Commentary on Matthew Part 2 (No. F040ii)

Matthew Chapters 5-10 (RSV)

Chapter 5

¹Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. ²And he opened his mouth and taught them, saying: ³"Blessed are the poor in spirit, for theirs is the kingdom of heaven. ⁴"Blessed are those who mourn, for they shall be comforted. ⁵"Blessed are the meek, for they shall inherit the earth. ⁶"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.⁷"Blessed are the merciful, for they shall obtain mercy. ⁸"Blessed are the pure in heart, for they shall see God. ⁹"Blessed are the peacemakers, for they shall be called sons of God. ¹⁰"Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. ¹¹"Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. ¹²Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you. ¹³"You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men. ¹⁴"You are the light of the world. A city set on a hill cannot be hid. ¹⁵Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. ¹⁶Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven.¹⁷"Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. ¹⁸For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. ¹⁹Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. ²⁰For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. ²¹"You have heard that it was said to the men of old, 'You shall not kill; and whoever kills shall be liable to judgment.' ²²But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire. ²³So if you are offering your gift at the altar, and there remember that your brother has something against you, ²⁴leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. ²⁵Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; ²⁶truly, I say to you, you will never get out till you have paid the last penny.²⁷"You have heard that it was said, 'You shall not commit adultery.' ²⁸But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. ²⁹If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. ³⁰And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell. ³¹"It was also said, 'Whoever divorces his wife, let him give her a certificate of divorce.' ³²But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery. ³³"Again you have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' ³⁴But I say to you, Do not swear at all, either by heaven, for it is the throne of God, ³⁵or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. ³⁶And do not swear by your head, for you cannot make one hair white or black. ³⁷Let what you say be simply 'Yes' or 'No'; anything more than this comes from evil. ³⁸"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' ³⁹But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; ⁴⁰and if any one would sue you and take your coat, let him have your cloak as well; ⁴¹and if any one forces you to go one mile, go with him two miles. ⁴²Give to him who begs from you, and do not refuse him who would borrow from you.⁴³"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' ⁴⁴But I say to you, Love your enemies and pray for those who persecute you, ⁴⁵so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. ⁴⁶For if you love those who love you, what reward have you? Do not even the tax collectors do the same? ⁴⁷And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? ⁴⁸You, therefore, must be perfect, as your heavenly Father is perfect.

Intent of Chapter 5

The Sermon on the Mount covers 5:1-7:27. The paper The Beatitudes (No. 040) details the Sermon on the Mount. (cf. Lk. 6:17; 20-23) This sermon was for the disciples and outlined the attributes needed for the elect in the New Age of the Church of God. Comparison with Luke’s Gospel has led some to conclude that Christ’s teachings elsewhere have been inserted here. Christ sat down to deliver this teaching (v.1) which was normal for Biblical scholars or rabbis (cf. Lk. 4:20-21).

Blessed are the poor in spirit, knowing the need to receive spiritual guidance and knowledge, for theirs is the Kingdom of Heaven. (v. 3 cf. Isa. 66:2).

Blessed are those who mourn, for their sins, the sins of others, the sins of the nations, for they will be comforted. (impl. also strengthened) (v. 4) See also Ezekiel 9:4

And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

Blessed are the meek; the humble, those who are not easily angered, are patient, courteous, think more highly of others than themselves, do not envy, are willing to learn and be corrected, submit to the will of God, for they shall inherit the earth. (v. 5) (Ps. 37:11)

Blessed are those who hunger and thirst for righteousness, having an earnest desire of spiritual blessings, for they shall be satisfied. (v. 6) (Isa. 55:1-2; Jn. 4:14; 6:48-51)

Blessed are the merciful, showing compassion in words and in deeds, for they shall receive mercy (cf. Matt. 18:23-33). (v. 7)

Blessed are the pure in heart for they shall see God. (v. 8) (Implies sincerity, not chastity).

John Gill in his Exposition of the Entire Bible says “The heart of man is naturally unclean; nor is it in the power of man to make it clean, or to be pure from his sin; nor is any man in this life, in such sense, so pure in heart, as to be entirely free from sin. This is only true of Christ, angels, and glorified saints: but such may be said to be so, who, though they have sin dwelling in them, are justified from all sin, by the righteousness of Christ, and are ‘clean through the word’, or sentence of justification pronounced upon them, on the account of that righteousness; whose iniquities are all of them forgiven, and whose hearts are sprinkled with the blood of Jesus, which cleanses from all sin; and who have the grace of God wrought in their hearts, which, though as yet imperfect, it is entirely pure; there is not the least spot or stain of sin in it: ...”

Blessed are the peacemakers for they shall be called sons of God. (v. 9)

Romans 12:18 If it be possible, as much as lieth in you, live peaceably with all men.

See also Psalm 133.

Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. (v. 10) (1Pet. 3:14; 4:14)

John Gill says of this “Not for any crimes they have done, for unrighteousness and iniquity, as murderers, thieves, and evildoers, but for righteousness sake: on account of their righteous and godly conversation, which brings upon them the hatred and enmity of the men of the world: for saints, by living righteously, separate themselves from them, and profess themselves not to belong to them;”

Jesus warns the disciples that they should rejoice and be glad when they were reviled and persecuted on Christ’s account for so too were the prophets before them and they will be blessed and rewarded. (vv. 11-12) (cf. 2Chron. 36:15-16; Mat. 23:37; Acts 7:52).

Salt and Light (vv. 13-16)

JFB Commentary

“You are the salt of the earth — to preserve it from corruption, to season its insipidity, to freshen and sweeten it.

but if the salt have lost his savour — “become unsavory” or “insipid”; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,

wherewith shall it be salted? — How shall the salting qualities be restored to it? (Compare Mar_9:50). Whether salt ever does lose its saline property - about which there is a difference of opinion - is a question of no moment here. The point of the case lies in the supposition - that if it should lose it, the consequence would be as here described. So with Christians; the question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, what is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? But, since living Christianity is the only “salt of the earth,” if men lose that, what else can supply its place? What follows is the appalling answer to this question.

it is thenceforth good for nothing, but to be cast out — a figurative expression of indignant exclusion from the kingdom of God (compare Mat_8:12; Mat_22:13; Joh_6:37; Joh_9:34).

and to be trodden under foot of men — expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.”

v. 13; cf. Mk. 9:49-50; Lk. 14:34-35

v. 14; cf. Phil. 2:15; Jn. 8:12

v. 15; cf. Mk. 4:21 n.

v. 16; cf. 1Pet. 2:12

Law / Commandments:

(vv. 17-20) Christ came to fulfil the Law, not to do away with it. This is a very important statement that many simply overlook, ignore or misunderstand.

From JFB Commentary

“I am not come to destroy, but to fulfil — Not to subvert, abrogate, or annul, but to establish the law and the prophets - to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.”

Christ then goes on to deal with aspects of the law:

Verses 21-26 - Anger, (Ex.20:13; Deut.5:17; 16:18; Lk. 12:57-59).

Verses 27-30 - lust, (Ex.20:14; Deut.5:18; Mat. 18:8-9; Mk. 9:43-48)

Verses 31-32 - divorce, (Deut. 24:1-4). The phrase except....unchastity occurs also in 19:9 but is absent in Mk.10:11-12 & Lk. 16:18 (cf. also Rom. 7:2-3; 1Cor. 7:10-11)

Verses 33-37 - oaths, (Lev. 19:12; Num. 30:2, Deut 23:21; Mat. 23:16-22; Jas. 5:12); v. 35 Isa. 66:1.

Verses 38-42 - retaliation, (Ex.21:20, 23-24; Lev. 24:19-20; Deut. 19:21). Some believe that controlled retaliation in primitive society did not justify it.

vv. 39-42 Lk. 6:29-30; Rom. 12:17; 1Cor. 6:7; 1Pet. 2:19; 3:9;

Verses 43-48 - love of enemies (see also Lk. 6:27-30; 32-36); v. 45 Sons of God means to pattern ones attitudes after God. A son of, means to adopt the traits of the person displaying those attributes. (cf. 23:32 n; Lk. 6:35; 10:6; Jn. 8:39-47)

Chapter 6

¹"Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven. ²"Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. ³But when you give alms, do not let your left hand know what your right hand is doing, ⁴so that your alms may be in secret; and your Father who sees in secret will reward you. ⁵"And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. ⁶But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. ⁷"And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. ⁸Do not be like them, for your Father knows what you need before you ask him. ⁹Pray then like this: Our Father who art in heaven, Hallowed be thy name. ¹⁰Thy kingdom come. Thy will be done, On earth as it is in heaven. ¹¹Give us this day our daily bread; ¹²And forgive us our debts, As we also have forgiven our debtors; ¹³And lead us not into temptation, But deliver us from evil. ¹⁴For if you forgive men their trespasses, your heavenly Father also will forgive you; ¹⁵but if you do not forgive men their trespasses, neither will your Father forgive your trespasses. ¹⁶"And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. ¹⁷But when you fast, anoint your head and wash your face, ¹⁸that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you. ¹⁹"Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, ²⁰but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. ²¹For where your treasure is, there will your heart be also. ²²"The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; ²³but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! ²⁴"No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon. ²⁵"Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? ²⁶Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? ²⁷And which of you by being anxious can add one cubit to his span of life? ²⁸And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; ²⁹yet I tell you, even Solomon in all his glory was not arrayed like one of these. ³⁰But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith? ³¹Therefore do not be anxious, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' ³²For the Gentiles seek all these things; and your heavenly Father knows that you need them all. ³³But seek first his kingdom and his righteousness, and all these things shall be yours as well. ³⁴"Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day.

Intent of Chapter 6

6:1 Piety is a sincere approach to God and not to be seen by men. (cf. 23:5)

6:2-4 Almsgiving is in sincerity and must be in quiet and not to be seen by men and embarrass others.

6:5-15 Prayer

Prayer was not intended to be chanted in rote form, becoming meaningless with repetition. The Lord’s Prayer is simply a template to be used as a guide to prayer (cf. Lk. 11:2-4). It is in two parts relating to God and to man. After the opening invocation there are three parts concerning God’s Glory followed by those concerning our needs. The phrase on earth as it is in heaven (v. 10) belongs to each of the first three petitions. Except in church services and other public prayer circumstances, prayer is a private matter (cf. Lk. 18:10-14), (vv. 5-8).

Give God the praise and thanks that are his due, remembering that at all times we must seek His Will, not our own. (vv. 9-10) (Isa. 63:16; 64:8)

Note David’s prayer (1Chron. 29:11-13) and the appropriate Church Doxology.

Having shown appreciation for the grace and bounty He has shown, we can let Him know our needs and make our requests, thinking also of the needs of others. (v.11)

We must acknowledge and confess our sins and weaknesses and ask forgiveness. (v.12)

Request protection, not just for ourselves but for all our people (v.13) (cf. 2Thes. 3:3; Jas. 1:13).

Forgiveness is a two way concept (vv. 14-15) (cf. 18:35; Mk. 11:25-26; Eph. 4:32; Col. 3:13).

6:16-18 Concerns Fasting. Acceptable fasting is detailed in Isa. 58:5

6:19-24 Riches. It is useless to trust in worldly goods (Jas. 5:2-3) (vv. 22-23 cf. Lk. 11:34-36) (v. 24 cf. Lk. 16:13).

6:25-7:11 Deals with the Cares of the world.

vv. 25-33 Lk. 12:22-31 (v. 25; Lk. 10:41; 12:11; v. 27 refers to a measure of a cubit (approx 18 inches; the length from the elbow to the fingertips cf. Ps. 39:5);

v. 29 cf. 1Kgs. 10:4-7;

v. 30 Those of little faith do not rest in the confidence that God cares about their lives (8:26; 14:31; 16:8);

v. 33 Mk. 10:29-30; Lk. 18:29-30)

Chapter 7

¹"Judge not, that you be not judged. ²For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. ³Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? ⁴Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? ⁵You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. ⁶"Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you. ⁷"Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. ⁸For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. ⁹Or what man of you, if his son asks him for bread, will give him a stone? ¹⁰Or if he asks for a fish, will give him a serpent? ¹¹If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

¹²So whatever you wish that men would do to you, do so to them; for this is the law and the prophets. ¹³"Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. ¹⁴For the gate is narrow and the way is hard, that leads to life, and those who find it are few. ¹⁵"Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. ¹⁶You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? ¹⁷So, every sound tree bears good fruit, but the bad tree bears evil fruit. ¹⁸A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. ¹⁹Every tree that does not bear good fruit is cut down and thrown into the fire. ²⁰Thus you will know them by their fruits. ²¹"Not every one who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. ²²On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' ²³And then will I declare to them, 'I never knew you; depart from me, you evildoers.' ²⁴"Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock; ²⁵and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. ²⁶And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; ²⁷and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it." ²⁸And when Jesus finished these sayings, the crowds were astonished at his teaching, ²⁹for he taught them as one who had authority, and not as their scribes.

Intent of Chapter 7

7:1-27 The texts of 7:1-27 represent practical illustrations of the meaning of the Christ’s message.

Verses 1-5 deal with the judgment of others (cf. Lk. 6:37-38; 41-42; Mk. 4:24; Rom. 2:1; 14:10)

Verses 7-11 deal with encouragement to prayer (cf. 6:8; Mk. 11:23-24; Jn. 15:7; 1Jn. 3:22; 5:14).

(vv. 12-29)

v. 12 (cf. 22:39-40; Lk. 6:31; Rom. 13:8-10)

Do unto others etc.

vv. 13-14 Enter the narrow gate – leads to life; Lk. 13:23-24; Jer. 21:8; Ps. 1; Deut. 30:19; Jn. 10:7; 14:6.

vv. 15-20 Beware of false prophets (cf. Lk. 6:43-45; v. 15 24:11, 24; Ezek. 22:27; 1Jn. 4:1; Jn.10:12; Sheep symbolising followers in a religious sense (Ezek. 34:1-24; Lk. 12:32;

v. 16; 3:8; 12:33-35; Lk. 6:43-45;

v. 19; 3:10; Lk. 13:6-9; Jas. 3:10 -12)

vv. 21-23; Refer to the restricted entry to the kingdom of God. Not everyone who calls Christ lord will be granted entry.

v. 22 That Day is the Day of judgment and Messiah is speaking as divine judge.

vv. 24-27 Lk. 6:47-49; Jas. 1:22-25)

Hearing the words and doing them = house built upon a rock.

Hearing and not doing = house built on sand.

Jesus taught as one with authority

v. 28; When Jesus finished these sayings... This or a similar statement marks the end of each of the five different sections of the gospel.

Chapter 8

¹When he came down from the mountain, great crowds followed him; ²and behold, a leper came to him and knelt before him, saying, "Lord, if you will, you can make me clean." ³And he stretched out his hand and touched him, saying, "I will; be clean." And immediately his leprosy was cleansed. ⁴And Jesus said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer the gift that Moses commanded, for a proof to the people." ⁵As he entered Caper'na-um, a centurion came forward to him, beseeching him ⁶and saying, "Lord, my servant is lying paralyzed at home, in terrible distress." ⁷And he said to him, "I will come and heal him." ⁸But the centurion answered him, "Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed. ⁹For I am a man under authority, with soldiers under me; and I say to one, 'Go,' and he goes, and to another, 'Come,' and he comes, and to my slave, 'Do this,' and he does it." ¹⁰When Jesus heard him, he marveled, and said to those who followed him, "Truly, I say to you, not even in Israel have I found such faith. ¹¹I tell you, many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven, ¹²while the sons of the kingdom will be thrown into the outer darkness; there men will weep and gnash their teeth." ¹³And to the centurion Jesus said, "Go; be it done for you as you have believed." And the servant was healed at that very moment. ¹⁴And when Jesus entered Peter's house, he saw his mother-in-law lying sick with a fever; ¹⁵he touched her hand, and the fever left her, and she rose and served him. ¹⁶That evening they brought to him many who were possessed with demons; and he cast out the spirits with a word, and healed all who were sick. ¹⁷This was to fulfil what was spoken by the prophet Isaiah, "He took our infirmities and bore our diseases." ¹⁸Now when Jesus saw great crowds around him, he gave orders to go over to the other side. ¹⁹And a scribe came up and said to him, "Teacher, I will follow you wherever you go." ²⁰And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head." ²¹Another of the disciples said to him, "Lord, let me first go and bury my father." ²²But Jesus said to him, "Follow me, and leave the dead to bury their own dead." ²³And when he got into the boat, his disciples followed him. ²⁴And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. ²⁵And they went and woke him, saying, "Save, Lord; we are perishing." ²⁶And he said to them, "Why are you afraid, O men of little faith?" Then he rose and rebuked the winds and the sea; and there was a great calm. ²⁷And the men marveled, saying, "What sort of man is this, that even winds and sea obey him?" ²⁸And when he came to the other side, to the country of the Gadarenes, two demoniacs met him, coming out of the tombs, so fierce that no one could pass that way. ²⁹And behold, they cried out, "What have you to do with us, O Son of God? Have you come here to torment us before the time?" ³⁰Now a herd of many swine was feeding at some distance from them. ³¹And the demons begged him, "If you cast us out, send us away into the herd of swine." ³²And he said to them, "Go." So they came out and went into the swine; and behold, the whole herd rushed down the steep bank into the sea, and perished in the waters. ³³The herdsmen fled, and going into the city they told everything, and what had happened to the demoniacs. ³⁴And behold, all the city came out to meet Jesus; and when they saw him, they begged him to leave their neighborhood.

Intent of Chapter 8

8:1-9:38 Events in Galilee

8:1-16 Miracles:

Healing the leper

Servant of centurion

Peter’s mother

Cast out demon

8:2-4 Mk. 1:40-44; Lk. 5:12-14; Leprosy = Hansen’s Disease and perhaps others Lev. 13:1-59 n. Num. 5:1-4. Being declared clean meant the sufferer could then rejoin the community, 4: Lev. 14:2-32

verses 5-13 Lk. 7:1-10; Jn. 4:46-53 Centurion - a Roman commander of 100 men. He believed that diseases were subject to Christ as were his men to him.

verse 10 Faith refers to the centurions trust in the power of Christ. v. 13 Mk. 11:23n, 24n.

verses 11-12 (cf. Lk. 14:15 n; Isa. 49:12, 59:19; Mat. 13:42,50; 22:13; 24:51; 25:30).

verses 14-17 Mk. 1:29-34; Lk. 4:38-41

v. 16 Demons cf. 4:24 n. 12:22 n. Lk. 4:33n. 7:33n. 13:16n.

8:17 quoting Isaiah 53:4

8:18-22 Disciples. Waverers Mk. 4:35; Lk. 8:22; 9:57-60.

v. 18 Other side Eastern side of the Sea of Galilee. v. 20 The son of man see Mk. 2:10n.

8:22 Follow me Jesus here implies that obedience to the call of God must take precedence over every other duty of obligation (cf. 10:37). Leave the dead refers to the spiritually dead who are not alive to the spiritual needs of the kingdom of God (cf. Let the Dead Bury their Dead (No. 016)).

8:23-27 The storm cf. Mark. 4:36-41; Lk. 8:22-24. v. 25 cf. Lk. 8:24n.

8:28-34 Two demoniacs; the swine, cf. Mk. 5:1-20; Lk. 8:26-39; v. 31 see verse 16n. This was the example that the Christ and then the church had power over the demons as we see from Lk. 10:1,17 as with the seventy cf. (122D), (see also Judgment of the Demons (No. 080)).

Chapter 9

¹And getting into a boat he crossed over and came to his own city. ²And behold, they brought to him a paralytic, lying on his bed; and when Jesus saw their faith he said to the paralytic, "Take heart, my son; your sins are forgiven." ³And behold, some of the scribes said to themselves, "This man is blaspheming." ⁴But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? ⁵For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? ⁶But that you may know that the Son of man has authority on earth to forgive sins" --he then said to the Paralytic--"rise, take up your bed and go home." ⁷And he rose and went home. ⁸When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men. ⁹As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him. ¹⁰And as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. ¹¹And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" ¹²But when he heard it, he said, "Those who are well have no need of a physician, but those who are sick. ¹³Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners." ¹⁴Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?" ¹⁵And Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast. ¹⁶And no one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. ¹⁷Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved." ¹⁸While he was thus speaking to them, behold, a ruler came in and knelt before him, saying, "My daughter has just died; but come and lay your hand on her, and she will live." ¹⁹And Jesus rose and followed him, with his disciples. ²⁰And behold, a woman who had suffered from a hemorrhage for twelve years came up behind him and touched the fringe of his garment; ²¹for she said to herself, "If I only touch his garment, I shall be made well." ²²Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well. ²³And when Jesus came to the ruler's house, and saw the flute players, and the crowd making a tumult, ²⁴he said, "Depart; for the girl is not dead but sleeping." And they laughed at him. ²⁵But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶And the report of this went through all that district. ²⁷And as Jesus passed on from there, two blind men followed him, crying aloud, "Have mercy on us, Son of David." ²⁸When he entered the house, the blind men came to him; and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." ²⁹Then he touched their eyes, saying, "According to your faith be it done to you." ³⁰And their eyes were opened. And Jesus sternly charged them, "See that no one knows it." ³¹But they went away and spread his fame through all that district. ³²As they were going away, behold, a dumb demoniac was brought to him. ³³And when the demon had been cast out, the dumb man spoke; and the crowds marveled, saying, "Never was anything like this seen in Israel." ³⁴But the Pharisees said, "He casts out demons by the prince of demons." ³⁵And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom, and healing every disease and every infirmity. ³⁶When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷Then he said to his disciples, "The harvest is plentiful, but the laborers are few; ³⁸pray therefore the Lord of the harvest to send out laborers into his harvest."

Intent of Chapter 9

9:1-8 Man with palsy, sins forgiven; Jesus knew the thoughts of Scribes Mk. 2:1-12; Lk. 5:17-26.

v. 1 his own city Capernaum.

v. 8 7:28

9:9 Calling Matthew

9:10-13 Pharisees question disciple; Jesus answers Mk. 2:13-17; Lk. 5:27-32; Lk. 7:34; 15:1-2; v. 13, Hos. 6:6; Mat. 12:7; 15:2-6

Christ uses a biblical quote to challenge a conventional religious idea (Lk. 5:32 n).

9:14-17 Question about fasting; Jesus answers (cf.Mk.2:18-22; Lk.5:33-39). v. 15 Christ recognises the principles of fasting but rejects it fits the circumstances of his life. His work with the disciples will see him taken away and the work will then be free to fast.

vv. 16-17 The examples of the New wine in new wineskins is to show the separation of the old and the new systems in what is being formed with the Church and the new system of the priesthood of Melchisedek (No. 128) (cf. Commentary on Hebrews (F058)). This is demonstrated by comparison with the baptism of John and the baptism for the Holy Spirit (No. 117) under Christ.

9:18-26 Healing ruler’s (officer of the synagogue) daughter & woman with the issue of blood. Here the healing was to both demonstrate the power of Christ and the exercise of faith in healing (Gr. Be made well also carries with it the rescue from a superior power or destruction) cf. Mk. 5:21-43; Lk. 8:40-56 (also v. 22, Mk. 5:23, 28, 34; 10:52; 11:23n, 24n; Lk. 8:36,48,50; 17:19; 18:42 (cf. Creation and Healing (No. 001F)).

v. 23 Jer. 9:17-18 Here Christ speaks of the new Kingdom of God where physical death is not finally destructive of the person’s existence but is the temporary cessation of a person’s activity analogous to sleeping (cf. The Resurrection of the Dead (No. 143), The First Resurrection of the Dead (No. 143A) and the Second Resurrection of the Dead and the White Throne Judgment ( No. 143B)).

9:27-31 Two blind men healed (20:29-34), v. 29, 9:22n. v. 30 8:4

9:32-34 Demon possessed dumb man healed; (12:22-24; Lk. 11:14-15). v. 34 12:24n, Mk. 3:22n, Jn. 7:20.

9:35 Jesus teaching, preaching, healing (4:23-25)

9:36-38 Multitude; plenty to harvest but few labourers; disciples told to pray God would send more labourers into His harvest (v. 36, Mk. 6:34; Mat. 14:14; 15:32; Num. 27:17; Ezek. 34:1-6; Zech. 10:2).

Chapter 10

¹And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity. ²The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zeb'edee, and John his brother; ³Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; ⁴Simon the Cananaean, and Judas Iscariot, who betrayed him. ⁵These twelve Jesus sent out, charging them, "Go nowhere among the Gentiles, and enter no town of the Samaritans, ⁶but go rather to the lost sheep of the house of Israel. ⁷And preach as you go, saying, 'The kingdom of heaven is at hand.' ⁸Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without pay. ⁹Take no gold, nor silver, nor copper in your belts, ¹⁰no bag for your journey, nor two tunics, nor sandals, nor a staff; for the laborer deserves his food. ¹¹And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart. ¹²As you enter the house, salute it. ¹³And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. ¹⁴And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town. ¹⁵Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomor'rah than for that town. ¹⁶"Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves. ¹⁷Beware of men; for they will deliver you up to councils, and flog you in their synagogues, ¹⁸and you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles. ¹⁹When they deliver you up, do not be anxious how you are to speak or what you are to say; for what you are to say will be given to you in that hour; ²⁰for it is not you who speak, but the Spirit of your Father speaking through you. ²¹Brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death; ²²and you will be hated by all for my name's sake. But he who endures to the end will be saved. ²³When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes. ²⁴"A disciple is not above his teacher, nor a servant above his master; ²⁵it is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Be-el'zebul, how much more will they malign those of his household. ²⁶"So have no fear of them; for nothing is covered that will not be revealed, or hidden that will not be known. ²⁷What I tell you in the dark, utter in the light; and what you hear whispered, proclaim upon the housetops. ²⁸And do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. ²⁹Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will. ³⁰But even the hairs of your head are all numbered. ³¹Fear not, therefore; you are of more value than many sparrows. ³²So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; ³³but whoever denies me before men, I also will deny before my Father who is in heaven. ³⁴"Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. ³⁵For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; ³⁶and a man's foes will be those of his own household. ³⁷He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; ³⁸and he who does not take his cross and follow me is not worthy of me. ³⁹He who finds his life will lose it, and he who loses his life for my sake will find it. ⁴⁰"He who receives you receives me, and he who receives me receives him who sent me. ⁴¹He who receives a prophet because he is a prophet shall receive a prophet's reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man's reward. ⁴²And whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward."

Intent of Chapter 10

10:1-42 Commission and instruction of the 12

10:1-4 (Mk. 6:7; 3:13-19; Lk. 9:1; 6:12-16; v. 1 Unclean spirits (see Mk. 1:23n)

vv. 5-15 (Mk. 6:8-11; Lk. 9:2-5; 10:3-12)

v. 5. (15:21-28; Lk. 9:52; Jn. 4:9)

v. 6 (15:24)

v. 7 The primary message is that through acceptance or at least openness to the Message and the bearer healing would follow (cf. 4:17n; 23; 9:21,35).

v. 9 (Lk. 22:35-36);

v. 10 Tunic a short sleeved garment of knee length held in at the waist by a girdle (Mk. 1:6). Deserves: 1Cor. 9:14.

v. 15 Life and death are determined by a persons response to the message of the kingdom of God. Evil is punished as was the evil of Sodom and Gomorrah (cf. Commentary on Revelation (F066v)).

10:16-25 (cf. 24:9, 13; Mk. 13:9-13; Lk. 21:12-17, 19).

10:17-39 Their rejection

10:17-23 Enmity

10:20 (cf. Jn. 16:7-11; The Holy Spirit (No. 117) provides your defence), v. 21 The persecution will arise from all areas even within the family. (10:35-36; Lk. 12:52-53) v. 22 My name’s sake, because of me and my cause v. 23 The persecution will continue right to the end and we will not have finished fleeing through the cities of Israel until the son of man comes. Thus there is no place of safety (cf. Place of Safety (No. 194) as has been taught by some sects. Safety is in the Hand of God (No. 194B)).

10:24-33 Encouragement

v. 25 Lk. 6:40; Jn. 13:16; 15:20; Mat. 9:34, 12:24; Mk 3:22

10:26-33 (Lk. 12:2-9); v. 28 (Heb. 10:31)

vv. 29-33 (6:26-33) v. 29 (Lk. 12:6n); v. 31 (12:12); vv. 32-33 Jesus states he is there to mediate God’s will and a favourable response to him is a response to God (cf. vv. 40-42).

34-36 Enmity (Lk. 12:51-53) v. 35 (Mic. 7:6)

37-39 Encouragement (cf. The stronger form of expression in Lk. 14:26). v. 38 Christ uses the term Stauros which is a stake erroneously translated as cross. The cross piece (hence cross) was not introduced by the Romans until much later. Christ was killed on a Stauros, a phoenician invention used by the Romans, and not a crux or cross (cf. The Cross: Its Origin and Significance (No. 039)). The cross was introduced to Christianity by the worshipper of the god Attis from the Sun and Mystery cults at Rome

Christ states that he did not come to bring peace but division down to that of our own houses. Those who love their relatives more that Christ are not worthy of him and he who finds his life will lose it and he who loses his life for Christ’s sake will find it; (in the First Resurrection (No. 143A)). Those who receive the elect from prophets to the righteous and the smallest or youngest of the elect will be rewarded.

Bullinger’s Notes on Matthew Chs. 5-10 (for KJV)

Chapter 5

Verse 1

seeing. App-133.

a mountain = the mountain. Well known and therefore unnamed, but corresponds with the Mount of Olives in the Structure of the Gospel as a whole. There is a reference also to Sinai.

set. The posture of the Oriental teacher today.

Verse 2

opened His mouth. Hebrew idiom. Figure of speech Metonymy (of Adjunct), App-6, for speaking (Job 3:1, Daniel 10:16, Acts 8:35).

taught them. See note on Matthew 7:39, and the Structure, above. The Structure is the commentary showing that this teaching is connected with the proclamation of the kingdom (Matthew 5:3), and is to be interpreted by it. As the kingdom was rejected and is now in abeyance, so likewise this discourse is in abeyance with all its commands, &c, until "the gospel of the kingdom" is again proclaimed, to herald its drawing nigh. Parts of this address were repeated at different times and on different occasions. Luke nowhere professes to give the whole address in its chronological setting or entirety. Only some thirty separate verses are so repeated by Luke out of 107 verses in Matthew. The later repetitions in Luke were given in "a plain" (Luke 6:17) and after the calling of the Twelve (Luke 6:13); here the whole is given before the calling of the Twelve (Matthew 9:9). These are marks of accuracy, not of "discrepancy" as alleged. Modern critics first assume that the two accounts are identical, and then say: "No one now expects to find chronological accuracy in the evangelical records"! For the relation of the Sermon on the Mount to Psa 15, see App-70; and to the seven "woes" of Mat 23, see App-126.

Verse 3

Blessed = Happy, representing the Hebrew "ashrey (not baruk, blessed). "Ashrey (Figure of speech Beatitudo, not Benedictio) occurs in nineteen Psalms twenty-six times; elsewhere only in eight books (Deuteronomy, 1Kings, 2 Chronicles, Isaiah, Proverbs, Job, Ecclesiastes, and Daniel) The Aramaic equivalent for "ashrey is tob (singular, plural, or dual). See App-94., and App-63. Greek. makarios = happy (not eulogetos, which = blessed, and is used only of God (Mark 14:61. Luke 1:68. Romans 1:25; Romans 9:5; 2 Corinthians 1:3; 2 Corinthians 11:31. Ephesians 1:3. 1 Peter 1:3).

poor in spirit. The equivalent for the Aramaic (App-94., p. 135) "anaiyim (Hebrew. "anah. See note on Proverbs 1:11) = poor in this world (as in Luke 6:20), in contrast with the promise of the kingdom. Compare James 2:5.

spirit. Greek. pneuma. See App-101.

the kingdom of heaven. Then proclaimed as having drawn nigh (Matthew 3:2; Matthew 4:17). See App-114.

heaven = the heavens. See notes on Matthew 6:9, Matthew 6:10.

Verse 4

Blessed. Note the Figure of speech Anaphora (App-6). The eight Beatitudes are to be contrasted with and understood by the eight "woes" of . See App-126.

Verse 5

meek. Compare Psalms 37:11.

the earth: or, the land. Greek. ge. See App-129.

Verse 6

hunger and thirst, &c. The idiom for a strong desire. Compare Psalms 42:1, Psalms 42:2; Psalms 119:103.

Verse 7

merciful = compassionate. Compare Psalms 41:1.

mercy. Not merely now, but in the manifestation of the kingdom, James 2:13 (compare Hebrews 4:16; Hebrews 8:12; Hebrews 10:28).

Verse 8

pure in heart. Compare Psalms 24:4; Psalms 73:1.

Verse 9

peacemakers. Compare Psalms 133:1. Greek. eirenopoios. Occurs only here.

children = sons. Greek. huios.

Verse 10

a re persecuted = have been persecuted. Compare Psalms 37:39, Psalms 37:40.

for = on account of.

for righteousness"sake. Not otherwise.

Verse 11

revile = reproach.

evil = harmful thing. Greek. poneros. App-128.

falsely. This is another condition of the happiness of Matthew 5:3.

Verse 12

Rejoice, &c. See 1 Peter 4:13. Compare Acts 16:25.

for = because. Not the same as in Matthew 5:3, &c.

Verse 13

ye. Representing the kingdom of Matthew 5:3 with Matthew 4:17.

are = represent. Figure of speech Metaphor. App-6.

salt. Compare Mark 9:50. Luke 14:34, Luke 14:35.

if. See App-118. b, expressing a real contingency; for, if the salt is stored on the bare earth, or is exposed to the air or sun, it does lose its savour and is fit for no place but the streets (see Thomson"s The Land and the Book, Lond., 1869, p. 381).

his = its.

of = by. Greek. hupo.

of men. Belongs to former clause, as well, by Figure of speech Ellipsis, App-6.

Verse 14

light. Greek. phos = light. See App-130.

world. Greek. kosmos. See App-129.

A city. Safed, so placed, was within sight.

Verse 15

Neither = and not (Greek. ou). App-105.

candle = lamp. Greek. luchcnos.

a bushel = the measure. Greek. modion = a dry measure: i.e. any measure there may happen to be in the house.

on = upon. Greek. epi.

a candlestick = the lampstand. Greek. luchnia. App-130.

Verse 16

so = thus.

that = so that.

Verse 17

Think not, &c. = Deem not for a moment. A very necessary warning against making this mount another Sinai, and promulgating the laws of the kingdom proclaimed in and from Matthew 4:17.

I am come = I have come. Implying former existence. Compare Matthew 8:10.

destroy = pull down, as in Matthew 26:61.

the law. The first of fifteen references to the Law by Christ (Matthew 5:17, Matthew 5:18; Matthew 7:12; Matthew 11:13; Matthew 12:5; Matthew 22:40; Matthew 23:23. Luke 10:26; Luke 16:6, Luke 16:17; Luke 24:44. John 7:19, John 7:19, John 7:23; John 8:17; John 10:34; John 15:25), five of these coupled with "Moses".

Verse 18

verily. Greek. amen. Used only by the Lord. Same as Hebrew. "amen, preserved in all languages. Should be so given at the beginning of sentences. Always (except once) double in John; twenty-five times. with the earth. (See notes on Matthew 6:9, Matthew 6:10.)

earth = the earth. App-129.

jot = yod. Greek. iota. Occurs only here. The smallest Hebrew letter (= Y). The Massorites numbered 66,420.

tittle = the merest ornament. Not the difference between two similar Hebrew letters, e.g. (Resh = R) and (Daleth = D), or (Beth = B) and (Kaph - K), as alleged, but a small ornament placed over certain letters in the Hebrew text. See App-93. The Eng. "tittle" is diminutive of title (Latin. titulus) = a small mark placed over a word for any purpose: e.g. to mark an abbreviation.

in no wise. Greek. ou me.

Verse 19

Whosoever = every one that (with Greek. an. Supposing the case). See note on "Till", Matthew 5:18. Note the Figure of speech Anaphora (App-6).

these least = these shortest. Referring not to what men might thus distinguish, but to the difference made by the Lord between the whole Law and its minutiae.

Verse 20

the righteousness. Supply "[that]".

Pharisees. See App-120.

in no case. See App-105.

Verse 21

heard. In the public reading of the Law.

it was said. Opposite to "I say". Compare Matthew 19:8, Matthew 19:9, where the "I" is not emphatic (as it is here). See Exodus 20:13. Deuteronomy 5:17. App-117.

by them = or to them.

Verse 22

brother. An Israelite by nation and blood; while a neighbour was an Israelite by religion and worship (= a Proselyte). Both distinct from the heathen. So the Talmud defines them.

without a cause. Omitted by LT [Trm. A], WH R.

in danger of = liable to.

judgment. The council of three in the local synagogue. See App-120.

Raca. In 1611 edition spelled "Racha"; changed in 1638 edition to "Raca". An Aramaic word, see App-94.; not a contumelious epithet, but a contemptuous interjection, expressing the emotion or scorn of a disdainful mind (so Augustine), like Eng. "You! "Compare Latin. Heus tu, Greek. raka. Occurs only here.

in danger of = liable to.

the council = the Sanhedrin. The supreme national court. See App-120.

Thou fool. Greek. mores. Hebrew. nabal. Always = a wicked reprobate, destitute of all spiritual or Divine knowledge (compare John 7:49).

of = to or unto. Greek. eis. App-104.

hell fire = the gehenna of fire, from Hebrew. gey Hinnom = the valley of Hinnom, profaned by the fires of Moloch worship (2 Chronicles 33:6), and defiled by Hezekiah. Also called "Tophet", Isaiah 30:33. Here the refuse of Jerusalem was continually being burnt up by the perpetual fires (compare Jeremiah 7:31-33. 2 Kings 23:10. Mark 9:48. Isaiah 66:24). See App-131.

Verse 23

bring = offer, as in Matthew 5:24.

gift: i.e. sacrifice.

to = up to. Greek. epi.

Verse 24

Leave. An unusual practice.

be reconciled. Greek. dialattomai. Occurs only here.

Verse 25

Agree = Be well-minded. Greek. eunoeo. Occurs only here. adversary = opponent (in a lawsuit).

with. Greek. meta.

officer. Here = the tax-collector, as shown by the Papyri. See note on Luke 12:58.

Verse 26

by no means. Greek. on me. Compare App-105.

uttermost = last.

farthing: which shows it to be a case of debt. See App-51.

Verse 27

THE LAW OF ADULTERY. Thou, &c. Quoted from Exodus 20:14. Deuteronomy 5:18. App-117.

Verse 28

whosoever = every one that.

looketh = keeps looking See App-133.

a woman = a married woman.

Verse 29

thy right eye: i.e. thy choicest possession. Figure of speech Hypocatastasis. App-6.

offend = causeth thee to stumble (morally). Compare Matthew 18:6. 1 Corinthians 1:23.

Verse 30

thy right. See note on Matthew 5:29.

Verse 31

It hath been said. It was said. See Deuteronomy 24:1.

Verse 33

THE LAW OF PERJURY. it hath been said = it was said. See Leviticus 19:12; also App-107.

Thou shalt not, &c. Quoted from Exodus 20:7. Numbers 30:2. Deuteronomy 23:21.

forswear = swear falsely. Greek. epiorkeo. Occurs only here.

the LORD. See App-98.

Verse 34

at all. Figure of speech Synecdoche (of Genus), App-6;. not lightly. The particulars given in verses: Matthew 5:35, Matthew 5:36.

by. Greek. en.

God"s. App-98.

Verse 35

the city of the great King. Only here in N.T. Compare Psalms 48:2, referring to Zion. Contrast 2 Kings 18:19, 2 Kings 18:28. See note on Matthew 4:5.

Verse 37

communication = word Greek. logos. Omit "be". Yea, yea = Yes, [be] yes. Figure of speech Epizeuxis. App-6.

Nay, nay = Nay, [be] nay.

whatsoever = what.

cometh = is.

of = out of. Greek. ek. App-104.

Verse 38

THE LAW OF RETALIATION. it hath been said = it was said. Quoted from Exodus 21:24. Compare Leviticus 24:24. Deuteronomy 19:21. See App-107.:2 and 117.

Verse 39

smite. Greek. rapizo. Occurs only in Matthew (here and Matthew 26:67).

Verse 40

if any man, &c. = to him who, wishing to go to law with thee.

will = wishing. Greek. thelo. See App-102.

coat = now called the sulta = an outer jacket or tunic, Greek. chiton.

cloke. The jibbeh, juteh, or benish, a long robe or mantle, full, with short sleeves, Greek. himation. See Matthew 27:32. Mark 15:21. Compare Luke 3:14.

Verse 41

to go: i.e. to carry his baggage. Compare Luke 3:14.

a mile. Greek. million (from Latin. miliarium). Occurs only here.

Verse 42

would = would fain. Greek. thelo. App-102.

of = from. Grr. apo.

Verse 43

THE LAW OF LOVE. it hath been said = it was said. Quoted from Leviticus 19:18.

thine enemy = thy foe. Personal, political, or religious.

Verse 44

bless them . . . hate you. This clause is omitted by all the critical Greek texts. See App-94.

pray. Greek. proseuchomai. App-134.

for = on behalf of. Greek. huper.

Verse 45

be = become.

Verse 46

what reward, &c. The Lord varies the wording of this when repeating it later in Luke 6:35.

not. Greek. ouchi. A strengthened form of ou. App-105.

Publicans = tax-gatherers. Hence, extortioners. Latin. = publicani.

Verse 47

publicans. L. with Vulgate and some codices read "Gentiles". The publican was despised; Gentiles were detested.

Verse 48

perfect. In thus acting on the principles of grace, in conformity with the laws of the kingdom here promulgated. Greek. teleios. See App-125.

your . . . heaven. All the texts read "your heavenly Father". See note on Matthew 6:14.

Matthew 4

Chapter 6

Verse 1

alms = an alms. All the critical texts read "righteousness". referring to all the subjects that follow, Matthew 6:2 -- Matthew 7:11. But this is conjecture, because "alms" is the first subject (Matthew 6:2). Dikaiosune, "righteousness", was subsequently substituted for eleemosune, "alms".

men. Greek. anthropos. App-123.

to = in order to. Greek. pros to. App-104.

seen. As in a theatre, so as to be admired. App-133.

of = by (dat. not genitive case).

of = from. Greek. para.

heaven = heavens (plural) See note on verses: Matthew 6:9, Matthew 6:10.

Verse 2

AS TO ALMS GIVING. hypocrites = actors: i.e. those who speak or act from under a mask. Used later of actual impiety, to which it led. Compare Matthew 23:28; Matthew 24:51. Mark 12:15.

that = so that.

of = by. Greek. hupo.

Verily. See note on Matthew 5:18.

They have = They receive. Greek. apecho. In the Papyri, (App-94.) used constantly in formal receipts, as = it is received: i.e. those men who desired to be seen of men, were seen, and had received all they looked for. They got their reward, and had nothing more to come. So in verses: Matthew 6:5, Matthew 6:16. Luke 6:24. Compare Philippians 1:4, Philippians 1:18. Philemon 1:15.

Verse 3

know = get to know. Greek. ginosko. App-132.

Verse 4

seeth = looketh, or observeth. Greek. blepo. App-133.

openly. Omitted by all the Greek texts. App-94.

Verse 5

AS TO PRAYER. thou prayest, thou. All the critical Greek texts read "ye pray, ye".

prayest . . . pray. Greek. proseuchomai. See App-134.

love = are fond of. Greek. phileo. App-135.

streets = open places.

that = so that.

be seen = appear. Greek. phaino. App-106.

Verse 6

closet = store-chamber. Hence a secret chamber where treasures were stored. Occurs only here, Matthew 24:26, and Luke 12:3, Luke 12:24. Compare Isaiah 26:20. 2 Kings 4:33.

Verse 7

use not vain repetitions = repeat not the same things over and over; explained in last clause. Greek. battologeo. Occurs only here.

heathen = Gentiles. Greek. ethnikos. Occurs only here, and Matthew 18:17.

for = in. Greek. en.

much speaking. Greek. polulogia. Occurs only here.

Verse 8

knoweth. Greek. oida. Very significant in this connection.

Verse 9

After, &c. Compare "When". .

Our Father. See Exodus 4:22. Deuteronomy 32:6, &c. The idolater could say to his idol "Thou art my father", so Israel was bound to do So (Isaiah 63:16; Isaiah 64:8). The Talmud so teaches.

Which = Who.

heaven = heavens. See note on Matthew 6:10.

Hallowed = Sanctified.

Thy. Note that the first three petitions are with respect to God, while the next four concern those who pray. God is to be put first in all prayer.

Verse 10

Thy kingdom come. This is the great subject of the first period of the Lord"s ministry. See App-119, also App-112, App-113, and App-114, and the Structure on pp. 1304, 1305, and 1315.

kingdom. See App-112.

come. It was then being proclaimed, but was afterward rejected, and is now in abeyance. See App-112, App-113, App-114and the Structure on pp. 1304, 1305, and 1315.

kingdom. See App-112.

come. It was then being proclaimed, but was afterward rejected, and is now in abeyance. See App-112, App-113, App-114. Hence this same petition is now correct, not the usual prayers for the "increase" or "extension" of it.

will = desire. Greek. thelo. See App-102.

be done = be brought to pass, come to pass, be accomplished. Greek. ginomai. Compare Matthew 26:42.

in = upon. Greek. epi. App-104.

earth = the earth. Greek. ge. App-129. All the texts (App-94.) omit the article.

heaven. Here it is sing, because it is in contrast with earth. Had it been sing in Matthew 6:9, it would have implied that our Father was in heaven, but not on earth. In the Greek the two clauses are reversed: "as in heaven [so] upon earth also".

Verse 11

daily. Greek. epiousios. A word coined by our Lord, and used only here and Luke 11:3, by Him. Compounded from epi = upon (App-104.), and ousios = coming. This is derived from eimi = to come or go, which has the participle epiousa (not from eimi = to be, which would make the participle = epousa). Therefore it means coming or descending upon, as did the manna, with which it is contrasted in John 6:32, John 6:33. It is the true bread from heaven, by which alone man can live the Word of God, which is prayed for here. Epiousion has the article and is separated from "this day" by the words "give to us"; "daily" here is from the Vulgate. Epiousios has been found in the Papyri (Codd. Sergii), but as these are, after all, not Greek (as shown by Prof. Nestle in 1900) but Armenian; the evidence for the word being Greek is still wanting.

Verse 12

our debts. Sin is so called because failure in the obligation involves expiation and satisfaction.

we = we also = that is only what we mortals do. "We" is thus emphatic ("also" is ignored by the Authorized Version)

forgive. All editions read "have forgiven". That prayer and plea was suited for that dispensation of the kingdom, but is reversed in this present dispensation. See Ephesians 4:32. Then, forgiveness was conditioned; now, we forgive because we have been forgiven on account of Christ"s merits.

Verse 13

lead = bring. Not the same word as in Matthew 4:1.

temptation = trial. Compare James 1:12, James 1:13.

deliver = rescue.

from = away from. Greek. apo.

evil = the evil [one]. See App-128.

For, &c. All the critical texts wrongly omit this doxology; for, out of about 500 codices which contain the prayer, only eight omit it. It is found also in the Syriac, Ethiopic, Armenian, Gothic, Sclavonic, and Georgian Versions.

for ever. Greek. eis tous aionas. App-151. a.

Verse 14

if. Implying a contingency. Greek. ean (with Subj.) See App-118. Forgiveness was conditional in that dispensation of the kingdom.

trespasses = lapses, varying in degree. Greek plural of paraptoma.

heavenly. Here the emphasis is on Father, the adjective ouranios being used, instead of the noun, in regimen. It occurs only here, verses: Matthew 6:26, Matthew 6:32, Matthew 6:13, Luke 2:13, Acts 26:19; and in the critical texts, additional in Matthew 5:48; Matthew 18:35; Matthew 23:9.

also forgive you = forgive you also (emphasis on "you").

Verse 16

AS TO FASTING. be = becorne.

disfigure . . . appear. Note the Figure of speech Paronomasia (App-6), aphanizousin . . . phanosin.

appear. App-106.

Verse 17

wash. Greek. niptd. App-136.

Verse 19

AS TO RICHES. Lay . . . up = Treasure . . . up.

corrupt = cause to vanish.

Verse 21

heart be also = heart also be.

Verse 22

light = lamp. Greek. luchnos. App-130.

single = clear.

Verse 23

If. Assuming it as a fact.

be = is.

Verse 24

No man = No one. Greek. oudeis. See App-105.

can = is able to.

serve. As a bondservant.

masters. Greek. kurios. See App-98.

hate: or care not for.

cannot = are not (App-105.) able to.

mammon = riches. An Aramaic word. See App-94. Luke 16:13.

Verse 25

AS TO CARES, ETC. Therefore = On account of this (Greek. dia. App-104. Matthew 6:2).

Take no thought = Be not careful: i.e. full of care, or overanxious. Compare verses: Matthew 6:27, Matthew 6:28, Matthew 6:31, Matthew 27:34.

life = soul Greek. psuche.

more = [worth] more.

Verse 26

Behold = Look attentively (emblepo, App-133.) at (eis).

of = which fly in. Genitive of Relation. App-17.

air = the heaven. Sing, in contrast with earth. See note on Matthew 6:9, Matthew 6:10.

your. Speaking to disciples. Contrast "them" with their creator.

Verse 27

of = from among. Greek. ek.

add = prolong.

cubit = span. Compare Luke 12:26. Put by Figure of speech Metonymy (of Subject), App-6, for a very small thing, as in Psalms 39:5, where the Greek pechus is used as the rendering of Hebrew. "ammah.

stature. Used elsewhere of age in John 9:21, John 9:23. Hebrews 11:11, and of stature in Luke 19:3. Doubtful in Matthew 6:27. Luke 2:52. Ephesians 4:13.

Verse 28

for = about or concerning. Greek. peri. App-104.

Consider = Consider carefully, so as to learn from. Greek. katamanthano. Occurs only here.

toil not. As men.

spin. As women. Consolation for both sexes.

Verse 30

if. Assuming the fact. See App-118.

O ye of little faith. Note the four occurrences of this word (oligopistos). Here, rebuking care; Matthew 8:26, rebuking fear; Matthew 14:31, rebuking doubt; Matthew 16:8, rebuking reasoning. Luke 12:28 is parallel with Matthew 6:30.

Verse 32

Gentiles = nations.

Verse 33

the kingdom of God. See App-114. Occurs five times: Matthew 6:33; Matthew 12:28; Matthew 19:24; Matthew 21:31, Matthew 21:43.

His: i.e. God. L T [A] WH R omit, and read "His righteousness and kingdom".

shall be added. Hebraism = come on afterward, as in Acts 3:12, Acts 3:3. Luke 20:11. Septuagint for Hebrew. yasaph.

Verse 34

shall. Hebraism = is sure to, will certainly.

the things of. All the critical texts omit these words.

Sufficient, &c. This verse is not "omitted by Luke"; but it was not included by the Lord when repeated on a later occasion which Luke records. See App-97.

is = be.

Chapter 7

Verse 1

not. Greek. me. App-105. Jewish proverb.

Verse 2

with what, &c. Figure of speech Paroemia. App-6.

again. All the critical texts omit. App-94.

Verse 3

beholdest. See App-133. This is in contrast with "considerest". Jewish proverb.

mote. Anglo-Saxon, mot = a particle of dust, something dry: i.e. any dry particle, as wood (splinter), chaff, or dust.

brother"s. See note on Matthew 5:22.

considerest. Greek. katanoeo. Stronger than "beholdest" above. See App-133.

beam. Greek. dokos. Septuagint for Hebrew. korah in 2 Kings 6:2, 2 Kings 6:5.

Verse 4

out of = from. Greek. ap"o. App-104.

Verse 6

dogs. Note the Introversion here.
g | dogs.
h | swine.
h | swine.
g | dogs (and the dogs).
they: i.e. the swine. trample. All the critical texts read "shall trample upon".

under = with. Greek. en.

and = and [the dogs].

turn again and = having turned.

Verse 7

Ask. Greek. aileo. App-134.

it shall be opened. This is never done in the East to this day. The one who knocks is always first questioned. L Tr. WH m. read "it is opened"

Verse 9

if. See App-118.

Verse 10

if he ask. All read "if he shall ask".

a fish = a fish also.

Verse 11

evil = grudging, or harmful. See App-128. Scripture thus challenges man, that is why man challenges it.

heaven = the heavens. See notes on Matthew 6:9, Matthew 6:10.

good things. Compare ; Psalms 84:11. Luke 11:13. James 1:17.

Verse 12

Therefore. Summing up all that has been said in verses: 1-11.

would = be willing. See App-102.

the law. See note on Matthew 5:17.

Verse 13

Enter ye in, &c. Repeated on a later occasion. Luke 13:2.

at = through, or by means of Greek. dia.

strait = narrow.

wide. Greek. platus. Occurs only here.

broad = extensive. Greek. euruchoros. Occurs only here. the way. For "the two ways", see Deuteronomy 30:15, 1 Kings 18:21. 2 Peter 2:2, 2 Peter 2:15.

leadeth = leads away.

to = unto. Greek. eis.

go = enter in.

thereat = through. Greek. dia. App-104. Matthew 7:1.

Verse 14

Because strait. L Tr. R margin Syriac. Vulgate &c., and some fifty codices read "How strait".

narrow = straitened.

unto. Greek. eis. Same as "to", Matthew 7:14.

life: i.e. the life [eternal]. See note on Leviticus 18:5. App-170.

Verse 15

Beware = Take heed, as in Matthew 6:1.

of = from, or away from. Greek. apo : i.e. Beware [and keep] away from.

Verse 16

Ye shall know. Note the Figure of speech Epanadiplosis (App-6). See Matthew 7:20.

know = fully know and recognize. See App-132.

by = from. Gr apo.

Do men, &c. Figure of speech Erotesis, for emphasis.

Verse 21

Lord, Lord. Note the Figure of speech Epizeuxis (App-6), for emphasis.

the kingdom of heaven. See App-114.

heaven = heavens. All the texts read "the heavens". See notes on Matthew 6:9, Matthew 6:10.

will. Greek. thelema. See App-102.

Verse 22

have = did. Note the Figure of speech Erotesis.

prophesied = acted as spokesmen. See App-49.

in Thy name = by or through Thy name. Note the Figure of speech Anadiplosis.

devils = demons.

wonderful works. Greek. dunamis (see App-172.); in Septuagint in this sense only in Job 37:16.

Verse 23

knew = got to know. Greek. ginosko. See App-132.

from = away from. Greek. apo. App-104.

iniquity = lawlessness. See App-128.

Verse 24

whosoever = every one (as in Matthew 7:26). Figure of speech Synecdoche (of Genus), App-6.

sayings = words. Greek plural of logos. See note on Mark 9:32.

wise = prudent.

a = the.

rock = rocky ground.

Verse 25

And. Note the Figure of speech Polysyndeton (App-6), emphasizing each particular.

the rain descended = down came the rain. Greek. broche. Occurs only here. On the roof.

floods. At the foundation.

winds. At the sides.

beat = broke upon, dashed against (with great violence), as in Luke 6:48, in contrast with "beat" in Matthew 7:27, which is a much weaker word.

was = had been.

Verse 27

beat upon = on the roof; stumbled against, merely impinged, or lightly struck, in contrast with Matthew 7:25.

fell = did fall.

Verse 28

ended. This marks the end of the first period and subject of the Lord"s ministry. See the Structure, p. 1315, and App-119.

people = multitudes.

doctrines = teaching.

Verse 29

taught = was continually teaching.

having authority: i.e. possessing Divine authority. Greek. exousia. App-172. In the current Hebrew literature of that time it denoted the Hebrew mippi hagg burah = from the mouth of God. See notes on Matthew 26:64. Mark 14:62, and Hebrews 1:3.

and not. Note the Figure of speech Pleonasm (App-6). Jewish teachers always referred to tradition, or to what some other teacher had said; and do so to this day.

Chapter 8

Verse 1

When = And when.

from = away from. Greek. apo.

Verse 2

behold. Figure of speech Asterismos (App-6), for emphasis.

leper. See note on Exodus 4:6.

worshipped = did homage. See App-137. The variations in Mar 1, and Luk 5, are due to the fact that they do not record the same miracle. See App-97.

Lord. App-98. This is the first time that Jesus is called "Lord". In this second period of His ministry, His Person is to be proclaimed as Messiah, both Divine (here), and in Matthew 8:20 human. When once they begin to call Him "Lord", they continue. Compare verses: Matthew 8:8, Matthew 8:6, &c.

clean. See note on Matthew 8:3. Not the same miracle as in Mark 1:40 and Luke 5:12. Here both without the city (Capernaum, App-169); there, both within (probably Chorazin), for the leper was "full" and therefore "clean" (Leviticus 13:12, Leviticus 13:13). Here, the leper obeys and is silent; there, he disobeys, so that the Lord could no more enter the city (Chorazin). The antecedents were different, and the consequents also, as may be seen from the two records.

Verse 3

Jesus. All the texts (App-94.) read "He".

I will = I am willing. See App-102.

his leprosy was cleansed. Figure of speech Hypallage (App-6) = he was cleansed of his leprosy. Kaharizo is found in the Papyri and in Inscriptions in this sense.

Verse 4

no man = no one.

go. To Jerusalem.

shew thyself, &c. See Leviticus 14:4.

Moses. The first of eighty occurrences of "Moses" in the N.T. Thirty-eight in the Gospels (see the first occurrence in each Gospel (Matthew 8:4. Mark 1:44. Luke 5:14. John 1:17); nineteen times in Acts (see note on Acts 3:22); twenty-two times in the Epistles (see note on Romans 5:14; once in Revelation (Revelation 15:3). See App-117.

Verse 5

Capernaum. See note on Matthew 4:13, and App-169.

there came, &c. This is in connection with the same centurion as in Luke 7:3, Luke 7:6, but on a prior occasion. See notes there.

centurion. Commanding 100 men, the sixtieth part of a legion.

beseeching = appealing to. Greek. parakaleo. App-131.

Verse 6

servant = young man, in legal relation (like the French garcon), Greek. pais. See App-108.

lieth = is thrown down.

sick of the palsy = paralyzed.

Verse 8

worthy = fit. Not "worthy" (morally), but "fit" socially.

come = enter.

Verse 9

I = I also.

authority. Greek. exousia. App-172.

me = myself.

and. Note the Figure of speech Polysyndeton in this verse, App-6.

this man = this [soldier].

another: i.e. of the same rank (see App-124.) = another [soldier].

servant = bondservant.

Verse 10

marvelled. Only two things that the Lord marvelled at: (1) faith (here); (2) unbelief (Mark 6:6).

Verily. Only Matthew uses this Aramaic word here (supplementary). See note on Matthew 5:18.

no, not = not even. Greek. oude. Related to ou. App-105.

Verse 11

many. Used by Figure of speech Euphemismos for Gentiles (App-6), to avoid giving offence at this stage of His ministry.

sit down = recline as guests (in eating, or at a feast).

and. Note the Figure of speech Polysyndeton

the kingdom of heaven. See App-114.

Verse 12

children = sons. Greek. huios. App-108. (and heirs). A Hebraism, denoting those who were related by any ties of friendship: e.g. followers, learners, inhabitants, &c.

outer = the outer. Gr. exoteros. Occ only in Matthew (here, and in Matthew 22:13, and Matthew 25:30). Outside the place where the feast was going on in Matthew 8:11.

weeping and gnashing = the weeping and the grinding. The Articles denoting not a state but a definite occasion and time when this event shall take place. Used by the Lord seven times (Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30. Luke 13:28). A study of these will show that the occasion is "the end of the age", when "the Lord and His servants shall have come", and when He will deal with the "wicked" and "unprofitable" servants, and sit down with Abraham and Isaac and Jacob in His kingdom.

Verse 13

hast believed = didst believe.

selfsame = that.

Verse 14

Peter"s house. The Lord was in Capernaum, so that He was probably lodging with Peter. Compare Mark 1:29. See App-169.

laid -laid out for death. A Hebraism.

Verse 16

When = And when.

the even. Probably the Sabbath, for they came straight out of the Synagogue and waited for the end of the Sabbath.

devils = demons: i.e. evil spirits. App-101.

spirits. App-101.

with His word = by a word. Supply "a" instead of "His".

sick = in evil case. App-128.

Verse 17

That = So that.

by = by means of. Greek. dia.

Esaias = Isaiah. See App-79.

saying. Quoted from the Hebrew of Isaiah 53:4. Compare 1 Peter 2:24.

took . . . bare. The two words together fulfill the sense of the Hebrew (Isaiah 53:4). The Inspirer of Isaiah adapts and deals as He pleases with His own words.

bare = to take up for one"s self; to bear our infirmities as in Luke 14:27. Romans 15:1. Galatians 1:5, Galatians 1:10; Galatians 6:17. Compare John 4:6.

sicknesses. Greek. nosos diseases.

Verse 18

about = around. Greek peri. App-104.

other side = farther side, not either of the words in App-124.

Verse 19

a = one. A Hebraism for "a".

Master = Teacher. App-98. Matthew 8:1.

goest = mayest go.

Verse 20

unto him. No Preposition.

air = heaven.

nests = roosts.

the Son of Man. He Who has dominion in the earth. The first of eighty-seven occurrences. See App-98. to lay = He may lay. Compare Revelation 14:14. Revelation 14:21

another = a different one: Greek. heteros. i.e. a disciple, not a "scribe" (Matthew 8:19). App-124.

suffer me, &c. = allow me, &c. This was, and is to-day, a polite way of excusing one"s self, it being well understood as such, because all knew that the dead are buried on the day of the death, and no one leaves the house.

first. No! See Matthew 6:33.

Verse 22

let = leave.

the dead = corpses. Note the-well-known Figure of speech Antanaclasis (App-6), by which one word is used twice in the same sentence with two meanings which clash against each other: "leave the dead to bury their own corpses". See App-139.

Verse 23

a ship = the ship. Referring to Matthew 8:18.

Verse 24

behold. Figure of speech Asterismos (App-6), to call attention to another stage of "the great conflict". See App-23. This is not the same tempest as that recorded in , and Luke 8:23-25. This was before the calling of the Twelve: the other was after that event. There is no "discrepancy", if we note the differences on p. 1325, and App-97.

tempest = earthquake. Always so rendered in the other thirteen occurrences. In the later event it was a squall (Greek. lailaps).

was covered = was getting covered. Hence it was a decked boat. In the later miracle it was an open boat, "filled".

with = by. Greek. hupo.

asleep = sleeping.

Verse 25

perish = are perishing.

Verse 26

Why . . . ? Figure of speech Erotesis (App-6). Here the danger was not so imminent, for He first rebuked the disciples. In the later miracle the danger was greater, and He rebuked the storm first. See App-97.

O ye of little faith. The second occurrence of this word (oligopistoi). See note on Matthew 6:30.

was = became.

Verse 27

marvelled. In Matthew 14:33 "worshipped".

manner, &c. = kind of a Being.

Verse 28

when He was come. This miracle of the two demoniacs was not the same as that recorded in and Luke 8:26-40. Here, there were two men; in the later miracle there was one; here, they landed opposite the place whence they set sail (Gergesenes); there, the Gadarenes (not Gadera) not opposite; here, no name is asked; there, the name is "Legion"; here, no bonds used; there, many; here, the two were not afterwards used, and the Twelve not yet called; there, the one man was used, and the Twelve had been called. The consequents also are different. See App-97.

to = into. Greek. eis.

Gergesenes. Probably Girgashites, so called from one of the original Canaanite nations (Genesis 10:16; Genesis 15:21; Deuteronomy 7:1. Joshua 3:10; Joshua 24:11. 1 Chronicles 1:14. Nehemiah 9:8). Not Gadarenes, as in Mark and Luke. "Gergesenes is the reading of the vast majority of MSS. of both families; of the Coptic, Ethiopic, and Armenian versions". Origen is the great authority; but Wetstein "imagined" that it was Origen"s "gratuitous conjecture". Critics have followed Wetstein, but Scrivener is right (as usual in retaining Gergesenes.

two. In the later miracle only one. Compare "we", Matthew 8:29.

possessed with devils: i.e. demoniacs. Greek. daimonizomai. .

no man might pass = one was not able to pass.

Verse 29

What have we to do with Thee? A Hebraism. See note on 2 Samuel 16:10. Occurs in Mark 1:24; Mark 5:7. Luke 4:34; Luke 8:28; and John 2:4.

Jesus. All the texts (App-94.) omit "Jesus" here. "Jesus" omitted here by the texts probably out of respect for His name being spoken by demons. Demons irreverently use this sacred name, as is done by so many today: but His own disciples and friends called Him "Lord, "or "Master, "&c. See John 13:13.

Son of God. See App-98.

before. Greek. pro. App-104.

Verse 31

devils = demons.

If. Assuming that He would do so.

Verse 32

Go. Greek. hupago = go forth, i.e. out of the man.

a = the. Evidently, the well-known precipice.

perished = died. Those who defiled the temple (Matthew 21:12, Matthew 21:12. John 2:14-16) lost their trade; and those who defiled Israel (here) lost their animals.

Verse 34

the whole. Put by Figure of speech Synecdoche (of Genus), App-6, for the greater part.

to meet = for a meeting with. Greek. sunantesis. Occurs only here, but L T Tr. WH read hupantesin, which occurs also as the same reading in Matthew 25:1 and John 12:13.

besought. Same word as in verses: Matthew 8:5, Matthew 8:31. See note on Mark 5:12.

out of = away from. Greek. apo. App-104.

Chapter 9

Verse 1

a ship the boat. The one already mentioned in Mat 8.

His own. See note on "private" (2 Peter 1:20).

city. Capernaum. See note on Matthew 4:13, and App-169.

Verse 2

behold. Figure of speech Asterismos. App-6.

a man sick of the palsy = a paralytic.

bed = couch.

seeing = on seeing. See App-133.

their faith. Including of course that of the paralytic.

Son = Child. Greek. teknon.

be forgiven = stand remitted. L T Tr. and WH read the Indicatives "have been and are forgiven", marking the Lord"s authority. Not the ambiguous "be forgiven".

Verse 4

knowing = perceiving. Greek. oida. App-132. Same word as "seeing" in Matthew 9:2. Not the same as "know", Matthew 9:6, or as in Matthew 9:30.

evil = mischief. Greek. poneros.

in, &c. = among [you] in your hearts.

Verse 6

the Son of man. See App-98. XVT.

power = authority. See App-172.

earth = the earth. Greek. ge. App-129.

unto. Greek. eis. Same as "into", Matthew 9:1.

Verse 7

to. Greek. eis. Same as "unto", Matthew 9:6.

Verse 8

multitudes = crowds. So verses: Matthew 9:33, Matthew 9:36; "people" in verses: Matthew 9:23, Matthew 9:25.

Verse 9

forth = along.

Matthew. An Aramaic word. See App-94.

at = over. Greek. epi.

the receipt of custom = the custom-house.

Verse 10

And it came to pass. A Hebraism: frequent in O. T See note on Genesis 1:2.

sat at meat = was reclining

the house = his house:

he. Matthew"s house. Compare Luke 5:29; so in Matthew 9:28.

publicans = tax-gatherers.

sinners. Especially in a religious sense. This usage is common in the Inscriptions in Asia Minor (Deiss-mann).

Verse 11

Pharisees. See App-120.

Master = Teacher.

Verse 12

They that be, &c. Figure of speech Paroemia (App-6).

whole = strong. Eng. "whole" is from Anglo-Saxon hael = our "hale", healthy or strong.

Verse 13

But, &c. This is the application. Hosea 6:6 is quoted with evident reference to Hosea 6:1; Hosea 5:13 with Hosea 7:1. See App-117.

go ye. To your teachers.

meaneth = is.

will have = require.

mercy = compassion. Greek. eleos.

I am not come = I came not.

the righteous = just ones.

to repentance. All the texts omit: also wanting in Syriac and Vulgate both here and in Mark 2:17.

Verse 14

came = come.

fast oft. Compare Luke 18:12.

Verse 15

Can, &c. Figure of speech Paroemia.

the children, &c. A Hebraism. Used in various connections. Compare Matthew 23:15. Deuteronomy 13:13. 1 Samuel 2:12 (margin); Matthew 20:31. 2 Samuel 12:5 (margin) John 17:12. Acts 3:25.

children = sons. Greek plural of huios.

shall = will.

Verse 16

No man = No one.

new cloth = new flannel: i.e. undressed or unfulled. In this condition it is less supple and will tear away.

unto = on or upon. Greek. epi.

that which is put in, &c. = the insertion: i.e. the patch put on.

taketh = teareth away.

the rent is made worse = a worse rent takes place.

Verse 17

new = freshly made: i.e. young. Greek. neos = new as to time.

old bottles = old or dried skins.

bottles = wine skins.

else = otherwise.

break = burst.

perish = are ruined.

new bottles = fresh wineskins of newer quality or character. Greek. kainos.

preserved = preserved together.

Verse 18

a certain = one. A Hebraism.

ruler = a civil ruler. Not the same miracle as that in Mark 5:22, and Luke 8:41. See App-138.

worshipped = began doing homage. App-137.

is even now dead = hath just now died.

live = come to life again. Especially to live again in resurrection. See Mark 16:11. Luke 24:5, Luke 24:23. John 11:25, John 11:26. Acts 1:3; Acts 9:41; Acts 25:19. Romans 6:10. 2 Corinthians 13:4. Revelation 1:18; Revelation 2:8; Revelation 13:14; Revelation 20:4, Revelation 20:5.

Verse 20

a woman, &c. Not the same miracle as in Mark 5:25 and Luke 8:43. See App-138.

an issue of blood = a hemorrhage. Greek. haimorroeo. Occ only here.

hem: the tassel at one of the four corners, to touch which was a mark of profound respect. But see App-188, and compare .

Verse 21

said = kept saying.

within herself. The second woman seems to have spoken to others.

If I may, &c. See App-118. The condition being quite hypothetical.

whole = saved: i.e. healed. A Hebraism. Compare Psalms 42:11; Psalms 43:5; Psalms 67:2 = saving health. Not the same word as in Matthew 9:12.

Verse 22

comfort = courage.

made thee whole = saved. As in Matthew 9:21.

Verse 23

minstrels = flute-players, or pipers.

people = crowd. See Matthew 9:8.

making a noise = loudly wailing.

Verse 24

Give place = Go out [of the room].

maid. Greek. korasion. The same as "damsel" in Mark 6:22, Mark 6:28 : not the same as "damsel" in Mark 5:39 (App-108. IX), which is paidion (App-108. V).

sleepeth. Greek. katheudo. App-171.

Verse 26

fame hereof = this report.

Verse 27

Son of David. The second of nine occurrences in Matthew. See notes on Matthew 1:1; Matthew 21:9; Matthew 22:42. See App-98.

Verse 28

the house, or his house. See note on e. 10.

said = say.

Verse 29

According to. Greek. kata. App-104.

Verse 31

when they were departed. . . (32) As they went out = when they had gone out . . . but as they were leaving.

spread . . . fame = made Him known.

Verse 32

As they went = As they were going.

possessed with a devil = a demoniac.

Verse 33

devil = demon.

Verse 34

through = by. Greek. en. App-104. See note on "with", Matthew 3:11.

Verse 35

synagogues. See App-120.

preaching = heralding. Greek. kerusso. See App-121.

the gospel of the kingdom = the glad tidings of the kingdom. See App-140.

gospel = glad tidings, good news.

of = concerning. Genitive of Relation. App-17.

every. Figure of speech Synecdoche (of Genus), App-6. Put for every kind.

sickness. Greek. malakia. Occurs only in Matthew (here; Matthew 4:23; Matthew 10:1).

among the People. All the texts omit these words.

Verse 36

on = concerning. Greek. peri. fainted = were wearied. All the texts (App-94.) read "were harassed".

as. Figure of speech Simile. App-6.

no. Greek. me. App-105. Read this with having = feeling as if they had, &c.

Verse 37

truly = indeed.

plenteous = great.

Verse 38

Pray. Greek. deornai. App-134.

power = authority. See App-172.

against = over. Greek Genitive of Relation. App-17.

spirits. Plural of Greek. pneuma. See App-101.

to = so as to.

all manner of = every. Put by Figure of speech Synecdoche (of Genus), App-6, for all kinds of, as in Matthew 9:35.

sickness. See note on Matthew 9:35.

Chapter 10

Verse 2

apostles = those sent forth. See note on Mark 3:14.

Zebedee. See note on Matthew 4:21.

Verse 3

Bartholomew, Thomas, and Matthew . . . Alphaeus . . . Thaddaeus. These are all Aramaic words. See App-94.

the publican = the tax-gatherer. Note the Figure of speech Ampliatio. App-6.

Alphaeus. Hebrew. halphah. Same root as Cleophas; and probably the same name, if not the same person, as John 19:25.

Verse 4

Canaanite. The Aramaic word for the Greek Zelotes (Luke 6:15. Acts 1:13) = Zealot: so called from his zeal for the Law. See App-94. Josephus (Bell. Jud. Matthew 4:3, Matthew 4:9) says the sect of "Zealots" did not arise till just before the fall of Jerusalem.

Judas Iscariot. The only apostle not from Galilee. He belonged to Judah.

also betrayed Him = even betrayed Him.

betrayed = delivered up.

Verse 5

Go not = Go not abroad: i.e. from the land.

Verse 6

to. Greek. pros.

lost sheep. Compare Ezekiel 34:16; and Matthew 15:24; Matthew 18:11. Luke 19:10.

the house of Israel. A Hebraism = the family of Israel. See note on 1 Kings 12:17.

Verse 7

preach = herald. Greek. kerusso. See App-121.

The kingdom of heaven. See App-114.

heaven = the heavens. See note on Matthew 6:9, Matthew 6:10.

is at hand = is drawn nigh. Compare Matthew 4:17.

Verse 8

the sick = sick ones.

the lepers = leprous ones.

the dead = dead people. See App-139.

devils = demons. Compare Matthew 10:1.

Verse 9

gold . . . silver . . . brass. Put by Figure of speech Metonymy (of Cause), App-6, for the money made from them.

purses = girdles, some of which contain pockets for money and valuables.

Verse 10

scrip = that which is written: then a small wallet that holds such a writing. Greek. pera. Only here, Mark 6:8. Luke 9:3; Luke 10:4, and Luke 22:35, Luke 22:36. Not a "purse", because no money: not a "bread bag" because no bread (Luke 9:4. Deissmann quotes an Inscription at Kefr-Hauar, in Syria, in which a slave of a temple, "sent by the lady" on a begging expedition, brought back each journey seventy bags (pera) of money which he had collected. The Lord means they were not to beg.

shoes = sandals (i.e. not a spare pair).

Staves = a staff (for walking), not clubs. See note on Matthew 26:47.

meat. Put by Figure of speech Metonymy (of Adjunct), App-6, for all kinds of food.

Verse 11

town = village, as in Matthew 9:35.

Verse 12

an house = a man"s house.

salute it: i.e. make your salaam = pronounce "peace".

Verse 13

peace. Referring to the salaam of Matthew 10:12.

Verse 14

shake off, &c. Figure of speech Paroemia. App-6. Compare Matthew 18:17. See Acts 13:51.

Verse 15

Verily, &c. See note on Matthew 6:18.

the day of judgment. Which the Lord spoke of as imminent, and coming at the end of that dispensation, had the nation repented.

Verse 16

Behold. Figure of speech Asterismos (App-6), for emphasis.

sheep . . . wolves. No Art., for all sheep are not in the midst of wolves.

be ye = become ye.

serpents . . . doves. With Art., because all serpents are prudent, and all doves harmless.

harmless = guileless.

Verse 17

of = away from: i.e. beware [and keep] away from. Greek. apo. App-104.

men. Plural of anthropos. App-123.

you. This was true of the Twelve ("them that heard Him": Hebrews 2:3) in the dispensation of the Acts.

to = unto.

the councils = councils. Courts of justice.

Verse 18

And = Yea and; or And . . . kings also.

before. Greek. epi.

for My sake = on account of Me. Greek. heneken.

for = with a view to.

against = unto.

Gentiles = nations.

Verse 19

they deliver you up. All texts read "they shall have delivered you up".

take no thought = be not anxious (as in Matthew 6:25, Matthew 6:27, Matthew 6:28, Matthew 6:31, Matthew 6:34).

shall = should.

Verse 20

the Spirit = the Spirit (Himself). See App-101.

Verse 21

child . . . children. Greek plural of teknon. App-108.

against. Greek. epi. App-104. Not the same as in Matthew 10:18.

cause them to be put to death = will put them to death.

Verse 22

shall = will.

of = by. Greek. hupo.

all. Put by Figure of speech Synecdoche (of Genus), App-6, for the greater part.

for = on account of. Greek. dia.

end. Greek. telos (not sunteleia). See notes on Matthew 24:3, and App-114): i.e. of that dispensation, which would have thus ended had the nation repented at the call of Peter (Acts 3:19-26). As it did not repent, this is of course now future. Compare 1 Corinthians 1:8.

shall be saved = he shall be saved (escape or be delivered). Compare .

Verse 23

another = into the other: i.e. the next. Greek. allos (App-124.), but all texts read heteros. App-124.

not = by no means; in no wise. Greek. ou me.

gone over = completed, or finished [going over].

till. See the four: Matthew 10:23; Matthew 16:28; Matthew 28:39; Matthew 24:34.

the Son of man. See App-98.

be come = may have come. This is rendered hypothetical by the Particle an (which cannot be translated), because His coming depended on the repentance of Israel (). It would then have been (and will now yet be) the judicial coming of "the Son of Man". Compare Acts 17:31.

Verse 24

The disciple = a pupil.

above. Greek. huper.

master = teacher. App-98. Matthew 10:4.

servant = bondservant.

lord = master.

Verse 25

enough = sufficient.

be = become.

have called. All the texts read "have surnamed".

Beelzebub. Aramaic, Beelzeboul. App-94.

Beelzebub = the lord of flies (2 Kings 1:2), was the god of the Ekronites. It was changed in contempt by the Israelites to Baalzebel = lord of the dunghill, and thence used of the prince of the demons.

shall they call. These italics are unnecessary.

them of his household. Greek. oikiakos. Occurs only here, and Matthew 10:36.

Verse 26

Fear . . . not = Ye should not fear.

covered = concealed.

Verse 27

darkness = the darkness.

that. For this word italics are not needed.

light = the light.

hear in the ear. A Hebraism. Figure of speech Polyptoton. App-6. Compare Genesis 20:8; Genesis 23:16. Exodus 10:2. Isaiah 5:9. Acts 11:22.

in = into. Greek. eis.

upon. Greek. epi. App-104.

housetops. The usual place of proclamation.

Verse 28

fear not. Hebrew. yare"min. Deuteronomy 1:29; Deuteronomy 5:5. Psalms 3:6; Psalms 27:1.

them = [and flee] from them. Greek. apo.

kill. Man causes the loss of life, but he cannot kill: i.e. "destroy" it. Only God can do that.

the soul. Greek. psuche. See App-110.

destroy. Note the difference. Not "kill" merely. Compare Luke 12:4, Luke 12:5.

hell. Greek. geenna. See note on Matthew 5:22, and App-131.

Verse 29

for a farthing. Greek. assarion. Compare Luke 12:6, "five sold for two assarions" is not the same; but the difference may arise from the market price, which varied from time to time. Deissmann tells us that a fragment of a papyrus was discovered at Aegira (in Achaea, on the Corinthian gulf), in 1899, containing part of a market tariff of Diocletian (third century, A.D.), showing that sparrows were sold in tens. The tariff fixed the maximum price of ten for sixteen denarii (about 31/2 d. Eng. In our Lord"s day, therefore, the market value would be Neh 1d. Eng.) See App-51.

of = from among Greek. ek.

on. Greek. epi.

without your Father: i.e. without His knowledge or will.

Verse 30

hairs . . . numbered. Note the Figure of speech Parechesis. App-6. In Aramaic, hairs = mene.

numbered = mana.

Verse 32

confess Me. Greek confess in (en. App-104.) Me. Aramaic idiom.

I confess also = I also confess. Compare Matthew 10:33.

Verse 34

I am come = I came. Compare Matthew 10:6, and Matthew 15:24.

send = cast, as seed. Compare Mark 4:26.

earth. Greek. ge. See App-129.

sword. Put by Figure of speech Metonymy (of Cause), App-6, for "war" or "fightings".

Verse 35

set . . . at variance. Greek. dichazo. Occurs only here. Quoted from Micah 7:6.

the daughter, &c. See App-117.

Verse 37

loveth = is fonder of. See App-135.

more than = above. Greek. huper.

Verse 38

cross. Greek. stauros. See App-162. All criminals bore their own cross (John 19:17). Compare Matthew 16:25.

Verse 39

He that findeth = He that has found. Note the Introversion in this verse (find, lose; lose, find).

life = soul. See App-110.

loseth = has lost.

for My sake = on account of Me. Luke 14:14; Luke 20:35, Luke 20:36. John 5:29; John 11:25.

find it. In resurrection. Compare 1 Peter 4:19.

Verse 40

you. Those to whom the Lord spoke cannot be excluded.

receiveth. Note the Figure of speech Anadiplosis (App-6), in verses: Matthew 10:40, Matthew 10:41.

Verse 41

a prophet. See App-49.

in the name of: i.e. because he is. A Hebraism (b"shem). Exodus 5:23. Jeremiah 11:21.

in. Greek. eis. As in Matthew 10:27.

Verse 42

these little ones: i.e. the Twelve. Compare Matthew 18:6.

of = full of or containing. Genitive of the contents. App-17.

in no wise. See App-105.

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