί άΐ'άγουσ'ο €πϊ τίι Κΐρα$, ΐΐκων σ-ημΐίου 
 πάθουν Χρίστου^ ξλκουσα τουί πιστού! fU ανάβασιν ουρανών, \. e. 
 the ship's ladder which conveys aloft to the summit of (the mast), 
 is an image or resemblance of the sign of the Passion of Christ 
 (i. e. of the Holy Eucharist), which draws the faithful up to the 
 ascent of heaven. 
 
 5. Hippotytns goes on to say, ψηφαροί δέ eirl τ!) Kcpos €<p* 
 ίψηλοΰ αΐνονμίνοι τάξΐί προφητών, μαρτύροιν τ€, καΐ αποστόλων 
 fls βασιΚΐίαν Χρίστου αναπαυομ^νων. Here, instead of ψηφαροί 
 αΙνοΰμ€νοι, we niay read ψήφορα αιωροΰμΐνα, Ψίιψαρα are 
 tiie Latin suppara, Seiiec. Ep. 77i in jledea, 325. Liican, v. 
 429, "Summa suppara velorum ;" or, as Teriullian calls them 
 (Apol. IG, ad Nation. 12), sipAara (ψήφαρα), i. e. lop-sails (cp. 
 Smith, pp. 152. 1!)5). And S. Hippolylus means that the topsails, 
 which are raised aloft to the summit of the mast, and are set 
 there, remind him of the order of Prophets, and Martyrs, and 
 Apostles glorified, and resting in bliss, in the kingdom of Christ. 
 
 A similar comparison of the Church to a Sliip may be seen 
 in a treatise in Monl/aucon^s S. Chrysostom, vi. torn. vi. p. cv : 
 " Quamvis infestatione Inimici Ecclesia ab saeculi tempestatibus 
 laboret, quibusvis tentationibus pulsetur, naufragium facere non 
 potest, quia Filium Dei habet Gubematorem : navigat enim fidei 
 gubernaculo, felici cursu per hujus sseculi mare, habens Deum 
 Gubematorem, Angelos remiges, portans choros omnium sanc- 
 torum, erecta in medio ipsa salutari arbore crucis, in qua evan- 
 gelicse fidei vela suspendens, flante Spiritu Sancto, veliitur ad 
 pnrtum Paradisi, et securitatem quietis teternse." 
 
 The symbol of a Ship, emblematic of the Church, is often 
 seen represented on the Christian monuments in the Catacombs 
 of Rome; see Bp. Kip on the Catacombs, p. 114, ed. 1859. 
 
 — Tbv αρτϊμωνα'] So A, B, C, and Caten., p. 405, and so 
 Winer. — Elz. has αρτίμονα: it was the ' small sail' (Syriac), 
 the foresail fixed at the prow on a bowsprit. See Juvenal, xii. 
 67, describing a ship in a storm : 
 
 ■ inopi miserabilis arte cucurrit 
 
 Λ'estibu3 eitcnsis, et quod superaverat unum 
 Velo prora suo," 
 
 which the old Scholiast explains, " Arlemone solo velificaverunt." 
 Cp. Isidor. Orig. xix. 3, as emended by Mr. Smilh, p. 192, 
 " Dolon est minimum velum, et ad proram defixum Artemo diri- 
 gendae pntiiis navis causa commendatum (commendatur ?) qu;im 
 cclcritate," or, as Bede says here, " Artemon est modicum velum, 
 dirigen<i8e," &c., as in Isidore. Hence the Roman Lawyers said 
 
 > The foUowinfr is from the Sailing Dircctorv, 1834 : 
 
 St. Paul's IUv.— This is dirided from' Mellieha Bay by the 
 Peninsula of Salnwna. on the hilly part of which stands a si/uare 
 building, commonly called the SaUnonii Palace ; and at the ixtrcmitv 
 of this peninsula is a low and iiTegularly-formcd island, named Sal• 
 mono Island, already noticed ; this constitutes the northern part of 
 St. PuuTs Bay. There are a few rocks at its eastern point, extendine 
 outw.ird nearly half a cable's length ; and at the ilistancc of a cable's 
 length you will have clear ground, with from ten to fourteen fathoms 
 The east end of SahwHa Island, and the Point of Kauro are 
 distant from each other above one mile, and bear Ν W by W 'and 
 
 ?iv- ib x'• ^.ii'^^,• ^ i^• ^'"^ ^ ^• i ^ )' '''^ '■^y ™"°'"g in W.S.W. 
 ( 1\ . .} h.). 1 bo depth of water between the island and the point is 
 eighteen fatliome, from wlience it lcs.sens tu fourteen, ten cieht and 
 at the further end three fathoms, where there are a sand'i/ lj<,c/i -nnl 
 anvulet About a quarter of a mile to the southward of Salmona 
 
 {Labeo, Digest. 50, tit. 16, leg. 242), " Malum navis esse partem, 
 Artemonem autem non esse," and cp. Boeckh (Urkunden dea 
 Attischen Seewesens, p. 140), who calls it the smallest sail. 
 
 They let the vessel drive before the breeze, by a single small 
 sail. All these incidents are mentioned with so much minuteness 
 by St. Luke, in order to show that " vain teas the help of man," 
 and that their preservation (and they were all preserved) was due, 
 not to any human means, but to God's goodness alone, especially 
 towards His faithful servant and prisoner, St. Paul (see v. 24). 
 
 Doubtless also the Holy Spirit in dictating this beautiful 
 narrative, designed to suggest the reflection, that whenever and 
 wheresoever it is God's will that the Gospel shall be preached, no 
 storms raised by the Evil One against Christ's Church can ob- 
 struct her course; and that though all human aids fail her, though 
 the material vessel is spht in fragments, and scattered over the 
 waves, — though the earth itself is wrecked and dissolved, — He 
 can bring her and hers by a single Artemon to shore. 
 
 41. π(ρίπ(σόντ(ί'] This word does not indicate human contri- 
 vance, but a πίριπε'τίΐα of Divine Providence. They had selected 
 a creek having a beach, into which they desired, if possible, to 
 thrust in the ship {v. 39). But this would not have been effected 
 unless they had fallen into a τόπο^ διβάλασσο!. This may be 
 explained from reference to the Chart of St. Paul's Bay, Malta 
 {Smith, 124. Howson, 422), where is the small island Salmo- 
 netta, which produces a current that would carry a ship into a 
 small cove in the Tiiiros ΖΛάΚασσο;, which, by its approximation 
 to the shore, the island makes between itself and the beach '. 
 
 " The sea rushing into the Bay from the n.e. strikes against 
 the outer point of this small island, which causes it to divide and 
 meet again at the inner point, in a small Cove, where any Ship- 
 Master would run his ship, if in distress." {Cole.) 
 
 — t))!- ναϋν] they thrust-in the vavv. Observe the word ναϋ», 
 not π\ο7ον, which had hitherto been the word used throughout 
 the narrative ; πΚοΐον occurs thirteen times in this chapter, and 
 the word ^oCs had never been used as yet. 
 
 Indeed, the present is the only place in the New Testament 
 where the word vaiis is found ; 
 
 There is a great force in it here. The vessel had formerly 
 been a noble ττλοϊο;' for sailing («is τίι πλ(7ν) ; but now that it 
 has lost its freight, its tackle, its boat, its provisions, its anchors, 
 its all — it ia reduced to a vads, a hulk, not fit to sail, χλίϊΐ', but 
 only vuv, to svim. 
 
 — η πρύμνα ixifTo'] the stem teas going to pieces, while the 
 foreship stuck fast. The word 4\ύ(το, was being dissolved, is a 
 happy one ; the strong solid ship was becoming as loose as the 
 liquid element in which it had sailed. So Virg. JEn. i. 303, 
 " puppis tua, Tarchon, solritur ;" and Cicero, Attic, xv. 11, 
 " dissolutum navigium." (ITe/s/.) 
 
 St. Paul had been already in three shipwrecks before this 
 
 (2 Cor. xi. 25). How little, after all, do tee know of what the 
 
 great Apostle suffered for Christ ! But it is all registered in Hit 
 
 Book ; which will be opened at the Last Day. 
 
 44. πάντα! δίασωθηναι] all escaped in safety to land. Perhaps 
 
 Island is a patch οι foul ground, over which the least depths arc six 
 and a half and seven fathoms. The harbour is open to easterly and 
 north-easterly winds ; but it is a safe place for small vessels, with goo<l 
 holding-ground ; and so long as your cables will hold, your anchors 
 will never drag. The best anchorage is altreasi of the small cove on 
 your starboani side going in, where you will find from six to ten 
 i'atlioms, mud and clay. Small ves.«els may haul into the cove, ami 
 lash themselves together in a tier, having an anchor out to the SS. 
 Eastward, and no winJs can injure them. 
 
 Within Kauro Point vou will see a staall towtr and ballery, 
 called the Unirersily ; another battery, i7/4f«u, stands three-quarters 
 of a mile further in, and beyond that is St. Paul's tower. There 
 are also three other batteries defending the Points of Ike Bay, two of 
 which are situated near the beach at the bottom of the Hay. Flora 
 Λ'.ί/.' I'oint the land runs S.E. by E. (S.E. J S.) for five niilee, 
 lowaids the Lighthouse uf VaUtta.
 
 1G8 
 
 ACTS XXVIII. 1—12. 
 
 »ch. «. J6. 
 
 b Rom. I. 14. 
 1 Cor. M. II. 
 Col. 3. II. 
 c Matt. 10. 42, 
 Ilcb. 13. 2. 
 
 d John 7. 24. 
 
 e Mark 16. IS, 
 Luke 10. 19. 
 
 XXVIII. ' " Kal Βιασ-ωθΐντίζ τότε έπίγνωμεν ό'τι Μελίτη η νησοζ καλείται. 
 " '' Οΐ τε βάρβαροι τταρεΖχον ου την τνχοΰσαν φιλανθρωττ'ιαν ημιν αψα^τες 
 •γαρ πνραν " ττροσελάβοντο ττάντα<; ή /Aas δια τον ύετον τον εφεστωτα και δια 
 το xpij^os- 
 
 ■* ΧυστρεχΡαντοζ δε του Παύλου φρύγανων τι πλήθος, και επιΟεντοζ επΙ την 
 ττυραν, ε;ι^ιδί^α άπο τηζ θερμηζ Βιεζελθοΰσα καθηφε τηζ )ζειρο<; αυτοΰ. '* Ώς 
 δε ειΒον οί βάρβαροι κρεμάμενον το θηρίον εκ τη<; )(ειρο<; αυτοΰ, ελεγον 
 7Γ/30? άλληλουζ, '' Πάντως φονεύς εστίν ό άνθρωπος ούτος, ον Βιασωθεντα εκ 
 της θαλάσσης η Βίκη ζην ουκ εΐασεν. ^ " Ό μεν ουν άποτιναζάμενος το θηρίον 
 εις το πυρ επαθεν οίιΒεν κακόν. ^ ' ΟΊ δε προσε^όκων αυτόν μελλειν πίμπρα- 
 σ^αι, rj καταπίπτειν αφνω νεκρόν επ\ πολύ δε αυτών προσΒοκωντων, καΐ 
 θεωρούντων μηΒεν άτοπον εΙς αύτον γινόμενον, μεταβαλλόμενοι ελεγον αυτόν 
 είναι θεόν. 
 
 7 Έν δε τοΪ5 περί τοί' τόπον εκείνον υπηρ•χε -χωρία τω πρώτω της νήσου, 
 ονόματι Ποπλίω, ος άναΒεζάμενος ημάς τρεις ημέρας φιλοφρόνως εζένισεν. 
 t James 5. 14, u. 8 e Έγενετο δε τον πάτερα του Ποπλίου πυρετοΐς και Βυσεντερίω συνεγόμενον 
 κατακεΐσθαι• προς ον 6 Παύλος είσελθων και προσευζάμενος, επιθείς τάς 
 ■χείρας αυτω ιάσατο αυτόν. ' Τούτου ουν γενομένου, και οι λοιποί οι έχοντες 
 ασνενειας εν τη νήσω προσηρχοντο, και εαεραπευοντο• '" οι και πολλαις τιμαις 
 ετίμησαν ημάς, και άναγομενοις επεθεντο τά προς τάς χρείας. 
 
 '' Μετά δε τρεις μήνας άνηχθημεν εν πλοίω παρακεχειμακότι εν τύ) νήσω, 
 ^ΑλεζανΒρίνω, παρασημω Αιοσκούροις• '" και καταχθεντες εις Χυρακοΰσας, 
 
 some were saved spiritually by the evidence they had seen of 
 St. Paul's prophetic power (see r» 10. 22. 2fi), and by being led 
 thereby, and by his miracles (xxviii. 9, 10), to listen to the 
 Gospel ; and thus the Storm in Adria brought them to the hea- 
 Tenly haven of eternal Peace. 
 
 Ch. XXVIII. 1. iirt'yi'a'/iei'] i/'e discerneii. So A, B, C. — 
 Etz. i-Kfyvtiiaav. 
 
 — Μίλίττ)] Malla. The theories which suppose this to be 
 any other than Malta, and particularly to be Melida in the Adriatic 
 Gulf, seem to proceed from a misunderstanding of the word 
 'ASpia in xxvii. 27, and from other similar misconceptions. See 
 liiscoe, p. 67. Smit/i, Dissertation ii. p. 130. Howson, p. 42(>. 
 It is by no means probable that an Alexandrine ship on its way 
 toward Rome (p. 1 1), would be found wintering at an island in 
 the Gulf of Venice; but it would be very likely to winter at 
 Malla. 
 
 2. oi βάρβαροι'] the barbarians. Rom. i. 14. 1 Cor. xiv. II. 
 People who spoke a strange language, i. e. neither Greek nor 
 Latin. Ovid, Trist. v. 10. 37. " Barbarus hie ego sum, quia non 
 intellignr ulli." The dialect here spoken was probably African or 
 Phoenician. (Rosenm., Kuin., Biscoe. Prof. Blunt on Duties 
 of Parish Priest, p. 48.) The Greeks called all others, even tlie 
 Romans, βαρβάρους. " Barbari antiquitus omues dicebantur 
 exceptis Grtecis." (Fesltis.) 
 
 As the Jews called all Gentiles Greeks, so the Romans and 
 Greeks called all others barbarous. 
 
 By calling the Maltese βάρβαροι, St. Luke shows that he is 
 writing as a Hellenist to Hellenists. 
 
 But here, and !i. 10, St. Luke draws silently a contrast be- 
 tween the kindness of these so-called barbarians, and the conduct 
 of those who despised the rest of the world as barbarous, and yet 
 had treated St. Paul in a barbarous manner — the Jews and 
 Romans at Csesarea. We hear of no miracle wrought before 
 Felix by St. Paul, in his two years' imprisonment at Csesarea, or 
 before Festus and Agrippa j but he worked many miracles among 
 these civilized barbarians, v. 9. 
 
 — ού Ti]v τυχοΰσαν] e^iraordinart/. See above, xix. II. 
 
 — δψαί-τίΓ πυράν] /laving kindled a fire: into which the 
 Tiper was afterwards cast ; see on r. 4. 
 
 3. άπ,ί] So A, B, 0, G, H, and Catcn. p. AOT.—Elz. ίκ. The 
 sense is, the A'iper, which was probably then in a torpid state, 
 from the cold and damp (r. 2), had been taken up by St. Paul 
 in the sticks, which were laid by him on tlie tire, and was driven 
 forth from them (arri) τη$ θίρμτΐί, by ihe force of the heat), and 
 
 recovered its vitality and passed through them and darted forth 
 from them, and seized on his hand. 
 
 4, oi βάρβαροι — iKtyov irphs άλλήλουί] the barbarians were 
 speaking to one another, in their own tongue, neither Greek nor 
 Latin (ti. 2). This mention of what the barbarians said (viz. that 
 St. Paul was a murderer, Sic), and which evidently they imagined 
 would not be understood, is another silent evidence of power, in 
 the Apostles and Evangelists, to understand and speak languages 
 which they had not learnt, and were not supposed to know ; just 
 as they understood what was said in the Lycaonian dialect, and 
 spoke it to the people at Lystra. See above, Acts xiv. 11, and 
 on ii. 4. 
 
 — η δικ>)] whom Justice suffered not to live : so Sojjh. Antig. 
 544, oliK 4άσΐΐ τοΰτό •γ η Δίκτ). Ή Δίκη is the Latin *' Justitia," 
 an abstraction personified, as Virg. Georg. iii. 474, " extrema per 
 illos Justitia excedens terris vestigia fecit." 
 
 Rather it was the malice of the Evil One, who had hoped 
 that St. Paul would perish in the storm, which he, as Prince of 
 the power of the air (Eph. ii. 2), had been permitted by God to 
 raise (cp. Job i. 12. 19), that he might defeat his mission to 
 Rome. "Vipera fixit, JcemoHi* arma gerens," says .<4/-fl^or (ii. 
 1157), and " Praido venit, — sed prteda jacet." The same God 
 who delivered Paul from the sea, saved him from the serpent (see 
 Christ's prophecy, Mark xvi. 18), and enabled him to cast it into 
 the fire — a figurative and prophetic emblem of what awaits him 
 who is the Old Serpent, the iipis αρχαίοι (Rev. lii. 9 ; xx. 2), the 
 Enemy of the Church, which he endeavours to destroy by the 
 storms of Persecution (Rev. xii. 14, 15), and by the venom of 
 Heresy ; and whose doom it will be to be cast €is Κίμν-ην π vphs, 
 into the lake of fire, Rev. xx. 10. 
 
 — oi/K fiaa-ey] suffered not — to live. Observe the aorist, they 
 think of him as already dead, and speak of him as such. 
 
 6. α.τΓοτιΐ'αξάμ(ΐΌ5] having shaken off from himself. So A, 
 G, H. — Elz. has άποτινάζα5. 
 
 6. βίόϋ'] a god : placed thus emphatically at the end of the 
 sentence by A and B. — Elz. has uehv aurhy thai. 
 
 7. Ύψ ιτρώτΐρ] * the primus,* his official title, the τρωτοί 
 MeKiraiicf, or Primus Melitensium, See the Inscription in 
 Biscoe, p. «7. Cp. Blunt, p. 48. Smith, 148. Houson, 425. 
 
 8. ivafVTfpiif] So A, E, G, H. Cp. Lobeck, Phryn. p. 518. 
 
 — ιάσατο'] he healed. A reward for hospitality. 
 
 10. τιμαΐί] with presents, gifts, and offerings (Chrr/s.). See 
 I Tim. V. 17. 
 
 11. Αιοσκονροί!"] The two sons of Jove, Castor and Pollux, the 
 supposed pations of sailors in the heal hen world (Horat. Carm. i. 
 3. 2;iv. 8 31. Caluil. Ίν. 2J. Oi'id, Fast. v. 720. Theocrit.
 
 ACTS ΧΧλαΠ. 13— IG. 
 
 1C9 
 
 Ιπίμίίναμ^ν ημζραζ Tpeir '•' όθεν ττερΐ£\θόντ£<; κατηντησαμεν eU 'Ρηγίου, καυ 
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 τω στρατοπεΒάρχη• τω δε Παύλω επετράπη μενείν καθ' έαυτον, συν τω φνλασ- 
 σοντί αυτόν στρατιώτη. 
 
 χχϋ. 1), which were at the prow's head, and were the inaigne, by 
 which the ship was known. On the insignia of ships, as distinct 
 from their tulela, see TVelst., p. C52. Ruhnken's Dissertation, 
 ed. 1771. Blomfield, ^:schyl. S. c. Theb. 19β. 
 
 It is the custom, says the Bishop of Alexandria (S. Cyril, 
 in Caten. here), for Alexandrine vessels to have such figures as 
 these on the right and left of the prow. 
 
 St. Paul did not scruple to sail in a vessel with heathen 
 deities for its insigne ,• and the Holy Spirit has vouchsafed to 
 mention their name, Dioscuri, sons of Zeus, or Jupiter. 
 
 For what reasons .' 
 
 (1) Perhaps to remove such scruples as troubled the mind of 
 Tertullian (see his " De corona militis " and " De Idololatria ") 
 in ancient times, and of Quakers and some others in modern, and to 
 teach the nature of Christian Liberty (viz.), that Christians may 
 freely and without sin communicate with idolaters in the common 
 concerns of life, such as navigation, commerce, and language, &c. 
 (1 Cor. V. 9, 10), although they must at the same time take care 
 not to communicate with them in any act of idolatry (1 Cor. x. 
 21. 2Cor. vi. 14— IG. Eph. v. 11). 
 
 (2) To correct the spirit of self-righteousness which has 
 made distinctions and differences in the Church, on the plea of 
 conscientious objections to the use of certain words and names 
 derived from heathen uses, such as the days of the week. 
 
 (3) To suggest the reflection, that the Gospel of Christ 
 would appropriate and consecrate ail things to itself; 
 
 The Gospel is presented to us in this divine history as sailing 
 towards Rome in an Egyptian ship, with a heathen sign. S. 
 Cyril quotes happily the LXX of Isa. xi. 14, speaking of Chris- 
 tian Missions, ιητασθ4\σοιτται iv ττλοίοί j άλλοφΰλω»', they will 
 fly as vcith wings in the ships of strangers and unbelievers. 
 
 It is worthy of remark, that the ancient enemy of the Church 
 of God, Egypt, was made to furnish two of the Ships (Acts xxvii. 
 6; xxviii. 11) which conveyed the Apostle of the Gentiles, in his 
 way to preach the Gospel to the great Metropolis of the Heathen 
 world. The Gospel of the Son of God was carried in a ship with a 
 Heathen sign, called from the sons of Jove. It was about to sub- 
 due heathen Rome, and to make the Mistress of the world pass 
 under the mild yoke of the Cross. It was about to plant the 
 Cross of Christ in the centre of the blood-stained Colosseum, to 
 erect the statues of Peter and Paul on the summits of its Egyp- 
 tian obelisks, and to convert the Pantheon of .\grippa into a 
 Christian Church. 
 
 Here is a striking prophecy and pledge of the fut<ire subjec- 
 tion of all earthly powers and opposing forces beneath the feet of 
 Christ ; and of the future manifestation of His Omnipotence in 
 making them all subsidiary and subservient to the triumph of His 
 Gospel. 
 
 13. 7r€pie\9i{>'Tes] not by a straight course, but lacking; the 
 wind not being favourable, for it is added, that after one day, the 
 south wind (which was favourable) sprung up abaft (cVe^erero), 
 and so on the second day they arrived at Puteoli— a distance of 
 182 miles from Rhegium. On the rate of sailing of ancient ships, 
 see Smith, p. 209, who understands Seurepaioi as equivalent to 
 TJ? ei?s ^Mf'p?• 
 
 — TtoTi6\ous'\ Puteoli, 150 miles from Rome, now Pozzuoli, 
 on the Bay of Naples, an ίμιτόριον μί-γιστον, Strabo, v. p, 37'» ; 
 especially for Alexandrine Corn-ships. (Seneca, Epist. 77•) 
 Sometimes called a ' Second Delos ' on account of its commerce. 
 Its earliest name was Diciearchia. 
 
 There is an interesting fact, recorded in connexion with 
 Puteoli, in the Martyrdom of S. Ignatius, the disciple of St. John 
 (p. 5G8). When he was going to his martyrdom at Rome, he 
 was brought to Puteoli, and he wished to land tliere, in order that 
 he might follow the steps of St. Paul (κατ' ΓχΐΌΐ ^tSi^cif βίλαν 
 τοϋ αττοστόΚου Παύλου) ; an incident confirming the genuineness 
 and authenticity of the Acts, and perhaps, also, showing its in- 
 fluence in primitive times. 
 
 Vol. 1.— Part 11. 
 
 14. τιμίρα! ίτττάΐ seven days. In order, probably, to spend 
 Lord's-Day with them. See above, on xxi. 27. 
 
 — oStcus eh την "Ρώμην ί.] and thus to Rome we came. An in 
 teresting and picturesque description of the route from Puteoli to 
 Rome, may he seen in Howson, ii. 437—447• See also Sir W. 
 Gell's Work on Rome and its V'icinity, 2 vols., Lond. 1834, and 
 Nibby's Contorni di Roma, 2 vols., Roma, 1819. 
 
 15. 01 άδίλφοί— tiijxeof] the brethren came out to meet ta — 
 especially to meet Paul, from whom they had received an Epistlo 
 (that to the Romans) more than three years before. 
 
 — ΆτΓττίου φόρου καΐ Ύριων ταβΐρνων] " Appii Forum*' a 
 station marked in the Roman Itineraries as about thirty-three 
 miles from Rome ; the " Tres Tabemie " twenty-three miles from 
 Rome. See Sir W. Gell, art "V'ia Appia," i. p. 153. 
 
 The former, Appii Fornm, reminds the reader that they 
 were on the " Appian Way." Another suggestion, therefore, is 
 here offered of the same truth as that stated above (r. 1 1). 
 
 These were two itinerary stations on the great T'^ia Appia, 
 the " Regina Viarum," the Queen of Roads (Cic. ad .\tt. ii. 10. 
 Hor. Serm. i. 5. 3), on which Rome sent her armies through 
 the Southern and Eastern regions of the world ; 
 
 The conquests of the third monarchy (that of Alexander the 
 Great, see Dan. ii. 39 ; vii. G ; viii. 8. 21) had provided a com- 
 mon language for the Gospel — Greek ; 
 
 Alexandria, the great commercial capital of Egypt, and 
 named from the great Conqueror himself, had provided two Ships 
 to convey the Apostle of the Gentiles toward Rome, the Capital 
 of the world ; 
 
 Tbefourth great monarchy, the Roman, had made great 
 military Roads in Europe and in part of Asia for her own 
 conquests, as she thought ; but in God's good purposes they 
 became Highways for the Gospel of Christ. She had stratified 
 Europe. He evangelized it. 
 
 It is interesting to trace the progress of the Apostle on those 
 great Roads of the Roman Empbre, e. g. on the Via Egnatia, by 
 which he had been brought into Greece, and now on the Via 
 Appia, by which he enters Rome. 
 
 The journeys of the Apostles and Apostolic Missionaries 
 could not have been eflected, had it not been for the engineering 
 energy of heathen Rome, whom God employed as a KfXeuBoTioihs 
 for Christ. The Military Roads of her Legions were paths for 
 the Prince of Peace. 
 
 The World may see similar results, in future conquests of the 
 Gospel under God's Allwise and Almighty Providence, by means 
 of Railroads and of Steam. India is opening her arms. The 
 great lines of her Railways are doing the Missionary work of the 
 Baptist, the forerunner and herald of Christ (Isa. xl. 4). And as 
 the Ship bearing a heathen sign (" Castor and PoUnx") carried 
 the Apostle of Christ to Italy, and the Basilicas and Temples at 
 Rome have become Christian Churches, so the time may come 
 when some of the magnificent Temples of India may be changed 
 into Christian Cathedrals. Cp. Introduction, above, pp. 8 — 10. 
 
 16. στροτοΐΓ€δάί>χ?ι] to the captain of the praetorian guard, 
 the body-guard of the Emperor : probably Burrhus, if St. Paul 
 arrived at Rome (as is most probable) in the spring of a.d. 61. 
 In the spring of A.n. 62, Burrhus died. Tacit. Ann. xiv. 51, 52. 
 Dio, G2, 13. Sueton. Ner. 35. Wieseter (p. 8G), following Bp. 
 Pearson (p. 389), infers that the words i ffrparmreSapxris inti- 
 mate that there was only one Commander of the PrEetorian Guard, 
 or Imperial Household Troops, and that therefore St, Paul must 
 have arrived before the Death of Burrhus, i. e. before the spring of 
 A.n. 62, after which there were two στρατσπ(ίάρχαι (Tacit. Ann. 
 xiv. 51). The conclusinii is probably true ; but b (ττρατονΐξάρχηί 
 miaht (as Meyer observes, pp. 18. 465) he used to indicate the 
 Officer then on duty at the Palace. 
 
 It was a providential circumstance that prisoners, who were 
 sent on appeals to Rome, were consigned to the custody of the 
 Chief of the Imperial Guard. See Joseph. Ant. xviii. 6. G. Plin.
 
 170 
 
 ACTS ΧΧλΊΤΙ. 17— '27. 
 
 1 ch. 21. SI. 
 & 21. 12—14. 
 Se 2i. 8. 
 
 m ch. 22. 24. 
 &2t. 10. 
 & 2,•>. 8. 
 &26. 31. 
 
 η ch. 25. II. 
 
 ο ch. 23. β. 
 ar 24. 21. 
 St 2β. 6, 7, 29. 
 Eph. 6. 20. 
 2 Tim. 1. 16. 
 
 ρ ch. 24. 5, 14. 
 
 q Lulte 2. 34. 
 1 I'et. 2. 12. 
 &4. 14. 
 r cll. 2li. C. 
 
 tPs. 81. II, 12. 
 Jer. 5. 21. 
 Ezek. 3. 6, 7. 
 & 12.2. 
 u Isa. 6. 9, 10. 
 Kick. 12. 2. 
 Matt. 13. 14. 
 Mark 4. 12. 
 Luke 8. 10. 
 John 12. 40. 
 Rom. 11. 8, 
 
 '7 ' 'Eyivero he μΐτα ■ημέρας t/d€19 σνγκαΚΐ.σασθαι αυτόν του? ονταζ των 
 ΊουΒαίων πρώτον^' σννελθόντων Se αντων ίλβγε Ίτρο<; αΰτου?, Avope<s άΒΐλφοΙ, 
 €γω ovBev εναντίον ποίήσας τω λαω 17 τοίζ ΐθεσυ τοΓ? ττατρωοίζ, Βίσμιοζ έξ 
 'Ιεροσολύμων παρεΖόβην et? τα<; -χείρας των 'Ρωμαίων ^^ "' ο'ίτινες άνακρίναντες 
 με εβονλοντο άπολΰσαι, δια το μη^εμίαν αΐτίαν θανάτου ύπάρχειν εν εμοί. 
 '^ " ^ΑντιΧεγόντων δε των 'Ιουδαίων, ■ηναγκάσθην επικαΧεσασθαι Καίσαρα, ούχ 
 ωζ του ευνους μου έχων τι κατηγορησαι. -" Αια ταυτην ουν την αίτιαν παρ- 
 εκάλεσα ΰ/χας ΙΒεΙν καΐ ττροσλαλησαυ• ένεκεν γαρ της ελπίΒος του 'Ισραήλ την 
 αλνσιν ταύτην ττερίκειμαί. 
 
 2' Οΐ δε ττρος αυτόν έίπον, 'Ημείς ούτε γράμματα περί σου εΒεξάμεθα άττο 
 της 'Ιουδαίας, ούτε -τταραγενόμενός τις των άΒελφων άπήγγειλεν η ελαλησε Τί 
 περί σον πονηρόν. ^' '' Άξίονμεν δε παρά σοΐι άκοΰσαυ ά φρονείς• περί μεν 
 γαρ της αίρεσεως ταύτης γνωστόν εστι,ν ημίν οτι ■* πανταχού αντίλεγεται. 
 
 -^ ' Ταξάμενοι δε αύτω ήμεραν, ηκον προς αυτόν εΙς την ξενίαν πλείονες- οΐς 
 έξετίθετο διαμαρτυρόμενος την βασιλείαν του Θεού, πείθων τε αυτούς τα περί 
 του Ίησοΰ από τε του νόμου Μωϋσεως καΐ των προφητών, άπο πρωί εως 
 εσπέρας. ^ ' ΚαΙ οί μεν επείθοντο τοΐ? λεγομενοις, οΐ δε ήπίστουν. '" Άσύμ- 
 φωνοι δε όντες προς αλλήλους άπελύοντο, είπόντος του Παύλου ρήμα εν, "Οτι 
 ' καλώς το Πνεύμα το άγων ελάλησε δια Ήσαΐου του προφήτου προς τους 
 πατέρας ημών -^ " λέγον, Πορεύθητι προς τον λαον τοΰτον κα\ εΙπόν, 
 'AKorj ακούσετε, καΐ ου μη συνητε• καΐ βλέποντες βλέφετε, και ου 
 μη ΐΖητε. "^ Έπαχύνθη γαρ η καρδία του λάου τούτου, καΐ τοις 
 ώσΐ βαρέως ηκουσαν, και τους οφθαλμούς αυτών εκάμμυσαν μη- 
 
 Ερ. χ. 65. Thus St. Paul's linnds were made manifest in Christ 
 in the whole Prtelorium, or Palace of Nero (Phil. i. 13), and the 
 Gospel was brought home to the hearts of those of Ccesar's house- 
 hold (Phil. \v. 22). 
 
 It is probable, that the ττραιτωριον, of which the στρατοπίδ- 
 άρχΐ)! had the command, was the Palace of the Emperor himself 
 on the Palatine Hill, on the south of tlie Roman Forum, in the 
 heart of Rome. See note below on Phil. i. 13. 
 
 On the probability of St. Paul's communication through 
 Burrhus with Seneca and others, see Hieron. Scrip. Eccl. 12. 
 Dr. Burton, Lectures, pp. 2C1— 2(J7. Fabric. Cod. Apocr. p. 880. 
 Bibl. Lat. ii. 121. Gieseler, § 20. 
 
 St. Luke's account of the treatment which St. Paul received 
 at Rome, is illustrated by the narrative of Josephus (Antiq. xviii. 
 6. 7), concerning the detention of Agrippa I. in the same city, 
 under Tiberius, (ύρίσκΐτο αύτω παρά τυν Μάκρωνοί (the successor 
 of Sejanus) στρατιωτΰι/ re μετρίων άί'δρών, οί παραφνΚαξίίαν 
 ainhv ίν φροντίσιν, και ΐκατοντάρχου ^(ρίστ•ησομ€νου τ€ eic€i- 
 lOts καΐ συί^54τον ίσομίνου, λουτρά τ€ καθ* ί^μίραν σνγχαρΰσθαί, 
 καϊ απ(\€υθΐρων κα\ φίλων ΐΙσό^ου$, τ^ν τ€ &λλτιν ^αστωνην 
 ^ Ίφ σώματι yivoiT &ν' ΐΐσ^^σάν τε πρίιϊ αυτ^ίν φίλοί τ€ 2ΐλαϊ 
 If τ.λ. 
 
 — στρατιωττ}] the soldier, to whom he was chained, 
 19. ίι^αγκάσθτΐΓ] I was constrained to appeal to Csesar, — an 
 answer to the objections of the Jews, that, in a question of 
 Religion, he had appealed from the Spiritual Court, that of the 
 Sanhedrim at Jerusalem, to a temporal and heathen Power, and 
 had so been guilty of profane and sacrilegious outrage against 
 their national Faith, and against Jehovah Himself. St. Paul says 
 that he did not act thus voluntarily, but was compelled to take 
 this step by the Jews themselves. 
 
 \λο may observe here again the wonderful operation of 
 Divine Providence in overruling the machinations of the enemies 
 it the Gospel into means for its furtherance ; 
 
 The Jews arrested and would have killed Paul. By their 
 hiquitous and treacherous manoeuvres against him, they showed 
 ?ven to the Chief Captain that he could have no hope of justice 
 from them. He was therefore sent by night to Cicsarea (xxiii. 
 23). Festus proposed that after two years' imprisonment he 
 should go up again to be judged at Jerusalem (xxv. 9). But the 
 Jews had shown their inveterate maUce by another conspiracy to 
 slay him by the way (xxv. 3). In a word, St. Paul was compelled 
 by the Jews themselves to appeal for justice from the Spiritual 
 Court at Jerusalem to the tribunal of Nero at Rome. 
 
 A striking proof of the corrupt state of the spiritualty. No 
 wonder that its Candlestick was removed. The Candlestick of 
 the Temple is now seen engraved among the spoils of Jerusalem 
 on the triumphal Arch of Titus, which stands near the site of tho 
 Imperial Palace at Rome, where St. Paul was confined. 
 
 That conduct of the Jews was foreseen by God, and was 
 made instrumental by Him for the propagation of Christianity, 
 and for the transfer of its Mission from the centre of Judaism to 
 the Metropolis of the Heathen World. Thus the malice of tho 
 Jews recoiled against themselves, and was used as an instrument 
 for the glory of Christ. 
 
 2L iiAiiTs οίτ€ -ιράμματα"] we neither received letters concern- 
 ing thee from Jerusalem. This statement of non-communication 
 between the Jews of Jerusalem and Rome is remarkable, and 
 has been used by some in modem times as an argument against 
 the veracity of this History. But it must be remembered that 
 St. Paul did not ajipoal to Ciesar till near the end of his confine- 
 ment at Cicsarea. Festus, the successor of Feli.x, had wished to 
 decide the Cause at Jerusalem (xxv. 9) ; and it was doubtless a 
 surprise both to him and to the Jews to hear St. Paul say, 
 " I appeal unto Csesar " (xxv. 11). 
 
 Before St. Paul had made this appeal, the Jews of Jerusalem 
 had no reason for writing to those at Rome concerning him; for 
 they had no ground for supposing that he would go there. And 
 after appeal had been made, it does not seem that they had any 
 opportunities of sending communications to Rome, on account of 
 the expiration of the season for navigation to Italy. Nor indeed 
 would they have been very anxious to write concerning him after 
 the declaration of the Jewish king Agrippa acknowledging his in- 
 nocence, and that be might have been set at liberty if be had not 
 appealed to Csesar (xxvi. 32). 
 
 22. ττοκταχοΰ άντιλ/γεται] is every where spoten against. 
 A fulfilment of Simeon's words, Luke ii. 34, σ-ημιων avrιλe■fi- 
 μ^νον. The Jews are specially described as a Aaity kι'rίλ4yωv, 
 See Rom. x. 21. Isa. Uv. 2, in LXX. Acts -xiii. 45; xxviii. 19. 
 
 25. Ρημα ΐν'\ One word, after so many disputations ; one, and 
 that from their own Scriptures ; showing that their incredulity was 
 foreseen and foretold by God, and that the rejection of the Gospel 
 by the Jews is therefore no argument against it, but rather an 
 evidence of its truth. Cp. John xii. 41. 
 
 — τοί /s narepas ημΰιν^ our fathers. He claims their fathers 
 as his own. 
 
 26, 27.] See Matt. xiii. 14, l.-i
 
 ACTS XXVTTL 28—31. 
 
 171 
 
 TTore ιδωσι τοΓς υφθαλμοΐζ, καΐ τοΓς ωσιν ακοΰσωσι, και τβ καρ- 
 
 δία συνώσί καΐ εττιστρβώωσι, καΐ Ιάσωμαι αυτούς. '^"Γνωστόν ουι/ y <•''■ '3. -ιβ. 
 
 <• • ' ' & 18. 6, 
 
 εστω u/xtf, ort τοις etfueaiv απβσταλη το σωτηριον του (?€θυ αυτοί «o^'-xchAin. 
 ακούσονταν. Και ταύτα αυτού ει.ττοΐ'τος, απηλσον οι Ιουοαίοί, ττοΚΚήν c)(0i'T£5 Matt. 21.41. 
 
 9 c '-> c. / Rom. 11. 11. 
 
 €v εαυτοί? συζήτησιν. 
 
 ^^ "Εμεινε δε διετίαι^ oXijv ει» ιδίω μυσθώματι, και άττεδει^ετο πάνταζ τους 
 είσπορευομενους προς αυτόν, ^' ' κηρύσσων την βασιΧείαν του Θεού, καΐ yh• ■». 31. 
 
 δ ρ/ ν \ ,.,_.,,_„„ « r , ,./ El.h. β. 19. 
 
 ιοασκων τα περί του Κυρίου Ιησού Χρίστου μετά πάσης παρρησίας 
 
 ακωΧυτως. 
 
 28. yvoiffThv οΖν €(Ττω ΰμ'ιι', 'ότι τοΓ? ίβνΐσιν άττεστάλη τίί 
 σωτ-ηρων τον OeoD] i?e ι7 therefore known to you, that to the 
 Gentites was sent the salvation of God, St. Paul Dever disi^uised 
 from the Jews his design of going to the Gentiles. As Bengal 
 observes, — On the rejection of the Gospel by the Jews, he de- 
 clared that intention to them at Antioch, xiii. 46 j at Corinth, 
 xviii. ; and now, for the third time, he declares it at Rome. 
 Thus he gave them a triple warning ; in Asia, in Greece, in Italy ; 
 see Tit. iii. 10. 
 
 29. ifol — a\jQi]TT\aiv'\ Not in A, B, E, and some Cursives and 
 Versions. 
 
 30. SieTtav 'όληΐ''] two whole years in St. Paul's life without 
 any incident mentioned by St. Luke ; 
 
 This silence is an impressive proof that the arrival of the 
 great Apostle at Rome, the great capital of the world, is the 
 culminating point of the history. " Paulas Romte, apex Evan- 
 geUi." BeyiyeL 
 
 As Chrys. observes, St. Paul had suffered shipwreck, but by 
 that shipwreck he was made more illustrious. And now, like 
 some noble Conqueror who has gained a great naval victory, he 
 enters the royal City of Rome, the Capital of the world. 
 
 The rest may be inferred from what had been already said 
 and done by the Divine Head of the Church, in guiding and pre- 
 serving him till he set foot in safety in that City ; and from the 
 words of comfort and joy with which the book concludes. 
 
 It is to be regretted, that through want of attention to such 
 considerations as these, this divine Book has been disparaged by 
 some as a fragmentary narrative. Like all other works of the 
 
 Holy Ghost, it is a well-ordercd and harmonious whole. It 
 designs what was best to be done for a history of the Apostolic 
 Church, and it performs fully what it designs. On this topic, see 
 above, Introduction prefixed to this Book, pp. 6. 19, 2lt. 
 
 On the remainder of the Apostle's History, see Eimeb. H. E. 
 ii. 22—25; and below, the Introduction to St. Paul's Epistles to 
 Timothy in Part III. pp. 41G— 424. 
 
 — iv Ιδίψ μισβωματ ι] in his own hired lodging. The μίσθωμα 
 was the meritorium or conducium of the Romans. A lodging- 
 house at Rome was divided into coinacula, each of which was let 
 out for hire. See Welst. p. 656. 
 
 31. άκιολιίτωί] without hindrance. The Acts of the Apostles 
 is a record of trouble and suffering, like all other Books of the 
 New Testament, and is also like them in this, that it ends happily. 
 See particularly the end of St. Luke's Gospel (xxiv. 50—53). 
 
 There is something musical in the cadence of the word άκα>- 
 λιίτωί, reserved for the end of this Book. The word commences 
 with a short syllable, followed by three long ones, a first Epitrite, 
 the termination of a Scazon, happily adapted to express repose 
 after labour ; as may be seen in the beautiful lines of Catullus, 
 describing his return home, " Peninsularum," &c. Carm. xxix., 
 especially m. 6 — 10. This cadence is expressive of steadiness, 
 firmness, and stability ; of motion succeeded by rest ; of action 
 consummated and settled in repose. Compare the word ^κοιμ-ηθ-η, 
 a word of like quantity, closing the history of St. Stephen's 
 martyrdom (Acts vii. 60). 
 
 An emblem of the History of the Church of (.Jhristi and of 
 the life of every true believer in Him. 
 
 END OF PART II
 
 CODEX SINAITICUS, 
 
 COLLATED ΛνίΤΠ ΤΠΕ TEXT OF STEPHENS, 1500, AS REPRINTED 
 BY THE REV. F. H. SCRIVENER, 1867. 
 
 N.B. + placed before a reading denotes that it 13 an addition to Stephens' text. 
 
 — placed before a reading denotes that a portion of Stephens' text is wanting in Cod. Sin. 
 
 ^ is placed after all readings which are only itacisms, instances of ν εφίλκυστίκον and σ appended, or mere errors of the scribe. 
 [ ] Doubtful readings in which Stephens' text and Cod. Sin. agree are placed within these brackets. 
 p.m. indicates readings of the original scribe : 
 s.m. those of later correctors : of which only A, C, Ε ? (iii. 13) occur in the Acts. 
 
 Ίτραξεισ, 
 
 Caf. I. 1. [0 ίσ]. δίδασκιι/Λ 2. ΐντι\αμ€νοσ>/. ανζλτιμφθη. 
 3. Ύΐσσ^ρακοΡτα. 4. -περιμΐνιν^. 5. {_ϊωαννη(Τ jwais.]. ty πΐΊ 
 βαπτισθησίσθαι ay. (C cum Steph.), G. €\θοντΐσ (C cum Steph.). 
 7}ρωτων. 7• fttr^yy/. tmivJ. 8. λη/ΐψεσβαίν'. μου {pro μοι). [ei' 
 secund.^. σαμάρια, αισχατον/. 9. ΐίττοντων (C αττων). 10. τταρ- 
 κΓτη/ίΐσανν'. ίσβησεσι λ^υκαισ. II. ζίπαν [sic ν. 24). β\ζΤΓοντ€σ 
 (C ΐμβλ..). αναΚ•ημ(ρΘ^ισ. €0€ασασθοί/. 12. ΐΚΐωνοσ. 13. — αν• 
 ΐβ-ησαν {habet C). καί ίαιαιτησ και ϊακωβοσ. βαρθοΚομ^οσ, μαβ- 
 βαιοσ. — ο {ante ζηΚωτησ : habet C). 14. ομοθυμαδόν ττροσκαρτΐ- 
 ρουντ^σ ομοθυμαΖορ {ομοθ. secund. ijnprobat C)^. — και τη Βίησα. 
 yuvai^ivJ. \_μαρία~\. — σνν secund. 15. αΖ^Κφων {pro μαθ-ητων), 
 ύύσΐΐ {pro ωσ). είκοσι. 16. — ταυτην. irpO€nr€v>/. δαδ /. συλλα- 
 βουσιν IV {^ — τον). Π, — ην {habet C). ev {pro συν), ελαχβ»//. 18. 
 ^- του. ττρινησ (C ττρηνησ)•/. ΐΧακησ^ν^/. 19. init. -\-ο {ο eras.), 
 [ττασι"], — ώια. αχΐλδαμαχ'. τουτέστιν^, 20. λαβίτω. 21. δί/. 
 — €1/ secutid. (habet C). εισηΧθ^ν^. 22. άχρι {pro ΐωσ). αΐ'- 
 €\ημφθη. συν ημιν yev€σθaι. 2S. βαρσαββαν. [ματθιαν^. 24. ον 
 €ξ€λ6|ω €κ τούτων των δυο (να. 25. [_κληρον']. αφ {pro ίξ). 20". 
 αυτοισ {pro αυτών). ματ*θιαν. κατΐχΡηφισθη (C συνκ.). 
 
 II. 1. 1_σνμτΓ\ηρουσθαι']. — ατταντΐσ {τταντΐσ C). ομού {pro ομο- 
 θυμαδόν). 2. [καθήμενοι]. 3. y\ωσσ€l {pro y\ωσσaι ωσει : C cuvi 
 Steph.)/. + και εκαθισαν {pro εκαθισε τε : C και ίκαθισ^ν). 4, 
 τταντίσ. λα\ιν•ι/, aπoφθΐyy€σθaι αυτοισ. 5. citr ϊηΚμ {pro εν ιη\μ : 
 C Cinn Steph.). — ίοι/δαιοι. 6. [^συνηΚθε"]. ηκουσεν. — εισ. 7• ατταντεσ 
 prim, {τταντεσ C cum Steph.). — ττροσ αλΚηΚουσ. ουχ {pro ουκ), 
 ατταντεσ secund. 8. ημισ</. 9. —και ελαμηαι {habetC). 12. διηττο- 
 ρουντο. — αν. [βελοι]. \3. διαχΚευαζοντεσ. εισιν/, 14. + ο {ante 
 7Γ€τροσ). ΐττηρεν^. τταντεσ, ενωτισασθαι^/, 15. ΰποΚαμβανετ αι ■>/. 
 εστίν {sic ν. IC)/. ϊ(ί. [ϊωηΚ''}. 17• init. και εστε. ενυττνιοισ. 
 18. επι τασ δυυ\ασ μου και επι τουσ δουΧουσ μου, εκιναισ^. ττρο- 
 φητευσουσιν•/. 19. σημια•^. 20. — η {ante εΧθιν^). — την prim, 
 {habet C). — και επιφανή. 21. Deest versus {habet A, legens 
 εστε>/. αν εττικαΧεσητε•/). 22. ισδραηΧειτε. ναΐ^οραιον (C ναζωρ.). 
 a^Γoδεδιyμεvov απο του θυ. [^δυναμεσι και τερασι^. σημιοισ</. εττοι- 
 •ησεν/. — και ultim. οιδαταΐ\ί. 23. —Χαβοντεσ {habet C). χειροσ. 
 ανειΧατ€, 24. ανεστησεν^. ωδεινασ\/. κρατισθαι*/. 25. δαδ {sic 
 νν. 29. 34)y. ττροορωμην, + μου {post κν). 20. ηύφρανθη. μου η 
 κάρδια (C cu7n Steph.). εφ εΧττιδι {pro εττ. ε.). 27• εyκaτaXnpεισ'/, 
 αδην. 29• ετεΧευτησεν^/, 30. ^το κατά σάρκα αναστησειν τον 
 χν. καθίσει, τον θρονον» 31. εΧιχΧησεν^. on οντε ενκατεΧιφθη 
 εισ αδην ούτε η σ. {— η ^υχη αυτού), ειδεν^. 32. εσμεν ημεισ. 
 33. του ττνσ του άγιου, εξεχεεν^. ο ΰμεισ βΧεττετε ( — νυν). 34. 
 ειπεν κσ { — ο: habet C : ψαλ^ω ρθ in marg, et >> >> 8,m, : 
 sic V. 28 > >). 36. [τταίΤ οικοσ^. και κν αυτόν και χν εποιησεν ο θσ. 
 37• TTjj/ καρδιαν. εινοντεσ ( — re), τοιησωμεν. 38. ττροσ αυτουσ 
 μετανοήσατε φησιν{ — εφη). [^τι]. των αμαρτιών ΰμων. Χημ^^ιεσθαι. 
 39. [ττασί]. [^οσουσ"}. ιτροσκαΧεσητε ^. 40. τΐΧιοσιν/. διεμαρ- 
 τυρατο. + αυτουσ {ante X^yav). σωθηται•/. 41. — ασμενωσ. + εν 
 {ante τη ήμερα), εκινη•/. ωσ {pro ωσει : C cum Steph.). 42. 
 [-Tiff τη δίδ.]. — και secund. {habet C). κΧασι^/. 43. irii7. εyιvετo. 
 δε {pro τε). σημια^. fin. 4- ev ί7)λ^ φοβοσ τε ην /ιιεγασ εττι 
 παντασ: cf. V, 5. 11. 44. και -ηαντεσ δε οι πιστευσαντεσ. 45. 
 νασιν>/. χριαν ειχεν/. 47• —τη εκκΧησια. {καθ ημεραν εττι in eodein 
 versu, το αυτό in sequente : in nova pericopa habet π€τ^\ δε . .). 
 
 1 [Acts i. 1 
 
 III. 1. πετροσ δε και ιωαννησ. ενατην. 2. του αιτιν. 3. Χαβιι/. 
 4. ττροσ {pro εισ prim.), ειττεν {sic ν. 6)7. 5. Χαβιν^/, 6. ονκ 
 {pro ουχ), ναζοραιου (C ναζωρ.). — εyειpaι και. 7• + αυτόν {post 
 ηyειpεv). αι βασισ αυτού, στα σφυδρα {pro τα σφύρα: s.m. δ 
 eras.)^. 8. εισηΧθεν -J. \_και αινων'\. 9. ειδεν ττασ ο Χαοσ αυτόν, 
 10. δε {pro τε). — αυτόν {αυτόν habet Α inter δε et οτι : inceperat 
 scribere post οτι). αυτοσ {pro ουτοσ). εΧαιημοσυνην•/ . την ωραιαν 
 ττυΧην (Ο τη ωραία, praetermisso πυΧην). 11. αυτού {pro του 
 ιαθεντοσ χωΧου). +τον {ante ϊωαννην). συνεδραμεν ττασ ο λαοσ" 
 τΐροσ αυτού σ. [σοΧομωντοσ]. 12. + ο (an/e ττετροσ). ϊσδραηΧειται. €ΐ 
 {proηprim.). ατενιζεται•^. δυναμι^. ευσεβια•/. ■πε•ηοιηκοσιν{ΐΓρΓίη8 
 p.m., at τ primo)•/. 13. + ο βσ {ante ϊσαακ [#ic] et ϊακωβ). τα 
 ττρων {sic)'/, εδοξασεν^. ττατερα {pro τταιδα : Ε .' demum πα/δα)/. 
 + μεν {post ϋμεισ). — αυτοί', εκινου αττοΧΧυειν^^. 14. ητησασθαι>/. 
 15. απ€ίίτίϊ'ατ€ Λ ημισ•/. 1G. — εττι {habet C). οώαται εστε- 
 ρεωσεν/. 18, ^τpoκaτηyyιXεv^/. τταθιν τον χν αυτού, ουτωσ•/, 
 19. μετανοησαταΐ'/. εττιστρει^αται•/. ιτροσ το ε^αΧιφθηναι {ττροσ pro 
 εισ). εΧθωσιν/. 20. αττοστιΧη^. προκεχειρισμενον {pro ττροκεκΎ}ρ.). 
 χν IV. 21. δι•/, των {pro πάντων secK7id.). (C +των post ayiwv). 
 ατΓ αιωνοσ αυτού ττροφητων. 22. [^μωσησ ; in marg. s.m. δίυτ]. 
 — yap προσ τουσ ττατερασ. ημών {pro υμών prim.: C cum Steph.). 
 23. εαν {pro αν). [εξοΧοθρευθησεται"}. 24. οι {pro όσοι), καττ^γ- 
 yiXav. 25. +ot {ante νϊοι). [διεθετο ο θσ], {υμών pro ημών C). 
 -Γ εν {ante τω σττερματι : marg. s.m. habet δευτερ), 20. ανάστησαν 
 ο θσ. — IV. απεστιΧεν/. αποστρεφιν•/. fin. [ρ/χα>ν], < 
 
 IV. 2. KaTayyfXXiv^. 3. χφασΛ y αυριον {'p.m., y postea 
 rasum). 4. — ο. — ωσει. 5. +τουσ {ante πρεσβυτερουσ et ypa^- 
 ματεισ). [eic ϊηΑ^]. 6. αννασ. ο αρχιερευσ. καΧαφασ. ϊωαννησ. 
 αΧεξανδροσ. 7• [τ«]. δυναμι>/. fin. τούτο εττοιεησατε ΰμισ {sic 
 p.m.: -ποιείτε primo). 8. πλησβισ/. ciirev^^. — του ισραηΧ. 9. 
 ημισ -J. σεσωται. 10. παν {pro παντι: C cum Steph.)/. ναζο- 
 ραιου (C ναζωρ.). ϋμισ^. 11. εξουΡενηθισ^/. οικοδομών. 12. ουδέ 
 {pro ούτε), έτερον όνομα εστίν. 13. εισιν^. 14. τ€ {pro δε), 
 avTiiTTivJ, 15. κεΧευσαντοσ p.m. {•τεσ s.m. instauratoris)>/. 
 συνεβαΧΧον, 16. ποιησωμεν : cf. ϋ. 37- yεyovεv>/. [ττοσι]. αρνί• 
 σθαι. 17. — απειΧη. απιΧησωμεθα>/, Χαλιν {sic νν. 20. 29)/. 
 18. ^ΓaρηyyιXav {-Χαντο C)/. — αυταίσ το. 19. «ιιτοι/ προσ αυτουσ, 
 κριναται•/. 20. ειδαμεν. 21. προσαττιΧησαμενοι. [το πωσ]. 22. 
 τεσσερακοντα. [^εyεyovει]. σημιον^, 23. avηyyιXav. αρχιερισ•/. 
 είπαν {sic ν. 24). 24. —ο θσ. 25. ο του πατροσ ημών δια πνσ ayiou 
 στοματοσ δαδ παιδοσ σου {^τον post δαδ). (iIoAu. β ιπ marg. s.m.), 
 
 fin. καινά•/. 27• + €v τη ποΧι ταύτη {post αλη(ίίιοσ). [πιλατοσ: 
 sic iii. 13]. εθνεσιν^. 28. χφ/. \σου secund.]. προωρισεν•/. 
 29, [€πίδί]. αίΓίλασ/. 30. χιρα σου εκτινιν σε ισ ΐασιν {εισ pro 
 Iff A; — σε posterior manus). σημια\/. yειvεσθat^/. 31. παντεσ 
 (C cum Steph.). του ογωυ πνσ. 32. — η prim, et secund. [ουδ^ 
 εισ], [ατΓοι^α]. 33• δυναμι /ιεγαλη. τησ αναστασεωσ ιυ χυ το» 
 κϋ. 34. ην {pro νπηρχεν). — υπηρχον {habet C). 35. δίίδιδετο. 
 χριαν/. 36. ϊωσηφ. απο {pro νπο). εστίν*/. [Κευϊτησ], 37• 
 7}veyK€Vy/. εθηκεν•/. προσ {pro τάρα). 
 
 V. 1. [^ανανιασ ονόματι], παμφιρη (C σαμφιρη), ενωΧησεν^, 
 2. init. *'*' ενοσφ. {και p.m.?). συνϊδυησ. — αυτού. 3. ειπεν {sic 
 νν. 8. 19. 35)/. +0 {ante πετροσ). επηρωσεν {επΧηρωσεν C CWe» 
 -ν. 3.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 Steph.). [-σασβαι αϊτο]. 4. €μ€νον σοι €μ€ν€ν {• p.tn.)^/. ΰπηρ- 
 Xtv<J. 6. +0 {ante avaviaa). ίξίψυίίί'ν'. — ταύτα {habet C). 6. 
 συνΐστιΧαν-^, 7• ««"' {ρ^'^ ^^ '• ^ *^"'" Steph.). ϊδυιαΛ 8. Se 
 ττροσ" auTjjF ΐΓί=τροσ ( — ο). αΐΓΐ6οσθαι</. ί). — €ΐπ6. +oi«'(^oWt(: 
 improbatC). ^ζοισουσιν^. 10. (π€σ€ν^. προσ {pro παρά), [ΐνρον]. 
 12. χιρων/. iyivf-To. σημια•/. ττολλα «c τω λαω. [οτταντίσ]. σα- 
 λο^ωΐ'τοσ•. 13. ουΒισ^, 15. /cat €ΐσ (pro κατά), πλατίοσι/. 
 ασθΕκσ (*ic ν. Ιίϊ)/. κλίί'αρια)»'. κραβαττων. fin. αυτω (C ούτω»')/. 
 IC. — €ίσ. 17• Οίρίσίΐσ/. 18. χιρασ^/. ~ αντων. 19. — τησ 
 {habet C). α»Όΐ|α<Γ. 21. αιτεστίλαΐ'ν'. 22. ιταραγίίΌ^αίϊΌΐ ϋπηρ- 
 ΐται. awriyyiKoy. 23. — ;U€;/. κ€κ\ισμ€νον\/.-^ΐζω. fir ι {pro προ). 
 24. — κρίυσ και ο. +το (αϊ^ίί τι: improbat C). 25. αττηγτ'^^''^• 
 
 — Kfyωv. — οι {habet C). ΐθ^σθαι*/. — «στωτεσ" κοί (βστωτίσ Α, 
 και addit C). 2G. ηγ^ϊ'. — tra. 28. — ου {habet C). τταρηγγί- 
 λ.αμ€ν</, δίδα<Γ/ίίΐ'/. ίπλτϊρωσαται. βον\€σθαι•^. 29. — ο. «ίττο»'. 
 πιθαρχιν Βι^. 30. + 5e (αηίδ &σ). ^ι^χιρκτασθΐ'/, 31. ϋψωσ'ίΐ'ν'. 
 + του (fl«/e δοι /rai : improbat C). 32. ^σμ^ν μαρτυρ^σ { — αυτού). 
 
 — δε. πιθαρχονσιν^. 33. [β^ουλίυο^'το]. αϊ'αίλειΐ'/, 34. τουσ 
 ανθρωπουσ" {pro τι τουσ αποσ.). 35. ϊσδραηλειται. μελλίτοΐι/. 
 πραττΐΐν» 3(ί. προσΐκλ.ιθη ανδρών αριθμοσ ωσ€ΐ τετρακόσιοι (ωσ 
 τετρακοσίων C). εττίβοϊ'το, 37. απεσττισεν^. — ικανον. κακινοσ•/. 
 επιΘοντο. SH. —νμιν {habet Α), αποστηταΐ)/. αψετΐ {pro εασατε). 
 3.0. δυντισεσβοί. αντουσ {pro αυτό). 40. 67riff07/aaf ν^. παρηγ- 
 yiKav•/, λαλ»*/. — αυτουσ. 41. κατηξιωθ^ίτοϊ' ϋττερ του ονοματοσ 
 ( — αντου). 42. fin, τον χν ιν. 
 
 Λ'Ί. 2. [fiiror]. καταλίψα;'ταιτ/. δίακϋπι//. 3. εττισκ^ψασθαι/. 
 Se (/iro oyf). [αδίλφοι]. — αγίου και {και lanttwi habet C). [κοτα- 
 στησομεν"], χριασ•^. 5. ε^,εΚεί,αψ τον {pro ε^^Χε^αντο), π\•ηρ•ησ, 
 πνσ και πιστεωσ ayiov (C cum Steph.), 7• riiJlavev^, ϊουΖαιων 
 {pro ιερέων ι C cum Steph.). πιστι>/. 8. χαριτοσ {pro πιστεωσ). 
 σημια^. 9. — twj' prim, των \εyoμεvωv {pro τησ λεγ-)• [και 
 ασιασ"], συνζ-ητουντεσ. 11. \iyovτεσ {pro •τασ). Kεyovτoσ {pro 
 ΚαΚουντοσ : C C7/m Steph.). βΚασφημιασ priinb, at p.m. mutatum 
 in βΚασφημααε, priiisgttam ad εισ pergeretur. μω'ύσην. 12. — 6irt- 
 στο^τεσ {habet C). 13. \eyovτεσ {pro -τασ: cf. v. 11). λάλων 
 ρήματα { — βλάσφημα). — τούτου. 14. [Juωϋσ"Tϊσ]. 15. —εισ {habet 
 A). ΤΓοντεσ". [ειδο;']. 
 
 νΐΐ. 1. ειπεί' {sic νν. 3. 7• 33)^.-0^0. 3. [εκ iecWHti.]. σνγ- 
 yεvιaσ•J. + τη*' (on/e 7"'?'')* *"** (/"''' **** ■ ^ ^"'^^ Steph.). διξων', 
 4. αποβαΐ'ί»' ν/. κατοικιτε -J. 5. επητΤ'λ.οτο /- δουι^αί αντην εισ 
 κατασχεσι»* αυτω. (ί. ελαλη(Γε»\'. αυτω (pro ουτωσ). σου (;>ro αυτού). 
 7- εα»/ δουλευσωο'ίΐ'. ο θσ ειπεν, \ατ ρευσουσιν/. 8. €7it'»''7ffeiV. 
 ϊσαακ' prim, εβ^ομτ] (C c«mi Steph, ογδόη). — ο prim, et secund. 
 [^ίσαακ secund.']. ϊακωβ* primJ. 10. εξίλατο. έναντι. + εψ {ante 
 Ολον). ϊ\. ηλΘεν>/. aιyυπτov{proy'ηva^yvπτov), θλιφεισ^. 12. σιτια 
 €ΐσ αιγυτΓΤΰν. εξαττεστιλα»* (C ■στιλεν)>/. 13. ϊωσηφ'' prim.'/. 
 — τω secund. αυτού {pro του ιωσηψ). 14. αποστιλασ•/. ϊακωβ' 
 τον πάτερα αυτού. — αυτου secund. 15. και κατεβη { — δε), ϊακωβ^ 
 [είσ αιγυπτον]. 10. ω {pro ο), εμμωρ εν συχεμ ( — του : + του ante 
 εν C). 17• ο/χολογησεί' {pro ωμοσεν). 18. [αχρισ"}. + επ εyυπτov 
 {post ετεροσ : C οιγ.). 19. εκακωσεν•/. — ημών secund. τα βρέφη 
 
 έκθετα. 20. μωϋσησ. αστιοσ^/. μου {pro αυτού '. '"p.m.). 21. 
 εκτεβεντοσ δε αυτού ονε ίλατο. 22. εττεδευθτ? /. μωϋσησ. + εν 
 {ante πάση). — εν ultim. fin. + αυτού. 23. τεσσερακονταετησ. 
 25. ενομιζεν/. — αυτού, [δίδωιτί] σωτηριαν αυτοισ. οι δε p.m., sed 
 vpro iprinto. 20*. [τε]. συνηλλασσεΓ. — υ^ιιείίΓ. αδεικείτε/. 27• δικ 
 prim, in rasurd scriptum. ημών {pro ημασ). 28. αναιλειν/. εχθεσ. 
 29. εφυyεv\f. μω'ΰσησ {sic νν. 31. 32. 40). 30. τεσσερακοντα {sic 
 W. 3G. 42). — κυ. \^φλoyι πυροσ"]. 31. εβαυμαζεν. — προσ αντον. 
 32. — ο θσ tert. et quart, ϊσαακ*. ϊακωβ^. μωΰσησ yεvoμεvoσ. 
 ετολμησεν, 33. εφ {pro εν). 34. [αυτών], οττοστιλω (ί. e, 
 ^στείλω). 35. + εφ ημών {post Βικαστ-ην prim.). (+ και post θσ Α 
 polius guam p.m.). ^ικαστην {pro λυτρωτην: C habet λυτρωτην post 
 άρχοντα και secund.). απεσταλκεν [εν]. 3G. σημια^. yη aιyυπτω, 
 37- ειπασ. itjaV. αναστησί'/. — κσ. — υμών prim. — υμών secund. 
 {habet C). — αυτού ακουσεσθε. .38. opis/. νμων {pro ημών), ϋμιν 
 
 pro ημιν). 39. άλλα. και εν ταισ καρΖιεσ αυτών {••• p.m. : καρ- 
 ίιαισ C). 40. + ο ανθρωποσ {ante οσ). εyεvετo {pro yεyovεv^, 
 42, «στρεψεν/. ίηλ Λ 43. [ΐ-'αων] οοαφον (α^ C ροίφαν). προσ- Ι 
 2 [Acts τ. 3 
 
 κυνιν\', επεκινα^/. 44. — εν^πΜ. ετα^ατο (C CKm Steph.). pwvffrf, 
 αυτή {pro αντην). 45, ε^εωσεν (ε med. eras.). δαδΛ 4C. ευρεν/ 
 
 — ητησατο {habet C). ευριν^. οίκω (pro θω: C cttm Steph.), 
 47. σαλομων. 48. χιροποιητοισ^, — ναοισ. κατοικία. {Mary, s.m, 
 ησαιασ). 49. οικοδομησεται^. λεγ»/. 50. εποιησεν•/ [ταύτα 
 τταντο]. 51. ταΐΐΤ καρδιαισ ΰμων. αντιπιπτεται•/. [ωσ], υμισ se- 
 cund. •/. 52. απεκτιναν -J, πρoκaτayyιλavτaσ >/. φονισ >/. fin. 
 ε•)ΐνεσθαι. 54. — ταυτο (Λαίβ/ C). 65. + πιστεωσ και {ante πνσ), 
 ειδεν/. 56. διηvoιyμεvoυσ {pro avεωy.). εστωτα εκ δεξιών (C cum 
 Steph.), 58. [αυτών]. CO. εκραξεν\/. —φωνή μ€yaλη {habet C). 
 [την αμαρτιαν ταυτην]. Jwiffit \'ύ\. Ι usque ad αναιρεσι^ αυτόν 
 cum cap. vii. 
 
 VIII. 1, εκιν-η^/, — τε {at και παντεσ C). σαμαριασ. 2. εττοιτ^ίΤαν, 
 3. + τουσ {ante ανΖρασ : improbat C). 4. ηλβον {^ιηλθον C cum 
 Steph.). 6. + την {ante πολιν). καισαριασ {pro σαμαρειασ, cf. 
 ν. 40 ; xxi. 8 : C σαμαριασ). G, δε {pro τε). αυτού forsan p.m. 
 {σ addito a Ci). βλεπιν•/. σημια^/, 7• "κολλοι. φωνή μεyaλη εζ- 
 ηρχοντο. 8. εyεvετo δε πολλή χαρά {— και et )uε7αΛ7ϊ). πολι {sic 
 ν. 9)/. 9. ε|ίστανων. σαμαριασ. 10. ττροσειχαν {ηοη ν. II). 
 [τταντεσ"]. + καλούμενη {ante μεyaλη). 11. μaytaισ>/. 12. tow 
 φίλιππου ευayyελtζoμεvoυ (C cttm Steph.). — τα. βασιλιασ•/. κυ {pro 
 &υ•. C cum Steph.). — του {ante ιυ χυ). 13. επισ-τευσεν/. θεορω» 
 τε σημια και Ζυναμισ μεyaλaσ yειvoμεvaσ εζισταντο (C ε|ιστατο), 
 14. σαμάρια, χυ {pro θυ: C cum Steph.). απεστιλανΛ — tof 
 SPCtmd. 15. λαβωσιν•/. 16. ου^επω {pro ουπω). εβαπτισμενοι 
 (C βεβαπ.). 17- επετιβεσαν. χιρασ {sic ν. 10)'/. 18. ϊδων {pro 
 θεασαμενοσ). χιρων/.-'Το ayiov. 19. εαν {pro αν). 20, ειπεν 
 («ic νν. 24. 29. 31, 34)/. αυτουσ {pro αυτόν: C cutn Steph.). 
 αττωλιαν/. 21. εσ'τίν/ (iis m feriw). ευθια^. έναντι {pro ενώπιον), 
 22. κυ {pro βϋ). 24. δεη^ηται ϋμισ</. 25. διαμαρτυρόμενοι, ϋπ- 
 εστρεφον. Ιεροσόλυμα, σαμαριτων /, ευηyyελιζovτo. 2(ί. ελολη- 
 σεν\/. [πορευου']. + καλουμενην {ante καταβαινουσαν : improbat C). 
 27. •— τησ prim, — οσ securid. {habet C). 28. —και secund. {habet 
 C). avεyιvωσκεv■/, 30. ησαιαν τον προφητην. S\. oZηyησεt. παρ• 
 εκαλεσεν/. κάθισε•/. 32. κφαντοσ. ανυγει/. 33. ταπινωσει•/. 
 
 — αυτού prim. — δε. 35. + κοί {ante ευηyyελtσaτo : improbat C). 
 3G. ϊδωρ (C vSwp) secund. 37. Deesi versus. 38. εκελευσενΛ 
 39. ηρπασεν/. 40. πολισ•/. του ελθιν. καισαριαν. 
 
 IX. Ι. — ετι {habet C). ενπνεων. απιλησ/. 2. επιστολοσ παρ 
 αυτού, αν {pro εαν). ονταο- τησ οΖου. Ιερουσαλήμ* •/. 3. εξεφνησ 
 τε ( — και), αυτόν περιηστραψεν. εκ (/>Γ0 οπο), 4. ηκουσεν/, 5« 
 ειπεν prim, {sic νν. 10 prim. 15. 17- 40)/. — κσ. [habet ειπεν 
 secund."]. [ισ ον]. 5, 6. — σκληρον σοι usque ad και ο κσ προσ 
 αυτόν. 6. + άλλο {ante αναστηθι). ο τ (pro τι post σοι). 7• 
 ϊστηκεισαν•/, ενεοι. ορωντεσ {pro θεωρουντεσ : C θεορουντεσ•/), 
 8. — ο. ■ηvυyμεvωv {pro avεωyμεvωv : C ^}vεωyμ.). ονΖεν (α super 
 ν s.m.f sed revocafum). εβλεπεν/. 9, τρισ/, 10. εν οραματι ο 
 κσ. 11. [αναστασ-]. ευθιαν/, 12. ϊδεν/. — εν οραματι. ανανιαν 
 ονόματι, χφασ (C τα(Γ χιροο"). 13. — ο. ηκουσα. τοισ ayιoισ σου 
 εποιησεν. 'ϊερουσαλημ^. 15. εστίν μοι. ενώπιον εθνών τε. 16. 
 ί.'ποδί|ω/, \Τ. απηλθεν•/. χιρασ'/. απεσταλκεν/. —η ηρχου {habet 
 Α). 18. απεπεσαν. [απο των οφθ. αυτού], ωσ {pro ωσει : C cum 
 Steph). ανεβλεφεν•/. δε {pro τ ε). — -παραχρήμα. 19. — ο σαυλοσ. 
 20. εκηρυσσεν•/. ιν {pro χν). 21. εξισταντο (v^;.m. .'), εισ (pro 
 εν), [εληλυθει], 22. συνεχυννε ϊουδαιουιτ ( — τουσ : habet C). 
 [συ^χβιβ.]. 24. παρετηρουντο. δε και (^ro τε pr/m.). αυτόν ον- 
 αιλωσιν (αναιλ. αυτόν C). 25. οι /ιοθητοι αυτού ( — αυτόν), δια 
 του τιχουσ καθηκαν αυτόν. σφυριΒι. 26. — ο σαυλοσ [εισ ιηλμ]. 
 επιρα^εν {pro επειρατο). εστίν/. 27. η7α7€*'^• ειδεν /. — και 
 {ante πωσ secund.: habent AC), [του ιυ]. 28. εισ {pro εν). 
 
 29. init. — και {ante παρησιαζομενοσ/). — ιυ {habet C). + τε {ante 
 προσ τουσ ελληνιστασ ι •• p.m.). επεχιρουν/. ανελειν αυτόν. 
 
 30. καισαριαν. εξαπεστιλαν αυτόν. 31. 7j μεν ουν εκκλησία, σα• 
 μαριασ ειχεν. οικοΒομουμενη και πορευομενη. επληθυνετο, 32. 
 κατελθιν/. εν λυ^δα {•• p.m. vel A). 33. ευρεν/. ονόματι αινεαν. 
 κραβακτου (C κραβαττου). 34. — ο secund. 35. [ειδον]. λυΖΖα. 
 —τον prim, {habet C). σαρρωνα. 36. [070^. ερ7.]. ελαιημοσυ- 
 νων/. 37. εκιναισ•/. αποθανιν/. εθηκαν αυτήν (C cum Steph.). 
 [εν υπέρ.],' 38. λυδδασ (C λυδδα). απεστιλαν/. οκνησησ 
 -ix. 38. 1
 
 COLLATION OF CODEX SINAITICUS. 
 
 ϊΐίλβι»/. ηαων {pro αντωι/). 30. κλίονσαί•/. ίτιιίικνυμα'αι•^ . 40. 
 + uai {anle Beta). [τιΐΌΐξί]. ανίκαβκτίΐ"/. -12. (ΐτίστ(υσαν ιτολλοι. 
 43. ημιρασ ϊκανασ μιναι ( — auroc: ante ημ(ρ. habet C). 
 
 Χ. 1. —T)v. καισαρια. [σιταρησ]. 2. —re. 3. Ι«ι7. acSey (« 
 ηοΐαΐ. p.m.: eiSff demur» C). — fv. ωσ (pro wtrei: C cum Stcph.). 
 + Trepi (an/e ωρα•'). fyaT -ην. 4. Eiirt;/ 4is in vera, (sic vv. 14. 1!»)»'. 
 eariy {sic VT. 34. 35. 3C)v'.— ίΐσ μν-ημοσυνον {habet C). (μττροσΟα/ 
 {pro (νωττίον). 5. avSpaa fia iOTTJnjy. [_σίμωνα οσ]. G. — ουτοσ 
 λαλ7)σ•6ΐ «iy«f aii_/fn. ueri. 7• ""τω (pro τα κορνη\ίω). — αυτού. 
 8. οπαι/τα auTuiir. awt^TiKtvJ. 9. αυτών {pro (Κ(ΐνων). τροσ- 
 (υζασβί•/. {^νατ-ην pro (κτην C). 10. ττροσττινοα••/. ηθίλίΐ' 7«υ- 
 σασθί•/. αυτών {pro (κ(ΐνων). eytveTo {pro (π(ττ(σ(ν). 11. fleiupiv'. 
 — €π αυτόν. — δ(8€μίνον και. \2. ΰπηρχ^ν^. τ€τραποδα και fpircTo 
 τησ γησ ( — και το βτιρια e< το anie βρπίτα) cf. xi. 6. — το {anle 
 ■KiTivaJ). 14. KOI {pro η). 15. (xadapiC^vJ. 10. τρ€ΐσ/. {ΐ/9κσ 
 (pro τταλιν). αν(Κ-ημ<ρβ-η. IT. (iSiv</. — Kai. ΰπο {pro αττο). +του 
 {anle σιμανοσ). 19. ΐκνβυμ^νου. το ττνα αυτω. τρίσ\Ι. ζη• 
 τουντΐσ. 20. οτί (pro διοτ(). 21. — τουσ αττΐσταλμ^νουσ αττο του 
 Κορνηλίου ττροσ αυτόν. 22. άπαν. 23. elei/iffir/. ΟίΌίΤτσσ (^ί"0 ο 
 πΕτροιτ). Εξηλίεΐ'ν'. — τ7)ίΓ. 24. ττ) 5e (pro και ττ) : lineae conlra 
 v.2'i τη Si ew.posilae adv.2i lecloremreferunf). αση\βαν. κ^σα- 
 ριαν. <τυνκα\(σαμ(νοσ. 25. +του (αηίβ ίίσίλβι;'/)• 26. Tjyeipei/ 
 oi/Toc. κοί «7*^• 27• ζίσηΚθίν^. 28. ΰμισ^, ίττιστασβαι^. καμοι 
 ίδιξίΐ' ο 9σ. 29. ιτυνβανομΐ^/, μίτΕττΕμψοσθαι/. 30. — ντιστΕΐ/ωκ 
 κοί. eiOTTji/. — αιροι/. ξμον {pro μου secund,). 'άί. ψησιν^. 32. —οσ 
 ναρα'γζνομΐνοσ λάλησα σοι. 33. ^η. νπο του κυ {απο pro ϋπο C). 
 34. (ί-ουτον ροί/ στόμα C). -ηροσωττολημπτησ. 35. ΐθνι^. 
 30. ον {" Α potius guafn p.m.). ατηστιλΐν/. 37. αρξα/ίΕΐΌσ οπσ. 
 38. ναζαριθ. ασ {pro οσ : C cum Steph.). 39. ημισ•/. — (σμ(ν. 
 lev secimd.']. + κοι (an^e οηλο;' »ic). 40. i)7eip€i' ci/ ττ) τρ. (im- 
 probat ΐν C). 41. (juopTuai]. ττροκζχιροτονημΐνοισ. 42. τταρηγ- 
 •γιλ(ν^. [οι/τοσ]. 43. λαβιν\/. 44. [tTrcTiire]. 45. oiroi σι/»• 
 ι^λθαι^• [0710U ΐΓΐ/σ]. 46. — ο. 47• δι/Γοτοί κωλι/(Γοι. wtr {yro 
 καβωσ). 48. irpoireTo|e»v/. δε (pro τε). αυτοισ (pro οιιτοι/σ). ex 
 τ« ονόματι ιυ χυ βατττισθηναι {—του 'κυ). 
 
 XI. 2. OTe δε (pro κοι οτε). ϊηλμ. 3. (ίσηλβισ Ίτροσ ανζρασ 
 ακροβυστιαν €χοντασ, 4. — ο. 5. ιτί/λιν^. — ιτροσ^υχομίνοσ {habet 
 C). ίκστοο-ιν'. άχρι. 6. ""πέτα (ερ p.m.)%/. 7• + κοι (ροίί δε). 
 8. — τΓο»'. ακο p.m. (θορ supplet Α, τοχ C), at κοινον η α rescriptum 
 p.m.^. 9. —μοι. ίκαθαρισξν. 10. ανΐσπασθη πάλιν. II. τρισ^, 
 7ΐμ(ν {pro ημην). καισαριασ. ε/χε {pro μι: C cum Steph.). 12. 
 ΐΐΊΤξν^. το πνα μοι. συνζλθιν/. μηΖΐν ζιακρινοντα (C -ναντα). 
 13. οπτϊ77^'^^*'^• ^* (i^ro τε). ειδεχ^. — αυτω. αποστιλον>/. 
 
 — ανορασ. 14. λαλησι•/, 15. λαλιν•^. [επεπεσε]. 16. + του 
 (a«/e κϊϊ). {+ οτι ante ϊωαννησ C). βαπτισθησ^σθαι^/. 17. δεδωκεΐ'. 
 
 — δε. 18. εδοξασοί'. ορά ( — 7ε). €ΐσ ζωην έδωκε». 19. [στ^ψανω]. 
 αντιοχιασ {ηοη ν. 22). βη. ιουΖαιοι. 20. ελβοντεσ. αντιοχιαν {sic 
 ν. 20, ηοη ν. 27). + κοι {post (λαλούν: improbal C sed reslitut.). 
 ει;α77ελίστασ' (pro ελλη^ίστασ ; C ζλληνασ). 21. + ο {ante ττισ- 
 τ(υσασ), 22. Τ7;(Τ ουσησ ε» ΐ(ρουσα\ημ {pro τησ fv ΐΐροσο- 
 λυμοισ), (ξαττ€στιλαν^/, — 5ΐίλθζΐν. 23. + την {post χάριν), ττροσ• 
 μ^νιν^ί, 24. ορηρ ην. 25. ε^ηλβε»/. — ο βαρναβασ. 20. — αυτό» 
 prim, et secund. αυτοισ και {pro αυτουσ). ττρωτωσ. αντιοχια. 
 χρηστιανουσ p.m. {χριστ. s.m.). 28. ΐσημαν^ν^. 쀕γαλην {pro 
 peyav). μ^λλιν^. ητισ {pro οστισ). — κοί. — καισαροσ, 29. ευ- 
 ποριτο. 30. init. ο και ο {ο secund. improbal A). απϋστιλα»τεσΛ 
 
 XII. 1. ο βασιλίυσ ηρω^ησ. χιρασ^. 2. ανιλΐν^. μαχαιρη. 
 
 3. ίδω» δε ( — και). — εστί (C εστι»^). συλλaβιv^/. [δε η^εραι]. 
 
 4. τ^σσαρσιν^. avayayiv^/, 5. ετηρίτο/. εκτενωσ. irept {pro 
 ΐίΐτερ). 6. ημελλε» πpoσayfιv αυτόν, αλυσεσι» ζυσιν^. 7• εξ- 
 επεσο». 8. είπε» (sic νν. 11. 17)^. [τε]. ^ωσαι. (ττοιησΐν/. ουτασ\'. 
 λeyι>/. ακολουθία. 9. ηκολουθι\^. — αυτω {habet C). ηδιΛ [εστί], 
 [δίο]. εδοκι^. — δε {habet C). βλΐ-πιν^. 10. ηλβα». ηννγη (pro 
 ηνοιχθη). 11. ε» εουτω 7ε»ορε»οσ. εξο^εστιλετν'. εξειλατο. 12. 
 + τησ {ante μαριασ). 13. otn-oi/ (pro του πετρου). προήλθα, νττ- 
 ακουουσα (.\. cum Stcph.). 14. ηνυξει/. ατη77*λεΐ'Λ 15. ειττο». 
 οι δε ελεγο» ο77ελοσ εστί» αυτού (—ο : habet ο C, 6/ αυτ. εστ.). 
 10. [ετΓεμε»ε]. [ειδο»]. 17- κατοσισασ/. χιρι•/. — αυτοισ «ecuwif. 
 Tf {pro Se secund.). απο77ΐλατεν'. 18. ουχ (pro ουκ). 19. — ttj». 
 
 3 [Acts ix. 
 
 καισαριαν. iO. — ο ηραίησ. TiaauTia•/. 21. οισβΐ)τα/• — ««u. 
 22. \βϋ <ρωνη'\. ανβρα-κων (C cam Steph.). 23. [έδωκε την S.]. 
 2i. ηύ^ανιν•/ . 25. εισ (pro εξ : nihil additum). συντταραλαβονησ. 
 — KOt secund. €πικαλουμςνον, 
 
 XIII. 1. — τίΓεσ. αι^ιοχια. ητρααρχου {a alterum eras, t.m.f) 
 cf. Matth. xiv. 1 ; Luc. iii. 1. 19. 2. ειχεκ {sic v. 22)^ — τε. 
 {τον secund. improbal A). 3. χιροσ/. 4. αυτοί (pro ούτοι), του 
 ayioumv. — την prim, et secund. σελευκιο». 5. εισ σαλα;ίΐ«) (εκ 
 pro εισ C). 6. + ολην {post δε). + ανίρα {ante τίνα), βαριησου. 
 8. ουτωσ^. 9. — και secund. 10. +του {ante κυ : improbal C). 
 ευβιοσ/. 11. χιρ/. — του. τε έπεσε» (pro δε είΓείΓεσε»). efijTi 
 χιρα7ω7ουσΛ 13. — το», ϋχεστρεψα» (C -ψε»)ν'. 14. την τι- 
 σιδια». ελθο»τεσ (pro εισελ. : C aim Steph.). 15. απεστιλα»Λ 
 ει τίσ εστί» ε» ujut» λoyoσ. 16. κατασισασ•/, ίσδρβηλείτοι. 17• 
 ϊσηλ'. aιyvπτoυ. βροχειο»οσ/• 18. τεσσεροκοιτοεττ). [ετροπο- 
 φορησιν']. 19. κατ(κληρονομησ(ν. — αυτοισ. 20. init. ωσ ετεσι 
 τετρακοσιοισ «at τηντηκοντα και μΐτα ταύτα. εδωκε»>/. — του. 21. 
 κακιβε»/. κεισ. βίνιαμιιν. τεσσερακο»τα. 22. το» δουειδ αυτοισ. 
 δαδ secund. {sic ντ. 34. 30). 23. — αττο του σιτερματοσ {habet C). 
 7)7α7ε» (pro ηyf ipt), 24. Ίτ) ' λαω (ηλ (' ' p.m.)•/. 25. —ο. 
 ελε7ε»ν'. τι εμε. ίηΓθ»οειτοιΛ ειδουν'. ερχετεν'. λυσ(</. 26. Tj/ii» 
 (pro υμι» «cwnrf.). εξοττεσταλτ). 27. ϊ(ρουσαλ.ημ'</. 28. ητησαν 
 τον πιλότο» (C e«m Steph.). 29. πακτο. μνημιον^/. 31. πλιουσΛ 
 + »υ» (ροί/ εισι sic). 32. τ?)» ιτροσ τουσ rescripsil in rasura A 
 vet p.m.•/. εκπεπλτιρωκε»/. η^ιω» (pro αυτω» ijfii»). 33. τω ψολμ« 
 7ε7ρατΓτοί τω δευτερω {marg. s.m. ψαλμω /3). 34. ννοστρίφιν•/, 
 35. διοτι (pro δίο : marg. s.m. ^ίιαλμω tanlum). (tSiv/. 36. είδε» 
 {sic V. 37)^. 38. ϋμιν έστω. 39. — και. — τω. μωϋσίωσ (,αωϋσ 
 rescripsil p.m.). βη. ξικαιωθηναι primh, at -ουται ρ m. </. 40. 
 οπελβτ; (C επελβτ)). — εφ υμοσ. {marg. s.m. ϊωηλ). 41. ειδετεΛ 
 καταφρονήσατε (C -νητε)/. θαυμάσετε, ο ε7ω ερ7ο^0Με ε7ω (pro 
 ε7ω ερ7αίομοι: C delet ο tanlum). ο {pro ω), πιστίυσηται^/. 42. 
 αυτω» (pro εκ ττ/σ συ»ο7ω7^σ τω» ιουδοιω»). — τα (Θνη. 43. λυ- 
 Θισησ•/. +αυτοισ {post Se : improbal C). [αυτοίσ]. εττίβο». νροσ- 
 μΐνιν. 44. [τω δε ερχομε»ω]. κυ {pro θυ). 45. — του. λα\ου- 
 μΐνοισ {pro λeyoμ.). — α»τίλε70»τεσ κοί. 46. τε {pro δε prim.). 
 είπα», επιδην/. — δε secund. {habet C). απωθισβαι•/. κρίνεται•/. 
 47. [ούτω]. — ο (ΛαΛβί C). τεθικαΛ σαι (pro σι prim.)V. 49. κοβ 
 (pro δι). 50. (κοι ante τοσ ευσχ. improbal C). emiyipav/.— Tor 
 secund. 51. — αυτω». 52. [δε]. 
 
 XIV. 1 . εικοΐ'ΐω. — τω» ιουδαιω» {habet C). 2. οπιβησακτεσ. 
 ίπηytpav^. 3. + επί (αηίβ τω λο7ω : improbal C). διδο»τοσ (pro 
 και SiSoVTi). σημια•/. y(tvίσθaι^. χιρων^. 6. [-»ίασ λυστρα»]. 
 7. ευο77ελι^ομε»οι ησο», 8. οδυίατοσ ε» λυστροισ (C cum Steph.). 
 
 — υπάρχων. περίεποτ7)σε». 9. + ουκ (an/e ηκουσε» »ίΓ).\_λε7ο»τοσ 
 (C cum Steph. λαλου»τοσ). εχεί πιστι». 10. ειπεκν'. — τη. [ηιΛιΙ 
 flrfi/i/um]. 7|λοτο. 11. τε (pro δε). είδο»τεσ. — ο (αη/β παυλοσ). 
 
 — ουτω»(Λβ}ρί C). ο»θρωποί (C cum Steph.). 12. —με», [δίο]. επί 
 {pro επείδτ) : C επιδτ)/). 13. init. ο τε {pro ο δε).- αυτω». ηΟελε»!/. 
 14. βαρναβ forsan p.m. {ασ supplet A?)•/. (C εαυτω» pro αυτά•»). 
 ε|επηδησο». 15. [εσμέ» ϋμι»]. επίστρε<^ι»ν'. — τον prim, {improbai 
 C το» secund.). εποιησε»ν'. 16. ίοσε»^. πορΐυςσθε•/. 17- (7^ 
 improbal C). ουτο» (pro εουτο» : C c«m Steph.). α7ο9ουρ7ω». 
 ίίμί» (pro ημι» : improbal ϋμιν C)• ζι5ουσ ί7ετουσ. ^η. ϋμω» (pro 
 ημών: C cum Stcph.). 19. (ττηλθαν. αντιοχιασ•/. πισαντισ•/. 
 [εσυρο»]. — εξω (Λα4β/ C). »ομιίο»τεσ. τε9»7)κε»αί. [nihil addilum 
 in hoc reriii]. 20. τω» μοθητω» αυτό». 20, 21. — κοί τη επαύ- 
 ριον usque ad πολιν ν. 21 (όμοιοτ. : habet C, legens εξηλΰεν/ et 
 ευα77ελισομε»οι : punclis posilis rursusque deletis)•/. 21. + (la 
 {ante eixoviov et αντιοχιαν). 22. (+ τε post παρακαλουντεσ C)• 
 ε»ε»με»ι»\^. είσελβι»/. 23. κοτ εκκλησία» τρεσβυτερουσ. νηστιων•/, 
 πεπιστευκισαν/, 24. + εισ {ante την πισιδια»). + την {ante παμ- 
 φυλιαν). 25. είσ την πeρyηv (C cum Steph., at ipse forsan reto- 
 cavil εισ ttj» π.). + του κυ {post λoyoι■). οτταλιο». 26• ΐηιΛ κοκ 
 rescripsil p.m.•/. 27• ο»7)77«λλο». ο βσ εποιησε». ηνυζεν\'. εβ- 
 »εσι»/. 28. — εκεί. ουχ (pro ουκ : »ic ante ολιγ. χϋ. 18 ; χίι. 
 23. 24; at ηοη χν. 2; χνϋ. 4. 12; xxvii. 20). 
 
 XV. 1 . περίτμιιβητε. εβ»ι (pro εβεί : » eras.). + τω {ante 
 μωϋσεωσ). δυ»ασβοί4'. 2. δε {pro ου»), ςητησεωσ (pro συ^ιτη- 
 
 :i8- \ν. 2.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 etoiff). ava^aiviv•/. *{ αυτών άΚΚουσ, 3. + re (ante φοινικην). 
 σαμαριαν, ζιη-/ουμΐνοι (A C cum Steph.). [ττασι]. 4. irapeZex- 
 θησαν, [ΰττο]. — και /irmi. {fiabeni A C). ανη'γ'γιΚαν^. — Τΐ {habet 
 C). €ϊΓθίηίΓ€ΐ' /. 5. TtapayyiWiv >/. τηριν ^ , C. [Si] . €i5if ^ . 
 7* C'*)''*!*''^**"''• «iTTiv (a7C V. 36)y. ίπΐστασ^αιΛ — OTi (ύτί C). i»* 
 f^ic €ξ€λίξατο θσ («on ^juir). 8. —αυτοκσ secund. 0. [ouSe»*]. 
 dieKpiffV^. wiffTiy/, 10. πιραζ^τί'/,'- ζνγον (^hatfei A?), -ημίσ^/. 
 11. + του (aw/i κϋ). — χν. ΤΓίστίΐ/σο/ίίν. 12. ^σιγησΐν^/. σ-ημια•/. 
 t$v(ffiv•/. 13. oKovaaraiy/. 14. AajSiy/.— «τη. IC. (marg. s.m. 
 αυ.ωσ). δαδ/. κοτίστρα/ί^ί^α. 17• — ο (ΛλΛ?< C). — πάντα (ταύτα 
 jungit cum 7^'ωστο αττ aiojiOtr). 18. — «στι τω ίίω usgue ad βη. 
 vers. 20. ίτηστίλαί/. — αττο. TTopvtarr•/. [του πΐΊΚτου]. 21. 
 
 μωυσησ, αυτόν {ν p.m.). 22. [«Soft], αντίοχιοί' (iic ν. 23, ηοη 
 ν. 30). καλονμΐνον βαρσαββαν. 7]'γουμξνοισ (-ουσ C). 23. — ταδ^ 
 {kabet C). — και οι (ante α^^λψοι: habet C). 24. «πι δε {i.e. 
 fTTfi δί pro β7Γ6ί5τ; : C ΐΤΓώη\/). υμών (pro ημών : C CUm Stcph.). 
 
 — €ζ€\Θοντ(σ {habet C). — K^yovrfff usque ad τον νομον, ^κστι- 
 λο/'εβαΛ 25. Ι^κΚ^ζαμ^νουσ : «iC ν. 22]. 20, [■παρα^ί^ωκοσι'], 
 28. ΐΒοξΐν>/, τω πνι τω αγιω. κ μηδέν (* p,m.)^, τούτων eir 
 avayKaitx nisi mavis f-rravayKata• cum Tischend. ( — των: habet C 
 ante «ττ). 29. ττνικτων (C cum Steph.). •π-ορνιασ•/. ΐρρωσθαι^. 
 30. κατηΚθον. 32. [τΐ]. — και υπεστήριζαν {habet A). 33. απο- 
 στιλαντασ ΐαυτουσ (« eras. : pro αττοστολοι^σ). 34. Deest versus. 
 36. προσ βαρναβαν ■ηαυλοσ'. δί (pro δτ; : C Ci/m Stcph.). — ημών. 
 ■πολιν -ηασαν. κaτηyyi\aμev^. ΐχουσιν/. 37• ΐβου\(το συντταρα• 
 λαβιν και τον ϊωαννην. (C scriplums ΐττικαλουμκνον rursus ab- 
 Stersit «ττ). 38. συντταραΚαμβανιν. 39. δί (pro ουν). 40. «ξ- 
 7}\θΐν^. κϋ{ρΓθΘυ). 41. [καί κιλ.]. 
 
 XVI. 1. κατηντησ^ν^. [δε βισ]. + eio- (αη/β λυσ-τραν). — τα•οσ•. 
 2. €μαρτυριτο^. Χκονιου^. 3. (ξ(λθιν\/. ^κινοισ^/. απανησ on 
 ί\\ην ο πατήρ αυτού ϋττηρχ^ν. 4. τταρεδιδοσαΐ'. φυ\ασσιν>/. — των 
 secund. κροσοΚυμοισ. 5. πιστι^. G. Βιηλθον {pro δΐΐΚΘοντΐσ). 
 ~~ την secund, 7• +^€ {post €Κθοντ€σ). ^πιραζον^/. ασ {pro κατά 
 secund.). πορ^υθηναι. ιασ^ν/, βη. +Τϋ. 9. [τησ]. τω ττα^λω 
 ωφθη. μακαιΖων τι<Γ ην. + και {ante παρακαλων). 10. (ξητησαμεν 
 {pro ΐζητ.). €ξΐ\Θιν>/,— την. μακαιδονιαν. [συμβιβ.], ~ ημασ 
 {habet C). θσ {pro κσ), 11. δ€ {pro ουν). — τησ, 6e(proTc). v(av 
 πολιν. 12. κακ€ΐΘ(ν (— τ€). €στιν•/.~τησ secund. μακαώονιασ. 
 [ίίολωνια]. [τουττϊ]. 13. πυΚησ {pro πολεωσ). «νομικέ»' τΓροσ-- 
 «υχην. +7jjufi' (Λπ/ί 7^''«'£'*'^: improbat ημιν C), 14. δίί7*Ί^|«»'/- 
 15. ( + αυΤ7ϊρθί/ ejSaTTTiffflTj C). παρ^καΚεσ^ν^. μΐνίΤΐ {pro μΐΐ• 
 νατε). ^Η. υμοσ (C cum Steph. ημασ). 16. •\-την {ante προσ• 
 ΐυχην). οχουσαν {ν. ΐχουσ.)\ί. πυβωνα υπαντησαι. νμιν {pro ημιν ι 
 C cum Steph.)/. παρίΐχ^ν^. ]Τ. κατακοΚουθουσα. [ΐκραζ^Ί. νμιν 
 {pro ημιν secund.). 18. — ο. ein-ev/. — τω secund. εξελβιν/. 19. 
 [τον σίλαν]. 20. €ΐπαν {sic ν. 31), 21. ουσιν•/, 22. περιρηξαντ^σ. 
 23. ίΓοραγ7'λασ τ€ (C παοαγγίλαντίσνΟ• τηριν/. 24. λαβών {pro 
 €ΐληφ,). ησφαλισατο αυτών, 25. —το. 26. σισμοσ>/. ηνοιχθησαν 
 δί (pro αΐ'εωχθησαν τε). ανελυθη {αν^θη C c«m Steph.). 27- 
 eeaAto^yAaiT (nOii V. 36). [-μβνοσ- μοχ.]. ημΐλΧΐν. 2^. εφωνησΐν•/. 
 φωνή μΐyaλη παυλοσ { — ο), 2'J. €ΐσίπηζησ€ν>/. προοΐπΐσεν/. [τω 
 σίλα]. 30. πρoayωv {πρoayayωv C CK»i Steph.). 31. πιστΐυσαν 
 {•σον C)/. — χν. 32. θυ {pro icu: C cum Steph.). συμ πaσι{pro 
 και πασι). 33. ΐκινη•/. απαντΐσ. 34. [αυτού], παρεθηκεν•/. [ηγαλ- 
 λ/ασατο]. ττανΟίΚίί. 35. αττίστιλαν/. 36. aπηyyιλfv•J. [τουτουσΊ. 
 ατΓίσταλκαν. βη. €ΐσ ϊρηνην. 37. Βιραντ(σ\^. [εβαλον], 38. οπηγ- 
 7ίλαν, Τ6 (pro Se prim.), ΐφοβηθησαν δε (—και). ΐΐσιν>/, 39. 
 ατΓβλβιν ΟΊΓΟ (pro «(ελβίί»'). 40. αττο (pro e/c). ιτροσ• (pro «ίτ). 
 ΑΓορεκαλεο'α*' τουσ αδ€λ4>οι/ίΓ ( — αυτουσ). βη. ΐ^,ηλθαν. 
 
 XVII. 1. ΐΓολιν {pro αμφιπολιν. Α cum Steph.). +τϊϊν {ante 
 απολλωνιαν). — η. 2. ΐίσηλθ^ν^. διελεξατο. 3. παθιν•/. ισ χσ 
 (—ο). 4. επισθησαν^. σεβόμενων ελλήνων πληθοσ πολύ. 5. 
 
 — αττείΡουντεσ. και επιο'τοντεσ' (— τε). ττροαγαγειν. {^caetera cum 
 Steph.). 6. ευρον {pro εσυρον : C cum Steph.). — τον. 7• "τρασ- 
 σουσι (C •σιν</). ΐΤΐρον λεγοντεσ. 10. εξέπεμψαν δια νυκτο<τ 
 { — τησ). [των Γουδ. αττηεσαν]. 11. —το. 13. + και ταρασοΌντεσ 
 {post σαλευοντεσ). 14. εξαιτεστιλαν/, εωσ" {pro ωσ). νπΐμιναν, 
 τε {pro δε secund.). 15. καθισ^παντεσ (C -στωντεσ)/. — αυτόν 
 prim, + τον {ante τιμοθΐον). ΐλθωσίν^, 16. — αυτουσ {habei C). 
 
 4 [Acts xv. 
 
 αυτού (pro του πουλου : C Cum Steph.). β(ωρουντοσ. κατίδωλον/, 
 18. + και {ante των επικουριών sic). — των secund. στοικων. κατ• 
 ayyΐλλeυσ.~aυτoισ (C habet post ευ7ϊ77•). 19. αριον. [η ϋττο]. 
 20. εισφέρει (C cwm Steph.). τινά βελει (— αν). 21. ηυκερονν. η 
 \(yfiv τι η ακουειν τι { — και secund.). 22. —ο. aptoi/. ειττεν {pro 
 €φη). δισιδεμονεστερουσν'. 23. σε^3οστο. o(proo»': C cum Steph.). 
 τούτο (C cum Steph. τούτον). 24. ύπαρχων κσ. χιροποιητοισ ■/ . 25. 
 ανθρωπίνων χιρων, + ωσ {ante προαΖευμενοσ: improbat C). [ττασι]. 
 και {pro κατά : C κοί το). 26. εποίησεν/. — αιμοτοσ. κατοικιν>/. 
 παντοσ πρόσωπον {deest articulus). πρoστtτayμ€voυσ. 27. Of 
 {pro κν). ^ηλαφησ€ΐ€ν, [κοί ευροιεν καιτο(7€]• 28. ΐίρηκασινν, 
 29. οφιλομεν•^. χρυσιω. BiovJ. 30. α7Γα77ίλλεί (C cum Steph.;, 
 ιταντασ {pro πασι). 31. καθότι {pro διοτί). KpivivJ. ωρισεν/, 
 32. είίταν. 32, 33. σου περί τούτου και πάλιν ουτωσ. 34. [ο 
 ορεο7Γα7ίΤ7ϊσ]. 
 
 XVIII. 1. — δε. — ο παυλοσ. 2. ycvf/. [ττριο'Κίλλαϊ']. τεχενοι 
 {ob δχα το praeced. } C cum Steph. διατετοχεναι)/. αττο {pro εκ). 
 3. εμενεν/. ηργα^οντο (C cum Steph. etρyaζ€τo). τη τέχνη. 4. 
 €7Γΐ9εν. 5. ροκαίδονιαο". λθ7ί«' {pro ττνευματι). + etvai {ante τον 
 χν). 6. είϊτεν {sic ν. 9)/. 7• εισηλβεν. + τίτου (α«/β ιουστου), 
 8. ετΓίστευσεν/. 9. εν νυκτ* δι οραματοσ, ΙΟ, -τ ' άλλα ' (β«/β 
 δίοτί prim. : * ' J3.m.) /. ουδισ /. κακωα </. [εστι], ττολί /. 1 1. 
 (κάθισαν/, δε (pro τε). + κ ενα (ροί/ ενιαυτον: 'p.m.), 12. αν- 
 θυπάτου οντοσ {pro ανθυπατ(υοντοσ). πάρα {pro επί). 13. ανα- 
 π(ΐθ€ΐ ουτοσ. 14. ανοΐ7ΐν/. — ουν. αν^σχομην (C ηνεσχ. cum 
 Steph.). 15. ζητήματα, εστιν^/, — yap. 17. —οι ελληνεο'. _^η, 
 εμελλεν. 18. + ε^η (an/e ετί : delet C)•/. προσμινασ•/. εν κεν- 
 χραιοίο• την κεφαλήν, ειχεν/. 19. κατηντησαν. εκεί (pro ουτοο). 
 δίελεξατο, 20. (επιμεινα* C). — παρ αυτοισ. 21. άλλα αποτα|α- 
 μενοσ { — ουτοίσ) και ειπων. — δει μ€ παντωσ usque ad Ιεροσόλυμα. 
 — δε {post πολιν). ανηχθη δε { — και: etiam δε improbat C). 22. 
 καισαριαν. 23. εξηλθεν/. + και {ante καθεξτΗΓ; improbat C). 
 στηρίζων. 24. απελλησ {pro απολλωσ : C cuw Steph.) cf. xix. 
 
 I. 25. + ω {ante ελαλει : detet C). ιυ {pro κυ secund.). 26. 
 παρησια^εσβαί {non six. 8)/. πρισκιλλα και ακνλα. βη. την odo> 
 του θυ. 27• πεπιστευκοσίΓ/. 28. επιΖικνυσ•^. 
 
 XIX. 1. απελλην {pro απολλω : C CT^m Steph.). κατίλθιν {pro 
 ΐλθΐΐν). ευριν {i.e. -ειν). 2. ειπεν τε {pro είπε).— ειπον. ουδ. 
 3. ο δε ειττεν (pro είπε τε προσ αυτουσ). είπαν (pro -ον). 4. 
 ειπεν/. — μεν. εβαπτισεν/. πιστευσωσιν^. — χν. 0. χιρασ { — τασ), 
 [ηλβε], επροφητευον, 7• δώδεκα, 8. τρκτ/. πιθων^. [τα]. 9. 
 ηπιθουν/. αφωρισεν^,- εν prima {iupplet ρ.ηι.)^. — τινοσ. 10.— ίυ. 
 
 II. δυναμιο"/. ο θσ €ποΐ€ΐ, χίρων>/. 12. αποφερεσθαι. εκπορευεσβαι 
 (pro ε|6ρχεσ0αι). — απ αυτών, 13. επεχιρησ^αν/. και (pro απο). 
 ορκίζω. Λ- κν {ante IV : deletC). — o. 14. [τινεσ]. υιοί trausfcrt in 
 locum post ΐπτα. — οι. 15. + αυτό ισ {post ειπεν). {+ μεν ante ιν C). 
 16. εφαλομενοσ (C εφαλλ-). ο ανθρωβτοσ επ αυτουσ. {και secund. 
 improbat C). αμφοτέρων {pro αυτών prim.), ενισχυσεν (C ϊσχυ- 
 σεν/). 17- ίλλησιν/. κατοίΚουοΊν/. + ο (pos/ επεπεσ-εν : C detet 
 ο). 19. κατεκεον/. 20. ουτωσ/. του κυ ο λθ7οσ'(0 c«»i Steph). 
 ηϋξανεν/. ϊσχυσεν. 21. [δίελβων]. μακαιδονιαν. [και αχ.]. ιεροσο~ 
 
 λύμα. 22. αποο'τιλαο'/. — την, μακαίδονίαν. + είπ {ante τιμοθεον: 
 '"p.m.)•/. επεσ•χεν/. 23. εκινον•/. ουχ (pro ουκ). 24. ναον 
 apyvpouv (C c^mi Steph.). [παρείχετο], ουχ ολί7ηΐ' εpyaσtav. 
 25. τοιαυτασ/. επίστασ^βαι/, ημιν (pro ημών), εστίν•/, 26. [άλλα 
 σχ.]. — πεισ"ασ". εισιν. — οι {habet C). 27• κινδυνευίΤί. — άλλα 
 {habei C). [^αρτεμιΒοσ Γερον], εισ ουθεν λoy^σθηvat μέλλει ν τε 
 (—δε secund.). τησ μεyaλιoτητoσ. 28. πληρισ•/. 29. — ολη, 
 + τηο" {ante συyχυσεωσ ι improbat C). μακα^δovαo'. — του. 30. 
 παυλου δε ( — του: C του παυλου δε), είσελθιν/. ίων {pro ειων : 
 C CMOT Steph.)/. 31. αυτόν {pro εαυτόν. C cum Steph). 32. 
 συνκεχυμενη. ένεκα, συνεληλυθισαν. 33. συνεβιβασαν. [προβα- 
 λοντων']. ο δ ουν {pro ο δε: C cwm Steph.). κατασισασ•/. (τη 
 χειρι C). ηλθεν {pro ηθελεν : C CM/n Stcph.). 34, επ(7νοντεσ. 
 εστίν/, κραζοντεσ. 35. κατασ^τίλασ/. αδελφοί (pro ε^εσιοι : C 
 cwm Steph.). ανθρώπων, yιvωσκi^/. + και {post ουσαν : improbat 
 0). — θεασ. 36. —τούτων {habet C). ΐ>παρχιν/. ( + τί post προ- 
 πετεσ C). πρασσιν. 37. θεον ημών {pro θεαν υμών). 38. εχουσίΐ 
 προσ τίνα λoyov. 39. [τερί έτερων], επιζητείται/. 40. εyκaλt• 
 2— xix. 40.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 σβαιΛ + ου {post ΊΓΐΟί ov). [οποδου;'αί]. -i- nfpi (post Xoyov). 41. 
 [aireAi/ffe]. 
 
 XX. 1. μίταττ€μ^αμ€νοσ (pro ττροσκ.). + παρακαλ^σασ και {inter 
 Kai et ασττασαμΐνοσ). ΐζηΚθΐ^•/. ττορ^υΐσθαι, — τη^. μακαώονιαν. 
 3. €7Γί^3ουλ7ϊ(Γ αυτω. '^νωμησ. vTtocTp€<piv<J. [>ιακ€3.]. 4. — άχρι 
 τησ ασιασ: σωττατροσ πυρρού βίροιοσ {C β^ροι^οσ). Θ€σσα\ονικαιων. 
 5. +δ€ (post αυτοί). προσ^Κβονησ. (μ€ΐνοΐ' {ι eras.), τρωάδα. 
 G. αττυ {pro αχρισ). οττου {pro ου). 7• Vf^f^ Q"O τ«»' μαθητών). 
 
 — του. Trap€Tii/€Vy/. 8. ημΐν (pro ήσαν iecund.). 9. καθΐζομ€νοσ. 
 ττλίο:'/. 10. συνττΐριλαβων. fttrev (siC ν. 35;/. II. -i-Tov {ante 
 αρτον: improbai C). άχρι αυτησ {ex τ C fecit 7). 13, ewi {pro 
 eta). αναΧαμβανιν^, ουτωσ^/. ΒιατΐταΎμΐνοσ tjv, 14. συνΐβα\\ον 
 (-AAevC). €7Γΐ {pro utr : C cum Steph.). 15. αντικρυσ. — καί μ€ί- 
 ναντ^σ €V τρωγυλλιω. + 5e {ante (χομίνη). 10. Κ€κρικ(ΐ* ^(nreu^ev^/. 
 €ΐη {pro r}v). fin. ΐίρουσαΚτιμ. 18. [αυτόν eiTrey']• ^πιαττασθαι^. 
 19. ταΊΓίνοφροσυνησ'/. — iroWwv. ττιρασαων•/. 20. ύττΐστιΚαμην•/. 
 avayyi\aiy/. 21. [eAXTjffi]. — τον prim. — τ-ην secund. \_iv χν]. 
 
 22. ΒζΒΐμ^νοσ €•γω. πορ^υομ^ν. (μοι {pro μοι: C cum Steph.). 
 
 23. (δίΕ/ίαρτυρατο C). + μοι {ante K^yov). και θΚι^ισ μι. 24. 
 \oyov {pro \oyov). — ov^i ^Χ^• (C Koyov €χω oySe ττοιουμαι). — μου 
 prim, (eojcr pro ωο" C). τ(\ιωσω. — μΐτα χαρασ. 25. — €Τί. — του 
 βυ. 26. διοτί {pro διο), €ί/ίΐ (j^ro eyw)• 27- ϋπ€ στιλπνή μ ι/. 
 avayyiKai'/. ΰμιν transfert ad fin, vers. (C cwm Steph.). 28. 
 
 — ουν, τΓοιμ^νιν•^. C^]• του αιματοσ του ίδιου. 29. —yap (δε ^ro 
 •yop C). — τούτο, βαρισ•/. φιΖομίνοιν. 30. fin. εαυτών. 31. 7ί"ϊ" 
 yopnat-J. 32. ϋ/ϋΐ/ (pro υμασ). — αδελψοι. ΟίΚοδομησΌί. — υμί»*. 
 + την {ante κΚηρονομιαν). 33. ουθΐνοσ. 34. —δε. χριαισ^, 
 [ουσί], χί^εσΛ 35. ουτωσΛ ΐστιι/^. μάλλον Β iSovau Χαμβανιν•/. 
 
 30. 0i£ry, 37. Τ6 (pro δε). κΚαυθμοσ eyeviro. κατ€φιΚαν (C cwm 
 Steph.). 38. μΐ\\ουσιν</. Θΐωριν/. 
 
 XXI. 1. οι-αχ^ει/τασ- (pro αίΌχβηίΌί : C C«m Steph.). κω. 2. 
 (C δίαπεροι-). 3. [αναψαναντ^σ^. κατη\Θομ€ν (pro κατηχθημ^ν). 
 το ττλοιον ην. 4. οΐ'ευροΐ'τεσ' δε ( — και), ΐττΐμιναμ^ν αυτού. ιπΊ- 
 βαινιν ϊσ ι^ροσοΚυμα {^ισ pro ϊσ C}. 5. [^ημασ ε|ορτισα(]. [yυ• 
 ναιξι]. — εωσ•. + * ττροσίυξαμΐνοι ' {post yovara : * ' p.m. ? et C)/. 
 5, 6. ττροσ^υζαμ^νοι απησπασαμΐθα {pro ττροσηυξ, και ασπ.). 6. 
 και αν€βημ€ν {pro ^ττίβημίν: C και €νΐβ.). 7• {κατίβημ^ν pro 
 κατηντησαμ^ν C). πτολεμαϊδοϊ' (C cwm Steph.). εμιΐ'σ/χεί' (nonv. 8)/. 
 8. —01 περί τοι* τταυλον. σ η\θομΐν {pro η\θον: 'p.m.). καισαριαν. 
 
 — του secund. 9. τεσα'αρεσ' 7rop06coi. 10. αυτών {pro ημών; C 
 cum Steph.). κατηΧθίν•/. 11. — τε. εαυτού τουσ" ποδοσ κοί tcw 
 χιρασ. ειπεί* (sic 7V. 13.39)/. λεγι/. ουτ«σΛ + τασ (α/ι/β χ*- 
 ρασ>/ secund.: improbai τασ s.m.). 12. ημισ>/. αναβαινιν•/, 
 ΐ€ρουσα\ημ^•ν. 13. ι»ίΛ τότε αττΐκριθη ( — δε). + και ειπεν (ρΟίί 
 
 παυλοσ). — κλοιοΐ'τεσ" και (C κλεοντεσ ι^/)• αποθανιν•/. ev ϊερου- 
 σαΧημ• {ΐΐσ forsan p.m.). 14. πίβομεΐΌυ. του κυ το Θ^Κημα γει- 
 ν^σθω. 15. επιο'κευοσαμεμο»' (pro αποσκευασαμείΌΐ : -coi pro νον 
 8.m. ? i«per ras.). — ανΐβαινομ^ν {habet C). ϊ^ροσοΚυμα, 10. και- 
 σαριασ•/. ϊασονι {pro μνασωνι), 17. iV (C είσ)/. απεδεξαί-το, 18. 
 τε (pro δε). 19. εβί/εσιν/. — δία. 20. εδοζασαι*. θν {pro κν). 
 ttirav τε. Θ(ωρισ^, — ιουδαίων, ϋπαρχουσιν/. 21. — δε {habet C). 
 διδοΐΓΚίΟ"/, μωυσΐωσ. [παντασ]. λέγω (C cwm Stej>h. λέγω»'), περι- 
 Τΐμνιν/. ίθ^σιν π^ριπατιν^. 22. εστίν/, συνελθειν πληβοσ. — γαρ 
 ΟΤΙ (/mie/ C). 23- [τεσσαρεσ]. αψ {pro (φ). 24. ξυρησοντοι, γ*'*"- 
 σονται. φυλασσων τον νομον. 25. επεστίλαμε»' /. — μηδέν usgue 
 ad ft μη. —το secund. vopviavV. 27- σ-υκτελισΟαί/. [συνεχεον]. 
 επεβαλοί' (C cum Steph.). επ αυτόν τασ χιρασ. 28. ί^δραηλείτοί. 
 βοηθιται^. τουτουο" {pro τούτου: 'p.m.)y/. ττανταχη. κΐκοινωνκΐν 
 (•p.m.)/. 29. — τον. 30. εκεινηθη/. — και tert. ΐκΚισΒη'"^'', 
 ευίϊεωσ {σαν p.m.). — αϊ βυραι (C και ευβεωσ εκλίσθησαν at βυραί). 
 
 31. τ« {pro δε), αποκτιναί/. σπιρησ\\ συνχυννίται (C συνκεχυ- 
 τοι). ϊη\μ'>/. 32. [ποραλαβοίν], εκατονταρχασ, 33. [εκελευσε], 
 [αλυσεσι δυσί]. — αν. εστίν/. 34. επεφα-νουν {pro (βοών), δυνά- 
 μενου δε αυτού {pro Ζυναμ^νοσ δε). 30. κρα^^οντεσ. 37. εξεστίν/. 
 [τί]. yιvωσκισ^. 39. — ειμί (Aaie/ C). + Koyov {ante λάλησα* : 
 improbai C). 40. κοτεσισε/. [γενομενησ], κροσΐφωιτησ^ν/, 
 
 XXII. 1, νυνι. 2. [προσεφωνει]. 3. —μεν. ονηρ ειμί. ακρι- 
 βιαν/. 5. μαρτυρία. 7- «πεσα. σαουλ* σαουλ.' >/. 8. + κο* είπα 
 (αη/βτίσ). ειπεν (*ic νν. 10. 13. 21. 25)/. εμε (με C). να^οραίοσ 
 
 δ [.VcTS xU. 
 
 {ναζωρ. C)/. 9. εβεατο (C cum Stepb. εβεοσαντο)/. — και ίμφοβοί 
 tyiVOVTO. (C ηκουον). 10. κακί</, 12. ευλαβησ (pro ευσεβησ). 13. 
 ΐμΐ {pro μ^), 14. προσεχειρησατο (σ W0*.). ϊδίν/. 10. ουτου (pro 
 του κυ). 17• ί<Γ ίερουσαλημ*/. γενεσθαισ^αί/. «κστασι/. 18. ϊδον 
 (pro ιδείν). ταχί/, — την. 20. εξεχυννετο. — τη αναφΐσα αυτόν. 
 22. καθήκον. 23. [δε], αεραν (C cum Steph.). 24. ο χιλιαρχοσ 
 εισαγεσβαι ουτον. είπασ {pro ΐίπων). 25. προετίνον/. εστίν (pro 
 εξεστιν : C cum Steph.). 26. (κατονταρχησ (C -ρχοσ) : ηοη ν. 25. 
 τω χιλιαρχω a^τηyyιK(v. — ορα. εστιν(ίίθ ν. 29)/. 2?. — μοί {habet 
 C). — €iprim. 28. δε (pro τε). πολίτιον/. — δε (ρο*/ εγ" fecund. : 
 habet C). 29. αναίτα^είν (C cum Steph.)/. — δε {habet C). αυτόν 
 ην. 30. [το Tt]. κατηγοριταί/. ϋπο (pro πάρα). — οπο τ«ν δεσμών, 
 συνελβείν (jiro ελβειν). παν (pro όλον). — αυτών. 
 
 XXIII. 1. τω συνεδρι» ο παυλοσ. συνιδησει/. 2. [επεταξε]. 
 
 — αυτω {habet C). τυπτιν («c V. 3)/. 3- προσ αυτόν ο πουλοσ. 
 είπεν (*ic νν. II. 20)/. 4. ευτον (»ic ν. 14). 5. ηδιν/, + οτί 
 (a«/e άρχοντα), ερισ/. 6. εστίν («/c ν. 34)/. ΐκραζ^ν. φαρισαιων 
 {pro -αιου). 7• ειπαντοσ (pro λαλησοντοσ : C είποντοσ). των 
 σοδδουκοιων «at φαρισαιων. [εσχισθη το]. 8. σαδδουκαί (-κοιοι 
 C)/. [μεν], λεγουσίν/. μήτε {pro μηδέ), oμo\oyoυσιv^/. 9. Τίνεο" 
 των γραμματέων του μΐρουσ (—οι). + ιτροσ α\\Ί}\ου<τ {ante λ€- 
 
 γοντεσ). — εν {habet C). — μη βεομαχωμεν. 10. γινομενοσ στασεωσ 
 (η C ροί/ p.m. ve/ A), φοβηθισ {pro ευλαβηβείσ). εκελευσεν/. 
 
 — εκ μέσου συτων {habet C). 11. — πουλε. [ούτω]. 12. συσ- 
 τροφην ot ιουδαίοι (— τινεσ). (λεγοντεσ improiai C). <ί>αγ(ν (i)C 
 ν. 21)/. [πίείν : *ic τ. 21]. οποκτίνωσίν /. 13. τεσσερακοντα. 
 ποιησαμενοί. 14. [ορχιερευσι]. [μηδενοσ]. γ*^'''"^^^^• αποκτί- 
 νωμεν/. 15. — αυριον. καταγαγη ουτον. εισ (pro νροσ). δια- 
 yιvωσκιv•/. —του secund. (habet C). 10. την ενεδραν. [παραγενο- 
 μενοσ]. απη77ίλεν/. 17. atraye. τι airayytXai. 18. [ηγσγ*]. 
 ηρωτησε»-/. ι^εανίσκον («ic ν. 22). 19. ^-πιλαβομΐνου (C cum Steph.). 
 χιροσ>/. εχίσ/. 20. τον πσυλον κοταγαγησ είσ το συνεδριον. μελ- 
 λοντί seu mavis μάλλον τι {pro μελλοντεστι: C μελλόντων τι). 
 21. ΤΓίσθησ^. [ενεδρευουσι]. τεσσερακορτα, εισιν ΐτοιμοι. 22. 
 [απέλυσε], παραγγ'^^*^^• ^μ^ {pro μ^). 23. τινοσ δυο. καισαριασ. 
 24. [δίοσωσωσι]. φιλικά (C cum Steph. φηλικα), hie tantum. 25, 
 εχουσαν. 27- συλλημψβεντα. αναιρΐΐσθί^. ε|είλομην. — αυτόν, 
 εστίν/. 28. τε επιγνωνοι (pro δε γ^'ί^'^Ο• "~ βυτον. 29. έχοντα 
 έγκλημα. 30. μηνυβισησ/. — μελλειν. — υπο των ιουδαίων, εξ 
 αυτών (pro εξαυτησ). Trapayyi\aff-J. λεγιν/. αυτουσ (pro τα ττρο<τ 
 airrov). [ΐρρωσο"], 31. — τησ. 32. απέρχεστε (pro πορευεσβαι). 
 επέστρεψαν. 33. καισαριαν, 34. — ο ηγεμων. επαρχείοσ/, _/ϊη. 
 
 4- εστίν {puncta jam ante C imposita). 35. διακουσομε/. κελευ- 
 σαντοσ (pro εκελευσε τε αυτόν: C κελευσασ). [του ηρ•]. ^ίΐ. 
 
 + αυτόν. 
 
 XXIV. 1. πρεσβυτέρων τίνων ( — των). 3. δίορίωματων. εβνί/, 
 4. ενκοπτω. επιεικια/. 5. στασισ (ί. e. -εισ). [ποσι: sic Ύ. 14]. 
 ερεσεωσ/. 6. ewipaaev}/. 6—8. Detuut omnia ab και κατά τον 
 ημ. ν. ν. 6 usque ad ερχεσθοί επί σε ν. 8. 9. συνεπεβεντο. 10. τε 
 (pro δί). εβνί/. €υθυμωσ. 11. επίγνωναί. είσιν/. — η. δώδεκα. 
 €ίσ (pro εν). 12. επίστασίν. 13. ουδ^ {pro ούτε). — με. +σοι 
 {post δύνανται), νυνί. κaτηyopoυσtv /, 1 4. ουτωσ /. + τοισ εν 
 (ante τοισ ιτροφηταισ ι delei C). 15. νροσ {pro εισ). — ουτοί. 
 μελλίν/.- νεκρών. 16. και (pro δε), συνϊδησίν/. 1?. Transfert 
 p.m. ΊΓap€yevoμηv in locum pout μου, at C post Ίτροσφορασ. 18. αισ 
 {pro οισ). [τινεσ δε]. 19. εδεί. εμε {pro με). 20. — ft. — εν εμοί. 
 2 1 . €Κ€κραξα εν αυτοισ εστωσ. [οφ] • 22. tni7. ανεβαλετο δε 
 
 ουτουσ ο <ί>ηλιξ (— οκουσασ et ταύτα), είποσ. κατεσί {pro καθ: 
 '•' p.m.y at pro θ scripserat € primo)^. 23. — τε. χι\ι pro εκατοντ 
 primb : correxit p.m. vet Α^. τηρισίαι/. αυτόν (pro τον παυλον), 
 εχιν/. ϋπηρετιν/. — η προσερχεσ6αι. 24. [ημ. τινασ]. [τη γυ- 
 νοίΚί oυτoυp.m. : at ίδια ante yυv. Α, ίδια erasum per C .']. + και 
 {ante μετεπεμψατο : improbai C). + iv (posi χνι improbani A et 
 C ?). 25. εγκρατίασ καί δικαιοσυνησ. — εσεσ^αι. 26. — δε. — οπωσ 
 λύση αυτόν. 27. πληρωβισησ ελαβεν/. τε χαρίτα (δε χάριν Π), 
 (κατελιπεν C, -πε p.m. ?}/. 
 
 XXV. Ι. τη επαρχία) (-χιο C). τρισ/, καίσαριασ. 2. τε {pro 
 δε), οι αρχΐ€ρ€ΐσ, Γουδεων/. 4. τηρισ^αι (#iC ν. 21)/. εισ καισαριαν 
 (pro εν καισ.). μελλίν/. (C ΐκπορΐυ^σθαι εν ταχεί). 5. οί ουν εΓ 
 
 40— XXV. 5.]
 
 COLLATION OF CODEX SINAITICUS. 
 
 ημιν φησιν δυνατοί καταβ^ντΐσ (non νμιι/). άτοποι {pro τούτω). 
 KaTTjyopiTWffav^, 6. ου vKttova -ημΐραχτ οκτώ -η ^€κα. Κ€σαριαν. 
 tKf\evaft"/. -προαχθηναί {προ iniprobai C). 7• + αυτόν {ante οι), 
 αιτιωματα καταφΐροντΐσ ( — κατά του ναυ\ου). ίσχυσαν (C cum 
 Steph ). θ7Γθδι|αΐι/. 8. του ττουλου αττοΚο-γουμΐνου (— αυτόν). 9. 
 βζ\ων τοισ ϊουΒαιοισ. ctwev {sic V. 10)/. κριθηναι. ΙΟ. ΐστωσ €πι 
 του βηματοσ καιοαροσ €ΐμι (C cum Steph.). δί {pro 5«i)/. ηΒικηκα. 
 II, ουν {pro yap)* τταραιτουμί^/ . αττοθανιν^. KaT7)yopoufftv</. 12. 
 σνν\α\Ίίσασ, 13. καισαριαν. ασττασαμΐνοι. 14. «στίν/. κατα- 
 λελί^,αίΐΌίΤν^. 15. Γσ (C €ΐσ)>/. βη. καταΒικην. 16. — €ΐσ αιτώ- 
 \€iay. «χοί κότα πρόσωπον, 17- [αυτω^]. ποη}σαμ€νοι (C -νοσ)/. 
 ΐ8. (φΐρον. eyw υπονοούν, βη. + πονηρά ^jungiine cumv. ly ?, α/ jro- 
 Fi/poivC). 19. δ^σ^δαί/^ofIασy. ^lO. —^ίσ/ίπ'ίη. τούτω;' (/Jro τούτου). 
 κριν^σθαι {pro πορ^υ^σθαι : C ctim Steph.)v'. αροσοΧυμα. 21. aro- 
 τΓί^ψω. 22. — €φτ7 {scripsit C € abstersitque). — ο St. 23. afcpw- 
 τηριον (C c«m Steph.). — rottr prim, [αΐ'δρασί]. — ουσι. 2-1. 
 συνπαροντ^σ. άπαν, βοωντ^σ. αυτόν ζην, 25. (C κατΐλαβομ-ην). 
 [θαν. αυτ.]. — και, πΐμπιν-/. — ουτον secund, 26. — σον {kabent 
 Α C). fin, ypa^u, 
 
 XXVI. 1. [€ϊΓΐτρ€7Γίται]. π^ρι \pro ΰίτερ). (κτινασ την χιρα 
 aπΐXoy^τo, 2. €πι σου μίΚλ,ων σήμερον aπo\oyισθaι. 3. σ€ οΐ'τα 
 (C cum Steph. οντά σί). (+ ΐπισταμ^νοσ post ^τίτηματω»» C). — σου. 
 
 4. [την 6κ]. ίθνι^. + Τ6 (ίϊη^β ϊ^ροσοΚυμοισ). [ϊσοσί]. [οί ΪΌυδ.]. 
 
 5. [θελωσι]. μαρτυριν^. θρησκιασ^. G. €ισ{pro προσ). + ημων{ρο8ί 
 πατ€ρασ). 7• [_fKT€V€ta], ξλπιζι•/, ϋπο ϊου^αιων βασιλΐυ { — τωΐ' 
 et ayptππa), ί). + του {ante ιυ : improbat C). να^οραιου. 10. 
 (ποίησαν {ν erasum), + Τ6 (//οβ/ ττολλουσ). + fv {ante ψυλακαισ). 
 κατζκΧίσα•^. κaτηv€yκav. 11. βΚασφημιν\/. €μμ(νοα€νοσ^. 12. 
 — και prim, {τησ : pnncta itnposuit C sed j-urstis abstersii).~~napa. 
 13. — ημΐρασ {Jiabet C). κατή;' {pro κατά την)\/. 14. Τ€ {pro 6e). 
 λί^ουσοί' (pro λαλουσαΐ'). — κοί \ΐyoυσav. σαουΚ^ σαουΧ'/. 15. 
 \_ζΐπον']. + κσ (;;os/ ο δί). 10. σοι {pro σ€ : C cum Steph.). οψθη• 
 σομ€>/, 17• (ξ^ρουμΐνοσ^. + €κ {ante των ΐθνων). €yω αποστβλλω 
 <Γ€ {—νυν). 18. ανυ^αι^, πίστι</. ΙΟ. απιθησ\/. 20. + τ€ (^JOs^ 
 πρώτο;'), [κα; tep.]. — ei<r. aπηyyΐ\\ov {pro aπayy€K\ωv). €πι- 
 στρίψιν/, 21. — Οί (habet C). συλ\αβονμενοι. + οντά μ€ {ante €v 
 τω i'ep : ^6 improbat C). ΐπιρωντο'/. ζιαχιρωσασθαι (C -ρισασβαι). 
 22. ΟϊΓΟ (/ίΓΟ τταρα). μαρτυρομ^νοσ, μω'ύσησ. 23. ( > > »« mai'g.)\f, 
 μελλι (~ ί. e. ν erai. α C?)/. + τ€ (an/e λαω). tfli'eo'ir/. 24. 
 φησιν {pro ^φη), 25. + παυλοσ" {post ο δε), μαινομ^•/, φησιν^. 
 άΚ\α. αΚηθιασ^, 26. Χανθανιν/. πιθομαι^/, ουθίν {improbat C) 
 pro ovdev. 28. — ίφη. πιθΐΐσ^, χρηστιανον p.m. {χριστ. s.m.) cf. 
 ζί. 26. ποιησαι {pro yίViσθat). 20. — (ΐπ^ν. (υξαμην (C cnm 
 Steph. -αιμην). peyaka {pro πολλω). 30. — καί ταύτα (ΐποντυσ 
 αυτού, + re {post αι/εστ?;). συνκαθημΐνοι, 31. τ} Ζ^σμων α^ιον, 
 + τι {ante πρασσ€ΐ), 32, [€δυ;'οτο]. [επίκεκλητο]. 
 
 XXVII. 1. [€κατο;'ταρχη]. ϊουλίω ονόματι ϊουλιω {delet ΧουΚιω 
 prim. C)y. [σπίίρησ], 2. [αδρα^αυττηΐ'ω], /ίελλοΐ'τι. f 6ΐσ (ροίί 
 irAet;'). αρκΓταρχοσ" (-χου C)/. μακαίδοΐΌσ. 3. {Be pro Τ€ prim, C). 
 σιΒονα (C Ciim Steph.). [επέτρεψε]. + τουσ (on/e φιλουσ), πο- 
 ρζυθΐντι, €πιμ€\ιασ^, 5. κατήλθαμε;'. Χυστραν {pro μύρα). C. 
 εκατονταρχησ («ίο νν. 11. 43). ^«. + τούτο {improbat C). 7• 
 προσΐ€ωντοσ</. 8. πολίο" τ^;'. λασσαια (C λαϊσσα). Ο, νηστιαν•/. 
 ΙΟ. θ€ορω (C θεωρώ), φορτίου, {υμών pro ημών C). II. μαλΧον 
 επίθετο. — του. 12. πλιονεσ. εκειθεί'. Χ€ΐμ€να\/, 13. ϋποπ;'ευ- 
 σαντΐσ>/, 14. (βαΧΐν^. κατά ταυτησ. ευρακυλων. 15. α;/τ- 
 οφβαΧμιν^/. 16. κλαυδα (λ eras.), ΐσχυσαμ^ν μοΧισ. πΐρικρατισ>/. 
 17. βοηθιαν {-θιαισ^ C). εκπλεσ-ωσ;;' (λ rfc/ei C)v'. — το secHud, 
 
 {habet C). ΙΟ. εριψο;/. 20. πΧΐΐουσ (C cwm Steph.). [πάσα 
 ελπισ]. 21. τε {pro δε), σταθισ^, πιθαρχησαντασ>/. κερδτίσε/. 
 22. ευΟυ/χι;'\/. ουΖζμια ψυχησ (C cinn Steph.). 23. τηδε τη νυκτι 
 (C ταύτη τη νυκτι). αγγ^Χοσ tratisfert in locum post λατρβυω. 
 + ε7ω {post (ΐμι). 25. ευθυ/χειτα;/. 2?. [εγεί'ετο]. προαγαγειμ 
 (;ίϊθ προσαγεί;' : C cton Steph.). 28. οίτινεσ {pro και prim. ; C 
 cum Steph.). 29. δε {pro τε). μη ""*' (pro μηπωσ: που p.m, vel 
 A, etiam C). κατά {pro εισ). (μπ^σωμΐν {pro (κπ^σωσιν). τεσ- 
 σαρΐσ. [ηϋχοιτο]. 30. πΧωρησ (C πρωρησ). [μελλ. ογκ.]. «κ- 
 TiviivJ, 31. εν τω πλοιω /χινωσί;' (C μιν. εν τω πλ.). 32. ακ' 
 iKo^av οι στρατιωται. ϊασα;'/. 33. η^αερο ε^υελλεν, y€iv(ff0ait/, 
 δίατελειταιΛ μηθεν (C δ pro θ, ierf abstersit). [προσΧαβομ^νοι],. 
 34. παρακαΛ μ€ταΧαβ€ΐν τι {pro προσΧαβίΐν : τ; i/c/e/ C). [ου- 
 δενοσ]. [εκ], απολείται (pro πεσειταί). 35. ειπασ. ευχαριστησασ•, 
 36. απαντίσ {α prius eras.). μ^ταΧαβαν. 37. ημ^Βα δε α; πασαι 
 ψυχαί εν τω πλοιω. βη. εξ', 38. — την {habet C), 39. εβου- 
 λευοΓτο. [twaivTo"], 40. προελοντεσ (C περιε). ΐπαραντ^σ (επα 
 rescript, p.m.) >/. αρτε/ιωνα, 41. επεκειλαν. ελυτο. απο (pro υπο : 
 C cum Steph.). — των κυ^Ηατων {habet C). 42. οποκτινωσιν^, 
 ( + ίνα iterum ante μητισ C). ΐΚΚοΧυβησασ Sιaφυyη. 43. βηματοσ 
 {C βουΧηματοσ)^. εκελευσεν/. αποριψα^τασ•. τηο" γτ^σ" (ηοη ν. 44). 
 
 XXVIII. 1. επεγνωμεν. 2. [δε], παραχαν. αψαντεσ. προσ* 
 αν€Χαμβανον (C c«m Steph.). — δία secund. {habet C). 3. σφρυ- 
 yavωv {' p.m.), { + τι ante πΧηθοσ: aupplettimforsan p.m.). επι- 
 θεντεσ/. απο (pro εκ), [εξελθουσα κοθηψε]. χιροσ (s(C ν. 4)Λ 
 4. [ειδον]. προσ αλληλουο" ελεγον. — τησ {habet C). ιασ^ν/, 5, 
 [αποτιναξασ]. — κακόν (/ioie/ C). 6. μΐΧΧιν^, (μπιπρασθαι (C cum 
 Steph.). καταπιπτιν/, θεωρωντων (C -ρουντων). yΐιvoμΐvov'/, 
 [λλ]. αυτόν ειναί θν. 7• εκίνονν^. [ϋτηρχε]. τρισ {sic νν. II. 12: 
 ηοη ν. 17)\^• 8. δυσεντερίω. (πιθισ^, χιρασ^. 0. δε (pro ουν). 
 Οί εν τη νήσω εχοντεσ ασθενείασ. 10. — τα {habet C). τοσ χρΐΐασ. 
 12. ημΐρασ τρισ, 13, τεριελοντεσ (C c«m Steph. περίελβ.). δευ- 
 τερεοι/. 14. παρ (pro επ). εισ την ρωμην ηΧθαμ^ν. 15. ήλθαν (pro 
 εξηλθον). υπαντησιν νμιν (C cwm Steph. απ. η/*ιν). οχρί π οτητιου 
 {' p.m.)\/. [έλαβε: C -ενν^]. 16. είσηλθο,αεν. + την (a/j/e ρωμην : 
 improbat C). — ο εκατοντ. usque ad στρατοπεδαρχη. επετραχ"η τω 
 παυΧω ( — δε), μΐνιν >/. Ι?• συνκαλεσασθαι. αυτόν {pro τον 
 παυΧον). δε secund. bis scriptum {nofat C altero loco)•/, ελεγεν/. 
 + λίγων {ante ανΖρΐσ άΒ^Χφοι : εγω pro λέγων s.m.). — iyω {post 
 αΒΐΧφοι), [βθεσί]. χιρασ^. 18. ανακρινοντ^σ (C cum Steph.). 
 4- με {ante αποΧυσαι: improbat C). 19- κεσαρα, + ου (anie έχων: 
 " p.m,)^. κaτηyoρeιv, 20. παρεκαλεσαν (ν eras.)y/. 'iStvV. είνεκεν 
 (ί era*.). ϊσ^ραηΧ. 21. είπαν. τ\μισ•/, κατά σου εδεξαμεθα (κατά 
 pro π€ρι prim.). aπηyyιXΐvV. ελαλησενν'. 22. ακουσαι πάρα σου. 
 φρονισ^. ημιν €στιν, 23. ηΧθον {pro tjkov). δίαμαρτυραμενοι 
 (C -νοσ)Λ πίθων. — Τ€ prim, {habet C). — τα. μωϋσεωσ. 24. + ουν 
 {post μεν: delet C). (πιθοντο. 25. τε (pro δε : C c«m Steph.). 
 ελαλησεΐ'Λ περί (pro δια: C c«m Steph.). ϋμων (pro ημών), 
 20. λέγων, ειττον (pro είπε). (C βλεψητε). 27• (βαρννθη {pro 
 ξπαχυνθη : C cum Steph.). + αυτών {post ωσιν prim.), ϊδωσίν/, 
 ακουσωσίν/. — καί τη καρδία συνωσι (όμοιοτ.: habet C^ at συνωσιν•/), 
 ΐπιστp€t^/ωσιvs/. ϊασομαι. 28. + τούτο (ροί/ απεστάλη : improbat 
 
 e 
 C). 29. Dee*/ rereu*. 30. «νεμιναν (ε p.m. suprascriptum vi- 
 detur : εμινενν' C). — ο παυλοσ. δίαιτιαν (C cum Steph. )>/. 31. 
 — ^ {habet C). 
 
 Subscr. πραζ€ΐσ αποστυΧων, 
 
 In Actibus Apostolorum e correctoribus A rarb occurrityC saepissime: dereliquis^tantumtUtvideturfTraiSam, 13. In margine porro in- 
 teriore hujus libri inveniuntur subinde liierae, manu secunda sed perantiqud scriptae [cf. Η Tab. xni, col. 3, 1. 47 tnai• edit.], numeroa 
 pericoparum sen sectionum designantes. Notandum verb est has seciiones cum Vaiicanis (Cod. B) minorihus apud Maium (N. T. 
 1859) /ere per omnia concinere, nee alibi, quod novimtis, reperiri. In Cod. Sinaitico hae leguntur: Β cap. i. 15 ; Η iii. I; 
 Θίν. 1; TiitVf. 13; ΪΑ iiiU 23 ; ΪΒ liirf. 32; If v. 1 ; lKibid.\2; 1^ ibid. 2\ ; ϊτ liiU 34 ; IZvi.l; IHibid.O; ΪΘνϋ.ΙΙ; 
 Κ ibid, 35 ; ΚΑ viii. 1 ; KB ibid. 9 ; icf ibid. 1 8 ; ΚΔ ibid. 26 ; K6 ibid. 34 [at ix. 1 apud Cod. B] ; Ki" ix. 10 [sic etiam Cod. B] ; 
 icz ibid. 32 ; KH x. I ; ΚΘ ibid. 19 ; Tiibid, 30 ; ΛΑ ibid. 48 τότε ηρ. [xi. I Cod. B] ; ΛΒ xi, 27 ; ΛΓ xii. I ; ΛΔ ibid. 18 ; ΛΚ xiii. I ; 
 At ibid. 13 ; AZ ibid. 26 ; AH xiv. 1 ; ΛΘ ibid. 8 ; Μ xv. 1 [at xv. 23 Cod. B] ; "MA ibid. 23 [at Μ Cod. B] ; MB ibid. 40 [at MA 
 Cod. B]. Post MB in Cod. Siiiait. desinunt ouinino hae seciiones, idque ad quateruionis βn€m^ vi opportune notat Tischendorfius, 
 Post Acta Apos'ulorum sequnntur continub Catholicae Epistulaek 
 β [Acts xxv. 5 — xxviii. iil.]
 
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 Also, ly (he same. 
 
 OCCASIONAL SER^rONS PREACHED IN WESTMINSTER ABBEY. 
 
 Contentt of the several Numbert: — 
 
 FIRST SERIES. 
 
 1. Counsels and Consolations in Times of Heresy and 
 
 Scliism. 
 
 2. On Pleas alleged for Separation from the Church. 
 
 3. The Doctrine of Baptism with reference to the 
 
 Opinion of Prevenient Grace. 
 
 4. An Enquiry — Whether the Baptismal Offices of the 
 
 Church of England may be interpreted in a 
 Calviiiistic Sense ? Part I. The Doctrine of 
 Scri|)ture compared with the Tenets of Calvin. 
 
 5. The Enquiry continued — Whether the Baptismal 
 
 Offices of the Cliurch of England were framed 
 by Persons holding Calvinistic Opinions ; and 
 whether they may be interpreted in a Hypothe- 
 tical Sense? Part II. Argument from Internal 
 Evidence. 
 
 6. The Enquiry continued, 
 from Externa vidence. 
 
 Part III. Argument 
 
 7. The Church of England in 1711 and 1850. 
 
 8. The Church of England and the Church of Rome 
 
 in 1Θ50. Conclusion. 
 
 SECOND SERIES. 
 
 9. Diotrephcs and St. John : On the Claim set up by 
 
 the Bishop of Rome to exercise Jurisdiction in 
 England and Wales, by erecting therein Episcopal 
 Sees. 
 
 10. St. Peter at Antioch, and the Roman Pontiff in 
 
 England. 
 
 11. The Christian Soldier a Christian Builder. 
 
 12. On a recent Proposal of the Church of Rome to 
 
 make a New Article of Faith. (The Immaculate 
 Conception. See also No. 43.) 
 
 13. On the Authority and Uses of Church Synods. 
 
 14 & 15. On Secessions to the Church of Rome. Is. 
 
 IG. On the Privileges and Duties of the Christian 
 Laity. Conclusion. 
 
 THIRD SERIES. 
 17 & 18. On the Great Exhibition of 1851. 
 19. On Secular Education. 
 
 20. On the Office of the Holy Spirit in Education. 
 
 21. On the Use of the Church Catechism in National 
 
 Education. 
 
 22. On an Education Rate. 
 
 23. On Intellectual Display in Education. 
 
 24. Early Instruction. 
 
 FOURTH SERIES. 
 25 — 33. On the History of the Cudrch of luBLANn. 
 
 FIFTH SERIES. 
 
 34. Religious Restoration in England — Introductory : 
 
 On National Sins, Judgments, and Duties. 
 
 35. Census of Religious Worship. 
 
 36. The Episcopate. On Additional Sees. 
 
 37. The Diaconate. 
 
 38. Tithes, Endowments, and Maintenance of the 
 
 Clergy. 
 
 39. On Church Rates. 
 
 40. On Divorce. 
 
 41. Restoration of Holy Matrimony. 
 
 42. Hopes of Religious Restoration. Conclusion. 
 
 SIXTH SERIES. 
 
 43. On the Immaculate Conception. See No. 12. 
 
 44. The Christian Sunday. 
 
 45. The Armies on White Horses ; or, The Soldier's 
 
 Return. 
 
 46 — 49. On the Acts of the Apostles as applicable to 
 the Present Times. 
 
 50. On Marriage with a Person Divorced. 
 
 SEVENTH SERIES. 
 
 51. A Plea for Religious Education in India. 
 
 52. On the Additional Service in Westminster Abbey. 
 
 53. On " the State Services." 
 
 54. On the Inspiration of the Old Testament. 
 
 55. On Marriage with a Deceased Wife's Sister. 
 
 56. On the Atonement. 
 
 57. Elijah an Example for England. 
 
 *«* Any Volume, or any Number, may be had tejiarately. 
 
 1. Mormonism and England (1867). 
 
 2. On the Lambeth Conference (1867). 6(/. 
 
 3. On the Quietness of the Church (1867). 6i/. 
 
 4. On the Punishment of Death for Wilful Murder. Gd. 
 
 ADDITIONAL SEKMONS. 
 
 5. Funeral Sermon on the Rev. Ernest Hawkins, B.D., 
 Canon of Westminster. Is. 
 
 6. Church Music and Parish Choirs (Lincoln), (id. 
 
 7. On the Book of Common Prayer. \d. 
 
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