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g Matt. 1. 24.
John xiii, 16:
b see Prov.
k Mal. i.6.
Matt. xxv.11. ch, xiii. 25.
Matt. xv. 14. them, 'Can the blind lead the blind ? shall they not both Mobile viie fall into the ditch ? 40 8 The disciple is not above his
master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but y perceivest not the beam that is in thine own eye? 42 yy Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, "cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For 3 a
good tree bringeth not forth corrupt fruit; a neither doth a Matt. xii. 33. corrupt tree bring forth good fruit. 44 For i every tree is
known by his own fruit. For of thorns b men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil [bb treasure of his heart] bringeth forth that which is
evil : for of the abundance of the heart his mouth speaketh. 11. 46 k And why call ye me, Lord, Lord, and do not the
things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like : 48 he is like a man o which built an house,
d and digged deep, and laid the foundation on a rock: and y render, considerest, as in Matt, vii, 3, where the word is the same. yy read, But. 2 render, no good tree bringeth forth. & read, neither again. b not expressed in the original.
bb omit. o render, building.
d render, who digged, and went deep. in the eye is, to which our first efforts If thy life is evil, it is in vain to pretend must be directed. Can the blind lead to teach others.
45.] Again, the the blind ?] See this in quite another con closest connexion of sense and argument; nexion, Matt. xv. 14, where Peter answers, nor, as some say, is this verse put here “ Declare unto us this parable"-meaning because of the similarity of the preceding apparently the last uttered words, which verses to Matt. xii. 33 reminding the comthe Lord however explains not specifically, piler of ver. 35 there. Do these expositors but by entering into the whole matter. I suppose that our Lord only once spoke believe this parable to have been one of each of these central sayings, and with the usual and familiar sayings of our Lord. only one reference ? 46-48.] The
40.] See above. perfect, i. e. fully connexion goes on here also--and our Lord instructed-perfect, in the sense of well descends into the closest personal searchconditioned,' knowing what is his duty, ing of the life and heart, and gives His and consistently endeavouring to do it. judicial declaration of the end of the hypo
41.) Some have imagined a break in crite, whether teacher or private Christian; the sense bere, and a return to Matt. vii. --see potes on Matthew. 48.] digged, 3 f.;-but the whole is in the strictest con- and went deep-not merely as in A. V., nexion; see above. 43.] The corrupt “digged deep,” but, as Bengel observes, fruit answers to the “beam in the eye." the description grows as it proceeds : he h render, himself. i omit.
when the flood arose, the stream beat vehemently upon that house, and could not shake it : e for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
VII. 1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him [f the] elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him & instantly, saying, That he was worthy for whom he should do this : 5 for he loveth our nation, and h he [i hath] built us k a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof : 7 wherefore neither thought I myself worthy to come unto thee : but say in a word, and I my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that
e read, because it was well built. fomit.
k render, our. I read, with some ancient authorities, let my servant be healed. dug, and deepened as he dug: was not expense. 7.] wherefore, on account content with one digging, but kept going of his unworthiness; wbich unworthiness deeper.
itself may be connected with the fact, that CRAP. VII. 1–10.] HEALING OF THE entering his house would entail ceremonial CENTURION'S SERVANT. Matt. viii. 5–13. uncleanness till the evening. St. Matthew In Matthew also placed after the Sermon does not express this clause, having the on the Mount, but with the healing of the narrative in a form which precludes it. leper in our ch. 5. 12 ff. interposed. Our See notes there. The neither brings narrative is fuller than that in Matthew in into emphasis, not “myself,” as distinthe beginning of the miracle, not so full at guished froin others, but the whole followthe end. See notes on Matthew.
ing clause; “neither did I adopt that 3.] Elders- not elders of the synagogue course.” 9.] After this there is an (who in Luke are rulers of the synagogue, important addition in Matthew on the
archisynagogi,” Acts xiii. 15), but of the adoption of the Gentiles, and rejection of people. 6.] himself, i.e. at his own Israel who shewed no such faith.
a ch. viii. 54.
John xi. 43.
vi. 14; ix. 17.
were sent, returning to the house, found the servant whole that had been sick.
11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man m carried out, the only son of his mother, and she was a widow : and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him stood still. And he said, Young
man, I say unto thee, Arise.' 15 a And he that was dead Actes ix. 40sat up, and began to speak. And he delivered him to his
mother. 16 6 And there came a fear on all: and they b ch. i. 65. cch. xxiv. 19.
: glorified God, saying, “That a great prophet is risen up John iv, 19:
m render, being carried. 10.7 Here Matthew simply states the fact dead are wrought with words of power, of the healing, apparently not knowing of Damsel, arise,' - Young man, arise,' any having been sent.
Lazarus, come forth.' Trench quotes an 11--16.] RAISING OF & DEAD MAN AT eloquent passage from Massillon's serNain. Peculiar to Luke. NAIN occurs mons (Miracles, p. 241),— Elie ressusno where else in the Bible. It was a town cite des morts, c'est vrai; mais il est of Galilee not far from Capernaum, a few obligé de se coucher plusieurs fois sur le miles to the south of Mount Tabor, on corps de l'enfant qu'il ressuscite: il souffle, the northern slope of the rugged and il se rétrécit, il s'agite : on voit bien qu'il barren ridge of Little Hermon, Stanley. invoque une puissance étrangère ; qu'il A poor village has been found in this rappelle de l'empire de la mort une âme situation with ruins of old buildings. See qui n'est pas soumise à sa voix : et qu'il Robinson, iii. 226. See Stanley's descrip- n'est pas lui-même le maître de la mort tion, Sinai and Palestine, p. 357, edn. 3. et de la vie. Jésus-Christ ressuscite les
This is one of the three greatest morts comme il fait les actions les plus recorded miracles of our Lord : of which communes : il parle en maître à ceux it has been observed, that He raised one qui dorment d'un sommeil éternel : et (Jairus's daughter) when just dead,-one l'on sent bien qu'il est le Dieu des morts on the way to burial,--and one (Lazarus) comme des vivans,-jamais plus tranquille who had been buried four days.
que lorsqu'il opère les plus grandes choses.' 12. being carried out.] The Jews ordi. 15. he delivered him to his mother) narily buried outside the gates of their Doubtless there was a deeper reason than cities. The kings however of the house the mere consoling of the widow, (of whoin of David were buried in the city of David; there were many in Israel now as beforeand it was a denunciation on Jehoiakim time,) that influenced our Lord to work that he should be buried with the burial this miracle. Olshausen remarks, “A referof an ass, drawn forth and cast beyond ence in this miracle to the raised man the gates of Jerusalem. Jer. xxii. 19. “One himself is by no means excluded. Man, entrance alone Nain could have had; that as a conscious being, can never be a mere which opens on the rough hill-side in its means to an end, which would here be downward slope to the plain. It must the case, if we suppose the consolation of have been in this steep descent," &c. the mother to have been the only object Stanley, as above.
14.] The bier for which the young man was raised.” was an open coffin. There was something He goes on to say that the hidden intent in the manner of our Lord which caused was probably the spiritual awakening of the bearers to stand still. We need not the youth ; which would impart a deeper suppose any miraculous influence over meaning to delivered him to his mother, them. All three raisings from the and make her joy to be a true and abiding
among us; and, That God hath visited his people. I ch. i. 68. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John shewed him of all these things. 19 And John calling unto him two of his disciples sent them to n Jesus, saying, Art thou he that should come, or look we for another? 20 When the men were come unto him, they said, John • Buptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? 21 And in that (po same] hour he cured many of [P their] infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. 22 Then PP Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; e how that the blind e Isa. xxxv. 5. see, the lame walk, tire lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. Ich. iv. 18. 23 And blessed is he, whosoever shall not be offended in me. 24 And when the messengers of John were departed, he began to speak unto the 4 people concerning John, What went ye out into the wilderness for to I see? A reed shaken with the wind ? 25 But what went ye out for to see ? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26 But what went ye out for to see? A prophet ? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, & Behold, I send my s Maz.ili. 1. n read, the Lord. o render, the Baptist.
00 omit. P omit : not expressed in the original.
PP read, he. q render, multitudes, as in Matt. xi. 7, where the word is the same. r render, gaze upon. (The word in vv. 25, 26 is different.)
one. 16.] fear, the natural result of "the works of Christ” in Matthew. On witnessing a direct exhibition of divine the common parts, see notes on Matthew, power : compare ch, v. 8. & great where I have discussed at length the proprophet] For they had only been the bable reason of the enquiry. 21.) This greatest of prophets who had before raised fact follows by inference from Matthew, the dead,-Elijah and Elisha; and the ver. 4: for they could not tell John “what Prophet who was to come was doubtless they saw,” unless our Lord were employed in their minds.
in works of healing at the time. Observe 18-35.) MESSAGE OF ENQUIRY FROM that St. Luke, himself a physician, distinTHE BAPTIST: OUR LORD's ANSWER, guishes between the diseased and the posAND DISCOURSE TO THE MULTITUDES sessed. 22 f.) Nearly verbatim as MatTHEREON. Matt. xi. 2--19. The incident thew. The expression the dead are raised there holds a different place, coming after does not necessarily imply that more than the sending ont of the Twelve in ch. x. ;- one such miracle had taken place: the but neither there nor here is it marked by plural is generic, signifying that some of any definite note of time. 18.] all these the class fell under that which is predithings here may extend very wide : so may cated of them. 24-28.] See Matthew. 29, 30.] It has been imagined that times by Grotius, Schleiermacher, Ewald, these words are a continuation of our and Hug: and recently by Bleek. But Lord's discourse, but surely they would the only particular common to the two thus be most unnatural. They are evi. (unless indeed we account the name of the dently a parenthetical insertion of the host to be such, which is hardly worth Evangelist, expressive not of what had recounting), is the anointing itself ; and taken place during John's baptism, but of even that is not strictly the same. The the present effect of our Lord's discourse character of the woman,—the description on the then assembled multitude. Their of the host,—the sayings uttered,-the whole diction and form is historical, not time,-all are different. And if the pro. belonging to discourse. See likewise a bability of this occurring twice is to be grammatical objection to this rendering questioned, we may fairly say, that an in my Greek Testi 31–35.] See on action of this kind, which had been once Matthew, vv. 16-19.
h Matt, sii. 5.
ch. iii. 12.
i Acts xi. 27.
Mark i. 6. ch. i. 15.
messenger before thy face, which shall prepare thy way before thee. 28 [8 For] I say unto you, Among those that are born of woman there is not a greater [t prophet] than John [a the Baptist] : but he that is least in the kingdom of
God is greater than he. 29 And all the people that heard da..him, and the publicans, justified God, h being baptized with
the baptism of John. 30 But the Pharisees and lawyers rejected i the counsel of God v against themselves, being not baptized of him. 31 (w And the Lord said,] Whereunto then shall I liken the men of this generation ? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We [~ have] piped unto you, and ye y have not
danced ; we [~ have] mourned to you, and ye Z have not k Matt, ili, s. wept. 33 Fork John the Baptist a came neither eating
bread nor drinking wine; and ye say, He hath a devil. 34 The Son of man is come eating and drinking ; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! 35 But wisdom is justified of all
her children. somit.
t omitted by many ancient authorities : but perhaps because it is not in the parallel place in Matt. xi, 11. u omit.
V render, towards. W omit, with nearly all the authorities.
& omit. y render, did not dance.
z render, did not weer. & render, is come.
commended by our Lord, was very likely 36-50.7 ANOINTING OF JESUS' FEET to have been repeated, and especially at BY A PENITENT WOMAN. Peculiar to such a time as * six days before the last Luke. It is hardly possible to imagine Passover,' and by one anointing Him for that this history can relate to the same His burial. I may add, that there incident as that detailed Matt. xxvi. 6; is not the least reason for supposing the Mark xiv. 3; John xii. 3 : although such woman in this incident to have been Mary an opinion has been entertained from the Magdalene. The introduction of her as a earliest times. Origen mentions and con- new person so soon after (ch. viii. 2), and troverts it. It has been held in modern what is there stated of her, make the notion