Bible Commentaries

Matthew 11:4 — their master anything new, but just what they had told him before. The one new element is that the facts are stated in terms fitted to recall prophetic oracles (Isaiah 35:5 ; Isaiah 61:1 ), while, in part, a historic recital of recent miracles (Matthew 8:9 ). Probably the precise words of Jesus are not exactly reproduced, but the sense is obvious. Tell John your story over again and remind him of those prophetic texts. Let him study the two together and draw his own conclusion. It was a virtual invitation

Matthew 14:8 — Matthew 14:8 . προβιβασθεῖσα : not “before instructed,” as in A. V [87] , but “brought to this point”; urged on. It should require a good deal of “educating” to bring a young girl to make such a grim request. But she had learnt

Matthew 21:31 — lowest classes. Jesus speaks here from definite knowledge, not only of what had happened in connection with the Baptist ministry, but of facts connected with His own. He has doubtless reminiscences of the “Capernaum mission” (chap. Matthew 8:9-13 ) to go upon. προάγουσιν , go before, anticipate ( προλαμβάνουσιν , Euthy.), present tense: they are going before you now; last first, first last. Chrysostom, in Hom. lxvii., gives an interesting story of a courtesan of his time in illustration

Matthew 26:6 — Matthew 26:6 . τοῦ δὲ Ἰησοῦ , etc.: indicates the scene, in Bethany, and in the house of Simon known as the leper (the one spoken of in Matthew 8:2 ?). The host of Luke 7:36 ff. was a Simon. On the other hand, the host of John 12:1 f., or at least a prominent guest, was Lazarus, brother of Martha and Mary. This and other points of resemblance and difference raise the question: do all the four

Matthew 8:19 — Matthew 8:19 , εἶς , either “ one , a scribe” (Weiss and very decidedly Meyer, who says that εἶς never in N. T. = τὶς ), or “a certain scribe,” indefinite reference, so Fritzsche, falling back on Suicer, I., p. 1037, and more recently

Mark 11:16 — Mark 11:16 . ἤφιεν : vide Mark 1:34 . The statement that Jesus did not allow any one to carry anything ( σκεῦος , Luke 8:16 ) through the temple court is peculiar to Mk. It does not point to any attempt at violent prohibition, but simply to His feeling as to the sacredness of the place. He could not bear to see the temple court made a bypath or short cut, not to speak

Mark 12:44 — 4:11 . πάντα ὅσα : this not visible to the eye; divined by the mind, but firmly believed to be true, as appears from the repetition of the statement in another form. ὅλον τὸν βίον , her whole means of life. For the use of βίος in this sense vide Luke 8:43 ; Luke 15:12 ; Luke 15:30 ; similarly in classics. Though it has nothing to do with strict exegesis, I am tempted to give here a prayer by that felicitous interpreter and devout monk, Euthymius Zigabenus, based on this beautiful Gospel story: “May

Mark 4:22 — hidden which shall not be revealed; 2nd, interpretatively, with reference to the purpose of the hider: nor did anything become concealed with any other view than that it should eventually come to manifestation. ἀπόκρυφον ( ἀποκρύπτω ), here and in Luke 8:17 , Colossians 2:3 . ἀλλʼ : in effect = εἴ μὴ nisi , but strictly ἐγένετο ἀπόκρυφον is understood to be repeated after it = nothing becomes concealed absolutely, but it is concealed in order that, etc. This is universally true. Things are hid because

Mark 8:31 — Mark 8:31 . καὶ : Mt. has the more emphatic ἀπὸ τότε , indicating that then began an entirely new way of speaking as to the coming fate of Jesus. διδάσκειν , to teach , more appropriate is Mt.’s word, δεικνύειν , to show . It was a solemn intimation

Mark 8:38 — Mark 8:38 reproduces the logion in Matthew 10:33 concerning being ashamed of Jesus, which does not find a place here in Mt.’s version. In Mt.’s form it is the outward ostensible act of denial that is animadverted on; here the feeling of shame,

Luke 10:39 — the feet of Jesus. Posture noted as significant of a receptive mind and devoted spirit. τοῦ Κυρίου , the Lord, once more for Jesus in narrative ( Ἰησοῦ in T. R.). ἤκουε τὸν λόγον α ., continued hearing His word, a conventional expression as in Luke 8:21 .

Luke 12:33 — apprehension as to future temporal want has become an impossibility, such want being now viewed as a means of ensuring the one object of desire, eternal riches. πωλήσατε , etc.: the special counsel to the man in quest of eternal life generalised ( cf. Luke 18:22 ). βαλάντια , purses: continens pro contento (De Wette). παλαιούμενα : in Hebrews 8:13 applied to the Sinaitic covenant. Covenants, religions, wax old as well as purses . ἀνέκλειπτον , unfailing. Cf. ἐκλίπῃ , Luke 16:9 , in reference to death:

Luke 19:8 — Luke 19:8 . σταθεὶς : like the Pharisees (Luke 18:11 ) but in a different spirit in self-defence, not self-laudation. J. Weiss thinks the word indicates the solemn attitude of a man about to make a vow (Meyer). μ . τ . ὑπαρχόντων , the half of my goods , earnings,

Luke 8:14 — Luke 8:14 . τὸ δὲ . There is a change here from the plural masculine to the neuter singular: from “those who” to “that which”. πορευόμενοι : the use of this word, which seems superfluous (Grotius), is probably due to Lk. having under

Luke 9:1 — συγκαλεσάμενος δὲ : the δὲ turns attention to a new subject, and the part συγκαλ . implies that it is a matter of importance: calling together the Twelve , out of the larger company of disciples that usually followed Jesus, including the women mentioned in Luke 8:1-3 . δύναμιν καὶ ἐξουσίαν , power and right; power implies right. The man that can cast out devils and heal disease is entitled to do so, nay bound. This principle found an important application in St. Paul’s claim to be an apostle, which really

John 17:11 — of the knowledge which Christ had imparted to them of the Father would effect ἵνα ὦσιν ἕν καθὼς ἡμεῖς . Without harmony among themselves, so that they should exist as a manifest unity differentiated from the world, their witness would fail; John 15:8 ; John 15:12 . καθὼς ἡμεῖς is explained by John 15:9-10 .

John 18:32 — John 18:32 . This, however, they decline to do, because it is the death penalty they desire, and this they have no right to inflict: ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα . In the Roman provinces the power of life and death, the jus gladii , was reserved to the

John 19:39 — is identified as ὁ ἐλθὼν … τὸ πρῶτον , “he who came to Jesus by night at the first”; John 3:1 , in contrast to the boldness of his coming now. φέρων μίγμα … ἑκατόν . μίγμα , a “confection” or “compound,” cf. Sir 38:8 . σμύρνης καὶ ἀλόης , “of myrrh and aloes”. Myrrh was similarly used by the Egyptians, see Herod., ii. 83. Cf. Psalms 45:9 . ὡσεὶ λίτρας ἑκατόν . The λίτρα (libra) was rather over eleven ounces avoirdupois. The enormous quantity has been

John 7:34 — οὐ δύνασθε ἐλθεῖν , “where I am” [not εἶμι , “I will go”], i.e. , in the presence of Him that sent me, “ye cannot,” as ye now are and by your own strength, “come”. For the full meaning see chap. John 8:21-24 .

John 8:57 — John 8:57 . This, however, the Jews completely misunderstand. They think that by asserting that Abraham saw His day, Jesus means to say that His day and the life of Abraham on earth were contemporaneous. Πεντήκοντα … ἑώρακας ; “Fifty years” may