Luke - ICC - Plummer

BMANUCL
mm
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
Cjrc
|ntcraatx0ital Critical ammtntKT%

on % ffolir Scriptures 0f % #I& aitb
Ecto Cesianwirts.
UNDER THE EDITORSHIP OF
The Rev. SAMUEL ROLLES DRIVER, D.D.,

Regius Professor of Hebrew, Oxford;
The Rev. ALFRED PLUMMER, M.A., D.D.,

Master of University College, Durham;
The Rev. CHARLES AUGUSTUS BRIGGS, D.D.,

Edward Robinson Professor of Biblical Theology,
Union Theological Seminary, New York.
THE INTERNATIONAL CRITICAL COMMENTARY.
The following eminent Scholars have contributed, or are

engaged upon, the Volumes named below :
THE OLD TESTAMENT.

Genesis. The Rev. T. K. Cheyne, D.D., Oriel Professor of the
Interpretation of Holy Scripture, Oxford.
Exodus. The Rev. A. R. S. Kennedy, D.D., Professor of Hebrew,

University of Edinburgh.
Leviticus. The Rev. H. A. White, M.A., Fellow of New College,

Oxford.
Numbers. G. Buchanan Gray, M.A. , Lecturer in Hebrew, Mans-
field College, Oxford.
Deuteronomy. The Rev. S. R. Driver, D.D., Regius Professor of Hebrew,
Oxford. [Ready, 125.
Joshua. The Rev. George Adam Smith, D.D., Professor of

Hebrew, Free Church College, Glasgow.
Judges. The Rev. George Moore, D.D., Professor of Hebrew, And-
over Theological Seminary, Andover, Mass. [Ready, 12s.
Samuel. The Rev. H. P. Smith, D.D., late Professor of Hebrew,

Lane Theological Seminary, Cincinnati, Ohio.
Kings. The Rev. Francis Brown, D.D., Professor of Hebrew and
Cognate Languages, Union Theological Seminary, New
York City.
Isaiah. The Rev. A. B. Davidson, D.D., LL.D., Professor of
Hebrew, Free Church College, Edinburgh.
Jeremiah. The Rev. A. F. Kirkpatrick, D.D., Regius Professor of
Hebrew, and Fellow of Trinity College, Cambridge.
Minor Prophets. W. R. Harper, Ph.D., President of the University of
Chicago, Illinois.
Psalms. The Rev. Charles A. Briggs, D.D., Edward Robinson
Professor of Biblical Theology, Union Theological
Seminary, New York.
Proverbs. The Rev. C. H. Toy, D.D., Professor of Hebrew, Harvard
University, Cambridge, Massachusetts.
Job. The Rev. S. R. Driver, D.D., Regius Professor of Hebrew,

Oxford.
Daniel. The Rev. John P. Peters, Ph.D., late Professor of
Hebrew, P. E. Divinity School Philadelphia, now Rector
of St. Michael's Church, Ne- City,
Ezra and The Rev. L. W. Batten, I ofessor of Hebrew,
Nehemiah. P. E. Divinity School, Philadt
Chronicles. The Rev. Edward L. Curtis,

'
/oj >r of Hebrew,
Yale University, New Haven, 1 s
/ 2, *
THE INTERNATIONAL CRITICAL COMMENTARY continued.
-f.
THE NEW TESTAMENT.

Mark. The Rev. E. P. Gould, D.D., Professor of New Testament
Exegesis, P. E. Divinity School, Philadelphia.
[Ready, xos. 6d.
Luke. The Rev. Alfred Plummer, D.D., Master of University

College, Durham. [Ready, 12s.
Acts. The Rev. Frederick H. Chase, D. D. Fellow , of Christ's

College, Cambridge.
Romans. The Rev. William Sanday, D.D., Lady Margaret Pro-

fessor of Divinity, and Canon of Christ Church, Oxford
and the Rev. A. C. Headlam, B.D., Fellow of All Souls
College, Oxford. [Ready, 12s.
Corinthians. The Rev. Arch. Robertson, D.D., Principal of Bishop

Hatfield's Hall, Durham.
Galatians. The Rev. Ernest D. Burton, A.B., Professor of New

Testament Literature, University of Chicago.
Ephesians and The Rev. T. K. Abbott, B.D., D.Lit, formerly Professor

Colossians. of Biblical Greek, Trinity College, Dublin.
Philippians and The Rev. Marvin R. Vincent, D.D., Professor of Biblical

Philemon. Literature, Union Theological Seminary, New York City.
The Pastoral The Rev. Walter Lock, M.A., Dean Ireland's Professor
Epistles. of Exegesis, Oxford.
Hebrews. The Rev. T. C. Edwards, D.D., Principal of the Theo-

logical College, Bala ; late Principal of University College
of Wales, Aberystwyth.
James. The Rev. James H. Ropes, A.B. , Instructor in New Testa-

ment Criticism in Harvard University.
Revelation. The Rev. Robert H. Charles, M.A., Trinity College,

Dublin, and Exeter College, Oxford.
Other engagements will be announced shortly.
Edin< r. & T. CLARK, 38 George Street.

London: SIMP\ MARSHALL, HAMILTON, KENT, & CO. LTD.
\
THE
GOSPEL ACCORDING TO S. LUKE

Rev. ALFRED PLUMMER, M.A., D.D.
PRINTED BY
MORRISON AND GIBB LIMITED,
FOR
T. & T. CLARK, EDINBURGH.

London: simpkin, Marshall, Hamilton, kent, and co. limited.
new york charles scribner's sons.
:
Toronto: the willard tract depository.
The Rights of Translation and of Reproduction are Reserved.

The International Critical Commentary
CRITICAL AND EXEGETICAL

COMMENTARY
ON THE
GOSPEL ACCORDING TO S. LUKE
Rev. ALFRED PLUMMER, M.A., D.D.

MASTER OF UNIVERSITY COLLEGE, DURHAM
FORMERLY FELLOW AND SENIOR TUTOR OF TRINITY COLLEGE, OXFORD
EDINBURGH
T. & T. CLARK, 38 GEORGE STREET
1896
UNION
THEOLOGICAL COLLEGE
I TORONTO,
BS
2535
EMMANUEL
Lf-<Ol*lll
Silt
PREFACE
This volume has no such ambitious aim as that of being a

finalcommentary on the Gospel according to S. Luke.
The day is probably still far distant when any such com-
mentary can be written. One of the difficulties with which
the present commentator has had to contend is the im-
possibility of keeping abreast of all that is constantly
appearing respecting the Synoptic Gospels as a whole and
this or that detail in them. And the Third Gospel abounds
in details which have elicited special treatment at the hands
of a variety of scholars. Every quarter, indeed almost every
month, brings its list of new books, some of which the
writer wishes that he could have seen before his own words
were printed. But to wait is but to prolong, if not to
increase, one's difficulties : it is waiting dum defluat amnis.
Notes written and rewritten three or four times must be
fixed insome form at last, if they are ever to be published.
And these notes are now offered to those who care to use
them, not as the last word on any one subject, but simply
as one more stage in the long process of eliciting from the
inexhaustible storehouse of the Gospel narrative some of
those things which it is intended to convey to us. They
will have done their work if they help someone who is far
better equipped entirely to supersede them.
The volume is well aware of some of
writer of this
its There are omissions which have been
shortcomings.
knowingly tolerated for one or other of two adequate
reasons, (i) This series is to include a Commentary on
iv PREFACE
the Synopsis of the Four Gospels by the Rev. Dr. Sanday,

Lady Margaret Professor of Divinity, Oxford, and his dis-
tinguished pupil, the Rev. W. C. Allen, Fellow and Lecturer
of Exeter College. Various questions, especially as regards
the relations of the Third Gospel to the First and Second,
which have been but slightly touched or entirely passed
over in this volume, can be more suitably treated, and will
be much more efficiently treated, by those who are to com-
ment on the Synopsis. (2) Economy of space has had to
be considered and rigorously enforced. It has been
thought undesirable to allow more than one volume to
any one book in the New Testament and therefore sub-
:
jects, which might with propriety be discussed at some

length in a work on the Gospel of S. Luke, have of
necessity been handled very briefly or left entirely un-
touched. Indeed, as editor of those New Testament
volumes which are written by British scholars, the present
writer has been obliged to strike out a good deal of what
he had written as contributor to this series. And it has
been with a view to economize space that the paraphrastic
summaries, which are so very valuable a feature in the
commentary on Romans, have been altogether omitted, as
being a luxury rather than a necessity in a commentary on
one of the Synoptic Gospels. For the same reason separate
headings to sections and to special notes have been used
very sparingly. The sub-sections have no separate head-
ings, but are preceded by an introductory paragraph, the
first sentence of which is equivalent to a heading.
The fact of the same person being both contributor

and editor has, in the case of this volume, produced short-
comings of another kind. Two heads are better than one,
and two pairs of eyes are better than one. Unintentional
and unnecessary omissions might have been avoided, and
questionable or erroneous statements might have been
amended, if the writer had had the advantage of another's
supervision. Even in the humble but important work of
PREFACE V
detecting misprints the gain of having a different reviser is
great. Only those who have had the experience know how
easy it is for the same eye to pass the same mistakes again
and again.
If this commentary has any special features, they will
perhaps be found in the illustrations taken from Jewish
writings, in the abundance of references to the Septuagint
and to the Acts and other books of the New Testament, in
the frequent quotations of renderings in the Latin Versions,
and in the attention which has been paid, both in the
Introduction and throughout the Notes, to the marks of S.
Luke's style.
The illustrations from Jewish writings have been sup-
plied, not because the writer has made any special study
of them, but because it is becoming recognized that the
pseudepigraphical writings of the Jews and early Jewish
Christians are now among the most promising helps
towards understanding the New Testament and because
;
these writings have of late years become much more

accessible than formerly, notably by the excellent editions
of the Book of Enoch by Mr. Charles, of the Psalms of
Solomon by Professor Ryle and Dr. James, and of the
Fourth Book of Ezra by the late Professor Bensly and Dr.
James. 1
A very eminent scholar has said that the best com-
mentary on the New Testament is a good Concordance;
and another venerable scholar is reported to have said that
the best commentary on the New Testament is the Vulgate.
There is truth in both these sayings : and, with regard to
the second of them, if the Vulgate by itself is helpful, d
fortiori the Vulgate side by side with the Latin Versions
which preceded it is likely to be helpful. An effort has
1
For general information on these Jewish writings see Schurer, Hist, of the
Jewish People in the Time ofJesus Christ, Edinburgh, 1886, Div. II. vol. iii.
W. J. Deane, Pseudepigrapha, Edinburgh, 1891 ; J. Winter und A. Wtinsche,
Die judische Literatur seit Abschluss des Kanons, Trier : Part III. has just
appeared.
VI PREFACE
been made to render those who use this commentary to a

large extent independent of a Concordance, and to some
extent independent of the invaluable edition of the Vulgate
now being produced by the Bishop of Salisbury and Mr.
White. Great trouble has been taken with the numerous
references to the Septuagint, the books of the New Testa-
ment, and other writings. The large majority of them
have been verified at least twice. But the difficulty of
excluding error in such things is so great that the writer
cannot suppose that he has succeeded in doing so. It is
possible that a few references have accidentally escaped
verification. A very few have been knowingly admitted
without it, because the reference seemed to be of value,
the source was trustworthy, and verification was not easy.
Reasons are stated in the Introduction for regarding a
study of S. Luke's style as a matter of great interest and
importance and it is hoped that the analysis given of it
;
there will be found useful. A minute acquaintance with it
tells us something about the writer of the Third Gospel.

It proves to us that he is identical with the writer of the
Acts, and that the whole of both these books comes from
his hand. And it justifies us in accepting the unswerving
tradition of the first eight or nine centuries, that the writer
of these two books was Luke the beloved physician.
Dogma in the polemical sense is excluded from the plan
of these commentaries. It is not the business of the com-
mentator to advocate this or that belief. But dogma in the
historical sense must of necessity be conspicuous in a com-
mentary on any one of the Gospels. It is a primary duty
of a commentator to ascertain the convictions of the
writer whose statements he undertakes to explain. This
is specially true of the Third Gospel, whose author tells
us that he wrote for the very purpose of exhibiting the

historical basis of the Christian faith (i. 1-4). The
Evangelist assures Theophilus, and with him all other
Christians, that he knows, upon first-hand and carefully
PREFACE vii
investigated evidence, that at a definite point in the history

of the world, not far removed from his own time, a Prophet
of God once more appeared in Israel to herald the coming
of the Christ (iii. 1-6), and that
appearance was im- his
mediately followed by that of the Christ Himself (iii. 23,
iv. 14, 15), whose Ministry, Passion, Death, and Resur-
rection he then narrates in detail. On all these points
the student is again and again met by the question, What
does the Evangelist mean ?
And, although about this
or that word or sentence there may often be room for
discussion, about the meaning of the Gospel as a whole
there is no doubt. If we ask what were "the things
wherein " Theophilus " was instructed " and of " the
certainty" concerning which he is assured, the answer is
not difficult. We may take the Old Roman Creed as a

convenient summary of it.
riioreuw els coy ira-repa TraiTOKpdTopa (i. 37, iii. 8, xi. 24,
xii. 32, etc.). Kal els Xpi<rroc 'Itjctoui', uldi> auTou toi' p,ocoyev^j
(i. 31, ii. 21, 49, ix. 35, x. 21, 22, xxii. 29, 70, xxiii. [33] 46:
comp. iv. 41, viii. 28), rbv Kupioy tjjj.wi' (i. 43, ii. n, vii. 13, x. 1,
xi. 39, xii. 42, xvii. 5, 6, xix. 8, 31, xxii. 61, xxiv. 3, 34) toc
yevvr\Q4vTa ck nreup.aTOS dyiou Kal Mapias ttjs 7rap0eVou (i.31 35, 43,
ii. 6, 7), rbv eirl riocTiou l"li\dTOu oraupoOeWa Kal raêVra (xxii.,
xxiii.), rrj TpiTT] T^fxepa draordrra ck veitpuv (xxiv. I49), drapdvra

els tous oupaeous (xxiv. 5053), KaO^peyoi' iv Seia tou iraTpos
(xxii. 69), o0ei' cpxeTai Kpicai ^wrras Kal ceKpous (comp. ix. 26,
xii. 35-48, xviii. 8). Kal els -nreup.a ayioK (i. 15, 35, 41, 67, ii. 26,
iv. 1, 14, xi. 13, xii. 10, 12)' dyiai' cKKXrjaiai' (comp. i.
74, 75,
ix. 1-6, x. 1-16, xxiv. 49)* aêau/ ajxapTiwi' (i. 77, iii. 3, xxiv. 47)'
crapKos di'dorao-ii' (xiv. 14, xx. 2740).
The Evangelist's own convictions on most of these

points are manifest ; and we need not doubt that they
include the principal things in which Theophilus had been
instructed, and which the writer of the Gospel solemnly
affirms to be well established. Whether in our eyes they
viii PREFACE
are well established depends upon the estimate which we

form of his testimony. he a truth-loving and competent
Is
witness? Does the picture which he draws agree with
what can be known from other authorities ? Could he or
his informants have invented the words and works which
he attributes to Jesus Christ ? A patient and fair student
of the Third Gospel will not be at a loss for an answer.
ALFRED PLUMMER.
University College, Durham,

Feast ofS. Luke, 1896.
CONTENTS
INTRODUCTION
i. The Author
....
....
PAGE
xi-lxxxv
xi
was the Author of the Acts . xi
2. S.
S. Luke ....
a Companion of S. Paul
Luke the Evangelist

xii
xiii
xviii
3. The Sources of the Gospel xxiii

No Ebionite Source xxv

4.
5.
Time and Place
Object and Plan
....
Supposed Dislike of Duplicates
....
xxviii
xxix
xxxiii
Analysis of the Gospel . xxxviii
6. Characteristics, Style, and Language xli
The Gospel of S. Paul . xliii
of Prayer . xlv
of Praise . xlvi
literary, historic, domestic xlvi
S. Luke's Command of Greek xlix
Expressions peculiar to S. Luke Hi
to him and S. Paul . liv
to both with Hebrews lviii
to S. Luke with Hebrews lix

Expressions frequent in S. Luke lix
possibly medical Ixiii
His Diction compared with that of S. Matthew

and S. Mark lxvi
7. The Integrity of the Gospel lxvii
8. The Text . lxx
9. Literary History Ixxiii
Clement of Rome lxxiv

The Didachd. lxxvi
Gospel of Peter lxxvii
Testaments of XII. Patriarchs lxxix
CONTENTS
PAGE
10. Commentaries lxxx

Abbreviations lxxxvi
COMMENTARY 1-569
Special Notes
On the use of iytvero 45
The Decree of Augustus 48
82
The Genealogy
Demoniacal Possession
....
The fifteenth year of Tiberius
.
IOI
136
The Miraculous Draught of Fishes 147
The title "Son of Man" 156
The word devrepoirpaiTco . 165
The Sermon eVl toitov iredivov 176
Christ's Raising the Dead 201
The Journeyings towards Jerusalem 260
The word dvaXrjp^ns 262
The Mission of the Seventy . 269
The Idea of Hades or Sheol in the O.T 397
The Blind Man at Jericho 429
The Parable of the Pounds . 437
The Question about Psalm ex. 472
The Apocalypse of Jesus 487
Readings in Chapters xxii. and xxiii. 544
The Narratives of the Resurrection 546
Western Non-interpolations . 566
Interpolations in the Sinaitic Syriac 569
INDEX TO THE NOTES

I.
II.
General ....
Writers and Writings
57i
577
III.Greek Words . 581
IV. English and Latin Words 590
INTRODUCTION.
i. THE AUTHOR.
As in the case of the other Gospels, the author is not named in
the book itself. But two things may be regarded as practically
certain, and a third as highly probable in itself and much more
probable than any other hypothesis, (i.) The author of the Third
Gospel is the author of the Acts, (ii.) The author of the Acts
was a companion of S. Paul, (hi.) This companion was S. Luke.
(i.) The Author of the Third Gospel is the Author of the Acts.
This position is so generally admitted by critics of all schools

that not much time need be spent in discussing it. Both books
are dedicated to Theophilus. The later book refers to the former.
The language and style and arrangement of the two books are so
similar, and this similarity is found to exist in such a multitude of
details (many of which are very minute), that the hypothesis of
careful imitation by a different writer is absolutely excluded. The
idea of minute literary analysis with a view to discover peculiarities
and preferences in language was an idea foreign to the writers of
the first two centuries; and no known writer of that age gives
evidence of the immense skill which would be necessary in order
to employ the results of such an analysis for the production of an
elaborate imitation. To suppose that the author of the Acts
carefully imitated the Third Gospel, in order that his work might
be attributed to the Evangelist, or that the Evangelist carefully
imitated the Acts, in order that his Gospel might be attributed to
the author of the Acts, is to postulate a literary miracle. Such an
idea would not have occurred to any one ; and if it had, he would
not have been able to execute it with such triumphant success
as is conspicuous here. Any one who will underline in a few
chapters of the Third Gospel the phrases, words, and constructions
which are specially frequent in the book, and then underline the
xii THE GOSPEL ACCORDING TO S. LUKE [ 1.
same phrases, words, and constructions wherever they occur in the

Acts, will soon have a strong conviction respecting the identity of
authorship. The converse process will lead to a similar result.
Moreover, the expressions which can be marked in this way by no
means exhaust the points of similarity between the two books.
There are parallels of description ; e.g. about angelic appearances
(comp. Lk. i. ii with Acts xii. 7 ; Lk. i. 38 with Acts i. 11 and
x. 7 ; Lk. ii. 9 and xxiv. 4 with Acts i. 10 and x. 30) ; and about
other matters (comp. Lk. i. 39 with Acts i. 15; Lk. ii. 39 with
Acts xiii. 29 ; Lk. iii. 8 with Acts xxvi. 20 ; Lk. xx. 1 with Acts
iv. 1; Lk. xxi. 18 with Acts xxvii. 34; Lk. xxi. 35 with Acts
xvii. 26 ; Lk. xxiii. 2 with Acts xxiv. 2-5 ; Lk. xxiii. 5 with Acts
x. 37 ; Lk. xxiv. 27 with Acts viii. 35).
1
And there are parallels
of arrangement. The main portion of the Gospel has three marked
divisions The Ministry in Galilee (iii. i-ix. 50), between Galilee
:
and Jerusalem (ix. 51-xix. 28), and in Jerusalem (xix. 29-xxiv. 11).
And the main portion of the Acts has three marked divisions
Hebraic (ii.v.), Transitional (vi.-xii.), and Gentile (xiii.-xxviii.).
In the one case the movement is from Galilee through Samaria,
etc. to Jerusalem in the other from Jerusalem through Samaria,
:
etc. to Rome. And in both cases there is an introduction con-

necting the main narrative with what precedes.
(ii.) The Author of Acts was a Companion of S. Paul.
A full discussion of this statement belongs to the commentary

on the Acts rather than to the present volume but the main :
points in the evidence must be noted here. It is perhaps no

exaggeration to say that nothing in biblical criticism is more
certain than this statement.
There are the " we " sections in which the writer uses the first
person plural in describing journeys of S. Paul. This "we" is
found in Codex Bezae as early as xi. 28 at Antioch, and may
represent a true tradition without being the original reading.'2
It appears certainly xvi. 10 at Troas 3 and continues to Philippi
(xvi. 17).
4
Several years later it reappears at Philippi (xx. 5) 5 and
continues to Jerusalem (xxi. 18). 6 Finally, it reappears at the
departure for Italy (xxvii. i) 7 and continues to Rome (xxviii. 16). 8
1
J. Friedrich, Das Lukasevangelium utid die Apostelgeschichte Werke
desselben Verfassers, Halle a.S. , 1890. The value of this useful pamphlet is
somewhat lessened by want of care in sifting the readings. The argument as a
whole stands ; but the statistics on which it is based are often not exact.
2 For &va<TT&$ 5 eh avrwv D
has <rwe<rTpafi/j.it>wi> de -rj/xuv <pri eh ti;
airrwv, revertentibus autem nobis ait units ex ipsis. This reading is also found
in Augustine {De Serm. Dom. ii. 57 [xvii.]).
8 i^rjrâafiev ii-eXOetv. * rj/uv tKpafev. s
e"p.evov rjfias.
6 eiff-gei 6 IlaOXoj 7 rod diroirXeiv 8
elfftfXOafiev eh "PCi(j.r)v.
ffiiv rjfuv. 17/ifiy.
1.] THE AUTHOR xiii
The "we" necessarily implies companionship, and may possibly

represent a diary kept at the time. That the " we " sections are
by the same hand as the rest of the book is shown by the simple
and natural way in which they fit into the narrative, by the refer-
ences in them to other parts of the narrative, and by the marked
identity of style. The expressions which are so characteristic of
this writer run right through the whole book. They are as
frequent inside as outside the " we " sections, and no change of
style can be noted between them and the rest of the treatise.
The change of person is intelligible and truthlike, distinguishing
the times when the writer was with the Apostle from the times
when he was not but there is otherwise no change of language.
:
To these points must be added the fact that the author of the
Acts is evidently a person of considerable literary powers, and the
probability that a companion of S. Paul who possessed such
powers would employ them in producing such a narrative as the
Acts.
(iii.) The Companion of S. Paul who wrote the Acts and the
Third, Gospel was S. Luke.
Of the companions of S. Paul whose names are known to us
no one is so probable as S. Luke ; and the voice of the first eight
centuries pronounces strongly for him and for no one else as the
author of these two writings.
If antiquity were silent on the subject, no more reasonable
conjecture could be made than "Luke the beloved physician."
He fulfils the conditions. Luke was the Apostle's companion
during both the Roman imprisonments (Col. iv. 14 ; Philem. 24
2 Tim. iv. n), and may well have been his companion at other
times. That he is not mentioned in the earlier groups of Epistles
is no objection ; for none of them coincide with the " we " sections
in the Acts. Moreover, the argument from medical language,

although sometimes exaggerated, is solid and helpful. Both in
the Acts and in the Third Gospel there are expressions which are
distinctly medical; and there is also a good deal of language
which is perhaps more common in medical writers than elsewhere.
This feature does not amount to proof that the author was a
physician ; still less can it prove that, if the author was a physician,
he must have been Luke. The Apostle might have had another
medical companion besides the beloved physician. But, seeing
that there is abundance of evidence that Luke was the writer of
these two documents, the medical colour which is discernible here
and there in the language of each of them is a valuable con-
firmation of the evidence which assigns the authorship of both to
Luke.
xvi THE GOSPEL ACCORDING TO S. LUKE [ 1.
These instances, which are by no means exhaustive, may suffice

as evidence for the early existence of the Third Gospel. It re-
mains to notice the way in which Irenaeus and his later contem-
poraries speak of the book. Irenaeus, who represents the traditions
of Asia Minor and Rome and Gaul in the second half of the
second century, quotes it many times and quotes from nearly every
chapter, especially from those which are wholly or in the main
peculiar to this Gospel, e.g. i., ii., ix.-xix., xxiv. In a very remark-
able passage he collects together many of the things which this
Gospel alone narrates and definitely assigns them to Luke " Now :
if any one reject Luke, as if he did not know the truth, he will
manifestly be casting out the Gospel of which he claims to be a
disciple. For very many and specially necessary elements of the
Gospel we know through him, as the generation of John, the
history of Zacharias, the coming of the angel to Mary," etc. etc.
(iii. 14. 3. Comp. hi. 10. 1, 22. 4, 12. 12, 14. 4, etc.). It will be
observed that he does not contemplate the possibility of any one
denying that Luke was the author. Those who may reject it will
do so as thinking that Luke's authority is inadequate; but the
authorship is unquestioned.
Clement of Alexandria (a.d. 190-202) had had teachers from
Greece, Egypt, Assyria, Palestine, and had received the tradition
handed down from father to son from the Apostles {Strom, i. 1,
p. 322, ed. Potter). He quotes the Gospel very frequently, and
from many parts of it. He definitely assigns it to Luke {Strom.
i. 21, p. 407, ed. Potter).
Tertullian (a.d. 190-220) speaks for the AfricanChurch. He
not only quotes the Gospel frequently in his other works, but in
his treatise against Marcion he works through the Gospel from
ch. iv. to the end, often calling it Luke's.
The Muratorian Fragment (a.d. 170-200) perhaps represents
Rome. The first line of the mutilated Catalogue probably refers
to S. Mark $* but the next seven unquestionably refer to S. Luke,
who is twice mentioned and is spoken of as medicus. (See Lft. on
Supernatural Religion, p. 189.)
It would be waste of time to cite more evidence. It is mani-
fest that m
all parts of the Christian world the Third Gospel had
been recognized as authoritative before the middle of the second
century, and it was universally believed to be the work of
that
S. Luke. No
one speaks doubtfully on the point. The possibility
of questioning its value is mentioned but not of questioning its
;
authorship. In the literature of that period it would not be easy

to find a stronger case. The authorship of the four great Epistles
of S. Paul is scarcely more certain. In all these cases, as soon as
we have sufficient material for arriving at a conclusion, the evidence
is found to be all on one side and to be decisive. And exactly
1.] THE AUTHOR xvii
the same result is obtained when the question is examined as to

the authorship of the Acts, as Bishop Lightfoot has shown (art.
"Acts" in L>.B. 2 ). Both the direct and the indirect argument for
the Lucan authorship is very strong.
With this large body of historical evidence in favour of S. Luke
before us, confirmed as it is by the medical expressions in both
books, it is idle to search for another companion of S. Paul who
might have been the author. Timothy, Sopater, Aristarchus,
Secundus, Gaius, Tychicus, and Trophimus are all excluded by
"
Acts xx. 4, 5. And it is not easy to make Silas fit into the " we
sections. Titus is possible he can be included in the
:
" we and
"
the " us " without contradiction or difficulty. But what is gained

by this suggestion ? Is a solution which is supported by no evi-
dence to be preferred to an intrinsically more probable solution,
which is supported by a great deal of evidence, and by evidence
which is as early as we can reasonably expect ?
Those who neglect this evidence are bound to explain its
existence. Clement, and Tertullian, to say nothing of
Irenaeus,
other authorities, treat the Lucan authorship as a certainty. So far
as their knowledge extends, Luke is everywhere regarded as the
writer. How did this belief grow up and spread, if it was not
true ? There is nothing in either treatise to suggest Luke, and he
is not prominent enough in Scripture to make him universally
acceptable as a conjecture. Those who wanted apostolic authority
for their own views would have made their views more conspicuous
in these books, and would have assigned the books to a person of
higher position and influence than the beloved physician, e.g. to
Timothy or Titus, if not to an Apostle. As Renan says, " There
is no very strong reason for supposing that Luke was not the
author of the Gospel which bears his name. Luke was not yet
sufficiently famous for any one to make use of his name, to give
authority to a book" {Les Evangiles, ch. xiii. p. 252, Eng. tr.
p. 132). "The placing of a celebrated name at th*|head of a
work . was in no way repugnant to the custom of the times.
. .
But to place at the head of a document a false name and an

obscure one withal, that is inconceivable. Luke had no place
. . .
in tradition, in legend, in history " {Les Apotres, p. xvii., Eng. tr.

p. n).i
1
Even Julicher still talks of " the silence of Papias " as an objection {Einl.
in das N. T. 27, 3, Leipzig, 1894). In the case of a writer of whose work
only a few fragments are extant, how can we know what was not mentioned in
the much larger portions which have perished? The probabilities, in the
absence of evidence, are that Papias did write of Luke. But we are not quite
without evidence. In the " Hexsemeron " of Anastasius of Sinai is a passage in
which Papias is mentioned as an ancient interpreter, and in which Lk. x. 18 is
quoted in illustration of an interpretation. Possibly the illustration is borrowed
from Papias. Lft. Supernatural Religion, pp. 186, 200. Hilgenfeld thinks
b
xviii THE GOSPEL ACCORDING TO S. LUKE [ 2,
2. S. LUKE THE EVANGELIST.

The name Lucas is probably an abbreviation of Lucanus, but
possibly of Lucilius, or Lucius, or Lucianus. There is, however,
no proof that Lucanus was shortened into Lucas. 1 Nevertheless
some of the oldest Latin MSS. (e.g. Corbeiensis and Vercellensis)
have secundum Lucanum as the title of the Third Gospel. Lucas,
like Apollos, Artemas, Demas, Hermas, and Nymphas, is a form
not found in classical literature, whereas Lucanus is common in
inscriptions. Lobeck has noticed that these contracted proper
names in -as are common in the case of slaves (Patholog. Proleg.
p. 506). Slaves were sometimes physicians, and S. Luke may
have been a freedman. Antistius, the surgeon of Julius Caesar,
and Antonius Musa, the physician of Augustus, were freedmen.
=
That Lucas Lucanus is probable. 2 But that Lucanus =Silvanus, because
lucus=silva, and that therefore Luke and Silas are the same person (Van
Vloten), looks like a caricature of critical ingenuity. Equally grotesque is the
idea that Luke is the Aristion of Papias (Eus. H. E. iii. 39. 4, 6), because dpur-
reiei.v=lucere (Lange).
Only in three places is Lk. named in Scripture ; and it is worth

noting that in all three of them the other Evangelist who is not an
Apostle is named with him (Col. iv. 10, 14; Philem. 24; 2 Tim.
iv. 11). These passages tell us that "the physician, the beloved
one" (6 iarpos 6 dya7n/Tds), 3 was with S. Paul during the first
Roman imprisonment, when the Epistles to the Colossians and to
Philemon were written, and also during the second imprisonment,
when 2 Timothy was written. Besides telling us that Luke was a
physician very dear to the Apostle, they also tell us that he was his
"fellow-worker " in spreading the Gospel. But apparently he was
not his "fellow-prisoner." In Col. iv. 10 Aristarchus is called
o-waix/AoAwTos, and in Philem. 23 Epaphras is called such ; but Lk.
in neither place.
Almost all critics are agreed that in Col. iv. 14 Luke is
that the preface to Papias shows that he was acquainted with the preface
to Luke. Salmon is disposed to agree with him (Intr. p. 90, ed. 5).
1
The argument from the Greek form (that Acn/caw's, not Aovicav6s, is the
equivalent of Lucanus) is inconclusive. After about a.d. 50 forms in Aovk-
begin to take the place of forms in AevK-.
2
Comp. Annas for Ananus ; Apollos for Apollonius (Codex Bezae, Acts
xviii. 24) ; Artemas
Artemidorus (Tit. iii. 12 ; Mart. v. 40) ; Cleopas for
for
Cleopatros ; Demas
Demetrius, Demarchus for Demaratus, Nymphas for
for
Nymphodorus, Zenas for Zenodorus, and possibly Hermas for Hermodorus.
For other examples see Win. xvi. 5, p. 127; Lft. on Col. iv. 15; Chandler,
Grk. Accent. 34.
8 Marcion omitted these words, perhaps because he thought that an Evan-
gelist ought not to devote himself to anything so contemptible as the human

body ( Texte und Unters. viii. 4, p. 40).
2.] S. LUKE THE EVANGELIST xix
separated from " those of the circumcision," and therefore was a

Gentile Christian. 1 Hofmann, Tiele, and Wittichen have not suc-
ceeded in persuading many persons that the passage does not
necessarily imply this. Whether he was a Jewish proselyte before
he was a Christian must remain uncertain his knowledge of
:
Jewish affairs and his frequent Hebraisms are no proof. That he

was originally a heathen may be regarded as certain. He is the
only one of the Evangelists who was of Gentile origin ; and, with
the exception of his companion S. Paul, and possibly of Apollos,
he was the only one among the first preachers of the Gospel who
had had scientific training.
If Luke was a Gentile, he cannot be identified with Lucius,
who sends a salutation from Corinth to Rome (Rom. xvi. 21). This
Lucius was Paul's kinsman, and therefore a Jew. The identifica-
tion of Luke with Lucius of Cyrene (Acts xiii. 1) is less impossible.
But there is no evidence, and we do not even know that Lucas
was ever used as an abbreviation of Lucius. In Apost. Const.
vi. 18. 5 Luke is distinguished from Lucius. Nor can he be iden-
tified with Silas or Silvanus, who was evidently a Jew (Acts xv. 22).
Nor can a Gentile have been one of the Seventy, a tradition which
seems to have been adopted by those who made Lk. x. 1-7 the
Gospel for S. Luke's Day. The tradition probably is based solely
on the fact that Luke alone records the Mission of the Seventy
(Epiph. User. ii. 51. n, Migne, xli. 908). The same reason is fatal
to Theophylact's attractive guess, which still finds advocates, that
Lk. was the unnamed companion of Cleopas in the walk to
Emmaus (xxiv. 13), who was doubtless a Jew (vv. 27, 32). The
conjecture that Luke was one of the Greek proselytes who applied
to Philip to be introduced to Christ shortly before His Passion
(Jn. xii. 20) is another conjecture which is less impossible, but is
without evidence. In common with some of the preceding guesses
it is open to the objection that Luke, in the preface to his Gospel,
separates himself from those "who from the beginning were eye-
witnesses and ministers of the word " (i. 2). The Seventy, these
Greeks, and the companion of Cleopas were eye-witnesses, and
Lk. was not. In the two latter cases it is possible to evade this
objection by saying that Luke means that he was not an eye-witness
from the beginning, although at the end of Christ's ministry he
became such. But this is not satisfactory. He claims to be
believed because of the accuracy of his researches among the best
1
Of the six who send greetings, the first three (Aristarchus, Mark, Jesus
Justus) are doubly bracketed together: (1) as ol 6vres 4k irepiTo/j.rjs, (2) as fi6voi
crvvepyol els t^v (3acri\eiav rov Qeov, i.e. the only Jewish converts in Rome who
loyally supported S. Paul. The second three (Epaphras, Luke, Demas) are not
bracketed together. In Philem. 23 Epaphras is o-vvaixv-cfaorros, and Mark,
Aristarchus, Demas, and Luke are ol trvvepyol fxov, while Justus is not men-
tioned.
xx THE GOSPEL ACCORDING TO S. LUKE [.
authorities. Had
he himself been an eye-witness of any portion,
would he not have let us know this ? Why did he not use the first
person, as in the " we " sections in the Acts ? He belongs to the
second generation of Christians, not to the first.
It is, however, possible that Chrysostom and the Collect for
S. Luke's Day are right in identifying " the brother whose praise
in the Gospel is spread through all the Churches" (2 Cor. viii. 18)
with S. Luke. But the conjectures respecting this unnamed
brother are endless ; and no more can be affirmed than that Luke
is a reasonable conjecture.
The attempt to show that the writer of the Third Gospel and the Acts is a
Jew is a failure and the suggestion that he is S. Paul is absurd. See below
;
( 5) for evidence that our Evangelist is a Gentile writing for Gentiles.
Besides the three passages in the Pauline Epistles and the

preface to the Gospel, there are three passages of Scripture which
tell us something about S. Luke, viz. the " we " sections. The first
of these (Acts xvi. 10-17) te^ s us that during the second missionary
journey Luke accompanied Paul from Troas to Philippi (a.d. 5 1 or
52), and thus brings the physician to the Apostle about the time
when his distressing malady (2 Cor. xii. 7) prostrated him in Galatia,
and thereby led to the conversion of the Galatians (Gal. iv. 13-15).
Even without this coincidence we might believe that the relation
of doctor to patient had something to do with drawing Luke to
the afflicted Apostle, and that in calling him " the physician, the
beloved one," the Apostle is not distinguishing him from some
other Luke, but indicating the way in which the Evangelist earned
his gratitude. The second section (xx. 5-xxi. 18) tells us that about
six years later (a.d. 58), during the third missionary journey, Luke
was again at Philippi * with Paul, and went with him to Jerusalem
to confer with James and the elders. And the third (xxvii. 1-
xxviii. 16) shows that he was with him during the voyage and
shipwreck until the arrival in Rome.
With these meagre notices of him in the N.T. our knowledge
of Luke ends. We
see him only when he is at the side of his
magister and illuminator (Tertull. Adv. Marcion. iv. 2) S. Paul.
That he was with the Apostle at other times also we can hardly
doubt, inseparabilis fuit a Paulo, says Irenaeus but how often he
:
was with him, and in each case for how long a time, we have no
means of knowing. Tertullian perhaps means us to understand
that Luke was converted to the Gospel by Paul, and this is in itself
probable enough. And it is not improbable that it was at Tarsus,
1
Renan conjectures that Luke was a native of Philippi. Ramsays takes the
same view, suggesting that the Macedonian whom S. Paul saw in a vision (Acts
xvi. 9) was Luke himself, whom he had just met for the first time at Troas
(5. Paul the Traveller, p. 202).
2.] S. LUKE THE EVANGELIST XXI
where there was a school of philosophy and literature rivalling

those of Alexandria and Athens (Strabo, xiv. 5. 13), that they first
met. Luke may have studied medicine at Tarsus. Nowhere else
in Asia Minor could he obtain so good an education <iaoo-o<iW :
kcu t. a\Xr]v 7rcu8eiav iyKvuXiov a7rao-av (I.e.). Our earliest authori-

tiesappear to know little or nothing beyond what can be found in
Scripture or inferred from it (Iren. i. 1. 1, 10. 1, 14. 1-4, 15. 1,
22. 3; Canon Murator. sub init. ; Clem. Alex. Strom, v. 12 sub
fin. Tert. Adv. Marcion. iv. 2).
; Nor can much that is very
trustworthy be gleaned from later writers. The statement of
Eusebius {H. E. iii. 4. 7) and of Jerome {De vir. ill. vii.), which
may possibly be derived from Julius Africanus (Harnack, Texte
und Unters. viii. 4, p. 39), and is followed by Theophylact, Euthy-
mius Zigabenus, and Nicephorus, that Luke was by family of
Antioch in Syria, is perhaps only an inference from the Acts.
AoukSs Se to fxev yevos wv twv Sltt 'Ai/Ttoêt'as (Eus.) need not mean
more than that Luke had a family connexion with Antioch ; but it
hardy "amounts to an assertion that Luke was not an Antiochian."
Jerome says expressly Lucas medicus Antiochensis. This is probable
in itself and is confirmed by the Acts. Of only one of the deacons
are we told to which locality he belonged, " Nicolas a proselyte of
Antioch " (vi. 5) 1 and we see elsewhere that the writer was well
:
acquainted with Antioch and took an interest in it (xi. 19-27,

xiii. 1, xiv. 19, 21, 26, xv. 22, 23, 30, 35, xviii. 22).
Epiphanius states that Luke " preached in Dalmatia and Gallia, in Italy and
Macedonia, but first in Gallia, as Paul says of some of his companions, in his
Epistles, Crescens in Gallia, for we are not to read in Galatia, as some errone-
ously think, but in Gallia " (Jif&r. ii. 51. II, Migne, xli. 908) ; and Oecumenius
says that Luke went from Rome to preach in Africa. Jerome believes that his
bones were translated to Constantinople, 2 and others give Achaia or Bithynia as
the place of his death. Gregory Nazianzen, in giving an off-hand list of primi-
tive martyrs
Stephen, Peter, Andrew, etc. places Luke among them (Orat.
adv. Jul. i. 79). None of these statements are of any value.
The legend which makes Luke a painter is much more ancient

than is sometimes represented. Nicephorus Callistus (U. E. ii.
43)
in the fourteenth century is by no means the earliest authority for
it. Omitting Simeon Metaphrastes (c. a.d. iioo) as doubtful, the
Menology of the Emperor Basil 11., drawn up a.d. 980, represents
1
It has been noted that of eight narratives of the Russian campaign of
18 1 2, three English, three French, and two Scotch, only the last (Alison and
Scott) state that the Russian General Barclay de Tolly was of Scotch
extraction.
2
His words are : Sepultus est Constantinopoli [vixit octoginta et quatuor
annos, uxorem non habens] ad quam urbem vicesimo Constantii anno ossa ejus
cum reliquiis Andreas apostoli translata sunt [de Achaia]. The words in
brackets are not genuine, but are sometimes quoted as such. The first insertion
is made in more than one place in De vir. ill. vii.
xxii THE GOSPEL ACCORDING TO S. LUKE [ 2.
S. Luke as painting the portrait of the Virgin. The oldest witness,

however, is Theodorus Lector, reader in the Church of Constantin-
ople in the sixth century. Some place him as late as the eighth
century ; but the name is common, and between a.d. 500 and 800
there may have been many readers of that name at Constantinople.
He says that the Empress Eudoxia found at Jerusalem a picture of
the eo/Arp-wp painted by Luke the Apostle, and sent it to Constantin-
ople as a present to her daughter Pulcheria, wife of Theodosius 11.
(Collectan. i. 7, Migne, Patr. Gr. lxxxvi. 165). In 1204 this
picture was brought to Venice. In the Church of S. Maria
Maggiore at Rome, in the Capella Paolina, is a very ancient picture
of the Virgin ascribed to S. Luke. It can be traced back to
a.d. 847, and may be still older. 1 But although no such legend
seems to be known to Augustine, for he says, neque novimus faciem
virginis Marise. (De Trin. viii. 5. 7), yet it is many centuries older
than Nicephorus (Kraus, Real-Enc. d. Christ. Alt. ii. p. 344, which
quotes Gliikselig, Christus-Archdol. 101 ; Grimouard de S. Laurent,
Guide de Part chret. iii. 15-20). And the legend has a strong ele-
ment of truth. It points to the great influence which Luke has
had upon Christian art, of which in a real sense he may be called
the founder. The Shepherd with the Lost Sheep on His shoulders,
one of the earliest representations of Christ, comes from Lk. xv
(Tert. De Pud. vii. and x.) and both medieval and modern artists
:
have been specially fond of representing those scenes which are

described by S. Luke alone the Annunciation, the Visit of Mary
:
to Elizabeth, the Shepherds, the Manger, the Presentation in the

Temple, Symeon and Anna, Christ with the Doctors, the Woman
at the Supper of Simon the Pharisee, Christ weeping over Jeru-
salem, the Walk to Emmaus, the Good Samaritan, the Prodigal
Son. Many other scenes which are favourites with painters might
be added from the Acts. See below, 6. i. d.
The four symbolical creatures mentioned in Ezek. i. and Rev.
iv., the Man, the Lion, the Ox, and the Eagle, are variously ex-
plained by different writers from Irenaeus (iii. 11. 8) downwards.

But all agree in assigning the Ox or Calf to S. Luke. "This
sacerdotal animal implies Atonement and Propitiation; and this
exactly corresponds with what is supposed to be the character of
St. Luke's Gospel, as one which more especially conveys mercy to
the Penitent. ... It begins with the Priest, dwelling on the
Priestly family of the Baptist ; and ends with the Victim, in our
Lord's death " (Isaac Williams, On the Study of the Gospels,
Pt. I. sect. vi.).
1 famous picture, and of others attributed

For an interesting account of this
to the Evangelist, see The Madonna of St. Luke, by H. I. Bolton, Putnam,
1895-
3.] THE SOURCES OF THE GOSPEL xxiii
3. THE SOURCES OF THE GOSPEL.

Theidea of a special revelation to the Evangelist is excluded
by the prologue to the Gospel his narrative is the result of care-
:
ful enquiry in the best quarters. But (a) which " eye-witnesses
and ministers of the word" were his principal informants,
(b) whether their information was mostly oral or documentary,
(c) whether it was mostly in Aramaic or in Greek, are questions
about which he is silent. Internal evidence, however, will carry
us some way in finding an answer to them.
(a) During a large portion of the time in which he was being
prepared, and was consciously preparing himself, for writing a
Gospel, he was constantly with S. Paul ; and we may be sure that
it was among S. Paul's companions and acquaintances that Luke
obtained much of his information. It is probable that in this way
he became acquainted with some of the Twelve, with other
disciples of Christ, and with His Mother and brethren. He
certainly was acquainted with S. Mark, who was perhaps already
preparing material for his own Gospel when he and S. Luke were
with the Apostle in Rome (Col. iv. 10, 14 ; Philem. 24). S. Paul
himself could tell Luke only that which he himself received (1 Cor.
xv. 3) ; but he could help him to first-hand information. While
the Apostle was detained in custody at Csesarea, Luke would be
able to do a good deal of investigation, and as a physician he would
perhaps have access to people of position who could help him.
(b) In discussing the question whether the information was
given chiefly in an oral or a documentary form, we must remember
that the difference between oral tradition and a document is not
great, when the oral tradition has become stereotyped by frequent
repetition. A document cannot have much influence on a writer
who already knows its contents by heart. Luke tells us that many
documents were already in existence, when he decided to write
and it is improbable that he made no use of these. Some of his
sources were certainly documents, e.g. the genealogy (iii. 23-38)
and we need not doubt that the first two chapters are made up of
written narratives, of which we can see the conclusions at i. 80,
ii. 40, and ii. 52. The early narrative (itself perhaps not primary),
of which all three Synoptists make use, and which constitutes the
main portion of S. Mark's Gospel, was probably already in writing
when Lk. made use of it. S. Luke may have had the Second
Gospel itself, pretty nearly in the form in which we have it, and
may include the author of it among the ttoXXol (i. 1). But some
phenomena are rather against this. Luke omits (vi. 5) "the
sabbath was made for man, and not man for the sabbath " (Mk.
ii. 27). He omits the whole of Mk. vi. 45-viii. 9, which contains
xxiv THE GOSPEL ACCORDING TO S. LUKE [ 3.
the digression into the borders of Tyre and Sidon and the incident
with the Syrophenician woman, which is also in Matthew
(xv. 21-28). And all this would have been full of interest to
Luke's Gentile readers. That he had our First Gospel is much
less probable. There is so much that he would have been likely
to appropriate if he had known it, that the omission is most easily
explained by assuming that he did not know it. He omits the
visit of the Gentile Magi (Mt. ii. 1-15). At xx. 17 he omits
" Therefore I say to you, The kingdom of God shall be taken away
from you, and shall be given to a nation bringing forth the fruits
thereof" (Mt. xxi. 43). At xxi. 12-16 he omits "And this gospel
of the kingdom shall be preached in the whole world for a testimony
unto all the nations" (Mt. xxiv. 14 ; comp. Mk. xiii. 10). Comp.
the omission of Mt. xvii. 6, 7 at Lk. ix. 35, of Mt. xvii. 19, 20 at
Lk. ix. 43, of Caesarea Philippi (Mt. xvi. 13 ; Mk. viii. 27) at Lk.
ix. 18; and see p. xli. Both to S. Luke and his readers such
things would have been most significant. Again, would Luke have
left the differences between his own Gospel and that of Matthew as
they are, if he had been aware of them? Contrast Mt. ii. 14, 15
with Lk. ii. 39, Mt. xxviii. 7, 10, 16 with Lk. xxiv. 49 ; and gener-
ally mark the differences between the narratives of the Nativity and
of the Resurrection in these two Gospels, the divergences in the
two genealogies, the " eight days " (Lk.) and the " six days " (Mt.
and Mk.) at the Transfiguration, and the perplexing phenomena in
the Sermon on the Mount. These points lead us to the conclusion
that Lk. was noX. familiar with our First Gospel, even if he knew it
at all. But, besides the early narrative, which seems to have been
nearly coextensive with our Second Gospel, Matthew and Luke
"
used the same collection, or two similar collections, of " Oracles
or " Sayings of the Lord " ; and hence the large amount of matter,
chiefly discourses, which is common to Matthew and Luke, but is
not found in Mark. This collection, however, can hardly have
been a single document, for the common material is used very
differently by the two Evangelists, especially as regards arrange-
ment. 1 A Book of " Oracles " must not be hastily assumed.
In addition to these two main sources, (1) the narrative of
events, which he shares with Matthew and Mark, and (2) the
collection of discourses, which he shares with Matthew; and be-
sides (3) the smaller documents about the Infancy incorporated
in the first two chapters, which are peculiar to himself, Luke
1 There are a few passages which are common to Mark and Luke, but are
not found in Matthew : the Demoniac (Mk. i. 23-28 = Lk. iv. 33-37)
the Journey in Galilee (Mk. i. 35-39 = Lk. iv. 42-44) ; the Request of the
Demoniac (Mk. v. 18 = Lk. viii. 38) ; the Complaint of John against the
Caster out of Demons (Mk. ix. 38 = Lk. ix. 49) the Spices brought to the
;
Tomb (Mk. xvi. 1 = Lk. xxiv. 1). Are these the result of the time when
S. Mark and S. Luke were together (Col. iv. 10, 14 Philem. 24) ?
;
3.] THE SOURCES OF THE GOSPEL xxv
evidently had (4) large sources of information respecting the

Ministry, which are also peculiar to himself. These are specially
prominent in chapters ix. to xix. and in xxiv. But it must not be
forgotten that the matter which S. Luke alone gives us extends over
the whole range of Christ's life, so far as we have any record of
it. It is possible that some of these sources were oral, and it is
probable that one of them was connected with the court of Herod
(iii. 1, 19, viii. 3, ix. 7-9, xiii. 31, xxiii. 7-12 ; Acts xiii. 1). But
we shall probably not be wrong if we conjecture that most of this
material was in writing before Luke made use of it.
It is, however, begging the question to talk of an " Ebionitic
source." First, is there any Ebionism in S. Luke ? And secondly,
does what is called Ebionism in him come from a portion of his
materials, or wholly from himself? That Luke is profoundly im-
pressed by the contrasts between wealth and poverty, and that,
like S. James, he has great sympathy with the suffering poor and
a great horror of the temptations which beset all the rich and to
which many succumb, is true enough. But this is not Ebionism.
He nowhere teaches that wealth is sinful, or that rich men must
give away all their wealth, or that the wealthy may be spoiled by
the poor. In the parable of Dives and Lazarus, which is sup-
posed to be specially Ebionitic, the rich Abraham is in bliss with
the beggar, and Lazarus neither denounces on earth the super-
fluity of Dives, nor triumphs in Hades over the reversal of posi-
tions. The strongest saying of Christ against wealth, " It is easier
for a camel to go through a needle's eye, than for a rich man to
enter into the Kingdom of God " is in Matthew (xix. 24) and Mark
(x. 25) as well as in Luke (xviii. 25). So also is the story of Peter
and Andrew, James and John leaving their means of life and
following Christ (Mt. iv. 18-22 ; Mk. i. 16-20; Lk. v. 1-11). So
also is the story of Matthew or Levi leaving his lucrative calling to
follow Christ (Mt. ix. 9 ; Mk. ii. 14 ; Lk. v. 27, 28). In both these
cases Luke expressly states that they forsook all (v. n, 28), which,
however, is sufficiently clear from the other narratives. In the
story about Zacchaeus, which is peculiar to Luke, this head tax-
and there is no hint that he
collector retains half his great wealth,
ought to have surrendered the whole of it. Elsewhere we find
touches in the other Gospels which are not in Luke, but which
would no doubt have been considered Ebionitic, if they had been
found in Luke and not in the others. Thus, in the description of
the Baptist, it is Matthew (iii. 4) and Mark (i. 6) who tell us of
John's ascetic clothing and food, about which Luke is silent. In
the parable of the Sower it is the others (Mt. xiii. 22 ; Mk. iv. 19)
who speak of "the deceitfulness of riches," while Luke (viii. 14) has
simply "riches." It is they who record (Mt. xix. 29; Mk. x. 29)
that Christ spoke of the blessedness of leaving relations and pro-
xxvi THE GOSPEL ACCORDING TO S. LUKE [ 3.
perty (dypous) for His sake, where Luke (xviii. 29) omits dypous.
He alone preserves Christ's declaration that he who sits at meat
is superior to him who serves (xxii. 27), and there is no hint that
to have servants is wrong. While the others tell us that Joseph

of Arimathaea was a man of rank (Mk. xv. 43) and wealth (Mt.
xxvii. '57), Luke is much more explicit than they are about his
goodness and rectitude (xxiii. 50, 51), which does not look like
prejudice against the rich. And it is Luke alone who tells us of
the women, presumably well-to-do, who " ministered unto them of
their substance " (viii. 3). To which may perhaps be added the
fact that in the quotation from Ps. cvii. 10 in Lk. i. 79 those "fast
bound in poverty " (irrisiîa) are omitted. Throughout the Third
Gospel there is a protest against worldliness; but there is no
protest against wealth. And there is no evidence that the protest
against worldliness is due to some particular source from which he
drew, and from which the others did not draw. Rather it is
something in the writer himself, being apparent in the Acts, as
well as in the Gospel ; and it shows itself, sometimes in what he
selects from his materials, sometimes in the way in which he treats
it. As Jiilicher says, Man hat von dem ebionitischen charakter dieses
Evang. gesprochen und nach den judischen Einflussen oder Quellen
gesucht : sehr mit Unrecht. . Von tendenzioser Ebionitisirung
. .
des Evangeliums kann bei ihm nicht die Rede sein [Einl. 27,
p. 206).
(c) Frequent Hebraisms indicate that a great deal of Luke's
material was originally in Aramaic. These features are specially
common in the first two chapters. In translating Aramaic sources
Luke would have ample opportunity for exhibiting his own pre-
dilection for certain words, phrases, and constructions. If the
materials were already in Greek when Luke made use of them,
then he could and did somewhat alter the wording in appropriat-
ing them. But it will generally be found that wherever the ex-
pressions which are characteristic of him are less frequent than
usual, there we have come upon material which is common to him
and the others, and which he has adopted without much alteration.
Thus the parable of the Sower (viii. 4-15) has few marks of his
style (ev fitcrip, ver. 7 ; 6 Aoyos rov eov, ver. 1 1 ; Se'xovTcu and
acjiio-TavTai, ver. 1 3) which are not also in Mt. (tou <nrp(u, ver. 5)
or in both (iv t<3 o-Treipeiv, ver. 5). But absence or scarcity of
Luke's characteristics is most common in those reports of dis-
courses which are common to him and Matthew e.g. iii. 7-9, 17 =
:
Mt. iii. 7-10, 12 ; vii. 6-9 = Mt. viii. 8-10; ix. 57, 58 = Mt. viii. 19,
20; vii. 22-28 = Mt. xi. 4-1 1 ; vii. 31-35 = Mt. xi. 16-19. This last
passage is one of those which were excised by Marcion. As we
might expect, there is much more variation between the Gospels
in narrating the same facts than in reporting the same sayings;
3.] THE SOURCES OF THE GOSPEL xxvii
and the greater the variation, the greater the room for marks of
individual style. But we cannot doubt that an immense amount
of what Luke has in common with Matthew, or with both him
and Mark, was already in a Greek form before he adopted it.
It is incredible that two or three independent translations should
agree quite or almost word for word.
It is very interesting to notice how, in narratives common to
all three, individual characteristics appear: e.g. viii. 22-56 = Mk.
iv. 35-41, v. 1-43 = Mt. viii. 23-34, ix. 18-25. These narratives
swarm with marks of Luke's style, although he keeps closely to
the common material (see below, 6. ii.). Thus he has rev 7rpos
avTOV'i, lirLo-rdra, Seopou vov, $e\9(iv oltto, ixavos, eSti-ro avrov, crvv,
VTr6(TTpe<f>, wapa rows 7ro8a9, Trapa^p^/xa, etc., where Mark has Xeyei
avrots, StSacrxaXe, op/aaj o~e, i$e\$eiv Ik, //.eyas, 7rapc*coiA.t avrov, p.crd,
viraye, 7rpo? tovs 7ro8as, cvflus, etc. Moreover Luke has iv t<3
C. infin., koX ovtos, kou avVos, V7rapxv, 7ras or aVas, p.ovoyevri<s, etc.,
where the others have nothing. The following examples will repay
examination: iv. 38-41 = Mk. i. 29-34 = Mt. viii. 14-17; v. 12-16
= Mk. i. 40-45 = Mt. viii. 1-4; v. 17-2 = 6Mk. ii. 1-12 = Mt. ix.
1-8; ix. 10-17 = Mk. yi- 30-44 = Mt. xiv. 13-21 ; ix. 38-40 = Mk.
ix. 17, i8 = Mt. xvii. 15, 16; and many others. It is quite evident
that in appropriating material Luke works it over with his own
touches, and sometimes almost works it up afresh; and this is
specially true of the narrative portion of the Gospel.
It is impossible to reach any certain conclusion as to the
amount of material which he had Some suppose
at his disposal.
that this was very large, and
he has given us only a small
that
portion of it, selected according to the object which he is sup-
posed to have had in view, polemical, apologetic, conciliatory,
or historical. Others think that his aim at completeness is too
conspicuous to allow us to suppose that he rejected anything
which he believed to be authentic. Both these views are probably
exaggerations. No doubt there are cases in which he deliberately
omits what he knew well and did not question. And the reason
for omission may have been either that he had recorded something
very similar, or that the incident would be less likely to interest or
edify Gentile readers. No doubt there are other cases in which
the most natural explanation of the omission is ignorance he does :
not record because he does not know. We know of a small amount

which Mark alone records of a considerable amount which
;
Matthew alone records ; of a very considerable amount which

John alone records; and of an enormous amount (Jn. xxi. 25)
which no one records. To suppose that Luke knew the great
part of this, and yet passed it over, is an improbable hypothesis.
And to suppose that he knew scarcely any of it, is also improbable.
But a definite estimate cannot be made.
xxviii THE GOSPEL ACCORDING TO S. LUKE [ 3.
The statement that Luke avoids duplicates on principle has been

made and accepted too hastily. It is quite possible that he has
deliberately omitted some things, because of their similarity to
others which he has recorded. It is possible that he has omitted
the feeding of the 4000, because he has recorded the feeding of
the 5000 ; and the anointing by Mary of Bethany, because of the
anointing by the sinner ; and the healing of the Syrophenician's
daughter at a distance, because of the centurion's servant at a
distance; and the cursing of the barren fig-tree, because of the
parable of the same ; and the mocking by Pilate's soldiers, because
of the mocking by Herod's soldiers. But in many, or even most,
of these cases some other motive may have caused the omission.
On the other hand, we must look at the doublets and triplets
which he has admitted. If he made it a rule to exclude duplicates,
the exceptions are more numerous than the examples, and they
extend all through the Gospel.
The Mother of the Christ has a song (i. 46 ff.), and the father of
the Baptist has a song (68 ff.). The venerable Simeon welcomes
the infant Christ in the temple (ii. 28), and so does the venerable
Anna (38). Levi the publican is converted and entertains Jesus
(v. 27 ff.), and Zacchaeus the publican also (xix. 1 ff.). The
mission of the Twelve (ix. 1) is followed by the mission of the
Seventy (x. 1). True disciples are equal to Christ's relations
(viii. 21), and to His Mother (xi. 28). Twice there is a dispute as
to who is the greatest (ix. 46, xxii. 24). Not content with the
doublets which he has in common with Mt. (viii. 19-22, ix. 16, 17,
xxiv. 40, 41), he adds a third instance (ix. 61, 62, v. 39, xvii. 36 ?)
or where Mt. has only one example (xxiv. 37-39), he gives two
(xvii. 26-29). So also in the miracles. We have the widow's son
raised (vii. 14), and also Jairus' daughter (viii. 54), where no other
Evangelist gives more than one example. There are two instances
of cleansing lepers (v. 13, xvii. 14); two of forgiving sins (v. 20,
vii. 48); three healings on the sabbath (vi. 6, xiii. 10, xiv. 1);
four castings out of demons (iv. 35, viii. 29, ix. 42, xi. 14). Similar
repetition is found in the parables. The Rash Builder is followed
by the Rash King (xiv. 28-32), the Lost Sheep by the Lost Coin
(xv. 1-10) ; and the Friend at Midnight (xi. 5) does not involve
the omission of the Unrighteous Judge (xviii. 1). The exceptions
to the supposed principle are still more numerous in the shorter
sayings of Christ: viii. i6 = xi. 33; viii. 17 = xii. 2; viii. 18 = xix.
26; ix. 23 = xiv. 27; ix. 24 = xvii. 33; ix. 26 = xii. 9; x. 25 = xviii. 18;
xi. 43 = xx. 46; xii. 11, I2=xxi. 14, 15; xiv. n=xviii. 14;
xix. 44 = xxi. 6; and comp. xvii. 31 with xxi. 21, and xxi. 23
with xxiii. 29. These instances, which are not exhaustive, suf-
fice to show that the Evangelist cannot have had any very
strong objection to recording duplicate instances of similar inci-
4.] TIME AND PLACE xxix
dents and sayings. Could more duplicates be found in any other

Gospel ?
For recent (since 1885) discussions of the Synoptic problem see Badham,
The Formation of the Gospels, 1891 ; Blair, The Apostolic Gospel, 1896 ; Jolley,
The Synoptic Problem, 1893 ; Salmon, Historical Introduction to the Books of
theN.T, 5th ed. 1891 ; Wright, The Composition of the Gospels, 1890; Synopsis
of the Gospels in Greek, 1896 ; Holsten, Die synopt. Evang. nach Form
ihres Inhalts dargestellt, 1886 ; Holtzmann, Einleitung in das N. T. 1892
Jlilicher, Einl. in das N.T. 1894 ; Nosgen, Geschichte Jesu Christi, being Part
I. of Gesch. der N.T. Offenbarung, 1891 ; H. H. Wendt, Die Lehre und das
Lebenjesu, 1885-1890. Other literature is mentioned on p. lxxxv.
See especially Sanday in Book by Book, 1893, p. 345 ff. ; in Diet, of tJie
Bible, 2nd ed. 1893, supplement to the article on "Gospels," pp. 1217-1243 ;
and in the Expositor, 4th series, Feb. to June, 1891.
4. TIME AND PLACE.

(i.) a disappointment that Bishop Lightfoot's admirable
It is
article on the Acts {D.B?
i. pp. 25-43) does not discuss the Date.
The Bishop told the present writer that he regarded the question
of date as the province of the writer of the article on S. Luke, an
article which has not yet been rewritten. The want has, how-
ever, been to a large extent supplied in the Bampton Lectures for
1893 (Lect. vi.), and we may safely accept this guidance.
The main theories respecting the date of the Third Gospel
contend respectively for a time in or near the years a.d. 100, a.d.
80, and a.d. 63.
(a) The
strongest argument used by those who advocate a
date near the close of the first century or early in the second * is
the hypothesis that the author of the Third Gospel and of the
Acts had read the Antiquities of Josephus, a work published about
a.d. 94. But this hypothesis, if not absolutely untenable, is highly
improbable. The coincidences between Luke and Josephus are
not greater than might accidentally occur in persons writing in-
dependently about the same facts; while the divergences are so
great as to render copying improbable. At any rate Josephus
must not be used both ways. If the resemblances are made to
prove that Luke copied Josephus, then the discrepancies should
not be employed to prove that Luke's statements are erroneous.
If Luke had a correct narrative to guide him, why did he diverge
from it only to make blunders ? It is much more reasonable to
suppose that where Luke differs from the Antiquities he had in-
dependent knowledge, and that he had never read Josephus.
Moreover, where the statements of either can be tested, it is Luke
who is commonly found to be accurate, whereas Josephus is often
1
Among these are Baur, Davidson, Hilgenfeld, Jacobsen, Pfleiderer, Over-
beck, Schwegler, Scholten, Volkmar, Weizsacker, Wittichen, and Zeller. The
more moderate of these suggest a,d. 95-105, the more extreme A.D. 120-135.
xxx THE GOSPEL ACCORDING TO S. LUKE [ 4.
convicted of exaggeration and error. See the authorities cited by

Lft. D.B. 2 p. 39; by Holtzmann, Einl. in d. N.T. p. 374, 1892,
and by Schanz, Comm. iiber d. Evang. d. h. Lukas, p. 16, 1883.
The relation of Luke to Josephus has recently been rediscussed ; on the one
side by Clemen (Die Chronologie der paulin. Briefe, Halle, 1893) and Krenkel
(Josephus und Lukas ; der schriftstellerische Einfluss des jiidischen Geschicht-
schreibersaufden christlichen, Leipzig, 1894), who regard the use of Josephus
by Luke as certain on the other by Belser ( Theol. Quartalschrift, Tubingen,
;
1895, 1896), who justly criticizes the arguments of these writers and especially
1
of Krenkel. It is childish to point out that Luke, like Josephus, uses such
words as dwoar^XXeip, d<piKvel<rdai, avl-dveiv, Taidlov, ir^/Miretv, irvXi), k.t.X., in
their usual sense : and such phrases as irpotKoirrev -tq <ro<pla Kal -qXiKla (Lk. ii. 52)
and 0-lffTO.vTO wdvres ol d/coiWres airrov iirl ry <njve<rei Kal rats diroKplff<nv airrov
(ii. 47) are not strikingly similar to et's fieydXrjv iraidetas irpotiKoirrov iirldoaiv,
/ur/jflj] re Kal avviaet. SokQv 5ia<pipeiv (Jos. Vita, 2) and da.vfj.aaas tt]i> dirbKpiGiv
airrov <ro<fri]v ovtw yevopAv-qv (Ant. xii. 4. 9). Far more striking resemblances
may be found in writings which are indisputably independent. Luke alone in
N.T. calls the Sea of Galilee i] Xlfivri Tevvrjo-apir. Could he not call it a lake
without being prompted ? Josephus also calls it a Xlfxvq, but his designations
all differ from Luke s : revvqcrdp r) Xlfivr], tj X. Tevvrio~dp, X. rj TepprjaaplTis, ij
Yevv-qo-aplTis X. (B. J. ii. 20. 6, iii. 10. 7 ; Ant. xviii. 2. 1 ; Vita, 65), and other
variations. Luke has irpo<rire<rei> rots ybvaciv 'Irjaov (v. 8), and Josephus has
rots y6va<rtv airrov irpoo-ir<rovTes (Ant. xix. 3. 4). But Josephus more often
writes Trpoo-irlirreut tivi irpbs ret ybvara, and the more frequent phrase would
more probably have been borrowed. Comp. awexonivri irvper$ fieydXtp (Lk.
iv. 38) with Terapralq irvpeT avo-xeOels (Ant. xiii. 15. 5) ; fit) fierewplfcaOe
(xii. 29) with Ant. xvi. 4. 6, sub fin. (where, however, veveorripiaTo is the more
probable reading) ; Atpavros iyivero dir' avrCiv (xxiv. 31) with d<pavrjs iytvero
(Ant. xx. 8. 6). In these and many other cases the hypothesis of copying is
wholly uncalled for. The expressions are not very uncommon. Some of them
perhaps are the result of both Luke and Josephus being familiar with LXX.
Others are words or constructions which are the common material of various
Greek writers. Indeed, as Belser has shown, a fair case may be made out to
show the influence of Thucydides on Luke. In a word, the theory that Luke
had read Josephus "rests on little more than the fact that both writers relate
or allude to the same events, though the differences between them are really
more marked than the resemblances " (Sanday, Bampton Lectures, 1893, p.
278). As Schurer and Salmon put it, if Luke had read Josephus, he must
very quickly have forgotten all that he read in him.
itself, the late date a.d. 100 is not incredible, even for those
In
who are convinced that the writer is Luke, and that he never read
Josephus. Luke may have been quite a young man, well under
thirty, when he first joined S. Paul, a.d. 50-52 ; and he may have
been living and writing at the beginning of the second century.
But the late date has nothing to recommend it; and we may
believe that both his writings would have assumed a different
form, had they been written as late as this. Would not 6 X/dio-to's,
which is still a title and means "the Messiah" (ii. 26, iii. 15, iv. 41,
ix. 20, xx. 41, xxii. 67, xxiii. 35, 39, xxiv. 26, 46), have become a
1
F. Bole, Flavius Josephus iiber Christus und die Christen in den Jiidischen
Alterthiimern, Brixen, 1896, defends the disputed passage about Christ (xviii.
3. 3) rather than the independence of S. Luke.
4.] TIME AND PLACE xxxi
proper name, as in the Epistles? Would not o Kvpio?, as a

designation of Jesus Christ, have been still more frequent ? It is
not found in Matthew or Mark (excepting in the disputed
appendix) ; but it is the invariable designation in the Gospel of
Peter. In Luke (vii. 13, x. 1, xi. 39, xii. 42, xiii. 15, xvii. 5, 6,
xviii. 6, xix. 8, xxii. 61, xxiv. 34) and in John this use is begin-
ning, but it is still exceptional. Above all, would xxi. 32 have stood
as it does, at a date when "this generation" had "passed away"
without seeing the Second Advent? Moreover, the historical
atmosphere of the Acts is not that of a.d. 95-135. In the Acts the
Jews are the persecutors of the Christians; at this late date the
Jews were being persecuted themselves. Lastly, what would have
induced a companion of S. Paul, whether Luke or not, to wait so long
before publishing the results of his researches ? Opportunities of
contact with those who had been eye-witnesses would have been
rapidly vanishing during the last twenty years.
(b) The intermediate date of a.d. 75-80 has very much
more to recommend it. 1 It avoids the difficulties just men-
tioned. It accounts for the occasional but not yet constant
use of o Kvptos to designate Jesus. It accounts for the omis-
sion of the very significant hint, "let him that readeth under-
stand" (Mk. xiii. 14; Mt. xxiv. 15). When the first two Gospels
(or the materials common to both) were compiled, the predicted
dangers had not yet come but were near ; and each of these
Evangelists warns his readers to be on the alert. When the Third
Gospel was written, these dangers were past. It accounts for the
greater definiteness of the prophecies respecting the destruction of
Jerusalem as given by Luke (xix. 43, 44, xxi. 10-24), when com-
pared with the records of them in Mark (xiii. 14-19) and Matthew
(xxiv. 15-22). After the destruction had taken place the tradition
of the prediction might be influenced by what was known to have
happened; and this without any conscious tampering with the
report of the prophecy. The possibility of this influence must be
admitted, and with it a possibility of a date subsequent to a.d. 70
for the Gospel and the Acts. Twice in the Gospel (viii. 51, ix. 28),
as in the Acts (i. 13), Luke places John before his elder brother
James, which Mt. and Mk. never do ; and this may indicate that
Luke wrote after John had become the better known of the two.
Above all, such a date allows sufficient time for the " many to '
" draw up narratives " respecting the acts and sayings of Christ.
1
Some year between A.D. 70 and 95 is advocated by Beyschlag, Bleek,
Cook, Credner, De Wette, Ewald, Glider, Holtzmann?, Jiilicher, Keim?,
Kostlin, Lechler, Lekebusch, Mangold, Ramsay, Renan, Reuss, Sanday,
Schenkel, Trip, Tobler, Weiss, and others. And the more trustworthy of these,
e.g. Ramsay, Sanday, and Weiss, are disposed to make a.d. 80 the latest date
that can reasonably be assigned to the Gospel, or even to the Acts.
xxxii THE GOSPEL ACCORDING TO S. LUKE [ 4.
(c) The early date of about a.d. 63 still finds advocates l and
no doubt there is something to be said for it. Quite the simplest
explanation of the fact that S. Paul's death is not recorded in the Acts
is that it had not taken place. If that explanation is correct the
Third Gospel cannot be placed much later than a.d. 63. Again,
the writer of the Acts can hardly have been familiar with the
Epistles to the Corinthians and the Galatians otherwise he would
:
have inserted some things and explained others (Salmon, Hist.

Int. to N.T. p. 319, ed. 5). How long might Luke have been
without seeing these Epistles ? Easily till a.d. 63 ; but less easily
till a.d. 80. Once more, when Luke records the prophecy of
Agabus respecting the famine, he mentions that it was fulfilled
(Acts xi. 28). When he records the prophecy of Christ respecting
the destruction of Jerusalem (xxi. 5-36), he does not mention that
it was fulfilled. The simplest explanation is that the destruction
had not yet taken place. And, if it be said that the prediction of
it has been retouched in Luke's record in order to make it more
distinctly in accordance with facts, we must notice that the words,

" Let them that are in Judaea flee to the mountains? are in all three
reports. The actual flight seems to have been, not to the moun-
"
tains, but to Pella in north Peraea ; and yet " to the mountains
is still retained by Luke (xxi. 21). Eusebius says that there was
a " revelation " before the war, warning the Christians not only to
leave the city, but to dwell in a town called Pella (H. E. iii. 5. 3).
This " revelation " is evidently an adaptation of Christ's prophecy
and here we reasonably suspect that the detail about Pella has been
added after the event. But there is nothing of it in Luke's report.
Nevertheless, the reasons stated above, and especially those
derived from the prologue to the Gospel, make the intermediate
date the most probable of the three. It combines the advantages
of the other two dates and avoids the difficulties of both. It may
be doubted whether any of the Gospels, as we have them, was
written as early as a.d. 63 ; and if the Third Gospel is placed
after the death of S. Paul, one main reason for placing it before
a.d. 70 is gone.
(ii.) As to the Place in which Luke wrote his Gospel we
have no evidence that is of ntuch value. The Gospel itself gives
no sure clue. The peculiarities of its diction point to a centre
in which Hellenistic influences prevailed ; and the way in which
places in Palestine are mentioned have been thought to in-
dicate that the Gospel was written outside Palestine (i. 26,
ii. 4, iv. 31, viii. 26, xxiii. 51, xxiv. 13). The first of these
considerations does not lead to anything very definite, and the
1
Among them are Alford, Ebrard, Farrar, Gloag, Godet, Grau, Guerike,
Hahn, Hitzig, Hofmann, Hug, Keil, Lange, Lumby, Nosgen, Oosterzee, Resch,
Riehm, Schaff, Schanz (67-70), Thiersch, Tholuck, and Wieseler.
5.] OBJECT AND PLAN xxxiii
second has little or no weight. The fact that the Gospel was
written for readers outside Palestine, who were not familiar with
the country, accounts for all the topographical expressions. We
do not know what evidence Jerome had for the statement which
he makes in the preface to his commentary on S. Matthew
Tertius Lucas medicus, natione Syrus Antiochensis (cujus taus in
Evangelio), qui et discipulus apostoli Pauli, in Achaiae Boeotiaeque
partibus volumen condidit (2 Cor. viii.), qusedam altius repetens,
et ut ipse in procemio confitetur, audita magis, quam visa describens
(Migne, xxvi. 18), where some MSS. have Bithyniee, for Bceotiee,.
Some MSS. of the Peshitto give Alexandria as the place of com-
position, which looks like confusion with Mark. Modern guesses
vary much Rome (Holtzmann, Hug, Keim, Lesebusch, Zeller),
:
Caesarea (Michaelis, Schott, Thiersch, Tholuck), Asia Minor

(Hilgenfeld, Overbeck), Ephesus (Kostlin), and Corinth (Godet).
There is no evidence for or against any of them.
5. OBJECT AND PLAN.
(i.) The immediate Object is told us in the preface. It was

written to give Theopbilus increased confidence in the faith which
he had adopted, by supplying him with further information
respecting its historical basis. That Theophilus is a real person,
and not a symbolical personage representing devout Christians in
general, 1 is scarcely doubtful, although Bishop Lightfoot, with
characteristic caution, has warned us not to be too confident of
this. A is intrinsically more probable.
real person The name
was a very common
one,
fairly frequent among Jews, and very
frequent among Gentiles. It is thus quite unlike such obviously
made up names as Sophron and Neologus in a modern book,
or Philotheus, to whom Ken dedicates his Manual of Prayer for
Winchester scholars. Moreover, the epithet /cpa-no-re is far more
likely to have been given to a real person than to a fictitious one.
It does not however necessarily imply high rank or authority (Acts
xxiii. 26, xxiv. 3, xxvi. 25), and we must be content to be in ignor-
ance as to who Theophilus .âs and Where he lived. But the tone
of the Gospel leads us to regard' him as a representative Gentile
convert, who was anxious to know a good deal more than the few
fundamental facts which were taught to catechumens. The topo-
graphical statements mentioned above, and such remarks as " the
1
The idea that .Theophilus may symbolize the true disciple is as old as
Origen {Horn. i. in Luc. ), and is adopted by Ambrose scriptum est evangelium
:
ad Theophilum, hoc est ad envi quern Deus diligit (Comm. in Luc. i. 3).
Epiphanius regards the name's denoting irds &v0puiros Qebv dyairwv as a possible
alternative [Heer. ii. 1. 51, Migne, xli. 900).
c
xxxiv THE GOSPEL ACCORDING TO S. LUKE [ 5.
feast of unleavened bread which is called the passover" (xxii. i),

would not have been required for a Jewish convert.
But, although Theophilus was almost certainly an actual person
well known to Luke, we need not suppose that the Evangelist had
only this one reader in view when he wrote. It is evident that he
writes for the instruction and encouragement of all Gentile con-
verts, and possibly Greek-speaking converts in particular. Theo-
philus is to be the patron of the book with a view to its
introduction to a larger circle of readers. Perhaps Luke hoped
that Theophilus would have it copied and disseminated, as he
probably did.
Among the many indications that the book is written by a
Gentile for Gentiles are the substitution of Greek for Hebrew names,
o Z17A.WT77S for Kavavcuos (vi. 15; Acts i. 13), and Kpaviov for
ToXyoOa (xxiii. 33) ; his never using 'Taftfid as a form of address,
but either 8i8da-KaXe or cTrio-Tara l his comparatively sparing use
of apriv (seven times as against thirty in Matthew), for which he
sometimes substitutes a\-qd5><; (ix. 27, xii. 44, xxi. 3) or In ak-qOdas
(iv. 25, xxii. 59); his use of vo/aiko's for ypafip-arev? (vii. 30, x. 25,
xi. 45, 46, 52, xiv. 3) ; his adding aKaOaprov as an epithet to
8ai/i,ovtov (iv. 33), for Gentiles believed in good 8a.ip.6vi.a, whereas
to a Jew all Sai/tovia were evil ; his avoiding p.Tep.op<pw6r) (Mk.
ix. 2 ; Mt. xvii. 2) in his account of the Transfiguration (ix. 29), a
word which might have suggested the metamorphoses of heathen

deities ; his notice of the Roman Emperor (ii. 1), and using his
reign as a date (iii. 1) ; his tracing the Saviour's descent to Adam,
the parent of Gentile as well as Jew (iii. 38). Although full
honour is shown to the Mosaic Law as binding on Jews (ii. 21,
27, 39, v. 14, x. 26, xvi. 17, 29-31, xvii. 14, xviii. 20), yet there is
not much appeal to it as of interest to his readers. Luke has no
parallels to Mt. v. 17, 19, 20, 21, 27, 31, ^^, xii. 5-7, 17-20,
xv. 120. The quotations from the Old Testament are few as
compared with Matthew, and they are found mostly in the sayings
of Christ (iv. 4, 8, 12, 18, 19, 26, vi. 4, vii. 27, viii. 10, xiii. 19,
28, 29, 35, xviii. 20, xix. 46, xx. 17, 37, 42, 43, xxi. 10, 24, 26, 27,
35. ^^ 37. 6 9> xxiii. 30, 46) or of others (i. 15, 17, 37, 46-55.
68-79, u 3> 3 X 3 2 i y IO ll x- 27, x. 28). Very little is said
-
> > - > >
about the fulfilment of prophecy, which would not greatly interest

Gentile readers (iii. 4, iv. 21, xxi. 22, xxii. 37, xxiv. 44); and of
these five instances, all but the first occur in sayings of Christ
addressed to Jews. Many of the quotations noted above are mere
1
The following Hebrew or Aramaic words, which occur in the other Gospels,
are not found in Luke: 'AppS. (Mk.), Boovepyte (Mk.), Ya.ppa.ea (Jn.),
'EppaXarl (Jn.), 'EwtavowJX (Mt.), <p<paOd (Mk.), KopPav (Mk.), KopPavas
(Mt.), Me<r<rlas (Jn.), iiaavvd (Mt. Mk. Jn.), together with the sayings, raXeidd
kov/u (Mk.) and i\ut 4\wt, k.t.X. (Mt. Mk.).
5.] OBJECT AND PLAN XxxV
reproductions, more or less conscious, of the words of Scripture ;

but the following are definitely given as citations ii. 23, 24, iii. 4,
:
iv. 4, 8, 10, 11, 12, 18, 19, vii. 27, x. 27, xviii. 20, xix. 46, xx. 17,
28, 37, 42, 43, xxii. 37. Excepting vii. 27, they may all have come
from LXX. 1 And vii. 27 does not agree with either the Hebrew
or LXX of Mai. iii. 1, and is no evidence that the Evangelist
knew Hebrew. On the other hand it agrees verbatim with Mt.
xi. 10, and we need not doubt that both Evangelists used the same
source and copied it exactly. Add to these his command of the
Greek language and his use of " Judaea " for the land of the Jews,
i.e. the whole of Palestine (i. 5, iv. 44?, vii. 17, xxiii.
5 ; Acts ii. 9,
x. 37, xi. 1, 29). This combination of non-Jewish features would
be extraordinary in a treatise written by a Jew or for Jews. It is
thoroughly intelligible in one written by a Gentile for Gentiles.
In his desire to give further instruction to Theophilus and
many others like him, it is evident that Luke aims aX fulness. He
desires to make his Gospel as complete as possible. This is clearly
indicated in the prologue. He has " traced up the course of all
things accurately from the first " (avwOev iraa-iv), in order that
Theophilus may "know in full detail" (7riyv<Ss) the historic
foundations of the faith. And it is equally clearly seen in the
Gospel itself. Luke begins at the very beginning, far earlier than
any other Evangelist ; not merely with the birth of the Christ, but
with the promise of the birth of the Forerunner. And he goes on
to the very end not merely to the Resurrection but to the Ascen-
:
sion. Moreover his Gospel contains an immense proportion of

material which is peculiar to himself. According to one calcula-
tion, if the contents of the Synoptic Gospels are divided into 172
sections, of these 172 Luke has 127 (J), Matthew 114 (), and
Mark 84 () ; and of these 172 Luke has 48 which are peculiar to
himself (f), Matthew has 22 (|), and Mark has 5 (3*7-). According
to another calculation, if the total be divided into 1 24 sections, of
these Lk. has 93, Matthew 78, and Mark 67; and of these 124
Luke has 38 peculiar to himself, Matthew 17, and Mark 2? The
portions of the Gospel narrative which Luke alone has preserved
for us are among the most beautiful treasures which we possess,
and we owe them in a great measure to his desire to make his
collection as full as possible.
1
Jerome (Comm. in Is. vi. 9, Migne, xxiv. 100) says, Evangelistam Lucam
tradunt veteres Ecclesise tractatores medicinse, artis fuisse scientissi?num, et
magis Grxcas litteras scisse quam Hebrseas. Unde et sermo ejus, tarn in Evan-
gelo quam in Actibus Apostolorum, id est in ulroque volumine comptior est, et
secularem redo let eloqtientiam, magisque testimoniis Grsects utitur quam Hebrmis.
2
Six miracles are peculiar to Luke, three to Matthew, and two to Mark.
Eighteen parables are peculiar to Luke, ten to Matthew, and one to Mark.
See p. xli. For other interesting statistics respecting the relations between the
Synoptists see Westcott, Intr. to Gospels, pp. 194 ff.
xxxvi THE GOSPEL ACCORDING TO S. LUKE [ 5.
It is becoming more and more generally admitted that the old

view of the purpose of Gospel and Acts is not far off the truth. It
was Luke's intention to write history, and not polemical or apolo-
getic treatises. It aim to show all Christians, and especi-
was his
on how firm a basis of fact their belief was
ally Gentile Christians,
founded. The Saviour had come, and He had come to save the
whole human race. The work of the Christ and the work of His
Apostles proved this conclusively. In the Gospel we see the
Christ winning salvation for the whole world ; in the Acts we see
His Apostles carrying the good tidings of this salvation to the
whole world. Luke did not write to depreciate the Twelve in the
interests of S. Paul ; nor to vindicate S. Paul against the attacks of
Judaizing opponents ; nor yet to reconcile the Judaizers with the
disciples of S. Paul. A
Gospel which omits the severe rebuke
incurred by Peter (Mt. xvi. 23 ; Mk. viii. 33), the ambitious
request of James and John (Mt. xx. 21 ; Mk. x. 37), the boastful
declaration of loyalty made by all the Twelve (Mt. xxvi. 35 ; Mk.
xiv. 31), and the subsequent flight of all (Mt. xxvi. 56; Mk.
xiv. 50); which promises to the Twelve their judgment-thrones
"
(xxii. 30), and trusts them with the conversion of " all the nations
(xxiv. 47), cannot be regarded as hostile to the Twelve. And why
address a vindication of Paul to a representative Gentile ? Lastly,
how could Judaizers be conciliated by such stern judgments on
Judaism as Luke has recorded ? See, for instance, the following
passages, all of them from what is peculiar to Luke iv. 28, 29,
:
x. 10, 11, 31, 32, xi. 47, xiii. 1-5, 15, xvi. 15, xvii. 18,
39, 40, xii.
xviii. 10-14, xxiii. 28-31 ; Acts ii. 23, v. 30, vii. 51-53, etc. It is
well that these theories as to the purpose of the Evangelist have
been propounded the examination of them is most instructive.
:
But they do not stand the test of careful investigation. S. Luke

remains unconvicted of the charge of writing party pamphlets
under the cover of fictitious history.
(ii.) The Plan of the Gospel is probably not elaborated. In
the preface Luke says that he means to write " in order " (Ka6e$rj<s),
and this most naturally means in chronological order. Omitting
the first two chapters and the last chapter in each case, the
main features of the First and Third Gospels agree and in outline
;
their structure agrees to a large extent with that of the Second. 1

Luke perhaps took the tradition which underlies all three Gospels
as his chief guide, and inserted into it what he had gathered from
other sources. In arranging the additional material he followed
chronology, where he had any chronological clue ; and where he
1
As regards order, in the first half the Second and Third Gospels commonly
agree, while the First varies. In the second half the First and Second com-
monly agree, while the Third varies. Matthew's additions to the common
material are mostly in the first half ; Luke's are mostly in the second.
5.] OBJECT AND PLAN xxxvii
had none (which perhaps was often the case), he placed similar
incidents or sayings in juxtaposition.
But a satisfactory solution of the perplexing phenomena has not yet been
found : what explains one portion of them with enticing clearness cannot be
for
made to harmonize with another portion. We may assert with some confidence
that Luke generally aims at chronological order, and that on the whole he
attains it ; but that he sometimes prefers a different order, and that he often,
being ignorant himself, leaves us also in ignorance as to chronology. Perhaps
also some of his chronological arrangements are not correct.
The chronological sequence of the Acts cannot be doubted ; and this is
strong confirmation of the view that the Gospel is meant to be chronological in
arrangement. Comp. the use of nade^s viii. I ; Acts iii. 24, xi. 4, xviii. 23.
That the whole Gospel is elaborately arranged to illustrate the development
and connexion of certain theological ideas does not harmonize with the im-
pression which it everywhere gives of transparent simplicity. That there was
connexion and development in the life and work of Christ need not be doubted ;
and the narrative which reports that life and work in its true order will illustrate
the connexion and development. But that is a very different thing from the
supposition that Luke first formed a scheme, and then arranged his materials to
illustrate it. So far as there is " organic structure and dogmatic connexion " in
the Third Gospel, due to the materials rather than to the Evangelist.
it is
Attempts to trace supposed dogmatic connexion are instructive in two
this
ways. They suggest a certain number of connexions, which (whether intended
or not) are illuminative. They also show, by their extraordinary divergences,
how far we are from anything conclusive in this direction. The student who
compares the schemes worked out by Ebrard (Gosp. Hist. I. i. I, 20, 21),
McClellan (N.T. pp. 427 ff.), Oosterzee {Lunge's Comtn. Int. 4), and West-
cott (Int. to Gospels, ch. vii. note G) will gather various suggestive ideas, but
will also doubt whether anything like any one of them was in the mind of the
Evangelist.
The which follows is obtained by separating the

analysis
different sectionsand grouping them under different heads. There
is seldom any doubt as to where one section ends and another
begins and the grouping of the sections is avowedly tentative.

;
But most analyses recognize a break between chapters ii. and iii.,
at or about ix. 51 and xix. 28, and between chapters xxi. and xxii.
If we add the preface, we have six divisions to which the numer-
ous sections may be assigned. In the two main central divisions,
which together occupy nearly seventeen chapters, some subsidiary
grouping has been attempted, but without confidence in its cor-
rectness. It may, however, be conducive to clearness, even if
nothing of the kind is intended by S. Luke. 1 The mark indicates
that this portion is found in Luke alone ; that it is common to
Luke and Mark ; f that it is common to Luke and Matthew ; * that
it is common to all three.
1
The and subdivisions of the Gospel in the text of WH. are most
divisions
instructive. Note whether paragraphs and sentences have spaces between them
or not, and whether sentences begin with a capital letter or not. The analysis
of the Gospel by Sanday in Book by Book, pp. 402-404 (Isbister, 1893), will be
found very helpful.
xl THE GOSPEL ACCORDING TO S. LUKE [ 5.
2. * LittleChildren; *The Rich Young Ruler; *The

Third Prediction of the Passion ; * The Blind Man
at Jericho; Zacchaeus; The Pounds (xviii. 15-
xix. 28).
V. xix. 29-xxi. 38. Last Days of Public Teaching:

Ministry in Jerusalem.
1. * The Triumphal Procession and Predictive Lament-
ation; *The
Cleansing of the Temple (xix. 29-48).
2. The Day of Questions. * Christ's Authority and John's
Baptism; *The Wicked Husbandmen; * Tribute;
* The Woman with Seven Husbands ; * David's Son
and Lord; *The Scribes; The Widow's Mite;
* Apocalyptic Discourse (xx. i-xxi. 38).
VI. xxii.-xxiv. The Passion and the Resurrection.

i. The Passion (xxii. i-xxiii. 56).
1. *The Treachery of Judas (xxii. 1-6).
2. *The Paschal Supper and Institution of the Eucharist;
* The Strife about Priority The New Conditions
;
(xxii. 7-38).
3. *The Agony; *The Arrest; * Peter's Denials; The
Ecclesiastical * The Civil Trial ;
Trial
;
Jesus
sent to Herod ; * Sentence ; * Simon of Cyrene
The Daughters of Jerusalem ; * The Crucifixion
The Two Robbers ; * The Death (xxii. 39-
xxiii. 49).
4. * The Burial (xxiii. 50-56).

ii. The Resurrection and the Ascension (xxiv.).
1. *The Women at the Tomb (1-11).
2. [Peter at the Tomb (12).]
3. The Walk to Emmaus (13-32).
4. The Appearance to the Eleven (33-43)
5. Christ's Farewell Instructions (44-49).
6. The Departure (50-53).
Note that each of the three divisions of the Ministry begins

with scenes which are typical of Christ's rejection by His people
the Ministry in Galilee with the attempt on His life at Nazareth
(iv. 28-30) ; the Ministry outside Galilee with the refusal of
Samaritans to entertain Him (ix. 51-56); and that in Jerusalem
with the Lament over the city (xix. 41-44). In the first and last
case the tragic rejection is heightened by being preceded by a
momentary welcome.
It will be useful to collect for separate consideration the Miracles and the
Parables which are recorded by S. Luke.
6.] CHARACTERISTICS, STYLE, AND LANGUAGE xli
Miracles. Parables.
Unclean Demon cast out. Two Debtors.

* Peter's Wife's Mother healed. * Sower.
Miraculous Draught of Fish. Good Samaritan.
* Leper cleansed. Friend at midnight
* Palsyed healed. Rich Fool.
* Withered Hand restored. Watchful Servants.
+ Centurion's Servant healed. Barren Fig-tree.
Widow's Son raised. * Mustard Seed.
* Tempest stilled. t Leaven.
* Gerasene Demoniac. Chief Seats.
* Woman with the Issue. Great Supper.
* Jairus' Daughter raised. Rash Builder.
* Five Thousand fed. Rash King.
* Demoniac Boy. t Lost Sheep.
+ Dumb Demon cast out. Lost Coin.
Spirit of Infirmity. Lost Son.
Dropsical Man. Unrighteous Steward.
Ten Lepers cleansed. Dives and Lazarus.
* Blind Man at Jericho- Unprofitable Servants.
Malchus' ear. Unrighteous Judge.
Pharisee and Publican.
Pounds.
* Wicked Husbandmen.
Thus, out of twenty miracles recorded by Luke, six are peculiar to him
while, out of twenty-three parables, all but five are peculiar to him. And he
omits only eleven, ten peculiar to Matthew, and one peculiar to Mark (iv. 26-29).
Whence did Luke obtain the eighteen parables which he alone records ? And
whence did Matthew obtain the ten parables which he alone records ? If the
"Oracles" contained them all, why does each Evangelist omit so many? If
S. Luke knew our Matthew, why does he omit all these ten, especially the
Two Sons (Mt. xxi. 28-32), which points to the obedience of the Gentiles (see
p. xxiv). In illustration of the fact that the material common to all three
Gospels consists mainly of narratives rather than discourses, it should be noticed
that most of the twenty miracles in Luke are in the other two also, whereas
only three of the twenty-three parables in Luke are also in Matthew and Mark.
It is specially worthy of note that the eleven miracles recorded by all three
occur in the same order in each of the Gospels ; and the same is true of the
three parables which are common to all three. Moreover, if we add to these the
three miraculous occurrences which attest the Divinity of Christ, these also are
in the same order in each. The Descent of the Spirit with the Voice from
Heaven at the Baptism precedes all. The Transfiguration is placed between
the feeding of the 5000 and the healing of the demoniac boy. The Resurrection
closes all. Evidently the order had already been fixed in the material which all
three Evangelists employ.
6. CHARACTERISTICS, STYLE, AND LANGUAGE.

(i.) has already been pointed out (p. xxxv) that Luke aims at
It
fulness and completeness. (a) Comprehensiveness is a charac-
teristic of his Gospel. His Gospel is the nearest approach to a
biography and his object seems to have been to give his readers
;
xlii THE GOSPEL ACCORDING TO S. LUKE [ 6.
as full a picture as he could of the life of Jesus Christ, in all the

portions of it infancy, boyhood, manhood respecting which he
had information.
But there is a comprehensiveness of a more important kind
which is equally characteristic of him and for the sake of a
:
different epithet we may say that the Gospel of S. Luke is in a

special sense the universal Gospel. All four Evangelists tell us
that the good tidings are sent to "all the nations" (Mt. xxviii. 19 j
Mk. 10; Lk. xxiv. 47) independently of birth (Jn. i. 12, 13).
xiii.
But no one teaches this so fully and persistently as S. Luke. He

gives us, not so much the Messiah of the O.T., as the Saviour of
all mankind and the Satisfier of all human needs. Again and
again he shows us that forgiveness and salvation are offered to all,
and offered freely, independently of privileges of birth or legal
observances. Righteousness of heart is the passport to the King-
dom of God, and this is open to everyone; to the Samaritan
(ix. 51-56, x. 30-37, xvii. n-19) and the Gentile (ii. 32, iii. 6, 38,
iv. 25-27, vii. 9, x. 1, xiii. 29, xxi. 24, xxiv. 47) as well as to the
Jew (i. 33, 54, 68-79, ii. 10) ; to publicans, sinners, and outcasts
(iii. 12, 13, v. 27-32, vii. 37-50, xv. 1, 2, n-3 2 xvi u Q-M, xix.
. -
.
2-10, xxiii. 43) as well as to the respectable (vii. 36, xi. 37, xiv. 1)
to the poor (i. 53, ii. 7, 8, 24, iv. 18, vi. 20, 21, vii. 22, xiv. 13, 21,
xvi. 20, 23) as well as to the rich (xix. 2, xxiii. 50). And hence
Dante Luke " the writer of the story of the gentleness of
calls S.
Christ," scriba mansuetudinis Christi {De Monarchia, i. 16 [18],
ed. Witte, 1874, p. 33; Church, p. 210). It cannot be mere
accident that the parables of the Good Samaritan, the Prodigal
Son, the Great Supper, the Pharisee and the Publican, the rebukes
to intolerance, and the incidents of the sinner in the house of
Simon, and of the penitent robber are peculiar to this Gospel. Nor
yet that it omits Mt. vii. 6, x. 5, 6, xx. 16, xxii. 14, which might be
regarded as hostile to the Gentiles. S. Luke at the opening of the
ministry shows this universal character of it by continuing the
great prophecy from Is. xl. 3 ff. (which all four Evangelists quote)
"
till he reaches the words " All flesh shall see the salvation of God
(iii. 6). And at the close of it he alone records the gracious

declaration that " the Son of Man is come to seek and to save that
which was lost" (xix. 10; interpolated Mt. xviii. n). 1
It is a detail, but an important one, in the universality of the
Third Gospel, that it is in an especial sense the Gospel for women.
Jew and Gentile alike looked down on women. 2 But all through
this Gospel they are allowed a prominent place, and many types
1
Comp. also the close of the Acts, esp. xxviii. 28; and the ira.% (Lk.
xvi. 16), which is not in Mt. (xi. 12).
8 In the men thank God that they have not been made
Jewish liturgy the
women.
6.] CHARACTERISTICS, STYLE, AND LANGUAGE xliii
of womanhood are placed before us Elizabeth, the Virgin Mary,

:
the prophetess Anna, the widow at Nain, the nameless sinner in

the house of Simon, Mary Magdalene, Joanna, Susanna, the woman
with the issue, Martha and Mary, the widow with the two mites,
the " daughters of Jerusalem," and the women at the tomb. A
Gospel with this marked antipathy to exclusiveness and intolerance
appropriately carries the pedigree of the Saviour past David and
Abraham to the parent of the whole human race (iii. 38). It is
possible that Luke simply copied the genealogy as he found it, or
that his extending it to Adam is part of his love of completeness
but the thought of the father of all mankind is likely to have been
present also.
It is this all-embracing love and forgiveness, as proclaimed in
the Third Gospel, which is meant, or ought to be meant, when it
is spoken of as the " Gospel of S. Paul.'" The tone of the Gospel
is Pauline. It exhibits the liberal and spiritual nature of Chris-
tianity. It advocates faith and repentance apart from the works
of the Law, and tells abundantly of God's grace and mercy and the
work of the Holy Spirit. In the Pauline Epistles these topics and
expressions are constant.
The word irltms, which occurs eight times in Mt, five in Mk., and not
at all in Jn., is found eleven times in Lk. and sixteen in the Acts : /jLerdvoia,
twice in Mt. , once in Mk. , not in Jn. , occurs five times in Lk. and six in Acts :
Xapts, thrice in Jn., not Mt. or Mk., is frequent both in Lk. and Acts \eos, :
thrice in Mt., not in Mk. or Jn., occurs six times in Lk. but not in Acts &<j>e<ris
:
kfiapTluv, once in Mt., twice in Mk., not in Jn., is found thrice in Lk. and
five times in Acts ; and the expression " Holy Spirit," which is found five times
in Mt., four in Mk., four in Jn., occurs twelve times in Lk. and forty -one in
Acts. See on i. 15.
"
It is characteristic that rlva fiicrdbv ^x 61 6 (Mt. v. 46) becomes irola i/xiv
X&pis iffriv (Lk. vi. 32) ;and taeade vfieis riXeioi, ws 6 iraTTjp {jfiwv 6 otip&vios
ri\ei6s <ttiv (Mt. v. 48) becomes ylveade olKrlpftoves, Kadus 6 irar^p i/xuiv
olKrlpfiuv i<TTi.v (Lk. vi. 36). Note also the incidents recorded iv. 25-27 and
x. 1-16, and the office of the Holy Spirit as indicated i. 15, 35, 41, 67, ii. 25,
26, 27, iv. 1, x. 21, xi. 13, all of which are peculiar to Lk.
But misleading in this respect to compare the Second

it is
Gospel with the Third. From very early times the one has been
called the Petrine Gospel, and the other the Pauline. S. Mark is
said to give us the teaching of S. Peter, S. Luke the teaching of
S. Paul. The statements are true, but in very different senses.
Mark derived his materials from Peter. Luke exhibits the spirit
of Paul and no doubt to a large extent he derived this spirit from
:
the Apostle. But he got his material from eye-witnesses. Mark

was the interpreter of Peter, as Irenseus (iii. 1. 1, 10. 6) and Tertullian
(Adv. Marcion. v. 5) aptly call him he made known to others
:
what Peter had said. Paul was the illuminator of Luke (Tert. I.e.)
he enlightened him as to the essential character of the Gospel.
xliv THE GOSPEL ACCORDING TO S. LUKE [6.
Luke, as his " fellow-worker," would teach what the Apostle taught,
and would learn to give prominence to those elements in the
Gospel narrative of which he made most frequent use. Then at
last " Luke, the companion of Paul, recorded in a book the Gospel
preached by him" (Iren. iii. i. i).
Julicher sums up the case justly when he says that Luke has adopted from
Paul no more than the whole Catholic Church has adopted, viz. the universality of
salvation and the boundlessness of Divine grace and it is precisely in these two :
points that Paul has been a clear-sighted and logical interpreter of Jesus Christ
(Einl. 27, p. 204). See also Knowling, The Witness of the Epistles, p. 328,
and the authorities there quoted.
Holtzmann, followed by Davidson (Introd. to N.T. ii. p. 17) and Schaff
{Apostolic Christianity, ii. p. 667), gives various instances of parallelism be-
tween the Third Gospel and the Pauline Epistles. Resch {Aussercanonische
Paralleltexte, p. 121, Leipzig, 1893), while ignoring some of Holtzmann's ex-
amples, adds others ; but some of his are not very convincing, or depend upon
doubtful readings. The following are worth considering :
S. Luke. S. Paul.
iv. 32. iv %ov<rlq. fjv b \6yos atiroQ. 1 Cor. ii. 4. b \byos fiov iv
dirodeil-ei irvetj/iaros Kal Svvd/ieus.
vi. 36. 6 irarfyp v/awv oIktIp/jluv iarlv. 2 Cor. i. 3. 6 irarlip tCov olKTtpfiwv.
vi. 39. iitjti Siivarai. rv<p\bs rv<p\bv Rom. ii. 19. TriwoiOas aeavrbv bbrfybv
bdrtyeiv ;
elvai rvipXuv.
vi. 48. (6t}Kev $efxi\iov. I Cor. iii. 10. Oe/iiXiov (drjKa.
vii. 8. dvOpwwbs el/xi virb i}-ovo~lav Rom. xiu. 1. iôvalais iirepexofoais
Taaabfievos. iworaaaiadu.
viii. 12. mffTetoavTes awduxriv. I Cor. i. 21. auffat roiis iriaretiovTas.
Rom. i. 16. els awrifplav iravrl t.
riffTetiovTi.
viii. 13. fieri x<*/>3s bixovrai r. \6yov. I Thes. i. 6. be^dfievot, t. \6yov
fierd x apds.
x. 7. dtos ydp 6 ipydrys rod fuaOov I Tim. v. It . dfios 6 ipydrrjs rod
atirov. fiLaOou avrov.
x. 8. iffOlere rd irapaTidifieva iifiiv. 1 Cor. x. 27. wav rb irapaTidifievov
tofuv iffOlere.
x. 16. 6 dderuiv ifids ifik dderei' 6 1 Thes. iv. 8. 6 dOer&v owe dvdpw-
be i/xe dOer&v dOerei rbv diroo-reiXavrd irov dOerei d\\d rbv Qebv.
fie.
x. 20. rd. bvdfiara iifiuv ivyiypairrax Phil. iv. 3. G)v rd dvbfiara iv f3ip\<p
iv tois oi/pavois. farjs (Ps. Ixix. 28).
xi. 7. fidf fioi icbirovs irdpexe. Gal. vi. 17. k6itovs fioi firjbels irape-
Xirw.
xi. 29. if yeveb. avrrf . . . crjfieiov I Cor. i. 22. 'lovbaloi vy/ieia alrowiv.
for
xi. 41. /cal ISob irdvra KaOapd bfiiv Tit. i. 15. irdvra Kadapd rots icaOa-
<ttIv. pois.
xii. 35. ((TTOxxav i/fiwv al 6(r<f>ves Eph. vi. 14. ffTTjre oCv irepifw/rdfievoi
irepiefaafie'voi. tt)v 6<r<f>w vfiwv (Is. xi. 5).
xii. 42. rls dpa io~riv 6 irivrbs 1 Cor. iv. 2. fijretrai iv tois oIkov6-
olicovbfios ;
fiois iva Triffrds tls evpedfj.
27. dirbcrriTe air' i/iov wdvres
xiii. 2 Tim. ii. 19. diroo-r^Tu dirb dbiidas
ipydrai dSiKlas (Ps. vi. 8). 7ras 6 dvofidfuv rb 6vofia Kvplov.
xviii. I. Seiv irdvTore irpoaeOxeadai Col. i. 3- irdvrore irpoffevxbfievoi.
avroi/s. 2 Thes. i. II, wpocrevxbfieda irdvTore.
6.] CHARACTERISTICS, STYLE, AND LANGUAGE xlv
Kal fi7) tvKCLKeiv. Gal. vi. 9. fit) ivKaKw/xev.

xx. 16. fir) yivoiTO. Rom. ix. 14, xi. II; Gal. iii. 21.
xx. 22, 25. iêcrriv i)/j,3.s Kaluapi Rom. J. dirbdore
xiii. irao-iv tois
<j>6pov dovvai 7) oii ; dirbbore to. Kaicra- 6<piiXds, Tcp rbv <j>6pov rbv (pbpov.
pos Kataapi.
xx. 35. ol di Karaîwdivres tov alQvos 2 The. i. 5* e^ y T0 KaTa^cudrjvai
iKelvov rvxeiv. vfids rrjs fiaaiXelas tov Qeov.
xx. 38. iravres yap avT$ Gi<riv. Rom. vi. II. {QiVTas tQ 0e<J5.
Gal. ii. 19. tva QeQ fijcrw.
xxi. 23. &rrcu yap . . . bpyrj Tip I Thes. ii. 16. j-ipdacrev di iir' aiirovs
XaQ rovTip. 7) dpyri els riXos.
xxi. 24. &XP 1 $ irXrjpajduariv Kaipol Rom. xi. 25. &XP 1 & T0 nXripufia
idvwv. tup idvwv elffiXdrj.
xxi. 34. /j.r) wore (3aprj9wcrii> al tcap8lai I Thes. 3-5. r&re aicpvlbios avrois
v.
v/idv iv KpeirdXri Kal fJ-iOrj . . Kal . iirlcrTarai 6Xe0pos . . . u/xets 8 owe
iTTKrrrj i<j> v/j.as i(pvl8ios i) rifxipa iKelvrj iare iv ffKorei, tva r) i)fiipa vfids ws
ws Trdyts. c\îrr??s [/cX^ras] KaraXdprj.
xxi. 36. dypvirveire Si iv iravri Kaip$ Eph. vi. 1 8. irpocrevx6/J.evoi iv iravrl
Sedfievoi. Kaipw . . . Kal dypvirvovvres.
xxii. 53- r) O-ovtrla rod <tk6tovs. Col. i. 13. iK rrjs 0-ov<rLas tov o~k6tovs.
It is not creditable to modern scholarship that the foolish opinion, quoted

by Eusebius with a <t>a<xl 5i ( H. E. iii. 4. 8) and by Jerome with quidam stis-
picantur (De vir. illus. vii.), that wherever S. Paul speaks of "my Gospel"
(Rom. ii. 16, xvi. 25 ; 2 Tim. ii. 8) he means the Gospel of S. Luke, still
finds advocates. And the supposition that the Third Gospel is actually quoted
1 Tim. v. 18 is incredible. The words Xiyei t\ ypacpr) refer to the first sentence
only, which comes from Deut. xxv. 4. What follows, "the labourer is worthy
of his hire," is a popular saying, adopted first by Christ (Lk. x. 7 ; Mt. x. 10)
and then by S. Paul. Had S. Paul quoted the saying as an utterance of Christ,
he would not have said \iyei r) ypa<pr). He
would have used some such expres-
sion as nvrjfJLOvetieiv twv Xbyuv tov Kvplov 'Irjtrov 8ti airrbs Xiyei (Acts xx. 35), or
irapayyiXXei 6 Kvpios (1 Cor. vii. IO, 12), or fiefivrifiivoi t&v Xbyuv tov Kvplov
'Ir/croD, ovs iXdXrjo-ev (Clem. Rom. Cor. xiii. I ; comp. xlvi. 7), or simply eTirev
6 Kvpios (Polyc. vii. 2). Comp. 1 Thes. iv. 15 ; I Cor. ix. 14, xi. 23.
{b) More than any of the other Evangelists S. Luke brings

before his readers the subject of Prayer ; and that in two ways,
(1) by the example of Christ, and (2) by direct instruction. All
three Synoptists record that Christ prayed in Gethsemane (Mt.
xxvi. 39; Mk. xiv. 35; Lk. xxii. 41) ; Mark (i. 35) mentions His
retirement for prayer after healing multitudes at Capernaum, where
Luke (iv. 42) merely mentions the retirement and Matthew :
(xiv. 23) and Mark (vi. 46) relate His retirement for prayer after
the feeding of the 5000, where Luke (ix. 17) relates neither. But
on seven occasions Luke is alone in recording that Jesus prayed :
at His Baptism (iii. 21) ; before His first collision with the hierarchy
(v. 16); before choosing the Twelve (vi. 12); before the first
prediction of the Passion (ix. 18) ; at the Transfiguration (ix. 29)
before teaching the Lord's Prayer (xi. 1) ; and on the Cross (xxiii.
[34], 46). Moreover, Luke alone relates the declaration of Jesus
that He had made supplication for Peter, and His charge to the
Twelve, "Pray that ye enter not into temptation" (xxii. 32, 40).
xlvi THE GOSPEL ACCORDING TO S. LUKE [ 6.
It was out of the fulness of His own experience that Jesus said,
" Ask, and it shall be given you " (xi. 9). Again, Luke alone re-
cords the parables which enjoin persistence in prayer, the Friend
at Midnight (xi. 5-13) and the Unrighteous Judge (xviii. 1-8);
and to the charge to "watch" (Mt. xxv. 13 ; Mk. xiii. 33) He adds
" at every season, making supplication, that ye may prevail," etc.
(xxi. 36). In the parable of the Pharisee and the Publican the
difference between real and unreal prayer is illustrated (xviii.
11-13)-
(c) The Third Gospel is also remarkable for the prominence
which it gives to Praise and Thanksgiving. It begins and ends
with worship in the temple (i. 9, xxiv. 53). Luke alone has pre-
served for us those hymns which centuries ago passed from his
Gospel into the daily worship of the Church the Gloria in
:
Excelsis, or Song of the Angels (ii. 14) ; the Magnificat, or Song

of the blessed Virgin Mary (i. 46-55); the Benedictus, or Song of
Zacharias (i. 68-79) an0^ tne -Nunc Dimittis, or Song of Symeon
>
(ii. 29-32). Far more often than in any other Gospel are we told
that those who received special benefits " glorified God " (&o$a.civ
tov 0eov) for them (ii. 20, v. 25, 26, vii. 16, xiii. 13, xvii. 15,
xviii. 43). Comp. Mt. ix. 8, xv. 31; Mk. ii. 12. The expression
"praising God" (alvelv tov eo'v) is almost peculiar to Luke in
N.T. (ii. 13, 20, xix. 37, xxiv. 53?; Acts ii. 47, iii. 8, 9). "Bless-
ing God" (ev'Xoyeiv tov ov) is almost peculiar to Luke (i. 64,
ii. 28, xxiv. 53?): elsewhere only Jas. iii. 9. "Give praise (cuvov
SiSovai) to God" occurs Luke xviii. 43 only. So also xaipuv,
which occurs eight times in Matthew and Mark, occurs nineteen
times in Luke and Acts ; xaP* seven times in Matthew and Mark,
thirteen times in Luke and Acts.
(d) The Gospel of S. Lukeîs rightly styled " the most literary
of the Gospels " (Renan, Les Evangiles, ch. xiii.). " S. Luke has
more literary ambition than his fellows " (Sanday, Book by Book,
p. 401). He possesses the art of composition. He knows not
only how to tell a tale truthfully, but how to tell it with effect. He
can feel contrasts and harmonies, and reproduce them for his
readers. The way in which he tells the stories of the widow's son
at Nain, the sinner in Simon's house, Martha and Mary at
Bethany, and the walk to Emmaus, is quite exquisite. And one
might go on giving other illustrations of his power, until one had
mentioned nearly the whole Gospel. The sixth century was not
far from the truth when it called him a painter, and said that he
had painted the portrait of the Virgin. There is no picture of her
so complete as his. How lifelike are his sketches of Zacharias,
Anna, Zacchaeus, Herod Antipas ! And with how few touches is
each done ! As a rule Luke puts in fewer descriptive details than
Mark. In his description of the Baptist he omits the strange attire
6.] CHARACTERISTICS, STYLE, AND LANGUAGE xlvii
and food (Mk. i. 6 Mt. iii. 4). In the healing of Simon's wife's
:
mother he omits the taking of her hand (Mk. i. 31 Mt. viii. 15). ;
In that of the palsied he omits the crowding at the door (Mk. ii. 2).
And there are plenty of such cases. But at other times we have
an illuminating addition which is all his own (iii. 15, 21, iv. 13, 15,
40, 42, v. 1, 12, 15, 16, vi. 12, viii. 47, etc.). His contrasts are
not confined to personal traits, such as the unbelieving priest and
the believing maiden (i. 18, 38), the self-abasing woman and the
self-satisfied Pharisee (vii. 37 ff.), the thankless Jews and the thank-
ful Samaritan (xvii. 17), the practical Martha and the contemplative
Mary (x. 38-42), the hostile hierarchy and the attentive people
(xix. 47, 48), and the like ; the fundamental antithesis between
Christ's work and Satan's 1 (iv. 13, x. 17-20, xiii. 16, xxii. 3,
3*j 53)j often exhibited in the opposition of the scribes and
Pharisees to His work (xi. 52, xii. 1, xiii. 14, 31, xv. 2, xvi. 14,
xix. 39, 47, xx. 20), is brought out with special clearness. The
development of the one of the main
hostility of the Pharisees is
threads in the narrative. It is this rare combination of descriptive
power with simplicity and dignity, this insight into the lights and
shadows of character and the conflict between spiritual forces,
which makes this Gospel much more than a fulfilment of its
original purpose (i. 4). There is no rhetoric, no polemics, no
sectarian bitterness. It is by turns joyous and sad ; but even where
2
it is most tragic it is almost always serene. As the fine literary
taste of Renan affirms, it is the most beautiful book in the world.
(e) S. the only Evangelist who writes history as distinct
Luke is
from memoirs. He
aims at writing " in order," which probably
means in chronological order (i. 5, 26, 36, 56, 59, ii. 42, iii. 23,
ix. 28, 37, 51, xxii. 1, 7), and he alone connects his narrative with
the history of Syria and of the Roman Empire (ii. 1, iii. 1). The
sixfold date (iii. 1) is specially remarkable and it is possible that
:
both it and ii. 1 were inserted as finishing touches to the narra-

tive. The words cto? () and fitjv ( 1g) occur more often in his
writings than in the rest of N.T. and this fact points to a special
:
fondness for exactitude as regards time. Where he gives no date,

probably because he found none in his authorities, he fre-
quently lets us know what incidents are connected together,
although he does not know in what year or time of year to place
the group (iv. 1, 38, 40, vii. 1, 18, 24, viii. 1, x. 1, 21, xi. 37, xii. 1,
xiii. 1, 31, xix. 11, 28, 41, xxii. 66, xxiv. 13). He is very much
1
Both in Mark (i. 21-28) and in Luke
31-37) the miracle of healing the
(iv.
demoniac in the synagogue at Capernaum
perhaps placed first as being
is
typical of Christ's whole work. But there is no evidence of any special
"demonology" in Luke. With the doubtful exception of the "spirit of
infirmity " (xiii. 10) there is no miracle of casting out demons which he alone
records.
2
A marked exception is the violent scene so graphically described xi. 53, 54.
xlviii THE GOSPEL ACCORDING TO S. LUKE [ 6.
less definitethan Josephus or Tacitus ; but that is only what we

ought to expect. He had not their opportunities of consulting
public records, and he was much less interested in chronology than
they were. Yet it has been noticed that the Agricola of Tacitus
contains no chronology until the last chapter is reached. The
value of Christ's words and works was quite independent of dates.
Such remarks as he makes xvi. 14, xviii. 1, 9, xix. throw far n
more light upon what follows than an exact note of time would
have done. Here and there he seems to be giving us his own
estimate of the situation, as an historian or biographer might do
(ii. 50, iii. 15, viii. 30, xx. 20, xxii. 3, xxiii. 12) : and the notes,
whether they come from himself or his sources, are helpful. If
chronology even in his Gospel is meagre, yet there is a continuity
and development which may be taken as evidence of the true
historic spirit. 1 He follows the Saviour through the stages, not
only of His ministry, but of His physical and moral growth (h. 40,
42, 51, 52, iii. 23, iv. 13, xxii. 28, 53). He traces the course of
the ministry from Nazareth to Capernaum and other towns of
Galilee, from Galilee to Samaria and Peraea, from Peraea to Jeru-
salem, just as in the Acts he marks the progress of the Gospel, as
represented successively by Stephen, Philip, Peter, and Paul, from
Jerusalem to Antioch, from Antioch to Ephesus and Greece, and
finally to Rome.
(/) But along with these literary and historical features it has a
marked domestic tone. In this Gospel we see most about Christ in
His social intercourse with men. The meal in the house of Simon,
in that of Martha and Mary, in that of a Pharisee, when the
Pharisees were denounced, in that of a leading Pharisee on a
sabbath, when the dropsical man was healed, His sojourn with
Zacchaeus, His walk to Emmaus and the supper there, are all
peculiar to Luke's narrative, together with a number of parables,
which have the same quiet and homely setting. The Good
Samaritan in the inn, the Friend at Midnight, the Woman with the
Leaven, the Master of the house rising and shutting the door, the
Woman sweeping for the Lost Coin, the Father welcoming the Lost
Son, all have this touch of familiar domesticity. And perhaps it
is to this love of homely scenes that we may trace the fact that
whereas Mk. (iv. 31) has the mustard-seed sown "on the earth,"
and Mt. (xiii. 31) makes a man sow it "in his field," Lk. (xiii. 19)
tells us that a man sowed it " in his own garden." Birks, Hor. Ev.
(ii.) When we consider the style and language of S. Luke, we
are struck by two apparently opposite features, his great com-

Ramsay regards Luke as a historical
1
writer of the highest order, one who
" commands excellent means of knowledge . . . and brings to the treatment of
his subject genius, literary skill, and sympathetic historical insight (S. Paul the
Traveller, pp. 2, 3, 20, 21, Hodder, 1895).
6.] CHARACTERISTICS, STYLE, AND LANGUAGE xlix
mand of Greek and his very un-Greek use of Hebrew phrases and
constructions. These two features produce a result which is so
peculiar, that any one acquainted with them in detail would at
once recognize as his any page torn out of either of his writings.
This peculiarity impresses us less than that which distinguishes the
writings of S. John, and which is felt even in a translation but it ;
is much more easily analysed. It lies in the diction rather than in

the manner, and its elements can readily be tabulated. But for this
very reason a good deal of it is lost in translation, in which pecu-
liarities of construction cannot always be reproduced. In any
version the difference between S. Mark and S. John is felt by the
ordinary reader. The most careful version would fail to show to
an attentive student more than a good portion of the differences
between S. Mark and S. Luke.
The author of the Third Gospel and of the Acts is the most
versatile of all the N.T. writers. He can be as Hebraistic as the
LXX, and as free from Hebraisms as Plutarch. And, in the main,
whether intentionally or not, he is Hebraistic in describing Hebrew
society, and Greek in describing Greek society. It is impossible
to determine how much of the Hebraistic style is due to the
sources which he is employing, how much is voluntarily adopted
by himself as suitable to the subject which he is treating. That
Aramaic materials which he translated, or Greek materials which
had come from an Aramaic source, influenced his language con-
siderably, need not be doubted for it is where he had no such
;
materials that his Greek shows least sign of such influences. In

the second half of the Acts, where he writes of his own experiences,
and is independent of information that has come from an Aramaic
source, he writes in good late Greek. But then it is precisely here
that he is describing scenes far away from Jerusalem in an Hellen-
istic or Gentile atmosphere. So that it is quite possible that to
some extent he is a free agent in this matter, and is not merely
exhibiting the influence under which he is writing at the moment.
No doubt it is true that, where he has used materials which directly
or indirectly are Aramaic, there his style is Hebraistic ; but it may
also be true that he has there allowed his style to be Hebraistic,
because he felt that such a style was appropriate to the subject-
matter.
He has enabled us to judge of the two styles by placing two
highly characteristic specimens of each in immediate juxtaposition.
In the Acts the change from the more Hebrew portion to the more
Greek portion takes place gradually, just as in the narrative there
is a change from a Hebrew period (i.-v.), through a transitional
period (vi.-xii.), to a Gentile period (xiii.-xxviii.). 1 But in the
1
Compare in this respect the letter of Lysias (xxiii. 26-30) and the speech
of Tertullus (xxiv. 2-9) with the speeches of Peter (ii. 14-39,m - 12-26).
d
1 THE GOSPEL ACCORDING TO S. LUKE [ 6.
Gospel the remarkably elegant and idiomatic Greek of the Preface

is suddenly changed to the intensely Hebraistic Greek of the open-
ing narrative. It is like going from a chapter in Xenophon to a
chapter in the LXX. 1 And he never returns to the style of the
Preface. In the Gospel itself it is simply a question of more or
less Hebrew elements. They are strongest in the first two chapters,
but they never entirely cease ; and they are specially common at
the beginning of narratives, e.g. v. i, 12, 17, vi. 1, 6, 12, viii. 22,
ix. 18, 51, etc. It will generally be found that the parallel passages
are, in the opening words, less Hebraistic than Luke. In construc-
tion, even Matthew, a Jew writing for Jews, sometimes exhibits
fewer Hebraisms than this versatile Gentile, who writes for Gentiles.
Comp. Lk. ix. 28, 29, 33, 38, 39 with Mt. xvii. 1, 2, 4, 15 ; Lk.
xiii. 30 with Mt. xix. 30; Lk. xviii. 35 with Mt. xx. 29; Lk. xx. 1
with Mt. xxi. 23.

From this strong Hebraistic tinge in his language some (Tiele,
Hofmann, Hahn) have drawn the unnecessary and improbable
conclusion that the Evangelist was a Jew ; while others, from the
fact that some of the Hebraisms and many other expressions
which occur in the Third Gospel and the Acts are found also in
the Pauline Epistles, have drawn the quite impossible conclusion
that this hypothetical Jew was none other than S. Paul himself.
To mention nothing else, the " we " sections in the Acts are fatal
to the latter theory. In writing of himself and his companions,
what could induce the Apostle to change backwards and forwards
between "they" and "we"? As to the former theory, good
reasons have been given above for attributing both books to a
Gentile and to S. Luke, who (as S. Paul clearly implies in Col. iv.
11-14) was a Gentile. The Hebraistic colour in the Evangelist's
language, and the elements common to his diction and that of the
Pauline Epistles, can be easily explained, and more satisfactorily
explained, without an hypothesis which imports more difficulties
than it solves. The Hebraisms in Luke come partly from his
sources, partly from his knowledge of the LXX, and partly from
his intercourse with S. Paul, who often in his presence discussed
the O.T. with Jews in language which must often have been
charged with Hebraisms. The expressions which are common to
the two Lucan documents and the Pauline Epistles are partly
mere accidents of language, and partly the result of companion-
ship between the two writers. Two such men could not have
been together so often without influencing one another's language.
S. Luke's command of Greek is abundantly shown both in the
freedom of his constructions and also in the richness of his vocabulary.
1
There are some who attribute the strongly Hebraistic tone of the first two
chapters to a conscious and deliberate imitation of the LXX rather than to the
influence of Aramaic sources.
6.] CHARACTERISTICS, STYLE, AND LANGUAGE li
(a) The freedom of his constructions is seen not infrequently-

even in his Hebraisms. Two instances will suffice, (i) His
frequent use of iyevero is often purely Hebraistic (i. 8, 9),
sometimes less so (vi. 1), sometimes hardly Hebraistic at all
(Acts ix. 3, xxi. 1). This will be found worked out in
detail a detached
in note at the end of ch. i. (2) His
frequent use of periphrastic tenses, i.e. the substantive verb
with a present or perfect participle instead of the simple
tense, exhibits a similar variety.
The with pies, or perf. part, as a periphrasis for imperf. or pluperf.

use of ?jv
indie, is of in many cases and is frequent in the Gospels,

Aramaic origin most
frequent in Luke ; but it is not always easy to say whether it is a Hebraism or
a use that might very well stand in classical Greek. For ty with pres. part, see
i. 10, 21, 22,
ii. 33, 51, iv. 20, 31, 38, 44, v. 16, 17, 29, vi. 12, viii. 40, ix.
53,
xi. 14, xiii. 10, 11, xiv. 1, xv. 1, xix. 47, [xxi. 37], xxiii. 8, xxiv. 13, 32. Most
of these are probably due to Hebrew or Aramaic influence ; but many would be
admissible in classical Greek, and may be used to imply continuance of the
action. In
21, 22, ii. 51, iv. 31, xv. 1, xix. 47, xxiii. 8, xxiv. 13, 32 the
i.
simple imperf. follows immediately in the next clause or sentence. That such
cases as ii. 33, iv. 20, ix. 53, xi. 14, xiii. 10, II, xiv. 1 are Hebraistic need
hardly be doubted. So also where fjv with perf. part, is used for the pluperf.
(i. 7,26, iv. 16, 17, v. 17, ix. 32, 45, xviii. 34), i. 7 and ix. 32 with most
ii.
of the others are probably Hebraistic, but v. 17 almost certainly is not.

Anyhow, Luke shows that he is able to give an Hellenic turn to his Hebraisms,
so that they would less offend Much the same might be said of
a Greek ear.
his use of koL to introduce the apodosis, which may be quite classical (ii. 21),
but may also be Hebraistic, especially where iSoti is added (vii. 12, xxiv. 4), or
airrbs (v. I, 17, viii. I, 22, ix. 51, etc.) or of his frequent use of iv t with the
:
infinitive (i. 8, 21,

43, v. I, etc.).
ii. 6,
Simcox, Lang, of N.T. pp. 131-134, has tabulated the use of periphrastic
imperf. and pluperf. See also his remarks on Luke's Hebraisms, Writers of
N.T. pp. 19-22.
But Luke's freedom of construction is conspicuous in other respects. Al-
though he sometimes co-ordinates clauses, joining them, Hebrew fashion, with
a simple ko.1 (i. 13, 14, 31-33, xvi. 19, etc.), yet he is able to vary his sentences
with relatives, participles, dependent clauses, genitive absolutes, and the like,
almost to any extent. We
find this even in the most Hebraistic parts of the
Gospel (i. 20, 26, 27, ii. 4, 21, 22, 26, 36, 37, 42, 43) ; but still more in other
parts: see especially vii. 36-50. He is the only N.T. writer who uses the
optative in indirect questions, both without &v (i. 29, iii. 15, viii. 9, xxii. 3 ; Acts
xvii. 11, xxi. 31, xxv. 20) and with it (vi. 11, xv. 26 ; Acts v. 24, x. 17), some-
times preceded by the article (i. 62, ix. 46). In xviii. 36 the &v is doubtful.
The elegant and idiomatic attraction of the relative is very common in Luke
(i. 4, v. 9, ix. 36, xii. 46, xv. 16, xxiii. 41; Acts i. 22, ii. 22, iii. 21, 25, etc.),
especially after trds (ii. 20, iii. 19, ix. 43, xix. 37, xxiv. 25 ; Acts i. 1, x. 39,
xiii. 39, xxii. 10), whereas it occurs only twice in Matthew (xviii. 19, xxiv. 50)
and once in Mark (vii. 13). His more frequent use of re is another instance of
more idiomatic Greek (ii. 16, xii. 45, xv. 2, xxi. 11 {bis), xxii. 66, xxiii. 12,
xxiv. 20) only once in Mark and four times in Matthew.
: Sometimes we find
the harsh Greek of Matthew or Mark improved in the parallel passage in Luke :
e.g. tuv OeXbvruiv ev CTokals irepiiraTelv koi dcriracriroiis ev rats dyopais (Mk. xii. 38)
has an awkwardness which Luke avoids by inserting <pChotivTuv before denrcur-
fioijs (xx. 46).
Or again, aXXoc etirw/j.ev 'E dvdpuiruv tyofiovvTo rbv &xôv
dTravres yap efyov rbv 'ludvrjv 6vtus on irpo(priT7js 9jv (Mk. xi. 32) is smoothed
lii THE GOSPEL ACCORDING TO S. LUKE [ 6.
in more details than one in Luke : iav 5i dirufitv 'E di>6pil)irut>, 6 Xabs diras
KaToKtOAffei rj/xas- ireireifffiivos yap iariv 'Iwdvrjv irpo^-fp-qv elvai (xx. 6). Com-
pare ical irpwl tvvvxa \lav, which perhaps is a provincialism (Mk. i. 35), with
yevoîvris di yntpas (Lk. iv. 42). In the verses which follow, Luke's diction is
smoother than Mark's. Compare also Lk. v. 29, 30 with Mk. ii. 15, 16 and
Mt. ix. 10, 11 ; Lk. v. 36 with Mk.
ii. 21 and Mt. ix. 16 ; Lk. vi. 11 with Mk.
iii. 6 and Mt. xii. 14. The

superior freedom and fulness of Luke's narrative of
the message of the Baptist (vii. 18-21), as compared with that of Matthew
(xi. 2, 3), is very marked.
(&) But Luke's command of Greek is seen also in the richness

of his vocabulary. The number of words which occur in
two his
writings and nowhere
N.T. is estimated at 750 or (includ-
else in
ing doubtful 1 cases) 851 ; of which 26 occur in quotations from
LXX. In the Gospel the words peculiar to Luke are 312 ; of
which 52 are doubtful, and 11 occur in quotations. Some of these
are found nowhere else in Greek literature. He is very fond of
compound verbs, especially with Sia or eVt, or with two preposi-
tions, as t7ravayeiv, iiretaep^cadaL, avTLirapepîaOai, o~vyKa.TaTi6vca,
n-poa-avafiaivuv. He may
have coined some of them for himself.
The following are among the most remarkable words and expres-
sions which occur either in both his writings and nowhere else in
N.T., or in his Gospel and nowhere else in N.T. No account is
here taken of the large number, which are peculiar to the Acts.
Those in thick type are found in LXX. Those with an
asterisk are shown by Hobart to be frequent in medical writers.
Many of these might be frequent in any writers. But the number
of less common words, which are peculiar to Luke in N.T., and
are fairly common in medical writers, is remarkable ; and those of
them which are not found in are specially to be noted. LXX
Thirty times in G. and A. lylvtTo Zi (not Jn. x. 22).
Nine times in G. and A. ijntpa ylverau
Eight times in G. Iv aviTfl tjJ (wipa, Zpa., oUla).
Seven times in G. and A. diro8^xo'8au seven in G. p.va. :
Six times in G. and A. * onivpdXXeiv, ko06ti, irovrjpos as an epithet of

vvevfia six in G. iiriardra.
:
Five times in G. and A. |tjs, leaders, Ka9' 6\rjs r^j, irpoffix Te fwois, 6
<rTy>ar7ry6y or ol <rrp. rod lepov, 6 vvjncrros or BvJ/icrTos (of God)
: five in G.
dvaKpiveiv (in the legal sense), ical oCtos, ko.1 cDs, Xip.vi].
Four times in G. and A. airreuv, Siawopeiv, liraipeiv ttjv <j>o>viiv, liri^xovciv,
koBuvoi, * 6Svvao-0ai, * opaXciv, * ruvapirdiv, afrtov, ivavriov, cvXa^s,
Kp&TiaTos, * irapa\e\vjj.fros (in the medical sense of "palsied"): four in G.
* Ka/raicXtvciv, {JaXXdvTiov, J>aTvt].
Three times in G. and A. dva^Ttiv, d|iovv c. ittfin., 8ieX0iv eois, Suo-rd-
vat, mf3i.f3dci.v, * iiri\tipn.v, o-vp-irX^povv, avrj} tr upa, air' aluvos, Siicacr-
Tifc, to. 8c<rp.a, Sov'Xt), evavTi, ecnre'pa, 6a.p.|3os, PovXr) tov 0eov,
* IdLcris,
iroXirtjt, tjj Tjpepa twv o~af3(3dT<ov, * (TUYycveia, to inrdpxovTa avT$, yelp
Kvpiov three in G. Oepaireveu' dir<$, oxairTtiv, o-KipTav, /card rb idos,
:
<riTVT<$s, t-q iiîpa tov aa^^drov.
1
Owing to the various readings it may be doubted either (1) whether the
word is used by Luke, or (2) whether it is not used by some other writer.
6.] CHARACTERISTICS, STYLE, AND LANGUAGE liii
Twice in G. and A. dvaSeucvtivai, dvaKadiêcv, * dvawirqiv, ava<j>aivciv,

* dvevpicKEiv, dvTeiireiv, airo-yp'a<f>i], * diroTivdcrxreiv, * SiaTTjpeiv, * diurxvpl-
* SioScvciv, * eveSpeveiv, liriSelv, * eti-rovios, rrj 4xop.vr),
feadat, &XP 1 xaipov,
* tcaTaicXeiciv, KaTaKoXovOeiv, ic\&<ris, icXCvei r\ T)p.epa, * kXivi8iov, opivos,
* Trapaf5idea-8cu, ircpiXdp.TTiv, iropeiiov els elpljvTjv, * irpoPdXXeiv, irpoiropev-
e<r0ai, *irpo<r8oKia, *irpovirdpxeiv, aTporid, cruveivai, Tpavp.aTiîv, Tpa\vs,
Xpo<{)tXeTT]s twice in G. &ypa, * dvdircipos, * dv-riirapepxeo-Oai, dcrTpdirTeiv,
:
drep, * avorT)p6s, Pouvos, -yeXcjv, diayoyyvfav, 8ia\a\eiv, * Bo\r[, Ikjjlvkttjpi-

eiv, IktcXciv, eiraiTeiv, * liravpxeo"8ai, !({>T]p.cpia, êv-yos, yye/Moveveiv, ovaia,
q irais, irpaKTtop, Trpeo-pcia, irpoêpeiv, * <rirap'yavovv, trvKoâvTeiv, * xiiro-
XcopEiv.
It is not worth while to make a complete list of the words (over 200 in
number) which occur once in the Third Gospel and nowhere else in N.T. The
following will give a good idea of their character :
dypavXecv, d0po(eiv, dXXo-ycvifc, dp-ireXovp-y^S, dvdScif is, * dvdXrjp.\pis,

* dvaipuveiv, * dvripdXXciv, dirapTi<T/x6s, direXiriJeiv, * diroxXctciv, diro<rTop.a-
rlêiv, * diro\|/vx elv > dpx<-TeX&VT)s, * avrdwrrji, * &<pp6s, * 8eX6vri, * PoXtJ, ppcicri-
p.os, *yjpas, * SiapdXXeiv, diayprjyopeiv, * SiaXeiireiv, Siap.cpio-p.69, Siaveveiv,
* 8iavoT]p.a, * SiavvKTcpevciv, * Siairpay/MtreijeaOai, * Siatreieiv, * 8iax<ptiv,
* SiTiyiia-is, * eyKvos, * I6ieiv, * CKKpepvourdai, *Kxwpeiv, * iXicovv, * lp.pdX-
Xeiv, iv5x eTal > iiradpolêiv, eireiBrjirep, eireicrepxecrGai, rb iiriBdXXov, * Imp-eXus,
cTrnropevWOcu, cxia'iTio-p.ds, * emaxveiv, * lirixeiv, * eixpopelv, * ûiOavqs,
* 0ecopia, * evp-iav, * licuds, IcrdyyeXos, * Kardpacris, * KaTaSelv, KaraXiOdfav,
KarcnrXe'lp, * Ka.T<nJ/-ux elv >Kepdnou, KXicria, KpeirdX-q, Kpinrr^, Xa/AirpQs, * X-fjpos,
* XvaiTcXci, * p.cTci>pciv, /j.epiffTris, * oSeveiv, 6/xBpos, * 6irTds, * 6<j>pvs,
irap.ir\7)9el, vavSoxeiov, iravSoxete, * irapdSoos, irapaKaXtiirTeiv, * irapa.T'fip7]<ris)
irepiKptiiTTeiv, irepioiKeiv, irepioTrq.v, ir-qyavov, * irieiv, * mvaKldiov, * irXT)up,vpa,
* TrpaYpaxevecrOat, wpofieXeTq.v, *irpo<ravaPaiViv, irpo<Tb~airavij.v, irpocrepyafaOai,
* irpotrxpatieLv, * irrtiaaeiv, * prj^pa, * trdXos, criicepa, crividfeu', aiTopirpiov,
* cruKapivos, avKOfiopia, avvicaTaTiOcVai, * cruvicvpia, * (ruviriiTTeiv, * <ruv-
4>veiv, * Te\e<x<pope7i', rerpairXdos, * Tpavp.a, * vYpos, * vSpuiriK6s, * tnro-
<rTp<ovvvvai, * ^>6pT]0pov, ippovlfiws, * xdcrua, * wov.
But the words which are peculiar to Luke in N.T. are by

no means even the chief of the marks of his style. Still more
striking are those expressions and constructions which he uses
frequently, or more frequently than any other writer. Many of
these occur more often in S. Luke's writings than in all the rest
of N.T. A collection of them is rendered much more useful by
being to some extent classified ; and the following lists have been
made with a view to illustrating the affinities between the diction
of S. Luke and of S. Paul and that of the Epistle to the Hebrews
both jointly with the Pauline Epistles and also by itself. In this
survey the Pastoral Epistles have been kept distinct from the main
groups of the Pauline Epistles, in order to show their harmony with
the diction of the Apostle's beloved companion. Words peculiar to
Luke and to the Pastoral Epistles are not improbably Pauline.
Words which are found in other Pauline Epistles as well as
in the Pastoral Epistles and in Luke's writings are still more
safely regarded as Pauline.
Eight classes have been made and in them the very
; great
variety of the words included, many of them quite classical or of
liv THE GOSPEL ACCORDING TO S. LUKE [6.
classical formation,
illustrate the richness of S. Luke's vocabulary
and his command
of the Greek language. (1) Expressions peculiar
to S. Luke and S. Paul in N.T. (2) Peculiar to S. Luke and
S. Paul and the Epistle to the Hebrews, (3) Peculiar to S. Luke
and the Epistle to the Hebrews. (4) Not found in any other
Gospel and more frequent in S. Luke than in the rest of N.T.
(5) Found in one or more of the other Gospels, but more fre-
quent in S. Luke than in the rest of N.T. (6) Due to Hebrew
influence. (7) Miscellaneous expressions and constructions which
are specially frequent in his writings. (8) Expressions probably or
possibly medical. In the first of these classes the second list con-
tains expressions peculiar to the writers in question, although not
frequent in Luke. The figures state the number of times which
the word occurs in that book or group ; and in fractions the upper
figures indicates the number of times that the word occurs in the
writings of Luke, the lower figure the number of times which it
occurs elsewhere e.g. in class 3 the fraction \ means twice in
:
Luke's writings and once in Hebrews ; and in classes 4 and 5 the

fraction means seven times in Luke's writings and four times in
the other books of N.T. Where various readings render the exact
proportions doubtful a a c" is placed in front of the fraction; e.g. c. \.
In classes 1 and 2, when a reference to chapter and verse is given,
this is the only instance of the use of the word in that book or group.
(1) Expressions peculiar to S. Luke and S. Paul in N.T.
S. Luke. S. Paul.
Gosp. Acts. Main. Past.
&p$' 0 xii. 23 2 Th. ii. 10

3
dwoKoyeiaOai 2 6 2
aird rov vvv xviii. 6 2 Cor. v. 16
.
5
*&revleiv 2 10 2
*&Toiroi xxiii. 41 2 2 Th. iii. 2
diairopeueffdcu 3 xvi. 4 Rom. xv. 24
iyKaKeiv 6 Rom. viii. 33
rb elpijfitvov ii. 24 2 Rom. iv. 18
airo<rTt\\eiv 3 7 2
ipyaala. xii. 58 4 Eph. iv. 19
<pioT&i>ai 7 11 1 Th. v. 2
3
*T)<rvx&teiv . 2 2 1 Th. iv. 11
ISov yip ix. 11 2 Cor. vii. 1
5
KaKovpyos . 3 2 Tim. ii.
9
KarayyfKXetv ir 7
Kardyeiv V. II 7 Rom. x. 6
Karavr^v 9 4
1
6.] CHARACTERISTICS, STYLE, AND LANGUAGE lv
S. Luke. S. Paul.
Ka.Tai-i(i)dT)i>a,i . . 2 v. 41 2 Th. i.
5
6 \6yos t. tcvptov . 6 1 Th. i. 8
otiovofila . . . 3 5 ? 1 Tim. i.
4
tcl irepL . . .
3 11 5
avveiotvai, -Ldelv .
3 I Cor. iv. 4
\f/a\fi6s 2 2 3
All the above are proportionately common in S. Luke's writings ; but there
are many more which illustrate the affinities between the two writers ; e.g.
&5t)\os . . . xi. 44 1 Cor. xiv. 8

atyvldios xxi. 34 I Th. v. 3
a/x/iaAwrifetj/ xxi. 24 2 2 Tim. iii. 6
dvdyvwcis . xiii. 15 2 Cor. iii. 14 1 Tim. iv. 13
dvddefia xxiii. 14 5
dvaicpiveiv . xxiii. 14 5 10
dvaXlcTKeiv . ix. 54 2?
dvaXijeip xii. 36 Phil. i. 23
*dvair/Aireiv ,
3 ?xxv. 21 Philem. 12
dvacrraTovv . 2 Gal. v. 12
dvarldecrdai xx v. 14 Gal. ii. 2
*&ve<n$ xxiv. 23 4
dvbriros . xxiv. 25 3 2
dpoia . . vi. II 2 Tim. iii.
9
dvTawodofia xiv. 12 Rom. xi. 9
dvTairoKpivecrOai xiv. 6 Rom. ix. 20
dvTiKeiadai . 2 4 2
avTiKafifidvecrdai i-
54 xx. 35 I Tim. vi. 2
direidris . i. 17 xxvi. 19 Rom. i. 30 2 Tim. iii. 2
d7T\^ 3 Eph. vi. 9
dtrodnKvivai. 2 2
dirofidM) xxvii. 22 Rom. xi. 15
*diro\otie<T0at, xxii. 16 I Cor. vi. 11
diroaroKi) . i. 25 3
dirpbcKowos . xxiv. 16 2
dicwdeicrdai. .
...3
2 1 Tim. i. 19
dpa ; or dpa ;
xviii. 8 viii. 30 Gal. ii. 17
dpOTpiq.f , xvii. 7 1 Cor. ix. 10
*d<r(pd\eia . L 1 v. 23 1 Th. v. 3
*(Ltowos . xxiii. 41 2 2 Th. iii. 2
dxdpurros . vi. 35 2 Tim. iii. 2
(3dpj3apos 2 4
j3iutik6s xxi. 34 2
/9vft?ea> v. 7 1 Tim. vi. 9
Sirjcriv it oiecc 'at v. 33 Phil. i.
4 1 Tim. ii. I
detcrSs 2 x. 35 2
lvi THE GOSPEL ACCORDING TO S. LUKE [6.
S. Luke. S. Paul.
diayye'Weiv . . ix. 60 xxi. 26 Rom. ix. 17

SiaipeTv . . XV. 12 1 Cor. xii. 11
StarayiJ vii- 53 Rom. xiii. 2
8iepfir)veveii> , xxiv. 27 ix. 36 4
86y/JM . ii. 1 2 2
Spdfios 2 2 Tim. iv. 7
8w&<TT7)S . i. 52 viii. 27 1 Tim. vi. 15
el 8e Ka.1 xi. 18 4
ilKpavffS x. 40 Rom. x. 20
ivdoôs 2 2
ivSiieadai xxiv. 49 14
ivKaiceiv xviii. I
5.
ivvo/xos xix. 39 I Cor. ix. 21
O-aprlfeiv xxi. s 2 Tim. iii. 17
ei-ovdtveiv . 2 iv. 11 8
ii-ovaLa r. cricbrovs xxiL 53 Col. i. 13
iôvffidêiv . xxii. 25 3
iwaiveiv xvi. 8 4
iiravairaveadai. x. 6 Rom. ii. 17
iwe'x e v <- xiv. 7 2 Phil. ii. 16 1 Tim. iv. 16
imeliceia, xxiv. 4 2 Cor. x. 1
iirifieXeiirdai 2 I Tim. iii.
5
eiriorcwis xxiv. 12 2 Cor. xi. 28
iwupalveiv . i. 79 xxvii. 20 2
et)ayyeXi(m7S xxi. 8 Eph. iv. 11
evyevfy xix. 12 xvii. 11 1 Cor. i. 26
evaefieiv xvii. 23 1 Tim. v. 4
fat-v r. trvetj/xari xviii. 25 Rom. xii. II
}r)fj.la . 2 2
$uypeiv v. 10 2 Tim. ii. 26
* faoyoveiv Tim. vi.
xvii. 33 vii. 19 1 13
Oiarpov 2 1 Cor. iv. 9
KddifKeiv xxii. 22 Rom. i. 28
Karevdiveiv . i.
79 2
Kivdevvetieiv . viii. 23 I Cor. xv. 30
KpaTcuouirdai 2 2
Kvpieieiv xxii. 25 5 iTim.vi. 15
Xeiireiv = fail xviii. 22 2
fiaprupeadai xx. 26 2
fiedi<TT&vai -etv xvi. 4 2 2
fiediJcrKeadai xii. 45 2
flipLS . x. 42 2 2
fieraSiddvai . iii. 11 4
vofioSiSdaKaKot v. 17 v. 34 1 Tim. i. 7
vo<T<pieodat. 2 Tit. ii. 10
vovdereiv xx. 31 7
l-evla. . xxviii. 23 Philem. 22
vpaa6ai xxi. 24 2
6.] CHARACTERISTICS, STYLE, AND LANGUAGE lvii
S. Luke. S. Paul.
dvofidêtv . . . 2 xix. 13 6 2 Tim. ii. 19

dirraala 2 xxvi. 19 2 Cor. xii. 1
6<ti6t7]s i. 75 Eph. iv. 24

6lp(X)VL0V iii. 14 3.
ir&yis . xxi. 34 Rom. xi. 9 3
iravoirXla xi. 22 2
iravovpyla xx. 23 4
TT&VTWS iv. 23 3 5
irapayyekia 2 I Th. iv. 2 2
wapaffKevaeiv X. IO 3
Trapaxeifidêiv 2 1 Cor. xvi. 6 Tit. iii. 12
*irapol-tive(Tdai xvii. 16 1 Cor. xiii. 5
Trapprjcrtiiêadai 7 2
warpia ii. 4 iii. 25 Eph. iii. 15
ireidapxeLV .
3 Tit. iii. 1
weptepyos xix. 19 1 Tim. v. 13
irepiiroieiffdai xvii. 33 xx. 28 1 Tim. iii. 13
ewl TrXeiov .
3 2
ir\T}po<f>opeiv i. 1
3 2
TroKireta xxii. 28 Eph. ii. 12
irdXireijeadai xxiii. 1 Phil. i. 27
Kopdelv ix. 21 2
wpefffivripiov xxii. 66 xxii. 5 1 Tim. iv. 14
irpecrl3ijT7)S . i. 18 Philem. 9 Tit. ii. 2
irpoddrys . vi. 16 vii. 52 2 Tim. iii.
4
irpoeiireiv . i. 16 2
wpodvfila xvii. 11 4
Trpoideiv ii. 31 Gal. iii. 8
irpoKdiTTeiv . ii. 52 2 3
irpdvoia . xxiv. 2 Rom. xiii. 14
irpooplfap . iv. 28 5
irpoTrerfy xix. 36 2 Tim. iii. 4
Kara irpocruwov ii. 31 2 2
pafiSlfeiv xvi. 22 2 Cor. xi. 25
cripacrfw. xvii. 23 2 Th. ii. 4
VKOireiv . xi. 35 5
(TTOt-xetv . xxi. 24 4
<TvyKadleii> . xxii. 55 Eph. ii. 6
<rvyi<\eLeiv . v. 6 3
cvyxalpnv .
3 4
(rvfiftifl&tet.v .
3 4..
ffvvavTi\a[ifidveiv x. 40 Rom. viii. 26
fftivdefffAos viii.23 3 ...
(TVV^KdlflflO^ . xix. 29 2 Cor. viii. 19
avveadleiv . XV. 2 xi. 3 4
ffvvevdoKeiv . xi. 48 2 3.
avvoxv xxi. 25 2 Cor. ii. 4
crv(TT4Weiv . v. 6 I Cor. vii. 29
lviii THE GOSPEL ACCORDING TO S. LUKE [e.
S. Luke. S. Paul.
aupuaTiubs . iii. 22 1 Tim. iv. 8

rb aurriipiov . 2 xxviii.28 Eph. vi. 17
CrUMppOffVVT) . xxvi. 25 2
rerpdiroda . 2 Rom. i. 23
*T-flpT)fflS 2 1 Cor. vii. 19
dovvai rbirov xiv. 9 2
vfipis . 2 2 Cor. xii. 10
viri/Koos vii. 39 2
iwuiridêiv . xvm. 5 I Cor. ix. 27
vaTipr)p.a xxi. 4 8
<pd<TKeiv 2 Rom. i. 22
(pCKavdponria. XXVUl. 2 Tit. iii. 4
<pi\dpyvpos . xvi. 14 2 Tim. iii. 2
<p6pos . 2 2
<f>p6vrj<rii i. 17 Eph. i. 8
Xap^fec^ttt .
3 4 15
XapiTovv . i. 28 Eph. i. 6
Xeiporoveiv . xiv. 23 2 Cor. viii. 19
XPÔai 2 7 2
(2) Expressions peculiar to S. Luke and S. Paul and the

Epistle to the Hebrews.
Gosp. Acts. Main. Past. Heb.
dfiefiwroi i. 6 3 viii. 7
ivayKaios . 2 4 Tit. iii. 14 vni. 3
&v6.p,vri<ns [xxii. 19] 2 x. 3
dvrairo8i86vai 2 4 x. 30
di-iovv . vii. 7 2 2Th. i. 11 1 Tim. v. 17 2
diroKeiffdai xix. 20 Col. i.
5 2 Tim. iv. 8 ix. 27
dwoXtirpoxris . xxi. 28 7 2
d<r<j>a\Jis 3 Phil. iii. I vi. 19
dfacrrdvat 4 6 2 Cor. xii. 8 3 111. 12
j9ouXt) . 2 7 2 vi. 17
SiafiaprOpeffOai xvi. 28 9 I Th. iv. 6 3 ii. 6
di ffv alrlav . vni. 47 3 3 11. 11
K<(>4pLV XV. 22 4 I Tim. vi. 7 vi. 8
iK<pevyeiv xxi. 36 2 3 2
ivSuva/iovv IX.22 3 3 ?xi. 34
ivrvyxdveiv . xxv. 24 3 vii. 25
iirldeais viii. 18 2 VI. 2
Karapyeiv xin. 7 24 2 Tim. i. 10 11. 14
XeiTovpyetv xm. 2 Rom. xv. 27 X. II
6.] CHARACTERISTICS, STYLE, AND LANGUAGE lix
Gosp. Acts. Main. Past. Heb.
Xeirovpyla i. 23 3 2
/j.eraXa/x^di'eLi' 4 2 Tim. ii. 6 2
vvvL 2 18? ? viii. 6
*6pieu> . xxii. 22 5 Rom. i.
4 iv. 7
Trapaireiadai .
3 XXV. 11 4. 3
TrapdK\yj<Tis . 2 4 I
9..
I Tim. iv. 13 3
irepiaipelv 2 2 Cor. iii. 16 X. II
irepiipxecrdaL . 2 1 Tim. v. 13 xi. 37
(TKXrjpiJPeiv xix. 9 Rom. ix. 18 4
rafts i. 8 2 6
rvyx.aveiv xx. 35 5 3 2 Tim. ii. 10 2
*vtto<tt4\\IV . 2 Gal. ii. 12 x. 38
Xpieiv . iv. 18 2 2 Cor. i. 21 i. 9
(3) Expressions peculiar to S. Luke's Writings and to the

Epistle to the Hebrews.
dvaSexecrdai^, dvadeupetv^, avaardcrews Tvyxdveiv\, * dvopdovv\, dvwrepov\,
* diraWdcrcreiv %, diroypdcpevOai^, dpxyy6s%, dcrdXevros^, dareios^, &<rTpov$,
* j3orjdeia\, diarideadai^, fier elp-f)V7]s\, eiaUvai^, iK\elireiv\, * ivoxXeli'^, ivrpo-
p.os%, iiTMTT&Xkeiv^, icrwrepos^, * eiideTos^, lepareia\, VKd<TK.e(j6a.t.\, Karcnraijeiv^,
Kara<pevyeiv -J-,
KecpdXaiov \, \vTpu<ns\,irakaiovv^, eh rb
piroxoii;, 6pdbs\,
wavreXisY, *irapa\ve(rdai TraTpidpx^Ti irepiiceitrdal
, irapoiKelv ^, *irapo^vcrp.6s{,
:
^
ri\, ir6ppb)dev\, <rvvavTq.v$, ax e v x> TekeUmt^, ihrapi-is};. Excepting dvaOeupelv,
dvaffrdaews rvyxdveiv, dv&repov, io&repos, and eh rb iravreXe's, all the above are
in LXX.
(4) Expressions not found in the other Gospels and more frequent
in S. Luke's Writings than in all the rest of N.T.
&ya,XXla<ns%, alvelvfy, *dvaTrip.ireiv^, dvd' &v^, diro\oye?<rdai.%, dcr^dXeiaf,
* dreviêiv
^
, *dro7rosf, d<pi<TTdvai
x
, /3ou\^f, fipttyosfy, diafiapnjpeffdai 1-^, diawop- ,
etieaOai^, iyKaXelu^, ifupopos J, iizairocrTeWeivSg , wepxeo6at.,*ipya.<rLa^, iadrjs^,

*
evayyeXtfreadai^, icptardvai
4
^
, * Tjcrvxdfreiv -, Kardyeivf, Karavrq.v^,
1
Kare'pxecrdcu
c. V ? Xbyos tov Kvpiovj;, fieOurrdvail, fitpis^, psqv ^, <"rd rod vvv{, dwraala^,
1
*bpleiv%, iratieaOai^, Tkirepl -^, irpea^vripiov^, irpoipxeadaic.^, *irpoadyeiv e. \,
TrvKv6s%, <ny<j,v%, awevdeiv\, *<TTeipaf, avvavrq.v f, inrdpxew (excluding rd virdp-
X 0VTa )ri> *vTro84xe<rdai^, * inroXa/Apdveiv ^, viroarpe'cp'eiu T : and several others
3 3
which occur twice in Luke and once elsewhere. All of these occur in LXX,
except dva.Tre'p.ireiv.
(5) Expressions found in one or more of the other Gospels, but more
frequent in S. Luke's Writings than in all the rest of N.T.
aytLV C. ^y, * aKpi/3aJ9, -e'arepoj/ ^, iir aXrjOeias ^, a/JbcpoTepoL ^,
avayciv 2
^-, * avaipeiv %, avtcrTavaiC. S-y, dvTiXeyuv 4, a7rayyAAiv C.
\\,
a.TroTOL(T<reiv |-, avptov^, kcu avros^, d<ecris .afiaprcwv^, /3oav C.^,
5
yivtrai tfxavrj C. $, Seicr#ai y , Ziap.epiîv ^, Stavoiyeiv-j-, Siacrrpefaiv^,
Siacrwêtv -, StaTacrcrctv ^> 8tcpx cr ^ at ^tIj Btrjy eiadai %, SovvaL 1-^,
lx THE GOSPEL ACCORDING TO S. LUKE [ 6.
cotv-> yyiVy|, ZOos, el St firjyf.^, eis I/caoTosy, icrdytv|^ etcr-
(pepeiv^, CKaTovTa.p\r] ikerj/jiocrvvr) ^ , ip-iripirXdvai,
ifnr\ij$civ%, ev#dSe-|, edyctv, ai<v?7Sy, * avr *7 ? ^> e^rjydcrdaty,
i$io~rdvai ^, eiri\a.p.fidveo~6a.t. ^?, iTnirLTneiv \y, 7rto7ce7rreo-#aiy, Tos|-,
1
V Tats ^pepatSyf, kci0' rj/JLtpav ^, #avpdeti/ cVty, *tao-#ai r y, tSou
yap -J, ucavds ^.yJr, tpaTicpos^, Ka#atpetv^, KardAvpay, KaTavoetv^,
KaTaoîAetv-g-, /coAAS(r#ai^, KovtopToSy, Kpepav^, KTaaOat^, KOiXvew yy,
ras 6 Aads 1^, peyaAvveu> ^ *pecrovuKTtovy, pvT/pa^, vopiv|-, vopt-
,
kos ^, ^ olKov/Acvr) y, dvopan , 6p$w<s

^
T , TravTaôv ^, ci7rctv or Ae'yctv
7rapa/?oA?7i/
4
, TrapayLveo-Oai c. 2^ *7rapa.Trjpeiv^, 7rapa^p^pa , , ircpt-
y
^WpOS^j T^P01 TrAêtV 2^2 , *7rXÔS y5 , TrA^Vyf, * vXt}prfi \p , TTpO(T-
^
SoKav^g, irpoa-TidevaL 1-^ Trpocrcpajvetvy, pvpiyy, craAeuctVy, o-T<x<ris-|-,
,
Sia aTopaTOSy, crrp<pecr#ai y, cnryKaAetVy, o-uAAaActv^, *<ruAAap-

1
Pdveiv -^, <rvp.Tropcveo-6a.ij-) <rvv C. y> o~uvep)(eo-6ai y|, *<rwîvf,
crvvTtê'vaty, Tacro-etv .y, TCTpdpx^Sy, Tt's c vpwvy, ov Tpdravy,
vfipiêiV^, TO. V7T0tpÔVTa I", V7ToSetKVUVaty, itylCrTOSy, XaAaVTr, OJ(TCt ^.y.
Excepting aKpifieo-repov, d<ecris dpaprtaiv, eâvnys, ovdpan, TCTpdpx^S,
and vpwv, all the above are found in LXX.
Tt's
To these may be added a few which are specially frequent in

Luke's writings, although not in excess of the rest of N.T. taken
together: dpxr#aty5, d^pi c. ^, Se'^co-ât^, c7riTacrcrctVy, 6 Adyos
toC covy|-, Av^vosf, irapayyeAAavy 4-, 7rpoo-7ri7TTiVy, 7rpoo-8exr#aty,
o-xt^ctv^, Tpeo>tv|, Tpoo>?;f , x^P 1 * twenty-five times in Lk. and Acts,
not in Mt. or Mk., and only thrice in Jn.
Phrases which indicate the expression of emotion are unusually
common, and belong to the picturesqueness of Luke's style ; e.g.
<pd/8os peyasy, X a P" p.eyd\-q or TroXXrj*, <p<Dvi) p,cydXr) ^y.
Equally remarkable is his fondness for dvrjp, where others have
dvOpwiros or cts or nothing. Thus, vi. 8 t<3 dvSpt, Mt. and Mk. t<3
dvOpdyina ; viii. 27 ct^p Tts, Mk. dv#poj7ros ; ix. 38 dvrjp, Mt. avOpwiros,
Mk. cts ; xxiii. 50 avr/p, Mt. avOpioTros, Mk. nothing. Comp. v. 8,
12, 18, viii. 38, ix. 30, xxii. 63 and the word is very much more
:
frequent in Lk. than in all the other Gospels together.

The expression rats avrov or crov in the sense of "God's servant"
is peculiar to Lk. in N.T. (i. 54, 69 ; Acts hi. 13, 26, iv. 25, 27, 30),
with the exception of Mt. xii. 18, which is a quotation from Is.
xlii. 1.
(6) Expressions frequent in S. Luke's Writings and probably

due to Hebrew Influence.
The frequent use of iyevero is discussed at the end of ch. i.
Add to this Luke's fondness for evwirtov, which does not occur
in Mt. or Mk. and only once in Jn. (xx. 30). It is found more
than thirty times in Lk. and Acts, especially in the phrase ivu>7nov
tov eov (i. 19, 75, xii. 6, xvi. 15) or Kvpiov (i. 15). With this com-
6.] CHARACTERISTICS, STYLE, AND LANGUAGE lxi
pare irpo irpoo~(i>Trov nvos (vii. 27, ix. 52, X. i) and Kara. Trpocray-
7r6v twos (ii. 31). The frequent use of 18 ov (i. 38, ii. 34, 48,
vii.25, 27, 34, etc.) and /cat 18 ov (i. 20, 31, 36, ii. 25, v. 12, vii. 12,
37, etc.); of prjp.a for the matter of what is spoken (i. 65, ii. 15,
19, 51); of oikos in the sense of "family" (i. 27, 33, 69, ii. 4,
x. 5, xix. 9) ; of cts in the sense of ns (v. 12, 17, viii. 22, xiii. 10,
xx. 1) or of 7rpwTos (xxiv. 1); of vi/uo-tos for "the Most High"
(i. 32, 35, 76, vi. 35), illustrates the same kind of influence. So
also do such expressions as ttoiclv lAeos /Aei-a (i. 72, x. 37)
and /ncyaAvveiv lAeos fxerd (i. 58); iroietv /cpaTOS (i. 51); e/c
xoiAt'as prjTpos (i. 15); combinations with iv rfj xapSta or iv
rous K-, such as SiaAdyecrflai (iii. 15, V. 22 ; comp. xxiv. 38), 81a.Tr)-
pelv (ii. 51), BicrOai (i. 66, xxi. 14), crvv/?aAAeiv (ii. 19); iv tous
fjHepais 39, ii. I, iv. 2, 25, V. 35, etc.); rrj r)p.ipa tov aaf3-
(i. 5,
ftaTov (xiii. 14, 16, xiv. 5); with perhaps 81a ord/Aon-os (i. 70),
where both the expression and the omission of the article seem to
be Hebraistic : in LXX we commonly have, however, ev t<3 o-rd/Aai-i
or K tov o-TOfxaTos. these expressions are found in the
Nearly all
Acts also, in some cases very often. The frequent use of peri-
phrastic tenses has been pointed out above (p. Ii) as being due
in many cases to Hebraistic influence. The same may be said of
the attributive or characterizing genitive, which is specially common
in Luke (iv. 22, xvi. 8, 9, xviii. 6; comp. x. 6, xx. 34, 36);
and of the frequent use of /ecu olvtos (ii. 28, v. 1, 17, viii. 1, 22,
xvii. II, xix. 2), #cai avTrj (ii. 37), and xai olvtoi (xiv. 1, xxiv. 14)
after iyeveTo, ko.1 l8ov, and the like. Phrases like Soaciv tov
eoV (v. 25, 26, vii. 16, xiii. 13, xvii. 15, xviii. 43, xxiii. 47), 6
Adyos tov eov (v. 1, viii. 11, 21, xi. 28), and e7rcu'peiv tt)v
<pwvr}v (xi. 27) may be placed under the same head; and they all
of them occur several times in the Acts.
In common with other N.T. writers S. Luke uses several
Hebrew words, which may be mentioned here, although they are
not specially common in his writings: a/j.rjv (iv. 24, xii. 37, xviii.
17, etc.), /Jec^c/Jov'A (xi. 15, 18, 19), yt'evva (xii. 5), Trdo~x a (" 4 T >
xxii. 1, 7, 8, 11, 13, 15), o-dppaTov (iv. 16, 31, vi. 1, 2, 5, 6, 7, 9,
etc.), o-aTavas (x. 18, xi. 18, xiii. 16, etc.)-. Three others occur
once in his Gospel and nowhere else in N.T. ; /?o.tos (xvi. 6),
ko'oos (xvi. 7), o-iKcpa (i. 15). Other words, although Greek in
origin, are used by him, as by other N.T. writers, in a sense which
is due to Hebrew influence; ayyeAos (i. 11, 13, 18, etc.), ypa.fi-
p.aTv<s (v. 21, 30, vi. 7, ix. 22, etc.), 8ia/3oAos (iv. 2-13, viii. 12),
lOvt] (ii. 32, xviii. 32, xxi. 24 bis, etc.), dprjvr) (i. 79, ii.29, vii. 50,
etc.), Kvpios (i. 6, 9, 11, 15, etc.); and e^pcpta (i. 5, 8) is a Greek
word specially formed to express a Hebrew idea.
Ixii THE GOSPEL ACCORDING TO S. LUKE [ 6.
(7) Miscellaneous Expressions and Constructions which are

specially frequent in S. Luke's Writings.
In his use of the article he has several favourite constructions.

He is very fond of ev tc3 followed by a present infinitive to express
time during which (i. 8, 21, ii. 6, 43, v. 1, 12, viii. 5, 42, etc.) or
by an aorist infinitive to express time after which (ii. 27, iii. 21,
ix. 34, 36, xi. 37, etc.); also of rov with an infinitive to express
purpose or result (i. 73, ii. 27, v. 7, xii. 42, etc.). He frequently
employs to to introduce a whole clause, especially interrogations,
much as we use inverted commas (i. 62, ix. 46, xix. 48, xxii. 2, 4,
2 3, 24, 37).
In the case of certain verbs he has a preference for special
constructions. After verbs of speaking, answering, and the like
he very often has -n-pos and the accusative instead of the simple
dative. Thus, we have cwmv 77730s (i. 13, 18, 28, 34, 61, ii. 15,
34, 48, 49, etc.), AaAtiv Trpos (i. 19, 55, ii. 18, 20, xii. 3, etc.), Ae'ytiv
n-po's (iv. 21, V. 36, vii. 24, viii. 25, ix. 23, etc.), aTTOKpivzcrdai 777305
(iv. 4, vi. 3, xiv. 5), yoyyvêiv Trpos (v. 30), o-w^tciv 777005 (xxii. 23),
0-uvA.aA.e1v 7rpos (iv. 36). It often happens that where Mt. or Mk.
has the dative, Luke has the accusative with 77730s (Mt. ix. n; Mk.
ii. 16; Lk. v. 30). Whereas others prefer iepx<co-8ai e/c, he has
iep X o-6a.L airo (iv. 35, 41, v. 8, viii. 2, 29, 33, 35, 38, ix. 5, etc.),
and for 0auudeiv he prefers 6avp.dew iirl tlvi (ii. 33, iv. 22,
ix. 43, XX. 26). For OcpaTrcveiv voo-ous he sometimes has depaireveiv
Sltto voow (v. 15, vii. 21, viii. 2). He isfond of the infinitive after
81a to (ii. 4, viii. 6, ix. 7, xi. 8, xviii. 5, para to (xii. 5, xxii.
etc.),
20), and 77730 tov (ii. 21, xxii. 15). The quite classical x ttv Tl IS
common (vii. 42, ix. 58, xi. 6, xii. 17, 50, xiv. 14). His use of the
optative has been mentioned above (p. Ii).
Participles with the article often take the place of substantives
(ii. 27, iv. 16, viii. 34, xxii. 22, xxiv. 14). They are frequently
added to verbs in a picturesque and classical manner dvaorravTcs :
ie(3a\ov (iv. 29), KaOtcra's eoYSaaKev (v. 3), oralis e/ce'Acvo-ev (xviii.
40), o~Tpa<f>el<; iirTLp,r]o-v (ix. 55), etc. They are sometimes strung
together without a conjunction (ii. 36, iv. 35, v. 11, 19, 25, etc.).
S. Luke is very fond of 77-ds, and especially of the stronger
form a7ras. It is not always easy to determine which is the right
reading; but ob-as is certainly very common (iii. 21, iv. 6, v. 26,
viii. 37, ix. 15, xix. 37, 48, xxiii. 1; also in Acts). Elsewhere in
N.T. oVa? is rare. Not unfrequently Luke has 7ras or aVcis where
the others have nothing (iii. 15, 16, 21, iv. 37, v. it, 28, vi. 4, 10,
i7, J9 3. vii - 35. etc.).
In the use of certain prepositions he has some characteristic
expressions eis ra aixa (i. 44, ix. 44) and cfc to.? d/cods (vii. 1), ev
:
tois dio-tv (iv. 21) and Iv p-iaw (ii. 46, viii. 7, x. 3, xxi. 21, xxii. 27, 55,
6.] CHARACTERISTICS, STYLE, AND LANGUAGE lxiii
xxiv. 36); Kara to eOos (i. 9, ii. 42, xxii. 39), to uOicrfievov (ii. 27),
to ctco^ds (iv. 16), to tip-qpikvov (ii. 24), and to wpicr/xevov (xxii. 22)3
7rapa tovs 7ro8as (vii. 38, viii. 35, 41, xvii. 16), whereas Mark has
7rpos t. 7rdSas (v. 22, vii. 25). Luke is very fond of o~vv, which
is rather rare in the other Gospels but is very frequent in both of
Luke's writings. Sometimes he has o~vv where the others have
ixerd (viii. 38, 51, xxii. 14, 56) or /cat (xx. 1) or nothing (v. 19).
The pronouns avros (see below) and outos are specially common.
The latter is added to a numeral, Tpirqv Tavrrjv -qpikpav (xxiv. 21),
to make it more definite, Tts * vp.wv ; is almost peculiar to him
(xi. 5, xii. 25, xiv. 28, xv. 4, xvii. 7), and so also is tis iariv oStos
os; (v. 21, vii. 49).
In using conjunctions he is very fond of combining 8 k with /cat,
a combination which occurs twenty-six times in his Gospel (ii. 4,
iii. 9, 12, iv. 41, v. 10, 36, vi. 6, ix. 61, etc.) and seven in the Acts.
It is rare in the other Gospels. His Hebraistic use of /cat avTos,

airr} or airoi,and of /cat l8ov, to introduce the apodosis to iykvero
and the has been pointed out above (p. lxi).
like, But Luke is
also fond of kcu airos at the beginning of sentences or independent
clauses (i. 17, 22, iii. 23, iv. 15, v. 37, vi. 20, xv. 14, etc.), and
of /cat ovtos, which is peculiar to him (i. 36, viii. 41 ?, xvi. 1,
xx. 28). In quoting sayings he most frequently uses 8k, and elirev
8k in the Gospel and fourteen in the Acts.
occurs forty-six times
It is not found in Mt. or Mk., and perhaps only once in Jn.
they prefer 6 8k elirev, or /cat Xkyu, k.t.X.
(xii. 6 [viii. 11,] ix. 37 ?) :
Luke also has eAeycv 8k nine times in the Gospel ; it occurs twice
in Mk, once in Jn., and never in Mt. Five times he begins a
sentence with /cat ws (temporal), which is not found elsewhere in
N.T. (xv. 25, xix. 41, xxii. 66, xxiii. 26; Acts i. 10). The inter-
rogative ct is found eighteen times in Gospel and Acts (vi. 7, 9,
xiii. 23, xiv. 28, 31, xxii. 49, 67, etc.), et 8e/x.^yc five times, and ct
apa twice. All of these are comparatively rare elsewhere.
The idiomatic attraction of the relative is very common in both
books (i. 4, ii. 20, iii. 19, v. 9, ix. 36, 43, 46, xv. 16, xix. 37,
xii.
etc.) : it is rare in Mt. and Mk., and is not common in Jn.

After tovto he has oti in Gospel and Acts (x. 1 1, xii. 39, etc.)
Mt. and Mk. never ; Jn. only after 8ik tovto.
He is fond of combinations of cognate words, e.g. c/>vAao-crovTas
<t>Aa/cas (ii. 8), i<poj3r]0r]aav <f>6fiov piyav 9), /?a7rno-#eVTes to ySaV-
(ii.
TLo-fxa (vii. 29), f) ao-Tpairy] ao-TpaTrrovcra (xvii. 24). Some

of these
are Hebraistic, especially such as l-mdvp-ia iireOvp.r)o-a (xxii. 15).
(8) Expressions probably or possibly medical.
It was perhaps not until 1841 that attention was called to the
existence of medical phraseology in the writings of S. Luke. In the
lxiv THE GOSPEL ACCORDING TO S. LUKE [ 6.
Gentleman's Magazine for June 1841 a paper appeared on the

subject, and the words a^Xvs (Acts xiii. 11), KpavKaXt] (Lk. xxi. 34),
7rapaXeXvp.evos (v. 18, 24; Acts viii. 7, ix. 33), 7rapofw;u.ds (Acts
XV. 39), crvvôfX.vr) irvpeTw p.eyaX<o (Lk. iv. 38), and v8p(07riKos
(xiv. were given as instances of technical medical language.
2)
Since then Dr. Plumptre and others have touched on the subject
and in 1882 Dr. Hobart published his work on The Medical
Language of St. Luke, Dublin and London. He has collected
over 400 words from the Gospel and the Acts, which in the main
are either peculiar to Luke or are used by him more often than
by other N.T. writers, and which are also used (and often very
frequently) by Greek medical writers. He gives abundant quota-
tions from such writers, that we may see for ourselves ; and the
work was well worth doing. But there can be no doubt that the
number of words in the Gospel and the Acts which are due to
the Evangelist's professional training is something very much less
than this. It may be doubted whether there are a hundred such
words. But even if there are twenty-five, the fact is a considerable
confirmation of the ancient and universal tradition that " Luke the
beloved physician " is the author of both these books. Of
Dr. Hobart's long list of words more than eighty per cent, are
found in LXX, mostly in books known to S. Luke, and sometimes
occurring very frequently in them. In all such cases it is more
reasonable to suppose that Luke's use of the word is due to his
knowledge of LXX, rather than to his professional training. In
the case of some words, both of these causes may have been at
work. In the case of others, the medical training, and not famili-
arity with LXX, may be the cause. But in most cases the prob-
ability is the other way. Unless the expression is known to be
distinctly a medical one, if it occurs in books of LXX which were
known to Luke, it is probable that his acquaintance with the ex-
pression in LXX is the explanation of his use of it. If the expres-
sion is also found in profane authors, the chances that medical
training had anything to do with Lk.'s use of it become very
remote. It is unreasonable to class as in any sense medical such
words as aOpoiêiv, olkotj, avaipiiv, avaXap.fia.viLV, dvopBovv, a7raiTetv,
aTraWdcrcreiv, aTroXveiv, dvopeiv, d<r<j>aXeia, aêcrts, etc. etc. All of
these are frequent in LXX, and some of them in profane authors
also.
Nevertheless, when Dr. Hobart's list has been well sifted, there
stillremains a considerable number of words, the occurrence or
frequency of which in S. Luke's writings may very possibly be due
to the fact of his being a physician. The argument is a cumulat-
ive one. Any two or three instances of coincidence with medical
writers may be explained as mere coincidences but the large :
number of coincidences renders this explanation unsatisfactory for

6.] CHARACTERISTICS, STYLE, AND LANGUAGE lxv
all of them ; especially where the word is either rare in LXX, or

not found there at all.
The instances given in the Gentleman's Magazine require a
word of comment. Galen in treating of the diseases of the eye
gives d)(kv<s as one of them, and repeatedly uses the word, which
occurs nowhere else in N.T. or LXX. Perhaps KpanrdXrj, which
in bibl. Grk. is found Lk. xxi. 34 only, is a similar instance. It
occurs more than once in Aristophanes, but is frequent in medical
writers of the nausea which follows excess. In 7rapaAeAvpivos we
have a stronger instance. Whereas the other Evangelists use
TrapaXvTtKos, Luke in harmony with medical usage has irapaAeAv-
/xivos, as also has Aristotle, a physician's son {Eth. Nic. i. 13. 15).
But this use may come from LXX, as in Heb. xii. 12. That 7rapo-
vor/nos is a medical term is indisputable but as early as Demos-
;
thenes it is found in the sense of exasperation, as also in LXX

(Deut. xxix. 28 ; Jer. xxxix. [xxxii.] 37). The instance in Lk. iv. 38
is perhaps a double one for awexofUvi} is possibly, and Trvperw
:
fieyaXu) probably, a medical expression. Moreover, here Mt. and

Mk. have merely irvptavovo-a, and in Acts xxviii. 8 we have the
parallel TrvpeTois ko.1 oWcvTepia o~vvôp.evov. In v8pa)7ri*cos we have
a word peculiar to Luke in bibl. Grk. and perhaps of purely
medical origin.
By adopting doubtful or erroneous readings Hobart makes other instances
double, e.g. iiriireaev for Zireaev (Acts xiii. II), j3apvv0wcriv for papridw<riv (Lk.
xxi. 34). Again, whether or no dvairriL><T<reiv has any medical flavour, Lk.
iv. 17 must not be quoted in connexion with it, for there the true reading is
dvoiâs.
To the examples given in the Gentleman's Magazine may per-

haps be added such instances as SaxrvAcj) Trpoo~\pav>eiv (xi. 46), where
Mt. has 8aKTi;A.a) Kivrjaai: 81a TpyjfiaTos ySeAov^s (xviii. 25), \jhere Mk.
has Sta rpupaAias pacptSos tcrrt] rj pwts tov atp,aTos (viii. 44), where
:
Mk. has i$r)pdv6r) atpiaTos

rj iarepewOrjcrav at ySao-ts avrou
ir-qyrj t. :
kcu (Acts hi. 7); and more doubtfully 606vr/v rea-a-apa-iv

to. <r<f>v$pd
appals Ka.Qiip.tvov (Acts x. n) and dveKa6io-ev (vii. 14 ; Acts ix. 40).

Luke alone relates what may be called the surgical miracle of
the healing of Mai chus' ear (xxii. 51). And perhaps the marked
way in which he distinguishes demoniacal possession from disease
(vi. xiii. 32
18, Acts xix. 12) may be put down to medical train-
;
ing. His exactness in stating how long the person healed had been
afflicted (xiii. 1 1 ; Acts ix. 33) and the age of the person healed
(viii. 42 Acts iv. 22) is a feature of the same kind. For other
;
possible instances see notes on iv. 35, v. 12, vii. 10.

The coincidences between the preface of the Gospel and the
opening words of some medical treatises are remarkable (see small
print, pp. 5, 6). And it is worth noting that Luke alone records
Christ's quotation of the proverb, 'IaTpe, Oepd-Trevo-ov o-eavrov
e
lxvi THE GOSPEL ACCORDING TO S. LUKE [e.
(iv. 23) ; and that almost the last words that he records in the
Acts are S. Paul's quotation from which ends ko.1 Ido-opai
Is. vi.,
avrovs (xxviii. 26, 27).
The following table will illustrate some characteristics of S.

Luke's diction as compared with that of the other Synoptists :
S. Matthew. S. Mark. S. Luke.

ill. IO. ijdr) d4. iii. 9. 84 Kal.
tJSt?
iii. 16. Trvev/ja Qeov. i. IO. rb irvevna. iii. 22. t6 ttv. rb Hyiov.
iii. 17. (purl) 4k t. ovp- i. II. <puvi} 4k t. oi/pa- iii. 22. <pui>r]v e'f ofyxx'oi}
avQv. vuv. yev4<r6ai.
iv. I. dp^x^V- i. 12. rb ttv. airrbv &c/3d\- iv. i. inriarpeipev.
X.
iv. 5, 8. irapa\atij3dvet. i y - 5) 9 ^7a7e', dva-
707(61'.
iv. 12. &vex&pr)aev. i. 14. 1j\0ev. iv. 14. vir4o~Tpe\(/ev.
iv. 18. ttjv 6d\a<r<rav. i. 16. rty 0d\a<T<rat>. v. I. ttjv Xi/j.vr)P.
iv. 20. d<p4vres ret SiKTva. i. 18. &<f>4t>res rd dl/crna. v. II. d<p4vres irdpra.
viii. 2. \ewpbs irpocrekd&v i. 40. Xeirpbs irapaicaXQv v. 12. dv^/) ir\^p7]s
wpoffKtjvet airnp. airrbv Kal yovvweruv. \ 4 ir pas ireaijiv iwl irpoa-
wttois i8et)dri airrov.
viii. 4. Kal \4yei 4 Irjtrovs. i. 44. Kal \4yei. v. 14. Kal aiirbs vap-
f)yyei\ev.
ix. 2. irpoa4<j>epov airrf ii. 3. <p4povres irpbs airrbv v. 18. dvSpes <(>4povres
irapaXvriKbv. vapaXvTLKbv. . . . irapa\e\v/j.4>>os.
ix. 7. 4yepdels. ii. 12. -rryipdrj Kal evdvs. v. 25. irapaxpvjp-a- dv-
acrds ev&iriov airrwv.
ix. 8. icpofflOrjaap. ii. 12. 4!-l<rTa<r$ai. v. 26. itr\i)<TOTj<rav <p6-
fiov.
ix. 9. Ma#0ato' \eyop.4vov. ii. 14. Aeueh'. v. 27. 6v6/JLari Aevelv.
xii. 50. t4 diXrj/Mt t. irar- iii. 35. rb 64\t}fia r. viii. 21. rdr X670V t.
p6s /jlov. Qeov. Qeov.
xiii. 7. 4irl tos djcdvAas. iv. 7. c/sTtts djcdj'tfas. viii. 7- cv fi4o~(p t. OLKav-
6G>v.
xiii. 19. t. XiYov t. /3a- iv. 14. rbv \byov. viii. 11. 4 X670JT. GeoO.
<7iXefas.
xiii. 20. \afij3di>ui>. iv. 16. \apidvov<Tiv. viii. 13. 5^x o Tat'' '
xiii. 21. (T/taySaXêrat. iv. 17. c/irai'SaXffomu. viii. 13. d<pio~TavTai.

v. 15. Koiowti' Xi)x>'<m'. viii. 16. \iix vov dâs.
viii. 21. Kvpie. iv. 38. 8i8d<TKa\e. viii. 24. ewio-Tdra.
v. 7. bpKlfa <re. viii. 28. d4oft,ai aov.
viii. 30. dyiXri x^P uv v. ll. dytXr) xi-P uv MO"" viii. 32. dy4\t) xfy> w "
woWQiv. dXT?. iKavQiv.
ix. 18. Idob dpxuv [els] v. 22. tpxerai eh twv dp- viii. 41. cal J5oi> T^Xtfe?
vpoaeXOCw vpoffKi/vei avrip. XKrvvaydryuv Kal irlirrei dv77/} /cai oOroy &px<>>v rr/s
irpbs Toiis irbbas avrov. cwa7aryr;y vtrijpxev Kal
irecrwv irapd roi/s irbSas
'It)<tov.
ix. 18. ereXevrrjaev. v. 23. iffxdrws Hxei. viii. 42. /ca2 01)7-77 a7r^-
OvrjCTKev.
v. 29. evOi/s iijr]pdv0T] 77 viii. 44. irapaxpyM' a
io~T7) 7) piiffis.
x. 14. i&pxbpevoi Qw. vi, 11. Kiropev6fj.evoiKet- ix. 5- ei-epxbfievot dwb.

6ev.
xvi. 15. Xy. viii. 29. eirripura. ix. 20. elTrei' 5^.
7.] THE INTEGRITY OF THE THIRD GOSPEL lxvil
S. Matthew. S. Mark. S. Luke.
xvi. 20. iireTLâev. viii. 30. eirer[fj.7]<Tev. ix. 21. eiriTiprfo-as irap-
riyyetXev.
xvi. 28. &/j,7)v Xyw 6/uv. ix. I. d/M7]v Xtyu vfuv. ix. 27. Xy t'/x?!' dX?7-
xvii. 4. KXjpLC. ix. 5. 'Pa/3/3ei. ix. 33- fT'CTdra.

xvii. 16. irpoa-rjueyKa. ix. 18. et7ra. ix. 40. ederjdrjv.
xvii. 18. idepaireidr) 6 ix. 27. dviarrj. ix. 42. Idaaro rbv
irais. Tat 8 a.
xix. 13. iraidia. x. 13. waiSia. xviii. 15. rd f}pi$%
xxii. 18. 7foi)s T'f/i' iro><- xii. 15. ei'Sws r^v i!>7r6- xx. 23. KaTavor/cras ttjv
Tjplav. vavovpylav.
xxvi. 20. /terd t. ddideKa xiv. 17. perd twv 5ci5e/ca. xxii. 14. ol d7r6(TToXot
fxadrp-Qv. a't)j' curry.
xxvi. 27. Xa^dv. xiv. 23. Xaj3d)v. xxii. 17. Sefdyuevos.
XXVi. 29. 06 jLffj d7r' #/>rt. xiv. 25. ovKtri oil fi-fj. xxii. 18. 01) /j.7) dirb rod
vvv.
xxvi. 41. yprjyope'iTe Kal xiv. 38. ypTjyopeire Kal xxii. 46. dvcKTrdpTes
nrpoaefrxeaQe. irpoireijxecrde.
xxvi. 64. d7r fipri. xxii. 69. d7rd toi/ vuj'.
xxvii. 2. dir^jyayov Kal xv. I. dwf)veyKav Kal xxiii. 1. dvaurdv dirav
iraptduicav IleiXdrip. iraptdwKav HeiXdrcp. rb ttXtjOos avrCov ijyayoi-
airrbv iwl t. ILeiXarov.
xxvii. 13. Xtyei. xv. 4. iirTjpdora. xxiii. 9. eirripcbTa iv Xb-
yois iKavols.
xxvii. 57* dvdpunros irXoti- xv. 43. 'Iaw7)</> e{iaxvfjL0}v xxiii. 50- Kal idoi) dvyp
<rioi, Toiivofia '!()}<ff)<p. ôvXevT^s. 6v6/j,aTt, 'I., j3ovXevT7]s
{nrdpx^v.
xxviii. 8. direXdovaai . . xvi. 8. eiieXdovacu . . . xxiv. 9. viro(TTpiif/a<rai
tdpa/iov d7ra77et\ai rots otfSeH oi55^p eZirap. . .diT7}yyeiXav ravra
.
Hadtyrah airrov. irdvra tois Zvdeica Kal

irdcriv toIs XoittoIs.
These are only specimens taken from a large number of

instances, and selected for their brevity and the ease with which
they admit of comparison. The student who has mastered the
main features of Luke's style will be able to find many more for
himself.
7. THE INTEGRITY OF THE THIRD GOSPEL.

This question may be regarded as naturally following the dis-
cussion of S. Luke's peculiarities and characteristics, for it is by a
knowledge of these that we are able to solve it. The question has
been keenly debated during the last forty years, and may now be
said to be settled, mainly through the exertions of Volkmar,
Hilgenfeld, and Sanday. Dr. Sanday's article in the Fortnightly
Review, June 1875, in answer to Supernatural Religion, was pro-
nounced by Bishop Lightfoot to be " able and (as it seems to me)
unanswerable" (On Sup. Rel. p. 186). This article was incor-
lxviii THE GOSPEL ACCORDING TO S. LUKE [ 7.
porated in The Gospels in the Second Century, Macmillan, 1896,

now unfortunately out of print, and it remains unanswered. It is
now conceded on all sides 1 that Marcion's Gospel does not
represent the original S. Luke, and that our Third Gospel has
not been largely augmented and interpolated, especially by the
addition of the first three chapters and the last seven verses ; but
that Marcion's Gospel is an abridgment of our S. Luke, which
therefore was current before Marcion began to teach in Rome in
or before a.d. 140. The statements of early Christian writers (not
to be accepted as conclusive without examination) have been
strongly confirmed, and it is right to speak of Marcion's Gospel as
a " mutilated " or " amputated " edition of S. Luke.
Irenseus says of Marcion :secundum Lucam evangelium

id quod est
circumcidens (i. 27. 2, iii. Marcion et qui ab eo sunt, ad
12. 7) ; and again :
intercidendas conversi sunt Scripturas, quasdam quidem in totum non cog-

noscentes, secundum Lucam autem evangelium et epistolas Pauli decurtantes,
haec sola legitima esse dicunt, qum ipsi minoraverunt (iii. 12. 12). Similarly
Tertullian Quis tarn comesor mus Ponticus quam qui evangelia corrosit ?
:
(Adv. Marcion. i. 1). Marcion evangelio suo nullum adscribit auctorem.

. .ex Us commentatoribus quos habemus Lucam videtur Marcion elegisse
.
quern csederet (ibid. iv. 2). Epiphanius also : b fih yh.p xo-paKrijp rod Kara, AovkcLv
ffTjfjLalvei rb evayy&uov' ws 5l rjKptarrjptao'Tai pdp-e dpx^v ^X wv > M 17 Te A^ca, /M-fire
t\o$, 1/j.arlov ê^poj/iivov virb iroWuv o~7}T&v irtx el T0V Tpbirov (Hmr. i. 3. II,
Migne, xli. 709). Epiphanius speaks of additions, ret bk irpoffTldrjaiv : but these
were very trifling, perhaps only some two or three dozen words.
The evidence of Tertullian and Epiphanius as to the contents

of Marcion's Gospel is quite independent, and it can be checked
to some extent by that of Irenseus. Their agreement is remark-
able, and we can determine with something like certainty and
exactness the parts of the Third Gospel which Marcion omitted
not at all because he doubted their authenticity, but because he
disliked their contents. They contradicted his doctrine, or did
not harmonize well with it, or in some other way displeased him.
In this arbitrary manner he discarded i. ii. and iii. excepting iii. 1,
with which his Gospel began. Omitting iii. 2-iv. 13, 17-20, 24,
he went on continuously to xi. 28. His subsequent omissions
were xi. 29-32, 49S 1 xui I_ 9> 2 9~35> xv }*-2> 2 xvii 5- IO
' - - , - >
xviii. 31-34, xix. 29-48, xx. 9-18, 37, 38, xxi. 1-4, 18, 21, 22,
xxii. 16-18, 28-30, 35-38, 49-51, xxiv. 47-53. Perhaps he also
omitted vii. 29-35 j an d he transposed iv. 27 to xvii. 18.
It should be observed that not only does Marcion's Gospel
1
An exception must be made of the author of The Four Gospels as
Historical Records, Norgate, 1895, pp. 93-95. The work is retrograde, and
rakes together criticisms and positions which have been rendered impotent and
untenable. One is tempted to apply to it the author's own words (respecting a
volume of very real merit and ability, which has rendered signal service to the
cause of truth), that it "may be said, without much injustice, to beg every
question with which it deals" (p. 491).
7.] THE INTEGRITY OF THE THIRD GOSPEL lxix
contain nearly all the sections which are peculiar to Luke, but it
contains them in the same order. Where Luke inserts something
into the common tradition, Marcion has the insertion ; where Luke
omits, Marcion omits also. This applies in particular to "the
great intercalation" (ix. 51-xviii. 14) as well as to smaller
insertions ; and this minute agreement, step by step, between
Marcion and Luke renders the hypothesis of their independence
incredible. The only possible alternatives are that Marcion has
expurgated our Third Gospel, or that our Third Gospel is an
expansion of Marcion's; and it can be demonstrated that the
second of these is untenable.
(1) In most cases we can see ivhy Marcion omitted what his
Gospel did not contain. He denied Christ's human birth;
therefore the whole narrative of the Nativity and the genealogy
must be struck out. The Baptism, Temptation, and Ascension
involved anthropomorphic views which he would dislike. All
allusions to the O.T. as savouring of the kingdom of the Demiurge
must be struck out. And so on. In this way most of the
omissions are quite intelligible. The announcement of the
Passion (xviii. 31-34) and the triumphal entry into Jerusalem, etc.
(xix. 29-48), were probably disliked as being fulfilments of O.T.
prophecy. It is less easy to see Marcion's objection to the
Prodigal Son (xv. 11-32) and the massacre of Galileans, etc.
(xiii. 1-9) ; but our knowledge of his strange tenets is imperfect,
and these passages probably conflicted with some of them. But

such changes as "all the righteous" for "Abraham and Isaac and
Jacob and all the prophets" (xiii. 28), or "the Lord's words" for
"the law" (xvi. 17), or "those whom the god of that world shall
account worthy " for " they that are accounted worthy to attain to
that world" (xx. 35), are thoroughly intelligible. Others which his
critics supposed to be wilful depravations of the text are mere
differences of reading found in other authorities ; e.g. the omission
of alwviov (x. 25) and of rj ixepuTTrjv (xii. 1 4) ; and the insertion of
kcu KaraXvovTa tov vop.ov koI tov<s Trpo<pT]Ta<; (xxiii. 2).
(2) But the chief evidence (in itself amounting to something
like demonstration) that Marcion abridged our S. Luke, rather
than the Evangelist expanded Marcion, is found in the peculiarities
and characteristics of Luke's style and diction. These run through
our Gospel from end to end, and on the average are as frequent in
the portions which Marcion omitted as in the rest. In the first
two chapters they are perhaps somewhat more frequent than else-
where. It is quite incredible that the supposed interpolator made
a minute analysis of the style and diction of Marcion's Gospel,
practised himself in it, and then added those portions of our
Gospel which Marcion did not include in his Gospel and that he
:
accomplished this feat without raising a suspicion. Such a feat in

lxx THE GOSPEL ACCORDING TO S. LUKE [ 8.
that age would have been a literary miracle. Only those who
have worked through the passages expunged by Marcion, carefully
marking what is peculiar to Luke or characteristic of him, can
estimate the full force of this argument. But the analysis of a few
verses will be instructive.
The dotted lines indicate that the expression is found more
often in Luke's writings than in the rest of N.T., and the fraction
indicates the proportion e.g. the with KaOelXev means that
:
KaOaiptiv occurs six times in Lk. and Acts, and three elsewhere in
the rest of N.T. The plain lines indicate that the expression is
peculiar to Luke in N.T., and the figure states the number of
times in which it occurs in his writings e.g. Kara t6 e6o<s occurs :
thrice in Lk. and Acts, and nowhere else in N.T.
Ka#tiA.v ^ Svvdoras oltto Bpovmv, Kal vif/wo-ev Tairewovs, 7mvuivTas

ivTr\r)crev ~^ ayaOCiv, Kal irXovrovvTas ea7rTTiAev W kcvovs. dvTtAa-
fiero *l<rpar}k 7rai8os y avrov, [ivrjcrdfjvai eAcovs (/ca0ws cAdA^crev
7rpos tovs iraTcpas rjfJLwv) t<3 'A/Jpadp kcu t<3 OTreppaTt avrov ts tov
alwva. "Epetvev 8e Maptdp crvv -||- avrfj tos pSjvas ^ Tpets, kcu
33
v7re<TTp\f/ev ^ eis tov oikov avrrjs (i. 5256).
Kai 7ropcvovTo ol yovets avrov KaT eros-fj- tts lepovcraXyjp. rrj
ioprfj tov 7racrâ. Kat ore eyevero Tt3v-|- ScoScKa, dva/3atvovTcov
avrwv Kara to #053 Trj<i eopTfjs, Kal TeAciwcrdvTtoV Tas i^pcpas,

V T(3 VTTOO-Tp<peiV V aVTOVS V7TeplVV 'IrjCTOVS 6 TTOLS V lpOVO~a\r)fJ,'
Kal ovk lyvoicrav ol yovets avrov" voptcravTes 8c airw ev tyj crvvoota.
civat Â#ov ^pepas 68dv, xat dve^TOvv 3 avrov cv tois crvyyevccrt /cat
Tots 2 yvwo-rois* ^ /cat p?) cvpovTcs iirko-Tptxpav

s
-g cts 'IcpovcraA^p,
dva^TovvTcs 3 avrov. Kat eyevtTO p.ed' i^pcpas rpets, tvpov ai)Tov ev

t<3 UpaJ, Ka#eopevov ev pe'cra) Ttov SioaoTcdAajv, Kat aKOvovra avTaiv, Kat
eVepwTuivTa avrovV eî'oravTO y 8e 7rdvTS 01 aKovovres avrov C7rt
ttj crvvecrei Kat rats d7roKptcrecriv avrov (ii. 4147).
8. THE TEXT.
The quoted for the various readings are taken from
authorities
different sources, of which Tischendorf s Nov. Test. Graze, vol. i.
ed. 8, Lipsiae, 1869, and San day's App. ad Nov. Test. Steph.,
Oxonii, 1889, are the chief. The Patristic evidence has been in
many cases verified. Gregory's Prolegomena to Tischendorf,
Lipsiae, 1884-94, and Miller's edition of Scrivener's Introduction
to the Criticism of N.T. Bell, 1894, must be consulted by those
,
who desire more complete information respecting the authorities,

8.] THE TEXT lxxi
(i) Greek Manuscripts.

Primary uncials.
X Cod. Sinaiticus, saec. iv. Brought by Tischendorf from the

Convent of St. Catherine on Mt. Sinai ; now at St. Peters-
burg. Contains the whole Gospel complete.
Its correctors are
N a contemporary, or nearly so, and representing a second
MS. of high value ;
N b attributed by Tischendorf to saec. vi.

K c attributed to the beginning of saec. vii. Two hands of
about this date are sometimes distinguished as K ca and
K cb .
A. Cod. Alexandrinus, saec. v. Once in the Patriarchal Library

at Alexandria ; sent by Cyril Lucar as a present to Charles i.
in 1628, and now in the British Museum. Complete.
B. Cod. Vaticanus, saec. iv. In the Vatican Library certainly
since 1533 * (Batiffol, La Vaticane de Paul Hi, etc., p. 86).
Complete.
The corrector B 2 is nearly of the same date and used a
good copy, though not quite so good as the original.
Some six centuries later the faded characters were
retraced, and a few new readings introduced by B 3 .
C. Cod. Ephraemi Rescriptus, saec. v. In the National Library

at Paris. Contains the following portions of the Gospel
i. 2-ii. 5, ii. 42-iii. ax, iv. 25-vi. 4, vi. 37 vii. 16 or 17,
viii. 28-xii. 3, xix. 42-xx. 27, xxi. 21-xxii. 19, xxiii. 25-
xxiv. 7, xxiv. 46-53.
These four MSS. are parts of what were once complete Bibles,
and are designated by the same letter throughout the LXX
and N.T.
D. Cod. Bezae, saec. vi. Given by Beza to the University
Library at Cambridge 1581. Greek and Latin. Contains
the whole Gospel.
L. Cod. Regius Parisiensis, saec. viii. National Library at Paris.
Contains the whole Gospel.
R. Cod. Nitriensis Rescriptus, saec. viii. Brought from a convent
in the Nitrian desert about 1847, and now in the British
Museum. Contains i. 1-13, i. 69 ii. 4, 16-27, iy 38-v. 5, -
v. 18-36, 39, vi. 49-vii. 22, 44, 46, 47, viii. 5-15,
25-vi. 8,
viii. 1, 12-43, x
25-ix. 3" l6 xi 5- 2 7, xii. 4-15, 4-5 2
- > -
>
xiii. 26-xiv. I, xiv. 12-xv. 1, xv. 13-xvi. 16, xvii. 21-xviii. 10,
xviii. 22-xx. 20, xx. 33-47, xxi. 12-xxii. 15, 42-56, xxii. 71-
xxiii. 11, 38-51. By a second hand xv. 19-21.
T. Cod. Borgianus, saec. v. In the Library of the Propaganda at
Rome. Greek and Egyptian. Contains xxii. 20-xxiii. 20.
lxxii THE GOSPEL ACCORDING TO S. LUKE [ 8.
X. Cod. Monacensis, saec. ix. In the University Library at

Munich. Contains i. 1-37, ii. 19-iii. 38, iv. 21-x. 37,
xi. i-xviii. 43, xx. 46-xxiv. 53.
A. Cod. Sangallensis, saec. ix. In the monastery of St. Gall in
Switzerland. Greek and Latin. Contains the whole
Gospel.
E. Cod. Zacynthius Rescriptus, saec. viii. In the Library of the
Brit, and For. Bible Soc. in London. Contains i. 1-9,
19-23, 27, 28, 30-32, 36-66, i. 7 7"- 19, 21, 22, 33-39,
iii. 5-8, 11-20, iv. 1, 2, 6-20, 32-43, v. 17-36, vi. 21-
vii. 6, 11-37, 39-47. viii. 4-21, 25-35, 43-5. <*. x ~ 2 %>
3 2 33> 35.
.
ix 4i-x.
- 18, 21-40, xi. 1, 2, 3, 4, 24-30, 31, 32,
33-
If these uncials were placed in order of merit for the textual
criticism of the Gospel, we should have as facile princeps B, with
X as equally easily second. Then T, E, L, C, R. The Western
element which sometimes disturbs the text of B is almost entirely
absent from the Gospels.
Secondary Uncials.
E. Cod. Basileensis, ssec. viii. In the Public Library at Basle. Contains

the whole Gospel, except iii. 4-15 and xxiv. 47-53.
F. Cod. Boreeli, saec. ix. In the Public Library at Utrecht. Contains
considerable portions of the Gospel.
G. Cod. Harleianus, saec. ix. In the British Museum. Contains considerable
portions.
K. Cod. Cyprius, saec. ix. In the National Library at Paris. Contains the
whole Gospel.
M. Cod. Campianus, saec. ix. In the National Library at Paris. Contains
the whole Gospel.
S. Cod. Vaticanus, saec. x. In the Vatican. The earliest datec MS. of the
Greek Testament. Contains the whole Gospel.
U. Cod. Nanianus, saec. x. In the Library of St. Mark's, Venice. Contains
the whole Gospel.
Only six uncials MSS., tfBKMSU, afford complete copies of all four
Gospels.
(2) Versions.
The Versions quoted are the following
The Latin (Lat.).
The Vetus Latina (Lat. Vet).
The Vulgate (Vulg.).
The Egyptian (Aegyptt).
The Bohairic (Boh.).
The Sahidic (Sah.).
The Syriac (Syrr.).
The Curetonian (Cur.).
The Sinai tic (Sin.).
The Peshitto (Pesh.).
9.] LITERARY HISTORY lxxiii
The Harclean (Hard.).

The Palestinian (Hier.).
The Armenian (Arm.).
The Ethiopic (Aeth.).
The Gothic (Goth.).
We are not yet in a position to determine the relation of the

recently discovered Sinai tic Syriac (Syr-Sin.) to the other Syriac
Versions and to other representatives of primitive texts and it
:
would be rash for one who is ignorant of Syriac to attempt a

solution of this problem. But the readings of Syr-Sin., as given
in the translation by Mrs. Lewis, are frequently quoted in the
notes, so that the reader may judge to what extent they support
the text adopted in this commentary.
It should be noticed that four of the seven instances of Con-
flate Readings, cited by WH. (ii. pp. 99-104) as proof of the
comparative lateness of the traditional text, are found in this
Gospel (ix. 10, xi. 54, xii. 18, xxiv. 23). Mr. Miller, in his new
edition of Scrivener's Introduction to the Criticism of the N.T.
(Bell, 1894), denies the cogency of the proof; but the only case
with which he attempts to deal, and that inadequately (ii. pp. 292,
293), is Lk. xxiv. 53. See the Classical Review, June 1896, p. 264.
9. LITERARY HISTORY.
It is not easy to determine where the literary history of the
Third Gospel begins. The existence of the oral tradition side by
side with it during the first century of its existence, and the
existence of many other documents (i. 1) previous to it, which
may have resembled it, or portions of it, very closely, are facts
which render certainty impossible as to quotations which bear
considerable resemblance to our Gospel. They may come from.
this Gospel; but they may also have another source. Again,
there are possibilities or probabilities which have to be taken into
account. We do not know how soon Harmonies of two, or three,
or four Gospels were constructed. The Third Gospel itself is a
combination of documents; and there is nothing improbable in
the supposition that before Tatian constructed his Diatessaron
others had made combinations of Matthew and Luke, or of all
three Synoptic Gospels (Sanday, Bampton Lectures, p. 302).
Some early quotations of the Gospel narrative look as if they
may have come either from material which the Evangelists used,
or from a compound of their works, rather than from any one of
them as they have come down to us. On the other hand the
difficulty of exact quotation must be remembered. MSS. were
lxxiv THE GOSPEL ACCORDING TO S. LUKE [.
not abundant, and even those who possessed them found a diffi-
culty in "verifying their references," when rolls were used and
not pages, and when neither verses nor even chapters were num-
bered or divided. In quoting from memory similar passages of
different Gospels would easily become mixed ; all the more so, if
the writers who quote were in the habit of giving oral instruction
in the Gospel narrative ; for in giving such instruction they would
be in the habit of constructing a compound text out of the words
which they chanced to remember from any two or three Gospels.
What they wanted to convey was the substance of " the Gospel,"
and not the exact wording of the Gospel according to Matthew, or
Mark, or Luke.
There is nothing in the Epistle of Barnabas which warrants us
in believing that the writer knew the Third Gospel and the co- :
incidence of KOLVdivrjcrwi iv iracriv t<3 ttXtjct'lov crov, Kal ovk epeis

iSta ctvai (xix. 8) with Acts iv. 32 is too slight to be relied upon.
Comp. Didache iv. 8. Indeed it is not impossible that this
Epistle was written before our Gospel (a.d. 70-80). In the
Epistle of Clement, which doubtless is later than the Gospel
(a.d. 95, 96), we have the perplexing phenomena alluded to
above.
Mt. v. 7, vii. 1, 2. Clem. Rom. Cor. xiii. 2. Lk. vi. 36-38.
ovtus yap elirev' iXe-

pja.Ki.pioi ol iXerifAoves, are, 'iva iXerjdijre' &<f>lere, ylveade olKrlp/toves Kad-
8ti avrol iXerjOriaovrai. iva a<f>edy v/uv' ws iroi- ws 6 warrip v/x&v oIk-
etre, olhu iroir/O-f/aerai rlp/uav iarlv Kal /j-tj
ifiiv us SlSore, ovtcjs Kplvere, Kal 06 /u.77 Kptdr/re'
jtirj Kplvere, Iva n$i 8o8-^<rerai. v/mV <lis Kpl- Kal fj.7]
KaradiKafere, Kal
Kpidijre' iv <J>
-yap Kpl/xa- vere, ovrus Kpid-fiffeade' oil /j.i] KaradiKaffdTJre.
tl Kplvere Kpid'/jaecrde, ws xpr/o-re'ueade, ovtus aTroXvere, Kal diroXv-
Kal iv $ ptirpw fierpeire XpyvTevd-qoerai v/uv' < dJiaecrde' dlSore, Kal 80-
lAerp-qdrjaerat. v/uv. fierpu /uerpeire, iv airrQ drfcerai v/uv . . .
$ yap
/lerpr/Br/aerai v/uv. fiirpw fierpeire avri/ierpr/-
Ofoerai [or /xeTpf/O-f/o-erai]
v/uv.
This quotation is found in the Epistle of Polycarp (ii. 3) in

this form p.vqp.ovevovTev t7rej/ 6 Kvpios SiSaoTCtov' yu.r/ Kpivere,
:
iva fii} KpcdrJTe' acpiere, kcu a<pe6r)(TTai vpuv' ikeare, iva iXerjOr/re' u>
/mc't/30) fxeTpeire, dvTt/xTp?7ô-cTat ip.iv. And Clement of Alexandria

(Strom, ii. Potter) has it
18, p. 476, ed. exactly as Clement of
Rome, with the exception of avTip-CTpr/Or/crtTai for p,eTpr/6rjaeTai :
but he is perhaps quoting his namesake. If not, then the

probability that both are quoting a source different from any of
our Gospels becomes much greater (Resell, Agrapha, pp. 96,
97)-
9-] LITERARY HISTORY lxxv
Mt. xviii. 6, 7, xxvi. 24. Clem. Rom. Cor. xlvi. 8. Lk. xvii. 1, 2, xxii. 22.
5s 5' av ffKavSaXlo-giva elwev y&p' oval rip dvivSeKrbv ianv tov

T&V fllKpWP TOVTUV, TU>V dvdpwircp iKeivtp' KaXbv rk (TKdvSaXa fir] iXdelv,
irKTTevbvTuv els e/j.4, crvfx- 9jv airip el ovk iyevvr)di), ttX}]v oval Si' od ipxerai'
(pipei avrcp 'iva Kpe/xacr6r] 7} iva riov iicXeKTQv fiov XvaireXei avrip el Xldos
fjitiXos ovikSs irepl rpa- crKavSaXlo~ai' Kpelrrov fjv fivXiKbs ireplKeirai irepl
XyXov avrov Kal Kara- avrtp irepireOrjvai jaijXov rbv rpdxffXov avrov Kal
TrovTiaOfj iv tQ ireX&yei Kal Karairovricr0ijvai els ippiirrai els rr\v 6aXao~oav,
rrjs daXdaffTjs. oval rip tt)v 6aXaao~av, ^ 'iva rCiv i) tva ffKavSaXlcry rCov
K6o~pup. . . . iKXeKTUv /j.ov Siaorpi\j/ai. fiiKpdv rotirwv 'iva.
oval Si r<p avdpdbir(p otalru avdpdrrip iKelv<p
iKelvcp Si oC 6 vlbs rod 5t' od irapaSLSorai.
avdp&irov irapaSLSorai'
Kakbv 1)v avTip el ovk
iyevvf\Qr\ 6 dvdpuiros
iKelvos.
Here again Clement of Alexandria {Strom, iii. 18, p. 561)

quotes exactly as Clement of Rome, with the exception of p.rj for
ovk after el, and the omission of r-qv before OaXdao-av. In Clem.
Rom. Cor. lix. 3 we have a composite quotation (Is. xiii. 1 1 ; Ps.
xxiii. 10; Job v. 11, etc.), which may possibly have been in-
fluenced by Lk. 52, 53, xiv. 11, xviii. 14; but nothing can be
i.
built on this possibility. We

must be content to leave it doubtful
whether Clement of Rome knew our Gospel according to Luke
and the same must be said of Polycarp (see above) and of Ignatius.
In Eph. xiv. we have <pavep6v to SevBpov ct7ro tov Kapirov avrov,
which recalls Ik yap tov Kapirov to hevhpov yivwoTcerai (Mt. xii. 33)
and eKacrTOV yap 8ev&pov eK tov Iolov Kapirov yiv<ao~KeTai (Lk. vi. 44).
Satyr, iii. we have the very remarkable passage which perplexed
Origen, Eusebius, and Jerome as to its source : otc irpo<s tovs irepl
Uerpov rjXQev, e<pT] avTols" AdfieTe, \j/r]Xacpr]o'aTe pue, kol iSctc oti ovk
elpl Satp,6viov This may be a condensation of Lk.
ao-(i>p.aTov.
xxiv. 36-39, or may come from oral tradition or a lost document.

Of other possibilities, to irvp to ao-fieo-Tov {Eph. xvi.) recalls Mk.
ix. 43 rather than Lk. iii. 17 KaXov<s p.aOrjTa<s eav eptXy<;, xapis croi
:
ovk eo-Tiv {Polyc. ii.) is not very close to Lk. vi. 32 fj8oval tov :
fiiov {Rom. vii.) is found Lk. viii. 14, but is a common phrase
and other slight resemblances {e.g. Magn. x.) may as easily come
from other Gospels or from tradition.
We are on surer ground when we come to the Didache and
the Gospel of Peter, the dates of which remain to be determined,
but which may be placed between a.d. 75 and 125. In the former
we find further evidence of a combination of passages from
Matthew and Luke, of which we have seen traces in Clement of
Rome, and which suggests the possibility of a primitive Harmony
of these two documents.
Ixxvi THE GOSPEL ACCORDING TO S. LUKE [9.
Mt. xxv. 13. DiDACHti xvi. 1. LK. xii. 35.
ypiyyopelre obv, ypiryopetre birep rijs
faijs bp.G>V ol Xbxvoi ferrucrav ifiQiv al 6eref>ves

vfxQv /j.t] crfieerO'tierucrav, irepiefacrpAvai Kal ol Xu'x-
Kal al bereaves bp.Qv p.i) vol Kaiofievoi, Kal V[ie7s
iKXvicrdwerav, dXXd yiv- 8/10101 dvOpdirois irpocr-
8n otiic otSare rty eerde e"roip.oi' obybp otSare 8exopi"vois rbv Kvpiov
ijpjpav ob8e rty &pav. t!)v &pav iv % b Kvpios iavrQv.
Here the acquaintance with our Gospel is highly probable, for

of the Evangelists Luke alone has the plural of Avx" ? and of
6a-<f>vs. In giving the substance of the Sermon on the Mount, the
DidacM again seems to compound the two Gospels.
Mt. vii., v. DlDACHfc i. 2-5. Lk. vi.
12 81
irdvra obv Sera ikv irdvra 8e Sera ikv 0eX- Kad&s diXere iva iroi-
OiXtyre Xva iroiwcriv bp.iv fjo-QS /j.7) ylveerdal eroi, Kal Qo'iv vpuv ol dvdpwiroi,
ol AvOpwiroi, oifrus Kal erb &\\(p pA) irolei . . . iroielre airoiis bpolws.
28
bpiets iroietre abrois. ebXoyeire roi/s Karapu- eiXoyelre rods Kara-
44
dyairare roi/s ix^pobs fiivovs bp.iv Kal irpocreb- pup.4vovs i!i/tas, irpocreij-
bp,Qv Kal irpocrevxecrde Xecrde birep rQv ixOpuv X*o~0e irepi ruv iirrjpea-
birep t&v SiuKbvruv bp.as. bp.u>v, vqerrebere 84 birep 6vTwv vfias. H dXXd
ikv yap dyawficrijre ruv Siukovtuv ifias' irola ayairare robs ix^povs
robs dyairwvras bpRs, yap %(ipis, iav dyairare iifidv.
82
rlva pxcrdbv ?x eT > robs dyairuvras ifias ; Kal el dyairare robs
47
. . . oi>xl Kal ol obxl Kal rk tdv-q rb airrb dyairwvras bp.as, irola
idviKol rb abrb iroiovcriv iroiovcriv ; bp,eis 84 aya- bp.lv xdptj icrrlv ; Kal yap
irare robs pucrovvras bp.ds ol apxtprwXol robs d7<i-
Kal oi>x ere exjBpbv . . , irQivras abrobs dyairCbaiv.
39 idv tis 88
8(ttis ere bairlêi els cot. Sip p"diricrpa els irXi]v ayairare robs
tt]p Sel-ikv eridyova, errpi- ctaybva, <rrpi\p
ttjv Sel-ikv ixdpobs bp.Q>v . . . Kal
\{/ov abrqj Kal rty 8.XXijv. avTip Kal ttjv S.\\r]V, Kal tcrrai 6 fuadbs bp.wv
41 iav dyya-
Sorts o~e dyyapeverei to-Q ri\eios' iroXbs.
29
p.lXiov e"v, iiiraye p.er petjffj} ffi tis filXiov 8r, rQ rvirrovrl ere iirl
abrov 8vo. *" rip

OeXovrl iiiraye p.er airrov 8tio' ikv t))v aiaybva irdpex* Kal
eroi KpiOrjvai Kal rbv x'- S.pjj ns rb Ifidrtdv o~ov, T^*' dXX97J<,
-
rwvd o~ov Xafielv, depes Sbs airrq) Kal rbv xirajya Kal dirb rov atpovrbs crov
aVTlp Kal TO IpAriOV. idv Xd/3]; tis dirb o~ov rb rb Ifidriov Kal rbv x'Twva
42
tQ alrovvrl ere 86s, Kal abv, p.}/ diralrei' otiSe p.i) KwXvcrris. * iravrl al-
rbv OiXovra dirb crov 8a- yap 8iivaaai. iravrl r<p rovvrl ere 8l8ov, Kal dirb
vlcraaQai p.i) dirocrrpaipfjs. alrovvrl ere 8l8ov, Kal p.ij rov atpovrbs rb. era p/i}
diralrei. diralrei.
Expressions which are peculiar to each form of the Sermon

are here so abundant that we conclude that this doctrine of the
Two Ways has been influenced by both forms. But the order in
which the several precepts are put together is so different from
both Gospels, that the editor can scarcely have had either Gospel
before him. Very possibly the order and wording have been
disturbed by oral instruction in Christian morality given to cate-
chumens (Sanday, Bamptons, p. 302). But the evidence of
9.] LITERARY HISTORY lxxvii
acquaintance with the Third Gospel is strong ; and it is somewhat

strengthened by the fact that in the Didache Christ is called the
" Servant (tois) of God " (ix. 2, 3, x. 2, 3), a use of 7rats which in
N.T. is almost confined to Luke (Acts iii. 13, 26, iv. 27, 30;
comp. iv. 23 ; Lk. i. 54, 69). But this use is common in LXX,
and may easily be derived from Isaiah or the Psalms rather than
from the Acts. Nevertheless there is other evidence of the in-
fluence of the Acts on the Didache, and scarcely any evidence of
the influence of Isaiah or of the Psalms indeed the references to :
the O.T. are remarkably few. And this not only makes it quite
possible that the use of 6 7raTs <rov comes from the Acts, but also
still further strengthens the conviction that the Didache is in-
debted to the writings of S. Luke. Comp. o-vyKoiviavrja-w; Se

KO.VTO. t<3 a$e\<f>ui a~ov #ccu ovk ipeis iSta clvai {Did. iv. 8) with ovSe
els ti Tail' virapyJivTWiV avT(S e\eyev IStov ctvai, dAA rjv avTols iravra
Koivd (Acts Bryennios and Wunsche see traces of Lk.
iv. 32).
ix. 1-6 and x. 4-21 in Did. xi. ; but this chapter might easily have
stood as it does if Luke had never written. Yet there is enough

in what has been quoted above to establish the fact of the influence
of Luke on the Didache.
It is generally admitted that the fragment of the Gospel of
Peter suffices to show that the writer of that apocryphal narrative
was acquainted with all four of the Canonical Gospels. But it
will be worth while to quote some of the expressions and state-
ments which have a marked resemblance to Luke in particular.
Gospel of Peter. Lk. xxiii., xxiv.
4. HeiXdros irifi\j/as irpbs 'Hpddrjv. 7. HeiXdros . . . dviirefiêv avrbv

irpbs 'H.p^5r)v.
5. ical o-d(3(3aTov iirupdicncei. 54* Ka ^ <rdfifiaTOv iirtQwaicev.
IO. ijveyKov duo Kaicoupyovs. 32. tfyovro de /cai 'irepoi. nanovpyoi
duo.
13. efs Si rtj tuv KaKovpywv iicelvwv 39. els de tQv KpepxKrOivTWV KaKotjp-
ibveldiaev clutous, \e"yup' ij/j.e'is dcd rd ywv ,
j3\a<r<p fitiei aiirbv. . . .
jca/cct & iirorfaa/jLev oCtco ireirbvdafiev, 41. dia ydp &v ("wpdJ-afiev dirokap.-
ovtos de ffcaTTjp yevbfievos twv dvdpdoirup fidvofieV oJ/tos de oudev Atottov iirpaêv.
rl qdlKijo'ev fyu.as ;
15. o ijXios Idv. 45. tov rj\lov iicXelirovTOS.

28. 6 Xabs diras yoyyvei zeal icbir- 48. irdvres ol avvirapayevbixevoi 6xKot
rerai rd GT'qdri. . . . TirmovTes rd <jri\6t).
34. irpwtas de iirMpdxTKOVTOS tov <ra/3- 54- Ka ^ cdpfiarov eirftywcrKev.

fidrov.
36. duo dvdpas KareXOburas ineWev 4. dvdpes dtio 4iria r'q<jav
,
aureus iv
iroXii<piyyos e'x 0VTa s- icrdiyrc do-rpa/KToiicrr).
50. 6pdpov de rrjs KvptaKTJs . . . iirl I. ry di fiia rwv <raj3j3dTuv 6pdpov

T(f5 fivJjfiaTi. f3a9iws iirl rb fivrjfia fjkdav cj>ipovcai
54. & <pipofj.ev els fj.vr]fj.oauvTjv aurou. & lyrolnaaav dpwfiara.
These resemblances, which are too close and too numerous to

be accidental, are further emphasized when the parallel narratives
lxxviii THE GOSPEL ACCORDING TO S. LUKE [ 9.
are compared. S. Luke alone mentions the sending to Herod.

He alone uses the expression <ra/?/?ciTov C7r^>(oo-*ccv (contrast Mt.
xxviii. i). He alone calls the two robbers Kaicovpyoi. He alone
tells us that one of the robbers reviled, and that one contrasted
the justice of their fate with the innocence of Jesus. He alone
mentions the sun in connexion with the darkness. He alone
speaks of all the multitudes of spectators, and of their beating
their breasts. He alone calls the two Angels at the tomb avSpes
(Mt. and Mk. mention only one), and calls the tomb p.vrjp:a j and
he alone uses cpepuv of the women bringing the spices. There are
other passages in which the Gospel of Peter resembles Luke with
one or more of the other Gospels; but what has been quoted
above is sufficient to show that the writer of the apocryphal gospel
was influenced by S. Luke's narrative. It must be remembered
that these ten coincidences are found within the compass of fifty-
five verses, and that they are not exhaustive. The inscription on
the cross, oStos ccttiv 6 /Sao-iXeiis tov 'Io-paÂ. (n), is closer to that
given by S. Luke, 6 (3. r5>v 'IovSatW outos (xxiii. 38), than to any
of the other forms ; and perhaps the words of the robber, <ra>Tr}p
yevoficvos (see above, 13), are suggested by crwcrov o-tavrbv koi i^nas
(xxiii. 39). The use of p,eo-?7|u./?pia for "midday" (15) is found
in N.T. nowhere but Acts xxii. 6. The cry of the Jews after
Christ's death, TSctc on irocrov Succuos ttiv (28), looks like an
adaptation of the centurion's confession, ovtcds 6 avdponros ovtos
StKaios rjv (xxiii. 47) ; and perhaps iirjyyjcravTO iravra. airep elBov (45)
is an echo of iirjyovvro to. v TTJ 68<5 (xxiv. 35). And, as already
pointed out ( 1), Pseudo-Peter always speaks of Jesus Christ
as 6 Kvptos, a use which begins to be common in the Third
Gospel.
The evidence of another interesting document of about the
same date is' worth quoting. The Testaments of the XII Patri-
archs is a Jewish Christian writing which almost certainly was
composed between the two destructions of Jerusalem, a.d. 70 and
135. It shows marked traces of a knowledge of the Synoptic
traditions and of S. Luke's Gospel in particular. Some of the
coincidences given below are probably the result of independent
citation of the O.T. But the citation may have been suggested
to the later writer by acquaintance with it in the Gospel narrative.
Test. XII. Patr. S. Luke.
olvov Kal alicepaoiiK Ziriov (Reuben i.). ohov ical <rLicepa ov /mt] irly (i. 15;
Num. vi. 3).
iyvuv 8ti dixaws irdtrx^ (Sim. iv. ). Kal ijfieis fikv SiKalus (xxiii. 41).
2aecr6e evpicKovres X&P 1 " iviliTnov 'It/ctoOs irpoinoirTev . . .
x-P lTl Tapb.
Otov Kal dvdpwTrwv (Sim. v.). 6$ Kal avOpuiirois (ii. 5 2 > I Sam.
ii. 26).
9-] LITERARY HISTORY lxxix
6 Qebs (tcD/mi Xa^dw Kal o'vveo'Oiuv ffweffdlei avrois (xv. 2) comp. o-vve-
dvOpibirois f<rw(rev avrovs (Sim. vi.). (p&yofiev Kal crvveirlo/jLev avr ovpavbv (iii. 21 ; Is.
xviii. ). Ixiv. I).
irepl toO fiiXXovros Xvrpov<r0ai rbv avrbs iariv 6 fiiXXcav XvrpovcrOai rbv
IffparfX (Ibid.). 'lo-parfX (xxiv. 21).
ws Kvpios irdvra rd
^TTKrK^xf/rjTai bib, ffirX&yxva iXiovs Qeov rjfxQv iv
tdvr) iv airXdyxvois vlov avrov ?ws oh iiricTKiiperai i)/xas dvaroXi] i% vtf/ovs
alwvos (Levi iv.). (i- 78). ,
(rvverypovv robs Xbyovs rovrovs iv rrj avverripei rd pijfiara ravra . . . iv
KOLpdiq. fiov (Levi vi.). rrj napdia avrrjs (ii. 1 9 ; comp. ii. 51)-
Kalye iKpvtpa rovro iv rrj Kapblq piov, Kal avrol io-'iyt)oav Kal ovbevl airrjy-
ko\ ovk dvrjyyeiXa avrb iravrl dv- yeiXav iv iKelvais rais ijfiipais Siv
Opibirip (Levi viii.). iibpaKav (ix. 36).
dvva/MS 'Tipicrrov (Levi xvi.). ddva/MS 'Tif/io-rov (i. 35).
iiriwetrev iir' avrobs rpofubs (Judah <f>6j3os iiriirecrev iir' airrbv (i. 12 ;
iii.). comp. Acts xix. 17).
iroielv irdvra rd diKaubfiara Kvplov Kal wopeijo/jievoi iv irdcrais rats ivroXais
viraKotjeivivroXas Qeov (Judah xiii. ). Kal rov Kvp'iov (i. 6).
5iKaid)/juxo-iv
dvoiyqcovrai iir' airrbv ol ovpavol, dve(px^V vat T0V ovpavbv Kal Kara-
iicxicu irvevfia, evXoylav Harpbs aylov j3i]vai rb irvevfjja rb dyiov (ii. 21, 22).
(Judah xxiv. ).
ol iv irruxelg. Sib. Kvpiov ttXovtkt- /j.aK&pioi ol ttuxoI, Sri vfieripa iarlv
dijo-ovrcu, Kal ol iv irevia x oPTa<r ^V' (iaaiXela rod Qeov. /naKdpioi ol irei-
crovrai, Kal ol iv dadeveiq. l<rxv<rov<ri
7]
vQvres
20, 21
vvv,
Mt.
8ri
v. 3-6).
xPTCL0~Q''J ov
~
(
vi-
(Judah xxv.). ;
iiriarpixf/ei KapSlas direideis irpbs iiricrrpi\j/ai Kapdlas iraripwv iwl

Kvpiov (Dan v.). riKva' Kal direideis iv (ppov-qcrei diKalwv
(i. 17 ; Mai. iv. 5).
Kal idv b/Ao\oyy<ras \xeravor\a-Q &<pes Kal idv fieravoây, &<f>es avrif
airy (Gad vi.). (xvii. 3).
Kal avrbs iXOuv ws Avdpuiros, iaQ'mv iXi/fXv9ev 6 vlbs rod dvdpwirov iadwv
Kal irlvwv /ierd rwv avdpdiiruv (Asher Kal irlvwv (vii. 34 ; Mt. xi. 19).
vii.). See above, Sim. vi.
Besides these verbal coincidences there are many coincidences

in thought, especially respecting the admission of the Gentiles to
the Kingdom through the Messiah, who is the Saviour of all, Jew
and Gentile alike. " The Lord shall raise up from Levi a Priest,
and from Judah a King, God and man. He shall save all the
nations and the race of Israel " (Simeon vii.). " A King shall rise
from Judah and shall make a new priesthood unto all the . . .
nations (Levi viii.). Comp. Judah xxiv. Zebulon ix. ; Dan. vi. ;
Naphtali iv., viii. Asher vii. ; Benjamin ix.

; Moreover, there are
passages which are very similar in meaning, although not in word-
ing, to passages in Luke comp. the end of Joseph xvii. with
:
Lk. xvii. 27, and the beginning of Joseph xviii. with Lk. vi. 28.
Third Gospel
It is hardly necessary to trace the history of the
in detail any has been shown already (pp. xv-xvii)
further. It
that Justin Martyr, Tatian, Celsus, the writer of the Clementine
Homilies, Basilides, Valentinus, Marcion, and the Churches of
Lyons and Vienne, knew the Third Gospel, and that Irenaeus, the
lxxx THE GOSPEL ACCORDING TO S. LUKE [ 10.
Muratorian Canon, Tertullian, Clement of Alexandria, and others

definitely assignit to S. Luke. In the second half of the second
century this Gospel is recognized as authentic and authoritative
and it is impossible to show that it had not been thus recognized
at a very much earlier date.
The order of the Gospels has not always been the same. But,
just as in the interpretation of the four symbolical creatures, the
calf has uniformly been taken as indicating S. Luke, so in the
arrangement of the Gospels his has almost invariably been placed
third. The order with which we are familiar is the common order
in most MSS. and Versions: but in D 594, abcdefffîqr and
the Gothic Version, and in the Apostolic Constitutions, what is called
the Western order (Matthew, John, Luke, Mark) prevails. The
obvious reason for it is to have the two Apostles together and before
the other two Evangelists. In a few authorities other arrangements
are found. X and the Latin k have John, Luke, Mark, Matthew,
while 90 has John, Luke, Matthew, Mark, and 399 John, Luke,
Matthew. The Curetonian Syriac has Matthew, Mark, John, Luke.
IO. COMMENTARIES.
A good and full list of commentaries on the Gospels is given

by Dr. W. P. Dickson in the English translation of Meyer's Com-
mentary on S. Matthew, i. pp. xxiii-xliii and of commentaries on
S. Mark and S. Luke in that of Meyer's Commentary on S. Mark
and S. Luke, i. pp. xiii-xvi. It will suffice to name a few of the
chief works mentioned by him, especially those which have been
in constant use during the writing of this commentary, and to add
a few others which have appeared since Dr. Dickson published
his lists (1877, 1880), or for other reasons were omitted by him. 1
Of necessity the selection here given in many cases corresponds
with that in the volume on Romans by Dr. Sanday and Mr.
Headlam; and the reader is referred to that (pp. xcix-cix) for
excellent remarks on the characteristics of the different com-
mentaries, which need not be repeated here.
1. Greek Writers.
Origen
(Orig.) ; t 253. Homilix in Lucam in Origenis Opp.
ed. Delarue, iii. 932; Lommatzsch, v. 85; Migne, xiii. 1801,
1902. These thirty-nine short Homilies are an early work, and
have been preserved in the Latin translation made by Jerome. A
few fragments of the original Greek survive in the Philocalia (ed.
1
See also Introduction to the Synoptic Gospels by Dr. P. J. Gloag, T. & T.
Clark, 1895, and the literature quoted p. 209.
10.] COMMENTARIES Ixxxi
J. A. Robinson, Camb. 1893) and elsewhere. The genuineness of

these Homilies has been disputed, but is not doubtful. sum- A
mary of the contents of each is given in Westcott's article
Origenes, D. Chr. Biog. iv. 113. The first twenty are on Lk.
i., ii., and the next twelve on Lk. hi., iv., leaving the main portion
of the Gospel almost untouched. Besides these there are frag-

ments of notes in the original Greek, which have been preserved
in Venice MS. (28, 394); Migne, xviii. 311-370. They extend
over chapters i.-xx.
Eusebitjs of Cassarea (Eus.); f before 341. Eis to Kara.
Aovkw evayye'Aioj/ in Migne, xxiv. 529. Only fragments remain :
on Lk. i. 5, 18, 19, 32, 35, 38, ii. 32, iv. 18, vi. 18, 20, vii. 29, 30,
viii. 31, 43, ix. 1, 3, 4, 7, 26, 28, 34, x. 6, 8, xi. 21, xii. 11, 22, 34,
36 > 37. 42, 45. xiii - 2 > 35. xiv - l8 >

xvii - 3> *? 25-31, 34, 37,
xviii. 2, xix. 12, 13, 17, xx. 2, 3, xxi. 25, 26, 28-32, 36, xxii. 30, 57,
xxiv. 4.
Cyril of Alexandria (Cyr. Alex.); f 444. 'E^yô-ts eis to
koto. Aovkw evayyeXiov in Migne, lxxii. 475. Only portions of the
originalGreek are extant, but a Syriac version of the whole has
been edited by Dr. R. Payne Smith, who has also translated this
version into English (Oxford, 1859). The Syriac version shows
that many Greek fragments previously regarded as part of the com-
mentary are from other writings of Cyril, or even from other writ-
ings which are not his. The Greek fragments which coincide with
the Syriac prove that the latter is a faithful translation. The com-
mentary is homiletic in form.
Theophylact (Theoph.), archbishop of Bulgaria (107 1-1078);
f after 11 18. Migne, cxxiii.
Euthymius Zigabenus (Euthym.) ; f after 11 18. Migne,
cxxix. 853.
These two almost contemporaneous commentaries are among
the best of their kind. They draw much from earlier writers, but
do not follow slavishly, and are far superior to mediaeval Latin
commentaries. The terseness of Euthymius is not unlike that of
Bengel.
2. Latin Writers.
Ambrose (Ambr.); 1397. Expositio Evang. sec. Lucam;
Migne, xv. 1525. Ambrose follows Philo and Origen in seeking
for spiritual or mystical meanings under the natural or historical
sense, and these are sometimes very far-fetched in verbis ludit, in :
sententiis dormitat (Jerome, Prol. in Horn. Orig. in Luc).

Eucherius; J449 or 450. Liber itistructionum in Lucas
Evajig. ; Migne, 1. 799.
Arnobius Junior; f after 460. Annotationes ad qusedam
Evanê/iorum /oca; Migne, liii. 570, 578.
/
lxxxii THE GOSPEL ACCORDING TO S. LUKE [10.
Paterius of Brescia ; friend of Gregory the Great. He col-

lected from the writings of Gregory an Expositio Vet. et Nov.
Test., of which Book III. is a catena of Passages on S. Luke
Migne, lxxix. 1057. In the eleventh century the monk Alulf
made a similar collection Migne, lxxix. 1199.
;
None of these works are very helpful as regards exegesis.

Eucherius and Arnobius do not repay perusal. The extracts from
Gregory are mainly from the Moralia or commentary on Job, full
of allegorical interpretation.
Bede, the Venerable; 1735- In Lucam Exp. Libri VI;
Migne, xcii. 307; Giles, xi., xii.; ed. Colon. 1612, v. 217. The
character of the work may be given in his own words "I have :
made it my business, for the use of me and mine, briefly to com-

pile out of works of the venerable Fathers, and to interpret accord-
ing to their meaning (adding somewhat of my own) these
following pieces "
and he gives a list of his writings (H. E. sub
Jin. See also the Prol. in Marc). This commentary is far
superior to those just mentioned, and is an oasis in a desert.
Sedulius Scotus ; t c. 830. A mere compiler, often from
Origen; Migne, ciii. 27. Walafrid Strabus of Reichenau
t 849. Glossa ordinaria, a compilation with some original matter
Migne, cxiv. 243, 893. It became very famous. We may pass
over with bare mention Christianus Druthmarus; c. 850;
Migne, cvi. 1503 Bruno Astensis; c. 1125; Migne, clxv. 33:
:
and Petrus Comestor; c. 1180; Migne, cxcviii. 1537.

Thomas Aquinas, Doctor Angelicus ; 11274. Expositio
continua or Catena aurea in Evangelia, a mosaic of quotations (to
be accepted with caution) from over eighty Christian writers, from
Ignatius to Euthymius, so arranged as to form a summary of
patristic theological teaching. Opp. ed. Venet. iv. 5 ; translated
Oxford, 1845.
Albertus Magnus of Ratisbon ; f 1280.
3. Reformation and Post-Reformation Writers.

Erasmus, Desiderius; f 1536. Adnotationes in IV. T., 1516;
Paraphrases, 1522.
Butzer or Bucer, Martin; 11551. In sacra quatuor Evan-
gelia Enarrationes, 1551.
Calvin, John ; f 1564. In harmoniam ex Matt. Marc, et Inc.
compositam Commentarii, 1553; Brunsvigae, 1868; translated by
the Calvin Trans. Society, 1842 ; strong and independent.
Beza, Theodore; 11605. Adnotationes in N.T., 1565,
1594-
Grotius (Huig van Groot); 11645. Adnotationes in N.T.,
1644. Arminian ; an early attempt to apply philological principles
10.] COMMENTARIES lxxxiii
(learned from J. J. Scaliger) and classical illustrations to the Bible ;
still useful.
Hammond, Henry ; f 1660. Canon of Christ Church, Oxford
" the Father of English Commentators." Paraphrase and Annota-
tions of the N.T., 1653, 1845; "reveals genuine exegetical tact
and learning." Biblical paraphrase is of English origin.
One or two Roman Catholic commentators in this period
require mention.
Cajetan, Cardinal (Jacob de Vio) ; 11534; a Dominican. In
quatuor Evang. et Acta Apost. Commentarii, 1543. Underpressure
from Luther (15 18) he became considerably emancipated from
patristic and scholastic influence.
Maldonatus, Joannes (Maldon.); 11583; a Spanish Jesuit.
Commentarii in quatuor Evangelia 1596; ed. Sansen, 1840; ed.
K. Martin (condensed) 1850. Admirable of its kind he rarely :
shirks a difficulty, and is often sagacious in his exposition. An

English translation by G. J. Davie is being published by
Hodges.
Cornelius a Lapide (van Stein); 11637; a Jesuit. Conim.
in quatuor Evang., 1638. Part of a commentary on almost the
whole Bible. A
voluminous compilation, including much allegory
and legend devout and often edifying, but sometimes puerile.
;
English translation of the Comm. on S. Luke, Hodges, 1887.

Escobar Y Mendosa, Antonio; 11669; a Spanish Jesuit,
whose casuistry was gibbeted by Pascal. In Evangelia sanctorum
et temporis commentarii, 1637.
Two great names in the eighteenth century serve well as a
transition from the writers of the two preceding centuries to the
present age.
Bengel, Johann Albrecht (Beng.); f 1751. G?tomon N.T.,
1742. A masterpiece, rivalling Euthymius Zigabenus in terseness,
and excelling him in originality and insight. English translation,
Clark, 1857.
Wetstein, Johann Jacob (Wetst.) ; 11754. Nov. Test.
Grsecum, 1751, 1752. A
monument of criticism and learning.
Wetstein was a leader in the field of textual criticism, and the
stores of learning collected in his notes have been of the greatest
service to all subsequent students of N.T.
4. Modern Writers.
Schleiermacher, Fried. Dan. Ernst; 11834; Ueber die
Schriften des Lukas, 181 7. Translated anonymously by Thirl wall,
1825.
Bornemann, Fried. August. ; f 1850. Scholia in Lucae, Evan-
gelium, 1830.
ixxxiv THE GOSPEL ACCORDING TO S. LUKE [ 10.
De Wette, Wilh. Mart. L. ; f 1849. Kurze Erkldrung der

Evangelien des Lukas und Markus, 1839. Free, precise, and
compact.
Meyer, Hein. Aug. Wilh.; 11873. Kritisch exegetischer
Kommentar uber das N.T. Markus und Lukas, 1846. Excellent
A good English translation of the fifth edition was published by
T. & T. Clark, 1880. Grammar is sometimes ridden to death
but this is still one of the best commentaries for English readers.
The German revisions of Meyer by Bernhard Weiss, 1885, etc.,
are superior, especially as regards the text.
Oosterzee, Jan Jacob van ; fi882. In Lange's Theologische-
homiletisches Bibelwerk, 185 7- 1876, he commented on S. Luke.
English translation published by T. & T. Clark, 1864. The notes
are in three sections throughout ; critical, doctrinal, and homiletic.
Hahn, G. L., Professor of Theology at Breslau. Das Evan-
gelium des Lukas, 1892, 1894. Two substantial volumes, full of
useful material, but grievously perverse in questions of textual
criticism.
Schanz, Paul. Das Evangelium des heiligen Lucas, 1883.
Probably much the best Roman Catholic commentary.
Lasserre, Henri. Les Saints Jzvangiles, 1886, 1887. A
French translation of the Gospels with brief notes. Uncritical, but
interesting. It received the imprimatur of the Archbishop of
Paris and the praise of Leo xin., ran through twenty-five editions
in two years, and then through the influence of the Jesuits was
suppressed.
Godet, Frederic, Professor Neuchatel.
at Commentaire sur
TEvangile de S. Luc, 187 1, 1888.
1872, Equal to Meyer in
exegesis, but weak in textual criticism. The edition of 1888 is
greatly to be preferred. An English translation of the second
edition was published by T. &
T. Clark, 1879.
Alford, Henry; 11871. Greek Testament, vol. i. 1849, 5th
ed. 1863. Sensible and clear.
Wordsworth, Christopher, Bishop of Lincoln; fi885.
Greek Testament, vol. i. 1856, 5th ed. 1866. Scholarly and devout,
supplying the patristic element wanting in Alford, but otherwise
inferior weak in textual criticism.
;
McClellan, John Brown. The New Testament, a new trans-

lation, from a revised with analyses, copious references and
text,
illustrations, chronological and analytical harmony, notes and dis-
sertations, vol. i. 1875; unfortunately the only one published.
Contains some grotesque renderings and perverse arguments, with
3. great deal of valuable matter.
Plumptre, Edward Hayes ; 1 1891. The Synoptic Gospels in

Bishop Ellicott's Commentary for English Readers, Cassell, 1878.
Popular and suggestive, with a tendency to excessive ingenuity.
10.] COMMENTARIES lxxxv
Jones, William Basil, Bishop of St. David's, and Cook,

Frederic Charles, Canon of Exeter ; St. Luke in the Speaker's
Commentary, 1878. Inadequate.
Carr, Arthur, Notes on the Greek Testament, St. Luke, 1875.
A scholarly handbook.
Farrar, Fred. William, Dean of Canterbury. St. Luke in the
Cambridge Greek Testament, 1884 and later. More full, but less
precise, than Carr.
Sadler, Michael Ferrebee 11895. Gospel ace.
: to St. Luke,
1 886. Dogmatic and practical rather than critical : somewhat
capricious in textual criticism.
Bond, John. WH. text of St. Luke with introduction and
notes, 1890. Brief to a fault, but useful.
Campbell, Colin. Critical Studies in St. Luke's Gospel, 1890.
Fails to establish a special demonology and Ebionite tendency,
but contains many useful remarks.
Bernard, Thomas Dehany. The Songs of the Holy Nativity,
1895. Did not come to the knowledge of the present writer until
the commentary on chapters i. and ii. was in print. 1
Index II. contains the names of many other writers whose
works are of great use to the student of this Gospel.
1
Asimilar fact caused the omission at p. xxix of some recent discussions of
the Synoptic problem : e.g. The Abbe Loisy, Essays in V
Enseignement
Biblique, 1 892, Revue des Religions, 1894, and Revue Biblique, 1896 (see the
Guardian, August 1896, p. 1317); W. Arnold Stevens and E. De Witt Burton,
A Harmony of the Gospels for Historical Study , Boston, 1896.
ABBREVIATIONS*
Ecclesiastical Writers.
Ambr. . . Ambrose.
Aug. . Augustine.
Bas. . Basil.
Chrys. . . Chrysostom.
Clem. Alex. . Clement of Alexandria.
Clem. Horn. . Clementine Homilies.
Clem. Recogn. . . Clementine Recognitions.
Clem. Rom. . Clement of Rome.
Cypr. . . Cyprian.
Cyr. Alex. . Cyril of Alexandria.
Cyr. Hier. . Cyril of Jerusalem.
Dion. Alex. . Dionysius of Alexandria.
Epiph. . . Epiphanius.
Eus. . Eusebius.
Euthym. . Euthymius Zigabenus.
Greg. Naz. . Gregory of Nazianzum.
Greg. Nys. . Gregory of Nyssa.
Herm. . . Hermas.
Hippol. . Hippolytus.
Ign. . Ignatius.
Iren. . Irenseus.
Iren-lat. . Latin Version of Irenaûs
Jer. (Hieron.) . . Jerome.
Jos. . Josephus.
Just. M. . Justin Martyr.
Orig. . . Origen.
Orig-lat. . Latin Version of Origen.
Tert. . . Tertullian.
Theoph. . Theophylact.
Versions.
Aegyptt. Egyptian.
Boh. . Bohairic.
Sah. . Sahidic.
lxxxvi
ABBREVIATIONS lxxxvii
Aeth. ,
Ethiopia
Arm. Armenian.
Goth. .
Gothic.
Latt. .
Latin.
Lat. Vet. Vetus Latina.
Vulg. Vulgate.
Cod. Am. Codex Amiatinus.
Syrr. Syriac.
Cur. Curetonian.
Sin. Sinaitic.
Pesh. Peshitto.
Hard. Harclean.
Hier. Jerusalem.
Cov. Coverdale.
Gen. Geneva.
Luth. .
Luther.
Rhem. .
Rheims (or Douay).
Tyn. Tyndale.
Wic. .
Wiclif. .
AV. .
Authorized Version.
RV. .
Revised Version.
Editors.
TR. .
Textus Receptus.
Tisch. .
Tischendorf.
Treg. .
Tregelles.
WH. .
Westcott and Hort.
Alf.
Alford.
Beng. .
Bengel.
De W. .
De Wette.
Grot. .
Grotius.
Maldon. Maldonatus.
Mey. . Meyer.
Nosg. .
Nosgen.
Wetst. .
Wetstein.
Words w. Words worth (Chr.).
Miscellaneous.
Burton .
Burton, N.T. Moods and
Tenses.
a i. g. Corpus Inscriptionum Grse-
carum.
Didon,/. C Pere Didon, Jesus Christ.
L.J. .
Leben Jesus.
V.deJ. Vie de Jesus.
lxxxviii THE GOSPEL ACCORDING TO S. LUKE
Lft. Epp. J. B. Lightfoot, 1 Notes on
Epistles of S. Paul.
Wsctt. . Westcott
Edersh. L. 6- T. Edersheim, Life and Times
ofJesus the Messiah.
Hist, ofJ. N. History of theJewish Nation.
Rob. Res. in Pal. Robinson, Researches in
Palestine.
Schurer,/. P. in T. ofJ. C. Schurer, Jewish People in the
Times ofJesus Christ.
Scriv. Int. Scrivener, Introduction to
the Criticism of the New
Testament.
Stanley, Sin. &> Pal. . Stanley, Sinai and Palestine
Trench, Mir. . Trench, Miracles.
Par. . Parables.
Syn. . New
Testament Syn-
onyms.
Tristram, Nat. Hist, of B. Tristram, Natural History
of the Bible.
D. B. 1 or D. B. 2 Smith's Dictionary of the
Bible, i st or 2nd edition.
D. Chr. Ant. . Smith's Dictionary of Chris-
tian Antiquities.
Kraus, Real-Enc. d. Chr. Alt.. Kraus, Real - Encyklopadie
der Christlichen Alter-
thiimer.
Herzog, PRE. 1
or PRE. 2 Herzog's Protestantische
Real- Encyklopadie, 1st or
2nd edition.
Crem. Lex. Cremer, Lexicon of New
Testament Greek.
L. & S. Lex. Liddle and Scott, Lexicon.
Greg. Proleg. Gregory, Prolegomena ad
Tischendorfii ed. N T.
Win. . Winer, Grammar of NT
Greek (the page refers to
Moulton's edition),
om. omit,
ins. insert.
N.B.The text commented upon is that of Westcott and Hort. The

very few instances in which the editor is inclined to dissent from this
text are noted as they occur.
1
The name of John Lightfoot is not abbreviated in this volume.
THE
GOSPEL ACCORDING TO S. LUKE.
THE TITLE OF THE GOSPEL.

The cannot be any part of the original autograph. It is
title
found in forms in ancient authorities, the earliest being

different
the simplest Kara AouKae (S B F), cuayycXiov Kara AovkSv (A C
:
D H), to Kara Aovkolv cvayyeAiov or to Kara AovkS.v ayiov evayyeXiov

(cursives).
The Ka-ra neither affirms nor denies authorship : it implies conformity to a

type. But, inasmuch as all four Gospels have the /card, these uniform titles
must be interpreted according to the belief of those who gave the titles, viz. the
Christians of the first four centuries ; and it was their belief that each Evangelist
composed the Gospel which bears his name. Had the xard meant no more
than "drawn up according to the teaching of," then this Gospel would have
been called Ko-rb. JIav\oy, and the second Gospel would have been called /card
TLtrpov ; for it was the general tradition that Mark wrote according to the
teaching of Peter, and Luke (in a different sense) according to the teaching of
Paul. The icard, however, is not a mere substitute for the genitive of author-
ship, but indicates that the same subject has been treated by others. Thus,
i] 7raXaiot SiclOtikt) Kara rods (3So/j.riKovTa points to the existence of other transla-
'
tions, just as "Ofj.r]pos /card ApicrrapKov or /card ApiGTo<$>6.v7\v points to the

'
existence of other editions. That the kclt& does not exclude authorship is
shown by such expressions as 7) Kark Mwvata irevT&Tevxos (Epiphanius) and
i) ko.0' "H.pt>8oTov Iffropia (Diodorus) : comp. v rots viro[JLvrina.Ti<T[iols ro?s (card
rbv Nee/uae (2 Mac. ii. 13). Strictly speaking, there is only one Gospel,
evayytXtov Qeov, the Gospel of God concerning His Son (Rom. i. 1); but it
has been given to us in four shapes, ewiÂioj' TtTpafiopQov (Iren. H&r.
iii. 11. 8), and the icard indicates the shape in which the writer named
composed it.
L 1-4. THE PROLOGUE OR PREFACE.

The classical style of this opening, and its similarity to the
prefaces of Herodotus, Thucydides, and Polybius, hardly amount
to proof that Lk. was well read in classical literature, and con-
sciously imitated Greek historians ; but there is nothing improbable
in this supposition. Among the words which are classical rather
I
2 THE GOSPEL ACCORDING TO S. LUKE [I. 1.
than biblical should be noticed C7m8?p-p, cTrt^cipstv, dvardo-o-eo-flai,
Si'Tyô-is, Ka6c$r}s. The

construction also is classical, and in no
way Hebraistic. We
have clauses idiomatically interlaced, not
simply co-ordinated. The modest position claimed by the writer
is evidence of his honesty. A
forger would have claimed to be an
eye-witness,and would have made no apology for writing. Ewald
remarks that "in its utter simplicity, modesty, and brevity, it is
the model of a preface to an historical work." Its grammatical
construction should be compared with that of the preface to the
synodical epistle in Acts xv. 24, 25 : 'E7rci8^ ^*ovo-ap.ev . . . ?Soev
rjtxiv.
This prologue contains all that we really know respecting the

composition of early narratives of the life of Christ, and it is the
test by which theories as to the origin of our Gospels must be
judged. No hypothesis is likely to be right which does not
harmonize with what is told us here. Moreover, it shows that an
inspired writer felt that he was bound to use research and care in
order to secure accuracy.
1. 'EireiSTJ-n-cp. A stately compound, suitable for a solemn
opening freq. in class. Grk., but not found in LXX, or elsewhere
:
in N.T. Quoniam quidem, " For as much as," Weil derin einmal.
iroXXoi. The context seems to imply that these, like Lk., were
not eye-witnesses. That at once would exclude Mt, whose Gospel
Lk. does not appear to have known. It is doubtful whether Mk.
is included in the ttoWol. The writers of extant apocryphal
gospels cannot be meant, for these are all of later origin. Probably
all the documents here alluded to were driven out of existence by
the manifest superiority of the four Canonical Gospels. The
6mxetpT]crcu' cannot imply censure, as some of the Fathers thought,
for Lk. brackets himself with these writers (eSoe Ka.fx.oC) ; what
they attempted he may attempt. The word occurs 2 Mac. ii. 29,
vii. 19 ; Acts ix. 29, xix. 13 ; and is freq. in class. Grk. in the sense
of "put the hand to, take in hand, attempt." The notion of

unlawful or unsuccessful attempting is sometimes implied by the
context it is not contained in the word.
: Luther renders unter-
wunden haben, "have ventured." Lk. must have regarded these
attempts as insufficient, or he would not have added another.
Meyer quotes Ulpian, p. 159 (in Valckenaer), eVaSrprep 7rept tovtov
ttoWoI 7rtîp7;crav a.Tro\oyi]o~ao-8ai. It is doubtful whether
eVixcip. necessarily implies a great undertaking.
dmTdâaflai Si^yTjo-ii'. "To draw up again in order a narra-
tive " ; i.e. to arrange afresh so as to show the sequence of events.
The verb is a rare one, and occurs elsewhere only Plut. Moral.
p. 969 C, De sollert. animal, xii. (Reiske, x. p. 36), in the sense of
"practise, go over again in order," and as v.l. Eccles. ii. 20. The
subst. implies something more than mere notes or anecdotes ;
"a
I. 1, 2.] THE PROLOGUE OR PREFACE 3
leading through to the end " {durchfuhren), " a narrative " (Ecclus.
vi. 35, ix. 15; 2 Mac. ii. 32, vi. 17; Plat. Rep. 392 D; Arist.
Rhet. iii. 16. 1).
Versions vary greatly: ordinare narrationem (Latt.), componere narra-

tionem (Beza), stellen die Rede (Luth.), "ordeyne the telling" (Wic),
"compyle a treates" (Tyn.), "set forth the words" (Cov.), "set forth the
declaracion" (Cran.), "write the historie" (Gen.), "compile a narration"
(Rhem.), "set forth in order a declaration " (AV.), "draw up a narrative"
(RV.), composer une narration suivie (Godet), coordonner en corps de ricit
(Lasserre).
tw' n eir\T]po<|>opY]fi,eVa>i'.
,
" Of the things which have been
carried through to the end, of the matters which have been accom-
plished, fully established." Here again English Versions differ
much; but "surely known" (Tyn.), "surely to be believed"
(Cran.), "surely believed" (AV.), cannot be justified. The verb
when used of persons may mean " persuade fully, convince," and
in pass, "be fully persuaded" (Rom. iv. 21, xiv. 5); but of things
it means "fulfil" (2 Tim. iv. 5, 17). Here we may render
"accomplished." Others render "fully proved."
less well See
Lightfoot on Col. iv. 12. The
probably means "among us
iv r\yZv
Christians." Christendom is the sphere in which these facts have
had their full accomplishment. The rjfuv in ver. 2 shows that con-
temporaries are not meant. If these things were handed down to
Lk., then he was not contemporary with them. The verse is
evidence that the accomplished facts were already fully established
and widely known, for they had already been narrated by many.
See Westcott, Intr. to Gosp. p. 190, 7 th ed.
2. Ka0as irapc'Socrai' rjfui'. " Even as they delivered them to us."
The difference between u>g, "as," and *a0ws, "just as," should be
marked in translation the correspondence was exact. Lk. im-
:
plies that he himself was among those who received the tradition.
Like the iroXXoi, he can only arrange afresh what has been handed
down, working at second hand, not as an eye-witness. He gives
no hint as to whether the facts were handed down orally or in
writing. The difference between the -koXXqi and these avTorrraL is
not that the iroXXoi wrote their narratives while the avroirraL did
not, but that the avroirTai were primary authorities, which the
ttoXXoi were not.
uTnjpeTcii yevopivoi tou \6yoo. They not only had personal know-
ledge of the facts (avroVTai), they also had practical experience of
the effects. They had preached and taught, and had thus learned
what elements in the Gospel were of most efficacy for the winning
and saving of souls. That tov Xoyov belongs to virrjperaL only, not
to avToirrai, and means " the doctrine," i.e. the Gospel (Acts vi. 4,
viii. 4, xiv. 25, xvi. 6, xvii. n), is manifest from the context.
Origen and Athanasius are wrong in making tov Xoyov mean the
4 THE GOSPEL ACCORDING TO S. LUKE [1.2,3.
personal Word, the Son of God, a use which is peculiar to Jn.

The dv dpx^s refers to the beginning of Christ's ministry (Jn. xv.
27, xvi. 4). For uttt)p^tt]s see on iv. 20.
3. I8o|e Kdfioi. This is the main sentence, the apodosis of
7mS^7rp ttoXXol iirexeip-qaav. It neither implies nor excludes
inspiration the eSof e may or may not have been inspired.
: The
wish to include inspiration caused the addition in some Latin
MSS. of et spiritui sancto (Acts xv. 28), which makes what follows
to be incongruous. With Z8oe comp. the Muratorian Fragment
Lucas iste medicus nomine suo ex opinione conscripsil
. . .
Dominum tamen nee ipse vidit in came et idem, prout assequi

potuit, ita et a nativitate Joannis incepit dicere. The Ka.p.01 shows
that Lk. does not blame the ttoXXol: he desires to imitate and
supplement them. It is their attempts that encourage him to write.
What they have done he may do, and perhaps he may be able to
improve upon their work. This is his first reason for writing a
narrative.
iropT)Ko\oo0T]K<JTi. This is his second reason for writing, making
the argument a fortiori. He has had special advantages and
qualifications ; and therefore what was allowed to others may be
still more allowed to him. These qualifications are fourfold, and
are told off with precision. In the literal sense of " following a
person closely so as to be always beside him," TrapaKoXovdelv
does not occur in N.T. Here it does not mean that Lk. was
contemporaneous with the events, but that he had brought himself
abreast of them by careful investigation. Comp. the famous
passage in Dem. De Cor. cap. liii. p. 285 (344), irapaKoXovOrjKOTa
tois 7rpay/u,a(riv i apxfjs.
avwQev. This is the first of the four qualifications: he has gone
back to the very beginning, viz. the promise of the birth of the
Forerunner. " From the first " is the meaning of avaiOev here, not
" thoroughly," radicitus, as in Acts xxvi. 5, which would make
avoiOev almost the same as Trao-iv. Vulg. has a principio, and d has
desusum (comp. the French dessus). It is the -rratriv which implies
thoroughness and this is the second point.
; He has begun at the
beginning, and he has investigated everything. The Syriac makes
7rScriv masc., but there is little doubt that it is neut., and refers to
TTpayp,a.To>v in ver. 1.
dKpiPws. This is the third point. He has done all this
"accurately." There is no idle boast in any one of the three
points. No other Gospel gives us this early history about the
Baptist and the Christ. No other is throughout so full, for of
170 sections contained in the synoptic narrative 48 are peculiar
to Lk. And, in spite of the severest scrutiny, his accuracy can
very rarely be impugned. We
cannot be sure whether he means
to imply that d/cpi/fos was not true of the ttoXXol, but we may be
I. 3, 4.
J
THE PROLOGUE OR PREFACE 5
sure that none of them could claim all three of these points. In
any case we have an inspired historian telling us in his inspired
writings that he is giving us the results of careful investigation.
From this it seems to follow that an inspired historian may fail in
accuracy if his investigation is defective.
This is the fourth point, resulting from the other three.
leaflets.
He does not propose to give a mere collection of anecdotes and
detached sayings, but an orderly narrative systematically arranged.
Chronological order is not necessarily implied in Ka6erj<s, but
merely arrangement of some kind. Nevertheless, he probably
has chronological order chiefly in view. In N.T. the word is
peculiar to Lk. (viii. i; Acts iii. 24, xi. 4, xviii. 23), as is also
the more classical c>/s (vii. 11, ix. 37, etc.); but i<pe$r)<s does not
occur.
KpdriCTTc 0o<j>i\. The epithet KparurTos, often given to persons
of rank (Acts xxiii. 26, xxiv. 3, xxvi. 25), is strongly in favour of
the view that Theophilus was a real person. The name Theophilus
was common both among Jews ( = Jedidiah) and among Gentiles.
But it was a name likely to be used to represent any pious reader.
See Lft. on "Acts," D.B. 2 pp. 25, 26. The word Kparurros occurs
in N.T. only here and in the Acts, where it is evidently a purely
official epithet, for the persons to whom it is applied are of bad
character.
4. Xva. Imyfws irepl we KaTTjxil0T)S \6y<av Tr\v dcr^dXeiav'. " In
order that thou mightest fully know the certainty concerning the
words wherein thou wast instructed." The Xoyot are not the
Trpa.yiia.Ta or historic facts, but the details of the A.oyo? or Gospel
(ver. 2), which "ministers of the word" had communicated to
Theophilus. The compound 7rryvu5s indicates additional and more
thorough knowledge. It is very freq. in Lk. and Paul see esp. :
Rom. i. 28, 32; 1 Cor. xiii. 12; Lft. on Col. i. 9; Trench, Syn.
lxxv. In N.T. Karrjx^v, "to sound down into the ears, teach
orally," is found only in Lk. and Paul. The position of rr)v
ao-<pd\eiav gives it solemn emphasis. Theophilus shall know that
the faith which he has embraced has an impregnable historical
foundation.
The idiomatic attraction, irepl &p /car^x^??* \6yuv, is best resolved into
Tepl tG>v \6ywv 08s Ka.TijX'fiOys, n t irepl tuv \6yu)i> irepl &>v KaTTjXÔrjs. Only
of persons does irepl twos stand after koltiix&v (Acts xxi. 21, 24): of things
we have the ace. (Acts xviii. 25 ; Gal. vi. 6). These attractions are very freq.
in Lk.
On the superficial resemblance between this preface and Jos. Con. Apion. i.
9, 10,see Godet, i. pp. 92, 93, 3eme ed. 1888. The resemblance hardly
amounts to remarkable coincidence, and such similarities are common in
literature. It is more interesting to compare this preface with that of the
medical writer Dioscorides. The opening words of Dioscorides' treatise, irepl
HXijS laTpucrjs, run thus: HoWQv ov p.ovov apxalwv, dXXi ical viwv o-WTai-ane'vwv
irepl tj t&v <papn&Kuv ffKevafftas re Kal Swd/tews Kal doKi/xaffias, (plXrare 'Apeie,
fir) Kevijv fx-qbe &\oyov opfiijv iax rl K ^'' al "T^ 5 rr/vSe rr)v
ireipdiTOfial aoi irapa<Trij<rai
irpayfiardav. The
date of Dioscorides Pedacius is uncertain ; but, as Pliny
does not mention him, he is commonly assigned to the first or second century
A.D. He is said to have been a native of Anazarbus in Cilicia, about fifty
miles from Tarsus ; and in that case he would almost certainly obtain his
medical knowledge in the great school at Tarsus. That he and S. Luke may
have been there at the same time with S. Paul, seems to be a not impossible
conjecture. The treatise irepl dpxalijs lip-piKijs, commonly attributed to Hippo-
crates (c. 460-350 B.C.), begins: 'OKixrot iirexelpri<rai> irepl IrjrpiKrjs \eyeiv J}
ypd<peiv, k.t.X.
t 5-H. 52. THE GOSPEL OF THE INFANCY.

These chapters have often been attacked as unhistorical.
That Marcion omitted them from his mutilated edition of this
Gospel is of no moment. He did not do so upon critical grounds,
but because their contents did not harmonize with his doctrine.
It is more to the point to urge that these early narratives
lack apostolic authority; that they cover ground which popular
imagination, in the absence of history, would be sure to fill ; that
they abound in angelic appearances and other marvels ; that
their form is often highly poetical; and that it is sometimes
difficult to reconcile them with the narrative of Mt. or with
known facts of history. To this it may be replied that reserve
would keep Christ's Mother from making known these details at
first. Even Apostles may have been ignorant of them, or unwilling
to make them known until the comparatively late period at which
Lk. wrote. The dignity, beauty, and spirituality of these narratives
isstrong evidence of their authenticity, especially when contrasted
with the silly, grotesque, and even immoral details in the apo-
cryphal gospels. They abound in historic features, and are
eminently true to life. Their independence of Mt. is evident,
and both accounts bear the stamp of truthfulness, which is not
destroyed by possible discrepancies in a few minor points. That
Lk. is ever at variance with other historians, has still to be proved
and the merit of greater accuracy may still be with him, even if
such variance exists.
This Gospel of the Infancy is made up of seven narratives,
in two parallel groups of three, followed by a supplement, which
connects these two groups with the main body of the Gospel.
I. 1. The Annunication of the Birth of the Forerunner
(5-25) ; 2. The Annunciation of the Birth of the Saviour (26-38)
3. The Visit of the Mother of the Saviour to the Mother of
the Forerunner (39-56).
II. 4. The Birth of the Forerunner (57-80) 5. The Birth of
;
the Saviour (ii. 1-20) ; 6. The Circumcision and Presentation of

the Saviour (ii. 21-40).
I. 5.] THE GOSPEL OF THE INFANCY 7
III. 7. The Boyhood of the Saviour (ii. 41-52).

On the two accounts of our Lord's infancy see E. C. S.
Gibson, Expositor, 2nd series, iii. p. 116 ; Gore, Dissertations on
Subjects connected with the Incarnation, pp. 12 ff. Murray, 1895. :
I. 5-25. The Annunciation of the Birth of the Forerunner.
"When John the Baptist appeared, not the oldest man in

Palestine could remember to have spoken even in his earliest
childhood with any man who had seen a prophet. ... In these
circumstances it was an occurrence of the first magnitude, more
important far than war or
when a new prophet actually
revolution,
appeared" {Ecce Homo, ch. i.). The miracles recorded are in
keeping with this. God was making a new departure in dealing
with His people. We need not, therefore, be startled if a highly
exceptional situation is accompanied by highly exceptional facts.
After more than three centuries of silence, Jehovah again speaks

by prophecies and signs to Israel. But there is no violent rupture
with the past in making this new departure. The announcement
of the rise of a new Prophet is made in the temple at Jerusalem,
to a priest of the old covenant, who is to be the Prophet's father.
It is strong evidence of the historic truth of the narrative that no
miracles are prophesied of the new Prophet, and that after his
appearance his disciples attribute none to him.
5. 'EycVeTo iv Tats rj|i.epais. The elegant idiomatic Greek of the

preface comes abruptly to an end. Although the marks of Lk.'s
style are as abundant here as in any part of the Gospel, yet the
form of the narrative is strongly Hebraistic ; so much so that one
may be confident that he is translating from an Aramaic document.
These first two chapters seem to consist of a series of such docu-
ments, each with a distinct conclusion (i. 80, ii. 40, ii. 52). If they
are historical, the Virgin Mary must have been the source of much
that is contained in these first two chapters ; and she may have
been the writer of documents used by Lk. In any case, we have
here the earliest documentary evidence respecting the origins of
Christianity which has come down to us, evidence which may
justly be called contemporary. Both
and iv reus ê'pais
iyevero
are Hebraistic (see on ver. 39) ; but there is no need to understand
r\v or any other verb after iyevero, " It came to pass that there was."
Rather, " There arose, came into notice," or simply " There was."
See on iv. 36, and comp. Mk. i.
4 ; Jn. i. 6.
'HpwSou PacriXe'ws ttjs 'louSaias. Herod "the Great," a title not
given to him by his contemporaries, who during his last years

suffered greatly from his cruelty. It is in these last years that the
narrative of Lk. begins. The Herods were Idumaeans by birth, 1
though Jews by religion, and were dependent upon the Romans
for their sovereignty. As Tacitus says : Regnum ab Antonio
Herodi datum victor Augustus auxit {Hist. v. 9. 3).
The name 'Hp^S^s is contracted from 'HpulSrjs, and should have iota sub-
script, whichwell supported by early inscriptions.
is Later inscriptions and
coins omit the iota. In the Codex Ambrosianus of Josephus the name is
written with iota adscript, H/>wi5?js {Ant. xi.-xx.). See the numerous
instances from inscriptions cited by Schurer in the Theol. Litztg. 1892, No.
21, col. 516. The toO inserted before j8a<n\ûs in A
and other texts is in
accordance with classical usage. But in LXX
the art. is commonly omitted
in such cases, because in Hebrew, as in English, "Saul, king of Israel,"
"George, king of England," is the common idiom (Gen. xiv. 1, 2, 18, xx. 2,
xxvi. 1, etc. etc.). See Simcox, Lang, of N.T. p. 47.
Pa<Ti\ews tt]s 'louSatas. This was the title conferred on him by

the Senate at the request of Antony, Messala, and Atratinus (Jos.
Ant. xiv. 14. 4). Judaea here may mean " the land of the Jews,
Palestine" (vii. 17, xxiii. 5; Acts ii. 9, x. 37, xi. 1, 29). Besides
Judaea in the narrower sense, Herod's dominions included Samaria,
Galilee, a great deal of Peraea, and Coele-Syria. For the abundant
literature on the Herods see D.B. 2 i. p. 1341 ; Herzog, PRE. 2 vi.
p. 47 ; Schurer, Jewish People in the T. ofJ. C.'\. 1, p. 400.
lepcu's tis oyopan Zaxapias. In the Protevangelium of James
(viii.), Zacharias is called high priest; and this has been adopted by
later writers, who have supposed that the incident narrated by Lk.
took place on the Day of Atonement in the Holy of Holies. But
the high priest would not have been called tepevs tis, and it could
not have been by lot (IXaê) that he offered incense on the Day of
Atonement. Priestly descentwas much esteemed. The name
means " Remembered by Jehovah." For orop.aTi see on v. 27.
1% <f>r|jiepia$ 'A{3k. The word ifpyfiepia has two meanings
1. "service for a term of days" (Neh. xiii. 30; 1 Chron. xxv. 8;
2 Chron. xiii. 10) ; 2. "a course of priests who were on duty for a
term of days," viz. for a week (1 Chron. xxiii. 6, xxviii. 13 1 Esdr. ;
i. 2,
1 5). These courses were also called oWpe'o-cis, and by Josephus
jra.Tpia.1 and i<pr}fxepi8e<; (Ant. vii. 14. 7 Vita, i.).
; Abijah was de-
scended from Eleazar, and gave his name to the eighth of the
twenty-four courses into which David divided the priests (1 Chron.
xxiv. 10 2 Chron. viii. 14).
; Of these twenty-four only the courses
of Jedaiah, Immer, Pashur, and Harim returned from captivity
(Ezra ii. 36-39) but these four were divided again into twenty-
;
1
aliegence videlicet regis etiam ipsum Domenico
Tempus quoque Herodis
attestatur adventui. Praedictum namque fuerat, quia non deficiet princeps ex
fuda, donee veniat qui mittendus erat (Bede).
I. 5, 6.] THE GOSPEL OF THE INFANCY 9
four with the old names. So that Zacharias did not belong to the
original course of Abijah, for that did not return from exile. Each
course was on duty twice during the year ; but we know far too
about the details of the arrangement to derive any sure chron-
little
ology from the statements made by Lk. See on ii. 7.
Wieseler places the vision of Zacharias early in October A.U.C 748 or B.C. 6
{Chron. Syn. ii. 2, Eng. tr. p. 123). With this result Edersheim agrees (Z. and
T. i. p. 135), as also does Andrews (Z. of our Lord, p. 52, ed. 1892). Lewin
prefers May 16th, B.C. 7 {Fasti Sacri, 836). Caspari is for July 18th, B.C. 3,
but remarks "how little reliance is to be placed upon conclusions of this kind"
(Chro7i. Einl. 42, Eng. tr. p. 57). For the courses of priests, see Herzog,
PRE.'1 art. Priestertum im A.T. ; Schiirer, Jewish People in the T. qfj. C.
ii. I, pp. 216-220.
yu^Tj auT<3 eK iw
OuyaTepwi' 'Aaptoe. " He had a wife," not " his
wife was " (AV.). Lk. follows LXX
in omitting the art. with the
gen. after OvyaTrjp comp. xiii. 16 and the quotations Mt. xxi. 5
:
and Jn. xii. and

contrast Mt. xiv. 6.
15, To be a priest and
married to a daughter was a double distinction. It was a
priest's
common summary of an excellent woman, " She deserves to marry
a priest." In the fullest sense John was of priestly birth. See
Wetst. Sacrosancta prxcursoris nobilitas non solum a parentibus,
:
sed etiam a progenitoribus gloriosa descendit (Bede). Aaron's wife

was Elisabeth = Elisheba = " God is my oath."
6. SiKaioi. Once a term of high praise, and meaning righteous-
ness in the fullest sense (Ezek. xviii. 5, 9, 11, 19, 20, 22, 24, 26);
but it had come to mean little more than careful observance of
legal The addition of the Hebraistic ivavrlov toO eou
duties.
(Acts 21; Gen. vi. 8, 11, 13, vii. 1, x. 9) gives SiWoi its full
viii.
meaning Zacharias and Elisabeth were saints of the O.T. type.

:
Symeon is called SiWos (ii. 25), and Joseph (Mt. i. 19). Comp.
Slkcuov eivai fx 6 vofios r) (pwis ff afxa Trapeze tw ec3 (Eur. Ion.
643). The Gospel was to restore to Si'kcuos its original spiritual
meaning. See detached note on the word Sikcuos and its cognates,
Rom. i. 17. For see on v. 7.
dp,<j>oTpoi
TTopeuo/jieKH iv irderais Tats crroXats kch SiKCuoSpaaie t. k. Another
Hebraism (Deut. xxviii. 9 ; 1 Sam. viii. 3, 5 ; 1 Kings iii. 14, etc.).
The distinction often drawn, that ivroXai are moral,' while SiKatw-
fxaTa are ceremonial, is baseless ; the difference is, that the latter
is the vaguer term. Here, although they differ in gender, they
have only one article and adjective, because they are so similar in
meaning. Comp. Col. ii. 22; Rev. v. 1 2 ; and see Win. xix. 3 c,
p. 157. The two words are found combined Gen. xxvi. 5 and
Deut. iv. 40. For 8iKa.1wp.aTa, " things declared right, ordinances,"
comp. Rom. ii. 26 and Heb. ix. 1, and see note in Sp. Comm. on
1 Cor. v. 6 as to the force of the termination -fia. The genitive

here, as in Rom. ii. 26 and viii. 4, expresses the authority from
IO THE GOSPEL ACCORDING TO S. LUKE [I. 6-8.
which the ordinance springs. The dfiefnrroi anticipates what

follows, and, of course, does not mean that they were sinless. No
one is sinless ; but the conduct of some is free from reproach.
Comp. Phil. iii. 6.
Kal ouk t^ auTois t4kvov.
7. This calamity is grievous to all
Orientals, and specially grievous to Jews, each of whom is ambitious
of being among the progenitors of the Messiah. It was commonly
believed to be a punishment for sin (Lev. xx. 20, 21; Jer. xxii. 30).
The story of Glaucus, who tempted the oracle at Delphi, and " at
the present time has not a single descendant" (Hdt. vi. 86. 16),
indicates a similar belief among the Greeks. Zacharias and
Elisabeth had the sorrow of being childless, as Anna of being
husbandless, and all three had their consolation. Comp. the
births of Samson and Samuel, both of whom were Nazirites, and
of Isaac.
KaOoTi. Peculiar to Lk. "Because that" (xix. 9; Acts ii. 24, xvii. 31),
or "according as" (Acts ii. 45, iv. 35). In class. Grk. editors commonly
write KaO' 8 n. The clause Kal Aiupbrepoi . . 9j<rav does not depend upon
.
ko.66ti, which would be illogical, but is a separate statement. Their age

would not explain why they had had no children, but why they were not likely
to have any. "They had no child, because that Elisabeth was barren ; and
they were both advanced in years," so that they had no hope of children.
irpoPcPTiKOTes iv Tals ^fi^pais auiw. Hebraistic : in class. Grk.

we should rather have had In LXX we have irpofiefi.
rfj -qXtKia.
fjntpais, or rifxipoiv, or twv rjfiipuiv (1 Kings i. 1 ; Gen. xxiv. 1 ; Josh,
xiii. 1). Levites were superannuated at about sixty, but a priest
served as long as he was able.
8. 'E-ylvtTo . . . eXaxc. On the various constructions with iyivero in

Lk. see detached note at the end of this chapter ; and on Iv t<3 Uparcvcv
aviTcJv, " while he was officiating as priest," which is another very favourite
construction with Lk., see on iii. 21. The verb lepareveiv is freq. in LXX,
but occurs nowhere else in N.T. It is not found earlier than LXX, but is not
rare in later Greek. See Kennedy, Sources of N.T. Grk. p. 119. The phrase
Kara to {(80s is peculiar to Lk. in N.T. (ii. 42, xxii. 39), but occurs in Theod.
Bel 15 ; and tdos occurs ten times in his writings, and only twice elsewhere
(Jn. xix. 40 ; Heb. x. 25). Comp. icard. rb eldia/x^voy (ii. 27) and Karb. rb eiwd6s
(iv. 16 ; Acts xvii. 2). It is for the sake of those who were unfamiliar with the
usages of the temple that he says that it was " according to the custom of the
priest's service " that it was decided by lot which priest should offer incense.
To take /caret rb Zdos rijs leparia $ with what precedes robs it of all point ; it is
tautology to say that he was officiating as priest according to the custom of the
priest's service. But the number of cases in which Lk. has a clause or word
which is grammatically amphibolous is very large ; w. 25, 27, ii. 22, where
see note. The word leparela occurs in N.T. only here and Heb. vii. 5. " In
relation to lepwcrvvr) (Heb. vii. II, 12, 24) it expresses the actual service of
the priests, and not the office of priesthood " (Wsctt. on Heb. vii. 5).
eXaxe tou Oufudaai. The casting of lots took place twice a day,
at the morning and the evening offering of incense. In the morn-
L 8-11.] THE GOSPEL OF THE INFANCY 1
ing the drawing lots for offering the incense was the third and chief
of a series of drawings, four in all ; in the evening it was the only
one. Wedo not know whether this was morning or evening. No
priest might have this honour twice ; and the number of priests
was so great that many never offered the incense. The fortunate
lot was a if/r}<f>os XevKrj, to which there is a possible reference
Rev. ii. 17. The priest who obtained it chose two others to help
him j but, when they had done their part, they retired, leaving him
alone in the Holy Place. For the very elaborate details see
Edersh. The Temple, its Ministry and Services, pp. 129-142.
The gen. tov dv/uao-ai is probably governed by Aaxe, which in class. Grk.
commonly has a gen. when it means " became possessed of," and an ace.
when it means " obtained by lot" (Acts i. 17 comp. 2 Pet. i. 1). In 1 Sam.
;
xiv. 47 we have 2aoi)\ efXaxe [_al- I- KaTaK\ijpovrai] tov j3a<ri\eveiv iirl 'lo-parjX.
The elcrekdwv eh rbv va6v must be taken with Ovfuacrai, not with fKa\e "he :
obtained by lot to go in and burn incense," not "after entering into the va6s
he obtained by lot to burn incense." The lots were cast before he entered the
Holy Place, which was the front part of the vabs.
r\v tou Xaou irpoereuypixevov.

10. irae to ttXtjGos Cod. Am. has the
same order, omnis multitude) erat populi orans. The position of
tov Aaot) is against taking y\v with 7rpo<revx6f*.evov as the analytical
tense instead of the imperf., a constr. of which Lk. is very fond
{w. 20, 21, 22, ii. 33, iv. 17, 31, 38, 44, etc.); rjv may mean
"was there," or "there was," and tou Xaov be epexegetic of t6
ttXtjOos. But certainty is unattainable and unimportant. We need
not infer from irav to ttXtjOos that there was a great multitude. As
compared with the solitary priest in the vaos, all the worshippers
outside were a 7rAôs. The word is a favourite one with Lk., who
uses it twenty-five times against seven in the rest of N.T. It is
remarkable that prayer is not expressly mentioned in the Law as
part of public worship, except in connexion with the offering of the
first-fruits (Deut. xxvi. 15). But comp. 1 Kings viii. 33-48;
2 Chron. vi. 14-42 ; Is. lvi. 7. The people were inside the Upov,
although outside (e^w) the vaos, and the other priests would be
between them and the vaos.
11. w<f>0T] Se auTw ayyeXos Kupiou. It was the most solemn
moment of his life, when he stood alone in that sacred spot to offer
the pure and ideal symbol of the imperfect prayer which he and
those outside were offering. The unique circumstances contri-
buted to make him conscious of that unseen world which is around
all of us (2 Kings vi. 17 j comp. Lk. xv. 7, 10). For uxp6rj see on
xxii. 43 ; and for an analysis of the psychological facts see Lange,
Z. of Christ, bk. ii. pt. ii. 2 j Eng. tr. i. 264. But must we not
choose between admitting an objective appearance and rejecting
the whole as a myth ? To explain it as a " false perception " or
optical delusion, i.e. a purely subjective result of psychological
12 THE GOSPEL ACCORDING TO S. LUKE [I. 11-13.
causes, seems to be not admissible. In that case Zacharias, like Lord

Herbert of Cherbury, 1 would have accepted the sign which he sup-
posed that he had received. To believe in the reality of a subject-
ive appearance and not believe its testimony is a contradiction.
Moreover, the psychological explanation leaves the dumbness to be
explained. Again, we have similar appearances ver. 26, ii. 9, 13,
xxii. 43, xxiv. 4. Can we accept here an explanation which is very
difficult (ii. 9, 13) or inadmissible (xxiv. 4) elsewhere? Are all
these cases of false perception ? See Paley, Evidences of Christi-
anity, prop. ii. ch. i. ; Mill, Pantheistic Principles, ii. 1. 4, p. 123,
2nd ed. 1861 ; Edersh. L. 6 T. i. p. 142, ii. p. 751.
Ik left** tou 0uaia(m]piou. The place of honour. It was " the
right side of the altar," not of Zacharias, who was facing it. Comp.
Acts vii. 55, 56. The was the south side, and the Angel
right side
would be between the and the golden candlestick. On the
altar
left, or north side, of the altar was the table with the shewbread.
12. <|>6pos iiriTtear^y cir' aMv. Fear is natural when man be-
comes suddenly conscious of contact with the unseen : Humana
fragilitatis est spiritualis creaturx visione turbari (Bede). Comp.
ii. 34; Judg. vi. 22, xiii. 22 ; Job iv. 15, etc. For the phrase
9, ix.
comp. Acts xix. 17; Exod. xv. 16; Judith xv. 2. In class. Grk.
the dat. is more usual Thuc. iii. 87. 1 ; Xen. Anab. ii. 2. 19 ; Eur.
:
Andr. 1042.
13. ciTrcf 8c irpos aurof. Both e?7rev Sc and tTirev jrpos are very
freq. in Lk., who prefers elirev 8e to *cu ilirev even at the beginning
of narratives, and uses 7rpos avrov, alrovs, k.t.X. in preference to
auT<3, aureus, k.t.X., after verbs of speaking, answering, etc., to an
extent which is quite remarkable {w. 18, 19, 34, 55, 61, 73,
ii. 15, 18, 20,
34, 48, 49, etc. etc.). This irp6<; is so strong a mark
of his style that it should be distinguished in translation d-n-zv :
7rp6s avrov, " He said unto him," and *7rev airw, " He said to him."
But not even RV. does this.
Mtj <}>o|3ou. This gracious charge is specially common in Lk.
(ver. 30, ii. 10, viii. 50, xii. 4, 7, 32 ; Acts xviii. 9, xxvii. 24).
Bengel says of it, Primum alloquium cceleste in aurora N.T. per
Lucam amcenissime descripta. Comp. Gen. xv. 1 ; Josh. viii. 1;
Is. xliii. 1, 5, xliv. 2; Jer. xlvi. 27, 28; Dan. x. 12.
8i<5ti. " Because," as generally in N.T. Comp. ii. 7, xxi. 28.
It never means "therefore"; not Rom. i. 19 nor 1 Thes. ii. 18.
t<n]Kou<r9T] tj Sc'tjctis ctou. " Thy supplication was heard," at the
time when it was offered. The pass, is used both of the petition
(Acts x. 31 ; Ps. iv. 2) and of the petitioner (Mt. vi. 7 ; Heb. v. 7).
The word Seô-ts implies personal need ; it is a "special petition for
the supply of want " (Lft. on Phil. iv. 6 ; Trench, Syn. Ii.). Un-
like irpo<rtv)(r), it may be used of petitions to men. The word
1
Life, written by himself, sub fin., pp. 171 ff. ed. 1792, pp. 241 ff. ed. 1824.
favours, but by no means proves, the view that the prayer of

Zacharias was for a son. And the context at first seems to con-
firm this. But would Zacharias have made his private wishes the
main subject of his prayer at so unique an opportunity ? Would
he have prayed for what he regarded as impossible? As Bede
remarks, Nemo orat quod se accepturum desperat. Having prayed
for it as possible, would he have refused to believe an Angel who
told him that the petition was granted ? It is much more probable
that he and the people were praying for the redemption of Israel,
for the coming of the Messiah's kingdom ; and it is this supplica-
tion which was heard. To make 8070-15 refer to habitual suppli-
cation, and not to the prayer offered with the incense, seems
unnatural.
What Didon points out (p. 298) in quite a different connexion seems to
have point here. It was an axiom with the Rabbins that a prayer in which
there was no mention of the kingdom of God was no prayer at all (Baby I.
Beracoth, fol. 40, 2) and in the ritual of the temple the response of the
;
people to the prayers of the priests was, " Blessed be the name of the glory of
the Kingdom of God for ever" (Baby I., Taanith, fol. 16, 2) Jesus Christ, :
ed. 1891. See also Edersh. The Temple, p. 127.
kch 1^ yuin] ctou 'EXeitrdPeT yevvr\cri uloV ctoi. Not 17 yvvr] yap.
" For thy wife shall bear thee a son " would have made it clear
that the son was the answer to the 8070-19. But "and thy wife
shall bear thee a son " may mean that this is an additional boon,
which (as ver. 17 shows) is to prepare the way for the blessing
prayed for and granted. Thus, like Solomon, Zacharias receives
the higher blessing for which he prayed, and also the lower blessing
for which he did not pray.
Tevv&o) is generally used of the father (Mt. i. 1-16 ; Acts vii. 8, 29 ; Gen.
v. 3r30, xi. 10-28, etc.); but sometimes of the mother (ver. 57, xxiii. 29;
Jn. xvi. 21). The best authorities give 'ludvys, with only one v (WH. ii.
App. p. 159). In LXX
we have 'Iwdvrjs (2 Chron. xxviii. 12); 'ludvav
2 Chron. xvii. 15 ; Neh. xii. 13) ; 'l(oi>dv (Neh. vi. 18) ; 'Iwvd (2 Kings
xxv. 23 ; comp. Jn. xxi. 15-17). All these forms are abbreviations of Jeho-
hanan, "Jehovah's gift," or " God is gracious." Gotthold is a German name
of similar meaning. It was a Rabbinical saying that the names of six were

given before they were born Isaac, Ishmael, Moses, Solomon, Josiah, and
Messiah.
14. TroMo! eirl tt] yeê'crei auTou x -?^ 1 ^

With the 7roAAoi
- -
here contrast 7ravTi to Xaw in ii. 10. The joy at the appearance of
a Prophet after centuries of need was immense, although not uni-
versal. The Pharisees did not dare to say that John was not a
Prophet (Mt. xxi. 26) ; and Herod, until driven to it, did not dare
to put him to death (Mt. xiv. 5). The word dyaAAiao-is means
" extreme joy, exultation." It is not class., but is freq. in LXX.
Elsewhere in N.T. only ver. 44 j Acts ii. 46 ; Jude 24 ; Heb. i.
9
(from Ps. xliv. 8).
14 THE GOSPEL ACCORDING TO S. LUKE [I. 14, 15.
In class. Grk. x a ^P lv more often has the simple dat. , but hrl is usual in
N.T. (xiii. 17 ; Acts xv. 31 ; Mt. xviii. 13, etc.). It marks the basis of the
joy. The reading yevvf)<xei (G X
T) for yevtaei (ABCD) probably comes
from yevvri<rei in ver. 13.
yap p^yas ^^moi' [T0 "l Kupioo. For he shall be great

15. lorai
in the truest sense of the term. Whatsoever a character man has
before God, of that character he really is.
The adj. iv&trios is found in Theocr. (xxii. 152) and in LXX, but iv&iriov
as a prep, seems to be confined to LXX
and N.T. It is not in Mt. or Mk.,
but is specially freq. in Lk. (w. 17, 19, 75, iv. 7, v. 18, 25, etc.), as also
in Rev. The phrase ivuirlov rov Kvplov or Qeov is a Hebraism (xii. 6, xvi. 15
Acts iv. 19, vii. 46, x. 31, 33; Judg. xi. 11 ; 1 Sam. x. 19; 2 Sam. v. 3,
vi. 5). The preposition retains this meaning in modern Greek.
olvov Kal aiKepa 06 utj irit]. He is to drink neither wine nor

any intoxicating liquor other than wine. The same Hebrew word
is rendered sometimes o-i/cepa, sometimes iiiOvcrixa, and sometimes
o-tKcpu. fieOvo-fj-a (Lev. x. 9 ; Num. vi. 3 Judg. xiii. 4, 7, 14).
;
Wiclif here has "ne wine ne syder." See D.B? art. "Drink,
Strong." John is to be a Nazirite, not only for a time, as was
usual, but for all his life, as Samson and Samuel. This is not
disproved by the omission of the command not to cut his hair
(Edersh. The Temple, p. 322). Eusebius (Pr&p. Evang, vi. 10. 8)
has gen. o-ixepos, and o-tKcpaTos is also quoted ; but o-ucepa is usually
undeclined.
nreupa-ros dyiou TrXTjaO^CTCTai. This is in obvious contrast to
olvov Kal o-t/cepa. In place of the physical excitement of strong
drink he is to have the supernatural inspiration of the Holy Spirit.
The whole phrase is peculiar to Lk. (w. 41, 67 ; Acts ii. 4,
iv. 8, 31, ix. 17, xiii. 9); and the two elements of it are specially
characteristic of him. Excepting Mt. xxii. 10, xxvii. 48; Jn.
xix. 29, irifj.TrX.ri fit occurs only in Lk., who uses it twenty-two times.
Mt. has the expression " Holy Spirit " five times, Mk. and Jn. each
four times. Lk. has it fifty-three times, of which twelve are in the
Gospel. He uses three forms: irveOua ayiov (i. 15, 35, 41, 67,
[ii. 25,] iii. 16, iv. 1, xi. 13); t6 ayiov 7rvevua (xii. 10, 12); and to
Trvtvixa to ayiov (ii. 26, iii. 22). According to Schoettgen (i.
p. 255), "to be with the Holy Spirit

filled is " locutio Judeeis famili-
aris. He gives one example.
(tiIk KoiXias fiTjrpos avirov. A

Hebraism (Ps. xxii. II, lxxi. 6; Is.
xlix. 5: comp. Judg. xiii. 5, 7, xvi. 17; Job xxxi. 18, etc.); instead of
i.
the more classical iK yever^, with or without etiOvs (Horn. //. xxiv. 535, Od.
xviii. 6 ; Arist. Eth. Nic. vi. 13. I, vii. 14. 4, viii. 12. 6). For tne in
comp. (ti k f}p4<peos, tri &tt' dpxys, ^TL Ka l ^ K trapbvTuv, where ti seems to
mean "even." The expression does not imply that John was filled with the
Spirit before he was born (ver. 41). In LXX
KoiXla is often used of the
womb (see esp. Jer. i. 5) ; but this is very rare in class. Grk.
16, 17. The two personal characteristics just stated subjection

of the flesh and sovereignty of the spirit will manifest themselves
in two external effects,
a great religious revival and the prepara-
tion for the Messianic kingdom. The first of these was the
recognized work of every Prophet. Israel, through sin, was con-
'stantly being alienated from God; and it was one of the chief
functions of a Prophet to convert the people to God again (Jer.
iii. 7, 10, 14, xviii. 8; Ezek. hi. 19; Dan. ix. 13).
Kal avTos. The personal pronouns are much more used in N.T. than in
class.Grk. , esp. in the oblique cases. But even in the nom. the pronoun is
sometimes inserted, although there is little or no emphasis. Lk. is very fond
of beginning sentences with Kal air6s, even where avros can hardly mean
"he on his part," as distinct from others (iii. 23, v. 14, 17, vi. 20, etc.). In
irpoe\ev(reTai we have another mark of Lk.'s style. Excepting Mk. vi. 33
and 2 Cor. ix. 5, the verb is peculiar to Lk. in N.T. (xxii. 47 ; Acts xii. 10,
xx. 5, 13).
cwSmoe auTou. "Before God," who comes to His people in

the person of the Messiah (Is. xl. 1-11; Mai. iii. 1-5). It is
unlikely that airov means the Messiah, who has not yet been
mentioned. There is no analogy with avros <pa, ipse dixit, where
the pronoun refers to some one so well known that there is no
need to mention him by name. For iv&mov see on ver. 15 ; and
for Surafns, on iv. 14, 36. Elijah is mentioned, not as a worker of
miracles, for "John did no sign" (Jn. x. 41), but as a preacher of
repentance it was in this that the Baptist had his spirit and
:
power. For Rabbinic traditions respecting Elijah as the Fore-

runner see Edersh. Z. 6 T. ii. p. 706.
The omission of the articles before irvevfuari and dvvdfiei is probably due
to the influence of an Aramaic original, in which the gen. which follows
would justify the omission. Proper names in -as pure commonly have gen.
in -ov (Mt. i. 6, iii. 3) ; but here "HXela is the true reading.
emorpe'i|/ai xapSias TraTepwy cm -reKya. The literal interpretation

here makes good sense, and perhaps, on the whole, it is the best.
In the moral degradation of the people even parental affection had
languished: comp. Ecclus. xlviii. 10. Genuine reform strengthens
family ties ; whatever weakens them is no true reform. Or the
meaning may be that the patriarchs will no longer be ashamed of
their offspring comp. Is. lxiii. 16. In any case, direiOels is not to
:
be referred to Tewa. It is not the disobedience of children to

parents that is meant, but that of the Jews to God.
The Vulg. renders aireiOe'is by incredibiles, for which some MSS. have
incredulos: comp. dissociabilis , penetrabilis for adjectives in -bilis with this
force. Lat. Vet. varies ineruditos (_/"), non consentientes (d), contumaces (e).
:
Iv <j>poviio-i Sikcucov. The prep, of rest after a verb of motion expresses

the result of the motion (viii. 17 ; Mt. xiv. 3) : "Turn them so as to be in
the wisdom of the just." For <ppbvr\ai% see Lft. on Col., i. 9 the word
:
occurs only here and Eph. i. 8 in N.T. De Wette, Bleek, and others main-
tain that <f>p6vr]<Tis here means simply "disposition," Gesinnung. In what
follows it is better to make iroindcrai dependent upon im<TTpt\f/cu, not
co-ordinate with it. The preparation is the consequence of the conversion,
and the final object of the vpoe\ev<rerai : ne Dominus populum imparatum
majestate sua obterat (Beng. ).
18. Ka-rd t y^ 0-0 ^

tooto; The very question asked by
011
Abraham (Gen. "In accordance with what shall I obtain

xv. 8) :
knowledge of this ? " i.e. What shall be in harmony with it, so as

to be a sign of it ? Comp. the cases of Gideon (Judg. vi. 36-39)
and of Hezekiah (2 Kings xx. 8), who asked for signs; also of
Moses (Exod. iv. 2-6) and of Ahaz (Is. vii. 11), to whom signs
were given unasked. The spirit in which such requests are made
may vary much, although the form of request may be the same
and the fact that Zacharias had all these instances to instruct him
made his unbelief the less excusable. By his eyw ydp tlfix, k.t.\., he
almost implies that the Angel must have forgotten the fact.
19. diroKpiOeis 6 ayyeXos etirev. In Attic dwoKplvo/iai, in Homeric and

Ionic inroKplvoiiai, is used in the sense of "answering." In N.T. bwoicpl-
voftai occurs only once (xx. 20), and there of "acting a part," not "answer-
ing": comp. 2 Mac. v. 25. But dnoKpideis for the class. diroKpivdp,evos
(which is rare in N.T.) marks the decay of the middle voice. In bibl. Grk.
the middle voice is dying ; in mod. Grk. it is dead. Machon, a comic poet
about B.C. 250, is perhaps the earliest writer who uses dweKpid-qv like
direicpivd/j.r]v in the sense of "replied, answered." In LXX, as in N.T.,
dTreKpivdp,T)v is rare (Judg. v. 29 [A] ; I Kings ii. I ; I Chron. x. 13). See
Veitch, Greek Verbs, p. 78.
19. 'Eyw elfu raPpif}\. Gabriel answers his iyto ei/u with
another. "Thou art old, and not have children, but
likely to
I am one whose word is to be believed " dyycAw a-mo-Teis, k<u
:
airoa-TeiXavTL (Eus.). The names of two heavenly beings are given
us in Scripture, Gabriel (Dan. viii. 16, ix. 21) and Michael (Dan.
x. 13, 21, xii. 1 ; Jude 9 ; Rev. xii. 7) ; other names were given in
the later Jewish tradition. It is one thing to admit that such
names are of foreign origin, quite another to assert that the belief
which they represent is an importation. Gabriel, the " Man of
God," seems to be the representative of angelic ministry to man ;
Michael, " Who is like God," the representative of angelic opposi-
tion to Satan. In Scripture Gabriel is the angel of mercy, Michael
the angel of judgment. In Jewish legend the reverse is the case,
proving that the Bible does not borrow Jewish fables. In the
Targums Gabriel destroys Sennacherib's army; in the O.T. he
instructs and comforts Daniel. The Rabbis said that Michael flies
in one flight, Gabriel in two, Elijah in four, and Death in eight
i.e. mercy is swifter than judgment, and judgment is swifter than
destruction.
6 TmpOTT]Kws iv&inov tou 0coO. See on ver. 15. Gabriel is " the
angel of His presence" (Is. Ixiii. 9; comp. Mt. xviii. 10). "Stand-
ing before" implies ministering. In LXX
the regular phrase is
Trapao-TrjvaL Zvuinov (Job i. 6, which is a close parallel to this ; 1 Kings
xvii. 1, xviii. 15 ; 2 Kings iii. 14, v. 16). It is also used of service
to a king (1 Kings x. 8). But when Gehazi "stood before his
master," we have 7rapcioT^/cei 7rpos tov Kvpiov avrov (2 Kings v. 25).
Only here and ix. 27 does Lk. use the unsyncopated form of the perf. part,
of and its compounds. Elsewhere he prefers eorws to ea-TrjKdss (i. IX,
i<TT-r]fic
v. 1, 2, xviii. 13; Acts iv. 14, vii. 55, etc.). In Mt. xxvii. 47 and Mk. ix.
I and xi. 5, eixT-qK&ruv is the right reading. In Jn. the unsyncopated form
is common.
dir6<TTd\T]i' XaXâat irpos <re k<x! eoayycXiaaCTOai <roi rauTa. This

reminds Zacharias of the extraordinary favour shown to him, and
so coldly welcomed by him. It is the first use in the Gospel
narrative of the word which was henceforward to be so current,
and to mean so much. In LXX it is used of any good tidings
(2 Sam. i. 20 ; 1 Chron. x. 9), but especially of communications
respecting the Messiah (Is. XL 9, Hi. 7, lx. 6, Ixi. 1). See on ii. 10
and iv. 18.
20. Kcti i8ou <n) aiwirw^ kou jxt) Su^djieyos XaXtjaai. The iSov is
Hebraistic, but is not rare in class. Grk. It introduces something
new with emphasis. Signum poscenti datur congruum, quamvis non
optatum (Beng.). The analytical form of the fut. marks the dura-
tion of the silence (comp. v. 10, vi. 40 ?, xvii. 35 ?, xxi. 17); and fiy
8wd/i.evo9, k.t.A., is added to show that the silence is not a voluntary
act, but the sign which was asked for (comp. Dan. x. 15). Thus
his wrong request is granted in a way which is at once a judgment
and a blessing ; for the unbelief is cured by the punishment. For
o-uo7rdco of dumbness comp. 4 Mac. x. 18.
We have here one of many parallels in expression between Gospel and

Acts. Comp. with Acts xiii. II ; i. 39 with Acts i. 15 ; i. 66 with Acts
this
xi. 21 ; ii. 9 with Acts xii. 7 ; xv. 20 with Acts xx. 37 ; xxi. 18 with Acts
xxvii. 34 ; xxiv. 19 with Acts vii. 22.
In N.T. fjrf with the participle is the common constr., and in mod. Grk.
it is the invariable use. In Lk. there is only one instance of oi with a parti-
ciple (vi. 42). See Win. Iv. 5. /3, pp. 607-610 ; Lft. Epp. oj St. Paul, p. 39,
1895. The combination of the negative with the positive statement of the
same thing, although found in class. Grk., is more common in Heb. literature.
In Acts xiii. 11 we have &nj rvcp\6s firj pXiirwv ; comp. Jn. i. 3, 20, iii. 16,
x. 5, 18, xviii. 20, xx. 27 ; Rev. ii. 13, iii. 9 ; Ps. lxxxix. 30, 31, 48 ; 2 Sam.
xiv. 5 ; Is. xxxviii. 1, etc.
axpt tjs -fifiepas. Gal. iii. 19 is the only certain exception to the rule
that &XP 1 n t #X/" y usually precedes vowels in N.T.
> > Comp. xvii. 27, xxi.
24, and see on xvi. 16. For the attraction, comp. Acts i. 2 ; Mt. xxiv. 38.
Attractions are specially freq. in Lk. See on iii. 19.
dv0' v. Only in this phrase does &vtL suffer elision in N.T. It is
equivalent to avrl tovtwv Sti, "for that, because" (xix. 44; Acts xii. 23;
2 Thes. ii. 10; Lev. xxvi. 43 ; 2 Kings xxii. 17 ; Ezek. v. II). It is found
in class. Grk. (Soph. Ant. 1068 ; Aristoph. Pint. 434).
oirives. Stronger than the simple relative: "which are of such a

character that." Comp. ii. 10, vii. 37, 39, viii. 3, 15. Almost always
in nom.
els tov Koupbv avT<Sv. That which takes place in a time may be regarded
as entering into that time : the words go on to their fulfilment. Comp. ds rb
liiWov (xiii. 9) and els rb /xeral-ii a&fifiaTov (Acts xiii. 42).
21. r\v 6 Xaos irpoo-SoKwi'. As in ver. 20, the analytical tense

marks the duration of the action. Zacharias was longer than was
customary; and the Talmud states that the priests were accustomed
to return soon to prevent anxiety. It was feared that in so sacred
a place they might incur God's displeasure, and be slain (Lev. xvi.
13). Hence t!0aufiaoi' h t<3 xpvLi*w> "They were wondering while
he tarried." Comp. ver. 8, and see on hi. 21. The common
rendering, " at his tarrying," or " because he tarried," quod tardaret,
is improbable even if possible. This would have been otherwise
expressed ldav^.at,ov eVi (ii. 33, iv. 22, ix. 43, etc.), which D reads
:
here; or Bid (Mk. vi. 6; Jn. vii. 21); or on (xi. 38; Jn. hi. 7, iv.
27); or 7repi (ii. 18).
22. ouk e!8uVa.To XaXtjcrcu auTois. He ought to pronounce the
benediction (Num. vi. 24-26) from the steps, either alone or with
other priests. His look and his inability to speak told them at
once that something extraordinary had taken place ; and the sacred
circumstances would suggest a supernatural appearance, even if his
signs did not make this clear to them.
The compound eirtYVw<rav implies clear recognition and full knowledge

(v. 22, xxiv. 16, 31) ; and the late form iirracriav (for 6\j/tv) is commonly used
of supernatural sights (xxiv. 23 ; Acts xxvi. 19 ; 2 Cor. xii. 1 ; Dan. ix. 23,
x. I, 7, 8, 16). For Kal avros, "he on his part," as distinct from the con-
gregation, see on ver. 17, and Win. xxii. 4. b, p. 187. The periphrastic tense
tjv oiavevuv again calls attention to the continued action. The verb is found
here only in N.T., but occurs twice in LXX
(Ps. xxxiv. 19; Ecclus. xxvii.
22). In Sicpcive ku4>6s both the compound and the tense emphasize the fact
that it was no mere temporary seizure (xxii. 28 ; Gal. ii. 5 ; 2 Pet. iii. 4).
23. ds -n\r\o~6y)o~av <u rjfAe'pcu Trjs XeiTOupyias auTOu. When the

week which the course of Abijah was on duty for public service
for
was at an end. See on w. 15 and 57. In class. Grk. Xnrovpyla
(Acws, epyov) is freq. of public service undertaken by a citizen at
his own expense. In bibl. Grk. it is used of priestly service in the
worship of God (Heb. viii. 6, ix. 21; Num. viii. 22, xvi. 9, xviii. 4;
2 Chron. xxxi. 2), and also of service to the needy (2 Cor. ix. 12;
Phil. ii. 30).
dirijXOci' eis This was not in Jerusalem, in the
tcW oIkov auToo.
Ophel quarter, where many of the priests resided, but in an un-
named town in the hill-country south of Jerusalem (ver. 39). It is
probable that most of the priests who did not live in the city itself
resided in the towns and villages in the neighbourhood. Con-
venience would suggest that they should live inside Judaea. In
Neh. xi. 10-19 we have 1192 priests in Jerusalem; in 1 Chron. ix.
I. 23-25.] THE GOSPEL OF THE INFANCY 19
13 we have Later authorities speak of 24,000; but such

1760.
figures are very untrustworthy. The whole question of the resi-
dences of the priests is an obscure one, and Josh. xxi. must not be
quoted as evidence for more than a projected arrangement. That
it was carried into effect and maintained, or that it was revived after
the Exile, is a great deal more than we know. Schiirer, Jewish

People in the T. ofJ. C. ii. z, p. 229.
24. <T\iviha.$tv. The word occurs eleven times in Lk. against
five times elsewhere. He alone uses it in the sense of conceiving
offspring, and only in these first two chapters (w. 31, 36, ii. 21).
This sense is common in medical writers and in Aristotle. Hobart
remarks that the number of words referring to pregnancy and
barrenness used by Lk. is almost as great as that used by Hippo-
crates : lv yaa-rpl e)(ei.v (xxi. 23), lyKVOs (ii. 5), OTCtpa (i. 7), arcKvos
(xx. 28). And, excepting lv yaa-rpl xv, all of these are peculiar
to himself in N.T. (Med. Lang, of Lk. p. 91).
irepieKpuPci' iauTT)!' fiâs irîrre. The reflexive pronoun brings
out more forcibly than the middle voice would have done that the
act was entirely her own (Acts xxiii. 14; 1 Cor. xi. 31; 1 Jn. i. 8)
and the compound verb implies all round, complete concealment.
Her motive can only be conjectured ; but the enigmatical conduct
and remark are evidence of historic truth, for they would not be
likely to be invented. The five months are the first five months
and at the end of them it would be evident that she had ceased
to be 17 o-Tiipa (ver. 36). During these five months she did not
wish to risk hearing a reproach, which had ceased to be true, but
which she would not care to dispute. She withdrew, therefore,
until all must know that the reproach had been removed.
The form iKpvfiov is late in class. Grk. Zicpvxf/a is used.

: But a present
Kpv(3u found, of which this might be the imperfect.
is
It can hardly be accidental that /xfy is scarcely ever used in N.T. in a
literal sense by any writer except Lk., who has it five times in his Gospel
and five times in the Acts. The chronological details involved in this
frequent use are the results of the careful investigation of which he writes in
the preface. The other passages are Gal. iv. 10; Jas. v. 17, and six times
in Revelation. So also Itoj occurs fifteen times in Lk. and six in Mt. Mk.
and Jn.
25. eimSev d^cXeif ofeiSos p-ou lv avOpdirois. The object of

7Tt8ev is understood (as all English Versions except
neither lp.
Wic. and Rhem.) nor to ovttSo's //.ou (Hofmann), but depeActv
" watched to take away, taken care to remove." The constr. seems
to be unique; but comp. Acts xv. 14. Alford and Holtzmann
translate "hath designed, condescended to remove"; but can
iireioev mean that? Elsewhere in N.T. it occurs only Acts iv. 29;
but in class. Grk. it is specially used of the gods regarding human
affairs (Aesch. Suppl. 1. 1031 ; Sept 485). Hdt. i. 124. 2 is not
rightly quoted as parallel. Omitting eVciScv, Rachel makes the

same remark : 'AfalXev 6 Oeds fiov to oWSos (Gen. xxx. 23 ; comp.
Ps. cxiii. 9 ; Is. iv. 1) ; but the different position of the fiov is
worth noting. In ev avOpunrois we have another amphibolous
expression (see on ver. 8). It may be taken with d<eA.civ, but
more probably it belongs to to oveioos /aov (ver. 36).
26-38. The Annunciation of the Birth of the Saviour. 1
The birth of the Baptist is parallel to the birth of Isaac ; that

of the Messiah to the creation of Adam. Jesus is the second
Adam. But once more there is no violent breach with the past.
Even in its revolutions Providence is conservative. Just as the
Prophet who is to renovate Israel is taken from the old priesthood,
so the Christ who is to redeem the human race is not created out
of nothing, but " born of a woman."
26. cis iroXii' tt)s TaXiXaias fl

3Vofj,a NaâpeV. The description
perhaps implies that Lk. is writing for those who are not familiar
with the geography of Palestine. There is no reason for believing
that he himself was unfamiliar with it. Comp. ver. 39, iv. 31,
vii. 11, viii. 26, ix. 10, xvii. 11, xix. 29, 37, 41.
one of many geographical names which have gradually extended

Galilee is
their range. It was originally a little "circuit" of territory round Kadesh-
Naphtali containing the towns given by Solomon to Hiram (1 Kings ix. 11).
This was called the "circuit of the Gentiles," because the inhabitants were
strangers (1 Mac. v. 15, ToX. &\\o<pij\uv). But it grew, until in the time of
Christ it included the territory of Naphtali, Asher, Zebulon, and Issachar
2
{D.B. i. p. 1 1 17). For a description of this region see Jos. B. f. iii. 3. 1-3.
Nazareth is mentioned neither in O.T. nor in Josephus, but it was probably
not a new town in our Lord's time. The site is an attractive one, in a basin
among the south ridges of Lebanon. The sheltered valley is very fruitful, and
abounds in flowers. From the hill behind the town the view over Lebanon,
Hermon, Carmel, the Mediterranean, Gilead, Tabor, Gilboa, the plain of
Esdraelon, and the mountains of Samaria, is very celebrated (Renan, Vie de J.
p. 27). It would seem as if Mt. (ii. 23) was not aware that Nazareth was the
original home of Joseph and Mary.
1 "
It has been argued that the different modes in which God is recorded to
have communicated with men, in St. Matthew by dreams and in St. Luke by
Angels, show the extent of the subjective influence of the writer's mind upon
the narrative. But surely those are right who see in this difference the use of
various means adapted to the peculiar state of the recipient. Moreover, as St.
Matthew recognizes the ministry of Angels (xxviii. 2), so St. Luke relates
Visions (Acts x. 9-16, xvi. 9, xviii. 9, 10). ... It is to be noticed that the
contents of the divine messages (Matt. i. 20, 21 ; Luke i. 30-33) are related
conversely to the general character of the Gospels, as a consequence of the
difference of character in those to whom they are addressed. The promise of
Redemption is made to Joseph ; of a glorious Kingdom to the Virgin " (Wsctt.
Int. to Gospels, p. 317, 7th ed.).
1.26-28.] THE GOSPEL OF THE INFANCY 21
The form of the name of the town varies much, between Nazareth, Nazaret,
Nazara, and Nazarath. Keim has twice contended strongly for Nazara (J. of
JVaz., Eng. tr. ii. p. 16, iv. p. 108) ; but he has not persuaded many of the
correctness of his conclusions. WH. consider that " the evidence when
tabulated presents little ambiguity" (ii. App. p. 160). NafapdO is found
frequently (eight out of eleven times) in Codex A, but hardly anywhere else.
Naf<x/)< is used once by Mt. (iv. 13), and perhaps once by Lk. (iv. 16).
N a$ap0 occurs once in Mt. (xxi. 11) and once in Acts (x. 38). Everywhere
else (Mt. ii. 23 ; Mk. i. 9; Lk. i. 26, ii. 4, 39, 51 ; Jn. i. 46, 47) we have
certainly or probably Nafa/>r. Thus Mt. uses the three possible forms
equally ; Lk. all three with a decided preference for Nazaret ; while Mk. and
Jn. use Nazaret only. This appears to be fairly conclusive for Nazaret. Yet
Scrivener holds that " regarding the orthography of this word no reasonable
certainty is to be attained" (Int. to Crit. of N.T. ii. p. 316); and Alford
seems to be of a similar opinion (i. Prolegom. p. 97). Weiss thinks that
Nazara may have been the original form, but that it had already become
unusual when the Gospels were written. The modern town is called En
Nazirah, and is shunned by Jews. Its population of 5000 is mainly Christian,
with a few Mahometans.
27. jiiT|oTU|uiiiT)i'. is the N.T. form of the word (ii. 5)

This in :
LXX we have (Deut. xxii. 28).

fxefxvrja-Tevfji. The interval between
betrothal and marriage was commonly a year, during which the
bride lived with her friends. But her property was vested in her
future husband, and unfaithfulness on her part was punished, like
adultery, with death (Deut. xxii. 23, 24). The case of the woman
taken in adultery was probably a case of this kind.
c| oikou AaueiS. It is unnecessary, and indeed impossible, to
decide whether these words go with dvBpi, or with TrapOcvov, or
with both. The last is the least probable, but Chrysostom and
Wieseler support it. From vv. 32 and 69 we may with probability
infer that Lk. regards Mary as descended from David. In ii. 4 he
states this of Joseph. Independently of the present verse, therefore,
we may infer that, just as John was of priestly descent both by
Zacharias and Elisabeth, so Jesus was of royal descent both by
Mary and Joseph. The title "Son of David" was publicly given
to Jesus and never disputed (Mt. i. 1, ix. 27, xii. 23, xv. 22,
xx. 30, 31 ; Mk. x. 47, 48 ; Lk. xviii. 38, 39). In the Test. XII
Pair. Christ is said to be descended from Levi and Judah
(Simeon vii.); and the same idea is found in a fragment of
Irenaeus (Frag, xvii., Stieren, p. 836). It was no doubt based,
as Schleiermacher bases it (St. Luke, Eng. tr. p. 28), on the fact
that Elisabeth, who was of Levi, was related to Mary (see on
ver. 36). The repetition involved in ttjs irapfleVou is in favour of
taking e oikov Aai>i8 with dvSpi: otherwise we should have ex-
pected avTrjs. But this is not conclusive.
28. Xaipe, KexapiTWfj^nr]. 1 Note the alliteration and the con-
1
The Ave Maria as a liturgical address to the Virgin consists of three
parts, two of which are scriptural and one not. The first two parts, "Hail,
Mary, full of grace; the Lord is with thee," and "Blessed art thou among
nexion between xa W an(i X"P ts The gratise. plena of the Vulg.

-
is too indefinite. It is right, if it means "full of grace, which

thou hast received''''', wrong, if it means "full of grace, which
thou hast to bestow" From Eph. i. 6 and the analogy of verbs
in -o'o), Kexa.piTiap.ivq must mean "endued with grace" (Ecclus.
xviii. 17). Non ut mater gratise,, sed ut filia gratise, (Beng.).
What follows explains Kzya.pvrvip.lvii, for with //.era aov we under-
stand icrn, not eoTto (comp. Judg. vi. 12). It is because the Lord
is with her that she is endued with grace. Tyn., Cov., and Cran.,
no less than Wic. and Rhem., have " full of grace " ; Genev. has
" freely beloved."
The familiar eu\oyT)fjJprj tri> iv yvva^lv, although well attested (A CDX

TAII, Latt. Syrr. Aeth. Goth., Tert. Eus.), probably is an interpolation
borrowed from ver. 42 K B L, Aegyptt. Arm. omit.
:
29. Here also ISovva (A), for which some Latin texts have cum audissct,
is an interpolation borrowed perhaps from ver. 12. It is not stated that Mary
saw Gabriel. The pronominal use of the article (i\ 84) is rare in N.T.
(Acts i. 6 ; Mt. ii. 5, 9). It is confined to phrases with pAv and 5^, and
mostly to nom. masc. and fem.
Here only in N.T. It is stronger than frapdyO-q

8icTapdx6r|.
in ver. Neither Zacharias nor Mary are accustomed to
12.
visions or voices they are troubled by them.
: There is no
evidence of hysterical excitement or hallucination in either case.
The 8ie\oyeTo, "reckoned up different reasons," is in itself
against this. The verb
confined to the Synoptic Gospels
is
(v, 21, 22 ; Mk. ii. 6, 8) Jn. xi. 50 the true reading is Xoyi^crOe.
:
iroTcnros. In N.T. this adj. never has the local signification,

"from what country or nation?" cujasl (Aesch. Cho. 575 ; Soph.
O.C. 1 1 60). It is synonymous with 7rou>s, a use which is found in
Demosthenes ; and it always implies astonishment, with or without
admiration (vii. 39; Mt. viii. 27 ; Mk. xiii. 1 ; 2 Pet. hi. 11 1 Jn. ;
iii. 1). In LXX

it does not occur. The original form is ttooWos,
and may come from 7ro0 euro ; but -oWos is perhaps a mere ter-
mination.
etrj. It is only in Lk. in N.T. that we find the opt. in indirect questions.
In him it is freq. both without av (iii. 1 5, viii. 9, xxii. 23 ; Acts xvii. 1 1
xxi. 33, xxv. 20) and with &v (vi. II ; Acts v. 24, x. 17). In Acts viii. 31 we
have opt. with &u in a direct question. Simcox, Lang, of N.T. p. 112;
Win. xli. 4. c, p. 374.
30. Mr] <|>oj3oG, Mapidp., eupes yap \a\piv -rrapa tu 0<j>. See on
women, and blessed is the fruit of thy womb " (ver. 42), are first found in the
Liber Antiphonianus attributed to Gregory the Great ; and they were authorized
as a formula to be taught with the Creed and the Lord's Prayer, c. A.D. 1198.
The third part, " Holy Mary, Mother of God, pray for us sinners now and at
the hour of death," was added in the fifteenth century, and was authorized by
Pope Pius V. in 1568.
ver. 13. The evpe<s x^pi-v tt. t. . explains K)(a.ptT(i)fjiivr]. The phrase
isHebraic Nwe evpev âptv ivavriov Kvptov tov tov (Gen.
: vi. 8
comp. xviii. 3, xxxix. 4). See on iv. 22.
e\\il|A\|/fl. For the word see on ver. 24, and for the form comp. ii. 21,
xx. 47 ; Acts i. 8, ii. 38, xxiii. 27 ; Jn. v. 43, xvi. 14, 15, 24. In Ionic we
have fut. \&fx\f/ofj.ai. Veitch, p. 359 ; Win. v. 4. f, p. 54.
iv yaorpl Kal
Tc'fr] uloV, icai KaX&reis to oVop,a. The same word-
ing found Gen. xvi. 16 of Ishmael, and Is. vii. 14 of Immanuel.
is
Comp. Gen. xvii. 19 of Isaac, and Mt. i. 21 of Jesus. In all cases

the KoAeWs is not a continuation of the prophecy, but a command,
as in most of the Ten Commandments (Mt. v. 21, 27, 33 ; comp.
Lk. iv. 12; Acts xxiii. 5, etc.). Win. xliii. 5. c, p. 396. The
name 'I-qo-oS? was revealed independently to Joseph also (Mt. i. 21).
It appears in the various forms of Oshea, Hoshea, Jehoshua,
Joshua, Jeshua, and Jesus. Its meaning is " Jehovah is help," or
" God the Saviour." See Pearson, On the Creed, art. ii. sub init.
p. 131, ed. 1849.
32. outos eoTcii piyas. As in ver. 15, this is forthwith ex-
plained; and the greatness of Jesus is very different from the
greatness of John. The title u'169 TiJ/urrou expresses some very
close relation between Jesus and Jehovah, but not the Divine Son-
ship in the Trinity; comp. vi. 35. On the same principle as eos
and Ku'pios, "Yîo-tos is anarthrous there can be only one Highest :
(Ecclus. vii. 15, xvii. 26, xix. 17, xxiv. 2, 23, xxix. 11, etc.). The
K\T|0ii<TTai isnot a mere He substitute for eo-Tai not only shall be
:
the Son of God, but shall be recognised as such. In the Acti Pauli
et Theclae, we have Maxapioi ol <ro<f>Lav Aa/?oVTes 'Iqcrov Xptorov, on
auTot viol vif/ia-Tov kXtjOtJo-ovtoli (Tischendorf, p. 239). For top Qpovov
AaueiS comp. 2 Sam. vii. 12, 13; Is. ix. 6, 7, xvi. 5.
AauciS tou iraTpos auToO. This is thought to imply the Davidic
descent of Mary ; but the inference is not quite certain. Jesus
was the heir of Joseph, as both genealogies imply. Comp. Ps.
cxxxii. 11 ; Hos. iii. 14. There is abundant evidence of the belief
that the Messiah would spring from David Mk. xii. 35, x. 47, :
xi. 10 ; Lk. xviii. 38, xx. 41 ; 4 Ezra xii. 32 (Syr. Arab. Arm.) ; JPs.
Sol. xvii. 23, 24; Talmud and Targums. See on Rom. i. 3.
33. PaaiXeuo-ei . . . els tous alwi/as. Comp. " But of the Son
he saith, God is Thy throne for ever and ever " (Heb. i. 8, where
see Wsctt.) ; also Dan. ii. 44, vii. 14; Jn. xii. 34; Rev. xi. 15.
The eternity of Christ's kingdom is assured by the fact that it is to
be absorbed in the kingdom of the Father (1 Cor.
xv. 24-28).
These magnificent promises could hardly have been invented by a
writer who was a witness of the condition of the Jews during the
half century which followed the destruction of Jerusalem. Indeed,
we may perhaps go further and say that " it breathes the spirit of
24 THE GOSPEL ACCORDING TO S. LUKE [l. 33-35.
the Messianic hope before it had received the rude and crushing
blow in the rejection of the Messiah" (Gore, Dissertations, p. 16).
Comp. w. 17, 54, 55> 68 "7i> " 3^.
The constr. flaoChtbuv &kI c. ace. is not classical. We have it again
xix. 14, 27.
She does not ask for proof, as Zacharias

34. riws corou touto.
did (ver. 18) ; and only
form of the words does she ask as to
in the
the mode of accomplishment. Her utterance is little more than
an involuntary expression of amazement non dubitantis sed adtnir- :
antis (Grotius). In contrasting her with Zacharias, Ambrose says,

Usee jam de negotio tractat ; ilk adhuc de nuntio dubitat. It is
clear that she does not doubt the fact promised, nor for a moment
suppose that her child to be the child of Joseph.
is
eirei acSpa ou yifuaicu). Comp. Gen. xix. 8 ; Judg. xi. 39

Num. xxxi. 17. The words are the avowal of a maiden conscious
of her own purity and they are drawn from her by the strange
;
declaration that she is to have a son before she is married. It is

very unnatural to understand the words as a vow of perpetual
virginity, or as stating that such a vow has already been taken, or
is about to be taken. It is difficult to reconcile ovk cytVwo-Kev (im-
perf., not aor.) avrrjv ews (Mt. i. 25) with any such vow. 1
35. rVeufia ayiOK îrcXcuacTai iiri ai. It may be doubted whether
the article is omitted " because Holy Spirit is here a proper name " :
rather because it is regarded impersonally as the creative power of

God. Comp. touuoWos (Gen. i. 2)
koX Trvevfia eov iTrc<f>epeTO iirdvca :
the two passages are very parallel. See on

15. Both irvcv/i-a
ver.
and ayiov have special point. It is spirit and not flesh, what is
holy and not what is sinful, that is to produce this effect in her.
With 7rcA.evo-cTai c7ti o-e comp. Acts i. 3. Excepting Eph. ii. 7 and
Jas. v. i, the verb is peculiar to Lk. (xi. 22, xxi. 26; Acts i. 8,
viii. 24, xiii. 40, xiv. 19).
'YiJ/iotou iiri<TKii<Ti aoi.
Suvafus For Sueap.15 see on iv. 14 ; for
cTuo-Kida-eicomp. the account of the Transfiguration (ix. 34), and
for the dat. comp. the account of Peter's shadow (Acts v. 15). It
is the idea of the Shechinah which is suggested here (Exod. xl. 38).
The cloud of glory signified the Divine presence and power, and it
is under such influence that Mary is to become a mother.
8i<5. This illative particle is rare in the Gospels (vii. 7 ; Mt. xxvii. 8)
not in Mk. or Jn.
to ye.vv<!i}Levov fiyioc ic\T)f}o eTai

,
ul6s cou. " The holy thing which

shall be born shall be called the Son of God," or, " That which
1 H. Lasserre renders puisque je n'ai nut rapport avec mon man', and ex-
plains that 6.vi\ signifie mari, epoux ; et la phrase marque la voeu de virginiti
conjugate fait par Marie (pp. 265, 564, ed. 1887). It is impossible that &v8pa,
without either article or possessive pronoun, can mean "my husband."
I. 35-37.] THE GOSPEL OF THE INFANCY 2$
shall be born shall be called holy, the Son of God." The latter of
these two renderings seems to be preferable. Comp. ayiov ra Kupiw
KXrjO^(reTai (ii. 22); Na^wpuios KXrjdrjcreTai (Mt. ii. 23); viol eou
9); eXcîo-ros KX-qOr/o-iTai and //.eyas kX. (v. 1 9). In
KXrjOrio-ovTai. (v.
all cases the appellation precedes the verb. The unborn child is
called aytov as being free from all taint of sin. De hoc Sa?icto idem
angelus est locutus, Dan. ix. 24 (Beng.). The Ik aov, which many
authorities insert after yewutfxevov, is probably an ancient gloss, de-
rived perhaps from Mt. i. 16 N B C3 : A D and most versions omit.
The title " Son of God," like " Son of Man," was a recognized
designation of the Messiah. In Enoch, and often in 4 Ezra, the
Almighty speaks of the Messiah as His Son. Christ seldom used
it of Himself (Mt. xxvii. 43 ; Jn. x. 36). But we have it in the
voice from heaven (hi. 22, ix. 35); in Peter's confession (Mt.
xvi. 16) ; (Mk. xv. 39) ; in the devil's
in the centurion's exclamation
challenge (iv. 3, 9); in the cries of demoniacs (Mk. iii. 11, v. 7).
Very early the Christian Church chose it as a concise statement of
the divine nature of Christ. See on Rom. i. 4, and Swete, Apost.
Creed, p. 24. For fiyiof see on Rom. i. 7. The radical meaning
is " set apart for God, consecrated."
36. kcu ISou 'E\io-<|3T tj ctuyy^s "ou. Comp. ver. 20. Mary,
who did not ask for one, receives a more gracious sign than
Zacharias, who demanded it. The relationship between her and
Elisabeth is unknown.
" Cousin," started by Wiclif, and continued until RV. substituted "kins-
woman," has now become too definite in meaning. The kinship has led
two children as being playmates; but Jn. i. 31 seems
artists to represent the
to be against such companionship. It has also led to the conjecture that
Jesus was descended from both Levi and Judah (see on ver. 27). But Levites
might marry with other tribes ; and therefore Elisabeth, who was descended
from Aaron, might easily be related to one who was descended from David.
This verse not evidence that Mary was not of the house of David.
is
The late <rvyyevis (comp. evyevls), and the Ion. dat. yf}pei for yr/pg.
form
(Gen. xv. 15, xxi. 7, xxv. 8), should be noticed ; also that oCros being the
subject, the noun has no article. Comp. xxi. 22. The combination /cat
ofiros is peculiar to Lk. (viii. 41 ?, xvi. 1, xx. 28). The relative ages of Jesus
and of John are fixed by this statement.
We may take KaKovfievri as imperf. part., " Used to be called." This
reproach would cease when she reappeared at the end of the five months
(ver. 24).
37. ouk dSuyaTTqaei irapd toO 0eou irav pfjp.a. The negative and
the verb are to be closely combined and taken as the predicate of
7rSv prjixa. We
must not take ovk with irav. This is plain from
Gen. xviii. 14 p.77 dSwarei 7rapd tw ea> ttolv prjfjia ; " Hath God
:
said, and can He not do it ? " i.e. Is anything which God has pro-
mised impossible ? RV. here has " be void of power " for aSwarelv
but it is doubtful whether the verb ever has this signification. Of
things, it means "to be impossible " (Mt. xvii. 20); and of persons,
" to be unable " ; in which case, like SwaTctv (Rom. xiv.

4 ; 2 Cor.
ix. 8), it followed by the infin.
is That "be impossible" is the
meaning, both here and Gen. xviii. 14, is probable from Job xlii. 2,
oT8a oTi iravTa. Bvvacrai, doWarei oV <tol ovOiv ; and from Zech. viii. 6,
where dSwarr/o-ei is used of a thing being too hard for man but not
too hard for God ; and from Jer. xxxii. 1 7, where both Aquila and
Symmachus have ovk dSwar^crct for oi firj a.iroKpvfifi of LXX. We
render, therefore, " From God no word shall be impossible." The
idiom ov 7ros, in the sense of "all
. . . not," i.e. "none," is . .
probably Hebraic. Comp. Mt. xxiv. 22. It is less common in

N.T. than in LXX
(Exod. xii. 16, 44, xx. 16; Dan. ii. 10, etc.),
Win. xxvi. 1, p. 214.
38. 'l8ou t} SouXtj Kupiou. That iSov is not a verb, but an
exclamation, is manifest from the verbless nominative which follows
it. Comp. v. 12, 18. "Handmaid" or "servant" is hardly
adequate to 0WA.17. It is rather " bondmaid " or " slave." In an
age in which almost all servants were slaves, the idea which is
represented by our word " servant " could scarcely arise. In N.T.
the fem. Sovkrj occurs only here, ver. 48, and Acts ii. 18, the last
being a quotation.
Yôito jioi Kcrrd to pT)fxd <7oo This is neither a prayer that
.
1
what has been foretold may take place, nor an expression of joy at
the prospect. Rather it is an expression of submission, " God's
will be done " : irivat; iipn ypa<f>ofAVO<;' o fiovXerai o ypacpevs,
ypa<peT(i> (Eus.). Mary must have known how her social position
and her relations with Joseph would be affected by her being with
child before her marriage. There are some who maintain that the
revelation made to Joseph (Mt. i. 18-23) * s inconsistent with what
Lk. records here ; for would not Mary have told him of the angelic
message ? We may reasonably answer
that she would not do so.
Her own would be towards reserve (ii. 51); and what
inclination
likelihood was there that he would believe so amazing a story?
She would prefer to leave the issue with regard to Joseph in God's
hands.
dirfjXdei' dir' au-rfjs 6 SyycXos. Ut peracta legatione. Comp.
Acts xii. 10; Judg. vi. 21.
On the whole of this exquisite narrative Godet justly remarks : " Quelle
dignite, quelle pureti, quelle simplicity, quelle delicatesse dans tout ce dialogue I
Pas un mot de trop, pas un de trop peu. Une telle narration n'a pu emaner que
de la sphere sainte dans laquelle lefait lui-meme avail eu lieu " (i. p. 128, 3eme
ed. 1888). Contrast the attempts in the apocryphal gospels, the writers of
which had our Gospels to imitate, and yet committed such gross offences against
taste, decency, and even morality. What would their inventions have been if
they had had no historical Gospels to guide them ?
Dr. Swete has shown that the doctrine of the Miraculous Conception
was from the earliest times part of the Creed. Beginning with Justin
Martyr (Apol. i. 21, 31, 32, 33, 63 ; Try. 23, 48, 100), he traces back
I. 38, 39.] THE GOSPEL OF THE INFANCY 2?
through Aristides R. Harris, p. 24 ; Hennecke, p. 9 ; Barnes, Canon, and

(J.
Uncanon. Gospp. 13), Ignatius (Eph. xix. ; Trail, ix. ; Smyr. i.), the
p.
Valentinians, and Basilides, to S. Luke, to whom these Gnostics appealed.
The silence of S. Mark is of no weight his record does not profess to go
;
farther back than the ministry of the Baptist. In the Third Gospel we reach
not merely the date of the Gospel (a.d. 75-80), but the date of the early
traditions incorporated in these first chapters, traditions preserved (possibly
in writing) at Jerusalem, and derived from Mary herself.
The testimony of the First Gospel is perhaps even earlier in origin, and is
certainly independent. It probably originated with Joseph, as the other with
Mary (Gore, Bampton Lectures, p. 78 Dissertations on Subjects connected
;
with the Incarnation, pp. 12-40). Greatly as the two narratives differ, both
bear witness to the virgin birth (Swete, The Apostles' Creed, ch. iv.).
39-56. The Visit of the Mother of the Saviour to the Mother

of the Forerunner.
This narrative grows naturally out of the two which precede it
in this group. The two women, who through Divine interposition
are about to become mothers, meet and confer with one another.
Not that a desire to talk about her marvellous experience prompts
Mary to go, but because the Angel had suggested it (ver. 36).
That Joseph's intention of putting her away caused the journey, is
an unnecessary conjecture.
It is not easy to see why the Song of Elisabeth is not given in metrical
form either in WH. or in RV. It seems to have the characteristics of Hebrew
poetry in a marked degree, if not in so full a manner as the Magnificat,
Benedictus, and Nunc Dimittis. It consists of two strophes of four lines
each, thus
^vKoyrj/j-ivrj ait iv yvvai^lv,
koL evkoyrjfiivos 6 Kapirbs 7-775 koiKIcls <tov.
ko.1 wodev flOl TOVTO
Iva. IXdrj tj fi^T-qp rod Kvpiov fj.ov irpbs e/ie ;
Idob yap ws iyivero tov ao-iracr/xov o~ov els rb. 5>t& fiov,
77 (fxavrj
iffKipT7]<rev iv ayaWiacrei rb fipicpos iv tt, KoiXla /xov.

Kal fiaicapia 77 irio-Tevaacra 6ti &ttcu reXeiwcris
Tois \a.\7]/j.ivois avrri irapa Kvpiov.
On all four songs see a paper on "Messianic Psalms of the N.T.," by '
B. B. Warfield, Expositor, 3rd series, ii. pp. 301, 321 ff.
39. 'Ama-rao-a. A very favourite word with Lk., who has it
about sixty times against about twenty-two times in the rest of

N.T. It occurs hundreds of times in LXX. Of preparation for
a journey it is specially common (xv. 18, 20; Acts x. 20, xxii. 10,
etc.). Lk. is also fond of such phrases as iv tous ^jxepats tcio'tcus,
or iv tous rjixepai<; tivos (ver. 5, ii. I, iv. 2, 25, v. 35, vi. 12, ix. 36,
etc.;Acts i. 15, ii. 18, v. 37, vi. 1, vii. 41, etc.). They are not
found in Jn., and occur only four times in Mt., and the same in Mk.
Here " in those days " means soon after the Annunciation. As
the projected journey was one of several days, it would require time
to arrange it and find an escort. See small print note on ver. 20.
eiropeuOir] eis ~ri\v 6pivr\v. There is no trace of 'Opewrj as a
proper name ; rj opivri means the mountainous part of Judah as
distinct from the plain (ver. 65 ; Gen. xiv. 10 ; Num. xiii. 29
Josh. ix. 1, x. 40; comp. Judith 1. 6, ii. 22, iv. 7). It is worth
noting that in this narrative, which is from an independent source,
Lk. twice uses rj opwrj. Elsewhere, when he is on the same ground
as Mt. and Mk\, he uses, as they do, to 000s (vi. 12, viii. 32, ix.
28, 37). None of them use either opos or rd oprj. Lft. On a Fresh
Revision ofN.T. pp. 124, 186, 3rded. 1891. For the shortening of
dptivrj to opivrj see WH. ii. App. p. 154. Grotius rightly remarks on
fiei-a ottouotjs, ne negligeret signum quod augendse ipsius fiduciae, Deus
assignaverat. Comp. Mk. vi. 25 ; Exod. xii. 11 ; Wisd. xix. 2.
els iroXic MouSa.Lk. does not give the name, probably because
he did not know it. It may have been Hebron, just as it may
have been any town in the mountainous part of Judah, and Hebron
was chief among the cities allotted to the priests. But if Lk. had
meant Hebron, he would either have named it or have written ttjv
ttoXlv in the sense of the chief priestly dwelling. But it is very
doubtful whether the arrangement by which certain cities were
allotted to the priests was carried into effect ; and, if so, whether
it continued. Certainly priests often lived elsewhere. Eli lived
at Shiloh, Samuel at Ramathaim-Zophim, Mattathias at Modin.
None of these had been allotted to the priests. See on ver. 23.
That 'lotida is the name of the town, and represents Juttah ('It&p or 'Ierrd
or Ta^tf), which was in the mountain region of Judah (Josh. xv. 55), and had
been allotted to the priests (Josh. xxi. 16), is possible. Reland (1714) was
perhaps the first to advocate this. Robinson found a village called Yuttah in
that region {Res. in Pal. ii. p. 206), and the identification is attractive. But
the best authorities seem to regard it as precarious. A tradition, earlier than
the Crusades, makes Ain Karim to be the birthplace of John the Baptist.
Didon {Jesus Christ, App. D) contends for this, appealing to V. Guerin,
Description de la Palestine, i. p. 83, and Fr. Lievin, Guide de la Palestine, ii.
But it is best to regard the place as an unknown town of Judah. In any case,
the spelling " Juda" (AV.) is indefensible ; comp. iii. 33.
41. eycVeTo . . eo-KipTrjo-ei'.

. See detached note at the end of
the chapter. It is improbable that in her salutation Mary told
Elisabeth of the angelic visit. The salutation caused the move-
ment of the unborn child, and Elisabeth is inspired to interpret
this sign aright. Grotius states that the verb is a medical word for
the movement of children in the womb, but he gives no instances.
It is used Gen. xxv. 22 of the unborn Esau and Jacob, and Ps.
cxiii. 4, 6 of the mountains skipping like rams. In class. Grk. it is
used of the skipping both of animals and of men. For -rr\iicr0r|
iTfeu(xaTos dyiou see on ver. 15.
42. d^wnrjaei'. 1 Chron. xv. 28, xvi. 4, 5, 42 ; 2 Chron.
v. 13; here only in N.T. Lk. frequently records strong expres-

sions of emotion, adding ueydXTj to Kpauyrj,
<pa)v?7,
x aP-> Q tc. (ii. 10,
iv. 33, viii. 37, xxiii. 23, 46, xxiv. 52).
28, xvii. 15, xix. It is
perhaps because Kpavyiq seemed less appropriate to express a cry of
joy that it has been altered (A C D) to the more usual ^coj/17. But
it is convincingly attested (N B L E). It means any cry of strong
feeling, whether surprise (Mt. xxv. 6), anger (Eph. iv. 31), or
distress (Heb. v. 7).
EuXoyiifien] ctu iv y\}vaiiv. A Hebraistic periphrasis for the
superlative, "Among women thou art the one who is specially
blessed." Mary has a claim to this title ko.t ioxyv- Comp.
vii. Somewhat similar expressions occur in class. Grk., esp. in
28.
poetry w <f>i\a ywaiKwv (Eur. Ale. 460); w o-êVAi' dvSpwv (Aristoph.
:
Ran. 1048). In N.T. v\oyr)p.evo<i is used of men, tvXoyrjros of

God see on ver. 68. With euXoyiqpî'OS 6 Kap-rros -rfjs koiXuxs aou
:
COmp. tvXoyrjfxeva rd l/cyova t^s k. aov (Deut. xxviii. 4) and napirbv

KoiAias (Gen. xxx. 2 ; Lam. ii. 20). See small print on ver. 15.
43. Kal iroGec p.01 touto. We understand yeyovev comp. Mk. :
xii. 37. Modestise, filii prxludens qui olim Chris to erat dicturus, crv
IpXV ^pos p-c; (Grotius). It is by inspiration (ver. 41) that Elisabeth
knows that she who greets her is fj i*.r)rr)p tov Kvpiov, i.e. of the
Messiah (Ps. ex. 1). The expression "Mother of God" is not
found in Scripture. 1
In 'iva fkdrj we have a weakening of the original force of Xva, which begins
with the Alexandrine writers as an alternative for the infinitive, and has
become universal in modern Greek. Godet would keep the telic force by
arbitrarily substituting "What have I done?" for "Whence is this to me?"
"What have Idone in order that?" etc. Comp. the Lucan constr., tovto
Sn (x. 11, xii. 39; Acts xxiv. 14).
44. 'l8ou ydp o>s cycccTO t) cjxorr] tou dtnrao-pou <rou. On this
ydp Bengel bases the strange notion that the conception of the
Christ takes place at the salutation ydp rationem exfierimens, cur :
hoc ipso temporis puncto Elisabet primum " Matrem Domini sui"
proclamet Mariatn. Nunc JDominus, et respectu matris et
. . .
progenitorum, el respectu locorum, ubi conceptus &que ac natus est,

ex Juda est ortus. It is a mark of the delicacy and dignity of the
narrative that the time is not stated ; but ver. 38 is more probable
than ver. 40. Excepting 2 Cor. vii. 11, ISov ydp is peculiar to Lk.
(ver. 48, ii. 10, vi. 23, xvii. 21; Acts ix. 11). For eyeVcro rj <f>uni
see on hi. 22 and 36.
45. paxapia tj moreuo-ao-a on. Latin texts, both of Lat. Vet.
and of Vulg., vary much between beata quae, credidit quoniam and
beata quse, credidisti quoniam. English Versions are equally varied,
even Wic. and Rhem. being different. "Blessed is she that
1 P. Didon inaccurately renders this, Comment se fait-il que la mere de mon
Dieu vienne a mot (p. 1 1 1 ).
believed" is probably right. This is the first beatitude in the

Gospel ; and it is also the last : /laKaipioi ol /xi] iSoVtcs Kal ttkttcv-
o-avTs (Jn. xx. 29). In Mk. /wucapios does not occur ; and in
Jn. only xiii. 17 and xx. 29. It is specially common in Lk.
This verse is one of many places in N.T. in which 8n may be either '* that
or " because " : see on vii. 16. There can be little doubt that Luther, Erasmus,
Beza, and all Latin and English Versions are right in taking the latter sense here.
The 8ti introduces the reason why the belief is blessed and not the contents (Syr.
Sin.) of the belief. There is no need to state what Mary believed. Elisabeth
adds her faith to Mary's, and declares that, amazing as the promise is, it will
assuredly be fulfilled. Only a small portion of what had been promised (31-33)
had as yet been accomplished; and hence the &ttu tcXciwo-is, "There shall
be a bringing to perfection, an accomplishment" (Heb. vii. 11). Comp. ie\eib-
ffofiai eh reXelwffiv ruv \byuv &v i\a\^<rare fier' ifiov (Judith x. 9).
46-56. The Magnificat or Song of Mary.

This beautiful lyric is neither a reply to Elisabeth nor an
address to God. It is rather a meditation ; an expression of per-
sonal emotions and experiences. It is more calm and majestic
than the utterance of Elisabeth. The exultation is as great, but it
is more under control. The introductory eiirev, as contrasted with
avecf>wvr)(Tv Kpavyrj fieydXr) (ver. 42), points to this. The hymn is
modelled upon the O.T. Psalms, especially the Song of Hannah
(1 Sam. ii. 1-10); but its superiority to the latter in moral and
spiritual elevation is very manifest. From childhood the Jews
knew many of the O.T. lyrics by heart ; and, just as our own poor,
who know no literature but the Bible, easily fall into biblical
language in times of special joy or sorrow, so Mary would naturally
fall back on the familiar expressions of Jewish Scripture in this
moment of intense exultation. The exact relation between her
hymn and these familiar expressions can be best seen when the
two are placed side by side in a table.
The Magnificat. The Old Testament.

MeyaKijvei 7) yj/vxfl fiov rbv Kipiov 1
'EorepeuOrj ij Kapbla fiov iv Kvply,
Kal iyaWlacev rb wvevfia fiov v\j/&0r) Kipas fiov
iirl T(fi ffuxrrjpl fiov iv Qef fiov.
8n ixif3\e\f/ev irl rrjv raireivoxriv a
ihv infiXix-cav impXtif/V* Ti}v rawel-
vwaiv
rrjs SovXtjs avrov rijs SovXtjs crov
ISov yap airb roO vvv Wi.aKa.pla. 4yd>, 5rt
fiaxapiouffli' fie iraaai al yeveal. fiaKapt{ov<rlv fie iraaai al yvvaiKes.
8rt iirolrpiv fioi fieyaXa 6 bvvarbs, * bffns iirol-qaev iv <rot to. fiiyaXa
Kal ayiov to 6vofia avrov, e
ayiov Kal (pofiepbv rb 8vo/ia airrov.
Kal rb fXeos avrov els yeveal Kal yeve&s 6
rb Se tXeos rov Kvplov airb rod al&vos
Kal s rov aldvos
rots <f>of3ovfiivois avrov. iirl rovs tpofiovfiivovs avrov.
1
I Sam. ii. I. " 1 Sam. i. 11. 8
Gen. xxx. 13.
* Deut. x. 21. 6 p s> cx ; 9 e
ps> c iii, I7>
1.46,47.] THE GOSPEL OF THE INFANCY 3T
'ETrolrjcrev Kpdros iv [3paxlovt a&rov' * o~v iraireivdicras ws rpavtxarlav virep-

^<f>avov,
bieaKbpiricrev vtrep-q<j>dvovs Kal iv rip Ppaxiovi rrjs dvvdfieus aov
diavoia Kapdlas avrwv. dteaKbpircaas roiis ix^pois aov.
KaOeiXev dvvdaras dird Opbvwv a iâiroariXXwv lepets alxfJ-aXibrovs
Kal v\f/waev raweivofo, dvvdaras Si yijs Kariarpeij/ev.

ireivCovras iviwXriaev dyadwv 8 rbv iroiovvra ra.irei.vovs els Vij/os,
Kal irXovrovvras iS-airiareiXev Kevotis. Kal dTroXwX&ras ieyelpovra.
4 Ktipios
tttux^61 Ka l irXovrlfei
raireivoi Kal dvv\poi.
8
ifaxk* Teivwaav iviirXyaev dyaOwv,
6 Si> de, 'lapa-qX, irais fn-ov, ov dvreXa-
'AvreXdêro 'lapat/X iraidbs avrov,
j36fi7)v
fivijadfjvai iXiovs, ' iiivi\a6r) rov iXiovs avrov rf 'laK&fi.
8 Secret els iXeov
Kama's iXdXrjaev irpbs rovs iraripas ijfjLwv dXrfdeiav rip T<zkc6/3,
rw 'Aj3paa/j. Kal rip airipfj.ari avrov els rip 'Aj3pad/i, KdOori Sifioaas roils
rbv aluva, irarpdcnv rjiiuv /caret rets rj/xipas rds

tiiirpoadev.
9 rip AavelS Kal rip airipiiari airrov ius
alwvos.
The hymn falls into four strophes, 46-48, 49 and 50, 51-53,
10
54 and 55.
46. MeyaXoVei f\ \J/ux"n fxou tok ku'piok. The verb is used in the
literal sense of " enlarge," Mt. xxiii. 5 comp. Lk. i. 58. More often,
:
as here, in the derived sense of " esteem great, extol, magnify

(Acts v. 13, x. 46, xix. 17). So also in class. Grk. Weiss goes
too far when he contends that "distinctions drawn between
if/vxy and "irvev/xa have absolutely no foundation in N.T. usage"
{sind gdnzlich unbegriindet) ; but it is evident that no distinction
is to be made here. The ^vxV ano tne êv/xa are the immaterial
-
part of man's nature as opposed to the body or the flesh. It is in

her inner, higher life, in her real self, that Mary blesses God in
jubilation. If a distinction were made here, we ought to have
fj.eyaX.vvet to -Kvevixd ixov and rjyaWiairev r) vjv)(fi fiov, for the 7rveviJ.a
is the seat of the religious life, the \j/vxv of the emotions. See Lft.
Notes on the Epp. of S. Paul, p. 88, 1895, and the literature there
quoted, esp. Olshausen, Opusc. p. 157.
47. TryaXXiao-ev. A word formed by Hellenists from dydXXoiiat, and
freq. in LXX (Ps. xv. 9, xlvii. 12, lxix. 5 ; Is. xxxv. 2; Jer. xlix. 4). The
act. is rare ;
perhaps only here and Rev. xix. 7 ; but as v. I. 1 Pet. i. 8. The
aor. may But it is the Greek idiom
refer to the occasion of the angelic visit.
to use the aor. in many cases in which we use the perf. , and then it is mis-
leading to translate the Grk. aor. by the Eng. aor. Moreover, in late Grk.
1 2 8
Ps. lxxxix. II. Jobxii. 19. Jobv. 11.
4 8 6
1 Sam. ii. 7. Ps. cvii. 9. Is. xli. 8.
7 Ps. xcviii. 8 9
3. 2 Sam. xxii. 5 1.
Mic. vii. 20.
10
On
the structure of Hebrew poetry, see Driver, Literature of the O.T.
PP- 338-345> T. & T. Clark, 1891.
On the use of the Magnificat, first at Lauds in the Gallican Church, from
A.D. 507, and then at Vespers on Saturday in the Sarum Breviary, see Blunt,
Annotated Prayer-Book.
the distinction between aor. and perf. had become less sharp. Simcox,
Lang, of N. T. pp. 103-106.
tw 0<3 tw awTTjpi fiou. He is the Saviour of Mary as well as

of her fellows. She probably included the notion of external and
political deliverance, but not to the exclusion of spiritual salvation.
For the expression comp. 1 Tim. i. 1, ii. 3; Tit. i. 3, ii. 10, iii. 4;
Jude 25; Ps. xxiii. 5, cvi. 21. In the Ps. Sol. we have 'AAr/fota
twv SiKauov 7rapd cov o"wr>7pos avTaiv (iii. 7) \ and T]p.ei<i 8e iXirtov/xev
eVt ebv tov (rayrfjpa rjfxdv (xvii. 3). Comp. Ps. Sol. viii. 39, xvi. 4.
48. on ettiftketyev e'irl tt[v tottcii'uctii' ttjsSooXtjs auTOu. Comp.
Hannah's prayer for a child 1 Sam. n. In spite of her humble
i.
position as a carpenter's bride, Mary had been chosen for the

highest honour that a human being could receive. For Ta7rVa)o-is
comp. Acts viii. 33 (from Is. liii. 8) and Phil. iii. 21 ; and for tSetv
ttjv Tairuvwcriv comp. 2 Kings xiv. 26 and Ps. xxv. 18. This use
of c7ri/?Ae'7rv 7ri is freq. in LXX (Ps. xxv. 16, lxix. 16, cii. 19,
cxix. 132, etc.); see esp. 1 Sam. ix. 16.
i8ou yap dird too vuv paKaptouate fie iraaai at yeveai. For toou
ydp see on ver. 42, and Elisabeth
for diro tou vuv see on v. 10.
had begun this /u,acapiv, and we have another instance in the
woman from the crowd (xi. 27). Note the wide difference between
the scope of Mary's prophecy, p.aKapiovo-iv 7rao-at at yeveai, and
Leah's statement of fact, p.aKapl,ovo-iv fxe irao-at. at ywatKes (Gen.
xxx. 13).
The Latin renderings of dirb tov vvv are interesting : ex hoc (Vulg. ),
a modo (d),a nunc (Cod. Gall.).
49. on e'TToiTjcreV p.01 ueydXa 6 SucaT^s. Here the second strophe

begins. The reading p.eyaXeia may come from Acts ii. n: comp.
a eVoiTio-as fieyaXela (Ps. lxx. 1 9). With 6 ovvaTos comp. owa/xts
'Yif/io-Tov (ver.35) and Kvptos Kparatos /cat SwaTos (Ps. xxiii. 8). In
LXX Swards is very common, but almost invariably of men. After
both Swards and avrov we should place a colon. The clause /cat
dytov to ovofia avrov is a separate sentence, neither dependent upon
the preceding on, nor very closely connected with what follows.
50. Kat to cXcos ciijtou ets ye^cds Kat ycyeds tois <po|3ouueVois
outoV. Comp. Ps. Sol. X. 4, koX to IAcos Kvptov tVi tovs dya77WTas
avTov iv aArjdeiq., kcll fivr)o~6i]o-eTai Kvptos Ttov BovXwv avrov iv iXeei :
alSO Xlll. II, 7Tl 0 TOVS OCTIOVS TO IA.COS KVptOV, Kat 7Tt TOVS </JO)8oV-
vovs avrov to cAeos avrov. With cts yevea<s k. y. comp. cts yeyeds
yevewv (Is. xxxiv. 17), eis yevcdv Kat yevedv (Ps. lxxxix. 2), and /caTa
yevedv xat yevedv (1 Mac. ii. 61). "Fearing God" is the O.T.
description of piety. Nearly the whole verse comes from Ps.
ciii. 17.
51. 'Eiroiiitrev Kpd-ros iv ppaîovi. avirov, Si<rK<Spiri<rv, k.t.X. Begin-

ning of the third strophe. The six aorists in it are variously explained.
I. They tell of things which the Divine power and holiness and mercy
(w. 49, 50) have already accomplished in the past. 2. According to the
common prophetic usage, they speak of the future as already past, and tell of
the effects to be produced by the Messiah as if they had been produced.
3. They are gnomic, and express God's normal acts. We may set aside this
last. It is very doubtful whether the aor. is ever used of what is normal or
habitual (Win. xl. 5. b, 1, p. 346). Of the other two explanations, the
second is to be preferred. It is more likely that Mary is thinking of the far-
reaching effects of the blessing conferred upon herself than of past events un-
connected with that blessing. In either case the six aorists must be translated
by the English perfect. They show that in this strophe, as in the second, we
have a triplet. There it was God's power, holiness, and mercy. Here it is
the contrasts between proud and humble, high and low, rich and poor.
Both iroiTj<rv Kpd-ro9 and Iv fipa\iovi avTow are Hebraisms. For the
former comp. Sefid Kvplov iirolrjirev ddva/uv (Ps. cxviii. 15). For /Spax^w to
express Divine power comp. Acts xiii. 17 ; Jn. xii. 38 (from Is. liii. 1) ; Ps.
xliv. 3, xcviii. 1, etc. The phrase iv x Lpl Kparaiq ical iv [Upaxlovi v\p7]\i is
freq. in LXX (Deut. iv. 34, v. 15, vi. 21, xxvi. 8). This use of" iv is in the
main Hebraistic (xxii. 49 ; Rev. vi. 8 ; Judg. xv. 15, xx. 16 ; I Kings xii. 18 ;
Judith vi. 12, viii. 33). Win. xlviii. 3. d, p. 485.
virepT)4>dvovs Siavoia icapSia? avTwv. The dat. limits inreprjîdvovs :
they are proud and overweening in thought. In N.T. iwep-fifavos is never

"conspicuous above" others, but always in a bad sense, "looking down on"
others (J as. iv. 6 ; I Pet. v. 5 ; Rom. i. 30 ; 2 Tim. iii. 2. It is freq. in
LXX. Comp. Ps. Sol. ii. 35, Koifilfav iirepr)<pdvovs eis &ird>\eiav aiJiviov iv
foinlq. ; also iv. 28. See Wsctt. on 1 Jn. ii. 16, and Trench, Syn. xxix.
52. KaOeiXcf Suydoras dir6 Gpovwi' Kai uij/uaec Tcnreiyous. " He

hath put down potentates from thrones." "Potentates" rather
than "princes" (RV.), or "the mighty" (AV.), because of 1 Tim.
vi. 15. Comp. Swdo-Tcu $apaw (Gen. 1. 4). In Acts viii. 27 it is
an adj. It is probable that TaireLvovs here means primarily the
oppressed poor as opposed to tyrannical rulers. See Hatch, Biblical
Greek, pp. 73-77. Besides the parallels given in the table (p. 31)
COmp. dva\ap.{$dva)v 7rpaels 6 Kvpios, Ta7reivu>v Se dfj.apr<j)Xovs 09 t^s
7775 (Ps. cxlvii. 6) ; Opovovs dpxyvrwv Ka$el\ev 6 Kvpios, kcu ii<d6icrcv
7rpae!s dvT airwv (Ecclus. x. 14) ; also Lk. xiv. 11, xviii. 14; Jas.
i. 9, 10. In Clem. Rom. Cor. lix. 3 we have what looks like a
paraphrase, but may easily come from O.T.
53. iretywrras ivhs\r\as.v dyaOwi'. Both material and spiritual
goods may be included. Comp. 7rX^pts dpru>v rjXaTTwOTjcrav, ko.1
do-#evowTes TraprjKav yiyv (1 Sam. ii. 5) ; also Ps. Sol. v. 10-12, x. 7.
54. 'ArreXdpe-ro 'laparjX iraiSog auTou. The fourth strophe.
The regular biblical meaning of dvTiXa/x./3dvo/x.ai is "lay hold of
in order to support or succour" (Acts xx. 35 ; Ecclus. ii. 6) 3 hence
dvTt\.r)\f/i<s is "succour, help" (1 Cor. xii. 28 ; Ps. xxi. 20, lxxxiii. 8),
and dvTikrprTup is "helper" (Ps. xviii. 3, liv. 6). There is no

doubt that xaiSos airov means "His servant," not "His son."
The children of God are called tckvo. or vloi, but not 7ratSes. We
have 7rais in the sense of God's servant used of Israel or Jacob
(Is. xii. 8, 9, xlii. 1, xliv. 1, 2, 21, xlv. 4); of David (Lk. i. 69;
Acts iv. 25; Ps. xvii. 1; Is. xxxvii. 35); and of Christ (Acts
ill. 13, 26, iv. 27, 30). Comp. Ps. Sol. xii. 7, xvii. 23; Didache,
ix. 2, 3, x. 2, 3.
fAnjaGfjfcu e'Xe'ous. "So as to remember mercy,"

i.e. to prove
that He had not might have supposed. Comp.

forgotten, as they
Ps. Sol. X. 4, kcu fjLvr)<r$i](reTai Kvptos twv SovXwv clvtov iv eXe'ei.
55. KaOus ^XdXtjCTeK irpos.
u Even as He spake unto " see on :
w. 2 and 13. This clause is not a parenthesis, but explains the

extent of the remembrance of mercy. RV. is the first English
Version to make plain that -no 'A0padp,, k.t.X., depends upon
fjLvr}<T$r}va.i and not upon iXdX-qa-ev by rendering irpos
" unto " and
the dat. " toward." To make this still more plain, " As He spake
unto our fathers " is put into a parenthesis, which is not necessary.
The Genevan is utterly wrong, "(Even as He promised to our
fathers, to wit, to Abraham and his sede) for ever." It is im-
probable that Lk. would use both -n-pos and the simple dat. after
cXaXycrcv in the same sentence; or that he means to say that
God spoke to Abraham's seed for ever. The phrase els toc aOava
is common in the Psalms, together with cis tov alwva tov alwvos
(Heb. i. 8) and al>va alwvos. It means "unto the age," i.e.

the age ko.t côx^v, the age of the Messiah. The belief that
whatever is allowed to see that age will continue to exist in that
age, makes cis tov alwva equivalent to " for ever." This strophe,
like ver. 72, harmonizes with the doctrine that Abraham is still
alive (xx. 38), and is influenced by what takes place in the
development of God's kingdom on earth (Jn. viii. 56 ; comp. Heb.
xii. 1 ; Is. xxix. 22, 23).
For eh rbv alQva ACFMShere have ?ws aluvos (1 Chron. xvii. 16;
Ezek. xxv. 15 ?), which does not occur in N.T.
66. "Ejxcieev 8c Mapiap, ow auTt]. Lk. greatly prefers o~vv to

pvcTci. He uses <rvv much more often than all N.T. writers put
together. In his Gospel we find him using <rvv where the parallel
passage in Mt. or Mk. has fierd or km ; e.g. viii. 38, 51, xx. 1, xxii. 14,
56. We have <rvv three times in these first two chapters ; here, ii. 5
and 13. It is not likely that an interpolator would have caught
allthese minute details in Lk.'s style see Introd. 6. :
<Is p/fjeas Tpeis. This, when compared with fi-qv Jktos (ver. 36),
leads us to suppose that Mary waited until the birth of John the
Baptist. She would hardly have left when that was imminent.
Lk. mentions her return before mentioning the birth in order to
complete one narrative before beginning another; just as he
mentions the imprisonment of the Baptist before the Baptism of
the Christ in order to finish his account of John's ministry before
beginning to narrate the ministry of Jesus (iii. 20, 21). That
Mary is not named in w. 57, 58 is no evidence that she was not
I. 56, 57.] THE GOSPEL OF THE INFANCY '35
present. It would be unnatural to say that one of the household

heard of the event ; and, in fact, 01 avyyeveis would include her,
whether it is intended to do so or not. Origen, Ambrose, Bede,
and others believe that she remained until the birth of John. For
the patristic arguments for and against see Corn, a Lap. Lk.
leaves us in doubt, probably because his authority left him in
doubt ; but Didon goes too far in saying that Lk. insinuates that
she was not present. 1
For this use of c!>s comp. viii. 42 (not ii. 37); Acts i. 15, v. 7, 36. Lk.
more often uses ucrel in this sense (iii. 23, ix. 14, 28, xxii. 41, 59, xxiii. 44;
Acts ii. 41, etc.). In iir^crrpexf/ev we have another very favourite word which
runs through both Gospel and Acts. It does not occur in the other Gospels,
and is found elsewhere only Gal. i. 17 and Heb. vii. 1.
Meyer rightly remarks that "the historical character of the Visitation of
Mary stands or falls with that of the Annunciation." The arguments against it
are very inconclusive. I. That it does not harmonize with Joseph's dream in
Mt. i. 20 ; which has been shown to be incorrect. 2. That there is no trace
elsewhere of great intimacy between the two families ; which proves absolutely
nothing. 3. That the obvious purpose of the narrative is to glorify Jesus, in
making the unborn Baptist acknowledge Him as the Messiah ; which is mere
assertion. 4. That the poetic splendour of the narrative lifts it out of the
historical sphere ; which implies that what is expressed with great poetic beauty

cannot be historically true, a canon which would be fatal to a great deal of
historical material. We may assert of this narrative, as of that of the Annuncia-
tion, that no one in the first or second century could have imagined either.
Least of all could any one have given us the Magnificat, " the most magni-
ficent cry of Joy that has ever issued from a human breast." Nothing that has
come down to us of that age leads us to suppose that any writer could have
composed these accounts without historic truth to guide him, any more than an
architect of that age could have produced Milan cathedral. Comp. the Prot-
evange Hum of James xii.-xiv.; the Pseudo-Matthew ix.-xii.; the Hist, oj Joseph
the Carpenter iii.vi.
57-80. The Birth and Circumcision of the Forerunner.
57. eir\ii(70Y) 6 xpoôs tou tiKeiv auTr\v. Expressions about time

or days being fulfilled are found chiefly in these two chapters in
N.T. (ver. 23, ii. 6, 21, 22). They are Hebraistic: e.g. iirX-qpw-
Orjcrav ai r/fxepat tov tckciv avTrjv (Gen. xxv. 24 ; comp. xxix. 2 1 ; Lev.
xii. 4, 6 ; Num. vi. 5, etc.). And rov renew is gen. after 6 xpoVos.
1 Didon has some excellent remarks on the poetical portion of this
narrative. Lapocsie est le langage des impressions vihementes et des ide'es
sublimes. Chez les Juifs, comme chez tous les peuples d? Orient, elle jaillait
a" inspiration. Tout ame est poete, la joie ou la douleur la fait chanter. Si
jamais un coeur a du faire explosion dans quelque hymne inspiree, dest bien
celui de lajeunefille Hue de Dieu pour tre la mire du Messie.
Elle emprunte a Fhistoire biblique des femmes qui, avant elle, ont tressailli
dans leur maternite, comme Liah et la mire de Samuel des expressions qu' elle
elargit et transfigure. Les hymnes nationaux qui celebrent la gloire de son
peuple, la misericorde, la puissance, la sagesse et la fidelite de Dieu, reviennent
sur ses levres habitudes a les chanter (Jesus Christ, p. 112, ed. 1891). The
whole passage is worth consulting.
t\iyd\uvv Kupios to cXcos auTou jict' au-rfjs. The verb is not

used in the same sense as in ver. 46, nor yet quite literally as in
Mt xxiii. 5, but rather "made conspicuous," i.e. bestowed con-
spicuous mercy. Comp. eftcyaAwa? r-qv SiKcucxrvvrjv (rov (Gen.
xix. 19). The per airr)<; does not mean that she co-operates
with God, but that He thus deals with her. Comp. ver. 72, x. 37,
and iSct a i/xeyakwcv //.#' v/acov (i Sam. xii. 24). In owexaipoi'
aurji we have the first beginning of the fulfilment of ver. 14. It
means "rejoiced with her" (xv. 6, 9; 1 Cor. xii. 26), rather
than "congratulated her" (Phil. ii. 17).
59. TJXOay ircpiTefieii' to iraiSioy. The nom. must be under-
stood from the context, amici ad earn rem advocati, viz. some of
those mentioned ver. 58. Circumcision might be performed
anywhere and by any Jew, even by a woman (Exod. iv. 25).
On the mixture of first and second aorist in such forms as fjKOav, tireaa,
etSafiev, dvetXap, etc., see Win. xiii. 1. a, p. 86; ii. App. p. 164;WH.
and comp. ver. 61, ii. 16, v. 7, 26, vi. 17, vii. 24, xi. 2, 52, xxii. 52; Acts
ii. 23, xii. 7, xvi. 37, xxii. 7, etc.
tKaXour auTO em tw 6v6p.aTi tou iraTpos auTou. Not merely

"they wished to call," but "they began to call, were calling";
comp. v. 6 ; Acts vii. 26 ; Mt. iii. 14. The custom of com-
bining the naming with circumcision perhaps arose from Abram
being changed to Abraham when circumcision was instituted.
Naming after the father was common among the Jews (Jos. Vita,
I ; Ant. xiv. I. 3). For the.rt comp. ii<\rj6r} eV oVo/Atm airnliv
(Neh. vii. 63).
60. It is quite gratuitous to suppose that
K\Tj6VJCTCTai 'la>dnr]9.
the name had beendivinely revealed to her, or that she chose it
herself to express the boon which God had bestowed upon her.
Zacharias would naturally tell her in writing what had taken place
in the temple. With KaXerrai t<3 oyofia-n comp. xix. 2.
62. iviveuov. Here only in N.T., but we have vcuw similarly
used Acts xxiv. 10 and Jn. xiii. 24. Comp. iwcvei 6<f>6ak/jL<Z>,
<rrjfM,lvci 8e 7ro8i, SiSacrxci 8c ivvevfjuuriv Sa/cruAwv (Prov. vi. 1 3),
and 6 iwevw 6<f>6aXfj.oh /xera. 86kov (Prov. x. 10). Some infer
that Zacharias was deaf as well as dumb ; and this is often the
meaning of Koxpos (ver. 22), viz. "blunted in speech or hearing, or
both" (vii. 22). But the question is not worth the amount of
discussion which it has received.
t6 t fif 0Aoi. The art. turns the whole clause into a sub-
stantive. " They communicated by signs the question, what he,"
etc. Comp. Rom. viii. 26 ; 1 Thes. iv. 1 ; Mt. xix. 18. The to'
serves the purpose of marks of quotation.

This use of rb with a sentence, and especially with a question, is common
in Lk. (ix. 46, xix. 48, xxii. 2, 4, 23, 24, 37 ; Acts iv. 21, xxii. 30). Note
the &v :
" what he would perhaps wish, might wish." We have exactly the
same use of &v Jn. xiii. 24 ; comp. Lk. vi. 1 1 ; Acts v. 24, xxi. 33. Win.
xlii. 4, p. 386.
Postulans pugillarem (Vulg.), cum petis-

63. amio-as meaiciSioK.
set tabulam (d). Of course by means
of signs, iwev/xao-Lv 8o.ktv\iov.
One is inclined to conjecture that Lk. or his authority accidentally
put the iweveiv in the wrong place. Signs must have been used
here, and they are not mentioned. They need not have been used
ver. 62, and they are mentioned. The irivcuciSiov would probably be
a tablet covered with wax loquitur in stylo, auditur in cera (Tert.
:
De idol, xxiii.).
All four forms, mvaKls, itiv&kiov, and irivaKldiov, are used of writing-
-kIvo.%,
tablets, and (D) here. But elsewhere in N.T. iriva% is a " dish "
iri.va.Klda is v. 1.
or "platter" (xi. 39 ; Mt. xiv. 8, 11 ; Mk. vi. 25, 28). Note the Hebraistic
particularity in ypa\j/ev \4yuv, and comp. 2 Kings x. 6 ; I Mac. x. 17,
xi. 57. This is the first mention of writing in N.T.
'iwdnfjs iariv oVop,a auTou. Not eo-rat, but eo-TiV habet vocabulum :
suum quod agnovimus, non quod elegimus (Bede) quasi dicat nullam ;
superesse consultationem in re quant Deus jam definiisset (Grotius)

non tamjubet, quamjussum divinum indicat (Beng.). The iQaufuxaav
irdn-es may be used on either side of the question of his deafness.
They wondered at his agreeing with Elisabeth, although he had not
heard her choice of name or, they wondered at his agreeing with
;
her, although he had heard the discussion.

64. dvewx^n 8e to ordfia aurou irapaxpTJp<a. The prophecy
which he had refused to believe was now accomplished, and the
sign which had been granted to him as a punishment is withdrawn.
That the first use of his recovered speech was to continue blessing
God (eA.dA.ei vXoyS)v), rather than to complain, is evidence that the
punishment had proved a blessing to him. The addition of ica! f\
yXwao-a auToo involves a zeugma, such as is common in all lan-
guages comp. 1 Cor. iii. 2 ; 1 Tim. iv. 3 ; Win. lxvi. 1. e, p. 777.
:
The Complutensian Bible, on the authority of two cursives (140,

251), inserts SirjpdpwOr) after rj yXwacra airov: see on ii. 22. For
irapaxpt]|xa see on v. 25 and comp. iv. 29. We are left in doubt
as to whether cXdXet eiikoywv refers to the Benedictus or to some
(.vXoyia which preceded it. The use of iTrpoîJTcvcrev and not
evX6yr](Tv in ver. 67 does not prove that two distinct acts of thanks-
giving are to be understood.
65. e'yeVeTo em train-as 4>6|3os. See on iv. 36. Zacharias (ver. 12)
and Mary (ver. 30) had had the same feeling when conscious of the
nearness of the spiritual world. A writer of fiction would have
been more likely to dwell upon the joy which the wonderful birth
of the future Prophet produced; all the more so as such joy
had been predicted (ver. 14). The aO-rous means Zacharias and
Elisabeth.
SicXaXciTO irdvra -ra This need not be confined

prjuaTa Taura.
to what was said at the circumcision of
John. It is probably the
Hebraistic use of p^fxara for the things which are the subject-
matter of narration. Comp. ii. 19, 51, where RV. has "sayings"
in the text and "things" in the margin ; and Acts v. 32, where it
has "things" in the text and "sayings" in the margin. Comp.
LXX Gen. xv. 1, xxii. 1, 16, xxxix. 7, xl. 1, xlviii. 1, and esp.
xxiv. 66, TTOLvra Ta pijfiara a (.iroCrjtrfv. The verb 8iaA.aA.ctv occurs
only here and vi. 1 1 not in LXX, but in Sym. several times in
:
the Psalms.
66. 9evTO iravrcs 01 aicov<ravT$ Iv T^j icapSia aviTwv. Comp. ii. 19.
We find all three prepositions with this phrase, iv, ivl, and els : tOero Aaveld
tA fflnaTa iv ry Kap5l<f avrov (1 Sam. xxi. 1 2) ; (Oero AactrjX iirl ttjv icapdlav
airrov (Dan. i. 8) ; rldeade elt ttjv icapSlav i/iuv (Mai. ii. 2). Lk. is fond of
constructions with I v tjj k. or iv reus k. (ii. 19, Hi. 15, v. 22, xxi. 14
comp. H. 51, xxiv. 38). In Horn, we have both Oeiva.1 ti and 6i<r0ai ti,
either iv <j>peal or iv (rrijOevffi. Note that, not only isirasorfiirasa favourite
word with Lk. , but either form combined with a participle of Akoijw is also
freq. and characteristic (H. 18, 47, iv. 28, vi. 47, vH. 29, xx. 45 ; Acts v. 5,
11, ix. 21, x. 44, xxvi. 29 ; comp. Acts iv. 4, xviii. 8). See on vi. 30.
TC apa to irai8(ov tovto eo-Tai ; Not tLs ; the neut. makes the question
more indefinite and comprehensive : comp. rl &pa 6 Uirpos iyivero (Acts xii.
18). The &pa, igitur, means "in these circumstances"; vHi. 25, xii. 42,
xxii. 23.
Kal yap x e<l P Kupiou tJc per auTou. " For besides all that," i.e.
in addition to the marvels which attended his birth. This is a
remark of the Evangelist, who is wont now and then to interpose
in this manner: comp. ii. 50, iii. 15, vii. 39, xvi. 14, xx. 20,
xxiii. 12. The recognition that John was under special Divine
influence caused the question, rl apa hrrai ; to be often repeated in
after times. Here, as in Acts xi. 21, x elP Kvptov is followed by
fteTa, and the meaning is that the Divine power interposes to guide
and bless. See small print on i. 20 for other parallels between
Gospel and Acts. Where the preposition which follows is iiri, the
Divine interposition is generally one of punishment (Acts xiii. 1 1
Judg. ii. 15 ; 1 Sam. v. 3, 6, vii. 13 Exod. vii. 4, 5).
; But this is
by no means always the case (2 Kings iii. 15; Ezra vii. 6, viii.
22, 31); least of all where x l P has the epithet dya^ (Ezra vii.
9, 28, viii. 18). In N.T. x lP Kvpt'ou is peculiar to Lk. (Acts
xi. 21, xiii. n; comp. iv. 28, 30).
67-79. The Benedictus or Song of Zacharias may be the eu-
Aoytd mentioned in ver. 64. 1 To omit it there, in order to continue
the narrative without interruption, and to give it as a solemn
conclusion, would be a natural arrangement. As the Magnificat
is modelled on the psalms, so the Benedictus is modelled on the
1
Like most of the canticles, the Benedictus was originally said at Lauds
and it is still said at Lauds, in the Roman Church daily, in the Greek Church
on special occasions. See footnote on p. 67.
I. 66.] THE GOSPEL OF THE INFANCY 39
prophecies, and it has been called " the last prophecy of the Old
Dispensation and the first in the New." And while the tone of
the Magnificat is regal, that of the Benedictus is sacerdotal. The
one is as appropriate to the daughter of David as the other to the
son of Aaron. The relation between new and old may again be
seen in a table.
The Benedictus. The Old Testament.

1
J&vXoyyp-bs Ti.v'pios 6 Qebs rod 'lapa'fjX, EvXoyrjrbs Ktipios 6 Qebs 'I<rpai)X.
bri iweaKiiparo Kal iirolrjaev Xtirpuaiv 2
Xdrpwaiv diriareikev
rip Xaip avrov, t Aa$ avrov.
Kal ijyetpev Kipas aurr/plas i]fuv 8
Ki ei-avareXG) Kipas rip Aaveld.
iv otKip Aaveld iraidbs avrov, 4 dvareXei Kipas iravrl rip otKip 'I<rpaiJX.
8
bxf/iliaei Kipas Xpiarov avrov.
Ka6us iXdXrjffev Sid arbfw/ros ruv dyluv
d7r' alwvos trpo<pyfrQ)V avrov 6 fawaev avrobs e'/c
x el-P&v p-iaoiivruv Kal
aurrjplav 0- ixOpCov tjixwv Kal etc eXvrpihaaro avrovs x ei pbs ex^pov.
e'/c
Xeipbs wdvrwv tQv fiiaov'vTwv 7]fJ,S.S, dibaei els dXifjOeiav rip 'Ia/cw/3,
iroiijaai fXeos fiera ruv iraripuv tj/xwj/ iXeov rip 'Afipadfi, Kadbri Co/xoaas
Kal fivf](Tdrivai Siad^Krjs dylas avrov, rots irarpdaiv T)p.Q>v.
8 i/xvâdr] rijs
biadtfJKTjs avrov.
UpKov Sv &/j,oaev wpbs 'Aflpadfj, 9
efivâOrj b Qebs rijs diaO^KTjs avrov rrjs
rbv waripa ijfiQv, irpbs 'A[3pad/j., Kal 'I<rad/c, Kal 'Ia/cc6j8.
10
rod dovvai tiiuv a<j>6fiws 4k x eL Ps 6'7rws arijaia rbv SpKov fiov, 8v
ixOpwv pvadivras ibfioaa ro?s irarpdaiv v/xCov, rod dovvai
Xarpeiieiv avrf iv baibnyri avrote yr\v piovaav ydXa Kal fniXi.
11
Kal diKaioaijvy ifivrjadT) els rbv alQva diad^K-rfs avrov
ivdnriov avrov irdaais rais X&yov oS iverelXaro els %t\fas yeveds,
Tj/J^pais ruiQiv. 8v diidero rip 'Appadft.,
Kal rod SpKov avrov rip 'IcradK.
Kal <ri> 5^, iraiSlov, irpocprjrrjs
12
'T\{/lffTOV K\T)0-f}0~7), 'Eyw ei-airoariXXw rbv dyyeXbv fiov
irpoiropeiiarj yap ivitiiriov Kvplov Kal eTripXi\j/erat bdbv irpb irpoaibirov
fiov.
iroifidaai bdoiis avrov, 13
iroi/xdo-are rijv bbbv Kvplov.
rod dovvai yvQaiv aurnjplas
rip Xaifi avrov
iv dipiaei dfiaprluv,
did airkdyxva iXiovs Qeov i]fx,uv,
iv oh iiriaKixperai i]/j.as
dvaroXr] e' 14
{j\f/ovs, Kadni/xivovs ev ffKfyrei.
eirnpavai rois iv aK&rei Kal aKiq. 15 ol KaroiKovvres ev x&P a Ka ^ vKlq,
davdrov Kaorjfiivois davdrov <j>G>s Xd/xrf/ei e<p' v/ias.
rod KarevOvvai robs irbdas 16
i]/j,wv KaOrj/jiivovs ev ffKorei Kal aria
els 68bv elprjvys. davdrov.
There is a manifest break at the end of ver. 75. The first

of these two portions thus separated may be divided into three
1 2 3
Ps. xli. 14, lxxii. 18, cvi. 48. Ps. cxi. 9. Ps. cxxxii. 17.
4 5 6 7
Ezek. xxix. 21. 1 Sam. ii. 10. Ps. cvi. 10. Mic. vii. 20.
8 9 10
Ps. cvi. 45. Exod. ii. 24. Jer. xi. 5. 11
Ps. cv. 8, 9.
12 13 14 25
Mai. iii. 1. Is. xl. 3. Is. xlii. 7. Is. ix. I.
16
Ps. cvii. 10.
strophes (68, 69; 70-72; 73-75), and the second into two (76,
77 ; 78, 79)-
67. ^Tr\i]a0T] TrôjiaTos &yiou Kai 4T:po<j>^Teo<Tv. See on ver. 15.
The prophesying must not be confined to the prediction of the
future ; it is the delivery of the Divine message ; speaking under
God's influence, and in His Name. Zacharias sees in his son the
earnest and guarantee of the deliverance of Israel.
In some texts iirpo<p^rev(rev has been altered into the more regular irpoe^-
rewrev, but everywhere in N.T. (even Jude 14) the augment should precede
the prep, in this compound. This is intelligible, seeing that there is no
simple verb (pijretiw. Comp. Num. xi. 25, 26; Ecclus. xliii. 13, and the
similar forms f)<ptev and rjvod-ev. Win. xii. 5, p. 84.
68. EuXoyTjTOS Kupios 6 &s too 'lo-por^X. Not cori'v but eirj is
to be supplied. The line is verbatim as Ps. xli. 14, lxxii. 18,

cvi. 48,excepting that in LXX tov is omitted. In N.T. euAoy^ros
isused of God, but never of men see on ver. 42. In LXX there
:
are a few exceptions: Deut. vii. 14; Ruth ii. 20; 1 Sam. xv. 13,
xxv. 33.
îreo-K^J/aTO Kai ltroly\<rev XoTpaxric tw \aa> auTou. Here, as in
Ecclus. xxxii. 17, an ace. is to be supplied after eveo-Keif/aTo ; there
tov tolttuvov, here rbv kaov. See on vii. 16. Excepting Heb. ii. 6,
where it is a quotation from Ps. viii. 5, this verb is used in the
Hebrew sense (Exod. iv. 31) of Divine visitation by Lk. alone in
N.T. Comp. Ps. Sol iii. 14. No doubt Xvrpwa-Lv has reference
to political redemption (ver. 71), but accompanied by and based
upon a moral and spiritual reformation (w. 75, 77). Comp.
Ps. exxix. 7.
69. Kai fjyeipei' Ke'pas ffwrnpias rÛV. For this Use of iytipia
comp. rjyetpev Kupios cromjpa t<3 'Io-paÂ. (Judg. iii. 9, 1 5). In
Ezek. xxix. 21 and Ps. exxxii. 17 the verb used is avareWu) or
c$ava.TeW<a (see table). The metaphor of the horn is very freq. in
O.T. (1 Sam. ii. 10; 2 Sam. xxii. 3; Ps. lxxv. 5, 6, n, etc.), and
is taken neither from the horns of the altar, nor from the peaks of
helmets or head-dresses, but from the horns of animals, especially
bulls. It represents, therefore, primarily, neither safety nor dignity,
but strength. The wild-ox, wrongly called " unicorn " in AV., was
proverbial for strength (Num. xxiv. 22; Job xxxix. 9-1 1; Deut.
xxxiii. 17). In Horace we have addis cornua pauperi, and in Ovid
turn pauper cornua sutnil. In Ps. xviii. 3 God is called a xepas
<ri0T7)pCa<i. See below on ver. 71. For irai86s auTou see on ver. 54.
" In the house of His servant David " is all the more true if Mary
was of the house of David. But the fact that Jesus was the heir
of Joseph is sufficient, and this verse is no proof of Mary's descent
from David.
70. Second strophe. Like ver. 55, this is not a parenthesis,
but determines the preceding statement more exactly. As a priest,
I.
70-74.J THE GOSPEL OF THE INFANCY 41
Zacharias would be familiar with O.T. prophecies. Even if the rwv

before an aiwvos (A C D) were genuine, it would be unlikely that
twc &yib>v means " the saints " in app. with tS>v 6.7T alwvos Trpo^prjTwv.
Lk. is fond of the epithet aytos (ver. 72, ix. 26 ; Acts iii. 21, x. 22,
xxi. 28). He is also fond of the periphrasis Sid or6p.a,Tos (Acts
i. 16, iii. 18, 21, iv. 25): comp. 2 Chron. xxxvi. 22. And the
expression &tt' aiwyos is peculiar to him in N.T. (Acts iii. 21,
xv. 18). It is used vaguely for "of old time." Here it does not
mean that there have been Prophets "since the world began."
Comp. ol ytyavres ol cltt auovos (Gen. vi. 4), and KarafipovTa. koX
Karaêyyei tous obr* atwvos prJTopas (Longin. xxxiv.), and adverbially
(Hes. Theog. 609).
71. CTWTTjpiaK e exflpwf fySav. This is in app. with xcpas
o-dyrrjpia's and epexegetic of it. That the ixOpw rjiiwv and twv
(xictovvtwv yjp.a.'i are identical is clear from Ps. xviii. 18 and cvi. 10'
(see table). The heathen are meant. Gentile domination prevents
the progress of God's kingdom, and the Messiah will put an end
to this hindrance. Comp. Exod. xviii. 10.
Neither awrrjpla (w. 69, 77, xix. 9; Acts iv.
?
I2, etc.) nor rb <rwrrfpioi>
(ii. 30, iii. 6 ; Acts xxviii. 28) occur in Mt. or Mk. The former occurs once
in Jn. (iv. 22). Both are common in LXX. The primary meaning is
preservation from bodily harm (Gen. xxvi. 31; 2 Sam. xix. 2), especially of
the great occasions on which God had preserved Israel (Exod. xiv. 13, xv. 2;
2 Chron. xx. 17) ; and hence of the deliverance to be wrought by the Messiah
(Is. xlix. 6, 8), which is the meaning here. Comp. tov Kvplov r) o-orrypla. iir'
oXkov 'I<rpa.T)\ els ev<ppo(rvvijv altbviov (Ps. Sol. x. 9 ; and very similarly xii. 7).
As the idea of the Messianic salvation became enlarged and purified, the word
which so often expressed it came gradually to mean much the same as
"eternal life." See on Rom. i. 16.
72. iroiTJcrai IXcos p.Ta, k.t.X. This is the purpose of ^ycipev

Kepas. The phrase is freq. in LXX (Gen. xxiv. 12; Judg. i. 24,
viii. ; Ruth i. 8 ; 1 Sam. xx. 8, etc.). Comp. um airrj<s, ver.
35
58. " In delivering us God purposed to deal mercifully with our
fathers." This seems to imply that the fathers are conscious of
what takes place comp. w. 54, 55. Besides the passages given
:
in the table, comp. Lev. xxvi. 42, and see Wsctt. on Heb. ix.
15, 16.
73. opicoc Si' wjioCTeK irpos 'APpadp,. Third strophe. The oath
is recorded Gen. xxii. 16-18 : comp. xxvi. 3.
take Spuov in app. with diaO^KTjs, but attracted in case to

It is best to
8v comp. w. 4, 20, and see on iii. 19. It is true that in LXX fivijffdijvai is
:
found with an ace. (Exod. xx. 8 ; Gen. ix. 16). But would Lk. give it first
a gen. and then an ace. in the same sentence? For the attraction of the
antecedent to the relative comp. xx. 17 and Acts x. 36.
&fioo-v irp6s 'A. So also in Horn. (Od. xiv. 331, xix. 288): but see
on ver. 13.
74. tov Sovvai t||aiv. This is probably to be taken after &pKov as the
contents and purpose of the oath; and the promise that "thy seed shall
possess the gate of his enemies" (Gen. xxii. 17) is in favour of this. But it
is possible to take rod Sovvat as epexegetic of ver. 72 ; or again, as the
purpose of ffyeipcv ictpas, and therefore parallel to ver. 72. This last is not
likely, because there is no rod with iroirj<rcu. This tov c. injin. of the purpose
or result is a favourite constr. with Lk. (w. 77, 79, ii. 24, where see reff.).
It marks the later stage of the language, in which aim and purpose become
confused with result. Perhaps the gen. of the aim may be explained on the
analogy of the part. gen. after verbs of hitting or missing.
K x cl P? iyfip&v. It does not follow from ocrtorryri kcu Sikcu-

ocrvvri that spiritual enemies are meant. The tyranny of heathen
conquerors was a hindrance to holiness. In addition to the
parallel passages quoted in the table, comp. Ps. xviii. 18, pva-erai
fie i ix$pwv fiov SvvarCyv kol c/c iw fiurovvTwv fie.
For the ace. ^vtrdivras after 7ip.1v comp. aol 5e atryyvti/iri \e~yeiv rdd' iarl,
/lit; ir&axovaav wj yw /ca/ews (Eur. Med. 814).
75. XaTpeucii' auTw. Comp. Xarpevcrere tw cu5 iv tw opei tovto)

(Exod. iii. 12). We
must take ivilrniov auTOu with Xarpevetv avTw.
The service of the redeemed and delivered people is to be a
priestly service, like that of Zacharias (ver. 8). For ivdiinov see on
ver. 1 5, and for XaTpeueie on iv. 8. The combination oo-iottjs ko\
Siicaioo-um] becomes common but perhaps the earliest instance is
;
Wisd. ix. 3. We have it Eph. iv. 24 and Clem. Rom. xlviii.

comp. Tit. i. 8 and 1 Thes. ii. 10.
76. Kal au 8^, iraiSioK. Here the second part of the hymn, and
the distinctively predictive portion of it, begins. The Prophet
turns from the bounty of Jehovah in sending the Messiah to the
work of the Forerunner. "But thou also, child," or "Yea and
thou, child" (RV.). Neither the ko.1 nor the he must be neglected.
There is combination, but there is also contrast. Not "my child"
the personal relation is lost in the high calling. The KXrj^cnf] has
the same force as in ver. 32 not only "shalt be," but "shalt be
:
acknowledged as being."
irpoTTopcuoT] y&P iwtMW Kupioo. Comp. Kvptos 6 cos <rov 6
Trpoiropevofievos irpo Trpo(TW7rov <rov, Ka$a e\aX.rjcrev Ki5pios (Deut.
xxxi. 3). Here KvpCov means Jehovah, not the Christ, as is clear
from w. 16, 17.
77. too oouvai yvCxTiv acuTnpias tu Xaw auTOu. This is the aim
and end of the work of the Forerunner. In construction it comes
after eroifida-ai 68ovs aurov. We
may take ev d<f>(Ti djAap-ricok auTwf
with either Sowat, or yvaio-iv, or o-w-r^pia?. The last is best. John
did not grant remission of sins; and to make "knowledge of
salvation " consist in remission of sins, yields no very clear sense.
But that salvation is found in remission of sins makes excellent
sense (Acts v. 31). The Messiah brings the o-iOTrjpia (vv. 69, 71)
the Forerunner gives the knowledge of it to the people, as consist-
ing, not in a political deliverance from the dominion of Rome but
in a spiritual deliverance from the dominion of sin. This is the

first mention of the " remission of sins " in the Gospel narrative.
78. Bid CTirXdyxea eXe'ous 0eou f^Siv. The concluding strophe,
referring to the whole of the preceding sentence, or (if we take a
single word) to TrpoTropeva-r]. It is because of God's tender mercy
that the child will be able to fulfil his high calling and to do all
this. Comp. Test. XII
Patr. Levi iv., ecus hri<jKi\\n)Ta.i Kvpios iravra
to. lOvq iv (nrXdyvois vlov avrov Icos aiG>vos.
Originally the (7ir\dyxva were the "inward parts," esp. the upper portions,
the heart, lungs, and liver (viscera thoracis), as distinct from the ZvTepa or bowels
(viscera abdominis). The Greeks made the crirXdyxva the seat of the emotions,
anger, anxiety, pity, etc. By the Jews these feelings were placed in the ZvTepa ;
and hence in LXX
we have not only airXdyxva (which may include the ivrepa),
but also KoiKla and fryKara used for the affections. Moreover in Hebr. literature
these words more often represent compassion or love, whereas crirXdyxva in class.
Grk. is more often used of wrath (Aristoph. Ran. 844, 1006 ; Eur. Ale. 1009).
"Heart" is the nearest English equivalent for <rir\dyxva- (RV. Col. iii. 12;
Philem. 12, 20). See Lft. on Phil. i. 8. " Because of our God's heart of
mercy," i.e. merciful heart, is the meaning here. For this descriptive or
characterizing gen. comp. Jas. i. 25, ii. 4 ; Jude 18. Some would make yvGxriv
(TWTrjplas an instance of it, " saving knowledge," i.e. that brings salvation. But
this is not necessary. For Iv ols see on iv fipaxlovi, ver. 51. For iirio-K^J/erai
comp. vii. 17 ; Ecclus. xlvi. 14 ; Judith viii. 33 ; and see on ver. 68.
dcaToXr] c| uv|/ous. " Rising from on high." The word is used

of the rising of the sun (Rev. vii. 2, xvi. 12; Horn. Od. xii. 4) and
of stars (Êsch. P. V. 457; Eur. Phcen. 504). Here the rising of
the heavenly body is put for the heavenly body itself. Comp. the
use of dvaTe'AAw in Is. lx. 1 and Mai. iv. 2. Because sun, moon,
and stars do not rise from on high, some join i$ vij/ovi with
c7rio-K</fTai, which is admissible. But, as avaroXrj means the sun
or star itself, whose light comes from on high, this is not necessary.
Seeing that dvariXXw is used of the rising or sprouting of plants,
and that the Messiah is sometimes called " the Branch " (Jer. xxiii.
5, xxxiii. 15; Zech. iii. 8, vi. 12), and that in LXX
this is expressed
by avaroX-rj, some would adopt that meaning here. But i$ vif/ovs,
7n<p'avai, and KarevOvvat, are conclusive against it. These expres-
sions agree well with a rising sun or star, but not with a sprouting
branch.
79. em^drai tois iv oxorei icou crKia Oaed-rou KaGnp-eVoug. For
7ri</>dvai comp. Acts xxvii. 20, and for the form Ps. xxx. 17, cxvii.
27. In 3 Mac. vi. 4 we have 2u $apaa) . . d7rwAecras, $eyyos

.
7ri<avas eXeovs 'Icrpa^X ye'vet. Note that the KaOrjfx.ivov; iv aKoret

of Is. xlii. 7 and the a-Kta Oavdrov of Is. ix. 1 are combined here as
in Ps. cvii. 10 (see table). Those who hold that these hymns are
1
This is X B Syr. Arm. Goth. Boh. and virtually of L,
the reading of
which has Godet defends iirecncixf/aTo, because Zacharias would
iireffKeipairai.
not suddenly turn from the past to the future ; but this thought would lead to
the corruption of the more difficult reading.
44 THE GOSPEL ACCORDING TO S. LUKE [L 79, 80.
written in the interests of Ebionism have to explain why TreTreS-qfil-

vovs iv 7TTco^ta (Ps. cvii. io) is omitted.
tou KaTcuOGmi tous iroSas f\\L&v els o%bv cip^n(]s. For the constr.
comp. w. 74, 77. Those who sat in darkness did not use their
feet : the light enables them to do so, and to use them profitably.
The shows that Jews as well as Gentiles are regarded as being
rjfjMv
in darkness until the Messianic dawn. "The way of peace" is the
way that leads to peace, especially peace between God and His
people (Ps. xxix. 11, lxxxv. 9, cxix. 165; Jer. xiv. 13). It was one
of the many blessings which the Messiah was to bring (ii. 14, x. 5,
xxiv. 36). See on Rom. i. 7 and comp. 6Sov crw-rqpias (Acts xvi. 17).
80. To 8c iraiSioj' T)vav k<h eicpaTaiouTO irreufiaTi. The verse
forms a set conclusion to the narrative, as if here one of the
Aramaic documents used by Lk. came to an end. Comp. ii. 40,
52; Judg. xiii. 24, 25; 1 Sam. ii. 26. In LXX avgdvw is never, as
here, intrans. Thus avavw o-c o-<f>6$pa (Gen. xvii. 6); rjvjjTJ&r) to
7rcuoYov (Gen. xxi. 8). In N.T. it is used of physical growth (ii. 40,
xii. 27, xiii. 19), and of the spread of the Gospel (Acts vi. 7, xii. 24,
xix. 20). With iKparaiovTO Trvevfian comp. Eph. iii. 16; and for
the dat. Rom. iv. 20 and 1 Cor. xiv. 20.
ty iv Tats ep^/iois. The wilderness of Judaea, west of the Dead
Sea, no doubt meant. But the name is not given, because the
is
point is, not that he lived in any particular desert, but that he lived
in desert places and not in towns or villages. He lived a solitary
life. Hence nothing is said about his being "in favour with men";
for he avoided men until his dvdSeiis brought him disciples. This
fact answers the question whether John was influenced by the
Essenes, communities of whom lived in the wilderness of Judaea.
We have no reason to believe that he came in contact with them.
Excepting the ascetic life, and a yearning for something better
than obsolete Judaism, there was little resemblance between their
principles and his. He preached the Kingdom of God; they
preached isolation. They abandoned society ; he strove to reform
it See Godet in loco and >.B. 2 art " Essenes." Lk. alone uses
the plur. a I ipij/xot. (v. 16, viii. 29).
Iws rj/iepas dvaoi|ojs auToG irpos tov 'lo-parjX. John probably
went up to Jerusalem for the feasts, and on those occasions he and
the Messiah may have met, but without John's recognizing Him as
such. Here only in N.T. does dvd8i$ occur. In Ecclus. xliii. 6
we have dvd8eiiv xpoVwv as a function of the moon. In Plut the
word is used of the proclaiming or inauguration of those who are
appointed to office (Mar. viii. ; C. Grac. xii.). It is also used of
the dedication of a temple (Strabo, viii. 5. 23, p. 381). Comp.
av&ei$ev of the appointment of the Seventy (x. 1). It was John
himself who proclaimed the inauguration of his office by manifesting
himself to the people at God's command (iii. 2).
THE GOSPEL OF THE INFANCY 45
Note on the Use of iyivero.

More than any other Evangelist Lk. makes use of the Hebr. formula, iyivero
Si or Kal iyivero. he uses a variety of constructions, some of which
But with it
are modelled on the classical use of irwî;, which Lk. himself employs Acts xxi.
35. The following types are worth noting.
(a) The iyivero and that which came to pass are placed side by side as
parallel statements in the indicative mood without a conjunction,
i. 8. iyivero Si iv r$ leparevetv avrbv . . . i\a\e rov dv/j.iao~ai.
23. Kal iyivero ws iirMjad-qcrav al ri/iipai ttjs Xeirovpylas avrov, airrfkOev.
i.
41. Kal iyivero us iJKOvffev rbv ao-waap.bv rrjs M. rj 'B., i<ndpT7]<rev rb fipi<pos.
i.
ii. I. iyivero Si iv rats r}fiipais iicelvais i^rjXOev SSyfia.

Of the same type are i. 59, ii. 6, 15, 46, vii. II, ix. 18, 28, 29, 33, 37, xi. 1,
14, 27, xvii. 14, xviii. 35, xix. 29, xx. I, xxiv. 30, 51. In viii. 40, ix. 57, x.
38 the iyivero Si is probably spurious. In the Acts this type does not occur.
(/3) The iyivero and that which came to pass are coupled together by /ecu,
which may be regarded as (1) uniting two co-ordinate statements; or (2)
epexegetic, "It came to pass, namely"; or (3) introducing the apodosis, as
often in class. Grk., " It came to pass that."
v. I. iyivero Si iv t< rbv &xKov iiriKeicrdai airrtp . . . Kal airbs 7(v iarus.
v. 17. Kal iyivero iv iiiq. ruv i^jiipuv Kal airbs ?jv SiSdffKUv.
viii. I. Kal iyivero iv T(j3 KaOeS-rjs Kal avrbs SidiSevev.
viii. 22. iyivero Si iv fxiq. ruv ijfiipuv Kal atirbs avifi-r} els irkoiov.
Of the same type are v. 12, ix. 51, xiv. 1, xvii. 11, xix. 15, xxiv. 4; Acts
v. 7. It will be observed that in nearly all cases the Kal is followed by avrds or
airol. In v. 12 and xxiv. 4 it is followed by the Hebraistic ISoti, and in xix. 15
we have simply ad elwev.
(7) That which takes place is put in the infinitive mood, and this depends
upon iyivero.
iii. 21. iyivero Si iv rQ pairno'dijvai awavra rbv \abv . . . dve<fx^V val r ^v
ovpavbv.
vi. I. iyivero Si ev (ra^^drcp Siairopeieo-dai avrbv Sia o-iroplfiuv.
vi. 12. iyivero Si iv rah rifj.ipais ravrais iêXdeiv avrbv els rb 8pos.
xvi. 22. iyivero Si diroOavetv rbv irrwxbv.
This type of construction is common in the Acts : iv. 5, ix. 32, 37, 43, xi. 26,
xiv. 1, xvi. 16, xix. 1, xxii. 6, 17, xxviii. 8, 17.
(S) In the Acts we have several other forms still more closely assimilated to
classical constructions, the iyivero being placed later in the sentence, or being
preceded by ws or Sre.
ix. 3. iv Si rf iropeijeo-0ai iyivero aiirbv iyyifav rrj Aa/tacr/c^;.
xxi. I. us Si iyivero dvaxOrivai ijfiSis . . . fjkdofiev els rijv KcD.

xxi. 5- ^re ^
iyivero i%aprlo~ai rifms rds ijfiipas, iîXOovres iiropevbfieOa.
ws Si iyivero rov elcreXOeiv rbv ILirpov, . . . irpoaeKijvrjcrev.
x. 25.
In these last three instances we are far removed from the Hebraistic types (a)
and (/3). The last is very peculiar ; but comp. xxvii. I and the exact parallel in
Acta Barnab. Apocryp. vii. quoted by Lumby, us Si iyivero rov reXiaai avrovs
SiS&ffKovras.
We have obtained in this analysis the following results. Of the two Hebra-
istic types, (a) common in the first two chapters of the Gospel, where Lk.
is very
is specially under the influence of Hebrew thought and literature, and is probably
translating from the Aramaic ; but (a) is not found at all in the Acts, and (/3)
occurs there only once. On the other hand, of the more classical types, (7) is
much less common in the Gospel than in the Acts, while the forms grouped
under (5) do not occur in the Gospel at all. All which is quite what we might
have expected. In the Acts there is much less room for Hebrew influences than
there is in the Gospel ; and thus the more classical forms of construction become
there the prevailing types.
4.6 THE GOSPEL ACCORDING TO S. LUKE [II.
H. 1-20. The Birth of the Saviour, its Proclamation by the
Angels, and its Verification by the Shepherds.
The second of the narratives in the second group (i. 57-ii. 40)
in the Gospel of the Infancy (i. 5ii. 52). It corresponds to the

Annunciation (i. 26-38) in the first group. Like the sections which
precede and which follow, it has a clearly marked conclusion. And
these conclusions have in some cases a very marked resemblance.
Comp. ii. 20 with i. 56, and ii. 40 and 52 with i. 80. This
similarity of form points to the use of material from one and
the same source, and carefully arranged according to the sub-

ject-matter. This source would be some member of the Holy
Family (see on i. 5). The marks of Lk.'s style, accompanied by
Hebraistic forms of expression, still continue; and we infer, as
before, that he is translating from an Aramaic document. The
section has three marked divisions : the Birth (1-7), the Angelic
Proclamation (8-14), and the Verification (15-20). The con-
nexion with what precedes is obvious. We have just been told
how the promise to Zacharias was fulfilled ; and we are now to be
told how the promise to Mary was fulfilled.
1-7. The
Birth of the Saviour at Bethlehem at the Time of the
Enrolment. The extreme
simplicity of the narrative is in very
marked contrast with the momentous character of the event thus
narrated. We
have a similar contrast between matter and form in
the opening verses of S. John's Gospel. The difference between
the evangelical account and modern Lives of Christ is here very
remarkable. The tasteless and unedifying elaborations of the
apocryphal gospels should also be compared. 1
1-3. How Bethlehem came to be the Birthplace of Jesus
Christ, although Nazareth was the Home of His Parents. This
explanation has exposed Lk. to an immense amount of criticism,
which has been expressed and sifted in a manner that has produced
a voluminous literature. In addition to the commentaries, some
1 " Such marvellous have clung for centuries to these verses, that
associations
it is hard to realise how naked they are of all ornament. We are
absolutely
obliged to read them again and again to assure ourselves that they really do set
forth what we call the great miracle of the world. If, on the other hand, the
Evangelist was possessed by the conviction that he was not recording a miracle
which had interrupted the course of history and deranged the order of human
life, but was telling of a divine act which explained the course of history and
restored the order of human life, one can very well account for his calmness
"
(F. D. Maurice, Lectures on S. Luke, p. 28, ed. 1879).
II. 1.] THE GOSPEL OF THE INFANCY 47
of the following may be consulted, and from Schiirer and Herzog

further information about the literature may be obtained.
S. J. Andrews, Life of our Lord, pp. 71-81, T. &
T. Clark,
1892 ; T. Lewin, Fasti Sacri, 955, Longmans, 1865 ; J. B.
McClellan, The New Testament of our Lord and Saviour, i. pp.
392-399, Macmillan, 1875; C. F. Nosgen, Geschichte Jesu Christi,
pp. 172-174, Beck, 1891; *E. Schiirer, Jewish People in the Time of
Jesus Christ, i. 2, pp. 105-143, T. &
T. Clark, 1890; B. Weiss,
Lebenjesu, i. 2. 4, Berlin, 1882 ; Eng. tr. pp. 250-252 ; K. Wieseler,
Chronological Synopsis of the Four Gospels, pp. 66-106, 129-135,
Deighton, 1864; O. Zockler, Handbuch der Theologischen Wissen-
schaften, i. 2, pp. 188-190, Beck, 1889; A. W. Zumpt, Das
Geburtsjahr Christi (reviewed by Woolsey in the Bibliotheca Sacra,
1870), Leipzig, 1869; D.B? art. "Cyrenius"; Herzog, PRE?
xiii. art. "Schatzung" ; P. SchafF, History of the Church, i. pp.
121-125, T. &
T. Clark, 1883; P. Didon, Jesus Christ, Appen-
dice A, Plon, 1891.
1. 'EyêTO 8e iv tcus ^ficpais cKeirais e^fjXOce SoyfJia -irapa Kai-
crapos Auyou'orou diroypd<|>ecr0ai Trdcrac t<\v oiicoup,iT)j\ For the COnstr.
see detached note at the end of ch. i. ; and for iv tolls ^/xepais
clivals see on i. 5 and 39. The time of the birth of John is
roughly indicated. Even in class. Grk. the first meaning of 86ypa,
as " opinion, philosophic tenet," is not very common (Plat. Rep.
538 C); it is more often a " public decree, ordinance." This is
always the meaning in N.T., whether an ordinance of the Roman
Emperor (Acts xvii. 5), or of the Apostles (Acts xvi. 4; comp.
Ign. Mag. xiii.; Didache, xi. 3), or of the Mosaic Law (Col. ii. 14;
Eph. ii. 15; comp. 3 Mac. i. 3; Jos. Ant. xv. 5. 3). For e^XOei'
86yp;a comp. Dan. ii. 13 (Theod.). In Daniel 86y[x.a is freq. of a
royal decree (iii. 10, iv. 3, vi. 9, 10). See Lft. on Col. ii. 14.
diroypdêo-Gai. Probably passive, ut describeretur (Vulg.), not
middle, as in ver. 3. The present is here used of the continuous
enrolment of the multitudes ; the aorist in ver. 5 of the act of one
person. The verb refers to the writing off, copying, or entering
the names, professions, fortunes, and families of subjects in the
public register, generally with a view to taxation (airoTi^rja-^ or
TLfirjfia). It is a more general word than d7roTt/xd(o, which implies
assessment as well as enrolment. But it is manifest that the airo-
ypa<f>rj here and in Acts v. 37 included assessment. The Jews were
exempt from military service; and enrolment for that purpose
cannot be intended. In the provinces the census was mainly for
purposes of taxation.
"The whole inhabited world," i.e. the
iracrav tt]v oiKoup.enf]'.
Roman Empire, orbis terrarum. Perhaps in a loose way the ex-
pression might be used of the provinces only. But both the irao-av
and the context exclude the limitation to Palestine, a meaning
48 THE GOSPEL ACCORDING TO S. LUKE [II. 1.
which the expression never has, not even in Jos. Ant. viii. 3. 4.
See on iv. 5 and xxi. 26. In inscriptions Roman Emperors are
called Kvpioi tt)% oikou/xc'vt/s. The verse implies a decree for a general
census throughout the empire.
It must be confessed that no direct evidence of any such decree
exists beyond this statement by Lk., and the repetitions of it by
Christian writers. But a variety of items have been collected,
which tend to show that a Roman census in Judaea at this time,
in accordance with some general instructions given by Augustus,
is not improbable.
I. The rationarium or rationes imperii, which was a sort of balance-sheet
published periodically by the emperor (Suet. Aug. xxviii.; Cat. xvi.). 2. The
libelfus or breviarium totius imperii, which Augustus deposited with his will
(Tac. Ann. i. II. 5, 6; Suet. Aug. ci.). 3. The index rerum gestarum to be
inscribed on his tomb, which was the original of the Marmor Ancyranum.
But these only indicate the orderly administration of the empire. A general
census would have been useful in producing such things ; but that does not
prove that it took place. Two passages in Dion Cassius are cited ; but one of
these (liv. 35) refers to a registration of the emperor's private property, and
the other (lv. 13) to a census of Roman citizens. If Augustus made a
general survey of the empire, of which there is evidence from the commen-
tarii of Agrippa mentioned by Pliny {Nat. Hist. iii. 2. 17), this also would
have been conveniently combined with a general census, although it does
not show that such a census was ordered. Of some of the provinces we
know that no census was held in them during the reign of Augustus. But
it is probable that in the majority of them a census took place ; and the
statement of so accurate a writer as Lk. , although unsupported by direct evi-
dence, may be accepted as substantially true : viz. that in the process of reduc-
ing the empire to order, Augustus had required that a census should be held
throughout most of it. So that Lk. groups the various instances under one ex-
pression, just as in Acts xi. 28 he speaks of the famines, which took place in
different parts of the empire in the time of Claudius, as a famine (j> 8\rjv oIkov-
ixtvijv. Of the Christian witnesses none is of much account. Riess seems to be
almost alone in contending that Orosius (Hist. Rom. vi. 22. 6) had any
authority other than Lk. Cassiodorus ( Variarum Epp. iii. 52) does not men-
tion a census of persons at all clearly ; but if orbis Romanus agris divisus cen-
suque descriptus est means such a census, he may be referring to Lk. ii. 1. The
obscure statement of Isidore of Spain (Etymologiarum, v. 26. 4 ; Opera, iii. 229,
ed. Arevallo) may either be derived from Lk. or refer to another period. What
Suidas states (Lex. s.v. &iroypa<t>r)) partly comes from Lk. and partly is improb-
able. At the best, all this testimony is from 400 to 1000 years after the event,
and cannot be rated highly. The passages are given in full by Schiirer (Jewish
People in the T. off. C. i. 2, pp. 116, 117). But it is urged that a Roman
census, even if held elsewhere, could not have been made in Palestine during the
time of Herod the Great, because Palestine was not yet a Roman province. In
A.D. 6, 7> when Quirinius certainly did undertake a Roman census in Judsea,
such a proceeding was quite in order. Josephus shows that in taxation Herod
acted independently (Ant. xv. 10. 4, xvi. 2. 5, xvii. 2. 1, 11. 2 ; comp. xvii. 8. 4).
That Herod paid tribute to Rome is not certain ; but, if so, he would pay it out
of taxes raised by himself. The Romans would not assess his subjects for the
tribute which he had to pay. Josephus, whose treatment of the last years of
Herod is very full, does not mention any Roman census at that time. On the
contrary, he implies that, even after the death of Herod, so long as Palestine
was ruled by its own princes, there was no Roman taxation ; and he states that
II. 1, 2.] THE GOSPEL OF THE INFANCY 49
the census undertaken by Quirinius A.D. 7 excited intense opposition, presum-
ably as being an innovation (Ant. xviii. I. 1,2. i).
In meeting this objection, let us admit with Schurer and Zumpt that the case
of the Clitse is not parallel. Tacitus (Ann. vi. 41. 1) does not say that the
Romans held a census in the dominions of Archelaus, but that Archelaus wished to
have a census after the Roman fashion. Nevertheless, the objection that Augustus
would not interfere with Herod's subjects in the matter of taxation is untenable.
When Palestine was divided among Herod's three sons, Augustus ordered that
the taxes of the Samaritans should be reduced by one-fourth, because they had
not taken part in the revolt against Varus (Ant. xvii. 1 1. 4 ; B. J. ii. 6. 3) ; and
this was before Palestine became a Roman province. If he could do that, he
could require information as to taxation throughout Palestine ; and the obsequi-
ous Herod would not attempt to resist. 1 The value of such information would
be great. It would show whether the tribute paid (if tribute was paid) was
adequate ; and it would enable Augustus to decide how to deal with Palestine
in the future. If he knew that Herod's health was failing, he would be anxious
to get the information before Herod's death ; and thus the census would take
place just at the time indicated by Lk., viz. in the last months of the reign of
Herod.
2. auTTj dTroypa<J)Tj irpuTr] kyivero. This may be accepted as
certainly the true reading 2 and the meaning of not really
it is
doubtful. "This took place as a first enrolment, when Q. was

governor of Syria." The object of the remark is to distinguish
the census which took Joseph and Mary to Bethlehem from the
one undertaken by Q. in a.d. 6, 7, at which time Q. was governor
of Syria. But was he governor B.C. 4, when Herod died ? It is
very difficult to establish this.
From B.C. 9 to 6 Sentius Saturninus was governor ; from b.c.
6 to 4 Quinctilius Varus. Then all is uncertain until a.d. 6,
when P. Sulpicius Quirinius becomes governor and holds the
census mentioned Acts v. 37 and also by Josephus {Ant. xviii.
1. 1, 2. 1). It is quite possible, as Zumpt and others have shown,
that Quirinius was governor of Syria during part of the interval
between B.C. 4 and a.d. 6, and that his first term of office was
B.C. 3, 2. But it seems to be impossible to find room for him
between B.C. 9 and the death of Herod ; and, unless we can do
that, Lk. is not saved from an error in chronology. Tertullian
states that the census was held by Sentius Saturninus {Adv. Marc.
iv. 19); and if that is correct we may suppose that it was begun
by him and continued by his successor. On the other hand,

Justin Martyr three times states that Jesus Christ was born hti
Kvpyviov, and in one place states that this can be officially ascer-
tained Zk twv a.Troypa<pwv Ttov yevo/icvcov {Apol. i. 34, 46 ; Dial.
lxxviii.).
1
See the treatment to which Herod had to submit in the matter of Syllseus
(Jos. Ant. xvi. 9. 3, 4).
2
B (supported by 81, 131, 203) has avrrj airoypcupr) wp<hr-t\ iyivero.
X has the impossible avrr/v aiv<yypa<p7\v iyivero wpdrrr].
D (supported by Orig-Lat.) has avri] iyevero airoypcupj] TrpdiTi).
Thus all three are against the 17 before awoypa4>-fj inserted in A C L R S.

50 THE GOSPEL ACCORDING TO S. LUKE [EL 2.
We must be content to leave the difficulty unsolved. But it is

monstrous to argue that because Lk. has (possibly) made a mistake
as to Quirinius being governor at this time, therefore the whole
story about the census and Joseph's journey to Bethlehem is a
fiction. Even if there was no census at this time, business con-
nected with enrolment might take Joseph to Bethlehem, and Lk.
would be correct as to his main facts. That Lk. has confused
this census with the one in a.d. 6, 7, which he himself mentions
Acts v. 37, is not credible. We are warranted in maintaining (1)
that a Roman census in Judaea at this time, in accordance with
instructions given by Augustus, is not improbable; and (2) that
some official connexion of Quirinius with Syria and the holding of
this census is not impossible. The accuracy of Lk. is such that
we ought to require very strong evidence before rejecting any
statement of his as an unquestionable blunder. But it is far
better to admit the possibility of error than to attempt to evade
this by either altering the text or giving forced interpretations of it.
The following methods of tampering with the text have been suggested : to
regard irp&Tri as a corruption of irpurrif trei through the intermediate irpwrei
(Linwood); to insert irpb rijs after eyivero (Michaelis) ; to substitute for Kv-
prjviov either Kvivriklov (Huetius), or KpoWoi/=Saturnini (Heumann), or Harovp-
vlvov (Valesius) ; to omit the whole verse as a gloss (Beza, Pfaff, Valckenaer).
All these are monstrous. The only points which can be allowed to be doubtful
in the text are the accentuation of aOrrj and the spelling of Kvprjvlov, to which
may perhaps be added the insertion of the article.
Among the various interpretations may be mentioned
(1) Giving wpOros a comparative force, as in Jn. i. 15, 30: "This taxing
took place before Quirinius was governor of Syria" (Huschke, Ewald, Caspari)
or, as e<rx&TT) twv vlG>v i) /tijrijp treXe&rriae (2 Mac. vii. 41) means " The mother
died last of all, and later than her sons," this may mean, " This took place as
the first enrolment, and before Q. was governor of S." ( Wieseler). But none of
these passages are parallel the addition of rjyefiovetjovros is fatal.
: When
vpGrrot is comparative it is followed by a simple noun or pronoun. It is
incredible that Lk. , if he had meant this, should have expressed it so clumsily.
(2) Emphasizing eyivero, as in Acts xi. 28: "This taxing took effect,
was carried out, when Q. was governor of S." (Gumpach, etc.) ; i.e. the decree
was issued in Herod's time, and executed ten or twelve years later by Q.
This makes nonsense of the narrative. Why did Joseph go to Bethlehem to be
enrolled, if no enrolment took place then ? There would be some point in
saying that the census was finished, brought to a close, under Q. , after having
been begun by Herod ; but eyivero cannot possibly mean that.
(3) Reading and accentuating avrr) i) &iroypa<p7i : "The raising of the tax
itself (as distinct from the enrolment and assessment) first took place when Q.,"
etc. "Augustus ordered a census and it took place, but no money was raised
until the time of Q." (Ebrard). This involves giving to a\-Koypa.<pi\ in ver. 2
a totally different meaning from a.voypd<pecxdai in ver. I and &Troypd\f/a<rOai in
ver. 5 ; which is impossible.
(4) With avr)) i] iiroypa^, as before
" The census itself called the first
:
took place when Q.," etc. The better known census under Q. was commonly
regarded as the first Roman census in Judaea Lk. reminds his readers that
:
there had really been an earlier one (Godet). This is very forced, requires the
insertion of the article, which is almost certainly an interpolation, and assumes
II. 2-4.] THE GOSPEL OF THE INFANCY 5
that the census of A.D. 6, 7was generally known as " the first census." From
Acts v. 37 it appears that it was known as "the census": no previous or
subsequent enrolment was taken into account. In his earlier edition Godet
omitted the i) in the third (1888) he says that this interpretation requires the
:
article (i. p. 170).

McClellan quotes in illustration of the construction : atria de avrrj irptirri
e'yivero rod iroXifiov (Thuc. i. 55. 3) ; avrrj rSiv irepl 07j/3as eyhero apxh Ka *
Karaffraais irpwrr) (Dem. 291. 10) ; irptiorrj fxev fjrfvvcris eyivero aiirrj Kara ro&rwv
rwv dvSpCov (Andoc. iii. 5) > avrr) irptlrrr) SiffttTtMfi Kpttris eyivero aperrjs irpbs
irXourov (Aristid. 124) ; and adds the curious remark that " the Holy Spirit
i.
would have us note that the Saviour of the World was registered in the first
census of the World !
^YefAOi'euoi'Tos Tps Xupias Kuprjiaou. Like ^ye/xwv (xx. 20,

xxi. 12, etc.) and rj-yefxovia (iii. 1), the verb is generic, and may
express the office of any ruler, whether emperor, propraetor,
procurator, etc. It does not tell us that Quirinius was legalus
in B.C. 4 as he was in a.d. 6. And it should be noted that Justin
(see above) states that Quirinius was procurator (lirirpoivoi) at the
time of this census {Apol. i. 34) ; and that in the only other
place in which Lk. uses this verb he uses it of a. procurator (iii. 1).
This gives weight to the suggestion that, although Varus was
legatus of Syria at the time of the enrolment, yet Quirinius may
have held some office in virtue of which he undertook this census.
Lk. is probably not giving a mere date. He implies that
Quirinius was in some way connected with the enrolment. For
what is known about P. Sulpicius Quirinius see Tac. Ann. ii.
30. 4, iii. 22. 1, 2, 23. 1, and esp. 48; Suet. Tib. xlix. Dion
Cassius (liv. 48) calls him simply noVAios ôvXttiklos. But he
was not really a member of the old patrician gens Sulpicia. The
familiar word Quirinus (Kvplvo'i) induced copyists and editors to
substitute Quirinus for Quirinius.
B has
Kvpelvov, but there is no doubt that the name is Quirinius and not
Quirinus. This is shown, as Furneaux points out in a note on Tac. Ann. ii.
30. 4, by the MS. readings in Tacitus ; by the Greek forms KvpLvios (Strabo,
12, 6, 5, 569) and Kvp-qvios (here and Jos. Ant. xviii. 1. 1), and by Latin
inscriptions (Orell. 3693, etc.). Quirinius is one of the earliest instances of a
person bearing two Gentile names.
3. Kal firopeuon-o irdires diroypdêcrOai, eKacrros els ttji' eaurou

ttoXii/. The kch looks back to ver. 1, ver. 2 being a parenthesis.
The -n-dvTs means all those in Palestine who did not reside at the
seat of their family.A purely Roman census would have required
nothing of the kind. If Herod conducted the census for the
Romans, Jewish customs would be followed. So long as Augustus
obtained the necessary information, the manner of obtaining it was
immaterial.
4. 'Ave(3Yj 8e kou 'lwo-r]4> aird ttjs TaXiXcuas ec ttoXcus Naapr.
For a.vi$<c\ comp. ver. 42, xviii. 31, xix. 28; Acts xi. 2; and for
52 THE GOSPEL ACCORDING TO S. LUKE [*L 4, 5.
8c icai see on iii. 9. prep, from airo to .

Note the change of
But airo is used of towns 30; Acts viii. 26, xiii. 14, xx. 17,
(x.
etc.), and eV of districts (xxiii. 55 ; Acts vii. 4, etc.) ; so that there

is no special point in the change, although it should be preserved
in translation. Comp. Jn. i. 45 and xi. 1 ; also the Ik of Lk.

xxi. 18 with the a-n-o of Acts xxvii. 34.
els ttoXik AaueiS. That Bethlehem was David's birthplace and
original home accordance with 1 Sam. xvii. 12 ff. and xvii. 58
is in
but both passages are wanting in LXX. In O.T. "the city of
David " always means the fortress of Zion, formerly the stronghold
of the Jebusites (2 Sam. v. 7, 9 ; 1 Chron. xi. 5, 7), and in LXX
7roAis in this phrase commonly has the article. Bethlehem is about
six miles from Jerusalem. Note that Lk. does not connect Christ's
birth at Bethlehem with prophecy.
fjris tcaXciTcu Bt)9\cI|i. In late Greek Saris is sometimes scarcely dis-

tinguishable from Ss comp. Acts xvii. 10.
: But in ix. 30 (as in Acts xxiii. 14,
xxviii. 18, and Eph. i. 23, which are sometimes cited as instances of Saris =
Ss) there may be special point in Sans. Even here it may "denote an
attribute which is the essential property of the antecedent," and may possibly
refer to the meaning of Bethlehem. Comp. w6\it> arlaas ra.\m\v, jjris vvv
Mt/x<j>is KaXurat (Hdt. ii. 99. 7).
Bt]8\ee'u.. "House of Bread"; one of the most ancient

towns in Palestine. It is remarkable that David did nothing
for Bethlehem, although he retained affection for it (2 Sam.
xxiii. 15); and that Jesus seems never to have visited it again.
In Jn. vii. 42 it is called a Kwfirj, and no special interest seems
to have attached to the place for many years after the birth of
Christ Hadrian planted a grove of Adonis there, which con-
tinued to exist from a.d. 135 to 315. About 330 Constantine
built the present church. D.B. 2 art. " Bethlehem." The modern
name is Beit Lahm ; and, as at Nazareth, the population is almost
entirely Christian.
oikou k. irciTpias. Both words are rather indefinite, and either
may include the other. Here oTkos seems to be the more com-
prehensive ; otherwise ko.1 Trarpids would be superfluous. Usually
iraTpid. is the wider term. That a village carpenter should be able
to prove his descent from David is not improbable. The two
grandsons of S. Jude, who were taken before Domitian as
descendants of David, were labourers (Eus. H. E. iii. 20. 1-8).
5. d-n-oypdiJ/ao-Oai. "To get himself enrolled." The aorist of
his single act, the present (ver. 3) of a series of such acts. Both
are middle, while diroypd(f>o-6ai in ver. 1 is probably passive.
We must not take o-w Mapidp. with diroypd\pao-6ai it belongs to :
avifiy). It is essential to the narrative that she should go up with

with him ; not so that she should be enrolled with him. In a
Roman census women paid the poll-tax, but were not obliged to
come in person. That Mary had property in Bethlehem is a con-

jecture which is almost disproved by her resourcelessness in the
place. And was necessary for her to come, because she also
if it
was of David's would not Lk. have written 81a to eTmi au-rous
line,
i oIkov k. 7T. A. ? This reading is found in Syr-Sin. " because :
they were both of the house of D." It is futile to argue that a

woman in her condition would not have gone unless she was com-
pelled: therefore Lk. represents her as being compelled: there-
fore he has made a mistake. She would be anxious at all risks
not to be separated from Joseph. Lk. does not even imply that
her presence was obligatory ; and, if he had said that it was, we
do not know enough about the matter to say whether he would
have been wrong. Had there been a law which required her to
remain at home, then Lk. might be suspected of an error. For
ow see on i. 56.
ttj auTto, oucrr) eyKuw.
ennrjoreufieeif] The ywaiKL of A, Vulg.
Syr. and Aeth. a gloss, but a correct one.
is Had she been only
his betrothed (i. 27; Mt. i. 18), their travelling together would
have been impossible. But by omitting ywatxt Lk. intimates
what Mt. states i. 25. The ovary introduces, not a mere fact, but
the reason for what has just been stated. Not, he had her with
him, and she happened to be with child ; but, he took her with
him, "because she was with child." After what is related Mt. i. 19
he would not leave her at this crisis. See on i. 24.
6, 7. The Birth of the Saviour at Bethlehem. The Gospel of
Pseudo- Matthew (xiii.) represents the birth as taking place before
Bethlehem is reached. So also apparently the Protevangelium of
James (xvii.), which limits the decree of Augustus to those who
lived at Bethlehem ! For iTt\x\<jt\<ja.v see on i. 15 and 57.
7. t6i/ vibv auTrjs t6k irpwTOTOKoi'. might The expression
certainly be used without implying that there had been subsequent
children. But it implies the possibility of subsequent children,
and when Luke wrote this possibility had been decided. Would
he have used such an expression if it was then known that Mary
had never had another child ? He might have avoided all
ambiguity by writing fx.ovoyf.vrjv, as he does vii. 12, viii. 42, ix. 38.
In considering this question the imperf. iyivtoo-Ktv (Mt. i. 25) has
not received sufficient attention. See Mayor, Ep. of St. James,
pp. xix-xxii.
eo-irapydcwo-ei/ auToy. has been inferred from her being able
It
to do this that the birthwas miraculously painless (rrjv avuoivov
Kvrjo-tv, Euthym.), of which there is no hint. For the verb comp.
6/xtx^'O avTTjv lo-irapydvdio-a, " I made thick darkness a swaddling
band for it " (Job xxxviii. 9).
iv <}>dTnf). The traditional rendering "in a manger" is right;
not "a stall" either here or in xiii. 15. The animals were out at
54 THE GOSPEL ACCORDING TO S. LUKE [II. 7.
pasture, and the manger was not being used. Justin (Try. Ixxviii.)
and some of the apocryphal gospels say that it was in a cave, which
is not improbable. In Origen's time the cave was shown, and the
manger also (Con. Ce/s. i. 51). One suspects that the cave may
be a supposed prophecy turned into history, like the vine in xix. 31.
Is. xxxiii. 16 (ovtos olicqcra. iv vif/rjXw (nrrjXaiw 7TTpas oûpas) was
supposed to point to birth in a cave, and then the cave may have
been imagined in order to fit it, just as the colt is represented as
"tied to a vine" in order to make Gen. xlix. 11 a prediction of
Lk. xix. 30-33 (Justin, Apol. i. 32).
ouk r\v ciutois tottos Iv tw KaTaXufxan. Most of the Jews then
residing in Palestine were of Judah or Benjamin, and all towns
and villages of Judah would be very full. No inhospitality is
implied. It is a little doubtful whether the familiar translation
"in the inn" is correct. In x. 34 "inn" is -n-avSoxôv, and in
xxii. 11 KaToKv/xa is not "inn." It is possible that Joseph had
relied upon the hospitality of some friend in Bethlehem, whose
"guest-chamber," however, was already full when he and Mary
arrived. See on xxii. 11. But KaraXvîa in LXX represents five
different Heb. words, so that it must have been elastic in meaning.
All that it implies is a place where burdens are loosed and let
down for a rest. In Polybius it occurs twice in the plural of :
the general's quarters (ii. 36. 1), and of reception rooms for envoys
(xxxii. 19. 2). It has been suggested that the "inn" was the
Geruth Chimham or "lodging-place of Chimham " (Jer. xli. 17),
the [son] of Barzillai (2 Sam. xix. 37, 38), " which was by
Bethlehem," and convenient for those who would "go to enter into
Egypt." See Stanley, Sin. &> Pal. pp. 163, 529. Justin says
that the cave was oweyyus -njs kw/at/s, which agrees with "by
Bethlehem." The Mandra of Josephus (Ant. x. 9. 5) was perhaps
the same place as Geruth Chimham.
8-14. The Angelic Proclamation to the Shepherds : tttidxoI
euayye\iovTai (vii. 22). It was in these pastures that David spent
his youth and fought the lion and the bear (1 Sam. xvii. 34, 35).
" A passage in the Mishnah (Shek. vii. 4 ; comp. Baba K. vii. 7,
80 a) leads to the conclusion that the flocks which pastured there
were destined for Temple - sacrifices, and accordingly, that the
shepherds who watched over them were not ordinary shepherds.
The latter were under the ban of Rabbinism on account of their
necessary isolation from religious ordinances and their manner of
life, which rendered strict religious observance unlikely, if not
absolutely impossible. The same Mischnic passage also leads us
to infer that these flocks lay out all the year round, since they are

spoken of as in the fields thirty days before the Passover that is,
in the month of February, when in Palestine the average rainfall is
nearly greatest" (Edersh. L. &* T. i. pp. 186, 187). For details of
II. 8, 9.] THE GOSPEL OF THE INFANCY" 55
the of a shepherd see D.B. art. " Shepherds," and Herzog,

life
PRE. 2 " Viehzucht und Hirtenleben."
art.
8. dypauXoorres. Making the dypos their avAiy, and so " spend-
ing their life in the open air " a late and rare word, whereas
:
aypavXos is class. This statement is by no means conclusive

against December as the time of the year. The season may have
been a mild one; it is not certain that all sheep were brought
under cover at night during the winter months.
from towns or villages, that the often

It is of the flocks in the wilderness, far
quoted saying was were taken out in March and brought home
true, that they
in November. These shepherds may have returned from the wilderness, and if
so, the time would be between November and March. But the data for
determining the time of year are so very insufficient, that after minute calculation
of them all we are left in our original uncertainty. Among those who have
made a special study of the question we have advocates for almost every month
in the year. The earliest attempts to fix the day of which we have knowledge
are those mentioned (and apparently condemned as profane curiosity) by
Clement of Alexandria (Strom, i. 21 sub Jin.). In his time some took April 21,
others April 22, and others May 20, to be the day. What was unknown in his
time is not likely to have been discovered afterwards respecting such a detail.
December 25th cannot be traced higher than the fourth century, and it seems to
have been adopted first in the West. We must be content to remain in
ignorance as to the date of the birth of Christ. See on <t>t)fj.epias i. 5 ; D. of
Chr. Ant. art. "Christmas"; Andrews, L. of our Lord, pp. 12-21, ed. 1892.
4>u\((ro-oi'Ts <t>u\ai<ds. The plural refers to their watching in
turns rather than in different places. The phrase occurs Num.

viii. 26; Xen. Anab. ii. 6. 10; but in LXX t&s </>uAaKa? <f>v\. is
more common; Num. hi. 7, 8, 28, 32, 38, etc. Comp. Plat.
Phee,dr. 240 E; Laws, 758 D. The fondness of Lk. for such
combinations of cognate words is seen again ver. 9, vii. 29,
xvii. 24, xxii. 1 5, and several times in the Acts. See on xi. 46 and
xxiii.46. We
may take rrjs wktos after <vAaKa's, " night-watches,"
or as gen. of time, " by night."
9. ayyeXos Kupiou eir&rrr| au-rois. The notion of coming
suddenly is not inherent in the verb, but is often derived from the
context see on ver. 38. x In N.T. the verb is almost peculiar to
:
Lk., and almost always in 2nd aor. In class. Grk. also it is used
of the appearance of heavenly beings, dreams, visions, etc. Horn.
77. x. 496, xxiii. 106; Hdt. i. 34. 2, vii. 14. 1. Comp. Lk. xxiv. 4;
Acts xii. 7, xxiii. n.
86a Kupiou. The heavenly brightness which is a sign of the
presence of God or of heavenly beings, 2 Cor. iii. 18 comp. Lk. :
ix. 31, 32. In O.T. of the Shechinah, Exod. xvi. 7, 10, xxiv. 17,
1 In Vulg. it is very variously translated: e.g. stare juxta (here), supervenire
(ii. 38, xxi. 34), stare (iv. 39, x. 40, xxiv. 4), convenire (xx. 1), concurrere
(Acts vi. 12), adstare (Acts x. 17, xi. II, xii. 7), adsistere (Acts xvii. 5,
xxiii. 11), imminere (Acts xxviii. 2).
\
56 THE GOSPEL ACCORDING TO S. LUKE [II. 9-11.
xl.34 ; Lev. ix. 6, 23 ; Num. xii. 8, etc. This glory, according to

the Jews, was wanting in the second temple.
10. 6 a-y-ycXos. The art. is used of that which has been mentioned before
without the art. Comp. rb fiptyos and ry tpdriry in ver. 16.
Mf) 4>o/3ei<r0. Comp. i. 13, 30, v. 10; Mt. xiv. 27, xxviii. 5, io. 1
For ISou yap see on i. 44.
eoayyeXtiofiai up.lv x a PiV p^yd\t\v. The verb is very freq. in
Lk. and Paul, but is elsewhere rare; not in the other Gospels
excepting Mt. xi. 5, which is a quotation. See on i. 19.
The act. the pass. Lk. vii. 22, xvi. 16 ; Gal.
occurs Rev. x. 7, xiv. 6
;
i. 11 ; Heb. iv. 2, 6; 25, iv. 6; the mid. is freq. with various

I Pet. i.
constructions. As here, dat. of pers. and ace. of thing, i. 19, iv. 43 ; Acts
viii. 35 ; ace. of thing only, viii. I ; Acts v. 42, viii. 4, 12 ; ace. of person,
iii. 18 ; Acts viii. 25, 40 ; ace. of person and of thing, Acts xiii. 32.
tjtis lorai irarrl tw \aa>. " Which shall have the special char-
acter of being for all the people." The tjti<s has manifest point here
(see on ver. 4); and the art. before Aa<5 should be preserved. A
joy so extensive may well banish fear. Comp. tw Aac3, i. 68, 77,
and tov Xaov, vii. 16. In both these verses (9, 10) we have instances
of Lk. recording intensity of emotion : comp. i. 42, viii. 37,
xxiv. 52 ; Acts v. 5, 11, xv. 3.
11. irixBi\ upy <rf\p.epov o-omjp. To the shepherds, as a part,
and perhaps a specially despised part, of the people of Israel.
Here first in N.T. is o-uTrjp used of Christ, and here only in Lk.
Not in Mt. or Mk., and only once in Jn. (iv. 42) twice in Acts :
(v. 31, xiii. 23), and freq. in Tit. and 2 Pet. The 1st aor. of tiktw,
both act. and pass., is rare see Veitch. :
Xpioros Kupios. The combination occurs nowhere else in N.T.,

and the precise meaning is uncertain. Either " Messiah, Lord," or
" Anointed Lord," or " the Messiah, the Lord," or " an anointed
one, a Lord." It occurs once in LXX
as a- manifest mistranslation.
Lam. iv. 20, "The breath of our nostrils, the anointed of the
Lord," is rendered Trvevfia Trpoo-wirov ^toiv Xpio-ros Kupios. If this
is not a corrupt reading, we may perhaps infer that the expres-
sion Xpioros kv/hos was familiar to the translator. It occurs
in the Ps. Sol., where it is said of the Messiah k<u ovk cotiv
dSiKi'a cv Tats ^/ze'pais avTOu iv fiicrw avrStv, on 7ravTCS dyioi, /cat
/Jao-iAeus avTtov Xpioros xuptos (xvii. 36 comp. the title of xviii.). :
But this may easily be another mistranslation, perhaps based on

1 "
This Gospel of Luke is scarce begun, we are yet but a little way in the
second chapter, and we have already three noli timeres in it, and all, as here,
at the coming of an Angel (i. 13, 30, ii. io). . What was it? It was not . .
the fear of an evil conscience ; they were about no harm. ... It is a plain
sign our nature is fallen from her original ; Heaven and we are not in the terms
we should be, not the best of us all " (Bishop Andrewes, Serm. V. On the
Nativity).
that in Lam. iv. 20. Comp. cTttcv. 6 Kvpios t<3 Kvpiw p,ov (Ps. ex. 1),
and iTreKaXeardfjLrjv JLvpiov iraripa KVpiov p,ov (Ecclus. li. io). See
Ryle and James, Ps. of Sol. pp. 141-143. The addition of iv
tto'Xci AaueiS here indicates that this crturqp is the King of Israel
promised in the Prophets : see on ver. 4.
12. tuA touto ujjite to CTTifieioc. BH omit the
Sign for what? to.
By which to prove that what announced is
is than bytrue, rather
which to find the Child. It was all-important
that they should be
convinced as to the first point ; about the other there would be no
great difficulty. eup-qaere. pp^<j>os. "Ye shall find a babe," "not
the babe," as most English Versions and Luther ; Wiclif has " a
yunge child." This is the first mention of it; in ver. 16 the art. is
right. In N.T., as in class. Grk., /?pe<os is more often a newly-
born child (xviii. 15; Acts vii. 19; 2 Tim. iii. 15; 1 Pet. ii. 2) than
an unborn child (Lk. i. 41, 44); in LXX
it is always the former
(1 Mac. i. 61; 2 Mac. vi. 10; 3 Mac. v. 49; 4 Mac. iv. 25), unless
Ecclus. xix. 11 be an exception. Aquila follows the same usage
(Ps. viii. 3, xvi. 14; Is. lxv. 20).
eo-irapYCU'wp.ecoy kcu, Keip.eeoi' iv
fav. Both points are part of the sign. The first participle is
no more an adjective than the second. No art. with (pdrvy the :
shepherds have not heard of it before.

13. cê'^nrjs. 1 The fact that this is expressly stated here
confirms the view that suddenness is not necessarily included in
evia-T-q (ver. 9). For ow tw d,yyKw see on i. 56. orpaTicis. Magna
appellatio. Hie exercitus tamen pacem laudat (Beng.). The
genitive is partitive: "a multitude (no art.) forming part of the
host." Comp. 1 Kings xxii. 19; 2 Chron. xviii. 18; Ps. ciii. 21;
Josh. v. 15).
aiyourrwe. Constr. ad sensum. The whole host
of heaven was praising God, not merely that portion of it which
was visible to the shepherds. The verb is a favourite with Lk.
(ver. 20, xix. 37, xxiv. 53?; Acts ii. 47, iii. 8, 9). Elsewhere
only Rom. xv. 11 (from Ps. cxvii. 1) and Rev. xix. 5; very freq.
in LXX.
14. Ao'a euSoKias.
. .The hymn consists of two members
.
connected by a conjunction ; and the three parts of the one mem-

ber exactly correspond with the three parts of the other member.
Glory to God in the highest,
And
on earth peace among men of His good will.
Aoa balances elp-qvr), iv viJ/lo-tois balances cirt yi}s, e<3 balances iv
avOpurrois cvSoKtas. This exact correlation between the parts is
lost in the common triple arrangement; which has the further
awkwardness of having the second member introduced by a con-
The word is thus written in the best texts here and ix. 39 comp. i<j>vlSio$ t
1
:
xxi.34 tcepiav, xvi. 17 ; KpetrdXT}, xxi. 34 (WH. App. pp. 150, 151). In class.
;
Grk. ovpdvios is of three terminations ; but the true reading here may be ovpavov
(BD).
58 THE GOSPEL ACCORDING TO S. LUKE [EL 14.
junction, 1 while the third is not, and of making the second and
third members tautological. " On earth peace " is very much the
same as " Good will amongst men." Yet Scrivener thinks that " in
the first and second lines heaven and earth are contrasted; the
third refers to both those preceding, and alleges the efficient cause
which has brought God glory and earth peace " {Int. to Crit. oj
N. T. ii. p. 344) ; which seems to be very forced. The construction
lv avOpwwois evSoKias is difficult but one of the best of modern Greek
;
scholars has said that it " may be translated among men of His '
counsel for good or 'of His gracious purpose.' This rendering

'
seems to be in harmony with the preceding context and with the

teaching of Scripture in general" (T. S. Evans, Contemp. Rev.,
Dec. 1 88 1, p. 1003). WH. take a similar view. They prefer,
among possible meanings, " in (among and within) accepted man-
kind," and point out that "the Divine 'favour' (Ps. xxx. 5, 7,
lxxxv. 1, lxxxix. 17, cvi. 4) or 'good pleasure,' declared for the
Head of the race at the Baptism (iii. 22), was already contemplated
by the Angels as resting on the race itself in virtue of His birth "
(ii. App. p. 56, where the whole discussion should be studied).
H. suggests that the first of the two clauses should end with lir\
y7S rather than ew, and that we should arrange thus " Glory :
to God in the highest and on earth; Peace among men of His

good pleasure." With the construction of this first clause he com-
pares vii. 17 and Acts xxvi. 23 " Glory to God not only in heaven,
:
but now also on earth." " In this arrangement glory and peace '
'
'
stand severally at the head of the two clauses as twin fruits of the
Incarnation, that which redounds to God and that which enters
'
'
into ' men.' " This division of the clauses, previously commended
by Olshausen, makes the stichometry as even as in the familiar
triplet, but it has not found many supporters. It destroys the
exact correspondence between the parts of the two clauses, the
first clause having three or four parts, and the second only two.
W. here leaves H. to plead alone.

cuSoicias. The word has three meanings (1) " design, desire,"
:
as Ecclus. 17; Rom. x. 1; (2) "satisfaction, contentment," as

xi.
Ecclus. xxxv. 14; 2 Thes. i. n; (3) " benevolence, goodwill," as

Ps. cvi. 4 ; Lk. ii. 14. Both it and evSoxciv are specially used of
the favour with which God regards His elect, as Ps. cxlvi. 1 2
Lk. iii. 22. The meaning here is " favour, goodwill, good pleasure"
and avdpwiroi euSoKias are " men whom the Divine favour has
blessed." See Lft. on Phil. i. 15. Field (Otium Norv. iii. p. 37)
urges that, according to Graeco-biblical usage, this would be, not
aeOpuiroi cvSoKias, but aeSpeg et>8oaas, and he appeals to nine ex-
amples in LXX. But two-thirds of them are not in point, being
singulars, and having reference to a definite adult male and not to
1
Syr-Sin. inserts a second "and" before "goodwill to man."
human beings in general. These are 2 Sam. xvi. 7, xviii. 20 ; Ps.

Ixxx. 18; Jer. xv. 10; ibid. Aq.; Dan. x. 11. There remain avSpes
fiovXrjsfJ.ov, Ps. cxix. 24, Aq. ; 01 avSpcs 7775 8ia6r]Kr]<; aov, Obad. 7
av8pes dprjviKoi <rov, Obad. 7. This last is again not parallel, as being
accompanied by an adj.and not a gen. Substitute avSpcs ai/xaTwi/,
Ps. cxxxviii. 19. Of these instances, all necessarily refer to adult
males, excepting Aq. in Ps. cxix. 24, and this more naturally does
so, for " counsellors " are generally thought of as male. But,
allowing that the usual expression would have been dvSpdatv
evSoKias, this might well have been avoided here in order to em-
phasize the fact that all, male and female, young and old, are
included. Even in the case of an individual S. Paul writes 6 dv-
0/3(O7tos t^s dvofjLLa<s (2 Thes. ii. 3), so that the combination is at
anyrate possible. See on Rom. x. i.

The reading is a well-known problem, but the best textual critics are
unanimous for evdodas. The internal evidence is very evenly balanced, as
regards both transcriptional and intrinsic probabilities, which are well stated
and estimated in WH. (ii. App. pp. 55, 56). The external evidence is very
decidedly in favour of the apparently more difficult reading evdodas. Roughly
speaking, we have all the best MSS. (excepting C, which is here defective),
with all Latin authorities, against the inferior MSS., with nearly all versions,
except the Latin, and nearly all the Greek writers who quote the text. Syr-
Sin, has " and goodwill to men."
For eidodas, X* A B D, Latt. (Vet. Vulg.) Goth. Iren-Lat. Orig-Lat.
and the Lat. Gloria in excelsis.
For evdoda, LPT A A 2, etc., Syrr. (Pesh. Sin. Hard.) Boh. Arm.
Aeth. Orig. Eus. Bas. Greg-Naz. Cyr-Hier. Did. Epiph. Cyr-Alex.
" The agreement, not only of K with B, but of Dand all the Latins with
both, and of Awith them all, supported by Origen in at least one work, and
that in a certified text, affords a peculiarly strong presumption in favour of
evdodas. If this reading is wrong, it must be Western ; and no other reading
in the New Testament open to suspicion as Western is so comprehensively
attested by the earliest and best uncials" (WH. p. 54). The vehemence with
which Scrivener argues against evdoKlas is quite out of place.
15-20. The Verification by the Shepherds.

15. i\d\o\jy irpos dXXrjXous AieXOu^
S-rj. "They repeatedly
said unto one another, Come us go over," or " Let us at
then let
once go across." The compound verb refers to the intervening
country (Acts ix. 38, xi. 19, xviii. 27), and the 877 makes the
exhortation urgent. Lk. is fond of Siipxeo-Oai, which occurs thirty
times in his writings and less than ten elsewhere in N.T. In LXX
it is very freq.
to prjfjia touto. This need not be limited to the saying of the

Angel. It is rather the thing of which he spoke see on i. 65. In
:
class. Grk. Aoyos is used in a similar manner; e.g. Hdt. i. 21. 2.

Videamus hoc verbum quod factum est (Vulg.).
16. TJ\8av o-rreva-avxes ical avi)pav. For these mixed forms of the aor.
see on i. 59. Lk. alone in N.T. uses (TireOdeiv in its class, intrans. sense (xix.
5,6 ; Acts xx. 16, xxii. 18). In 2 Pet. iii. 12 it is intrans. as in Is. xvi. 5.
Lk. alone uses d.vevploicuv (Acts xxi. 4), but the mid. occurs 4 Mac. iii. 14
2nd aor. in all three cases. The compound implies a search in order to find.
In his Gospel Lk. never uses re without ical (xii. 45, xv. 2, xxi. II, etc.).
Here both fipttpos and tpdrvy, having been mentioned before, have the article.
17. iyvutpurav. " They made known," not merely to Mary and
Joseph, but to the inhabitants of Bethlehem generally. Both in
N.T. and LXX
yv<opiw is commonly trans. ; but in Phil. i. 22 and
Job xxxiv. 25, as usually in class. Grk., it is intrans. Vulg. makes
it intrans. here eognoverunt de verbo quod dictum erat Mis de puero
:
hoc. But 14 makes this very improbable.

ver.
18. irdrrcs ot dKooo-aires. See on i. 66. This probably includes
subsequent hearers, just as ver. 19 includes a time subsequent to the
departure of the shepherds. The constr. Maûww ircpi is unusual.
But in English " about," which is common after " perplexed," might
easily be transferred to such a word as " astonished."
19. r\ 8c Mapia ir&vra owcTr}pei tci pr]\xara TauTa. " But Mary "
could have no such astonishment; neither did she publish her
impressions. The revelations to Joseph and herself precluded
both. Note the change from momentary wonder (aor.) to sus-
tained reticence (imperf.) also that iraVra is put before the verb
:
with emphasis. Comp. Dan. vii. 28; Ecclus. xxxix. 2. o-u^pdWouaa

iv ttj KapSia aoTrjs. Conferens in corde suo. From whom could
Lk. learn this? The verb is peculiar to him (xiv. 31 ; Acts iv. 15 ;
xvii. 18, xviii. 27, xx. 14). See small print note on i. 66.
20. 8odotres k<x! atfoocTes. The latter is the more definite
word. The former is one of the many words which have acquired
a deeper meaning in bibl. Grk. Just as 86a in bibl. Grk. never
(except 4 Mac. v. 18) has the class, meaning of "opinion," but
rather " praise " or " glory," so oodo> in bibl. Grk. never means
"form an opinion about," but "praise" or "glorify." It is used
of the honour done by man to man (1 Sam. xv. 30), by man to God
(Exod. xv. 2), and by God to man (Ps. xci. 15). It is also used of
God glorifying Christ (Acts iii. 13), a use specially common in Jn.
(viii. 54, and of Christ gloryfying God (xvii. 4). See
xi. 4, etc.),
on Rom. i. For the combination comp. alverov /ecu 8cooao--

21.
fiivov (Dan. iii. 26, 55). For aiccii' see on ver. 13.
iraaiK ols. For the attraction see on iii. 19. If tjKouorae refers
to the angelic announcement, then Ka0w$ refers to elSov only. But
rJKovaav ko.1 etBov may sum up their experiences at Bethlehem,
which were a full confirmation (nadm = " even as, just as ")of what
the Angel had said.
Schleiermacher points out that, if this narrative had been a mere poetical
composition, we should have had the hymn of the shepherds recorded and more
extensive hymns assigned to the Angels (. Luke, Eng. tr. p. 31). He regards
the shepherds as the probable source of the narrative ; " for that which to them
was most material and obvious, the nocturnal vision in the fields, is the only
II. 30, 31.] THE GOSPEL OF THE INFANCY 6l
circumstance treated in detail " But any narrator would give the vision,
(p. 33).
and could hardly give it more without material loss. The brevity of it,
briefly
especially when contrasted with the apocryphal gospels, is strong guarantee for
its truth. How tempting to describe the search for the Babe and the conversa-
tion between the parents and the shepherds Of the myth-hypothesis Weiss
!
rightly says that "it labours in vain to explain the part played here by the
shepherds by means of the pastoral tales of the ancients, and is driven to drag
in, awkwardly enough, the legends of Cyrus and Romulus" (Lebenjesu, i. 2.
4, note, Eng. tr. p. 255). As for the old rationalism, which explained the
angelic vision by ignis fatuus or other phosphoric phenomena, which travellers
have said to be common in those parts ; "the more frequent such phenomena,
the more familiar must shepherds above all men, accustomed to pass their nights
the whole summer long in the open air, have been with them, and the less likely
to consider them as a sign from heaven pointing at a particular event"
(Schleierm. p. 36).
2140. The Circumcision and the Presentation in the Temple.
This forms the third and last section in the second group of
narratives 57 ii. 40) in the Gospel of the Infancy (i. 5-ii. 52).
(i.
It corresponds to the Visitation (i. 39-56) in the first group. Its

very marked conclusion has close resemblance to i. 80 and ii. 52.
See introductory note to w. 1-20 (p. 46). The absence of parallel
passages in the other Gospels shows that at first this portion of the
Gospel narrative was less well known. An oral tradition respect-
ing the childhood of the Christ (when hardly anyone suspected that
He was the Christ) would be much less likely to arise or become
prevalent than an oral tradition respecting the ministry and cruci-
fixion. Wecan once more trace a threefold division, viz. a longer
narrative between two very short ones the Circumcision (21), the
:
Presentation in the Temple (22-38), and the Return to Home Life

at Nazareth (39, 40).
31. The Circumcision. The verse contains an unusual number
of marks of Lk.'s style. 1. Kal ore (w. 22, 42, vi. 13, xxii. 14,
xxiii. 33); 2. TrXtjOeiv (twenty-two times in Lk. and Acts, and

thrice elsewhere in N.T.) ; see on i. 57 ; 3. tov c. infin. to express
aim or purpose (i. 74, 77, 79, ii. 24, iv. 10, v. 7, viii. 5, etc.);
see on i. 74; 4. kcu introducing the apodosis (v 1, 12, 17, vii. 12,
ix. 51, etc.); 5. o-vXAa/tySavciv (eleven times in Lk. and Acts, and
five times elsewhere). See on v. 1.

31. tou auToV.
irepiTcp.cii'There being no art. with rjfxipai
(contrast ver. 22), we
cannot, as in ver. 6 and i. 57, make the gen.
depend on al rj/iepai or 6 xpoVos. The oktw does not take the
place of the art. As Jesus was sent "in the likeness of sinful
flesh" (Rom. viii. 3), and "it behoved Him in all things to be
made like unto His brethren" (Heb. ii. 17), He underwent cir-
cumcision. He was " born under the law " (Gal. iv. 4), and ful-
filled the law as a loyal son of Abraham. Had He not done so,
ovk dv 0A.WS 7rapeSex#?/ 8t8ao"/ca>v, aXX' a.Tro7re/x(p6rj av ws dAA.o<uAos
62 THE GOSPEL ACCORDING TO S. LUKE [II. 21, 22.
(Euthym.) His circumcision was a first step in His obedience to

the will of God, and a first shedding of the redeeming blood. It
was one of those things which became Him, in order " to fulfil all
righteousness" (Mt. iii. 15). The contrast with the circumcision
of the Baptist is marked. Here there is no family gathering ot
rejoicing neighbours and kinsfolk. Joseph and Mary are strangers
in a village far from home.
G A R
The reading rb iralSiov (D E H) for avrov (K B and versions) prob-
ably arose from this being the beginning of a lection, " Him " being changed
to "the child" (AV.) for greater clearness. The same kind of thing has
been done at the beginning of many of the Gospels in the Book of Common
Prayer, " Jesus " being substituted for "He" or "Him": e.g. the Gospels
for the 6th, 9th, nth, 12th, 16th, 18th, 19th, and 22nd Sundays after
Trinity.
koI ckXtjGt). The kox is almost our "then" and the German
da : but it may be left untranslated. It introduces the apodosis,
as often in Grk., and esp. in Lk. This is simpler than to explain
it as a mixture of two constructions, " When eight days were ful-
filled . . . He was called" and "Eight days were fulfilled . . .
and He was called" (Win. liii. 3. f, p. 546, lxv. 3. c, p. 756).

Comp. Acts i. 10. " He was also called" is not likely to be right.
The Vulgate and Luther are Et postquam
consummati sunt
right.
dies octo ut circumcideretur vocatum est nomen ejus Jesus. Und da
acht Tage um waren, dass das Kind beschnitten wiirde, da ward sein
Name genanntJesus. This passage, with that about John the Baptist
(i. 59), is the chief biblical evidence that naming was connected
with circumcision comp. Gen. xvii. 5, 10.

: Among the Romans
the naming of girls took place on the eighth day of boys on the :
ninth. The purification accompanied it ; and hence the name dies

lustricus. Tertullian uses nominalia of the naming festival (Idol.
xvi. 1). Amongthe Greeks the naming festival was on the tenth
day ; Sckcit^v co-nav or 6vnv.
This and corresponding forms, such as \^fi\f/ofun, irpo<ru-

<rv\\T]|x(j>dTJvai
and the like, are abundantly attested in good MSS. both of LXX
iro\ijfi.\pla,
and of N.T. See on i. 31.
22-38. The Purification and the Presentation in the Temple.

Here also we have a triplet. The Ceremony (22-24); Symeon
and the Nunc Dimittis (25-35); and Anna the Prophetess (36-38).
Symeon and Anna, like Zacharias and Elisabeth, with those spoken
of in ver. 38, are evidence that Judaism was still a living religion
to those who made the most of their opportunities.
22. al Tjp^pai tou k. Lev. xii. 6. Lk. is fond of these peri-

phrases, which are mostly Hebraistic. Comp. r/ rjfiipa rS>v o-a^/3a-
Twv (iv. 16), or tow craft fiaTov (xiii. 1 4, 1 6, xiv. 5), 17 rjfiepa twv
dv/icov (xxii. 7), and the like.
toO auiw.
Ka0api(rp,ou " Of their purification." The Jewish
law (Lev. did not include the child in the purification. This
xii.)
fact, and the feeling that least of all could Jesus need purifying,
produced the corrupt reading aurf}?, followed in AV.
No uncial and perhaps only one cursive (76) supports the reading avrr\%,
which spread from the Complutensian Polyglott Bible (1514) to a number of
editions. It is a remarkable instance of a reading which had almost no
authority becoming widely adopted. It now has the support of Syr-Sin.
The Complutensian insertion of 8ir)pdpwdri after r) y\w<r<ra avrov in i. 64 was
less successful, although that has the support of two cursives (140, 251).
D here has the strange reading avrov, which looks like a slip rather than a
correction. No one would alter avrwv to avrov. The Vulgate also has
purgationis ejus, but some Lat. MSS. have eorum. The avrr\% might come
from LXX of Lev. xii. 6, Srav avairX-qpuidwaiv al r)p.pai KaOdpcecas avrrjs.
Note that Lk. uses Kadapia-fi6s and not xdOapcns, which is a medical term for
menstruation, and which Gentile readers might misunderstand.
The meaning of avrtov is not clear. Edersheim and Van Hengel

interpret it of the Jews ; Godet, Meyer, and Weiss of Mary and
Joseph. The latter is justified by the context " When the days :
of their purification were fulfilled they brought Him."

. . . Con-
tact with an unclean person involved uncleanness. Purification
after childbirth seems to have been closely connected with purifica-
tion after menstruation; the rites were similar. Herzog, PRE?
art. Reinigungen. After the birth of a son the mother was unclean
for seven days, then remained at home for thirty-three days, and on
the fortieth day after the birth made her offerings.
kcit& tqv i/ofioc Mwuo-c'ws. These words must be taken with what
precedes, for the law did not require them to bring Him to Jeru-
salem (Lev. xii. 1-8). We have already had several places in
ch. i. (w. 8, 25, 27) in which there are amphibolous words or
phrases: comp. viii. 39, ix. 17, 18, 57, x. 18, xi. 39, xii. 1, xvii. 22,
xviii. 31, xix. 37, xxi. 36, etc.
The trisyllabic form

Mwi/*<r^s is to be preferred to Mwr^s. The name is
said to be derived from two Egyptian words, mo = " water," and ugai = " to
be preserved." Hence the LXX, a version made in Egypt, and the best
MSS. of the N.T., which in the main represent the text of the N.T. that was
current in Egypt, keep nearest to the Egyptian form of the name by preserving
the v. Josephus also has Mowers. But Mourns is closer to the Hebrew form
of the name, and is the form most commonly used by Greek and Latin writers.
Win. v. 8, p. 47.
d^Yayok'. One
of Lk.'s favourite words (iv. 5, viii. 22, and
often in Acts). here used of bringing Him up to the capital,
It is
like avaftcuvovTUiv in ver. 43. In the literal sense they went down
for Bethlehem stands higher than Jerusalem. This journey is the
first visit of the Christ to His own city.
'IcpoffoXufia. In both his writings Lk. much more often uses

the Jewish form 'Upova-aXrjfi (w. 25, 38, 41, 43, 45, etc.), which
Mt. uses only once (xxiii. 37), and Mk. perhaps not at all (? xi. 1).
Jn. uses the Greek form in his Gospel, and the Jewish form in the
Apocalypse. The Jewish form is used wherever the name is not
a geographical term, but has a specially religious signification (Gal.
iv. 25 ; Heb. xii. 22). The Greek form is neut. plur. In Mt. ii. 3
it may be fem. ; but perhaps -n-aa-a rj ttoXis was in the writer's mind.
Neither form should have the aspirate, which a " false association
with Upos" has produced (WH. ii. 313; App. p. 160). This visit
to Jerusalem probably preceded the arrival of the Magi, after which
Joseph and Mary would hardly have ventured to bring Him to the
city. If this is correct, we must abandon the traditional view that
the Epiphany took place on the thirteenth day after the Nativity.
There is no improbability in Joseph's going back to Bethlehem
for a while before returning to Nazareth. See Andrews, Life of our
Lord, p. 92, ed. 1892 ; Swete, The Apostles' Creed, p. 50, ed. 1894.
In any case the independence of Mt. and Lk. is manifest, for we do not
know how to harmonize the accounts. Lk. seems to imply that " the law of
Moses " was kept in all particulars ; and if so, the purification did not take
place before the fortieth day. Mt. implies that the flight into Egypt took
place immediately after the visit of the Magi (ii. 14). As Bethlehem is so
close to Jerusalem, Herod would not wait long for the return of the Magi
before taking action. We adopt, therefore, as a tentative order the Presenta-
tion on the fortieth day, Return to Bethlehem, Visit of the Magi, Flight into
Egypt, without any return to Nazareth.
jropaoTTJo-cu tw Kupiw. The Heb. verb in Ex. xiii. 12 means

" cause to pass over." It elsewhere used of parents causing their
is
children to pass through the fire in offering them to Moloch, but is
not then translated by Trapiarrjfii (Deut. xviii. 10; 2 Kings xvi. 3,
xvii. 17, xxiii. 10, etc). For irapaorô-ai of offering to God comp.
Rom. xii. 1. This irapacrrqo-ai tw Kvplw is quite distinct from the
purification, which concerned the mother, whereas the presentation
concerned the son. It is evident that the presentation is the main
fact here. Not, " she came to offer a sacrifice," but " they brought
Him up to present Him to the Lord," is the principal statement.
The latter rite points back to the primitive priesthood of all first-
born sons. Their functions had been transferred to the tribe of
Levi (Num. iii. 12); but every male firstborn had to be redeemed
from service in the sanctuary by a payment of five shekels (Num.
xviii. 15, 16), as an acknowledgment that the rights of Jehovah
had not lapsed. This sum would be about twelve shillings accord-
ing to the present worth of that amount of silver, but in purchasing
power would be nearly double that.
23. The quotation (which is not a parenthesis) is a combination of Ex.
2 with Ex. xiii. 12, and is not exact with either KXrjOiiercTai ay. perhaps
xiii. :
comes from Ex. xii. 16 ; comp. Lk. i. 35. For irciv apcrev see Gen. vii. 23 ;
Ex. i. 22. The Siavot-yov pJTpav seems to be fatal to patristic speculations

respecting Mary's having given birth to the Christ clauso utero, and therefore
painlessly see on ver. 7.
:
Excepting Mk. vii. 34, Siavolyw is peculiar to Lk. (xxiv. 31, 45 ; Acts vii.
LXX
56, xvi. 14, xvii. 3) ; freq. in (Gen. iii. 5, 7 ; Exod. xiii. 15 ; Num. iii.
12, etc.).
24. toC SoGrai Ouo-iac. See on i. 74, and to the reff. there given
add v. 7, viii. 5, ix. 51, xii. 42, xxi. 22, xxii. 6, 31, xxiv. 15, 25, 29,
45. This is Mary's offering for her own purification it has nothing
:
to do with the ransom of the firstborn. The record

of the offerings
is considerable guarantee for the truth of the history. legend A
would very probably have emphasized the miraculous birth by
saying that the virgin mother was divinely instructed not to bring
the customary offerings, which in her case would not be required.
êCyos TpuyoVwe. The offering of the poor. It has been argued
that this is evidence that the Magi had not yet come. But their
gifts, even if they had already offered them, would not have raised
Mary's condition from poverty to riches. Only well-to-do people
offered a lamb and a pigeon. Neither here nor elsewhere in N.T.
have we any evidence that our Lord or His parents were among
the abjectly poor.
" The pigeon and turtle-dove were the only birds enjoined to be offered in
sacrifice by the law of Moses. In almost every case they were permitted as a
substitute for those who were too poor to provide a kid or a lamb. . . . But
while the turtle-dove is a migrant, and can only be obtained from spring to
autumn, the wild pigeons remain throughout the year ; and not only so they
have young at all times. Consequently, at any time of the year when the turtle-
dove was unattainable, young pigeons might be procured. There is also a force
in the adjective ' young ' ; for while the old turtle-dove could be trapped, it was
hopeless to secure the old pigeon " (Tristram, Nat. Hist, of the B. pp. 21 1, 213).
25-35. The Benediction

of Symeon. He and Anna are repre-
sentatives of the holiness which, in a time of great spiritual deadness,
still survived among the men and women of Israel. They are
instances of that "spontaneous priesthood" which sometimes
springs up, and often among the lower orders, when the regular
clergy have become corrupt and secularized. To identify Symeon
with any other Symeon is precarious, the name being exceedingly
common. He is introduced rather as an unknown person (av0p<D7ros
^v). It is sometimes said that Symeon, son of Hillel and father of
Gamaliel, would hardly have been old enough ; he was president
of the Sanhedrin a.d. 13. But ver. 29 does not necessarily imply
that Symeon is very old. What we know of the Sanhedrin at this
period, however, does not lead us to expect to find saints among
its presidents. In the Gospel of Nicodemus he is called sacerdos
magnus, and it is his two sons who are raised from the dead by
Christ, and reveal what they have seen in Hades (Pars altera,
A. L).
25. ev 'kpouaaXiin. It is remarkable that with one excep-

tion (Rom. xv. 26) this expression is used in N.T. by no one
but Lk., who has it very often (ver. 43, ix. 31; Acts i. 8, ii. 5,
vi. 7, ix. 13, 21, x. 39, xiii. 27, xvi. 4, xxi. 11). In LXX it is
common.
eu\a|3rjs. The word is peculiar to Lk. in N.T. (Acts ii.
5,
12)
viii. 2, xxii. lit. "taking hold well," and so "cautious."
: Lat.
timoratus (Vulg.), timens (e), metuens (d), timens deum (r).
Plutarch uses elkdfieia in the sense of " carefulness about religious
duties, piety " ; but etXaftrjs is not thus used in class. Grk. We
find the combination of these same two adjectives, oYkcuos and
ev\a/?i;s, twice in Plato's sketch of the ideal statesman. He ought
to have both moderation and courage ; and of moderation the two
chief elements are justice and circumspection. If he is merely
courageous, he will be wanting in to SUaiov /ecu vXa/?s {Polit.
311 B). See also Philo, Quis rer. div. kxr. vi., of the ev\d(3eia of
Abraham. The meaning of the combination here is that Symeon
was conscientious, especially in matters of religion.
irpoo-Sexoixcyos (see on xxiii. 51) ttopcikXtjo-u'. i. "Appeal for
help " ; 2. " encouragement the
3. " consolation." The last is
" ;
meaning here. Those who " sit in darkness and the shadow of
death" (i. 79) need consolation; and the salvation which the
Messiah was to bring was specially called such by the Jews.
Comp. "Comfort ye, My people" (Is. xl. 1, xlix. 13,
ye, comfort
li. 3, lxi. 2, There was a belief that a time of great
lxvi. 13).
troubles (do/ores Messise) would precede the coming of the Christ.
Hence the Messiah Himself was spoken of as " the Consoler," or
" the Consolation." Comp. Joseph of Arimathaea, "who was wait-
ing for the kingdom of God" (xxiii. 51; Mk. xv. 43); and with
this " waiting " or " looking " of Symeon and Joseph comp. Jacob's
death-song, Gen. xlix. 18.
iTKcGpa t^ ayioi/. This is the order of the words in the best
authorities ; and the separation of ayiov from -nrevfia by rjv accentu-
ates the difference between this expression and that in the next
verse. Here the meaning is, " an influence which was holy was
upon him"; i. 15, 35, 41, 67 are not parallel. See on i. 15. The
accusative, iir' airov, indicates the coming, rather than the resting,
of the holy influence ; the prophetic impulse.
26. KexpTifAcmo-fiî'oj'. The act. = 1. "transact business"
(xpwta); 2. "give a divine response" to one who consults an
oracle ; 3. " give a divine admonition, teach from heaven " (Jer.
xxv. 30, xxxi. 2; Job xl. 8). The pass, is used both of the
admonition divinely given, as here, and of the person divinely
admonished (Mt. ii. 12, 22; Acts x. 22; Heb. viii. 5, xi. 7). It is
gratuitous to conjecture that it was in a dream that the Holy Spirit
made this known to Symeon.
|iT) !8eiv . irpiv f\ ov i8x|. This is the only example in N.T. of irpiv
with the subj. (Win. xli. 3. b, p. 371) ; and, if the reading is correct, the only
instance of irpiv &v but perhaps either ij or &v should be omitted. The repe-
:
tition of " see " is doubtless intentional. In many languages "see" is used
of any kind of experience (Acts ii. 27, 31, xiii. 35-37, etc.).
ib* Xpio-TOf Kupiou. " The Anointed of the Lord " Him whom ;
God has sent as the Messiah. Comp. tov Xp. tov eov (ix. 20),
and also 1 Sam. xxiv. 7.
27. evTw weupxTi. Not "in a state of ecstasy" (Rev. i. 10),
but " under the influence of the Spirit," who had told him of the
blessing in store for him. By t6 UpoV is probably meant the Court
of the Women. iv to elo-ayayelv. " After they had brought in " :
see on iii. 21. The verb is a favourite with Lk. (xiv. 21, xxii. 54,
and six times in Acts) elsewhere only Jn. xviii. 16; Heb. i. 6.
:
tous yoKcis. We
cannot infer from this that either here or
ver. 41 Luke is using an authority that was ignorant of the super-
natural birth of Jesus. It is more reasonable to suppose that the
whole of this " Gospel of the Infancy " comes from one source,
viz. the house of Mary, and that in these passages the narrator
employs the usual expression. Joseph (iv. 22) and Mary were
commonly called His parents : comp. ver. 33. It is possible
to take ircpl auTou after vofiov or after eWia-fjievov ; but more prob-
ably it belongs to tov 71-01770-0.1. For kot& to tl6i.o-u.4vov see on i. 8.
28. koI auTo's. First the parents, and then he holds the child in
his arms ; the u being either " also " (he as well as they), or simply
introducing the apodosis after iv to eio-ayayttv.. Each side acts its
proper part. The parents bring Him in accordance with the Divine
Law, and Symeon welcomes Him in accordance with the Divine
impulse. Symeon is sometimes called eoSdôs. See on viii. 13.
Latin renderings of dyicdXas vary ulnas (Vulg. ),
: manus (c e f ), amplexum
(a), alas (d). The last is a late use of a/a.
29-32. The Nunc In its suppressed rapture and

Dimittis.
vivid intensity this equals the most beautiful of the
canticle
Psalms. Since the fifth century it has been used in the evening
services of the Church {Apost. Const, vii. 48 1 ), and has often been
the hymn of dying saints. It is the sweetest and most solemn of
all the canticles.
Symeon represents himself as a servant or watchman released
from duty, because that for which he was commanded to watch has
appeared. Comp. the opening of the Agamemnon of Êschylus,
1
Most of the canticles from O.T. and N.T. were said at Lauds both in East
and West. But the Magnificat was transferred in the West to Vespers, and the
Nunc Dimittis seems to have been always used in the evening, in the East at
Vespers, in the West at Compline. Kraus, Real.-Enc. d. Chr. Alt. ii. p. 506
Bingham, Orig. vi. 47.
where the sentinel rejoices at his release from the long watch for
the fire-signal respecting the capture of Troy.
29. vvv. " Now that I have at last seen the long-looked for
Messiah " the vvv stands first with emphasis.
:
diroXucts t. SovXoV <r., 8&nroTa. All three words show that the
figure is that of the manumission of a slave, or of his release from
a long task. Death is the instrument of release. 'A7r0A.ua) is used
of the deaths of Abraham (Gen. xv. 2), of Aaron (Num. xx. 29), of
Tobit (Tob. iii. 6), of a martyr (2 Mac. vii. 9) comp. Soph. Ant.
:
1268, and many examples in Wetst. AcoTroTr/s is the " master of a

slave? and the Greeks sometimes refused the title to any but the
gods in reference to themselves (Eur. Hippol. 88). In Scripture it
is not often used of God Acts iv. 24; Rev. vi. 10; perhaps
:
Jude 4, which, however, like 2 Pet. ii. 1, may refer to Christ.

Comp. Job v. 8; Wisd. vi. 7, viii. 3; Ecclus. xxxvi. 1; 3 Mac.
ii. 2 ; Philo, Quis rer. div. hxr. vi. ; and see Trench, Syn. xxviii.
In using the word Symeon acknowledges God's absolute right to
dispose of him, either in retaining or dispensing with his service.
K<rr& t6 pfjfid <rou. The Divine command communicated to
him (ver. 26). Note the exact correspondence between his hymn
and the previous promise airoXveis = I8civ 6d.va.rov, ctSov = tSy, to
:
aoynjptov o~ov = tov Xpicrrov Kvpiov. iv elpr\vr\. With emphasis,

answering to the emphatic vvv the beginning and the end of the
:
verse correspond. It is the peace of completeness, of" work

finished and hopes fulfilled. Comp. " Thou shalt go to thy fathers
in peace" (Gen. xv. 15).
30. on. Introduces the cause of the perfect peace.
eiW ol
6<|>0a\jioi fiou. Hebraistic fulness of expression comp. Job xix. 27,
:
xlii. 5. His hands also had handled (1 Jn. i. 1); but he mentions
sight rather than handling, because sight was specially promised
(ver. 26). This verse probably suggested the worthless tradition
that Symeon was blind, and received his sight as the Messiah
approached him.
t6 o-cjttjpioi'. "The Messianic salvation," and scarcely to be
distinguished from tt)v ataTqpiav. Comp. iii. 6; Acts xxviii. 28;
Ps. xcviii. 3; Is. xl. 5; Clem. Rom. Cor. xxxvi. 1. In LXX it is
freq., sometimes in the sense of " safety," sometimes of "peace-
offering." Win. xxxiv. 2, p. 294. That Symeon says so little about
the Child, and nothing about the wonders which attended His
birth (of which he had probably not heard), is a mark of genuine-
ness. Fiction would have made him dwell on these things.
31. 32. The second strophe of the canticle. Having stated
what the appearance of the Messiah has been to himself, Symeon
now states what the Messiah will be to the world.
31. TjTop.ao-as. When used of God, the verb almost = " ordain."
Comp. Mt. xx. 23, xxv. 34; Mk. x. 40; 1 Cor. ii. 9; Heb. xi. 16,
where, as here, the word is used of ordaining blessings. It is used

only once of punishment (Mt. xxv. 41).
Ka-ra irpoVuiroi' irdrrwi' iw \aS>v. This includes both Jews and
Gentiles, as the next verse shows, and is in harmony with the
universal character of this Gospel: comp. Is. xix. 24, 25, xlii. 6,
xlix. 6, lx. 3, and especially lii. 10, d-n-oKaXvij/ci Kvptos tov (ipa-ôva
avrov tov ayiov ivwTTiov iravrtdv twv idvu>v, kcu o\f/ovTai rzavra to. d/cpa.
ttJs yrj<; ttjv o~o)TTjpiav rrjv irapa tov eov /j/jluv. Both in and LXX
N.T. Kara Trpoo-onrov is common; it occurs several times in
Polybius.
32. The o-u-nfpiov is analysed into light and glory, and "the
peoples " into heathen and Jews,
that " profound dualism which
dominates the biblical history of humanity from Genesis to Revela-
tion" (Godet). The passage is a combination of Ps. xcviii. 2,
ivavriov rwv i8vu)V aTreKdXvxj/e ttjv SiKaioo'vvrjv avrov, with Is. xlix. 6,
ScoWd o-e cts <pws i8vwv, and <ws and 86av are in apposition with
to o-(OTtjpiov. But some take both as depending on ^Toi)u,ao-as, and
others take 86av after ci? co-ordinately with diroKakvîv. This last
is Luther's ein Licht zu erleuchten die Heiden und zum Preis deines
:
Volkes ; but it is very improbable.

diroKd\uv|/ii' ttrfir. Either 1. "revelation to belong to the Gen-
tiles"; or 2. "instruction of the Gentiles"; or 3. " unveiling of the
Gentiles," i.e. for removing the gross darkness which covers them
(Is. xxv. 7, lx. 2); or 4. (taking iOvwv after <ws) "a light of the
Gentiles unto revelation" (Is. xl. 5). The first is best, "a light
with a view to revelation which shall belong to the Gentiles," making
idvwv a poss. gen. Does a.7roKd\vij/L<s ever mean " instruction " ? x
And to represent the heathen as revealed by the light seems to be
an inversion : revealed to whom ?
Elsewhere in N.T. the gen. after 6.-kokSXvî% is either the person who reveals
(2 Cor. xii. I] Rev. i. 1), or the thing revealed (Rom. ii. 5 1 Pet. iv. 13) ; but
;
the poss. gen. is quite possible. The word is eminently Pauline (Crem. Lex.
p. 343). It may be doubted whether the glory of Israel (Rom. ix. 4) is men-
tioned after the enlightening of the Gentiles in order to indicate that Israel
obtained its full glory after and through the enlightenment of the Gentiles ; for
the heathen accepted the salvation which the Jews refused, and from the heathen
it came back to Israel (Bede, Beng.).
The strain of confidence and joy which pervades the canticle is strong
evidence of the historical character of the narrative. The condition of the
Jewish nation at the close of the first century or beginning of the second is cer-
tainly not reflected in it c'est le pur accent primitif (Godet). And Schleier-
^
macher remarks that "it is a circumstance too natural for a poetical fiction
that Symeon takes no notice of the parents until they show surprise, but is lost
in an enthusiastic address to God. See small print on i. 56.
33-35. Symeon's Address to the Virgin. " The foreboding of

suffering to Mary, so indefinitely expressed, bears no mark of post
1
Grotius admits without commending this rendering, and quotes Ps. cxix. 18,
6.ttok6.\v\j/ov roiis 6<pda\/j.ofc fnov.
yo THE GOSPEL ACCORDING TO S. LUKE [II. 33-35.
actum invention. But the inspired idea of Messiah in the pious

old man obviously connected the sufferings which He was to
endure in His strife against the corrupt people with those which
were foretold of Him in Is. liii." (Neander, Leben Jesus Christi,
1 8, Eng. tr. p. 27). The change from the unmixed joy and glory
of the angelic announcements and of the evangelic hymns is very
marked. Here for the first time in the narrative we have an
intimation of future suffering.
33. tjv. When the sing, verb was written, only the first of the persons
mentioned was in the writer's mind such irregularities are common (Mt. xvii.
:
3, xxii. 40).
Oav|idovTs lirC. Excepting Mk. xii. 17, this construction is
peculiar in N.T. to Lk. (iv. 22, ix. 43, xx. 26 ; Acts iii. 12). It is quite
class, and freq. in LXX (Judith x. 7, 19, 23, xi. 20 ; Job xli. I ; Eccles. v. 7 ;
Is. Iii. 15). The objection of Strauss, that this wonder of the parents is
inconsistent with the angelic annunciation, is pointless. Symeon's declaration
about the Gentiles goes far beyond the Angel's promise, and it was marvellous
that Symeon should know anything about the Child's nature and destiny.
34. kit<h. "Is appointed," Phil. i. 16; 1 Thes. iii. 3; Josh,

iv. 6 ; not "is lying" here in thine arms.
els tttuo-ii'. In accordance with Is. viii. 14, where the same
double destiny is expressed. The coming of the Messiah neces-
sarily involves a crisis, a separation, or judgment (Kpi'crts). Some
welcome the Light; others "love the darkness rather than the
Light, because their works are evil" (Jn. iii. 19), and are by their
own conduct condemned. Judas despairs, Peter repents; one
robber blasphemes, the other confesses (2 Cor. ii. 16). Hence the
Tnwis of many is an inevitable result of the manifestation of the
Christ. Yet the purpose is not inwis, but dvao-rao-is and a-arnqpia
(Rom. xi. 11, 12). Elsewhere in N.T. dydorraons means the
resurrection of the dead; in bibl. Grk. it is never transitive.
Some understand the metaphor as that of a stone lying (Kcma),
against which some stumble and fall (Mt. xxi. 44; Acts iv. 11;
Rom. ix. 33 ; 1 Pet. ii. 6), while others use it as a means to rise.
But the latter half of the figure is less appropriate.
(rrjfieioK. A manifest token, a phenomenon impossible to
ignore, by means of which something else is known. A
person
may be a 0-77/i.eiov, as Christ is said to be here, and Jonah in
xi. 30. drriXcYo'|X6voi/. "Which is spoken against." This is the
7nwi9, that men recognize, and yet reject and oppose, the
o-rjfieiov ; an opposition which reached a climax in the crucifixion
(Heb. xii. 3). For the passive comp. Acts xxviii. 22.
35. From ical aou to pofiâia is not a parenthesis ; there is
nothing in the construction to indicate that it is one, and a state-
ment of such moment to the person addressed would hardly be
introduced parenthetically. It is the inevitable result of the
avriXoyCa : the Mother's heart is pierced by the rejection and
II. 35, 36.] THE GOSPEL OF THE INFANCY y\
crucifixion of her Son.

au-rrjs.
1
In opposition to 0*1-09. -n\v
iffuxTji'.
A
seat of the affections and human emotions.
The
pop.<|>aia.
long Thracian pike; (2) a large sword, greater than (idxaipa

(1)
(xxii. 36, 38, 49, 52) or 6<os. Such a weapon better signifies
extreme anguish than doubt, the interpretation which Origen, Bleek,
and Reuss prefer, as if she would be tempted to join in the
avTikiyeiv. In that case we should expect to Trv(.vn.a for r. tyv)rfv.
The word is frequent in LXX and Rev. (i. 16, ii. 12, 16, vi. 8,
xix. 15, 21).
oirws This depends upon the whole statement from 'IoW
a.v.
on the last clause only ; on kcitou, not on SieAev-

to pofi<f>aia, not
o-erai. It was the Divine purpose that the manifestation of the
Messiah should cause the crisis just described ; men must decide
either to join or to oppose Him. The av indicates that in every
case the appearance of the Christ produces this result thoughts, :
hitherto secret, become known through acceptance or rejection of

the Christ.
Acts iii. 19, 20 should be compared. There, as here, we have eh

followed by 6Vws &v. In N.T. 8ttws &v is rare ; elsewhere only in quotations
from LXX
(Acts xv. 17 from Amos ix. 12 ; Rom. iii. 4 from Ps. Ii. 6).
k it. KapSiwi/. "Forth from many hearts," where they have

been concealed; or "Forth from the hearts of many." For
8iaXoYtcrp.oi see on v. 22.
36-38. Anna the Prophetess. That the Evangelist obtained
this narrative "directly or indirectly from the lips of this Anna
who is so accurately described," is less probable than that the
source for all this chapter is one and the same, viz. some member
of the Holy Family, and probably Mary herself.
36. r\v. Either "was present" as in Mk. xv. 40, in which case
rjv in the sense of " was " has to be understood with what follows ;
or simply " there was," which is better. Thus all runs in logical
order. First the existence of Anna is stated, then her life and
character, and finally her presence on this occasion. Symeon
comes to the temple under the influence of the Spirit; Anna
(Hannah) dwells there continually. The sight of the Messiah
makes him at once long for death ; it seems to give her renewed
vigour of life. Is this subtle distinction of character the creation
of a writer of fiction ? We find fiction at work in the tradition
that Mary had been brought up in the temple under the tutelage
of Anna. There is nothing here to indicate that Anna had ever
seen Mary previously.
1
It is not easy to decide whether the 5^ after <rov is genuine or not. Om.
BL S, Vulg. Boh. Aeth. Arm. Ins. K A
D, Syrr., Orig. If it be admitted,
comp. i. 76 ; and render /cai . . 5e
. .in the same way in both passages
. .
"Yea and." For SieXewxercu see on ver. 15.

72 THE GOSPEL ACCORDING TO S. LUKE [H. 36, 37.
Neither in ver. 36 {Kal 1ji>) nor in ver. 37 {Kal airnj) does Kal = " also" in
to ver. 25.
ref. The meaning is not " There was Symeon, the holy and aged
man; also Anna, the holy and aged woman." Throughout the section Kal
= "and."
irpo<J>fiTis. She was known as such before this occasion. Like

Miriam, Deborah, Huldah, and the daughters of Philip, Anna was
a woman divinely inspired to make known God's will to others.
That her genealogy is given because prophetesses are rare, is
doubtful. But Lk.'s accuracy appears in such details, which a
forger would have avoided for fear of mistakes. Although the ten
tribes were lost, some families possessed private genealogies. For
the word wpo^Sjnt comp. Rev. ii. 20 ; Exod. xv. 20 ; Judg. iv. 4
2 Chron. xxxiv. 2 ; Is. viii. 3.
For the omission of the art. after OvyaTtjp see on i. 5.

fcaVowJX =" Face
of God," Peniel or Penuel (Gen. xxxii. 31, 32) ; in LXX elSos 6eo0. 'Ao^p,
2 Chron. xxx. n.
au-TT] irpoPcPTiKoia, k.t.X. "She was advanced in many days,

having lived with a husband seven years from her virginity, and
herself a widow even for eighty-four years." From avrrj Trpofiefi. to
Tco-o-apcov is a parenthesis in which rjv is to be understood fyo-aaa :
explains Trpoftf/SrjKvia, and avr-q balances /hcto. dvSpos. She was of

great age, because she had lived x seven years as a wife and eighty-
four years by herself (Rom. vii. 25) as a widow. The cods draws
attention to the great length of her widowhood ; " up to as much
as" (Mt. xviii. 21, That she should be considerably over a
22).
hundred years old not incredible.
is But the eighty-four may be
intended to include the seven years and the time before her
marriage. In any case the clumsy arrangement of taking all three
verses (36-38) as one sentence, and making avrrj the nom. to
avdwfioXoyeLTo, should be avoided. That she had never, in spite of
her early widowhood, married again, was held to be very honourable
to her comp. 1 Tim. v. 3, 5.
: Monogamia apud ethnicos in summo
honore est (Tertul. de. Exh. Cast. xiii. comp. de Monog. xvi. ; ad:
Uxor. i. 7). See quotations in Wetst on 1 Tim. iii. 2, and

Whiston's note on Jos. Ant. xviii. 6. 6.
37. ouV d<J>{oraTo too Upou. See on viii. 13. This is to be
understood, like xxiv. 53, of constant attendance, rather than of
actual residence within the temple precincts, although the latter may
have been possible. She never missed a service, and between the
services she spent most of her time in the temple. In spite of her
age she kept more than the customary fasts (comp. v. 33), perhaps
more than the Mondays and Thursdays (see on xviii. 12), and spent
an unusual amount of time in prayer.
1
The first aorist of finis late Greek. It occurs Acts xxvi. 5 ; Rom. xiv. 9
Rev. ii. 8, xx. 4. Attic writers use ifiiuv, which is not found in N.T.
Xa/rpevovo-a. Freq. in Lk. , Paul, and Heb. See on iv. 8. Not in Mk.
or Jn. Mt. iv. io from Deut. vi. 13. vvktcl k. T)p.cpav. Comp. Acts
xxvi. 7. This is the usual order Mk. iv. 27, v. 5 ; Acts xx. 31 ; 1 Thes.
:
ii. 9, iii. IO ; 2 Thes. iii. 8 ; 1 Tim. v. 5 ; 2 Tim. i. 3. But the other is

also common: xviii.7 ; Acts ix. 24; Rev. ix. 8, etc.; and in O.T. is more
common. It may be doubted whether the order makes any difference of
meaning : see Ellicott on 1 Tim. v. 5, and comp. Horn. Od. ii. 345 ; II.
xxiv. 73, v. 490; Plat. Theaet. 151 A.
38. auTfj tt] Jpa. "That very hour" (RV.): see on x. 7, 21.
AV. exaggerates with "that instant," as does Beza with eo ipso
momento, and also Gen. with "at the same instant."
" Coming up " and " standing by," rather than " coming suddenly "
em<n-a<m.
(Gen. and Rhem.), although the word often has this meaning from
the context. Comp. xxi. 34, x. 40, xx. 1 ; Acts iv. 1, vi. 12, xxii. 13,
xxiii. 27 ; and see on ver. 9. dfOufAoXoyeiTo. The dvrC does not
refer to Symeon, meaning that " she in turn gave thanks " ; but to
the making a return, which is involved in all thanksgiving: Ps.
lxxviii. 13; Ezra iii. 11 ; 3 Mac. vi. 33; Test. XII. Patr. Judah i.
eXdXci. Not on that occasion, but afterwards, " she was
habitually speaking." When she met Mary and Joseph she could
not speak iraa-Lv tois Trpoo-Sexo/xcvois, for they were not present.
Grammatically ircpl outoC may refer to t<3 ew, but it evidently
refers to the Child. Godet divides the people into three sections
the Pharisees, who expected a political deliverer ; the Sadducees,
who expected nothing; and the blessed few, who expected the
spiritual deliverance or consolation (ver. 25) of Jerusalem. Bengel
argues from n-ao-iv erant igitur non fiauci, which does not follow,
especially when we consider Lk.'s fondness for the word.
XvTpwcriv 'lepovo-aXi^p,. This, without iv, is certainly the true reading

(KB, many Versions and Fathers), "redemption <?/"
Jerusalem." Comp. Is.
xl. 2. Fiction would probably have given Anna also a hymn. Against the
hypothesis that this narrative is "a poetical and symbolical representation,"
Schleiermacher asks, "Why
should the author, along with Symeon, have
introduced Anna, who is not made even to answer any poetical purpose ? "
39. eT^Xeaai'. " Brought to a close, accomplished " ; especially

of executing what has been prescribed: xii. 50, xviii. 31, xxii. 37;
Acts xiii. 29; Rom.

27; Jas. ii. 8. See Jn. xix. 28, which
ii.
illustrates the difference between TeAew and reXciow. Syr-Sin.

here inserts "Joseph and Mary" as nom. to "accomplished."
Why not " His father and His mother " (ver. 33) or " His parents "
(ver. 43), if that text was framed to discredit the virgin birth ?
N draper. Lk. appears to know nothing of the visit of the
Magi. It would have suited his theme of the universality of the
Gospel so well, that he would hardly have omitted it, if he had
known it. In that case he was not familiar with our First Gospel.
From Mt. ii. n
we infer that the Holy Family, after the Purifi-
cation, returned to Bethlehem and there occupied a house (t^v
oua'av). The parents may have thought that the Son of David,
born in Bethlehem, ought to be brought up there. Thence they
fly to Egypt, a flight not mentioned in the authority used by Lk.
40. The conclusion of a separate narrative comp. i. 8o. :
Contrast the reticence of this verse (which is* all that we know
respecting the next eleven years) with the unworthy inventions of
the apocryphal gospels.
Tjulafcy k. cKpaTcuooTo. Of bodily development in size and
strength ; for TrvevfLan is an insertion from i. 8o. irXirjpou/j.ekw.
Pres. part. "Being filled" day by day. The ao<j>ia is to be regarded
as wisdom in the highest and fullest sense. The intellectual, moral,
and spiritual growth of the Child, like the physical, was real. His
was a perfect humanity developing perfectly, unimpeded by
hereditary or acquired defects. It was the first instance of such a
growth in history. For the first time a human infant was realizing
the ideal of humanity.
X<ipis eou tjk ctt' auro. See on iv. 22 and comp. Acts iv. 33.
was near the beginning of this interval that the Jews sent an embassy of
It
fifty to follow Archelaus to Rome, to protest against his accession, and to
petition that Judaea might be annexed to Syria (Jos. B. J. ii. 6. 1 ; Ant. xvii.
11. 1), of which fact we perhaps have a trace in the parable of the Pounds
(xix. 14). And it was near the end of this interval that another embassy went
to complain of Archelaus to Augustus and he was then deposed, and banished
:
to Vienne in Gaul {Ant. xvii. 13. 2 ; B.J. ii. 7. 3). Lewin, Fasti Sacri, 877,
944, ion, 1026.
41-52. The Boyhood of the Messiah.
His Visit to Jerusalem and the Temple, and His first recorded
Words. Here again, as in the Circumcision, the Purification, and
the Presentation, the idea of fidelity to the Law is very con-
spicuous. Hort, Judaistic Christianity, Lect. ii., Macmillan, 1894.
41. Kan The expression occurs here only in N.T.

?to$.
Combined with the imperf. it expresses the habitual annual practice
of Joseph and Mary. At the Passover, Pentecost, and Tabernacles
every male had to go up to Jerusalem (Ex. xxiii. 14-17, xxxiv. 23
Deut. xvi. 16). But since the Dispersion this law could not be
kept ; yet most Palestinian Jews tried to go at least once a year.
About women the Law says nothing, but Hillel prescribed that
they also should go up to the Passover. Mary, like Hannah
(1 Sam. i. 7), probably went out of natural piety, and not in
obedience to Hillel's rule.
tq topiTJ. "For
the feast," or, more probably, "at the feast": dat. of
time, as in 29, xii. 20, xiii. 14, 15, 16; Acts vii. 8, xii. 21, xxi. 26,
viii.
xxii. 13, xxvii. 23. In class. Grk. 777 iopry without iv is rare : Win. xxxi. 5,
p. 269. The phrase 17 iopri) tov irdcx a occurs again Jn. xiii. I only ; not in
n. 41-44.] THE GOSPEL OF THE INFANCY 75
LXX. The has not been changed here, even in those MSS.
fact that yovets
in which 27 and 43 have been corrupted, is some evidence that the
w.
corruption was not made for dogmatic reasons. The love of amplification or
of definiteness might suffice.
42. eiw SwSeica. At the age of twelve a young Jew became

" a son of the Law," and began to keep its enactments respecting
feasts, fasts, and the like. The mention of the age implies that
since the Presentation Jesus had not been up to Jerusalem.
drafiaivo'nw. Imperf. part. " On their usual going up." Kara rb
e0o$. See small print on i. 9.
43. icai xeXciwo-drrwi'. Note the change of tense. " And after
they had fulfilled." There is nothing ungrammatical in the com-
bination of an aor. with an imperf. part. But the reading dva(3dvTa>v
is an obvious correction to avoid apparent awkwardness. -rds

Tj|j.epas. The prescribed seven days (Ex. xii. 15, 16; Lev. xxiii.
6-8 ; Deut. xvi. 3), or the customary two days, for many pilgrims
left after the principal sacrifices were over.
ft*4*toMP. Contains an idea of persistence and perseverance,
and hence is used of remaining after others have gone comp. Acts :
xvii. 14. The attraction of Divine things held Him fast in spite of
the departure of His parents. It would be His first experience of
the temple services, and especially of the slaying of the Paschal
lamb.
6 irais. " The Boy," to distinguish from to 7raiS<.W see on :
ver. 52.
00 k eyvwaav. This shows what confidence they had in
Him, and how little they were accustomed to watch Him. That
it shows neglect on their part is a groundless assertion. They
were accustomed to His obedience and prudence, and He had
never caused them anxiety. See Hase, Geschichte Jesu, 28,
p. 276, ed. 1891.
44. tt} owoSia. "The caravan." The inhabitants of a village,
or of several neighbouring villages, formed themselves into a
caravan, and travelled together. The Nazareth caravan was so
long that it took a whole day to look through it. The caravans
went up singing psalms, especially the "songs of degrees" (Ps.
cxx.-cxxxiv.) but they would come back with less solemnity.
: It
was probably when the caravan halted for the night that He was
missed. At the present day the women commonly start first, and
the men follow ; the little children being with the mothers, and the
older with either. If this was the case then, Mary might fancy that
He was with Joseph, and Joseph that He was with Mary. Tristram,
Eastern Customs in Bible Lands, p. 56.
i]/j.epas b56v. In LXX bdbv i]/j.4pas (Num. xi. 31 ; I Kings xix. 4). Comp.
iropeiav rjfiipas /xias (Jon. iii. 4).
The compound dvefflrovv expresses thoroughness (Acts xi. 25 ; Job iii. 4,
x. 6 2 Mac. xiii. 21).
;
avyyevevvut. A
barbarous form of dat. plur. found also Mk. vi. 4 and
I Mac. x. 89. For yvuxrrois see on xxiii. 49.
J6 THE GOSPEL ACCORDING TO S. LUKE [II. 45-47.
45. " Because they did not find " see on iii. 9.
cupon-cs.
inriarpâffirj :
The turning back was a single act, the

dfa^TjTourres-
seeking continued a long time. Comp. Mk. viii. 11, x. 2. In such
cases the pres. part, is not virtually fut, as if it meant " in order to
seek." The seeking was present directly the turning back took
place. Win. xlv. 1. b, p. 429. For uir&rrpcvjfcu' see small print on
i. 56, and for iyivero see detached note after ch. i.
46. ripens rpeis. These are reckoned in three ways. (1) One
day out, at the end of which the Child is missed ; one day back
and on the third the finding. This is probably correct. (2) One
day's search on the journey back ; one day's search in Jerusalem
and on the third the finding. (3) Two days' search in Jerusalem,
and then the finding. This is improbable. Jerusalem was not a
large place, and less than a day would probably suffice. We may
understand that on all three days Jesus was in the temple with the
doctors. Godet conjectures that He there had an experience
similar to that of Jacob at Bethel (Gen. xxviii. 10-22): "God
became more intimately His God, His Father." There is no
evidence.
cV tw Upw. Not in a synagogue, if there was one in the temple
enclosure, but probably on the terrace, where members of the
Sanhedrin gave public instruction on sabbaths and festivals. If
this is correct, His parents had left on the third day, and the
Passover was still going on. If all had been over, this public
teaching would have ceased.
KaOciop.cKov. As a learner, not as a teacher. St. Paul sat " at
the feet of Gamaliel" (Acts xxii. 3). Jesus probably sat on the
ground, while the Rabbis sat on benches or stood. cV p.&rw. See
on viii. 7. Not dignitatis causa (Beng.) or as doctor doctorum
(Calov.), but because there were teachers on each side, possibly in
a semicircle. The point is that He was not hidden, but where He
could easily be found. For a list of distinguished persons who
may have been present, see Farrar, L. of Christ, i. ch. vi., from
Sepp, Leben Jesu, i. 17. Of biblical personages, Symeon,
Gamaliel, Annas, Caiaphas, Nicodemus, and Joseph of Arimathea
are possibilities.
dKouoira auTwy icai cirepwrwrra auTous. Note that the hearing is
placed first, indicating that He was there as a learner ; and it was
as such that He questioned them. It was the usual mode of
instruction that the pupil should ask as well as answer questions.
A holy thirst for knowledge, especially of sacred things, would
prompt His inquiries. The Arabic Gospel of the Infancy represents
Him as instructing them in the statutes of the Law and the
mysteries of the Prophets, as well as in astronomy, medicine,
physics, and metaphysics (l.-lii.). See on iii. 10.
47. cî<rrorro. A
strong word expressing great amazement
viii. 56; Acts ii. 7, 12, viii. 13, ix. 21. For em comp. Wisd. v. 2
and the Afrl which Lk. commonly uses after 6av{xdeiv (see on ver.
33) and for mteres ot dKouorres see on i. 66.
; o-ucco-ei.
" Intelli-
gence " ; an application of the o-o<ia with which He was ever being
filled (ver. 40) see Lft. on Col. i. 9.
:
diroicpiorecrii'. His replies
would show His wonderful intellectual and spiritual development.
The vanity of Josephus (Vita, 2) and of Bellarmine (Vita, pp.
28-30, ed. Dollinger und Reusch, Bonn, 1887) leads them to
record similar amazement respecting themselves.
48. ISo'rres. Return to the original subject, ol yovets. ce-
n-XdyTjCTai'. Another strong expression: ix. 43; Acts xiii. 12.
They were astonished at finding Him there, and thus occupied,
apparently without thought of them.
t) prjrnp auTou. It was most natural that she should be the first
to speak. Her reproachful question perhaps contains in it a vein
of self-reproach. She and Joseph had appeared to be negligent.
^TjToCfjiet'. " Are seeking " the pain of the anxiety has not yet
:
quite ceased. For Kdyw see on xvi. 9.
N B read tupovixev, which WH. adopt. Almost all other editors follow
almost all other authorities in reading ^7]tov/j.v.
" In great anguish " of mind, as in Acts xx. 38 and

oSofwp.ei'oi.
Zech. 10; of body and mind, xvi. 24, 25; comp. Rom. ix. 2;
xii.
1 Tim. vi. 10. The po//,<paia (ver. 35) has already begun its work.
Anguish cannot be reasonable. But they might have been sure
that the Child who was to be the Messiah could not be lost. This
agrees with ver. 50.
49. ti on c^Tei-re* p.c; Not a reproof, but an expression of
surprise comp. Mk. ii. 16. He is not surprised at their coming
:
back for Him, but at their not knowing where to find Him.
Here also N has the pres. f^retre.
iv tois tou iraTpo's pou. " Engaged in My Father's business " is

a possible translation: comp. to, tou eov (Mt. xvi. 23; Mk. viii.
33) ; to. tov Kvpiov (1 Cor. vii. 32, 34). But " in My Father's house "
is probably right, as in Gen. xli. 51. Irenseus (Hser. v. 36. 2) para-
phrases the iv tij oIkio. of Jn. xiv. 2 by lv rots comp. lv tois 'A/âv :
(Esth. vii. 9); cv rots avrov (Job xviii. 19); to Avkwvos (Theoc. ii.
76). Other illustrations in Wetst. The Armenian Version has
in domo patris met. The words indicate His surprise that His
parents did not know where to find Him. His Father's business
could have been done elsewhere. There is a gentle but decisive
correction of His Mother's words, u Thy father and I," in the reply,
" Where should a child be (Sei), but in his father's house ? and My
Father is God." For the Set see on iv. 43. It is notable that the
first recorded words of the Messiah are an expression of His Divine
78 THE GOSPEL ACCORDING TO S. LUKE [IX 49-52.
Sonship as man ; and His question implies that they knew it, or
ought to know it. But there is nothing which implies that He had
just received a revelation of this relationship. These first recorded
words are the kernel of the whole narrative, and the cause of its
having been preserved. They must mean more than that Jesus is
a son of Abraham, and therefore has God as His Father. His
parents would easily have understood so simple a statement as
that.
50. ou auvr\Kav to p^p-a. Ergo non ex Wis hoc didicerat (Beng.).
There is nothing inconsistent in this. They learnt only gradually
what His Messiahship involved, and this is one stage in the process.
From the point of view of her subsequent knowledge, Mary recog-
nized that at this stage she and Joseph had not understood. This
verse, especially when combined with the next, shows clearly who
was the source of Lk.'s information. 1
51. %9 uiroTao-o-o'fAccos. This sums up the condition of the
Messiah during the next seventeen years. The analytical tense
gives prominence to the continuance of the subjection comp. i. :
1 8, 20, 2i. For comp. x. 17, 20.

virordcro-civ
aurois. The last mention of Joseph. He was almost certainly
dead before Christ's public ministry began ; but this statement of
continued subjection to him and Mary probably covers some years.
The main object of the statement, however, may be to remove the
impression that in His reply (ver. 49) Jesus resents, or henceforward
repudiates, their authority over Him.
Sierqpei. Expresses careful and
continual keeping. Gen.
xxxvii. n a close parallel: comp. Acts xv. 29. We must not
is
confine irdrra tA p^fiaTa to w. 48, 49 ; the phrase is probably used

in the Hebraistic sense of "things spoken of." Comp. i. 65, ii. 19;
Acts v. 32 but in all these cases "sayings" is more possible than
:
here. Still more so in Dan. vii. 28 t6 prjp.a : t# /capSia fiov h

8uT7]pr)<ra [? a~vvtT-qpr]aa\.
52. The verse is very similar to 1 Sam. ii. 26, of which it is
perhaps a quotation. See Athan. Con. Avian, iii. 51, p. 203, ed.
Bright; Card. Newman, Select Treatises of S. Athan. i. p. 419;
Wace & Schaff, p. 421 ; Pearson, On the Creed, art. iii. p. 160.
'Irjaoos. The growth is very clearly marked throughout to :
fipttpos (ver. to n-cuoYov (ver. 40); 'Iô-oSs 6 7rais (ver. 43);

16);
'Ii/o-ous (ver. 52). Non statim plena statura, ut Protoplasti, appa-
ruit : sed omnes setatis gradus sanctificavit. Senectus eum non decebat
(Beng.). Schaff, The Person of Christ, pp. 10-17, Nisbet, 1880.
1 "
This fine tender picture, in which neither truth to nature, nor the beauty
which that implies, is violated in a single line, cannot have been devised
. . .
by human hands, which, when left to themselves, were always betrayed into
coarseness and exaggeration, as shown by the apocryphal gospels" (Keim,yj.
of Naz., Eng tr. ii. p. 137).
irpo^Koirrev. Here only in the Gospels, and elsewhere in N.T.

only in Paul (Rom. xiii. 12; Gal. i. 14; 2 Tim. ii. 16, hi. 9, 13).
S.
The metaphor probably comes from pioneers cutting in front; but
some refer it to lengthening by hammering. Hence the meaning of
" promote " but more often it is intransitive, as always in N.T.
:
Actual growth is expressed by the word, and to explain it of

progressive manifestation is inadequate. Hooker, Eccl. Pol. bk. v.
53- i-3-
o-o<f>ia. Not " knowledge " but " wisdom," which includes know-
ledge: it is used of the wisdom of the Egyptians (Acts vii. 22).
Jesus was capable of growth in learning; e.g. He increased in
learning through experience in suffering: e/iaOev d</>' >v e-n-adev
(Heb. v. 8, where see Westcott's notes).
TjXiKia. Not "age," which is probably the meaning xii. 25 and
Mt. vi. 27, but would be rather an empty truism here. Rather,
" stature," as in xix. 3 justam proceritatem nactus est ac decoram
:
(Beng.). His intellectual and moral growth (o-o<f>ia), as well as His

physical growth (Âiia'a), was perfect. The irpoiKoim rjXiKia corre-
sponds to ifj.eyaXvvTO (in some copies iiropevero fxeyaXwo/xevov) in
1 Sam. ii. 26.
xdpiTi. "Goodwill, favour, loving-kindness" (ver. 40, i. 30;

Acts iv. 33, 10): see on iv. 22.
vii. That He advanced in favour
with God plainly indicates that there was moral and spiritual
growth. At each stage He was perfect for that stage, but the
perfection of a child is inferior to the perfection of a man ; it is
the difference between perfect innocence and perfect holiness. He
was perfectly (TtAews) man, as set forth in the Council of Constan-
tinople (a.d. 381) against Apollinaris, who held that in Jesus the
Divine Logos was a substitute for a human soul. In that case an
increase in aro<j>ia and in x^P ls irapa 0eo> would have been incon-
ceivable, as Pearson points out (On the Creed, art. iii. p. 160; comp.
E. Harold Browne, Exp. of the XXXIX. Articles, iv. 2. 4).
ecu ai/Opojirois. Nothing of the kind is said of John (i. 66, 80)
his sternness and his retirement into the desert prevented it. But
an absolutely perfect human being living among men could not
fail to be attractive until His public ministry brought Him into
1
collision with their prejudices and sins. Comp. what Josephus
says of the development of Moses (Ant. ii. 9. 6); also the promise
made in Prov. iii. 4 to him who keeps mercy and truth " so shalt :
1
Pearson in a long note gives the chief items of evidence as to the primitive
belief that Is. liii. 2, 3 was to be understood literally of the personal appearance
of Jesus as " a personage no way amiable ; an aspect, indeed, rather uncomely."

..." But what the aspect of His outward appearance was, because the Scrip-
tures are silent, we cannot now know" {On the Creed, art. ii. pp. 87, 88).
Lange has some good remarks on the "master-stroke of Divine wisdom"
which caused Jesus to be brought up at Nazareth (L. of Christ, Eng. tr. i. pp.
317, 324)-
80 THE GOSPEL ACCORDING TO S. LUKE [U. 52-HI. 1.
thou find favour and good understanding in the sight of God and
man " ivwmov Kvpiov Kal av6puyrr<ov.
For answers to the objections urged by Strauss against the
historical character of this narrative see Hase, Gesch. Jesu, 28,
p. 280, ed. 1891.
m. l-IX. 50. THE MINISTRY.

HI. 1-22. The External Preparation for the Ministry of the
Christ: the Ministry of John the Baptist, Mt. hi. 1-12; Mk.
i. 1-8; Jn. i. 15-24.
Hie quasi scena N. T. panditur is Bengel's illuminative remark.
" It was the glory of John the Baptist to have revived the function
of the prophet " (Ecce Homo, p. 2) ; and it is difficult for us to
realize what that meant. A nation, which from Samuel to Malachi
had scarcely ever been without a living oracle of God, had for
three or four centuries never heard the voice of a Prophet. It
seemed as Jehovah had withdrawn from His people.

if The
breaking of this oppressive silence by the voice of the Baptist
caused a thrill through the whole Jewish population throughout
the world. Lk. shows his appreciation of the magnitude of the
crisis by the sixfold attempt to give it an exact date. Of the four
Evangelists he is the only one to whom the title of historian in the
full sense of the term can be given ; and of Christian writers he is
the first who tries to fit the Gospel history into the history of the
world. It is with a similar wish to do justice to a crisis that
Thucydides gives a sixfold date of the entry of the Thebans into

Plataea, by which the thirty years' truce was manifestly broken and
the Peloponnesian War begun (ii. 2 ; comp. v. 20).
The section is carefully arranged. First the Date (1, 2) ; then

a Description of the new Prophet (3-6) ; then an account of his
Preaching and its Effects (7-17) ; and an Explanation as to how it
came to an End (18-20). He baptizes the Christ (21, 22).
1, 2. The Date. The event that is thus elaborately dated is

the appearance of the new Prophet, not the beginning of Christ's
ministry. See below on the conclusion of ver. 2. Ellicott con-
siders it the date of the captivity of the Baptist. This had been
advocated by Wieseler in his Synopsis (ii. ch. ii. Eng. tr. p.
178), but he abandoned it in his Beitrage. Others would make
it refer to Christ's baptism, which may have followed closely
III. 1.] PREPARATION FOR THE MINISTRY 8l
upon John's appearance as a preacher (Caspari, Chron. Einl.

first
% 2>Zi Eng. But the interval between the beginning of

tr. p. 41).
John's ministry and his baptizing Jesus cannot be determined.
Some estimate it at one month, others at six months, because John
was six months older than Jesus (Lewin, Fasti Sacri, 1171). Weiss
(Leben Jesu, I. ii. 8, Eng. tr. i. p. 316) shows that the interval was
not more than six months. The appearance of one who seemed
to be a Prophet soon attracted immense attention; and when
large numbers accepted his doctrine and baptism, it became
imperative that the hierarchy should make inquiry as to his
authority and claims. But it appears from Jn. i. 19-28 that the
first investigation made by the Sanhedrin was about the time when
the Baptist met Jesus. In neither case can year or time of year
be determined. If Jesus was born towards the end, John about
the middle, of 749 (b.c. 5), then John might begin to preach about
the middle of 779, and Jesus be baptized early in 780 (a.d. 27),
It is little or no confirmation of
this result that both the Greek and the
Roman Churches celebrate the Baptism of Christ on Jan. 6th. Originally, the
Nativity, the Visit of the Magi, and the Baptism were all celebrated on Jan. 6th.
When Dec. 25th was adopted as the date of the Nativity, the Roman Church
continued to celebrate the Baptism with the Epiphany to the Gentiles on Jan.
6th, while the Greek Church transferred the latter along with the Nativity to
Dec. 25th, commemorating the Baptism alone on Jan. 6th. The fact that both
the Eastern and the Western Church have concurred in celebrating the Baptism
on Jan. 6th seems at first sight to be imposing testimony. But there is little
doubt that all trustworthy evidence had perished before any of these dates were
selected. 1
Instead of the elaborate dates given in these first two verses, Mt. (iii. 1) has
simply 'Ev k rats rj/ji^pais eKelvais, while Mk. (i. 4) has nothing. Comp. the
somewhat similar dating of the erection of Solomon's temple (1 Kings vi. 1).
Beng. says of this date, Epocha eeelesiae omnium maxima. Hie quasi scena N. T.
panditur. Ne nativitatis quidem, aut mortis, resurrectionis, ascensionis christi
tempus tarn precise definitur.
1. 'Ev Irei 8e irerreKaiScKdiTa) ttjs iqY|xo'ia$ Tifiepiou Kaiaapo?.

He naturally begins with the Roman Empire, and then takes the
local governors, civil and ecclesiastical. "Now in the 15th year
of the reign of Tiberius Caesar," or " of Tiberius as Caesar." Is the
15th year to be counted from the death of Augustus, Aug. 19th,
A.u.c. 767, a.d. 14? or from the time when he was associated
with Augustus as joint ruler at the end of 764 or beginning of
765, a.d. 11 or 12? It is impossible to determine this with
certainty. Good authorities (Zumpt, Wieseler, Weiss) plead for
the latter reckoning, which makes the Gospel chronology as a
whole run more smoothly; but it is intrinsically less probable,
1
For the chief data respecting the limits of our Lord's life see Lft.
Biblical Essays, p. 58, note; and on Lk.'s chronology in these verses see
Ewald, Hist, of Israel, vi., Eng. tr. p. 149, and Lange, L. of C. bk. ii. pt. iii,
I, i. p. 342.
6
82 THE GOSPEL ACCORDING TO S. LUKE [m. 1.
and seems to be inconsistent with the statements of Tacitus and

Suetonius.
The main points are these. I. Tiberius was not joint Emperor with
Augustus he was associated with him only in respect of the provinces and
;
armies :ut provituias cum Augusto communiter administraret, simulque

censum ageret (Suet. Tib. xxi.); ut tequum ei jus in omnibus provinciis
exercitibusque esset (Veil. Paterc. ii. 121); filius, collega imperii, consors
tribunicise protestatis adsumitur, otnnisque per exercitus ostentatur (Tac. Ann.
i. 3. 3 ; comp. i. II. 2 and iii. 56. 2). 2. It is clear from Tacitus {Ann. i. 5-7)
that, when Augustus died, Tiberius was not regarded by himself or by others as
already Emperor. Suetonius confirms this by saying that Tiberius, while
manifestly getting the imperial power into his hands, for a time refused the
offer of it (Tib. xxiv.). 3. No instance is known of reckoning the reign of
Tiberius from his association with Augustus. The coins of Antioch, Lk.'s own
city, which helped to convert Wieseler from the one view to the other by
seeming to date the reign of Tiberius from the association, are not admitted by
Eckhel to be genuine. On the other hand, there are coins of Antioch which
date the reign of Tiberius from the death of Augustus. It remains, therefore,
thatj although to reckon from the association was a possible method, especially
in the provinces, for there Tiberius had been really a consort of Augustus, yet
it is more probable that Lk. reckons in the usual way from the death of the
predecessor (see Wieseler, Chron. Synop. ii. ch. ii. ; Keim, Jesus of Naz. ii.
pp. 381, 382; Lewin, Fasti Sacri, 1044; Sanday, Fourth Gospel, p. 65).
Fifteen years from the death of Augustus would be A.D. 29, at which time our
Lord would probably be 32 years of age, which sufficiently agrees with Lk.'s
"about 30" (ver. 23). If the earlier date is admissible, the agreement becomes
exact
^Yefioi'ias. Quite a vague term, and applicable to the rule of

emperor, king, legatus, or procurator, as is shown by Jos. Ant.
xviii. 4. 2, and by the use of rjyip.<av in N.T. xx. 20, xxi. 12 ;
:
Acts xxiii. 24, 26, 33, etc. Wieseler is alone in seeing in this
word (instead of p.ovapxCa), and in Kaiaap (instead of Sc/Sao-Tos),
evidence that the co-regency of Tiberius is meant {Beitrdge z.
richtigen Wurdigung d. Evan. 1869, pp. 1 91-194). From the
Emperor Lk. passes to the local governor under him.
tlYfio'uorro9. The more exact emTpoirevovTos of D and other
authorities is an obvious correction to mark his office with pre-
cision: riTpo7ros=procurator. Pilate succeeded Valerius Gratus
a.d. 25, and was recalled a.d. 36 or 37 by Tiberius, who died,
March a.d. 37, before Pilate reached Rome. Having mentioned
the Roman officials, Lk. next gives the local national rulers.
TCTpapxoorros. The word occurs nowhere else in N.T., but is
used by Josephus of Philip, tetrarch of Trachonitis {B.J. iii. 10. 7).
The title tetrarch was at first used literally of the governor of a
fourth; e.g. of one of the four provinces of Thessaly (Eur. Ale.
1154), or one of the fourths into which each of the three divisions
of Galatia were divided (Strabo, 430, 540, 560, 567). But after-
wards it came to mean the governor of any division, as a third or
a half, or of any small country ; any ruler not a /3a<rt\ev<> (Rot.
III. 1.] PREPARATION FOR THE MINISTRY 83
Sat. i. 3. 12). Such seems to be the meaning here; but it may

be used in its literal sense, province representing the
Pilate's
fourth tetrarchy, viz. the dominions of Archelaus.
In d we have the singular rendering in anno quintodecimo ducatus Tiberi

:
Cmsaris procurante Pontio Pilato Judmae,, quaterducatus Ga/imm Herode.
'Hpw'Sou. Antipas, son of Herod the Great and Malthace the

Samaritan. See small print on i. 5 for the iota subscript. Two
inscriptions have been found, one at Cos and one at Delos, which
almost certainly refer to him as tetrarch, and son of Herod the
king (Schurer, Jewish People in the T. of J. C. I. vol. ii. p. 17).
His coins have the title tetrarch, and, like those of his father, bear
no image. Herod Philip was the first to have any portrait on the
coins of a Jewish prince. He had the images of Augustus and
Tiberius put upon his coins. As his dominions were wholly
heathen, this would cause little scandal. He even went so far as
to put the temple of Augustus at Panias on his coins. Herod
Antipas was made tetrarch of Persea and Galilee, B.C. 4 (Jos. Ant.
xvii. 11. 4; B.J. ii. 6. 3). As he ruled this district until a.d. 39
or 40, the whole of Christ's life falls within his reign, and nearly
the whole of Christ's ministry took place within his dominions.
For his character see on xiii. 32. He was by courtesy allowed
the title of /foo-iAevs (Mk. vi. 14) ; and as Agrippa had obtained
this by right, Antipas and Herodias went to Rome, a.d. 39, to try
and get the courtesy title made a real one by Caligula. The
attempt led to his banishment, the details of which are uncertain,
for Josephus makes inconsistent statements. Either he was
banished at Baise, a.d. 39, to Lugdunum {Ant. xviii. 7. 2), or he
had a second audience with Caligula at Lugdunum, a.d. 40, and
was banished to Spain {B. J. ii. 9. 6). The latter is probably
correct (Lewin, Fasti Sacri, 1561).
iXiirirou.Herod Philip, son of Herod the Great and Cleo-
patra. He
reigned for nearly 37 years, B.C. 4 to a.d. 33, when he
died at Julias, which he had built and named in honour of the
infamous Julia, d. of Augustus and wife of Tiberius. He was the
builder of Cassarea Philippi {B.J. ii. 9. 1), and was the best of the
Herods {Ant. xviii. 4. 6). He married his niece Salome soon
after she had danced for the head of the Baptist, c. a.d. 31 {Ant.
xviii. 5. 4). Trachonitis {rpaûyv = rpa-^y^ koX ttct/dcoSt/s twos)
derived its name from the rugged character of the country. It lay
N.E. of Galilee in the direction of Damascus, and its inhabitants
were skilled archers and very often banditti {Ant. xv. 10. 1). The
expression rJjs 'It. koI Tp. x^P a ?) "the region of Iturasa and
Trachonitis," seems to indicate that more than these two is
included; probably Auranitis and Batanaea. 'Irvpaia, both here
and perhaps everywhere, is an adjective.
84 THE GOSPEL ACCORDING TO S. LUKE [ill. 1, 2.
Auo-cii'iou ttjs 'A0i\Tivfjs TTp. Not merely Strauss, Gfrorer, B.

Bauer, and Hilgenfeld, but even Keim and Holtzmann, attribute
to Lk. the gross chronological blunder of supposing that Lysanias,
son of Ptolemy, who ruled this region previous to B.C. 36, when he
was killed by M. Antony, is still reigning 60 years after his death.
Such a mistake is very improbable ; and the only difficulty about
Lk.'s statement is that we have no indisputable evidence of this
tetrarch Lysanias.
But Lysanias, son of Ptolemy, was styled king and not tetrarch, and the
I.
seat of his kingdom was Chalets in Coele-Syria, not Abila in Abilene. 2. It is
pure assumption that no one of his name ever ruled in these parts afterwards.
3. Josephus {Ant. xix. 5. 1) speaks of
" Abila of Lysanias," and (xx. 7. 1) of a
tetrarchy of Lysanias (comp. B.J. ii. II. 5, 12. 8) ; and as the son of Ptolemy
was not called tetrarch, nor was connected with Abila, and, moreover, reigned
for only 5 or 6 years, it is improbable that "Abila of Lysanias" was called
after him. Therefore these passages in Josephus confirm rather than oppose Lk.
4. Amedal found by Pococke designates Lysanias "tetrarch and high priest."
If this refers to either, it is more likely to refer to Lk. 's Lysanias. 5. Two
inscriptions exist, one of which proves that Lysanias, the son of Ptolemy,
left children ; the other, that at the time when Tiberius was associated with
Augustus there was a "tetrarch Lysanias" (Boeckh, Corp. inscr. Gr. 4523,
4521). See Davidson, Intr. to N.T. i. pp. 214-221, 1st ed. ; Rawlinson,
Bampton Lectures for 1859, p. 203; Wieseler in Herzog, 2 i. pp. 87-89; and
the reff. in Thayer's Grimm under Avvavlas.
2. iirl dpxicpe'ws "Ami Lk. now passes to the

Ka! Kaid<f>a.
ecclesiastical rulers. The probably not accidental, and
singular is
certainly not ironical. " Under the high priest Annas-Caiaphas,"

which means that between them they discharged the duties, or that
each of them in different senses was regarded high priest, Annas
dejure (Acts iv. 6) and Caiaphas de facto (Jn. xi. 49).
Annas had held office a.d. 7-14, when he had been deposed by Valerius
Gratus, the predecessor of Pilate, who set up in succession Ismael, Eleazar
(son of Annas), Simon, and Joseph surnamed Caiaphas, who held office A.D.
18-36, when he was deposed by Vitellius. Four more sons of Annas succeeded
Caiaphas, the last of whom (another Annas) put to death James the "brother
of the Lord" and the first bishop of Jerusalem. It is manifest that Annas
retained very great influence, and sometimes acted as high priest. "Annas
the high priest was there, and Caiaphas, and John, and Alexander, and as
many as were of the kindred of the high priest (Acts iv. 6). Perhaps, so far
as it was safe to do so, he was encouraged to ignore the Roman appointments and
to continue in office during the high priesthoods of his successors. This would
be especially easy when his own son-in-law or son happened to be the Roman
1
nominee. There were no less than twenty-eight high priests from the time of
Herod the Great to the capture of Jerusalem by Titus (Jos. Ant. xx. 10).
fyeVe-ro ptip-a cou cm '\didvy\v. It is clear from this that what

Lk. is anxious to date with precision is not any event in the life
of the Messiah, but the appearance of the new Prophet, who was
1
Josephus says that David appointed Zadok high priest fier' 'A(2ia6dpov,
<j>iKos y&p fjv avrif (Ant. vii. 5. 4). See Lft. Biblical Essays, p. 163.
III. 2, 3.] PREPARATION FOR THE MINISTRY 85
to be the Messiah's herald, and who was by some mistaken for

the Messiah. John's preaching and baptizing is an epoch with
Lk. (Acts i. 22, x. 37, xiii. 24). As distinct from 6 Aoyos tov
ov, which means the Gospel message as a whole (see on
viii. 11), prjjxa ov means some particular utterance (Mt. iv. 4;
comp. Lk. xxii. 61). The phrase yiveo-$ai prjp,a Kvpiov (not eoS)
is freq. in LXX
(Gen. xv. 1 ; 1 Sam. xv. 10 ; 2 Sam. vii. 4 ; 1 Kings
; also ytvea-Oai \6yov
xvii. 2, 8, xviii. 1, xx. 28, etc.) Kvptov (2 Sam.
xxiv. 11; 1 Kings vi. 11, xii. 22, xiii. 20, xvi. 1, etc.). It is the
O.T. formula to express Divine inspiration. In all cases the
phrase is almost always followed by irpos but in 1 Chron. xxii. 8 (?)
:
and Jer. i. 1 we have ri. Jer. i. 1 is a close parallel to this to :
prjp.a tov eov o eyeVeTo ri 'Upefxiav. The phrase occurs nowhere

else in N.T.
rbv Zaxapioo uloV.
'l<advr\v Lk. alone describes the Baptist thus.
No other N.T. writer mentions Zacharias. iv ttj ip-qfi^. The one
mentioned as his abode (i. 80). Both AV. and RV. rather obscure
this by using " deserts " in i. 80 and " wilderness " here. Mt. calls
it " the wilderness of Judaea " (iii. 1). It is the Jeshimon of 1 Sam.
xxiii. 19. See D.. 2 zltL " Arabah," and Stanley, Sin. &Pal. p. 310.
3-6. Description of the New Prophet. Lk. omits the state-
ments about his dress and food (Mt. iii. 4 ; Mk. i. 6), and also the
going out of the people of Jerusalem and Judaea to him (Mt. iii. 5 ;
Mk. i. 5). The famous account of the Baptist in Jos. Ant. xviii.
5. 2 should be compared. It may have been altered by Christian
scribes, but its divergence from the Gospel narrative as to the
motive for imprisoning and killing John, is in favour of its origin-
ality. 1
3. Trfio-af Trepixwpoy tou MopSdcou. The same as "the plain of
Jordan," which is thus rendered in LXX
Gen. xiii. 10, 11 ; by tw
7rept^wp&) tov 'L, 2 Chron. iv. 17 ; and by tu irepioiKco tov 'I., 1
Kings vii. 46. The expression covers a considerable portion of the
Jordan valley at least as far north as Succoth (2 Chron. iv. 17).
The Baptist, therefore, moved north from the limestone desert on
the W. shore of the Dead Sea, and perhaps went almost the whole
length of the valley to the confines of the Sea of Galilee. For
" Bethany (Beth-Anijah = House of Shipping ') beyond Jordan "
c
must have been near Galilee (Jn. i. 28), and is supposed by

Conder to be the same as Bashan {Handbook of the Bible, pp. 315,
320). See, however, D.B? art. " Bethabara." John was some-
times on one bank and sometimes on the other, for we read of his
working in Peraea (Jn. x. 40). His selection of the valley of the
1 "
This part of John's ministry, viz. his work as a reformer, Josephus has
brought out prominently ; while he has entirely failed to notice the indelible
stamp of the Baptist's labours left upon the history of the Theocracy " (Neander,
LJ.C. 34).
86 THE GOSPEL ACCORDING TO S. LUKE [JU. 3, 4.
Jordan as his sphere of work was partly determined by the need of

water for immersion. Stanley, Sin. 6 Pal. p. 312.
Kt)pv<T<Twv. .dfiapTiwf.
. Verbatim as Mk. i. 4. Nowhere in
N.T. has K7]pv<r<reiv its primary meaning of " act as a herald " ; but
either "proclaim openly" (viii. 39, xii. 3; Mk. i. 45, etc.) or
"preach the Gospel" (Mt. xi. 1; Mk. iii. 14; Rom. x. 14, 15,
etc.). To "preach baptism " is to preach the necessity or value of
baptism; and "repentance baptism" (/?aVrio-/i,a /ucTavotd?) is bap-
tism connected with repentance as being an external symbol of the
inward change (Acts xiii. 24, xix. 4). The repentance precedes
the baptism, which seals it and reminds the baptized of his new
obligations. To submit to this baptism was to confess that one
was a sinner, and to pledge oneself to a new life. The " change
"
of mind x (/ncravoia) has reference both to past deeds and to future
purposes, and is the result of a realization of their true moral
significance (Wsctt. on Heb. vi. 1, 6, xii. 17). This inward
change is specially insisted upon in the account of John's preach-
ing in Jos. Ant. xviii. 5. 2. The word is rare in Mt. (iii. 8, n)
and Mk. (i. 4), and does not occur in Jn. It is freq. in Lk. (ver. 8,
v. 32, xv. 7, xxiv. 47 ; Acts v. 31, xi. 18, etc.). We find it in
Jos. Ant. xiii. n. 3 of Aristobulus after the murder of his brother;
in Plut. Pericles, x., of the Athenians after the banishment of
Cimon ; and in Thuc. iii. 36. 3 of the Athenians after the sentence
on Mitylene. See American Ch. Rev. No. 134, pp. 143 ff. John's
"repentance baptism" was eis a<j><7if dpapTiwv. This was its
purpose, assuring the penitent of forgiveness, and of deliverance
from the burden, penalty, and bondage of sin (Trench, Syn. xxxiii.;
Crem. Lex. p. 297comp. Lk. i. 77 ; Acts ii. 38 Heb. x. 18).
: ;
4. kv {JipXw \6ywi'. With the exception of Phil. iv. 3, lv (3ift\u>

is peculiar to Lk. (xx. 42 ; Acts i. 20, vii. 42). The form J3tf3\o<;
is usual where the meaning is a writing or document, /3v'y3A.os where
the plant or papyrus as writing material is intended (Hdt. ii. 96. 3,
v. 58. 3). For \6yoL in the sense of the " utterances of a teacher
or prophet" comp. Acts xx. 35 ; Amos i. 1.
4>wktj {3ouaos Tds Tpiflous ootou.
. . . From Mt. iii. 3 and Mk.
i. 3 we see that, in the tradition of which all three make use, these
words were quoted as applying to the Baptist. This is therefore

a primitive interpretation; and we learn from Jn. i. 23 that it
originated with the Baptist himself. John was a (ftwvrj making
known the Aoyos. " The whole man was a sermon." The message
was more than the messenger, and hence the messenger is regarded
1
Lactantius, in writing de Panitentia prefers resipiscentia as a better, al-
though still inadequate, rendering. Is enim quern fadi sui panitet, errorem
suutn pristinum intelligit ; ideoque Grseei melius et significantius /uLtrdvotav
dicunt,quam nos latine possumus resipiscentiam dicere. Eesipiscit entm ac
mentem suam quasi ab insania recipit, etc. (Div. Inst. vi. 24. 6).
HI. 4-6.] PREPARATION FOR THE MINISTRY 87
as mainly a voice. Jn. has eWvvare for evOeias -n-ouiTe (i. 23), and
this looks as if he were translating direct from the Hebrew, which
has one word and not two. The quotation in the other three is
identical, and (with the substitution of avrov for tov eov [ij/itoi/])
verbatim as LXX. Lk. quotes Is. xl. 4, 5 as well as xl. 3, and
here slightly varies from LXX, having eiOuas for evOeiav, and al
Tpaêiat eis oSovs Acta? for 17 rpa^tta ets TrcSia. 1
eV -rg cpiifAu. It is possible to take these words with Irotfido-aTe
rather than with ^wr) ftowvros but here, as in Mt. and Mk., the :
latter arrangement is more natural vox clamantis in deserto.

Barnabas (ix. 3) connects them with ySowvTos. It is evident from
the scenery which is mentioned that it is in a desert that the road
for the coming King has to be made. The details symbolize the
moral obstacles which have to be removed by the repentance
baptism of John, in order to prepare the people for the reception
of the Messiah, or (as some prefer) of Jehovah (Is. xxxv. 8-10).
That Lk. means the Messiah is shown by the substitution of avrov
for tov ov and that this interpretation is in accordance with the
:
primitive tradition is shown by the fact that all three Gospels have
this substitution. Just as Oriental monarchs, when making a royal
progress, send a courier before them to exhort the population to
prepare roads, so the Messiah sends His herald to exhort His own
people (Jn. i. 11) to prepare their hearts for His coming.
5. 4>apa"y. "A valley shut in by precipices, a ravine"; here only in

N.T., but found in LXX (Judith ii. 8) and in class. Grk. (Thuc. ii. 67. 4).
It is perhaps from the same root as <f>ap<iu=" plough " and foro = " bore."
|3ow6s. Herodotus seems to imply that this is a Cyrenaic word (iv.
199. 2) but it is freq. in later writers and in LXX.
: Comp. xxiii. 30, and
for the sense Zech. iv. 7 ; Is. xl. 4.
corou to. " The crooked places shall become

o-KoXia els, k.t.X.
straight ways, and the rough ways smooth ways " i.e. roads shall :
be made where there were none before, and bad roads shall be
made good roads. Comp. the account of Vespasian's march into
Galilee, especially the work of the pioneers (Jos. B.J. hi. 6. 2).
6. irao-a ardp. Everywhere in N.T. this expression seems to
refer to the human race only ; so even Mt. xxiv. 22 ; Mk. xiii. 20
1 Pet. i. 24; comp. Acts ii. 17 ; Rom. iii. 20. Fallen man, man
in his frailty and need of help, is meant. In LXX it often in-
cludes the brutes: Gen. vi. 19, vii. 15, 16, 21, viii. 17, ix. n,
1 Ewald says of the prophecy of which these verses form the introduction, that
" it not only the most comprehensive, but also, in respect of its real prophetic
is
subject-matter, the weightiest piece of that time, and altogether one of the most
important portions of the O.T., and one of the richest in influence for all future
time. ... It is especially the thought of the passing away of the old time,
and the flourishing of the new, which is the life of the piece " {Prophets of O. T.,
Eng. tr. iv. pp. 244, 254 ; comp. pp. 257, 259).
15, 16, 17; Ps. cxxxvi. 25; Jer. xxxii. 27, xlv. 5. The phrase is
one of many which occur frequently in Is. xl.-lxvi., but not at all
in the earlier chapters (Driver, Isaiah, p. 197).
to o-wTrjpioi'. It was obviously for the sake of this declaration
that Lk. continued the quotation thus far. That "the salvation
of God " is to be made known to the whole human race is the
main theme of his Gospel.
7-17. John's Preaching and its Effects. This section gives us
the burden of his preaching ("EAeyev, imperf.) in accordance (ow)
with the character which has just been indicated. The herald who
has to see that hearts are prepared for the Messiah must be stern
with hypocrites and with hardened sinners, because the impenitent
cannot escape punishment (7-9) ; must supply different treatment
for different classes (10-14; comp. ver. 5); and must declare the
certainty of his Master's coming and of its consequences (15-17).
7. "EXcyci/ ou^. " He used to say, therefore " being the pre-
:
dicted Forerunner, his utterances were of this character. We need

not regard this as a report of what was said on any one occasion,
but as a summary of what he was in the habit of saying during his
ministry to the multitudes who came out of the towns and villages
(eK7ro/^cvoflvo^s) into the wilderness to hear the Prophet and gain
something from him. Mt. (iii. 7) represents this severe rebuke as
addressed to the Pharisees and Sadducees; which confirms the
view that Lk. is here giving us the substance of the preaching
rather than what John said on some particular day. What he
said to some was also said to all ; and as the salvation offered was
universal, so also was the sin. This is thoroughly characteristic of Lk.
(Jcnrno-OTJfCH. As a substitute for repentance, or as some magical
rite, which would confer a benefit on them independently of their
moral condition. Their desire for his baptism showed their belief
in him as a Prophet; otherwise the baptism would have been
valueless (Jn. i. 25 ; comp. Zech. xiii. 1 ; Ezek. xxxvi. 25). Hence
the indignation of John's disciples when they heard of Jesus
baptizing, a rite which they regarded as their master's prerogative
(Jn. iii. 26). The title 6 /?a7TTioT77s or 6 /3a7m'a)v shows that his
baptism was regarded as something exceptional and not an ordinary
purification (Jos. Ant. xviii. 5. 2). Its exceptional character con-
sisted in (1) its application to the whole nation, which had become
polluted; (2) its being a preparation for the more perfect baptism
of the Messiah. It is only when baptism is administered by im-
mersion that its full significance is seen.
Ba7T7-^w is intensive from /SaVrw, like ftaWlfa from /3aXXw : pdirru, " I
dip" pairrlfu, "I immerse."
; TevvJjuara is "offspring" of animals or men
(Ecclus. x. 18) ; "fruits" of the earrth or of plants (Deut. xxviii. 4, n, 18, 42,
5; Mt. xxvi. 29; Mk. xiv. 25; Lk. xxii. 18); " rewards " of righteousness
(Hos. x. 12 ; 2 Cor. ix. 10).
rc^jAciTa,
e'xiSi'wi'. Genimina (Vulg.) or generatio (b ff2 1 q r) or
progenies (acdef) viperarum. In Mt. this is addressed to the
Pharisees, first by John and afterwards by Jesus (iii. 7, xii. 34,
xxiii. 33). It indicates another parentage than that of Abraham
(Jn. viii. 44), and is perhaps purposely used in opposition to their
trust in their descent: comp. Aesch. Cho. 249; Soph. Ant. 531.
John's metaphors, like those of the prophecy (ver. 5), are from the

wilderness ; vipers, stones, and barren trees. It is from this stern,
but fresh and undesecrated region, and not from the " Holy," but
polluted City, that the regenerating movement proceeds (Is. xli.
18). These serpent-like characters are the o-koXlo. that must be
made straight. Comp. Ps. lviii. 4, cxl. 3.
uW8iey. "Suggested" by showing to eye or ear: vi. 47,

xii. 5; Acts ix. 16, xx. 35; elsewhere in N.T. only Mt. iii. 7.
ttjs fxeMoucnis opyTJs. It is possible that this refers primarily to
the national judgments involved in the destruction of Jerusalem
and the banishment of the Jews (xxi. 23; 1 Mac. i. 64); but the
penalties to be inflicted at the last day are probably included
(Rom. i. 18, ii. 5, 8, iii. 5, v. 9). The Jews believed that the judg-
ments of God, especially in connexion with the coming of the
Messiah, as threatened by the Prophets (Joel ii. 31; Mai. iii. 2,
iv. 1 ; Is. xiii. 9), were to be executed on the heathen. The Baptist
proclaims that there is no such distinction. Salvation is for all
who prepare their hearts to receive the Messiah ; judgment, for all
who harden their hearts and reject Him. Birth is of no avail.
8. TTot/rjo-ciTe ovv Kap-n-ous d|ious t. p.. " If y u desire to escape
this wrath and to welcome the Messiah (ovv), repent, and act at
once (aor. imperat.) as those who repent." Comp. xx. 24; Acts
iii. 4, vii. 33, ix. 11, xvi. 9, xxi. 39, xxii. 13 ; and see Win. xliii. 3. a,
p. 393. Mt. has Kapirov (iii. 8), which treats the series of acts as a
collective result. Comp. S. Paul's summary of his own preaching,
esp. ata t^s /ACTavoias epya TrpuarcrovTas (Acts xxvi. 20).
It was a Rabbinical saying, " If would repent only one day, the
Israel
Son of David would come forthwith" and again, "If Israel would observe
;
only one sabbath according to the ordinance, forthwith would the Son of
David come"; and, "All the stages are passed, and all depends solely on
repentance and good works."
The phrase voieiv napirbv is not necessarily a Hebraism (Gen. i. II, 12)
it occurs Arist. De Plant, i. 4, p. 819, ii. 10, p. 829. Comp. Jas. iii. 12
Mk. iv. 32.
p,T) Do not even begin to have this thought in your

ap$T]<x8e. "
minds." Omnem
excusationis etiam conatum pr&cidit (Beng.). If
there are any passages in which apxop-ai with an infin. is a mere
periphrasis for the simple verb (xx. 9), this is not one of them. .
See Win. lxv. 7. d, p. 767 ; Grim-Thay. p. 79 ; Fritzsche on Mt.

xvi. 21, p. 539. XeyeiK iv cauTois. "To say within yourselves"
90 THE GOSPEL ACCORDING TO S. LUKE [ill. 8-11.
rather than " among Comp. vii. 49 and \4yere iv rats

yourselves."
KapSteus vfidv (Ps. For the perennial boast about their
iv. 5).
descent from Abraham comp. Jn. viii. 33, 53 Jas. ii. 21; 2 Esdr. ;
vi. 56-58 ; Jos. Ant. iii. 5. 3 ; B.J. v. 9. 4; Wetst. on Mt. hi. 9.

eK twv \LQ(ov toutov. There is a play upon words between
"children" (banim) and "stones" (abanim). It was God who
made Abraham to be the rock whence the Jews were hewn (Is.
Ii. 1, 2) ; and out of the most unpromising material He can make
genuine children of Abraham (Rom. iv., ix. 6, 7, xi. 13-24; Gal.

iv. 21-31). The verb eyelpoi is applicable to both stones and
children.
9. tjSt]. "Although you do not at all expect it." The image
of the axe is in harmony with that of the fruits (ver. 8). In the
East trees are valued mainly for their fruit ; and trees which pro-
duce none are usually cut down. " And even now also the axe is
laid unto the root."
The irp<Js after kcitcu may be explained either, "is brought to the root
and lies there " ; or, "lies directed towards the root." In either case the
meaning is that judgment is not only inevitable, but will come speedily
hence the presents, iKK<SirreTai and pdXXtrai.
The Sk Kal (in Mt. simply 5^) is Lk.'s favourite method of giving emphasis ;
ver. 12, ii. 4, iv. 41, v. 10, 36, ix. 61, x. 32, xi. 18, xii. 54, 57, xiv. 12,
xvi. I, 22, xviii. 9, xix. 19, xx. 12. For fi-fi with a participle, expressing a
reason or condition, comp. ii. 45, vii. 30, xi. 24, xii. 47, xxiv. 23 ; Acts xi. 26,
xvii. 6, xxi. 34, xxvii. 7 and see Win. Iv. 5 (/S), p. 607. For eKKbirreiv, " to
;
cut off," of felling trees, comp. xiii. 7, 9 ; Hdt. ix. 97. 1. See notes on
vi. 43.
10-14. John's Different Treatment of Different Classes. Peculiar

to Lk., but probably from the same source as the preceding verses.
It shows that, in levelling the mountains and raising the valleys,
etc. (ver. 5), he did not insist upon any extraordinary penances or
" counsels of perfection." Each class is to forsake its besetting
sin, and all are to do their duty to their neighbour. The stern
warnings of the Baptist made the rulers leave in disgust without
seeking baptism at his hands (vii. 30 ; Mt. xxi. 25) ; but they made
the multitude anxious to comply with the conditions for avoiding
the threatened judgment.
10. cTnjpwTwi'. " Continually put this question." The notion
of repetition comes from the imperf. and not, as in cVan-en/ (xvi. 3,
xviii. 35), from the hrC, which in eirepwrav indicates the direction of
the inquiry; Plato, Soph. 249 E, 250. Comp. irreSoOr) in iv. 17.
Ti ovv iroirj<TWfiK ; " What then, if the severe things which thou
sayest are true, must we do ? " For the conjunctivus deliberativus
comp. xxiii. 31; Mt. xxvi. 54; Mk. xii. 14; Jn. xii. 27 ; and see
Win. xii. 4. b, p. 356; Matth. 515. 2; Arnold's Madvig, p. 99;
Green, p. 150.
11. 8uo xiTwâs. The yiTw was the under and less necessary
III. 11-13.] PREPARATION FOR THE MINISTRY 9
garment, distinguished from the upper and almost indispensable

IfiaTtov; vi. 29; Acts ix. 39; Mt. v. 40; Jn. xix. 23. When two of
these x"wj>es were worn at once, the under one or shirt would be the
Hebrew cetoneth, the upper would be the Hebrew met/, which was
longer than the cetoneth. It was common for travellers to wear two
(Jos. Ant. xvii. 5. 7) ; but Christ forbade the disciples to do so
(ix. 3 ; Mt. x. 10). It is not implied here that the two are being
worn simultaneously. See Trench, Syn. 1. ; Conder, Handb. of B.
p. 195; D.B? art. "Dress"; Schaffs Herzog, art. "Clothing and
Ornaments of the Hebrews." If the owner of two shirts is to " give
a share" ((j.eTa8oTa), he will give one shirt. Comp. Rom. i. 11,
xii. 8 ; and contrast Peter's reply to the same question Acts ii.
37,
38. With regard to Ppw/iaTa, nothing is said or implied about
having superfluity or abundance. He who has any food is to
share it with the starving. Comp. 1 Thes. ii. 8.
This verse one of those cited to support the view that Lk. is Ebionite in
is
his sympathies, a view maintained uncompromisingly by Renan {Zes Evangiles,
ch. xiii.; V. def. chs. x., xi.), and by Campbell {Critical Studies in St. Zuke,
p. 193). For the answer see Bishop Alexander (Zeading Zdeas of the Gospel,
p. 170). Here it is to be noticed that it is Mt. and Mk. who record, while Lk.
omits, the poor clothing and poor food of the Baptist himself ; and that it is Mt.
who represents his sternest words as being addressed to the wealthy Pharisees
and Sadducees, while Lk. directs them against the multitudes generally.
12. From tcAt; (Mt. xvii. 25 ; Rom. xiii. 7) and

TeXwycu.
uivio/xaL so that etymologically reAwvcu = publicani, " those who
;
bought or farmed the taxes " under the Roman government. But
in usage tcAwvcu = portitores, " those who collected the taxes " for
the publicani. This usage is common elsewhere, and invariable in
N.T. Sometimes, and perhaps often, there was an intermediate
agent between the TeAwj/ai and the publicani, e.g. apxi-Te\vr)<; or
magister (xix. 2).
These "tax-collectors" were detested everywhere, because of their oppres-
siveness and fraud, and were classed with the vilest of mankind fioixoi /cat :
rekwvai /cat /c6Xa/ces /cat WKocpdvTai, Kal toiovtos 8[u\os tCov irdvra
jropvo(3o<TKol /cat
KVKibvruv ev r$ L($ (Lucian. Necyomant. xi.; comp. Aristoph. Eqttit. 248;
Theophr. Charac. vi.; Grotius, in loco ; Wetst. on Mt. v. 46). The Jews especi-
ally abhorred them as bloodsuckers for a heathen conqueror. For a Jew to
enter such a service was the most utter degradation. He was excommunicated,
and his whole family was regarded as disgraced. But the Romans allowed the
Herods to retain some powers of taxation ; and therefore not all tax-collectors
in Palestine were in the service of Rome. Yet the characteristic faults of
the profession prevailed, whether the money was collected in the name of Csesar
or of Herod ; and what these were is indicated by the Baptist's answer. See
Lightfoot, Opera, i. pp. 324, 325 ; Herzog, PRE. 2 art. Zoll; Edersh. Z. &
T. i.
P. 515-
13. AiSdaKaXc. Publicani majore ceteris reverentia utuntur

(Beng.).
wXe'ov irapa. For rrapd after comparatives comp. Heb. i. 4, hi. 3, ix. 23,
92 THE GOSPEL ACCORDING TO S. LUKE [III. 13, 14.
xi. 4, xii.24; Hdt. vii. 103. 6; Thuc. i. 23. 4, iv. 6. I. The effect is to
intensify the notion of excess : so also birtp, xvi. 8 ; Heb. iv. 12.
to SiaTCTayfi^foc. "That which stands prescribed" (perf.);

a favourite word with Lk.: 10; Acts vii. 44, xviii. 2,
viii. 55; xvii. 9,
xx. 13, xxiii. 31, xxiv. 23. Comp. disponere, \erordnen. It is from
the general meaning of "transacting business" that irpdvanv
acquires the special sense of " exacting tribute, extorting money "
comp. xix. 23. This use is found from Herodotus onwards Hdt. :
iii. 58. 4; yEsch. Cho. 311; Pers. 476; Eum. 624; Xen. Anab.
vii. 6. 17 : comp. irpa.KTU)p, curTrpdo-o-eiv, iKTrpdcraeiv, and many
illustrations in Wetst. used publicum quadra-
Agere is similarly :
gesimx in Asia egit (Suet. Vesp. i.); but what follows is of interest
as showing how rare an honourable publicanus was manebantque :
imagines in civitatibus ei positse, sub hoc titulo KAAfJS TEAfiNH-

2ANTI. This is said of Sabinus, father of Vespasian. After farm-
ing the quadragesima tax in Asia he was a money-lender among
the Helvetii. It is to be noticed that the Baptist does not con-
demn the calling of a tax-collector as unlawful for a Jew. He
assumes that these reXuvai will continue to act as such.
14. orpaTeoofievoi. " Men on service, on military duty " ; mili-
tantes rather than milites (Vulg.). In 2 Tim. ii. 4, ovSets o-rpaTevo-
ftcros is rendered nemo militans. Who these "men on
rightly
service " were cannot be determined ; but they were Jewish soldiers
and not Roman, and not on service in the war between Antipas and
his father-in-law Aretas about the former's repudiation of the latter's
daughter in order to make room for Herodias. That war took
place after the Baptist's death (Jos. Ant. xviii. 5. 2), two or three
years later than this, and probably a.d. 32 (Lewin, Fasti Sacri,
1171, 1412). These a-Tparevop-evoi were possibly gendarmerie,
soldiers acting as police, perhaps in support of the tax-collectors.
Such persons, as some modern nations know to their cost, have
great opportunities for bullying and delation. By their not ^/xet?
they seem to connect themselves with the TcXSvai, either as know-
ing that they also were unpopular, or as expecting a similar answer
from John.
MnS^ra SiaaeioTfjTc. Like concutio, Siao-euo is used of intimida-
tion, especially of intimidating to extort money (3 Mac. vii. 21).
Eusebius uses it of the extortions of Paul of Samosata (If. E.
vii. 30. 7) ; where, however, the true reading may be Ikct(.Ul. In
this sense o-eiw also is used (Aristoph. Equit. 840; Pax, 639); and
it is interesting to see that Antipho couples o-eta> with <rvKO(pavTto.
&L\oKpd.TTf<; ourocrt CTc'povs Tutv VTrevOevvwv eacie /cal eVuKo^d^Tei {Orat.

1
vi. p. 146, 1. 22). This last passage, combined with the verse
1
In the Passio S. Perpetuie, iii. , the martyr suffers much ffrpaTtwrwv avKo<pav-
rlais v\{LaTait, and this is represented in the Latin by concussura milituin.
Comp. Tert. De Fuga in Pers. xii., xiii.
HI. 14, 15.] PREPARATION FOR THE MINISTRY 93
before us, renders it probable that o-uko^civt^s, a " fig-shower," is

not one who gives information to the police about the exportation
of figs, but one who shows figs by shaking the tree ; i.e. who makes
the rich yield money by intimidating them. Nowhere is ctvko-
<f>avTr]<; found in the sense of
" informer," nor yet of " sycophant."
It always denotes a "false accuser," especially with a view to
obtaining money; Arist. Ach. 559, 825, 828. Hatch quotes from
Brunet de Presle, Notices et textes du Musk du Louvre, a letter of
B.C. 145 from Dioscorides, a chief officer of finance, to his sub-
ordinate Dorion : irepl Se Sia<7i<r|iui' /cat impaktimr eviW 8e /cat
(7UKo<|>ai'Tei<x0cu 7rpocrcpepop,va>v fiovXofxeOa vfia<s p,rj 8ia\av6avLV,

k.t.X.," in the matter of fictitious legal proceedings and plunder-
ings, some personsbeing, moreover, alleged to be even made the
victims of false accusations," etc. (Biol Grk. p. 91). Comp. Lev.
xix. 11 j Job xxiv. 9. Hesychius explains <rvKo<pdvTr)<; as ij/evSo-
KaTr/yopo<s.
ovl/wi/iois. From " cooked food " to be eaten with bread,
oif/ov,
and uiveop-ai, "I buy": hence "rations, allowance, pay" of a

soldier; 1 Cor. ix. 7; 1 Mac. iii. 28, xiv. 32; 1 Esdr. iv. 56; and
freq. in Polybius. John does not tell these men on service that
theirs is an unlawful calling. Nor did the early Christians con-
demn the life of a soldier see quotations in Grotius and J. B.
:
Mozley, University Sermons, Serm. v.

15-17. The certainty of the Messiah's Coming and the Conse-
quences of the Coming. Mt. iii. 11, 12. The explanatory open-
ing (ver. 15) is peculiar to Lk. The substance of ver. 16 is common
to all three; but here Lk. inserts the characteristic irao-iv. In
ver. 17 he and Mt. are together, while Mk. is silent. Lk. shows
more clearly than the other two how intense was the excitement
which the Baptist's preaching caused.
15. ripoaSoKwrros. What were they expecting ? The result of all
this strange preaching, and especially the Messianic judgment.
Would it be put in execution by John himself? For this absolute
use of 7rpoo-SoKaw comp. Acts xxvii. 33. Excepting Mt. xi. 13,
xxiv. 50, 2 Pet. iii. 12-14, the verb is peculiar to Lk. (i. 21, vii.
19, 20, viii. 40, xii. 46; Acts iii. 5, etc.).
The Vulg. here hasthe strange rendering existimante ; although in i. 21,

vii.19, 20, viii. 40 TrpoadoKdw is rendered expecto, and in xii. 46 spero. Cod.
Brix. has sperante here. See on xix. 43 and xxi. 23, 25 for other slips in
Jerome's work. Here d has an attempt to reproduce the gen. abs. in Latin :
et cogitantium omnium. Comp. ix. 43, xix. II, xxi. 5, xxiv. 36, 41.
jx-q itotc auTos. " If haply he himself were the Christ." Their
thinking this possible, although " John did no sign," and had none
of the insignia of royalty, not even descent from David, is remark-
able. Non ita crassam adhuc ideam de Christo habebant, nam
Johannes nil splendoris externi habebat et tamen talia de eo cogita-

bant (Beng.). That this question had been raised is shown by
Jn. i. 20. The Baptist would not have declared " I am not the
Christ," unless he had been asked whether he was the Messiah, or
had heard the people discussing the point.
For theconstr. comp. /ti? irvre Siprj aureus 6 Geds fitrdvoiav (2 Tim. ii. 25).
The opt. in indirect questions is freq. in Lk. both without &v (i. 29, viii. 9,
Acts xvii. II, xxi. 33) and also with dV (i. 62, vi. 11, xv. 26; Acts v. 24,
x. 17).
16.
ttcutu'. Showing how universal the excitement on this point
was. Neither Mt. (iii. 11) nor Mk. (i. 7) has the traa-iv of which
Luke is so fond comp. vi. 30, vii. 35, ix. 43, xi. 4, xii. 10.
:
The mid. aireKplvaro is rare in N.T. (xxiii. 9; Acts iii. 12; Mt.
aor.
xxvii. 12; Mk. xiv. 61; Jn. v. 17, 19); also in LXX(Judg. v. 29 ; I Kings
ii. I ; I Chron. x. 13 ; Ezek. ix. 11). In bibl. Grk. the pass, forms prevail
see small print on i. 19.
'Eyu pkv uSan. Both with emphasis "/with wafer."

:
6 ItrxupoTcpos. ValebatJohannes, sed Christus multoplus (Beng.).

The art. marks him as one who ought to be well known.
XGo-ai tir l/idn-a tw i>Trobr)\i.&T<av. More graphic than Mt.'s to.
vttoS. /2ao-Tao*ai, but less SO than Mk.'s Kvif/as Xvaai tov Ifi. tu)V vttoS.
airov. Both AV. and RV. mark the difference between viroSrjixa,
"that which is bound under" the foot, and o-avSaAtov, dim. of
o-avSaXoc, by rendering the former "shoe" (x. 4, xv. 22, xxii. 35;
Acts vii. 33, xiii. 25) and the other "sandal" (Mt. vi. 9; Acts
xii. 8). The Vulg. has calceamenta for v-n-oS-q/jbaTa, and sandalia or
caligx for <rav8dkia. In LXX the two words seem to be used
indiscriminately (Josh. ix. 5, 13); but v7ro8. is much the more
common, and it is doubtful whether the Jews before the Captivity
wore shoes or manalim (Deut. xxxiii. 25) as distinct from sandals.
Comp. 01 i//.avTs tw i>7roS7/i.aTu>v aurwv (Is. v. 27). To unfasten
shoes or sandals, when a man returned home, or to bring them to
him when he went out, was the office of a slave (See Wetst. on Mt.
iii. 11). John is not worthy to be the bond-servant of the Christ.
The ouTou is not so entirely redundant as in some other passages :
" whose latchet of his shoes." x

ao-ros. In emphatic contrast to the speaker.
iv TTccufian dyiw. See on i. 15. That the kv with irvdnian
ayi'w and its absence from vSart. marks a distinction of any great
moment, either here or Acts i. 5, must be doubted ; for in Mt.
iii. 1 1 both expressions have the iv, and in Mk. i. 8 neither. The
simple dat. marks the instrument or matter with which the baptism
1
Comp. Mk. vii. 25 ; 1 Pet. ii. 24 ; Rev. iii. 8, vii. 2, 9, xiii. 8, xx. 8.
Such pleonasms are Hebraistic, and are specially common in LXX (Gen. i. 1 1
Kxod. xxxv. 29, etc) ; Win. xxii. 4 (b), p. 184.
is effected ; the lv marks the element in which it takes place (Jn.

L 3 1 )-
ical irupi.
....
This remarkable addition is wanting in Mk. Various
explanations of it are suggested. (1) That the fiery tongues at
Pentecost are meant, is improbable. Were any of those who
received the Spirit at Pentecost among the Baptist's hearers on
this occasion ? Moreover, in Acts i. 5 kcu irvpi is not added.
(2) That it distinguishes two baptisms, the penitent with the
Spirit, and the impenitent with penal fire, is very improbable.
The same persons (v/xa<s) are to be baptized with the Spirit and
with fire. In ver. 17 the good and the bad are separated, but not
here. This sentence must not be made parallel to what follows,
for the winnowing-shovel is not baptism. (3) More probably the
Trvpi refers to the illuminating, kindling, and purifying power of
the grace given by the Messiah's baptism. Spiritus sanctus, quo
Christus baptizat, igneam vim habet: atque ea vis ignea etiam
conspicua fuit oculis honinum (Beng.) comp. Mai. iii. 2. (4) Or,
:
the fiery trials which await the disciple who accepts Christ's
baptism may be meant comp. xii. 50 ; Mk. x. 38, 39. The
:
passage is one of many, the exact meaning of which must remain

doubtful ; but the purifying of the believer rather than the punish-
ment of the unbeliever seems to be intended.
17. tttuov. The " winnowing-shovel " (pala lignea ; Vulg.
ventilabrum), with which the threshed corn was thrown up into
the wind (tttvw = " spit "). 1 This is a further description of the
Messiah, He whose tttvov is ready for use. Note the impressive
repetition of avrov after rfj X lPh T W<*Awva, and r^v dirodrJKrjv. 2
ttjk aXwm. The threshing-floor itself, and not its contents.
It is by removing the contents corn to the barn, and refuse to
the fire that the floor is thoroughly cleansed. Christ's threshing-
floor is the world ; or, in a more restricted sense, the Holy Land.
See Meyer on Mt. iii. 12.
derpiorw. Comp. Mk. ix. 43; Lev. vi. 12, 13; Is. xxxiv. 8-10,
lxvi. 24 ; Jer. vii. 20 ; Ezek. xx. 47, 48. In Homer it is a freq.
epithet of yeAws, kAco9, fior), p.vo<;, and once of <pX6 {II. xvi. 123).
As an epithet of irvp it is opposed to p.a\6cu<6v and p.a.Kp6v. See
1
The wooden shovel, pala lignea (Cato, R. R. vi. 45. 151), ventilabrum
(Varro, R. R. i. 52), seems to have been more primitive than the vannus, which
was a basket, shaped like the blade of a large shovel. The irrtiov was a shovel
rather than a basket. In Tertullian (Preescrip. iii.) palam in manu portat ad
purgandam aream suam is probably the true reading but some MSS. have
:
ventilabrum for palam.

2
The form dcaKadapai is worth noting in later Greek 4ic&0apa for iKaOripa.
:
is not uncommon. Mt. here has Sia.Ka.Oapie'i, but classical writers prefer 5ia-
KaOalpeiv to diaKaOapifciv. For the details of Oriental threshing see Herzog,
PRE. art. Ackerbau ; D.B. 2 art. "Agriculture." For &xvpa comp. Job
2
xxi. 18, and Hdt. iv. 72. 2 ; the sing, is less common (Jer. xxiii. 28).
Heinichen on Eus. H. E. vi. 41. 15 and viii. 12. 1. It is therefore

a fierce fire which cannot be extinguished, rather than an endless
fire that will never go out, that seems to be indicated and this is :
just such a fire as to ayypov (the refuse left after threshing and
winnowing) would make. But ao-/?eoros is sometimes used of a
fire that never goes out, as that of Apollo at Delphi or of Vesta at
Rome (Dion. Hal. cxciv. 8). For KaTcucaicif comp. Mt. xiii. 30,
40 ; also Ex. iii. 2, where it is distinguished from ko.Uiv it implies :
utter consumption.
18-20. Explanation of the Abrupt Termination of the
Baptist's Ministry. This is given here by anticipation in order
to complete the narrative. Comp. the conclusions to previous
narratives : i. 66, 80, ii. 40, 52.
18. rioXXa jiey oCV Kal eTcpa. The comprehensive 7roXXa kcu
Ircpa confirms the view taken above (ver. 7) that this narrative
(7-18) gives a summary of John's teaching rather than a report of
what was said on any one occasion. The frepa means "of a
different kind " (Gal. i. 6, 7), and intimates that the preaching of
the Baptist was not always of the character just indicated.
The cases in which flip dbv occurs must be distinguished. 1. Where, as

here, fiiv is followed by a corresponding Si, and we have nothing more than
the distributive fiiv . Si .
. combined with oZv (Acts viii. 4, 25, xi. 19,
. . .
xii. 5, xiv. 3, xv. 3, 30, etc.). 2. Where no Si follows, and jiiv confirms
what is said, while oVv marks an inference or transition, quidem igitur (Acts
i. 6, ii. 41, v. 41, xiii. 4, xvii. 30 ; Heb. vii. II, viii. 4, etc.). Win. liii. 8. a,
p. 556.
irapaKaXuc cutjyyÎ^to . . . Acyx'Sp.ei'os. These words give

the three chief functions of the Baptist: to exhort all, to preach
good tidings to the penitent, to reprove the impenitent. It is
quite unnecessary to take t6v Xadv with 7rapaKaXaiv, and the order
of the words is against such a combination.
In late Greek the ace. of the person to whom the announcement is made is
freq. after evayye\lfc<r$ai (Acts xiv. 15, xvi. 10; Gal. i. 9 ; I Pet. i. 12;
comp. Acts viii. 25, 40, xiv. 21) and hence in the pass, we have irrwxol
:
efa.Yye\loi'Tat. The ace. of the message announced is also common (viii. 1

Acts v. 42, viii. 4, 12, x. 36, xi. 20). Where both person and message are
combined, the person addressed is in the dat. (i. 19, ii. 10, iv. 43 Acts ;
viii. 35 comp. Lk. iv. 18; Acts xvii. 18; Rom. i. 15, etc.): but in Acts
;
xiii. 32 we have double ace. Here the Lat. texts vary between evangelizabat
populum (Cod. Am.) and evang. populo (Cod. Brix.).
19. 'Hpw'Srjs. Antipas, as in ver. 1. The insertion of the

name ^tXiWou after ywaiKos comes from Mk. and Mt. (A C K X
and some versions). This Philip must be carefully distinguished
from the tetrarch Philip, with whom Jerome confuses him. He
was the son of Mariamne, on account of whose treachery he had
been disinherited by Herod the Great ; and he lived as a private
individual at Jerusalem (Jos. B. J. i. 30. 7). Josephus calls both

Antipas and also this Philip simply " Herod " {Ant. xviii. 5. 4).
Herodias became the evil genius of the man who seduced her from
his brother. It was her ambition which brought about the down-
fall of Antipas. Lk. alone tells us that John rebuked Antipas for
his wicked life (k<u irepl iravrov) as well as for his incestuous
marriage. Obviously i\eyx^V0 ^ means "rebuked, reproved"
(1 Tim. 20; 2 Tim. iv. 2), and not "convicted" or "convinced"
v.
(Jn. viii. 46, xvi. 8). In the former sense eAeyx ct > is stronger /
than iTnTL/xav see Trench, Syn. iv.

:
Once more (see on ver. 1 ) we have a remarkable rendering in d Herodes :
autem quaterducatus cum argueretur ab eo, etc.

Note the characteristic and idiomatic attraction (Travruv &v), and comp.
ii. 20, v. 9, ix. 43, xii. 46, xv. 16, xix. 37, xxiv. 25 ; Acts iii. 21, x. 39,
xiii. 39, xxii. 10, xxvi. 2.
20. Trpoae0T)Key k<x! touto cirl irao-iy, KaTCKXeiaey, k.t.X. " He

added this also on the top of all he
shut up John in prison "
i.e. he added this to all the other n-ovrjpd of which he had been
guilty.
Josephus, in the famous passage which confirms and supple-
ments the Gospel narrative respecting the Baptist {Ant. xviii. 5. 2),
says that Antipas put him in prison because of his immense
influence with the people. They seemed to be ready to do what-
ever he told them ; and he might tell them to revolt. This may
easily have been an additional reason for imprisoning him it is no :
contradiction of the Evangelists. What Josephus states is what

Antipas publicly alleged as his reason for arresting John of course :
he would not give his private reasons. The prison in which the
Baptist was confined was in the fortress of Machaerus at the N.E.
corner of the Dead Sea. Seetzen discovered the site in 1807
above the valley of the Zerka, and dungeons can still be traced
among the ruins. Tristram visited it in 1872 {Discoveries on the
East Side of the Dead Sea, ch. xiv.). It was hither that the
daughter of Aretas fled on her way back to her father, when she
discovered that Antipas meant to discard her for Herodias.
Machaerus was then in her father's dominions ; but Antipas
probably seized it immediately afterwards (Jos. Ant. xviii. 5. 1, 2).
The expression irpoaid-qKev tovto, KaTiKKeiaev must not be confounded

with the Hebraisms irpovideTO irp.\pai (xx. II, 12), irpoaidero <rvX\aê?i>
(Acts xii. 3). It is true that in LXX the act. as well as the mid. is used in
this manner irpo<rt8r)Ke reiceiv (Gen. iv. 2) ;
: irpotrid^Ke \a\7jcra1 (Gen.
xviii. 29) see also Exod. x. 28 ; Deut. iii. 26 ; and for the mid. Exod.
:
xiv. 13. But in this Hebraistic use of irpoarld-qfii for "go on and do" the
second verb is always in the infin. (Win. liv. 5, p. 588). Here there is no
Hebraism, and therefore no sign that Lk. is using an Aramaic source.
Kara/cXefoj' is classical, but occurs in N.T. only here and Acts xxvi. 10;
in both cases of imprisoning. It is freq. in medical writers, and Galen uses
7
98 THE GOSPEL ACCORDING TO S. LUKE [HI. 20, 21.
it of imprisonment (Hobart, Med. Lang, of Lk. pp. 66, 67). Mt. xiv. 3 we
have diridero, and Mk. vi. 17, t8i)<rev, of Herod's putting John into prison.
21, 22. Jesus is baptized by John.

It is remarkable, that
although the careers of the Forerunner and of the Messiah are
so closely connected, and so similar as regards prediction of birth,
retirement, ministry, and early end, yet, so far as we know, they
come into actual contact only at one brief period, when the
Forerunner baptized the Christ. Once some of John's disciples
raised the question of fasting, and Jesus answered it (v. 33 Mt. j
ix. 14), and once John sent some of his disciples to Jesus to
question Him as to His Messiahship (vii. 19-23; Mt. xi. 2-19);

but there is no meeting between Christ and the Baptist. Lk.,
having completed his brief account of the Forerunner and his
work, begins his main subject, viz. the Messiah and His work.
This involves a return to the point at which the Forerunner met
the Messiah, and performed on Him the rite which prepared Him
for His work, by publicly uniting Him with the people whom He
came to save, and proclaiming Him before them.
21. iv tw PaTTTwrOTjj'ai airaira Toy \a.6v. "After all the people
had been baptized"; cum baptizatus esset omnis populus (Cod.
Brix.) not, "while they were being baptized"; cum baptizaretur
:
(Cod. Am.). The latter would be iv t<3 with the pres. infin.
Both constructions are very freq. in Lk. Contrast the aorists in ii. 27,
ix. 36, xi. 37, xiv. I, xix. 15, xxiv. 30, Acts xi. 15 with the presents in v. I,
12, viii. 5, 42, ix. 18, 29, 33, 51, x. 35, 38, xi. 1. 27, xvii. 11, 14, xxiv. 4,
15, 51; Acts viii. 6, xix. I. Lk. is also fond of the stronger form iLwas,
which is rare in N.T. outside his writings. Readings are often confused, but
well attested v. 26, viii. 37, ix. 15, xix. 37, 48, xxiii. 1 ; Acts ii. 44,
fijras is
iv. 31, v. 16, x. 8, xi. 10, xvi. 3, 28, xxv. 24; and may be right in other
places.
That there were great multitudes present when John baptized

the Christ is not stated ; nor is it probable. Had Lk. written iv
t<3 /3a7rio-0ai, this would have implied the presence of many other
candidates for baptism ; but it was not until " after every one of
the people had been baptized" that the baptism of Jesus took
place. Possibly Jesus waited until He could be alone with John.
In any case, those who had long been waiting for their turn would
go home soon after they had accomplished their purpose. It was
some time before this that John said to the people, " He that cometh
after me ... is standing in the midst of you, and ye know Him
not" (Jn. i. 26). They could hardly have been so ignorant of Him,
if large multitudes had been present when John baptized Him.
k<u 'Itjo-oG 0cnrrior0KTos. It is remarkable that this, which seems
to us to be the main fact, should be expressed thus incidentally by
a participle. It is as if the baptism of all the people were regarded
as carrying with it the baptism of Jesus almost as a necessary com-
m. 21, 22.] PREPARATION FOR THE MINISTRY 99
plement "After they had been baptized, and when He had been
:
baptized and was praying." But perhaps the purpose of Lk. is to

narrate the baptism, not so much for its own sake as an instance of
Christ's conformity to what was required of the people, as for the
sake of the Divine recognition and authentication which Jesus then
received.
Jerome has preserved this fragment of the Gospel ace. to the Hebrews : " Lo,
the mother of the Lord and His brethren said to Him, John the Baptist baptizeth
for remission of sins let us go and be baptized by him.
: But He said to them,
Wherein have I sinned that I should go and be baptized by him? except perchance
"
this very thing which I'have said is ignorance {Adv. Pelag. iii. 1 ). The Tractatus
de Rebaptismate says that the Pauli Preedicatio represented " Christ, the only
man who was altogether without fault, both making confession respecting His
own sin, and driven almost against His will by His mother Mary to accept the
baptism of John also that when He was baptized fire was seen on the water,
:
which is not written in any Gospel " (xvii. ; Hartel's Cyprian, ii. p. 90). The
fire in the water is mentioned in Justin {Try. lxxxviii.), but not as recorded by
the Apostles ; and also in the Gospel ace. to the Hebrews.
Kal irpoaeuxofieVou. Lk. alone mentions this. On his Gospel

as emphasizing the duty of prayer see Introd. 6. Mt. and Mk.
say that Jesus saw the Spirit descending ; Jn. says that the Baptist
saw it ; Lk. that it took place (lykvero) along with the opening of
the heaven and the coming of the voice. Mk. says simply to
7rvevfia ; Mt. has irv(.V[ia eov ; Lk. to 7rvt5/xa to ayiov. See On
i. 15.
The constr. of iyivero with ace. and infin. is on the analogy of the class,
constr. of ewdflf : it is freq. in Lk. See note, p. 45. The form dveipx-
drjvaL is anomalous, as if assimilated to &ve<$x6 ai comp. Jn. ix. 10, 14
'
Rev. iv. 1, vi. 1.
22. awjmaTtKw etSci ds irepiorepdi'. "In a bodily form" is

peculiar to Lk. Nothing is gained by admitting something visible
and rejecting the dove. Comp. the symbolical visions of Jehovah
granted to Moses and other Prophets. dare not assert that the We
Spirit cannot reveal Himself to human sight, or that in so doing
He cannot employ the form of a dove or of tongues of fire. The
tongues were appropriate when the Spirit was given " by measure "
to many. The dove was appropriate when the Spirit was given
in His fulness to one. It is not true that the dove was an ancient
Jewish symbol for the Spirit. In Jewish symbolism the dove is
Israel. The descent of the Spirit was not, as some Gnostics
taught, the moment of the Incarnation it made no change in the :
nature of Christ. But it may have illuminated Him so as to com-

plete His growing consciousness of His relations to God and to
man (ii. 52). It served two purposes (1) to make Him known to :
the Baptist, who thenceforward had Divine authority for making

Him known to the world (Jn. i. 32, 33); and (2) to mark the offi-
cial beginning of the ministry, like the anointing of a king. As at
IOO THE GOSPEL ACCORDING TO S. LUKE [in. 22.
the Transfiguration, Christ is miraculously glorified before setting

out to suffer, a voice from heaven bears witness to Him, and " the
goodly fellowship of the Prophets " waits on His glory.
The phrase <f>uv^\v yeviaOai is freq. in Lk. (i. 44, ix. 35, 36; Acts ii. 6,
vii. 31, x. 13, xix. 34). Elsewhere only Mk. i. II, ix. 7 ; Jn. xii. 30 ; Rev. viii. 5.
Comp. epxerat <j>uvfi, Jn. xii. 28; e'^pxerat <pu>t>Ji, Rev. xvi. 17, xix. 5.
lu. Responsio adpreces, ver. 21 (Beng.). The 2u shows that the

voice conveyed a message to the Christ as well as to the Baptist.
Mk. also has 2i> T in Mt. iii. 1 7 we have Ovtos ia-nv. Diversitas
:
locutionum adhuc etiam utilis est, ne uno modo dictum minus intelli-
gatur (Aug.). In the narrative of the Transfiguration all three have
Ovtos cotiv.
The reference seems to be to Ps. ii. 7 ; and here D

and other important
witnesses have Tlos /jlov el ati, eyu arifiepov yeyivvy}K(L <re. Augustine says that
this was the reading of some MSS., "although it is stated not to be found in the
more ancient MSS." (De Cons. Evang. ii. 14: comp. Enchir. ad Laurent, xlix.).
Justin has it in his accounts of the Baptism {Try. lxxxviii., ciii.). In Mt. it is
possible to take b 6.yairrp-6s with what follows: "The beloved in whom I am
well pleased" ; but this is impossible here and in Mk. L II, and therefore im-
probable in Mt. The repetition of the article presents the epithet as a separate
fact: "Thou art My beloved one." Comp. fiovvos iuv d-yaw^-rds
My Son,
(Horn. Od. ii. remarkable that St. John never uses kya-ir-rp-os of
365). It is
Christ neither in the Fourth Gospel nor in the Apocalypse does the word occur
:
in any connexion.
ev>S<iio)<ra. "I am well pleased" the timeless aorist. Comp. Jn. xiii. 3.
:
The verb is an exception to the rule that, except where a verb is compounded
with a prep., the verbal termination is not retained, but one from a noun of the
same root is substituted e.g. ddvvareiv, eiiepyeretv, not ddvvaffdai, evepydfreaOai.
:
Comp. KapaSoKeiv and dvadrfaiceiv, which are similar exceptions, Win. xvi. 5,
p. 125.
The voice does not proclaim Jesus as the Messiah, as a legend would prob-
ably have represented. No such proclamation was needed either by Jesus or
by the Baptist. The descent of the Spirit had told John that Jesus was the
Christ (Jn. i. 33). This voice from heaven, as afterwards at the Transfiguration
(ix- 35)> and again shortly before the Passion (Jn. xii. 28), followed closely upon
Christ's prayer, and may be regarded as the answer to it. His humanity was
capable of needing the strength which the heavenly assurance gave. To call
this voice from heaven the Bath-Kol of the Rabbis, or to treat it as analogous
to it, is misleading. The Rabbinic Bath-Kol, or " Daughter-voice," is regarded
as an echo of the voice of God and the Jews liked to believe that it had been
:
granted to them after the gift of prophecy had ceased. The utterances attri-
buted to it are in some cases so frivolous or profane, that the more intelligent
Rabbis denounced it as a superstition.
It has been pointed out that Lk. appears to treat the baptism of Jesus by
John as a matter of course. Mt. tells us that the Baptist at first protested
against it ; and many writers have felt that it requires explanation. Setting
aside the profane suggestions that Jesus was not sinless, and therefore needed
"repentance baptism for remission of sins," or that He was in collusion with
John, we may note four leading hypotheses. 1. He wished to do honour to
John. 2. He desired to elicit from John a declaration of His Messiahship.
3. He thereby gave a solemn sign that He had done with home life, and was
beginning His public ministry. 4. He thereby consecrated Himself for His
III. 22.] PREPARATION FOR THE MINISTRY IOI
work. This seems to be nearest to the truth. The other three would be
last
more probable we were expressly told that multitudes of spectators were
if
present ; whereas the reverse seems to be implied. John's baptism was prepara-
tory to the kingdom of the Messiah. For everyone else it was a baptism of
repentance. The Messiah, who needed no repentance, could yet accept the
preparation. In each case it marked the beginning of a new life. It conse-
crated the people for the reception of salvation. It consecrated the Christ for
the bestowing of it (Neander, L. J. C. 42 (5), Eng. tr. p. 68). But besides
this it was a ' fulfilment of righteousness," a complying with the requirements
'
of the Law. Although pure Himself, through His connexion with an unclean
people He was Levitically unclean. "On the principles of O.T. righteousness
His baptism was required" (Lange, L. of C. i. p. 355).
In the Fathers and liturgies we find the thought that by being baptized Him-
self Jesus elevated an external rite into a sacrament, and consecrated the element
of water for perpetual use. Baptizatus est ergo JDominus non mundari volens,
sed mundare aquas (Ambr. on Lk. hi. 21, 23). "By the Baptisme of thy wel
beloved sonne Jesus Christe, thou dydest sanctifie the fludde Jordan, and al other
waters to this misticall washing away of synne" (First Prayer-Book of Edw. VI.
1549, Public Baptism) ; which follows the Gregorian address, " By the Baptism
"
of Thine Only-begotten Son hast been pleased to sanctify the streams of water
(Bright, Ancient Collects, p. 161).
There is no contradiction between John's " Comest Thou to me?" (Mt.
iii. 14) and "I knew Him not" (Jn. i. 31, 33). As a Prophet John recognized
the sinlessness of Jesus, just as Elisha recognized the avarice and untruthfulness
of Gehazi, or the treachery and cruelty of Hazael (2 Kings v. 26, viii. 10-12)
but until the Spirit descended upon Him, he did not know that He was the
Messiah (Weiss, Leben Jesu, I. ii. 9, Eng. tr. i. p. 320). John had three main
functions to predict the coming of the Messiah ; to prepare the people for it
:
and to point out the Messiah when He came. When these were accomplished,
his work was nearly corrnplete.
23-38. The Genealogy of Jesus Christ. Comp. Mt. i. 1-17.

The literature is very abundant the following are among the prin-
:
cipal authorities, from which a selection may be made, and the

names of other authorities obtained.
Lord A. Hervey, The Genealogies of our Lord and Saviour,
Macmillan, 1853; J. B. McClellan, The New Testament of our
Lord and Saviour, i. pp. 408-422, Macmillan, 1875; W. H. Mill,
Observations on the Application of Pantheistic Principles to the
Theory and Historic Criticism of the Gospel, pp. 147-218; D.B?
art. "Genealogy"; D. of Chr. Biog. art. "Africanus"; Schaff's
Herzog, art. "Genealogy"; Commentaries of Mansel {Speaker),
Meyer, Schaff, on Mt. i.; of Farrar, Godet, M. R. Riddle, on
Lk. iii.
Why does Lk. insert the genealogy here instead of at the beginning of his
Gospel ? It would be only a slight exaggeration to say that this is the beginning
of his Gospel, for the first three chapters are only introductory. The use of
apxo/xevos here implies that the Evangelist is now making a fresh start. Two of
the three introductory chapters are the history of the Forerunner, which Lk.
completes in the third chapter before beginning his account of the work of the
Messiah. Not until Jesus has been anointed by the Spirit does the history of
the Messiah, i.e. the Anointed One, begin ; and His genealogy then becomes of
importance. In a similar way the pedigree of Moses is placed, not just before
102 THE GOSPEL ACCORDING TO S. LUKE [III. 22, 23.
or just after the account of his birth (Exod. ii. I, 2), where not even the names
of his parents are given, but just after his public appearance before Pharaoh as
the spokesman of Jehovah and the leader of Israel (Exod. vi. 14-27).
The statement of Julius Africanus, that Herod the Great caused the genealo-
gies of ancient Jewish families to be destroyed, in order to conceal the defects
of his own pedigree (Eus. H. E. i. 7. 13), is of no moment. If he ever gave
sudi an order, it would of necessity be very imperfectly executed. The rebuild-
ing of the temple would give him the opportunity of burning the genealogies of
the priests, which were preserved in the temple archives, but pedigrees in the
possession of private families would be carefully concealed. Josephus was able
to give his own genealogy, as he "found it described in the public records" iv
rah drifiofflais 8\tois dvayeypa/ji/jJvrjv ( Vita, 1) ; and he tells us what great care
was taken to preserve the pedigrees of the priests, not merely in Judrea, but in
Egypt, and Babylon, and "whithersoever our priests are scattered" (Apion.
i. 7). It is therefore an empty objection to say that Lk. could not have
obtained this genealogy from any authentic source, for all such sources had been
destroyed by Herod. It is clear from Josephus that, if Herod made the attempt,
he did not succeed in destroying even all public records. Jews are very tena-
cious of their genealogies ; and a decree to destroy such things would be evaded
in every possible way. The importance of the evidence of Africanus lies in his
claim to have obtained information from members of the family, who gloried in
preserving the memory of their noble extraction ; and in his referring both
pedigrees as a matter of course to Joseph. It is not probable that Joseph was the
only surviving descendant of David who was known to be such. But it is likely
enough that all such persons were in humble positions, like Joseph himself, and
thus escaped the notice and jealousy of Herod. Throughout his reign he took
no precaution against Davidic claimants ; and had he been told that a village
carpenter was the representative of David's house, he would possibly have
treated him as Domitian is said to have treated the grandsons of Judas the

brother of the Lord with supercilious indifference (Eus. H. E. iii. 20).
23. auTos- "He Himself," to whom these miraculous signs

had reference: comp. i. 22; Mt. iii. 4. The AV. translation of
the whole clause, ciutos x\v 'Irjo-ous dpxop.ei'os wad k-ruv Tpiditorra,
"Jesus Himself began to be about thirty years of age," is im-
possible. It is probably due to the influence of Beza incipiebat :
esse quasi annorum triginta. But Cranmer led the way in this
error in the Bible of 1539, and the later versions followed. Purvey
is vague, like the Vulgate " was bigynnynge as of thritti year,"
:
erat incipiens quasi annorum trigtnta. Tyndale is right " was :
about thirty yere of age when He beganne " ; i.e. when He began
His ministry in the solemn way just recorded. Comp. the use of
ap$dfj.vo<s in Acts i. 22. In both cases 8ioao-/ceiv may be under-
stood, but is not necessary. In Mk. iv. 1 we have the full expres-
sion, rjpiaro 8C8aa-Kiv, which is represented in the parallel, Mt.
xiii. 1, by iKaOrjro. Professor Marshall has shown that Tjpâro and
tKddrjTo may be equivalents for one and the same Aramaic verb
(Expositor, April 189 1) see on v. 21.
:
obvious that this verse renders little help to chronology.

It is
" About thirty " may be anything from twenty-eight to thirty-two,
to give no wider margin. It is certain that our era is at least four
years too late, for it begins with a.u.c. 754. Herod the Great
III. 23-27.] PREPARATION FOR THE MINISTRY 103
died just before the Passover a.u.c. 750, which is therefore the
latest year possible for the Nativity. If we reckon the " fifteenth
year " of ver. from the death of Augustus, Jesus was probably
1
thirty-two at the time of His Baptism.
j e
uc utos, ws eyofu'êTo, I&ktt)<|> tou H\ei. This is the right punctua-
tion " being the son (as was supposed) of Joseph the son of
:
Heli." unnatural to place the comma after 'Ia>cr>7</>

It is altogether
and not before " being the son (as was supposed of Joseph) of
it :
Heli"; i.e. being supposed to be the son of Joseph, but being

really the grandson of Heli. It is not credible that vl6<s can mean
both son and grandson in the same sentence. J. Lightfoot pro-
posed that "Jesus" (viz. -utos, not vlov) should be understood
throughout ; " Jesus (as was supposed) the son of Joseph, and so
the son of Heli, and so the son of Matthat," etc. (Hor. Heb. on
Lk. iii. 23). But this is not probable see on tov eov (ver. 38).
:
It is evident from the wording that Lk. is here giving the genealogy ofJoseph
and not of Mary. It would have been quite out of harmony with either Jewish
ideas or Gentile ideas to derive the birthright of Jesus from His mother. In the
eye of the law Jesus was the heir of Joseph and therefore it is Joseph's descent
;
which is of importance. Mary may have been the daughter of Heli ; but, if
she was, Lk. ignores the fact. The difference between the two genealogies was
from very early times felt to be a difficulty, as is seen from the letter of Julius
Africanus to Aristides, c. A.D. 220 (Eus. H. . i. J ; Routh, Rel. Sacr. ii.
p. 228) ; and it is probable that so obvious a solution, as that one was the pedi-
gree of Joseph and the other the pedigree of Mary, would have been very soon
advocated, if there had been any reason (excepting the difficulty) for adopting
it. But this solution is not suggested by anyone until Annius of Viterbo pro-
pounded it, c. A.r>. 1490.
The main facts of the two genealogies are these. From Adam to Abraham
Lk. is alone. From Abraham to David, Lk. and Mt. agree. From David to
Joseph they differ, excepting in the names of Zorobabel and his father Salathiel.
The various attempts which have been made at reconciling the divergences,
although in no case convincingly successful, are yet sufficient to show that recon-
ciliation is not impossible. If we were in possession of all the facts, we might
find that both pedigrees are in accordance with them. Neither of them presents
difficulties which no addition to our knowledge could solve. In addition to the
authorities named above, the monographs of Hottinger, Surenhusius, and Voss
may be consulted.
27. tou ZopopdpeX tou XaXaOiriX. It is highly improbable that
these are different persons from the Zerubbabel and the Shealtiel
of Mt. i. 12. That at the same period of Jewish history there
should be two fathers bearing the rare name Salathiel or Shealtiel,
each with a son bearing the rare name Zerubbabel, and that both
of these unusually-named fathers should come in different ways
into the genealogy of the Messiah, is scarcely credible, although
this hypothesis has been adopted by both Hottinger and Voss.
Zerubbabel ( = " Dispersed in Babylon," or " Begotten in Baby-
lon ") was head of the tribe of Judah at the time of the return from
the Babylonish Captivity in the first year of Cyrus ; and he was
therefore an obvious person to include in the pedigree of the

Messiah. Hence he was called the Rhesa or Prince of the Cap-
tivity. In i Chron. iii. 19 he is given as the son of Pedaiah and
nephew of Shealtiel and this is probably correct. But he became
:
the heir of Shealtiel because the latter had no sons. In Mt. i. 12

and 1 Chron. iii. 17, Shealtiel is the son of Jechoniah, king of
Judah ; whereas Lk. makes him the son of Neri. Jeconiah is
called Coniah, Jer. xxii. 24, and Jehoiachin, Iii. 31 \ 2 Kings xxiv. 6;
2 Chron. xxxvi. 8, 9 ; and all three names mean " The Lord will
establish." From Jer. xxii. 30 we learn that he had no children
and therefore the line of David through Solomon became extinct in
him. The three pedigrees indicate that an heir for the childless
Jeconiah was found in Shealtiel the son of Neri, who was of the
house of David through Nathan. Thus the junction of the two
lines of descent in Shealtiel x and Zerubbabel is fully explained.
Shealtiel was the son of Neri of Nathan's line, and also the heir of
Jeconiah of Solomon's line ; and having no sons himself, he had
his nephew Zerubbabel as adopted son and heir. Rhesa, who
appears in Lk., but neither in Mt. nor in 1 Chron., is probably not
a name at all, but a title, which some Jewish copyist mistook for a
name. "Zerubbabel Rhesa," or "Zerubbabel the Prince," has
been made into "Zerubbabel (begat) Rhesa." This correction
brings Lk. into harmony with both Mt. and 1 Chron. For (1) the
Greek 'Iwavdk represents the Hebrew Hananiah (1 Chron. iii. 19),
a generation which is omitted by Mt. and (2) Lk.'s 'IouSa is the
;
same as Mt's 'AfiiovS (Jud-a = Ab-jud). Again, 'IovSa or 'A/?iov8

may be identified with Hodaviah (1 Chron. iii. 24) for this name
;
is interchanged with Judah, as is seen by a comparison of Ezra

iii. 9 and Neh. xi. 9 with Ezra ii. 40 and 1 Chron. ix. 7.
36. laXot toC Kaivaji tou 'Ap<f>a<i8. In LXX this Cainan appears
as the son of Sala or Shelah, and father of Arphaxad, in the genea-
logy of Shem (Gen. x. 24, xi. 12; 1 Chron. i. 18). But the name
is not found in any Hebrew MS., or in any other version made from
the Hebrew. In LXX it may be an insertion, for no one earlier

than Augustine mentions the name. D omits it here, while SBL
have the form Kcuva/x for Kaivav. But the hypothesis that inter-
polation here has led to interpolation in LXX cannot be maintained
upon critical principles.
38. 'A&<(a. That Lk. should take the genealogy beyond David
and Abraham to the father of the whole human race, is entirely in
harmony with the Pauline universality of his Gospel. To the Jew
itwas all-important to know that the Messiah was of the stock of
Abraham and of the house of David. Mt. therefore places this fact
1
Both forms of the name, Shealtiel and Salathiel, are found in Haggai and
elsewhere in O.T. ; but in the Apocrypha and N.T. the form used is Salathiel
(" I have asked God ").
III. 38.] PREPARATION FOR THE MINISTRY I05
in the forefront of his Gospel. Lk., writing to all alike, shows that
the Messiah akin to the Gentile as well as to the Jew, and that
is
all mankind can claim Him as a brother. 1

But why does Lk. add that Adam was the son of God ? Cer-
tainly not in order to show the Divine Sonship of the Messiah,
which would place Him in this respect on a level with all mankind.
More probably it is added for the sake of Gentile readers, to remind

them of the Divine origin of the human race, an origin which they
share with the Messiah. It is a correction of the myths respecting
the origin of man, which were current among the heathen. Scrip-
tura, etiam quod ad humani generis ortum pertinet, figit satiatque
cognitionem nostram ; earn qui spernunt aut ignorant, pendent errant-
que inter tempora antemundana et postmundana (Beng.). It is very
forced and unnatural to take tov eov as the gen. of 6 eos, and
make this gen. depend upon o>v vl6<z at the beginning of the gene-
alogy, as if Jesus and not Adam was styled the " son of God." Thus
the whole pedigree from ws ivofii^To to 'ASa/t would be a gigantic
parenthesis between wv mos and tov eoi). The tov throughout
belongs to the word in front of it, as is clear from the fact that
'la)o-rj(l>, the first name, has no tov before it. Each tov means " who
was of," i.e. either "the son of" or "the heir of." Both AV. and
RV. give the sense correctly.
IV. 1-13. The Internal Preparation for the Ministry of the

Christ: the Temptation in the Wilderness, Mt. iv. 1-11; Mk.
i. 12, 13.
R. C. Trench, Studies in the Gospels, pp. 1-65, Macmillan,

1867; B. Weiss, Leben Jesu, I. ii. 10, Berlin, 1882; Eng. tr. i.
pp. 319-354; H. Latham, Pastor Pastorum, pp. 1 12-146, Bell,
1890; P. Schaff, Person of Christ, pp. 32, 153, Nisbet, 1880; A.
M. Fairbairn, Expositor, first series, vol. iii. pp. 321-342, Hodder,
1876; P. Didon, Jesus Christ, ch. iii. pp. 208-226, Plon, 1891.
Many futile and irreverent questions have been raised respect
ing this mysterious subject; futile, because it is impossible to
answer them, excepting by empty conjectures; and irreverent,
because they are prompted by curiosity rather than by a desire for
illumination. Had the answers to them been necessary for our
spiritual welfare, the answers would have been placed within our
reach. Among such questions are such as these Did Satan :
1 "
In the one case we see a royal Infant born by a regal title to a glorious
inheritance ; and in the other a ministering Saviour who bears the natural sum
of human sorrow " (Wsctt. Int. to the Gospels, 7th ed. p. 316). The whole
passage should be read.
106 THE GOSPEL ACCORDING TO S. LUKE [IV.
assume a human form, and change his form with each change of
temptation, or did he remain invisible ? Did he know who Jesus
was, or was he trying to discover this ? Did he know, until he was
named, that Jesus knew who he was ? Where was the spot from
which he showed all the kingdoms of the world ?
Three points are insisted upon in the Epistle to the Hebrews

(ii. 1 8, iv. 15), and beyond them we need not go. 1. The tempta-
tions were real. 2. Jesus remained absolutely unstained by them.
3. One purpose of the temptations was to assure us of His sym-
pathy when we are tempted. The second point limits the first and
intensifies the third. The sinlessness of Jesus excluded all those
temptations which spring from previous sin ; for there was no taint
in Him become the source of
to temptation. But the fact that the
solicitations came wholly from without, and were not born from
within, does not prevent that which was offered to Him being
regarded as desirable. The force of a temptation depends, not
upon the sin involved in what is proposed, but upon the advantage
connected with it. And a righteous man, whose will never falters
for a moment, may feel the attractiveness of the advantage more

keenly than the weak man who succumbs ; for the latter probably
gave way before he recognized the whole of the attractiveness ; or
his nature may be less capable of such recognition. In this way
the sinlessness of Jesus augments His capacity for sympathy : for
in every case He felt the full force of temptation. 1
It is obvious that the substance of the narrative could have
had only one source. No one has succeeded
in suggesting any
probable alternative. no Old Testament parallel, of which
There is
this could be an adaptation. Nor is there any prophecy that the

Messiah would have to endure temptation, of which this might be
a fictitious fulfilment. And we may be sure that, if the whole
had been baseless invention, the temptations would have been of
a more commonplace, and probably of a grosser kind. No Jewish
or Christian legend is at all like this. It is from Christ Himself
that the narrative comes ; and He probably gave it to the disciples
in much the same form as that in which we have it here.
1 "
Sympathy with the sinner in his trial does not depend on the experience
of sin, but on the experience of the strength of the temptation to sin, which only
the sinless can know in its full intensity. He who falls yields before the last
Strain " (Wsctt. on Heb. ii. 18). See Neander, L. J. C. 46, 47, pp. 77, 78.
IV. 1, 2.] PREPARATION FOR THE MINISTRY I07
1. ir\iipY]s irfeufAciTos dyioo. These words connect the Tempta-

tion closely with the Baptism. 1It was under the influence of
the Spirit, which had just descended upon Him, that He went, in
obedience to God's will, into the wilderness. All three accounts
mark this connexion ; and it explains the meaning of the narrative.
Jesus had been endowed with supernatural power; and He was
tempted to make use of it in furthering His own interests without
regard to the Father's will. And here avrj-Ô-q Trapaa-Orjvai
. . .
(Mt. iv. 1) must not be understood as meaning that Christ went

into the wilderness to court temptation. That would be too like
yielding to the temptation which He resisted (vv. 9-12). He
went into the desert in obedience to the Spirit's promptings. That
He should be tempted there was the Divine purpose respecting
Him, to prepare Him for His work.
Neither Mt. nor Mk. has dyiov as an epithet of irvevfia here (see on i. 15)
and neither of them has Lk.'s favourite vir<rTpe\J/ej>.
t]Y TO if T $ "nveujian iv tt] epr)p.w.

" He was led in (not into)
the wilderness," i.e. in His wanderings there, as in His progress
thither, He was under Divine influence and guidance. The imperf.
indicates continued action. Tradition, which is not likely to be of
any value, places this wilderness close to Jericho. Some region
farther north is more probable. The T}|xepas Teo-o-epdKoira may be
taken either with tj-vcto (RV.) or with 7Tipa6/Avos (AV.). As the
temptation by Satan was simultaneous (pres. part.) with the lead-
ing by the Spirit, the sense will be the same, whichever arrange-
ment be adopted. In Mk. also the words are amphibolous, and
may be taken either with r\v iv ttj ip-q^M or with 7mpao7/.evos. If
we had only the account in Mt. we might have supposed that the
temptations did not begin until the close of the forty days. The
three recorded may have come at the end of the time, as seems to be
implied with regard to the first of them. Or they may be given as
representative of the struggles which continued throughout the
whole period.
2. -n-eipaôfjievos. The word is here used in its commonest
sense of " try or test," with a sinister motive. In N.T. it has three
uses: 1. "try or attempt" to do (Acts ix. 26, xvi. 7, xxiv. 6); 2.
" try or test" with a good motive (Jn. vi. 6 ; 2 Cor. xiii. Rev.
; 5
ii. 2), especially of God's sending trials (1 Cor. x. 13 ; Heb. xi. 17 ;
1
Le bapteme tentation se succedent Fun a r autre dans la realite de
et la
Fhistoire, comnie dans le recit des Evangelistes. Ces deux fails inseparables,
qui s'eclairent en s'opposant dans un contraste vigoretix, sont le vrai prelude
de la vie du Christ. L'un est la manifestation de FEsprit de Dieu, Fautre,
celle de F esprit du mal ; Fun nous montre la filiation divine de Jesus, Fatitre,
sa nature humaine vouee a la lutte et a Fepreuve ; Fun nous revile la force infinie
avec laquelle il agira, Fautre, F obstacle qu'il saura renverser ; Fun nous
enseigne sa intime, Fautre, la loi de son action (Didon, p. 225).
108 THE GOSPEL ACCORDING TO S. LUKE [IV. 2.
Rev. iii. 10);"try or test" with a bad motive, in order to pro-

3.
duce perplexity or failure (xi. 16 ; Mt. xix. 3 ; Jn. viii. 6), especially
of tempting to sin (1 Cor. vii. 5 ; 1 Thes. iii. 5 ; Jas. i. 13). It is
thus of much wider meaning than SoKL[ideiv (xii. 56, xiv. 19),
which has only the second of these meanings. Trench, Syn.
lxxiv. ; Cremer, Lex. p. 494.
6tto tou 8iaj36\ou. All three use vvo of the agency of Satan.
He is not a mere instrument. Comp. 2 Cor. ii. 11; Acts x. 38.
In N.T. Sia/?oAos with the art. always means Satan, " the calumni-
ator," kclt iox>jv. In Mt., Jn., Acts, Eph., 1 and 2 Tim., Heb.,
James, Jude, 1 Pet, and Rev. this use is invariable. It is possible
that 6 Sia/JoAos was originally a translation of Satan = " the ad-
"
versary." In LXX
ev8ia/3aAAv sometimes means " meet, oppose
(Num. xxii. and Sia/SoAos means "adversary" (1 Mac. i.
22, 32),
36). In Job (i. 6-12, ii. 1-7) and Zech. (iii. 1-3) 6 8ia/3o\os is
used as in N.T. for Satan, as the accuser or slanderer of God to
man and of man to God. In this scene he endeavours to mis-
represent God, and to induce Jesus to adopt a false view of His
relation to God.
The
existence of such a being is sometimes denied, but on
purely d priori grounds. To science the question is an open one,
and does not admit of demonstration either way. But the teach-
ing of Christ and His Apostles is clear and explicit; and only
three explanations are possible. Either (1) they accommodated
their language to a gross superstition, knowing it to be such ; or
(2) they shared this superstition, not knowing it to be such; or
(3) the doctrine is not a superstition, but they taught the actual
truth. As Keim rightly says, one cannot possibly regard all the
sayings of Jesus on this subject as later interpolations, and " Jesus
plainly designated His contention with the empire of Satan as a
personal one" (Jes. o/JVaz., Eng. tr. ii. pp. 318, 325). See Gore,
Dissertations on Subjects connected with the Incarnation, pp. 23-27.
ouk câyci' ouoeV. This does agree well with the supposition
that Jesus partook of the scanty food which might be found in the
wilderness. The vyo-revo-as of Mt. seems to imply the deliberate
fasting which was customary in times of solemn retirement for
purposes of devotion. But this does not exclude the possibility
that the mental and spiritual strain was so great that for a time
there was no craving for food. In any case the want of food
would at last bring prostration of body and mind and then the ;
violence of temptation would be specially felt. Both Mt. and Lk.

appear to mean that it was not until near the end of the forty days
that the pangs of hunger were endured. For vuvrekelaBai of days
being completed comp. Acts xxi. 27 Job i. 5 Tobit x. 7. 1
; ;
1
The fasts of Moses and Elijah were of similar duration (Deut. ix. 9 I K.
;
xix. 8). The number forty in Scripture is connected with suffering. The
IV. 3.] PREPARATION FOR THE MINISTRY IO9
Mt. adds -rrpoa-eXOiov, which is a very favourite ex-

3. clirec.
pression of It does not necessarily imply corporal presence,
his.
although Mt. himself may have understood it in that sense. Jesus
says of the approaching struggle in Gethsemane, " The prince of the
world cometh " (Jn. xiv. 30). Nowhere in Scripture is Satan said
to have appeared in a visible form Zech. iii. 1 is a vision.
: And
nothing in this narrative requires us to believe that Satan was
visible on this occasion.
El ulos et tou 0eoO. Both Mt. and Lk. have vios t. . without
the the reference being to the relationship to God, rather
article,
than to the office of the Messiah. The emphatic word is vlos.
The allusion to the voice from heaven (iii. 22) is manifest, but is
not likely to have occurred to a writer of fiction, who would more
probably have written, "If Thou art the Christ." The "if" does
not necessarily imply any doubt in Satan, although Augustine takes
it so
x
but it is perhaps meant to inspire doubt in Jesus " Hath :
God said, Thou art My beloved Son, and yet forbidden Thee to
give Thyself bread ? " Comp. " Yea, hath God said, Ye shall not
eat of any tree of the garden?" (Gen. iii. 1). The suggestion
seems to be that He is to work a miracle in order to prove the
truth of God's express declaration, and that He may doubt His
relation to God, if God does not allow the miracle.
This seems better than to regard the first temptation as a temptation of the
flesh. If the food had been there, would it have been sinful for Jesus to partake
of it ? Again, it is sometimes said that it was a temptation to use His supernatural
power to supply His own necessities. Among "the Laws of the Working of
Signs" we are told was one to the effect that "Our Lord will not use His
special powers to provide for His personal wants or those of His immediate
followers." 2 This law perhaps does not hold, except so far as it coincides
with the principle that no miracle is wrought where the given end can be ob-
tained without miracle. Some of Christ's escapes from His enemies seem to
have been miraculous. Was not that " providing for a personal want " ? His
rejoining His disciples by walking on the sea might be classed under the same
head. The boat coming suddenly to land might be called "providing for the
wants of His immediate followers." Had He habitually supplied His personal
wants by miracle, then He would have ceased to share the lot of mankind.
But it would be rash to say that it would have been sinful for Him to supply
Himself with food miraculously, when food was necessary for His work and
could not be obtained by ordinary means. It is safer to regard this as a
temptation to satisfy Himself of the truth of God's word by a test of His own.
Deluge lasted forty days and nights (Gen. vii. 4, 12). The Israelites wandered
for forty years (Num. xiv.
33, xxxii. 13). Egypt is to lie waste forty years
(Ezek. xxix. 11). Ezekiel is to bear the iniquity of the house of Judah (i.e. the
penalty for that iniquity) forty days, each day representing a year (iv. 6).
Offenders received forty stripes as a maximum (Deut. xxv. 3). A
mother was
unclean for forty days after childbirth (Lev. xii. 1-4). Perhaps we are to
understand that the fast of the Ninevites lasted forty days.
1
Dubitavit de illo d&monum princeps, eumque tentavit, an Chrislus esset
explorans (De Civ. Dei, ix. 21).
2
Latham, Pastor Pastorum, p. 113.
I IO THE GOSPEL ACCORDING TO S. LUKE [IV. 3-6.
The singular t< \tO<p to6t(# is more graphic than the ol \I601 ofrrot of Mt. A
single loafis all that He need produce. The similarity between lumps of stone
and loaves of bread perhaps explains why this material, so common in the
wilderness, was selected for change into food.
For the use of lua after eliri (x. 40, xix. 15, etc.) see Win. xliv. 8, pp.
420-424; B. Weiss on Mt. iv. 3; Simcox, Lang, of N.T. p. 177; Green,
Gr. of N. T. p. 170. It is a weakening of the telic force of tva rather than a
mere substitute for the infinitive.
4. Christ does not reply to the "if" by affirming that He is

the Son of God ; nor does He explain why the Son of God does
not accept the devil's challenge. He gives an answer which holds
good for any child of God in similar temptation. 1 The reply is a
pointed refutation, however, of the special suggestion to Himself,
6 avdponros having direct reference to vlbs t. eov. Satan suggests
that God's Son would surely be allowed to provide food for Him-
self. Jesus replies that God can sustain, not only His Son, but
any human being, with or without food, and can make other things
besides bread to be food. Comp. " My meat is to do the will of
Him that sent Me " (Jn. iv. 34). The reply is verbatim as LXX
of Deut. viii. 3. As all His replies come from this book, we may
conjecture that Jesus had recently been reading it or meditating
on it. The repeated use of a book which is so full of the trials of
Israel in the wilderness may suggest a parallel between the forty
days and the forty years. The direct reference is to the manna.
The additionof the remainder of the quotation in AD and other authorities
comes from Mt. It differs in wording in the texts which insert it. If it were
genuine here, itsabsence from the best authorities would be most extra-
ordinary. The insertion of 6 didfioXos and of els 6pos i>\ptj\6v in ver. 5, and
the substitution of tov tcoafnov for rrjs oIkov/jlvi)s } are corruptions of the same
kind.
Lk. places second the temptation which Mt. places last.

5.
The reasons given for preferring one order to the other are sub-
jective and unconvincing. Perhaps neither Evangelist professes to
give any chronological order. Temptations may be intermingled.
It is very doubtful whether the totc with which Mt. introduces the
temptation which he places second, and the -n-dkiv with which he
introduces his third, are intended to specify sequence in time.
Many Lat. MSS. (Gbcflqr) here place w. 5-8 after w. 9-1 1.
Lk. omits the command to Satan to depart; 2 and we have no
means of knowing which temptation it immediately followed. Mt.
naturally connects it with the one which he places last.
dKayayw*'. See on ii. 22. The word does not require us to
1
Trench quotes from Ambrose : Non enim quasi Deus tttitur protestatt
{quid enim mihi proderat), sed quasi homo commune sibi arcessit auxilium.
2
It is worth noting that AV. , which follows those texts that insert "T-raye
dirlffov fiov, "Zavava in ver. 8, renders the words " Get thee behind Me, Satan"
there, and "Get thee hence, Satan" in Mt.
IV. 5, 6.] PREPARATION FOR THE MINISTRY III
believe that Satan had control of Christ's person and transferred

Him bodily from the desert to a mountain-top. From no mountain
could " all the kingdoms of the world " be visible, least of all " in
a moment of time." If Satan on the mountain could present to
Christ's mind kingdoms which were not visible to the eye, he
could do so in the desert. We may suppose that he transferred
Jesus in thought to a mountain-top, whence He could in thought
see all. For " all the kingdoms' of the world " comp. Ezra i. 2,
where we have rrjs 717s for " of the world " in Mt. rot) Koo-fjcov, :
which D substitutes here.

-rfjs oiKoufjienfjs. A favourite
expression with Lk. (ii. 1, xxi. 26
Acts xi. elsewhere only six times,
28, xvii. 6, 31, xix. 27, xxi v. 5) :
of which one is a quotation (Rom. x. 18 from Ps. xix. 5). It

describes the world as a place of settled government, "the civilized
world." To a Greek it might mean the Greek world as distinct
from barbarian regions (Hdt. iv. no. 4; comp. Dem. De Cor.
p. 442). Later it meant " the Roman Empire," orbis terrarum, as
in ii. 1 (Philo, Leg. ad Cat. 25). In inscriptions the Roman
Emperor is 6 /cupios rrjs oiKovfxivrjs. Finally, it meant " the whole
inhabited earth," as here and xxi. 26 (Rev. xvi. 14; Heb. i. 6;
Jos. Ant. viii. 13. 4: B.J. vii. 3. 3). In Heb. ii. 5 it is used of
the world to come as an ordered system see Wsctt. Lk. omits :
kcu ttjv Soav avTwv here, but adds it in Satan's offer.

iv oTiyfifj \p6vou. functo temporis comp. iv piirfj ocpOaXfiov :
(1 Cor. xv. 52). Not in Mt. Comp. Is. xxix. 5; 2 Mac. ix. 11.
It intimates that the kingdoms were represented, not in a series of
pageants, but simultaneously acuta tentatio (Beng.). : To take iv
0-Tiyfj.TJ XP' vvith dvayaywv is not a probable arrangement. With
a-TL-yfirj (crn^civ = " to prick") comp. stimulus, "stick," and "sting."
6. lol 8(oo-(i) . . . on ejAoi TrapaSeSoTcu. Both pronouns are

emphatic :
" To Thee I will give . . . because to me it hath been
delivered."
The avrwv after r\\v 561-av is a constructio ad sensum, referring to the

kingdoms understood in ti)v egovalav raimjv, " this authority and jurisdiction."
In irapaSidorai we have the common use of the perf. to express permanent
and present result of past action ; "it has been given over and remains in
my possession comp. yiypawrai (4, 8, 10) and eipr/Tai (12).
:
Satan does not say by whom it has been given over ; and two answers are
possible I. by God's permission ; 2. by man's sin.
: But the latter does not
exclude the former ; and in any case confitetur tentator, se non esse conditorem
(Beng. ). That it refers to a Divine gift previous to his revolt against God, is a
gratuitous conjecture. Christ Himself speaks of Satan as "the ruler of this
world" (Jn. xii. 31, xiv. 30, xvi. 11). In the Rabbinical writings "Lord of
this world" is a common name for Satan, as ruler of the heathen, in opposition
to God, the Head of the Jewish theocracy. The devil is the ruler of the un-
believing and sinful but he mixes truth with falsehood when he claims to have
;
dominion over all the material glory of the world. Comp. Eph. ii. 2 ; 2 Cor.
1 1 THE GOSPEL ACCORDING TO S. LUKE [IV. 6-9.
iv. 4 ; Rev. In <j5 hv 0Aw the mixture of falsehood seems to be still

xiii. 2.
greater. those who are under the dominion of Satan it is only in a

Even of
limited sense true that he can dispose of them as he pleases. But the subtlety
of the temptation lies partly in the fact that it appeals to what is in a very real
sense true. Satan intimates that the enormous influence which he possesses
over human affairs may be obtained for the promotion of the Messiah's King-
dom. Thus all the pain and suffering, which otherwise lay before the Saviour
1
of the world, might be evaded.
7. lax irpo<TKun]<rr|s. Mt. adds 7reow, which, like irpocreXQuv,

indicates that he may have believed that Satan was visible,
although this is not certain. Even actual prostration is possible
to an invisible being, and " fall down and worship "
a natural is
figure for entire submission or intense admiration. In the East,

prostration is an acknowledgment of authority, not necessarily of
personal merit. The temptation, therefore, seems to be that of
admitting Satan's authority and accepting promotion from him.
Ivuiriov Ijxov. Lk.'s favourite expression (i. 15, 17, 19, 75, etc.). The
usual constr. after irpotTKvvetv is the ace. (ver. 8 ; Mt. iv. 10 ; Rev. ix. 20,
xiii. 12, xiv. 9, 11) or the dat. (Acts vii. 43; Jn. iv. 21, 23; Rev. iv. 10,
vii. 11): but Rev. xv. 4 as here.
corrai 0-0G iraaa. "The lov(ria which has been delivered to

me I am magna superbia (Beng.).
willing to delegate or transfer" :
The acceptance of it would be equivalent to 7rpoo-KW7/o-is. Just as

in the first case the lawful desire for food was made an occasion of
temptation, so here the lawful desire of power, a desire specially
lawful in the Messiah. Everything depends upon why and how
the food and the power are obtained. Christ was born to be a
king but His Kingdom is not of this world (Jn. xviii. 36, 37), and
;
the prince of this world has nothing in Him (Jn. xiv. 30). He
rejects the Jewish idea of the Messiah as an earthly potentate, and
thus condemns Himself to rejection by His own people. He
rejects Satan as an ally, and thereby has him as an implacable
enemy. The end does not sanctify the means.
8. -npo<TKuyr\<TLs- Mt. also has this word in harmony with
Satan's irpo<rKwrjo~r)o-
firjOrjcrr): see on vii. 27.
Xarpcuaeis. Lit. "serve for hire"
(Xarpts =" hireling "). In class. Grk. it is used of the service of
slaves and of freemen, whether rendered to men or to God in :
N.T. always of religious service, but sometimes of the worship of

idols (Acts vii. 42 ; Rom. i. 25). Trench, Syn. xxxv. Propositum
erat Domino humilitate diabolum vincere, non potentia (Jerome).
9. t6 Tn-epu'Yioe tou Upou. It is impossible to determine what
1 In this connexion a remark of Pere Didon is worth quoting. Of the

traditional scene of theTemptation he says that there Christ avait sous les yeux
ce chemin de Jericho h Jerusalem qu'il devait suivre, un jour, avec ses disciples,
pour aller a la mort (Jesus Christ, ch. iii. p. 209).
IV. 9-12.] PREPARATION FOR THE MINISTRY 1 1
this means. The article points to its being something well known
by thisname. The three points conjectured are 1. the top of :
the Royal Porch, whence one looked into an abyss (Jos. Ant.
xv. 11. 5); 2. the top of Solomon's Porch; 3. the roof of the
raos. It was from to irrepvyiov tov Upov that James the Just was
thrown, according to Hegesippus (Eus. H. E. ii. 23. 11, 16). Had
any part of the vaos been intended, we should perhaps have had
t. vaov rather than t. Upov.
El ul&s i too 0eoO. The repetition of this preamble is evidence
that this temptation is in part the same as the first (ver. 3). In
both cases Jesus is to "tempt" (ver. 12) God, to challenge Him
to prove His Fatherhood by a test of His Son's own choosing.
But, whereas in the first case Christ was to be rescued from an
existing danger by a miracle, here He is to court needless danger
in order to be rescued by a miracle. It may be that this is also a
partial repetition of the second temptation. If the suggestion is
that He should throw Himself down into the courts of the temple,
so that the priests and the people might see His miraculous
descent, and be convinced of His Messiahship, then this is once
.more a temptation to take a short cut to success, and, by doing
violence to men's wills, avoid all the pain and suffering involved
in the work of redemption. 1 If this is correct, then this tempta-
tion is a combination of the other two. It is difficult to see what
point there is in mentioning the temple, if presumptuously seeking
peril was the only element in the temptation. The precipices of
the wilderness would have served for that. The J3d\e o-eaoToV
expresses more definitely than the mid. would have done that the
act is to be entirely His own. Not "Fall," nor "Spring," but
"Cast Thyself"; dejice teipsum. Comp. iavrovs irXavwpiev (1 Jn.
i. 8).
10. The fact that after tooo~e Satan omits iv 7rao-ais
4o\d|ai
Tais 6801s (tov is in favour of the view that presumptuous rushing
into danger is part of the temptation. To fling oneself down from
a height is not going "in one's ways," but out of them. The
disobedient Prophet was slain by the lion, the obedient Daniel
was preserved in the lions' den. But we are not sure that the
omission of the words has this significance.
11. eirl xeipwv. " On their hands," implying great carefulness.
The irpos XiOov has no special reference either to the temple or the
rocks below stones abound in most places, and lie in the way
:
of those who stumble.

In Mt. IlaXiv yiypairTai. Jesus had appealed to
12. EipTjTau
Scripture; Satan does the same; and then Jesus shows that
isolated texts may be misleading. They may be understood in a
sense plainly at variance with some other passage. Satan had
1
See Edersh. L. & T. i. p. 304 ; Latham, Pastor Pastorum, p. 140.
114 THE GOSPEL ACCORDING TO S. LUKE [IV. 12, 13.
suggested that it was impossible to put too much trust in God.

Christ points out that testing God is not trusting Him.
The verb iKiretpdfeiv is wholly biblical (x. 25 Mt. iv. 7 ; Ps. lxxvii. 18). In
;
the Heb. it is " Ye shall not tempt" but in LXX we have the sing, as here.
:
" Every kind of temptation " a further

13. Ttdvra Tripa<r|x6v. :
indication that He was

tempted throughout the forty days, and that
what is recorded is merely an illustration of what took place.
The enemy tried all his weapons, and was at all points defeated.
Comp. 7racra afiapria kcu /JAao-^/xia, "all manner of sin and
blasphemy" (Mt. xii. 31); irdv 8ev8pov, "every kind of tree (Mt.
iii. 10) ', 6 fitv iraxrr)<; r/Bovfjs atroXaviav kcu /xrjSe/jaa? x7reô)u.vos
ducdA.ao-Tos, " he who enjoys every kind of pleasure," etc. (Arist.

Eth. Nic. ii. 2. 7).
axpi Kaipou. "Until a convenient season." This rendering

gives the proper meaning both of a.yjn and of Kcupds comp. Acts :
xiii. 11, xxiv. 25; Lk. xxi. 24. It is Satan's expectation that on
some future occasion he will have an opportunity of better success
and an opportunity came when Judas was allowed to deliver the
Christ into the hands of His enemies. That this was such an
occasion seems to be indicated by Christ's own declarations
" The prince of this world cometh and he hath nothing in Me " ;
"
(Jn. xiv. 30) ; and " This is your hour and the power of darkness
(Lk. xxii. 53). Satan was not visible in a bodily shape then, and
probably not on this earlier occasion. It is Peter who on one
occasion became a visible tempter (Mt. xvi. 23; Mk. viii. 33). Not
that we are to suppose, however, that Satan entirely desisted from
attacks between the beginning and end of Christ's ministry: "Ye
are they which have continued with in temptations," rather Me My
implies the contrary (xxii. 28) ; but the evil one seems to have
accumulated attacks at the beginning and the end. In the wilder-
ness he employed the attractiveness of painless glory and success
in the garden he tried the dread of suffering and failure. All
human temptation takes place through the instrumentality of
pleasure or pain.
Luke says nothing about the ministration of Angels which followed the
temptation, as recorded by both Mt. and Mk., not because he doubts such facts,
for he repeatedly records them (i. II, 26, ii. 9, xxii. 43; Acts v. 19, viii. 26,
xii. 7, xxvii. 23), but probably because his source said nothing about them. Mk.
seems to mean that Angels were ministering to Jesus during the whole of the
forty days his three imperfects (ty
: .
ty . Sitjkovow) are co-ordinate.
. . . .
The Temptation is not a dream, nor a vision, nor a myth, nor a parable,
translated into history by those who heard and misunderstood it, but an histor-
ical fact. It was part of the Messiah's preparation for His work. In His
baptism He received strength. In His temptation He practised the use of it.
Moreover, He thus as man acquired experience (Heb. v. 8) of the possibilities of
evil, and of the violent and subtle ways in which His work could be ruined.
Only from Himself could the disciples have learned the history of this
IV. 13.] THE MINISTRY IN GALILEE 1 1
5
struggle. Among other things it taught them the value of the Jewish Scriptures.
With these for their guide they could overcome the evil one, as He had done : no
special illumination was necessary (xvi. 29, 31).
IV. 14-IX. 50. The Ministry in Galilee.
Lk., like Mt. and Mk., omits the early ministry in Judaea but ;
we shall find that his narrative, like theirs, implies it. All three of
them connect the beginning of the Galilean ministry with the
Baptism and the Temptation while Mt. and Mk. make the im-
;
prisonment of the Baptist to be the occasion of Christ's departure

from Judaea into Galilee (Mt. iv. 12; Mk. i. 14). But they neither
assert nor imply that John was imprisoned soon Tempta-
after the
tion ; nor do they explain why

John by Herod Antipas
the arrest of
should make same Herod's dominions.
Christ take refuge in this
It is from the Fourth Gospel that we learn that there was a con-
siderable interval between the Temptation and John's imprison-
ment, and that during it Jesus went into Galilee and returned to
Judaea again (ii. 13). From it also we learn that the occasion of
the second departure into Galilee was the jealousy of the Pharisees,
who had been told that Jesus was making and baptizing more
disciples even than the Baptist. Much as they disliked and feared
the revolutionary influence of John, they feared that of Jesus still
more. John declared that he was not the Christ, he " did no sign,"
and he upheld the Law. Whereas Jesus had been pointed out as
the Messiah ; He worked miracles, and He disregarded, not only
traditions which were held to be equal to the Law (Jn. iv. 9), but
even the Law itself in the matter of the Sabbath (Jn. v. 9, 10).
Thus we see that it was not to escape the persecution of Herod, but
to escape that of the Pharisees, who had delivered the Baptist into
the hands of Herod, that Jesus retired a second time from Judaea
into Galilee. It was " after that John was delivered up " (Mk. i. 14),
and "when He
heard that John was delivered up" (Mt. iv. 12),
that Christ retired into Galilee. In neither case was it Herod's
action, but the action of those who delivered John into the hands
of Herod, that led to Christ's change of sphere. And in this way
what is recorded in the Fourth Gospel explains the obscurities of
the other three.
There is a slight apparent difference between the first two Gospels and the
third. The three Evangelists agree in noticing only one return from Judoea
Il6 THE GOSPEL ACCORDING TO S. LUKE [IV. 14.
to Galilee, and possibly each knows of only one. But whereas Mt. and Mk.
seem to point to the second return, for they connect it with the delivering up
of the Baptist, Lk. seems rather to point to the first return, for he connects it
with " the power of the Spirit," an expression which suggests a reference to
that power which Jesus had received at the Baptism and exercised in the
Temptation. It is quite possible, however, that the expression refers to the
power with which He had worked miracles and taught in Galilee and Judaea ;
m which case all three Gospels treat of the second return to Galilee.
Not very much plan is discernible in this portion of the Gospel
and it may be doubted whether the divisions made by com-
mentators correspond with any arrangement which the writer had
in his mind. But even artificial schemes help to a clearer appre-
hension of the whole ; and the arrangement suggested by Godet is,
at any rate, useful for this purpose. He takes the Development in
the Position of Christ's Disciples as the principle of his divisions.
i. iv. 14-44. To the Call of the first Disciples.
2. v. i-vi. n. To the Nomination of the Twelve.
3 vi. 12-viii. 56. To the first Mission of the Twelve.
4. ix. 1-50. To the Departure for Jerusalem.
These divisions are clearly marked out in the text of a WE,
space being left at the end of each.
IV. 14-44. The Ministry in Galilee to the Call of the first

Disciples. The Visits to Nazareth and Capernaum.
14, 15. Comp. Mt. iv. 12; Mk. i. 14. These two verses are
introductory, and point out three characteristics of this period of
Christ's activity. 1. He worked in the power of the Spirit. 2. His
fame spread far and wide. 3. The synagogues were the scenes of
His preaching (comp. ver. 44).
14. iv Tjj Su^dfAci tou weofiaTos. This is perhaps to remind us
that since His first departure from Galilee He has been endowed
with the Holy Spirit and has received new powers (hi. 22, iv. 1, 18).
Bengel's post victoriam corroboratus connects it too exclusively
with the Temptation. Unless, with De Wette, we take ical ^jitj
clrjXOei' as anticipating what follows, the statement implies much
preaching and perhaps some miracles, of which Lk. has said
nothing ; for Jesus is famous directly He returns. The power of
the Spirit had already been exhibited in Him. Jn. says that " the
Galileans received Him, having seen all the things that He did in
Jerusalem at the feast " (iv. 45). But it is not likely that they had
heard of the wonders which attended the Birth, or of those which
attended the Baptism.
r There are various marks of Lk.'s style. I. iiiri<rTpe\j/ei>, for which Mt. has
and Mk. ^Xdev. Comp.
&vexupy<rei' ver. I, where Lk. has inciffrpexj/ev, while
Mt. has drrixOy. 2. Sdvafits of Divine power. Comp. i. 35, and see on
iv. 36. 3. nad' 6\t}s in this sense. Comp. xxiii. 5; Acts ix. 31, 42, x. 37:
IV. 14, 15.] THE MINISTRY IN GALILEE Ii;
it ispeculiar to Lk. See Simcox, Lang, of N. T. p. 148. 4. 17 ireptx^pos, sc.

777, isan expression of which Lk. is fond (iii. 3, iv. 37, vii. 17, viii. 37; Acts
xiv. 6) ; not in Jn., and only twice in Mt. (iii. 5, xiv. 35) and once in Mk.
(i. 28 ; not vi. 55).
15. ica! auTos eStSaoxei'. Lk. is so fond of this mode of transi-

tion that auros possibly has no special significance ; if it has, it is
" He Himself," as distinct from the rumour respecting Him. The
imperf. points to His habitual practice at this time, and seems to
deprive what follows of all chronological connexion. All the
Gospels mention His teaching in synagogues, and give instances of
His doing so during the early part of His ministry (Mt. iv. 23,
ix. 35, xii. 9, xiii. 54; Mk. i. 21, 39, iii. 1, vi. 2; Lk. iv. 44, vi. 6;
Jn. vi. 59). Towards the close of it, when the hostility of the
teachers became more pronounced, there is less mention of this
practice perhaps He then taught elsewhere, in order to avoid
:
needless collision. It should be noticed that here, as elsewhere, it

is the teaching rather than the worship in the synagogues that is
prominent. Synagogues were primarily places of instruction
(xiii.10; Jn. xviii. 20; Acts xiii. 27, xv. 21, etc.), and it was as
such that Augustus encouraged them. Morality of a high kind
was taught there, and morality is on the side of order.
iv tcus owaywyats auiw. This means in the synagogues of the
Galileans. Galilee at this time was very populous. Josephus no
doubt exaggerates when he says that the smallest villages had
fifteen thousand inhabitants (. J. iii. 3. 2), and that there were
over two hundred towns and villages. But in any case there were
many Galileans. Among them there was more freshness and less
formalism than among the inhabitants of Judaea. Here the
Pharisees and the hierarchy had less influence, and therefore
Galilee was a more hopeful field in which to seek the first elements
of a Church. On the other hand, it was necessary to break down
the prejudices of those who had known Him in His youth, and had
seen in Him no signs of His being the Messiah that they were
expecting and the fame of the miracles which He had wrought in
:
Judaea was likely to contribute towards this. Thus the Judaean

ministry prepared the way for the more promising ministry in
Galilee. We have no means of estimating the number of Galilean
synagogues; but the fact that such a place as Capernaum had
either none, or only a poor one, until a Roman centurion was
moved to provide one (" himself built us our synagogue," vii. 5),
is some evidence that by no means every village or even every
small town possessed one. The remains of ancient synagogues
exist at several places in Galilee ; Tell-Hum, Irbid (the Arbela of
1 Mac. ix. 2), Jisch (Giscala), Meiron (Mero), Kasyoun, JVabartein,
and Kefr-Bereim. But it is doubtful whether any of these are older
than the second or third century.
1 1 THE GOSPEL ACCORDING TO S. LUKE [IV. 15, 16.
The origin of synagogues is to be sought in the Babylonish captivity ; and

they greatly increased in number after the destruction of the temple. The fact
that Jewish legend derives the institution of synagogues from Moses, shows how
essential the Jews considered it to be. The statement that there were at one
time 480 synagogues in Jerusalem is also legendary ; but 480 may be a symbol-
ical number. One has only to remember the size of Jerusalem to see the
absurdity of 480 places of public instruction in it. But large towns sometimes
had several synagogues, either for different nationalities (Acts vi. 9 ; see
Lumby and Blass) or different handicrafts. 1
Because of the power of His preach-

8oa6fiei'os 6tto ir&vrwv.
ing, especially whencontrasted with the lifeless repetitions and
senseless trivialities of ordinary teachers.
16-30. The Visit to Nazareth. Comp. Mt. xiii. 53-58; Mlc.
vi. 1-6. It remains doubtful whether Lk. here refers to the same
visit as that recorded by Mt. and Mk. If it is the same, he per-
haps has purposely transposed it to the opening of the ministry, as
being typical of the issue of Christ's ministry. He was rejected by
His own people. Similarly the non-Galilean ministry opens with a
rejection (ix. 51-56). In any case, the form of the narrative is
peculiar to Lk., showing that he here has some special source. We
are not to understand that the Galilean ministry began at Nazareth.
More probably Christ waited until the reports of what He had said
and done in other parts of Galilee prepared the way for His return
to Nazareth as a teacher.
16. 08 fy [dmjTeOpa/ifieVos. This tells us rather more than
ii. 51 it implies, moreover, that for some time past Nazareth had
:
ceased to be His home. But the addition of "where He had been

brought up " explains what follows. It had been " His custom "
during His early life at Nazareth to attend the synagogue every
sabbath. It is best to confine Kara to eludos to the clause in
which it is embedded, and not carry it on to dvia-Trj dvayvwvai it :
was possibly the first time that He had stood up to read at

Nazareth. But the phrase may refer to what had been His custom
elsewhere since He began His ministry ; or it may be written from
the Evangelist's point of view of what was afterwards His custom.
We may therefore choose between these explanations. 1. He had
previously been in the habit of attending the synagogue at Nazareth,
and on this occasion stood up to read. 2. He had previously been
in the habit of reading at Nazareth. 3. He had lately been in the
habit of reading elsewhere, and now does so at Nazareth. 4. This
was an early example of what became His custom. In no case
must the sermon be included in the custom. That this was His
first sermon at Nazareth is implied by the whole context.
1
On synagogues see Edersh. L. <&* 71 i. pp. 430-450, Hist, of Jewish
Nation, pp, 100-129, ed. 1896 ; Schurer, Jewish People in the T. ofJ. C. ii. 2,
52-89; Hausrath, N. T. Times, i. pp. 84-93; Plumptre in D.B. ; Leyrer in
S>.erzog, PER. 1 ; Strack in Herzog, PRE. 2 ; and other authorities in Schurer.
IV. 16.] THE MINISTRY IN GALILEE II9
In D
both TeOpa/x/jLtvos and aur<j5 after elwObs are omitted, and the text
runs, iXO&iv de els TSafaped 8ttov Jjv Kara rb elwdbs iv rrj rf/J.e'pq. twv aappdruv
els tt)v (jwayoiy-qv ; but in the Latin the former word is restored, veniens
autem in Nazared ubi erat nutricatus inlroibit secundum consuetudinem in
sabbato in synagogam. The omissions are perhaps due to Marcionite in-
fluence. According to Marcion, Christ came direct from heaven into the
synagogue, de cmlo in synagogam (see p. 131) ; and therefore all trace of His
previous life in Nazareth must be obliterated. Hewas not reared there, and
was not accustomed to visit thesynagogue there. Only a custom of attend-
ing the synagogue existed. See Rendel Harris, Study of Codex Bezse, p. 232,
in Texts and Studies, ii. I. Comp. the insertions ix. 54, 55, which may be
due to the same influence.
The phrase /caret rb elwdos occurs in LXX Num. xxiv. 1 ; Sus. 13. Itis
characteristic of Lk. See on kcltci rb edos, i. 8. With the dat. (card rb elw96s
occurs only here and Acts xvii. 2; and rrj ruj.epq. tGiv cafijidTuv occurs
only here, Acts xiii. 14, and xvi. 13 : but comp. Lk. xiii. 13, 16 and xiv. 5.
It is a periphrasis for iv rails <ra[3., or iv rtjj cra/3., or reus caj8., or rip cayS.
&vi<m\ avayvS>vai. Standing to read was the usual practice,

excepting when the Book of Esther was read at the Feast of
Purim then the reader might sit. Christ's standing up indicated
:
that He had been asked to read, or was ready to do so. This is

the only occasion on which we are told that Jesus read.
The lectern was close to the front seats, where those who were most likely
to be called upon to read commonly sat. A
lesson from the Thorah or Law
was read first, and then one from the Prophets. After the lesson had been
read in Hebrew it was interpreted into Aramaic (Neh. viii. 8), or into Greek in
places where Greek was commonly spoken. This was done verse by verse in
the Law ; but in the Prophets three verses might be taken at once, and in this
case Jesus seems to have taken two verses. Then followed the exposition or
sermon. The reader, interpreter, and preacher might be one, two, or three
persons. Here Christ was both reader and preacher ; and possibly He inter
preted as well. 1 Although there were officers with fixed duties attached to each
synagogue, yet there was no one specially appointed either to read, or interpret,
or preach, or pray. Any member of the congregation might discharge these
duties ; and probably those who were competent discharged them in turn at the
invitation of the dpxi<rvvdyuyos (Acts xiii. 15. Comp. Philo in Eus. Prsep.
Evang. viii. 7, p. 360 A, and Quod omnis probus liber xii. ). Hence it was
always easy for Jesus to address the congregation. When He became famous
as a teacher He would often be invited to do so. 2 And during His early years
He may have read without interpreting or expounding ; for even those under
age were sometimes allowed to read in the synagogues. We cannot infer from
His being able to read that He Himself possessed the Scriptures. In N.T.
dvayivdxxKu is used in no other sense than that of reading; lit. recognizing
1
We have no right to infer from this incident that the Hebrew Bible could
still be understood by the people. Nothing is said about interpretation ; but
we cannot assume that it did not take place. Mk. xv. 34 is evidence of some
knowledge of O.T. in Aramaic. See Classical Review, May 1894, p. 216,
against Kautzsch, Grammatik des biblischen Aramaischen, p. 19.
2
Comp. 'Avaffrds 54 ns rwv i/jLireipordruv uc/^yeircu rdpiara ical avvolaovra,
oh airas 6 (3los imSwcret. irpbs rb fifKriov (Philo, De Septenario, vi.). See also
the fragments of Philo in Eus. Prse,p. Evang. viii. 7. 12, 13, and viii. 12. 10,
ed. Gaisford. These three passages give us Philo's account of the synagogue
services.
120 THE GOSPEL ACCORDING TO S. LUKE [TV. 16-18.
again the written characters ; of reading aloud, Acts xiii. 27, xv. 21 ; 2 Cor.
iii. 15 ; Col. iv. 16 ; 1 Thes. v. 27.
17. ir86(rr). "Was handed" to Him, "was given over by

handing": comp. hrdfyrow (ver. 42). It does not mean "was
handed to Him in addition" implying that something else had
been handed to Him previously. This meaning is not common,
and is not found elsewhere in N.T. The reading of the Parascha,
or section from the Law, had probably preceded, and had been
read possibly by someone else. This was the Haphthara, or pro-
phetic section (Acts xiii. 15). That Is. lxi. 1, 2 was the lesson
appointed for the day is quite uncertain. We do not even know
whether there was at that time any cycle of prophetical lessons,
nor whether it would be strictly adhered to, if there was such.
Apparently Isaiah was handed to Him without His asking for it
but that also is uncertain. The cycle of lessons now in use is of
much and therefore to employ the Jewish lectionary
later origin ;
in order to determine the day on which this took place is futile.

On the other hand, there is no evidence that "Jesus takes the
section which He lights upon as soon as it is unrolled " ; for evpe
quite as easily may mean the opposite; that He intentionally
found a passage which had been previously selected.
The more definite drairriâs (tf D) is probably a correction of &vol!;as

(A B L and most versions). The former occurs nowhere in N.T., while the
latter is very common see esp. Rev. v. 2, 3, 4, 5, x. 2, 8, xx. 12.
: Fond as
Lk. is of analytical tenses, 1)v yeypa/x/jJvov occurs nowhere else in his writings :
eari yeypaft. is common in Jn. (ii. 17, vi. 31, 45, x. 34, xii. 14, 16).
The
quotation is given by the Evangelist somewhat freely
18.
from LXX,
probably from memory and under the influence of
other passages of Scripture. To argue that the Evangelist cannot
be S. Luke, because S. Luke was a Gentile, and therefore would
not know the LXX, is absurd. S. Luke was not only a constant
companion of S. Paul, but a fellow-worker with him in dealing
with both Jews and Gentiles. He could not have done this
without becoming familiar with the LXX.
Down to d7re'o-TaXKci' fie inclusive the quotation agrees with
LXX. After that the text of LXX runs thus laa-aa-Qai tovs o-wte- :
Tptfifxcvovs tjJv KapStav, K7jpv$at al^jxaXwroi'S afacriv kcu TV<p\ol<; dva-

KaXtaai evtaurov Kvpiov 8ckt6v.
/3A.ci/av, In many authorities the
clause Ida-aa-Qai toiis 0-vvTc.Tpip.p.ivovs ttjv KapStav has been inserted
into the text of Lk. in order to make the quotation more full and
more in harmony with O.T. We
have similar insertions Mt. xv.
1
8 ; Acts vii. 37 ; Rom. xiii. 9 ; Heb. xiii. 20, and perhaps ii. 7.
1
Scrivener, Int. to Crit. of N. T. i. pp. 12, 13, 4th ed.
The evidence against the clause Idaao-Oai . ttjv napSlav here (in
. . KAQ of
LXX rvKapSl?) is decisive. It is omitted by tfBD LS,i 3-69, 33, most MSS. of
IV. 18.] THE MINISTRY IN GALILEE 121
In the original the Prophet puts into the mouth of Jehovah's ideal
Servant a gracious message to those in captivity, promising them
release and a return to the restored Jerusalem, the joy of which is
compared to the joy of the year of jubilee. It is obvious that
both figures, the return from exile and the release at the jubilee,
admirably express Christ's work of redemption.
nêufjia Kupiou eV ipi. In applying these words to Himself the
Christ looks back to His baptism. He is more than a Prophet
He is "the Son, the Beloved One," of Jehovah (iii. 21, 22).
With 4tt' ifiA (i<m) comp. 9jv in' airrov (ii. 25). 08 dveicev. Not " where-
fore," as in Acts xix. 32, which here would spoil the sense, but " because,"
a meaning which oiiveKev often has in class. Grk. Vulg. has propter quod.
Comp. Gen. xviii. 5, xix. 8, xxii. 16, xxxviii. 26 ; Num. x. 31, xiv. 43, etc.
The Ionic form e'lveicev is found xviii. 29 ; Acts xxviii. 20 ; 2 Cor. iii. 10
but tveicev is the commonest form (2 Cor. vii. 12), and ?ye/ca also occurs before
consonants (vi. 22 ; Acts xxvi. 21).
expiCTei/ p.e. The Christ was anointed with the Spirit, as Pro-
phets and priests were anointed with oil (1 Kings xix. 16; Ex.
xxviii. 41, xxx. 30). Unlike Treves (2 Cor. ix. 9), irruxos "always
had a bad meaning until it was ennobled by the Gospels" (vi. 20,
vii. 22 ; 2 Cor. vi. 10 ; Jas. ii. 5). It suggests abject poverty
(7rTwo-o-o) = " I crouch"). See Hatch, Bibl. Grk. pp. 76, 77.
direVraXxeV p.e. Change from aor. to perf. "He anointed
Me (once for all) ; He hath sent Me (and I am here) " comp. :
1 Cor. xv. 4. We have had d7roo-T'AAa) of the mission of Gabriel

(i. 19, 26); here and ver. 43 we have it of the mission of the
Christ; vii. 27 of the Forerunner; ix. 2 of the Twelve. Whereas
TrefiTTw is quite general and implies no special relation between
sender and sent, airoa-TeWai adds the idea of a delegated authority
making the person sent to be the envoy or representative of the
sender. But Tre/wra) also is used of the mission of the Christ (xx. 13),
of Prophets (ver. 26, xx. 11, 12), and of the Apostles (Jn. xiii. 20,
xx. 21). Strictly speaking, alxpaXoSTois means "prisoners 0/ war"
(alx/Art and dAcoTos) freq. in class. Grk. but here only in N.T.
:
The cognate alxfiaXcoTiû) occurs xxi. 24 ; 2 Cor. x. 5 ; 2 Tim. iii.

6; atx/xaAwo-ta, Eph. iv. 8. Neither this metaphor nor that of
-ru<f>\ois di'dpXe^n' harmonizes very well with the year of jubilee, to
which Godet would restrict the whole passage. Both might apply
to captives in exile, some of whom had been blinded by their
captors, or by long confinement in a dungeon.
dirooTeiXai Te0pauo|ieVous eV d^cVei. These words come from
another part of Isaiah (lviii. 6), and are perhaps inserted through
a slip of memory. Jesus was reading, not quoting without book
and therefore we cannot suppose that He inserted the clause.
Lat. Vet. and best MSS. of Vulg., most MSS. of Boh. Aeth. Arm. Syr-Sin.,
Orig. Eus. etc., all the best editors and RV. See Sanday, App. adN. T. p. 117.
122 THE GOSPEL ACCORDING TO S. LUKE [IV. 18-20.
Lightfoot says that it was lawful to skip from one passage to an-
other in reading the Prophets, but not in reading the Law (I/or.
Heb. on Lk. iv. 17). That might explain the omission of a few
verses, but not the going back three chapters. The insertion
comes from the Evangelist, who is probably quoting from memory,
and perhaps regards the unconsciously combined passages as a
sort of "programme of the ministry." The strong expression
TcGpaoCTji^vous is here applied to those who are shattered in fortune
and broken in spirit.
For the pregnant construction, "send so as to be in," comp. i. 17. The

asyndeton throughout, first between txPl<rV an(i iiriffrdXicev, and then be-
tween the three infinitives which depend upon diriaraXKey, is impressive.
19. ^laurok Kupiou SeicroV. The age of the Messiah, which is

Jehovah's time for bestowing great blessings on His people.
Comp. Kcupos Scktos (2 Cor. vi. 2 ; Is. xlix. 8) Scktos is not found :
in class. Grk. It is strange that Clement of Alexandria and

Origen, who are commonly so ready to turn fact into figure, here
turn an expression which is manifestly figurative into a literal
statement of fact, and limit Christ's ministry to a period of twelve
months (comp. Clem. Horn. xvii. 19). Keim and other modern
writers have made the same limit; but the three Passovers dis-
tinguished by S. John (ii. 13, vi. 4, xi. 55) are quite fatal to it. 1
It is, however, an equally faulty exegesis to find the three years
{i.e. two years and a fraction) of Christ's ministry in the three
years of Lk. xiii. 6-9 or the three days of xiii. 31-33. The first of
these is obviously a parabolic saying not to be understood literally;
and the other probably is such. The suggestion that the three
servants sent to the wicked husbandmen mean the three years of
the ministry is almost grotesque. See Nosgen, GescJyJesu Christi,
Kap. viii., Munchen, 1890. '
20. The vivid description of what followed the reading of the lesson points
to an eye-witness as the source of the narrative. But the " closed " of AV. and
RV. gives a wrong impression of the first incident it leads one to think of a
:
modern book with leaves. The Rhemish has "folded"; but "rolled up"
would be a better rendering of irrvf as. The long strip of parchment, or less
probably papyrus (2 Jn. 12), would be wound upon a roller, or possibly upon
two rollers, one at each end of the strip. Hence the name megillah {volumen),
from gfilal, "to roll." Such a book was in Greek sometimes called KetpaXis
(Ezr. vi. 2; Ezek. iii. 1-3) or Ke<f>a\is fiipXlov (Heb. x. 7 ; Ps. xxxix. 8; Ezek.
ii. 9) and it is said that Ke<pa\ls originally meant the knob (comu or umbilicus)
:
at the end of the roller ; but no instance of this use of K<f>a\Ls appears to be
known (Wsctt. on Heb. x. 7).
diroSous to oTrrjp^TT]. The goto- implies that it was the minister or

1
On the uncertainty respecting the length of the ministry, and the con-
jectures respecting it made by early Christians, see Iren. H&r. ii. 22 ; Eus.
H. E. i. 10 ; Sanday in the Expositor, 1st series, xi. p. 16.

IV. 20, 21.] THE MINISTRY IN GALILEE 1 23
chazzanwho had handed Him the book who received it back again.
The tw may have the same meaning, just as to fiifiXtov means the
book which had been given to Him. But t<5 virypeTy more prob-
ably means the minister usually found in a synagogue. It was
among the duties of the chazzan to take the Scriptures from the
ark and put them away again (Surenhusius, Mishna, ii. 246,
iii. 266). He taught the children to read, and inflicted the
scourgings (Mt. x. 17). A
Roman epitaph to a Jew who held
this office is quoted by Schiirer, II. ii. p. 66
<f>Aa;8ios IoiAiavos VTrr)peTr)<s
3>Aa/3ia lovXiavrj Ovyarqp Trarpi

Ev eiprjvrj rj koi/a^ctis crov.
The chazzan of the synagogue became the deacon or sub-deacon

of the Christian Church.
A ittwHrifi is lit. "an under-rower" (pi<r<ra)). The word may be used

of almost any kind of attendant or servant (Acts v. 22, 26, xiii. 5; Mt.
xxvi. 58; Mk. xiv. 54, 65; Jn. vii. 32, 45; 1 Cor. iv. 1). For the two
participles, irrtffcts . . . airodovs, without ical, comp. Acts xii. 4, 25.
Kd0iCT6f. This was the usual attitude for expounding or

preaching, and in the synagogues there was commonly a raised
seat for the purpose. On other occasions we find Christ sitting
to teach (v. 3; Mt. v. 1; Mk. iv. 1; [Jn. viii. 2]); and the
disciples do the same (Acts xvi. 13).
Tjaay &Tiaorres. " Were fixed intently." Their intense interest
was caused by His reputation as a teacher and as a worker of
miracles, as well as by His having been brought up amongst
them ; perhaps also by His look and manner of reading. That
He had selected an unexpected passage, or had omitted the usual
lesson from the Law, and that this surprised them, is pure con-
jecture. Comp. Acts vi. 15, where the same verb is used of the
whole Sanhedrin riveting their eyes upon Stephen. It is a
favourite word with Lk., who uses it a dozen times elsewhere in :
N.T. only 2 Cor. iii. 7, 13. It occurs in LXX

(1 Es. vi. 28;
3 Mac. ii. 26), in Aq. (Job vii. 8), and in Jos. {B.J. v. 12. 3). The
analytical tense marks the continuance of the action.
21. T]paTo 8e Xe'ycti'. The rjpâto is not pleonastic it points :
to the solemnity of the moment when His words broke the silence
of universal expectation comp. vii. 24, xi. 29, xii. 1, xiv. 18.
:
What follows may be regarded as a summary of what was said.

It gives us the main subject of His discourse. are led to We
suppose that He said much more ; perhaps interpreting to them in
detail the things concerning Himself (xxiv. 27). The conversation
with Nicodemus is similarly condensed by S. John (iii. 1-2 1).
Even without this narrative we should know from vii. 22 and Mt.
xi.5 that Christ interpreted Is. lxi. i ff. of Himself. The whole
of the O.T. was to Him a prophecy respecting His life and work.
And this applies not only to prophetic utterances, but also to rites
and institutions, as well as to historical events, which were so
ordered as to be a forecast of the salvation and judgment which
He was to bring. 1
tj
yp o*) aunrj. "This passage of Scripture" (Mk. xii. io; Jn.
vii. 42, etc.) : a whole the plural is used (xxiv. 27,
for Scripture as
32, 45 ; Mt. xxi. 42, xxii. 29, xxvi. 54, 56 ; Mk. xii. 24, etc.).
His interpretation of the prophecy was at the same time a fulfil-
ment of it; for the voice of Him of whom the Prophet wrote
was sounding in their ears. Hence it is that he affirms ireirX^pcaTai
lv tois &aiv ufiur. As Renan says, 77 ne prechait pas ses opinions,
il se prkhait luimme.
22. cp.apTupoui' auTu. " They bore witness to Him," not that
what He said about Himself, but that what rumour had said
respecting His power as a teacher, was true. They praised Him
in an empty-heapted way. What they remembered of Him led
them to think that the reports about Him were exaggerations ; but
they were willing to admit that this was not the case. Comp. xi.
48. This " bearing witness " almost of necessity implies that
Jesus had said a great deal more than is recorded here. What
follows shows that they did not believe the teaching which so
startled and impressed them, any more than those whose attention
was riveted on Stephen, before he began to address them, were
disposed to accept his teaching. The cases are very similar.
Hence 0avfx.aov expresses amazement rather than admiration.
For davfidîv iiri see small print on ii. 33.
tois \<5yois ttjs x^P tT 5- Characterizing genitive or genitive of quality

freq. in writings influenced by Hebrew, "which employs this construction, not
merely through poverty in adjectives, but also through the vividness of phrase-
ology which belongs to Oriental languages (Win. xxxiv. 3. b, p. 297. Comp.
olKov6fios ri)S ddiKlas (xvi. 8) ; Kpirfy t^s ddudas (xviii. 6) ; dKpoaiijS iirikTjo-fiovrjs
(Jas. i. 25) ; Kpiral 8ia\oyi(Tfiu>v irovt\pu>v (Jas. ii. 4) ; and perhaps the difficult
rpoirijs diroiridafffia (Jas. i. 17). The meaning here is " winning words." The
very first meaning of x&P ls (x a fy> w ) is "comeliness, winsomeness" (Horn. Od.
1
"Jesus acknowledged the Old Testament in its full extent and its perfect
sacredness. The Scripture cannot be broken, He says (Jn. x. 35), and forthwith
draws His argument from the wording of it. Of course He can only have
meant by this the Scripture in the form in which it was handed down, and He
must have regarded it exactly as His age did (comp. xi. 51). Any kind of
superior knowledge in these matters would merely have made Him incapable of
placing Himself on a level with His hearers respecting the use of Scripture, or
would have compelled Him to employ a far-reaching accommodation, the very
idea of which involves internal untruthfulness. All, therefore, that is narrated
in Scripture He accepted absolutely as actual history, and He regarded the
"
several books as composed by the men to whom they were ascribed by tradition
(B. Weiss, Lebenjesu, I. iii. 5, Eng. tr. ii. pp. 62, 63).
IV. 22, 23.] THE MINISTRY IN GALILEE 1
25
viii. x. 12; Ps. xliv. 3; Ecclus. xxi. 16, xxxvii. 21 ; Col. iv. 6):
175; Eccles.
and in all these passages it is the winsomeness of language that is specially
signified. From this objective attractiveness it easily passes to subjective
"favour, kindness, goodwill," esp. from a superior to an inferior (Acts ii. 47 ;
Gen. xviii. 3, xxxii. 5, xxxiii. 8, etc.) ; and hence, in particular, of finding
"favour" with God (i. 30; Acts vii. 46; Exod. xxxiii. 12, 13, 16, etc.). From
the sense of God's favour generally (ii. 40, 52 ; Jn. i. 14, 16) we come to the
specially theological sense of " God's favour to sinners, the free gift of His
grace " (Acts xiv. 3, xx. 24, 32 ; and the Pauline Epp. passim). Lastly, it
sometimes means the "gratitude" which this favour produces in the recipient
(vi. 32-34, xvii. 9 ; 1 Cor. x. 30). The word does not occur in Mt. or Mk.
See Sanday on Rom. i. 5, and Blass on Acts ii. 47 and iv. 33.
Origen evidently had this passage in his mind when he wrote " For a proof :
that grace was poured on His lips (Ps. xliv. 3, ii-exÔi} i) xct/ws iv x e ^ e<T ^ v aov )
is this, that although the period of His teaching was short,
for He taught

somewhere about a year and a few months, the world has been filled with His
teaching" (De Prin. iv. 1. 5). But the words so calculated to win did not win
the congregation. They were " fulfilled in their ears," but not in their hearts. 1
A doubt at once arose in their minds as to the congruity of such words with one
whom they had known all His life as the "son of Joseph" the carpenter.
Here oOros has a contemptuous turn, as often (v. 21, vii. 39, 49, xv. 2, xxii. 56,
59, etc.) yet the Vulg. in none of these places has isle, but hie.
:
" Is not this
person Joseph's son ? What does he mean by using such language ? " Just as
a single sentence is given as a summary of His discourse, so a single question is
given as a summary of their scepticism.
While the odros and vl6s is in all three, the question as a whole differs. Mk.
has O^x oOris icrnv 6 tktwv, 6 vlis tt)s Maplas (vi. 3). Mt. has Oi^x oSrds <ttiv
;
6 rod tktovos vl6s ; (xiii. 55)- Lk. Oirx.1 vl6s ianv 'Iua-7]<p oBroj And while ;
the others mention Christ's brothers and sisters in close connexion with His
mother, Lk. mentions none of them. Lk. and Jn. seem to prefer the expres-
sion "son of Joseph" (Lk. hi. 23, iv. 22 ; Jn. i. 45, vi. 42). Renan thinks that
Marc ne connatt pas Joseph ( V. dej. p. 71). But it may be that, as he does
"
not record the virgin birth of Christ, he avoids the expression " son of Joseph
or "the carpenter's son," which those who have recorded the virgin birth could
use without risk of being misunderstood.
23. ndirrws epeiTe jaoi t(\v Trapa|3o\T]i> Ta.\ijr\v. "At all events,
assuredly, ye will say," etc. : used in strong affirmations
7ravTtos is
(Acts xxi. 22, xxviii. 4 ; 1 Cor. ix. 10). Excepting Heb. ix. 9 and xi.
19, TrapafioX-r] occurs only in the Synoptic Gospels in Jn. x. 6 and :
xvi. 25, 29, as in 2 Pet. ii. 22, the word used is 7rapot.fj1.1a. It need
not be doubted that the notion of placing beside for the sake of
comparison, rather than that of merely putting forth, lies at the root
of Trapa/SoXr}. From the notion of (1) "throwing beside" come
the further notions of (2) "exposing" and (3) "comparing," all
three of which are common meanings of 7rapa(3dXXeiv. While the
adj. 7rapd3oXo<i represents the derived notion on the one side, the
on the other side.
subst. iraaafioXri represents that TrapafioXrj, A
therefore, " an utterance which involves a comparison."
is Hence
various meanings 1. a complete parable or allegory (viii. 4, xiii. 6,
:
1
Comp. Augustine's description of his indifference to the preaching of
Ambrose, although charmed with his winning style Rerum incuriosus : et con-
temp.or adstabam et delectabar suavitate sermonis (In Ezek. xxxiii. 32).
etc.) ; a single figurative saying* proverb, or illustration (here

2.
v. 36, vi. ; 3. a saying of deeper meaning, which becomes in-
39)
telligible through comparison, in which sense it is sometimes joined
with cncoreivos Adyos (Prov. i. 6), TrpofikrjfjLa (Ps. xlix. 5, lxxviii. 2),
and the like. In the teaching of Christ Tra.pa(3o\ij is commonly
used in the first sense, and is a means of making known the
mysteries of the kingdom in a mixed audience; for it conceals
from the unworthy what it reveals to the worthy (viii. 9, 10). See
Crem. Lex. pp. 124, 657 ; Hatch, Bibl. Grk., p. 70 ; Hase, Gesch.
Jesu, 63, p. 535, ed. 1891 ; Didon, Jesus Christ, ch. vi. p. 391,
ed. 1 89 1 ; Latham, Pastor Pastorum, ch. x.
'loTpc, 0cp<ttoctoi' aeauToi'. " Heal thine own lameness " is the
Hebrew form of the proverb. Similar sayings exist in other litera-
tures e.g. a fragment of Euripides, ctAAwv 10117309, civtos IA.kco-1
:
fipvwv ; Ser. Sulpicius to Cicero, Neque imitare malos medicos, qui

in alienis morbis profitentur tenere se medicinse, scientiam, ipsi se
curare non possunt (Cic. Epp. ad diversos, iv. 5). Hobart quotes
from Galen, xPV v ^ v a-vrw eavrov irpurov latrBai to crvpurroyp-a /ecu
ovtojs CTri^cipeiv irepovs Oepaireveiv. Comp. Aesch. P. V. 469 Ov. ;
Metam. vii. 561 j and the other examples in Lightfoot and Wetst.
It is remarkable that this saying of Christ is preserved only by
the beloved physician. Its meaning is disputed. Some take the
words which follow to be the explanation of it " Heal the ills of :
thine own town." Thus Corn, a Lap., " Cure Thine own people
and Thine own country, which should be as dear to Thee as Thyself."
Similarly Beng. Alf. Sadler and others. It is thus made to mean
much the same as "Charity begins at home." But larpe and
o-olvt6v ought to be interpreted of the same person or group ; not
one of a person and the other of his neighbours. "Prophet,
heal Thine own countrymen" is not parallel to "Physician, hea)
Thyself." The saying plainly refers to the passage just read from
Isaiah ; and although Lk. omits the words " to heal the broken-
hearted," yet Christ must have read them, and He had probably
explained them. He professed to be the fulfilment of them, and
to be healing the miseries of mankind. The people are supposed
to Him to better His own condition before bettering that of
tell
others. He must make His own position more secure, and give
evidence of His high mission before asserting it He must work
convincing miracles, such as He is said to have worked elsewhere.
Comp. crwcov aeavrbv koX rjp.as (xxiii. 39).
oaa T)Kou'aafx6v. They do not say 00-a 7ro7cras, wishing to leave
it open whether the report may not be untrue. We learn from
Jn. ii. 12 that after the miracle at Cana, Jesus was at Capernaum
for a short time and from John ii. 23, that there were many unre-
;
corded miracles. It is probably to reports of some of these that

reference is here made. For the constr. comp. Acts vii. 1 2 and xxiv. 1 o.
IV. 23-25.] THE MINISTRY IN GALILEE 1 27
tls ttjv Ka4>apvaov|A. See on ver. 31. The readings vary between els
tt)v Kct0. (S B), els Ka<p. (D L), iv r% Ka0. (x), and iv Ka<p. (A K). The
substitution of iv for els, and the omission of the article between a preposition
and a proper name, are obvious corrections by a later hand. The els is not
" put for iv." It may be doubted whether these two prepositions are ever
interchanged. Rather els is used because of the idea of motion contained in
" come to pass." It is scarcely possible that els contains the notion of "to
the advantage of," and indicates the petty jealousy of the people of Nazareth.
We have the same constr. i. 44 ; Acts xxviii. 6 (comp. Lk. xi. 7) ; and in no
case is there any idea of advantage. That the jealousy was a fact, and that
the people of Nazareth were inclined to discount or discredit all that seemed
to tell in favour of prosperous Capernaum, is probable ; but there is no hint
of this in the els. What
is said to have happened to Capernaum ought to
happen here. the Cornish use of " to " for " at.'
Comp. In N.T. <55e is
never "thus," but either "hither" (ix. 41, xiv. 21, xix. 27) or "here" (ix.
33, xxii. 38). The iv ttj irarpldi <rov is epexegetic of tS5e, and means "Thy
native town," not the whole of Israel comp. Mk. vi. 5 ; Mt. xiii. 58.
:
24. El-iree 8e. When these words occur between two utter-
ances of Christ, they seem to indicate that there is an interval
between what precedes and what follows. The report of what
was said on this occasion is evidently very condensed. Comp.
vi. 39, xii. 9, and see on i. 8.
16, xv. 11, xvii. 1, 22, xviii. The
8i is rather than "and" (all other English Versions);
"but" (Cov.)
ait autem (Vulg.). " But, instead of gratifying them, He said."
There are various proverbial sayings which declare that those who
are close to what is great do not appreciate the greatness. Jesus
declares that He is no exception to this rule, and implies that He
will work no miracles to free Himself from its operation. In the
wilderness He had resisted a similar suggestion that He should
work a miracle of display, a mere Te'pas (w. 9-1 1). In this matter
Nazareth is a type of the whole nation, which rejected Him
because He did not conform to their own ideas of the Messiah.
Their test resembles that of the hierarchy, " He is the King of
Israel ; let Him now come down from the cross, and we will
believe Him" (Mt. xxvii. 42). Ei7rcv 8i is peculiar to Lk. (i. 13).
25. " But I am like the Prophets, not only in the treatment
which I receive from My
own people, but also in principles of My
action. For theybestowed their miraculous benefits upon
also
outsiders, although there were many of their own people who
would have been very glad of such blessings." Christ is here
appealing to their knowledge of Scripture, not to any facts out-
side the O.T. Testatur hoc Dominus ex luce omniscientix suse
is not a legitimate inference. Arguments drawn from what was
known to Him, but not known to them, would not be likely to
influence His audience.
Iir' a\T]0ias. "On

a basis of truth": comp. Mk. xii. 14. We have
similar adverbial expressions in eir' 'Ca-qs (sc. fioipas), iirl c-xoXtjs, iirl Kaipov,
iw' ddeias.
lir\ Itt) Tpia Kal (irjcas 2|. Jesus, like His brother James (Jas.
v. 17), follows Jewish tradition as to the duration of the famine.
In Kings xviii. 1 we are told that the rain came in the third
1
year,which would make the drought about two years and a half.
But ever since the persecution under Antiochus Epiphanes, three
years and a half ( = 42 months =1260 days) had become the
traditional duration of times of great calamity (Dan. vii. 2 5, xii. 7 ;
Rev. xi. 2, 3, xii. 6, 14, regard " in the

xiii. 5). The Jews would
third year" as covering three years, and would argue that the
famine must have continued for some time after the rain came.
For of duration of time ("over," i.e. "during"), comp. Acts

iirl e. ace.
xiii. Hdt. iii. 59. 2, vi. 101. 3 ; Thuc. ii. 25. 4. Heb. xi. 30 is
31, xix. 10 ;
different. In accordance with common usage \ifi6s is here masc. ; but in

xv. 14 and Acts xi. 28 it is fem. ace. to what is called Doric usage, as in the
Megarean of Aristoph. Acharn. 743. But this usage occurs elsewhere in late
Greek. It perhaps passed from the Doric into the Koivt) AtdXejcros for :
examples see Wetst. and L. and S. Lex. In LXX perhaps only 1 Kings xviii. 2.
îrl Here, as in Jas. v. 17, only the land of

jraorai' Trjf yrjv.
Israel ; but it is possible that in each case we

need be understood
have a popular hyperbole, and that the whole world is meant.
Lk. xxi. 23 and Rom. ix. 28 are not quite parallel, for there the
context plainly limits the meaning. Lk. xxiii. 44 is another
doubtful case, and there AV. has "earth" and RV. "land."
Both have " land " here.
26. The translation of el p-fi in this and the following clauses by "but
only" (RV.), W(Beza), or sed tantum, is justifiable, because "save" (AV.)
and nisi ( Vulg. ) seem to involve an absurdity which was not apparent to a
Greek. It is not, however, correct to say that in such cases el ntf is put for
d\\<f , any more than in Mt. xx. 23 or Mk. iv. 22 it would be correct to say
that dWd is put for el fi^. Here and in Mt. xii. 4 (comp. Rom. xiv. 14 ;
1 Cor. vii. 17 ; Gal. i. 7, ii. 16) " the question is not whether el /J retains
its exceptive force, for this it seems always to do, but whether the exception
refers to the whole clause or to the verb alone" (Lft. on Gal. i. 19) comp. :

Rev. xxi. 27. In els Zdpeirra, k.t.'K., we perhaps have a quotation from LXX
of I Kings xvii. 9. There, as here, the readings vary between 2i8Coi>os and
2t5wWas (sc. 777s or x<fy>as). Here the latter is right, meaning the territory of
Sidon, in which Sarepta lay. Zarephath (in Syriac Tsarfah, in Greek
~Z&pe<t>6a., lidpeirra, and 2^>0a) is probably represented by the modern
Sura/end on the coast road between Tyre and Sidon.
27. Iirl 'EXitraiov. For this use of iirl with a proper name to give a date,
"in the time of," comp. iii. 2 Acts xi. 28 ; I Mac. xiii. 42, xiv. 27 ; 2 Mac.
;
xv. 22. The spelling EWo-atos is not well attested (WH. ii. App. p. 159).
For some of the " many lepers " comp. 2 Kings vii. 3, where we have four at
the gate of Samaria. In N.T. Stfptoy is the only form of the adj. that is
found, viz. here and perhaps Mk. vii. 26 ; but "Zvpos, Stfptos, and Su/)ta/c6j occur
elsewhere (Hdt. ii. 104. 6 ; Aesch. Pers. 83 ; Theophr. C. P. ii. 17. 3).
28. eir\rjo-0T|o-a' irdrres Gu/xoO. See on i. 66. They see the

point of His illustrations ; He
has been comparing them to those
Jews who were judged less worthy of Divine benefits than the
heathen. them, just as it infuriated the

It is this that infuriates
Jews at Paul that the heathen would
Jerusalem to be told by S.
receive the blessings which they despised (Acts xiii. 46, 50, xxii.
21, 22). Yet to this day the position remains the same; and
Gentiles enjoy the Divine privileges of which the Jews have
deprived themselves. His comparing Himself to such Prophets
as Elijah and Elisha would add to the wrath of the Nazarenes
On the other hand, these early instances of God's special blessings
being conferred upon heathen, would have peculiar interest for Lk
29. ews 6<J>puos tou opous. Tradition makes the scene of this
attempt to be a precipice, varying from 80 to 300 feet in height,
which exists some distance off to the S.E. of the town ; and we
read that " they cast Him out of the town and led Him as far as
the brow," etc. But modern writers think that a much smaller
precipice close at hand is the spot. Van der Velde conjectures
that it has crumbled away ; Conder, that it is hidden under some
of the houses. Stanley says that Nazareth " is built ' upon,' that
is,on the side of, ' a mountain ; but the ' brow is not beneath,
'
'
but over the town, and such a cliff as is here implied is to be found,
as all modern travellers describe, in the abrupt face of the lime-
stone rock, about 30 or 40 feet high, overhanging the Maronite
Convent at the S.W. corner of the town" (Sin. Pal. p. 367).&
So also Robinson (Res. in Pal. ii. pp. 325, 330), Hacket (D.B. ii.
p. 470), and Schulz in Herzog (PRE? x. p. 447). The i<j> ov, of
course, refers to tov opows, not to 6<pvos. Both AV. and RV. have
" the brow of the hill whereon," which might easily be misunder-
stood. The town is on the hill, but not on the brow of it the :
brow is above the modern village. Nowhere else in N.T. does

6cppv<s occur. Comp. Horn.
77. xx. 151 ; and o^pvocis, 77. xxii. 411,
and Hdt. with other instances in Wetst. Supercilium is
v. 92. 10,
similarly used: Virg. Georg. i. 108; Liv. xxvii. 18, xxxiv. 29.
wore
KaTaKpTip.vicrai. The Sxrre is not needed (i. 22 ; Mt. ii. 2, xx. 28 ;
Acts 31); but it expresses more clearly the result which was intended.
v.
Comp. xx. 20, where, as here, (bare has been altered in some texts into the
simpler els t6, a constr. which Lk. does not employ elsewhere. In ix. 52 the
true reading is perhaps ws ; but in Mt. x. 1, xxiv. 24, xxvii. 1 there is no doubt
about the wore. For KaraKpTj/iviû (here only in N.T.) comp. 2 Chron.
xxv. 12 ; 2 Mac. xii. 15, xiv. 43 ; 4 Mac. iv. 25 ; Jos. Ant. vi. 6. 2, ix. 9. X.
The whole attempt to put Jesus to death was perhaps an instance of the form
of punishment which the Jews called the "rebel's beating," which was some-
what analogous to Lynch Law. The "rebel's beating" was administered by
the people, without trial and on the spot, when anyone was caught in what
seemed be
toa flagrant violation of some law or tradition. Comp. the attempts
to stone Jesus (Jn. viii. 59, x. 31). We have a similar attempt upon S. Paul's
life (Acts xxi. 31, 32). In S. Stephen's case a formal trial seems to have ended
in the "rebel's beating" (Edersh. The Temple, jf. 43).
30. auTos 8e SieXGwe 81a p,eo-ou auiw e-iropeucro. "But He (in
9
1 30 THE GOSPEL ACCORDING TO S. LUKE [IV. 30, 31.
contrast to this attempt), after passing through the midst of them,

went His way." The addition of 81a fxia-ov is for emphasis, and
seems to imply that there was something miraculous in His
passing through the very midst of those who were intending to
slay Him, and seemed to have Him entirely in their power. They
had asked for a miracle, and this was the miracle granted to them.
Those who think that it was His determined look or personal
majesty which saved Him, have to explain why this did not
prevent them from casting Him out of the synagogue. 1 It seems
better with Meyer and ancient commentators to understand a
miracle dependent on the will of Jesus comp. Jn. xviii. 6 ; Dan.
:
vi. 22. Jn. viii. 59 is different then Jesus hid Himself before
:
escaping. For SicXOo&y see on ii. 15.

liropcucTo. Here used in its common signification of going on
towards a goal " He went His way " to Capernaum. And, so far
:
as we know, He did not return to Nazareth. It had become a

typical example of "His own people receiving Him not" (Jn.
i. 11); and apparently it had no other opportunity (but see
Edersh. L. &
T. i. ch. xxvii.). If Mk. vi. 1-6 and Mt. xiii.
53-58 refer to a different occasion, it probably preceded this.
After the attempt on His life He would not be likely to return
and, if He did return, they could hardly, after this experience of
Him, ask, " Whence has this man this wisdom ? " or be astonished
at His teaching.
Meyer (on Mt. xiii. 53), Wieseler (Chron. Syn. iii. 2, Eng. tr. p. 258), Godet
(I.e., Eng. tr. i. p. 240), Tischendorf (Synop. Evan. 29, 54), and others dis-
tinguish the two
occasions. If with Caspari (Chron. Int. 100) we identify
them, then Lk. the more full and vivid, for the others omit the text of the
is
discourse and the attempt to kill Him. In this case Strauss may be right in sup-
posing that Lk. has placed the incident at the beginning of the ministry, although
it toqk place later, because he saw how typical it was of the ministry as a whole
(Lebenfesu, p. 121, 1864). That it was this attempt on His life which made
Christ change His abode from Nazareth to Capernaum is contradicted by ver.
16. "Where He had been brought up " implies that He had ceased to reside
there : and from ver. 23 we infer that Capernaum had already become His
headquarters. Thither His Mother and brethren had also moved, while His
sisters remained at Nazareth (Mt. xiii. 56 ; Mk. vi. 3), very probably because
they had married there.
31-44. The
Stay at Capernaum chiefly a Record of Miracles
:
of Healing. See Wsctt. Characteristics of the Gospel Miracles,

Macmillan, 1859 ; Introduction to the Study of the Gospels, App.
E: "A Classification of the Gospel Miracles," Macmillan, 1888.
31-37. The Healing of a Demoniac in the Synagogue at Caper-
1
Even Godet is among these. La majesti de sa personne et la fermete de
son regard imposerent a ces furieux. L'historie raconte plusieurs traits sem-
blables (i. p. 327, 3eme ed. ). Better Didon Une force divine le gardait
:
(p. 312, ed. 1891). See Hase, Gesch. fesu, p. 445, ed. 1891.
IV. 31.] THE MINISTRY IN GALILEE 131
naum. Mk. 21-28.

i. Both Lk. and Mk. place this first among
Christ's miracles; whereas Mt. puts the healing of a leper first
(viii. 2-4). Marcion began his mutilated edition of Lk. at this
point with the words 'O EO'S KaTrjkdev els Kaupapvaovfi. The
earlier portion, which teaches the humanity of Christ, he omitted,
excepting the first clause of iii. 1 (Tert. Adv. Marc. iv. 7. 1).
31. Ka-rijXOei'. Nazareth is on higher ground than Capernaum,
which was on the shore of the lake ; and therefore " went down "
or " came down " is the probable meaning. But it is possible that
here and Acts xviii. 5 it means "returned," as often in class. Grk.
(Hdt. iv. 4. 2, v. 30. 4; Thuc. viii. 68. 3). Excepting Jas. iii.
15, the verb occurs in N.T. only in Lk. (ix. 37 and twelve times
in Acts).
Kaâpvao-up,. This is the correct spelling, Caphar-Nahum, of which

Kairepvaodfj. is a Syrian corruption (WH. ii. App. p. 160). It was the chief Jewish
town, as Tiberias was the chief Roman town, of the neighbourhood. It was
therefore a good centre, especially as traders from all parts frequently met
there (Mk. ii. 15, iii. 20, 32, etc.). It is not mentioned in O.T., and perhaps
was not founded till after the Exile. Josephus mentions it only once, viz. in his
description of the lake {B. J. iii. 10. 7, 8), and then not as a town but as a
irryyT) yovifuardTT], which irrigates the neighbourhood : but there is no doubt that
the Ke<papvd)fMi], to which Josephus was carried, when he was thrown from his
horse in a skirmish with Roman troops, is Capernaum ( Vita, 72). The identi-
fication with the modern Tell Hum (Nau, Pococke, Burckhardt, Renan, 1 Ritter,
Rodiger, Ewald) is possible, but not certain. Many advocate the claims of
Khan Minyeh, which is three miles to the south (Quaresmius, Keim, Robinson,
Sepp, Stanley, Strauss, Wilson). For the chief arguments see Wilson in D.B. %
i. p. 530, and in Picturesque Palestine, ii. p. 81 ; Schulz in Herzog, RE. 2 vii.
p. 501 ; Keim, Jes. of Naz., Eng. tr. ii. p. 369 ; Andrews, Life of our Lord, pp.
221-239, ed. 1892. The doubts about the site show how completely the woes
pronounced upon the place (Mt. xi. 23) have been fulfilled. But in any case
Jesus left the seclusion of the mountains for a busy mercantile centre by the lake.
tt6\w tt]s TaXiXaias. Lk. adds this, because this is the first
time that he mentions Capernaum in his narrative. The explana-
tion could not be made ver. 23. It is another small indication
that he is writing for those who are not familiar with the geography
of Palestine comp. i. 26, ii. 4.
:
r\v Some make vv. 31, 32 a

Siodo-Kuf auTous iv tois o-afifiacnv.
general introduction, stating the habitual practice, of which vv.
33-37 gave a particular instance. In support of this they urge
the analytical tense, rjv StSacr/cwv, and the plur. tois o-d/3/3ao~iv
" He used to teach them on the sabbath days." But in the
parallel passage eSicW/cev and rju SiSaovcwv are equivalent, and
1
Of the cinq petites villes dont Phumanite parlera etemellement autant que
de Rome et d'Athenes, Renan considers the identification of Magala (Medjdel)
alone as certain. Of Capharnahum, Chorazin, Dalmanutha, and Bethsaida he
says, 77 est douteux qu'on arrive jamais sur ce sol profondement devaste, d fixer
les places oil Phumanite voudrait venir baiser Pempreinte de ses pieds ( Vie de
Jesus, p. 142).
apparently refer to one occasion only (note the evtfvs, Mk. i. 22, 23)
and Ta o-d(3fiara is often sing, in meaning (Mt. xxviii. 1 ; Col. ii.
16; Exod. xx. 10; Lev. xxiii. 32 ; Jos. Ant. i. r. 1, iii. 6. 6, x. 1
Hor. Sat. i. 9. 69). Acts xvii. 2 is the only place in N.T. in which
adftftaTa is plur. in meaning, and there a numeral necessitates it,
eVt adpfiara rpia; which, however, may mean "for three weeks"
and not " for three sabbaths." Syr-Sin. here has " the sabbath days."
The Aramaic form of the word ends in a, the transliteration of which into
Greek looked like a neut. plur. This idea was confirmed by the fact that
Greek festivals are commonly neut. plur. to. yeviaia, iyKalvia, iravaOJivaia.,
:
k.t.X. Hence a6.fifia.Ta. may either mean " a sabbath "or " sabbaths " or " a
week." Here it is better to retain the sing, meaning, and refer the whole of
32-37 to one occasion. In N.T. a6.fifia.iriv is the usual form of the dat. plur.,
with aa.fi fidrois as v.l. in some authorities (in B twice, Mt. xii. 1, 12). In
LXX aafifidrots prevails. Josephus uses both.
32. iv clouo-ia r\v 6 \6yos auTou. This does not refer to the
power which His words had over the demoniac, but to the authority
with which they came home to the consciences of His hearers.
The healing of the demoniac was not so much an example of this
$ovo-La as evidence that He had a Divine commission to exercise
it. Lk. omits the comparison with the formal and ineffectual
teaching of the scribes (Mk. i. 22 ; Mt. vii. 29).
The iv means "clothed in, invested with" (i. 17, iv. 36, xi. 15, 18, 19,
20, xx. 2, 8 ; I Cor. ii. 4 Eph. vi. 2 2 Thes. ii. 9). This use of iv
; ; is freq.
in late Grk. Green, Gram, of N. T. p. 206.
33. h
Tjj aumyuyf]. "In the synagogue" in which He was
teaching on that sabbath; which confirms the view that ver. 31
refers to a particular occasion. We have already been told that it
was His practice to teach in the synagogues. But " in the syna-
gogue" may mean in the only one which Capernaum possessed
(vii. 5)-
lyiiav nveufxa 8aip,oKiou dicaGdpTou. The phrase is unique, and

the exact analysis of it is uncertain. The gen. may be of apposi-
tion (ii. 41, xxii. 1 ; Jn. ii. 21, xi. 13, xiii. 1), or of quality (see on
ver. 22), or of possession, i.e. an influence which belonged to an

unclean demon (Rev. xvi. 14). As to the Evangelists' use of the
epithet aKaOaprov, strange mistakes have been made. Wordsworth
inaccurately says, "Both St. Mark and St. Luke, writing for Gentiles,
add the word aKdOaprov to Saifjuovtov, which St. Matthew, writing to
Jews (for whom it was not necessary), never does." Alford in
correcting him is himself inaccurate. He says, " The real fact is,
that St. Mark uses the word Sai/xoviov thirteen times, and never
adds the epithet aKadaprov to it (his word here is irvt.vp.a only)
St. Luke, eighteen times, and only adds it this once. So much
for the accuracy of the data on which inferences of this kind are
TV. 33, 34.] THE MINISTRY IN GALILEE 1 33
founded." Edersheim is still more inaccurate in his statement of

the facts (Z. 6 T. i. p. 479 n). Farrar has the strange misstate-
ment that " the word unclean is peculiar to St. Luke, who writes
'
'
for Gentiles." It occurs in Mt, Paul, and Apoc, as well as Mk.

The facts are these. Mt. uses Sai/ioviov ten times, and has
aKa.9a.pTov twice as an epithet of Trvevfia. Mk. has 8aifi6viov thirteen
times, and anaOapTov eleven times as an epithet of Trvev/xa. Lk. in
the Gospel has 8<u/aoviov twenty-two times, with aKadaprov as an
epithet, once of 8aip.6vLov, and once of irv(.vp.a ; and with irovrjpov
twice as an epithet of Trvtvp.a. In the Acts he has Baifwviov once
and uses aKaOaprov twice, and Trovr\p6v four times, as an epithet of
irvcvfia. The fact, therefore, remains, that the two Evangelists who
wrote for Gentiles (to whom demons or spirits were indifferent)
add a distinctive epithet much more often than the one who wrote
for Jews (who distinguished evil spirits from good). Moreover,
both Mk. and Lk. add this epithet the very first time that they
mention these beings (Mk. i. 23 ; Lk. iv. 33) ; whereas Mt. men-
tions them several times (vii. 22, viii. 16, ix. 33, 34) before he adds
the aKadaprov (x. 1). In this passage Lk. and Mk. describe the
fact of possession in opposite ways. Here the man has the unclean
spirit. There he is in the unclean spirit's power, iv irvtvp-ari
aKaOdprw with which we may compare the expression of Josephus,
:
Totfs vtto twv Saip.ovL(Dv \ap.(3avo/xipovs {Ant. viii. 2. 5). Similarly,

we say of a man that " he is out of his mind," or that " his mind
is gone " out of him. That a man thus afflicted should be in the
synagogue is surprising. He may have come in unobserved ; or
his malady may have been dormant so long as to have seemed to
be cured. The presence of " the Holy One of God " provokes a
crisis. For dee'icpc^cr comp. Josh. vi. 5 ; 1 Sam. iv. 5 ; and for
<f>o>i/f) fieydXr) see on i. 42.
34. Probably not the imperative of caw, " Let alone, leave
"Eci.
me in peace," but an interjection of anger or dismay ; common in

Attic poetry, but rare in prose (Aesch. P. V. 298, 688 ; Eur. Hec.
501 ; Plato, Prot. 314 D). Here only in N.T. Comp. Job iv.
19?, xv. 16, xix. 5, xxv. 6. Fritzsche on Mk. i. 24 (where the word
is an interpolation) and L. and S. Lex. regard the imperative as the
origin of the interjection, which does not seem probable.
t rjfui' Kal am; Not "What have we to contend about?" a
meaning which the phrase has nowhere in N.T. and perhaps only
once, if at all, in O.T. (2 Chron. xxxv. 21), but "What have we in
common?" Comp. viii. 28; Mt. viii. 29; Mk. i. 24; Jn. ii. 4;
Judg. xi. 12; 1 Kings xvii. 18; 2 Kings iii. 13; 2 Sam. xvi. 10;
1 Esdr. i. 26; Epict. Diss. i. 1. 16, i. 27. 13, ii. 9. 16.
Mt)<tov Naapr]V. This form of the adjective is found xxiv. 19 ; Mk. i.

24, x. 47, xiv. 67, xvi. 6 ; but not in Mt. or Jn. or Acts. Its appearance
here is no proof that Lk. is borrowing from Mk. JUafaputos occurs Lk. xviii.
37 Mt. ii. 23, xxvi. 71 ; Jn. xviii. 5, 7, xix. 19; Acts ii. 22, iii. 6, iv. 10,
;
vi.14, xxii. 8, xxvi. 9 ; but not in Mk. The adjective, esp. Nafwpaios,
which is used in the title on the cross, sometimes has a tinge of contempt ;
and with the article it may be rendered "the Nazarene." Hence the early
Christians were contemptuously called " the Nazarenes" (Acts xxiv. 5). Con-
trast 6 iirb TtafaptT (Mt. xxi. II ; Mk. i. 9; Jn. i. 46; Acts x. 38), which
is a mere statement of fact. It is worth noting that this demoniac, who is a
Jew, addresses Jesus as " of Nazareth," which the Gerasene, who was possibly
a heathen, does not do (viii. 28).
TJ\8e9 diro\eo-at Tjfias ; The ^/xas and the preceding rjfiiv prob-
ably do not include the man, but rather other evil spirits. Com-
munem inter se causam habent dxmonia (Beng.). It seems to be
idle to speculate as to the meaning of anoXiaraL apparently it is :
the same as cis ttjv afivo-crov airekOeiv (viii. 31).

otod crc In Mk. olSa/xev, which is more
tis el, 6 ayios tou 0eoG.
in harmony with Godet remarks that 6 ayios tov
tjijIv and ^//.as.
eov explains the knowledge. It was instinctive, and therefore

oTBa is more suitable than yivwo-Kw. Lantipathie rtest pas moins
clairvoyante que la sympathie. In the unique holiness of Jesus the
evil spirit felt an essentially hostile power. The expression 6 ayios
tov eov occurs in the parallel in Mk. and Jn. vi. 69 ; but nowhere
else: comp. Acts iv. 27; 1 Jn. ii. 20; Rev. iii. 7. It may mean
either " consecrated to God " or " consecrated by God." In a lower
sense priests and Prophets are called dyioi tov eov or Kvptov (Ps.
cvi. 16). It was not in flattery {male adulans, as Tertullian says)
that the evil spirit thus addressed Him, but in horror. From the
Holy One he could expect nothing but destruction (Jas. ii. 19;
comp. Mt. viii. 29).
35. îreTifATjaei' owtw. " He rebuked the demon " who had used
the man as his mouth-piece. The verb is often used of rebuking
violence (ver. 41, viii. 24, ix. 42; Mt. viii. 26, xvii. 18; Mk. iv. 39;
Jude 9); yet must not on that account be rendered "restrain"
(Fritzsche on Mt. viii. 26, p. 325).
In NT. iiriTiijAu has no other meaning than "rebuke"; but in class.

Grk. it means I. " lay a value on, rate " ; 2. " lay a penalty on, sentence " ;
3. "chide, rate, rebuke." But while there is a real connexion between the
first and third meanings of the Greek verb, in English we have a mere
accident of language " rate" = " value " is a different word from " rate " =
:
"scold."
ifiwOnTi. Lit. " Stop thy mouth with a <i/x.ds, be muzzled "
used literally 1 Cor. ix. 9; 1 Tim.v. 18; and as here, Mt. xxii. 12;
Mk. i. 25, iv. 39; Jos. B. J. i. 22. 3. The peculiar infin. <j>ifxoiv
Occurs I Pet. ii. 15. Comp. aTroStKaroLV (Heb. vii. 5); Karao-Krjvoiy
(Mt. xiii. 32; Mk. iv. 32). The verb is probably a vernacular
word: it is not found between Aristoph. {Nub. 592) and LXX
(Kennedy, Sources of N.T. Grk. p. 41).
teat ee\0e air' aviTov. This is the true reading. Other writers commonly
have eîpxofiai iic ; but Lk. prefers i&pxofMLi air 6 (ver. 41, v. 8, viii. 2, 29,
33> 35, 38, ix. 5. xi. 24, etc.).
piâv aoTov . . firfikv $\&tyav aurdV.

.
" Having thrown him
down in convulsions {cnrapdâv Mk.) . without (as one might
. .
have expected) having injured him at all." With oi8ev (3\di]/av we

should have had a mere statement of fact. But in N.T. we com-
monly have p.ri with participles comp. xi. 24, xii. 47, and see Win.
:
607.
lv. 5. /?, p. For firjSev /3\ouj/av Mk. has <pu)vfj<rav (fxavrj /xeyaXy.
It was the convulsions and the loud cry which made the spectators
suppose that the man had been injured. The malice of the demon
made the healing of the man as painful as possible. Hobart
classes both piVreiv and fiXdirreiv as medical words, the one being
used of convulsions, the latter of injury to the system {Med. Lang,
of Lk. p. 2).
36. eyêe-TO 0dp.0os. Mk. has i8a/x^6r](rav ; but Lk. is fond of
these periphrases with ytvofiai (i. 65, vi. 49, viii. 17, xii. 40, xiii. 2, 4,
xviii. 23, etc.) see on iii. 22.
: The word expresses amazement
akin to terror, and the subst. is peculiar to Lk. (v. 9; Acts iii. 10).
Just as Christ's doctrine amazed them in comparison with the
formalism of the scribes, so His authority over demons in compari-
, son with the attempts of the exorcists all the more so, because a
:
single word sufficed for Him, whereas the exorcists used incanta-
tions, charms, and much superstitious ceremonial (Tob. viii. 1-3
Jos. Ant. viii. 2. 5; Justin, Apol. ii. 6; Try. lxxxv.).
tIs 6 Xoyos outos. Not, Quid hoc rei est ? " What manner a
thinge is this?" (Beza, Luth. Tyn. Cran. Grotius), but Quod est
hoc verbum? "What is this word?" (Vulg. Wic. Rhem. RV.).
It is doubtful whether in N.T. Xdyos has the meaning of " event,
occurrence, deed " but comp. i. 4 and Mk. i. 45.
: Whether Adyos
is here to be confined to the command given to the demon, or
includes the previous teaching (ver. 32), is uncertain. Mk. i. 27 is
in favour of the latter. In this case we have an ambiguous on to
deal with ; and once more " because " or " for " is more probable
than "that" (see on i. 45). But if "that" be adopted, 6 Xoyos has
the more limited meaning "What is this word, that with authority?"
:
etc.
lôvdia, cui non potest contradici ; Svvafict,
iv eoucria a! Sumfxei.
cut non potest resisti (Beng.). Mk. has kcit iov<riav only. The
beloved physician is fond of owa/s, esp. in the sense of " inherent
power of healing" (v. 17, vi. 19, viii. 46, ix. 1; Acts iii. 12, iv. 7,
vi. 8). Mk. has it only once in this sense (v. 30), and Mt. not at
"
all. The plural in the sense of " manifestations of power, miracles
(x. 13, xix. 37), is freq. in Mt. and Mk. See on Rom. i. 16.
37. e^7Topeu'eTo rjxs irepl au-rou. In these sections attention is
often directed to the impression which Jesus made on His audi-
ences (w. 20, 22, 32, 36, v. 26), and to the fame which spread
abroad respecting Him (w. 14, 15, 37, 40, v. 15, 17). 'Hôs (6)
occurs only here, Acts ii. 2, and Heb. xii. 19. In xxi. 25, ^x ovs
may be gen. of either 17 rjx ** or TO ^x 05, -But the existence of to
1
T7X? is doubtful. The more classical word is rj fyr}, of which

6 i/x os i s a later f rm Hobart classes it as a medical word, esp.
-
for noises in the ears or the head (p. 64).

As already stated, this healing of a demoniac is recorded
by Mk., but not by Mt. Ebrard and Holtzmann would have us
believe that it is to compensate for this omission that Mt. gives two
demoniacs among the Gadarenes, where Mk. and Lk. have only one.
In considering the question of demoniacal possession we must never lose sight
of the indisputable fact, that our sources of information clearly, consistently, and
repeatedly represent Christ as healing demoniacs by commanding demons to
depart out of the afflicted persons. The Synoptic Gospels uniformly state that
Jesus went through the form of casting out demons.
If the demons were there, and Christ expelled them and set their victims
free, there is nothing to explain : the narrative is in harmony with the facts.
If the demons were not there, and demoniacal possession is a superstition, we
must choose between three hypotheses.
1. Jesus did not employ this method of healing those who were believed to
be possessed, but the Evangelists have erroneously attributed it to Him.
2. Jesus did employ this method and went through the form of casting out
demons, although He knew that there were no demons there to be cast out.
3. Jesus did employ this method and went through the form of casting out
demons, because in this matter He shared the erroneous belief of His con-
temporaries.
On the whole subject consult articles in D.B. 2 , Schaff-Herzog, Ency. Brit.
on "Demoniacs," "Demons," "Demonology" ; Trench, Miracles, No. 5;
Caldwell, Contemp. Rev. Feb. 1876, vol. xxvii. pp. 369 ff. No explanation is
satisfactory which does not account for the uniform and repeated testimony of
the Evangelists.
38, 39. The Healing of Peter's Mother-in-law. Mk. i. 30.

It is quite beyond doubt that the relationship expressed by irevOepi is either
"wife's mother or "husband's mother" (xii. 53; Mt. viii. 14, x. 35; Mk.
i. 30; Ruth i. 14, ii. n, 18, 19,23; Mic. vii. 6; Dem. Plut. Lucian). So also
iret>0tp6s is either " wife's father" or "husband's father" (Jn. xviii. 13; Gen.
xxxviii. 25, 38; Judg. i. 16; I Sam. iv. 19, 21). But for " wife's father " the
more indefinite yafi^pds ("a relation by marriage") is freq. in LXX (Exod.
iii. 1, iv. 18; Num. x. 29 ; Judg. iv. 11, xix. 4, 7, 9). In Greek there is a dis-
tinct term for " stepmother," viz. the very common word fiyrpvid (Horn. Hes.
Hdt. Êsch. Plat. Plut.); and if Lk. had intended to designate the second
wife of Peter's father, he would have used this term. That he should have
ignored a word in common use which would express his meaning, and employ
another word which has quite a different meaning, is incredible. That Peter
was married is clear from 1 Cor. ix. 5. Clement of Alexandria says that Peter's
wife helped him in ministering to women,
an apostolic anticipation of Zenana
missions {Strom, iii. 6, p. 536, ed. Potter). He also states that Peter and Philip
had children, and that Philip gave his daughters in marriage (ibid. p. 535, ed.
Potter, quoted Eus. H. E. in. 30. 1) but he gives no names.
; It is remarkable
that nothing is known of any children of any one Apostle. This is the first
mention of Peter by Lk., who treats him as a person too well known to need
introduction. For other miracles of mercy on the sabbath see on xiv. 1.
38. 'Avaor&s 8c diro ttjs (rvvayory^. This may refer to Christ's

rising from His seat but it is more natural to understand it of
;
His leaving the synagogue. The verb is used where no sitting or

lying is presupposed, and means no more than preparation for
departure (i. 39, xv. 18, 20, xxiii. 1; Acts x. 20, xxii. 10): see on
i. 39. Mk. has e&XfloVrcs, the plur. including Simon and Andrew,
James and John. Neither Lk. nor Mt. mention the presence of
disciples, but Peter, and perhaps Andrew, may be understood
among those who r/pwTrjo-av avrbv trepl aurffc.
<rwex<ni.4vT) irupeTw jicydXa). Perhaps all three words are medical,
and certainly irvr^xopai occurs three times as often in Lk. as in the
rest of N.T. Galen states that fevers were distinguished as
"great" and "slight," /xcydkoL and o-fiiKpoi (Hobart, p. 3). Comp.
Plat. Gorg. 512 A. Note the analytical tense.
39. emoras Itt&vw aurps circTifiTjaec. Instead of this both Mt.
and Mk. state that He touched her hand. Proximus accessus
ostendebat, virtuti Jesu cedere morbum, neque ullum corpori ejus a
morbo imminere periculum (Beng.). The ImtrffBfW* of ver. 35 does
not show that the use of the same word here is meant to imply that
the fever is regarded as a personal agent. But comp. xiii. 11, 16;
Mk. ix. 17, 23. Thewhich is in all three narratives,
d<pyJKev,
harmonizes with either view. In any case this unusual mode of
healing would interest and impress a physician; and Lk. alone
notices the suddenness with which her strength returned. For
7rapaxpTJp.a see on V. 25.
8it|k6i'i aoTois. Mk. has aur<3 : the avrois includes the disciples
and others present. Her being able to minister to them proves
the completeness of the cure. Recovery from fever is commonly
attended by great weakness. And this seems to be fatal to the view
of B. Weiss, that Christ's cures were " momentary effects produced
by His touch, which, although the result was absolutely certain, yet
merely began a healing process that was completed in a perfectly
natural way." What is gained by such an hypothesis ?
The Attic form of the imperf. of Siaxovtw is iStaKdvovv ; but 8it]k6vovv is
the reading of the MSS. in Eur. Cycl. 406 (Veitch, s.v.). Comp. viii. 3; Mt.
iv. 11, viii. 15; Mk. i. 13, 31 ; Jn. xii. 2; 1 Pet. i. 12.
40. 41. Numerous Healings in the Evening. Nous rencontrons

ici ces moments dans la vie du Seigneur oil la puissance miracu-
un de
leuse se deploy ait avec une richesse particuliere vi. 19" (Godet,
:
i-
P- 339)- Comp. Mt. viii. 16, 17; Mk. i. 32-34. The healing
of the demoniac (ver. 35)} and of Peter's mother-in-law, had proved
that He could heal diseases both of mind and body. All three
note the two kinds of healing ; but " the physician separates the
two with special distinctness, and lends no support to the view
that possession is merely a physical disorder."
40. AuVoktos 8c toO t|Xiou. Mt. has 'Octets 8c yevofxevys, while

Mk. has 'Oi/aas 8c ytvo/xivr]^, ore e8v<rev 6 77X105. We infer that
here Mk. gives us the whole expression in the original tradition, of
which all three make use and that Mt. uses one half and Lk. the
;
other half of it. See v. 13, xxii. 34, xxiii. 38, for similar .cases.
Some infer that Mk. has combined the phrases used by the other two,
and therefore must have written last of the three. But an analysis
of the passages which all three have in common shows that this is
incredible. The literary skill required for combining two narra-
tives, without adding much new material, would be immense ; and
Mk. does not possess it. It is much simpler to suppose that Mk.
often gives the original tradition in full, and that the other two
each give portions of it, and sometimes different portions. See E.
A. Abbott, Ency. Brit. 9th ed. art. "Gospels," and Abbott and
Rushbrooke, The Common Tradition of the Syn. Gosp. p. vi.
Aueorros. " When the sun was setting" or " ere the sun was
set" as the hymn gives it. 1 The eagerness of the people was such
that the very moment the sabbath was over they began to move
the sick: comp. Jn. v. 10. Note Lk.'s favourite a7ravTes.
Id eKaarw auTUf tcis x 6 ^P a $ ctutiOcis. Lk. alone preserves this
graphic detail, which emphasizes the laborious solicitude of the
work. Sic singuli penitius commoti sunt ad fidem (Beng.). It does
not apply to the demoniacs, who were healed Aoya>, as Mt. states.
The action is a generally recognized symbol of transmission, especially in

conferring a blessing (Gen. xlviii. 14; Lev. ix. 22, 23; Mk. x. 16). It is also
used to symbolize the transmission of guilt (Lev. i. 4, iii. 2, viii. 14, xvi. 21,
22). The statement that "our Lord healed at first by laying on of hands, but
gradually passed over to the exclusive use of the word of power, in order that
He might not encourage the popular idea that there was a necessary connexion
between the laying on of hands and the cure," is not confirmed by Scripture.
The nobleman's son and the man at Bethesda were healed by a word (Jn. iv. 50,
v. 8) ; Malchus, by a touch. There was no necessity to use either word or
touch. He could heal by an act of will, and at a distance from His person
(vii. 10, xvii. 14 ; Jn. iv. 50). But He more often used means, possibly to aid
the faith of those who needed healing (xiii. 13, xiv. 4, Mt. viii. 3, ix. 29 ; Mk.
vii. viii. 23, 25 ; Jn. ix. 6 : comp. Mk. v. 23, 28, 41, vii. 32, viii. 22).
33,
The fact that Jesus commonly used some action in healing made the Jews the
more irate at His healing on the sabbath. Excepting Acts xvii. 25, depaireiu in
N.T. is always " heal, cure," not merely " serve, take care of." Like colere, it
is used of service both to God and to men ; and like curare, it is both " to care
for "and "to cure." The imperfects, iOepdirevev and i^px^ro, mark the con-
tinuance and repetition of the actions.
"
41. e^pxe-ro 8c Kal SaifiOKia dir6 iroWue. " But demons also
1
The form seems to be Ionic, but occurs once or twice in Attic prose
Utiva
(Veitch, s.v.). Except 5wev or tSv in Mk. i. 32, the word does not occur again
in N.T. It is freq. in LXX (Judg. xiv. 18 ; 2 Sam. ii. 24 I Kings xxii. 36 ;
;
2 Chron. xviii. 34, etc.). It means "sink into, enter," tt6vtov or the like being
expressed or understood. Lk. never uses the unclassical 6tj/lo. (ix. 12, xxii. 14,
xxiii. 54, xxiv. 29), which occurs often in Mt. and Mk. and twice in Jn.
(as well as diseases) " came out of many." For 8e kcu see on iii.
9,
and for clepxeo-Oai diro see on ver. 35 both are
: characteristic of
Lk. He
alone mentions the Kpdjeic of the demons. There is not
much between 6 mos tov eov here and 6 dyios rov eov
difference
in ver. 34. In both cases it is the presence of Divine holiness
which is felt and proclaimed. Phil. ii. 10 is here not to the point
for KaraxOovia there probably does not mean devils.
ouk cia auTa XaXcie, on. " He suffered them not to speak,
because." Not, "suffered them not to say that"; which would
require Aeyciv. In N.T. XaXelv and Xiyew are never confused ; not
even Rom. xv. 18; 2 Cor. xi. 17; 1 Thes. i. 8. Excepting Mt.
xxiv. 3 and 1 Cor. x. 13, idw is peculiar to Lk. in N.T. (xxii. 55
Acts v. 38, xiv. 16, xvi. 7, xix. 30, xxiii. 32, xxvii. 32, 40, xxviii. 4)
and e<W is the usual form of imperf.
Godet's suggestion, that the demons wished to compromise Jesus by exciting
a dangerous enthusiasm among the people, or to create a belief that there was a
bond of connexion between their work and His, is gratuitous. Their cries are
more like involuntary exclamations of dismay. That Jesus should not allow
them to make Him known was natural, although Strauss condemns it as incon-
sistent. Nee tempus erat, nee hi prcecones (Beng. on Mk. iii. 12). " It was not
meet that unclean demons should usurp the glory of the apostolic office " (Cyril
Alex.). Jesus had rejected the offered assistance of the evil one in the
wilderness, and could not desire to be proclaimed as the Messiah by His
ministers. Moreover, while the national ideas respecting the Messiah remained
so erroneous, the time for such proclamation had not yet come. Comp.
Jn. vi. 15.
42, 43. The Multitude's Pursuit of Him. Comp. Mk. i. 35-39.

Although Lk. has some features which Mk. has not, the latter's
account is more like that of an eye-witness.
42. recofjienfjs 8e Tjfiipas. See on vi. 1 2. Mk. has the strong
expression 7rpau Iwvya Xiav. It was so early that it was still like
night. This shows His anxiety to escape the multitude and secure
time for refreshment of His spiritual nature by converse with God
Mk. adds xd/cet irpoa-qvx^ro. Jesus had probably passed the night
in Simon's house ; and for 61 0^X01 Mk has Si/a^v koX ol per airov,
for as yet Jesus had no fixed disciples. Peter in telling Mk. of the
incident would say, " We went after Him."
ot oxXoi cirer)Toui' ciutoV. "The multitudes kept seeking for
Him." The im- marks the direction of the search comp. i-n-eSoOr]
:
(ver. 17). They wanted more of His teaching and of His

miraculous cures. See on xi. 29. But neither this nor the
41 proves that there had not been time to heal all
7roA.ASi' in ver.
who came the previous evening. Would He have sent any empty
away ? Lk. is fond of recording the eagerness of the people to
come to Christ (v. 1, 19, vi. 19, viii. 19, 40, xii. 1, xxi. 38 comp. :
xix. 3 and xxiii. 8).
TJXOoy ecus outou, Kal Karel\ov auT<V tou (XT) -rropeueaScu dit' aurwe.
I40 THE GOSPEL ACCORDING TO S. LUKE [TV. 42, 43.
They did not leave off seeking until they reached Him, and they
tried to stay Him from going away from them.
This use of ?ws with a person is not classical comp. ?ws i)nQp (Acts
:
ix. 33) and ?ws rod /3a<rtX^s (I Mac. iii. 26). Of place (iv. 29, x. 15) or of
time (xxiii. 44) ?s is common enough.
With KareTxov of attempted or intended action) comp. 4k&\ow
(imperf.
(i.59). The rod not Lk.'s favourite construction to express
fti) tropetieadai is
purposes or result (see on i. 74), but the gen. after a verb of detention or
prevention : comp. Rom. xv. 22. For the apparently superfluous negative
comp. xx. 27, xxiv. 16 ; Acts x. 47, xiv. 18, xx. 27. Win. xliv. 4. b, p. 409 ;
Ixv. 2. p, p. 755.
43. Kal Tats ^Ttpais tti\vnv. Placed first for emphasis. " To
Capernaum) I must preach the
the other cities also (as well as to
good tidings." It is a rebuke to them for wishing to monopolize
Him. It is not a rebuke for interrupting His preaching by
requiring Him to work miracles. There is no evidence that He
ever regarded these works of mercy as an interruption of His
ministry, or as an unworthy lowering of it. On the contrary, they
were an essential part of it ; not as evidence of His Messiahship,
but as the natural work of the great Healer of body and soul.
They were, moreover, an important element in His teaching, for
His miracles were parables. As evidence they did not prove His
Messiahship, and He did not greatly value the faith which was
produced by them (Jn. ii. 23, 24). He Himself regarded them as
merely auxiliary (Jn. xiv. n). He warned His disciples that false
Christs and false prophets would work miracles (Mk. xiii. 22), just as
the O.T. had warned the Jews that a Prophet was not to be believed
simply because he worked miracles (Deut. xiii. 1-3). And, as a
matter of fact, Christ's miracles did not convince the Jews (Jn.
xii. 37). Some thought that He was a Prophet (vii. 16, ix. 8, 19
Mt xxi. n ; Jn. ix. 17), a view taken even by His disciples after
the crucifixion (xxiv. 19); while others attributed His miracles to
Satanic agency (Mt. xii. 24). On the other hand, the Baptist,
although he wrought no miracles, was thought to be the Messiah
(see on iii. 15). The saying here recorded does not mean, there-
fore, " You are mistaking work. My
I came to preach the good
tidings, not to do works of healing " but, " You are selfish in your :
desires. I came to preach the good tidings and to do works of

healing to all, and not to a favoured few." For cuayycXiaaffOai see
on ii. 10.
8ei. For the second time (ii. 49) Christ uses this word respect-
ing His own conduct. Comp. ix. 22, xiii. 33, xvii. 25, xix. 5,
xxii. 37, xxiv. 26,
44, 46. His work and His sufferings are ordered
by Divine decree. The word is thus used of Christ throughout
N.T. (Acts iii. 21, xvii. 3; 1 Cor. xv. 25).
tV pcKuXeiai' tou 0eou. This is Lk.'s first use of this frequent
IV. 43.] THE MINISTRY IN GALILEE I4I
expression (vi. 20, vii. 28, viii. 1, 10, etc.), which Jn. employs twice
(iii. Mt. thrice (xii. 28, xxi. 31, 43), and Mk. often. For its
3, 5),
import see Ewald, Hist, of Israel, vi., Eng. tr. pp. 201-210;
Schaff's Herzog, art. " Kingdom of God " ; Edersh. L. 6- T. i.
pp. 265-270. The cm tooto refers to the whole of what precedes :
" For this end," viz. " to preach the good tidings everywhere in the
land." For this use of bri comp. xxiii. 48 and Mt. xxvi. 50. It
is quite classical (Xen. Anab. ii. 5. 22, vii. 8. 4). For faiz<rr&kx\v
see on ver. 18. The evidence for it (s B C D L X) as against
airea~raX.iJ.ai (A Q R) is overwhelming. Yet Godet says on pent
hesiter. It refers to the mission from the Father, as does the
iiijXOov of Mk. But it is possible to give the latter the inadequate
interpretation of leaving the at Capernaum.
house
44. Kal r\v owaywyas ttjs 'louoaias.
KTjpua-o-uv eis Tas This
statement forms a conclusion to the section (14-44); and the
analytical tense indicates that what is stated continued for some
time.
Both Lk. and Mk. have els rks <rvvaywyds, which in both cases has been
altered into the easier iv raft avvayuryais. The els may be explained as a
pregn. constr., " He went into the synagogues and preached there" or as ex-
pressing the motion or direction of the preaching (Mk. iv. 15 ; Jn. viii. 26).
Comp. &rbv Srjfiov ravra Xiyuxriv (Thuc. v. 45. I ). It seems probable that
the reading 'lovdalas (KBCLQR) is the original one, which has been
corrected to TaXiXalas (A DX T A A II) on account of its difficulty. But, as
in i. 5 and vii. 17, Judaea may here mean the whole country of the Jews,
Palestine. Lk. often uses 'lovdala in this sense (xxiii. 5 ; Acts ii. 9, x. 37,
xi. 1 , 29, xxvi. 20 ; comp. Gal. i. 22). Classic writers use the term in much
the same manner. Strabo means by it all the region from Lebanon south-
wards.
V. 1-VI. 11. From the Call of the first Disciples to the Nomina-
tion of the Twelve.
This section presents a symmetrical arrangement, which possibly

is intentional. The call of a leading disciple (1-11) is followed
by two healings which provoke controversy (12-16, 17-26); and
then the call of another leading disciple (27-39) 1S followed
by two incidents on the sabbath, which again provoke controversy
(vi. 1-5, 6-1 1).
V. 1-11. The call of Simon. In Mt. iv. 18-22 and Mk. i.

16-20 the narrative is the call of Simon and Andrew, and of James
and John. Here Andrew is not mentioned. And although all obey
the call (ver. n), yet Simon alone is addressed {vv. 4, 10). But
142 THE GOSPEL ACCORDING TO S. LUKE [V. 1, 2.
the identity of this incident with that narrated by Mt. and Mk. can
neither be affirmed nor denied with certainty. In Mt. and Mk.
the disciples are fishing j here they are washing their nets before
putting them away. The important point is that in all narratives
those called are at work. Similarly, Levi is called from his busi-
ness. It would seem as if none of the Twelve were called when
idle.
1. 'EyeVeTo 8 See detached note at the end of ch. i. For rbv
SxXof see on xi. 29 ; for iv tw tow oyKov emKia0<u see on iii. 21 ; for
toc Xoyoi' tou 0coG see on viii. n; for kcu introducing the apodosis
see on ii. 21 ; and for kcu ciutos see on ver. 14. All these points,
with the analytical r\v Iotws (i. 7, 10, 20, 21, etc.), are characteristic
of Lk. Not often do we find so many marks of his style in so
small a compass. Comp. viii. 22, 37, 40, 41. For the popular
desire to behold Christ see on iv. 42. With iriKeio-6cu comp. xxii.
23; Acts xxvii. 20; 1 Cor. ix. 16; Heb. ix. 10; Jos. Ant. xx. 5. 3.
It is used in a literal sense Jn. xi. 38, xxi. 9. Here it is mainly
figurative, but it includes the notion of physical pressure. The
aurds distinguishes Jesus from the oxXos comp. iv. 1 5, 30. :
iropa ri)v Xifinfjf rc^nijaaptT. With characteristic accuracy Lk.

never calls it a sea, while the others never call it a lake. Except
in Rev. of the "lake of fire," Xifivrj in N.T. is peculiar to Lk.
When he uses OdXaa-a-a, he means sea in the ordinary sense (xvii.
2, 6, xxi. 25 ; Acts iv. 24, etc).
In AV. of 161 1 both here and Mk. vi. 53 the name appears as " Genesareth,"
following the spelling of the Vulgate ; but in Mt. xiv. 34 as " Genesaret." The
printers have corrected this to "Gennesaret" in all three places. Ttw-qaapir
is the orthography of the best MSS. in all three places. Josephus writes both
(Ant. xviii. 2. i) and \lp.vrj Tevvrjffdp (B. J. iii. IO. 7).
\1/jwt] Tevvi}(ra.piTt.s
I Mac. 67 we have rb iibwp rod Tevvqcnip. But in O.T. the lake is called
xi.
9<Xa(r<ra Xeviped (Num. xxxiv. II?; Josh. xii. 3) from a town of that name near
to it (Josh. xix. 35). Josephus contrasts its fertility with the barrenness of the
lower lake in the Jordan valley (B.J. iv. 8. 2) the one is the " Sea of Life,"
:
the other the "Sea of Death." See Stanley's fine description of " the most
sacred sheet of water that this earth contains " (Sin. >* Pal. pp. 368-378)
Farrar, Life of Christ, i. pp. 175-182; Conder, D.B. 3 art. "Gennesaret."
For irapd c. ace. after a verb of rest comp. xviii. 35 ; Acts x. 6, 32
Heb. xi. 12 Xen. Anab. iii. 5. 1, vii. 2. 11.
:
With ty i<rrtl)s (which is the apodosis of iyivero), K<d etdev is to be joined :
" It came to pass that He was standing, and He saw." It is very clumsy to
make ical airrbs ty iardis parenthetical, and take ical eldep as the apodosis of
iyivero.
2. dt 8 dXiets. "But the sea-folk" (aXs) or "fishermen." It

isone of many Homeric words which seem to have gone out of
use and then to have reappeared in late Greek. Fishing in the
lake has now almost ceased. The Arabs dislike the water. The
washing of the nets was preparatory to hanging them up to dry.
As distinct from vwrrw, which is used of washing part of the human
V. 2-6.] THE MINISTRY IN GALILEE 1 43
body, and \ovu>, which is used of washing the whole of it, ttXuVw is
used of washing inanimate objects (Rev. vii. 14, xxii. 14 ; Gen. xlix.
n ; Exod. xix. 10). In Lev. xv. 11 all three words are used with
exactly this difference of meaning. Trench, Syn. xlv.
Ta SiKTua. The most general term for nets of all kinds, of which
an<f>Lfi\.r)o-Tpov (Mt. iv. and crayrjvq (Mt. xiii. 47) are special
18)
varieties. Trench, Syn. ; D.B. art.
lxiv. " Net."
3. ciramyaYetf. The correct word for "putting off to sea"
(2 Mac. xii. 4? ; elsewhere in N.T. only
Xen. Hellen. vi. 2. 28) :
Mt. xxi. For the double preposition

18 in the sense of "return."
COmp. iiravipypp.a.1 (x. 35, xix. 15) and iiravairavu} (x. 6). Christ
uses Peter's boat as a pulpit, whence to throw the net of the Gospel
over His hearers. We have a similar scene Mk. iv. 1, and in
both cases He sits to teach, as in the synagogue at Nazareth.
Peter was probably steering, and therefore both before and after
the sermon he is addressed as to the placing of the boat. But the
letting down of the nets required more than one person, and hence
the change to the plural (xaAao-arc). Non statim promittit Dominus
capturam : explorat prius obsequia Simonis (Beng.).
5
5. Em<rr<Ta. Lk. alone uses cTrtorraTiys (viii. 24, 45, ix. 33, 49,
xvii. and always in addresses to Christ. He never uses
13),
e
Pa/?/?i, which is common in the other Gospels, esp. in Jn., but
would not be so intelligible to Gentiles. The two words are not
synonymous, hri<n6.T'i)<i implying authority of any kind, and not
merely that of a teacher. Here it is used of one who has a right
to give orders.
1
81 oXtjs ruKTos Komdaarres. Through the whole of the best
time for fishing they had toiled Only in bibl. Grk. has
fruitlessly.
"
kottiolw the meaning of " work with much effort, toil wearisomely
(xii. 27; Acts 35; Mt.
28; Josh. xxiv. 13, etc.).
xx. vi. The
original meaning is "become exhausted, grow weary" (Jn. iv. 6).
Clem. Alex, quotes a letter of Epicurus, Mr/re veos ns o>v /xeAAera)
cfu\o<ro<j>eiv, pnqre yipwv vtrdp-îjiv KoirtiXTOi (piXoaocpiSv (Strom, iv. 8,
p. 594, ed. Potter).
iid 8e tw pT]fAcm trou yakaab) tA Siktuo. " But relying upon
Thy word I will have the nets let down." The " nevertheless " of
AV. Cran. and Gen. is too strong for that we should have -n-Xrjv
:
(vi. 24, 35, etc.). For this use of hri, "on the strength of," comp.
ii. 20; Acts iv. 21. Win. xlviii. d, p. 491. The x a ^-L<TaTe an d
Troir)<ravTe<i show that the âA-ao-to includes the employment of
others. Excepting Mk. ii. 4 and 2 Cor. xi. 33, x a ^"- w is peculiar to
Lk. {vv. 4, 5 ; Acts ix. 25, xxvii. 17, 30). With the faith involved
in yaA.ao-0) to. Slktvol we may compare /ceAeucrov p,e \6eiv 717305 o-e
C7ri to, vSara (Mt. xiv. 28).
6. o-ui/eVXcio-ai' ttXt]0os Ixûwc ttoXu. Not a miracle of creation,
but at least of knowledge, even if Christ's will did not bring the
144 THE GOSPEL ACCORDING TO S. LUKE [V. 6-8.
fish to the spot. In no miracle before the Resurrection does

Jesus create ; and we have no sufficient reason for believing that
the food provided at the second miraculous draught of fishes was
created (Jn. xxi. 9-13). There is no exaggeration, as De Wette
thinks, in Sicpptjo-eTo or in (ivBi&o-OcLi (ver. 7). The nets "were
breaking," i.e. beginning to break, when the help from the other
boat prevented further mischief, and then both boats were over-
loaded. On the masses of fish to be seen in the lake see Tristram,
Nat. Hist, of the Bible, p. 285, and D.B. 2 p. 1074 " The density :
of the shoals of fish in the Lake of Galilee can scarcely be con-

ceived by those who have not witnessed them. They sometimes
cover an acre or more on the surface in one dense mass."
The form frffffw occurs in poetry (Horn. 77. xviii. 571, xxiv. 454) and late
prose (Strab. xi. 14. 8). It is a collat. form of p-fiyrvfu (Veitch, s.v., and
Curtius, Etym. 511, 661) : but see on be. 42.
7. KOT^ûaac Possibly because they were too

toIs ficT^xois.
far off for a call to The
other boat was still close to the
be heard.
shore (ver. 2), for Simon alone had been told to put out into deep
water. The verb is freq. in Horn., and occurs in Hdt. and Plato,
generally in the sense of " nod assent, grant." Here only in N.T.
Euthymius suggests that they were too agitated to call.
Here and Heb. i. 9 (from Ps. xliv. 8) we have fiiroxos as a subst. Comp.
Heb. iii. I, 14, vi. 4, xii. 8: and see T. S. Evans on 1 Cor. x. 16-18 in
Speakers Com. "As distinguished from koivuv6s (ver. 10; Heb. x. 33), which
suggests the idea of personal fellowship, /j^toxos describes participation in
some common blessing or privilege, or the like. The bond of union lies in
that which is shared and not in the persons themselves " (Wsctt. on Heb.
iii. 1). For o-vXXaP&rOai in the sense of "assist" comp. Phil. iv. 3. In
class. Grk. the act. is more common in this sense. For fjXOav see on i. 59.
tA irXota uwrrc |3u0iea0cu au-ra.

eirXtjaav d/iôTcpa For tTrXrjo-av
see on i. ap,<poTepoi is another favourite word (i. 6, 7, vi. 39,
15 ;
vii. 42; Acts viii. 38, x. 16, xxiii. 8); not in Mk. or Jn. "They
filled both the boats, so that they began to sink " comp. Suppijo-eTo. :
The act. is used 2 Mac. xii. 4 of the sinking of persons ; by Poly-

bius (ii. 10. 5) of the sinking of ships ; and 1 Tim. vi. 9 of sending
down to perdition. Nowhere else in N.T.
n^TpOS T7poatTK<TV TOIS y6vtUTiy 'itJCTOU.
8. ZlfXCJf This is the
only place in his Gospel in which Lk. gives Peter both names,
and it is the first mention of the surname see on vi. 14. :
The constr. irpocnriirTeiv rots yov. is quite classical (Eur. Or. 1332 ; comp.
Mk. vii. 25 Soph. 0. C. 1606) ; often with dat. of pers. (viii. 28, 47 Acts
; ;
xvi. 29 Mk. iii. IX, v. 33).

;
"EeX0e &.tt i\iou. Not " Leave my boat," which is too definite,
but, "Go out of my vicinity, Depart from me." See on iv. 35.
V. 8-10.] THE MINISTRY IN GALILEE I45
It is quite erroneous to introduce here the notion that sailors

believe it to be unlucky to have a criminal on board (Cic. De Nat
Deor. hi. 37. 89 ; Hor. Carm. hi. 2. 26). In that case Peter, like
Jonah, would have asked to be thrown into the sea. That the
Twelve, before their call, were exceptionally wicked, virkp iraxrav
a/xapTiav avofiwrepovs (Barn. v. 9), is unscriptural and incredible.
But Origin seems to accept it (Con. Cels. i. 63; comp. Jerome,
Adv. Pelag. iii. 2). See Schanz, ad loc. p. 198.
Peter does not regard himself as a criminal, but as a sinful man ; and this
miracle has brought home to him a new sense, both of his own sinfulness and of
Christ's holiness. It is not that he fears that Christ's holiness is dangerous to a
sinner (B. Weiss), but that the contrast between the two is felt to be so intense
as to be intolerable. The presence of the sinless One is a reproach and a con-
demnation, rather than a peril ; and therefore such cases as those of Gideon and
Manoah (Judg. vi. 22, xiii. 22), cited by Grotius and De Wette, are not quite
parallel. Job (xlii. 5, 6) is a better illustration ; and Beng. compares the
centurion (Mt. viii. 8). The objection that Peter had witnessed the healing of
his wife's mother and other miracles, and therefore could not be so awestruck
by this miracle, is baseless. It frequently happens that one experience touches
the heart, after many that were similar to it have failed to do so. Perhaps,
without being felt, they prepare the way. Moreover, this was a miracle in
Peter's own craft, and therefore was likely to make a special impression on
him ; just as the healing of a disease, known to the profession as incurable,
would specially impress a physician.
Kupie. The change from hn<TTara (see on ver. 5) is remarkable,

and quite in harmony with the change of circumstances. It is the
" Master " whose orders must be obeyed, the " Lord " whose holi-
ness causes moral agony to the sinner (Dan. x. 16). Grotius,
followed by Trench, points out that the dominion over all nature,
including "the fish of the sea, and whatsoever passeth through
the paths of the seas " (Ps. viii. 8), lost by Adam, is restored in
Christ, the ideal man and the second Adam. But that Peter
recognized this is more than we know. In what follows notice the
characteristic 7rdvTas and crvv.
9. em T|j aypa tw i\Q6av. This was the fast's of their amaze-
ment : see small print on ii. 33, and comp. Acts xiv. 3 and Rom.
v. 14. There is no need to make aypa act. in ver. 4, " a catching,"
and pass, here, "the thing caught." "For a catch" in ver. 4;
" at the catch~of fish " here. If wv crwiXafiov (B D
X, Goth.) is
the true reading, both may be act. But if y\ awtXafiov is right,
then in both places aypa is pass. In either case we have the
idiomatic attraction of the relative which is so freq. in Lk. See
small print on iii. 19. The word is common in poetry both act.
and pass. Not in LXX, nor elsewhere in N.T. Note the change
of meaning from o-uA.A.a/?eo-0ai in ver. 7 to avveXa/3ov. The verb
is freq. in Lk., but elsewhere rare in N.T.
10. 'Idico/Soy Kal 'ludvTjv. The first mention of them by Lk.
IO
In Mt. and Mk. they were in their boat, mending their nets, when
Jesus called them; and Mt. adds that Zebedee was with them,
which Mk. implies (i. 20). For Koicwi'oi see on ver. 7. Are they
the same as the /ie'roôi ? It is possible that Peter had his koivwvoi
in his boat, while the /xtToxoi were in the other boat. In any case
the difference of word should be preserved in translation. This
Tyn. Cran. and Gen. effect, with " fellows " for /iei-oôi and
" partners " for koivwoi. But Vulg. and Beza have socii for both
and RV. follows AV. with " partners " for both.
iirev irpbs Toy Ii'fiwm 'ItjaoGs. It is still Peter who is singled
out for notice. Yet some critics affirm that it is the tendency of
this Evangelist to depreciate Peter. For p) <f>o|3oG see on i. 13 :
excepting Mk. v. 36 and Rev. i. 17, Lk. alone uses the expres-
sion without an accusative. Peter's sense of unworthiness was in
itself a reason for courage. Quo magis sibi displicebat hoc magi's
Domino placet (Grotius).
diro toO vOv. The present moment is a crisis in his life, of
which he was reminded at the second miraculous draught of fishes,
when the commission given to him now was restored to him after
his fall. Excepting 2 Cor. v. 16 and [Jn. viii. 11], d7ro tov vvv is
peculiar to Lk. (i. 48, xii. 52, xxii. 18, 69; Acts xviii. 6). Comp.
!o>s tov vvv (Mt. xxiv. 21 ; Mk. xiii. 19) and a^pi tov vvv (Rom. viii.
22; Phil. i. 5).

eo-j) wypwi'.
deflpwTTous Both substantive and verb have special
point {men instead of fish ; for life instead of for death) ; while the
analytical tense marks the permanence of the new pursuit comp. :
i. 20. This last is preserved in Rhem. " shalt be taking," follow-

ing Vulg. en's capiens. Beza seems to be alone in giving the full
force of ar/pwv (wos and dypeiv) vivos copies homines. But to add
:
" alive " in English deprives " men " of the necessary emphasis. 1
The verb is used of sparing the lives of those taken in battle:
^wypct, 'Atocos vU, trv 8' afia 8eai airoiva (Horn. //. vi. 46). Else-
where in N.T. only 2 Tim. ii. 26, of the evil one. Comp. the
exhortation of Socrates to Critobulus 'AXXd Oappwv irapu> dya6o<;
:
ytyveo-dai, ko.1 toiovtos ytyvo/xivos Orjpav iiri^v.pu tovs KaXovs tc

KayaOovs (Xen. Mem. ii. 6. 28).
11. KaTayayon-es toL irXoia. Like 7ravayayctv in ver. 3, this is
a nautical expression; freq. in Acts (ix. 30, xxii. 30, xxiii. 15, 20,
etc.). Comp. dvdyctv, viii. 22.
d^KTcs irdrra TjicoXouOTjcrae auTw. Even the large draught of
fishes does not detain them. They are sure that He who has
given them such marvellous returns from their usual business will
be ready to provide for them when, at His summons, they abandon
1 Cod. Brix. has homitoim eritis captores, including
James and John,
although noli timere precedes. D
has iroiiJ(rw yhp v/jl&s dXtets avdp&iruv (from
Mt. and Mk.) after the insertion fir) ylveeOe d\ts lx60uv.
V. 11.] THE MINISTRY IN GALILEE '""
147
their business. The call was addressed to Peter (ver. 10), but the
sons of Zebedee recognize that it concerns them also ; and they
leave and follow.
In this late Greek itplr/iu is preferred to \elir<o and its compounds, and
6.K6\ovdid} to HrrofMu (which does not occur in N.T.) and its compounds.
The obeyed the call and followed

fact that other disciples besides Peter
Jesus, the main reason for identifying this narrative with Mk. i. 16-20 and
is
Mt. iv. 18-22. All three have the important word a&vres, and Mt. and Lk.
have TjKoXoOdrjffav airy, for which Mk. has diirrjkdov 6ttI<tov airov. But note
that Lk. alone has his favourite irdvra after afovres (comp. vi. 30, vii. 35,
ix. 43, xi. 4, xii. 10). Against these similarities, however, we have to set the
differences, chief among which is the miraculous draught of fishes, which Mt.
and Mk. omit. Could Peter have failed to include this in his narrative ? And
would Mk. have omitted it, if the Petrine tradition had contained it? It is
easier to believe that some of the disciples were called more than once, and that
their abandonment of their original mode of life was gradual so that Mk. and
:
Mt. may relate one occasion and Lk. another. Even after the Resurrection
Peter speaks quite naturally of "going a fishing" (Jn. xxi. 3), as if it was still at
least an occasional pursuit. But we must be content to remain in doubt as to
the relation of this narrative to that of Mk. and Mt. See Weiss, Leben Jesu,
I. 4, Eng. tr..ii. pp. 54-59.
iii.
This uncertainty, however, need not be extended to the relation of this

miracle to that recorded in Jn. xxi. 1-14. It cannot be accepted as probable
that, in the source from which Lk. drew, " the narrative of the call of Peter has
been confused with that of his reinstatement in the office which had been
entrusted to him, and so the history of the miraculous draught of fishes which is
connected with the one has been united with the other." The contrast between
all the main features of the two miracles is too great to be explained by confused
recollection. 1. There Jesus is not recognized at first ; here He is known
directly He approaches. 2. There He is on the shore ; here He is in Peter's
boat. 3. There Peter and John are together ; here they seem to be in different
boats. 4. There Peter leaves the capture of the fish to others here he is chief
;
actor in it. 5. There the net is not broken ; here it is. 6. There the fish are
caught close to the shore and brought to the shore ; here they are caught in
deep water and are taken into the boats. 7. There Peter rushes through the
water to the Lord whom he had lately denied ; here, though he had committed
no such sin, he says, "Depart from me, for I am a sinful man, O Lord."
There is nothing improbable in two miracles of a similar kind, one granted to
emphasize and illustrate the call, the other the re-call, of the chief Apostle.
The way in which the Fathers allegorize the two miracles is well known, the
first of the Church Militant, the second of the Church Triumphant. R. A.
Lipsius would have it that the first is an allegory of quite another kind, the
main point of which is the fdroxoi in the other boat. He assumes that James
and John are in Peter's boat, and explains thus. That Christ first teaches and
then suddenly speaks of fishing, tells us that the fishing is symbolical. The
fishing in deep water is the mission to the heathen, which Peter at first is
unwilling (?) to undertake (comp. Acts x. 14). The marvellous draught after the
night of fruitless toil is the conversion of many heathen after the failure of the
mission to the Jews. This work is so great that Peter with the two other
Apostles of the Jews are unequal to it, and have to call Paul, Barnabas, and
others to help them. Peter then recognizes his former unwillingness (?) as a
sin, and both he and the sons of Zebedee are amazed at the success of the
mission to the heathen (Gal. ii. 9). Thus the rejection of Jesus by the people
of Nazareth (iv. 29, 30), and His preaching "to the other cities also" (iv. 43),
teach the same lesson as the miraculous draught ; viz. the failure of the mission
I48 THE GOSPEL ACCORDING TO S. LUKE [V. 11, 12.
to the Jews and the success of the mission to the heathen (fa/ird. fur prot.
Theol. 1875, i. p. 189). The whole is exceedingly forced, and an examination
of the details shows that they do not fit. If the common view is correct, that
James and John were the fUroxoi in the other boat, the whole structure falls to
the ground. Had Lk. intended to convey the meaning read into the narrative
by Lipsius, he would not have left the point on which the whole is based so
open to misconception. Keim on the whole agrees with Lipsius, and dog-
matically asserts that " the artificial narrative of Lk. must unhesitatingly be
abandoned ... It is full of subtle and ingenious invention ... Its historical
character collapses under the weight of so much that is artificial " (Jes. of Naz. iii.
pp. 264, 265). Holtzmann also pronounces it to be " legendary and consciously
allegorical " (in loco). Does Peter's apparently inconsistent conduct, beseeching
Jesus to depart and yet abiding at His feet, look like invention?
12-16. The Healing of a Leper. Here we certainly have an

incident which is recorded by all three Evangelists. The amount
of verbal agreement is very great, and we may confidently affirm
that all three make use of common material. Mt. (viii. 1-4) is the
most brief, Mk. (i. 40-45) the most full ; but Mt. is the only one
who gives any note of time. He places the miracle just after Jesus
had come down from delivering the Sermon on the Mount.
On the subject of Leprosy see H. V. Carter, Leprosy and
Elephantiasis, 1874; Tilbury Fox, Skin Diseases, 1877; Kaposi,
Hautkrankheiten, Wien, 1880 ; and the literature given at the end of
art. Aussatz in Herzog ; also in Hirsch, Handb. d. Pathologie, i860.
12. Kal tSou. Hebraistic ; in Mt. viii. 2, but not in Mk. i. 40 :
the koX is the apodosis to eyeVero, as in ver. 1. No verb follows

the l8ov, as if the presence of the leper were a surprise. Had the
man disregarded the law in approaching the crowd ? Or had the
people come upon him suddenly, before he could avoid them?
What follows shows a third possibility.
irXt^pr|s \npas. This particular is given only by the beloved
physician. His face and hands would be covered with ulcers and
sores, so that everyone could see that the hideous disease was at
a very advanced stage. This perhaps accounts for the man's
venturing into the multitude, and for their not fleeing at his
approach ; for by a strange provision of the law, " if the leprosy
break out abroad in the skin, and the leprosy cover all the skin of
him that hath the plague, from his head even to his feet, then . . .
the priest . . . shall pronounce him clean that hath the plague
(Lev. xiii. 12, 13).
48ct|0ti auToO. Excepting Mt. ix. 38, the verb is peculiar in
N.T. to Lk. and Paul. It is especially freq. in Lk. (viii. 28, 38,
ix. 38, 40, x. 2, etc.). In LXX it represents a variety of Hebrew
words, and is very common. Here Mk. has -rrapaKaXwv.
lav 0Atj$, SuWctcu p.c xaOapiaai. All three accounts have these
words, and the reply to them, e\w, KaOapiadrjTi, without variation.
The owatrcu is evidence of strong faith in the Divine power of
Jesus ; for leprosy was believed to be incurable by human means.
It was " the stroke " of God, and could not be removed by the
hand of man. But it is characteristic of the man's imperfect
apprehension of Christ's character, that he has more trust in His
power than in His goodness. He doubts the will to heal. He
says KaOapiarai rather than OepaTrevo-ac or Idaaa-OaL because of the
pollution which leprosy involved (Lev. xiii. 45, 46). In O.T.
" unclean " and " clean," not " sick " and " healed," are the terms
used about the leper. The old rationalistic explanation, that
KaOapiaai means "to pronounce clean," and that the man was
already cured, but wanted the great Rabbi of Nazareth to absolve
him from the expensive and troublesome journey to Jerusalem,
contradicts the plain statements of the Gospels. He was " full of
leprosy" (Lk.); "immediately the leprosy departed from him"
(Mk. Lk.). If KaOapia-ai means "to pronounce clean," then
means " be thou pronounced clean." Yet Jesus sends
KaOapta-OrjTi
him to the priest (Lk. Mk. Mt.). Contrast the commands of
Christ with the prayers of Moses, Elijah, and Elisha, when they
healed.
13. eKTeiras -n\v \<dpa.. All three have this Hebraistic ampli-
fication. In LXX
the phrase commonly occurs in connexion
with an act of punishment: Ex. vii. 5, 19, viii. 1, 2, ix. 22, 23,
x. 12, 21, 22, xiv. 16, 21, 26, 27; Ezek. vi. 14, xiv. 9, xvi. 27,
xxv. 7, 13, 16, xxxv. 3; Zeph. i. 4, ii. 13; Jer. vi. 12, xv. 6. In
N.T. it rarely has this meaning. Jesus touched the leper on the
same principle as that on which He healed on the sabbath the :
ceremonial law gives place to the law of charity when the two
come into collision. His touch aided the leper's faith.
t) \irpa dinjXOei' air' ciutou. Here again (see on iv. 40) Mk.
has the whole expression, of which Lk. and Mt. each use a part.
Mk. has airTJkOev cltt avrov rj Xiirpa, kolI Ka$apLcr6r], and Mt. has
iKaOapicrOr) avrov rj XeTrpa. All three have evOeus or evOvs, showing
that Jesus not merely prepared the way for a cure which nature
accomplished, but healed the leper at once by His touch.
14. koI auros. Lk.'s favourite form of connexion in narrative
vv. 1, 17, 37, i. 17, 22, 28, hi. 23, iv. 15, vi. 20, etc.
The word is specially used of commanders,
âprjYY el ^ e,'
whose orders are passed along the line (napd), and is freq. in Lk.
(viii.29, 56, ix. 21 ; Acts i. 4, iv. 18, v. 28, 40, x. 42, etc.); rare
in Mt. (x. 5, xv. 35) and Mk. (vi. 8, viii. 6) ; not in Jn. All the
others use evriXkecrOai, and Mt. KeXeveiv, both of which are rare in
Lk. Here Mt. and Mk. have Xiyet.
piScia elireTc. The charge was given with emphasis (opa
prjSevl p,7]8ev a.Trrj<s) and sternness (e^ySpi/ô-a/êvos), as Mk. tells
us. The meaning
of it is variously explained. To prevent (1) the
man from having intercourse with others before being pronounced
clean by proper authority; (2) the man from becoming proud
1 50 THE GOSPEL ACCORDING TO S. LUKE [V. 14.
through frequent telling of the amazing benefit bestowed upon

him (3) the priests from hearing of the miracle before the man
;
arrived, and then deciding, out of hostility to Jesus, to deny the

cure; (4) the people from becoming unhealthily excited about
so great a miracle. Chrysostom and Euthymius suggest (5) that
Christ was setting an example of humility, SiSao-Kwv to aKOfnrao-Tov
tcai afakoTifiov, in forbidding the leper to proclaim His good deeds.
Least probable of all is the supposition (6) that " our Lord desired
to avoid the Levitical rites for uncleanness which the unspiritual
ceremonialism of the Pharisees might have tried to force upon
Him" for having touched the leper. The first of these was prob-
ably the chief reason ; but one or more of the others may be true
also. The man would be likely to think that one who had been
so miraculously cured was not bound by ordinary rules ; and if he
mixed freely with others before he was declared by competent
authority to be clean, he would give a handle to Christ's enemies,
who accused Him of breaking the law. In the Sermon on the
Mount He had said, " Think not that I came to destroy the law
or the prophets" (Mt. v. 17); which implies that this had been
said of Him. The command fi-qBevl /xrjSh' *nrg<; is further evidence
that Jesus did not regard miracles as His chief credentials. And
there are many such commands (viii. 56; Mt. ix. 30, xii. 16;
Mk. i. 34, iii. 12, v. 43, vii. 36, viii. 26). *
d\X4 &ire\0)v 5ei!-ov aeavrby r$ lepei. Sudden changes to the oratio

directa are common after jra/xiyyAXw and similar verbs (Acts i. 4, xxiii. 22 ;
Mk. vi. 8, 9 ; comp. Acts xvii.3 Tobit viii. 21 ; Xen. Anab. i. 3. 16, 20).
;
Win. lxiii. 2, p. 725.
tw Upci. As in the original (Lev. xiii. 49), the sing, refers to

the priest who was on duty at the time. Note the /ca#a>s, " exactly
as " the reference is to Lev. xiv. 4-10, which enjoins rather ex-
:
pensive offerings. Comp. Mt. i. 24. For the form Modvo-tJs see
on ii. 22. This charge is in all three narratives almost in the
same words. On its import see Hort, Judaistic Christianity, p. 30.
KaGapiajioG. Emundatio (Vulg.), mundatio (fq) purgatio (a),
purificatio (d).
els p.apTupioi' ouTots. This addition is in all three, and various
explanations have been suggested. That (1) the priests may be
convinced of My Divine power; (2) the priests may see that I do
not disregard the Law ; (3) the people may be convinced that the
cure is complete, and that the leper may be readmitted to society
(4) the people may see that I do not disregard the Law. It is the
sacrifice which is the fxapTvpiov, and therefore the second or fourth
explanation is to be preferred. Both may be right. 1
1 "
It is worthy of notice, that all the places where our Lord is stated to
have met with lepers are in the central districts of Samaria and Galilee. ... It
V. 15, 16.] THE MINISTRY IN GALILEE 1 5
15. Si^pxero 8e p-fiXXoy 6 Xoyos irepl auTou. Lk. does not state,
as Mk.
does, that this was owing to the man's disobedience. Mt.
omits both points. This use of Siepô/tai of the spreading of a
report is quite classical (Thuc. vi. 46. 5 ; Xen. Anab. i. 4. 7). The
word is a favourite one with Lk. ; see on ii. 15. The fiaWov
means "more than before, more than ever" (Jn. v. 18, xix. 8),
or " all the more," because of the command not to tell (xviii. 39
Acts v. 14, ix. 22, xxii. 2).
<runlPX orro Xôt woXXol &ko\jiv Kal OepaireuecrOai dird t5>v da-
QeveiSiv. For miracles mentioned as being numerous, but without
details, comp. iv. 40, vi. 18, vii. 21. The constr. Oepcnrcu'eo-Oai dir<S
is peculiar to Lk. (vii. 21, viii. 2). The usual constr. with $ep.
is the ace. (iv. 23, 40, ix. 1, etc.). For daOeeeiA comp. viii. 2, xiii.
11, 12; Acts xxviii. 9; Heb. xi. 34, where we have a similar
COnstr., i8vva/jbw8r]crav curb aaOevuas.
16. auTOS $er\v uiroxwpwi> iv tcus eprijiois Kal irpocreuxop.ci'os.
The verse forms one of those resting-places with which Lk. fre-
quently ends a narrative (i. 80, ii. 20, 40, 52, iii. 18-20, iv. 13, 15,
30, 44). "But He" on His part, in contrast to the multitudes
who came to see Him, " was in retirement in the deserts, and in
prayer." See on iii. 21. The analytical tense expresses what
Jesus was engaged in while the multitudes were seeking Him.
That they were unable to find Him is not implied here, and Mk.
states the opposite. For the au-ros comp. iv. 30, vi. 8, viii. 37, 54,
xi. 17, 28, xxiii. 9; and for uirox<opei', ix. 10. The verb occurs
nowhere else in N.T., but is freq. in class. Grk. Lk. alone uses
the plur. of iprjfios (i. 80, viii. 29). See Bede, ad loc.
For iv after a verb of motion, to express the rest which is the result of the
motion, comp. Mt. xiv. 3 ; Jn. iii. 35 2 Cor. viii. 16.; Such condensed
constructions are not common, if found at all, in earlier writers. The con-
verse use of et's after verbs of rest is more common (xi. 7, xxi. 37 ; Acts ii. 39,
vii. 4, viii. 20, 23, 40, etc.). Win. 1. 4. a, p. 514.
17-26. The Healing of a Paralytic. Mt ix. 1-8 ; Mk. ii. 1-12.

We again have a narrative which is narrated by all three Synoptists
in a way which shows that they are using common material. Mt.
is again the most brief. Mk. and Lk. agree in the details, but
differ considerably in the wording. Different translations of the
same Aramaic original, or of two very similar Aramaic originals,
would account for these similarities and differences. The cast of
the opening verse is very Hebraistic, as is shown by kyive.ro, by
iv pna twv rj/xepoiv, by /cat avros, and by Swcûs K.vptov rjv cis. See
on iv. 36 and on viii. 22. The iv jni< twv r)p.epoiv is an absolutely
indefinite expression, which we have no right to limit. Mt. and
Mk. give no date.
isjust in this district that to this day we find the colonies of lepers most
numerous " (Tristram, Eastern Customs in Bible Lands, p. 19).
The first mention of them by Lk., who assumes

17. <t>apraioi.
that his readers know who the Pharisees were. This introduction
of them stamps them as hostile to Christ and we have here the ;
first collision in Galilee between Jesus and the authorities at

Jerusalem. On
the Pharisees see Jos. Ant. xiii. 5. 9, x. 6, xvii. 2.
4, xviii. 1. 2, 3; B.J. ii. 8. 14; Schiirer, Jeivish People, II. ii. 26,
p. 10; Hausrath, N.T. Times, L p. 135; Keim,y^. of Naz. i. p.
321 ; Edersh. L. <5r T. i. pp. 96, 97, 310-324.
yofioSiSdaicaXoi. The word is formed on the analogy of lepoSioao--
KaXos and xP8ioao-KaXo9, but is not classical. Elsewhere only
Acts v. 34 and 1 Tim. i. 7. In all three cases teachers of the
Jewish Law are meant, and the term is almost a synonym for 01
ypaju./i,aTs in the N.T. sense. That they had come ck irdo-rjs kwjjitjs
ttjs TaXiXaias Kai 'looSaias is, of course, a popular hyperbolical
expression, and illustrates Lk.'s fondness for 71-as: comp. vi. 17.
SuVajxis Kupiou y\v els to idadai au-roV. "The power of Jehovah
was present for Him to heal with " ; i.e. for Jesus to employ in
working miracles of healing. See on iv. 36 and comp. i. 35, xxiv.
49 ; Acts vi. 8. Hence miracles are often called Swa/ms, or out-
comes of the power of God. Trench, Syn. xci. The failure to
see that avrov is the subject, not the object, of lao-Oai produced
the corrupt reading av-rovs (ACD
and versions). This corrupt
reading produced the erroneous interpretation of Kvpiov as mean-
ing Christ Lk. often calls Christ " the Lord " ; but in such cases
Kvpios always has the article (vii. 13, x. 1, xi. 39, xii. 42, xiii. 15,
xvii. 5, 6, xviii. 6, xix. 8, xxii. 61). Kvpios without the article
means Jehovah (i. 11, ii. 9, iv. 18; Acts v. 19, viii. 26, 39, xii. 7).
This verse shows us Jesus armed with Divine power and con-
fronted by a large body of hostile spies and critics. What follows
(w. 19, 26) proves that there was also a multitude of curious
spectators, who had not declared for either side, like the multitude
round Elijah and the prophets of Baal on Carmel (1 Kings xviii.
21).
Except in quotations from LXX (Mt. xiii. 15 ; Jn. xii. 40) and one other
passage (Jn. iv.47), laadai with act. signif. is peculiar to Lk. (vi. 19, ix. 2,
II, 42, xiv. 4, xxii. 51 ; Acts ix. 34, x. 38, etc.).
18. 8s r\v TrapaXeXup.ô$. " Here and wherever St. Luke men-
tions this disease, he employs the verb irapaXvea-Oai, and never
irapaXvriKos. The other N.T. writers use the popular form irapa-
Xvtikos, and never use the verb, the apparent exception to this,
Heb. xii. 12, being a quotation from the LXX, Is. xxxv. 3. St.
"
Luke's use is in strict agreement with that of the medical writers
(Hobart, Med. Lang, of St. Lk. p. 6).
^toui' auToy eiaeveyKtlv. Into the house, although it has not
yet been stated that Jesus was in a house. Mk. tells us that there
were four bearers, and that the place was thronged even about the
door. For ivti-niov see small print on i. 15.
19. For /xij with a participle expressing a reason see small print on iii. 9.
With volas understand 680O and comp. iKeivrjs (xix. 4). Here we should
have expected did, which some inferior MSS. insert in both places. "By
what kind of a way " emphasizes their perplexity. For the omission of 686s
comp. iii. 5. Win. xxx. II, lxiv. 5, pp. 258, 738. The classical ttjv #X\ws
illustrates this common ellipse.
81& rbv oxXoi\ " Because of the multitude " ; not " through the
multitude," a meaning of Sid c. ace. which is found only in poetry
and freq. in Horn. It was probably by means of outside steps
that they " went up on to the top of the house." Oriental houses
sometimes have such steps; and in any case ladders could be
used. That the Swfia was a dwelling-house is not stated. In bibl.
Grk. it means a roof rather than a house (Deut. xxii. 8 ; Josh. ii.
6, 8), and in N.T. seems to imply a fiat roof (xii. 3, xvii. 31 ; Acts
x. 9; Mk. xiii. 15; Mt. x. 27, xxiv. 17). It may have been over
a large hall on the ground floor. Even if Jesus was teaching in
the upper room of a dwelling-house (and the Rabbis often taught
there), the difficulty of getting on to the roof and removing a small
portion of it would not be very great. Edersh. Hist, ofJ. N. p. 253.
81a twc KcpdjAWK Ka&rJKaK. The verb is peculiar to Lk. in N.T.
(Acts ix. 25, x. n, xi. 5); freq. in class. Grk. Mk. has d7reo-Tcy-
acrav ttjv cniyrfv oirov rjv, /cat eopvavTS âAwo-tv. We
need not
infer from iopvavTes that under the tiles was clay or mortar to be
"dug out." But, if there was anything of the kind to be cut
through and removed, this could easily be done without serious
consequences to those who were in the crowded room below.
Men who had so much at stake, and who had got thus far, would
not desist through fear of sprinkling a few persons with rubbish.
To make these difficulties, which are very unsubstantial, a reason
for rejecting the whole narrative as a legend, is rather childish
criticism. The constructor of a legend would not have made his
details conspicuously incredible. The suggestion that Jesus was
in a gallery outside the house, teaching the multitude in the open
court below, is not helpful. In that case, why unroof the gallery ?
The sick man might have been let down to the front of it. Need-
less difficulty has been made about rather a simple matter. 1
ow to kWiouo. Lk. alone has his favourite <rvv. The sub-
stantive occurs here only. It is the dim. of kXivyj (viii. 16, xvii.
34), and perhaps means here a portion of the kXivtj mentioned in
ver. 18. Not all of what had been used to bring him through the
streets would be let down through the roof. Comp. /cXivapiov
(Acts v. 15). Double forms of diminutives are not uncommon
1
For another explanation see Tristram, Eastern Customs, pp. 34, 35.
1 54 THE GOSPEL ACCORDING TO S. LUKE [V. 19-21.
e.g. ywaiKiov and ywaiicapiov (2 Tim.iii. 6) ; iraihiov (i. 59, 66)

and 7rcuSapiov (Jn. vi. 9) ; irw&Kiov and Trivcua'Siov (i. 63). Mk. has
the inelegant Kpa/Ja-n-os, grabatus (Acts v. 15, ix. 33), for which
the Greeks preferred o-Kifnrows or a-KifirroSiov.
20. lowy ri]v The faith of the man and of those
morir auiw.
who brought him. All three accounts have the words ; but Mt.
omits the persevering energy which proved how strong their faith
was. We
need not assume that the paralytic himself did not share
his friends' confidence.
For a full discussion of the Meaning of" Faith " in the New Testament and
in some Jewish Writings see detached note on Rom. i. 17. Here it will suffice
to point out its four main uses for (1) belief in God ; (2) belief in His promises ;
(3) belief in Christ ; (4) belief in some particular utterance or claim of God or of
Christ. Of these four the last is the commonest use in the Synoptic Gospels,
where it generally means belief in the power of Christ, or of God in Christ, to
work miracles. The efficacy of Christ's power is commonly dependent upon
the faith of those who are to be benefited by its exercise, as here. Comp. vii.
50, viii. 48, xvii. 19, xviii. 42. By an easy transition this faith in the power of
God or of Christ to work miracles becomes used of the conviction that the
believer himself has received power to work miracles. Comp. xvii. 6. In
xviii. 8 the faith to be found on earth means faith in the Son of Man.
'AvOpwire, &(f>euvTcu <roi al dp.ap-rtcu <rou. Mk. has rexvov, and

Mt. has 6dp<ri tIkvov. It is not likely that Lk., the writer of the
Gospel of grace for all, has deliberately changed the more tender
address, because it seemed to be unsuitable to one who must, as
he thinks, have been a grievous sinner. Comp. xii. 14 and xxii.
57. And we affirm more than we know, if we say that this absolu-
tion was necessary for the man's cure, because otherwise he would
not have believed that Jesus could heal him, and his faith was
essential to the cure. He probably believed, and perhaps knew,
that his malady was the direct consequence of his own sin (xiii. 2 ;
Jn. v. 14, ix. 2 ; 1 Cor. xi. 30). But it does not follow from this
that faith on his part was thus far absent.
Suidas seems to be right in regarding 6.<f>iuvrai as a Doric form of the

perf. indie, for d<peivrai. But it was admitted rather freely, even by Attic
writers. Comp. iviuvrai (Hdt. ii. 165. I ; but the reading is not certain)
and elwOa. from (Ou (iv. 6). Win. xiv. 3. a, p. 96 ; Veitch, s. v. In Mt. and
Mk. the true reading here is itplevrai but &<pwvTai occurs again vii. 47, 48 ;
:
I John ii. 12, and probably Jn. xx. 23. Some have regarded it as a sub-
junctive : remissa sunto. Fritzsche (on Mt. ix. 2) pertinently asks, Quo usu
aut more subjunctivum in talibus locis absolute posititm defendas?
Not a mere periphrasis for SieXoyt-

21. fjp|arro SiaXoyiêo-Sai.
<ravTo: see on iv. 21. Hitherto they had found nothing in His
words to excite criticism. Here they seemed to see the oppor-
tunity for which they had been watching, and their discussions
forthwith began. 1 The ypafiâTcis are evidently the same as the
1
has been suggested that 1j<rav Ka.Oififjt.tvoi (Mk. ii. 6) and rfpi-avro (= 9jaav
It
&pX&M-evoi) here are simply different translations of the Aramaic verb, which has
vofioSiSda-KaXoi in ver.17. Neither Mt. nor Mk. mention the

Pharisees here ; and both of them imply that the criticisms were
not uttered aloud lv eavrois (Mt.), lv reus xapStais (Mk.).
: Even
here utterance is not stated, for Aeyovrcs may be used of thoughts
(xii. 17; Mt. xxi. 25).
j3\acr<f>T]|uas; An accidental iambic line.
Tis eony outos 6s \a\et
We have another ver. 39, if v6iw<s be admitted as genuine. The
oStos is contemptuous, as often (iv. 22, vii. 39, 49, ix. 9, xiv. 30,
xv. 2, etc.). In N.T., as in class. Grk., BkturQ/fyda, has the two
meanings of "evil speaking" (Col. iii. 8; Eph. iv. 31; 1 Tim. vi. 4;
Jude 9 comp. Rom. iii. 8, xiv. 16) and "blasphemy" (Mt. xii. 31,
:
xxvi. 65; Rev. xiii. 6). These cavillers assume that Jesus has
claimed to have pardoned the man on His own authority, not
merely to have said that He knew that his sins have been forgiven
by God. And Jesus does not say that they are mistaken in this.
He acts on His own authority in accordance with the will of the
Father, doing on earth what the Father does in heaven (Jn. v. 19,
21). For d<picW of sins comp. Mt. xii. 31; Mk. iii. 28; Rom.
iv. 7, etc.
22. eiriyyous 8e 6 'Itjctous tous SiaXoyio-pous auiw. The com-

pound verb implies thorough and accurate knowledge (1 Cor.
xiii. 12; Rom. i. 32; Justin, Try. iii. p. 221 A). The subst. im-
yvwo-ts is used of " the knowledge of God and of Christ as being the
perfection of knowledge e.g. Prov. ii. 5; Hos. iv. 1, vi. 6; Eph.
:
i. 17, iv. 13; 2 Pet. i. 1, 2, 8, ii. 20; Clem. Alex. Peed, ii. 1, p. 173"
(Lft. on Col. i. 9). Comp. the climax in Apost. Const, vii. 39. 1,
yvwerts, 7riyva)o-i?, 7r\r)po(popia. On both 7riyvwo-is and SiaAoyio - -
/xovs see Hatch, Bibl. Grk^p. 8. The latter seems here to mean
"thoughts" (iv6vfxrja-i<s, Mt. ix. 4) rather than "discussions"
(ix. 46). In LXX it is used of the counsels of God (Ps. xxxix. 6,
xci. 6). It is, however, more often used in a bad sense (Ps. lv. 5,
xciii. n, cxlv. 4, etc.), and is specially freq. in Lk. (ii. 35, vi. 8,
ix. 47, xxiv. 38). Not in Jn., and only once each in Mt. and Mk.
iv tous KapStcus ujxwf. This seems to imply that there had been
no utterance.Christ read their thoughts. See on Rom. i. 21.
23. t low euKoirwTepof, elireii' . . . r\ eiirelv. It is in this
verse and the next that the three accounts are most similar
almost verbatim the same. The challenge is a very practical one,
and the point of it is in the elireiv. It is easier to say, " Thy sins
are forgiven," because no one can prove that they are not forgiven.
But the claim to heal with a word can be easily and quickly
tested.
the very different meanings of "sitting at rest" and "beginning" ; or possibly

of two verbs which are identical in spelling {Expositor, April 1891, p. 285).
See on iii. 23. But these possibilities seem to be too isolated and sporadic to
be of great value in accounting for differences between the Gospels.
cvKoiruTcpov. Lit. "more capable of being done with easy labour" (ev,
k6tos). In N.T. always in the comparative (xvi. 17, xviii. 25 ; Mk. x. 25
Mt. xix. 24) ; but eOKoirov occurs I Mac. iii. 18 ; Ecclus. xxii. 15. It is

found in'Polyb., but not in class. Grk. For rls in the sense of "whether of
two" like irbrepos, as quis = titer, comp. xxii. 27; Mt. xxi. 31, xxiii. 17,
xxvii. 17, 21 ; Xen. Cyr. iii. I. 17.
24. 6 ui6$ toO dyOpwirou. This remarkable phrase in all four

Gospels is invariably used by Christ of Himself; upwards of eighty
times in all. The Evangelists never use it of Him, and no one

ever addresses Him by this title. Yet none of the four ever
directs our attention to this strict limitation in the use of the
phrase, so that their agreement must be regarded as undesigned,
and as evidence of their accuracy.
In O.T. we have " son of man " used in three different connexions, and it
must be noted that in each case the rendering in LXX is vlbs avdpdiirov and not
6 vlbs rod dvdpdrirov. In the Psalms it is used of the ideal man : viii. 4, lxxx. 16,
cxliv. 3, cxlvi. 3. In Ezekiel it is the title by which the Prophet is addressed,
ii l 3 6, 8, iii. I, 34, etc. etc.; upwards of eighty times in all. In DanieFs
night visions (vii. 13, 14), " One like a son of man came with the clouds of
heaven, and came to the Ancient of Days," and received a dominion which was
universal and eternal. With this should be compared various passages in the
Book of Enoch, of which this is specially noteworthy. " There I saw one who
had a head of days, and His head was white like wool ; and with Him was a
Second, whose countenance was like the appearance of a man, and His counte-
nance was full of grace, like one of the holy angels. And I asked one of the
angels who were with me, and who showed me all the secrets, concerning this
Son of Man, who He was, and whence He was, and why He goes with the
Head of days. And he answered and said to me This is the Son of Man who
:
has justice, and justice dwells with Him ; and all the treasures of secrecy He
reveals, because the Lord of the spirits has chosen Him, and His portion over-
comes all things before the Lord of the spirits in rectitude to eternity. And this
Son of Man, whorrr thou hast seen, will arouse the kings and mighty from their
couches, and the strong from their thrones, and will loosen the bands of the
strong, and will break the teeth of the sinners " (xlvi.). This Son of Man is the
Messiah. He is called " the Anointed " (xlviii. n, li. 4), "the Righteous One"
(xxxviii. 2, liii. 6), "the Elect One" (passim), and the Lord speaks of Him as
" My Son" (cv. 2). That these Messianic passages in the Book of Enoch are
of Christian origin is the opinion of a few critics, but it is difficult to maintain it.
Everything distinctly Christian is absent. This Son of Man or Messiah is not
the Word, is not God. That He has lived on the earth is nowhere intimated.
Of the historical Jesus, the Crucifixion, the Resurrection, or the Ascension, there
is not a hint; nor yet of baptism, or of the eucharist, or of the doctrine of the
Trinity. Why should a Christian write just what any Jew might accept about
the Messiah and no more? But if the whole of the Book of Enoch was
written before the birth of Christ, then we have sufficient evidence to show that
when Christ was teaching on earth " Son of Man " was already accepted by the
Jews as one title, although not a common one, for the Messiah. 1 The idea of a
weak and suffering Messiah was unwelcome to the Jews, and therefore a name
1
Le Livre d'Hhtoch, en particulier, lequel itaitfort lu dans V entourage de
il
Jisus (Judae Epist. 14) nous doune la clef de texpression de Fils de Fhomme,"
et des idies qui s'y rattachaient (Renan, V. de J. p. xi.). It is, of course, quite
possible that the writer of the Book of Enoch took the idea from Daniel. For
a discussion of the title see Dorner, Person of Christ, Eng. tr. I. i. p. 54.
which emphasized human weakness was not a favourite one. But the very
*'
reason which induced them to avoid the title induced our Lord to take it. It
expressed His Messiahship definitely enough for His purpose ; but it expressed it
in that veiled and suggestive way which characterised the whole of His teaching
on His own person. At the same time, it conveyed to those who had ears to
hear the whole secret of the Incarnation. That which the Jews shrank from
and ignored He rather placed in the forefront of His mission" (Sanday in the
Expositor, Jan. 1 89 1, p. 30, art. " On the Title, 'Son of Man'").
cm -ri]s y^5. In all three accounts there isroom for doubt as

to the words which this expression qualifies. Here either i$ovo-iav
eêt or a<f>iivou d/xapTta?. In Mk. and Mt. it may qualify 6 vl6<s tov
avdpunrov. It is best taken with lôvcriav lêi. But the difference
in meaning is not great.
tw TmpaXeXuu.eVw. This is not the apodosis to Iva elSTJre,
elirei'
but a parenthesis * the apodosis to iva dBrjre is 2oi Ae-yco. Note

:
the emphasis on o-ot " to thee I say the crucial words."

: Clement
of Alexandria gives this address to the paralytic in singularly dif-
ferent language dvdoTa, <prjcrl t<3 TrapeifjLtvw, tov arKifnroSa i(f> ov
:
KaraKucrai \a/3u)v amdi oiKaSe {Paid. i. 2, p. 10 1, ed. Potter). Prob-

ably a paraphrase.
25. irapaxp'rjfAa draords cvcumoe. Every one of these words is
characteristic of Lk. For irapaxpypa Mk. has his equally charac-
teristic tvOws, a feature which recurs Lk. viii. 44, 55, xviii. 43,
xxii. 60. Lk. has Trapaxpfjp.a ten times in the Gospel and six times
in the Acts: elsewhere only Mt. xxi. 19, 20. For dvao-i-ds Mt.
has iyepOeis and Mk. rjyepOrj /ecu': see On i. 39. For ivdiriov avTwv
Mk. has ep-TrpocrOev wdvTwv.
dpas <}>' o KdTCKeiTo. II doit porter maintenant ce grabat qui Va
si longtemps porte (Godet). The wording is peculiar to Lk., and is
perhaps intended to suggest this inversion of relations. Lk. alone
records that he glorified God. The phrase 8odeiv tov coV
is specially common with him (ver. 26, vii. 16, xiii. 13, xvii. 15,
xviii. 43, xxiii. 47; Acts iv. ax, xi. 18, xxi. 20): once in Mk., twice
in Mt., once in Jn.
The reading <t> $ (R U A) is an obvious correction to a more usual con-

struction. For the ace. after a verb of rest comp. xxi. 35 ; Mt. xiii. 2 ; Mk.
i y 38
- 5 J n XX1 4 j a lso Plato, Sym. 212 D, eiria-Tyjvai iirl t&s dtipas.
- -
26. cKorao-is cXap'ei' airarras. Mk. has TrdvTa<;, Mt. nothing.

Lk. is fond of the stronger form. He alone records all three

emotions amazement, fear, and gratitude to God. The last is in
all three. For eKCTTacris comp. Mk. v. 42, xvi. 8; Acts iii. 10; Gen.
xxvii. 2>2>'j I Sam. xiv. 15; 2 Chron. xiv. 14. Mt, whose narrative
1
That this parenthesis occurs in exactly the same place in all three proves
that all three made use of a narrative, the form of which was already fixed, either
in memory or in writing (Salmon, Int. to N.T. p. 121, 5th ed.). Comp. Lk.
viii. 28, 29 with Mk. v. 7, 8, where we have similar agreement in arrangement.
is much the most brief, adds after i&6$ao-av rbv cov, tov 86vra
which seems to refer to the pre-
iovo-iav ToiavTTjv tois dv^pw7rois,
ceding iov<riav ex. He who is the Son of Man, the ideal repre-
sentative of the race, had vindicated His claim to possess authority
to forgive sins.
EiSajici' irap<i8o$a <rf]fiepov. The adj. occurs here only in N.T.
In LXX it is not rare (Judg. xiii. 13; Wisd. v. 2; Ecclus. xliii. 25;
2 Mac. ix. 24; 4 Mac. ii. 13). It is used of the miracles of Jesus
in the famous passage, of very doubtful origin, in Josephus cro<j>a<i :
avyp, et ye avBpa airov Ayv XPV' V v "Y^P âpa86$wv epywv 71-0177x775

(Ant. xviii. 3. 3). Whereas ev8oa, (xiii. 17) has reference to the
8oa or glory of the agent, irapa&oâ refers to the ooa or opinion of
the spectators; but 86a in the sense of "opinion" or "belief" is
not found in N.T. For the mixed form of aor. elSafiev see small
print on i. 59, and comp. 1 Sam. x. 14 and 2 Sam. x. 14.
27-39. The Calling of Levi and the Discussion about Fasting.
Mt. ix. 9-17; Mk. ii. 13-22. In all three narratives this section
is connected closely with the healing of the paralytic ; but Mt.
places both incidents much later, viz. after the return from the
country of the Gadarenes.
The common identification of Levi with Matthew is probably correct ; but

his father must not beidentified with the father of James the Less. Matthew
is probably a contraction of Mattathias =
" Gift of God," and this name may
have been given to Levi after His conversion, like that of Peter to Simon.
Comp. Joseph Barsabbas, surnamed Justus (Acts i. 23). In Galilee it was
common to have two names ;and therefore both names may have been original.
But if Levi was the earlier name, and was less well known among Christians,
that would account for Mk. and Lk. using it, while Mt. equally naturally would
let it be evident that a TeXdbvr)* had become, by Christ's mercy, the well-known
Apostle. There can be no reasonable doubt that the three narratives refer to
the same incident. And, as Levi is mentioned in no list of the Twelve, and
Matthew is mentioned in all such lists, the identity of Levi the TeXdjvijs with Mt.
the reXdvris and Apostle need not be doubted. Such doubts, however, are
ancient. They existed in the Gnostic commentator Heracleon (Clem. Alex.
Strom, iv. 9, p. 595, ed. Potter), and were shared by Origen. They have been
reproduced by Grotius (on Mt. ix. 9) and Michaelis ; and more recently by
Sieffert, Neander, Ewald, Keim, and Reuss. But a satisfactory solution, which
is not contradicted by any evidence, is not to be rejected because it does not
amount to demonstration.
27. rj\0y. So also Mk., while Mt. has ira.pd.ywv eneWev.

Departure from the town, rather than from the house, is probably
meant ; and we therefore obtain no evidence as to the site of
Capernaum. We may place Capernaum away from the lake, and
yet suppose the reXwiov to have been close to the shore. The
customs collected there went to Herod Antipas, not to the imperial
fiscus (Jos. Ant. xvii. n. 4, 5 ; B.J. ii. 6. 3) see on xx. 25.
:
cOcdo-a-To tc\(okt|v. " Looked attentively at, contemplated, a

tax-collector," as if reading his character. The verb often implies
enjoyment vs\ beholding (vii. 24; Jn. i. 14, 32, 38; 1 Jn. i. 1). For
the TeXweeu see on iii. 12. The Talmud distinguishes two classes
of reAwvai the Gabbai or tax-gatherer (e.g. of income-tax or poll-
:
tax), and the Mokhes or custom-house officer. The latter was

specially hated, as having greater opportunities for vexatious
exactions, especially from the poor. Levi was one of the latter.
The great commercial route from Acre to Damascus, which con-
tinued until the crusades as the via maris, passed the lake at or
near Capernaum, and gave employment to excisemen (Is. ix. 1).
okojAdTi Aeueiv. Mk. has Acveiv tov tov 'A\<f>a.Lov, and Mt. has
M.a66atov. The fondness of Lk. for ovofian in introducing a name
is here conspicuous. Mt. has Xeyoyxevov, and Mk. has neither.
Comp. i. 5, x. 38, xvi. 20, xxiii. 50, and over twenty times in the
Acts. Mt. and Mk. have ovo/ian once each. Jn. says 6vofx.a
airw (i. 6, iii. 1, xviii. 10).
KaOTjfici/ov iirl to jeXuviov. Excepting in the parallel passages,
TeXwvtov does not occur in N.T. Nor is it common elsewhere.
In Strabo, xvi. 1. 27, it seems to mean "customs, taxes," and some
would render 7ri to tcAcoviov, " to receive the customs." But it is
more probable that it means the place where dues were collected,
" the tol bothe " ( Wic.) or " the custom-house " (Rhem.). Comp.
the similarly formed SeKcnwiov, " the office of a collector of tenths."
Very likely Levi was sitting outside the portitorium. He must
have been visible from the outside the is " at," not " in."
: M
28. Ko/raXmw irdrra. Lk alone mentions this. 1 Note the
characteristic Travra, and comp. ver. 11. The fact illustrates the
doctrine, to which Lk. often bears witness, that riches are a peril
and an impediment, and that the kingdom of God is specially
preached to the poor. The' statement is against the supposition
(D.B. ii. p. 969) that Mt. returned to his business afterwards ; and
it is quite gratuitous to suppose that the statement is a mere
reminiscence of ver. 11. In that case why has dîeVai been

changed to KaTaXehreiv ?
There is a slight awkwardness in KaraXiirdiv preceding dvatrrds the rising :
was the first act in the leaving all and in the following Christ. Both Mt. and
Lk. represent the following as habitual, TjKoXoidei. Mk. regards the single act
on this occasion, 'rjKoXovOrjcrev. With the call, 'AkoXoi/0 fioi, comp. Jn. i. 44,
and with the result comp. ver. II and Mt. iv. 19, 22. The two combined lead
one to the view that this is a call to become an Apostle.
29. iroir)ffi' 8oxV p.eydXrii'. "Made a great reception"

(Sexo/mi) or banquet. The word is peculiar to Lk., who has
So^qv irouiv again xiv. 13. The phrase occurs in LXX (Gen.
xxi. 8, xxvi. 30 ; Esth. i. 3, v. 4, 8). Of course iv -rfj oikui ao-rou
1
Ce senl mot suffit. La parole qui venait de guerir le Upreux, de rendre au
paralyse le mouvement et de remettre les peches, transforma soudainement un
publicain e7t disciple (Didon, J. C. ch. iii. p. 340).
means in Levi's house, which is not included in KaraXi-n-cav -n-dvTa.

He was not at his house when he left all. The 7rdVra refers to his
whole mode of life, his business as a Tckunnqs.
any one should understand the words either here or Mk.
It is strange that
ii. meaning "in the house of Jesus." Had Jesus a house? If so, how
15 as
improbable that Levi should hold a reception in it If the narrator had meant
!
this, must he not have given the name instead of airrov, which would inevitably
be misunderstood? Mt. has simply iv rg oUlq., which possibly means "in-
doors," as opposed to the outdoor scene iirl to reXwviov. There is no evidence
that Christ had a house at Capernaum. After the call of Simon and Andrew
He is entertained in the house of Simon and Andrew (Mk. i. 16, 29) and ;
after the call of Levi He

entertained in the house of Levi.
is The new disciple
wishes his old friends to make the acquaintance of his new Master. C'est son
premier acle missionaire (Godet).
oxXos ttoXus TcXwfwy Kal aXXeiH' 01 t\uo.v p-cr' auiw Kcrraicci-

x\v
jicyoi. This proves that the house was a large one, which the
house of Jesus would not have been and it also shows the
:
character of the company, for only social outcasts would sit down
at the same table with TcAtovat.
30. cyOYYUôi' 01 apiouioi Kal 01 ypappciTeis auTaiv. The avTcov
means " the scribes of the Pharisees," i.e. who belonged to that
party. Some scribes were Sadducees. That this is the meaning
is clear from Mk. ii. 16. It is pointless, and scarcely grammatical,
to make airwv refer to the inhabitants of the place, who have not
been mentioned. These scribes were probably not invited guests,
but had entered during the meal, like the woman that was a sinner
in the house of Simon. The Sinaiticus and other authorities omit
avTw, doubtless because it was not clear what it meant.
For 7<>77i;fw, which is not in Mk. or Mt., see Lft. on Phil. ii. 14, and
Kennedy, Sources of N. T. Grk. p. 39. The Atticists preferred rovdopvfa.

Both are probably onomatop. Note that here, as in w. 31, 33 and iv. 43,
Lk. has vp6s c. ace. after a verb of speaking, where Mk. (ii. 16-19) has the
dat. See on i. 13.
Aia t p-CTa t&v re\wvSiv Kal duapTuXuf icr&Ure ; The single

article (so in all three) brackets them asIn Mt. and
one class.
Mk. the disciples are not included in the charge (io-OUi, not
ia-OUre) but they both mention that the disciples were sitting at
;
table with Jesus and the TcXwvat, and therefore were open to the
charge. Lk., on the other hand, does not mention that the
disciples were sitting at table, but his iadUre implies it. With
81A ti comp. Exod. v. 14.
31. In three accounts Jesus ignores the insinuation against His disciples,
all
and answers for Himself. He is responsible for the intercourse with tax-
collectors and sinners. For 01 vyi<uvovTs Mt. and Mk. have ol laxvovres.
This looks like a deliberate change made by Lk. for the sake of a word which
would more definitely express health as opposed to sickness. Like irapaKekv-
nevos for irapaXimicos (w. 18, 24) and laadai for Siaffibfav (vi. 19), these changes
V. 31-34.] THE MINISTRY IN GALILEE l6l
may be the result of Lk.'s medical training (Hobart, p. 6"J ; Salmon, Int. to
N.T. p.129, 5th ed.). But would Lk. have made changes in a report of
Christ's words ? There would be no need to have scruples, for ol Icrxtiovres is
only a translation of the Aramaic, and Lk. might think that ol vyialvovres was a
better translation. Christ's reply is an argumentum ad hominem, partly
ironical. On their own showing the Pharisees had no need of a teacher, while
these outcasts were in the greatest need of one.
32. els (AeTdkoiav. These words are peculiar to Lk., but in

some texts have been transferred to Mk. and Mt. Both /xeravoia
and fieTavocLv are freq. in Lk. See on xv. 7. Obviously those who
are really Sikcuoi do not need to be called to repentance ; but who
are SiWoi ? That is the question which Christ's reply suggests.
If we had only Mk.'s account, we might suppose that what follows
took place on some other occasion ; but both Lk. and Mt. (roVe)
connect it with the banquet in Matthew's house.
33. ol 8c el-iray. The same who asked the previous question,
viz. the Pharisees and their scribes (ver. 30). Mt. says that it was
the disciples of John who came up and put this question. Mk.
states that both the disciples of John and the Pharisees were
keeping a fast at that very time, and joined in asking why Christ's
disciples did not do so also. We
know from Jn. iii. 26 how
jealous the Baptist's disciples were of Christ, and therefore ready
to criticize. Perhaps they were also jealous of the freedom from
legal restraints which His disciples seemed to enjoy. They leave
an opening for the reply, " You have no need to fast." The four
words which follow vqa-revovcriv, viz. the words ttukvo. kcu. Serjo-cis
n-oioui/Tai, are peculiar to Lk. They imply that Christ's disciples
habitually neglected the frequent fasts which the disciples of John
and of the Pharisees kept. The fasts on Mondays and Thursdays
are probably meant, which were not obligatory, but which some
Pharisees observed (xviii. 12). Moses was believed to have gone up
Mount Sinai on a Thursday and to havecome down on a Monday.
The Day of Atonement was the only fast of universal obligation.
For iroieio-Gai oerjo-eis comp. i Tim. ii. 1 ; it refers to prayers at fixed
times according to rule. The disciples of Jesus seemed to have no
rule respecting such things. Alate tradition fixes the number of
the Baptist's disciples as thirty, answering to the days of the
month, as the Twelve are supposed to answer to the months of the
year {Clem. Horn. ii. 23).
ical -lupouo-ie. These words also are
peculiar to Lk. in harmony with nal iriveTe in ver. 30.
34. Individuals were at liberty to choose their own days for
fasting, but they must not select a sabbath or any of the great
feasts. Christ suggests another exception, which very possibly
was made by the Pharisees themselves. Is it possible to make
the guests fast at a wedding ? Mt. and Mk. omit the iroiclv Can :
the wedding-guests fast ? Would it not be morally impossible to

II
have such a combination ? To John's disciples this parable would

come home with special force, for their master had called Jesus
" the Bridegroom," and himself " the friend of the Bridegroom."
rods ulous toG vu\i^wos. The common Hebraism to express
those who are closely connected with the wp.<f>wv: comp. x. 6,
xvi. 8, xx. 36; Acts iv. 36; Mt. 15; Jn. xii. 36, etc.
xxiii. In
1 Mac iv. 2 01 viol ti}s aKpas means the garrison of the citadel.
But in LXX such expressions are not very common (1 Kings i. 52;
2 Sam. xii. 5 ; Gen. xi. 10). The word vup.<pwv seems scarcely to
occur in class. Grk., but it is rightly formed ^Tobit vi. 14, 17).
Comp. 7rap#VG)V, ywaiKtav, dvSpcov, j3owv, afx.Tre\v, k.t.X.
35. ffcufaorrai 8cTjfiepai. " But days will come," i.e. days very
different from the joyous days of the wedding. It is best to take
this clause separately. After it there is an aposiopesis, which is
mournfully impressive ; and then the sentence begins again.
kcu oTar dirapOi] air' auTUf 6 eup.(f>io$. There is no kcu in Mt.
or Mk., and some texts omit it here, because of its apparent
awkwardness. We may take the k<h as beginning a fresh sentence,
or as epexegetic of the preceding clause. " But days will come
and when the bridegroom shall be taken away," etc. Or, " But
days will come, yea, days when the bridegroom," etc. The word
airapdrj is in all three, and nowhere else in N.T. It is common in
class. Grk., esp. of the moving of fleets and armies.
Tore mt]<TTtu<Tov<Tiv.
" Then they will fast " of their own accord.
He does not say, " Then ye will be able to make them fast," which
would be the exact antithesis of what goes before ; and the change
is significant. Compulsion will be as superfluous then as it would
be outrageous now comp. xvii. 22. This is the first intimation of
:
His death and departure, after which fasting will be appropriate

and voluntary. Its value consists in its being spontaneously
adopted, not forcibly imposed. This point is further developed in
the short parables which follow. Note the characteristic iv
ckcivcus reus ^/icptus (not in Mt. ix. 15), and see on ix. 36.
36. "EXcyee 8c icai irapaPoX^ irpos auToos. These introductory
words are peculiar to Lk., and the phrase Aeyciv TrapafioXrjv is
used by no one else (xii. 41, xiii. 6, xiv. 7, xviii. 1, xx. 9). For the
characteristic 8c kcu see small print on iii. 9, and for Xc'ycu' -n-pos
see on i. 13. For pairs of parables see on ver. 37 and xiii. 18.
diro ip,cmou Kairau axiaas. This also is peculiar to Lk.'s narra-
tive, and it heightens the effect of the parable. Both Mt. and Mk.
represent the patch as coming from an unused piece of cloth. To
tear it from a new garment is an aggravation of the folly. good A
garment is ruined in order to mend, and that very ineffectually, an
old one. In all three we have iiri^X-qpa for patch ; in Mt. and Mk.
TrXrjpuifjLa also ; and Mk. for iirifidXXei has cVipcurrci. In Plutarch
and Arrian cVi)8A?;/x.a means " tapestry " for hangings. In the
sense of " patch " it seems to occur only in Sym. Josh. ix. 1 1 (5).
The Latin translations of iirifiXrjfia vary commissura (Vulg.), insu-
:
mentum (a), immissura (d).

el 8e p.iJY ( e^ Â"7 7 Lach.
> Treg.). "But if he acts otherwise," i.e. if
he commits this folly. Ni caveat

errorem (Grotius). The formula is freq. in
Lk. (ver. 37, x. 6, xiii. 9, xiv. 32), who never uses el Se fi-fj. E2 5e fi-q ye is
stronger than el Se fitf, and follows both negative (xiv. 32 ; Mt. ix. 17 ; 2 Cor.
xi. 16) and affirmative sentences (x. 6, xiii. 9; Mt. vi. 1). It is found in
Plato {Rep. ii. 375 C) comp. Hdt. iv. 120. 4.
: See Fritzsche on Mt. vi. I
and Meyer on 2 Cor. xi. 16.
al to " Both he will rend the new garment "

Ko.\.vhv axivet..
in tearing the patch from it. AV. here goes wrong, although
(except as regards the tense) all previous English Versions were
right. Reading o-xil with A and Vulg. rumfiit, Wic. Tyn. Cran.
and Rhem. have "He breaketh the new," while Cov. has "Ife
renteth the new." Beza has " the old breaketh the new." Luther
and AV. seem to be alone in taking to ko.w6v as the nom., " Both
the new maketh a rent." With ayiau comp. Jn. xix. 24; Is.
xxxvii. 1.
koI t6 Kaieoe . nal to iraXaiw.
. .The double kox marks the
double folly.avoids the awkwardness of " Both he will rend
RV.
. . and the piece," etc., by rendering, " He will rend
. . and . .
also the piece," etc. The combination with kol t<3 iraXatu shows
that to Kaivov is object and not subject.
As to the precise meaning, interpreters are not agreed, beyond
the general truth that a new spirit requires a new form. But the
piece torn from the new garment is probably exemption from fast-
ing. To deprive Christ's disciples of this freedom, while He is with
them, would be to spoil the system in which they are being trained.
And to impose this exemption upon the disciples of John and the
Pharisees, would also spoil the system in which they have been
trained. In the one case fasting, in the other non-fasting, was the
natural outcome of the environment. For a variety of interpreta-
tions see Godet, who in his third ed. has changed his own (1888).
37. This second parable carries on and develops the teaching
of the first. We have similar pairs of parables in the Mustard-seed
and the Leaven, the Treasure hid in the Field and the Pearl of
great price, the Ten Virgins and the Talents, the Lost Sheep and
the Lost Coin, the Unwise Builder and the Unwise King. In three
respects this second parable differs from the first. (1) The piece
of new cloth represents only a fragment of the new system ; the
new wine represents the whole of it. (2) The new garment and
the old one are only marred ; the new wine is lost and the old
skins are destroyed. (3) Not only is the wrong method con-
demned, the right method is indicated (dXXa fiX-qriov). The . . .
argument is a fortiori. .If it is a mistake to take the natural out-

1 64 THE GOSPEL ACCORDING TO S. LUKE [V. 37-39.
come from one system and force it upon an alien system, much
more fatal will it be to try to force the whole of a new and grow-
ing system into the worn out forms of an old one. " I thank Thee,
O Father, Lord of heaven and earth, that Thou didst hide these
things from the wise and understanding, and didst reveal them unto
babes" (x. 21). The scribes and Pharisees, wise in the letter of
the law, and understanding their own cramping traditions, were
incapable of receiving the free spirit of the Gospel. Young and
fresh natures, free from prejudice and open to new light and new
impressions, were needed to receive the new word and preserve it
unchecked and untramelled for future generations. On the fitness
of the twofold parable to the occasion Bengel remarks, parabolam
a veste, a vino : imprimis opportunam convivio.
ouSels pdXXct otror viov els doxods iraXaious. For /3aAA.iv of
pouring liquids comp. Jn. xiii. 5; Mt. xxvi. 12; Judg. vi. 19;
Epictet. iv. 19. 12. Skin-bottles, utres, are still in use in the East,
made of a single goat-skin (Horn. //. iii. 247), from which the flesh
and bones are drawn without ripping up the body. The neck of
the animal becomes the neck of the bottle. Gen. xxi. 14, 15, 19;
Ps. cxix. 83. Comp. Hdt. ii. 121. 20, iii. 9. 2; Horn. Od. v. 265.
In Job xxxii. 19 it is said that even new skins are ready to burst
when they are full of new wine comp. xxxviii. 37. See Herzog,
:
PRE? art. Schlauch; Tristram, Nat. Hist, of B. p. 92.

38. olvov viov els (lentous kcuôus ^\t\t4ov. Here certainly, and
perhaps here only in N.T., the difference between vio% and kcuvos
must be marked in translation " Neiv wine must be put into fresh
:
wine-skins." While vc'os is new in reference to time, " young " as

opposed to " aged," xaivo's is new in reference to quality, " fresh
as opposed to "worn out." Trench, Syn. lx.; Crem. Lex. p. 321.

But "a fresh heaven and a fresh earth" (2 Pet. iii. 13; Rev. xxi. 1),
and still more a "fresh Jerusalem" (Rev. iii. 12, xxi. 2), would be
intolerable. No English version prior to RV. distinguishes here
between vcos and kcuvo's; and Vulg. has novus for both. None
translates dtr/cot "skins" or "wine-skins," but either "bottles"
(Wic. Cran. Rhem. AV.) or "vessels" (Tyn. Cov. Gen.). The
conclusion, #cai d/z</>oTepoi crvvTr/povvTai, is an interpolation from Mt.
ix. 17 (kBL and Aegyptt. omit).
39. This third parable is peculiar to Lk. While the first two
show how fatal it would be to couple the new spirit of the Gospel
with the worn out forms of Judaism, the third shows how natural it
is that those who have been brought up under these forms should
be unwilling to abandon them for something untried. The con-

version of an outcast tcAwk^s, who has no such prejudices, may be
easier than one whose life is bound up in the formalism of the past.
Grotius, starting from Ecclus. ix. 13, oTvos vcos <i'A.os vior iav
Tra\aL6fj, per v<ppo<rvvr)<; ttiWcu avrov, interprets : Significavit hoc
V. 39-VI. 1.] THE MINISTRY IN GALILEE 1 65
proverbio Christus homines non subito ad austeriorem vitam pertra-

hendos, sed per gradus quosdam assuefaciendos esse ; which implies
that Christ considered Jewish fasting the more excellent way, up
to which His disciples must be gradually educated. Moreover, the
subito on which this explanation turns is an interpolation evflews :
is not genuine (KB C X L, Boh. Êth. Arm. omit). Wetstein quotes

a multitude of passages to show that old wine was considered to
be superior to new, and concludes ; Pharisseorum austeritas com-
parator vino novo, Christi lenitas vino veteri ; which exactly inverts
the parable. The comparative merits of the old and the new wine
are not touched by the parable, but the taste for them. One who
is accustomed to old will not wish for new it does not attract him
:
by look or fragrance.
\4yei Y*P* O iroXaios XP T1 0-T<55 Ittiv. The reading of A
C and Vulg.
(XPV a'T6Tepos, melius) is a manifest corruption. The prejudiced person will
not even try the new, or admit that it has any merits. He knows that the old
is pleasant, and suits him ; and that is enough :he is not going to change.
Pkarismis doctrina sua antiqua magis erat adpalatum, quam generosa doctrina
Jesu, quam illi putabant esse novana (Beng.), and which they would not even
taste. Comp. Rom. vii. 6 ; 2 Cor. iii. 6. If we admit the undoubtedly
spurious ev04a)s, we have another iambic line in this verse as in ver. 21 : iriCbv
iraXaiov eWews 6e\ei viov. The whole verse is omitted in D
and in most of
the best MSS. of the old Latin ; but WH. seem to be alone in placing it in
brackets as of doubtful authority. On the three parables see Trench, Studies
in the Gospels, pp. 168-183.
VI. 1-5. The Incident on the Sabbath (see Maurice, Lec-

first
tures on St. Luke, p. 823, ed. 1879). The Call of Peter was followed
by two healings which provoked opposition to Christ and now the :
Call of Levi is followed by two incidents on the sabbath, which

lead to similar opposition. Mk. agrees with Lk. in placing these
two immediately after the call of Levi ; Mt. has them much later
(xii. 1-14). On the connexion here see Schanz, ad loc.
1. lv o-appd-ru oeuTepoirpoj-rw. This passage is a well-known
crux in textual criticism and exegesis. Is SevrepoTrpwro) part of the
true text ? If so, what does it mean ? The two questions to some
extent overlap, but it is possible to treat them separately.
1. The external evidence is very much divided, but the balance is against
the words being original. 1 The reading is Western and Syrian, and "has no
other clearly pre-Syrian authority than that of D aff." The internal evidence is
also divided. On the one hand, " The very obscurity of the expression, which
does not occur in the parallel Gospels or elsewhere, attests strongly to its genuine-
ness" (Scriv.), for "there is no reason which can explain the insertion of this
1
ins. ACDEHKMRSUVXTAAn most cursives, Vulg. Syr-Harcl.
.
Goth. Arm., Epiph. Chrys. Greg-Naz. Amb. Hieron. and perhaps

Clem-Alex.
om. X B L six or seven good cursives, Syrr. Boh. Aeth. That evangeiistaria
omit is not of much moment, as they often omit notes of time.
1 66 THE GOSPEL ACCORDING TO S. LUKE [VI. 1.
word, while the reason for omitting it is obvious " (Tisch. ) On the other hand,
"all known cases of probable omission on account of difficulty are limited to
single documents or groups of restricted ancestry, bearing no resemblance to the
attestation of text in either variety or excellence" (WH.). Moreover, if any
sabbath had really borne this strange name, which is introduced without explan-
ation as familiar to the readers, it would almost certainly have been found
elsewhere, either in LXX, Philo, Josephus, or the Talmud. In the life of
Eutychius (512-582) by his chaplain Eustathius devrepoirpdrn) Kvpiaicf) is used of
the first Sunday after Easter, but the expression is obviously borrowed from this
passage, and throws no light. In the whole of Greek literature, classical,
Jewish, or Christian, no such word is found independently of this text. The
often quoted SevrtpodeKdri), "second tenth" (Hieron. ad Ez. xlv. 13), gives no
help. The analogy of devrepoyd/xos, devreporSicos, k.t.X., suggests the meaning
of " a sabbath which for a second time is first " ; that of devrepdaxaros, which
Heliodorus (apud Soran. Med. vet.) uses for " last but one," suggests the mean-
ing "first but one," i.e. "second of two firsts." But what sense, suitable to
the passage, can be obtained from either of these ? The more probable conclusion
is that the word spurious.
is
How then did get into the text and become so widely diffused ? The con-
it
jecture of Meyer is reasonable. An early copyist inserted irp&np to explain iv

erep(fi <ra^pdr(p in ver. 6 ; this was corrected to devrepy because of iv. 31 ; and
the next copyist, not understanding the correction, combined the two words.
A few MSS. have the reading devripip irpdorqi, among them R
(Cod. Nitriensis),
a palimpsest of the sixth cent, in the British Museum.
2. If the word is genuine, what can be its meaning ? Jerome put this ques-
tion to Gregory Nazianzen, and the latter eleganter lusit, saying, Docebo te super
hoc re in ecclesia (Hieron. Ep. lii.). Of the numerous conjectures the following
may be mentioned as not altogether incredible. ( 1 ) The first sabbath of the
second year in a sabbatical cycle of seven years. This theory of Wiec^ler has
won many adherents. (2) The first sabbath in Nisan. The Jewish civil year
began in Tisri, while the ecclesiastical year began in Nisan ; so that each year
there were two first sabbaths, one according to civil, the other according to
ecclesiastical reckoning just as Advent Sunday and the first Sunday in January
:
are each, from different points of view, the first Sunday in the year. It would
be possible to call the second of the two "a second first Sunday." But would
anyone use such language and expect to be understood? (3) The first sabbath
of the second month. It is asserted that the story of David obtaining the shew-
bread would often be in the lesson for that sabbath. But the lectionary of the
synagogues in the time of Christ is unknown. See on iv. 17. For other guesses
see Godet, McClellan, and Meyer. Most editors omit or bracket it. Tisch.
changed his decision several times, but finally replaced it in his eighth edition.
SicnTopeuecrGcu auToe Sid (nropifiuc Excepting Rom. xv. 24, the

verb is peculiar to Lk. (xiii. 22, xviii. 36; Acts xvi. 4). In N.T.
o-n-opifxo? occurs only here and parallels. In Theophr. (If. P. vi. 5. 4)
we have r\ a-Tropifx-q, sc. yrj. In Gen. i. 29 it is applied to the seed,
ttovto. ôprov cnropifxov o-n-eipov a-rripp.a ; SO that, like oTreipeo-#ai, it
can be used either of the field or of the seed.
ctiWoi' 01 u.a0T}Tcu auTou Kal âGior tous (rr6.\uas. For this
Mk. has TjpizavTo 6Sov 7roieiv tiAAovtcs tovs crra^vas, which has been
interpreted to mean " began to make a way by plucking the ears."
But (1) all three imply that Jesus was walking in front of the dis-
ciples. What need was there for them to make a way ? (2) How
would plucking the ears make a path? (3) In LXX
bhbv -n-oielv is
VI. 1-4.] THE MINISTRY IN GALILEE 1
67
used for iter facere (Judg. xvii. 8). All three mean that the
disciples went along plucking the ears. This was allowed (Deut.
xxiii. 25).
'
i|wX*ts T0"S This and the ti'AAovtcs constituted the
x P <n t'-
offence was unnecessary labour on the sabbath. According to

: it
Rabbinical notions, it was reaping, thrashing, winnowing, and pre-

paring food all at once. Lk. alone mentions the rubbing, and the
word il/u>xw seems to occur elsewhere only in the medical writer
Nicander {Theriaca, 619). It is from the obsolete if/ww, a collat.
form of ij/dw. Comp. Hdt. iv. 75. 2. For the action described see
Robinson, Res. in Pal. i. pp. 493, 499.
2. Twks 8e iw
apio-aiui'. As in ver. 30, they are represented
as addressing their question to the disciples. In Mk. ii. 24 and
Mt. xii. 2 the charge against the disciples is addressed to Christ,
while in Mk. ii. 16 and Mt. ix. n
the charge against Christ is
addressed to the disciples. The -rots o-dpflao-iv may mean either
" on the sabbath days " (AV. and most English Versions) or " on
the sabbath day" (RV.). Although Vulg. has in sabbatis, Wic.
has "in the saboth"; Cov. also "upon the sabbath." See on
iv. 31.
3. ouSe touto aviymTe o cTroujcrev AaueiS. " Have ye not read
even this that David did?" Does your knowledge not extend
even thus far ? RV. follows AV. in translating o iiroirjarev as if it
were the same as the rt cVoiijo-ev of Mt. and Mk., " what David
did."
Kal 01 ficT auTou orres. " The young men," whom David was
to meet afterwards. He came to Nob alone (1 Sam. xxi. 1).
4. eurqXGci' els iw oTkoc tou eoG. This is not stated in O.T.,
butmay be inferred from his being seen by Doeg the Edomite,
who was " detained before the Lord " : i.e.he was in the tabernacle
as a proselyte, perhaps to be purified, or to perform a vow.
tous Sp-rous ttjs irpodcaeus. Lit. " the loaves of the setting
forth." These were the twelve loaves of wheaten bread placed
before the Lord in the Holy Place every sabbath. The word
" shewbread " first appears in Coverdale, probably from Luther's
Schaubrote. Wic. follows the panes propositions of Vulg. with
" looves of proposisiounn," which is retained in Rhem. Tyn. has
"loves of halowed breed." In O.T. we have also aproi tov
Trpoo-uTTov, i.e. of the presence of God (1 Sam. xxi. 7; Neh. x. 33),
Or aproi ivwTTioi (Exod. XXV. 30), or aprot, rrj<s 7rpo(rcpopa<; (1 Kings
vii. 48), or again ol aproi 61 8ta7raj/Tds, i.e. " the perpetual loaves "
(Num. But the expression used here, Mt. xii. 4 and Mk.
iv. 7).
ii. 26, occurs Exod. xxxix. 36?, xl. 23; 1 Chron. ix. 32, xxiii. 29:
comp. 2 Chron. iv. 19. For the origin of rj Trp68eo~L<; rwv aprwv
(Heb. ix. 2) comp. 2 Chron. xiii. n, xxix. 18. See Edersh. The
Temple, pp. 152-157; Herzog, PRE? art. Schaubrote.
1 68 THE GOSPEL ACCORDING TO S. LUKE [VI. 4-6.
ISukcc Kal tois

ficT auTou. This also is not stated in i Sam.
xxi.,but it is implied in David's asking for five loaves, and in
Abimelech's asking whether the wallets of the young men were
Levitically clean. For IIcotik c. ace. et inf. see on xx. 22.
5. Kupios iarnv tou <to|3P<tou 6 ulos tou aV0pw7rou. In all three
accounts Kvpios comes first with emphasis. The Son of Man con-
trols the sabbath, not is controlled by it. This does not mean
that He abrogates it (Mt. v. 17-20), but that He has power to
cancel the literal observance of it in order to perform or permit
what is in accordance with its spirit. Mk. gives the additional
reason that " the sabbath was made for man, and not man for the
sabbath," i.e. that it was given to be a blessing, not a burden.
Even the Rabbis sometimes saw this ; " The sabbath is handed
over to you ; not, ye are handed over to the sabbath " (Edersh.
L.&T. ii. p. 58). Ritual must give way to charity. The Divine
character of the Law is best vindicated by making it lovable ; and
the Pharisees had made it an iron taskmaster. And, if the sabbath
gives way to man, much more to the Son of Man. In Jn. v. 17
Christ takes still higher ground. The Father knows no sabbath in
working for man's good, and the Son has the same right and
liberty. For 6 ulos toG dyOpoSirou see on v. 24. The point here is
that Christ as the representative of man defends man's liberty.
Cod. D transfers ver. 5 to after ver. 10, and instead of it has the remarkable
insertion : ry a&rjj rifUpa Oeao-d/xevbs nva ipya$bp.evov ry <ra/3/3dT(j> elirev avrip'
AvOpuwe, el fiev oldas rl iroiets, fia.K6.pioi eV el be yu.77 olbas, iiriKardparos Kal
irapaf5drT)s el rov vb/xov. For dvdpwire comp. xii. 14 ; iTriKardparos, Jn. vii. 47 ;
irapapdrys vbfiov, Rom. ii. 25, 27 ; Jas. ii. II. It is possible that the tradition
here preserved in Cod. D
is the source from which both S. Paul and S. James
derive the phrase irapafidrTis vbfiov. In Rom. ii., where it occurs twice, we have
the address 6.vdpwire twice {w. I, 3). There is nothing incredible in Christ's
having seen a man working (not necessarily in public) on the sabbath. The
words attributed to Christ are so unlike the undignified, silly, and even immoral
inventions in the apocryphal gospels that we may believe that this traditional
story is true, although it is no part of the Canonical Gospels. D
has other con-
siderable insertions Mt. xx. 28 and Jn. vi. 56. See A. Resch, Agrapha
Aussercanonische Evangelienfragmente (Leipzig, 1889) pp. 36, 189.
6-11. The Second Incident on the Sabbath. Mt. xii. 9 would

lead us to suppose that it was the same sabbath (/xerafias ixtWev
yXdev). Lk. definitely states that it was lv krepu o-a/3/3dr(p, but not
that it was " on the very next sabbath following." He alone
mentions that Jesus taught in the synagogue on this occasion, and
that the withered hand that was healed was the right one.
6. 'Eydvero Se . . . elo-rj\0eiv airrbv . . . Kal i)v . . Kal i)v.

. The same
Hebraistic constr. as in ver. 1, somewhat modified in accordance with classical
usage see note at the end of ch. i.
: haveWe^rjpol at the Pool of Bethesda
(Jn. v. 3) ; but outside N.T. the word seems to mean, when applied to the
human body, either "not wet" or "lean."
VI. 7-9.] THE MINISTRY IN GALILEE 1 69
7. TrapeTTjpoorro 8c auTov 01 ypaji,p.a.Teis Kal 01 4>apiaaioi. Lk.

alone tells us who the spies were. Mt. puts their inquisitiveness
into words, "Is it lawful to heal on the sabbath day ? " The verb
signifies " watch narrowly," esp. with sinister intent, perhaps from
looking sideways out of the corner of one's eyes, ex obliquo et
occulto. As in Gal. iv. 10, the mid. gives the idea of interested
observance. Mk. has TrapeTrjpow comp. xx. 20; Sus. 12, 15, 16;
:
Polyb. xvii. 3. 2 ; Aris. Rhet. ii. 6. 20; Top. viii. 11. 1.

el iv tw orappd Oepaireuei. The present has reference to His
habitual practice, of which His conduct on this occasion would be
evidence. But N B with other authorities read depaTrevcrei, which
is probably genuine in Mk. iii. 2, and may be genuine here. The
future would limit the question to the case before them,
tva cvpuo-iv KaTtiYOpeiv axiT<5v. According to what is probably the

invariable rule in N.T. we have the subj. in spite of the past tense on
which the final clause is dependent. The opt. for this purpose is obsolete ;
for yvoi (Mk. ix. 30) and similar forms are probably meant to be subj.
Simcox, Lang, of N.T. p. 107.
8. auTos 8c TjSei tous SiaXoyiojious auTW. " But He," in contrast

to these spies (v.37, 54) "knew their thoughts."
16, viii. For
SiaXoyiCTfios comp. ii. 35, v. 22, ix. 46, xxiv. 38. It commonly
means intellectual and inward questioning rather than actual dis-
puting but see on v. 22 and comp. 1 Tim. ii. 8.
:
tw de8pl to |T)pdf c'xocti ttjc x^P 01 " To the man who had
*
his hand withered," not " who had the withered hand." For dvSpi
comp. v. 1 2 Mt. and Mk. have dvOpwirw.
:
"Eyeipe Kal crrfjGi els t6 fieaoc. Lk. alone preserves this.

Christ's method is as open as that of His adversaries is secret.
"Arise and stand into the midst" ; i.e. "Come into the midst and
stand there": comp. xi. 7; Acts viii. 40. Win. 1. 4. b, p. 516.
In what follows note Lk.'s favourite avao-rds (i. 39), which neither
Mt. nor Mk. has here.
Noneof them records any words of the man ; but Jerome in commenting on
Mt. 13 states, in evangelio quo tduntur Nazareni et Ebionitse, . . . homo
xii.
iste qui aridam habet manum c&mmentarius scribitur, istiusmodi vocibus
auxilium precans, C&mentarius eram, manibus victum qumritans : precor te,
Jesu, ut mihi restitues sanitatem, ne turpiter mendicem cibos. See on xviii. 25.
9. 'ETrpwTT)CTa> up.as, et. He answers the questioning in their

hearts by a direct question which puts the matter in the true light.
To refuse to do good is to do evil ; and it could not be right to do
evil on the sabbath.
The reading of TR. iirepuirffau vfias ri, is wrong in both variations ; and
,
has the disadvantage of being ambiguous, for ti may be indefinite or inter-

rogative. " I will ask you something, Is it lawful?" etc. Or, " I will ask
you what is lawful," etc.
lyo THE GOSPEL ACCORDING TO S. LUKE [VI. 9-11.
\|/oxV owai $\ diroXcCTat. It was a principle of the Rabbinists

that periculum vitas pellit sabbatum; but the life must be that of a
Jew. This canon was liberally interpreted ; so that a large number
of diseases might be attended to on the sabbath, as being
dangerous. These modifications of the rigid rule were based on
the principle that it was lawful to do good and avert evil on the
sabbath ; and to this Jesus appeals. If the Pharisees said, " This
man's life is not in danger," the answer would have been easy,
" You do not know that, any more than in the cases always
allowed." The addition of y\ airoXeaai has special point, for this
was what these objectors were doing. They did not consider that
they were breaking the sabbath in plotting to destroy Jesus on
this day (ver. 7). Were they to be allowed to destroy, while He
was forbidden to save ?
10. irepip\ev(fiei'os irdrras auTOus. Mk. adds, Still more
graphically, fier opyjjs, cruAAv7rov/xevos rt ry 7r<opcoo"i ttjs KapStas
auiw but 7ravTas is peculiar to Lk. See on vii. 35 and ix. 43.
:
Mt. omits the whole of this, but inserts the case of the sheep
fallen into a pit. Lk. has a similar question about an ass or ox
fallen into a well, which was asked on another occasion (xiv. 5).
"EKTeiKoy tV x^P^ aou As His challenge to His enemies
'
remained unanswered, He now makes trial of the man. The

attempt to obey this command was evidence of his faith.
With the double augment in direKaTeardOr] comp. &r/>oraa, iirpoetp-frrevov,

iKarefficeijacrav, iavvefvapTipovv, ri<f){bpi<rrai, which occur in various writers.
Exod. iv. 7, dLireKario-Tri ; Jer. xxiii. 8, faceKaTiffTijaev ; Ign. Smyr. xi.,
&ireKaTe<rT&Or}. Win. xii. 7. a, p. 84.
Cod. D here inserts ver. 5
11. avoias. The phrensy or loss of reason which is caused by extreme

excitement ; dementia rather than insipientia ( Vulg. ) or amentia (Beza).
Plato distinguishes two kinds of Avoia, rh pv puvlav, rb 5' dputOlav ( Tim.
86 B). It is the former which is intended here. Elsewhere 2 Tim. hi. 9 ;
Prov. xxii. 15 ; Eccl. xi. 10 ; Wisd. xv. 18, xix. 3 ; 2 Mac iv. 6, etc
ti tv ironiaaicK. "What they should do," if they did any-

thing. In Lk. the opt. is still freq. in indirect questions see on :
iii. 15. Mk. says that the Pharisees forthwith took counsel with the
Herodians how they might destroy Him (olttoXco-wo-lv). They
would be glad of the assistance of the court party to accomplish
this end. With their help Antipas might be induced to treat
Jesus as he had treated the Baptist. Lk. nowhere mentions the
Herodians.
The Aeolic form irorf<retav is not found in the best MSS. here. In Acts
xvii. 27 \f/r]\a<prj(Tei.ay is probably genuine.
VI. 12, 13.] THE MINISTRY IN GALILEE 171
VI. 12-VIII. 56. From the Nomination of the Twelve to their

First Mission.
In proportion as the work of Christ progresses the opposition

between Him and the supporters of moribund Judaism is in-
tensified.
12-16.The Nomination of the Twelve. Common to all

three comp. Mk. iii. 13-19; Mt. x. 2-4.
: U
election des Douze est
le premier acte organisateur accompli par Jisus-Christ. Sauf les
sacrements, dest le seul. Car detait ce college, une fois constitue, qui
devait un jour faire le reste (Godet).
12. kv reus Tjiicpais t. See on i. 39. This expression, like
lyivero and %\v with the participle, are characteristic of Lk., and are
not found in the parallels in Mt. and Mk. For the constr. comp.
w. 1 and 6 for irpoo-eulao-Oai see Introd. 6. The momentous
;
crisis of choosing the Twelve is at hand, and this vigil is the pre-
paration for it.
SiavvKTcpevuv. Here only in N.T., but not rare elsewhere; Job ii. 9
(where LXX has much which is not in the extant Heb.) ; Jos. Ant. vi.
13. 9; B. J. i. 29. 2 ; Xen. Hellen. v. 4. 3. The analytical tense emphasizes
the long continuance of the prayer.
Tjj irpoCTeuxfj tou eou. The phrase occurs nowhere else. It

means prayer which has God for its object : comp. >}Aos eov
(Rom. x. 2) ; 6 Âos rov oXkov <tov (Jn. ii. 17); 7tio-tis 'I770-0S (Gal.
1
iii. 22). Win. xxx. 1. a, p. 231. That irpouev-xfj here means an
oratory or place of prayer is incredible see on Acts xvi. 13. :
Lightfoot says that some Rabbis taught that God prays " Let it :
be My will that My
mercy overcome wrath." My
But such trifling
has no place here.
13. cycVcTo Tjp.e'pa. The phrase is freq. in Lk. (iv. 42, xxii. 66
Acts xii. 18, xvi. 35, xxiii. 12, xxvii. 29, 33, 39). irpoae<j>wnf]<T6K.
" Called to Him, summoned." This is the more correct use of

the word. Elsewhere in N.T. it means " address, call to " ; and,
excepting Mt. xi. 16, it is used only by Lk. (vii. 32, xiii. 12,
xxiii. 20 ; Acts xxi. 40, xxii. 2). tous p.a0r|T(s. These are the
larger circle of disciples, out of whom He selected the Twelve.
Comp. Jn. vi. 70 ; Mt. xix. 28 ; Rev. xxi. 14. That either the
larger circle or the Twelve had spent the night with Him is neither
stated nor implied.
K\e|dp.vos. This implies the telling over (Ae'yciv) in preference
to others (c) for one's own advantage (mid.). The word is fatal
1
Green compares iir' eiaeêlcj. Qeov (Jos. Ant. ii. 8. 1) and wpbs ItcerekLv rov
Qeov (ii. 9. 3): and, for the art. before wpoaevxy " as an abstract or general
term," Mt. xxi. 22; Acts i. 14; 1 Cor. vii. 5 (Gram, of N.T. p. 87).
172 THE GOSPEL ACCORDING TO S. LUKE [VI. 13, 14.
to Lange's theory that Judas was forced upon our Lord by the
importunity of the other Apostles (Z. of C. ii. p. 179).
08s kcu dirooroXous &v6\ka.(jv. Not at the time possibly, but
afterwards. The *ai marks the naming as a separate act from the
election. The word dirooroXos is used only once each by Mt.
(x. 2), Mk. (vi. 30), and Jn. (xiii. 16) ; by Lk. six times in the
Gospel (ix. 10, xi. 49, xvii. 5, xxii. 14, xxiv. 10) and often in the
Acts. In the Gospels the Twelve are generally called the Twelve.
The word occurs once in LXX, lyu> dî a.7roo-ToXos Trp6<s <re o-kXtjpos
(1 Kings xiv. 6) ; and once in N.T. it is used of Christ (Heb. iii. 1).
See Lft. Galatians, pp. 92-101, 6th ed.; D.B. 2 art. "Apostle";
Harnack in Texte u. Untersuch. ii. 111 ff.; Sanday on Rom. i. 1.
The theory that Lk. writes in order to depreciate the Twelve, does
not harmonize with the solemn importance which he assigns to
their election. And criticism is out of harmony with itself, when
it adopts this theory, and then suggests that Lk. has invented this
early election. See on xxii. 45.
14-16. In construction the twelve names are in apposition to iirovroXovs,

and the narrative is not resumed until ver. 17. The four lists of the Apostles
preserved in the Synoptic Gospels and the Acts agree in two main features.
I. The names are arranged in three groups of four. 2. The same Apostles.
Peter, Philip, and James of Alphseus, stand first in each group. Only in respect
of one name is there material difference between the lists. In the third group
Lk. both here and Acts i. 13 has Judas of James ; for whom Mt. (x. 3) and
Mk. (iii. 18) have Thaddaeus or Lebbaeus. In both places Thaddaeus is prob-
ably correct, Lebbaeus being due to an attempt to include Levi among the
Apostles. Levi = Lebi or Lebbi, the Greek form of which might be Le/3/3atos,
as Qa.55a.ios of Thaddi. Some MSS. read Le/3otoj, which is still closer to Levi.
See WH. ii. App. pp. 12, 24. The identification of Thaddaeus with Judas of
James solves the difficulty, and there is nothing against it excepting lack of direct
evidence. No pairing of the Apostles is manifest in this list as in that of Mt.
If the ko.1 after Qufiav be omitted, there is a break between the second and third
group ; but otherwise the list is a simple string of names. In the first six
names Lk. agrees with the first three pairs of Mt. In the other six he places
Matthew before Thomas (while Mt. places himself last in his group) and Simon
Zelotes before Judas of James.
14. Zifium ov Kal aiv6u,a<rev Uiypov. The similarity to the pre-

ceding clause is marked. This certainly does not mean that Simon
received the name of Peter on this occasion, and there is nothing
to show that the Twelve received the name of Apostles on this
occasion. But it should be noticed that henceforth Lk. always
speaks of him as Peter (viii. 45, 51, ix. 20, 28, 32, 33, xii. 41, etc.)
and not as Simon. In xxii. 31 and xxiv. 34 Lk. is quoting the
words of others. Hitherto he has called him Simon (iv. 38, v. 3,
4, 5, 10) and once Simon Peter (v. 8), but never Peter. In the
Acts he is never called Simon without the addition of the surname.
The usage with regard to the names Saul and Paul is very similar.
"
See papers by Dean Chadwick on " The Group of the Apostles
VI. 14, 15.] THE MINISTRY IN GALILEE 1 73
and on "Peter" in Expositor, 3rd series, vol. ix. pp. 100-114,

187-199, 1889; also Schanz, ad loc. p. 216.
Only in his lists of the Apostles does Lk. mention
'A^Speac.
Andrew. Mt. mentions him on one other occasion, and Mk. on
three others (Mt. iv. 18 ; Mk. i. 16, 29, xiii. 3). Nearly all that we
know about him comes from Jn. (i. 41, 45, vi. 8, xii. 22). Although
one of the earliest disciples, he does not become one of the chosen
three, although Mk. xiii. 3 seems to indicate special intimacy. For
legends respecting him see Lipsius, Apokryphen Apostelgeschichten
u. Apostellegenden, i. pp. 543-622 ; Tregelles, Canon Muratorianus,
PP. 17, 34.

This is their order according to age, and
'i&Kwfiov ical '\oidvT\v.
it observed in all three Gospels; in Acts i. 13 John precedes
is
James. The fact that James was the first of the Twelve to be put
to death is evidence that he was regarded as specially influential.
James and John were probably first cousins of the Lord; for,
according to the best interpretation of Jn. xix. 25, their mother
Salome was the sister of the Virgin Mary. That the title of
Boanerges was given to them "at the time of the appointment of
the Twelve" (D.B. 2 i. p. 1509) is a baseless hypothesis. See
Trench, Studies in the Gospels, pp. 138-146 ; Suicer, Thesaurus, s.v.
fipovT-q. For legends see D.* i. p. 151 1 ; Lipsius, hi. pp. 201-228,
i. pp. 348-542.
i\unroi\ All that we know of Him comes from Jn. (i. 44-49,
vi. 5-7, xii. 21, 22, xiv. 8, 9). There seems to have been some
connexion between him and Andrew (Jn. i. 44, xii. 22); and both
in Mk. iii. 18 and Acts i. 13 their names are placed together in the
lists; but the nature of the connexion is unknown. Lipsius,
iii. pp. 1-53.
BapfloXoficuoi'. The ancient and common identification with
Nathanael is probable, but by no means certain. 1. As Bar-tholomew
is only a patronymic, " son of Talmai," the bearer of it would be
likely to have another name. 2. The Synoptists do not mention
Nathanael ; Jn. does not mention Bartholomew. 3. The Synoptists
place Bartholomew next to Philip, and Philip brought Nathanael to
Christ. 4. The companions of Nathanael who are named Jn. xxi. 2
are all of them Apostles. Lipsius, iii. pp. 54-108.
15. MaGOcuW Kal up-ai'. In all three these names are com-
bined but Mt. reverses the order, and after his own name adds
;
6 TeXuvrjs, which is found in none of the other lists. All that we

know of Thomas is told us by Jn. (xi. 16, xiv. 5, xx. 24-29, xxi. 2).
Lipsius, iii. pp. 109-141, i. pp. 225-347.
'idKaôv 'A\<(>cuou. His father is probably not the father of Levi
(Mk. ii. 14), and James himself is certainly not the brother of the
Lord (Mt. xiii. 55 ; Mk. vi. 3; Gal. i. 19) who was the first over-
seer of the Church of Jerusalem (Acts xii. 17, xv. 13 ; Gal. ii. 9, 12).
174 THE GOSPEL ACCORDING TO S. LUKE [VI. 15, 16.
The brethren of the Lord did not believe on Him at this time
(Jn. and none of them can have been among the Twelve.
vii. 5),
But the Apostle James the son of Alphaeus is probably identical

with James the Little (Mt. xxvii. 56 ; Mk. xv. 40 ; Jn. xix. 25), for
Alphaeus and Clopas may be two different Greek forms of the
Aramaic Chalpai; but this is uncertain. See Mayor, Ep. of
S. James, pp. i-xlvi ; also Expositor's Bible, S. James and S. Jude,
pp. 25-30 (Hodder, 1891). In all the catalogues James of Alphaeus
heads the third group of Apostles. Lipsius, iii. 229-238.
rbv Kakoufievov t]\uttjj'. 1 Lk. has this in both his lists, while
Mt. and Mk. have 6 Kavavaios, which in some authorities has
been corrupted into Kavavirrjs. Neither of these forms can mean
"Canaanite," for which the Greek is Xavavato? (Mt. xv. 22 and
LXX), nor yet " of Cana," for which the Greek would be Kavatos.
Kavavatos is the Aramaic Kanan in a Greek form (on the analogy
of 3>apio-atos from Pharish and 'AcrcriSaios from Chasid) and =
(tjXwttj^. Lipsius, iii. pp. 142-200.
Rhem. leaves the word untranslated, Cananseus, and Wic. makes it unintel-
ligible,"Canane." All the other English Versions make it a local adj., "of
Cana," or " of Cane," or "of Canan,'r or "of Canaan," or " the Canaanite."
The last error seems to begin with Cranmer in 1539. RV. is the first to make
clear that "Kanansean" means "Zealot." Lft. On Revision, pp. 138, 139
(154, 155, 2nd ed.) ; Fritzsche on Mt. x. 4. The Zealots date from the time of
the Maccabees as a class who attempted to force upon others their own rigorous
interpretations of the Law. S. Paul speaks of himself as irepiffcroTipus fijXwr^j
virdpx<i)v tuv ircLTpiK&v fiov irapaddffewv (Gal. i. 14), i.e. he belonged to the
extreme party of the Pharisees (Acts xxii. 3, xxiii. 7, xxvi. 5 ; Phil. iii. 5, 6).
Large numbers of this party were among the first converts at Jerusalem (Acts
xxi. 20). From these extremists had sprung the revolt under Judas of Galilee
(Acts. v. 37 ; Jos. Ant. xviii. 1. 1, 6), and the Siearii, who were the proximate
cause of trie destruction of Jerusalem (Jos. B. J. iv. 3. 9, 5. 1, 7. 2, vii. 8. 1,
10. I, 11. 1). Milman, Hist, of the Jews, ii. pp. 191, 291, 299, 323, 4th ed.
1866; Ewald, Hist, of Israel, vii. 559 ff., Eng. tr. ; Herzog, PRE. 2 art.
"Zeloten." Whether the Apostle Simon was called ^XwttJs because he had
once belonged to this party, or because of his personal character either before or
after his call, must remain uncertain.
16. 'lou'Sav 'laKtuPou. That there were two Apostles of the

name of Judas is clear from Jn. xiv. 22, although Mt. and Mk.
mention only one ; and the identification of their Thaddaeus with
the Judas not Iscariot of Jn. and with this Judas of James makes
all run smoothly. 'IovSas 'laKwfiov must be rendered " Judas the
son of James," not " the brother of James," for which there is no
justification. When Lk. means " brother " he inserts aStXcpos
(iii. 1, vi. 14 ; Acts xii. 2). Nonnus in his Paraphrase (M.Ta(3o\r})
5
of Jn. xiv. 22 has 'IovSas vlo<s 'Ia*cw/?oio. 'IouSas d8eA<6s Ia/cw/?ov
(Jude 1) is quite a different person, viz. the brother of James the
1
This use of KaXotjfiepos is very common in Lk. (vii. 11, viii. 2, ix. 10, x.
39, xxi. 37, xxii. 3, xxiii. 33), and still more so in Acts. Not in Mt. Mk. or Jn.
Lord's brother. Tyn. Cov. and Cran. rightly supply "sonne"

here, and Luth. also has sohn. The error begins with Beza's
fratrem. Of this James, the father of Judas Thaddaeus, nothing
is known. Lk. adds the name of the father, because his arrange-
ment places this Judas next to the traitor.
'l<7Kapiw0. This epithet probably means "man of Kerioth,"
which was a place in Judah (Josh. xv. 25), or possibly in Moab
(Jer. xlviii. 24). Jn. vi. 71 confirms this; for there and Jn.
xiii. 26 the true reading gives "Judas son of Simon Iscariot";
and if the name is a local epithet, both father and son would be
likely to have it. In this case Judas was the only Apostle who
was not a Galilean, and this may have helped to isolate him.
Other derivations of "Iscariot," which connect the word with
"lying," or "strangling," or "apron," i.e. bag, or "date-trees"
(/capttortSes), are much less probable. know nothing aboutWe
Simon Iscariot. Farrar identifies him with Simon Zelotes, which
is most improbable. Simon was one of the commonest of names.
The MSS. vary between 'Io-/capiw0, which is right here, and 'la-Kapiw-
T7/s, which is right xxii. 3. Here only is irpooorns used of Judas
it occurs in the plur. Acts vii. 52 ; 2 Tim. iii. 4 ; and in the sing.
2 Mac. v. 15, x. 13. All English Versions go wrong about iyivero

irpoSoTifjs. Nowhere in Scripture is Judas styled " the traitor," and
iyevero should be distinguished from rjv therefore, not " was the :
traitor," but "became a traitor," as the American Revisers pro-

posed. Judas " turned traitor." The
about the call of
difficulty
Judas is powers bestowed upon a Napoleon. The
parallel to the
treason of Judas shows that no position in the Church, however
exalted, gives security against the most complete fall.
The verb used of the treachery of Judas is never irpodiSSvai, but irapaSi-
ddvcu (xxii. 4, 6, 21, 22, 48; Mt. x. 4; Mk. iii.19; Jn. vi. 64, 71). In
class. Grk. irpo8i56vai commonly has this meaning ; irapadiddvcu rarely.
Here the Lat. texts vary between proditor (Vulg. ) and traditor (c f ff2 r) and
qui tradidit eum or ilium (d e).
17-19. The Descent from the Mountain, and many Miracles

of Healing. The parallel passages in Mk. iii. 7-12 and Mt. iv. 24,
25 are very different from Lk. and from one another in wording.
17. eirl tottou ireSivoO. This may mean a level spot below the
summit ; but in connexion with koto/Sgis, and without qualification,
it more naturally means level ground near the foot of the mountain.
Hither it would be more likely that multitudes would come and

bring their sick, than to a plateau high up the mountain.
The Latin texts vary : in loco campestri (Vulg.), in loco campense (a), in I.
piano (f) in I. pedeplano (1.).
Kal 3)(Xo$ ttoXus p,a0T|T<oi/ auTou. Not a nom. pendens, but

176 THE GOSPEL ACCORDING TO S. LUKE [VI. 17-19.
included in the preceding Io-ttj comp. : the constr. viii. 1-3. He

stood, and they stood. But the hnt] is no evidence as to Christ's
attitude during the discourse, because the healings intervene
iv. 20 shows that Lk. is aware of Christ's sitting to preach.
koI irXtjOos iroXu too Xaoo, k.t.X. This is a third group. Christ
and the Twelve form one group. The multitude of disciples in
the wider sense form a second. And besides these there is a
mixed throng from Judaea and the sea-coast : see on xi. 29.
ladrjvai dir<$. The prep, is not classical ; but we say "to be cured from"
(Mk. v. 29). In the perf., 1 aor. and 1 fur. in
pass, the dep. Idofmi. is pass,
meaning (vii. Acts iii. 11). Except in Lk., the verb is
7, viii. 47, xvii. 15 ;
rare in N.T. writers.

There should be at least a colon at twv v6<twp afrrQv :
here the long sentence which began at ver. 13 ends.
18, 19. For similarly condensed accounts of groups of miracles

comp. iv. 40, v. 15, vii. 21. We once more have an amphibolous
expression: see on ii. 22. Here dire nvcup.dTGJi/ &KaQdpTO)v may be
taken either with evoxXov/xcvoc or with idcpairevovTo. From ver. 1
and vii. 21 we infer that the latter constr. is right "They that :
were troubled with them were healed of unclean spirits." But in

the other cases the gen. with d7ro follows the verb ; so that
"
ivoxôvfitvoi airo may be right. The " and " before " were healed
in AV. is from a corrupt reading : not only Wic. and Rhem. with
Vulg., but also Cov., omit the "and." For wcup.dTtoi' dKaOdpTwi'
see on iv. 33. Note iras and tro.vTa% here and 7rdo-r/s in ver. 17.
They are not found in Mk. iii. 7, 10 see on ver. 30. With imp' :
auTou irjpxTo comp. Jn. xvi. 27. Lk. commonly writes iip\o-
/*ai airo see small print on iv. 35, and comp. viii. 46, which
:
illustrates aimadai, ovva/us, and c^pêro. For Sueapas and id-ro

see on iv. 36.
20-49. The Sermon iirl toVod ircSivov.
To call it " the Sermon on the Plain," following the AV. in ver. 17, is con-
venient, but scarcely justifiable. "The plain" has not been mentioned, and
rb ire&iov does not occur in N.T. Moreover, it is by no means certain that this
t6ttos ireStvds was at the foot of the mount. And to talk of " the Sermon on
"
the Plain assumes, what cannot be proved, that the discourse here recorded is
entirely distinct from "the Sermon on the Mount" (Mt. v. i-vii. 29). The
relations between the two discourses will never cease to be discussed, because
the materials are insufficient for a final decision. The following are the chief
hypotheses which have been suggested in order to explain the marked similari-
ties and differences. I. They are reports, at first or second hand, of two
similar but different discourses, distinct in tim , place, and circumstance (Auger,
Greswell, Osiander, Patritius, Plumptre, Sadler ; so also in the main Barradius,
Basil, Doddridge, Toletus, Tostatus). 2. They are reports of two different
discourses delivered on the same day, Mt. giving the esoteric address to the
disciples on the mountain, Lk. the exoteric address to the mixed multitude
below (Augustine, Lange). 3. They are recensions, with interpolations and
omissions, of two independent reports of one and the same sermon (Schleier-
macher). 4. They are recensions of the same report, to which Mt. adds
material from other sources, and from which Lk. perhaps omits portions (B.
Weiss). 5. Mt. gives a conflate arrangement of sayings which were uttered on
various occasions, and some of these occasions are given by Lk. (Bleek, Calvin,
Godet, Holtzmann, Keim, Kuinoel, Neander, Pott, Semler, Weizsacker,
Wieseler). 6. Both sermons are a conglomeration of detached sayings collected
into an anthology of aphorisms (Strauss, and to some extent Baur). Besides
the writers mentioned above under the last four heads, a multitude of commen-
tators adopt the view that the main portions of the reports given by Mt. and Lk.
represent one and the same discourse (Bengel, Bucer, Calovius, Caspari,
Chemnitz, Chrysostom, De Wette, Ebrard, Edersheim, Ellicott, Ewald, Farrar,
Fritzsche, Grotius, Hilgenfeld, Keim, Lewin, Luther, McClellan, Meyer,
Milman, Olshausen, Oosterzee, Origen, Robinson, Schanz, Schneckenburger,
Sieffert, Stroud, Tholuck, Tischendorf, Wordsworth).
Bad or inadequate arguments are used on both sides. It is a great deal too
much to say with Schleiermacher that the fact that the portions common to both
"
appear in the same order, with the same beginning and end, proves incontro-
vertibly the identity of the discourse." Any preacher repeating a carefully
prepared sermon would begin and end in the same way, and would put
his points in the same order. And it is mere dogmatism without argument
when Sadler asserts that "the Lord must have pronounced each [beatitude]
which St. Matthew records, and yet it is equally plain that He could hardly
have pronounced them according to St. Luke's form. He would not have
said, Blessed are ye meek ones, Blessed are ye merciful ones, Blessed are
ye peacemakers. The four given by St. Luke are the only ones which could
well have been pronounced personally on the disciples ; so that the beatitudes
as given by St. Matthew and St. Luke respectively, could not have been altered
forms of the same discourse." Much more reasonable is the position of Grotius,
who believes that both record the same sermon sicutfacti narrationes circum-
:
stantiis congruentes non temere ad res diversas referenda?, sunt, ita sermones nihil
vetat swpius habitos eosdem aut similes, prmsertim continentes vita totius praz-
cepta, quaz non potuerunt nimium saepe repeti (on Lk. vi. 17). We know
beyond all question that some of our Lord's words were uttered several times,
and there is nothing antecedently improbable in the hypothesis that the words
of this discourse, quaz non potuerunt tiimium saepe repeti, were delivered in one
or other of these forms more than once. Nor does it follow that those portions
which Lk. gives as having been uttered on other occasions were not also uttered
as parts of a continuous discourse. A preacher naturally repeats fragments of
his own sermons in giving catechetical instruction, and also gathers up detached
items of instruction when composing a sermon. The fact that Lk. meant to
record these other occasions may have been part of his reason for omitting the
similar words in this discourse. Another consideration which may have deter-
mined his selection is the thought of what would best suit Gentile readers. But
in any case the dictum of Grotius must be remembered, that the hypothesis of
a repetition of verbally similar sayings may be used with much more freedom
than the hypothesis of a repetition of circumstantially similar acts.
The conclusion arrived at by Sanday and P. Ewald is of this kind. The
beatitudes originally stood in the Logia in a form similar to that in Mt. v. 3-12.
Lk. used the Logia, but had also a document entirely independent of the Logia ;
and this contained a discourse, spoken originally on some other occasion, but
yet so like the Sermon on the Mount as to be identified with it by Lk. The
sermon in Luke is, therefore, a compound of the reports of two similar but
different discourses ; and in this compound the elements derived from the Logia
are dominated by those derived from the independent document {Expositor for
April 1891, p. 315). It seems, however, simpler to suppose that Lk. took the
whole of his report from the document which contained this very similar, but
different sermon. See Paul Feine, Ueber das gegenseit. Verhaltniss d. Texte der
Bergpredigt bei Matthaus und Lukas in the Jahrb. fur Protest. Theologie, xi. I.
12
The following tables will show the parallels between the two Evangelists :
Between the Two Sermons.

vi. 20, 21 . . Mt v. 3, 4, 6. Lk. vi. 37, 38 . Mt. vii. 1, 2.
22, 23 . 11, 12. 41, 42 . 3-5-

27-30 . 39-42. 43-46 . 16-21
3i vii. 12. 47-49 24-27.
Between detached Sayings in Lk. and the

Sermon in Mt.
Lk. xiv. 34, 35 . Mt v. 13. Lk. xi. 34-36 . . Mt vi. 22-23.
viii. 16 and xi. 33 15. xvi. 13 . 24.
xvi. 17 . 18. xii. 22-31 . 25-34-
xii. 58, 59 25, 26. xi. 9-13 . vii. 7-1 1.
xvi. 18 . 32. 24
xiii. . 13-
xi.2-4 . vi. 9-13. 25-27 . 22, 23.
xii. 33. 34 19, 21.
Between the Sermon in Lk. and detached

Sayings in Mt.
Lk. vi. 39 Mt xv. 14. Lk. vi. 40 Mt. x. 24.
This saying was frequently uttered. It is recorded twice by Jn. (xiii. 16,
last
xv. 20), four records seem to refer to four different occasions ; besides
and the
which we have a similar utterance Lk. xxii. 27.
These tables leave three verses of the sermon in Lk. without a parallel in
Mt. (or any other Gospel), viz. the four woes corresponding to the four beati-
tudes, w. 24-26. The portions of the sermon in Mt. which have no parallel in
Lk. amount to forty-one verses, viz. Mt. v. 5, 7-10, 14, 16, 17, 19-24, 27-31,
33-38, 43, vi. 1-8, 14-18, vii. 6, 14, 15.
The plan of both discourses is the same. 1. The qualifications of those who
can enter the kingdom (Lk. 20-26 ; Mt. v. 1-12) ; 2. The duties of those who
have entered the kingdom (Lk. 27-45; Mt
v. 13-vii. 12); 3. The judgments
which await the members of the kingdom (Lk. 46-49 ; Mt. vii. 13-27). En-
couragement, requirement, warning ; or invitation, principles, sanction ; these
are the three gradations which may be traced in these discourses ; and, as Stier
remarks, the course of all preaching is herein reflected.
There is considerable unanimity as to the spot where the sermon was
delivered (Stanley, Sin 6* Pal. pp. 368, 369 ; Caspari, Chron. and Geograph.
Int. to the L. of C. 108, p. 171 ; Robinson, Pal. ii. 370, iii. pp. 241, 485 ;
Farrar, L. of C. i. p. 250, and on Lk. vi. 12 ; Keim, Jes. of Naz. ii. p. 289).
On the other hand, Edersheim asserts that " the locality is for many reasons
unsuitable " ; but he gives no reasons (Z. 6* T. i. p. 524 ; see also Thomson,
Land and Book, ii. p. 118).
20-26. The Qualifications necessary Admission to the for

Kingdom : the Happiness of thosethem (20-23), anc who possess *
the Misery of those who possess them not (24-26). This contrast
of Blessings and Woes at the beginning of the sermon corresponds
with the contrast in the parable with which it ends.
VI. 20.] THE MINISTRY IN GALILEE 179
The Beatitudes common to Mt. and Lk. WITH THE CORRESPONDING

Woes in Lk.
Maicdpiot ~M.aic6.pioi. Oval
1. ol irruxol rip irvev- 1. ol irruxol, 8n v/xe- 1. ii/uv rois ir\ov<xlois,
(jmti, 8ti avrQiv icrlv ij ripa icrlv i) j3ao~i\ela rod 8n dirix ere T V" irapd-
fiacriKeia rwv ovpavCiv. Qeov. KKlJO'lV VflUV.
2. ol irevdovvTes, 6'rt 3. ol kXalovres vvv, 8ri 3. ol yekuvres vvv, 8rt
airol irapa.K\r]dii<TovTai.. yekdaere. irevO-fjo-ere Kal Kkavcrere.
4. ol TrecvQvres Kal diij/- 2. ol ireivQvres vvv, 8tl 2. fi/juv, ol i/j.ireirXrjO'-
Covres ttjv diKaioffOvTjv, 8ti Xoprao-dificrecrOe. pJvoi vvv, 8n ireivdcere.

airol xPTaa O-qo-ovrai..
8. tare 8rav dveidlffuaiv 4. tare 8rav /ucriô'uo'iv 4. 8rav Ka\us iifias et-
bfias Kal diw^wffiv Kal iifias ol dvdpuiroi, Kal 8rav iruaiv irdvres ol dvdpuiroi,
diroocnv irdv vovr\pbv KaB' dtpoplcruaiv vfias Kal dvei- /caret rd aiird ydp iirolovv
bfuov if/evddfievoi %veKev dlauciv Kal iK($d\uo~iv rb rots ipevboirpo<p-ffran ol

ifiov' BvofM v/xuv us irovijpbv iraripes aiiruv.
Xalpere Kal dyaXXtS(r(?e, 'iveKa rod vlov rov dvdpu-
8ti 6 iiiadbs vfiwv tto\vs irov "
x^PV1 6 & iKelvy TT)
iv rots ovpavoh' ovtws yap ijfiipa Kal ffKipr^care, ISoii
idlui-av roiis wpoîjras yap 6 fucrdbs ii/iuv 7roXi>s
roiis irpb vp.Qv. iv T$ ovpavip' Kara rd
avrd ydp iirolovv rots irpo-
(pifrais ol iraripes airruv.
VI. 20-23. Four Beatitudes; which correspond to the first,

second, fourth, and eighth in Mt. v. 3-12; those relating to the
meek, the merciful, the pure in heart, and the peacemakers being
omitted. In the four that Lk. gives the more spiritual words which
occur in Mt. are omitted, and the blessings are assigned to more
external conditions. Actual poverty, sorrow, and hunger are
declared to be blessed (as being opportunities for the exercise of
internal virtues) ; and this doctrine is emphasized by the corre-
sponding Woes pronounced upon wealth, jollity, and fulness of
bread (as being sources of temptation). It is in the last Beatitude
that there is least difference between the two. Even in Lk.
unpopularity is not declared to be blessed, unless it is "for the
Son of Man's sake ; and there is no Woe pronounced upon
popularity for the Son of Man's sake.
20. Kal auTos eirdpas tous 6<(>0aXp,ous <xutou els tous |xa0T]Tds.
Lk.'s favourite mode of connexion in narrative see on v. 14 and :
comp. viii. 1, 22, ix. 51, etc. With C7rdpas t. 6<f>6. comp. xviii. 13
and Jn. xvii. 1. We must not take is with eXeyev ; Lk. would
have written 7rpos, and after eXeyev contrast xxii. 65 and Mk.
:
iii. 29. Mt. has Trpoo-f)\6av avr<j> ol fia8r)T<u avrov. koX eSi'Sao7Cj/ . . .
olvtovs. The discourse in both cases is addressed to the disciples

there is nothing to indicate that the discourse in Lk. is addressed
to mixed multitudes, including unbelieving Jews and heathen.
These Beatitudes would not be true, if addressed to them. It is to
the faithful Christian that poverty, hunger, sorrow, and unpopularity
l8o THE GOSPEL ACCORDING TO S. LUKE [ VI. 20, 21.
are real blessings ; to others they may be mere sterile suffering.

Whereas, even for the heathen, to be poor in spirit and to hunger
and thirst after righteousness are blessed things. In Mt. the
Beatitudes are in the third person and have a wider sweep.
(j.aKapioi ot. This is the common constr. both in LXX

and^.T., the
reason for the blessedness being expressed by a noun or participle which is the
subject of the sentence (Ps. ii. 12, xl. 5, xli. 2, lxxxiv. 5, 6, 13, lxxxix. 16,
etc.); but the reason is sometimes expressed by the relative with a finite verb
(Ps. i. 1, xxxii. 1, 2; Lk. xiv. 15; Jas. i. 12), or by 8n (xiv. 14; 1 Pet.
iv. 14), or by i6.v (Jn. xiii. 17 ; I Cor. vii. 40).
ot ttt(xoi. See on iv. 18. We have no right to supply t<3

-yevfidTt. from Mt. It is actual poverty that is here meant. Nor
1S *the meaning that actual poverty makes men "poor in spirit."
Stih1 ess does it mean that in itself poverty is to all men a blessing.
There i~ n o Ebionite doctrine here. But " to you, My disciples,
'
poverty is aSlessing, because it preserves you in your dependence

on God, and hJps you to be truly His subjects " t6 yap ifjarepa :
oeiKTtKw? 71-pos TrdjovTas cAc'ycTo (Eus.) Some of these disciples had

made themselves p\or by surrendering all in order to follow Christ.
Comp. Ps. lxxii. 12, 4.
,fy T *P a ^ <rTlv T 0a(x*.ia. " Yours is the kingdom," not " will
be." It is not a promise, as \n the next Beatitudes, but the state-
ment of a fact. But the Kingdon is not yet theirs in its fulness
and those elements which are nd'i yet possessed are promised in
the Beatitudes which follow.
21. 01 ircti'wnrcs vGv. "Those of jou who are suffering from
actual want in this life. Ye shall have compensation."
fyopTao- 0iiacr0. Originally the verb fas confined to supplying
animals with /odder (xopros), and if
used i>f men implied a brutish
kind of feeding (Plato, Rep. ix. But in N.T. it is never
p. 586).
used of cattle, and when it is used of
men it ]?as no degrading asso-
ciations (ix. 17; Jn. vi.
26; Phil. iv. 12; Ja s. ii. 16); not even
xv. 16, if the word is
genuine there, nor xvi- 21. Comp. tovs
7rrco oys avrijs
X xprd<r<o aprwv (Ps. CXXxii. 15). In XP T(%< LXX
and are used to translate the same Hebrew word some-
TTLfj.Trkrj/j.t
>
times in the same verse: on

ixoprao-cv ^vX hv ^v,
kv (Ps. cvii.
the spiritual abundance in the
9). Here the nmn g refers t0
Kingdom of God. In allfour cases,
although the suffering endured is
external and literal vet the com-
pensating blessing is spiritual. '
\
01 icXaiorres Mt. has TevOovvTes, which expf' esses the
vuv.
mourning, while *A<uWes implies
outward manifestation or g rief in
loud weeping, just as ycAaWe implied
outward expression ol mi *h
in laughter. Though common in LXX, y*\du> occurs in N.J- onl y
here and ver. 20.
VI. 22, 23.] THE MINISTRY IN GALILEE l8l
22. afyoplauaiv up,as. " Mark you off from (diro) by a boundary
(opos)." used both in a good sense (Acts xiii. 2; Rom. i. 1;
It is
Gal. i. 1 5) and also in a bad, as here. Comp. Kai fx airo yas wpio-e
(Eur. Hec. 940). Excommunication from the congregation as well
as from social intercourse is here meant. The usual sentence was
for thirty days, during which the excommunicated might not come
within four cubits of any one. Comp. Jn. ix. 22, xii. 42, xvi. 2.
Whether there was at this time a more severe form of excommunica-
tion is uncertain. Herzog, PRE? art. Bann bei den Hebraern
Grotius on Lk. vi. 22 ; Lightfoot, Hor. Heb. on Jn. ix. 22.
AveiSicruo-iv.The object to be supplied may be either the preceding

i/jLas most English Versions) or the following rb 8vo/ia bfi&v (Bede, Weiss).
(so
Vulg. supplies nothing ; and Tyn. and Gen. have simply "and rayle" with-
out an object. Neither AV. nor RV. has "you " in italics.
cic|3d\G>cni> ws iromqpoV.
to ocop,a ujjlwi'" Throw your name con-
temptuously away, reject with ignominy, as an evil thing."
it
There is no idea of striking a name off the list as a mark of dis-

grace, ex a/bo expungere, a meaning which ii<fidWeiv never has.
It is used of hissing an actor off the stage and otherwise dismissing
with contempt (Aristoph. Eq. 525; Nub. 1477; Soph. O. C. 631,
636; O. T. 849; Plato, Crito, 46 B). "Your name" means "the
name by which you are known as My disciples," as Christians.
" Christian " or " Nazarene " was a name of bad repute, which it
was disgraceful, and even unlawful, to bear, for Christianity was
not a religio licita. For Trovrjpov as an epithet of ovofm comp. Deut.
xxii. 19.
iveKa tou uloo tou dvOpojTroo. A vital qualification. The hatred
and contempt must be undeserved, and be endured for Christ's
sake not merited by one's own misconduct.
;
23. o-Kip-riicraTe. Peculiar to Lk. See on i. 41 and comp.

Mai. iv. 2.
Kara t& auTci, yelp ciroioui' tols irpo<|>T]Tais. This implies that they
are to receive "a prophet's reward" (Mt. x. 41), as in this world, so
in the next.
For the dat. comp. rails /juo-ovcriv ifids (ver. 27). In class. Gk. we should
have had rk airrci, itroiovv rods irpocj). Thus, iyk Sk ravra tovtov iirolijcra ciiv
SIktj (Hdt. i. 115. 3, iv. 166. 3: comp. Aristoph. Nub. 259; Vesp. 697). In
later Gk. the dat. of relation becomes much more common.
ot iraTcpes auTwc. The gen. refers to 01 avOpuiroi in ver. 22;

" the father of them " who hate and abuse you.
24-26. Four Woes corresponding to the four Beatitudes.
There no evidence that these were not part of the original dis-
is
course. Assuming that Mt. and Lk. report the same discourse,
Mt. may have omitted them. But they may have been spoken on
some other occasion. Schleiermacher and Weiss would have it
1 82 THE GOSPEL ACCORDING TO S. LUKE [ VI. 24, 25.
that they are mere glosses added by Lk. to emphasize and explain
the preceding blessings. Cheyne thinks that some of them were
suggested to Lk. by Is. lxv. 13-16. We
have no right to assume
that no persons were present to whom these words would be
applicable. Even if there were none present, yet these Woes
might have been uttered as warnings both to those who heard
them and to others who would learn them from those who heard.
Just as the Beatitudes express the qualifications of those who are
to enter the Kingdom, so these show the qualities which exclude
men from it. It is possible that some of the spies and adversaries
from Judaea were among the audience, and thus Jesus warns them
of their condition. When the discourse as placed by Mt. was
spoken there was less opposition to Christ, and hence no Woes
{Pastor Pastorum, p. 256).
24.irXifv. Curtius makes wX-f/v an adverbial form of tt\{ov, so that its

radical meaning would be " more than, beyond" (Gr. Etym. 282) ; but Lft.
(Phil. iii. 16) connects it with t^Xoj, in the meaning "besides, apart from
this, only." For the accusatival form comp. SU-qv, iirLKXrjv, clam, coram. It
sometimes restricts, sometimes expands, what precedes. It is a favourite
word with Lk., in the Gospel as an adv. (ver. 35, x. II, 14, 20, xi. 41, xii. 31,
xiii.33, xvii. I, xviii. 8, xix. 27, xxii. 21, 22, 42, xxiii. 28), in the Acts as a
prep. (viii. 1, xv. 28, xxvii. 22). " But " is the only possible rendering here.
oual 6(iii' tois -rrXouaiois. As a matter of fact the opponents of

Christ came mostly from the wealthy classes, like the oppressors of
the first Christians (Jas. v. 1-6). See Renan, U
Antechrist, p. xii
Ewald, Hist, of Israel, ii. p. 451. But the cases of Nicodemus and
Joseph of Arimathea show that the rich as such were not excluded

from the kingdom. dir^cTe. "Ye have to the full"; so that
there is nothing more left to have. The poor consolation derived
from the riches in which they trusted is all that they get they :
have no treasure in heaven. Comp. Mt. vi. 2, 5, 16 ; Philem. 15

and see Lft. on Phil. iv. 18. This meaning is classical : comp.
a.7roXafj.^dvoi, airepydôfjiq.1. For irapdKXrjo-iK see on ii. 25, and comp.
xvi. 25 of Lazarus.
25. 01 ifiiTiT\ir\(T^yoi vuv. " Sated with the good things of this
life," like Dives (Ezek. xvi. 49). Grotius compares the epitaph,
rocrtr \w oa-cr oriov ko.1 iBrjrva. It may be doubted whether the
change of word from xopTaeo-#ai (ver. 21) indicates that horum
plenitudo non meretur nomen satietatis (Beng.) comp. i. 53. :In
Lat. Vet. and Vulg. we have saturor both here and ver. 21.
jrcn'tiCTeTc. This received a partial and literal fulfilment when
Jerusalem was reduced to starvation in the siege but the reference :
is rather to the loss of the spiritual food of the Kingdom. Comp.

Is. lxv. 13. Hillel said, "The more flesh one hath the more
worms, the more treasures the more care, the more maids the more
unchastity, the more men-servants the more theft. The more law
83
the more life, the more schools the more wisdom, the more counsel
the more insight, the more righteousness the more peace."
ot " Who laugh for joy over your present pro-
yeXwrres vw.
sperity," the loss ofwhich will surely come and cause grief. But
the worst loss will be that of spiritual joy hereafter (Is. lxv. 14).
26. oTai/ KaXws eiirwori' ujxds. It is the wealthy who are com-
monly admired and praised by all who hope to win their favour.
The praise of worldly men is no guarantee of merit rather it shows :
that those who have won it do not rise above the world's standard
(Jn. xv. 19 ; Jas. iv. 4). Plutarch says that Phocion, when his
speech was received with universal applause, asked his friends
whether he had inadvertently said anything wrong.
toIs x|/eu8o-rrpo<|>TJTais. Just as the persecuted disciples are the
representatives of the true Prophets, so the wealthy hierarchy
whom all men flatter are the representatives of the false (Jer.
v. 31 ; comp. xxiii. 17; Is. xxx. 10; Mic. ii. n).
Having stated who can and who cannot enter the Kingdom,
Jesus goes on to make known the principles which regulate the
Kingdom.
27-45. Requirement: the Duties to be performed by those

who are admitted to the Kingdom of God. This forms the main
body of the discourse. Lk. omits the greater portion of what is
reported in Mt. respecting Christ's relation to the Mosaic Law

(v. 17-19), and His condemnation of existing methods of interpret-
ing it (v. 20-48) and of fulfilling it (vi. 1-18). This discussion of
Judaic principles and practices would not have much meaning for
Lk.'s Gentile readers. The portion of it which he gives is stated
without reference to Judaism. The main point in Mt. is the
contrast between legal righteousness and true righteousness. In
Lk. the main point is that true righteousness is love; but the
opposition between formalism and the spirit of love is not urged.
The opposition which is here marked is the more universal
opposition between the spirit of selfishness and the spirit of love.
There is a break in this main portion, which Lk. marks by making
a fresh start, Et-n-cv 8e koL 7rapa(3o\r)v avrots, but the second half
(39-45) continues the subject of the working of the principle of
love.
3
27.A\\&. What is the contrast which this aXXd marks ? The
emphatic position of the v/juv seems to show that the contrast is
between those on whom the Woes have been pronounced and the
faithful hearers now addressed. Others interpret, " But, although
1 84 THE GOSPEL ACCORDING TO S. LUKE [VI. 27, 28.
I have denounced them, I do not allow you to hate them you :
must love them." There is, however, no indication that the

enemies who are to be loved are the wealthy who have just been
denounced, and such a limitation of the meaning of enemies
cannot be justified comp. Mt. v. 44.
:
toIs dicooouCTu\ "Who give ear and obey," tois veiOofievoi's

(Euthym.). It is unnatural to take it literally as meaning " My
audience," in contrast to the rich who have just been addressed in
their absence. Representatives of the rich may have been present
among the audience. Schanz interprets "who listen with attention."
There is on the whole a double climax in what follows, the worse the
treatment received, the better the return made ; but it is not quite exact. One
would expect that dyairare would be coupled with toOs puffovvras. This is the
first time that Lk. uses the word dyavq.v, which sums up the whole spirit of the
Gospel : it is most frequent in the writings of Jn. " It should never be
forgotten that dy&irr) is a word born within the bosom of revealed religion : it
occurs in the Septuagint ; but there is no example of its use in any heathen
writer whatever " (Trench, Syn. xii. ). This is not true of dyairq.v and dyaird-
etv, which are common in class. Grk. But Christianity has ennobled the
meaning of both dyairq.v and <pi\eiv, with their cognates : ipq-v, which is scarcely
capable of such advancement, does not occur in N.T. See on xi. 42, the only
place where dydvi) occurs in Lk.
rods For the combination with tois fiia-ova-iv comp.

iyQpous.
i. 71 ; 10; and for the fourfold description of
Ps. xviii. 18, cvi.
enmity comp. ver. 22. In Mt. v. 44 we have only enemies and
persecutors according to the best texts ; and as #caA.ws ttoicitc tous
fiur. vfj.a<i (note the ace.) is not genuine there, this is the only
passage in which koAcos ttouIv = " benefit, do good to " comp. :
xaXws elireiv (ver. 26), and contrast Mt. xii. 12; Mk. vii. 37; Acts
x. 33; 1 Cor. vii. 37, 38; Phil. iv. 14; Jas. ii. 8, 19; 2 Pet.
i. 19;
3 Jn. 6. tois [uo-oucrif For the dat. comp. rots woo^tcus
.
(ver. 23) and tois i/fcvoWpo<?7Tais (ver. 26). See the expansion of
this principle Rom. xii. 1 7-2 1 ; 1 Thes. v. 1 5 ; 1 Pet. iii. 9.
Comp. Exod. xxiii. 4; Job xxxi. 29; Prov. xvii. 5, xxiv. 17,
xxv. 21. See detached note on the relation of Rom. xii.-xiv. to the
Gospels at the end of Rom. xiii.
28. euXoyeiTC tous KaTapcojxeVous ujias. In class. Grk. evXoyeiv
means "praise, honour," whether gods or men comp. i. 64, ii. 28 :
Jas. iii. 9. The meaning " invoke blessings upon " is confined to
LXX and N.T. (Gen. xiv. 19, xxii. 17, xlviii. 9; Rom. xii. 14;
Acts iii. 26).
In class. Grk. KarapaaBai is followed by a dat. (Horn. Hdt. Xen. Dem.),

as in Ep. Jer. 65 : but in N.T. by an ace. (Mk. ix. 21 ; Jas. iii. 9) ; and the
interpolation Mt. v. 44.
For irpocretixeaOe irepl we might have expected wp.
{/irip, and the MSS. here and elsewhere are divided between virip and Trtpi
(Gal. i. 4; Col. i. 3; Rom. i. 8). But comp. Acts viii. 15 ; Heb. xiii. 18;
Col. iv. 3. Win. xlvii. 1. 2, p. 478.
rStv eirnpeaôiTOi' ujjias. Aristotle defines Tnqpea(Tfi6<s as ifiiro-
Sut/aos Tats (3ov\.rjcre(riv, ov% Xva ti o.vt<3, aXX. Iva fir) e/cei'va) {Rhet.
ii. 2. 3). It is " spiteful treatment."
29, 30. Whereas vv. 27, 28 refer to the active dydiri) which returns good
for evil, these refer rather to the passive fw.Kpo8v/j.la, which never retaliates.
The four precepts here given are startling. It is impossible for either govern-
ments or individuals to keep them. A
State which endeavoured to shape its
policy in exact accordance with them would soon cease to exist ; and if
individuals acted in strict obedience to them society would be reduced to
anarchy. Violence, robbery, and shameless exaction would be supreme. The
inference is that they are not precepts, but illustrations of principles. They are
in the form of rules ; but as they cannot be kept as rules, we are compelled to
look beyond the letter to the spirit which they embody. If Christ had given
precepts which could be kept literally, we might easily have rested content with
observing the letter, and have never penetrated to the spirit. What is the spirit ?
Among other things this
that resistance of evil and refusal to part with our
:
property must never be a personal matter : so far as we are concerned we must

be willing to suffer still more and to surrender still more. It is right to with-
stand and even to punish those who injure us but in order to correct them and
:
protect society ; not because of any personal animus. It is right also to with-
hold our possessions from those who without good reason ask for them ; but in
order to check idleness and effrontery ; not because we are too fond of our
Eossessions to part with them. So far as our personal feeling goes, we ought to
e ready to offer the other cheek, and to give, without desire of recovery,
whatever is demanded or taken from us. Love knows no limits but those
which love itself imposes. When love resists or refuses, it is because com-
pliance would be a violation of love, not because it would involve loss or
suffering.
29. tw
Tuirroi/Ti <re iirl tJji' o-iayoVa. A violent blow with the
fist seems to be meant rather than a contemptuous slap, for
o-iaywv means "jaw-bone" (Judg. xv. 15, 16; Ezek. xxix. 14;
Mic. v. 4; Hos. xi. 4). In what follows also it is an act of
violence that is meant; for in that case the upper and more
valuable garment (ifidnov) would be taken first. In Mt. v. 40 the
spoiler adopts a legal method of spoliation (KpiOrjvai), and takes
the under and less indispensable garment (xirwa) first. See on
iii. 11 and comp. Jn. xix. 23.
Here only do we find rvvreiv iiri c. In class. Grk. c. gen., e.g.

dat.
iirl Kdpprjs 486 C, 508 D, 527 A). Some-
tvtttciv or ira,T&<ro-eiv (Plato, Gorg.
timeswe have et's (Mt. xxvii. 30), which some MSS. read here and xviii. 13.
Comp. Xen. Cyr. v. 4. 5. So also Kukveiv dirb is not common. Comp. ov
fri) KoAvaei rb fivyjfielov avrov dirb o~ov (Gen. xxiii. 6) and dirb gov kwXvuv
(Xen. Cyr. i. 3. II, iii. 3. 51). The more usual constr. both in N.T. and
class. Grk. is either ace. and inf. (xxiii. 2 ; Acts xvi. 6, xxiv. 23) or ace. of
pers. and gen. of thing (Acts xxvii. 43). Note that atpeiv does not mean
simply "take," which is \a.fj.{Sdveiv, but either "take up" (v. 24, ix. 23) or
"take away" (xix. 24, xxiii. 18).
30. irarri chtoui'ti ae Sioou. There is no ttolvtl in Mt. v. 42,

and this is one of many passages which illustrate Lk.'s fondness
for irds (ver. 17, vii. 35, ix. 43, xi. 4). The -n-avri has been
differently understood. " No one is to be excluded, not even
1 86 THE GOSPEL ACCORDING TO S. LUKE [VI. 30, 31.
one's enemies " (Meyer, Weiss). Omni petenti te tribue, non omnia
petenti ; ut id des, quod dare honeste et juste potes (Aug.). Neither
remark is quite right. Our being able to give juste et honeste
depends not only on what is asked, but upon who asks it. Some
things must not be conceded to any one. Others ought to be
given to some petitioners, but not to all. In every case, however,
we ought to be willing to part with what may be lawfully given
to any. The wish to keep what we have got is not the right motive
for refusing.
SiSou, xal diro toO aiporros tA ad jxr) diraiTei. The pres. in all
three cases implies continual action, making a practice of it.
" Continually give, and from him who continues to take away thy
goods do not continue to ask them again." For alpeiv in the sense
of "take as one's own, appropriate," comp. xi. 52, xix. 21 ; Mk.
xv. 24. It does not imply that violence is used. But the ///>)
a-rraiTet implies that hitherto asking them back has been usual.
The verb airaiTtiv is peculiar to Lk. in N.T. (xii. 20 comp. Wisd. :
xv. 8; Ecclus. xx. 15; Hdt. i. 3. 2). Prof. Marshall thinks that
we have here another instance of different translation of the same
Aramaic, and that Lk.'s aipovTos and Mt.'s havela-aa-Oai may repre-
sent the same word ; also Lk.'s dirairei and Mt.'s a.7rooTp<i<j>rj<;. See
on v. 21 and viii. 15.
31. teal Ka0ws Qlkere. The teal introduces the general principle
which covers all these cases " and in short, in a word." How
:
would one wish to be treated oneself if one was an aggressor ?

How ought one to wish to be treated ? But obviously the principle
covers a great deal more than the treatment of aggressors and
enemies. In Tobit iv. 15 we have, "Do that to no man which
thou hatest " ; but this purely negative precept, which was common
with the Rabbis, falls immeasurably short of the positive command
of Christ. Isocrates has a 7rd(r;(ovTS v<f>' irepwv opyi&crOe, TavTa
tois dAAois p-rj 7roietTe, and the Stoics said, Quod tibi jieri non vis,
alteri ne feceris ; and the same is found in Buddhism. In the
AiSax^, i. 2, and Apost. Const, vii. 2. 1, we have both the positive
and the negative form. Cod. D, Iren. (iii. 12. 14), Cypr. {Test.
iii. 119) and other authorities insert the negative form Acts xv. 29.
How inadequate the so-called Rabbinical parallels to the Sermon

on the Mount are, as collected by Wunsche and others, has been
shown by Edersheim (Z. 6" T. i. p. 531). Note the /caflws, "even
as, precisely as " the conformity is to be exact.
: For Qikeiv tra
comp. Mt. vii. 12 ; Mk. vi. 25, ix. 30, x. 35 ; Jn. xvii. 24, and see
on iv. 3. The ko.1 v/xeis before ttoklLtz is omitted by B and some
Latin texts.
32-35. Interested affection is of little account Christian love
:
is of necessity disinterested ; unlike human love, it embraces what

is repulsive and repellent.
VI. 32-85.] THE MINISTRY IN GALILEE 1 8/
32. iroia upV x^P 1 ?- "What kind of thank, or favour, have

you?" This may be understood either of the gratitude of the
persons loved or of the favour of God. The latter is better, and is
more clearly expressed by rlva. fju<r66v *x eTe (Mt. v. 46). Other-
wise there does not seem to be much point in 01 a/xapTcaXoi. For
Xapi? of Divine favour comp. i. 30, ii. 40, 52 ; Acts vii. 46.
Kal 7<p. ** For even " ; nam etiam. Comp. Mt. viii. 9 ; Mk. vii. 28,
x. Jn. iv. 45
45 ; ; 1 Cor. xii. 14 ; and see Ellicott on 2 Thes. iii. 10 ; Meyer
on 2 Cor. xiii. 4.
33. Here only is a-yaOoiroieiv found with an ace. after it. It does not
occur in profane writers, and elsewhere in N.T. is absolute : w. 9, 35 ; Mk.
iii. 4; 1 Pet. ii. 15, 20, iii. 6, 17 ; 3 Jn. 11. But in 1 Pet. and 3 Jn. it is
used of doing what is right as opposed to doing what is wrong, whereas in
Lk. and Mt. it is used, as in LXX, of helping others as opposed to harm-
ing them Num. x. 32 ; Jud. xvii. 13 (Cod. B ayadvvei) ; Zeph. i. 12.
:
Hatch, Bibl. Grk. p. 7 ; but see Lft. on Clem. Rom. Cor. ii. p. 17.
For djxapTuXoi Mt. has in the one case reXwvat and in the
other iOvtKoL Of course both "publicans" and "heathen" are
here used in a moral sense, because of their usual bad character
and Weiss confidently asserts that Lk. is here interpreting, while
Mt. gives the actual words used. But it is possible that Mt.,
writing as a Jew, has given the classes who to Jews were sinners
kclt i$ox^v instead of the general term.
34. This third illustration has no parallel in Mt., but see Mt.
v. 42 ; and comp. Pro v. xix. 17.
davl<rr)Te. The between this form, Saveltxryre, Savel^ryre,

texts are divided
and In N.T. davlfa is to be preferred to Savelfa, which is the
davelêre.
class, form. The verb means to "lend upon interest," whereas k/^PW
indicates a friendly loan ; and therefore ra faa would include both interest
and principal.
&TTo\dô)<nv. " Receive as their due, receive back" or perhaps

"receive in full" comp. fatty* in ver. 24, and see Lft. on Gal. iv.
;
5 j and Meyer. The phrase d-n-oX. rd to-a need not

also Ellicott
mean more than " receive equivalent services," but more probably
it refers to repayment in full comp. IpavCt,^ and avTepavifa. :
35. ttXtji'. See on ver. 24. " But, when this kind of interested
affection has been rejected as worthless, what must be aimed at is
this." Note the pres. imperat. throughout: " Habitually love, do
good, and lend"; also that Christ does not change the word
oavieTe, nor intimate that it does not here have its usual meaning
of lending on interest.
p]See direXmôi/Tes. The meaning of this famous saying de-
pends partly upon the reading, whether we read prfiiv or prfSiva, 1
1
The external evidence stands thus
For ix-qMv aw. ABLRXTA
etc., Latt. Syr-Harcl.? Boh.
For /jLTjdeva X II* ; Syrr. Tisch. is almost alone among recent
air.
editors in preferring fliftera ; WH.
and RV. place in the margin.
1 88 THE GOSPEL ACCORDING TO S. LUKE [VI. 35.
but mainly upon the interpretation of d7TA7rioi/Tes. All English

Versions previous to RV. adopt the common view that d7reA.7r.
means " hoping for in return," a meaning which is without example,
but which is supposed to be justified by the context, or rather by
the corrupted context. Thus Field argues " No doubt this use of:
the word is nowhere else to be met with ; but the context is here
too strong for philological quibbles (!). If ye lend to them 7rap' $>v
'
'EAniZETE 'AIIOAa/lea/, what thank have ye ? Then follows the

'
precept Lend /xrjêv 'AIIEAniZONTES,' which can by no possi-

:
'
bility bear any other meaning than firjSiv eA.7riovTes a-rroXaftelv

"
(Otium Norv. iii. p. 40). The argument would be precarious, even
if the facts were as stated ; but the true reading is irap S>v i\7ri^T
Xaficiv (sBLH, Justin), and therefore the whole falls to the ground.
The usual meaning of d7TA.7rto), " I give up in despair," makes
excellent sense ; either " despairing of nothing," or " despairing of
no one " (nrjSwa). " Despairing of nothing" or " never despairing "
may mean either " never doubting that God will requite you," or
"never despairing about your money." The latter meaning is
almost identical with " despairing of no one," i.e. " never doubting
that your creditor will pay." But it has been suggested that firjSwa
may be neut. plur., on the authority of Steph. Thesaur. v. col. 962
[iii. col. 3645]. If this were correct, the two readings would have
the same meaning. On the authority of a single passage in the
Anthologia Palatina (ii. 114, p. 325, Brunck), Liddle and Scott
give d7rA.7rio> a transitive meaning, "causing to despair"; but
there aXXov d7reAirt<ov (of an astrologer who said that a person had
only nine months to live) may mean " giving him up in despair " :
comp. Polyb. ii. Therefore we may safely abandon the

54. 7.
common interpretation and render " giving up nothing in despair "
or " never despairing." Comp. iwl <piXov edv o-irdo-qs pofitf>aiav, p.r)
aTreXir io-ys (Ecclus. xxii. 2l); 6 8k a7roKa\vi]/a<; fiva-rrjpia airrjik-ma-t
(xxvii. 21); to. tear airov d7n;A.7rtcras (2 Mac. ix. 1 8), of Antiochus
when stricken with an incurable disease. Galen often uses the
verb of desperate cases in medicine; see Hobart, p. 1 18, and Wetst. 1
Dand many early Latin texts have nihil desperantes. See the valuable
note in Wordsworth's Vulgate, p. 344. But he thinks it possible that Lk.
may have written &Trc\irleiv for {kirlêiv dir6 on the analogy of AveadUiv for
ivOleiv &ir6 and diroXa/Setc for Xaj3et^ &ir6.
1
What mischief the common interpretation (sanctioned by the Vulgate, nihil
inde sperantes) has wrought in Europe is strikingly shown by Dollinger (Aka-
demisclu Vortrage, L pp. 223 ff. ; Studies in European History, pp. 224 ff. ).
On the strength of it Popes and councils have repeatedly condemned the taking
of any interest whatever for loans. As loans could not be had without interest,
and Christians were forbidden to take it, money-lending passed into the hands
of the Jews, and added greatly to the unnatural detestation in which Jews were
held. The paradox that Christians may not take interest has been revived by
Ruskin.
(Teo-0e 9 peacemakers are called viol

uloi 'Yîotou. In Mt. v.
eou. The moral Just as in w.
likeness proves the parentage.
32, 2,3 Lk. has the generic d/AapTcoXot where Mt. has the specific
reXwvai and IdviKOL, so here we have " is kind towards the unthank-
ful and evil " instead of " maketh His sun to rise on the evil and the
good, and sendeth rain on the just and the unjust" (Mt. v. 45).
For 'Yif/loTov comp. i. 32,
35, 76.
36, 37. A further development of the principle of Christian
love. Having told His disciples to cherish no personal animus
against those who injure them, He now warns them against judging
others respecting any supposed misconduct. pose as a general To
censor morum is unchristian. Censoriousness a transgression of is
the royal law of love, and an invasion of the Divine prerogatives.
Not only vengeance but judgment belongs to God. And judgment,
when it is inevitable, must be charitable (an-oArere), directed by a
desire to acquit rather than to condemn. Comp. 1 Cor. xiii. 4
Jas. iv. 11, 12. Hillel said, "Judge not thy neighbour until thou
comest into his place" (Ewald, Hist, of Israel, vi. p. 27). See on
ver. 31.
The loose citations of these two verses by Clement of Rome (i. 13. 2) and
Clement of Alexandria {Strom, ii. 18, p. 476, ed. Potter) are interesting. Both
^
have the words <hs xpV a"re ^ ecr ^ e oCrwj xP 7l a"rv <reTai tf& immediately before
!
y fdrpy, k.t.X. They represent ylvecrde olKrlpfioves in Lk., for which Justin
has yiveade 52 xPV<rT0 ^ Ka ^ olKrlpfioves ( Try. xcvi.; Apol. i. 15). Comp. Clem.
Horn. iii. 57. It is probable that Clem. Alex, here quotes Clem. Rom. uncon-
sciously.
38. The transition is easy from charity in judging others to

benevolence in general. Comp. ver. 30 and iii. 11. God remains
in debt to no man. " He giveth not by measure " (Jn. iii.
34),
nor does He recompense by measure, unless man serves Him by
measure. Disciples who serve in the spirit of love make no
such calculations, and are amply repaid. We are here assured of
this fact in an accumulation of metaphors, which form a climax.
They are evidently taken from the measuring of corn, and Bengel
is clearly wrong in interpreting vTrepeicxyvvofxtvov of fluids : cis rbv
koXttov is conclusive. The asyndeton is impressive.
The form virepeKXvvpdfievoy seems to occur nowhere else, excepting as

v.l. Joel ii. 24. The class, form is virepeKx^-
Who shall give ? Not the persons

Swctouctu' els t6c koXttoc upJe.
benefited, but the instruments of God's bounty. The verb is
almost impersonal, "there shall be given," SoOô-erai. Comp.
alrova-Lv (xii. 20) and aiTrj(rov(nv (xii. 48). The koXttos is the fold
formed by a loose garment overhanging a girdle. This was often
used as a pocket (Exod. iv. 6 ; Prov. vi. 27 ; and esp. Ps. lxxix.
12; Is. lxv. 6; Jer. xxxii. 18). Comp. Hdt. vi. 125. 5; Liv. xxi.
18. 10; Hor. Sat. ii. 3. 172, and other illustrations in Wetst.
u yap p,eTpiT.
jx^Tpb> There is no inconsistency, as Weiss
states (stimmt immer nicht rechi), with what precedes ; but he is
right in condemning such interpretations as t<3 aurui fierptp, oi p-yv
tootouto) (Theophyl.) and eadem mensura in genere sed exuberans
(Grot.) as evasions. The loving spirit uses no measure in its services
and then God uses no measure in requiting. But the niggardly and
grudging servant, who tries to do just the minimum, receives just
the minimum in return. In Mk. iv. 24, 25 we have this saying
with a different application.
39. The second half of the discourse begins here, and this is
marked by a repetition of the introductory El-ircf. The connexion
with what precedes perhaps is, that, before judging others, we must
judge ourselves ; otherwise we shall be blind leaders of the blind.
This saying occurs in quite another connexion Mt. xv. 14. It
may easily have been uttered several times, and it is a common-
place in literature. We are thus shown the manifold application
of Christ's sayings, and the versatility of truth. See Wetst. on Mt.
xv. 14. With the exception of Mk. xii. 12, the phrase etirey iropa-
PoXrjc is peculiar to Lk. (xii. 16, xv. 3, xviii. 9, xix. 1 1, xx. 19,
xxi. 29).
els fi66vvov. " Into a pit " rather than " into the ditch," which
all English Versions prior to RV. have both here and Mt. xv. 14.
In Mt. xii. 1 1 nearly all have " a pit." The word is a doublet of
f56dpo<;, puteus, and is perhaps connected with fiaOvs. Palestine is
full of such things, open wells without walls, unfenced quarries,
and the like. For o&rjyelv comp. Acts viii. 3 1 ; Jn. xvi. 13; Ps.
xxiv. 5, lxxxv. 11, cxviii. 35 ; Wisd. ix. 11, x. 17.
40. This again is one of Christ's frequent sayings. Here the
connexion seems to be that disciples will not get nearer to the
truth than the teacher does, and therefore teachers must beware of
being blind and uninstructed, especially with regard to knowledge
of self. In xxii. 27 and in Jn. xiii. 16 the meaning is that disciples
must not set themselves above their master. In Mt. x. 24 the
point is that disciples must not expect better treatment than their
master. So also in Jn. xv. 20, which was a different occasion.
ca-njpTiojAcVos 8e iras corai rf>s 8i8<oxa\os ciutou. The sentence
may be taken in various ways. 1. Every well instructed disciple
shall be as his master (AV.). 2. Every disciple, when he has
been well instructed, shall be as his master. 3. Every disciple
shall be as well instructed as his master (Tyn. Cran.). But Per-
fectus autem omnis erit, si sit sicut magister ejus (Vulg.), " Every one
shall be perfect, if he be as his master" (Rhem.), Wenn derjunger
ist wie sein Meister, so ist er vollkommen (Luth.), is impossible.
The meaning is that the disciple will not excel his master at the ;
best he will only equal him. And, if the master has faults, the
disciple will be likely to copy them.
VI. 40-43.] THE MINISTRY IN GALILEE I91
.For KttTapTiSw, "make dprios, equip," comp. Mt. iv. 21 ; Mk. i. 19;
1 Thes. iii. 10 ; Gal. vi. I ; Heb. x. 5, xi. 3, xiii. 31. It is a surgical word,
used of setting a bone or joint : for examples see Wetst. on Mt. iv. 21. There
is no 7r as in Mt. x. 24, 25 see on ver. 30.
:
41. 42.In order to avoid becoming a blind teacher, whose

disciples will be no better than oneself, one must, before judging
and attempting to correct others, correct oneself. Self-knowledge
and self-reform are the necessary preparation of the reformer,
without which his work is one of presumption rather than of love.
41. K<xp4>os. "Anything small and dry" : in class. Grk. usually in plur.
of chips, twigs, bits of wood, etc. Curtius connects it with <TKap<plov, "a
splinter" {Grk. Etym. 683); but better with K&p<peiv, "to dry up." In
Gen. viii. 1 1 it is used of the olive twig brought by the dove. See Wetst. on
Mt. vii. 3. The 86kos is the "bearing-beam, main beam," that which
receives (84x<>/mu) the other beams in a roof or floor. It is therefore as
necessarily large as a Kap<f>os is small.
KdTaeoeis."Fix thy mind upon." It expresses prolonged

attention and observation. Careful consideration of one's own
faults must precede attention to those of others. The verb is
specially freq. in Lk. (xii. 24, 27, xx. 23; Acts xi. 6, xxvii. 39:
comp. Heb. iii. 1, x. 24 ; Rom. iv. 19).
42. ttws SuVao-cu \4yeiv. " With what face can you adopt this
tone of smug patronage ? " In Mt. vii. 4 the patronizing 'A8e\<{>
is wanting.
a<{>es For the simple subj. after &<plr]ni comp. Mt. xxvii. 49
K|3d\co.
Mk. xv. 36. Epict. Diss. i. 9. 15, iii. 12. 15. In modern Greek it is the
regular idiom.
Win. xli. 4. b, p. 356. In ov f3\ir<ov we have the only
instance in Lk. of oi> with a participle " When thou dost not look at, much
:
less anxiously consider " {KaravoCov) see small print on i. 20.

:
uiroKpud. The hypocrisy consists in his pretending to be so

pained by the presence of trifling evil that he is constrained to
endeavour to remove it. Comp. xiii. 15. That he conceals his
own sins is not stated ; to some extent he is not aware of them.
The TOTe means " then, and not till then " ; and the oia|3\e<J/eis is
neither imperative nor concessive, but the simple future. When
self-reformation has taken place, then it will be possible to see
how to reform others. Note the change from ySAeVciv to SiafiXe-
7rv; not merely look at, but "see clearly." In class. Grk.
Sia/3A.7rw means " look fixedly," as in deep thought. Plato notes
it as a habit of Socrates (Phcedo, 86 D).
43. ou yap icrnv. Codex D and some versions omit the yap,
the connexion with the preceding not being observed. The con-
nexion is close. A good Christian cannot but have good results
in the work of converting others, and a bad Christian cannot have
such, for his bad life will more than counteract his efforts to
reclaim others.
The etymological connexion between KapirSs (carpo, Herbst, harvest) and

K&p<pos is by no means certain. But if it is a fact, it has no place here. The
phrase voieiv KapirSv is not classical, but a Hebraism (iii. 9, viii. 8, xiii. 9 ; Gen.
I. II, 12; Ps. cvii. 37). By ffawpbv (a-^vu) is meant (1) what is "rotten,
putrid," and (2) what is "worthless." See Wetst. on Mt. vii. 18. A
rotten
tree would produce no fruit ; and fishes just caught would not be putrid (Mt.
xiii. 48). In both places the secondary meaning is required.
44. The unreformed can no more ,reform others than thorns

and can produce figs and grapes. It is by their fruits that
briars
each comes to be known (ytvworKCTcu). The identification of the
many Hebrew words which denote thorny shrubs is a hopeless
task. Neither the originals nor their Greek representatives can be
satisfactorily determined (Groser, Trees and Plants of the Bible,
p. 172). Elsewhere in N.T. /?citos is used of the burning bush
(xx. 37 ; Acts vii. 30, 35 ; Mk. xii. 26 ; Exod. iii. 2, 3, 4) in Horn, :
it is a "thorn-bush, bramble" (Od. xxiv. 230). The verb rpvydw

is specially used of the vintage (Rev. xiv. 18, 19 ; Lev. xix. 10,
xxv. Si II ; Deut. xxiv. 21). Comp. the similar sayings Jas. iii.
II, 12, which are probably echoes of Christ's teaching as remem-
bered by the Lord's brother.
45. This forms a link with the next section. When men are
and mouth act in concert. But otherwise the mouth
natural, heart
sometimes professes what the heart does not feel.
46-49. The Judgments which await the Members of the King-

dom. The Sanction or Warning. Mt. vii. 13-27. This is some-
times called the Epilogue or the Peroration but : it is not a mere
summing up. It sets forth the consequences of following, and the
consequences of not following, what has been enjoined.
46. The question here asked may be addressed to all dis-

ciples, none of whom are perfect. The inconsistency of calling
Him Lord and yet failing in obedience to Him was found even
in Apostles. What follows shows that the question applies to
the whole of Christian conduct. Of the four parables in the latter
half of the sermon, the first two (the blind leading the blind ; the
mote and the beam) have special reference to the work of correct-
ing others ; the third (the good and bad trees) may be either
special or general ; while the fourth (the wise and foolish builders)
is quite general. With Kupie comp. xiii. 25; Mt. xxv. 11, 12;
Jas. i. 22, 26.
47. For iras 6 Ipxopevos see small print on i. 66, and for
uTToSei'lu see on iii. 7 and Fritzsche on Mt. iii. 7.
48. eoxaijfev Kttl ifl&Quvev ical IOtjkci' 6ep.4\iov. " He dug and
went deep (not a hendiadys for ' dug deep ') and laid a founda-
tion." The whole of this graphic description is peculiar to Lk.
Robinson stayed in a new house at Nazareth, the owner of which

had dug down for thirty feet in order to build upon rock {Res. in
Pal. ii. p. 338). The parables in Mt. and Lk. are so far identical
that in both the two builders desire to have their houses near a
water-course, water in Palestine being very precious. In Mt. they
build on different places, the one on the rock and the other on
the sand, such as is often found in large level tracts by a dry
water-course. Nothing is said about the wise builder digging
through the sand till he comes to rock. Each finds what seems
to him a good site ready to hand.
Tr\T)jxfjLupT)s. " A
flood," whether from a river or a sea and :
hence a flood of troubles and the like. See Jos. Ant. ii. 10. 2
and examples in Wetst. Here only in N.T., and in LXX only
Job xx. 23.
ouk loxuaec. "Had not strength to." The expression is a
favourite one with Lk. (viii. 43, xiii. 24, xiv. 6, 29, xvi. 3, xx. 26
Acts vi. 10, xv. 10, xix. 16, 20, xxv. 7, xxvii. 16). For o-a\eoaai
comp. vii. 24, xxi. 26 ; Acts ii. 25 fr. Ps. xv. 8, iv. 31 freq. in LXX. :
8ia t6 icaX&s olico8o|i.TJo-0ai atiTijv. This is certainly the true reading

(H B LS 33 157, Boh. Syr-Harcl. marg.). The common
reading, retfe/teX/wro
7A/3 iirl tt)v irirpav ( ACDX etc. ; Latt. Syrr. Goth. Arm. ),
is obviously
taken from Mt. The Ethiopic combines the two readings.
49. t] Lk. gives only the main incident,

jrpoo^pT)ej' 6 iroTapos.
the river, created by the rain, smiting the house. But Mt. is much
more graphic KaTe/3rj r\ fipoyT) Kal y]kQov ol 7TOTa/xol Kai hrvtva-av
:
ol ave/AOi /ecu Trpoo-eKoif/av rrj oIkco. iKeivy.

auvitreaw. " It fell in," i.e. the whole fell together in a heap :
much more expressive than ?7reo-ev, which some texts (A C) here

borrow from Mt.
iyivero to prJYp<a. To harmonize with 7rpoo-pr]ev. This use of
for "ruin" (so
pfjyfjLo. first in Rhem.) seems to be without example.
In class. Grk. it is used of bodily fractures or ruptures, and also of
clothes; so also in 1 Kings xi. 30, 31 ; 2 Kings ii. 12. But Amos
vi. 1 1 of rents in a building, iraTaei tov oXkov tov p;eyav 6X.dcrp.ao-LV,
Kal tov oTkov tov (jbiKpbv pdyp.ao-iv. Hobart contrasts the fipoxrj,
irpoa-iKOipav, eireo-ev, and Trrdxris of Mt. with the irXrjfJL/jLvpa, Trpoo-ip-
prjiev, o-vve-n-eo-cv, and p^y/tta of Lk., and contends that the latter
four belong to medical phraseology (pp. 55, 56).
The p.e'ya, like payakiq in Mt., comes last with emphasis.
Divine instruction, intended for building up, must, if neglected,
produce disastrous ruin. The kcitou eis 7rTwo-iv (ii. 34) is fulfilled.
The audience are left with the crash of the unreal disciple's house
sounding in their ears.
Similar Rabbinical sayings are quoted, but as coming from persons who lived
after A.D. 100, by which time Christ's teaching had filtered into both Jewish
13
194 THE GOSPEL ACCORDING TO S. LUKE [VI. 49-VII. 2.
and pagan thought. " Whosesoever wisdom is above his works, to what is he
like ? To a tree whose branches are many and its roots few. Then the wind
cometh and rooteth it up and turneth it over. And, whosesoever works are
above his wisdom, to what is he like ? To a tree whose branches are few and
its roots many. Though all the winds come upon it, they move it not from its
[>lace" (Mis Ana, Pirqe aboth, III. xxvii.). And again, "To whom is he
ike, that with many merits uniteth great wisdom? To him who first layeth
granite blocks and then bricks. Though ever so mighty floods wash round the
building, yet they cannot make it give way. But to whom is he like, who
knoweth much and fulfilleth little ? To him who layeth the foundation with
bricks, which are disturbed by the least water (Aboth R. Nathan, xxiii. ). See
Edersh. L. &
T. i. p. 540 ; Nicholson on Mt. vii. 24.
VTL 1. The division of the chapters is misleading. This

verse forms the conclusion of the preceding narrative quite in
Lk.'s manner. Comp. iv. 30, 37, 44, v. 11, 16, 26, vi. n, etc.
It is not the introduction to what follows, for Jesus must have
been in Capernaum some time before the centurion heard about
Him. Lk. says nothing about the impression which the discourse
made upon the people (Mt. vii. 28), nor about their following Him
(Mt. viii. 1).
'EirciSf) iirX-qpoxrev iravTa to, piâra ovtov. This is the only place in
N.T. in which iireiSJi is used in the temporal sense of "after that, when
now." Hence 'Eirei 84 is found in many texts. K has 'Eireidt) 84, while D
has Kai iytvero &re. In the causal sense of "since, seeing that," &r5ij
occurs only in Lk. and Paul (xi. 6 ; Acts xiii. 46, xiv. 12, xv. 24 ; 1 Cor.
i. 21, 22, xiv. 16, xv. 21). See Ellicott on Phil. ii. 26. For iir\-fipw<re,
"completed," so that no more remained to be said, comp. Acts xii. 25,
xiii. 25, xiv. 26, xix. 21.
els ras aicoas tov Xaov.The els marks the direction of what was said :
comp. i. 44, iv. 44 ; Acts xi. 22, xvii. 20. Both in bibl. Grk. and in class.
Grk. d/coij has three senses. 1. "The thing heard, report" (1 Sam. ii. 24;
1 Kings li. 28; Jn. xii. 38; Rom. x. 16). 2. "The sense of hearing"
(2 Sam. xxii. 4, 5 ; Job. xiii. 5 ; I Cor. xii. 17 ; 2 Pet. ii. 8). 3. " The
ear" (Mk. vii. 35 ; Heb. v. II ; 2 Mac. xv. 39).
The healing of the Centurion's Servant at Capernaum.

2-10.
Mt. 5-13.
viii. Mt. places the healing of the leper (Lk. v. 12-14)
between the Sermon on the Mount and the healing of the cen-
turion's slave. This centurion was a heathen by birth (ver. 9), and
was probably in the service of Antipas. He had become in some
degree attracted to Judaism (ver. 5), and was an illustration of the
great truth which Lk. delights to exhibit, that Gentile and Jew
alike share in the blessings of the kingdom. The anima naturaliter
Christiana of the man is seen in his affection for his slave.
2. rificMei' TcXeuTdi'. "Was on the point of dying," and would
have done so but for this intervention (Acts xii. 6, xvi. 27, etc.).
Burton, 73. For emjios, "held in honour, held dear," comp.
xiv. 8; Phil. ii. 29; 1 Pet. ii. 4, 6; Is. xxviii. 16. The fact
explains why this deputation of elders came.
VII. 3-6.] THE MINISTRY IN GALILEE 1 95
3. d.iriaTi\ev irpos These elders (no

aurbv irpcaBuT^pous.
article) would be leading but they need not be identified
citizens ;
with the apxto-wdyuyoi (viii. 49, xiii. 14; Acts xiii. 15, xviii. 8, 17),
as Godet formerly advocated. The compound 8iaorwei', "to
bring safe through," is almost peculiar to Lk. in N.T. (Acts
xxiii. 24, xxvii. 43, 44, xxviii. 1, 4 ; Mt. xiv. 36 ; 1 Pet. iii. 20).
4. 01 8e irapayei'ojiei'oi. A favourite verb (ver. 20, viii. 19,
xi. 6, xii. 51, xiv. 21, xix. 16, xxii. 52 ; and about twenty times in
Acts) elsewhere in N.T. eight or nine times, but very freq. in
:
LXX.
a|io9 toriv i5 Trapes tovto. " He is worthy that Thou shouldest do
this for him " ; 2 sing. fut. mid. The reading irapQei (G T A) is 3 sing. fut.
act. and must not be taken as analogous to the exceptional forms otei, 6\pei,
and potiXet. But beyond doubt irapi^ (tfABCDRE
etc.) is the correct
reading.
5. This would hardly be said of one

dyaira yotp to cOôs Tjp.wi'.
who was He had learned to admire and
actually a proselyte.
respect the pure worship of the Jews and to feel affection for the
people who practised it. This would be all the more likely if he
were in the service of the Herods rather than that of heathen
Rome.
tt|v owaywyT)!' auTos <0KoS6p.r)aei' Tjp,ii\ "At his own expense he
built us our synagogue," the one which we have; not "a syna-
gogue " (AV\). Had
Capernaum only one synagogue ?
If Tell H&m
represents Capernaum, and if the ruins of the synagogue there
are from a building of this date, they show with what liberality this centurion
had carried out his pious work. But it is doubtful whether the excellent work
exhibited in these ruins is quite so early as the first century. The centurions
appear in a favourable light in N.T. (xxiii. 47 ; Acts x. 22, xxii. 26, xxiii. 17,
23, 24, xxiv. 23, xxvii. 43). Roman organization produced, and was maintained
by, excellent individuals, who were a blessing to others and themselves. As
Philo says, after praising Petronius the governor of Syria, tois 5 ayadois ayaO&s
inn)xdi> Police yvdifias 6 Qebs di &v dxpeXovvres (bfeXydtfcrovTai {Leg. ad Caium,
p. 1027, ed. Gelen.). Augustus had recognized the value of synagogues in
maintaining order and morality.
6. ou p.aicpdi'.Comp. Acts xvii. 27. The expression is

peculiar to Lk., who is fond of oi with an adj. or adv. to express
his meaning. Comp. oi -n-oXXoi (xv. 13; Acts i. 5), ov iroXv (Acts
xxvii. 14),ovk oAiyo's (Acts xii. 18, xiv. 28, xv. 2, xvii. 4, 12,
xix. 23, 24, xxvii. 20), ovk 6 rvx^v (Acts xix. 11, xxviii. 2), ovk
aarr/ixos (Acts xxi. 39), ov //.erpttos (Acts XX. 1 2).
e-n-emJfey <{>\ous. Comp. xv. 6, Acts x. 24. Mt. says nothing about
either of these deputations, but puts the message of both into the
mouth of the centurion himself, who comes in person. In Lk. the
man's humility and faith prevail over his anxiety as soon as he sees
that the first deputation has succeeded, and that the great Rabbi
I96 THE GOSPEL ACCORDING TO S. LUKE [VH. 6-9.
and Prophet is really coming to him. Therefore he sends the

second deputation to say that he is not worthy of a visit, and that
the visit is not necessary.
Kupie, jifj aKuXXou. "Lord, cease to trouble Thyself." The
verb a marked instance of the tendency of words to become
is
weaker in meaning: o-kuAAw (<tkv\ov, xi. 22) is 1. "flay"; 2.
"mangle"; 3. "vex, annoy" (viii. 49; Mk. v. 35; Mt. ix. 36).
See Expositor, 1st series, 1876, iv. pp. 30, 31. What follows
seems to show that the centurion was not a proselyte. The house
of a Gentile was polluting to a Jew ; and therefore ov yap t/cavos
dpi, k.t.A.., is quite in point if he was still a heathen. But it is
rather strong language if he had ceased to be a heathen. For iva
after ucavo's see Burton, 216.
7. eiirc Xoyu, ical laGrJTu 6 irais jioo. Lit. "Say with a word,
and let my servant be healed." The word is to be the instrument
with which the healing is to take place, instead of Jesus' coming in
person: comp. Acts ii. 40 and Gal. vi. XX. There is no doubt
that 6 irais fiov means " my servant." This use is found in N.T.
(xii. 45, xv. 26 ; Mt. viii. 6, 8, 13), and is very freq. in LXX and in
class. Grk.
It has been contended that in Mt. viii. 6, 8, 13 irais must mean "son,"
because the centurion calls his servant dovXos in ver. 9 as if it were improbable
:
that a person in the same conversation should speak sometimes of his " servant
and sometimes of his "boy." In both narratives trats and SoOXos are used as
synonyms ; and it is gratuitous to suppose that in using dovXos Lk. has misin-
terpreted the iraty in the source which he employed. Comp. xv. 22, 26. Here
6 7ra?s fiov is more affectionate than 6 6ov\6s fiov would have been.
8. iyu o.vBpair6s cifii uiro e|oucn.ae TacrtrojAevos. The ct/xt
must not be united with and made the equivalent of

Tao-o-oiievos
Taa-crofiai Tcuro-o/Acvos is adjectival.
: Thus, " For I am a man who
is habitually (pres. part.) placed under authority." But, " For I
am an ordinary person (avOpwiros), and a person in a dependent
position " is rather an exaggeration of the Greek. Comp. vtto ttjv
tov ySao-tXcws i$ov<riav irctreiV (2 Mac. iii. 6). The ical yap shows
the intimate connexion with what precedes, e'nrk X6yw nal la6-qr<o :
see on vi. 32. "I know from personal experience what a word
from one in authority can do. A word from my superiors secures
my obedience, and a word from me secures the obedience of my
subordinates. Thou, who art under no man, and hast authority
over unseen powers, hast only to say a word and the sickness is
healed." Perhaps dv0pa>7ros hints that Jesus is superhuman.
Evidently virb i$ovcriav Tao-o-dficvo9 means that, if an inferior can
give effective orders, much more can a superior do so. It is the
certainty of the result without personal presence that is the point.
9. 6 'irjaous e0aup,ao-k auToV. This is stated in both narratives.
Comp. Mk. vi. 6. Those who are unwilling to admit any limita-
VII. 9, 10.] THE MINISTRY IN GALILEE 1 97
tions in Christ's knowledge have to explain how wonder is com-

patible with omniscience. One limitation is clearly told us by
Himself (Mk. xiii. 32) ; so that the only question is how far such
limitations extend. See on ii. 46, 52, and xvii. 14. Note the
solemn Aiyu up-tV, and comp. ver. 28, x. 12, 24, xi. 8, 9, 51, etc.
ou8e iv to 'lapcujX Too-au-nji'morie dSpor. This again points to
the centurion being still a heathen. Nowhere among the Jews had
He found any one willing to believe that He could heal without
being present. It is natural that Lk. should express this preference
for a Gentile more strongly than Mt., who has Trap' ovSevl Tocravrrjv
7rio-Tiv iv t(3 'Io-parjA. evpov. Lk. here omits the remarkable passage
Mt. viii. 11, 12; but he gives it in quite a different connexion
xiii. 28, 29.Such teaching, so necessary and so unwelcome to the
Jews, may have been repeated.
easily
10. uiroorp&J/ai'Tcs. See on i. 56 and iv. 14. Lk.'s uyiaiKoira is
stronger than the IdOrj of Mt. The servant was not only cured, but
"in good health." Non modo sanum, sed sanitate utentem (Beng.)
Hobart remarks that Lk. " is the only N.T. writer who uses vyiaivw
in this its primary sense, to be in sound health,' with the exception
'
of S. John, 3 Ep. 2. For this meaning it is the regular word in

the medical writers" (p. 10). See on v. 31 and comp. xv. 27.
Here and v. 31 Vulg. has sanus ; in xv. 27, salvus.
The identification of this miracle with that of the healing of the son of the
royal official (/3a<rt\iK6s) in Jn. iv. is not probable it involves an amount of
:
misinformation or carelessness on one side or the other which would be very

startling. Irenseus seems to be in favour of it ; but " centurion " with him may
be a slip of memory or a misinterpretation of /3ao-t\t/c6y. Origen and Chrysostom
contend against the identification. Is there any difficulty in supposing that on
more than one occasion Jesus healed without being present ? The difficulty is
to explain one such instance, without admitting the possession of supernatural
powers : this Strauss has shown, and the efforts of Keim and Schenkel to
explain it by a combination of moral and psychical causes are not satisfying.
There is no parallel to it in O.T., for (as Keim points out) the healing of
Naaman is not really analogous.
11-17. The Raising of the Widow's Son at Nain. Because
Lk. alone records it, its historical character has been questioned.
But there were multitudes of miracles wrought by Christ which
have never been recorded in detail at all (iv. 23, 40, 41, vi. 18, 19;
Jn. ii. 23, iv. 45, vii. 31, xii. 37, xx. 30, xxi. 25), and among these,
as ver. 22 shows, were cases of raising the dead. We must not
attribute to the Evangelists the modern way of regarding the raising
of the dead as a miracle so amazing, because so difficult to perform,
that every real instance would necessarily become widely known,
and would certainlv be recorded by every writer who had knowledge
of it. To a Jew it would be hardly more marvellous than the heal-
ing of a leper ; and to one who believes in miracles at all, dis-
tinctions as to difficulty are unmeaning. It is not unreasonable to
198 THE GOSPEL ACCORDING TO S. LUKE [VH. 10-12.
suppose, either that this event never came to the knowledge of the
other Evangelists, or that, although they knew of it, they did not
see the necessity for recording it. It is worth noting that nearly all
recorded instances of raising the dead were performed for women
(1Kings xvii. 23; 2 Kings iv. 36; Jn. xi. 22, 32; Acts ix. 41;
Heb. xi. 35).
11. iv t<j> $tjs> It is not easy to decide between the reading iv rip iîjs,
V (A B R), and iv 777 eîjs, sc.
sc. Xpt> v rjfiipa (N C D). On the one hand, Lk.
elsewhere, when he writes iv t, has Kadel-rjs (viii. 1) ; on the other, when he
writes he does not prefix iv (ix. 37 ; Acts xxi. I, xxv. 17, xxvii. 18).
777 H-tjs,
The less definite would be more likely to be changed to the more definite than
vice versa. Thus the balance both of external and internal evidence is in
favour of iv rep ii-rjs, and we must not limit the interval between the miracles
to a single day. In N.T. ^r}s is peculiar to Lk. (ix. 37 ; Acts xxi. I, xxv. 17,
xxvii. 18).
Nati'. The place is not mentioned elsewhere in Scripture ; and

the village of that name in Josephus (B. J. iv. 9. 4) is on the other
side of the Jordan, and cannot be the same.
A hamlet called Nein was found by Robinson about two miles west of
Endor, on the north slope of Little Hermon, which is where Eusebius and
Jerome place it ; and it would be about a day's journey from Capernaum.
" One entrance alone it could have had, that which opens on the rough hillside
in its downward slope to the plain " (Stanley, Sin. cV Pal. p. 357) ; so that the
very path on which the two companies met can be identified. About ten
minutes' walk on the road to Endor is a burying-place which is still used, and
there are many tombs cut in the rock. Robinson, Pal. iii. p. 469 ; Bibl. Res.
ii. 361 ; Thomson, Land &r* Book, p.
445 ; Tristram, Land of Israel, p. 127.
The expression, ir6Xw KaXov/xivrjv Natv, looks as if Lk. were writing for those
who were not familiar with the country ; comp. i. 26, 39, iv. 31. See on vi. 15.
oi fia0T]Tai outoo. Including more than the Twelve; vi. 13.

See on xi.
29.
" Behold there was being
12. Kai l8ou c|icofuTo TeOjTjKoSs.
carried out a Or, " there was being carried out dead
dead man."
the only son," etc. The Kai introduces the apodosis of ws Se
T/yyio-c, and must be omitted in translation " then " would be too :
strong. See on v. 12. The compound verb occurs here only in

N.T. and nowhere in LXX. It is equivalent to iippeiv (Acts v.
6, 9, 10) and efferre, and used of carrying out to burial, Polyb.

is
xxxv. 6.2; Plut. Agis, xxi. ; Cic. xlii. In later Gk. iKKOfjuSrj is
used for iipopd of burial. With rcOvrjKws comp. Jn. xi. 44.
fioTOyc^s otos tt) fiTjTpl auroG. Comp. viii. 42, ix. 38 ; Heb.
xi.17; judg. xi. 34; Tobit iii. 15, viii. 17. Only in Jn. is/tovoye^s
used of the Divine Sonship (i. 14, 18, iii. 16, 18; 1 Jn. iv. 9).
Kai avTî rjv x^lP 01" The ty may safely be pronounced to be certainly
genuine (SBCLSVH and most Versions). For airr-ft some editors write
aOrri, and a few authorities have Kai avrrj x?)PQ' The mourning of a widow
for an only son is typical for the extremity of grief orba cum Jlet unicum :
VII. 12-15.] THE MINISTRY IN GALILEE 1 99
mater (Catull. xxxix. 5). Comp. Jer. vi. 26; Amos viii. 10; Zech. xii. 10;
Prov. iv. 3.
oxXos -njs iroXews Ikcu'os. Some of this multitude would be hired

mourners, and musicians with flutes and cymbals. The mother
would walk in front of the bier, and Jesus would naturally address
her before touching it. This use of ixavo? for "enough and to
spare, much," is specially freq. in Lk. (viii. 27, 32, xx. 9, xxii. 38,
xxiii. 8, 9; Acts viii. 11, ix. 23, 43, xi. 24, 26, etc.). It is possibly
colloquial it occurs in Aristoph. Pax 354.
: See Kennedy, Sources
of N.T. Grk. p. 79. D here has 7roAi;s.
13. ical iSwc ai>rr\v aim}. The introduc-
6 Ku'pios ioTrkayvladr) eir'
tion of 6 Kvptos has special point here the Lord of Life meet-
: it is
ing sorrow and death. The expression is characteristic of Lk.

Comp. xxiv. 34, and see on v. 17. Compassion is elsewhere men-
tioned as a moving cause in Christ's miracles (Mt. xiv. 14, xv. 32,
xx. 34 ; Mk. i. 41, viii. 2). The verb is peculiar to the Synoptists
and, excepting in parables (Lk. x. 33, xv. 20; Mt. xviii. 27), is
used of no one but Christ. It is followed, as here, by hri c. dat.
Mt. xiv. 14; and by 7repi c. gen. Mt. ix. 36; but generally by
hri c. ace. (Mt. xv. 32; Mk. vi. 34, viii. 2, ix. 22).
Mtj icXaTe. " Do not go on weeping, cease to weep " comp. :
ver. 6. He is absolutely sure of the result ; otherwise the command

would have been unnatural. Quis matrem, nisi mentis inops% in
funere nati Flere vetat ?
14. t]\|/aTO ttjs cropou, oi 8e |3a<JT(oyTS canfjo-ai'. Lk. clearly
intimates that the purpose of the touching was to make the bearers
stand still. At such solemn times words are avoided, and this
quiet sign sufficed. Perhaps it also meant that Jesus claimed as
His own what Death had seized as his prey. Lk. equally clearly
intimates that the resurrection was caused by Christ's command.
This is the case in all three instances of raising the dead (viii. 54
Jn. xi. 43). The o-opo's may be either the bier on which the body
was carried, or the open coffin (probably wicker) in which it was
laid (Gen. 1. 26; Hdt. i. 68. 3, ii. 78. 1).
It is worth noting that f}a<TT&{eiv, which occurs twenty-seven times in

N.T. (x. 4, xi. 27, xiv. 27, xxii. 10, etc.), is found only once in LXX.
<roi Xeyu. " To thee I say, Arise." To the mother He had said,
" Weep not." The 0-01 is emphatic. For this use of Xeyw, almost
in the sense of " I command," comp. xi. 9, xii. 4, xvi. 9.
15. drcKdOioree 6 yeicpos. The

verb occurs only here and Acts
ix. 40 in N.T. ; in both cases of persons restored to life and sitting
up. Not in LXX. In this intrans. sense it is rare, excepting in

medical writers, who often use it of sick persons sitting up in bed
(Hobart, p. 1 1). The speaking proved complete restoration.
200 THE GOSPEL ACCORDING TO S. LUKE [VIE. 15-17.
suggest that the young man was in a trance does not get rid of the
To
miracle. How did Jesus know that he was in a trance, and know exactly how
to rouse him ? And can we suppose that this happened on three different occa-
sions, even if we could reconcile Christ's action with a character for truthfulness ?
Here and in the case of Jairus' daughter it is the Evangelist who tells us that the
person was dead ; but Jesus Himself declared that Lazarus was dead (Jn. xi. 14).
We are told that the symmetry of the three instances is suspicious ; raised from
the death-bed, raised from the bier, raised from the tomb. But no Evangelist
gives us the triplet. Lk. is the only writer who records more than one, and the
two which he records he places in unsymmetrical order, the raising from the bier
coming before the raising from the death-bed. Strauss has shown how unsatis-
factory the trance theory is [Lebenjesu, ed. 1864, p. 469).
coukci' auToy -nj p|Tp. The sudden change of nominative

causes no obscurity. Comp. xiv. 5, xv. 15, xvii. 2, xix. 4; Acts vi.
6, x. 4. Jesus might have claimed the life which He has restored,
nam juvenis jam desierat esse matris sua ; but compassion for the
mother again influences Him. Comp. ix. 55 ; Acts ix. 41 ; 1 Mac
x. 9 ; 1 Kings xvii. 23 ; 2 Kings iv. 36.
16. "EXaSev 8e <f>6{3os -rrdrras. It is natural that this should be
the first feeling on seeing a corpse reanimated. But a writer of
fiction would rather have given us the frantic joy of the mother
and of those who sympathized with her. Comp. i. 65, v. 8, 26,
viii. 37 Acts ii. 43, xix. 37. See on i. 12, and also Schanz, ad loc.
;
Xe'yorrcs on . . . k<u on. It is very forced to make on in

both cases argumentative God) because
:
" Saying, (We praise
. .and because." It is possible to take the second on in this
.
way ; but the common method of making both to be recitative is

preferable. Both, therefore, are to be omitted in translation, the
words quoted being in the oratio recta (Tyn. Cran. Cov. RV.).
Cases in which on may be taken either way are freq. in N.T.
(i. 45, ii. 11, iv. 36, vii. 39, ix. 22, x. 21, xi. 38, xxii. 70 ; 1 Jn. ii.
12-14, etc.).
'ETreo-Kâro 6 cos Toy Xady auroC. Comp. 68, 78 Acts XV. i. ;
14; Heb. ii. The verb was specially used of the "visits" of a
6.
physician. Comp. Mt. xxv. 36, 43 Jas. 27 Acts vi. 3, vii. 23,
;
i. ;
xv. 36, the only other passages in N.T. in which the word occurs.
In the sense of visiting with judgment or punishment it is never
used in N.T. and but seldom in LXX (Ps. lxxxviii. 33 ; Jer. ix. 9,
25, xi. 22, li. 29). After the weary centuries during which no
Prophet had appeared, it was indeed a proof of Jehovah's visiting
His people that one who excelled the greatest Prophets was among
them. No one in O.T. raised the dead with a word.
17. e^TJ\0e' 6 Xoyos outos iv SXtj rfj 'louScua irepl auTOu. The
one just mentioned, that God had visited His people
Xo'yos is the
in sending a mighty Prophet. The statement does not imply that
Lk. supposed Nain to be in Judaea. 'IovSaia here probably means
Palestine see on iv. 44 and xxiii. 5. But even if we take it in the
:
VII. 17-19.] THE MINISTRY IN GALILEE 201
narrower sense of Judaea as distinct from Galilee, Samaria, and

Persea, there is no need to attribute to Lk. any geographical in-
accuracy. "This saying went forth (from Nain and circulated)
in Judaea " ; i.e. it reached the headquarters of Christ's opponents.
For ircpl aoTou comp. v. 15.
This pregnant use of a prep, of rest after a verb of motion is perhaps

found only in late Grk., for in Thuc. iv. 42. 3 and Xen. Hellen. vii. 5. 10 the
readings vary between diryeffav and dirij<rav. Comp. viii. 7, and see Win. 1.
4. a, p. 514.
Kal ir<<rr| Ttj Note the position of this clause, which

irepixcSpu.
is added augmented force " and (what is
after 7repl av-rov with :
more) in all the region round about"; i.e. round about TovSai'a,
not Nain. Comp. Acts xxvi. 23. The verse prepares the way for
the next incident by showing how the Baptist's disciples came to
hear about "all these things."
The evidence that Jesus raised the dead is that of all four Gospels and of
primitive tradition. The fact seems to have been universally believed in the
early Church (Justin, Apol. i. 22. 48; Try. lxix.; Orig. c. Cels. ii. 48).
Quadratus, one of the earliest apologists, who addressed a defence of Christianity
to Hadrian A.D. 125, says in the only fragment of it which is extant, " But the
works of our Saviour were always present, for they were true ; those that were
healed and those that were raised from the dead, who were seen not only when
they were healed and when they were raised, but were also always present ; and
not merely while the Saviour was on earth, but also after His departure, they
were there for a considerable time, so that some of them lived even to our own
times " (Eus. H. E. iv. 3. 2). This does not mean that Quadratus had seen
any of them, but that there was abundance of opportunity, long after the event,
to inquire into the reality of these miracles. S. Paul uses the same kind of
argument respecting the resurrection of Christ (1 Cor. xv. 5-8). Weiss points
out how unsatisfactory are all the attempts to explain the evidence on any
other hypothesis than the historical fact that Jesus raised the dead (Lebenjesu,
i. pp. 557-565, Eng. tr. ii. 178-186). He concludes thus " In no other :
miracle did the grace of God, which appeared in His Messiah, manifest itself so
gloriously, by overcoming the consequences of sin and thereby giving a pledge
for the highest consummation of salvation." See Aug. Injoh. Trac. xlix. 2.
18-35. The message from the Baptist to the Christ. Peculiar

to Lk. and Mt., who place it in different connexions, but assign to
it that John had " heard in his prison the
the same occasion, viz.
works of the Christ " (Mt. xi. 2). Lk.'s narrative, as usual, is the
more full. He does not mention that John is in prison, having
already stated the fact by anticipation (iii. 20). The 7repl iravTcov
TovTOiv shows that the works reported to the Baptist include the
healing of the centurion's servant and the raising of the widow's son.
irpbs rbv Kvpiov. This is probably the true reading (BLRX, a ff2 Vulg.
rather than irpbs rby'I-qirovv (SAXr, bcf). See on ver. 13.
19. lu el 6 cpxop.ei'os ; " Art Thou (in emphatic contrast to

Irepov) He
that cometh," i.e. whose coming is a matter of quite
notorious certainty (iii. 16, xiii. 35, xix. 38; Heb. x. 37).
fj eTcpoK TrpoffSoKwfiei' ; " Or must we look for another, different

in kind ? " whereas aAAov might be another of the same kind (Lft.
on Gal. i. 6, 7). The reading Urcpov (sBLRXH) is right, and is
not taken from Mt. It is aXXov (A D) that is the corruption.
For the delib. subj. comp. hi. 10, 12, 14. See on hi. 15.
The meaning of the question thus sent to Christ has been
much discussed. 1. Chrystostom and other Fathers have sug-
gested that the question was asked for the sake of John's disciples,
who needed strengthening or correcting in their beliefs. See
Oxford Library of the Fathers, x. p. 267, note e. Luther, Calvin,
Beza, Grotius, Bengel, and others adopt this view. But the whole
context is against it. Christ's reply is addressed to John, not to
the disciples; and it is not clear that the disciples even under-
stood the message which they carried. 2. Weiss and other critics
follow Tertullian {Marcion. iv. 18) in contending that John's own
faith was failing, because the career of Jesus did not seem to
correspond with what he and the people had expected, and with
what he had foretold (iii. 17). There is nothing incredible in this
view ; but the Baptist had had such a long and stern preparation
for his work, and had received such convincing evidence that Jesus
was the Messiah, that a failure in his faith is surprising. 3. Hase
and others suggest that he was not failing in faith, but in patience.
John was disappointed that Jesus did not make more progress,
and he wished to urge Him on to take a more prominent and
indisputable position. " If Thou do these things, manifest Thyself
unto the world." Perhaps John was also perplexed by the fact
that one who could work such miracles did not set His forerunner
free, nor " cleanse His threshing-floor " of such refuse as Antipas
and Herodias. This view suits the context better than the second.
John's sending to Jesus is strong evidence that he was not seriously
in doubt as to His Messiahship. For a false Christ would not
have confessed that he was false ; and what proof could the true
Christ give more convincing than the voice from heaven and the
visible descent of the Spirit ? 4. The view of Strauss, that John
had just begun to conjecture that Jesus is the Messiah, and that
therefore this narrative is fatal to the story of his having baptized
Jesus and proclaimed Him as the Messiah, is answered by
Hase (Gesch. Jesu, 39, p. 388, ed. 1891). See also Hahn, i.
P- 475-
21. OcpaTrcoeiy diro. See on v. 15: it is peculiar to Lk.
p.aoriYWK. "Distressing bodily diseases"; Mk. iii. 10, v. 29,
34. In LXX it is used of any grievous trouble, but not specially
of disease: Ps. xxxv. 15, lxxxviii. 32; Ecclus. xl. 9; 2 Mac. vii.
37 comp. Horn. 77. xii. 37, xiii. 812 ; Aesch. Sept. 607 ; Ag. 642.
:
The notion that troubles are Divine chastisements is implied in

the word. It is used literally Acts xxii. 24 and Heb. xi. 36.
exapio-aro. "He graciously bestowed, made a free present

of"; magnificum verbum (Beng.) ; comp. 2 Mac. iii. 31.
22. dirayYciXaTc '\mdvei. See on viii. 20. The answer is ex-
pressly sent to John : there is no intimation that it is for the in-
struction of his disciples, who are sent back, " like the messenger
from Gabii to Sextus Tarquinius," to relate a symbolical narrative,
which their master is to interpret. That they can understand it is
neither stated nor implied.
Tu<j)Xol deapXe-rrouoxi', k.t.X. There is probably a direct reference
to Is. xxxv. 5, 6, lxi. 1. It is clear, not only that Lk. and Mt.
understand Jesus to refer to bodily and not spiritual healings, but
that they are right in doing so. John's messengers had not " seen
and heard" Christ healing the spiritually blind and the morally
leprous. Moreover, what need to add tttwxoI eiayyeXilovrai, if all
that precedes refers to the preaching of the good tidings ? It is
unnatural to express the same fact, first by a series of metaphors,
and then literally. All the clauses should be taken literally. They
seem to be arranged in two groups, which are connected by kou,
and in each group there is a climax, the strongest item of evidence
being placed last.
irrwxol coayyeXiiorrai. This was the clearest sign of His being
the Christ (Is. lxi. 1), as He Himself had declared at Nazareth (iv.
18-21). His miracles need not mean more than that He was "a
great Prophet " ; moreover, the Baptist had already heard of them.
But it was a new thing that the poor, whom the Greek despised
and the Roman trampled on, and whom the priest and the Levite
left on one side, should be invited into the Kingdom of God (vi.
20). For the passive sense of eiayyeXiêo-Oai comp. Heb. iv. 2, 6,
and see Win. xxxix. 1. a, p. 326, and Fritzsche on Mt. vi. 4. For
evayeXXcov see on Rom. i. 1.
23. fia/cdpios. Not 1xa.Ka.p101, as it would have been if the
direct reference were to the disciples of John. It implies that
the Baptist had in some way found an occasion of stumbling in
Jesus (i.e. he had been wanting in faith, or in trust, or in patience)
and it also encourages him to overcome this temptation.
oxai'SaXio-Of]. Only here and xvii. 2 in Lk., but frequent in
Mt. and Mk. The verb combines the notions of " trip up " and
" entrap," and in N.T. is always used in the figurative sense of
"causing to sin." See on xvii. 1. This record of a rebuke to the
Baptist is one of many instances of the candour of the Evangelists.
For os idv see Greg. Proleg. p. 96, and Win. xli. 6, p. 390 ; this
use of idv for dV is common in LXX and N.T. (xvii. 33 ? ; Mt. v.
19, 32, xii. 32, xviii. 5 ; Jas. iv. 4).
24. This is further evidence that the question and
Trcpl 'Iwdv-ou.
answer just recorded concerned John himself. The people had
heard Jesus send a rebuke to the Baptist. But He forthwith
204 THE GOSPEL ACCORDING TO S. LUKE [VII. 24-27.
guards them from supposing that John has ceased to be worthy of

reverence. He waits till his disciples are gone ; because if they
had heard and reported Christ's praise of John to their master, it
might have cancelled the effect of the rebuke. This panegyric is
almost the funeral oration of the Baptist ; for soon after this he
was put to death. For rjplaTo see on iv. St.
T 2|r)X0aT. In each of the three questions it is possible to put the
note of interrogation before the infinitive, and render, "Why went ye out? to
behold ? " etc. But the order of the words favours the usual punctuation.
Perhaps 6e6.aa.adai. implies "behold" with wonder and admiration.
KaXajioy . . . aaXeuoixeKoc. The literal meaning makes ex-

cellent sense " Did you go out into the wilderness to admire
:
what you would certainly find there, but which would have no
interest or attraction ? Or did you go out to see what would no
doubt have been interesting and attractive, but which you were
not likely to find there ? " But it also makes good sense to in-
terpret, "Had John been a weak and fickle person, you would
not have made a pilgrimage to see him."
25. ayOpw-nw iv (ia\aicoi$. Such a person would not be found
in the wilderness ; although he might have attracted them. This
seems to show that the /caAd/tov is not metaphorical, for this is
obviously literal.
ol iv iu.a-ri.crp.aj ei'8ou> Kal Tpu<J)fj uirdpxoKTes. "Those who live
in gorgeous apparel and luxury." The word l/urno-fios is of late
origin, and is seldom used excepting of costly vesture (ix. 29
Acts xx. 33 ; Jn. xix. 24 ; 1 Tim. ii. 9 ; Gen. xxiv. 53 ; Exod. iii.
22, xii 35; 1 Kings x. 5). See Trench, Syn. 1. For ceSo^w
comp. xiii. 17, and for uirdpxorres see on viii. 41. In N.T. Tpv<prj
occurs only here and 2 Pet. ii. 13 ; in LXX only as v. I. Lam. iv. 5.
But it is freq. in class. Grk. It means an enervating mode of life
(OpviTTOfMu, " I am broken up and enfeebled ").
26. ircpio-o-oTepoi' irpo<f>f|Tou. This completes the climax KaAa- :
p.ov} avOponrov, Trpo<pr}n)v, irepL&croTepov 7rpo<prp-ov. In irtpuraoTtpov

we have a late equivalent of 7rAc'ov. It may be masc. or neut.,
but probably neut, like 7r\tov in xi. 32. Comp. xii. 4, xx. 47.
is
They went out to see something more than a Prophet, and they
did see it.
27. This quotation from Malachi (iii. 1) is given by Mk. at the
opening of his Gospel coupled with <j>wi^] powrros, k.t.X., and
attributed as a whole to Isaiah. Neither Heb. nor LXX has irp6
irpoawTTou <rou, which Mt. Mk. and Lk. all insert in the first clause.
See on ix. 52. Moreover, they all three have d7rocn-cAAto and
KaracrACi;do"t instead of the cf aTroo-TeWo) and /3A.i/fTcu of LXX.
See on iv. 18. The passage was one of the common-places of
Messianic prophecy, and had been stereotyped in an independent
Greek form before the Evangelists made use of it.
VII. 28.] THE MINISTRY IN GALILEE 205
28. iv yccnriTois Y u "aiK ""- A

solemn periphrasis for the whole
human race ; that it implies weakness and frailty is not evident
in Job xiv. 1 these qualities are expressed. It is human generation
as distinct from heavenly regeneration that is meant. John's
superiority lay, not in his personal character, but in his office and
mission the glory of being the immediate forerunner of the
:
Messiah was unique. He was a Prophet, like Moses and Elijah

yet he not only prophesied, but saw and pointed out to others
Him of whom he prophesied.
The word irpo<frf)TT)s is an interpolation. The external evidence against
it is immense (tf B KLMXS and most Versions), and it is improbable that
the possibility of Prophets outside Israel would be indicated.
6 8e jxiKpoTcpos. There is no need to make this a superlative,

as AV. alone among English Versions better, " he that is in- :
ferior," i.e. less than other members of the Kingdom, less than
any among the more insignificant. It is most unnatural to explain
6 (AiKporepos of Christ. Chrysostom says, 7repi lavrou Aeywv eiKOTWS
Kpvirru to 7rpoo"(07rov Sia ttjv cti Kparovcrav virovoiav kou 8ta to fxr]
8oa6 7rept iavrov p,eya Ti Aeyeiv {Hom. xxxvii. p. 417), and above
he explains //.iKporcpos as koxo. ttjv rfXiKiav koX Kara tyjv twv iro\\u)v
Soav (p. 416). Much the same view is taken by Hilary, Theophy-
lact, Erasmus, Luther, Fritzsche, and others. In that case iv T-fj
ySao-tXetatov eov must be taken after /u.'a>v, which is awkward
and we can hardly suppose that Jesus would have so perplexed
the people as to affirm that He was inferior to the Baptist, who in
all his teaching had enthusiastically maintained the contrary (iii.
16; Mt. 11 j Mk. i. 7; Jn. i. 15, 20, 27, 30, iii. 28-30).
iii. By
his office John belonged to the old dispensation ; he was its last
and highest product (major prophetd, quia finis prophetarum), but
he belonged to the era of preparation. In spiritual privileges, in
grace, and in knowledge any even of the humbler members of the
Kingdom are superior to him. He is a servant, they are sons ; he
is the friend of the Bridegroom, they are His spouse. It is
possible to understand 'ludvov after /At/cpoTcpos, but it is unnecessary
more probably the comparative refers to others in the Kingdom.
The paradox, " He that is less than John is greater than John," is
capable of interpretation ; but the principle that the lower members
of a higher class are above the highest member of a lower class is
simpler. The superlative of /u.t/cpo's does not occur in N.T.
29, 30. Many have supposed that these two verses are a
parenthetical remark of the Evangelist. But a comment inserted
in the middle of Christ's words, and with no indication that it is
a comment, is without a parallel and improbable. Jn. iii. 16-21
and 31-36 are not parallel. There the question is whether com-
ment is added. In both passages it is probable that there is no
comment. But, assuming that the Evangelist is in both cases

commenting, he appends his comment he does not insert it into :
the utterances of others. Here w. 29 and 30 are part of Christ's

address, who contrasts the effect which John's preaching had
upon the people and upon the hierarchy (see Schanz). The con-
nexion between ver. 30 and ver. 31 is close, as is shown by the ovv.
29. iras 6 Xa6$ dtcouaas. " All the people, when they heard " the
preaching of the Baptist. Note the 7ras, and see small print on i. 66.
iZiKaiwrav toc eoe, Bairrtad^vTcs. "Admitted the righteous-
ness of God (in making these claims upon them and granting them
these opportunities) by being baptized." Their accepting baptism
was an acknowledgment of His justice. See on ver. 35, and the
detached note on the word oYkcuos and its cognates, Rom. i. 17.
30. oi kojxikoi. Lk. often uses this expression instead of 01
ypa.fLfia.Tels, which might be misleading to Gentile readers (x. 25,
xi. 45, 46, 52, xiv. 3). Elsewhere in N.T. the word occurs only
Mt. xxii. 35; Tit. iii. 9, 13. Comp. 4 Mac. v. 4; Corp. Inscr.
2787, 8.
ttji' coo xîTxâo.v els cauTous.
8ou\t|i' tou "They frustrated
the counsel of God concerning themselves " comp. cis rj/xas in :
1 Thes. v. 18. The rendering, "/or themselves, so far as they

were concerned, they rendered the counsel of God effectless,"
would require to tis eavrovs. The verb is a strong one :
" render
adtTov, placeless, inefficacious" (Gal. ii. 21, 48 ; Lk.
iii. 15 ; Jn. xii.
x. 16). Free will enables each man to annul God's purpose for
his salvation. The phrase -n\v BouXrp too eou is peculiar to Lk.
in N.T. (Acts xiii. 36, xx. 27; comp. ii. 23, iv. 28). It occurs
Wisd. vi. 4; comp. Ps. xxxii 11, cvi. 11 ; Prov. xix. 21. With o.f)
Baimo-G^n-cs comp. the case of Nicodemus (Jn. iii. 4, 5).
31. The spurious reading etwe Si 6 Ktjpios was interpolated at the be-
ginning of this verse to mark w. 29, 30 as a parenthetical remark of the
Evangelist. Owing to the influence of the Vulgate the interpolation was
followed by all English Versions prior to RV. Almost all MSS. and ancient
versions omit the words. But their spuriousness must not be quoted as
evidence against the view which they support. Many false readings are
correct glosses upon the true text, although that is probably not the case
here.
Tiki oSV 6|ioiuo-u. The

would not be very intelligible if
ovv
w. 29, 30 were omitted; but 30 it is quite in place.
after ver.
" Seeing that the rulers and teachers have rejected the Divine in-
vitation given by John, and that ye (keyere, ver. 34) follow them
in refusing to follow Me, to what, then, shall I liken the people of
this generation ? " So comprehensive a phrase as tous d^pwirous
ttjs ycvcas Tau'rns may include the Baptist and the Christ and :
to assume that it does include them frees the true interpretation

of the parable from seeming to be somewhat at variance with the
opening words. With the double question comp. xiii. 18; Mk.
iv. 30.
32. There are two parties of children. This is more clearly
marked by -rots erepois in Mt. than by aWrjXots here. Which of
the two groups is blamed ? It has been taken both ways. (1) The
children who invite the second group to play, first at dances and
then at dirges, represent Jesus and the Baptist with their respective
followers. The children who waywardly refuse to join in any kind
of game are the Jews as represented by the hierarchy and the
majority of the people. These rejected both the asceticism of
John and the joyous freedom of the Gospel. Godet infers from
dA.Ar7A.01s that the two groups of children change sides and take
turns in proposing the form of play. But it is not necessary to
give so much meaning to dAAÂois. Yet such a change would
not be difficult to interpret. The Jews may have proposed to the
Baptist to become less stern. They certainly tried to force fast-
ing on Jesus. And hence (2) the possibility of the other inter-
pretation, which is preferred by Euthymius, Stier, and Alford, and
is ably defended by Trench (Studies in the Gospels, pp. 150-153).
The children sitting in the market-place and finding fault with
their fellows are the Jews. John comes to them in his severity,
and they want him to play at festivals. When he retains his strict
mode of life, they complain and say, " We piped to you, and you
did not dance." Then Christ comes to them as the bringer of
joy, and they want Him to play at funerals. When He retains
His own methods, they say, " We wailed, and you did not weep."
This interpretation has two advantages. It makes the men of
this generation, viz. the Jews, to be like the children who cry, " We
piped," etc. And it gives the two complaints a chronological
order. " We piped," etc., is a complaint against the Baptist, who
came first ; " We wailed," etc., is a complaint against the Christ,
who came afterwards.
With Ka0K]fj.^cois comp. v. 27; with dyopa, Mk. vi. 56; with
irpoo-<J)ui/ou(rii' &\\y)\oi9, Acts xxii. 2 ; with TjuXTjo-ajjiei', 1 Cor. xiv.
7
with wpxTJaao-06, 2 Sam. vi. 21 ; with cGp^nio-a/jiei', Jn. xvi. 20. Of
these Trpo(T<ji(jyve2v is a favourite word see on vi. 13. Both Qpr\velv
:
and KkaUiv refer to the outward manifestation of grief as distinct

from the feeling ; and here the outward expression only is needed.
33. p,T) <tQu)v apiw pr|T irlvw olvov. "Without eating bread
or drinking wine " ; spoken from the point of view of those who
objected to John. He did not take the ordinary food of mankind
and so Mt. says, "neither eating nor drinking." For the poetic
form lo-Gw see on x. 7.
Aai\i.6viov ?x ei- They afterwards said the same of Jesus (Jn.
vii. 20, viii. 48, x. 20) ; and Saifioviov e^"? shows that oai/xdnoi/
is ace. and not nom. Renan compares the Arabic Medjnoun entk
as showing that Orientals consider all madness to be possession by

a demon
(V. dej. p. 263). See on iv. 33. One regrets that the
"
American Revisers did not carry their point in getting " demon
substituted for " devil " as the rendering of Saifioviov. Tyn. Cov.
and Cran. make great confusion by translating " hath the devil."
Wic. is better with " hath a fende." The Xryerc in w. 33 and 34
shows that some of those censured are present. Comp. xi. 1 5, where
Jesus is accused of casting out demons with the help of Beelzebub.
34. 4>a-yo9. Like olvoir&rrjs, this is a subst. and therefore paroxytone
<pay6s, which L. and S. give, would be an adj. See Chandler, Greek Ac-
centuation, 215. Latin Versions vary between devorator (Vulg. ), vorator (q),
vorax (c e), manducator {<&). English Versions vary between "devourer"
(Wic), "glutton" (Tyn. Cov.), "gurmander" (Rhem.), and "gluttonous
man" (Cran. AV. RV.). The ref. is to v. 33 and similar occasions. For
<f>l\os reXuvQy see v. 27, 29, 30.
35. kcu !8ikchw6t)

tj (Tofyia. "And yet wisdom was justified."
In N.T. often introduces a contrast, which is placed side by
teat
side with that with which it is contrasted " and (instead of what :
might be expected), and yet" This is specially common in Jn.

(i. 5, 10, iii. 11, 32, v. 39, 40, vi. 36, 43, 70, vii. 28, etc.). Atque
sometimes has the same force ; Cic. De Off. iii. 11. 48. Although
the Jews as a nation rejected the methods both of John and of
Christ, yet there were some who could believe that in both these
methods the Divine wisdom was doing what was right.
^SikcuuOt]. This looks back to eSiuWav in ver. 29, and Vj
ao<f>La looks back to ttjv ftovX-qv toS 0cov in ver. 30. Here, as in
Rom. iii. 4 (Ps. li. 6), Sixatow means " Show or pronounce to be
righteous, declare or admit to be just." The analogy of verbs in
-6m is often wrongly urged. An important distinction is sometimes
overlooked. In the case of external qualities, such verbs do mean
to
" make or render" whatever the noun from which they are
de-
rived signifies (ep^/iow, <pA.ou), xpwoo>, k.t.X.). But in the case
of moral qualities this is scarcely possible, and it may be doubted
whether there is a passage in which 8i*caio'a> clearly means "I
make righteous." Similarly, d&ooo never means " I make worthy,"
but " I consider worthy, treat as worthy." In the case of words
which might apply to either external or moral qualities both mean-
ings are possible ace. to the context thus o/xoio'w may mean :
either " make like," e.g. make an image like a man (Eur. Hel. 33,
comp. Acts xiv. 1 ; Rom. ix. 29), or " consider like, compare "
1
(ver. 31, xiii. 18, 20).
In idiKatddt] we perhaps have an example of what is sometimes called the

gnomic aorist. Comp. Jn. xv. 6; Jas. 1. II, 24; I Pet. i. 24. Burton,
43. But see Win. xl. b. 1, p. 346, where the existence of this aorist in
N.T. is denied.
dire irdrrwy t&v t^kvuv auTrjs- " At the hands of all her chil-
VII. 35.] THE MINISTRY IN GALILEE 209
dren": the justification comes from them. It is certainly incorrect

to interpret dtro as implying rescuing or protecting "from the
attacks of all her children," viz. from the Jews. The children of
the Divine Wisdom are the faithful minority who have welcomed
the Baptist and the Christ, not the unbelieving majority who re-
jected them. In Mt. xi. 19 there is no TrdvT<av, and DLMX
omit it here. But it is certainly genuine see on vi. 30. In
: A PH
n-dvTOiv is placed last with emphasis : there are no exceptions.
But the order of X B is to be preferred. Mt. has Ipywv for tckvwv,
and N has tpywv here. For the personification of the Wisdom of
God comp. Prov. viii., ix. ; Ecclus. xxiv. ; Wisd. vi. 22-ix. 18.
36-50. The Anointing by the Woman that was a Sinner.
Without note of time or express connexion. The connexion
apparently is that she is an illustration of ver. 35. The proposal
to identify this anointing with that by Mary of Bethany just before
the Passion (Mt. xxvi. 6 ; Mk. xiv. 3 ; Jn. xii. 3) is ancient, for
Origen on Mt. xxvi. 6 contends against it ; and it still has sup-
porters. Thus Holtzmann is of opinion that the act of a " clean "
person in the house of "an unclean " (Simon the leper) has been
changed by Lk. into the act of an " unclean " person in the house
of a " clean " (Simon the Pharisee), in order to exhibit the way in
which Christ welcomed outcasts, a subject which Lk. often makes
prominent. But the confusion of Mary of Bethany with a
notorious d/xaprwAos by Lk., who knows the character of Mary
(x. 39, 42), is scarcely credible. And there is nothing improbable
in two such incidents. Indeed the first might easily suggest the
second. Simon is one of the commonest of names (there are
ten or eleven Simons in N.T. and about twenty in Josephus), and
therefore the identity of name proves nothing. Moreover, there
are differences of detail, which, if not conclusive, are against the
identification. The chief objection is the irreconcilable difference
between Mary of Bethany and the dfiapTwX6<s. Strauss and Baur
suggest a confusion with the woman taken in adultery. But the
narrative betrays no confusion everything is clear and harmonious.
:
The conduct both of Jesus and of the woman is unlike either

fiction or clumsily distorted fact. His gentle severity towards
Simon and tender reception of the sinner, are as much beyond the
reach of invention as the eloquence of her speechless affection.
On the traditional, but baseless, identification of the woman
with Mary of Magdala see on viii. 2. The identification of this
woman with both Mary of Magdala and Mary of Bethany is ad-
vocated by Hengstenberg. His elaborate argument is considered
a tour de force, but it has not carried conviction with it. The
potest non eadem esse of Ambrose is altogether an understate-
ment. It is probably from considerations of delicacy that Luke
does not name her: or his source may have omitted to do so.
14
The leading thought in the narrative is the contrast between

Pharisees and sinners in their behaviour to Christ.
36. 'Hpwra hi tis ainbv iw apio-aiuy Xva. 4>dyn per' auTou. There is
nothing to show that the Pharisee had any sinister motive in asking
Him, although he was evidently not very friendly. As the Pharisees
were generally hostile to Christ, it may have been a courageous
thing. He is inclined to believe that Jesus may be a Prophet
(ver. 39) ; and Jesus rebukes him as one who loved little, not as a
secret enemy. But, like Herod Antipas, he may simply have been
curious. Lk. records two other instances of Christ being the
guest of a Pharisee (xi. 37, xiv. 1). For Xva see on iv. 3, and comp.
vi. 31, vii. 6 ; and for kcitckXiOt] (k B D LX
E) see on ix. 14.
37. Kal ISou yvr\ t^tis r\v. The opening words imply that her
presence created surprise. The ^ns is stronger than ^ and has
point here " who was of such a character as to be " comp. viii. 3.
: :
This is the right order, and iv ttj ttoXci follows, not precedes, ^ns
rfv(sBLH and most Versions). The exact meaning is not quite
clear either, " which was a sinner in the city," i.e. was known as
:
such in the place itself; or possibly, "which was in the city, a

sinner." The probably Capernaum.
city is
dfjiapTwXos. A
person of notoriously bad character, and prob-
ably a prostitute comp. Mt. xxi. 32.
: For instances of this use
of ct/AapTtoAds see Wetst. To the Jews all Gentiles were in a special
sense dfiapTwXoC (vi. 32, 33, xxiv. 7; Gal. ii. 15; 1 Mac. ii. 44);
but something more than this is evidently meant here. The rjv
need not be pressed to mean, " She was even up to this time
(Alf.) ; nor does accessit ad Dominum immunda, ut rediret munda
(Aug.) imply this. The ty expresses her public character rjv Iv rtf :
tt6X.l. She had repented (perhaps quite recently, and in conse-

quence of Christ's teaching); but the general opinion of her
remained unchanged. Her venturing to enter a Pharisee's house
in spite of this shows great courage. In the East at the present
day the intrusion of uninvited persons is not uncommon (Trench,
Parables, p. 302 n. ; Tristram, Eastern Customs in Bible Lands,
p. 36). Mary of Bethany was not an intruder. Note the
idiomatic pres. KaTaKciTcu just equivalent to our " He is dining
:
with me to-day," meaning that he will do so.

6.\dfia<rrpov pu'poo. Unguent-boxes or phials were called dkd-
fiao-Tpa even when not made of alabaster. But unguenta optime
servantur in alabastris (Plin. JV. H. xiii. 3, xxxvi. 12; comp.
Hdt. iii. 20. 1). See Wetst. on Mt. xxvi. 6.
The word is of all three genders in different writers ; but in class. Grk.
the sing, is aXdâa-rpos, either masc. or fem. The origin of niipov is unknown,
fiiipw, ft-vppa, ff/jivpva., fivpros being conjectures. In N.T. certainly, and prob-
ably in LXX also, /jtOpov, "ointment," is distinguished from ka.iov, "oil."
Trench, Syn. xxxviii.
38. oracra 6mo-w irapa tous iroSas auTou. The sandals were
removed at meals, and people reclined with their feet behind
them she could therefore easily approach the
; feet. While Lk.
writes irapa roiis 7ro'8as
(viii. 35, 41, x. 39, xvii. 16; Acts iv. 35,
37, v. 2, 10, 58, xxii. 3), Mk. has -n-pbs tows 77-0'Sas (v. 22, vii. 25),
vii.
and Jn. cis tovs 7ro8as (xi. 32). Mt. has irapa tous 7ro8as (xv. 30).
tois 8dKpu<ni> t]p|aTO fipe-êw tous iroSas auTou Kal Tals Opt^tr,
k.t.X. This was no part of her original plan. She came to anoint
His feet,and was overcome by her feelings; hence the r/pgaro.
The f3px*w led to the $ep.a<ro-ev, which was also unpremeditated.
Among the Jews it was a shameful thing for a woman to let down
her hair in public; but she makes this sacrifice. For Ppc'xeii'
comp. Ps. vi. 7 it is probably a vernacular word (Kennedy,
:
Sources of N. T. Grk. p. 39).

Kal KaT<j>i\ei. Note the compound verb and the change of
tense " She continued to kiss affectionately." The word is used
:
of the kiss of the traitor (Mt. xxvi. 49 ; Mk. xiv. 45), which was
demonstrative, of the prodigal's father (Lk. xv. 20), and of the
Ephesian elders in their last farewell (Acts xx. 37), and nowhere
else in N.T. Comp. Xen. Mem. ii. 6. 33. Kissing the feet was a
common mark of deep reverence, especially to leading Rabbis
(Xen. Cyr. vii. 5. 32 ; Polyb. xv. 1. 7 ; Aristoph. Vesp. 608).
39. irpo<|>r]TT|s. Referring to the popular estimate of Jesus
(w. 16, 17). The outos is contemptuous. No true Prophet would
knowingly allow himself to be rendered unclean by contact with
such a person. The reading 6 irpocprp-rjs (B B) would mean " the
great Prophet" of Deut. xviii. 15 (comp. Jn. i. 25, vii. 40), or
possibly "the Prophet that He professes to be." The art. is
accepted by Weiss, bracketed by WE, put in the margin by Treg.,
and rejected by Tisch.
tis Kal iroTairt] r\ y u,^l *l Tt S airrcTai auTou. "Who and of what
character is the woman who is clinging to Him." She was notori-
ous both in person and in life. See on i. 29. The am-cTai implies
more than mere touching, and is the pres. of continued action.
Trench, Syn. xvii.; Lft. on Col. ii. 21. Im'o si tu, Simon, scires,
qualis hsec jam esset femina, aliter judicares (Beng.). The oti
comes after iyivwo-Kev : "that she is," not "because she is." See on
ver. 16, and comp. Is. lxv. 5.
40. diroKpiGels 6 'ItjctoCs. Audivit Pharisxum cogitantem (Aug.
Serm. xcix.). Jesus not only answered but confuted his doubts.
Simon questioned the mission of Jesus because He seemed to be
unable to read the woman's character. Jesus shows Simon that
He can read his inmost thoughts He knows tis koI irorairos <tti.
:
For e'xw ctoi ti el-n-eii/ see on xii. 4. Christ asks permission of His
host to speak. As Godet remarks, there is a tone of Socratic irony
in the address.
41. Avo xpo<frikTai rj<rav Savio-ri} tiv. For the orthography of the two
substantives see WH.ii. App. p. 154; Greg. Proleg. p. 89. In N.T.
Xpeo<pi\tr7)s occurs only here and xvi. 5; in LXXJobxxxi. 37; Prov. xxix. 13.
The word is of late origin. All English Versions, except Rhem. and AV.
rightly have "lender" and not "creditor" for Seu'ionfa Vulg. faneraior,
:
Luth. Wucherer. In weight of silver the denarius was considerably less than
a shilling ; in purchasing power it was about two shillings, the wage of a day-
labourer (Mt. xx. 2) and of a Roman soldier (Tac. Ann. i. 17. 8, where see
Furneaux). The two debts were about ^50 and ,5.
42. p] e'xonw aoTwv diroSouKat. " Because they had not where-
with to pay " ; non habentibus Mis unde redderent (Vulg.). Comp.
xii. 4, xiv. 14; Acts iv. 14. Others render l\uv in these passages
" to be able," like habeo quod with the subjunctive. In cxapura-ro,
" he made them a present " of what they owed, we trace the Pauline
doctrine of free grace and salvation for all. Comp. ver. 21.
tis ouv aoTwc TrXetoy &yairf}o-ei ; This is the point of the parable,
and perhaps the only point. The love and gratitude of those who
have had debts remitted to them depends upon their estimate of
the amount which has been remitted to them rather than upon the
actual amount.
c
43. Yiro\afi|3<!i'a>. "I suppose," "I presume," with an air of
supercilious indifference. Comp. Acts ii. 15; Job xxv. 3 ; Tobit
vi. 18 ; Wisd. xvii. 2. It is very improbable that {nroXap-^dvoi here
means " I reply," as in x. 30; Job ii. 4, iv. 1, vi. 1, ix. 1, xxv. 1.
In N.T. the verb is peculiar to Lk. The 'Op0ws cKpims may be
compared with the iraw opOm of Socrates, when he has led the
disputant into an admission which is fatal. In N.T. 6p6m occurs
only here, x. 28, xx. 21 ; Mk. vii. 35. Freq. in LXX. Comp. ovk
c/cptVaTc 6p&ui<; (Wisd. vi. 4).
44. (rrpa4>is irp6s ttjc yufaiica. She was behind Him. His
turning to her while He spoke to Simon was in itself half a rebuke.
Up to this He seems to have treated her as He treated the
Syrophenician woman, as if paying no attention. The series of
contrasts produces a parallelism akin to Hebrew poetry, and in
translating a rhythm comes almost spontaneously.
BXe'irci.9 rau-r^v ri)v yumiKci ; This is probably a question Simon :
had ignored her presence. The o-oo being placed before els iV
oiKiav gives point to the rebuke, but it hardly makes the <rov em-
phatic. An enclitic cannot be emphatic, and o-ov here is enclitic.
The meaning is not " I entered into thine house," in preference
to others; but rather, "I came to thee in thy house," and not
merely in the public street ; " I was thy invited guest."
uSwp p,oi cm TroSas. Comp. Gen. xviii. 4; Judg. xix. 21; 1 Sam.
xxv. 41 ; Jn. xiii.5 ; 1 Tim. v. 10. The reading is somewhat un-
certain, and there are many variations between p.01 and fiov, 7ro8as
and tovs 7ro8as, and also of order : p.ov iirl tovs 7rdoas (N L H) may
be right.
45. <f>i\Tjjxa. Comp. Gen. xxxiii. 4 ; Exod. xviii. 7 ; 2 Sam.

xv. 5, xix. 39, xx. 9. The traitor's choosing it as a sign seems to
mark it as usual.
d<j>' tjs eiCTTjXOoe. The reading ela^XOev (L 1 Vulg.) is an attempt
to avoid the apparent exaggeration in " since the time I came in."
But there need be no exaggeration, or difference of meaning, be-
tween the two readings. The woman very likely entered with
Christ and His disciples in order to escape expulsion. Fear of it
would make her begin to execute her errand directly the guests
were placed. The compound KaTaîXouaa makes the contrast with
<l>i\r][xa more marked, and rows rroSas makes it still more so. The
cf>iXriixa would have been on the cheek, or possibly (if Simon had
wished to be very respectful) on the hand.

46. eXcuw. Very cheap in Palestine, where olives abound, and
very commonly used (Ps. xxiii. 5, cxli. 5 ; Mt. vi. 17). The fxvpov
would be more valuable, and possibly very costly (Jn. xii. 3, 5).
This woman, whom Simon so despised in his heart, had really
done the honours of the house to his guest. This fact would be
all the more prominent if she entered close after Jesus, and thus
at once supplied Simon's lack of courtesy.
47. This is a verse which has been the subject of much contro-
versy. What is the meaning of the first half of it ? We have to
choose between two possible interpretations. 1. "For which
reason, I say to thee, her many sins have been forgiven, because
she loved much " ; i.e. ou \dpiv anticipates on, and \y<a <roi is paren-
thetical. Her sins have been forgiven for the reason that her love
was great ; or her love won forgiveness. This is the interpretation
of Roman Catholic commentators (see Schanz), and the doctrine
of contritio caritate formata is built upon it. But it is quite at
variance (a) with the parable which precedes ; {b) with the second
half of the verse, which ought in that case to run, " but he who
loveth little, wins little forgiveness " ; (e) with ver. 50, which states
that it was faith, not love, which had been the means of salvation
a doctrine which runs through the whole of the N.T. This cannot
be correct. 2. " For which reason I say to thee, her many sins
have been forgiven (and I say this to thee), because she loved
much " ; i.e. Acyco o-oi is not parenthetical, but is the main sentence.
This statement, that her many sins have been forgiven, is rightly
made to Simon, because he knew of her great sinfulness, he had
witnessed her loving reverence, and he had admitted the principle
that the forgiveness of much produces much love. This interpreta-
tion is harmony with the parable, with the second half of
quite in
the verse, and with ver. 50. There were two things evident, the
past sin and the present love,
both of them great. A third might
be known, because (according to the principle just admitted) it
explained how great love could follow great sin, the forgiveness
of the sin. Remissio peccatorum, Simoni non cogitata, probata a

fructu, qui est evidens, quum ilia sit occulta (Beng).
at djj.apTiai aurrjs al iToXXai. The second art. refers to v. 39 :
" The many sins of which thou thinkest." " Her sins, yes (accord-
ing to thy estimate), her many sins."
w 8c oXiyov d<t>iTai. " But he to whom little is forgiven," i.e. who
thinks that he has committed little which could need forgiveness.
It is said with evident reference to Simon. O Pharisxe, parum
diligis, quia parum tibi dimitti suspicaris ; non quia parum dimit-
titur, sed quia parum putas quod dimittitur (Aug. Serm. xcix.). For
this use of the dat. comp. Soph. Ant. 904.
48. ctircf 8e auTfj. What He had to say to Simon (ver. 40) is
finished it is His true entertainer (44-46) who
: now occupies His
attention.
dêWTcu. " Have been and remain forgiven " see on v. 20. :
There is nothing either in the word or in the context to show that
her sins were not forgiven until this moment the context implies
:
the opposite, and this is confirmed by the use of the perf. Augus-
tine's accessit ad Dominum immunda, ut rediret munda is in this
respect misleading. The teaching of Christ had brought her to
repentance and to assurance of forgiveness, and this assurance had
inspired her with love and gratitude. Jesus now confirms her
assurance and publicly declares her forgiveness. He thus lends
His authority to rehabilitate her with society.
49. X^ycif ev lauroTs. " To say within themselves " rather than
among themselves ; so that Jesus answered their thoughts, as He
had already answered Simon's. The outos is slightly contemptu-
ous, as often (v. 21 ; Mt. xiii. 55 ; Jn. vi. 42, 52, etc.). The kcu
in os Kal dfiapTias &$lt]<riv is "even" rather than "also." It is
difficult to see the point of " also."
50. eltrev 8e irpos tt]v "But He said unto the woman."
yuratKa.
He ignored their objection,and yet indirectly answered it, by telling
her that it was her faith that had delivered her from her sins.
n-opeu'ou els eipf^vr\v. "Depart into peace," i.e. into a lasting
condition of peace a Hebrew formula of blessing and of good-
:
will, with special fulness of meaning. Comp. viii. 48 Mk. v. 34 ;
1 Sam. i. 17, xx. 42. In Acts xvi. 36 and Jas. ii. 16 we have iv
(Iprjvrj, which is less strong, the peace being joined to the moment
of departure rather than to the subsequent life: comp. Judg.

xviii. 6. In Acts xv. 33 we have /xt clpijvrp.
Among the various points which distinguish this anointing from that by Mary
of Bethany should be noted that here we have no grumbling at the waste of the
ointment and no prediction of Christ's death, while there no absolution is pro-
nounced and Mary is not addressed. See Hase, Gesch. J. 91, p. 651, ed.
1 89 1 ; also Schanz, p. 250, at the end of this section.
VIII. 1-3. The ministering Women. This section is

VIII. 1, 2.] THE MINISTRY IN GALILEE 21
evidence of the excellence of Lk.'s sources. The information

contained in it is exact and minute. The names and other details
are utterly unlike fiction. An inventor would avoid such things
as likely to be refuted moreover, no motive for invention can be
:
discerned.
The passage tells us what no other Evangelist

makes known how Jesus and His disciples lived when they
were not being entertained by hospitable persons. The common
purse (Jn. xiii. 29 ; comp. xii. 6) was kept supplied by the
generosity of pious women. This form of piety was not rare.
Women sometimes contributed largely towards the support of
Rabbis, whose rapacity in accepting what could ill be spared was
rebuked by Christ (xx. 47 ; Mt. xxiii. 13 ; Mk. xii. 40) with great
severity.
1. Kal iyivero iv to kci0|tjs koi auTos SiwSeuef.See detached
note p. 45, and comp. v. 1, 12, 14: for iv tw leaflets see small
print on vii. n. The avrds anticipates kol ol SwSeKa, "He Himself
and the Twelve." But the wu before airos comes after eyeWo
and must not be coupled with the mU before ol SwSeKa. In N.T.
SioScuoj occurs only here and Acts xvii. 1, but it is freq. in LXX
(Gen. xii. 6, xiii. 17, etc.); also in Polyb. Plut. etc. Comp. ix. 6,
xiii. 22.
Kara iroXii' Kal Kara kcjjj.t]!'. Ne quis Judxus pr&teritum se queri
posset (Grotius), Jesus preached city by city (Acts xv. 21) and
village by village. The clause is amphibolous. It probably is
meant to go with St<a8eve, but may be taken with Krjpvo-o-wv Kal
emyy. The incidental way in which the severity of Christ's
labours is mentioned is remarkable. Comp. ix. 58, xiii. 22 ; Mt.
ix. 35 ; Mk. vi. 31. For cuayyeXiôfici'os see on ii. 10. are We
not to understand that the Twelve preached in His presence, if at
all. Note the crvv (not fj-erd), and see on vv. 38, 51, and i. 56.
2. Tri/eufAcnw -novy\^v. See on iv. 33. We cannot tell how
many of these women had been freed from demons perhaps only :
Mary Magdalen, the others having been cured <xtt6 aadeveiwv. For
the diro comp. v. 15, vii. 21.
t) MaySaXii]^.
KaXoujjienf] See on vi. 1 5. The adj. probably
means " of Magdala," a town which is not named in N.T. ; for the
true reading in Mt. xv. 39 is " Magadan." " Magdala is only the
Greek form of Migdol, or watch-tower, one of the many places of
the name in Palestine" (Tristram, Bible Places, p. 260) and it is ;
probably represented by the squalid group of hovels which now

bear the name of Mejdel, near the centre of the western shore of
the lake. Magdala was probably near to Magadan, and being
much better known through 17 MaySaX^vr/, at last it drove the
latter name out of the common text. See Stanley, Sin. 6 Pal.
p. 382. Mary being a common name, the addition of something
distinctive was convenient ; and possibly a distinction from Mary
21 THE GOSPEL ACCORDING TO S. LUKE [VIH. 2, 8.
of Bethany was specially designed by the Evangelists. Mary

Magdalen is commonly placed first when she is mentioned with
other women (Mt. xxvii. 56, 61, xxviii. 1 ; Mk. xv. 40, 47, xvi. 1
Lk. xxiv. 10). Jn. xix. 25 is an exception.
d<|>' rjs 8ai(x6via cirra |c\if)Xu0ei. This fact is mentioned in the
disputed verses at the end of Mk. (xvi. 9). It indicates a pos-
session of extraordinary malignity (Mk. v. 9). We need not give
any mystical interpretation to the number seven comp. xi. 26 :
Mt. xii. 25. There is nothing to show that demoniacs generally,

or Mary in particular, had and the
lived specially vicious lives :
fact that no name given to

the dp,apTa>Ads in the preceding
is
section, while Mary Magdalen is introduced here as an entirely

new person, is against the traditional identification of the two.
Moreover, such an affliction as virulent demoniacal possession
would be almost incompatible with the miserable trade of prosti-
tution. If Lk. had wished to intimate that the d/AapTwAds is Mary
Magdalen, he could have done it much more clearly. Had he
wished to conceal the fact, he would not have placed these two
sections in juxtaposition. Had he wished to withhold the name
of the dp.apTwA.ds, who may possibly be included among the trepan
7roAAai, he would have done as he has done. The dpapTwAds and
Mary Magdalen and Mary of Bethany are three distinct persons.
8. '\<odva. She
is mentioned with Mary Magdalen again
xxiv. 10 : all we know about her is contained in these two
that
passages. Godet conjectures that Chuza is the /WiAikos, who
" believed
and his whole house " (Jn. iv. 46-53). In that case her
husband would be likely to let her go and minister to Christ. The
Herod meant is probably Antipas, and his iiriTpoiros would be the
manager of his household and estates comp. Mt. xx. 8. Blunt
:
finds here a coincidence with Mt. xiv. 2 ; Herod " said to his
servants, This
John the Baptist." If Herod's steward's wife was
is
Christ's disciple, He would often be spoken of among the servants
at the court; and Herod addresses them, because they were
familiar with the subject. Comp. the case of Manaen (Acts xiii. 1),
Herod's <rwTpo<os (Undesigned Coincidences, Pt. IV. xi. p. 263,
8th ed.). Of Susanna nothing else is known, nor of the other
women, unless Mary, the mother of James and Joses, and Salome
(Mk. xv. 40) may be assumed to be among them.
aT-riKcs Sitikokouk aoTois. "Who were of such a character as to
minister to them " ; i.e. they were persons of substance. For tjtis
see on vii. 37, and for SiaKoveiy comp. Rom. xv. 25. The avrois
means Jesus and the Twelve, the reading auT<3 (A L X) being M
probably a correction from Mt. xxvii. 55 ; Mk. xv. 41. But avTois
has special point. It was precisely because Jesus now had twelve
disciples who always accompanied Him, that there was need of
much support from other disciples.
VIII. 3, 4.] THE MINISTRY IN GALILEE 21
ck iw uirapxoirwi' auTais. It is this which distinguishes this

passage from Mt. 55 and Mk. xv. 41. There the Shzkovciv
xxvii.
might refer to mere attendance on Him. We learn from this that
neither Jesus nor the Twelve wrought miracles for their own
support.
Here, as in xii. 15 and Acts iv. 32, ret virdpxovra has the dat. Every-
where else in Lk. (xi. 21, xii. 33, 44, xiv. 33, xvi. 1, xix. 8) and elsewhere
in N.T. (five times) it has the gen. So also in LXX the gen. is the rule, the
dat. the exception, if it is the true reading anywhere. Both tA iirdpxovTa
and bndpxeiv are favourite expressions with Lk. See on ver. 41.
4-18. The
Parable of the Sower. Mt. xiii. 1-23; Mk.
iv. 1-20. We
have already had several instances of teaching by
means of parables (v. 36-39, vi. 39, 41-44, 47-49, vii. 41, 42)
but they are brief and incidental. Parables seem now to become
more common in Christ's teaching, and also more elaborate.
This is intelligible, when we remember
the characteristics of
parables. They have the double property of revealing and con-
cealing. They open the truth, and impress it upon the minds of
those who are ready to receive it but they do not instruct, though
:
they may impress, the careless (ver. 10). As Bacon says of a

parable, " it tends to vail, and it tends to illustrate a truth." As the
hostility to His teaching increased, Jesus would be likely to make
more use of parables, which would benefit disciples without giving
opportunity to His enemies. The parable of the Sower is in some
respects chief among the parables, as Christ Himself seems to
indicate (Mk. iv. 13). It is one of the two which all three record,
the other being the Wicked Husbandmen and it is one of which :
we have Christ's own interpretation.

4. 1uvi6vtos 8e 3)(\ou iroMou ical twc koitcI iroXii' emiropcuop.î'ay ir.
au-r. The constr. is uncertain, and we have choice of two ways,

according as the kch regarded as simply co-ordinating, or as
is
epexegetic. 1. "And when

a great multitude was coming
together, and they of every city were resorting to Him." 2.
"And when a great multitude was coming together, namely, of
those who city by city were resorting to Him." According to 2,
the multitude consisted wholly of those who were following from
different towns (ver. 1). As no town is named, there was perhaps
no crowd from the place itself. In any case the imperf. part,
should be preserved in translation. It was the growing multitude
which caused Him to enter into a boat (Mt. xiii. 2 ; Mk. iv. 1).
See on xi. 29.
The Latin Versions vary greatly conveniente autem turba magna et
:
eorum qui ex civitatibus adveniebant dixit parabolam (a); conveniente autem

turba multa et qui de singulis civitatibus exibant dixit p. (c) congregato ;
autem populo miclto et ad civitate?n iter faciebant ad eum dixit parabolam

talem ad eos (d) ; cum autem turba plurima conveniret et de civitatibus pro-
21 THE GOSPEL ACCORDING TO S. LUKE [VEX 4-7.
perarent ad eum dixit per similitudinem (Vulg.); cum autem turba plurima
convenisset (<tw4\6ovtos, D) et de civitatibus advenirent multi dixit per
similitudinem (Cod. Brix.).
etircv Sicl irapaPoXTJs. The expression occurs nowhere else.

Mt. and Mk. write iv -n-apa/JoAais Ac'yeiv or \a\eiv, while Lk. has
irapa/SoXrjv c'nreiv or Xiyeiv. See on iv. 23, v. 36, and vi. 39; and
on the parable itself see Gould on Mk. iv. 1 ff.
5. c^TjXGev 6 oTTcipwr. So in all three accounts " The sower :
went forth." The force of the article is " he whose business it is

to sow " he is the representative of a class who habitually have
:
these experiences. Rhem. has "the sower" in all three places,

Cran. in Mt. and Mk., Cov. in Mt. For the pres. part, with the
article used as a substantive comp. iii. 11, v. 31, vi. 29, 30, ix. 2,
11, x. 16, etc. There is solemnity in the repetition, 6 anretpwv tov
cnrelpcu tov <nropov. The comparison of teaching with sowing is
frequent in all literature ; but it is possible that Jesus here applies
what was going on before their eyes. See the vivid description of
a startling coincidence with the parable in Stanley, Sin. Pal. &
p. 425.
Iv tw orreipeii' ciu-roy.
...
" During his sowing, while he sowed " :
avrov is subj., not obj., and

refers to 6 anreCpatv, not tov o-iropov.
See on iii. 21. Note the graphic change of prepositions: trapa
TTjV 0S0V (ver. 5), 7Tl T^V 7TCT pav (ver. 6), V jU,r<J> (ver. 7), 15 TTJV
yrjv (ver. 8). In this verse Lk. has three features which are
wanting in Mt. and Mk. tov <nr6povt kou Karen-aTriOy], and tou
:
ovpavov.
irapa -n\v 680V. Not "along the way," but "by the side of the
way." It fell on the field, but so close to the road that it was
trampled on.
Both Lk. and Mk. here have /i4v followed by ical 6 /iiv . .
: ko1 ^repov,
.
Comp. Mk. ix. 12. The absence of 84 after fiiv is freq. in Acts, Pauline
Epp., and Heb.
6. lid tt)v iriTpav. The rock had a and

slight covering of soil ;
hence is called t6 ireTpwSe; (Mk.) and ra

which does
TrerpwSrj (Mt.),
not mean "stony ground," i.e. full of stones, but "rocky ground,"
i.e. with rock appearing at intervals and with "no depth of earth."
The thinness of the soil would cause rapid germination and rapid
withering but Lk omits the rapid growth. With <|>o^f comp. Prov.
;
xxvi. 9 Exod. x. 5 ; and (for the constr.) Lk. ii. 4. For iKp.d8a,
;
" moisture," Mt. and Mk. have pitjav. The word occurs Jer.
xvii. 8 ; Job xxvi. 14 ; Jos. Ant. iii. 1. 3 but nowhere else in N.T.
;
7. iv \iio-ui tojv &kolvQ(Sv. The result of the falling was that it

was in the midst of the thorns prep, of rest after a verb of
:
motion comp. vii. 16. Lk. is fond of ev /xco-w (ii. 46, x. 3, xxi.
:
Vm. 7-10.] THE MINISTRY IN GALILEE 219
21, xxii. 27, 55, xxiv. 36; Acts i. 15, etc.). Elsewhere it is rare,
except in Rev. Neither Mt. nor Mk. have it here.
ow<j>ueI(rai. LXX only Wisd. xiii. 13.
Here only in N.T. In
In Plato and Aristotle it is transitive: "cause to grow together."
We are to understand that the good seed fell into ground where
young thorns were growing ; otherwise the growing together would
hardly be possible. Indeed the avifirjo-av at a/cav0ai of Mt. and
Mk. almost implies that the thorns were not yet visible, when the
good seed was sown in the midst of them. The &ire-rrvLav means
" choked it off" so as to exterminate it comp. the faro in avo- :
KTctVw. Wic. has " strangliden it " ; but that, though sufficient for
suffocaverunt (Vulg.), does not express the dwo. The verb occurs
only here and ver. 31 in N.T., and in LXX only in Nah. ii. 12 and
Tobit iii. 8.
8. els iVyTJf tV &ya-W\v- Not merely upon, but into the soil.
The double article in all three accounts presents the soil and its
goodness as two separate ideas " the ground (that was intended
:
for it), the good (ground)." Mt. and Mk. have KaXrjv. This
repetition of the article is specially frequent in Jn. Lk. omits the
sixty- and thirtyfold. Isaac is said to have reaped a hundredfold
(Gen. xxvi. 12). Hdt. (i. 193. 4) states that in the plain of
Babylon returns of two hundred- and even three hundredfold,
were obtained. Strabo (xvi. p. 1054) says much the same, but is
perhaps only following Hdt. See Wetst. on Mt. xiii. 8 for abundant
evidence of very large returns.
6 cx wv & Ta aKoueic dKoue'rw.
' This formula occurs in all three.
Comp. xiv. 35; Mt. xi. 15, xiii. 43. In Rev. we have the sing.,
6 c^w ovs d/couo-aTw (ii. 7, ii, 17, 29, iii. 6, 13, 22). The intro-
ductory i(f><*)vei, " He cried aloud," indicates a raising of the voice,
and gives a solemnity to this concluding charge. The imperf.
perhaps means that the charge was repeated. Comp. Ezek. iii. 27 ;
Horn. //. xv. 129.
9. ts eiT] rj irapaPoXTJ.
au-TT] " What this parable might be in
meaning." See small print on i. 29. Mt. says that the disciples
asked why He spoke to the multitude in parables. Christ answers
both questions. For cinjpwTwi' see on iii. 10.
10. -rots 8e Xonrois. " Those who are outside the circle of
Christ's disciples " ; iKeivois rots ef w, as Mk. has it. This implies
that it is disciples generally, and not the Twelve only, who are
being addressed. Mt. is here the fullest of the three, giving the
passage from Is. vi. 9, 10 in full. Lk. is very brief.
tea pXe'irofTes fw) fiXeTrwariv. At first sight it might seem as if
the tva of Lk. and Mk. was very different from the on of Mt.
But the principle that he who hath shall receive more, while he
who hath not shall be deprived of what he seemeth to have,
explains both the Iva and the on. Jesus speaks in parables,
220 THE GOSPEL ACCORDING TO S.. LUKE [Vm. 10-12.
because the multitude see without seeing and hear without hearing.
But He also speaks in parables in order that they may see without
seeing and hear without hearing. They " have not " a mind to
welcome instruction, and therefore they are taught in a way which
deprives them of instruction, although it is full of meaning to those
who desire to understand and do understand. But what the
unsympathetic " hear without understanding " they remember, be-
cause of its impressive form ; and whenever their minds become
fitted for it, its meaning will become manifest to them.
WH. <rwlw<rit>, from the unused ffwlu, while other editors prefer
write
ffwiQffiv,from vwhyu or the unused avviiu. Similarly WH. have avvlovviv
(Mt. xiii. 13), where others give awiovow. II. App. p. 167. Here some
authorities have avvQxjiv, as in LXX.
11. Having answered the question 0W1 iv TrapaySoAcus Acyeis ;
Jesus now answers tis eo-nv avrrj rj TrapaôX-q; To the disciples

"who have " the one thing needful "more is given." The similarity
between the seed and the word lies specially in the vital power
which it secretly contains. Comp. "Behold I sow My law in
you, and it shall bring fruit in you, and ye shall be glorified in it
for ever. But our fathers, which received the law, kept it not, and
observed not the statutes and the fruit of the law did not perish,
:
neither could it, for it was Thine yet they that received it perished,
;
because they kept not the thing that was sown in them " (2 Esdr.
ix. 31-33).
6 \6yos too ou. Mt. never uses this phrase ; and it occurs
only once in Mk. (vii. 13) and once in Jn. (x. 35). Lk. has it
four times in the Gospel (v. 1, viii. 11, 21, xi. 28) and twelve
times in the Acts. Here Mk. has t6v Aoyov (iv. 15) and Mt. has
nothing (xiii. 18). So in ver. 21, where Lk. has tov A. tov 0.,
Mk. has to OeXrjfxa tov 0. (hi. 35) and Mt. to 6eXr)fx.a tov 7rarpo's
(xii. 50). Does it mean " the word which comes from God " or
" the word which tells of God " ? Probably the former. Comp.
the O.T. formula " The word of the Lord came to." The gen. is
subjective. Lft. Epp, of S. Paul, p. 15.
12. 01 8c irapA tt\v 686V. There is no need to understand
o-7rape'vTcs, as is clear from Mk. iv. 15. "Those by the wayside"
is just as intelligible as " Those who received seed by the way-
side."
eiTa cpxcTai 6 8k0o\o$. Much more vivid than "And the
birds are the devil." This is Christ's own interpretation of the
birds, and it is strong evidence for the existence of a personal
devil. Why did not Jesus explain the birds as meaning impersonal
temptations. He seems pointedly to insist upon a personal ad-
versary. See on x. 18. Mt. has 6 7rovr;pos, Mk. 6 o-aTavas. The
concluding words are peculiar to Lk. " in order that they : may
not by believing be saved."
VHI. 13-15.] THE MINISTRY IN GALILEE 221
13. The constr. is ambiguous. In w. 12, 14, 15 eialv is expressed, and

it isusually understood here " And those on the rock are they which, when
:
they have heard, receive the word with joy ; and these have no root." But it
is not necessary to insert the elvLv. We may continue the protasis to rbv
\6yov and make ical mean also " And those on the rock, which, when they
:

have heard, receive the word with joy, these also (as well as those by the
wayside) have no root." Thus odroi %x ovo lv exactly corresponds to odrol~
dffiv in w. 14, 15. But the usual arrangement is better. The ol rrpbs xaipov
irKrrevovffiv is a further explanation of oStoi. Neither Mt. nor Mk. has
dx oyTa h of which Lk. is fond (ii. 28, ix. 5, 48, 53, x. 8, 10, xvi. 4, 6, 7,
9, etc. ). It implies the internal acceptance ; whereas \api(3dveii> implies no
more than the external reception.
Mt. and Mk. have Ât'êws 17

iv Kcupw -ircipaajuiou &<}>i(rraiTai.
huayjxov, which shows that the temptation of persecution and ex-
ternal suffering is specially meant comp. Jas. i. 2. In all times:
of moral and spiritual revival persons who are won easily at first,
but apostatize under pressure, are likely to form a large portion :
comp. Heb. iii. 12. The verb does not occur in Mt. Mk. or Jn.
The repetition of /caipos is impressive. As opportunity commonly
lasts only for a short time, naipos may mean " a short time."
14. t6 ik els Tas aKavOas ireVov. It is not probable that this is an ace.
abs. : "Nowas regards that which fell among the thorns." The attraction
of oCroi (for tovto) to ol aKodaavres is quite intelligible.
utto }xepi\ivu)v koI itXoutou koI Tq&oiw tou piou. It is usual to take
this after o-v/xTrviyovTai ; and
probably correct yet Weiss
this is :
would follow Luther and others and join it with Trop(.v6fnvoi, "going
on their way under the influence of cares," etc. But ver. 7 is
against this : the cares, etc., are the thorns, and it is the thorns
which This does not reduce Tropcvofiwoc to a gehaltloser
choke.
Zusatz. The choking is not a sudden process, like the trampling
and devouring ; nor a rapid process, like the withering it takes :
time. It is as they go on their way through life, and before they

have reached the goal, that the choking of the good growth takes
place. Therefore they never do reach the goal. The transfer of
what is true of the growing seed to those in whose heart it is sown
is not difficult ; and crvpirviyovTai is clearly passive, not middle
and transitive. The thorns choke the seed (ver. 7) ; these hearers
are choked by the cares, etc. (ver. 14). Here only in N.T. does
TeXco-ôpcIi' occur. It is used of animals as well as of plants
(4 Mac. xiii. 20; Ps. lxiv. 10, Sym.).
15. to 8c iv tt] KaXfj yfj, k.t.X. It fell into the good ground
(ver. 8), and it is in the right ground. Perhaps otTiveg has its full
meaning :
" who
are of such a character as to," etc. The two
epithets used of the ground, ayadrj in ver. 8 and KaXrj in ver. 15,
are combined for KapSia " in a right and good heart."
: must We
take iv icapSia with Karexouo-i rather than with a.Kov<ravTe<s. Even
if aKoveiv be interpreted to mean " hearing gladly, welcoming," it
222 THE GOSPEL ACCORDING TO S. LUKE [TIE 15, 16.
is not the same as Karexetv, which means "holdfast" (i Cor.

xi. 2). It is reasonable to suppose that dxoiW means the same in
all four cases (12, 13, 14, 15). But /caTe'xowiv (Lk.), 7rapaSe'xovTai
(Mk. iv. 20), and o-wiwv (Mt. 23) may all be equivalents of
xiii.
the same Aramaic verb, meaning " to take in " see footnote on
:
v. 21. Comp. 1 Cor. xv. 2 ; 1 Thes. v. 21.

iv uTronorrj. "With endurance, perseverance," rather than
"patience," which would be fj.aKpo6vfj.ta: in patientia (Vulg.), in
tolerantia (c), in sufferentia (d), per patientiam (bfff2 ). See Lft.
on Col. i. 1 1 ; Trench, Syn. liii. This vwofiov-q is the opposite of
a^tio-ravTai (ver. 1 3), and is not in Mt. or Mk. Thus Lk. gives the
opposite of all three of the bad classes kcitcxovo-iv, non ut in via ;
:
KapTro<popovo-Lv, non ut in spinis kv iirofiovrj, non ut in petroso

',
(Beng.). Neither here nor in ver. 8 does Lk. give the degrees of
fruitfulness. Mt. and Mk. do so both in the parable and in the
interpretation. The suggestion that Lk. has mistaken three
numerals for a word which he translates iv vwofievrj seems to be a
little too ingenious {Expositor, Nov. 1891, p. 381). That Jesus
knew that all four of the classes noticed in the parable were to be
found in the audience before Him, is probable enough ; but we
have no means of knowing it. Wemay safely identify the Eleven
and the ministering women with the fourth class. Judas is an
instance of the third. But all are warned that the mere receiving
of the word is not decisive. Everything depends upon how it is
received and how it is retained. Grotius quotes from the Magna
Moralia a> Ta dyaOa Travra ovra dyaOa eoriv, /cat vtto tovtwv p.rj
:
SiacpOtLptrai, olov vtto ttXovtov kcu apx*7 9 > t oiovto<; KC1A09 xal
aya#os.
16-18. Practical Inference. The connexion with what pre-

cedes need not be doubted. By answering the question of the
disciples (ver. 9) and explaining the parable to them, Jesus had
kindled a light within them. They must not hide it, but must see
that it spreads to others. Here we have the opposite of what was
noticed in the Sermon on the Mount. Here Lk. has, gathered
into one, sayings which Mt. has, scattered in three different places
(v. 15, x. 26, xiii. 12 comp. xiii. 12, xxv. 29). Mk. and Lk. are
:
here very similar and consecutive. Comp. xi. 33-36.

16. Xuxôy cujms KaXuirrciauTov o-iccoei. " Having lighted a
lamp," rather than "a candle." Trench, Syn. xlvi. ; Becker,
Charicles, iii. 86, Eng. tr. p. 130; Gallus, ii. 398, Eng. tr. p. 308.
For ctyas see on xv. 8 it occurs again xi. 33, but not in the
:
parallels Mt. xiii. 15 ; Mk. iv. 21. Instead of oxeuei Mt. and Mk.
have the more definite virb rbv fj.6hi.ov, which Lk. has xi. 33. As
VIII. 16-18.] THE MINISTRY IN GALILEE 223
Av'xvos isa " lamp," Xoxi'ia is a " lamp-stand," on which several

Av^voi might be placed or hung for, whereas the Xafnrrrjp was
:
fixed, the Avx vos was portable. Other forms of Avx^ta are Xvxyiov
and \vxvov (Kennedy, Sources of N. T. Grk. p. 40). Comp. the
very similar passage xi. 33. In both passages ol do-n-opevofiwoi,
the Gentiles, are mentioned instead of 01 cv 777 oiKia, the Jews (Mt.
xiii. 15).
17. The poetic rhythm and parallelism should be noticed.
Somewhat similar sayings are found in profane writers ayi Se
:
Trpos <pws rrjv aXrjOtiav xpdvos (Menander) ; comp. Soph. A/ax, 646,
and Wetst. on Mt. x. 26. For Qavepbv yerfatrai see on iv. 36
Mt has (XTroKaXvcfidrjcreTai, Mk. <pavepa>9r). For diroKpu<f>oe, " hidden
away" from the public eye, see Lft. on Col. ii. 3. It was a
favourite word with the Gnostics to indicate their esoteric books,
which might not be published. Comp. the very similar passage
xii. 2 ; and see S. Cox in the Expositor, 2nd series, i. pp. 186,
372, and Schanz, ad loc.

18. pXîrere GUI' ttws dKoueTc. Because the doctrine received
must be handed on and made known to all, therefore it is all-im-
portant that it should be rightly heard, viz. with intelligence and
a "good heart" (ver. 15). Whoever gives a welcome to the word
and appropriates it, becomes worthy and capable of receiving
more. But by not appropriating truth when we recognize it, we
lose our hold of it, and have less power of recognizing it in the
future. There is little doubt that o Sokci ex611 means " that which
'
he thinketh he hath." Wic. has " weneth " ; Tyn. and Cran. " sup-
poseth " ; Cov. and Rhem. " thinketh." " Seemeth " comes from
Beza's videtur. It is .sv?^deception that is meant. Those who
received the seed by the wayside were in this condition ; they
failed to appropriate it, and lost it.
Mk. here inserts (iv. 24) the <S p-trpw p-erpeiTc, k.t.A.., which
Lk. has already given in the sermon (vi. 38) and both Mt. and
:
Mk. here add other parables, two of which Lk. gives later (xiii.
18-21).
19-21. The Visit of His Mother and His Brethren. Christ's
true Relations. Mt. (xii. 46-50) and Mk. (iii. 31-35) place this
incident before the parable of the Sower ; but none of the three
state which preceded in order of time. Comp. xi. 27, 28, and
see on xi. 29. On the "Brethren of the Lord" see Lange, Leben
Jesu, ii. 2, 13, Eng. tr. i. p. 329; Lft. Galatians, pp. 253-291,
in his Dissertations on the Apostolic Age, pp. 3-45, Macmillan,
1892 ; J. B. Mayor, Epistle of S. James, pp. v-xxxvi, Macmillan,
18Q2. 1 D.B* artt. "Brother"; "James"; "Judas, the Lord's
Brother."
1
The work as a whole, and the dissertation on this question in particular,
deserve special commendation.
224 THE GOSPEL ACCORDING TO S. LUKE [VIII. 19-21.
19. riapcy^veTo Zk irpos auToe rj p^Trip Kal ol dSe\<f>ol auTou.

For the verb, which is a favourite with Lk., see on vii. 4. Here
Mk. has IpxovTcu and Mt. iSov. In writing the sing. Lk. is think-
ing only of 17 p-qTrip. Such constructions are common, and do
not imply that the first in the series of nominatives was em-
phatic or specially prominent, except in the writer's thoughts.
Comp. Jn. xviii. 15, xx. 3; Acts xxvi. 30; Philem. 23.
The precise relationship to be understood from the expression
ol d8c\<(>ol 0.UT0G willprobably never be determined or cease to be
discussed. There is nothing in Scripture to warn us from what is
the antecedently natural view that they are the children of Joseph
and Mary, unless " I know not a man " (i. 34) is interpreted as
implying a vow of perpetual virginity. The "firstborn " in ii. 7
and the imperfect followed by "till" in Mt. i. 25, seem to imply
that Joseph and Mary had children ; which is confirmed by con-
temporary belief (Mk. vi. 3 ; Mt. xiii. 55) and by the constant
attendance of the d8eA.<pot on the Mother of the Lord (Mt. xii.
46 ; Mk. iii. 32 ; Jn. ii. 12). The Epiphanian theory, which gives
Joseph children older than Jesus by a former wife, deprives Him
of His rights as the heir of Joseph and of the house of David.
It seems to be of apocryphal origin {Gospel according to Peter, or
Book of James) ; and, like Jerome's theory of cousinship, to have
been invented in the interests of asceticism and of d priori con-
victions respecting the perpetual virginity of Mary. Tertullian,
in dealing with this passage, seems to assume as a matter cf
course that the a8eA<poi are the children of Mary, and that she
and they were here censured by Christ (Marcion. iv. 19 ; De
Came Christi, vii.). He knows nothing of the doctrine of a
sinless Virgin. Renan conjectures that James, Joses, Simon,
and Judas were the cousins of Jesus, but that the brethren who
refused to believe in Him were His real brethren ( V. de J. p. 23).
This solution remains entirely his own, for it creates more diffi-
culties than it solves. See Expositor's Bible, James and Jude, ch.
iii., Hodder, 1891.
CTurruxeicElsewhere in bibl. Grk. 2 Mac. viii. 14 only.
oirnyyAT). A
favourite word (w. 34, 36, 47, vii. 18, 22, ix. 36, xiii. 1,
etc.). Here Mt. has elirev Si rts and Mk. has \tyov<nv. The \ey6vruv is
certainly spurious om. X B

: D
L A E, Latt. Goth, etc
21. \ir\rt\p pou Kal Note the absence of the article
d8eX<j>ot pou.
in all three accounts. the predicate, and ovtoi, k.t.A.., is
This is
the subject. And the meaning is not are " My actual mother or
brethren," which would be 17 p-rp-^p /xov koX ol d8eX<poL /xov, but
" Mother to Me and brethren to Me," i.e. equal to such, equally
dear. Mt. and Mk. have the singular here ovtos or atn-ds p-ov :
d8eA<p6s Kal d8e\<pr] Kal fj-rjrrjp eari'v. We cannot infer from Kal
that His sisters were present

a?ie\<t>rj they had settled at Nazareth
:
(Mt. xiii. 56 Mk. vi. 3). The texts of Mk. hi. 32, which repre-
;
sent the multitude as telling Jesus that His sisters are with His
Mother and brethren, are probably the result of this inference.
A D and some Latin authorities insert " and Thy sisters "
SBCGKL and most Versions omit the words. Christ's reply
is not a denial of the claims of family ties, nor does it necessarily
imply any censure on His Mother and brethren. It asserts that
there are far stronger and higher claims. Family ties at the best
are temporal spiritual ties are eternal.
; Moreover, the closest
blood-relationship to the Messiah constitutes no claim to ad-
mission into the Kingdom of God. No one becomes a child of
God in virtue of human parentage (Jn. i. 13). Jesus does not
say irarrip fiov, not merely because Joseph was not present, but
because in the spiritual sense that relationship to Christ is filled
by God alone. See on ver. n.
22-25. The Stilling of the Tempest on the Lake of Gennesaret.
This is the first of a pair of miracles which appear in the same
order in all three Gospels (Mt. viii. 23 ff. ; Mk. iv. 35 ff.), the
second being the healing of the demoniacs in the country of the
Gadarenes. To these two Mk. and Lk. add the healing of the
woman with the issue and the raising of the daughter of Jairus,
which Mt. places somewhat later. The full series gives us a
group of representative miracles exhibiting Christ's power over
the forces of nature and the powers of hell, over disease and over
death.
22. 'EyeVe-ro 8c iv jua tG>v fîepStv ical auTog. All these ex-
pressions are characteristic, and exhibit Aramaic influence. See
note at the end of ch. i., and comp. v. 1, 12, 17, vi. 12. There is
nothing like them in Mk. iv. 35 or Mt. viii. 23, and iv fiua twv
fjfiepwv is peculiar to Lk. (v. 17, xx. 1). Comp. iv fua
TroXeoiv (v. 12) and ev /xlo. twv (rvvayuyuv (xiii. 10). Mt. tells US
w
thatit was the sight of the multitudes around Him that moved
Jesus to order a departure to the other side of the lake; and

Mk. says that the disciples " leaving the multitude, take Him with
them, even as He was in the boat." This seems to imply that
He was utterly tired, overcome by the demands which the multi-
tude made upon Him. For tUktopsv see on ii. 15. The nautical
expression avdyeaOai is freq. in Lk. and peculiar to him (Acts
xiii. 13, xvi. 11, xviii. 21, xx. 3, 13, xxi. 2, xxvii. 2, 4, 12, 21, xxviii.
10, 11).
23. irXecinw 8e auTw afyvtrvwaev. Excepting Rev. xviii. 17,
irXelv is peculiar to Lk. (Acts xxi. 3, xxvii. 2, 6, 24). In Anth.
Pal. 9. 517, d<j>uTTt'oa) means " awaken from sleep." Here it means
"fall off to sleep," a use which seems to be medical and late
(Heliod. ix. 12). In class. Grk. we should rather have KaOvirvow
15
226 THE GOSPEL ACCORDING TO S. LUKE [VHI. 23-25.
(Lob. Phryn. p. 224). This is the only passage in which we read

of Jesus sleeping.
KaTe'Pri XalXaiJ/ dv^fiou. " There came down a violent squall of
wind," from the heights which surround the lake. These are
furrowed with ravines like funnels, down which winds rush with
great velocity. See Thomson, Land 6 Book, p. 375 ; Keim,
iv. p. 179, who quotes Rusegger, Reisen, iii. p. 136. For X<uXa\|/
comp. Job xxi. 18, xxxviii. 1; Wisd. v. 14, 23; Ecclus. xlviii. 9;
Horn. II. xii. 375, xvii. 57. Mt. gives the effect of it as o-erp.6s
/xeyas iv rg 6a\d<ro"r). For the accent comp. Kakavpoi]/, xXip:a,
K.T.X., and see Chandler, 668.
<nii'eirXTjpouKTo. The verb occurs only here, ix. 51, and Acts
ii. 1. Note the imperf. in contrast to Kcn-e/fy. The squall came
down with a single rush; the filling of the boat continued and
was not completed. What was true of the boat is stated of the
crew. In class. Grk. the act. is used of manning ships thoroughly
(Thuc. vi. 50. 2).
24. 'EmordTa, lirurr&Ta. See on v. 5. The doubling of the
name is here peculiar to Lk. Comp. x. 41, xxii. 31 ; Acts ix. 4,
xxii. 7, xxvi. 14. Mt. has Kvpie, Mk. AiSdo-xaXe. Augustine has
some good remarks as to the differences between the exclama-
tions attributed to the disciples in the three narratives. " There is
no need to inquire which of these exclamations was really uttered.
For whether they uttered some one of these three, or other words
which no one of the Evangelists has recorded, yet conveying the
same sense, what does it matter? (L>e Cons. Evang. ii. 24, 25).
cTrcTi/xTjo-cK tw cu'e'fj.o> Kal tu tcXuSuki. This does not prove that
Lk. regarded the storm as a personal agent both the wind and :
its effect are "rebuked," a word which represents the disciples'

view of the action. See on iv. 39. A KXuSuf (kXvciv, "wash
against ") is larger than a kv/jlo. (Jas. i. 6 ; Jon. i. 4, 12; Wisd.
xiv. 5 ; 1 Mac. vi. n
4 Mac. vii. 5, xv. 31).
;
yaXînrj. Mt. and Mk. add fieydkrj the word is common :
elsewhere, but in N.T. occurs only in this narrative. The sudden

calm in the sea showed the reality of the miracle. Wind may
cease suddenly, but the water which it has agitated continues to
work for a long time afterwards. In Mk., as here, the stilling of
the tempest precedes the rebuke Mt. transposes the order of the
:
two incidents. In both the rebuke is sharper than in Lk., who

"ever spares the Twelve" (Schanz). See on vi. 13 and xxii. 45.
25. riou t| iTiffTis ofiwi' ; They might have been sure that the
Messiah would not perish, and that their prayer for help would be
answered. It is not their praying for succour that is blamed, but
their want of faith in the result of their prayer they feared that their :
prayer would be vain. Comp. His parents' anguish, and see on ii. 48.
tis Spa outos i<mv ; Mt. has iroTcnros. There is nothing in-
VIII. 25.] THE MINISTRY IN GALILEE 227
credible in the question. Their ideas of the Christ and His

powers were very imperfect ; and this was probably the first time
that they had seen Him controlling the forces of nature. Their
experience as fishermen told them how impossible it was in the
natural course that such a storm should be followed immediately
by a great calm. The fear which accompanies this question or
exclamation is not that which the storm produced, but that which
was caused by a sudden recognition of the presence of super-
natural power of a kind that was new to them. Comp. v. 26,
vii. 16. For the Spa comp. xxii. 23 ; Acts xii. 18.
conjectures that the framer of a legend would have made the disciples
One
accept the miracle as a matter of course : comp. v. 8, 9. Keim opposes Strauss
for rejecting the whole as a myth, although he himself by no means accepts the
whole as historical. " Unquestionably there rests upon this brief and pregnant
narrative a rare majesty, such as does not reappear in the other nature-miracles.
With a few masterly strokes there is here sketched a most sublime picture from
the life of Jesus, and a picture full of truth. . . . Even His rising up against
weather and sea is told by Mt. and Lk. quite simply, without any ostentation ;
and the tentative query of the disciples, after their deliverance was accomplished,
Who is this ? is the slightest possible, the only too modest and yet the true
utterance of the impression which they must at that time have received " (Jes.
of Naz. iv. p. 180). See Gould on Mk. iv. 41.
26-39. The Healing of the Demoniac in the Country of the

Gerasenes.
Gerasenes seems to be the true reading both here and Mk. v. 1, while
Gadarenes is best attested Mt. viii. 28 ; but in all three places the authorities
vary between Gerasenes, Gadarenes, and Gergesenes. The evidence here is
thus summarized
YaSap-qvwv, ART An
A etc., Syrr. (Cur-Pesh-Sin-Harcl txt) Goth.
repao-qvwv, B C* (ver. 37, hiat ver. 26) D, Latt. Syr-Harcl mg.
repyea-rjvuv, X L X 2 minusc. sex, Syr-Hier. Boh. Arm. Aeth. See WH.
ii. App. p. 11. If Lk. viii. 26 stood alone, one might adopt Tepye- (
ot\vGiv as possibly correct there ; but the evidence in ver. 37 is con-

clusive against it.
These Gerasenes are probably not the people of the Gerasa

which lay on the extreme eastern frontier of Persea, over thirty
miles from the lake even in a loose description to foreigners Lk.
:
would not be speak of the shore of the lake as in the

likely to
country of these Gerasenes. Rather we may understand the
town which Thomson rediscovered {Land 6 Book, ii. 34-38)
under the name of Gersa or Kersa on the steep eastern bank.
Gergesa is merely a conjecture of Origen, adopted upon topo-
graphical grounds and not upon textual evidence. It may be
rejected in all three narratives. There is no real difficulty of
topography, whichever reading be adopted. The expression ttjv
X<opav twv r. gives considerable latitude, and may include a great
deal more than the immediate vicinity of the town. Nor is there
any difficulty in the fact that Mt. knows of two demoniacs,
228 THE GOSPEL ACCORDING TO S. LUKE [VTEI. 26-39.
whereas Lk. and Mk. mention only one. The real difficulties in
the miracle, for those who believe in the fact of demoniacal
possession, are connected with the swine, i. Can beings which
are purely spiritual enter and influence beings which are purely
animal? 2. How can we justify the destruction of the swine,
which were innocent creatures, and which belonged to persons
who do not seem to have merited such a heavy loss ?
On the first of these two questions our ignorance is so great
that we do not even know whether there is a difficulty. Who can
explain how mind acts upon matter, or matter upon mind ? Yet
the fact is as certain, as that mind acts upon mind or that matter
acts upon matter. There is nothing in experience to forbid us
from believing that evil spirits could act upon brute beasts and ;
science admits that it has " no a priori objection to offer " to such
an hypothesis. And if there is no scientific objection to demoniacal
possession of brutes, d fortiori there is none to that of men,
seeing that men have both bodies and spirits to be influenced.
The influence may have been analogous to that of mesmerism or
hypnotism. The real difficulty is the moral one. As Huxley puts
it, " the wanton destruction of other people's property is a mis-
demeanour of example."
evil The answers are very various.
1. The whole a myth.
story is 2. The healing of the demoniacs
and the repulse of the Healer by the inhabitants are historical, but
the incident of the swine is a later figment. 3. The demoniacs
frightened the swine, and the transfer of demons from them to the
swine was imagined. 4. The drowning of the swine was an
accident, possibly simultaneous with the healing, and report mixed
up the two incidents. 5. The demoniacs were mere maniacs,
whom Jesus cured by humouring their fancies; and His giving
leave to imaginary demons to enter into the swine, produced the
story of the disaster to the herd.
All these explanations assume
that the Gospel narratives are wholly or in part unhistorical. But

there are other explanations. -6. Like earthquakes, shipwrecks,
pestilences, and the like, the destruction of the swine is part of the
mystery of evil, and insoluble. 7. As the Creator of the universe,
the incarnate Word had the right to do what He pleased with His
own. 8. A
visible effect of the departure of the demons was
necessary to convince the demoniacs and their neighbours of the
completeness of the cure. Brutes and private property may be
sacrificed, where the sanity and lives of persons are concerned.
9. The keepers of the swine were Jews, who were breaking the
Jewish law, which was binding on them, and perhaps on the whole
district. "In the enforcement of a law which bound the con-
science, our Lord had an authority such as does not belong to the
private individual" (W. E. Gladstone, Nineteenth Century, Feb.
1891, p. 357). Against this it is contended that the swineherds
were probably pagans, and that the district was not under Jewish
law (IV. C. Dec. 1890, p. 967 ; March 1891, p. 455). Certainty is
not attainable, but it is probable that one of the last two reasons
is the true explanation. See Expositor, 3rd series, 1889, ix. 303.
Godet's conclusion seems to be sound, that it is one of those cases
in which the power to execute the sentence guarantees the right
of the judge. 1 Contrast the healing of a demoniac woman as
recorded in the Gospel of the Infancy, xiv.
26. KaTeirXeuaai' eis ttjp ywpav t&v Vepavqv&v q-ris i<rr\v d^TiTrepa.
" They landed at the country of the Gerasenes, which is in such a
position as to be opposite Galilee." The verb is quite class, of
coming to land from the high seas, but is found here only in N.T.
Not in LXX. See Smith, Voyage and Shipwreck of S. Paul, p. 28,
and reff. in Wetst. The statement tells us nothing as to the
position of the country of the Gerasenes, for " opposite " would
apply to the whole of the east shore. Lk. alone mentions its
being " opposite Galilee " ; perhaps to justify its inclusion in the
Galilean ministry.
Some texts have vipav from Mt. or Mk., while others have dvriiripav, of
which Avrnrtpa is a later form. Another form is avrnrtpas. For the accent
see Chandler, 867.
27. dn^p tis ck ttjs iroXecos.

inrr\vnt)<T\> The man belonged to
the but he came out of the tombs to meet Jesus ck t^s
city, :
7roA.<os belongs to dvrjp tis, not to virrivrqa-ev. For this force of

vtto in composition comp. viroKpivofmi, " answer back " ; wro\o-
yiôfxai, " reckon per contra" ; vxoo-Tpe^xo, " turn &ack." For licakw
see on vii. 12; and for cyeSu'o-a-ro see Burton, 48. Lk. alone
mentions that the demoniac wore no clothes ; but Mk. implies it
by stating that he was clothed after he was cured. All three
mention the tombs ; and near the ruins of Khersa there are many
tombs hewn in the rocks. Excepting Mk. v. 3, 5 and Rev. xi. 9,
fxrrjfxa is peculiar to Lk. (xxiii. 53, xxiv. 1; Acts ii. 29, vii. 16);
but he more often uses (jLvyfielov. With e^vev comp. xix. 5, xxiv. 29.
28. Ti ep.01 ical aoi ; See on iv. 34.
'Itjo-ou ulc tou 0eou tou uvJ/icttou. This expression rather indicates
that the man is not a Jew, and therefore is some evidence that the
owners of the swine were not Jews. " The Most High " (Elyon)
is a name for Jehovah which seems to be usual among heathen
.nations. It is employed by Melchisedek, the Canaanite priest and

king (Gen. xiv. 20, 22). Balaam uses it (Num. xxiv. 16). Micah
puts it into the mouth of Balaam (vi. 6) ; Isaiah, into the mouth
of the king of Babylon (xiv. 14). It is used repeatedly in the
Babylonian proclamations in Daniel (iii. 26, iv. 24, 32, v. 18, 21,
1
See some valuable remarks by Sanday in the Contemp. Rev. Sept. 1892, p.
348. He inclines to the second explanation, but with reserve.
vii. 18, 22, 25, 27). The girl with a spirit of divination at Philippi
employs it (Acts xvi. 17). It is found in Phoenician inscriptions
also. See Chadwick, Si. Mark, p. 144, and Wsctt. on Heb. vii. 1.
For <f>oT] ficydXtj see on i. 42, and for Scop-cu see on v. 12 with :
dmKpd|as of demoniac cries comp. iv. 41 ; Acts viii. 7.

/iil fie /Waia<rr)s. Neither the verb nor its cognate substantive
is ever used in N.T. of testing metals, or of obtaining evidence by
torture, but simply of pain or torment. The demoniac identifies
himself with the demon which controls him, and the torment
which is feared is manifest from ver. 31.
29. irapij-yyeXXev -yap T<p irvevpan. Authorities are very evenly
divided between the imperf. and the aor. If irap^yyeiXev be right, it almost
means " He had ordered." Burton, 29, 48. We should have expected roit
Kvetifuiaiv, for both in ver. 27 and ver. 30 we have da.ifi.6via. But the inter-
change of personality between the man and the demons is so rapid, that it
becomes natural to speak of the demons in the sing. Note that while Lk.
has his characteristic %e\6eii> dw6 (w. 33, 38, iv. 35, 41, v. 8, etc.), Mk.
has the more usual iê\deiv 4k.
iroXXois Yap xP vol s <rvvY)piraKi avr6v. " Many times," I.e. on many
occasions, multis temporibus (Vulg.), "it had seized him," or "carried him
away": comp. Acts xxvii. 15. Mk. has w6XXa/cts. Others explain "within
a long time. See Win. xxxi. 9, p. 273. The verb is quite class., but in
N.T. peculiar to Lk. (Acts vi. 12, xix. 28, xxvii. 15). Hobart counts it as
medical (p. 244). In LXX, Prov. vi. 25 ; 2 Mac. hi. 27, iv. 41.
dXu'o-eo-u' Kal ir^Sais. Both Lk. and Mk. use these two words
to distinguish the " handcuffs and fetters," manicm el pedicse, with
which he was bound. See Lft. Phil. p. 8. The former is used of
the chain by which the hand of a prisoner was fastened to the
soldier who had charge of him. Like " chains," dAuo-cis are of
metal, whereas ttc&u might be ropes or withes. Both dAweis and
7r*'S<n are included in ra oW/td. The imperfects tell of what
usually took place. During the calmer intervals precautions were
taken to prevent the demons " carrying him away with " them
but these precautions always proved futile.
els Tds cpTjfious. In order to take the man away from humane
influences. But the wilderness is regarded as the home of evil
spirits. See on xi. 24 ; and for the plural see on i. 80.
30. Ti ctoi ovopd fan? In order to recall the man to a sense
;
of his own independent personality, Jesus asks him his name. It

was a primary condition of his cure that he should realize that he
is not identical with the evil powers which control his actions.
Perhaps also Christ wished the disciples to know the magnitude of

the evil, that the cure might increase their faith (ver. 25) and this :
purpose may have influenced Him in allowing the destruction of

the swine. The peculiar word Aeyiwi', 1 which is preserved in Mk.
That the man had ever seen a Roman legion, "at once one and many,
1
cruel and inexorable and strong," is perhaps not probable. But see Trench,
Miracles, p. 171, 8th ed. For other Latin words comp. x. 35, xi. 33, xix. 20.
Vin. 30-32.] THE MINISTRY IN GALILEE 23
v. 9 also, is a mark of authenticity. As Sanday points out, it is

more probable that this strange introduction of a Latin word
should represent something which really took place, than that it
should be pure invention (Contemp. Rev. Sept. 1892, p. 349).
The words on eurfjXOei' SaifxoVia iroXXa cis auroV are the remark
of the Evangelist: comp. ii. 50, iii. 15, xxiii. 12.
31. TrapeKdXoue au-roV. "They kept beseeching Him." The
plurality of those who ask is emphatically marked : with 8aifi6via
we might have expected irapeKaXm, as in Mk. The plur. would
have been less noticeable in Mk., because the masc. plur., iroWoi
ia-fiev, precedes.
That TrapeK&Xovv (X B C D F L S, Latt. Goth.) and not irape/cdXet is right

here,need not be doubted.
els ttjc apucrow. In class. Grk. a/?uo-o-os is always an adj.,

"bottomless, boundless," and is mostly poetical. In rj LXX
aySfo-o-os is used of the sea (Gen. i. 2, vii. ; Job
n
xli. 22, 23);
without the art. (Job xxviii. 14, xxxvi. 16; Ecclus. 1 3, xvi. 18);
of the depths of the earth (Ps. lxxi. 20 ; Deut. viii. 7) ; but per-
haps nowhere of Hades. In N.T. it means Hades (Rom. x. 7),
and esp. the penal part of it which is the abode of demons (Rev.
ix. z 11, xi. 7, xvii. 8, xx. 1, 3). The latter is the meaning here.
The demons dread being sent to their place of punishment. See
Cremer, Lex. sub v. In Mk. the petition is " that He will not
send them out of the country" ; but the verb is sing, and the man
is the petitioner. He still confuses himself with the demons, and
desires to stay where he feels at home. This is their wish and
his also. The persistent confusion of personality renders it
necessary that the man should have some decisive evidence of
the departure of the evil spirits from him. In this way his cure
will be effected with least suffering, Prof. Marshall thinks that d<s
tt)v afivo-o-ov and !o> rlys x^pas may represent Aramaic expressions
so nearly alike as readily to be confounded by copyist or trans-
lator {Expositor, Nov. 1891, p. 377). See footnote on v. 31.
32. dyeXr] xipw" iKayfii/. This illustrates the fondness of Lk.
for tKavds in this sense: Mt. has ay. ypipw ttoW&v and Mk. ay.
Xoipuv fxcydXr]. With characteristic love of detail Mk. gives the
number as a>s SktxiXmh, which may be an exaggeration of the
swineherds or of the owners, who wished to make the most of
their loss. Had the number been an invention of the narrator,
we should have had 4000 or 5000 to correspond with the legion.
It is futile to ask whether each animal was possessed. If some
of them were set in motion, the rest would follow mechanically.
For the i-n-irpeij/ev airois of Lk. and Mk. we have the direct
vTTaytTt in Mt., which need mean no more than " depart, be gone."
But the distinction between commanding and allowing what He
might have forbidden is not very helpful. Whatever the motive of

the demons may have been, Jesus uses it for a good end, and
secures the easy and effectual cure of their victim.
33. &pyii\<Tv t| dy^Xrj Kara tou icprôu. These words also are
in all three. Trie word koi^vos need not mean an abrupt pre-
cipice a steep and rocky slope suffices.
: MacGregor, Stanley,
Tristram, Wilson, and others believe that the spot which suits the
description can be identified. The art. implies that it was well
known. Comp. 2 Chron. xxv. 12. The use of direimyTj for
suffocation by drowning is classical (Dem. p. 883).
34. to ycyoyos. Chiefly the destruction of the swine. In ver.
36 ol iSdWes means the disciples and others near to Jesus, not the
swineherds.
35-39. Note how the characteristics of Lk.'s diction stand out in these
verses. For rbv &v9puirov dtp' o5 t. S. 4i-i}\6ct> (see on ver. 29) Mk. has rbv
Scufiovifdfievov, and irapb. robs irbdas (see on vii. 38) has no equivalent in
Mk. For d7n777etXa> (see on ver. 20) Mk. has bnjyTJcrat'TO, while &irav
(see on iii. 21), rb irXrjOos (see oni. 10), <pbfi<$ fieyd\(fi(see oni. 42, vii. 16),
ffvvelxovro (see on iv. 38), and inriffrpeij/tv (see on i. 56) have no
equivalents. For idelro (see on v. 12) Mk. has irapeicdXei for b dvijp &<f>'
;
oO it- eXijXtidei (see on ver. 29) Mk. has the less accurate 6 daifiovLcrOels for
;
criiv (see on i. 56) Mk. has fierd ; and for virbarpecpe (see on i. 56) Mk. has
ihraye.
35. IfiaTiafjiî'oi'. Some of the bystanders may have

given him
clothing ; but there would have been time The verb
to fetch it.
is found neither in LXX

nor in profane writers, but only here and
Mk. v. 1 5. The irapd tous ircSoas implies an attitude of thankful-
ness rather than that he has become a disciple. It is the last of
the four changes that have taken place in the man. He is
Kadrifievov instead of restless, IfxaTio-fxevov instead of naked, o-uxppo-
vovvtol instead of raging, and napa rov<s iroBas tov 'I. instead of
shunning human society. Baur would have it that he is meant to
represent the conversion of the Gentiles. We
are not sure that
he was a Gentile ; and this would have been made clear if he was
intended as a representative. For -rrapd with the ace. after a verb
of rest comp. Acts x. 6; Mt. xiii. 1, xx. 30; Mk. v. 21, x. 46.
36. dirrJYYeiXai' auTois. This is not a repetition of ver. 34,
but a statement of additional information which was given to the
townspeople after they arrived on the scene.
37. Simy t6 ttXtjOos. The desire that He should depart was
universal, and all three narratives mention it. The people feared
that His miraculous power might lead to further losses and this :
feeling was not confined to the inhabitants of the 7ro'A.i9 close at

hand (ver. 34) ; it was shared by the whole district. Comp. iv. 29,
ix. 53, and contrast iv. 42 ; Jn. iv. 40. Although Keim rejects
the incident of the swine, yet he rightly contends that this request
that Jesus should leave the place gives the impression of a sober
historical fact.There is nothing like it elsewhere in the history
of Jesus; and neither it nor the locality is likely to have been
invented. Why should a myth take Jesus across to Gerasa?
Some historical connexion with the locality is much more
probable.
38. eSeiTo 8e auToC 6 dmfa. The Be marks the contrast between
Him and the rest. Mk. says that the request was made as Jesus
was stepping into the boat. Mt. omits the whole incident. The
man fears the unfriendly populace, and clings to his preserver.
39. SiTfiyoO o<ra <roi i-noin\aev 6 cos. In Galilee and Judaea,
where Jesus and His disciples preached, He commonly told those
who were healed to be silent about their cures. In this half-
heathen Peraea there were no other missionaries, and the man was
not fitted for permanent work with Christ elsewhere. Moreover,
here there was no danger of the miracle being used for political
purposes. Lastly, it might be beneficial to a healed demoniac to
have free converse with all after his gloomy isolation. The 6 eds
is last with emphasis. Jesus shows the man that he must attribute
his deliverance to God. Both Lk. and Mk. preserve the highly
natural touch that, in spite of this command, the man proclaimed
what Jesus had done for him. Note also that naff oX-qv rrjv ttoXlv
is much in excess of ets tov oIkov <rov, and Krjpvaa-wv of Btrjyov. See
on ix. 10.
ko.0' 8Xt]v ttjv ir6\iv. With Kriptiaffwv, not with dvrjXOeu Win. xlix. d.
:
a, p. 499. Mk. has v t-q Ae/ca7r6X. Nowhere else in N.T. does ko,0'
tik-qv occur: Lk. commonly writes /ca0' 8\ijj (iv. 14, xxiii. 5 ; Acts ix. 31, 42,
x. 37).
40-56. The Healing of the Woman with the Issue and the
Raising of the Daughter of Jairus. Mt. ix. 18-26; Mk. v. 21-43.
The name of Bernice (Veronica) for this woman first appears in
the Acts of Pilate, Gospel of Nicodemus, Pt. I. ch. vii. Respecting
the statues, which Eusebius saw at Cesarea, and which he believed
to represent Christ and this woman, see H. E. vii. 18. 1-3.
Sozomen says that Julian removed the statue of Christ and sub-
stituted one of himself, which was broken by a thunderbolt (v. 21).
Philostorgius says the same (vii. 3). Malalas gives the petition
in which the woman asked Herod Antipas to be allowed to erect
the memorial {Chrongr. x. 306-8). That the statues existed, and
that Christians thus misinterpreted their meaning, need not be
doubted. Pseudo-Ambrosius would have it that the woman was
Martha the sister of Lazarus.
40-48. In these verses also the marks of Lk.'s style are very conspicuous
(see above on w. 35-39). In ver. 40 we have ev Se t$ c. infin. (see on iii. 21),
iiiroa-Tpicpecv (see on i. 56), dirediâro (see on ver. 40), âav c. pariicip.
(see on i. 10), ir&vres (see on ix. 43), and irpoffSoKQvres (see on iii. 15). In
ver. 41, Kal Idoti (see on i. 20), Kal odros (i. 36), iirrjpxev (see on ver. 41),
Trapk tovs irddas (see on vii. 38). In ver. 42, Kal avrif (see on i. 17) and iv
Si T(f c. infin. In ver. 44, irapaxpv/xa ( see on v 2 5)- I n ver. 45, irdvTuv
-
(vi. 30, vii. 35) and iiriffrdra (v. 5). In ver. 46, ii-eXdetv dird (see on iv.
35). In ver. 47, d7r^77et\ej' (see on ver. 20), ivdnriov (see on i. 15),
iravr6s, rov AaoO, idd-rj, and irapaxpvV- 01" Not one of these expressions is
found in the parallel passages in Mt. and Mk. See on ix. 28-36.
40. dTTc8^|aTo. Peculiar to Lk. (ix. ; n

Acts ii. 41, xviii. 27,
xxi. 17, xxiv. 30, and possibly xv. 4).
3, xxviii. The meaning is
they "received Him with pleasure, welcomed Him" (Euthym.
Theophyl. Schanz). See on iv. 42 and on xi. 29. In class. Grk.
the verb means " accept as a teacher, as an authority," or " admit
arguments as valid " : so in Xen. Plat. Arist. etc.
41. 'ideipos. The same name as Jair (Num. xxxii. 41 ; Judg.
x. 3). It is strange that the name ( = "he will give light") should
be used as an argument against the historical character of the
narrative. not very appropriate to the circumstances.
It is
uirijpxci'. Very freq. in Lk., esp. in Acts not in Mt. Mk. or Jn.
:
The use of this verb as almost equivalent to eha is the beginning

of the modern usage. But the classical meaning of a present
state connected with a previous state still continues in N.T. (ix.
48, xi. 13, xvi. 14, 23, xxiii. 50). See Sp. Comtn. on 1 Cor. vii.
26. Here also Christ does not refuse the homage (iv. 8), as Peter
(Acts x. 26) and the Angel (Rev. xix. 10) do.
42. jioKoyenis. As in the cases of the widow's son and the
lunatic boy (vii. 12, ix. 38), this fact may have influenced Christ.
On all three occasions Lk. alone mentions the fact.
ctwc SwSeica. A critical time in a girl's life. Not only Lk.,
who frequently notes such things (ii. 36, 37, 42, iii. 23, xiii. n),
but Mk. also gives the age. All three mention that the woman
with the issue had been suffering for twelve years. For &ir4&vT)<TKtv
Mk. has ia-\a.T(j)<; ?x and Mt. apn ItcAcvtô-cv. The reason for
the difference between Mt. and the others is plain. Lk. and Mk.
give the arrivals, both of the father, who says, " She is dying," and
of the messenger, who says, " She is dead." Mt. condenses the
two into one.
(Tuvz-nviyov. Mk. has <rvv0\if3ov, which is less strong see on :
ver. 14. In both cases the o-w- expresses the pressing together all
round Him. The crowd which had been waiting for Him (ver. 40)
now clings to Him in the hope of witnessing a miracle.
43. ovl<ra Iv pvo-ei. Being in a condition of hemorrhage." The
**
constr. is quite simple and comp. iv (pOopa, iv iKardau, iv S6^r],

intelligible
;
iv iKTevei$, iv tx^PQ- The form foais is from the unused (hju, from which
come the late forms ippvaa and tppvua, and pev<ris is often a v. I. Win. xxix.
3. b, p. 230.
larpois irptxravaXcSo-acra 6Xov tov |3iov. " Having, in addition to all
Iter sufferings, spent all her resources on physicians," or " for physicians," or
"in physicians." for "means of living" is freq. in N.T.

This use of pios
(xv. 12, 30, xxi. 4; Mk. xii. 44;
1 Jn. iii. 17) and in class. Grk. In
class. Grk. a higher word than fw^, the former being that which is
/Ut'os is
peculiar to man, the latter that which he shares with brutes and vegetables.
In N.T. (3los retains its meaning, being either the " period of human life," as
I Tim. ii. 2 2 Tim. ii. 4, or "means of life," as here.
; But fwij is raised
above filos, and means that vital principle which through Christ man shares
with God. Hence fttos is comparatively rare in N.T., which is not much
concerned with the duration of temporal life or the means of prolonging it.
Whereas ôrq occurs more than a hundred times. See Trench, Syn. xxvii.;
Crem. Lex. p. 272 Lft. on Ign. ad Rom. vii. 3.
;
WH. follow B D., Arm. in omitting larpois . filov. Treg. and RV.. .
indicate doubt in marg. Syr-Sin. omits.
ouk laxuCTce. This use of loyyo) for " be able " is freq. in Lk.
See on vi. 48. It is natural that " the physician " does not add,
as Mk. does, that she had suffered much at the hands of the
physicians, and was worse rather than better for their treatment.
The remedies which they tried in such cases were sometimes very
severe, and sometimes loathsome and absurd. See Lightfoot,
p. 614 ; Tristram, Eastern Customs in Bible Lands, pp. 22, 23.
44. irpoo-eXGooo-a oirurQev t)<J/cito. She came from behind that
He might not see her. Her malady made her levitically unclean,
and she did not wish to own this publicly. Her faith is tinged
with superstition. She believes that Christ's garments heal magic-
ally, independently of His will. In other cases those who touched
Him in faith seem to have done so openly. Comp. vi. 19 ; Mt.
xiv. 36 j Mk. iii. 10, vi. 56.
For 6iri<r9ev a has de retro : comp. Baruch vi. 5, visa itaqtie turba de retro
(Vulg. ). Hence the French derrihre.
tou KpaoWSou tou IficiTiou. "The tassel " rather than "the
fringe" or "hem of His garment." The square overgarment or
Tallith had tassels of three white threads with one of hyacinth at
each of the four corners. Edersh. L. 6 T. i. p. 624 (but see
D.B? art. " Hem
of Garment "). Of the four corners two hung
in front, and two behind.
It was easy to touch the latter without
the wearer feeling the touch.
com) t} puVis. It "stood still, ceased to flow." Mk. has
ir)pdv0r). " This is the only passage in the N.T. in which urrarat
is used in this sense. It is the usual word in the medical writers
to denote the stoppage of bodily discharges, and especially such as
are mentioned here" (Hobart, p. 15). Both irapaxpr\iia, for which
Mk. has cvOvs, and irpooxu'aXwcrao-a, for which Mk. has Sa7rav?/o-ao-a,
are also claimed as medical (pp. 16, 96).
45. There is no reason for supposing that the miracle was
wrought without the will of Jesus. He knew that someone had
been healed by touching His garment and we may believe that ;
He read the woman's heart as she approached Him in the belief

236 THE GOSPEL ACCORDING TO S. LUKE [VIZL 45-50.
that He could heal her. Lk. evidently dates the cure from her
touching His garment ; Mt. seems to place it in Christ's words to
her ; Mk. in both places.
tis 6 d\|/djiev6s jaou ; This does not seem to be one of those
cases in which Christ asked for information. He knew that He
had been touched with a purpose, and He probably knew who
had done it. Mk.'s TrepufikeTreTo iSeiv rrjv tovto Troirjfraaav rather
implies that He knew where to look. For the woman's sake she
must be induced to avow her act. Note the masc, which makes
the question all the more general: Mk. has tis fiov rjif/aro twv
IfxaTiwv. The verb implies more than touching, "laying hold of."
For other cases in which Jesus asked questions of which He knew
the answer comp. xxiv. 17 ; Mk. ix. 33. See some good remarks
in the S. P. C. K. Comm. on Lk. viii. 46.
dipvQuplvuv 8c irdnw. This explains, and to some extent excuses,
Peter's characteristic interference. Lk. alone tells us that Peter
took the lead in See on ix. 20, and comp. Mk. i. 36. Note the
this.
TravTOiv, and see on ix. 43 and xi. 4. For eTu<rrdTa see on v. 5.
aiWxouo-iV o-e. " Hold Thee in, keep Thee a prisoner ; xix.
"
43, xxii. 63 ; comp. iv. 38. Here only in N.T. does diroOXiPcii'
occur: Lat. affligere (Vulg.), comprimere (f), contribulare (d); om.
abff2 .
46. eyvwv Surafup |c\T]Xu0uia' dir' e'fiou. For the constr. see
Burton, 458, and comp. Heb. xiii. 23 ; and for Srirajus see on iv.
47. Tpe'fioucra rjXOei'. The ttovtuv in ver. 45, if taken literally,

implies that she had previously denied her action. The rjXBev,
however, seems to show that she had gone a little way from Him
after being healed. But she may also have been afraid that she
had done wrong in touching His garment. Either or both would
explain the Tpe/xovo-a. She is afraid that the boon may be with-
drawn. For the attraction St' rjv airiav see small print on hi. 19,
and Burton, 350: ToSAaoSis also characteristic.
48. tj irioris <rou o-eo-uiceV ae. All three record these words. It
was the grasp of her faith, not of her hand, that wrought the cure.
Thus her low view of the manner of Christ's healing is corrected.
49. IpxeTai tis irapd tou dpxiowaytoyou. A member of his
household arrives and tells Jairus that it is now too late. The
delay caused by the incident with the woman must have been
agonizing to him. But this trial is necessary for the development
of his faith, as well as for that of the woman, and Jesus curtails no
item in His work. The riBv^Kcv is placed first with emphasis.
For (TKuMe see on vii. 6. See also Blass on Acts x. 44.
50. Mr) <j>o8oC, \l6vov ttio-tcuo-oi'. Change of tense. " Cease to
fear ; only make an act of faith." In Mk. v. 36 we have //.oVov
via-rcve, " only continue to believe." In either case the meaning
is, " In the presence of this new difficulty let faith prevail, and all
will be well." For uif (|>o|3ou see on i. 13.
51. ouk d^Key eio-eXOeic Tird ow
" Did not allow anyone
au-rw.
to enter with Him and the disciples had
into the room." He
already entered the house, and the parents had been there from
the first. Here, as in ver. 38, Lk. has o-vv where Mk. has perd :
see on i. 56.
rieTpoc Kal '\<a&vr]v ical *ldica)J3oi\ The chosen three (c/cAcktcoi'
eKXcKorepoi as Clem. Alex, calls them) are probably admitted for
the sake of the Twelve, whose faith would be strengthened by the
miracle. These three sufficed as witnesses. Moreover, they were
in character most fitted to profit by the miracle. Here, as in ix.
28 and Acts i. 13, John is placed before James. Elsewhere the
other order, which is almost certainly the order of age, prevails
(v. 10, vi. 14, ix. 51), and always in Mt. (iv. 21, x. 2, xvi. 1) and
Mk. (i. 19, 29, iii. 17, v. 37, ix. 2, x. 35, 41, xiii. 3, xiv. 33).
Irenseus which omitted Kal 'Iwdvyv. Quintus autem ingressus

had a text
Dominus ad mortuam puellam suscitavit earn, nullum enim, inquit, permisit
intrare nisi Petrum et Jacobum et patrem et matrem puellae, (ii. 24. 4). No
existing text makes this omission ; but many authorities transpose James and
John in order to have the usual order (X A L S X L, Boh. Aeth. Arm. Goth.).
But the evidence ofBCDEFHK, abcdefff2 lqr Cod. Am. Cod. Brix.
etc. is decisive. There is similar confusion in ix. 28 and Acts i. 13.
52. ckXcuov 8c irdcTes Kal The mourners

cKoirron-o
aurf\v.
(2 Chron. xxxv. 25; were not in the room with the

Jer. ix. 17)
corpse Mt. and Mk.
: tell us that Christ turned them out of the
house. The 7rdvTcs is again peculiar to Lk.'s account comp. :
w. 40, 45, 47. The ace. after KoVro/Aai is class. (Eur. Tro. 623
Aristoph. Lys. 396) " they beat their breasts for her, bewailed
:
her." Comp. xxiii. 27 ; Gen. xxiii. 2 ; 1 Sam. xxv. 1.

ou yap direOarei' dXXd KaGeuSei. This declaration is in all three
narratives. Neander, Olshausen, Keim, and others understand it
literally ; and possibly Origen is to be understood as taking the
same view. A miracle of power is thus turned into a miracle of
knowledge. But the el86res in ver. 53 is conclusive as to the
Evangelist's meaning not " supposing," but " knowing that she
:
was dead." The KaOevSa. is rather to be understood in the same

sense as Adapos /cc/coi/a^tou (Jn. xi. 11). But the cases are not
parallel, for there Jesus prevents all possibility of misunderstanding
by adding Adapos aireOavev. Yet the fact that Jesus has power to
awaken explains in both cases why He speaks of sleep. We may,
however, be content, with Hase, to admit that certainty is unattain-
able as to whether the maiden was dead or in a trance.
54. Kpa-rô-as t]s x l Ps ciuttjs. All three mention that He laid
hold of her, although to touch a dead body was to incur ceremonial
uncleanness. In like manner He touched the leper see on v. 13. :
238 THE GOSPEL ACCORDING TO S. LUKE [VIH. 54, 55.
This laying hold of her hand and the raised voice (tywvrjo-ev) are
consonant with waking one out of sleep, and the two may be
regarded as the means of the miracle. Comp. and contrast through-
out Acts ix. 36-42.
C
H irais, eyeipe. "Arise, get up," not "awake." Mt. omits
the command ; Mk. gives the exact words, Talitha cumi. For the
nom. with the art. as voc. see on x. 21, xviii. 11, 13. For ifywrqaev
comp. ver. 8, xvi. 24.
55. iitivTpetyev to -nreupa auTrjs. There can be no doubt that
the Evangelist uses the phrase of the spirit returning to a dead
body, which is the accurate use of the phrase. Only the beloved
physician makes this statement. In LXX it is twice used of a
living man's strength reviving; of the fainting Samson (Judg.
xv. 19), and of the starving Egyptian (1 Sam. xxx. 12). Note that
Lk. has his favourite 7rapa^p^ju,a, where Mk. has his favourite
eiOvs; and comp. ver. 44, v. 25, xviii. 43, xxii. 60.
8i^Ta|ec auTtj SoOrjcai âycii'. This care of Jesus in command-
ing food after the child's long exhaustion would be of special
interest to Lk. In their joy and excitement the parents might
have forgotten it. The charge is somewhat parallel to ZSukcv airbv
rfi fj.7]Tpl airov (vii. 15) of the widow's son at Nain. In each case
He intimates that nature is to resume its usual course : the old ties
and the old responsibilities are to begin again.
6 8c n apr]YY6iXei' auTois
,
fiTjoeta cLtreic to yeyoKOs. The command

has been rejected as an unintelligible addition to the narrative.
No such command was given at Nain or at Bethany. The object
of it cannot have been to keep the miracle a secret. Many were
outside expecting the funeral, and they would have to be told why
no funeral was to take place. It can hardly have been Christ's
intention in this way to prevent the multitude from making a bad
use of the miracle. This command to the parents would not have
attained such an object. It was given more probably for the
parents' sake, to keep them from letting the effect of this great
blessing evaporate in vainglorious gossip. To thank God for it at
home would be far more profitable than talking about it abroad.
IX. 1-50. To the Departure for Jerusalem.

This is the last of the four sections into which the Ministry in
Galilee (iv. 14-ix. 50) was divided. It contains the Mission of the
Twelve Feeding of the Five Thousand (10-17), tne
(1-9), the
Transfiguration (28-36), the Healing of the Demoniac Boy (37-43),
and two Predictions of the Passion (18-27, 43 - 5)-
1-9. The Mission of the Twelve and the Fears of Herod. Mt.
x. 1-15; Mk. vi. 7-1 1. Mt is the most full. Lk. gives no note
IX. 1-3.] THE MINISTRY IN GALILEE 239
of time or of connexion, and we may suppose that his sources gave

him no information. See Weiss, L.J. ii. p. 119, Eng. tr. ii. p. 306.
For mention of " the Twelve " see vi. 13, viii. 1, ix. 12, xviii. 31,
xxii. 3, 47. All three mention this summons or invitation on the
part of Jesus. Mt. and Mk. describe it by their usual Trpoo-KaXuo-Oai,
for which Lk. has aut'KaXeiaGai, which he more commonly uses in
his Gospel (ix. 1, xv. 6, 9, xxiii. 13), while in the Acts he generally
uses irpoo-KaXcZcrdai (ii. 39, v. 40, vi. 2, xiii. 2, etc.).
1. SuVajiii' Mt. and Mk. have lôvcriav only (see

Kol iov<riav.
on iv. 36) : 8iW/s
the power, i$ov<ria the authority to use it.
is
The Jewish exorcists had neither owa/us nor eouo-ia, and made
elaborate and painful efforts, which commonly failed. Elsewhere,
when the two are combined, Qova-la precedes Swa/*is (iv. 36 ;
1 Cor. xv. 24; Eph. i. 21; 1 Pet. iii. 22). The iravra with
SacfiovLa is peculiar to Lk. It covers all that would come under
the head of possession.
The constr. is not really doubtful : vdaovs Bepaireieiv depends on Svvafiiv

Kal iôvaiav, and is co-ordinate with iirl irdvra daifi6via. Others make v. 8ep.
depend on kdwKev and be co-ordinate with 5iv. k. e The least satisfactory
.
way is to couple pfoovs with Saifibvia, and make Oepairetjeiv refer to both " :
" authority over all diseases and demons, to heal them." For this meaning
Lk. would almost certainly have written rod Oepairetieiv. He as usual men-
tions the curing of demoniacs separately from other healings (iv. 40, 41,
vi. 17, 18, vii. 21, viii. 2, xiii. 32).
2. After lacrdai C etc. ins. roi/s dadevovvras from Mt. ; ADLS ins. roi/s
ioSeveis : om. B, Syr-Cur. Syr-Sin.
These two verbs

2. KTjpiWeiv -n]v fiaaikeiav tou cou koi iacr0ai.
sum up the ministration to men's souls and bodies. See on v. 17.
Mt. adds that they were to raise the dead (x. 8). Mk. tells us that
they were sent out 8vo, 8vo. For ottoo-tAXm see on iv. 18, p. 121.
3. u^Te pdpSoK. Mk. has el /xr) pdfiSov fxovov (vi. 8); and the
attempts to explain away this discrepancy in a small matter of
detail are not very happy. As between Mt. and Mk. it is possible
to explain that both mean " Do not procure (/cTT/o-eo-^c) a staff for
the journey, but take (alpwo-Lv) the one which you have." But both
Mk. and Lk. use alpuv, and the one has " Take nothing except a
staff," while the other has "Take nothing, neither a staff," etc.
Yet in all three the meaning is substantially the same " Make no :
special preparations ; go as you are." From xxii. 35 we learn that

the directions were obeyed, and with good results. Lk. says
nothing about sandals, respecting which there is another discrep-
ancy between Mt. and Mk., unless we are to suppose that viro8rjp.aTa
are different from o-avSaXia.
ppe dpyupioi'. Mk. has x a XxoV and Mt. has both, p.rjhl apyvpov
p.r)hl xaA.Kov. Thus Lk. is Greek, and Mk. is Roman, in choice of
words. In LXX
apyvpiov is very common, apyvpos comparatively
240 THE GOSPEL ACCORDING TO S. LUKE [IX. 3-7.
rare, while x^kos is common as a metal, but not in the sense of

money.
fi^Tc 8vo \iv. As no irr/pa was allowed, the second
x^wms
would have to be worn. Hence the form in Mk.,
tunic, if taken,
" Put not on two tunics." Comp. Jos. Ant. xvii. 5. 7.
we have an anacoluthon ; change from direct to oblique oration.

In ?x ei "
For scarcely admissible to take x eiV
it is W
infin. for imperat. The actual
imperat. both precedes (atpere) and follows (nvere). Win. xliii. 5. d, p. 397.
Mk. here is strangely abrupt in his mixture of constructions.
4. Kt p,iKCT kcu iKtlOev e^pxccfle. Vulg. has et inde ne exeatis.

But only one cursive has /nj (38). Cod. Brix. has donee exeatis fr.
Mt. The meaning is " Go not from house to house," as He charges
the Seventy in x. 7, a passage which should be compared with this.
The mission both of the Twelve and of the Seventy was to be
simple and quiet, working from fixed centres in each place. This
is the germ of what we find in the apostolic age, " the church that
is in their house" (Rom. xvi. 5;' 1 Cor. xvi. 19; Col. iv. 15;
Philem. 2).
5. For 8^xw*t<" see on viii. 13, and for iêpxpi^voi dmS see on
iv. 35. In Acts xiii. 51 we find Paul and Barnabas performing this
symbolical action of shaking off the dust. It signified that hence-
forth they had not the smallest thing in common with the place.
It is said that Pharisees performed this action when re-entering
Judaea from heathen lands. There and in Acts xviii. 6 Lk. uses
KTivao-o\,which Mt. and Mk. have here. For diroTtvao-o-. comp.
Acts xxviii. 5. The tV outou's means lit. " upon them," and so
"against them." Comp. 2 Cor. i. 23 and Acts xiii. 51, and
contrast 2 Thes. i. 10. Mk. here has airois.
6. coayyeXiôfid'oi Kal Gepcnrcuoires. Comp. ver. 2. Union of
care for men's bodies with care for their souls is characteristic of
Christ and of Christian missions.. The miraculous cures of the
apostolic age have given place to the propagation of medical and
'
sanitary knowledge, which is pursued most earnestly under Christian
influences. For Si^pxorro see on ii. 15, and for coayyeXiôp.ci'oi see
on ii. 10. Excepting Mk. i. 28, xvi. 20, 1 Cor. iv. 17, irairaxoG
occurs only here and three or four times in Acts here it goes with
:
both participles.
The Fears of Herod. Mt. places this section much later
7-9.
(xiv.1-13) ; but Mk. (vi. 14-16) agrees with Lk. in connecting it
with the mission of the Twelve. It was their going in all directions
up and down the villages (Snfpx 0VT0 KaTa T ts *<V as ) that caused the
fame of Christ's work to reach Herod <pavepbv yap iyivero to 6vop.a
avrov (Mk. vi. 14), or, at anyrate, excite his fears.
7. 'Hpw'STjs 6 TeTpdpxos. So also Mt. But Mk. gives him his
courtesy title of /Jao-iXevs. See on iii. 1, p. 83. The to, yiêm -nraVTa
means "all that was being done" by Jesus and His disciples.
There is no Trdvra in Mt. or Mk., either here or in the parallels to
ver. 1. See on viii. 45. The thoroughly classical word SiTjiropei
does not occur in LXX, nor in N.T. excepting in Lk. (Acts ii. 12,
v. 24, x. 17). Antipas was " utterly at a loss " as to what he was to
think of Jesus. Note the change of tense he heard once for all
:
he remained utterly at a loss. He had no doubt heard of Christ

before. It was the startling theories about Him which perplexed
Herod.
'Iwdnrjs TJY^pOr) ck vtup&v. This is strong evidence of the effect
of John's teaching. During his life he " did no sign," and yet they
think it possible that so great a Prophet has risen from the dead
and working miracles. Comp. Mt. xvi. 14; Mk. viii. 28. For
is
ck comp. xx. 35. For rjyepOrj (KB
eeicpwi' CLE
169) most MSS.
have iyrjyeprcu, which is not to be accepted because rjyipB-q is found
in Mt.
8. 'HXcias eÂvi\. The verb is changed from rjyepOrj, because
Elijah had not died. Mt. represents Antipas as saying that Jesus
is the risen Baptist, and omits the suggestions about Elijah and
other Prophets. The account of Lk. is intrinsically more exact.
He would obtain good information at Csesarea from Herod's
steward (viii. 3), and at Antioch from Herod's foster-brother (Acts
xiii. 1).
irpo<J>irJTT]s tis twc dpxaiuv. We know from Jn. vii. 40, 41 that
some Jews distinguished the great Prophet of Deut. xviii. 15 from
the Messiah. Comp. Jn. i. 21. And Mt. xvi. 14 seems to show
that there was an expectation that Jeremiah or other Prophets
would return at some future crisis. The tw apyaiw is peculiar to
Lk. (comp. ver. 19). It may be opposed either to a new Prophet
(vii. 16), or to the later Prophets as compared with Moses and
Samuel. The former is more probable.

"As for John, / beheaded him."
9. 'Iwdnrje iyui &ireKe<|><\i(Ta.
Mt. and Mark represent Herod as saying of Christ, "This is
John the Baptist ; he is risen from the dead " and some in- :
terpret this remark as meaning much the same " Seeing that I :
put him to death, he may have risen again." But this is very
unnatural. Rather, " I thought that I had got rid of this kind of
trouble when I beheaded John ; and here I am having it all over
again." Perhaps, as Bede suggests, Antipas afterwards came to
the conclusion that the Baptist had risen from the dead, a view
which to his guilty conscience was specially unwelcome. Lk. men-
tions the imprisonment of the Baptist by anticipation (iii. 20) ; but,
excepting in this remark of Antipas, he does not record his death.
roiauTa. This may refer either to the works of Christ or to
the speculations of the multitude respecting Him. Although
John had wrought no miracles during his ministry (John x. 41),
x6
242 THE GOSPEL ACCORDING TO S. LUKE [IX. 0, 10.
yet, if he had risen from the dead, such things might be expected
of him (Mt. xiv. 2).
The yc6 of TR. before &ko6u is of very doubtful authority (ADXT etc )
Treg. brackets, Tisch. WH. RV. omit. It would have no point.
^tjtci iScik auToc. Not merely "he desired" (AV.), but "he
continued seeking to see Him." He made various attempts to
apply a test which would have settled the question. Herod knew
the Baptist ; and he could soon determine whether this was John
or not, if only he could see Him. Comp. xxiii. 8, where the
gratification of this desire is recorded. No doubt it was not
merely the wish to settle the question of identity which led Antipas
to try to see Jesus. That he was a Sadducee is a guess of Scholten.
10-17. The Feeding of the Five Thousand. This is the one
miracle which is recorded by all four Evangelists (Mt. xiv. 13;
Mk. vi. 30 ; Jn. vi. 1). In all four it is the climax of the ministry.
Henceforward attention is directed more and more to the death
which will bring Christ's work to a close. From S. John we learn
that it took place shortly before the Passover. All four accounts
should be compared. Each contributes some special features,
and each appears to be to a large extent independent. The marks
of Lk.'s. style are abundant in his narrative.
10. uTToorptyarres. See small print on i. 56. Lk. connects the
miracle with the return of the Twelve ; but he gives no hint as to
the time of their absence. We
may perhaps allow a few weeks. He
does not often call the Twelve oi dTrooroXoi (vi. 13, xvii. 5. xxii.
14, xxiv. 10).
Sitjytictchto auTw Sou iirolr)(Tav. What this was has already
been recorded in brief (ver. 6). It is strange that anyone should
infer from Lk.'s not expressly mentioning, as Mk. does (vi. 12, 13),
the casting out of demons, "that Lk. wishes us to believe that
they had failed in this respect," and " had evidently been able to
carry out only a part of their commission." Lk. records the suc-
cess of the Seventy in exorcizing demons (x. 17) why should he :
wish to insinuate that the Twelve had failed ? Excepting Mk. v.

16, ix. 9; Heb. xi. 32, hi-qytlaOai occurs only in Lk.
(viii. 39;
Acts viii. 33, ix. 27, xii. 17). Comp.

Lk. perhaps wishes
ver. 49.
us to understand that it was the report which the Apostles brought
of their doings that led to Christ's taking them apart, as Mk. says,
for rest Mt. states that it was the news of the Baptist's death
which led to the withdrawal. Jn. has only a vague pera ravra.
All may be correct ; but there can have been no borrowing.
-jrapaXajSue auTous. Comp. ver. 28, xviii. 31.
uTrcxwpTjacK kot ihiav. The verb occurs only here and
v. 16
in NT. Comp. Ecclus. Lk. does not seem to be
xiii. 9 (12).
aware that Christ and His disciples went by boat across the lake
(Mt. Mk.
Jn.), while the multitude went round by land. Hence
it possible that he supposed that the miracle took place near
is
Bethsaida on the west shore, and not at Bethsaida Julias on the

Jordan near the north-east end of the lake. See D.B? art.
" Bethsaida." Mt. Mk. and Lk. all have kcit' iSiav.
The common reading, els rbirov fyy/nov irbXews KaXovfie'vi)s BijOaaiSd

(ACEGHKMSUV etc. , Aeth. Arm. Goth. ), seems to be an ingenious
conflation of the original text, els irbXiv KaXovfiivijv Bijdo-aidd (BLXS33,

Boh. Sah. ), which is supported by D
[only Kibfiyv for irbXiv], with a correc-
tion of it, els rbirov fpyifiov (N*), or els rbirov ^pijfi.ov Br)6<raidd (bcff2 lg
Vulg. Syr. ), or els rbirov ^prjfiov KaXotifievov Br)do-aidd (a e f). These corrections
would be suggested by ver. 12 and Mt. and Mk. and the difficulty of associat-
ing the miracle with a 7r6\is. See WH.
ii. Intr. p. 102, and also Wordsw.
Vulg. in loco. For other apparent instances of conflation see xi. 54, xii. 18,
xxiv. 53.
11. ol 8e 8)(\oi >(vo\rTG.% r)icoXou6T)<rai' aura. The Baptist was

dead and the Twelve had returned to Jesus, so that there was no
longer any counter-attraction. No Evangelist tells us how long
Jesus and the disciples enjoyed their privacy before the multitudes
arrived.
diroSe^dfick'os auToo's. " He gave them a welcome," as they had
given Him (see on viii. 40), although their arrival destroyed the
retirement which He had sought. As Jn. states, it was His
miracles of healing which attracted them rather than His teaching.
For d7roSed/x,vos (xBDLXH 1 33 69) A C etc. have Sefd/m/os
the compound is peculiar to Lk. Itcorresponds to lairXay^yicrOr}
in Mt. and Mk.
cXdXei auTois irepl tx\% |3a<r. t. ., k.t.X. " He continued speak-
ing to them about the kingdom of God ; and those who had need
of cure He healed." See on v. 17 and ix. 6. Neither Mt. nor
Jn. say anything about His teaching the multitudes, or about His
healing any of them.
12. r\ 8c T)(xe'pa Tjp|a.TO

kXivciv. Comp. Jer. vi. 4; Judg. xix. II, ix. 3;
I Sam. iv. 2. In N.T. Lk. alone uses nXLveiv intransitively (xxiv. 29).
Comp. itacXlvere air' avruv (Rom. xvi. 17). In Att. Grk. icXlveiv is gener-
ally trans., diroxXlveiv in trans. Win. xxxviii. 1, p. 315.
irpoaeXOorres 8e ot SwScko.. In the three it is the Twelve who

take the initiative ; in Jn. it is the Lord who does so.
tos kvkXu K<iu.as Kal a-ypovs. Being similar in meaning, the nouns
els
have only one article, although they differ in gender comp. i. 6 and xiv. 23, :
and contrast x. 21 and xiv. 26. See on i. 6.
Here only in N.T., but quite class. It is speci-

c-n-io-iTio-p.oi'.
ally used of provisions for a journey Gen. xlii. 25, xiv. 21 ; Josh, :
ix. 5, 11 ; Judith ii. 18, iv. 5 ; Xen. Anab. i. 5. 9, vii. 1. 9.

13. Both ?7Tv 8c and 7rpos are in Lk.'s style, and neither
occurs in the parallels. The same is true of Trdura, and in ver.
14 of irpos and the second oxret. Note the emphatic up.eZs.

" Ye are to find food for them, not they." There is no need to
supply anything after ei \ir\Ti Tjpcis dyopdauficv. " We have no more
than five loaves," leads quite naturally to " unless we are to go
and buy," etc. ; and then the sentence is complete. The state-
ment expresses perplexity (Weiss), not sarcasm (Schanz).
Ouk eiaXv ^|*iv irXtiov f\ trivre. The irXetov 1) vivre is virtually plur.
and has a plur. verb. For the subjunct. after el firj comp. 1 Cor. xiv. 5,
and see Win. xli. 2. b, p. 368, and Burton, 252, 253. The subjunct. after
el is not rare in late Grk. But this is rather a delib. subjunct.
Jn. tells us that it was Andrew who pointed out the lad with
the loaves, and that they were of barley-bread. On the whole,
his narrative is the most precise. The tj/acis, like the preceding
ifieis, is emphatic.
14. wael aVSpes irerraKKrxiXioi. They were roughly counted
as about a hundred companies with about fifty men in each.
Note the aVBpes not av8pa>iroi.
: The women and children, as
Mk. tells us, were not included in the reckoning. They would be
much less numerous than the men. Lk. says nothing about the
grass, which all the others mention, and which made the com-
panies in their Oriental costumes look like flower-beds (7rpao-iai),
as Mk. indicates.
Ka.Ta.K\(vaT av-rovg K\io-ias. The verb is peculiar to Lk. in N.T. (vii.

36, xiv. 8, xxiv. 30) ; in LXX Num. xxiv. 9 Exod. xxi. 18
; Judg. v. 27 ;
Judith xii. 15. The KXurlas is cogn. ace. It occurs here only in bibi, Grk,
Comp. Jos. Ant. xii. 2. 1 1 ; Plut. Sertor. xxvi.
watt ded iremiKoiTa. In the spaces between the groups the

Apostles would be able to move freely and distribute the food.
That the arrangement (50, 5000) has any relation to the five loaves
is not likely. The dfd is distributive comp. x. 1 ; Mt. xx. 9 ; :
Jn. ii. 6 ; Rev. iv. 8.

16. Here Mt. Mk. and Lk. are almost verbatim the same.
All three mention the taking the loaves and fishes, the looking up
to heaven, the blessing, and the breaking, and the giving to the
disciples. For coXo'yTjo-ei' Jn. has evxapLarrrjo-as. This blessing or
thanksgiving is the usual grace before meat said by the host or the
head of the house. The Talmud says that " he who enjoys aught
without thanksgiving is as though he robbed God." We are
probably to understand that this blessing is the means of the
miracle. Comp. Jn. vi. 23 ; and of feeding the four thousand
(Mt. xv. 36; Mk. viii. 6); and of the eucharist (Mt. xxvi. 26;
Mk. xiv. 22; Lk. xxii. 17, 19; 1 Cor. xi. 24). The manner of
the miracle cannot be discerned it is a literal fulfilment of Mt. vi.
:
33. Lk. alone mentions that Jesus blessed the loaves, ev\6yrjcrev
auTou's. The preceding articles, tou$ ttcvtc aprovs ko.1 tous 8vo
IX. 16, 17.] THE MINISTRY IN GALILEE 245
IxOvas, mean those which had been mentioned before in ver. 13,
where the words have no article.
eSi&ou tois (x,a9T]Tais. " Continued giving them to the disciples."
The imperf. in the midst of aorists is graphic. Comp. xxiv. 30
Mk. viii. 6, xxii. 19 ; Mk. xiv. 22.
and contrast
17. Theverbal resemblance between the three accounts con-
tinues. For 4\opTd(rQ-t](Tav see on vi. 21, and take KXao-p.dTwi' after to
Trepiao-tvo-av (De W. Hahn). All four mention the twelve kocjuvol,
as also does Mt. in referring to this miracle (xvi. 9) ; whereas at
the feeding of the four thousand (Mt. xv. 37 ; Mk. viii. 8), and in
referring to it (Mt. xvi. 10), the word used for basket is mrqptft It
is the more remarkable that Lk. and Jn. both have Ko<pivoi because
they do not mention the other miracle. The o-7rupts was large, cap-
able of holding a man (Acts ix. 25). The ko'<ivos was the wallet
carried by every travelling Jew, to avoid buying food from Gentiles
Judxis quorum cophinus foznumque supellex (Juv. Sat. iii. 14).
Comp. nupsisti, Gellia, cistifero, "thou hast married a Jew" (Mart.
Epig. v. 17. 4). These exact details would scarcely have been
maintained so consistently in a deliberate fiction or in a myth.
Still less would either fiction or myth have represented one who
could multiply food at will as giving directions that the fragments
should not be wasted (Jn. vi. 12). The possessor of an in-
exhaustible purse is never represented as being watchful against
extravagance.
Note the climax in ver. 17. They not only ate, but were
satisfied,
all of them ; and not only so, but there was something
over, far more than the original supply.
Weiss well remarks that " the criticism which is afraid of miracles finds
itself inno small difficulty in the presence of this narrative. It is guaranteed
by all our sources which rest upon eye-witness ; and these show the inde-
pendence of their tradition by their deviations, which do not affect the kernel
of the matter, and cannot be explained by any tendencies whatever. In the
presence of this fact the possibility of myth or invention is utterly inad-
missible. . . . Only this remains absolutely incontrovertible, that it is the
intention of all our reports to narrate a miracle ; and by this we must abide, if
the origin of the tradition is not to abide an entirely inexplicable riddle " (Z. J.
ii. pp. 196-200, Eng. tr. ii. pp. 381-385). The explanation that Christ's
generosity in giving away the food of His party induced others who had food
to give it away, and that thus there was enough for all, is plainly not what
the Evangelists mean, and it does not explain their statements. Would such
generosity suggest that He was the Messiah, or induce them to try to make
Him king ? Still more inadequate is the suggestion of Renan Grace a une
:
extreme frugalite, la troupe sainte y vecut ; on crut naturellement voir en

cela un miracle ( V. dej. p. 198).
18-22. The Confession of Peter and First Announcement of

the Passion. Mt. xvi. 13-21; Mk. viii. 27-31. No connexion
with the miracle just related is either stated or implied. Lk.
omits the sequel of the miracle, the peremptory dismissal of the
disciples and gradual dismissal of the people, the storm, the walk-
ing on the sea, the discourse on the Bread of Life, the Syro-
phenician woman, the Ephphatha miracle, the feeding of the
four thousand, the forgetting to take bread, and the healing of a
blind man at Bethsaida Julias (Mt. xiv. 22-xvi. 12; Mk. vi. 45-
viii. 26; Jn. vi. 14-71). Can he then have seen either Mt. or
Mk. ? So also here both the others mention that the incident took
:
place near Csesarea Philippi, on the confines of heathenism. Lk.

mentions no place. It is a desperate expedient to suppose with
Reuss, that the copy of Mk. which Lk. knew chanced to omit
these sections. From ver. 18 to ver. 50 Lk. is once more parallel
in the main to the other two.
18. Kal cyeVcTO iv tu elvai auTOK -nrpoaeuxo'fici'oi'. See note at
the end of ch. i. and on iii. 21. For the periphrastic infinitive
comp. xi. 1, and Burton, 97. Jesus Patrem rogarat, ut discipulis
se revelaret. Nam
argumentum precum Jesu colligi potest ex ser-
monibus actionibusque insecutis ; vi. 12, 13 (Beng.).
kcltci Perhaps x'fy*1 * was originally understood.

fiovas. But the ex-
pression used as a simple adv. and is sometimes written as one word, kclto.-
is
fj.6vas. In N.T. only here and Mk. iv. 10. In LXX

Ps. iv. 9, xxxii. 15
Jer. xv. 17; Lam. iii. 28.
<jvvr\oav aoTw ol This almost amounts to a contra-

fi.a0T)Toi.
diction of what precedes. "When He

was alone praying, His
disciples were with Him." " Alone " no doubt means " in pri-
vate," or " in a solitary spot," and may be taken with avvrjo-av so :
that the contradiction only on the surface.

is Moreover we are
perhaps to understand that His prayer was solitary His disciples :
did not join in it. In either case Kara, novas is quite intelligible,
although the disciples may have been close to Him. But it is
possible that the true reading is o-vvqvrrjo-av, meaning, "His disciples
met Him, fell in with Him," as He was engaged in prayer. This
is the reading of B*, which a later scribe has corrected to <rvvf)o-av.
And B* is here supported by the Old Latin f (occurrerunt) and
one excellent cursive (157), besides two less important authorities.
Nevertheless, it is on the whole more probable that <rvvrjvrqo~av is
an early attempt to get rid of the apparent contradiction involved
in KdTa /torus o-wrja-av. See Expositor, 3rd series, iv. p. 159.
Elsewhere in N.T. a-welvai occurs only Acts xxii. n.
20. 'Yfieis 8^. With great emphasis " But ye who do ye say
:
that I am?" The impulsiveness of Peter, and his position as
spokesman for the Twelve, are here conspicuous. He is o-To'/xa rov
\opov viii. 45, xii. 41, xviii. 28. Licet caeteri apostoli sciant, Petrus
:
tamen respondit prse, cas ten's (Bede).

toi/ Xpi<rrdK toG 0coG. " Whom God hath anointed " and sent
see on ii. 26. Here Mk. has simply 6 Xpioro's, and Mt. 6 X/ho-tos
6 vlos tov eov tov ^wvtos. See Keim on this confession, as " a
solemn event of the very highest character " (Jes. of Naz. iv.
p. 263). Lk. and Mk. omit the praise bestowed on Peter for
this confession, and the much discussed promise made to him
(Mt. xvi. 17-19). Can it be of supreme importance?
21. (j.TjSei'l \4yeiv touto. Because of the grossly erroneous
views about the Messiah which prevailed among the people.
Shortly before this they had wished to take Him by force and
make Him king (Jn. vi. 15). Hence Jesus never proclaimed
Himself openly to the multitude as the Messiah and here, when ;
He does to the Twelve, He explains the nature of His Kingdom,

and strictly forbids them to make His Messiahship known. The
nearest approach to exceptions to this practice are the Samaritan
woman (Jn. iv. 26), and the outcast from the synagogue (Jn. ix. 37).
Others explain the command keep silence as prompted by the fear lest the
to
guilt of those who were about to
put Jesus to death should be increased by the
disciples proclaiming Him as the Messiah. Others again suggest the fear lest
the people, if they knew that He was the Messiah, should attempt to rescue
Him from the death which it was necessary that He should undergo. Neither
of these appears to be satisfactory. In any case the Si is adversative. What
Peter said was quite true : " but He charged them, and commanded."
22. Lk. does not tell us, as Mk. does, and still more plainly
Mt., that this was the beginning of Christ's predictions respecting
His Passion: Y]p|aTO SiSaa/cciv avrovs on Aei, k.t.A. (Mk. viii. 31);
diro tot r]p|aTo BtiKvveiv, k.t.A. (Mt. xvi. 21). The first announce-
ment of such must have seemed overwhelming.
things Peter's
protest perhaps expressed the feeling of most of them.
ei-nibv on Aei. The on is recitative, not argumentative. The
Act is here in all three; but elsewhere Lk. uses it much more
often than any other Evangelist. It expresses logical necessity
rather than moral obligation (axjieiXev, Heb. ii. 17) or natural fitness
(orpe7Tv, Heb. ii. 10). It is a Divine decree, a law of the Divine
nature, that the Son of Man mtist suffer. Prophecy had repeatedly
intimated this decree. Comp. xiii. 33, xvii. 25, xxii. 37, xxiv. 7, 26,
44; Jn. iii. 14, etc. For tov ulbv toG a>0pw-rrou, the title which
suggested, while it veiled, His Messiahship, see on v. 24.
diro8oKifjiao-0fji'(H diro tw, k.t.X. " Be rejected after investigation
at the hands of the," etc. The SoKi/xao-ia was the scrutiny which
an elected magistrate had to undergo at Athens, to see whether he
was legally qualified to hold office. The hierarchy held such a
scrutiny respecting the claims of Jesus to be the Christ, and
rejected Him xvii. 25, xx. 17 ; 1 Pet. ii. 4, 7.
: For the d-n-6, "at
the hands of," comp. Ecclus. xx. 20; Lk. vii. 35; Acts ii. 22;
Jas. i. 13 ; Rev. xii. 6.
tw Trpe(r|3uTepcji> Kal dpxiepe'uf Kal ypap.jxaTe'wi'. The three

nouns, as forming one body, have one article. So also in Mt.
xvi. 21. In Mk. xiv. 43, 53, where the Sanhedrin is spoken of
with similar fulness, all three nouns have the article. The dpx^-
pcis are rarely placed second: comp. xx. 19; Mt. xvi. 21; Mk.
viii. 31. The common formulae are dpx-> 7P ai""> irpevfi' or dpx>,
Trpeo-/?., ypa.fi. and dpx- Trpeo-fi. or apx-, ypo.p..
&iroKTav0T]vai. The pass, of dwoKTeivu is late Grk. Classical writers use

or dwodvrjiTKU.
OtnjtTKb) For ry Tplry rjfjUpq. Mk. has the less accurate /*era
rpeis ijntpas. He also has dvaffrijvai, while Mt. has tyepdrjvai, which is
probably right here ; but &va<rrijvai (A C D, Just. Orig. ) is well supported.
Lk. omits Peter's protest against the declaration that Christ

must suffer, and the severe rebuke which he received. His omission
of " Get thee behind Me, Satan," is sufficient answer to those who
assert that it is out of ill-will to Peter that Lk. omits " Blessed art
thou, Simon Bar-Jonah." See on v. 10 and xxii. 54-62.
23-27. The Self-Renouncement required in Christ's Followers.
Mt. xvi. 24-28; Mk. viii. 34-ix. 1. Although the manner of intro-
ducing the words is different in all three, the similarity between the
reports of the words is very close throughout, especially in the
words quoted w. 23, 24. Throughout the Gospels it is in
the records of Christ's sayings that the closest resemblances are
found. Comp. xviii. 16, 17, 25, 27.
23. irpos irdrras. Both words are characteristic see on ver. 43 :
and i. 13. The 7rdvTas represents Mk.'s rbv oy\ov o-vv tois fiaOr)-
Ttns. The necessity of self-denial and self-sacrifice was made
known to all, although for the present the supreme example of the
necessity was a mystery revealed gradually to a very few.
cipciTw Toy oraopoi' auTou icaO' f\fLtpav. This is the first mention
of the cross in Lk. and Mk. Its associations were such that this
declaration must have been startling. The Jews, especially in
Galilee, knew well what the cross meant. Hundreds of the
followers of Judas and Simon had been crucified (Jos. Ant.
xviii. 10. 10). It represents, therefore, not so much a burden as an
instrument of death, and it was mentioned because of its familiar
1
associations. Comp. xiv. 27 ; Mt. x. 38. The icaO r\\i.ipa.v here is
peculiar to Lk. comp. 1 Cor. xv. 31.
: We
must distinguish be-
tween dKoXouOeiTw jxoi, "follow Me loyally," and 6mcra> p.ou cpxeaOai,
" become My disciple." There are three conditions of discipleship
self-denial, bearing one's cross, and obedience.
24. 6s yap &v Here, as in ver. 23, " will " (AV.) is too weak as
6A.fl.
a translation of being too like the simple future
di\eii>, " desireth " or
:
"willeth" is better: si guts vutt, qui enim voluerit. Such inadequate

renderings of OtXetv are common in AV. (xix. 14 ; Jn. vi. 67, vii. 17, viii. 44).
See small print on x. 22.
26. t yap w<peXeiTcu aVflpwiros. The same verb is used by all

three ; but AV. obliterates this by rendering " profit " in Mt. and
Mk., and "advantage" in Lk. Again, r)/uw0T]rai is common to

all three yet AV. has " lose " in Mt. and ML, and " cast away " in
:
Lk. The opposition between KepSos and &gpi is common in Grk.

See Lft. on Phil. iii. 7. In N.T. the act. (rj[*i6(i> does not occur, but
only the pass, with either ace. of the thing confiscated (Phil. iii. 8),
or dat. with ev (2 Cor. vii. 9), or absol. (1 Cor. iii. 15). The
lauToc is equivalent to ttjv ijrvxyv in ver. 24 and in Mt. and Mk.
To be excluded from eternal life is death. Lk. omits " What
should a man give in exchange for his life?" We must keep
" life " for ij/vxv throughout the passage the context shows when :
it means life as men desire it on earth, and when life as the blessed
enjoy it in the Kingdom. The Gospel has raised the meaning of
if/vxrj, as of o7, to a higher power. Comp. Rev. xii. 11. Frumen-
tum si servas perdis, si seminas renovas (Bede).
For the combination of aor. part, with fut. indie, comp. 3 Jn. 6, and
Burton, 141.
26. cTraiaxufflif] p.e Kal tous ep.ous Xoyous. Mt. omits. The
eVi in comp. means "on account of": this is the ground of his
shame: comp. xiii. 26, 27. For the constr. comp. Rom. i. 16;
2 Tim. i. 8, 16 ; Heb. xi. 16. The lv tjj oor) <xutou refers to the
n-apovcria, not to the Resurrection (xii. 36, xvii. 24, xviii. 8, xix. 15,
xxi. 27), and
is the first mention by Lk. of Christ's promising to
return in glory. Lk. omits "in this adulterous generation" (Mk.).
27. dXifjOws. With Aeyw, not with what follows. Mt. and Mk.
have afirjv, which Lk. uses much less frequently than the others.
In xii. 44 and xxi. 3 Lk. has dkrjOm where Mt. has a/xrfv. For
au-rou, " here," comp. Acts xv. 34 ; Mt. xxvi. 36. Mt. and Mk.
have <SSe.
YcuCTwn-at Oavdrov. The expression is found in the Talmud,

but not in O.T. Comp. Mt. xvi. 28; Jn. viii. 52; Heb. ii. 9. It
implies experience of the bitterness of death. Comp. I8elv Odvarov
(ii. 26) and Odvarov Oewpetv (Jn. viii. 51). For yeveo-6ai in the sense
of " experience " comp. Heb. vi. 4, 5 ; Ps. xxxiv. 9.
ttjv fiaa-Ckeiav tou eou. Mk. adds IXrjXvOvtav ev Bvvdp.ei, and
Mt. substitutes t. vlov tov dvOp. ipxop-evov lv rrj /JacriActa avrov.
The meaning is much The
principal interpretations
disputed.
are : 1. The Transfiguration, which
three accounts closely con-
all
nect with this prediction (most of the Fathers, Euthym. Theophyl.
Maldon.) ; 2. The Resurrection and Ascension (Cajetan, Calvin,
Beza) ; 3. Pentecost and the great signs which followed it (Godet,
Hahn) ; 4. The spread of Christianity (Nosgen) ; 5. The internal
development of the Gospel (Erasmus, Klostermann) ; 6. The destruc-
tion ofJerusalem (Wetstein, Alford, Morison, Plumptre, Mansel)
7. The Second Advent (Meyer, Weiss, Holtzmann). No inter-
pretation can be correct that does not explain eio-t'v tii^s, which
implies the exceptional privilege ofsome, as distinct from the common

experience of all. This test seems to exclude all but the first and
the sixth of these interpretations ; and, if we must choose between
these two, the sixth must be right. " Shall not taste of death
until " cannot refer exclusively to an event to take place the next
week. But both may be right. The Transfiguration, witnessed
by only three of those present, was a foretaste of Christ's glory
both on earth and in heaven. The destruction of Jerusalem,
witnessed by S. John and perhaps a few others of those present,
swept away the remains of the Old Dispensation and left the
Gospel in possession of the field. Only so far as the destruction
of Jerusalem was a type of the end of the world is there a
reference to the rrapovaia (see on xxi. 32). A
direct reference to
the irapowla is excluded by the fact that none of those present
lived to witness it, except in the sense that all men will witness it.
Jesus has told us that during His life on earth He was ignorant of
the date of the day of judgment (Mk. xiii. 32) and we cannot:
suppose that in spite of that ignorance He predicted that it was

near ; still less that He uttered a prediction which has not been
fulfilled. Moreover, the 06 jatj yeuo-uirai Ga^dTou !s implies that
the rives will experience death after seeing the fiaa-. t. eov, which
would not be true of those who live to see the irapova-ia (1 Cor.
xv. 51).
28-36. The Transfiguration. Mt. xvii. 1-13; Mk. ix. 2-13.
Both Lk. (w. 31, 32) and Mt. (xvii. 6, 7) give details which Mk.
omits ; but Mk. has very little (part of ix. 3) which is not in either
of the others.
Here again (see on viii. 35-39, 40-48) the marks of Lk.'s diction are numer-
ous: iyivero, tlxrel (ver. 28); iyivero, iv ry with infin. (29); Avdpes (30);
aiv, ivdpat (32); iyivero, iv t<, elirev irpbs, eirio-rdra (33); e v r $ (34)
(puvij iyivero (35); ev t, Kal aiirol, iwilyyeiXav, e'v eicelvais rais
7)/j.ipaii, oiidiv &v (36).
For comment see Tert. Adv. Marcion. iv. 22 ; Trench, Studies

in the Gospels, pp. 184-214; Herzog, PRE?- art. Verkldrung,
omitted in 2nd ed. ; Schaff s Herzog, art. " Transfiguration."
28. were! Tjfiipai 6ktw. A nom. without construction of any
kind. Comp. Acts v. 7 ; Mt. xv. 32 Mk. viii. 2, and -n-Xeov in
;
ver. 13. Win. lviii. 4, p. 648. The other two have "after six
days," which agrees with "about eight days." We can hardly say
that Lk. is " improving their chronology." It looks as if he had not
seen their expression. For iropaXaBwf comp. ver. 10, and for the
order of the names see on viii. 51. Note that Lk. changes the
order of the names. He places John before James (viii. 51), which
may be because he wrote after John had become the better known.
els t6 opos. The others have cis 000s viprj\6v. Both expressions
would fit Hermon, which is about 9200 feet high, and would easily
be reached in a week from Csesarea Philippi. It is still called

Jebel esh Sheikh, " the chief mountain." It is higher than Lebanon
(8500) or Anti-Lebanon (8700), and its isolated white summit is
visible from many eminences throughout Palestine (Conder, Hand-
book of the Bible, p. 205 ; >.B. 2 i. p. 1339; Tristram, Bible Places,
p. 280). A tradition, which is first mentioned by Cyril of Jeru-
salem (Catech. xii. 16), places the scene of the Transfiguration on
Tabor, 1 which at this time seems to have had a village or town on
the top, which Josephus fortified against Vespasian {B.J. iv. 1. 8).
In that case the solitude {ko.t iSiav) which is required for the
Transfiguration would be impossible. The Trpoo-eufao-Oai is peculiar
to this account : see on hi. 21, a similar occasion.
29. iyivcro . . lizpov.
. The Gentile Lk. writing for Gentiles
avoids the word fj.eTep.op<pu>6ri (Mt. xvii. 2 ; Mk. ix. 2), which might
be understood of the metamorphosis of heathen deities. Comp Iv
erepa fiop<f>r} ([Mk.] xvi. 12). The XeuKos need not be made ad-
verbial. The asyndeton is not violent, if it be made co-ordinate
with iiao-Tpairruiv, a word which occurs Ezek. i. 4, 7 ; Nah. iii. 3.
30. Both ar&pes and (unves are peculiar to Lk. here see ii. 4. :
The three Apostles saw the forms of two men who were such as to
be recognized as Moses and Elijah, the representatives of the
Law and the Prophets. The power to recognize them was granted
with the power to see them ; otherwise the sight would have been
meaningless. In the same way S. Paul recognized Ananias in a
vision, although he had not previously known him (Acts ix. 12).
We might render the otrives "who were no others than." That
Moses was to reappear as well as Elijah at the beginning of the
Messianic Kingdom, was a later dream of the Rabbis. See Lightfoot,
Hor. Heb. ad loc. See small print on ii. 22 for the form Mwro^s.
31. 32. Peculiar to Lk. See on xxii. 43.
tV coW auToO. His departure from this world by means of
the Passion, Resurrection, and Ascension. Comp. the use of
to-o8os in Acts xiii. 24. For 2o8os in the sense of death see
2 Pet. i. 15; Wisd. iii. 2, vii. 6. That the Apostles heard this
subject being discussed explains part of the meaning of the
Transfiguration. It was to calm their minds, which had recently
been disturbed by the prediction of Christ's sufferings and death. 2
The TjfAeXXeK corresponds to Sei in ver. 22. It is all ordained by
God, and is sure to take place ; and when it takes place it may be
regarded as a fulfilment (TrX-qpovv), and also as a filling full. There
were types and prophecies shadowing forth the Divine purpose,
every detail of which must be gone through.
1
In the Greek Church the Feast of the Transfiguration, Aug. 6th, is called
rb Qaf3wpiov. The combination in Ps. Ixxxix. 12 may be noted.
2
In transfiguratione Mud principaliter agebahir, ut de cordtbtis discipulorum
scandalum cruets tolleretur (Leo the Great, Sertn. xliv., Migne, liv. 310).
252 THE GOSPEL ACCORDING TO S. LUKE [lie. 31-34.
perhaps to be regretted that RV. retains " accomplish," which is its

It is
freq. rendering of re\ei6u (Jn. iv. 34, v. 36 ; Acts xx. 24 ; Jn. xvii. 4, etc. ),
instead of substituting " fulfil," which is its freq. rendering of irXr/pdu (xxi. 24,
xxii. 16, xxiv. 44; Acts i. 16, etc.). And why not "exodus" here, and
Heb. xi. 22, and 2 Pet. i. 15, for to6os?
Pt (3apri(j.eVot virv<j). In N.T. only the pass, of this verb is found, and
the best writers do not use the pres. of either voice. In Mt. xxvi. 43 it is
used of the eyes of these same three being heavy with sleep : comp. Lk. xxi.
34 ; 2 Cor. i. 8, v. 4 ; I Tim. v. 16.
8iaypT|YopT]crcuTes 8 " But having remained awake " in spite

of this sleepiness would be the common meaning of the word ; *
but perhaps here it means "having become thoroughly awake."
Syr-Sin. has " when they awoke." It is a late word, and occurs
nowhere else in N.T. or LXX. Lk. is fond of compounds with
Sid : 8iayivd>07Civ, SiaSiêaOai, SiaAciVeiv, StaXuciv, Siave/iew, Sia-
WKTpeveiv, Sunroveiadai, Sunropelv, 8ia.TrpaypxLTevecr6ai, etc
As the invention of a later hand these two verses (31, 32) do not explain
themselves. What is the motive for the invention? As a narrative of facts
they throw much light on the whole situation.
33. iv tw 8iaxwpiecr0ai aurous Air' auroG. " As they were part-

ing from Him." This again is in Lk. only, and it explains Peter's
remark. His first impulse is to prevent Moses and Elijah from
going away. He wishes to make present glory and rapture
permanent.
elirei' 6 rWrpos. Mt. and Mk. add a-xoKpideLs. It is his response
to what he saw. For 'EmordTa see on v. 5. He says that " it is
good for us to be here," not "it is better." There is no comparison
with any other condition. The tju.&$ probably means the Apostles,
not all six The Apostles are ready to help in erecting
persons.
the a-Krjvai. were to remain there, they must have shelter.
If they
u-tj ciSws o \4yei. We need not follow Tertullian in interpret-
ing this of a state of ecstasy {amentia), as of one rapt into another
world. Mk. tell us plainly why Peter "wist not what to answer,"
e/po/?oi yap iyevovro and this he would have from Peter himself.
:
In any case, neither Peter's strange proposal nor the comment

upon it looks like invention.
34. iyivero ve$4\r\ Kal itrtaKia^v aurous. Mt. calls it tpaireivy,

a "luminous cloud." Here there is perhaps an association of
ideas, suggested by similarity of sound, between cVeo-Kiaêv and
the Shechinah or 86t) mentioned in ver. 31. Comp. lirea-Kia^v
7r! ti)v o-KY]vr)v tj ve(pc\r} (Exod. xl. 29). Strictly speaking a
luminous cloud cannot overshadow ; but it may veil. Light may
be as blinding as darkness. We cannot be sure whether the au-rou's
includes the three Apostles or not. It does not include them in
1
Comp. iraaiji rrjs i>vkt6s . . . 8iaypi)yopri<ravTes (Herodian, iii. 4. 8).
ver. 33, and probably does not include them here. The reading
e/cetVou? clcreXOuv (A D P R) is meant to exclude the Apostles ; but
'<reX0v airovs (m B C L) is right. See D.B? art. " Cloud."
35. For <j>wvt) kyivtro see on iii. 22, and comp. Exod. xxxiii. 9. The
reading dyairrirSs (AC DPR)
for eK\e\ey\ivos (fc<BL) comes from Mt.
and Mk. The Versions are divided, and in many copies of the Aeth. the two
readings are combined. Syr-Sin. has "the chosen."
36. iv tw yevia&ai -n)v $vvr\v. "After the voice had come";

i.e. when
it had ceased: see on iii. 21. Syr-Sin. has "when there
was the voice." Peter had wished to make three tabernacles, as
if Moses and Elijah were to be as abiding as Christ ; but now the
Law and the Prophets pass away, ita dimissis, quasi jam et officio
et honore dispunctis (Tertul. Adv. Marcion. iv. 22), and evpe6r)
Irj&ovs fiovos.
teal aurol i<rlyy)(rav ical ouocia dirf|YYei\at' iv eiceivais reus ^ji^pais.
See on v. 14, on viii. 20,
i. 39. and on
Lk. tells us that they kept
silent ; Mt. us that Jesus charged them to tell no one until
tells
the Son of Man was risen from the dead. Mk. relates both the
command and their observance of it. The prohibition to speak
of what they had seen is a strong confirmation of the incident as
an historical fact. If the vision is an invention, how can we ex-
plain the invention of such a prohibition ? The statement of all
three, that the Transfiguration took place a week after the preced-
ing incident, the characteristic impulsiveness of Peter, and the
healing of the demoniac boy immediately afterwards, are marks of
historical reality.
But, as in the case of other miracles, while we admit the fact, we must
remain in ignorance as to the manner. Were Moses and Elijah, who were
mysteriously removed from the earth, here present in the body ? Or were their
disembodied spirits made visible ? Or was it a mere vision, in which they only
seemed to be present ? We cannot say the third alternative is not excluded by
:
the fact that all three saw it, whereas a mere vision is perceived by only one.
As Weiss well remarks, " We are not here concerned with a vision produced by
natural causes, but with one sent directly by God " ; and he adds, " Our narrative
presents no stumbling-block for those who believe in divine revelation " (Z. J.
ii. pp. 319, 320, Eng. tr. iii. p. 103). The silence of S. John respecting the
whole incident is thoroughly intelligible. (1) It had already been recorded
three times (2) the glorification of Jesus as the Son of God, which is here set
;
forth in a special incident, is set forth by him throughout his whole Gospel.
cupaicav. With this form of the 3rd pers. plur. perf. comp. rer-iipr/icav
and gyvcoKav (Jn. xvii. 6, 7), dp-qKav (Rev. xix. 3), yiyovav (Rev. xxi. 6),
el<re\ij\vda.i> (J as. v. 4) ; also Rom. xvi. 7 ; Col. ii. I ; Rev. xviii. 3. Such
forms are common in inscriptions and in the Byzantine writers. Win. xiii.
2. c, p. 90; Gregory, Prolegom. p. 124. In meaning the perfect seems here
to be passing into the aorist ; Burton, 88, but see 78.
37-43. The Healing of the Demoniac Boy. Mt. xvii. 14-18

Mk. ix. 14-29. In all three this incident is closely connected with
the Transfiguration. The moral contrast between the peace and

glory on the mount and the struggle and failure down below is
intense, and is magnificently brought out by Raffaelle in the great
picture of the Transfiguration, which was his last work. The
combination of the two scenes is fatal to the unity of the subject,
which is really two pictures in one frame ; but it heightens the
moral and dramatic effect. It is perhaps even more instructive to
regard it as three pictures. Christ and the saints in glory; the
chosen three blinded by the light ; the remaining nine baffled by
the powers of darkness.
The marks of Lie's style continue with considerable frequency : iyivero,

a-ijs (ver. 37); ical ISoii, ef267i<rev, dio/iat, fiovoyevrjs (38) ; ical idoO (39)
ideTJOyv (40) ; l6.cra.T0 (42) ; irdvres (43). None of these are in the parallel
passages. See small print on 35-39, 40-48.
viii.
37. ttj r\s Tjfi^pa. See on vii. 11. The Transfiguration

probably took place at night. Lk. alone tells us that the descent
from the mountain did not take place until next day. Thus the
three Apostles had time to think over what they had seen and
heard, before receiving fresh experiences. Lk. omits the con-
versation about Elijah. Mk., who is here much more full than
either Lk. or Mt, tells us that this SxXos iroXos was gathered round
the other disciples, with whom scribes were disputing. The
opportune arrival of Christ caused great amazement
38. For ip<$T)<rcv comp. iii. 4, xviii. 7, 38, and for Slopai see on v. 12.
sir ipXc'xJ/ai. 1 aor. inf. act. ; not iirlfi\e\pai, I aor. imper. mid. , a tense
which perhaps does not occur. It means " to regard with
pity " ; i. 48
1 Sam. i. 11, ix. 16 ; Ps. xxiv. 16 ; Tobit iii. 3, 15 ; Judith xiii. 4. For the
third time Lk. is alone in mentioning that a child is fiovoyevfy vii. 12, :
viii. 42. Comp. Heb. xi. 17 ; Tobit iii. 15, viii. 17 ; Judg. xi. 34.
39. The three accounts differ in describing the symptoms. Mt.

haS KCU KdKWS X C1,
(Tc\.T]VldTai Mk. naS 0.<f>pL^l KCU Tpi^Ct TOUS
ooovras kcu $r)paiveT<u. In Lk.'s description Hobart (pp. 17-20)
claims ^<f>nrj$, p.Ta d<f>pou, and (xoyis diroxwpei as medical expres-
sions, together with the The //.dyis occurs
preceding ftwipXtyot. 1
here only in N.T. Comp. 3 Mac. vii. 6. But /aoXi?, which is
found Acts xiv. 18, xxvii. 7, 8, 16 ; Rom. v. 7 ; 1 Pet. iv. 18, may
be the right reading here also (B etc.). R
Both /xoyos and fj.6\os
mean " toil." The dirox^p^v means cessation of convulsions.
40. 8eTJ0T]v Xva. See on iv. 3 and on x. 2. The disciples
. . .
who failed here need not be the Apostles, who were charged to
cast out demons (ver. 1). If they were, this one failure was
exceptional (Mk. vi. 12, 13).
1
Hobart adds, " It is worthy of note that Aretseus, a physician of about St.
Luke's time, in treating of Epilepsy, admits the possibility of this disease being
produced by diabolical agency [Sign. Morb. Diuturn. 27)."
41. w yeyea Stticttos. This probably is neither addressed to the

disciples, who had failed to cure the lad, nor includes them. It is
addressed to the father, and includes the multitude. Per unum
hominem Judeeos arguit infidelitatis (Bede). As in the case of the
paralytic (v. 20), the faith of those who had charge of the afflicted
person is taken into account. This is more clearly brought out in
Mk. It was a wish to see what the disciples could do, rather than
faith in Divine power and goodness, which prompted the bringing
of the boy to them. Possibly it was a wish to see what the
disciples could not do that inspired some of them. The hierarchy
sometimes attacked Jesus through His disciples (Mk. ii. 16, 18,
24, vii. 5; comp. Lk. xiii. 14). In xii. 46 aVio-Tos means "un-
faithful," and in Acts xxvi. 8 "incredible."
Kal 8ieo-Tpa(x|jiVT). Not in Mk. a strong expression: "distorted,

It is
wrong-headed" (Acts xx. 30; Phil. ii. 15; Deut. xxxii. 5). Comp. 6 dvp.b%
ApXovTas 8iaGTp<f>ei Kal roiis aplarovs &vdpas (Arist. Pol. iii. 16. 5) J <W 5'
airrQv al if/vxal Siearpa/jLpJvai [a. I. irapecrpajj,.'] t??s Kara (ptiaiv ?fes (viii.
7- 7).
log tt6t eo-ojicu irpog ufAas ; The notion is that of being turned
towards a person for the sake of intercourse ; and the question
implies that Jesus is not of that generation, or that it is alienated
from Him. Comp. Is. lxv. 2. For ews wre comp. Jn. x. 24 ; and
for irpos ufias, apud vos, comp. Mt. xiii. 56 ; Mk. vi. 3, xiv. 49
Jn. i. 1, etc Mt. has f*e6' $piy. Vita Jesu perpetua tolerantia
(Beng.).
In N.T. and LXX avtxevOai has the gen. But in class. Grk., as some-
times in LXX, we have the ace. after dj'^x e<r ^ cu (Amos iv. 7 ; 4 Mac. xiii. 27).
42. Trpoo-pxo|jiôu au-roG. This is to be understood of the lad's

approach to Jesus, not of His approach to the lad. Jesus had just
said, " Bring thy son hither."
cppK]ei/ aurbv to 8<up,ofioi>. "The demon dashed him down."
The word is used of boxers knocking down, and of wrestlers
throwing, an opponent and some distinguish prja-a-w in this
:
sense from prfyvv/xi. Comp. Wisd. iv. 19; Herm. Mand. xi. 3;
Apost. Const, vi. 1. There is also pdxro-w, like dpao-o-w, in the
sense of dashing to the ground (Is. ix. 10). The expulsion of the
demon left the boy in a condition which still required healing.
Lk. gives each act separately. Comp. Mk. ix. 27. For ido-cn-o see
small print on v. 17 ; and with dire'SoKei' ainbv tw iraTpi auTou, which
Lk. alone mentions, comp. vii. 15 and viii. 55.
43. This also is peculiar to Lk., who omits the rebuke to the
disciples, thus again sparing them. The division of the verses is
unfortunate, half of ver. 43 belonging to one section and half to
another. For fAeyaXeio'-rriTi comp. Acts xix. 27; 2 Pet. i. 16:
Latin texts have magnitudo (Vulg.), magnifice?itia (e), magnalia (d).
The 7ravTes in the first half of the verse, and the 7rdi/Ta>v im
Traa-Lv in the second half, strongly illustrate Lk.'s fondness for
iras: see on vii. 35 and xi. 4; and comp. Acts iv. 10, xvii. 30,
xxi. 28, xxiv. 3.
43-45. The Second Announcement of the Passion. Mt.
xvii. 23; Mk. ix. 31, 32.
Besides the t6.vtuv and iraviv, we have as marks of Lk.'s style,
davfiai'Svrwv ivl, the attraction in iracriv ots, irp6s after elirev (ver. 43),
and the analytical Ijv irapaKeKa\v/j.fi4vov (ver. 45). See on ii. 33 and iii. 19.
43. cm tratriv ots ciroiei. See small print on ii. 33 and

Qaufj.at,6vT0)v
iii. 19. The
imperfects include more than the preceding incident.
It was because the people were so constantly in an attitude of
empty admiration and wonder at His miracles, that Jesus again
tells the disciples of the real nature of His Messiahship. He is
not going to reign as an earthly king, but to suffer as a criminal.
Here d has one of several attempts to reproduce the gen. abs. in Latin :
omnium autem mirantium. Comp. et cogitantium omnium (iii. audien-

15) ;
tium autem eorum (xix. 11); quorundam dicentium (xxi. 5); accipientium
autem eorum (xxiv. 31) ; hsec autem eorum loquentium (xxiv. 36).
44. ecaGe rh wtci ufiwj'.

ufieis els " Do ye lay up in your ears,"
in contrast to the gaping crowd. It perhaps means "Store My
words in your memories, even if you do not understand them."
Or again, " Do not let men's admiration of My miracles make you
forget or doubt My declarations. It is into men's hands that I
must be delivered." Comp. 80s eis to. wia 'I770-01 (Exod. xvii. 14).
Cod. Am. and other MSS. of Vulg. here have in cordibus vestris.
All Grk. MSS. have cis ra wra ifxwv. This is one of several
places in which Jerome seems to have had a Grk. text which is no
longer extant. Comp. erat Petrus (xxii. 55), hie nos esse (Mk.
ix. 5), Moses in quo vos speratis (Jn. v.
45) ; also Jn. vi. 12, vii. 25,
ix. 38, x. 16. The last (ovi/e, ovile for avkrj, Troiiivrj) is crucial.
6 yap ul6s toC dyOpcSirou jxeXXet. The ydp is almost " namely " :
" For what you may believe without doubting is this, that the Son
of Man," etc. The iTapaoiooo-Ocu perhaps does not refer to the act
of Judas, but to the Divine will. When His hour was come, the
plots against Him were allowed to succeed.
45. r\v irapaKCKaXup.p.ôi' Air' auTwv. A
Hebraism, occurring
here only in N.T. Comp. Ezek. xxii. 26, and the subst. Wisd.
xvii. 6. More often we have aTroKpxnrTciv faro x. 2 1 ; Jer. xxxii. 1 7 ;
:
or Kpy-meiv auro: Mt. xi. 25 ; Ps. xxxvii. 10. Lk. alone states that
this ignorance of the disciples was specially ordered for them.
The !m here has its full telic force. They were not allowed to
understand the saying then, in order that they might remember it
afterwards, and see that Jesus had met His sufferings with full
knowledge and free will.
It is strange that this mention of their want of understanding should be

attributed to a wish to abase the Twelve in the interests of S. Paul for (1) it is:
plainly stated that they were prevented by God from understanding ; and (2)
Mk. mentions their ignorance no less than Lk. We
saw above that Lk. omits
the rebuke for want of faith addressed to the disciples who failed to heal the
demoniac boy. See on ver. 43 and viii. 24.
46-50. The Close of the Galilean Ministry. Two Lessons in

Humility. Mt. xviii. 1-7 ; Mk. ix. 33-39. We learn from the
other two that this took place after the return from the neighbour-
hood of Csesarea Philippi to Capernaum (Mt. xvii. 24 ; Mk. ix. 33).
The dispute took place during the journey, the comment on it at
Capernaum. See notes on xxii. 24-30.
46. EurfjXOei' 8c oiaXoyiojAos iv auTols. See small print on i. 17
and vii. 1 7. It is not necessary to confine the SiaXoyio-fios to their
thoughts (see on v. 22), and thus make a difference between Mk.
and Lk. But the desire of each to be pronounced the superior was
probably not expressed in the discussion ; and this thought Jesus
read and rebuked. Bede explains the occasion of the dispute to
be quia viderani Petrum, Jacobum, et Joannem seorsum ductos in
montem, secretumque eis ibi aliquod esse creditum. The iv ciutois,
" among them," rather implies that the reasoning did not remain
unexpressed.
to Ti$ &v citj. "The question, who perchance might be," wer
wohl wdre\ see on iii. 15 and vi. 11; also Burton, 179. For
this use of to see on i. 62, and comp. xix. 48, xxii. 2, 4, 23.
fAciûK auTwi'. Although aurwv does not here immediately
follow Tis as it does xxii. 24 (see notes), yet doubtless is the aiw
gen. after tis and not after /xia>i/. Whether anyone outside their
company was greater than they were, was not a question which
interested them. The point in dispute was, who among them-
selves rest of them ; who stood nearest to the
was greater than the
Christ,and had the highest place in the Kingdom (Mt). The
question illustrates the want of" perception just mentioned (ver. 45).
47. tt]s KapStas auTwc. The discussion in words was, Who is
the greatest? The thought in their hearts was, not I the Am
greatest ? Will the Master decide ?
e'm\a|36p.ei'os iraiSioi'. The action indicates that the child
belongs to Him, is one of His it represents the humblest among
:
His followers. For other instances of Christ's attitude towards

children comp. x. 21, xvii. 2, xviii. 16; Mk. x. 15, etc.
In N.T. and LXX the mid. only of iirCKa^dvw

is used, sometimes with
the ace. (Acts ix. 27, xvi. 19, sometimes with the gen. (Acts
xviii. 17),
xvii. 19, xxi. 30, 33 ; with gen. always in LXX). Here and xxiii. 26 the
ace. is probably right (B C D, Orig.), but the reading is uncertain.
Trap' lauTw. The place of honour. As Jesus was sitting with

His disciples round Him (Mk. ix. 35), irap' eWn3 would be the
17
same as cv /acctu> avrSv (Mt. and Mk.). Syr-Sin. has "beside

them."
The late tradition, that Ignatius was the child who was thus taken up by our
Lord, probably arose from a misunderstanding of the name Qeo<p6pos, which
means " bearing God " in himself, and not " borne by God " (Oe6<popos). Even
if Qeb<popoi be the right accentuation, we must interpret "borne along and
inspired by God" rather than "carried in the Divine arms." The identifica-
tion was unknown to Eusebius, who does not mention it, and to Chrysostom,
who states that Ignatius had not even seen Christ (Horn, in Ign. Mart. iv.).
It cannot be found earlier than the ninth century (Anastasius Bibliothecarius,
Migne, cxxix. 42 ; Nicephorus Callistus, H. E. ii. 35, Migne, cxliii. 848). See
Lft. Ignatius, i. p. 27, ii. p. 22.
48. In this saying of Christ there is again (comp. w. 23, 24)

almost exact verbal agreement in the three reports.
touto t6 TraiSioc Or any similar little one, %v ir. toiovto (Mt.),
tv twv Toiovroiv ir. (Mk.). The child is not the type of the
honoured disciple ; but the honoured disciple is he who welcomes
little children, not because he is fond of children, but because
they belong to Christ
cm tw 6y6fm fiou. " On the basis of My Name." He knows
that he is something which concerns Christ and
dealing with
belongs to Him, and he welcomes it for Christ's sake. The
phrase is specially common in Lk. (ver. 49, xxi. 8, xxiv. 47 ; Acts
iv. 17, 18, v. 28, 40, xv. 14; comp. Lk. i. 59); not in Jn. or
Paul.
Ifie 8^x eTtu
ty* Scotch. The pronoun is emphatic.
6 yap fUKp<&Tcpos, k.t.X. Not in Mk. or Mt. It explains how
it that to welcome a child for Christ's sake is to welcome the
is
Father, for promotion in the Kingdom depends upon self-abase-
ment. Both 6 fiiKpoTepo? and //.eyas are objective; really in a
lowly position, really exalted. He who does the humble work of
serving the insignificant is promoted by God. It is the chief
proof of the Messiah's presence that the poor have the Gospel
preached to them (vii. 22).
iv iraaiv ufj.>v. "Among you all." The circle of the disciples
is the sphere in which this holds good. For uirdpx<av see on
viii. 41 and xxiii. 50.
cotiv piyas. Already ipso facto " is great " ; not merely lorai
(A D). Jesus does not say " is the greatest " ; and He thus gives
no encouragement to the desire to be above others. It is possible
for all in the Kingdom to have this greatness, and there is no
need for anyone to measure himself against others. The standard
is Christ.
Syr-Sin. reads, "He that is small and is a child to you, that one is great."
49, 50. A Second Lesson in Humility, the Humility of Tolera-

tion. Mk. ix. 38-40. The a.7roKpi6eis in ver. 49 shows that there
IX. 49, 50.] THE MINISTRY IN GALILEE 259
is connexion with what precedes, but the precise link is not

certain. The common explanation, that Christ's ri tg> 6vo/xa.Ti fiov
suggests to John's mind the case who cast out

of the stranger
demons iv t<5 Svofum, is perhaps more likely
possible. But it is
that Christ's declaration about the blessedness of giving a welcome

to the humblest of His followers has aroused misgivings in John's
mind. His words are those of one who defends his conduct, or at
least excuses it, and might be paraphrased, " But the principle just
laid down must have limits, and would not apply to the case
which I mention " ; or, " But one who remains outside our body
is not really a follower of Thee, and therefore ought not to receive
a welcome." John does not mean that the man was not an
Apostle, but that he was not a professed disciple. Jealousy for
the credit of their Master, not jealousy for their own prerogatives,
prompted the Apostles l to forbid this man from making use of the
Name.
The reading Iv rip dySfiarl aov (XBLXAB I 33 69) is to be preferred to
liri r. 6v. (A C D), and is not to be discarded because it is also found in Mk.
ix. 38.
49. 'Em<rr<Ta, See on v. 5 and 26. Mk. has

ei&ajji^v riva.
Aioao-KciXe. The
was not pretending to be a disciple of
exorcist
Jesus when he was not one. But, in however faulty a way, he
believed in the power of the name of Jesus, and tried to make
use of it for good (Acts iii. 6, xvi. 18). Contrast the mere
c
jugglery of the Jewish exorcists who tried to use the formula Op/a'w
v/xd's tov 'Iijo-ow ov IlavXos K-qpvo-o-ei as a charm (Acts xix. 13-16).
Here the context shows that the exorcist was successful, and
therefore sincere. The IkoAuojaci' may mean either " we tried to
forbid " or " we repeatedly forbade." The pres. dicoXouOci implies
persistence in such conduct. For aKo\ov6elv ficrd twos comp.
Rev. vi. 8, xiv. 13 the constr. is classical.
:
50. Mi] kcoXu6T. "Cease to forbid," not only the person in

question, but any such. Comp. vii. 13 and the reply of Moses
to the demand of Joshua, Kvpte Mwvo-fj, kwXvctov airovs (Num.
xi. 29).
09 y^p ouk lo-Tif k<x6' ufxuf uircp fipiv ioriv. The reading
ri/xwv for i/xwv one or both of these places comes from Mk.
in
The saying, " He that is not with Me is against Me " (xi. 23, where
see note; Mt. xii. 30) should be compared with this. There
Christ gives a test by which His disciple is to try himself: if
he cannot see that he is on Christ's side, he is against Him.
Here He gives a test by which His disciple is to try others if he :
1
John and one other were concerned in eKuXvofifv.
It is possible that only
The incident may have
taken place while the Twelve were working two and
two. John's companion was probably James, and this may be another illustra-
tion of the brothers' fiery temper (ver. 54).
200 THE GOSPEL ACCORDING TO S. LUKE [IX. 50.
cannot see that they are against Christ's cause, he is to consider

them as for it. Renan hastily pronounces the two sayings to be
tout hfait opposees (V. de J. p. 229).
Here the fourth and last division (ix. 1-50) of the section
which treats of the Ministry in Galilee (iv. 14-ix. 50) comes to an
end, and with it the first main portion of the Third Gospel. The
solemn maxim stated in ver. 50 makes a good conclusion to the
Galilean ministry, and the narrative manifestly makes a new be-
ginning in ver. 51.
IX. 51-XIX. 28. THE JOTJRNEYINGS TOWARDS

JERUSALEM.
We may regard this as a narrative of the second main period
of Christ's ministry. Galilee, with Capernaum as a centre, ceases
to be the almost exclusive sphere of His teaching, and we may
say that henceforward He has no centre. Although this period
is only one-third as long as the preceding one, it is described with
much greater minuteness, and the narrative of it is nearly one-
third longer. It is manifest that Lk. is here employing material
which was not used by Mk. or Mt., and we know neither its source
nor its character. A great deal of itmust have been either in
writing or stereotyped in an oral form ; and a great deal of it
would seem to have had an Aramaic original, the translation of
which abounds marks of Lk.'s own style. From ix. 51 to xviii.

in
14 he is almost alone, and he gives us information which we obtain

from no other source. Hence this large tract is sometimes called
the "great interpolation" or "intercalation." It is also the
"Peraean section" or "Samaritan section" (comp. ix. 51-56, x.
30-37, xvii. 11-19). An analysis, showing the parallels in Mt., is

given in Birks, Horx Evang. pp. 132 ff. Jn. gives us several im-
portant incidents belonging to the same period, viz. that which
lies between the end of the Galilean ministry and the Passion
but we cannot be certain as to the way in which his narrative is
to be fitted into that of Lk.
If we had only Mt. and Mk., we might suppose that the journey from
Capernaum to Jerusalem for the last Passover occupied at most one or two
weeks. Few incidents are mentioned and, where distances are indicated, not
;
much time is Lk. lets us see that the time

required for traversing them.
occupied must have been several months. We are constantly reminded that
Jesus is on His way to Jerusalem (ix. 51, 53, xiii. 22, 33, xvii. 11, xviii. 31,
xix. 11, 28), but the progress is slow, because Jesus frequently stops to preach
IX. 61.] JOURNEYINGS TOWARDS JERUSALEM 261
in different places. The direction of the journeying is only indirectly inti-

mated, first eastwards along the southern part of Galilee, and then southwards
through Persea ; but, however long the time, and however circuitous the route,
it is a journey from Capernaum to Jerusalem. Jesus seems never to have re-
turned to the neighbourhood of the lake until after His death. Jn. lets us
know that during this interval Jesus was twice in Jerusalem ; once at the latter
part of the Feast of Tabernacles, after which He healed the man born blind ;
and again at the Feast of the Dedication ; besides which there is the visit to
Bethany for the raising of Lazarus ; but, although there is room in Lk.'s
narrative for what Jn. tells, we do not know where to place it. We cannot
with any certainty show the correspondence between the two Gospels until
Jerusalem is entered for the last Passover. It seems best, therefore, not to
follow Wieseler (Ckron. Syn. iv., Eng. tr. pp. 289-303), Ellicott {Hulsean
Lectures for 1859, pp. 242-343), and in the main Caspari {Chron. Einl. 126-
143, Eng. tr. pp. 167-189), in making Lk. narrate three distinct journeys to
Jerusalem, beginning respectively at ix. 51, xiii. 22, and xvii. 11, but to take
his narrative with the indistinctness which he has left. That the journeyings
which Jn. has so clearly given really took place, we need not doubt ; and
nothing in Lk. contradicts Jn.'s narrative ; but all interweaving of the two
Gospels must be taken as merely tentative arrangement. The thoroughness of
Lk. s investigation is once more shown by his giving us eight or nine long
chapters of material which is given by no one else ; while his honesty is con-
spicuous in the fact of his not attempting a precision which he did not find in
his sources.
The proposal of Halcombe, to transfer the whole of Lk. xi. 14 xiii. 21
from the place which it occupies in all MSS. and Versions to the break between
viii. 21 and 22, is too violent a method of arriving at harmony {Gospel Diffi-
culties, or the Displaced Section of S. Luke, Camb. 1886). The amount of
harmony obtained in this way is trifling (Lk. xi. 14-26 with Mt. xii. 22 and
Mk. iii. 22-30, and perhaps Lk. xiii. 18, 19 with Mt. xiii. 31, 32 and Mk. iv.
30-32), and it is simpler to suppose that Lk. xi. 14-26 and xiii. 18, 19 are
given out of their chronological order, or that the sayings of Christ there
recorded were uttered more than once.
The truth of this independent portion of Lk.'s

historical
Gospel guaranteed (1) by the absence of discrepancy with
is
the other Gospels, but chiefly (2) by the fact that it consists
almost entirely of discourses which it would have been altogether
beyond Lk.'s powers to invent. For convenience we may divide
this long section into three parts: ix. 51 xiii. 35, xiv. i-xvii. 10,
xvii. n-xix. 28. See Herzog, PRE? ait. Jesus Christ, p. 659.
IX. 51-XIII. 35. The Departure from Galilee and First

Period of the Journey.
This section begins, as the previous one ends, with a lesson of
toleration. In the one case the Apostles were taught that they
were not to take upon themselves to hinder the work of an
apparent outsider who seemed to be friendly. Here they are"
taught not to take upon themselves to punish professed outsiders
who are manifestly unfriendly. Moreover, as the ministry in
Galilee is made to begin with a typical rejection of Christ at
262 THE GOSPEL ACCORDING TO S. LUKE [IX. 51.
Nazareth (iv. 16-30), so this ministry outside Galilee begins with

a rejection of Him by Samaritans.
The thoroughly Hebrew cast of the opening sentence seems to show that
the source here used was either an Aramaic original which Lk. translated, or a
translation from the Aramaic which he modified.
As marks of his style note tyivero, iv ry c. infin., <rvfiir\T]pov<rdai,

tAs ijfitpas TTJs dvaXtf/ifews, /cai aiirds, rove, infin. (ver. 51); idil--
O.VTO, fjv iropev6/ievov (ver. 53).
51-56. Rejection by the Samaritans and Rebuke to the

Disciples. Here we have what was perhaps a new departure in
our Lord's method, viz. the sending messengers in advance to
prepare for His arrival. The Baptist had prepared the way for
Christ's work as a whole, but he had not gone beforehand to the
places which Christ proposed to visit. The shortness of the time
which still remained may have made a system of preparatory
messengers necessary; and this is perhaps the meaning of the
opening words.
51. iv tu> o-u|iir\r)poua0ai ras Tjfiipas. "When the days were
being fulfilled"; i.e. when the number of days allotted to the
interval was drawing to a close. The verb occurs in N.T. only
viii. 23 and (exactly as here) Acts ii. 1, but with owttA.. for
o-vjj,7rA.. See Gregory, Prolegom. p. 74. Comp. cis (rvfXTrXijpwcnv,
2 Chron. xxvi. 21; Dan. ix. 2 (Theod.). For the constr. see on
iii. 21; and for "the days of" see on i. 39. See also on i. 57.
Tfjs dKaXyjp,\|rs aoTou. " Of His assumption," i.e. the Ascen-
sion.
The substantive &v&\rifi\f/i.s does not occur elsewhere in N.T. or LXX. But
in Test. XII. Patr. Levi xviii. it is found, and in this sense, of the new Priest
who is to be magnified in the world s i.va\r\feus ai-rov. In Ps. Sol. iv. 20
it is used in a neutral sense of mere removal from the world. The wicked
man is to have his old age in the solitude of childlessness until he be taken
away (els &v&\t)\J/iv) ; which is perhaps the first appearance of the word in
extant Greek literature. See Ryle and James, ad loc. They show that this
neutral sense is exceptional, and that about the time when S. Luke wrote the
word was probably becoming a sort of technical term for the "Assumption of
the Blessed." Erunt enim a morte et receptione mea usque ad adventum
illius tempora ecl quae, fiunt (Assupt. Mosis, x. 12). Comp. Et videbunt qui
recepti sunt homines, qui mortem non gustaverunt a nativitate sua (4 Esr.
vi. 26) ; Initium verborum Esdrse, priusquam assumeretur (Inscription at 4 Esr.
viii. 20) ; Et in eis raptus est Esras et assumptus est in locum similium
ejus (4 Esr. xiv. 49). See also the passage in which Enoch describes his own
translation (lxx. 1, 2). The verb &ve\i]fj.(pOrj is freq. in N.T., and may be
called the usual biblical expression for ascending to heaven: Mk. xvi. 19;
Acts i. 2, 11, 22, x. 16; 1 Tim. iii. 16; comp. 1 Mac. ii. 58; Ecclus. xlviii. 9,
xlix. 14; 2 Kings ii. II.
The proposal of Wieseler and Lange to make dvdX-fi/i^ti mean His "ac-
ceptance among men " (whether among the Galileans in particular or among
Israel in general) is not worthy of much consideration. See Trench, Studies
in the Gospels, p. 215 ; Suicer, Thesaurus, s.v.; Oosterzee, ad loc.
IX. 51-54.] JOURNEYINGS TOWARDS JERUSALEM 263
to Trpocrwnw eorripiCTev. A Hebraism : comp. Jer. xxi. 10

Ezek. vi. 2, xiii. 17, xv. 7, xx. 46, xxi. 2, xxv. 2, etc. See Gesenius,
Thes. p. 1 109, on the same form of expression in Syriac, Arabic,
Turkish, and Persian. It implies fixedness of purpose, especially
in the prospect of difficulty or danger comp. Is. 1. 7. The form :
icTTrjpKTev for io-Trjpiev is late ; for reff. see Veitch, s.v. For tou
iropeueaGai see on ii. 24.
52. dTr&rreiXei' dyyeXoos. It is vain to speculate who these
were. Probably it was a new measure ; but perhaps was no more
than a temporary precaution, owing to the probability of unfriendly 1
treatment in Samaritan territory. See on diria-TaXKev, iv. 18.

irpo irpoo-coirou auToG. Another Hebraism : comp. vii. 27, x. 1
Exod. xxxii. 34, xxxiii. 2, xxxiv. 6 ; Lev. xviii. 24 ; Num. xxxiii.
52 Deut. i.
; 21, etc.
Iap,apenw. Jesus is taking the direct route from Galilee to
Judaea. This the first mention of the Samaritans by Lk.
is
Comp. x. 33, xvii. 16; Mt. x. 5; Jn. iv. 9, 39, viii. 48; Acts viii.
25. Mk. does not mention them. For the more important
treatises in the copious literature on the subject see Schiirer,
Jewish People, ii. 1, p. 5; Herzog, PRE. xiii. pp. 351-355;
11
Schaffs Herzog? iv. p. 2104; Hausrath, N.T. Times, i. pp. 14-27;

Edersh. L. & T. i. pp. 394-403, Hist, ofJ. N. p. 249.
s e-roifidcrai aviTcjJ. This (K B), and not (Sore, seems to be the true
reading. Comp. Acts xx. 24, if ws TeXeiwoxti is right there : also 3 Mac.
i. 2 ; 4 Mac. xiv. 1. Purpose is implied. No case of ws c. infin. denoting
result is found in N.T. Burton, 372.
53. ouk cSâiro au-r6V, on. The feeling was reciprocal.

Some Jews taught that a Samaritan's bread was as defiling as
swine's flesh : comp. Jn. iv. 9, 20. The fact that He was on His
way to keep a feast at Jerusalem, thus repudiating the Samaritan
temple on Mount Gerizim, increased the animosity of the
Samaritans. Jos. Ant. xx. 6. 1; B. J. ii. 12. 3-7; Vita, 52;
Wetst. on Jn. iv. 20.
t6 irpoo-wTroK cutou r\v iropeu<5p.c>'ov. Another Hebraism comp. :
2 Sam. xvii. 11. Galileans in journeying to Jerusalem often went

round by Persea, in order to avoid the churlishness of the
Samaritans and this our Lord may possibly have done after this
:
attempt to bring Jews and Samaritans together as guests and

hosts had failed. The hospitality which He had received at
Sychar many months before this (Jn. iv. 40) would not abolish
the prejudices of all Samaritan towns and villages for ever.
54. ISorres 8^. They saw the messengers returning from their
fruitless errand. Their recent vision of Elijah on the mount may
have suggested to them the calling down fire from heaven. The
two brothers here, and perhaps also in ver. 49, show their fiery
temper as "sons of thunder." Yet Lk., who alone gives this

does not give the title itself (Mk. iii. 1).
illustration of the title,
Quid mirum filios tonitrui fulgurare vo/uisse? (Ambrose).
9l\ci iirwjiv. For the constr. comp. xviii. 41, xxii. 9; Mt. xx. 32;
Mk. x. 51 :Soph. O.T. 650. In class. Grk. this constr. is more common
with /3oij\ofiai but in N.T. WXw is about five times as frequent as /3otf\o/u,
;
which in mod. Grk. has almost gone out of use. Note that Xva, which some-
times follows 0\u), is not inserted when the first verb is in the second person
and the second verb in the first person. Win. xli. 4. b, p. 356 ; Burton,
171. Syr-Sin. has " Our Lord" for Ktpie.
The words ws kclI 'EXlas ivoltj<rev (ACDX etc.) are probably a gloss.
That they were omitted (tfBLS) because some Gnostics used them to
disparage the O.T., or because they seem to make Christ's rebuke to the
disciples a condemnation of Elijah, is not probable. Rendel Harris thinks
that the insertion is due to Marcionite influence both in this case and the
next (Study of Codex Bezm, p. 233, in Texts and Studies, ii. 1). There is
less doubt about ko.1 elwev Ovk otdare irolov irveifiarbs tare (D F KM etc)
and least of all about 6 yap vlbs rov avOp&irov ovk fjkdev ^v\ds avdp&iruv
AiroXiffai dXXd. oweu (FKM etc.). These two may safely be admitted as
later additions to the text. In the last of them there are several variations
in the witnesses which insert the words. Some omit yip, some omit
avdpibvuv, and some have airoKrelvai for dxoXeo-ai. WH. ii. App. pp. 59,
60; Sanday, App. ad N.T. pp. 118, 119.
It is quite possible that Ovk otdare irolov irvev/jutrbs tare is a genuine
saying of Christ, although no part of this Gospel. The remainder, 6 yap
vlbs, k.t.\., may be an adaptation of Mt. v. 17 and [xviii. 11] (comp. Lk. xix.
10), and could more easily have been constructed out of familiar materials.
For other instances of what may be Marcionite influence upon the text
see iv. 16 and xxiii. 2.
55. orpa<t>el$ hi. " But (instead of assenting to their proposal)

He turned." Hein front, and the disciples were following
was
Him. Syr-Sin. omits o-Tpa<pi's as well as the three clauses.
56. liropcu0t]aaK els iripav Kw/rni'. Although kripav might very
well mean a village of another kind, yet the probability is that it
does not mean a non-Samaritan village. The difference lay in its
being friendly and hospitable. There is no intimation that Jesus
abandoned His plan of passing through Samaria and turned back
to go round by Peraâ. Moreover, to have gone away from all the
Samaritans, because one Samaritan village had proved inhospitable,
might have encouraged the intolerant spirit which He had just
rebuked. With Hahn, Baur, Schenkel, and Wieseler we may
assume that this other village was Samaritan also, although there
is a strong consensus of opinion the other way.
57-62. Three Aspirants to Discipleship warned to count the
cost. In part also in Mt. viii. 19-22. The section is well
summarized in the chapter-heading in AV. " Divers would follow
Him, but upon conditions." The first two instances are common
to Lk. and Mt.; the third is given by Lk. alone. But Mt. has
the first two in quite a different place, in connexion with the
IX. 57, 58.] JOURNEYINGS TOWARDS JERUSALEM 265
crossing to the country of the Gadarenes (viii. 19-22). Lk. con-

nects the three instances with the final departure from Galilee and
with the mission of the Seventy. That he understands these
aspirants to be three of the Twelve is manifestly incorrect (vi. 13)
and it is uncertain whether he regards all three incidents as having
taken place at one and the same time. It is probable that they
were grouped together because of their similarity, and perhaps
were already so grouped in the source which both Mt. and Lk.
seem to have used.
57. Kal Tropcuop.^wr auTwv. The most natural, though not
certain, reference is to the preceding iiropevOrja-av ets irepav Ku>p.rjv.
But it may almost equally well refer to 7ropevea-6ai e 'Iepouo-aA^//,
(ver. 1), and quite possibly to some journey otherwise unmen-
tioned.
For the simple Kal (XBCLXS) AT A A II etc. have iyivero di, and f
D has Kal iyivero, and a c d e et factum est.
Vulg. facttim est autem ; while
iv tyj 68u.Like K.\a<rp.a.Tu>v (ver. 17) and Kara />vas (ver. 18),
these words can be taken either with what precedes or what
follows. The Vulgate is as ambiguous as the Greek ambulantibus :
Mis in via dixit quidam ad ilium. Beza has quidam in via dixerit;
but Luther and all English Versions take the words with what
precedes. Comp. iv. 1, v. 24, vi. 18, viii. 15, 39, x. 18, xi. 39, etc.
eltrlv tis.Mt. has ets ypafAfiaTtvs direv. The man had been a
hearer, and now proposes to become a permanent disciple, no
matter whither Jesus may lead him. To restrict the Srou Ife
dir^pxn to the journey then in progress, or to the different routes
to Jerusalem (Schleierm.), is very inadequate. On the other
hand, there is no sign that the man thinks that he is making a
very magnificent offer. His peril lies in relying on his feelings
at a moment of enthusiasm.
Here, as in Jn. viii. 21, 22, xiii. 33, 36, xviii. 20, xxi. 18, we have 6ttov
a word which does not occur in bibl. Grk.
for 8iroi,
WH. have ^(ABCKLUS 33 69) in their small ed., with Lach.
Treg. In the large ed. they have &v (K D), with Tisch. RV. "Pre-
dominantly av is found after consonants, and iav after vowels ; but there are
many exceptions" (ii. App. p. 173).
The ictipie after aTripxy (ACT A A II, f q 5 Syr. Goth.) may safely be
omitted (XBDLS, a c Vulg. Syr-Sin. Boh. Arm.).
58. Al dXciireKcs <J>o>Xeous e'xoucni'. Jesus knows the measure of

the scribe's enthusiasm. He also knows whither He Himself is
going, viz. to suffering and to death. He warns him of privations
which must be endured at once. The scribe was accustomed to
a comfortable home ; and that must be sacrificed comp. xviii. 2 2 ;
:
Mt. xx. 22. For other cases in which Jesus checked emotional
impulsiveness see xi. 27 and xxii. 33. Foxes and birds are
mentioned, not as representatives of the whole animal world, but

as creatures which lead a vagabond life.
Judg. xv. 4 the form d\iInri]Kas is well attested 0w\e6s occurs nowhere :
else in bibl. Grk. excepting Mt. viii. 20, where see Wetst. for illustrations of
the use of the word for lairs of animals. Syr-Sin. inserts " Verily " here.
Lit. " encampings," and so "encampments,

KOToo-KTj^CTeis.
abodes." Therefore "roosts" would be better than "nests."
Only for a short time in each year does a bird have a nest.
Here Vulg. has nidos, in Mt. tabernacula (with nidos in many
MSS.). Here d has habitacula. In both places many texts add
to nidos the gloss ubi requiescant. In Ezek. xxxvii. 27 and Wisd.
ix. 8 KaTao-Kipwo-is {tabernaculum) is used of Jehovah encamping
among His people comp. Tob. i. 4 and Ft. Sol. vii. 5.
:
ouk lx ttou t$)k KeâXrp' kXihtj. Not because of His poverty,

but because of the wandering life which His work involved, a
life which was now more unsettled than ever. Nazareth had cast
Him out ; of His own choice He had left Capernaum ; Samari-
tans had refused to receive Him in the intervals of necessary :
rest He had no home. 1 For the constr. see xii. 17.

59. Elirev 8c irpos Tpo\ Mt. tells us that this man was eTtpos
twv one of the casual
fiaOrjrwf, i.e. disciples, who is now invited to
become a permanent follower.
Quite without reason Clem. Alex, identifies him with Philip, probably
meaning the Evangelist {Strom, iii. 4. 522, ed. Potter). So also Hilgenfeld,
who identifies the scribe of ver. 57 with Bartholomew. Lange would make
this second case to be the desponding Thomas, and the scribe to be Judas
Iscariot (Z. J. ii. p. 144, Eng. tr.). Keim more reasonably remarks that it is
futile to attempt to discover the names by mere sagacity (Jes. of Naz. iii.
p. 270).
'EmTpei|/oV fiot irponroi' dircXOon-i Gcivj/ai top ira-rcpa p.ou. The

most obvious meaning is the best. His father is in extremis or
has just died, and the funeral will take place almost immediately
(Acts v. 6, 10). Perhaps Jesus can wait; or he may be allowed
to follow later, after he has performed the sacred duty of burial
(Gen. xxv. 9 Tobit iv. 3). ;
" I must first bury my father " is an
almost brutal way of saying, " I cannot come so long as my father
is alive " and to have put off following Jesus for so indefinite a
:
period would have seemed like unworthy trifling. Yet Grotius and
Hase {Gesch. Jesu, 41) adopt this.
The Ktjpte before iirirpeôv is of doubtful authority, and may come from
Mt. viii. 21 : om. B*DV, Syr-Sin. For the attraction in iirekdbvri see on
1
Plutarch represents Tiberius Gracchus as saying tA fiiv O-qpla to. ttjv :
'IraXlap vefidfieva #cai (puKebv ?x, xal KOiralov iarlv afrrwv iKaartp koX Karadvaus'
rots 5 iwkp rrjs 'IraKlas naxopAvois /cat i.irodvq<TKOv<nv de'pos Kal <puyr6s, dXXov 8t
ovSivos, fxtreffTtv.
IX. 59-61.] JOURNEYINGS TOWARDS JERUSALEM 267
iii. 19. Mt. has dire\6e?v Kal Oa\f/ai. Iii w. 59 and 60 Lk. has his favourite
etirev 64, which Mt. has in neither place.
60. "A<j>es Toug feicpous 0dv|/cu tous eainw veKpou?. Comp.

viii. 51. The
apparent harshness and obscurity of the saying is
a guarantee for its authenticity. " Leave the spiritually dead to
bury their own dead." There will always be plenty of people who I
have never received or have refused the call to a higher life; and
these can perform the ordinary duties of the family and of society.
These lower duties are suitable to them, tovs iavnSv vcKpovs.
For a similar change of meaning from the figurative to the literal
comp. Jn. v. 21-29, where w. 21-27 refer to spiritual resurrection
from sin, vv. 28, 29 to actual resurrection from the grave; also Jn.
xi. 25, 26, where "die" is used in a double manner. To take
veKpous in both places as figurative, implies that the father is
spiritually dead. To take vKpov<s in both places as literal, gives
the harsh meaning, " Leave the dead to take care of themselves."
This disciple needs to be told, not of the privations of the/
calling, but of its lofty and imperative character. The opportunity
must be embraced directly it comes, or it may be lost; and
therefore even sacred duties must give way to it. Moreover, like
the high priest (Lev. xxi. n) and the Nazirite (Num. vi. 6, 7), his
life will be a consecrated one, and he must not " make himself
unclean for his father or for his mother." Comp. Mt. x. 37
Ezek. xxiv. 16. By the time that the funeral rites were over, and
he cleansed from pollution, Jesus would be far away, and he
might have become unwilling to follow Him.
o-O 8e direXOoje SidyyeWe t. 0. t. . Mt. omits this charge.
Clem. Alex., quoting from memory, substitutes for it the pre-
ceding charge, <rv 8k a.KoXov6et (jloi {Joe. cit.). Word by word, it
forms a contrast to the man's request; d-n-eXO^v to AireXOovTi,
SidyyeAAe to Odif/ai, t^v /3acriA.eiW to t6v 7ra.Tepa, tov eov to fxov.
" Depart, not home, but away from it ; not to bury, but to spread
abroad; not a father, but the Kingdom; not thine own, but
God's." The a~v is emphatic " But thou, who art not a vc/cpos."
:
Jesus recognizes in him a true disciple, in spite of his hesitation

and the seeming sternness of the refusal is explained. For
SidyyeMe, "publish everywhere," comp. Acts xxi. 26; Rom.
ix. 17 ; Ps. ii. 7, lviii. 17 ; 2 Mac. iii. 34. Vulg. has adnuntia; d,
fir&dica : divulga would be better than either.
61. et-n-ef 8e Kal eVcpos. This third case is not given by Mt.,
and it probably comes from a different source. On account of its
similarity it is grouped with the other two.
Godet regards as combining the characteristics of the other two.

it Cet
homme s'offre comme le premier ; mat's il temporise, comme le
de luz-mhne,
second. Lange takes the three as illustrations of the sanguine, melancholy, and
phlegmatic temperaments, and thinks that this third may be Matthew.
dTTOT<ao-0ai tois els rbv oikoV

m To set myself apart from,
jjiou.
bid farewell to, them that are at my

house." The case of Elisha
(i Kings xix. 20) may have been in the man's mind. His heart
is still with the past. He must enjoy it just once more before he
gives it up. Levi had done what this man wished to do, but in a
different spirit. He gave a farewell entertainment for his old
associates, but in order to introduce them to Christ. The banquet
was given to Him (v. 29). This man wants to leave Christ inr
order to take leave of his friends. *
In N.T. dirordffffeiv occurs only in the middle: xiv. 33; Acts xviii. 18,
21; Mk. vi. 46; 2 Cor. ii. 13: abrenunciare (d), renunciare (Vulg.).
Comp. dirorad/j,evos ry ply (Ign. Philad. xi.); ol dirordi-dfievoi tQ k6<x^
ro&rq) (Act. Paul, et Thee. v.). The more classical expression would be
do-n-dfeaOal nva (Eur. Tro. 1276 ; Xen. Cyr. i. 3. 2). Comp. also the use
of renunciare with a dative omnibus advocationibus renunciavi (Plin. Ep.
:
ii. I. 8); non multum abfuit quinvitm renunciaret (Suet. Galb. xi.). In
eccles. Grk. dtrorayTJ, diroraîs, diroral-la are used of renunciation of the
world. See Suicer, dvordao-ofixu.
tois els tov oIkov \lov. The rots is masc. with els as a pregn. constr.
"to go to my house and bid farewell to those in it." Comp. Acts viii. 40 ;
Esth. i. 5 ; and see Win. 1. 4. b, p. 516. Many texts of Vulg. make rois
neut. ; renunciare his quae, domi sunt ; but Cod. Am. and Cod. Brix. have
qui. He would have no need to go home to take leave of his possessions.
But even if tois be taken as neut. it is very doubtful whether dirordl-ao-Oai
tois, k.t.X., can mean '* to set in order the things," etc., as the Berlenburger
Bible takes it. Tertullian has tertium ilium prius suis valedicere parentem
prohibet retro respectare (Adv. Marcion. iv. 23). Comp. Clem. Horn. xi. 36,
xii. 23.
62. ImpaXwi' t\\v x ^P a ^

apoTpoy ica! fiXi-nav els Tot oirioxo.
A proverb os epyov ^.cActcov Wcirjv k auXa/c' eAawoi p.r]KeTi Trair-
>
:
tclivwv fJL$ 6fArj\iKa<;, aXX' C7ri Ipyw Ovfibv e^wv (Hes. Opp. 443).
Pliny says that a ploughman who does not bend attentively over
his work goes crooked nisi incurvus prxvaricatur ; inde translatur
:
hoc crimen in forum (N. H. xviii. 19. 49). With pXîrue cis ra
6ma<i) comp. xvii. 31; Jn. vi. 66, xviii. 6; Phil. iii. 14; also firj
n-tpifikeifrys cts ra 6iri(r<a and eTrifiXeij/ev rj yvvrj avrov ets to. 6itl<to>
(Gen. xix. 17, 26).
D and some Lat. texts have els rk dirlaw fiXe'irwv ical iiripdXkuv r^v
\e7pa airrov iif' dporpdv. For a similar inversion see xxii. 42.
u0t6s i<mv rrj PacriXcia tou coo. Literally, " is well-placed,"

and so, " useful, fit, for the Kingdom of God " ; fit to work in it
as a disciple of Christ, rather than fit to enter it and enjoy it.

When used of time evOeros means " seasonable " (Ps. xxxi. 6
Susan. 15). It was a Pythagorean precept, Ets t6 Upbv Vtpx e,/os (
V
fir) which Simplicius in his commentary on Epictetus
eVio-Tpe<pov,
explains as meaning that a man who aspires to God ought not to
be of two minds, nor to cling to human interests. Jesus says to
this man neither " Follow Me" (v. 27) nor " Return to thy house"
IX. 62-X. 16.] JOURNEYINGS TOWARDS JERUSALEM 269
(viii. 39), but "I accept no lukewarm service" (Rev. iii. 16). For
the constr. comp. Heb. vi. 7, and contrast xiv. 35.
Hahn thinks that this third follower, of whom Lk. alone tells us, may
possibly be the Evangelist himself, and that this would account for his hence-
forward telling us so much which no one else records. He combines this
conjecture with the hypothesis that Lk. was one of the Seventy, the diffi-
culties of which have been discussed in the Introduction, 2.
X. 1-16. The Mission of the Seventy. The number was

significant in more ways than one, and we have no means of de-
termining which of its various associations had most to do with
its use on this occasion. (1) The Seventy Elders, whom God
commanded Moses to appoint, and who were endowed with the
spirit of prophecy, to help Moses to bear the burden of the people
in judging and instructing them: Num. xi. 16, 17, 24, 25. (2)
The number of the Nations of the Earth, traditionally supposed to
be seventy Gen. x.
:
(3) The Sanhedrin, which probably con-
sisted of seventy members and a president, in imitation of Moses
and the seventy Elders. 1
That Jesus should have followed the number given to Moses,
in order to suggest a comparison between the two cases, is
probable enough. That He should have used the tradition about
the number of Gentile nations, in order to point out the special
character of this mission, viz. to others besides the Jews, is also
not improbable. 2 So far as we can tell, the Seventy were sent out
about the time of the Feast of Tabernacles. The number of
bullocks offered during the Feast was seventy in all, decreasing
from thirteen on the first day to seven on the last and, according
:
to the Talmud, " There were seventy bullocks to correspond to

the number of the seventy nations of the world" (Edersh. The
Temple, p. 240; Lightfoot, Hor. Hebr. on Jn. vii. 37). It was
about this time that Jesus had declared, "Other sheep I have,
which are not of this fold them also I must lead, and they shall
:
hear My voice" (Jn. x. 16). The connexion of the mission of

the Seventy with this thought cannot be regarded as unlikely. It
is much less probable that the number was meant " to suggest the
thought that the seventy disciples were placed by Him in a position

of direct contrast " with the Sanhedrin.
The account of the appointment of the Seventy to minister to all without
distinction, like the account of the appointment of the Seven to minister to
1
That the Jews regarded seventy as the normal number for a supreme court or
council is shown by the conduct of Josephus, who in organizing Galilee "chose
out seventy of the most prudent men, and those elders in age, and appointed
them to be rulers of all Galilee " (B. f. ii. 20. 5 ; Vita, 14) ; and also of the
Zealots at Jerusalem, who set up a tribunal of seventy chief men, to take the
place of the courts which they had suppressed (. f. iv. 5. 4). Comp. the
legend of the Septuagint.
2
See n. 74 in Migne, vol. i. p. 1267 {Clem. Recog. ii. 42).
270 THE GOSPEL ACCORDING TO S. LUKE [X. 1-16.
the Hellenists (Acts vi. 1-7), is given by Lk. alone. This fact has led to the
conjecture that he himself was one of the Seventy ; a conjecture apparently
sanctioned by those who selected this passage as the Gospel for S. Luke's Day,
but implicitly contradicted by himself in his preface (i. 1-4), which indicates
that he was not an eye-witness. His mention of the Seventy and the silence
of Mt. and Mk. are very intelligible. The mission belongs to a period about
which he had special information, and about which they tell us little. They
omit many other matters connected with this part of Christ's ministry. Had
they given us the other details and omitted just this one, there would have been
some difficulty. Moreover, this incident would have special interest for the
writer of the Universal Gospel, who sympathetically records both the sending
of the Twelve to the tribes of Israel (ix. 1-6), and the sending of the Seventy
to the nations of the earth. No mention of the Gentiles is made in the charge
to the Seventy ; but there is the significant omission of any such command as
" Go not into any way of the Gentiles, and enter not into any city of the
Samaritans but go rather to the lost sheep of the house of Israel " (Mt. x.
:
5, 6). And in Persea, which was to be the scene of their labours, the propor-
tion of Gentiles would be larger than in the districts to the west of the Jordan.
The silence of Jn. respecting the mission of the Seventy is no more surprising
than his silence respecting the mission of the Twelve. He omits these, as he
omits many things, because they have been sufficiently recorded, and because
they are not required for the plan of his Gospel.
The proposals to treat the charge to the Seventy as a mere doublet of the
charge to the Twelve, or as an invention of the Evangelist in the interest of
Pauline ideas, will not bear criticism. In either case, why does Lk. also give
us the charge to the Twelve (ix. 1-6), and in such close proximity? In the
latter case, why does he not insert a special direction to go to the Gentiles ?
The difference and the similarity between the two charges are quite in-
telligible. The mission of the Seventy was not permanent, like that of the
Twelve. Yet the object of it was not, like that of ix. 52, to prepare shelter
and food, but, like that of the Twelve, to prepare for Christ's teaching. 1 The
increased numbers were necessary because the time was short, and in many
cases His first visit would also be His last. And when we examine the two
charges in detail, we find that there is not only the prohibition noted above,
which is given to the Twelve and not to the Seventy, but also several directions
which are given to the Seventy and not to the Twelve. Neither in Mt. x.
5-15, nor in Mk. vi. 7-1 1, nor in Lk. ix. 1-5 is there any equivalent to Lk.
x. 2, 8 ; while a good deal of what is similar in the two charges is differently
worded or differently arranged. See Rushbrooke's Synopticon, pp. 35, 36. One
may readily admit the possibility of some confusion between the traditional
forms of the two charges ; but no such hypothesis is required. The work of
the S even ty was sufficiently similar to the work of the Twelve to make the
directions given in each case similar. An address to candidates for ordination
now would be largely the same, whether addressed to deacons or to priests.
The uncritical character of the hypothesis that this section is an invention to
promote Pauline doctrine is further shown by the fact that its authenticity is
clearly recognized in a work of notoriously anti-Pauline tendency, viz. the
Clementine Recognitions. 2 And whatever may be the worth of the traditions
1 Renan has a remarkable passage, in which he shows how the customs of
Oriental hospitality aided the preaching and spread of the Gospel ( V. dej. p. 293).
2
Peter is represented as saying : Nos ergo primos elegit duodecim sibi
credentes, quos apostolos nominavit, postmodum alios sepluaginta duos pro-
batissimos discipulos, ut vel hoc modo recognita imagine Aloysis crederet
multitudo, quia hie est, quern prtedixit Moyses venturum prophetam (i. 40).
It is worth noting that in the Recognitions the number of the nations of the
earth is given as seventy-two (ii. 42).
X. 1.] JOURNEYINGS TOWARDS JERUSALEM 27
that this or that person was one of the Seventy, how could the traditions
(some of which are as old as the second century) have arisen, if no such body
as the Seventy ever existed ?
As Eusebius remarks (H. E. i. 12. 1), "there exists no catalogue of the
Seventy." x But he goes on to mention traditions as to a few of them, some of
which come from the Hypotyposes of Clement of Alexandria. Barnabas (Acts
iv. 36, etc.), Sosthenes (1 Cor. i. 1), Cephas (Gal. ii. 11), Matthias (Acts i.
26), Joseph called Barsabbas, who was surnamed Justus (Acts i. 23), and
Thaddseus are mentioned as among the Seventy. Clement states definitely of
Barnabas the Apostle that he was one of the Seventy (Strom, ii. 20, p. 489, ed.
Potter), and in Clem. Recog. i. 7 he is called one of Christ's disciples. So far
as we know, Clement was the first to separate the Cephas of Gal. ii. 1 1 from
the Apostle. This second Cephas is an obvious invention to avoid a collision
between two Apostles, and to free S. Peter from the condemnation of S. Paul.
From Acts i. 21 we know that both Matthias and Barsabbas had been with
Jesus during the whole of His ministry ; and therefore the tradition that they
were among the Seventy may be true. Thaddseus was one of the Twelve, and
cannot have been one of the Seventy also. Eusebius gives the tradition as
rumour (<f>a<rl). To these may be added an improbable tradition preserved by
Origen, that Mark the Evangelist was one of the Seventy.
The early disappearance of the Seventy is sufficiently accounted for by ( 1
the temporary character of their mission ; (2) the rise of the order of presbyters,
which superseded them ; (3) the fact that no eminent person was found among
them. It is not improbable that the N.T. prophets were in some cases disciples
who had belonged to this body.
The Fathers make the twelve springs of water at Elim represent the
Apostles, and the threescore and ten palm trees represent the Seventy disciples
(Exod. xv. 27 ; Num. xxxiii. 9). Thus Tertul. Adv. Marcion. iv. 24 ; Orig.
Horn. vii. in Exod. and Horn, xxvii. in Num. ; Hieron. Ep. lxix. 6.
MctA 8c TauTa. After the incidents just narrated (ix. 46-62).

1.
The connexion is clearly marked.

historical
ivAnfqe 6 Kupiog. The verb is found in N.T. only here and
Acts i. 24; freq. in LXX. Comp. avdSctfe (i. 80). It means
"show forth, display," and hence "make public, proclaim,"
especially a person's appointment to an office dvuSe'Scixa tov vlov
:
fxov 'Avtioôv /3ao-iAea (2 Mac. ix. 25; comp. x. 11, xiv. 12, 26;
1 Esdr. i. 34, viii. 23). This meaning of the word seems to be
late (Polyb. Plut. etc.). But the use of an official word of this
kind points to a more important preparation for Christ's coming
than is indicated ix. 52. Therefore eTcpous points back to ix. 1-6,
the mission of the Twelve. For 6 Kupios see on v. 17, and
comp. vii. 13 describitur hoc loco actus vere dominicus (Beng.).
:
The iripovs is in apposition, "others, viz. seventy." The ical before

iripovs (SACD)is of very doubtful authority, and is as likely to have been
inserted in explanation as omitted because superfluous. Comp. xxiii. 32,
where ko.1 is certainly genuine ; and see Win. lix. 7. d, p. 665.
cpSopiKovTa [800]. Both external and internal evidence are
1
Steinhart in his edTof
the Scholia on Luke, by Abulfarag Bar-Hebrseus
(p. 22, Berlin, 1895),questions the statement of Assemani (B. 0. iii. 1. 320),
that Bar-Hebraeus gives a list of the Seventy. Such lists have been invented.
2^2 THE GOSPEL ACCORDING TO S. LUKE [X. 1, 2.
rather evenly balanced as to the addition or omission of Svo. The

word might have been either inserted or omitted to make the
number agree with the Seventy Elders, for with Eldad and Medad
they were seventy-two. The nations of the earth also are sometimes
reckoned as seventy, sometimes as seventy-two. The 8vo might
also be omitted to make a favourite number (Gen. xlvi. 2 7 ; Exod. i.
5, xv. 27 ; Judg. i. 7, ix. 2 ; 2 Kings x. 1 ; Ezra viii. 7, 14 ; Is. xxiii.
15; Jer. xxv. 1 1, etc.). See Ryle, Canon of O.T. p. 158.
tpdofnjKOPra. NACLXTASn etc., bfg Syrr. Goth. Aeth., Iren-Lat.
Tert. Eus.
ipSofi-qKovra dvo. BDMR, ace Vulg. Syr-Cur. Syr-Sin. Arm. Clem- ,
Recogn. Epiph. Scrivener considers the evidence against 8vo to be

"overwhelming both in number and weight." So also Keim. WH.
bracket, Treg. and Tisch. omit.
dm For companionship, as in the case of the Twelve

8uo.
(Mk. vi. 7),of the Baptist's disciples (Lk. vii. 19), of Barnabas and
Saul (Acts xiii. 2), of Judas and Silas (xv. 27), of Barnabas and
Mark (xv. 39), of Paul and Silas (xv. 40), of Timothy and Silas
(xvii. 14), of Timothy and Erastus (xix. 22). The testimony of two
would be more weighty than that of one ; and they had to bear
witness to Christ's words and works. Comp. Eccles. iv. 9-12 ; Gen.
ii. 18. The reading dva 8vo 8vo (B K) seems to be a combination
of dva 8vo and Svo 8vo (Mk. vi. 7 ; Gen. vi. 19, 20).
tIUcXXck auTos Ipxecr6ai. " He Himself (as distinct from these
forerunners) was about to come."
2. 'O \ikv 0cpiap.o$ iroXus, . . . ciS t6c Qepicrpov <xutou. This
saying verbatim the same as that which Mt. ix. 37, 38 records
is
as addressed to the disciples just before the mission of the Twelve.

The Twelve and the Seventy were answers to the prayer thus
prescribed; and both had the warning of the fewness of the
labourers and the greatness of the work. The 6Xyoi has no re-
ference to the Seventy as being too few the supply is always :
inadequate. We cannot conclude anything as to the time of year

when the words were spoken from the mention of harvest. So
common a metaphor might be used at any season. Com. Jn. iv. 35.
Why does RV. retain the " truly " of AV. in Mt. ix. 37 while abolishing
it here It has no authority in either place, and apparently comes from the
?
quidem of Vulg., which represents fiAv,
8i8t)T. The verb does not occur in Mk. or Jn., nor in Mt. excepting
in this saying (ix. 38). It is a favourite with Lk. (v. 12, viii. 28, 38, ix. 38,
40, xxi. 36, xxii. 32; Acts iv. 31, viii. 22, etc.). Elsewhere rare in N.T.,
but very freq. in LXX. For the constr. see Burton, 200.
oirus ^pydras iKfMXn."Send forth with haste and urgency."

The verb expresses either pressing need, or the directness with
which they are sent to their destination. Comp. Mk. i. 12; Mt.
xii. 20 Jas. ii. 25.
; There is always human unwillingness to be
X. 2-6.] JOURNEYINGS TOWARDS JERUSALEM 273
overcome: comp. Exod. iv. 10, 13; Judg. iv. 8; Jon. i. 3. For
ipydras of agricultural labourers comp. Mt. xx. 1,8; Jas. v. 4
Ecclus. xix. 1; and of labourers in the cause of religion, 2 Cor.
xi. 13; Phil. iii. 2 ; 2 Tim. ii. 15.
3. The same is said to the Twelve,
iSou diroaTcXXw u/i&s, k.t.X.
with irp6(3a.Ta for apvas (Mt. x. 16). 1 For diroCTT^XXu see on iv. 18.
In the ancient homily wrongly attributed to Clement of Rome
(lit, Clement, ii. p. 219) we have the following Xeyei yap 6 Kvpios :
"Ei(TcrOe ws dpvia iv fJLe<ru> Xvkidv' a7ro/cpi#eis Se 6 IIctoos avT<3 XiyeC

'Eav ovv hiao-irapaûxrw 61 Xvkol to. apvia; Hirev 6 'Ir]crov^ t<3 HerpiO'
M77 (pofteicrOwcrav ra apvta tov<s Xvkovs p,Ta to airoOavtiv avrd. Then
follows a loose quotation of Mt. x. 28 or Lk. xii. 4, 5. See A.
Resch, Agrapha, Texte u. Untersuch. v. 4, p. 377, 1889.
4. fiTj |3acrTdeTe PaWdrrioy, jif) ici\pav, jxtj uiroS^fiaTa. The
Talmud enjoins that no one is to go on the Temple Mount with
staff, shoes, scrip, or money tied to him in his purse. Christ's
messengers are to go out in the same spirit as they would go to
the services of the temple, avoiding all distractions. Edersh.
The Temple, p. 42. From y6acrrdeTe we infer that v-rro8rjp.aTa were
not to be carried in addition to what were worn on the feet.
Sandals were allowed in the temple. Comp. ix. 3, xxii. 35. The
whole charge means, "Take with you none of the things which
travellers commonly regard as indispensable. Your wants will be
supplied." In N.T. paWdn-ioc occurs only in Lk. (xii. 33, xxii.
35, 36): in LXX Job xiv. 17. The word is quite classical:
Kennedy, Sources of N.T. Grk. p. 42. See on 3 and vii. 14. ix.
(jn^Sei/a Kcn-d -ri\v are to go straight to

68oi> d<nrdaT]CT0. They
their destination, and not give their message of good tidings until
they have reached it. It is not greetings, but greetings /card tt)v
686v that are forbidden. 2 Omnia pr&termittatis, dum quod in-
junctum est peragatis (Aug.). Comp. 2 Kings iv. 29. Like the
sayings in ix. 60, 62, this prohibition implies that entire devotion
to the work in hand is necessary.
5. But directly they have reached a goal, and have obtained
admission to a household, a greeting is to be given. Comp. ii. 14,
elprjvri iv avOpwirois ; Jn. XX. 1 9, 21, 26, elpijvr) vplv.
6. ul6s eip^kT)?. " one inclined to peace "
Another Hebraism : :
dignus qui illo voto potiatur. Comp. vios yeevv^s (Mt. xxiii. 15);
T7/s a7roA.tas (Jn. xvii. 12); rijs d7ra#eia.9 (Eph. V. 6); Oavdrov (2 Sam.
Comp. Non derelinquas nos sicut pastor gregem suum in manibus luporum
1
malignorum (4 Esr. v. 18). Ovem lupo commisisti (Ter. Eunuch, v. 1. 16).

Other examples in Wetst. on Mt. x. 16. Here dpvas iv fiivq) \tjKwv must be
taken closely together : as certain of being attacked as lambs in the midst of
wolves. \
2
See Tristram, Eastern Customs in Bible Lands, p. 57, for a graphic
illustration of the value of the precept, " Salute no man by the way." Pulchra
est salutatio, sed pulchrior matura exsecutio (Ambr. in loco),
18
274 THE GOSPEL ACCORDING TO S. LUKE [X. 6, 7.
xii. 5). Comp. tckvo. Spyrjs (Eph. ii. 3). It was a saying of Hillel,
" Be thou of Aaron's disciples, loving peace and seeking for peace."
lirovoiraiio-tToi. This is the reading of XB
for iiravairaverai, like
avava-jirovTai (Rev. xiv. 13). A2 aor. pass, iiriyv is given by Choeroboscus.
Veitch, sub. irai/w, p. 456. Comp. iwaveiraiJixaTo rb irvev/j.a ii^ airrovs (Num.
xi. 25 ; 2 Kings ii. 15). Here iir' airr6v probably refers to the son of peace,
not to the house. For el de fiijye (which is freq. in Lk. ) see small print on
v. 36, and Burton, 275.
ujxas draic(fA|/ei.
e<j>'
" As if it had been unspoken " ; or, " as
if it had been spoken to you, instead of by you." Comp. Mt. ii.
12; Acts xviii. 21; Heb. xi. 15; Exod. xxxii. 27; 2 Sam. i. 22,
viii. 13, etc. But they have no discretion as to giving this saluta-
tion, however unworthy the recipient may seem to be.
7. Iv av-TQ 84 Tfl oliciqi plveTc. Not " in the same house " (as all English
Versions, Vulg. and Luther), which would be iv ry airry oUlq., but " in that
very house," viz. the one which has given a welcome. Comp. ii. 38, xii. 12,
xiii. I, 31, xx. 19, xxiii. 12, xxiv. 13, 33 ; in all which places RV. has rightly
" that very." But here it has " that same," and ver. 21 it changes " that
(AV.) to "that same." Lk. prefers iv airrj rrj &pa, ijfiipf, k.t.X. The
other Evangelists prefer iv iicelvy ry &pq., k.t.X.
t8ovt9. The poetic form &r# is very rare in prose comp. vii. 33,
:
xxii. 30 ; Mk. i. 6 ; Lev. xvii. 10 ; Is. ix. 20 ; Ecclus. xx. 18.
rh imp' auiw. What their entertainers provide they are to :
consider themselves as members of the family, not as intruders

for their food and shelter are salary and not alms. Comp. ra 7rap'
ifjLwv, "the bounty which you provide" (Phil. iv. 18), and see Lft.
on Gal. i. 12. The injunction is parallel to 1 Cor. ix. 7, not to

1 Cor. x. 27. Christ is freeing them from sensitiveness about
accepting entertainment, not from scruples about eating food
provided by heathen.
aios y^P o py&rr\s tou fuaOou auTOu. Mt. X. 10 has rrj'S rpocprjs
airov. Epiphanius combines the two with Lk. iii. 14 aio9 yap :
6 cpy. t. p,urd. avrov xai dpxeTOV tw epyao//,eVa> rj Tpcxprj avrov (jffser.

lxxx. 5, p. 1072 A). Much more interesting is the quotation in
1 Tim. v. 18, which has been made an objection to the genuine-
ness of the Epistle. But it is probable (1) that Acyci yap f/ ypacprj
applies only to Bow aXoSvra oi cpi/Auxreis, and (2) that "Aios 6
cpyaTr/s tov p.icr6ov avrov is given as a well-known proverb or
saying of Christ. See Introduction, 6, i. a.
" Do not go on changing,"
pj fieTaPau'CTe e oiKia? cts oliaav.
i.e. /xercTc. They were not to fear being burdensome to their first
entertainers, nor to go back to those who had rejected them, still
1
Quod semel a dei opulentia exiit non frustra exiit, sed aliquem eerie in-
vent!, cut id obtingat. Solatium viinistrorum, qui sibi videntur nil sedificare
(Beng.).
" Talk not of wasted affection ; affection never is wasted " (Longfellow).
less to seek more pleasant quarters. Perhaps also this is a warn-

ing against accepting numerous invitations which would waste
precious time. To this day in the East travellers who arrive at
an Arab village are overwhelmed with a round of invitations
(Lasserre, Evangiles, p. 324). Note the exact and original anti-
thesis between i$ and eis, "out of" and "into the interior of."
Kal els %y av iroXii'.
8. Apparently vv. 5-7 apply to single
dwellings, vv. 8-12 to towns. For Sc'xwirai see small print on
viii. 13. We
might expect lav Se^wvTai for koX Se^wvTai.
upr. Just " what is offered," without demand-
tci irapaTiGefjiera
ing more or anything different. They must be neither greedy nor

fastidious. Comp. ix. 16; Gen. xxiv. 33, xliii. 31; 1 Sam. xxviii.
22 ; 2 Sam. xii. 20; 2 Kings vi. 22 ; 4 Mac. vi. 15.
9. Kal XeyT6 au-rois. " And continue saying to them " ; i.e.
to the inhabitants generally, not merely to the sick.
"HyY 1 * 61 W
u|xas f\ 0acn,Xeia tou eou.
' So that the last preach-
ing resembled the first: Mt. iii. 2, iv. 17; Mk. i. 15. The King-
dom of Heaven is naturally thought of as coming " upon " men,
down from above. For irffaav bri nva see Ps. xxvi. 2 ; 1 Mac.
v. 40, 42. Comp. Mt. xii. 28.
10. One house might receive them, but the town as a whole
reject them. In that case they are to leave the house (efeAtfoVrcs)
and deliver a public warning before leaving the town.
els Tas ir\oTias. "Into the open streets" (TrXa'if, 7rXaVos) : It is the
fern, of ir\a.Tijs with 656s understood xiii. 26, xiv. 21
: ; Acts v. 15 ; Prov.
vii. 6 ; Is. xv. 3 ; Ezek. vii. 19. Not in Mk. or Jn.
11. Kal rbv KoyiopTcV rbv KoXXTjOcWa 'rjp.ii'. "Even the dust that
cleaveth to us." " Not even the smallest thing of yours will we
have." Hobart claims KoWdw as a medical word (pp. 128, 129).
In N.T. it is used only in the passive with reflexive force. It
occurs seven times in Lk. (xv. 15; Acts v. 13, viii. 29, ix. 26,
x. 28, xvii. 34) and four times elsewhere (Mt. xix.
5 ; Rom. xii. 9
1 Cor. vi. 16; Rev. xviii. 5), three of which are quotations from
LXX, where it is frequent; once in the active (Jer. xiii. n).

Neither in LXX
(excepting Tobit vii. 16 n) nor in N.T. does
aTTOfxao-crciv occur again comp. eK/xdo-creLv (vii. 38, 44).
:
ttXtjc touto yii/wcrKeTe on. "But, although you reject us, the
fact remains that you must perceive, that," etc. See on vi. 24, 35.
Note that there is no e</>' fy/.as (om. NBDLE) after rjyyiKcv. The
message of mercy has become a sentence of judgment. "The
Kingdom has come nigh, but not on you, because you have put
it from you."
Lk. alone of the Evangelists uses tovto . . . Stl (xii. 39 ; Acts xxiv. 14).
Jn. has '6ti after foci tovto, but after tovto has 'iva.
12. iv tt] Tj^pa cKeinrj. The day of judgment following on the

completion of the Kingdom, as is clear from ver. 14. Comp.
xxi. 34; Mt. vii. 22 ; 2 Thes. i. 10; 2 Tim. i. 12, 18, iv. 8. Lk.
vi. 23 is different. As in ver. 24, Lk. omits the introductory dfiTjv :
he also omits kcu Tofxoppois. The people in the cities of the plain
had had no such opportunities as those to whom Christ's own
disciples preached. Comp. Mt. xi. 23.
dKeKTOTcpov. Remissius (Vulg.) ; tolerabilius (Lat. Vet.). Only
the comparative of oIvcktos (dv?xo/i.ai) occurs in N.T., and always in
this phrase Mt. x. 15, xi. 22, 24. Not in LXX.
:
13-15. The Solemn Farewell to the Cities in which He had

preached and manifested Himself in vain. The mention of the
judgment which awaits the towns that shall reject His forerunners
naturally leads to the mention of those places which have already
rejected Him. It is plain from ver. 16 that this lamentation over
the three cities is part of the address to the Seventy. The word-
ing is almost the same as Mt. xi. 21-24, but there the comparison
with Sodom is joined to the denunciation of Capernaum.
13. Xopajêic. Excepting here and the similar Woe in Mt. xi. 21,
Chorazin is not mentioned in N.T. This shows us how much of
Christ's work is left unrecorded (Jn. xxi. 25). The name does not
occur in O.T. nor in Josephus. It may be identified with the
ruins now called Kerazeh, about two miles N.E. of Tell Hum,
which is supposed to be Capernaum ; and Jerome tells us that
Chorazin was two miles from Capernaum est autem nunc desertum :
in secundo lapide a Capharnaum. Some identify Tell Hum with

Chorazin ; but Conder, who does not believe that Tell Hum is
Capernaum, nevertheless regards Kerazeh as certainly Chorazin
{Handbook to the Bible, pp. 324-326) : and this is now the pre-
vailing view. D.B. 2 s.v.
Iv o-aKKo) . . . Ka0Tip.voi. Constructio ad sensum : comp. ver. 8.

Xopafclv and Br]6<ratSd are feminine, and hence the reading KadTJ/nevai (D).'
iv o-dKKu. Our "sackcloth" gives a wrong idea of o-d/cKo?,

which was made of the hair of goats and other animals, and was
used for clothing. But sacks were made of it (Gen. xlii. 25 ; Josh,
ix.4) as well as garments. Comp. Jon. hi. 6. The irdXcu points
to a ministry of considerable duration in these cities.
p^Te6ir]aav. Like fierdvota (see on iii.
3), fxeravoeiv is much
more frequent in Lk. (xi. 32, xiii. 3, 5, xv. 7, etc.) than in Mt. and
Mk. Neither See on v. 32.
is found in Jn.
14. ttXtji' Tupw "But, guilty as Tyre and Sidon
kciI IiS&m.
are, yet," etc. They were both of them heathen commercial
towns, and are frequently denounced by the Prophets for their
wickedness: Is. xxiii. ; Jer. xxv. 22, xlvii. 4; Ezek. xxvi. 3-7,
xxviii. 12-22. Of Chorazin and Bethsaida the paradox was true,
that the Kingdom of God had come nigh to them, and yet they
were from the Kingdom of God.
far
15. jat) fws oopakou u|/w0r](rr] " Shalt thou be exalted as far
;
as heaven ? Thou shalt be thrust down as far as Hades." Both

here and Mt. xi. 23 the reading 17 {nj/o)0eZcra is found in many
. . .
authorities but the evidence against it (X B D L E) is conclusive.

;
Godet supports it as being parfaitement claire et simple which is ;
the explanation of the corruption. There is less certainty as to

whether KaTa/3rj<rr), which is probably right in Mt., is right here
(B D) KaTafiifiao-Orjcrr} is well supported. In Ezek. xxxi. 1 6, 1
:
we have both naTefiifiaôv is a8ov and KaTefirjo-av cis a$ov. Heaven

and Hades (not Gehenna) here stand for height of glory and
depth of shame (Is. xiv. 13-15). The desolation of the whole
neighbourhood, and the difficulty of identifying even the sites of
these flourishing towns, is part of the fulfilment of this prophecy.
See Jos. B.J. iii. 10. 9; Farrar, Life of Christ, ii. 10 1 ; Tristram,
Bible Places, 267 ; Renan, L'Antechrist, p. 277.

c
16. O dKoiW ujxui' Ifiou dKouei. Note the chiasmus. This
verse connects the work of Christ with the work of His disciples
(Acts ix. 4), and forms a solemn conclusion to the address to the
Seventy. Those who reject their message will share the lot of
those who rejected Christ l all alike have rejected God. Comp.
Mt. x. 40; Jn. xiii. 20; 1 Thes. iv. 8; 1 Sam. viii. 7. The
Seventy must do their utmost to avert so miserable a result of
their labours. For d0Tet see on vii. 30.
17-24. of the Seventy. They would not all
The Return
return at once, and probably did not all return to the same place,
but met Jesus at different points as He followed them. Contrast
the very brief account of the return of the Twelve (ix. 10).
Trench, Studies in the Gospels, p. 225.
17. 'YireoTpeâc 8e 01 epSofirjKomx. Most of the authorities
which add 8vo in ver. 1 add it here also. By " returned " is meant
that they came back to Jesus. He meanwhile had been moving.
See on iv. 14 and i. 56.
kch Ta uTroTdao-cTai.
Saifioi/ia "Even the demons are being
subjected." This was more than they expected, for they had only
been told to heal the sick (ver. 9) ; whereas the Twelve were
expressly endowed with power to cast out demons (ix. 1). There
is nothing to show that Lk. considers exorcizing evil spirits to be the
highest of gifts ; but the Seventy were specially elated at possessing
this power. They think more of it than of their success in pro-
claiming the Kingdom ; yet they recognize that it is derived from
their Master. It is in His name that they can exorcize. His
reply is partly (ver. 20) like the reply to the woman who pro-
1
77 cherchait de toute maniere d etablir en principe que ses apdtres cetait
lui-mime (Renan, V. de /. p. 294).
278 THE GOSPEL ACCORDING TO S. LUKE [X. 17 18.
;
nounced His Mother be blessed (xi. 27, 28).

to They may
admire this ; something much more admirable.
but there is
18. 'E0(5pouc -roy laravav. At the very time when His

ministers were casting out Satan's ministers,
nay, even as He
was sending them forth to their work, Jesus knew that Satan was
being overcome. In the defeat of the demons He saw the down-
fall of their chief. This passage is again conclusive evidence as to
Christ's teaching respecting the existence of a personal power of
evil. See on viii. 12, and comp. xiii. 16, xxii. 31. In all these
cases it would have been quite natural to speak of impersonal
evil. See D.B. X art. " Satan " ; Edersh. L. &> T. ii. App. xiii. ii.
In N.T. the form is Sararas (not excepting 2 Cor. xii. 7), which is
declined, and almost invariably has the art. ; but xxii. 3 and Mk. iii. 23 are
exceptions. In LXX
the word is rare. We
have aardv, indecl. and without
art., 1 Kings xi. 14, [23, 25], in the sense of " adversary," a human enemy ;
and rbv ~Za.Ta.vav, or rbv "Zaravd, Ecclus. xxi. 27.
For the imperf. comp. Acts xviii. 5, and see Win. xl. 3. d, p. 336.
69 acrTpairf}i\ It was as visible and unmistakable comp. :
xvii. 24; Mt. xxiv. 27. The words are amphibolous, but are
better taken with idcwpow than with c tov ovpavov, which is to be
joined with ireo-ovTa: comp. ix. 17, 27, 57, xiii. 1, etc. In B 254
iK tov ovpavov precedes o>s ao-TpaTnjv. As in ver. 15, heaven is
here put for the height of prosperity and power comp. Is. xiv. 1 :
and to. eirovpdvia (Eph. vi. 12). 1

jrcaorra. Last with emphasis. The "fallen" of RV. is no
improvement on the "fall" of AV. "I beheld Satan fallen"
means "saw him prostrate after his fall." The aor. indicates the
coincidence between the success of the Seventy and Christ's
vision of Satan's overthrow ; and neither " fallen " nor " falling
(cadentem, Vulg.) express this so well as "fall" in English. See
Burton, 146, and T. S. Evans, Expositor, 2nd series, iii. p. 164.
Some refer the fall to the original fall of the Angels (Jude 6), in
which case IQeupovv refers to the Son pre-existing with -the Father.
Others to the Incarnation, or the Temptation. Rather, it refers
to the success of the disciples regarded as a symbol and earnest
of the complete overthrow of Satan. 2 Jesus had been contemplat-
ing evil as a power overthrown. In any case there is no analogy
between this passage and Rev. xii. 12 the point is not that the
:
devil has come down to work mischief on the earth, but that his
power to work mischief is broken.
This verse is sometimes quite otherwise explained. "You are elated at
1
Comp. oipavbv ftifiuv (Soph. O. C. 381) ; Caesar fertur in caelum (Cic.
trpbs
Phil. collegam de calo detraxisti {Phil. ii. 42).
iv. 3),
2
Cum vos nuper mitterem ad evangelizandum videbam dmmonem suti
potestate a me privatum quasi de ccelo codere, ac per vos magis casurum (Corn,
a Lap.).
X. 18, 19.] JOURNEYINGS TOWARDS JERUSALEM 279
your victory over the demons, and are proud of your spiritual powers. Beware
of spiritual pride. There was a time when I beheld Satan himself fall even
from heaven owing to this sin." 1 Others make it a rebuke to complacency and
elation, but in another way. " You are overjoyed at finding that demons are
subject to you. That is no very great thing. I once beheld their sovereign
cast out of heaven itself; and their subjection was involved in his overthrow."
Both these interpretations depend upon a misunderstanding of rod oiipavov,
which does not mean the abode of the Angels, but the summit of power (Lam.
ii. 1 ). This is well expressed in the Clementine Liturgy, in the Collect at the
dismissal of the energumens, 6 ffil-as aiirbv cby dffrpairijp 41; ovpavov els yfjv, ov
tottikQ pTjy/MiTi,, d\\a dirb ti/u,t]S els dri/xlav, It kKoixnov avrov Kaubvotav.
Hammond, Liturgies Eastern and Western, Oxford, 1878, p. 5.
19. Se'&wKa up.iv tt]i/ e|ouo-iav. The powers which they have
received are larger than they had supposed. They possessed
during their mission, and still retain, the igovcria. to vanquish the
powers of evil. Note the article, which is almost peculiar to this
passage. Contrast v. 24, ix. 1, xii. 5, xix. 17; Acts ix. 14. The
passage is possibly moulded on Ps. xci. 13 eV ao-mha kcu (3a<ri- :
\io~kov einfiijcrr), kcu KaraTraT-qcrwi Xiovra kcu opa/covTa ; but COmp.

Deut. viii. 15 tov dyaycWos ere 81a rfjs ipijfiov t^s /AcyaAiys kcu
:
Trj<; <po/3epas KLvr]<; } ov o<is SaKvuiV kcu crKopTrios. The meaning is

that no fraud or treachery shall prevail against them.
not em nwai'
SuVajmii' -rou x6pou. Contrast the owa//,i9 of the
enemy with the lovo~ia given by Christ. Nor shall any hostile
strength or ability succeed. The promise in both cases refers to
victory over spiritual foes rather than to immunity from bodily
injuries. "The enemy" means Satan : Mt. xiii. 25 ; Rom. xvi. 20;
1 Pet. v. 8. But protection from physical harm may be included
(Acts xxviii. 3-5). The appendix to Mk. more clearly includes
this (xvi. 18). Comp. the story of S. John being preserved from
being harmed by boiling oil (Tertul. Prseser. User, xxxvi.), or by
drinking hemlock (Lips. Apokr. Apostelgesch. i. pp. 426, 428, 432,
480, etc.). This latter story is unknown to the Fathers of the
first six centuries.
iirl iracrav 8vvap.1v. This does not depend upon trareiv, as is shown by
the change of prep, and case, but upon 0-ovcrlav. They have iôvaia over
every dtim/xts.
ira.Tiv l-irdvb). Not of trampling under foot as vanquished, but of
walking upon without being hurt.
oviScv tifias ot> ut) d8iKi]0-ei. Strong negation oidiv is probably the
:
subject of adacrfaei. We might translate, " and the power of the enemy shall
not in anywise hurt you." For dduceiv with double ace. comp. Acts xxv. 10 ;
Gal. iv. 12 ; Philem. 18 :and for adiKew in the sense of "injure" comp. Rev.
vii. 3, ix. 4. The reading aditc/iay (B C) looks like a grammatical correction.
1
Thus Gregory the Great Mire Dominus, ut in discipulomm cordibus
:
elationem premeret, mox jtidicium ruinse, retulit, quod ipse magister elationis
accepit ; ut in auctore superbiaz discerent, quid de elationis vitio formidarent
[Moral, xxiii. 6, Migne, lxxvi. 259).
This last clause sums up the other two. They have power
over fraud and force ; nothing shall harm them. Comp. Jn. x. 28,
1
29 ; Is. xi. 8, 9.
20. ir\t|i' iv toutw pj x*"P T6 - "But (although you may well
rejoice, yet) cease to rejoice in this, but continue to rejoice in
something better." Pres. imperat. in both cases. Ista Isetitia
periculo superbix subjacet : ilia demissum gratumque animum Deo
subjicit (Grotius). The casting out of demons gives no security
for the possession of eternal life. It is not one of to.
xaP^hulTa
to, (JLeiova: Still less is it the kolO' VTrepPoXrjv 6B6v (1 Cor. xii. 31).
A Judas might cast out demons. Comp. " I will have mercy, and
not sacrifice " (Hos. vi. 6), which does not mean that sacrifice is
forbidden, but that mercy is greatly superior. See on xxiii. 28.
For irXi^ comp. w. 11, 14.
t& o^jioTa ufAui> eryeypairrai iv tois ouparois. "Your names
have been written, and remain written, in heaven," as citizens
possessing the full privileges of the heavenly commonwealth in :
coelis unde Satanas decidit: etsi reclamavit Satanas : etiamsi in

terra non sitis celebres (Beng.). But there is probably no refer-
ence to kv t<3 ovofxaTL <rov (ver. 1 7). "Do not rejoice because
you exorcize demons in My name, but rejoice because your
names are written in heaven," is a false antithesis. 2 There is no
emphasis on ifxwv. Comp. Heb. xii. 23; Rev. iii. 8, xvii. 8,
xx. 12, 15, xxi. 27, xxii. 19; Phil. iii. 20. The figure is one of
many taken from O.T. and endued with a higher meaning Is. :
iv. 3 ; Ezek. xiii. 9 ; Dan. xii. 1. Comp. Hermas, Vis. i. 3. 2

Sim. ii. 9. Contrast Jer. xvii. 13. For Rabbinical illustrations
see Wetst. on Phil. iv. 3. Allusion to the Oriental custom of
recording in the archives the names of benefactors (Esth. x. 2
Hdt. viii. 90. 6) is not probable. And it is clear from Rev. iii. 5,
xxii. 19 ; Exod. xxxii. 32 ; Ps. lxix. 28 that absolute predestina-
tion is not included in the metaphor. For the Hebr. plur. tois
ovpavois comp. xii. 53, xxi. 26 ; Acts vii. 55.
21-24. The
Exultation of J[esus over the Divine Preference
shown to the Disciples. Mt. xi. 25-27. Nowhere else is any-
thing of the kind recorded of Christ. Mt. connects it with the
Woes on the three cities, and connects these with the message
from the Baptist.
21. 'Ev ao-ri] tt] wpa. " In that very hour " (see small print on
ver. 7), making the connexion with the return of the Seventy close
Justin Martyr says to the Roman Emperors, b/iels 5' AiroKretvai fitv dvvaaOe,
1
8' oG (Apol. i. 2).

f}\&}f/at He is probably adapting Plat. Apol. 30 C.
* Augustine seems to suggest it Enarr. in Ps. xci. But Enarr. in Ps. cxxx.
he says well : Non omnes Christiani boni dmmonia ejiciunt ; omnium tamen
nomina scripta sunt in cozlo. Non eos voluit gaudere ex eo quod proprium
habebant, sed ex eo quod cum ceteris salutem tenebant.
and express. Both this and airy rrj <Spa (without iv) are peculiar
to Lk. (vii. 21, xii. 12, xx. 19 and ii. 38; Acts xvi. 18, xxii. 13).
:
In the parallel passage we have iv int'iva t<3 /caipw (Mt. xi. 25).
TiyaMida-aTO tu iri'euu.aTi tw dyiw. " Exulted in the Holy
Spirit," i.e. this holy joy is a Divine inspiration. The fact is
analogous to His being "led by the Spirit in the wilderness'
(iv. 1). Nowhere else is anything of the kind recorded of Christ.
The verb is a strong one comp. i. 47 ; Acts ii. 26, xvi. 34 ;
:
2 Kings i. 20; 1 Chron. xvi. 31; Job iii. 18; Is. xii. 6, xxv. 9;
Psalms passim. Mt. has merely airoKpiOeis.
The strangeness of the expression " exulted in the Holy Spirit " has led to
the omission of t$ ayltp in A
Syr-Sin. and some inferior authorities. There is
no parallel in Scripture. Rom. i. 4 ; Heb. ix. 14 ; 1 Pet. iii. 18, are not
analogous.
'Eou.oXoyouu.ai ctoi, irdrep icupie too oupaeou Kal ttjs yfjs. " I
acknowledge openly to Thine honour, I give Thee praise " ; Gen.
xxix. 35 ; Ps. xxx. 4, cvi. 47, cxxii. 4; Rom. xiv. n, xv. 9 Clem. :
Rom. lxi. 3. Satan is cast down from heaven, and vanquished on

earth. God is Father and Lord of both; Father in respect of the
love, and Lord in respect of the power, which this fact exhibits.
For other public recognitions of God as His Father comp. Mt. xv.
13, xviii. 35; Jn. v. 17, xi. 41, xii. 27; Lk. xxiii. 34, 46. The geni-
tives belong to Kvpie only, not to Trdrep : comp. Clem. Horn. xvii. 5.
dTT6Kpuv|/asTauTa aire vofywv Kal owe-reiv', k.t.X. The ravra refers
to the facts about the Kingdom made known by the Seventy. In
sound as in sense there is a contrast between <ilreKpv\f/a<i and
d7r/cdXri/ras. The aristocracy of intellect, who prided themselves
upon their superiority, are here the lowest of all. The statement
is general, but has special reference to the scribes and Pharisees,
who both in their own and in popular estimation were the wise and
enlightened (Jn. vii. 49, ix. 40). The vt/7tioi are the unlearned,
and therefore free from the prejudices of those who had been
trained in the Rabbinical schools. It is very arbitrary to confine
the thanksgiving to dê/cdA-uâs it belongs to aTreKpvif/as also. That
:
God has proved His independence of human intellect is a matter

for thankfulness. Intellectual gifts, so far from being necessary, are
often a hindrance. S. Paul is fond of pointing out this law of the
"Lord of heaven and earth": Rom. i. 22; 1 Cor. i. 19-31;
2 Cor. iv. 3, 4. Note the omission of the article before o-o<paJj/,
crweiw, and 1/7771-1015. To be o-o<ds and o-weros is not fatal such :
are not ipse facto excluded, although they often exclude themselves.
Nor are the vrpnoi ipso facto accepted.
In Clem. Horn. viii. 6 the passage is quoted thus : itjo/AoXoyovfiat <toi, irdrep
toO oipavov Kal t?}s yijs, on airiicpvipas ravra and <TO<pCiv Kal irpeo-fivrtpuv, Kal
aireKa\v\Jas avra vrjiriois Or]\aovo-iv ; and again, xviii. 15: 6Vt dwep %v Kpuwra.
<To<pots, aireK&\v\(/as airrb, viyirlois 6ijkdov<ru>. The latter form avoids the diffi-
culty about thanking God for hiding from the wise. In application the vfi-moi
are made to be the Gentiles. The Marcosians had the future, iô/xoKoy^cro-
fxat (Iren. i. 20. 3).
The word vijirtos (vrj, tiros) represents the Latin infans. Lat. Vet. and
Vulg. have paruulis here and Mt. xi. 25 ; but infantium, Mt. xxi. 16. It is
opposed to Avijp, I Cor. xiii, II ; Eph. iv. 14 ; and to rtXeios, Heb. v. 13.
va. This resumes the expression of thanks ; and hence the second 8n,
like the first, depends upon 4b(io\oyovfw.l <ro<.: "I thank Thee that thus it
was well-pleasing." Comp. Phil. iv. 3 ; Philem. 20; Rev. xvi. 7, xxii. 20.
6 iraTifp. The nom. with the art. often takes the place of the voc. in
N.T., and generally without any difference in meaning. This is specially the
case with imperatives (viii. 54, xii. 32; Mt. xxvii. 29?; Mk. v. 41, ix. 25;
Col. iii. 18; Eph. vi. 1, etc.), and may often be due to Hebrew influence
(2 Kings ix. 31 ; Jer. xlvii. 6). Here there is perhaps a slight difference
between ir&rep and 6 irarrfp, the latter meaning, "Thou who art the Father of
all." The use of 6 irarijp for ir&rep may be due to liturgical influence. Comp.
Mk. xiv. 36 ; Rom. viii. 15 ; and see Lft. on Gal. iv. 6 and Col. iii. 18 ; also
Win. xxix. 2, p. 227 ; Simcox, Lang, of N.T. p. 76.
cuSoKia tyeVeTO efnvpoaQiv aou. A Hebraism, with cvSoKia first

for emphasis. See on ii. 14.
22. The importance of this verse, which is also in Mt. (xi. 27),
has long been recognized. It is impossible upon any principles of
criticism to question its genuineness, or its right to be regarded as
among the earliest materials made use of by the Evangelists. And
it contains the whole of the Christology of the Fourth Gospel. It
is like " an aerolite from the Johannean heaven " (Hase, Gesch.
Jesu, p. 527); and for that very reason causes perplexity to those
who deny the solidarity between the Johannean heaven and the
Synoptic earth. It should be compared with the following pas-
sages: Jn. iii. 35, vi. 46, viii. 19, x. 15, 30, xiv. 9, xvi. 15, xvii.
1
6, io.
The introductory insertion, ical ffrpupeh irpbs rote fM0i)rd.s etirev (A C) is

one of the few points in which the TR. (which with KBDLMS omits the
words) differs from the third edition of Steph.
22. ndvra p.01 irape860Tj. The iraivTa seems primarily to refer to

the revealing and concealing. Christ has full power in executing
" This passage is one of the best authenticated in the Synoptic Gospels.
1
It is found in exact parallelism both in Mt. and Lk., and is therefore known to
have been part of that collection of discourses ' (cf. Holtzmann, Synopt. Evan-
'
gelien, p. 184; Ewald, Evangelien, pp. 20, 255 ; Weizsacker, pp. 166-169), in
all probability the composition of the Apostle St. Matthew, which many critics
believe to be the oldest of all the Evangelical documents. And yet once grant
the authenticity of this passage, and there is nothing in the Johannean Christo-
logy that it does not cover. Even the doctrine of pre-existence seems to be
implicitly contained in it" (Sanday, Fourth Gospel, p. 109). Keim affirms that
M There is no more violent criticism than that which Strauss has introduced " of
repudiating a passage so strongly attested (Jes. of Naz. iv. p. 63).
the Divine decrees. But it is arbitrary to confine the iravra to

the potestas revelandi.
yivcSo-Kei tis ivnv 6 016s. " Comes to know what His nature is,
His counsel, His will." Mt. has liriyivwa-Ku tov vldv, where the
compound verb covers what is here expressed by the tis. Both
might be translations of the same Aramaic.
On purely subjective grounds Keim contends for the Marcionite reading

fryvw, which is certainly as old as Justin {Apol. i. 63), although he has
yivdxricei, Try. c. Even Meyer thinks that iyvu may be original. But the
evidence against it is overwhelming.
Syr-Sin. makes the two clauses interrogative : ** Who knoweth the Son,
except the Father ? and who knoweth the Father, except the Son ? "
|3ov\T)Tai . . . aTTOKaXv\)/ai. "Willing to reveal" (RV.) ; "will reveal"
(AV. ), is the simple future. There is a similar weakening of j3o6\e<rdai in AV.
Acts xviii. 15, and of di\eiv, xix. 14. See small print on ix. 24.
23, 24. In Mt. xiii. 16, 17 this saying, with some slight differ-
ences, occurs in quite another connexion, viz. after the explanation
of the reason for Christ's speaking in parables. If the words were
uttered only once, Lk. appears to give the actual position. The
tear ihiav seems to imply some interval between w. 22 and 23.
Christ's thanksgiving seems to have been uttered publicly, in the
place where the returning Seventy met Him.
23. d |3\jrT. The absence of {i//.ts is remarkable. Contrast
vfxS)v Sk fjcaKapioL ot 6<f>6aXfji.oi (Mt. xiii. 1 6). Lk. has no equivalent
to koX to. wra [{yxaiv] on anovovcrw. Comp. fxaKaipiOL oi yivopavoi iv
reus rjfiepais c/ceiVais iSeiv ra aya6d (Ps. Sol. xvii. 50, xviii. 7).
24. iroXXol Balaam, Moses, Isaiah, and
Trpo<j>TJTai ical |3acnXeis.
Micah; David, Solomon, and Hezekiah. For ySao-iXcis Mt. has

8ikcuoi, and for rjOekyo-av has liri6vfx.yja-av. Vulg. has voluerunt here
and cupierunt in Mt. Neither AV. nor RV. distinguishes. Note
that Lk. again omits the introductory d/r^v, as in ver. 12. See on
xii. 44. As to the Prophets comp. 1 Pet. i. 10, n.
& ufieis pXeTrcTc. Here Mt., who has given the emphatic con-
trast between "you" and the ancients at the outset, omits the
i/xets. One suspects that his arrangement of the pronouns is the
original one. Lk. has no u/x,ts with aKovere. In 2 Cor. xi. 29
we have an emphatic pronoun with the second verb and not with
the first.
25-29.The Lawyer's Questions. This incident forms the

introduction to the Parable of the Good Samaritan. Comp.
xii. 13-15, xiv. 15, xv. 1-3. The identification of this lawyer with
the one who asked, "Which is the great commandment in the
law?" (Mk. xii. 28-32 ; Mt. xxii. 35-40) is precarious, but perhaps
ought not to be set aside -as impossible. There the question is theo-
logical and speculative ; here it is practical. Place, introduction,

and issue are quite different ; and the quotation from the Law
which is common to the narratives is here uttered by the lawyer,

there by Christ. An identification with theman who had great
possessions, and who asked the very same question as the lawyer
asks here, although in a very different spirit (Mk. x. 17-22 ; Mt.
xix. 16-22), is impossible, because Lk. himself records that in full
(xviii. 18-23). The opening words of this narrative point to an
Aramaic source.
26. I'ofjuKo? tis <Wott) KTTipduy outoc. See on vii. 30. Ex-
cepting Mt. xxii. 35, which is possibly parallel to this, vofiiKos is
used by no other Evangelist. The avia-rrj implies a situation in
which the company were seated. Neither this question nor the
one respecting the great commandment was calculated to place
Jesus in a difficulty, but rather to test His ability as a teacher the :
cK7rpaâ)v (see small print on iv. 12) does not imply a sinister
attempt to entrap Him.
t Troii]aas. The tense implies that by the performance of
some one thing eternal life can be secured. What heroic act
must be performed, or what great sacrifice made ? The form of
question involves an erroneous view of eternal life and its relation
to this life. Contrast the Philippian gaoler (Acts xvi. 30).
X,<ai)v cuwfioi' K\i)povo\ir\<Tia. The verb is freq. in LXX of the
occupation of Canaan by the Israelites (Deut. iv. 22, 26, vi. 1,
etc.), and thence is transferred to the perfect possession to be
enjoyed in the Kingdom of the Messiah (Ps. xxiv. 13, xxxvi. 9,
11, 22, 29; Is. lx. 21); both uses being based upon the original
promise to Abraham. See Wsctt. Hebrews, pp. 167-169. Lk.
like Jn., never uses cuwvios of anything but eternal beatitude
(xvi. 9, xviii. 18, 30). The notion of endlessness, although not
necessarily expressed, is probably implied in the word. See
Wsctt. Epp. of St. John, pp. 204-208; App. E, Gosp. of S. John
in Camb. Grk. Test. ; and the literature quoted in Zoeckler, Handb.
d. Theol. Wissft. iii. pp. 199-201. With the whole expression
comp. ol 8k 00-101 Kvpiov KXrjpovofjLrjaovcri (dt)v iv eixppoa-vvrj (Es. Sol.
xiv. 7), and 00-101 Kvpiov K\r}povoiJ.r)(raiev irrayyeXias Kvpiov (xii. 8).
26. 'Ev to vfyw. First with emphasis. A
vofUKos ought to
know that ev t<3 vo/ua the answer to the question is plainly
given iirl rbv vofiov avroi/ Tra.pairiiJ.Trei (Euthym.).
:
ir&s &va.yiv<jKei<i ; Equivalent to the Rabbinical formula,

when scriptural evidence was wanted, "What readest thou?"
But perhaps the 7rws implies a little more, viz. " to what effect " ?
The form of question does not necessarily imply a rebuke. For
a.vayiv<ii(TKiv see iv. 16. That Jesus pointed to the man's phylactery
and meant, "What have you got written there?" is conjecture.
That he had "Thou shalt love thy neighbour as thyself" on his
phylactery, is improbable. The first of the two laws was written
on phylacteries, and the Jews recited it morning and evening,
from Deut. xi. 13; hence it was the natural answer to

vi. 3,
Christ's question. That he adds the second law, from Lev. xix.
18, is remarkable, and it may be that he was desirous of leading
up to the question, "And who is my neighbour?" See D.B. 2 art.
" Frontlets " ; Schaff s Herzog, art. " Phylactery."
27. Here, as in Mk. xii. 30, we have four powers with which God is to
be loved. Mt. xxii. 37 follows Heb. and LXX in giving three. They cover
man's physical, intellectual, and moral .activity. Mk. and LXX have #?
throughout ; Mt. has iv throughout ; Lk. changes from 41- to 4v. For the
last words comp. Rom. xiii. 9.
28. 'Op0ws direKpi0T]s. Comp. 6p6w<s tKpivas (vii. 43). In Mk

xii.32 it is the scribe who commends Jesus for His answer.
touto iroiei. Pres. imperat. " Continually do this," not merely
do it once for all; with special reference to the form of the
lawyer's question (ver. 25). See Rom. ii. 13, x. 5 ; Lev. xviii. 5.
29. 0e'\uv SiKai&Jom eauTOf. Not merely " willing," but " wishing
to justify himself." For what? Some say, for having omitted to
perform duty in the past.
this Others, for having asked such a
question, the answer to which had been shown to be so simple.
The latter is perhaps nearer the fact ; but it almost involves the
other. "Wishing to put himself in the right," he points out that
the answer given is not adequate, because there is doubt as to
the meaning of "one's neighbour." Qui multa interrogant non
multa facere gestiunt (Beng.). For Sikcuwchh see on vii. 35 and
Rom. i. 17.
Ka! tis icniv (xou ir\r\<riov ; The question was a very real one
to a Jew of that age. Lightfoot, ad loc, quotes from Maimonides,
"he excepts all Gentiles when he His neighbour.
saith, An
Israelite killing a stranger inhabitant, he doth not die for it by
the Sanhedrim; because he said, If any one lift up himself
against his neighbour."
Kal tis !<ttuv [kov irXrjcrfov ; The ko.1 accepts what is said, and leads on
to another question : comp. xviii. 26 ; Jn. ix. 36 ; 2 Cor. ii. 2. Win. liii. 3.
a, p. 545. For the omission of the art. before ir\7]<rlov {fiov perhaps taking
its place) see Win. xix. 5. b, p. 163 but ir\T)<rloi> may be an adverb.
:
30-37. The Parable of the Good Samaritan. Entirely in

harmony with the general character of this Gospel as teaching
that righteousness and salvation are not the exclusive privilege of
the Jew. The not an answer to the original question
parable is
(ver. 25), and therefore in no way implies that works of benevolence

secure eternal life. It is an answer to the new question (ver. 29),
and teaches that no one who is striving to love his neighbour as
himself can be in doubt as to who is his neighbour. We may be-
lieve that the narrative is not fiction, but history. Jesus would
not be likely to invent such behaviour, and attribute it to priest,
Levite, if it had not actually occurred.

and Samaritan, Nowhere
else does He
speak against priests or Levites. Moreover, the
parable would have far more point if taken from real life. 1
30. u-iro\a{3wi'. " Took him up " to reply to him. Here only
in N.T. has vTroX.afi/3dv(o this meaning, which is quite classical and
freq. in Job (ii. 4, iv. 1, vi. 1, ix. 1, xi. 1, xii. 1, xv. 1, xvi. 1, etc.).
Contrast vii. 43; Acts ii. 15; Job xxv. 13, where it means "I
suppose."
Here Vulg. has suscipiens, with suspiciens as v.l. in many MSS. Be-
sides these two, Lat. Vet. has subiciens (e) and respondens (f) ; but not
excipiens, which would be an equivalent.
"AfOpwiros tis The road is downhill ; but besides

KaWpaivci'.
this we commonly "going down" from the capital. The
talk of
narrative implies that the man is a Jew. Jericho is about twenty
miles from Jerusalem ; and the road still, as in Jerome's day, has
"
a bad name for brigandage from " the Arabian in the wilderness
(Jer. iii. 2), i.e. the Bedawin robbers who infest the unfrequented
roads. Sir F. Henniker was murdered here in 1820. 2 It is
possible that Jesus was on this road at the time when He delivered
the parable for Bethany is on it, and the next event takes place
;
there (w. 35-42).
ircpifirco-cv Xfl<rrais. Change from imperf. to aor. " Fell among

robbers," so that they were all round him. Quite classical ; comp. Jas. i. 2.
Wetst. gives instances of this very phrase in profane authors, and it is in-
correct to classify irepivlirTeiv as a medical word. For X-Qff-njs, "robber"
(xix. 46, xxii. 52; Jn. xviii. 40), as distinct from Kkewrris, "thief" (xii. 33,
39 ; Jn. xii. 6), see Trench, Syn. xliv.
ol kcu licSJcrarrcs au-roV. " Who, in addition to other violence,

stripped him." Robbers naturally plunder their victims, but do
"The spot indicated by our Lord as the scene of the parable is unmis-
1
takable. About half-way down the descent from Jerusalem to Jericho, close to
the deep gorge of Wady Kelt, the sides of which are honeycombed by a labyrinth
of caves, in olden times and to the present day the resort of freebooters and
outlaws,is a heap of ruins, marking the site of an ancient khan. The Kahn
el Ahmar, as the ruin is called, possessed a deep well, with a scanty supply of
water. Not another building or trace of human habitation is to be found on
any part of the road, which descends 3000 feet from the neighbourhood of
Bethany to the entrance into the plain of Jordan. Irregular projecting masses
of rock and frequent sharp turns of the road afford everywhere safe cover and
retreat for robbers" (Tristram, Eastern Customs, p. 220).
2
It was near Jericho that Pompey destroyed strongholds of brigands
(Strabo, Geogr. xvi. 2. 41). Jerome explains " the Going up to Adummim " or
"Ascent of the Red" (Josh. xv. 7, xvih. 17), which is identified with this road,
as so called from the blood which is there shed by robbers. The explanation
is probably wrong, but the evidence for the robbers holds good (De Locis Heb.
s.v. Adummim). The Knights Templars protected pilgrims along this road.
For a description of it see Stanley, Sin. &* Pal. p. 424 ; Keim, Jes. of Naz.
v. p. 71.
not always strip them. Comp. Mt. xxvii. 28 ; with double accusa-
tive, Mt. xxvii. 31 ; Mk. xv. 20. It was because he tried to keep
his clothes, and also to disable him, that they added blows to
robbery. For the phrase Tr\v\ya<s emOeWes comp. Acts xvi. 23
Rev. xxii. 18 in class. Grk. irX. ju,/3aAAeiv.
: Cicero has plagam
alicui imponere {Pro Sest. xix. 44) ; also vulnera alicui imponere
(De Fin. iv. 24. 66). For TjfiiOa^ comp. 4 Mac. iv. 11.
31. k<xt& o-oyKupiaj'. Not exactly " by chance," but " by way
of coincidence, by concurrence." Vulg. has accidit ut; Lat. Vet.
fortuito (aff q r), forte (d), derepente (e), while several omit (b c i 1).
2
The word occurs here only in N.T. and is rare elsewhere. In
Hippocrates we have 81 aWrjv Tiva avyKvpiav and to, ana (TvyKvpta<;.
Neither o-wrvxia nor tvxv occurs in N.T. ; and tvxv only once
or twice, crwTvyia not once, in LXX. Multaz bonx occasiones
latent sub his quse, fortuita videantur. Scriptura nil describit
temere ut fortuitum (Beng.).
Upeus tis KaTâiyei'. This implies that he also was on his
way from Jerusalem. That he was going home after discharging
his turn of service, and that Jericho was a priestly city, like
Hebron, is conjecture.
di'TnrapTjXOei'."Went by opposite to him." A
rare word;
here only in N.T. In Wisd. xvi. 10 it has the contrary meaning,
"came by opposite to them" to help them; to e\eos yap vov
avTLTraprj\6ev /ecu lacraro aurow. Comp. Mai. ii. 7-9.
32. The insertion of yev6fxevos before Karh rbv rbirov (A) makes iXOiov
belong to l&v, " came and saw " and thus the Levite is made to be more
:
heartless than the priest, whom he seems to have been following. The
priest saw and passed on ; but the Levite came up to him quite close, saw,
X
and passed on. But B L S omit yevdfievos, while D
and other authorities
omit iXOdbv ; and it is not likely that both are genuine. Syr-Sin. omits one.
Most editors now omit yevdfievos, but Field pleads for its retention, and
would omit i\6ibv [Otium Norvic. iii. p. 43).
33. Xap.apeiTY]s W
tis 68euW. A despised schismatic, in marked
contrast to the orthodox clergy who had shown no kindness. 1
Comp. 16; Jn. iv. 39-42.
xvii. He is not said to be Karaâivm':
he would not be coming from Jerusalem.
?{k9ev Kar auTcV. " Came down upon him, or " where he
was," or "towards him " (Acts viii. 26, xvi. 7 ; Phil. iii. 14). The
fear of being himself overtaken by brigands, or of being suspected
of the robbery, does not influence him. " Directly he saw him,
forthwith (aor.) he was moved with compassion."
34. irpoo-eXGwi'. This neither of the others seems to have done :
1
Blunt sees here a possible coincidence. Christ may have chosen a
Samaritan for the benefactor, as a gentle rebuke to James and John for wish-
ing just before this to call down fire on Samaritans (ix. 54). See Undesigned
Coincidences, Pt. IV. xxxii. p. 300, 8th ed.
they avoided coming near him. He was half-unconscious, and

they wished to get past without being asked to help.
K.arhi\<Tv to, TpaujiaTa auTou iin\4(av eXaioc Kal oti'Oi'. These
medical details would be specially interesting to Lk. " Bound up,
pouring on, as he bound, oil and wine." Neither compound
occurs elsewhere in N.T. Comp. rpav/xa eoriv KaraSô-ai (Ecclus.
xxvii. 21); and, for rixea>, Gen. xxviii. 18; Lev. t. II. Oil and
wine were recognized household remedies. The two were some-
times mixed and used as a salve for wounds. See evidence in
Wetst.
îrif3i0<cra$ 8e auToc em to tSioi* kttji'os. The verb is peculiar
to Lk. in N.T. (xix. 35 ; Acts xxiii. 24), but classical and freq. in
LXX. Comp. em/SiySacraTe rbv vlov fiov SaXw/xwr ori ttjv r/fjiiovov
t^v ifjirjv (1 Kings i. 33). Kttji'os (Kraofxai) is lit. "property," and
so "cattle," and especially a "beast of burden" (Acts xxiii. 24;
1 Cor. xv. 39; Rev. xviii. 13). The mxi'SoxetoK was probably a
more substantial place of entertainment than a Kardkvfxa see on :
ii. 7. The word occurs here only in bibl. Grk., and here only is
stabulum used in the sense of " inn " comp. stabularius in ver. 35. :
It is perhaps a colloquial word (Kennedy, Sources of N.T. Grk.

p. 74). Attic iravSoKtiov.
35. Iirl ri\v avpiov. '* Towards the morrow," as Acts iv. 5 and iirl tt)v
ibpav ti)s irpovevxys (Acts iii. 1). Syr-Sin. has " at the dawn of the day." In
Mk. xv. 1 some texts read iirl rb irpwl. This use of iirl is rare. Comp. iirl
rtiv (Thuc. ii. 84. 2). The il-e\d<bv after aHpiov (AC) is not likely to be
genuine ; but it would mean that he went outside before giving the money,
to avoid being seen by the wounded man. SBDLX2
and most Versions
omit.
eic0a\wi' 8u'o Stji'dpia. The verb does not necessarily imply

any violence " having put out, drawn out," from his girdle ; not
:
" flung out" comp. vi. 42 ; Mt. xii. The two denarii
; 35, xiii. 52.
would equal about four shillings, although in weight of silver
much less than two shillings. See on vii. 41.
irpo(rocnran )(rn s. " Spend in addition " to the two denarii.
!
Luc. Ep. Saturn. 39. From the Vulg. supererogaveris comes the
technical expression opera supererogationis.
eyw iv tw iiravip^crQai p,e. The eyoii is very emphatic " I, :
and not the wounded man, am responsible for payment." Note

the pres. infin. "While I am returning, in the course of my
return journey": see on iii. 21. The verb occurs elsewhere in
N.T. only xix. 15, but is classical and not rare in LXX.
36, 37. The Moral of the Parable. Christ not only forces the
lawyer to answer his own question, but shows that it has been
asked from the wrong point of view. For the question, " Who is
my neighbour?" is substituted, "To whom am I neighbour?
Whose claims on my neighbourly help do I recognize ? " All the
X. 36, 37.] JOURNEYINGS TOWARDS JERUSALEM 289
three were by proximity neighbours to the wounded man, and his

claim was greater on the priest and Levite; but only the alien
recognized any claim. The yeyovivai is very significant, and implies
this recognition " became neighbour, proved neighbour "
: comp. :
xix. 17; Heb. xi. 6. "The neighbouring Jews became strangers,

the stranger Samaritan became neighbour, to the wounded traveller.
It is not place, but love, which makes neighbourhood" (Words-
worth). RV. is the only English Version which takes account of
yeyovevai Vulg. Luth. and Beza all treat it as etvai.
:
1
37. 'O iToiTJaas to cXeos ficr aoToC. The lawyer goes back to his
own question, rt 7rotr;o-as ; He thereby avoids using the hateful
name Samaritan " He that showed the act of mercy upon him,"
:
the lAcos related of him. Comp. iroifjcrcu eAeos /acto, tgjv varepiav
rjfiQtv (i. 72), and ip.eyd\vvev to eAeos avrov p.er avTrjs (i. 58).
The phrase is Hebraistic, and in N.T. peculiar to Lk. (Acts xiv.
27, xv. 4) freq. in
: LXX
(Gen. xxiv. 12 ; Judg. i. 24, viii. 35, etc.).
riopeuou kr]o~i, kcu o~u, ko.1 iroUi
o/Aotws (xi. p. 109, B). There is a rather awkward asyndeton in
either case; but k<u 0-6 must be taken together. Comp. Mt.
xxvi. 69; 2 Sam. xv. 19; Obad. n. "Go, and do thou likewise"
would be 7ropevov kclI iroUi (r6 oôuos. Field, Otium Norvic. iii. p.
44. Note the pres. imperat. " Thou also habitually do likewise."
It is no single act, but lifelong conduct that is required. Also
that /cat ,7)o-7) does not follow ttoUi, as in ver. 28 ; perhaps be-
cause the parable says nothing about loving God, which does not
come within its scope. It is an answer to the question, " Who is
it that I ought to love as myself?" and we have no means of
knowing that anything more than this is intended.

The Fathers delight in mystical interpretations of the parable. For
references and examples see Wordsw. Comm. in loco ; Trench, Par. xvii. notes.
Such things are permissible so long as they are not put forward as the meaning
which the Propounder of the Parable designed to teach. That Christ Himself
was a unique realization of the Good Samaritan is unquestionable. That He
intended the Good Samaritan to represent Himself, in His dealings with fallen
humanity, is more than we know. 1
38-42. The Two Sisters of Bethany. That this incident

took place at Bethany can hardly be doubted. If the sisters had
not yet settled at Bethany, the place could hardly have been called
rj Ku>pvq Maptas /ecu Map0as (Jn. xi. 1). Jesus is on His way to
1
Augustine's attempt to prove the latter point is almost grotesque. The
Jews said to Christ, " Thou art a Samaritan, and hast a devil " (Jn. viii. 48).
Jesus might have replied, " Neither am I a Samaritan, nor have I a devil ' :
but He said only, " I have not a devil." Therefore He admitted that He was
a Samaritan {Serm. clxxi. 2).
19
or from a short visit to Jerusalem which Lk. does not mention.

He perhaps inserts it here as a further answer to the question,
" What must one do to inherit eternal life ? " Mere benevolence,
such as that of the Samaritan, is not enough. It must be united
with, and be founded upon, habitual communion with the Divine.
" The enthusiasm of humanity," if divorced from the love of God,
is likely to degenerate into mere serving of tables. But the
narrative may be here in its true chronological position. It is
one of the most exquisite among the treasures which Lk. alone
has preserved ; and the coincidence between it and Jn. xi. with
regard to the characters of the two sisters, the incidents being
totally different, is strong evidence of the historical truth of
both. 1
38. 'Ev 8e to iropeuWOai au-rous. " Now during their journey-
ings " see on iii. 21.
: As Lk. does not name the village, we may
conjecture that he did not know where this occurred. One does
not see how the mention of Bethany would have put the sisters
in danger of persecution from the Jerusalem Jews. If that
danger existed, the names of the sisters ought to have been
suppressed.
yuvi] 8c* tis MfMTi Mdp0a uire8e'|aTo aoTOK. She was evidently
the mistress of the house, and probably the elder sister. That she
was a widow, is pure conjecture. That she was the wife of Simon
the leper, is an improbable conjecture (Jn. xii. 1, 2). The names
Martha, Eleazar (Lazarus), and Simon have been found in an
ancient cemetery at Bethany. The coincidence is curious, what-
ever may be the explanation. Martha was not an uncommon
name. Marius used to take about with him a Syrian woman
named Martha, who was said to have the gift of prophecy (Plut.
Mar. 414). It means " lady " or " mistress " Kvpia. For 6y6âTi
:
see on v. 27, and for uTroScxopai comp. xix. 6; Acts xix. 7; Jas.
ii. 29. The verb occurs nowhere else in N.T.
els tt)v oiKiav. This is probably the right reading, of which els rbv
oIkov afrrrjs is the interpretation. Even without avrrjs there can be little
doubt that Martha's house is meant.
39. t] tea! 7rapaKa0ea0eiaa irpos tous iroSas. The koJl can hardly
be " even," and the meaning " also " is not clear. Perhaps
" Martha gave Him a welcome, and Mary also expressed her
devotion in her own way," is the kind of thought or, " Mary;
joined in the welcome, and also sat at His feet." The meal has
1 " But
the characteristics of the two sisters are brought out in a very subtle
way. In St. Luke the contrast is summed up, as it were, in one definite incident
in St. John it is developed gradually in the course of a continuous narrative.
In St. Luke the contrast is direct and trenchant, a contrast (one might almost
say) of light and darkness. But in St. John the characters are shaded off, as
it were, into one another" (Lft. Biblical Essays, p. 38).
not yet begun, for Martha is preparing it and Mary is not ;
sitting at table with Him, but at His feet as His disciple (Acts
xxii. 3). For tou Kupiou see on v. 17 and vii. 13. The verb is
class., but the 1 aor. part, is late Greek (Jos. Ant. vi. 11. 9). Note
the imperf. rjicouey she continued to listen.
:
40. TTepiecnrS/ro. "Was drawn about in different directions,

distracted." The word forms a marked contrast to TrapaKaOecr-
Ofia-a. Comp. Eccles. i. 13, iii. 10, v. 19; Ecclus. xli. 4.
emoracm 8e eiiref, Ku'pie. " And she came up and said " see :
on ii. 38. Cov. has "stepte unto Him." Other Versions previous
to AV. have " stood." The word perhaps indicates an impatient
movement. Her temper is shown in her addressing the rebuke to
Him rather than to her sister. Her saying tj dSeX^rj p,ou instead of
Mapid/x is argumentum quasi ab iniquo (Beng.), and y.ovr\v is placed
first for emphasis. The imperf. KaTeXenrey expresses the continu-
ance of the neglect. The word does not imply that Mary began
to help and then left off, but that she ought to have helped, and
from the first abstained.
For iirov tva comp. Mk. iii. 9, and for avriXan^dvu see on i. 54.
. . .
Here the meaning of nvavT. is " take hold along with me, help me." Comp.
Rom. viii. 26 Exod. xviii. 22 ; Ps. lxxxix. 22. See Field, Otium Norvic.
;
iii. p. 44.
41. MdpGa, M<p0a, pepip.ms. The repetition of the name con-

veys an expression of affection and concern xxii. 31 ; Acts ix. 4;
:
Mt. vii.Comp. Mk. ix. 36; Rom. viii. 15 Gal. iv. 16, and
21. ;
see on viii. 24. x The verb is a strong one, "thou art anxious,"
and implies division and distraction of mind (/icpt'^w), which
believers ought to avoid: Mt. vi. 25, 28, 31, 34; Lk. xii. n, 22,
26; Phil. iv. 26. Comp. p,epip.va, viii. 14, xxi. 34, and especially
1 Pet. v. 7, where human anxiety (p.pip.va) is set against Divine
Providence (/acAci).
cat 6opuP<r|. "And art in a tumult, bustle." The readings
vary much, and certainty is not obtainable, respecting the central
portion of Christ's rebuke. The form 6opv/3dop:a.L seems to occur
nowhere else Tt>p/?do) is fairly common 7rcpt ravras rvppd&o-OaL
: :
(Aristoph. Pax. 1007). An unusual word would be likely to be

changed into a familiar one. In any case fiepifivas refers to the
mental distraction, and the second verb to the external agitation.
Martha complains of having no one to help her ; but it was by her
own choice that she had so much to do.
1
Repetitio nominis indicium est delectationis, aut movendas inlentionis ut
audiret intentius (Aug.). D
doubles veavicrKe in vii. 14. It is not serving,
but excess in it, that is rebuked ; and this is not rebuked until Martha begins
to find fault with her sister. See Wordsw. It is characteristic of Mary that
she makes no reply, but leaves all to the Master.
The between 6opvfid$i)

difference (SBCDL)
and Tvpfidty (A P) is unim-
portant the question is as to the words which ought to stand between Mdpda
:
and Map/i. As regards the first part the decision is not difficult. Nearly
all Greek MSS. have fiepi/xvq.$ ical dopv^d^y (or rvpfidtri) irepl 7r6\Xa after
Mdpda, and have ydp or 64 after Maptd/i or Mapla. But on the evidence of
certain Latin authorities (a b e ff2 i Amb. ) the Revisers and WH.
give a place
in the margin to Oopvfjdfr) only after Mdpda, with neither ydp nor 64 after
Mapidp. and these same authorities with
: D
omit all that lies between 6opv-
f}d$-q and Mapidp.. This curt abrupt reading may be rejected. It is less easy
to determine the second part. We
may reject 6\lyuv 64 iariv xpeia, which
has very little support. Both this reading and ivbs 64 iariv yjitla
(AC1 PI AII) are probably corruptions of 6\lywv 64 4<itiv xpefa, $ ivb%
,
(X B C2 L). The
might be a conflate reading from the other two, if
last
the evidence did not show
that it is older than 6\lywv 64 4<ttiv xpâ it is '
found in Boh. and Aeth. and also in Origen. See Sanday, App. ad N. T.
p. 119. Syr-Sin. has "Martha, Martha, Mary hath chosen for herself the
good part, which," etc
dXiyuf %i lariv XP 6 "1 % M%

The oAiycov is opposed to 7repi
TroWd, and cvos has a double meaning, partly opposed to 7reoi
TroKXd, partly anticipatory of the aya6r] fiepis. There was no need
of an elaborate meal ; a few things, or one, would suffice. 1 Indeed

only one portion was necessary ; that which Mary had chosen.
Both x/,cta an<^ iupU are used of food ; ra irpos t^v xpei'av being
necessaries as distinct from ra 7rpos t^v rpv<f>r]v. For ftcpis as a
" portion " of food comp. Gen. xliii. 34 ; Deut. xviii. 8 ; 1 Sam.
i. 4, ix. 23 ; Neh. viii. 12, xii. 47 ; Eccles. xi. 2. For /icpt's in the
higher sense comp. Kvpios rj ficpU rfjs KX^povoynias fiov (Ps. xv. 5).
See also Ps. lxxiii. 26, cxix. 57, cxlii. 5 ; Lam. iii. 24 ; Ps. So/, v. 6,
xiv. 3.
Neither 6\lyuv nor ivbs can be masc. , because the opposition is to vo\\d.
And the meaning were " Few people are wanted for serving, or only one,"
if
we should require /uas, as only women are mentioned.
42. Mapi&p. y^P- Explanation of cvos, and hence the yap. Not
many things are needed, but only one, as Mary's conduct shows.
The ydp (K B L A) would easily be smoothed into 5^ (A C P), or omitted

as difficult (D). Versions and Fathers support all three readings. WH. and
RV. adopt ydp.
tV dyaOrji'
pepi'Sa. "The good part." No comparison is
stated but it is implied that Martha's choice is inferior. In com-
;
parison with Mary's it cannot be called " the good part," or " the
one thing " necessary, although it is not condemned as bad. Her
distracting anxiety was the outcome of affection. Ecce pars
Marthx non reprehenditur, sed Marix laudator (Bede). Con-
firmata Maries immunitas (Beng.). Comp. Jn. vi. 27.
1
Comp. Lucian, "But what if a guest at the same table neglects all that great
variety of dishes, and chooses from those that are nearest to him one that suffices
for his need, and is content with that alone, without even looking at all the rest,
is not he the stronger and the better man ?" {Cynic. 7).
tjtis ouk d<j>aipe9i]o-eTat aurfjs. "Which is of such a character

as not to be taken away from her." Activa vita cum corpore deficit.
Quis enim in seterna patria panem esurienti porrigat, ubi nemo sitit ?
quis mortuum sepeliat, ubi nemo moritur ? Contemplative!, autem hie
incipitur, tit in coelesti patria perficiatur (Greg. Magn. in Ezech.
" 34)-
The omission of the prep, before the gen. (tfBDL, 'ae, Hit bilq) is
unusual. Hence AC TA etc. insert dir' before ai/njs {ab ea Vulg. f).
In this narrative of the two sisters in the unnamed village Lk. unconsciously
supplies historical support to the Johannine account of the raising of Lazarus.
If that miracle is to be successfully discredited, it is necessary to weaken the
support which this narrative supplies. The Tubingen school propose to resolve
it into a parable, in which Martha represents Judaic Christianity, with its trust
in the works of the Law ; while Mary represents Pauline Christianity, reposing
simply upon faith. Or, still more definitely, Martha is the impulsive Peter,
Mary the philosophic Paul. But this is quite incredible. Even Lk. has not the
literary skill to invent so exquisite a story for any purpose whatever. And
Martha was not occupied with legal ceremonial, but with service in honour of
Christ. This service was not condemned : it was her excitement and fault-find-
ing that were rebuked. The story, whether an invention or not, is ill adapted
to the purpose which is assumed as the cause of its production.
XI. 1-13. On
Prayer. Lk. shows no knowledge of time or
place, and it possible that the paragraph ought to be placed
is
earlier in the ministry. Mt. places the giving of the Lord's Prayer
much earlier, in the Sermon on the Mount (vi. 5-15). Both
arrangements may be right. Christ may have delivered the Prayer
once spontaneously to a large number of disciples, and again at
the request of a disciple to a smaller group, who were not present
on the first occasion. But if the Prayer was delivered only once,
then it is Lk. rather than Mt. who gives the historic occasion
(Neander, De Wette, Holtzmann, Weiss, Godet, etc. See Page,
Expositor, 3rd series, vii. p. 433). Mt. might insert it to exemplify
Christ's teaching on prayer. Lk. would not invent this special
incident.
The section has three divisions, of which the second and third
belong to the same occasion the Lord's Prayer (1-4) ; the Friend
:
at Midnight (5-8) ; Exhortation to Perseverance in Prayer (9-13).

1-4. The Lord's Prayer. For abundant literature see Herzog,
PRE. 2 iv. p. 772; Keim, Jes. of Naz. in. p. 337. For the
liturgical use of the Prayer see D. Chr. Ant. ii. p. 1056; Kraus,
Real-Enc. d. Chr. Alt. i. p. 562.
Note the marks of Luke's style: iyivero, iv tQ etvai, eTvai irpo<revxo-

/xevov, elirev irpbs, elirev 54, rb icad' ijfie'pav, aiirol, iravrl. The last
three, which are in the Prayer itself, point to the conclusion that at least some
of the differences in wording between this form and that in Mt. are due to Lk.
and that the form in Mt. better represents the original, which would be in
Aramaic. The differences cannot be accounted for by independent translation.
The Greek of the two forms is too similar for that, especially in the use of the
294 THE GOSPEL ACCORDING TO S. LUKE [XI. 1, 2.
perplexing word tiriofoios. Both Evangelists must have had the Prayer in
Greek. F. H. Chase supposes that the disciples adapted the Prayer for use on
special occasions, either by alterations or additions, and that both forms exhibit
the Prayer as changed for liturgical purposes, imofaios being one of these later
features (Texts &* Studies, vol. i. No. 3, Camb. 1891).
1. irpoacuxofiej'oi'. See Introd. 6. i. b. That this was at dawn,

or at one of the usual hours of prayer, is conjecture. Nothing is
known of a form of prayer taught by the Baptist; but Rabbis
sometimes drew up such forms for their disciples.
2. ciircK 8c auTois. The disciple had said 8i8aov ^fias, and
Jesus includes all in His reply.
After n-poae'uxwOe D inserts much from Mt. vi. 7, and in the Lat. has the
form multiloquentia for multiloquium : putant enim quidam quia in multilo-
quentia sua exandientur.
ndTep. There is little doubt that the texts of Lk. which give
the more full form of the Prayer have been assimilated to Mt. by
inserting the three clauses which Lk. omits. 1 The temptation to
supply supposed deficiencies would be very strong ; for the copyists
would be familiar with the liturgical use of the longer form, and
would regard the abbreviation of such a prayer as intolerable. The
widespread omission is inexplicable, if the three clauses are genuine;
the widespread insertion is quite intelligible, if they are not. The
express testimony of Origen, that in the texts of Lk. known to him
the clauses were wanting, would in itself be almost conclusive ; and
about the second and third omitted clauses we have the express
testimony of Augustine also (Enchir. cxvi. see Wordsworth's :
Vulg. in loco). Syr-Sin. has "Father, hallowed be Thy name.

And Thy kingdom come. And give us the continual bread of every
day. And forgive us our sins ; and we also, we forgive everyone
who is indebted to us. And lead us not into temptation." few A
authorities, which omit the rest, add 17/i.wv to Hdrep, and four have
sancte for noster (a c ff2 i).
,In O.T. God is seldom spoken of as a Father, and then in
reference to the nation (Deut. xxxii. 6; Is. lxiii. 16; Jer. iii. 4, 19,
xxxi. 9; Mai. i. 6, ii. 10), not to the individual. In this, as in
many things, the Apocrypha links O.T. with N.T. Individuals
begin to speak of God as their Father (Wisd. ii. 16, xiv. 3 ; Ecclus.
xxiii. i. 4, li. 10 ; Tobit xiii. 4; 3 Mac. vi. 3), but without showing
1
For the Sanday, App. ad N.T. p. 119. In
details of the evidence see
general it is KB L,
Vulg. Arm. , Orig. Tert. , which omit the clauses in ques-
tion ; but S is on the other side with regard to yevr)$rp-03 t6 OtXrind crov, k.t.X.
Other authorities omit one or more of the clauses. Those which contain the
clauses vary as to the wording of the first two. " Neither accident nor intention
can adequately account for such clear evidence as there is in favour of so large an
"
omission, if S. Luke's Gospel had originally contained the clauses in question
(Hammond, Textual Criticism applied to N. T. p. 83, Oxford, 1890).
XL 2, 3.] JOURNEYINGS TOWARDS JERUSALEM 295
what right they have to consider themselves sons rather than

servants. Christ gave His disciples iovo~iav tkvo. eov yeveo-dai
(Jn. i. 12 ; comp. iii. 3 Rom. viii. 23 ; Gal. iv. 5). But we must
;
notice how entirely free from Jewish elements the Prayer is. It is
not addressed to the " Lord God of Israel," nor does it ask for
blessings upon Israel. See Latham, Pastor Pastorum, p. 416.
dyiaCT0TJTa). " Let it be acknowledged to be holy, treated as
holy, venerated." Comp. 1 Pet. iii. 15; Is. xxix. 23; Ezek. xx. 41,
xxxviii. 23 Ecclus. xxxiii. (xxxvi.) 4.
;
to oi/ofjid o-ou. A common expression in both O.T. and N.T.

It is not a mere periphrasis for God. It suggests His revealed
attributes and His relation to us. Comp. ol dya7JWTs to ovo/xd
ol yiyvwcTKOVTe? to ovofxd o-ov (Ps. ix.
'
o~ov (Ps. V. 12) ; Il) }
ov fiefir)-
Awo-eis to ovofxa to dyiov (Lev. xviii. 21). It is freq. in Ps. Sol. (v. 1,
vii. 5, viii. 31, ix. 18, xv. 4, etc.). Codex D adds to this petition
the words <?</>' rjixas, super nos, which may be an independent addi-
tion, or a survival of the petition for the coming of the Spirit of
which there are traces elsewhere. 1
cXOdTw 1^ pao-iXeia crou. It is asserted that in bibl. Grk. fiacri-
Aeta is the abstract noun, not of fiao-i\evs, but of Kvpios, and should
therefore be rendered "dominion" rather than "kingdom." Had
" kingdom " been meant, fiao-LXeiov would have been more distinct,
a word current then, and still the only designation in modern
Greek. The petition therefore means, "Thy sway be extended
from heaven to this world (now ruled by the adversary), so as to
extirpate wickedness." See A. N. Jannaris in Contemp. Rev.
Oct. 1894, p. 585. For Rabbinical parallels to these first two
petitions see Wetst. on Mt. vi. 9, 10.
For such mixed forms as iXdarw, which is specially common, see on i. 59.
3. Fromprayers for the glory of God and the highest good of

all we pass on to personal needs.
tov cmouCTioi'. We
are still in ignorance as to the origin and
exact meaning of this remarkable word. It appears here first in
Greek literature, and is the only epithet in the whole Prayer. And
it is possible that in the original Aramaic form there was nothing
1
There is evidence from Tertullian {Adv. Marc. iv. 26), from Gregory
Nyssen (De Orat. Dom. ed. Krabinger, p. 60), and from an important cursive
{Cod. Ev. 604 = 700 Gregory), elaborately edited by Hoskier (1890), that the
Lord's Prayer in Lk. sometimes contained a petition for the gift of the Spirit,
instead either of " Thy kingdom come" or of "Hallowed be Thy name." In
Gregory and Cod. Ev. 604 the petition runs thus 'EXflerw rb irvedfid <rov [rt>
:
ayiov] 4<f>' r/yuas ko.1 Kadapurdru ijfias ; but in Gregory rb dyiov is doubtful. This
addition may have been made when the Prayer was used at the laying on of
hands, and thus have got into some texts of Lk. Chase in Texts &? Sttidies,
i. 3, p. 28. The i<f>' râs of D may have come from this addition. Comp. Zu
tins komme dein Reich.
296 THE GOSPEL ACCORDING TO S. LUKE [XL 3.
equivalent to it. The presence of the t (riouo-ios, not en-ovo-ios)

makes the derivation from iirelvai, iirwv, or im and ovo-ia. very
doubtful. With Grotius, Scaliger, Wetstein, Fritzsche, Winer,
Meyer, Bishop Lightfoot, and others, we may suppose that 7nouo-ios
comes from eViwv, perhaps with special reference to 17 tTnovaa, " the
coming day." The testimony of the most ancient Versions is
strongly in favour of the derivation from hnbtu and of a meaning
having reference to time, whether "of to-morrow," or "that
cometh," or "for the coming day," or "daily," "continual," or
"for the day."
Jerome found quotidianum as the translation both in Mt. and Lk. He sub-
Mt. and left quotidianum in Lk. thus producing
stituted supersubstantialem in ,
a widespread impression that the Evangelists use different words. Cod. Gall,
has supersubstantialem in Lk. See Lit. On a Fresh Revision of the N. T.
App. i. pp. 218-260, 3rd ed. For the other views see McClellan, The N.T.
pp. 632-647. Chase confirms Lft., and contends that (1) This petition refers to
bodily needs ; (2) The epithet is temporal, not qualitative ; (3) The epithet is
not part of the original form of the petition, and is due to liturgical use ; (4) All
the phenomena may be reasonably explained if we assume that the clause origin-
ally was "Give us our {or the) bread of the day" {Texts <& Studies, i. 3,
pp. 42-53).
Jannaris contends that the word has nothing to do with time at all. He
"
points to the use in LXX
of irepiofoios in the sense of " constituting a property
(Exod. xix. 5 ; Deut. vii. 6, xiv. 2, xxvi. 18), as obviously coined from irepiov-
<rla, "wealth, abundance," for the translation of the Hebrew segulla. And he
interprets, "Ask not for bread irtpioioiov, to be treasured up as wealth {segulla,
0r]<ravp6s), but for bread wtoi<riov, mere bread." Accordingly the term iirioi-
<rios is a new formation coined for the purpose, on the analogy of, and as a direct
allusion and contrast to, irepioiaios, that is, intended to imply the opposite
meaning." He considers that the formation irepiofoios was apparently facilitated
by the existence of such words as ir\oi<rios, iicoijaios, edeXoiicrios, and that it was
the existence of irepiov<rios which produced the form itio<u<tios instead of eVotfo-tos.
So also in the main Tholuck.
SiSou f\\i.Zv. " Continually give to us," instead of 80s in Mt.
The change of tense brings with it a corresponding change of
adverb : SiSov rjplv t6 kciG' f\\iipav for 80s rjfuv a-^/xepov " continually:
give day by day" for "Give once for all to-day." In N.T. to ko.6'
fjfxepav is peculiar to Lk. (xix. 47; Acts xvii. n). This fact and
the insertion of his favourite iravn' with 6<pei\ovTi, and the substi-
tution of his favourite kcu avroi for kou ^//.eis with acpio/Mtv, incline
us to believe that some of the differences between this form of the
Prayer and that in Mt. are due to Lk. himself. The petition in
Lk. embraces more than the petition in Mt. In Mt. we pray,
" Give us to-day our bread for the coming day," which in the morn-
ing would mean the bread for that day, and in the evening the
bread for the next day. In Lk. we pray, "Continually give us
day by day our bread for the coming day." One stage in advance
is asked for, but no more " one step enough for me."
:
D here has o-fi/xepov, and most Latin texts have hodie. But Codd. Amiat.
Gat. Turon. Germ. 2 support rb ko.0' rifjîpav with cotidie or quotidie.
XI. 4.] JOURNEYINGS TOWARDS JERUSALEM 297
4. t&s dfiapTias r)fj.wi\ Mt. has rot, 6fpeiX.yfJLa.Ta rjîdv, and there
is reason for believing that Mt. is here closer to the Aramaic
original. The ocpeiXovri of Lk. points to this, and so does t^v
6<f>a.\r]v 17/u.cov in the Didache (viii. 2). Anyone accustomed to LXX
would be likely to prefer the familiar a<es i-as iftaprtas (Ps. xxiv. 18;
comp. Num. xiv. 19; Ex. xxxii. 32 ; Gen. 1. 17), even if less literal.
Moreover, dfaikrjixaTa would be more likely to be misunderstood
by Gentile readers.
Kal yap auTol dcjuofxey. For this Mt. has d)S Kal ^/xcts a<p7]Ka/Av.
The Old Syriac has the future in both Mt. and Lk., and in Lk. it
has what may be the original form of the petition " Remit to us, :
and we also will remit." Tertullian seems to have had the future
in his mind when he wrote Debitoribus denique dimissuros nos in
oratione profitemur (De Pudic. ii.). If this is correct, atpiofxev is
closer to the original than dfptJKa/xiv is. But the connexion is the
same, whether we ask for forgiveness because we have forgiven, or
because we do forgive, or because we will forgive. It was a Jewish
saying, Dies expiationis non expiationis donee cum proximis ingratiam
redieris.
The form a<j>lu is found Mk. i. 34, xi. 16 ; Rev. xi. 9. Comp. awla), Mt.
xiii. 13 ; WH. ii. App. p. 167.
irarrl d<j>ei\orn f\fuv. Here the

tois dêiAerats f/fiwv of Mt. looks
more being simpler. The introduction
like the original form, as
of iravrC is in harmony with Lk.'s usage: see on vi. 30, vii. 35, ix. 43.
cure^YtHS- " Bring into." The verb occurs five times in Lk.
(v. 18, 19, xii. 11 ; Acts xvii. 20) and thrice elsewhere (Mt. vi. 13 ;
1 Tim. vi. 7 ; Heb. xiii. 11) ; and everywhere, except in the Lord's
Prayer, it is rendered in AV. by "bring," not "lead." In Lk.

eicrdyciv is also very common (ii. 27, xiv. 21, xxii. 54; Acts vii. 45,
ix. 8, etc.). The latter word implies guidance more strongly than
d(T<f>peiv does. For examples of the petition comp. xxii. 40, 46
Mk. xiv. 38; Mt. xxvi. 41. The inconsistency between this peti-
tion and Jas. i. 2 is only apparent, not real. This petition refers
especially to the internal solicitations of the devil, as is shown by
the second half of it, as given in Mt., " but deliver us from the evil
one." x S. James refers chiefly to external trials, such as poverty
of intellect (i. 5), or of substance (i. 9), or persecution (ii. 6, 7).
Moreover, there is no inconsistency in rejoicing in temptations
when God in His wisdom allows them to molest us, and yet pray-
ing to be preserved from such trials, because of our natural weak-
ness. Aug. Ep. exxi. 14, cxlv. 7, 8 ; Hooker, Eccles. Pol. v. 48. 13.
1
Gregory Nyssen goes so far as to make 6 ireipa<r/j,6s a name for the devil
&pa 6 Treipaafi6s re Kal 6 irov-qpbs 'e"v ti Kal Kara rrjv CTj/xaalav iarl (De Orat.
JDom. v., Migne, xliv. 1 192). So also Nilus, the friend and pupil of Chrysos-
tom : ireipacr/ibs /jlsv \e~yerai Kal afrrbs 6 5tc/3oXos (Ep. 1. , Migne, lxxix. 573).
298 THE GOSPEL ACCORDING TO S. LUKE [XI. 4-6.
There is a very early Latin gloss on ne nos inducas which found its way into
the text of the Prayer itself. Quis non sinet nos deduct in temptationem ? asks
Tertullian (Adv. Marcion. iv. 26). Ne patiaris nos induct, or ne passus fueris
induci nos, is Cyprian's form (De Dom. Orat. xxv. ). Augustine says, Multi pre-
cando ita dicunt, Ne nos patiaris induci in temptationem (De Serm. Dom. ix. 30,
Migne, xxxiv. 1282 ; De Dono Persev. Migne, xlv. 1000). And several MSS. of
the Old Latin have these or similar readings ( Old Latin Biblical Texts, No. ii.
Oxford, 1886, p. 32). Dionysius of Alexandria explains the petition as meaning
this : koX dr] ko.1 fit) elcrevfryicys fyuas eis ireipacrfibv, tovt' ecrri /xr) idays rjfias
ifiirecreiv els ireipa.o-fji.6p (Migne, x. 1601). Evidently the idea of God's leading
us into temptation was from early times felt to be a difficulty ; and this gloss
may have been used first in private prayer, then in the liturgies, and thence have
found its way into Latin texts of the Gospels.
Jannaris contends that this is not a gloss, but a correct translation of the
Greek. He holds that in the time of Christ the active of this verb was fast
acquiring the force of the middle, and that elaeveyKeiv = elo-eviyKaaOai, " to
have one brought into." The petition then means, " Have us not brought into
temptation. " And he suggests that the true reading may be the middle, el<re-
viyK-Q, to which s has been added by a mistake. The evidence, however, is too
uniform for that to be probable.
There is yet another gloss, which probably has the same origin, viz. the
wish to avoid the difficulty of the thought that God leads us into temptation :
ne inducas nos in temptationem quam ferre non possumus (Jerome in Ezech.

xlviii. 16; comp. Hilary in Ps. cxviii.). Pseudo -Augustine combines the
two ne patiaris nos induci in temptationem quam ferre non possumus (Serm.
:
lxxxiv.). " The fact that these glosses occur in writers who are separated from
each other in time and circumstance, and that they are found in Liturgies be-
longing to different families, shows very clearly that they must be due to very
early liturgical usage" (Chase, pp. 63-69). That Lk. omitted d\\A pvaat
rjfuis dirb rov irov-qpov because he saw that deliverance from the tempter is in-
cluded in preservation from temptation, is less probable than that this clause
was wanting (very possibly for this reason) in the liturgical form which he
gives. All authorities here, and the best authorities in Mt. , omit the doxology,
which is no doubt a liturgical addition to the Prayer. See Treg. on Mt.
vi. 13.
6-8. The Parable of the Friend at Midnight. This parable

is parallel to that of the Unjust
Judge (xviii. 1-8). Both of
them are peculiar to Lk., whose
Gospel is in a special sense
the Gospel of Prayer; and they both teach that prayer must
be importunate and persevering. So far as they differ, the one
shows that prayer is never out of season, the other that it is sure
to bring a blessing and not a curse.
5, 6. Ti's H ujxdii'. The sentence is irregularly constructed
(1) the interrogative is lost in the prolongation of the sentence;
(2) the future (, Tropeva-erai) drifts into the deliberative subjunc-
tive (ewrfl), which in some texts has been corrected to the future
(e/3t). Excepting Mt. vi. 27, n's e ifiuv is peculiar to Lk. (xii.
25, xiv. 28, xv. 4, xvii. 7). Win. xli. 4. b, p. 357. Excepting Mk.
xiii. 35, [x<rovvKTiov is peculiar to Lk. (Acts xvi. 25, xx. 7). In
the East it is common to travel by night to avoid the heat.
<t>i\e, xP'Hô'' p>i Tpcls ap-rous. As distinct from Saveito (" I
lend on interest " as a matter of business), Ki^py/xi, which occurs
XI. 6-11.] JOURNEYINGS TOWARDS JERUSALEM 299
here only in N.T., is " I allow the use of" as a friendly act. There
is no need to seek any meaning in the number three. For irapa-
Ti0T)fu of food comp. ix. 16; Mk. vi. 41, viii. 6.
7. Mtj p.01 kottous irdpexe. It is the trouble that he minds, not
the parting with the bread. When he has once got up (dmo-rds,
ver. 8), he gives him as much as he wants. For kottous Trape'xeiy
comp. Mt. xxvi. 10; Mk. xiv. 6; Gal. vi. 17; and for ko7tos see
Lft. Epp. p. 26.
u.t' Prep, of motion after verb of rest

u.ov ets tt]v koCttjv eto-iv.
comp. Mk. 10; Acts viii. 40: and plur. verb after neut. plur.,
[ii. 1], x.
the persons being animate; comp. Mt. x. 21; Mk. iii. II, v. 13. Win. 1.
4. b, pp. 516, 518, lviii. 3. p, p. 646.
8. ct Kai. As distinct from /cat el, el ical implies that the supposition
is a "although": xviii. 4; 2 Cor. xii. 11, vii. 8; 1 Pet. iii. 14. For
fact,
el xai ... 76 comp. xviii. 4, 5 ; Win. liii. 7. b, p. 554.
ov 8u<rei. "Will refuse to rise and give." The negative is part of the
verb and is not affected by the el. Otherwise we should have had fi-f)\ xvi. 31,
xviii. 4 ; Rom. viii. 9 ; Mt. xxvi. 42 ; I Cor. vii. 9. The use is classical.
Soph. Aj. 1 131. Simcox, Lang, of N.T. p. 184; Win. lv. 2. c, p. 599.
8id y. In N.T. 7e is rare, except as strengthening other particles:
xviii. 5 ; 1 Cor. iv. 8 : "At least because of."
"Absence of cuow?, shamelessness " ; Ecclus. xxv.

dkeiSicu'.
22 here only in N.T.
;
9-13. Exhortation to Perseverance in Prayer, based on the

preceding parable and confirmed (11-1 3) by personal experience.
Mt. has the same almost verbatim as part of the Sermon on the
Mount (vii. 7-1 1).
9. Kayw isylv Xeyu. " I also say to you " the eyw is emphatic :
by being expressed, the i/xiv by position; contrast ver. 8, and

see on xvi. 9. The parable teaches them ; Jesus also teaches
them. The parable shows how the urgent supplicant fared ; the
disciples may know how they will fare. The three commands are
obviously taken from the parable, and they form a climax of in-
creasing earnestness. They are all pres. imperat. " Continue
asking, seeking, knocking." Comp. Jn. xvi. 24; Mt. xxi. 22; Mk.
xi. 24.
10. \au.|3dyei eupio-Kei. The parallel with ver. 9 would
. . .
be more exact if these two verbs, as well as avoiyijo-erai, were

futures. But here, as in Mt. vii. 8, dvotyeTcu (B D) is possibly
the true reading
11. t6c iraWpa. " As being his father." Mt. has avOpomos,
"as a human being," or (more simply) "person." The construc-
tion is broken, and can scarcely be rendered literally. " Of which
of you as being his father will the son ask for a fish? Will he
for a fish hand him a serpent ? " The question ought to have
continued, " and for a fish receive a serpent " ; but the abrupt
change to the father's side of the transaction is very emphatic.
300 THE GOSPEL ACCORDING TO S. LUKE [XL 11-13.
For firf interrog. when a negative reply is expected comp. v. 34,

x. 15, xvii. 9, xxii. 35.
jit] cmSwo-ei. " Will he give over, hand to him " : xxiv. 30, 42 ;
Acts xv. 30.
The and it is doubtful whether we ought to have two

text is confused,
pairs, as in Mt., or three. If two, they are not the same two as in Mt.
There we have the loaf and the stone with the fish and the serpent. Here
we have the fish and the serpent with the egg and the scorpion. But perhaps
before these we ought to have the loaf and the stone, although B and some
other authorities omit. The insertion from Mt., however, is more intelligible
than the omission.
12. oitofnrfor.19; Rev. ix. 3, 9, 10; Deut. viii. 15; Ezek.

x.
ii. 6. When
limbs are closed round it, it is egg-shaped.
its
Bread, dried fish, and hardboiled eggs are ordinary food in the
East. It is probable that some of these pairs, especially " a stone
for a loaf," were proverbial expressions. " scorpion for a fish," A
avrl irepKrjs (TKopirLov, seems to have been a Greek proverb. The
meaning here is, that in answer to prayer God gives neither what
is useless (a stone) nor what is harmful (a serpent or scorpion).
13. ironfjpol uirapxon-es. "Being evil from the first, evil
already " much stronger than oVres (Mt.).
: Illustre testimonium
de peccato originali (Beng.). See on viii. 41 and xxiii. 50.
86p.aTa. Mt. vii. 1 1 ; Eph. iv. 8 ; Phil. iv. 1 7. The word is
very freq. in LXX, where it represents ten different Hebrew
words.
Pregnant construction for 6 ev ovpdvw i ovpavov
6 l| ouparou.
Swo-ci : 61 ; Col. iv. 16. Win. lxvi. 6, p. 784. With
comp. ix.
the assurance here given comp. oXtutw iraph. rot) SicWtos cov ttSctiv
air\ws Kal dvei8iovTos (Jas. i. 5).
fit] The change from imSaxrei
to owo-ei in both Lk. and Mt. is noteworthy the idea of " hand- :
ing over " would here be out of place.

irKcG/xa ayioK. See on i. 1 5. Mt. has dya6d One of the :
latest maintainers of the theory that Lk. is strongly influenced by

Ebionism, remarks on this difference between Mt. and Lk.,
" From this important deviation in Luke's version of this passage
we learn that the course of thought is from the material to the
spiritual temporal mercies, even daily bread, are transcended
:
altogether. . This is one of the most important passages in

. .
Luke that can be cited in support of an Ebionite source for much

of his Gospel." This may well be correct in which case the :
total amount of support is not strong.
D and some other

authorities have dyaObv dbfia here. Hence various
conflations: dyadbv (L8), bonum donum spiritus sancti (Aeth.).
irvevfia
From bonum datum (bcdff2 ilr), bona data (a^), spiritum bonum (Vulg.),
spiritum bonum datum (E), etc. Assimilation to the first half of the verse
is the source of corruption.
XI. 14-17.] JOURNEYINGS TOWARDS JERUSALEM 3OI
14-26. The Dumb Demoniac and the Blasphemy of the

Pharisees. Mt. xii. 22-30; Mk. iii. 19-27.
14. Scufioi'ioi' Kufyov. The demon is called dumb because it
made the man dumb Mt. has tv<j>\ov kou Ka><p6v. When the
:
demon is cast out, it is the man who speaks, iXdkrjcrev 6 kudo's.

For eyeVeTo see p. 45.
Stupebant (a 2 il), obstupebant (b), stupuerunt (ff2 ).
eSaujxaaai'.
Mt. has iiiarravTo. The combination of dumbness and blindness
with possession made them suppose that no exorcist could succeed
in such a case. Probably the man was deaf also, so that there
seemed to be no avenue through which the exorcist could com-
municate with a victim who could neither see him, nor hear him,
nor reply to his manipulations.
15. ni'es 8e e| auiw etirav. This is very vague. Mt. says
ol $apratoi, and Mk.
more definitely 01 ypa/x/jicLTei? ol airb
still
They had probably come on purpose to

'Upoa-oXvfj.wv KaTajSavres.
watch Him and oppose Him. It was at Jerusalem about this time
that they had said, " Thou art a Samaritan, and hast a devil," and,
" He hath a devil, is mad " (Jn. viii. 48, x. 20).
and
'Ec Beee|3ou\. " In the power of B." The orthography,
etymology, and application of the name are uncertain. Here, w.
18, 19 ; Mt. x. 25, KB have Beee/3ouA, and B has this
xii. 24, 27,
Mk. iii. 22. The word
occurs nowhere else in N.T. and nowhere
at all in O.T. With the form BceAe/3ovA. comp. BdaX. /xvlav
(2 Kings i. 2, 3, 6) and Mutav (Jos. Ant. ix. 2. 1) for Beelzebub =
" Lord of flies." But BeeXôv/3 is found in no Greek MS. of
N.T., and the form Beelzebub owes its prevalence to the Vulgate
but even there some MSS. have beehebul. With the termination
-fiovfi the connexion with the Ekronite god of flies must be
abandoned. Bee\e(3ovk may mean either, " Lord of the dwelling,"
i.e. of the heavenly habitation, or, " Lord of dung," i.e. of idolatrous
abomination. " Lord of idols," " Prince of false gods," comes close
to " Prince of the demons." D.B? art. "Beelzebub." It is un-
certain whether the Jews identified Beelzebub with Satan, or
believed him to be a subordinate evil power. Unless xiii. 32 refers
to later instances, Lk. mentions no more instances of the casting
out of demons after this charge of casting them out by diabolical
assistance.
16. ireipdoi'T$. The demand for a mere wonder to compel
conviction was a renewal of the third temptation (iv. 9-12). Comp.
Jn. ii. 18, vi. 30.
17. to, SiayoTJuaTa. " Thoughts," not "machinations," a mean-
ing which the word nowhere has. Here only in N.T., but freq.
in LXX and classical: Prov. xiv. 14, xv. 24; Is. Iv. 9; Ezek. xiv.
3, 4 ; Plat. Prot. 348 D ; Sym. 210 D.

oTkos e-n-1 oTkoi\ Mt. xii. 25 and Mk. iii. 25 do not prove that
302 THE GOSPEL ACCORDING TO S. LUKE [XL 17-20.
8Lafxepur6eis is here to be understood. In that case we should

expect i<f> kavTov or ko.6' iavrov rather than 7rt oTkov. Comp.
7ri7rTv iwL n, viii. 6, xiii. 4, xx. 1 8, xxiii. 30. It is better, with
Vulg. (domus supra domum cadet) and Luth. (ein Haus fallet uber
das andere), to keep closely to the Greek without reference to Mt.
xii. 25 or Mk. iii. 25. We must therefore regard the clause as an
enlargement of iprjfiovTai " house falleth on house " ; or possibly
:
"house after house falleth." Comp. vavs tc vrfc TrpocreiwrTe

(Thuc. ii. 84.quotes irvpyoi hi Trupyois iveTTi-nrov
3). WetSt.
(Aristid. Rhodiac. p. 544). In this way Lk. gives one example, a
divided kingdom ; Mk. two, kingdom and house ; Mt. three, kingdom,
city, and house.
In class. Grk. iirl after verbs of falling, adding, and the like is commonly
followed by the dat. In bibl. Greek the ace. is more common \far-qv iirl :
~\(nrt)v (Phil. ii. 27) ; \L6os iirl \ldov (Mt. xxiv. 2) ; dvo/ilay iirl tt)i> dvofiiav
(Ps. lxviii. 28) ; ayyeXla iirl dyyeXlav (Ezek. vii. 26). In Is. xxviii. 10 we
have both ace. and dat. , 6\l\f/tv iirl 6\l\f/iv, iXirlda iir' iXiridi.
18. ci 8e xal 6 laTaffis. Satan also is under the dominion of

the same law, that division leads to destruction. The fondness
of Lk. for 8k Kai is again manifest see on iii. 9. Contrast el :
Kai in ver. 8. Here /cat belongs to 6 2ai-. and means "also."

Burton, 282. Mt. and Mk. here have simply Kai L
on \lyere. Elliptical " I use this language, because ye say,"
:
etc. Comp. Mk. iii. 30, and see on vii. 47.

19. An argumentum ad hominem.
ol otot vpiav. First with emphasis. See Acts xix. 13 and Jos.
Ant. viii. 2. 5 for instances of Jewish exorcisms ; and comp. Ant.
vi. 8. 2 ; B. J. vii. 6. 3 ; Tobit viii. 1-3 ; Justin M. Try. lxxxv.
Apol. ii. 6 ; 1 Sam. xvi. 14, 23.
20. el 8e iv SoktuXw cou. 1 As distinct from the charms and
incantations used by Jewish exorcists, who did not rely simply
upon the power of God. Mt. has iv -nvevfjiaTi eov. Lk. seems
to be fond of Hebraistic anthropomorphisms i. 51, 66, 73. But :
it is not likely that " the finger of God " indicates the ease with
which it is done. Comp. Exod. viii. 19, xxxi. 18; Deut. ix. 10;
Ps. viii. 4.
<f<|>0acrcv I4>' vjias. In late Greek, <j>0dvu followed by a preposition

commonly loses all notion of priority or surprise, and simply means "arrive
at, attain Rom. ix. 31 ; Phil. iii. 16; 2 Cor. x. 14 ; 1 Thes. ii. 16;
to" :
Dan. In I Thes. iv. 15 it is not followed by a preposition, and that

iv. 19.
is perhaps the only passage in N.T. in which the notion of anticipating
survives. Here Vulg. and many Lat. texts have prszvenit, while &% has
anticipavit ; but many others have pervenit, and d has adpropinquavit.
1
The iyd) after el 84 (D) or after GeoO (B C L R) is of doubtful authority
in the one case it probably comes from ver. 19, in the other it may come from
Mt. xii. 28.
21. otcik 6 ictx u P05 KaOuirXio-jjiî'os. Here Lk. is very different

from Mt. xii. 29 and Mk. iii. 27, while they resemble one another.
"The strong one " is Satan, and the parable is very like Is. xlix.
24-26, which may be the source of it. Luther is certainly wrong
in translating, Wenn ein starker Gewapneter : Ka0cD7rA.io-p.eVos is an
epithet of 6 tcr^vpos. Coverdale is similar " a stronge harnessed :
man." RV. restores the much ignored article: "the strong man
fully armed."
ttji' lauTov afafy. " His own homestead." Mt. and Mk. have
olKiav. Comp. Mt. xxvi. 3, 58; Mk. xiv. 54, xv. 16; Jn. xviii. 15.
Meyer contends that in all these places avXi] retains its meaning
of " court, courtyard," as in Mt. xxvi. 69 ; Mk. xiv. 66 ; Lk.
xxii. 55. But there is no hint here that "our Lord encountered
Satan in the avXrj of the High Priest." For t& uirdpxorra see on
viii. 3 : substantia ejus (d), facultates ejus (a 2 c), ea quae, possidet
(Vulg.). Mt. and Mk. have to, trKtStf.
22. eirav 8e". Note the change from 8tclv with pres. subj. to iiriv with
aor. sub., and comp. xph Si, 8rav fiiv ridrjade roi>s vofiovs cncoireiv, . . .
iireitikv 8i dijcrOe, <pv\&TTeiv (Dem. p. 525, 11); ''whenever you are enact-
ing . after you have enacted.
. . So here: "All the while that the
strong man is on guard but after a stronger has come." In ver. 34
. . .
both 8rav and iirdv have pres. subj. ; in Mt. ii. 8 iirdv has aor. subj. ; and
iirdv occurs nowhere else in N.T.
l(7)(upoTpos auTou eireXOwy. This is Christ : a.TTK8v(rdp.evo<i tos

dpxs kolL to? i$ovcria<i cSeiypdVicrfj/ ev Trapprjaia 0pia/i/3evo-as avTovs
(Col. ii. 15). For liripxoâi in a hostile sense comp. 1 Sam.
xxx. 23; Horn. //. xii. 136, xx. 91. See on i. 35. Here Mt.
and Mk. have do-eXduv.
ttjj' irai'OTrXiar auTou aipei e<f>' yj eireiroiGei. Because it had been
so efficacious. Comp. Eph. vi. 11.
to, o-KuXa auTou. Bengel explains, qux Satanas generi humano
eripuerat, identifying to, o-kvXol with Ta virdpyovra (ver. 21 comp. :
Esth. iii. 13). But to o-kvXo. may be identified with ttjv iravoirXiav.
In either case Christ makes the powers of hell work together for the
good of the faithful. Some who identify to o-kvAci with to. virdpxovra
interpret both of the souls which Satan has taken captive, and
especially of demoniacs. Comp. tw laxypuv p-epicl <tkvX(x (Is.liii. 12).
23. 6 fit) tiv p-ct' cpou
kcit' epou ccttii'. Verbatim as Mt. xii. 30.
The connexion with what precedes seems to be that the contest
between Christ and Satan is such that no one can be neutral.
But that the warning is specially addressed to those who accused
Him of having Beelzebub as an ally (ver. 15), or who demanded
a sign (ver. 16), is less evident. See on ix. 50.
(Tvvaywv. Comp. iii. 17, xii. 17, 18. But the metaphor is
perhaps not from gathering seed and fruit, but from collecting a
flock of sheep, or a band of followers. Comp. o-wdyei tovs
io-Kopmo-nevovs (Artem. Oneir. i. 56. 1). Hillel had said, "Whoso

revileth the Name, his name perisheth ; and whoso doth not in-
crease it, diminisheth."
ffKopirlfa. Ionic and Hellenistic for the more classical ffKeddvvv/xi ;
comp. Jn. x. 12, xvi. 32 ; 1 Mac. vi. 54; 2 Sam. xxii. 15.
24-26. Almost verbatim as Mt. xii. 43-45, where see Alford. It

is not likely that there is any reference to the success of the Jewish
exorcists, as being only temporary, and leading to an aggravation
of the evil The disastrous conclusion is the result, not of the
imperfect methods of the exorcist, but of the misconduct of the
exorcized. The case of a demoniac who is cured and then allows
himself to become repossessed is made a parable to illustrate the
case of a sinner who repents of his sins, but makes no effort to
acquire holiness. Such an one proves the impossibility of being
neutral. He flees from Satan without seeking Christ, and thus
falls more hopelessly into the power of Satan again.
24. too dK0p<6irou. " The man " who had been afflicted by it.
%C dyuopwi' T<S-nw. "Through waterless places" (Tyn. RV.).
The wilderness is the reputed house of evil spirits ; Tobit viii. 3,
where Vulg. has Angelas apprehendit dxmonium, et religavit illud
in deserto superioris Aegypti. Comp. Bar. iv. 35 ; Lev. xvi. 10 j Is.
xiii. 21 ; Rev. xviii. 2. 1
" Cessation " from wandering (Gen. viii. 9) the
dediirauo-u'. :
demon seeks a soul to rest in. In LXX

avairavcns is common of
the sabbath-rest: Exod. xvi. 23, xxiii. 12; Lev. xxiii. 3, etc. The
punctuation is here uncertain. We
may put no comma after dvd-
ttolvo-iv and make fiy zvpio-Kov co-ordinate with tpiyrovv " seeking rest :
and finding none." This necessitates a full stop at evpiovcov and

the admission of totc before Aeyei as genuine. But totc (s c BLH)
is probably an insertion from Mt. xii. 44 (om. C R, Vulg. Aeth. A D
Arm.) and, if it be omitted, we must place a comma after dvd-
;
Trava-iv and take (it) evpia-Kov with Aeyci. This is to be preferred.

pfj cupiaKoi* [totc] \4yei. " Because he doth not find it [then] he
saith."
els iw oIkov pou oOcv ^r)\6of. He still calls it " my house." No
one else has taken it, and he was not driven out of it ; he " went
out." No mention made
of exorcism or expulsion.
is
This also may be an insertion fr. Mt., but

25. [axo\dorra].
the evidence is stronger than for totc (n B C L R r H, Aeth. fir).
c
Tisch. omits; WH. bracket the word. If it is genuine, it is

placed first as the main evil. It is " standing idle," not occupied
1
See Gregory Nazianzen's interpretation of " waterless places " as the un-
baptized ; "dry of the divine stream" (Oration on Holy Baptism, xxxv. ; Post-
Nicene Library, vii. p. 373). For the application of the parallel to the Jews,
the Christian Church, and individuals, see Alford on Mt. xii. 44.
by any new tenant. The Holy Spirit has not been made a guest
in place of the evil spirit.
aeaapwp.eVoi' Kai KeKOCTfiTjjxeVoi'. Ready to attract any passer-by,
however undesirable. The three participles form a climax, and
perhaps refer to the physical and mental improvement in the man.
There is much for the demon to ruin once more, but there is no
protection against his return. He brings companions to share the
enjoyment of this new work of destruction, and to make it complete
and final.
The verb <rap6u {<x6.pov=" a broom ") is a later form of calpw, and occurs
again xv. 8. For KeKoafirj/dvov comp. Rev. xxi. 2.
26. irapa\afji(3<i'ei. Comp. 31 ; Acts xv. 39.

ix. 10, 28, xviii.
Here again we have a He
brings additional spirits, more
climax.
evil than himself, seven in number. Comp. the seven that went
out from Mary of Magdala (viii. 2). Here in the best texts e-n-ra
comes last, in Mt. first. In either case the word is emphatic.
See Paschasius Radbertus on Mt. xii. 43, Migne, cxx. 478.
elo-eXGon-a kcitoikei. nothing to oppose them ; " they

There is
enter in and settle there," taking up a permanent abode xiii. 4 :
Acts i. 19, 20, ii. 9, 14, iv. 16, etc. The verb is freq. in bibl. Grk.,
esp. in Acts and Apocalypse. In the Catholic and Pauline Epp. it
is used of the Divine indwelling (Jas. iv.
5 ; 2 Pet. iii. 13 ; Eph. iii.
17 ; Col. i. 19, ii. 9). Contrast TTapoiKelv of a temporary sojourn
(xxiv. 18; Heb. xi. 9; Gen. xxi. 23). In Gen. xxxvii. 1 both verbs
occur.
Xctpora tw n-pcjTwi'. The expression is proverbial ; Mt. xxvii. 64.
Comp. 2 Pet. ii. 20; Heb. x. 29 ; Jn. v. 14. Lk. omits the words
which show the primary application of the parable Ovtcos rrai koa :
TTJ ycvea Tavrrj rrj 7rov?;pa. The worship of idols had been exorcized,
but that demon had returned as the worship of the letter, and with
it the demons of covetousness, hypocrisy, spiritual pride, uncharit-
ableness, faithlessness, formalism, and fanaticism.
27, 28. These two verses are peculiar to Lk., and illustrate his
Gospel in its special character as the Gospel of Women. Christ's
Mother is once more declared by a woman to be blessed (i. 42),
and Mary's prophecy about herself begins to be fulfilled (i. 48).
The originality of Christ's reply guarantees its historical character.
Such a comment is beyond the reach of an inventor.
27. TauTa. Apparently this refers to the parable about the
demons. Perhaps the woman, who doubtless was a mother, had
had experience of a lapsed penitent in her'own family. Bene sentt't,
sed muliebriter loquitur (Beng.). For a collection of similar sayings
see Wetst.
eirapeura <j>wvqv. The expression is classical (Dem. De Cor. 369, p.
323 : comp. vocem tollit> Hor. A. P. 93) ; in N.T. it is peculiar to Lk. (Acts
20
ii. 14, xiv. II, xxii. 22). But it is not rare in LXX (Judg. ii. 4, ix. 7 ; Ruth
i. 9, 14 ; 2 Sam. xiii. 36).
Maicapia
tj KoiXia. Mt. xii. 46 tells us that it was at this moment
that His Mother and His brethren were announced. The sight of
them may have suggested this woman's exclamation. Lk. records
their arrival earlier (viii. 19-21), but he gives no connecting link.
Edersheim quotes a Rabbinical passage, in which Israel is repre-
sented as breaking forth into these words on beholding the Messiah
" Blessed the hour in which the Messiah was created ; blessed the
womb whence He issued ; blessed the generation that sees Him
blessed the eye that is worthy to behold Him " (Z. T. ii. p. &
201).
28. MewCy. This compound particle sometimes confirms what
is stated, " yea, verily "
; sometimes adds to what is said, with or
without confirming it, but virtually correcting it " yea rather," or :
" that may be true, but." Here Jesus does not deny the woman's
statement, but He points out how inadequate it is. She has missed
the main point. To be the Mother of Jesus implies no more than a
share in His humanity. To hear and keep the word of God implies
communion with what is Divine. The saying is similar to viii. 21.
The relationship with Christ which brings blessedness is the spiritual
one. For thv \d-yw tou cou see on viii. 11.
Here and Phil. iii. 8 some authorities have fievovvye (Rom. ix. 20, x. 18)
but in N.T. niv o5c is more common (Acts i. 18, v. 41, xiii. 4, xvii. 30, xxiii.
22, xxvi. 9). In class Grk. neither form ever comes first in a sentence. Of
the Lat. text Wordsworth says, Codices hie tantum variant quantum vix alibi
in evangeliis in uno saltern vocabulo (Vulg. p. 388). Among the renderings
are quippe enim, quippini, quinimmo, immo, manifestissime, etiam. ^fany
omit the word.
Kal 4>uX<lao-oKTes. Comp. Jas. i. 22-25. S. James may have

been present and heard this reply. He also says /xcucapios is the
man who hears and does rbv Adyov.
29-36. The Rebuke to those who Demanded a Sign (ver. 16).
A longer account of the first half of the rebuke is given Mt. xii.
39-42.
29. T>v 8c oxXuk -n-a0poiofiVwi'. Lk. once more notes how the
multitude was attracted by Christ's words and works comp. ver. :
27, iv. 42, v. 1, vi. 17, vii. n, viii. 4, 19, 40, ix. 11, 37, xii. 1, 54,
xiv. 25, xv. 1, xviii. 36, xix. 37, 48. verb is a rare compound ;
The
here only in bibl. Grk. For tjpôto \4yeiv see on iv. 2 1 and iii. 8.
To Mt. adds Kal /u.oiâAt.
TTOiTjpa
to o-Tjpelof Mwra.
i fir] At first sight Lk. appears to make the
parallel between Jonah and Christ to consist solely in their preach-
ing repentance. He omits the explanation that Jonah was a type
of the burial and resurrection of Christ. But Sodr/aerat and la-rat
show that this explanation is implied. Christ had for long been
preaching ;
yet He
says, not that sign has been given or is being
given, but that shall be given.
it The infallible sign is still in the
future, viz. His resurrection. Nevertheless, even that ought not
to be necessary ; for His teaching ought to have sufficed. Note
the emphatic repetition of o-rj/xeiov thrice in one verse. 1
Some have interpreted tny/xetov ov boOr/a-erai as meaning, either
that Jesus wrought no miracles, or that He refused to use them as
credentials of His Divine mission. It is sufficient to point to ver.
20, where Jesus appeals to His healing of a dumb and blind de-
moniac as proof that He is bringing the kingdom of God to them.
The demand for a sign and the refusal to give it are no evidence as
to Christ's working miracles and employing them as credentials.
What was demanded was something quite different from wonders
such as Prophets and (as the Jews believed) magicians had wrought.
These scribes and Pharisees wanted direct testimony from God
Himself respecting Jesus and His mission, such as a voice from
heaven or a pillar of fire. His miracles left them still able to doubt,
and they ask to be miraculously convinced. This He refuses. See
Neander, L.J. C. 92, Eng. tr. p. 144.
31. PcunXicrou ôtou. Lk. inserts this illustration between the
two sayings about Jonah. Mt. keeps the two sayings about Jonah
together. Lk. places the Ninevites after the Queen of Sheba either
for chronology, or for effect, or both : their case was the stronger of
the two. There is a threefold contrast in this illustration ( 1 ) be- :
tween a heathen queen and the Jews ; (2) between the ends of the
earth and here ; (3) between Solomon and the Son of Man. There
may possibly be a fourth contrast between that enterprising woman
and the men of this generation implied in t>v &.v%pS>v, which is not
in Mt.
v6tov ck t&v ircpa-roji' ttjs yi\^.
. . . Sheba was in the southern
part of Arabia, the modern Yemen, near the southern limits of the
world as then known. Comp. Ps. ii. 8.
n-Xcioi' IoXojjlwi/os. There is no need to understand <rrj^.dov : "a
greater thing, something greater, than Solomon."
32. S^Spes NireueiTai. No article " Men of Nineveh."
: RV.
retains " The men
of Nineveh."
els to K^puyfia. "In accordance with the preaching" they re-
pented; i.e. they turned towards it and conformed to it; comp.
i^wyprjfxa'OL vtr avrov ets to Ikzlvov 6i\rj[xa (2 Tim. ii. 26) ; or else,
"out of regard to it" they repented; comp. oinvcs eXafiere rov
1 Sanday inclines to the view that Mt. xii.

40 "is a gloss which formed no
part of the original saying, but was introduced, very naturally though erroneously,
by the author of our present Gospel" {Bampton Lectures, 1893, p. 433). On
the question whether Christ's appeal to Jonah requires us to believe that the
story of the whale is historical see Sanday's Bampton Lectures, pp. 414-419
Gore's Bampton Lectures, 1891, pp. 195-200 ; with the literature there quoted.
vofiov i5 SictTayas dyycXw (Acts vii. 53) ; 6 Sty^ci/os SiKaiov cis
ovofia 8iKalov (Mt. See on x. 13; and for Krjpvyfia, as

x. 41).
meaning the subject rather than the manner of preaching, see Lft.
Notes on Epp. p. 161.
33-36. The Light of the inner Eye. There is no break in the
discourse, and this should hardly be printed as a separate section
the connexion with what goes before is close. Christ is still con-
tinuing His reply to those who had demanded a sign. Those
whose spiritual sight has not been darkened by indifference and
impenitence have no need of a sign from heaven. Their whole
soul is full of the light which is all around them, ready to be re-
cognized and absorbed. This saying appears to have been part of
Christ's habitual teaching. Lk. gives it in a rather different form
after the parable of the Sower (viii. 16-18). Mt. has it as part of
the Sermon on the Mount (v. 15, vi. 21, 22), but does not repeat
it here. Mk. has a portion of it after the parable of the Sower
(iv. 21). See S. Cox in the Expositor, 2nd series, i. p. 252.
33. Xuxôv cu|/as. See on viii. 16. els KpuVrrp'.
" Into a vault,
crypt, cellar." But no ancient Version seems to give this render-
ing, although Euthym. has rijv airoKpvtpov olniav. Win. xxxiv. 3.
b, p. 298. For the word comp. Jos. B.J. v. 7. 4; Athen. v. (iv.)
205 A; and the Lat. crypta; Suet. Cal. lviii. ; Juv. v. 106.
uird Toy fioSioK. " Under the bushel," i.e. the one in the room,
or in the house ; as we say " the sofa, the shovel." In capacity a
modius is about a peck =16 sextarii or \ (itBi/xvos (comp. Nep.
Att. ii.) elsewhere only Mt. v. 15 ; Mk. iv. 21.
:
34. 6 Xuxôs toC acumen-OS. " The lamp of the body." To trans-
late \vxyos " candle " in ver. 33 and " light " in ver. 34 (Tyn. Cov.
Cran. Gen. AV.) is disastrous. Vulg. has lucerna in both ; Wic.
has " lanterne " in both, and Rhem. " candel " in both ; RV. still
better, " lamp " in both.
Brav . . . iirdv. See on ver. 22. Here both are followed by the pres.
subj., and there is no appreciable difference.
dirXofls. "Free from normal, sound." ironrjpos.

distortion,
"Diseased": -n-ov-qpia occurs Plat. Hip. min. 374 D.
6<p6a\p.u>v
Comp. Trovrjpa ?is o-w/xaTos (Plat. Tim. 86 D) and the common
phrase irovripm lêi. Faith, when diseased, becomes the darkness
of superstition ; just as the eye, when diseased, distorts and ob-
scures. Comp. Mt. vi. 22, 23.
35. o-ttottci oZv. Here, and not in the middle of ver. 34, the
meaning passes from the eye of the body to the eye of the soul. 1
firj t6 <f>ws to iv aol o-kotos ifrrlv. This happens when the eye
of the soul is so diseased that it cannot receive any ray of Divine
1
Comp. Seneca, Effugisse tenebras, bono lucis frui, non tenui visu clara
prospicere, sed totum diem admitter.
truth. The firj is interrogative, and the indicative after it suggests

that the case contemplated is an actual fact " look whether it be
:
not darkness " ; considera num, schaue ob wohl nicht. The vide ne
of Vulg. is not exact. Comp. Gal. iv. vi\ Thuc. iii. 53. 2. Win.
lvi. 2. a, p.631; Simcox, Lang, of N.T. p. 109.
36. The tautology is only apparent. In the protasis the em-
phasis is on o\ov, which is further explained by //.r/ lôv /xepos n o-ko-
tivov in the apodosis the emphasis is on (Jxdtlvov, which is further
:
explained by ws orav 6 Xt/ôs, k.t.X. " If thy whole body ... it

shall be wholly full of light." Complete illumination is illumina-
tion indeed, and those who possess it have no need of a sign from
heaven in order to recognize the truth.
37-54. The Invitation from a Pharisee. Christ's Denuncia-
tion of Pharisaic Formalism and Hypocrisy. A
similar condemna-
tion of the Pharisees is placed by Mt. somewhat later, and is given
with great fulness (xxiii.). If these sayings were uttered only once,
we have not much material for determining which arrangement is
more in accordance with fact. See on ver. 54.
37. 'Ev 8e to XaXtjo-ai. "Now after He had spoken" (aor.),
rather than "As' He spake" (AV. RV.). See on iii. 21. There
is nothing to show that the invitation was the result of what Christ
had just been saying. Indeed, there may have been a consider-
able interval between vv. 36 and 37.
ottws dpioTTJoT). Here, as in Jn. xxi. 12, 15, the early meal of
breakfast or lunch is meant rather than dinner or supper comp. :
xiv. 1 2 ; Mt. xxii. 4. At this time the first meal of all was called
aKpaTLo-fxa. Bekker, Charicles, vi. excurs. i., Eng. tr. p. 240.
38. cOaufiacrev. We
are not told that he expressed his surprise.
Jesus read his thoughts and answered them. Jesus had just come
from contact with the multitude, and, moreover, He had been
casting out a demon ; and the Pharisee took for granted that He
would purify Himself from any possible pollution before coming
to table. This was not enjoined by the Law but by tradition,
which the Pharisees tried to make binding upon all (Mk. vii. 3).
This man's wonder is evidence that his invitation was not a plot to
obtain evidence against Jesus he was not expecting any trans-
:
gression.
|3cnn-iCT0T|. This need not be taken literally of bathing. Prob-
ably no more than washing the hands is meant ; and this often
took place at table, the servants bringing water to each person.
Edersh. L. 6 T. ii. pp. 204-207. We may understand Christ's
omission to wash before coming to table, or refusal of the water
offered to Him at table, as a protest against the attempt to " bind
burdens " upon men, and to substitute trivialities for the weightier
matters of the Law. Comp. Derenbourg, Hist. de. la Pal. p. 134.
39. eurey 8e 6 Kupios. The use of 6 Kvpios here (see on v. 17
3IO THE GOSPEL ACCORDING TO S. LUKE [XI. 39-41.
and vii. 13) perhaps has special point. The Pharisee might regard
Him as an ordinary guest ; but He
has a message to deliver to
him.
NGk. The meaning
is not certain; but it probably refers to
time, and
not merely concessive.
is " It was not so formerly, but
this is the fact now." Comp. 2 Cor. vii. 9 and Col. i. 24, where
see Lft. Or, " Here we have a case in point." Comp. 2 Kings
vii. 6. Or, " This is what you as a matter of fact do," in contrast
to what you ought to do ttXtjv to. evovra S6tc. With the whole
saying comp. Mt xxiii. 25. For medicos Mt. has Trapoif/iSos comp. :
Mk. 25 ; Mt. xiv. 8.

vi.
t6 8e eawQev 6p,wc. Here the outside of the cup and platter is
contrasted with the hearts of the Pharisees. In Mt. the point is
that the outside of the vessels is kept clean, while the meat and
drink in them are the proceeds of rapacity and the means of
excess (dKpatri'as). Comp. iv 7roiKiAta. a/xapTLoiv Kal a.Kpacriat9 (Ps.
Sol. iv. 3) : amantes convivia devoratoresgulx (Assump. Moys.
vii. 4).Here some make to co-wflev mean the inside of the vessels,
and take vp.<3v with dpTrayrys *. 7rov?7pids. But the position of vfxuiv
is conclusive against this. Others make to Zcrwdev v/xuv mean
"your inward parts" in the literal sense. "You can keep the
vessels from polluting the food ; but that will not prevent the food,
which is already polluted by the way in which it was obtained,
from filling you with uncleanness." But this is not probable.
For Jewish trifling about clean and unclean vessels see Schoettg.
and Wetst. on Mt. xxiii. 25, 26; and for the moral sterility of such
teaching, Pressens, Le Siecle Apostolique, p. 90.
40. ctypoecs. strong word A quite classical, but in N.T.
:
almost confined to Lk (xii. 20) and Paul (Rom. ii. 20; 1 Cor.
xv 35 j 2 Cor. xi. 16, 19, xii. 6, 11; Eph. v. 17. See on xxiv. 25).
-
ouk 6 iroiTJo-as to efaBtv. This is almost certainly a question.

" Not he who has done the outside has thereby done the inside,"
makes sense, but it is harsh and hardly adequate. It is better with
most Versions to make ovk = nonne. " Did not God, who made
the material universe, make men's souls also?" 1 It is folly to be
scrupulous about keeping material objects clean, while the soul is
polluted with wickedness. 2
41. ttK^v tc\ lyoira 86tc iXerjuoowrp'. The itKty is here expans-
1
We may same sense from the text of
get the CDT
and some cursives,
which transpose and t<ro>Oev. So also from some Latin texts nonne qui
ti-wdev :
fecit interiora et exteriora fecit (a), qui fecit quod intus est et quodfort's est (c e).
2
Ergo miser trepidas, ne stercore fotda canino
Atria displiceant oculis venientis amici,
Ne perfusa luto sit porticus : et tamen uno
Semodio scobis /isec emundat servulus unus.
Illud non agitas, tit sanctam filitis omni
Adspiciat sine labe domuin vitioque carentem (Juv. xiv. 64).
ive and progressive, " only." See on vi. 24. The meaning of
t& Iroira is much disputed, and the renderings vary greatly quse, :
sunt (bdg) ; ex his quse, habetis (f); quod superest (Vulg.) ; ea quse,
penes vos sunt (Beza) ; quantum potestis (Grot.) ; von dem, das da ist
(Luth.). Quod superest is impossible; and the others are not very
probable. Nor is it satisfactory to follow Erasmus, Schleiermacher,
and others, and make the saying ironical " Give something to the :
poor out of your luxuries, and then (as you fancy) all your dpTrayrj
and TTovrjpia will be condoned." According to this rd Zvovto. means
either what is in the cups and platters, or what is in your purses.
And this is perhaps right, but without irony. " The contents of
your cup and platter give ye in alms, and, lo, all things are clean
to you," i.e. benevolence is a better way of keeping meals free
from defilement than scrupulous cleansing of vessels. We are
told that this is " a peculiarly Ebionitic touch." But it is very good
Christianity. Others make to. Ivovra = to ZawOev "As for that :
which is within you, as for the care of your souls, give alms." See
Expositor, 2nd series, v. p. 318. Or, "Give your souls as alms,"
i.e. give not merely food or money, but your heart. Comp. 8c3s
Tre.wu>vTi tov dprov ck \j/v)(f}s crov (Is. lviii. io). In any case, irdvTa
refers specially to the vessels used at meals. They will not defile
where benevolence prevails. With the passage as a whole comp.
Mk. vii. 18, 19 and the Baptist's commands (Lk. iii. n).
42. d\\d ouch ujhV. " But, far from acting thus and obtaining
this blessing, a curse is upon you." Rue is mentioned in the
Talmud as a herb for which no tithe need be paid.
irape'pxecrGe. "Ye pass by, neglect": comp. xv. 29; Deut.
xvii. 2 ; Jer. xxxiv. 18 ; Judith xi. 10; 1 Mac. ii. 22. Elsewhere
in N.T. it means " pass by " literally (xviii. 37 ; Acts xvi. 8), or
"pass away, perish" (xvi. 17, xxi. 32, 33, etc.). Here Mt. has
dcp^Kere.
tV KpiW. " The distinction between right and wrong, recti-
tude, justice." This use of Kpuns is Hebraistic ; comp. Gen.
xviii. 19, 25 ; Is. v. 7, lvi. 1, lix. 8 ; Jer. xvii. zi ; 1 Mac. vii. 18.
Ti\v dydirrji/ tou 0eou. Here only does Lk. use the word ay drnq,
which occurs once in Mt. (xxiv. 12), and not at all in Mk. It is
fairly common in LXX, esp. in Cant. (ii. 4, 5, 7, etc.).
KdKetca p.T) jrapeieai. Their carefulness about trifles is not con-
demned, but sanctioned. It is the neglect of essentials which is
denounced as fatal. It is not correct to say that Christ abolished
the ceremonial part of the Law while retaining the moral part see :
Hort, Judaistic Christianity, pp. 30, 31.

43. dyairdTe tt]v TrpwroKaOeSpiar. "Ye highly value (Jn. xii. 43)
the first seat." This was a semicircular bench round the ark, and
facing the congregation. Edersh. L. 6 T. i. p. 436. Comp.
xx. 46 ; Mt. xxiii. 6 ; Mk. xii. 39.
D
Some Latin texts agree with C in adding to this verse et primos discubi-
tos in conviviis (b 1 q r), or et primos adcubitos in cent's (d).
44. core us t& prnpeta rh aorjXa. "Whosoever in the open

field toucheth a grave shall be unclean seven days " (Num. xix. 16).
Hence the Jews were accustomed to whitewash such graves to
make them conspicuous. People mixed freely with Pharisees,
believing them to be good men, and unconsciously became infected
with their vices, just as they sometimes walked over a hidden grave
and were polluted without knowing it. In Mt. xxiii. 27 the
Pharisees are compared to the whitewashed graves, which look
clean and are inwardly foul.
45. twi' eo/uKuf. See on vii. 30. Not all the Pharisees were
professional students (vo/ukoi), or teachers of the Law (i/op.oSi8ao--
koXoi).
Kal Tjfids <50pieis. "Thou insultest even us," the better in-
structed among the Pharisees. The verb implies outrageous treat-
ment (xviii. 32 ; Acts xiv. 5 ; Mt. xxii. 6 ; 1 Thes. ii. 2), and
" reproachest " is hardly strong enough. Comp. brvfipLtfiiv (Heb.
x. 29). In class. Gk. vfipi&w is commonly followed by cis, esp. in
prose. "Reproach " would be oVoYv (Mt. xi. 20).
46. There is a triplet of Woes against the lawyers (vv. 46, 47,
52), as against the Pharisees (42, 43, 44). With this first Woe
comp. Mt. xxiii. 4. In both passages foprlov occurs ; and, as dis-
tinct from /Sapos and oyKos, it means that which a man is expected
to bear (Mt. xi. 30). But Lk. shows his fondness for cognate
words by writing <popTiere <p6pria, while Mt. has Seo-pievovo-tv
<fi6pTia. See on xxiii. 46.
SuapdorciKTa. Prov. xxvii. 3. The word probably occurs here
only in N.T., and has been inserted Mt. xxiii. 4 from here. The
reference is to the intolerably burdensome interpretations by which
the scribes augmented the written Law. They made it far more
severe than it was intended to be, explaining every doubtful point
in favour of rigorous ritualism.
ou irpo<nJ/aueT. Touching with a view to removing seems to be
meant ; but it may indicate that, while they were rigorous to others,
they were evasive themselves. They were scrupulous about their
own traditions, but they did not keep the Law. It is not admis-
sible, however, to interpret tois <popTiois in a different way from
(popria Svo-ftdo-TaKTa, making the latter refer to traditions, and tois
(poprcoLs to the Law. Both mean the same, the force of the article
being " the <f>opTia just mentioned." Seeing that the vopinoL were
not neglectful of traditions, tois <popTiois must mean the Law ; and
therefore <f>opTia hvapdcrraKTa must have this meaning.
47. Comp. Mt. xxiii. 30; Acts. vii. 52.
oiKoSopciTE t& perjpeia t&v -npot^riTw 01 8e iraTe'pes upaii/. " Ye
build the tombs of the prophets, while your fathers." The " Tombs
of the Prophets," near the top of the Mount of Olives, are still " an
enigma to travellers and antiquarians." All that can safely be
asserted is that they are not the " tombs of the prophets " mentioned
here. Robinson, Res. in Pal. iii. p. 254.
48. fidpTupe's lore kcu aukeuSoicciTe. " Ye are witnesses and con-
sent to"; or, "Ye bear favourable witnesses to and approve": not,
"Ye bear witness that ye approve." 1 Mt. has //.apTvpeu-e only
(xxiii. 31), which some texts introduce here (A CD). Comp. Saul,
who was (rvvevSoKwv to the murder of Stephen (Acts viii. 1). The
Spa as first word is not classical comp. Acts xi. 18.
:
twi' -naripw up-wv. " Your fathers, morally as well as actually

for you carry on and complete their evil deeds." Externally the
Pharisees seemed to honour the Prophets. Really they were dis-
honouring them as much as those did who slew them ; for they
neglected the duties which the Prophets enjoined, and ignored
their testimony to Christ.
49. 81a touto Ka. "Because of your complicity with your
fathers' murderous deeds, there is this confirmation of the Woe
just pronounced." Comp. Mt. xxiii. 34.
tj <ro<f>ia ToO 0eou The words which are here
elircv 'AiroaTeXw.
ascribed to the " Wisdom of God " are in Mt. xxiii. 34 Christ's own
words, spoken on a later occasion. It is improbable that Christ is
here quoting what He said on some previous occasion. Nowhere
does He style Himself " the Wisdom of God " ; nor does any
Evangelist give Him this title ; nor does eov aofyiav or crania Sltto
eov (1 Cor. i. 24, 30) warrant us in asserting that this was a
common designation of Christ among the first Christians, so that
tradition might have substituted this name for the iyw used by
Jesus. That He is quoting from a lost book called "The Wisdom
of God" is still less probable. 2 Written words would be intro-
duced with Aeyci rather than elirev, and the context seems to imply
some Divine utterance. In the O.T. no such words are found
for Prov. i. 20-31; 2 Chron. xxiv. 20-22, xxxvi. 14-21 are quite
inadequate. And we obtain nothing tangible when we make the
passage "a general paraphrase of the tenor of several O.T. pas-
sages." Rather it is of the Divine Providence (Prov. viii. 22-31),
sending Prophets to the Jewish Church and Apostles to the
Christian Courch, that Jesus here speaks " God in His wisdom
:
said." Comp. vii. 35. Jesus here speaks with confident know-
ledge of the Divine counsels comp. x. 22, xv. 7, 10.
:
1
Vulg. has testificamini quod consentitis, and a few cursives read 6'rt <rvvevdo-
Keire. Lat. texts vary greatly quia consentitis (r), et consentitis (C T), con-
:
sentitis (E), consentire (cil), consentientes (f), non consentientes (abq), nou
consentire (d) following fir) avvevdoKeiv (D).
2
See Ryle, Canon of G.T. p. 155; and for apparent quotations from
Scripture which cannot be found in Scripture comp. Jn. vii. 38 ; 1 Cor. ii. 9
Eph. v. 14.
&iroor<S\ous. Mt. has <ro<t>ovs kou ypa/i./taTt?, and mentions

crucifixion and scourging along with death and persecution. By
coupling the persecuted Apostles with the persecuted Prophets,
Jesus once more indicates the solidarity of the Pharisees with their
wicked forefathers: comp. Mt. v. 12. For i auruv (nvas) comp.
Jn. xvi. 17 ; 2 Jn. 4 ; Rev. ii. 10. For oiwlouau' ( K B C LX) in the
sense of "persecute" comp. xxi. 12 ; Acts vii. 52, ix. 4, xxii. 4, 7,
etc
50. IVa K^T]Tr)0fj to
alfia. This is the Divinely ordered
sequence. The verb almost unknown in profane writings and
is ;
nowherse else in N.T. is it used of " demanding back, requiring as

a. debt." Comp. 2 Sam. iv. n; Ezek. iii. 18, 20, xxxiii. 6, 8;
Gen. ix. 5, xlii. 22.
t6 iKKtyyplvov diro KaTaôXTjs koctjaou. Comp. Mt. xxv. 34
Heb. iv. 3, ix. 26 ; Rev. xiii. 8, xvii. 8. The expression Kara/JoA^
Koo-fjLov does not occur in LXX. Comp. obr' apx>}s (Ps. lxxviii. 2).
iKKVffipknm, This is the reading of B and a few cursives ; but almost all
other authorities have iKxvwbfuvov, which may easily have come from Mt.
The grammarians condemn iicxivu or inxvvvo) (Aeolic) as a collateral form of
iKxtu. It is used of bloodshed Acts xxii. 20, and the pres. part. , if genuine
here, is very expressive : " the blood which is perpetually being shed."
dird ttjs ye yeas TauTTjs. To be taken after iK&TrjOrj. The refer-

ence is specially to the destruction of Jerusalem (xxi. 32).
51. The murders of Abel and Zacharias are the first and last
murders in the O.T., which in the Jewish Canon ends with
Chronicles. In both cases the c/c^ô-t? is indicated " The voice
:
of the brother's blood crieth unto me from the ground " (Gen.
iv. 10); "The Lord look upon it, and require it" (2 Chron.
xxiv. 22). Chronologically the murder of Uriah by Jehoiakim
(Jer. xxvi. 23) is later than that of Zachariah the son of Jehoiada.
Zachariah the son of Barachiah was the Prophet, and there is no
mention of his having been murdered: in Mt. xxiii. 35 "the son
of Barachiah " is probably a mechanical slip. For toG oikou Mt.
has tow vaov, and the vaos is evidently the oIkos meant here.
vox, \iyw upV. Comp. vii. 26, xii. 5. Not elsewhere in N.T.
52. tV "The key which opens the door
icXeiSa ttjs y^waews.
to knowledge," not " which is knowledge " the gen. is not one of
:
apposition. There is no reference to a supposed ceremony by

which a " doctor of the law " was " symbolically admitted to his
office by the delivery of a key." No such ceremony appears to
have existed. The knowledge is that of the way of salvation, which
can be obtained from Scripture. But the scribes had cut off all
access to this knowledge, first, by their false interpretations and, ;
secondly, by their contempt for the people, whom they considered

to be unworthy of instruction or incapable of enlightenment.
Their false interpretations were fatal to themselves (avrot ovk
XI. 52, 53.] JOURNEYINGS TOWARDS JERUSALEM 315
da-qX6aTe) as well as to others. See Hort, Judaistic Christianity,

p. 141 ; Recog. Clem. i. 54, ii. 30, 46. Excepting in the Apocalypse
(i. 18, in. 7, ix. 1, xx. 1), /cAeis occurs only Matt. xvi. 19. The
reading iKptyare (D and some Versions) for rjpaTe is an interpreta-
tive gloss. Note that here Lk. has i>ojuk<h where Mt. (xxiii. 14) has
ypa/A/jtartts, and comp. xii. 44.
tous ciorepxoncVous. "Those who were continually trying to
enter " (imperf. part.). The aorists indicate what was done once
for all and absolutely.
53. KdiceiOei/ ee\06iTos aoToO. In their vehemence they followed
Him out of the Pharisee's house. But it by no means follows
from what they did in their excitement that " the Pharisee's feast
had been a base plot to entrap Jesus."
The text of this verse exhibits an extraordinary number of variations.

The above is the reading of KBCL 33, Boh. For A D X,
Latt. Syr-
it
Cur, substitute Atyovros dt airrov ravra irpbs avrotis or irpbs rbv \abv : and
to this DX Latt. Syr-Cur. add iv&iriov iravrbs rod \aov or rod dxôv. For
ol ypa/x/xarets k. ol 4?ap. D and various Lat. texts give ol $ap. k. ol vo/ukoI,
legis periti (Vulg. c d e f). For deivws ivx eiv C has beivws iwix ei v> 5. - H
o~vvx eiv > an dD S with various Lat. texts 8. x lv male habere (b d q), male
'
se habere (a), graviter habere (c e i), graviter ferre (1), and moleste ferre (r),
representing 5. x eiv while graviter insistere (Vulg.) is Jerome's correction
>
to represent 5. ivixîv. Again, for &iro<TTo/j.aTlfeiv airrbv D

and most Lat.
texts substitute <rwj3&\\eiv ai)r<f5 comminare till (a), committere cum Mo
:
(b i 1 q r), committere Mi (d), conferre cum eo (c), conferre Mi (e), altercari

cum Mo (f) representing crv/xfiaWeip aiirQ, while os ejus opprimere (Vulg.)
represents 4irt<rT0(Jt.leu'. Not one represents d.iro<XTO(jt,aTlfav.
iviyew. In Mk. vi. 19 and Gen. xlix. 23 (the only place in

which the act. occurs in LXX) this verb is followed by a dat. It
may be doubted whether x^- ov which is expressed Hdt. i. 118. 1,
>
vi. 119. 2, viii. 27. 1, is here to be understood. If anything is to

be understood, t6v vovv is more probable, as in the analogous
cases of 67rêiv (which C here reads) and irpocrexeiv. The mean-
ing appears to be that they "watched Him intensely, were actively
on the alert against Him"; which suits Gen. xlix. 23 (ivetôv
avT<S Kvpioi ToevfjLaT<j)v) as well as the context here. But external
pressure may be the meaning in both places, although in Mk.
vi. 19internal feeling suits the context better ("cherished a
grudge against"). In the gloss of Hesychius, Ivi-^ 1 p-v-qaiKaKti, '
eyKenrai (? iyKoret), it is possible that p.vr)<TiKa.Ki refers to Mk. vi.

19 and lyKurai (or lyKord) to Lk. xi. 53. See Field, Otium Norvic.
iii. pp. 22, 45, and the note in Wordsworth's Vulgate.
diroaTop.aTiên'. Originally, " to dictate what is to be learned

by heart and recited" (Plato, Euthyd. 276 C, 277 A); hence rd
airoo-Top.a.Tilop:eva, "the dictated lesson" (Arist. Soph. El. iv. 1).
Thence it passed, either to the pupil's part, mere recitation, as of
the Sibyl reciting verses (Plut. Thes. xxiv.); or to the teacher's
316 THE GOSPEL ACCORDING TO S. LUKE [XL 53, 54.
part, the plying with questions " to provoke to answer," as here.

See Wetst. ad loc, and Hatch, Bib. Grk. p. 40.
54. Confusion in the text still continues

but the true reading is not ;
doubtful. WH.
give this as a good instance of conflation, the common
reading being compounded of the original text and two early corruptions of
it. Comp. ix. 10, xii. 18, xxiv. 53.
(a) 4veSpe6ovres Orjpevffal ri 4k tov arb/MTOs
airrbv airrov. RBL Boh.
Aeth. Syr-Cur. (some omit avrbv).
(P) i'rjTodvres atpopfirfv Tiva \aj3eiv airrov Era eCpwaiv KaTifyoprjaat. airrov.
D, d Syr-Sin.?
{rjrovvres a<popy.i\v riva \afieiv airrov Iva Karrjyopîruaty airrov. Lat.
Vet. (some omit airrov).
(5) iveSpeiiovres airrbv, tTjrovvres diipevaal n 4k tov ffrbfiaros airrov, Iva
KarTryopâuaiv airrov. ACEGHKMUVTAAII, and with
small variations X, all cursives, Vulg. etc WH. ii. Introduction,
p. 102.
êSpeuoKTcs. Elsewhere in N.T. only Acts xxiii. 21 comp. :
Deut. xix. 11; Prov. xxvi. 19; Wis. ii. 12; Ecclus. xxvii. 10, 28;
Lam. iv. 19; Jos. Ant. v. 2. 12; in all which places it has, as
here, the ace. instead of the usual dat.
Gripeucrai.
1
Here only in N.T. Comp. Ps. lviii. 4. Both this
word and iveSpevovres are very graphic. Godet remarks that we
have here une scene de violence peut-etre unique dans la vie de
Jesus : and huic vehementix suberat fraudulentia (Beng.). We
infer from xii. 1 that now the disciples are present.
It is possible that in Mt. xxiii. what took place on this occasion is com-
bined with what was said in the temple just before the Passion. Lk. gives
only a very brief notice of the later denunciation (xx. 45-47 ; comp. Matt, xxiii.
1-7). But the fact that he gives two denunciations is against the theory that only
one was uttered, which he assigns to one occasion and Mt. to another. It may,
however, easily have happened that some of what was said on the first occasion
has been transferred to the second, or vice versd.
XII. The greater part of the utterances of Christ which Lk.

records in this chapter are also recorded in different parts of Mt.,
for the most part either in the Sermon on the Mount (v.-vii.), or
in the Charge to the Twelve (x. 5-42), or in the Prophecy of the
Last Days (xxiv. 4-51). Here they are given in the main as a
continuous discourse, but with marked breaks at w. 13, 22, 54.
Lk. evidently regards w. 1-2 1 as spoken immediately after the
commotion at the Pharisee's house and there is little doubt that
;
w. 22-53 are assigned by him same occasion.

to the How
much break there is between w. 53 and 54 is left undetermined.
The fact that many of Christ's sayings were uttered more than
1
Comp. "Eliri fioi, w Sci/cparey, oi/K aitrxvvei, t~i)Iukovtos &v, dvbfxara 9r)peii<av,
Kal 46.v rii f>^/j.aTi afxaprj], ippaiov rovro iroiovfxfvos ;
(Plat. Gorg. 489 B).
XII. 1.] JOURNEYINGS TOWARDS JERUSALEM 317
once, and were differently arranged on different occasions, will
partly explain the resemblances and differences between Lk. and

Mt. here and elsewhere. But it is also probable that there has
been some confusion in the traditions, and that words which one
tradition placed in one connexion were by another tradition placed
in another.
Lk. xii. 2-9 = Mt. x. 26-33. Lk. xii. 51-53 = Mt. x. 34-36.
22-32 = vi. 25-34. 54-56 a [xvi. 2, 3].
33. 34 = vi. 19-21. 57-59 = v. 25, 26.
39-46 a xxiv. 43-5 1.
1-12. Exhortation to Courageous Sincerity. This is closely

connected with what precedes. The commotion inside and out-
side the Pharisee's house had attracted an immense crowd, which
was divided in its sympathy, some siding with the Pharisees,
others disposed to support Christ. His addressing His words to
His disciples rather than to the multitude indicates that the latter
were in the main not friendly. But the appeal made to Him by
one of them (ver. 13) respecting a purely private matter shows that
His authority is recognized by many. The man would not have
asked Him to give a decision in the face of a wholly hostile
assembly. But this warning to His followers of the necessity for
courageous testimony to the truth in the face of bitter opposition
implies present hostility. The connexion with the preceding
scene is proved by the opening words, 'Ev ols, " In the midst of
which, in the meantime."
1. twk fiupidSwi' tou SxXou. Hyperbolical, as in Acts xxi. 20.
The article points to what is usual ; " the people in their myriads."
Comp. ov (f>ofir]6ri(ro{jt.aL ano fivpcaStov kaov twv kvkXw iinOefjiivoiV
fj.01
(Ps. iii. 7).
t]p|aTo \4yeiv. Therjpiaro gives a solemn emphasis to what
follows : see on iv. and comp. xiv. 18 and Acts ii. 4. It may
21,
possibly refer to -n-pwrov He began to address the disciples, and
;
then turned to the people. The Trpah-oi/ means that His words
were addressed primarily to the disciples, although the people
were meant to hear them. After the interruption He addresses
the people directly (ver. 1 5). It makes poor sense to take irpu>Tov
with 7rpoo-exeT, "First of all beware" (Tyn. Cran. Gen.), for to
beware of Pharisaic hypocrisy cannot be considered the first of
all duties. For other amphibolous constructions see on ii. 22.
npoCTc'xcTe cauTois diro. " Take heed to yourselves and avoid
beware of." The warning phrase Trpocrcx Te eavToi? is peculiar
to Lk. (xvii. 3, xxi. 34; Acts v. 35, xx. 28); but in LXX irpocrexe
o-eavrw is common (Gen. xxiv. 6; Exod. x. 28, xxxiv. 12; Deut.
iv. 9, etc.). For the reflexive see on xxi. 30.
318 THE GOSPEL ACCORDING TO S. LUKE [XII. 1-4.
airo ttjs v(jlt)s. This constr. is common after verbs of avoiding, ceasing
from, guarding against, and the like ; iratiu, ku\vu, <pv\dcr(rofji.cu, k.t.\.
Comp. irpfxrexe aeavrw dirb ir&aris irdpveias (Tobit iv. 12). The pronoun is
often omitted, xx. 46; Mt. vii. 15, x. 17, xvi. 6, II ; Deut. iv. 23?.
This warning seems to have been given more than once (Mk.
viii. 15). Leaven in Scripture is generally a type of evil which
corrupts and spreads, disturbing, puffing up and souring that which
it influences. The parable of the Leaven (xiii. 20, 21 ; Mt. xiii.
33) is almost the only exception. Ignatius {Magnes. x.) uses it in
both a good and a bad sense. In profane literature its associations
are commonly bad. The Flamen Dialis was not allowed to touch
leaven or leaven bread (Aulus Gellius, x. 15) comp. Juv. iii. 188. :
The proverb iiiKpb. ^v/jlt) oXov to <pvpapM ^v/xol, is used of pernicious

influence (1 Cor. v. 6 ; Gal. v. 9).
Ift&v $api<ralwv is rightly placed last (B L),

it is epexegetic. "Beware
of the leaven which hypocrisy,
is
I mean the Pharisees' leaven." In Mt.
xvi. 12 " the leaven of the Pharisees and Sadducees " is interpreted as meaning
their doctrine.
2. Ou8c> 8c o-uyKeKaXujifAcVoy eorii'. " But there is nothing

covered up, which shall not," etc. Hypocrisy is useless, for one
day there will be a merciless exposure. It is not only wicked, but
senseless.
3. dcG' lav. This is commonly rendered "wherefore," like
dvri tovtov, " for this cause" (Eph. v. 31). But in i. 20, xix. 44 ;
Acts xii. 23 it = dvrt toutwv, art; and it may have the same mean-
ing here. " There is nothing hid, that shall not be known :
because whatever ye have said in the darkness shall be heard in

the light," quoniam quae, in tenebris dixistis in lumine dicentur
(Vulg.). Christ is continuing to insist that hypocrisy is folly, for
it is always unmasked at last. There was a saying of Hillel,
" Think of nothing that it will not be easily heard, for in the end
it must be heard." See small print on i. 20. It is in wording
that this is parallel to Mt. x. 26, 27 the application is very :
different.
iv rots Tdficiois . . . til tuv oo)jjl(t(i)i'. " Store chambers " are
commonly " inner chambers, secret rooms," especially in the East,

where outer walls are so easily dug through comp. Mt. vi. 6, :
xxiv. 26; Gen. xliii. 30; Judg. xvi. 9; 1 Kings xxii. 25. To this
day proclamations are often made from the housetops comp. cVi :
twv 8wfia.Twv (Is. xv. 3; Jer. xix. 13, xlviii. 38). See D.B. 2 i.
p. 1407 ; Renan, Les Evangiles, p. 262 n.
The Latin Versions give a variety of renderings in cellariis (i 1 r), in :
promptalibus (d), in promptuariis (e), in cubilibus (Vulg. (f) ; om. b q).

Comp. ver. 24.
4. Afyu 8c tijj.lv tois <j>Xois jiou. " My friends are not likely
XH. 4-6.] JOURNEYINGS TOWARDS JERUSALEM 319
tobe hypocrites, although persecution will tempt them to become

such" comp. Jn. xv. 15.
:
|xt| <j>of3i]9T]T oirb twv diroKTiv(5vTo>v. The use of airb here is

analogous to that in ver. I, of that which one turns away from. It is
Hebraistic (Lev. xix. 30, xxvi. 2 ; Deut. i. 29, iii. 22, xx. 1 ; Josh. xi. 6
1 Sam. vii. 7 ; Jer. i. 8, 17 ; 1 Mac. ii. 62, viii. 12, etc.). It is not used of
fearing God.
TauTa.
p,Tcii The plural may refer to the details of a cruel
death, or to different kinds of death. Not in Mt. x. 28.
pj iypvruv. Lk. is fond of this classical use of !xv ver. 50, :
vii. 40, 42, xiv. 14; Acts iv. 14, xxiii. 17, 18, 19, xxv. 26, xxviii.
19. Here Mt. (x. 28) has fir] Swafievwv.

5. 4>o|3rj0T]T tok fj.Ta to diroKTCical exoira eôuaicu', k.t.X.
There is little doubt that this refers to God and not to the devil.
The change of construction points to this. It is no longer
<f>o(3i]6r)Te "fear without trying
dirb tovtov, but rovrov (po^-qOrjTe,
to shun," the usual construction of fearing God.
which is More-
over, we are not in Scripture told to fear Satan, but to resist him
courageously (J as. iv. 7 1 Pet. v. 9) ; tov 6e6v (f>o/37J6r]Te, t<3 8ia(36\w
;
avTto-TTjTe is scriptural doctrine. Moreover, although the evil one

tries to bring us to Gehenna, it is not he who has authority to send
us thither. This passage (with Mt. x. 28), the king with twenty
thousand (see on xiv. 33), and the Unjust Steward (see on xvi. 1),
are perhaps the only passages in which the same words have been
interpreted by some of Satan and by others of God.
cfiPaXcii' els Tr]f yiewav. Excepting here and Jas. iii. 6,
ytWa occurs only in Mt. and Mk. in N.T. Not in LXX. The
confusion caused in all English Versions prior to RV. by translat-
ing both -yeewa and aSrjs "hell" has been often pointed out.
Lft. On Revision, pp. 87, 88; Trench, On the AV. p. 21. Teevva
is a transliteration of Ge-Hinnom, "Valley of Hinnom," where
children were thrown into the red-hot arms of Molech. When

these abominations were abolished by Josiah (2 Kings xxiii. 10),
refuse of all kinds, including carcases of criminals, was thrown
into this valley, and (according to late authorities) consumed by
fire, which was ceaselessly burning. Hence it became a symbolical
name for the place of punishment in the other world. Z).. 2 artt.
" Gehenna," " Hinnom," and " Hell."
6. ire'rre orpouOia daa-apiuc ouo.
. . . Mt. has Bvo (TTpov6ia
acrcrapiov. Both have iv it auTw ou, which is more expressive than
ovoev e alrfov, throwing the emphasis on cv " not even one of :
them," although five cost so little. Both o-toovôs and arpovOwv

commonly mean " sparrow," although sometimes used vaguely for
"bird" or "fowl": e.g. Ps. xi. 1, lxxxiv. 4. The Heb. tzippor,
which it often represents, is still more commonly generic, and was
applied to any variety of small passerine birds, which are specially
numerous in Palestine, and were all allowed as food. Tristram, Nat.

Hist, of B. p. 20 1. It is unfortunate that dcrcrdpiov and its fourth
part Ko8pdvTr)<; (Mt. v. 26; Mk. xii. 42) should both be translated
" farthing," while Srjvdpiov, which was ten to sixteen times as much
as an daadpiov, is translated "penny." "Shilling" for 8-qvdpiov,
"penny" for da-adptov, and "farthing" for Ko&pdvT-qs would give
the ratios fairly correctly, although a shilling now will buy only
about half what a denarius would buy then.
Iva-m-ov toG 0eoG. A Hebraism, very freq. in Lk. (i. 19, xvi.
15; Acts iv. 19, vii. 46 comp. Lk. i. 6, 15, 75 ; Acts viii. 21, x. 4).
:
It implies that each bird is individually present to the mind of

God. Belief in the minuteness of the Divine care was strong
among the Jews Non est vel minima herbula in terra cui non
:
pr&fectus sit aliquis in coelo.
7. dXXd icai at Tpixs ttjs

K<j>a\tis. " But (little as you might
expect even the hairs of your head." Comp. xxi. 18; Acts
it)
xxvii. 34; 1 Sam. xiv. 45 ; 2 Sam. xiv. 1 1 ; 1 Kings i. 52 ; Dan. iii. 27.
jif) <j>opi<r6e 8ia<}>^pcTc.
. .
" Cease to fear (pres. imper.)
. . . .
ye are different from, i.e. are superior to": Mt. vi. 26, xii. 12;
i Cor. xv. 41 ; Gal. iv. 1. This use of 8ia<pepa) is classical.
8. Ae'yw 8c ujjuk. The " also " of AV. (" Also I say unto you ")
is impossible. The fear of men, which lies at the root of
hypocrisy, as opposed to the fear of a loving God, appears to be
the connecting thought.
iras. Nom pend. placed first with much emphasis. For similar con-
structions comp. xxi. 6 ; Jn. vi. 39, vii. 38, xvii. 2.
6p.o\oyria-i iv ipoi. The expression comes from the Syriac rather

than the Hebrew, and occurs only here and Mt. x. 32. The phrase
op.vvp.1 iv (Mt. v. 34-36) is not quite parallel. Here perhaps the
second 6p.o\oyij<rei requires iv, and this leads to its being used
with the first. That Christ will confess His disciples is not true
in the same sense that they will confess Him but they will make :
a confession in His case, and He will make a confession in theirs

their confession being that He is the Messiah, and His that they
are His loyal disciples. As early as the Gnostic teacher Heracleon
(c. a.d. 170-180), the first commentator on the N.T. of whom
we have knowledge, this iv after bp.o\oyr)cni attracted notice. 1
9. d-n-apnr]0TJcreTai ivtainov tuv dyyikuv. This expressive com-
pound verb is used of Peter's denial of Christ (xxii. 34, 61 ; Mt.
xxvi. 34, 75, Mk. xiv. 30, 72). In Mt. we have dpvrja-op.ai Kayw
avrov ZfLirpocrOev tov 7rarpds p.ov. Note that Lk. has his favourite
ivd>Triov for (.p-irpoaOev (see on i. 15), and that he has "the
Angels of God" where Mt. has "My Father": comp. xv. 10.
1
The fragment of Heracleon, preserved by Clem. Alex. Strom, iv. 9, is
translated by Westcott, Canon of N. T. p. 275, 3rd ed.
XII. 10, 11.] JOURNEYINGS TOWARDS JERUSALEM 321
10. Comp. Mt. xii. 31, 32 and Mk. iii. 28, 29, in both which
places this difficult saying is closely connected with the charge
brought against our Lord of casting out demons through Beelzebub
a charge recorded by Lk. without this saying (xi. 15-20). We
cannot doubt that Mt. and Mk. give the actual historical con-
nexion, if these words were uttered only once.
iras. Here again Lk. has a favourite word (see on vii. 35)
Mt. has os idv, and Mk. has os dV. Also for eis rbv uiov Mt. has
Kara rov vlov. For this use of ets after fiXacrfafAclv and the like
comp. xxii. 65 ; Acts vi. 1 1 ; Heb. the
xii. 3. After afiapTcivciv it is
regular construction, xv. 18, 21, xvii. 4; Acts xxv. 8, etc. The
Jewish law was, " He that blasphemeth the name of the Lord, he
shall surely be put to death all the congregation shall certainly
:
stone him" (Lev. xxiv. 16).

To fiytoi' Trkcujia. See on i. 15.
ouk (tyeOrjo-eTai. Constant and consummate opposition to the
influence of the Holy Spirit, because of a deliberate preference
of darkness to light, renders repentance, and therefore forgiveness,
morally impossible. Grace, like bodily food, may be rejected
until the power to receive it perishes. See on 1 Jn. v. 16 in
Camb. Grk. Test., and comp. Heb. vi. 4-8, x. 26-31. The identity
of the " blasphemy against the Holy Spirit " with the " sin unto
2
death" is sometimes denied (Z>.B. i. p. 442); but a sin which
will never be forgiven must be a sin unto death. Schaff's Herzog,
i. p. 302. In each case there is no question of the efficacy of
the Divine grace. The state of him who is guilty of this sin is
such as to exclude its application (Wsctt. on Heb. vi. 1-8, p. 165).
Blasphemy, like lying, may be acted as well as uttered and it :
cannot safely be argued that blasphemy against the Spirit must be

a sin of speech (Kurzg. Kom. N.T. i. p. 75). See Aug. on Mt. xii.
31, 32 ; also Paschasius Radbertus, Migne, cxx. 470-472.
11, 12. Comp. xxi. 14, 15, which is parallel to both Mt. x. 19,
20 and Mk. xiii. n, but not so close to them in wording as these
verses are. The connexion here is evident. There is no need
to be afraid of committing this unpardonable blasphemy by ill-
advised language before a persecuting tribunal; for the Holy
Spirit Himself will direct their words.
11. elo-<j>epa)o-iv ujxds em Tots owaywyds. In all four passages
their being brought before synagogues is mentioned. The elders
of the synagogue were responsible for discipline. They held courts,
and could sentence to excommunication (vi. 22 ; Jn. ix. 22, xii.
42, xvi. 2), or scourging (Mt. x. 17), which was inflicted by the
vTn]peT7i<s (see on
20). Schiirer, Jeivish People in the T. of J. C.
iv.
II. ii. pp. 59-67Derenbourg, Hist, de la Pal. pp. 86 ff. The dpxcu
;
and eouo-icu would include the Sanhedrin and Gentile tribunals.

p| p.pip.i>T)o-T]Te irws t| ti d-n-oXoyiio-Tjo-Oe. Neither the form nor
21
the matter of the defence is to cause great anxiety beforehand. See

on ver. 22 and x. 41. Excepting Rom. ii. 15 and 2 Cor. xii. 19,
d.7rokoyelv is peculiar to Lk. (xxi. 14 and six times in Acts).
Here Mt. and ML have XaX-qa-qre.
D 157, abcdeffjilq Syr-Cur. Syr-Sin. Aeth. omit fj rl, which may

possibly come from Mt. x. 19. If so, this is a Western non-interpolation.
See note at the end of ch. xxiv. WH.
bracket.
Tfj wpa.
12. iv au-n] " In that very hour " see small print on
:
x. 7, and comp. Exod. iv. 12 and 2 Tim. iv. 17. Renan points out
the correspondence between this passage and Jn. xiv. 26, xv. 26
(V. dej. p. 297, ed. 1863).
13-15. The Avaricious Brother rebuked. This incident forms
the historical introduction to the Parable of the Rich Fool
(16-21), just as the lawyer's questions (x. 25-30) form the his-
torical introduction to the Parable of the Good Samaritan.
Comp. xiv. 15, xv. 1-3. We
are not told whether the man was
making an unjust claim on his brother or not ; probably not
but he was certainly making an unjust claim on Jesus, whose
work did not include settling disputes about property. The man
grasped at any means of obtaining what he desired, invading
Christ's time, and trying to impose upon his brother an extraneous
authority. Facile ii, qui doctorem spiritualem admirattlur, eo
delabuntur, ut velint eo abuti ad domestica componenda (Beng.).
Compare Christ's treatment of the questions respecting the pay-
ment of the didrachma, the woman taken in adultery, and payment
of tribute to Caesar.
13. cittc tw d8e\<f>w jjlou. He does not ask Jesus to arbitrate
between him and his brother, but to give a decision against his
brother. There is no evidence that the brother consented to
arbitration.
14. "AyOpwTTC. A severe form of address, rather implying dis-
approbation or a desire to stand aloof, xxii. 58, 60 ; Rom. ii. 1,
ix. 20. Comp. Soph. Aj. 791, 1154. As in the case of the lepers
whom He healed (v. 14, xvii. 14), Jesus abstains from invading
the office of constituted authorities. No one appointed Him
(KaTa~rf)(Tv) to any such office. Comp. Tc's ere KaTecrrrjcrev apôvra
Kal StKacTTTjv i<f> 7jfx.S>v ; (Exod. ii. 1 4), words which may have been
familiar to this intruder. Comp. Jn. xviii. 36.
|iepi(rrT)v. Here only N.T. Not in LXX. There is no
in
need to interpret it of the person who actually executes the
sentence of partition pronounced by the k/ht^s. The /cpm/s who
decides for partition is a p.epio-Trjs.
15. <f>v\&<T<re<T0e airb. The expression is classical (Xen. Hell. vii. 2. 10
Cyr. ii. 3. 9), but the only similar passage in N.T. is (pvXAâre iavrb. dirb
tCjv eld&Xwv (1 Jn. v. 21) : it is stronger than irp<xTix eTe <*7ro.
XII. 15-17.] JOURNEYINGS TOWARDS JERUSALEM 323
ird(n]$ " Every form of covetousness "

irXcoceî'as. comp. :
u every kind of temptation " (iv.

7ravTa jreipao-fJiov, 13) ; iraa-a dpapTia
koX fiXao-^-qp-ca (Mt. xii. 31). On TrXeove&a, "the greedy desire to
have more," as a more comprehensive vice than cpiXapyvpia, see
Lft. Epp. p. 56 and on Col. iii. 5. He quotes c/>uAaao-0e oiv 0.77-0
r^s 7ropvetas /ecu ttj<s cpiXapyvpias {Test. XII Patr. Jud. xviii.), and
somewhat differs from Trench, Syn. xxiv. Jesus, knowing what
is at the root of the brother's unreasonable request, takes the
opportunity of warning the whole multitude (77730s avrovs) against
this prevalent and subtle sin.
ouk iv tw iTepio-aeueii> itw. " Not in the fact that a man has
abundance is it the case that his life is the outcome of his
possessions " ; i.e. it does not follow, because a man has abundance,
that his life consists in wealth. Some render, " For not because
one has abundance, is his life part of his possessions," i.e. so that
he can secure it. But the other is simpler. Life depends for
its value upon the use which we make of to. inrdpxovTa, and for
its prolongation upon the will of God. It is unlikely that f\ a)^
here means or includes eternal life; but it includes the higher
life as distinct from /Jibs. Comp. oi yap iv rfj virepfBoXfj to
avrapKes ov8' r/ 7rpai?, 8vvarov 8k /ecu pr) apôvra y^s /ecu 6aXa.TTrj<;
irpaTTtiv TCt KaXd' /ecu yap ct7ro pcrpt'ov Swair' av tis irpdrTUV Kara.
t^v aptT-qv (Arist. Eth. Nic. x. 8. 9).
For the dat. after irepi<T<refct.v comp. xxi. 4 and Tobit iv. 16, and for that
after rk virdpxovra see on viii. 3.
16-21. The Parable of the Rich Fool, which illustrates both

points ;
that the life that is worth living does not depend upon
wealth, which may be a trouble and anxiety ; and that even mere
existence cannot be secured by wealth.
16. Eurey 8c irapaPoXT]^ irpos. Each separate combination is
characteristic tlirev 84, elirev TrapafioXrjv, and il-rrev irpos.
:
See on vi. 39, and comp. xv. 3.

e6(J>6pT|CTv. bibl. Grk. Here only
Josephus uses it of in
Galilee as productive of oil (B. J. ii. 21. 2); but elsewhere it
occurs in this sense in medical writers only (Hobart, p. 144)
comp. TeXeo-cpopelv (viii. 14).
tj
x^P a Comp. xxi. 21;
- Jn. iv. 35; Jas. v. 4. There is
no hint that the man's wealth was unjustly acquired; and this
is some slight confirmation of the view that the brother's claim
was not unjust (ver. 13). There is perhaps a reference to Ecclus.
xi. 18, 19 or to Ps. xlix. 16-20.
17. Ti TroiY)cra>; Comp. Eccles. v. 10.
ouk eyw irou owctw. Quasi nusquam essent quibus pascendis
possent impendi (Grot.). Inopum sinus, viduarum domus, ora
infantum . . . istse sunt apothecse, quae maneant in xternum (Ambr.).
324 THE GOSFEL ACCORDING TO S. LUKE [XII. 17-20.
Note the repetition of fiov " my fruits, my barns, my goods, my

:
soul." It is just here that there is some resemblance to the story

of Nabal : my bread, and my water, and my flesh
" Shall I take
that I have killed for shearers and give it unto men of whom
my
I know not whence they be?" (i Sam. xxv. n) but it is too much :
to say that there is an evident reference to Nabal.

18. Ka0e\w. First with emphasis he is eager to set to work. :
But pauperum nulla mentio (Beng.). Comp. dcpeXei, which is the

true reading, Rev. xxii. 19 ; and see Veitch, p. 25. Note the
chiasmus between Kade\<o and oikoSo/xô-o).
The text of the words which follow ical crvvdt-a) iicei is much confused,
but irdvra rbv crirov ical rd dyadd fiov (s ac BLTX,
Syr-Hare. Boh. Sah.
Aeth. Arm.) is probably correct, the fiov after crirov (X ac X, Syr-Hare. Boh.
Sah. Aeth. ) being rejected as an insertion.
WH. give the evidence in full (ii. p. 103), and regard it as a marked
instance of conflation. Comp. ix. 10, xi. 54, xxiv. 53. The main facts are
these. The expression ret yev/ffiara is very common in for the fruits LXX
of the earth, and the phrase crvvdyeiv rd yev-fffiara occurs Exod. xxiii. 10 ;
Lev. xxv. 20 ; Jer. viii. 13. The familiar rd yc-vrffiard fiov was substituted
in some documents for the unusual combination rbv crirov ical rd dyadd
(X* D), in others for rbv crirov (A Q E F GH
etc.), in one for rd dyadd fiov
(346) ; yet another variation is caused by the substitution of roiis icapirovs fiov
(from ver. 17) for the whole of the unusual combination (39), omnes fructus
meos (a c d e). Thus we have
(a) rbv crirov [fiov] ko.1 rd dyadd fiov.
(j8) I. rd yev-fjixara fiov. \
2. rovs Kapwote fiov. J
(5) I. rd yevfjfiard fiov ical rd dyadd fiov.\
2. rbv crirbv fiov ical rd yevrffiard fiov. )
The common reading (5. 1) is a conflation of /3. 1 and a.
19. ip& Tj |/uxfj fiou. There is probably no irony in making

him address, not his body, but his soul the ifrvxv * s here used as
:
the seat of joyous emotions.

all Comp. pi} fiepifivdre rrj i/^x?? ri
(pdyrjre (ver. 22). Field quotes Kapreprjcrov, ^Xllt rrpodecrfxiav
<rvvTop.ov Iva tov 7r\c60) xpovov aTToXavcrrjs acrcpaXovs r}Bovrj i/xavrbv ko.1 7rods tt?v
ifiavTov xj/vxrjv ehrcov' 'A^vatos el/xi (Libanius, D xvi. p. 463). See
Stallbaum on Plat. Repub. ii. 8, p. 365 A.
Kcffxeva els ttj iroXXd* ava-iravov, $dye, irlt. These words are
omitted in D and some Latin authorities (abede ff2 ). With eis ttj iroXXd
comp. Jas. iv. 13-17 Prov. xxvii. 1 Ecclus. xxix. 12 and with
; ; : <f>d-ye, irU
comp. Tobit vii. 10 and the remarkable parallel Ecclus. xi. 19. The
asyndeton marks the man's confidence and eagerness.
20. ei-irce 8e auTw 6 cos. This a parable, not history. It

is
is futile to ask how God spoke For "A^pwe see on xi. 40
to him.
and xxiv. 25. The Tadrn tt) vuktI is placed first in emphatic
contrast to the Irrj rroWd. See Schanz, pp. 347, 348.
tx]v ^vxr\v coo aiTooo-ic dir6 aou. " They are demanding thy
soul of thee " : the present tense is very impressive. They do

notdemand it for themselves, and so we have act. and not mid.
Comp. 2 Cor. xi. 20 ; and see the parallel lesson Wisd. xv. 8. For
the impersonal plural comp. vv. II, 48, vi. 38, xvi. 9, xxiii. 31.
There is no need to think of ayycA.01 davarr)<p6poi (Job xxxiii. 23),
or of kr)<TTai (x. 30).
& 8e TJ-roijAao-as, rim corai ; Vulg. Rhem. and RV. preserve
the telling order quse, autem parasti cujus erunt ?
:
" And the
things which thou hast prepared, whose shall they be ? " Comp.
Ps. xxxix. 6, xlix. 6; Eccles. ii. 18-23; J OD xxvii. 17-22. When
not even his i/";X^' 1S ^
s own t0 dispose of, what will become of
his ayaOd?
21. Qr\<raupLi<av auTw. Comp. Mt. 2 Cor. xii. 14; and
vi. 19;
for the els before Qeov comp. be regretted that the
xvi. 8. It is to
cis is rendered differently in the two passages in both AV. (" in,
towards") and RV. ("for, toward"). " Being rich toward God"
means being rich in those things which are pleasing to Him.
Amassing wealth without reference to the God who bestows it is
7rA.covcia, and Tr\eove$ia is a<f)po<rvvr].
The change from to els Qeov, instead of 9e$, is intentional, and

aiirif
Juvenal's dives tibi, pauper amicis
(v. 113) is not quite parallel; nor again
Hecato in Cic. De Off. iii. 15. 63 : Neque enim solum nobis divites esse
volumus, sed liberis, propinquis, amicis, maximeque rei publicai. The whole
verse is omitted in D
and a b d.
22-53. God's Providential Care and the Duty of Trust in
Him (22-34) and of Watchfulness for the Kingdom (35-48)
which Christ came to found (49-53). The address to the people
(vv. 15-21) being ended, Jesus once more turns specially to the
disciples; and it should be noticed that in doing so He no
longer speaks in parables. That what follows was spoken on the
same occasion as what precedes seems to be intended by Lk., but
is not stated. The 81a touto is included in the traditional report
(see Mt. vi. 25), and proves nothing as to the original historical
connexion. It is more to the point to notice that covetousness
and hoarding are the result of want of trust in God (Heb. xiii. 5),
and that an exhortation to trust in God's fatherly care follows
naturally on a warning against covetousness. There is logical, but
not necessarily chronological connexion. More convincing is the
coincidence between details. The mention of sowing, reaping,
store-chamber, and barn (ver. 24) may have direct reference to the
abundant harvests and insufficient barns in the parable {vv. 17, 18).
But it does not follow, because this lesson was given immediately
after the parable of the Rich Fool, that therefore it was not part
of the Sermon on the Mount ; any more than that, because it was
delivered there, it cannot have been repeated here.
22. Elircy 8c Trp6s tous na0T]T(s. Note both the 84 and the
7rpo'?, and comp. ver. 16, vii. 50, ix. 13, 14, 59, 62, etc. Assuming
a connexion with what precedes, Aid tooto will mean, " Because
life does not depend on riches."
p.?) ficpifivdTe. "Be not anxious": comp. ver. 11 and x. 21.

See Lft. On Revision, 2nd ed. p. 190; Trench, On the A.V. p.
39 ; T. L. O. Davies, Bible English, p. 100, for evidence that
" thought " in the sixteenth and seventeenth centuries meant
distressing anxiety. Comp. 1 Sam. ix. 5 with x. 2. S. Paul
reiterates Christ's teaching (1 Cor. vii. 32 ; Phil. iv. 6).
nj |/uxfj. Not, "in your soul," but, "for your soul." Here
again the reference to the parable (*\ivyj), <pdye) seems to be direct.
If so, the necessity for translating i/^x7? m
tne same way in both
passages is all the stronger. The faxy is the source of physical
life and physical enjoyment.
23. irXeioc ianv ttjs Tpo<J>fjs. " Is something greater than the
food" (comp. xi. 31, 32). Therefore He who gave the greater will
not fail to provide the less.
24. KaTdKorjcraTe. A
favourite verb see on ver. 27.
: Mt. has
ififi\ij/aTe and for tous KopaKas he has ra 7reTivd tov ovpavov.
'
Ravens are mentioned nowhere else in N.T., but often in O.T.

See especially ris 8k ^Tot/xacrev Kopaia ftopdv (Job xxxviii. 41), and
KoL OlSoVTt T019 KT^VCCTt TpOfpYjV aVTWV KO.I TOIS VO<T<TOl<i TWV KOpaKWV
toU cVikoXov/acVois olvtov (Ps. cxlvii. 9). The name (Heb. 'oreb)
covers the whole of the crow tribe (including rooks and jack-
daws) which is strongly represented in Palestine. Like the vulture,
the raven acts as a scavenger but it is a fable that it turns its
:
young out of the nest, leaving them to feed themselves, and that
this is the point of our Lord's mention of them. The raven is
very careful of its young; and God feeds both old and young.
Tristram, Nat. Hist, of B. pp. 198-201.
Here Vulg. bfl have cellarium for ra/ielov, while d has promptuarium.
See on ver. 3.
8ia<}>peT -jw ircTcu'wi'. See on ver. 7. " The birds are God's
creatures ; but ye are God's children " : 6 irar^p ipwv (Mt.), not
avTwv.
25. Tts 8e c upwv. See on xi. 5.
pcpipcuy Sih'citcu em ttji' T|XiKiaf irpoaScicai "By being irfjxui'.
anxious can add a span to his age." here means

That rjXiKLa
"age" (Heb. xi. 11 ; Jn. ix. 21, 23), and not "stature" (xix. 3), is
clear from the context. It was prolongation of life that the anxiety
of the rich fool failed to secure. Not many people give anxious
thought to the problem of adding to their stature ; and the addition
of a Trr/x^s (the length of the forearm) would be monstrous, and
would not be spoken of as cAd^to-rov. Many persons do give
anxious thought to the prolongation of their allotted age, and
that by any amount, great or small. Wetst. quotes Mimnermus,

irqxyiov eirl ^povov avOecrw rj(3r]<s repTrofieda. See on ii. 52, where
f]XiKia probably means stature. For D.B. 1 iii. pp.
iriix ? see
1736 ff. j and for the literature on Hebrew Weights and Measures,
Schaff's Herzog, iv. p. 2486.
26. ovv ovSe eXdxiorTov SvvacrOc.
el These words have no equivalent
in Mt. and are omitted in D, which for the whole verse has simply koX irepl
tQv \oittwv rl fiepifivare. So also a b c d ff2 i 1 r et de cmteris quid solliciti
:
estis. By twv Xoiirwv are meant clothing (Mt.), food, and other bodily
necessities.
For o&5 we might have expected firjdi. But el iirel, and the sentence
is conditional in form only. "If (as is certain) ye cannot "=" Since ye
cannot." Comp. Jn. iii. 12, v. 47 1 Cor. xi. 6 Heb. xii. 25. Win. Iv. 2.
; ;
a, p. 600. Or we may consider oidi as belonging to Stivaade, and not to

the whole sentence "If ye are unable." Simcox, Lang, of N.T. p. 183.
:
But the former is better.
27. t& KpiVa. Mt. adds tov aypov. The word occurs no-
where else in N.T., but is freq. in LXX, esp. in Cant. (ii. 16, iv.
5, v. 13, vi. Heb. shushan or shoshannah. Some
2, 3, etc.):
flower with a brilliant colour is evidently meant, and the colour is
one to which human lips can be compared (Cant. v. 13). Either
the scarlet Martagon {Lilium Chalcedonicum) or the scarlet anemone
{anemone coronaria) may be the flower that is thus named. Like
o-TpovOia, however (ver. 7), KpCva may be generic and to this day ;
the Arabs call various kind of flowers "lilies." See D.B. art.
"Lily"; and comp. Stanley, Sin. &
Pal. pp. 139, 430. Note that,
while Mt. has KarafJiavOdveiv, Lk. has his favourite Karavoelv
(ver. 24, vi. 41, xx. 23; Acts vii. 31, 32, xi. 6, xxvii. 39). For
noma see on v. 5 it covers the works of men, erjOei that of
:
women.
After rot Kplva. irws D
has otfre v-qBei otire v<f>ahei, while d has quomodo
neque neunt neque texunt, and a has quojiiodo non texunt neque neunt.
Several other Lat. texts have texunt. Thus, quomodo crescunt non laborant
neque neunt neque texunt (b 1 r) ; quomodo crescunt non nent neque texunt (c)
quomodo crescunt non laborant non neunt neque texunt (ff2 ; and, by a )
curious slip, quomodo non crescunt non laborant neque neunt neque texunt (i).
28. el 8e Iv dypw. First with emphasis. " If in the field,"

where such care might seem to be superfluous. AV. wrongly
takes iv dypw with ovra a-qfxepov, following Vulg. quod hodie in agro
est. Both here and in Mt. the right connexion is, " which to-day
is, and to-morrow is cast into the oven." For k\i|3cu'os, a portable
oven, as distinct from i7rvos, see D.B. The /cAt/3avos is often
mentioned in LXX, generally as a simile for great heat (Ps. xx. 9
Hos. vii. 4-7, etc.) Tttvo? neither in LXX nor in N.T. Wood
;
being scarce in Palestine, grass is commonly used as fuel. For

dp.o}>i<ei, which is a late word (Job xxix. 14, xxxi. 19), see
Veitch.
29. Kal ujieis p] ^tcitc.

" And do you cease to seek " comp.
:
ver. ii, vi. 30, 37, vii. 13, viii. 49, 50, 52, etc. Mt. has the aor.
fiepLfivTjcrrjTe.
pi fAeTa>pie<T0. Grk. and in LXX (Ps. cxxx. 1

In class.
2 Mac. v. would probably mean, "Be not lifted
17, vii. 34) this
up, do not exalt yourselves, seek not high things." So the Vulg.
nolte in sublime tolli. Old Latin texts differ nolite solliciti esse :
nee solliciti sitis (c) ; non abalienetis vos (d) and many omit the :
passage. Luth. fahret nicht hoch her. Tyn. Cov. and Cran. " neither
clyme ye up an high." But most commentators interpret it as a
metaphor from ships tossing at sea " Waver not anxiously, be :
not tossed about with cares." Comp. /xeritopov eV <f>6fi(p of a

criminal expecting punishment (Jos. B. J. iv. 2. 5); and see
S. Cox, who turns the word into a parable, Expositor, 1st series,
i. p. 249, 1875. Edersheim contends for the LXX meaning, "be
not uplifted" (Z. 6r* T. ii. p. 217). The verb is one of the rarer
words which are common to N.T., Philo, and Plutarch.
30. TouTa yip irdrro. This is the right combination ; not
TrdvTa to. lOvt] h&c enim omnia gentes mundi quserunt.
: The
heathen seek anxiously after all these things, because they know
nothing of God's providential care. The phrase to. Idvrj tov
Koa-fiov occurs nowhere else in N.T. or LXX, but represents an
Aramaic expression common in Rabbinical writings.
The plural verb shows that the different nations are considered dis-
tributively ; and the compound expresses the anxiety with which they seek.
Each nation seeks laboriously after the sum-total of these things. On the
difference between ravra iravra here and irdvra ravra, Mt. vi. 32, see Win.
lxi. 2. b, p. 686. In both places imriTov<jiv is the true reading, and
ivi^Tjrei a grammatical correction.
6ftuv 8c 6 iraTrjp. But you, who know that you have such a
Father, have no need to be disturbed about these wants.
31. Lk. alone has his favourite irX^. See on vi. 24. " But
(dismissing all this useless anxiety) continue to seek," etc. Mt.
adds irpwrov to r)TiTC.
Origen quotes eTire ykp 6 'lr)<ro\)% rk /xeydXa

rdis fiadrfralt airrov Alreire
Kal ra /j.iKpa i/uv irpoffredrfaeTai, Kal rk 4-irovpdvia Kal rk iirtyeia
alreire
TrpwrreO-fiverai iifuv (De Orat. 2). Comp. Clem. Alex. Strom, i. 24, p. 416,
ed. Potter, and iv. 6, p. 579.
32. This verse has no parallel in Mt., and it is the only verse
in this section which is entirely without equivalent in the Sermon
on the Mount. The passage reads so well both with and without it,
that it is difficult to see why it should have been either inserted or
omitted without authority. In it the Good Shepherd assures His
flock that, while the anxious seeking of the 6Xtyo7rio-Toi after food
and raiment is vain, their seeking after the Kingdom of God will
not be vain. He gives the Kingdom to those who seek it, and
with it gives the necessaries of life. Whereas those who neglect
the Kingdom that they may secure the necessaries, may lose both.
K.vpto<s iroip-aivei fjie, kclI oiSev fxe vcrTeprjaei (Ps. xxiii. 1). The
fUKpbv iroifxviov are the disciples as contrasted with the fj.vpid.8es
tov o^Xov (ver. 1).
ttol/xvLov = iroLpAviov, which is not a diminutive, and therefore fUKpov is

neither superfluous nor an epithet of affection, but an expression of fact.
On the nom. with the art. for the voc. see on x. 21 ; and for ri ro see Wry
Lft. on Col. i. 19, and comp. Rom. xv. 26.
33. The first half of this verse (to 7raAaioi;/>i6va) has no parallel
in Mt. As in vi. 29, 30, we have a rule given, not that it may be
kept literally, but that it may illustrate a principle.
So far as
attachment to our possessions is concerned, we must be ready to
part with them (1 Cor. vii. 30). Our fondness for them is not
our justification for keeping them. But there is no Ebionism
here, no condemnation of possessions as sinful. 1 As Bede points
out, Christians are not commanded to retain nothing for their
own use (for Christ Himself had a purse out of which He gave
alms), but to take care that fear of poverty does not interfere with
benevolence. Almsgiving is not to be a mere giving of what we
can spare. Nor is it merely for the sake of the receiver. It is
also for the good of the giver, that his heart may be freed from
covetousness. The attempt to keep the letter of the rule here
given (Acts ii. 44, 45) had disastrous effects on the Church of
Jerusalem, which speedily became a Church of paupers, constantly
in need of alms (Rom. xv. 25, 26; 1 Cor. xvi. 3; 2 Cor. viii. 4,
ix. 1). For t& uTrdpxorra see on viii. 3 ; and for PaXXdn-ia see on x. 4.
d^nXcm-roy. Not elsewhere in N.T. or LXX. Comp. xvi. 9,
xxii. 32 ; and, for the command, Mk. x. 41. Heaven is not to
be bought with money; but, by almsgiving, what would be a
hindrance is made a help. 2 In (Wjs the reference perhaps is to
costly garments, which are a favourite form of wealth in the
East. The word occurs Is. 1. 9, li. 8; Job iv. 19, xxvii. 18;
Prov. xiv. 32 ; but in N.T. only here and Mt. vi. 19.
34. Almost verbatim as Mt. vi. 21. S. Paul states a similar
1
On
the alleged Ebionism of Lk. see Introd. 3. b, and also Alexander,
Leading Ideas of the Gospels, pp. 163-180, 2nd ed.
2
Margoliouth quotes from El-Ghazzali's Revival of the Religious Sciences
many striking sayings attributed to Christ by Mahometan writers among them :
these. " He that seeks after this world is like one that drinks sea -water.
The more he drinks the thirstier he becomes, until it slay him" (iii. 161).
First, it may be taken from an unlawful
'
' There are three dangers in wealth.
source. And what if it be taken from a lawful source ? they asked. He
answered It may be given to an unworthy person. They asked, And what if
:
it be given to a worthy person ? He answered, The handling of it may divert

its owner from God " (iii. 178).
principle i Cor. vii. 32-34. Wealth stored up in this world has

many enemies ; that which isstored in heaven is safe from them
all. The ydp is specially to be noted. The reason why treasure
must be stored in heaven is that the hearts of those who bestow
it may be drawn heavenwards.
35-48. The Duty of Loyal Vigilance. From ver. 35 to ver. 38

this section has no parallel in Mt. The interpellation of Peter
(ver. 41) is also peculiar to Lk. But w. 39, 40 and 42-46 are
parallel to Mt. xxiv. 43-51. The discourse once more takes a
parabolic turn, watchfulness being inculcated by the parables of the
Master's Return (35-38, 42-48) and of the Thiefs Attack (39, 40).
35. "EoTwo-af u/xti^ al 6a<j>ucs irepicûoji^fai. The long garments
of the East are a fatal hindrance to activity. Comp. xvii. 8
Acts xii. 8 ; 1 Kings xviii. 46 ; 2 Kings iv. 29, ix. 1 ; Job xxxviii. 3,
xl. 7 ; Jer. i. 1 7. Tristram, Eastern Customs in Bible Lands, p.
158. Note the emphatic position of ujxwc and u/ieis. "Whatever
others may do, this is to he your condition."
Xuxôi Kcuojj.ei'01., k.t.X.
ol This is the parable of the Ten
Virgins condensed (Mt. xxv. 1).
36. irpoa8exo|jiôis. Expectantibus (Vulg.) cum desiderio et
gaudio (Beng.) : comp. ii. 25, 38, xxiii. 51.
tt<5t dKaXuo-Tj 6K tw ydpuv. If the rendering " when he shall
return from," etc., is correct, this is the only place in N.T. in which
the verb has this meaning comp. 2 Mac. viii. 25, xiii. 7, xv. 28
:
3 Mac. 21; Wisd. ii. 1. The more usual sense is "breakup

v.
(a feast, camp, etc.), depart " comp. Phil. i. 23; Judith xiii. 1;
:
2 Mac. ix. 1 and this may be the meaning here. See instances
:
in Wetst. So Luther, wenn er aufbrechen wird. The wedding

isnot his own, but that of a friend which he has been attending.
In Esther (ii. 18, ix. 22) ydfx.01 is used of any banquet or festival
but the literal meaning is better here. 1
For the plural of a single marriage feast comp. xiv. 8 ; Mt. xxii. 2,
xxv. 10, and see Win. xxvii. 3, p. 219. For the constr. 'Iva i\66vTos . . .
&voiuaiv ai/rw see Win. xxx. IX, p. 259, and comp. xv. 20.
37. Trpioj(reT<H kox dKcucXieei ciutous. Comp. Rev. iii. 20, 21.
Christ acted in this way when He washed the disciples' feet not, :
however, in gratitude for their faithful vigilance, but to teach

them humility. Nevertheless, that was a type of what is promised
here comp. Rev. xix. 9.
: References to the Saturnalia, when
Roman masters and slaves changed places in sport, are here
1
Kimchi on Is. Ixv. mentions a saying of R. Johanan ben Zacchai, who in-
vited his servants without fixing a time sapientes se ornarunt, stolidi abierutit
:
ad opera sua. Thus some went ornati and others sordidi, when the time came,
and the latter were disgraced (Keim,_/<;j. of Naz. v. p. 256. Comp. Schoettgen,
i. p. 216).
quite out of place. The parable xvii. 7-10 sets forth the usual
course between master and man.
38. SeuTe'pa. The first watch is not mentioned, because then
the wedding-feast was going on. These are probably the two
last of the three Jewish watches (Judg. vii. 19), not the two middle
watches of the Roman four (Mk. xiii. 35 ; Acts xii. 4). See on
xxii. 34 and D.B. art. "Watches of Night." In D, Marcion,
Irenaeus, and some other authorities, the first watch (ttJ ia-n-epivfj
4>vXaKfj) is inserted: WH. ii. App. p. 61.
39. yivuHTKere. Probably indie. But Vulg. Luth. Beza, and
all English Versions make it imperat. There is nothing strange
in the sudden change of metaphor, especially in Oriental language.
The "thief in the night" is a proverb for unexpected events
(1 Thes. v. 2 ; 2 Pet. iii. 10; Rev. iii. 3, xvi. 15). Comp. the
changes of metaphor in the parallel passage Mt. xxiv. 40-44.
d<|>T)Kev.
" Left his house" (RV.). AV. makes no distinction between
6.<t>i)Kevhere and etacrev in Mt. xxiv. 43, rendering both "suffered." But
the RV. elsewhere renders tophtfti by "suffer" (viii. 51, xviii. 16); and
6.<pr\Ktv here cannot mean that he went out of the house, for "he would have
kept awake " implies that he remained in it. If the distinction between e'iaaev
and &(pr}icev is to be marked, the latter might be translated "allowed," a
word which the Revisers nowhere use, except in the margin of Mk. iv. 29.
" To be dug through," the walls being made of
SiopuxGTjfai.
"
mud. Wic. has " to be myned " here and " to be undermynyde
in Mt. for perfodiri of Vulg. Comp. Siwpvtjev iv o-kotu oiKi'as
(Job xxiv. 1 6) ; iav Se Iv T(3 Siopvyp.aTi evpeOfj 6 kXc7tt7JS (Exod.
xxii. 2) ) ovk iv 8iopvyp,a.(riv evpov avrovs (Jer. ii. 34).
41. Elirev 8e 6 nrpos. This interruption should be compared
with that in ix. 33. Each of them connects the discourse in which
it appears with a definite incident. It illustrates Peter's impulsive-
ness and his taking the lead among the Twelve. Perhaps it was
the magnificence of the promise in ver. 37 which specially moved
him. He wants to know whether this high privilege is reserved
for the Apostles. For irapaPoXrp' Xe'yeis see on v. 36, and for
irp6s = "in reference to" comp. xviii. 1; Rom. xviii. 21; Heb. i.
7, 8, xi. 18, and possibly Lk. xix. 9 and xx. 19. Here irpbs fip.5s
comes first with emphasis.
tj km irpos Trdm-as. Peter is sure that it has reference to the
Twelve the question is whether others are included. The em-
:
ployment of parables would make him suppose that the multitude

was being addressed, as in ver. 16; for Jesus did not commonly
employ this kind of teaching with His permanent disciples. The
spirit of the question resembles Jn. xxi. 21, and the answer
resembles Jn. xxi. 22. In Mk. xiii. 37 we have what looks like
a direct answer to the question here asked by S. Peter, " What I
say to you I say to all, Watch."
42. Tis Spa iarrlv. Christ answers one question by another,

which does not tell the questioner exactly what he wishes to know,
but what it concerns him to know. It is enough that each who
hears recognizes that he is an oikovo/xos with responsibilities.
This was true in the highest sense of the Apostles. The oikovo/xos
here is a dispensator (Vulg.) or villicus (d), a superior slave left in
charge of the household and estate (see on xvi. i). Other names
are ordinarius, actor, procurator, the meanings of which seem to
have varied at different periods and on different estates. Bekker,
Gallus, Excursus iii. p. 204, Eng. tr. Hatch seems to assume
that dispensator and villicus were terms of fixed and invariable
meaning (Bibl. Grk. p. 62). With moros comp. Num. xii. 7
1 Sam. xxii. 14; and with <|>poVipos comp. xvi. 8; Gen. xli. 39.
With Ocpcureias (abstr. for concr.) comp. ix^-PV &* Qapaw /ecu r/
OepaTreia airov (Gen. xlv. 1 6). Contrast Lk. ix. 11.
" A
measured portion of food, ration." These
(riTopirpioi'.
rations on Roman estates were served out daily, weekly, or
monthly. The word occurs nowhere else, but <TLTOfi.f.Tpdv is
found (Gen. xlvii. 12, 14). Comp. Hor. Ep. i. 14. 40. See
instances in Wetst.
44. dX^Gois \ya>up.ic. Here, as in ix. 27 and xxi. 3, Lk. has
where Mt. has d/xTJv. See on x. 12. Comp. vofiiKoi (xi. 52)
aAr706js
c
where Mt. has ypcyi/wiTcts (xxiii. 14), and his never using Pa/3/?a'.
Iirl iracriv tois virdpxovonv avrov. See on viii. 3. This passage and
Mt. xxiv. 47 seem to be the only instances in N.T. of this use of twl.
Elsewhere we have the gen. (ver. 42) or ace. (ver. 14), the former being
more common (Mt. xxiv. 45, xxv. 21, 23).
45. Xpofi^ci 6 Kupi6$ p.ou. Comp. 2 Pet. iii. 3, 4; Eccles.

viii. 11. The "But and if" of AV. is simply "But if" (RV.);
"and if" being "an if," a double conditional, which was common
in the sixteenth and seventeenth centuries.
ap^TjTai. He
begins to do this, but the arrival of his lord puts
a stop to it: comp. v. 21, xiii. 25; Acts xi. 15. This oikovo/aos
has a large familia of slaves under him. Perhaps he makes merry
on what he ought to have given them. For iraiSio-Kr; as a verna-
cular word for a female slave see Kennedy, Sources of N.T. Grk.
p. 40. MeOvo-Kecrdat. is " to get drunk," as distinct from fxzdvuv
"to be drunk" (Acts ii. 15).
46. For the attraction in iv wpq. y oi yivdxricei see on iii. 19.
8iXOToprj<Ti. To be understood literally; for his having his

portion with the unfaithful servants does not imply that he still
lives their portion is a violent death.
: For the word comp. Ex.
xxix. 17 ; and for the punishment 2 Sam. xii. 31; 1 Chron. xx. 3
Susannah 59 ; Amos i. 3 (LXX) ; Heb. xi. 37. There is no
example of the word being used of scourging or other severe treat-

ment. There is a gradation of punishments for vile misconduct :
and tyranny, death; for deliberate neglect, many stripes; for

unintentional neglect, few stripes. Herodotus uses Siare/jLveiv ii. :
139. 2, vii. 39. 5. Comp. Suet. Caligula, xxvii. : multos honesti

ordinis . . . medios serra dissecuit.
to fiepos amarue Oiqaei.
(xutou ficrd tw
"Will appoint his
portion with the unfaithful servants," i.e. those guilty of a gross abuse
of trust. " Unbelievers " here has no point.
twv, which means much the same
Mt. has
amo-nov. asw
wroKpi-
This unfaithful
w
steward expected to be able to play the part of a trusty agent at
the time of his lord's arrival. For t6 p.ipo<s we have f) jaepis in
LXX, Is. xvii. 14; Jer. xiii. 25.
Here the parallel with Mt. xxiv. 43-5 1 ends. What follows is
preserved by Lk. alone.
47. eKelyos 8e 6 SoOXos. " But that servant," Ille autem servus.
Both AV. and RV. have "and." The 8e marks the contrast be-
tween this transgressor and the oIkovo/aos, for /xt) erotâo-as 17 7roirjo~a<i
7rpos to OtXrj/xa avTov is a less serious offence than the outrages
which are described in vv. 45, 46, and one which all servants may
commit.
BapâcTai iroXXas. Understand TtX-rpias and comp. iraUiv oXt'yas
(Xen. Andb. v. 8. 12). In N.T. 8epo> is never "I flay," but always
" I beat." Comp. the vulgar " hide, giving a hiding to." In LXX
Sipw does not occur, except as v.l. in Lev. i. 6 ; 2 Chron. xxix. 34,
xxxv. 11; but in all three. places the meaning is "flay," and the
true reading possibly exSepw. Comp. Mic. ii. 8, hi. 3. The
doctrine of degrees of punishment hereafter is taught here still
more plainly than in x. 12, 14. See Aug. De Civ. Dei, xxi. 16.
There are two classes not mentioned here 6 yvovs kcu Troirjo-as :
and (so far as that is possible) 6 p.r) yvovs nal 7rotr/o-as : see on
Rom. ii. 14.
48. 6 p) yi/ous. Seeing that he is a servant, he might have
known his master's will,, had he been anxious to find it out.
Nevertheless it is true that even he, who, in ignorance for which
he is not responsible, commits aia wXrjywv, has to suffer. The
natural consequences of excess or transgression must follow.
In the second half of the verse it is doubtful whether the two parallel state-
ments mean exactly the same thing or not. Either, " He who receives much is
expected to exhibit much gratitude, and also readiness to make return ; and is
expected to do more than those who have received less" or, " He who receives :
a gift (i866i)), must make a proportionate return and he who receives a deposit
:
(irapidevTo), must restore more than he has received." In the latter case the
second half states the principle of the parables of the Talents and the Pounds.
Note the impersonal plurals, and comp. ver. 20.
49-53. The discourse seems to return to its starting-point

(w. 1-2). Christ's teaching inevitably provokes opposition and a

division between those who accept it and those who reject it.
There is no parallel in Mt. or Mk. to vv. 49, 50.
49. nCp. First for emphasis. "It is fire that I came to cast upon
the earth." context seems to show that the fire of division
The
and strife ismeant or, comparing iii. 16, we may understand the
:
fire of holiness, which excites hostility and controversy. Ignis tile

non est natwus terrae, (Beng.). Eis Kpi/xa iyto eis tov koct/jlov tovtov
rjXdov (Jn. ix. 39: comp. iii. 19).
A
Kal ti QiKw el tjStj &vtj<J>0t| ; passage of well-known difficulty,
the translation of which remains doubtful. With this punctuation
we may follow AV. and RV., " What will I, if it be (is) already
kindled?" the meaning of which is not clear: comp. LXX of
Josh. vii. 7. Or, with De Wette, Weiss, and many others, " How
!
I wish that it were already kindled " which does rather serious
violence to the Greek. Or, with Origen, Meyer, etc., we may
punctuate, Kal t Oikoi; ei y]8t] drf\$(h\. "And what will I? Would
!
that it were already kindled " (Win. liii. 8. c, p. 562) ; which is

rather abrupt and harsh :but comp. xix. 42 and Jn. xii. 27. Per-
haps the first is best, meaning, " What more have I to desire, if
it be already kindled." The next verse does not imply that it is
not kindled ; and the history of Christ's ministry shows that it was
kindled, although not to the full extent. Comp. Ps. Ixxviii. 21.
Christ came to set the world on fire, and the conflagration had
already begun. Mai. iii. 2.
50. 8dimT|xa 8c Ix /"" 0airTicr0T]WH. Having used the meta-
phor of fire, Christ now uses the metaphor of water. The one
sets forth the result of His coming as it affects the world, the other
as it affects Himself. The world is lit up with flames, and Christ
is bathed in blood Mk. x. 38. His passion is a flood in which
:
He must be plunged. The metaphor is a common one in O.T.

Ps. lxix. 2, 3, 14, 15, xlii. 7, exxiv. 4, 5, cxliv. 7; Is. xliii. 2.
Jordan in flood and mountain torrents in spate would suggest such
figures. See on ix. 22.
mis CTuvexofiai Iws otou reXcaOfj. " How am I oppressed, afflicted,
until it be finished": comp. viii. 37; Job iii. 24. The prospect
of His sufferings was a perpetual Gethsemane: comp. Jn. xii. 27.
While He longed to accomplish His Father's will, possibly His
human will craved a shortening of the waiting. Comp. o-we'xo//.ai
Sc Ik twv 8vo (Phil. i. 23). With TeAccr&j comp. TeTcAeorai, Jn. xix.
28, 30.
51. With w. 51 and 53 comp. Mt. x. 34, 35. It was the belief
of the Jews that the Messiah would at once introduce a reign of
peace and prosperity. Jesus does not wish His followers to live
in a fool's paradise. He is no enthusiast making wild and delusive
promises. In this world they must expect tribulation.
oW tj. "Except, but." Although the aXX' has no accent, it seems to

represent dXXo rather than aXX< "I came not to send any other thing than
:
division." Or there may be a mixture of ovdtv SXXo 1} and oi>5i> dXXo, aXXei
comp. 2 Cor. i. 13 ; Job vi. 5 ; Ecclus. xxxvii. 12, xliv. 10. The expression
is common in class. Grk.; and in Hdt. i. 49. 1, ix. 8. 3 the origin of it seems
to be shown. See Stallbaum on Ph&do, 81 B ; Win. liii. 7. n. 5, p. 552.
Sidficpiafios. Comp. Mic. vii. 12; Ezek. xlviii. 29.. Here only
in N.T. Christ prepares them for disappointment.
52. This verse has no parallel in Mt. x. Comp. Mic. vii. 6,
on which what follows seems to be based. Godet says that there
are five persons here and six in ver. 53. There are five in both
cases, the mother and mother-in-law being the same person. Ex-
cepting 2 Cor. v. 16, cnr6 toG vw is peculiar to Lk. (i. 48, v. 10,
xxii. 18, 69; Acts xviii. 6). It is not rare in LXX (Gen. xlvi. 30;
Ps. cxii. 2, cxiii. 26, cxx. 8, cxxiv. 2, cxxx. 3, Is. ix. 7, etc.).
53. irarrip cm ulw . p.^TTjp em OuyaTe'pa

. . . . . -irefdepa em
tV vu\l$v\v. The change from
the dat. to the ace. possibly indicates
that the hostility is more intense in the case of the women. But
LXX of Mic. vii. 6 more probably was the cause of the change.
There we have em rr/v of the women, but vios dTiju.aei irarepa of
the men. In Mt. x. 35 we have Kara c. gen. in all three cases.
Lk. omits "A man's foes shall be those of his own household."
Comp. Mai. iv. 6.
For Ptfyi0i7=" daughter-in-law" comp. Mt. x. 35; Gen. xi. 31, xxxviii.
II ; Lev. xviii. 15, etc.; Jos. Ant. v. 9. I. In Jn. iii. 295 Rev. xviii. 23,
etc., it has the classical meaning of " bride."
54-59. Ignorance of the Signs of the Times. Christ once

more addresses the multitude (ver. 15), apparently on the same
occasion ; but it is by no means certain that Lk. means this. If
so, this is a last solemn word by way of conclusion. The parallel
passage Mt. xvi. 2, 3 is of very doubtful authority. It can hardly
be derived from Lk., from which it differs almost entirely in word-
ing, but perhaps comes from some independent tradition.
54. "EXcyef 8e kcu. The formula is suitable for introducing
a final utterance of special point. Comp. v. 36, ix. 23, xvi. 1,
xviii. 1. For tois SxXots see on xi. 29.
em In the West, and therefore from the Mediter-
ouo-pwi'.
ranean Sea, which was a sign of rain (1 Kings xviii. 44). Robinson,
Res. in Pal. i. p. 429 ; D.B. art. " Rain."
euOeojs XeyeTe onÔpppos epêTai. Both the ei6ew<; and the pres.
IpXeTcu point to the confidence with which the announcement is
made " at once ye say, Rain is coming." Comp. Ipxâi &pa.
:
"OpPpos is " heavy rain, a thunder-shower " Deut. xxxii. 2 ; Wisd. :
xvi. 16; Ecclus. xlix. 9; Jos. Ant. ii. 16. 3.

55. oTae kotoi/ tcvIovto., Understand t8rjTe. One sees that it is
a south wind by the objects which it moves. Lk. alone uses vdros
of the south wind (Acts xxvii. 13, xxviii. 13). Elsewhere it means
the South, as frequently in LXX
(xi. 31, xiii. 29 ; Mt. xii. 42 ; Rev.
xxi. 13 ; 1 Sam. xxvii. 10, xxx. 1, 14, 27 ; 2 Sam. xxiv. 7 ; 1 Kings

vii. 39 [13, 25], etc.).
25,
icauow. "Scorching heat": Mt. xx. 12; Jas. i. n; Is. xlix.
10; Ecclus. xviii. 16, xliii. 22. Perhaps nowhere in N.T. does
Kavtrwv mean the burning east wind (Job xxvii. 2 1 ; Hos. xii. 1 )
but Jas. i. 1 1 is doubtful.
56. uTTOKpirai. Comp. Mt. xxiii. 13 ff. They professed to be
unable to interpret signs, such as the birth, preaching, and death
of the Baptist, the preaching and miracles of Jesus. But their
weather-wisdom proved that they could be intelligent enough
where their worldly interests were concerned.
SoKljJ.dj^ll'. "TO test." Ill TO TrpOO-iDTTOV TOV OVpCLVOV Said KdipOV
we have almost the only words that are common to this passage
and Mt. xvi. 2, 3. With toV tcaipov {tempus Messiah) comp. xix.
44.
57. tI 8c k'
4auT<3i\ "But why even of yourselves, out
of your own and consciences," without information from
hearts
externals : comp. xxi. 30. Or possibly, " Of yourselves also" as
readily (cufo'ws) as in the case of the weather. In either case a.<f>
cavTwv comes first for emphasis. For 8e kcu see small print on iii. 9.
58. ws "yap vird-yeis. yhp seepe ponitur, ubi propositioncm excipit tractatio.
Here 4v r% 08Q stands first with emphasis ; no time is to be lost. And the
Latinism dds ipyaalav, da operant, occurs here only. Wetst. quotes Hermo-
genes, De Inventione, iii. 5. 7. Excepting Eph. iv. 19, ipyavLa in N.T. is
peculiar to Lk. (Acts xvi. 16, 19, xix. 24, 25). Hobart regards it as medical
(p. 243), but it is very freq. in LXX.
ain]X\dx0ai. "To be quit of him" by coming to terms with him.
Christ is perhaps taking the case of the two brothers (w. 13, 14) as an illus-
tration. The euro before the a&rov is omitted in B, but is certainly right
Acts xix. 12. In class. Grk. both constructions are found, but the simple
gen. is u:ore common. Plat. Leg. 868 D Xen. Mem. ii. 9. 6.
;
KaTCLo-vp-p. Here only in N.T. and only once in LXX

of ruining or
demolishing Sri iyt) Kariavpa rbv 'H<roO (Jer. xlix. 10).
: In Lat. detraho is
used of dragging into court. For examples see Wetst. Mt. has irapady t$
Kpirj.
irapaSuaci tu -rrpciKTopi kcu 6 irp&Krap <re PaXei els (puXaK^c.

Tradat te exactori et exactor mittat te in carcerem (Vulg.). For
exactor Cod. Palat. (e) has the strange word pignerarius. No-
where else in bibl. Grk. does -n-paKTup occur. At Athens the
magistrate who imposed a fine gave notice to the irpanTopts, who
entered it as due from the person fined ; but they did not enforce
payment, if the fine was not paid. They merely kept the record.
See D. of Ant? art. Practores. For -rrpaKTopi Mt. has virrjpeTr].
59. Xeyw ctoi. He addresses each individual. Mt. has d/A^v
Aeyw 0-01 (comp. ver. 44), and for \eirr6v has KoSpdvrrjv. The
XII. 59-XIII. 1.] JOURNEYINGS TOWARDS JERUSALEM 337
small") was half a quadrans and

\eirr6V (Ac7ttos= "peeled, thin,
the eighth of an as see on ver. 6, and comp. xxi. 2 ; Mk. xii. 42.
:
Can the payment be made lv <pv\aKrj? The parable gives no

answer to this question. But it teaches that the proper time for
payment is before judgment is given, and that release is impossible
until full payment is made. The Talmud says " The offences :
between man and God the Day of Atonement doth atone for.
The offences between man and his neighbour the Day of Atone-
ment atoneth for, only when he hath agreed with his neighbour."
There is no need to interpret the details in the parable, and make
the dvTi'Si/cos mean the law of God, and the apxwv God Himself,
and the KptT^<s the Son of God.
XIII. 1-9. Three Exhortations to Repentance, of which two
(1-3 4, 5) are based upon recent occurrences, while the third
;
(6-9) is a parable. All three seem to have been omitted by

Marcion in his mutilated Gospel ; but it is not easy to see what he
disliked in them. They are peculiar to Lk., and both external and
internal evidence guarantee their authenticity. Time and place
are indefinite but the connexion with what precedes is expressly
;
stated, and the scene must have been away from Jerusalem.
1-3. The Moral of the Massacre of the Galilsean Pilgrims.
There is no record of this massacre in any other source. But the
turbulent character of the Galilaeans, and the severity of Pilate and
other Roman governors, make the incident more than credible.
Horrible massacres are recorded by Josephus(^4#/.xvii. 9. 3,xviii. 3. 1,
xx. 5. 3 ; B.J. ii. The fact that such things were
3. 3, 9. 4, v. 1. 5).
common accounts for the absence of other records ; and possibly not
very many were slain. But such an outrage on Galilaeans may have
been one of the causes of the enmity between Herod and Pilate
(xxiii. 12); and Keim conjectures that it was on this occasion
that Barabbas was imprisoned. So also Lewin, Fasti Sacri, 1407.
Others have conjectured the occasion to have been the insurrection under
Judas of Galilee, the Gaulonite of Gamala (Ant. xviii. 1. 1; B.J. ii. 8. 1); but
that was many years earlier (c. a.d. 6), and these new-comers evidently report
some recent event. On the other hand, the insurrection of the Samaritans
(Ant. xviii. 4. 1) took place later than this, being the immediate cause of the
recall of Pilate (a.d. 36). And what had Samaritan rebellion to do with the
massacre of Galilaeans ? Comp. Philo's summary of the enormities of Pilate tAs :
dupoSoiclas, ras #/3/>s, rets apirayds, rets aUias, rots iinjpeias, roi/s aKpirovs ical
eiraWtfKovs ipovovs, tt]v dv^vvrov koX dpya\earrdT?)v wpArrfra. (Leg. ad Gaium,
xxxviii. p. 1034 c, ed. Galen.). Again he says of him: ty ykp ryv <ptj<nv
aKa/xir^s /ecu pLerb. rod av8&8ovs a/te/XiKros ; and, ola otiv iyicoTws ^x uv Ka^ P&pv-
/j.7]Pt.s &v8pwiros. See Lewin, 1493 5 Derenbourg, p. 198.
1. Uapr\(rav. Not, " there were present," as all English Versions

render, but, " there came," venerunt (Cod. Brix.). These inform-
ants were not in the crowd which Jesus had been addressing, but
brought the news afterwards. For this use of irapelvat. comp. Acts
338 THE GOSPEL ACCORDING TO S. LUKE [XIII. 1-3.
x. 21 Mt. xxvi. 50; Jn. xi. 28

; sometimes followed by 7rpos
:
(Acts 20 ; Gal. iv. 18, 20), or by cis (Col. i. 6) comp. Lk.

xii. :
xi. 7. In Mt. xxvi. 50; Acts x. 21, xii. 20, Vulg. has venio; in
Col. i. 6, pervenio. Wetst. quotes a close parallel -n-aprja-dv nves :
a7rayy'AAovTes 7roAAovs tiSv 'EAA^vwv vewTcpt^civ (Diod. Sic. xvii. 8).

iv au-rw tu Kaipfl. "At that very opportunity," viz. just as He
was speaking about the signs of the times. Possibly they had
heard His last words, and thought that their story would be
regarded as a sign tw Kaipa) may look back to toV xaipov (xii. 56
: :
comp. i. 20, iv. 13).

wk to atfia lleiXaTos Ifufcy fieTot tu>v Ouctiwi/ auiw. These pilgrims
from GaUlee had come up to Jerusalem for one of the Feasts,
probably Tabernacles, and had come into collision with the
Romans, no doubt through some fanatical act of rebellion. The
merciless procurator, himself in Jerusalem to keep order during
the Feast, sent troops to attack them as they were sacrificing in
the temple courts, and their blood was mingled with that of the
slaughtered beasts. The expression, " mingling blood with blood,"
occurs elsewhere. Schoettgen quotes (of Israelites who were cir-
cumcised in Egypt at the Passover) et circumcisi sunt, et commixtus
:
est sanguis paschatis cum sanguine circumcisionis {Hor. Hebr. p. 286).

And again David swore to Abishai, if he laid hands on Saul, " I
:
will mingle thy blood with his blood " {ibid. p. 287 ; Lightfoot,
Hor. Hebr. ad loc).
2. We gather the object of these informants from Christ's
answer. They did not want Him as a Galilsean to protest against
Pilate's cruelty, perhaps by heading another Galilsean revolt.
Rather, like Job's friends, they wanted to establish the view that
this calamity was a judgment upon the sufferers for exceptional
wickedness (Job iv. 7, viii. 4, 20, xxii. 5 ; comp. Jn. ix. 1, 2).
Perhaps they had heard about the threatened " cutting asunder
(xii. 46), and thought that this was a case in point. There is no
hint that they wished to entrap Him into strong language respect-
ing Pilate.
Trap a iravTas t. T. lyivovro, " Showed themselves to be (comp. x. 36)

sinners beyond all the Galilseans." Comp. the use of irapd after comparatives,
iii. 13.
3. The suffering of a whole nation is

tt<its ofiouos diroXiCT0e.
more be produced by the sin of the nation than the suffer-
likely to
ing of an individual by the sin of the individual. Exempla sunt
omnium tormenta paucorum. Jesus condemns neither the Galilseans
nor Pilate, but warns all present of what must befall them unless
they free themselves from their guilt. It is this approach of judg-
ment upon His whole people which seems to fill Christ's thought,
and to oppress Him far more than the approach of His own suffer-
XIII. 3-5.] JOURNEYINGS TOWARDS JERUSALEM 339
ings. Grotius points out how exact the ojaoius is. Vide quam
omnia congruerint. Paschatis enim die occisi sunt, magna pars in
ipso templo pecudum ritu, ob eandam causam seditionis. But it is
unlikely that this massacre took place at the Passover. The rest
is right. II0AA01 . trpb twv 6v[a<xt(j)v eireorov avrol ko.1 tov "EAA/tyox
. .
ira.<ri koX (3ap/3dpoL<i arej3d<T[Juov /3ai//.oV Karecnrucrav IBito <pov(o {B.

J.
v ' *' 3)-
The Moral of the Catastrophe at Siloam. This incident
4, 5.
also recorded here only. Jesus mentions it spontaneously as
is
something fresh in their memories. " The tower " means the well-
known tower.
4. Iv tu IiXudfi. The iv perhaps indicates that it was surrounded
by buildings.
The Greek form of the name varies. 1iCKwi.fi in LXX and Josephus
ZiAwds in Josephus ; StXwd in Aquila, Symmachus, and Theodotion. Note
the article, which agrees with Jewish usage. In Jn. ix. 7 and in LXX the
article occurs comp. rbv lap&va (Acts ix. 35). Few sites have been identi-
:
fied with more certainty than Siloam Conder, Handbk. of B. p. 335 ;

:
Stanley, Sin. df Pal. pp. 180, 428 ; Tristram, Bible Places, p. 162.
6<|>i\eTai.
- vii. 41, xi. 4; Mt. vi. 12, xviii. 24-34. The change
of word from afxapriaXoi (ver. 2) ought to be marked in translation,
as by Wic. Rhem. and RV. ; and also the change from 6/aouos
(ver. 3) to wcravTtos (ver. 5), as by RV., although there is little
change of meaning. If Ewald's guess is correct, that these eighteen
were working at the aqueducts made by Pilate, to pay for which he
had used rbv lepbv Orjaavpov (naXeiTai Se Kop/3avas), then 6<pei\eTai
may be used in allusion to this, implying that it was held that
these workmen ought to pay back their wages into the treasury
(Jos. B.J. ii. 9. 4). Jesus reminds the people that they are all
sinners, and that all sinners are debtors to Divine justice (xii. 58).
5. fiTavoii<riT.. The change of tense, if this be the right reading

(NADLMTUX), points to the need of immediate repentance, as distinct
from a state or continued attitude of repentance, fieravo^re (ver. 3). Vulg.
expresses the difference by nisi pcenitentiam habueritis (ver. 3) and si pceni-
tentiam non egeritis (ver. 5). See on iii. 3 and v. 32.
Traces wo-auTus &iro\el<x0e. The wcravrtos is stronger than opioiws,

as " in the same manner " than " in like manner." In both verses
the MSS. are divided, but with a balance in ver. 3 for o'/xotw? and
for wo-avTws here. See Jos. B. J. vi. 5. 4, 7. 2, 8. 3, etc., for the
similarity between the fate of these eighteen and that of the Jews
at the fall of Jerusalem.
6-9. The Parable of the Barren Fig tree. It sets forth the
longsuffering and the severity of God. His visitation of sin, how-
ever long delayed in order to give opportunity of repentance, is
sure. The fig tree, as in Mk. xi. 13, is the Jewish nation, but also
any individual soul. Comp. Hos. ix. 10; Joel i. 7. It is arbitrary
to assert that the withering of the barren fig tree in Mt. xxi. and
Mk. xi. is a transformation of this parable into a fact, or that the
supposed has here been wisely turned into a parable.
fact
6. "EXcyef 8c Tau-nji'
ttji' irapaf3o\rji'. See on v. 36. The parable
is a continuation of the warning, " Except ye repent, ye shall all
likewise perish."
Iukt)i' . . . eV xfi dfxireXwi'i auToO. The main subject of the
parable is placed first. Deut. xxii. 9 forbids the sowing of corn in
vineyards, but to plant other fruit trees there was not a violation of
this. At the present day fruit trees of various kinds are common
in vineyards and in cornfields in Palestine (Stanley, Sin. 6 Pal.
p. 421). "The fig tree ripeneth her green figs, and the vines are
in blossom" {Cant. ii. 13), perhaps implies this combination.
7. rpia Ittj d<(>' ou cpxo/xai. Lit. " It is three years from the
time when I continue coming": comp. Thuc. i. 18. 1. fig tree A
is said to attain maturity in three years, and a tree that remained
fruitless for so long would not be likely to bear afterwards. See
quotations in Wetst. The three years of Christ's ministry cannot
well be meant. The tree had been fruitless long before He began
to preach, and it was not cut down until forty years after He ceased
to do so. Cyril suggests Moses and Aaron, Joshua and the
Judges, and the Prophets (Migne, vol. lxxii. 753). Ambrose pro-
poses the annunciations to Abraham, Moses, and Mary (Migne,
vol. xv. 1743). Other triplets equally good might be easily de-
vised ; but none are required. See Schanz, ad loc. p. 369.
Iva ti Kal nil' y^ KaTapyci; "Why, in addition to doing no
good, does it sterilize the ground ? " Ut quid etiam terram occupat
(Vulg.). Excepting here and Heb. ii. 14, the verb is used in N.T.
only by S. Paul. He has it often, and in all four groups of his
Epistles. In LXX
only in Ezra (iv. 21, 23, v. 5, vi. 8). Latin
Versions vary between occupat, evacuat, detinet, and intricat;
English Versions between "occupy," "keep barren," "cumber,"
and " hinder." All the latter, excepting Rhem. and RV, miss the
kox: it not only gives no fruit, it also renders good soil useless
(dpyo'v). 1
8. KiJirpia. Here only in N.T. In Jer. xxv. 33 (xxxii. 19) and Ecclus.
xxii. 2 this plur. occurs as here without the art. The curious reading Ko<pivov
Koirplwv is found in D, and is supported by cqfinum stercoris or cophinam ster-
coris of various Latin texts, d having qualum stercoris.
9. els rb pc'XXov. In the true text (X B L 33, Boh. Aeth.) this expression
precedes el Se firrye, and we have an aposiopesis as in Acts xxiii. 9 ; Rom.
lx. 22-24. Comp. Exod. xxxii. 32, where LXX supplies the apodosis. The
ellipse of koXCx ?x occurs in class. Gk. It is perhaps possible to make ds rb
1
Both dpy6s (contr. from depyos) and dpyla are used of land that yields no
return Xen. Cyr. iii. 2. 19 ; Theophr. H. Phys. v. 9. 8.
: Comp. Rom. vi. 6,
"
that the body as an instrument of sin may be rendered unproductive, inactive
'
'
{Karapyridrj) ; also I Cor. xv. 26 ; 2 Cor. iii. 1 4 ; 2 Tim. i. 10.

fiiWov the apodosis "if it bear fruit, we may postpone the question ; but if
:
not," etc. That els rb fiiWov may mean "again next year" is clear from
Plutarch's use of it for magistrates designate e.g. rbv Helcruva, KariaTriaev
:
ijirarov els rb fxiXXov (Cees. xiv.) ; and perhaps it may mean "next year (Syr-
Sin.)," the prep, being redundant, as in eft ttjv rplrrjv : comp. Jos. Ant.
i. II. 2. But that iros need not be understood, and that the prep, need not
be redundant, is clear from 1 Tim. vi. 19, where els rb /xtWov means " against
the time to come." Only if the prep, be made redundant is the transfer of els
rb fj^Wov to iac6\peis (A D) possible ; for " against next year thou shalt cut it
down " would here make no sense ; but the external evidence is conclusive
against the transfer. Comp. Acts xiii. 42 ; Horn. Od. xiv. 384.
For the change from idv to el (k&v .. el de fitfye) comp. Acts v. 38, 39.
.
It occurs in class. Grk.; and in most cases of this kind either conjunction
might just as well have been used twice. Here it is possible that the first
alternative is given as more problematical than the second.
ckko\J/is auTTJf. " Thou shalt (have) it cut down," shalt give
the order for it. The vine-dresser will not even then cut it down
without express command. He does not say ckkoij/w. Comp. the
Baptist's warning, in which this same verb (ck/cotttctcu) is used
(iii. 9). Trench gives a striking parallel in an Arabian recipe for
curing a barren palm tree {Par. p. 359, 10th ed.).
10-17. Healing of a Woman on the Sabbath from a Spirit of
Infirmity. The details are manifest tokens of historical truth.
The pharisaic pomposity of the ruler of the Synagogue, with his
hard and fast rules about propriety ; Christ's triumphant refutation
of his objections ; and the delight of the people, who sympathize
with the dictates of human nature against senseless restrictions ;
all this is plainly drawn from life. See Keim, Jes. of Naz. iv.
pp. 15, 162. Here, as in vi. 1-11, Christ claims no authority to

abolish the sabbath. He restores it to its true meaning by rescu-
ing it from traditions which violated it. See Hort, Judaistic
Christianity, p. 32.
10. This is the lastmention of His teaching in a synagogue,
and the only instance of His doing so in the latter part of His
ministry. In many places where He was known the elders would
not have allowed Him to preach, seeing that the hierarchy had
become so hostile to Him. It is evident that tois o-a/3/?ao-iv is
sing, in meaning, as always in the Gospels. See on iv. 31, where,
as here, we have the periphrastic imperfect
11. nveufict exoucm acrQeveias. " Who had a spirit that caused
infirmity." See Sanday on Rom. viii. 15. Similarly a demon that
caused dumbness is called a "dumb spirit" (xi. 14; Mk.
ix. 17, 25). Weiss would have it that this expression is the Evan-
gelist's own inference, and a wrong inference, from rjv iSrja-ev 6
Sarwas (ver. 16), which probably means that Jesus knew her
malady to be the consequence of her sinful life. Therefore Satan,
who caused the sin, caused the malady. Weiss asserts that the
laying on of hands never occurs in the case of demoniacs. And
he appeals to 6epairevco-6e (ver. 14), observing that exorcisms are

not healings {L.J. ii. Eng. tr. ii. p. 239). But we know too
p. 53,
little to affirm that Jesus never laid His hands on demoniacs ; and
both 6epaTrevav (viii. 2 ; Mt. xvii. 16) and laa-Oat (ix. 42) are used
of healing them. Jesus generally cured ordinary diseases with a
touch or laying on of hands (iv. 40, v. 13, ix. 44, 54, xiv. 4,
xxii. 51); but He sometimes healed such with a word (iv. 39,
v. 24, vi. 10, vii. 10). Although He commonly healed demoniacs
with a word (iv. 35, 41, viii. 29, ix. 42), He may sometimes have
touched them. And it should be noted that a-TroXeXva-ai, which
implies that she has already been freed from the 7rvevfxa a<rOevuas
(comp. v. 20), precedes the laying on of hands. Therefore this
act, like the laying hold of the demoniac boy (Mk. ix. 27), may
have been added in order to complete the physical cure. There is
nothing to show that the woman had come expecting to be healed
by Jesus. For owKo-nrouo-a see Ecclus. xii. 11, xix. 26.
err] 8^k<x &KTw. To suggest that this is a reminiscence of the eighteen on

whom the tower fell, and that the twelve in viii. 43 is a reminiscence of the
twelve in viii. 42, is hardly sober criticism. Do numbers never come a second
time in real life ? And he must be a poor inventor who is incapable of varying
numbers.
p.T| Swapevt]. As usual in N.T., we have fnf) with the participle, although
it refers to a matter of fact. Comp. i. 20 ; Acts ix. 9 ; and see Simcox, Lang,
of N.T. -p. 188.
dvaKitycH els t6 iravTeXes. "Wholly to lift up herself, to

straighten herself properly." Nearly all English Versions follow
the Vulgate in taking eis t6 7ravTeA.e's with firj Swa/xivr) ; nee omnino
poterat, " could not in any wise, could not at all." But it may go
with avanvxpai, after which it is placed " coulde not well loke up "
:
(Cov.) ; konnte nicht wohl aufsehen (Luth.). Comp. o-wcn/ eh to

7ravreA.es Swarm (Heb. vii. 25), the only other passage in N.T. in
which it occurs. Not in LXX. Josephus always has it next to
the word to which it belongs (Ant. i. 18. 5, iii. 11. 3, 12. 1, vi. 2. 3,
vii. 13. 3).
12. diroXAuaai. " Thou hast been and remainest loosed "
an unasked for cure. Comp. d<peWrcu (v. 20, vii. 48).
13. irapaxpTifJia di'upGwGr]. See on v. 25. The verb occurs in
N.T. only here, Acts xv. 16, and Heb. xii. 12 ; but is freq. in LXX.
Hobart shows that it is used by medical writers of straightening
abnormal or dislocated parts of the body (p. 22).
14. dTTOKptflels oe 6 dpx"ruj'dYci>Yos. Comp. viii. 41. No one
had spoken to him, but he replies to what had been done. He
indirectly censures the act of Jesus by addressing the people as
represented by the woman.
15. 'YiroKpiTai. All who sympathize with this faultfinder are
addressed, especially 01 dvTiKei/ievoi avT<3 (ver. 17). There was
hypocrisy in pretending to rebuke the people, when he was really

censuring Jesus ; and in professing to have a zeal for the Law,
when his motive was animus against the Healer. There was no
evidence that people had come in order to be healed. And, if
they had done so, would they have broken the Law ? Cyril has a
very animated attack on this man, whom he addresses as âo-Kav/as
avSpdiroSov, rebuking him for not seeing that Jesus had not broken
even the letter of the Law in keeping its spirit (Migne, vol. lxxii.
770 ; Payne Smith, p. 454). See also Iren. iv. 8. 2. For 6 Ku'pios
see on v. 17 and vii. 13.
The sing. ivoKpird (DUX

and some Versions) is an obvious correction.
All English Versions prior to RV., even Wic. and Rhem., have the sing., in
spite of hypocritaz in Vulg.
Xuei top j3oue auToO. Christ appeals from his perverted inter-
pretation of the law to a traditional and reasonable interpretation.
But here the Talmud makes the characteristic reservation that,
although water may be drawn for the animal, it must not be carried
to the animal in a vessel (Edersh. Z. 6 T. ii. App. xvii.). For
other arguments used by Christ respecting the Sabbath, see vi. 3,
5, 9 ; Mk. ii. 27, 28 ; Jn. v. 17. We
may place them in an ascend-
ing scale. Jewish tradition; charity and common sense; the
Sabbath is a blessing, not a burden ; the Son of Man is Lord of
it ; Sabbaths have never hindered the Father's work, and must not
hinder the Son's. Such appeals would be varied to suit the

occasion and the audience.
16. An argument a fortiori. If an animal, how much more a
daughter of Abraham ; if one whom yourselves have bound for a
few hours, how much more one whom Satan has bound for eighteen
years. Comp. Job ii. ; Acts x. 38 ; 1 Cor. v. 5 ; 2 Cor. xii. 7
I Tim. i. 20 : and with iBov SeKa, kcu 6kto> trrj COmp. l8ov Tecrcrepd-
Kovra h-q (Deut. viii. 4) ; also Acts ii. 7, xiii. n.
c8ei XuOfjv'cu. Not only she may be loosed, but she ought to
be. The obligation was for the healing on the Sabbath. It was a
marked fulfilment of the programme of the ministry as announced
in the synagogue at Nazareth (iv. 18). There is no prescription
against doing good ; and a religion which would honour God by
forbidding virtue is self-condemned.
17. Xc'yovTos auToO. " As He said " (RV.), not " When He had
said " (AV.).
Ka-njoxuVorro. "Were put to shame": comp. 2 Cor. vii. 14,
ix.4 ; 1 Pet. iii. 16 ; in all which passages RV. is more accurate
than AV. See also LXX of Is. xlv. 16.
iirl -nacrtv tois f86|ois toIs yirofxeVois 6ir' ciutoG.
u Over all the
glorious things that were being done by Him." For -rots eVSdois
comp. Exod. xxxiv. 10; Deut. x. 21 ; Job v. 9, ix. 10, xxxiv. 24:
344 THE GOSPEL ACCORDING TO S. LUKE [XITI. 17-19.
and for the pres. part. Mk. vi. 2. It refers to much more than the
healing of this woman : quae, gloriose fiebant ab eo (Vulg.).
Some would put a full stop at airrif, and make Kai iras 6 6xôs ?x aiPV
the introduction to what follows. But this robs the statement of all point.
As a revolt of the popular conscience against the censoriousness of the hier-
archy it is full of meaning.
18-21. The Parables of the Mustard Seed and of the Leaven.

The former is given by all three (Mt. xiii. 31, 32 Mk. iv. 30-32),
;
the latter by two (Mt. xiii. 33). Thus Mt. as well as Lk. places
them together. Both parables set forth the small beginning,
gradual spread, and immense development of the Kingdom of God,
the one from without, the other from within. Externally the King-
dom will at last embrace all nations ; internally, it will transform
the whole of human life. Often before this Jesus has mentioned
the Kingdom of God (vi. 20, vii. 28, viii. 10, ix. 2, 27, 60, 62, x. 9,
11, xi. 20): here He explains some of its characteristics. Mk.
places the Mustard Seed immediately after the parables of the
Sower and of the Seed growing secretly ; Mt. after those of the
Sower and of the Tares. But neither gives any note of connexion.
Whereas the ovv of Lk. clearly connects this teaching with the
preceding incident. 1
18, 19. The Parable of the Mustard Seed.
18. "EXeyc*' 5V. It is a needlessly violent hypothesis to regard
this as a fragment torn from its context, so that the ovv refers to
something not recorded. On the other hand, it is a little forced
to connect the ovv with the enthusiasm of the multitude for His
teaching and miracles. This success is but an earnest of far
greater triumphs. It is safer to refer it back to ver. 11. After the
interruption caused by the hypocritical remonstrance He continued
His teaching. With the double question which introduces the
parable COmp. tivi a>[ioi<ao~aT Kvpiov, teal tiVi ofAOLW/xaTi <[>//. 01 to o-<XTe
avrdV; (Is. xl. 18). The parable itself is more condensed in Lk.
than in Mk. and Mt.
19. kokkw o-irdiTcws. It is the smallness of the seed in com-
parison with the largeness of the growth that is the point. Whether
other properties of mustard need be taken into account, is doubtful.
It is not quite certain what plant is meant. Stanley is inclined to follow

Royle and others in identifying it with the Salvadora Persica, called in the
East Kkardel, the very word used in the Syriac Version to translate alvairi.
It is said to grow round the lake of Gennesareth, and to attain the height of
twenty-five feet in favourable circumstances. Its seeds are small and pungent,
1
With this pair of Parables comp. the Garments and the Wine-skins
(v 3<>-39)> tne Rash Builder and the Rash King (xiv. 28-32), the Lost Sheep
-
and the Lost Coin (xv. 3-10). Other pairs are not in immediate juxtaposition ;
e.g. the Friend at Midnight (xi. 5-8) and the Unjust Judge (xviii. 1-8).
and are used as mustard (Sin. 6f Pal. p. 427). Edersheim follows Tristram
and others in contending for the Sinapis nigra. " Small as a mustard-seed "
was a Jewish proverb to indicate the least drop of blood, the least defilement,
etc. Even in Europe the Sinapis sometimes reaches twelve feet (L. 6 T.
i-
P- 593; Ato. Hist, of B. p. 472).
av0pa)7ro5. Comp. xx. 9. Lk. commonly writes tivdpuiros tis : x. 30,
xii. 16, xiv. 16, xv. II, xvi. I, xix. 12; comp. xviii. 2.
1 9,
els KTJiroi' lauToC. See Introd. 6. i. f. Not merely " the earth "
(Mk.) or "his field" (Mt.), but "his own garden," viz. Israel.
kyivero els StVSpov. All three use ylvo/nai, Lk. alone adding els ; but
fiiya before divdpov is not genuine either here or in Mt. For ylvo/mi els
comp. xx. 17 ; Acts iv. II, and v. 36, etc The expression is freq. in LXX,
and is also classical.
ra itTiv6. too oupcu'ou KaTcaKî'dxrei', k.t.X. All three have this

expression. See on ix.58, and comp. vTroKarm avrov KancrK-qvovv
to. Orjpia to. aypia, /ecu iv tois kAciSois avrov kotu>kovv to. opvea tov
oipavov (Dan. 18) and iv reus 7rapa<f>vao-iv avrov iv6o~o~vcrav
iv. 9,
iravra tov oipavov (Ezek. xxxi. 6 comp. xvii. 23), pass-
to. ireTctva :
ages which show that this was a recognized metaphor for a great
empire giving protection to the nations. 1
20, 21. The Parable of the Leaven. Mt. xiii. 33 ; comp. Lk.
xii. 1.
eKpuvJ/ei/ eis aXeupou o-aTa Tpia. The beginnings of the Kingdom

were unseen, and Pagan ignorance of the nature of the Gospel
was immense. But the leaven always conquers the dough. How-
ever deep it may be buried it will work through the whole mass
and change its nature into its own nature. Josephus says that a
o-aTov was one and a half of a Roman modius (Ant. ix. 4. 5). It
was a seah, or one third of an ephah ; which was an ordinary baking
(Gen. xviii. 6). There is no more reason for finding a meaning for
the three measures than for the three years (ver. 7). But Lange is
inclined to follow Olshausen in interpreting the three measures as
the three powers in human nature, body, soul, and spirit ; and he
further suggests the material earth, the State, and the Church.
In class. Gk. we generally have the plur. &\evpa (o'X^w). It means

" wheaten meal" (Hdt. vii. 119. 2 ; Plat. Rep. ii. 372 B).
?ws ovi. Comp. Acts xxi. 26. In Lk. xxiv. 25 it is followed by the subj.,
as often.
22-30. The Danger of being excluded from the Kingdom of

God. The warning grows out of the question as to the number of
1 Wetst. quotes from the Talmud, "There was a stalk of mustard in Sichin
from which sprang out three branches, of which one was broken off, and out of
it they made a covering for a potter's hut, and there were fonned on it three
cabs of mustard. Rabbi Simeon, son of Calaphta, said, A stalk of mustard was
in my field into which I was wont to climb, as men are wont to climb into a
fig tree."
the saved, but no note is given of time or place. The introductory

Si7ropv'cTo seems to point back to ix. 51, "He was continuing His
journey" (see on vi. 1). In any case it is part of the last journey-
ings which ended in the Passion. For the substance of the
discourse comp. Mt. viii. 13, 14, 22, 23, xix. 30; Mk. x. 31.
22. Ka-ra iroXeis Kal Kcifias. Once more we have an amphi-
bolous phrase: see on ver. n, x. 18, xi. 39, xii. 1, etc. Either,
" He went on His way, teaching through cities and villages " ; or,
" He went on His way through cities and villages, teaching."
23. Euree 8^ tis <xutu. We have no means of knowing
whether he was a disciple or not, or what his motive was. The
question has always been an attractive one to certain minds
(2 Esdras viii.).
el 6\yoi ot o-wôfieKoi. The questioner perhaps supposes that,
at any rate, none but Jews will be saved. Comp. Acts ii. 47
1 Cor. i. 18; 2 Cor. ii. 15. In all these passages the pres. part,
should be marked ; " those who are being saved, who are in the
way of salvation."
For introducing a direct interrogative comp. xxii. 49 ; Acts i. 6, xix. 2 ;

el
Mt. xii. 10,
etc. The constr. is not classical, and may be explained as
arising from the omission of Bavfidfa, yiv&aiceiv 6e"\u, or the like. In
German we might have, Ob Wenige selig werden ?
eurcy irpos ao-roos. Note the plur. As in xii. 15, 42, Jesus
gives no answer to the question asked, but replies in a way that
may benefit others as well as the interrogator far more than a
direct answer would have done.
24. 'Aywvlieade eiaeXOeiv. "Keep on striving to enter," or,
" Strain every nerve." Questio theoretica initio vertitur ad praxin
(Beng.). Comp. 1 Tim. vi. 12 ; 2 Tim. iv. 7 ; Ecclus. iv. 28 ; Dan.
vi. 14 (Theod.). In Mt. vii. 13 we have ela-eXOare Sia, ttj<s o-rev^s
7ruXr/s. But the context is quite different ; and there it is an out-
side gate, while here the door leads directly into the house, and is
so narrow that only those who are thoroughly in earnest (ftiao-Tai)
can pass through it. Vulg. has per angustam portam in both
places ; but some Lat. texts have januatn or ostium here.
tflTqaovmv clacXOetf Kal ouk 1(t\6(tou<tiv. The futures are most
important, whether we place a comma or a full stop after the second.
Jesus does not say that there are many who strive in vain to enter,
but that there will be many who will seek in vain to enter, after
the time of salvation is past. Those who continue to strive now,
succeed. The change from " strive " to " seek " must also be
noted. Mere t^rCiv is very different from dywvi^co-flcu (1 Tim.
vi. Comp. Jn. vii. 34.
12).
ouk icrxuaouaw. " Will not have strength to " (vi. 48, xvi. 3)
appropriate to the attempt to force a closed door. Not in LXX.
25. d<J>' ou &v cyepOfj. Connect this closely with what precedes
" Shall not be able, when once the master of the house shall have
risen up," etc. With this arrangement a full stop is placed at -rroOev
tore, and totc begins a new sentence.
Those who place a full stop at l<xx^<rov<nv differ much as to the apodosis
of d<f> o5. Some make it begin at ical &p^t)<rde, more at ko.1 &woicpidels, and
others at rore. Of these three the first is the worst, making &pô-de =
d.pe<T0e, and the last is the best (AV. RV.).
26, 27. Comp. Mt. vii. 22, 23. When the attempt to force
the door has failed, ye will begin to use this plea ; but it will be
cut short by the reply, Ovk 618a v/aSs. The plea is almost gro-
tesque in its insufficiency. To have known Christ after the flesh
gives no claim to admission into the kingdom.
ky.ov irdvTes epYarai dSiKias.

air($o"r]T air* A
quotation from Ps.
vi. 9, where we have irdvres ol ipyaô/ievoi rty dvo/xlav. Aristotle says that
as diKaiocriJvr) sums up the whole of virtue, so ddiicla sums up the whole of
vice {Eth. Nic. v. I. 19). Contrast the quotation of the same text in Mt.
vii. 23. Vulg. preserves one difference by having qui operamini there and
operarii here ; but ignores another in using iniquitas for dvofila there and
also for ddida here. Similarly AV. and RV. have "iniquity" in both.
With ipydrai doadas comp. ol ipydrai ttjs dvo/xlas (1 Mac. hi. 6) ; tGiv KaXQv
kolI o-e/xvuv ipydrt]v (Xen. Mem. ii. I. 27) ; rwv iroXe/uKwi' (Cyr. iv. I. 4).
28. 'Ekci eorat 6 K\au0p,os. There is no need to interpret

Kt of time, a use which is rare in class. Grk. and perhaps does
not occur in N.T. Here the meaning is, "There in your ex-
clusion, in your place of banishment." Note the articles with
K\av0fi6<; and /3pvyiJ.6s, " the weeping and the gnashing," which are
indeed such. Elsewhere in N.T. (3pvy/ji.6s occurs only in Mt.
(viii. 12, xiii. 42, 50, xxii. 13, xxiv. 51, xxv. 30). In LXX Prov.
xix. 1 2 Ecclus. Ii. 3 ; also Aq.
; Ps. xxxvii. 9. These
two verses
(28, 29) occur in Mt. (viii. 11, 12) in a different connexion and
with some difference of wording.
'A|3paap. koX MaaaK koI 'latcuf) ical irdvTas t. Trpo^ras. For all this
Marcion seems have substituted irdvras toi>s dacatovs, in order to avoid a
to
direct reference to O.T. (Tert. Adv. Marcion, iv. 30). The evidence is wholly
against the conjecture that Marcion's reading was the original one, which was
altered in order to oppose him and agree with Mt. viii. 11. In Mt. irdvras
roiis irpcHptfTas is wanting. Some Lat. texts add dei to prophetas, and many
add introire, or intrare, or introeuntes before in regno or in regnum.
upas 8e K|3a\\ofi.?i>ous ca>. " But yourselves being cast forth

without," in the attempt to enter. They never do enter ; but, as
they would have entered, but for their misconduct, their exclusion
is spoken of as " casting out."
29. fjôuffii' diro dra-roXwi/, k.t.X. A

combination of Is. xlv. 6
and xlix. 12 comp. lix. 19; Jer. iii. 18; Mai. i. n. In Mt. viii.
:
11, 12 the exclusion of the Jews and admission of the Gentiles is

348 THE GOSPEL ACCORDING TO S. LUKE [XIII. 29, 30.
still more clearly This was the exact opposite of

expressed.
Jewish expectations. In mundo futuro mensam ingentem vobis
sternam, quod gentes videbunt et pudefient (Schoettgen, Hor. Heb.
p. 86); i.e. the Gentiles were to be put to shame at the sight of
the Jews in bliss. Here it is the Jews who gnash their teeth, while
the Gentiles are in bliss. There is no voWol with rj$ov<riv, so that
the man's curiosity remains unanswered but the context implies ;
many rather than few. In Mt. ttoXXol is expressed ; and this also
seems to have been against Jewish expectations. Vidi filios
cotnaculi qui numero admodum pauci sunt (Schoettgen, p. 8o). The
Jews commonly spoke of the Messianic Kingdom as a banquet
(xiv. 1 5 ; Rev. xix. 9). For the four quarters of the globe comp.
Ps. cvii. 3 1 Chron. ix. 24.
; Of the order in which they are given
here Bengel remarks, Hoc fere ordine adfidem conversi sunt populi.
Mt. has only East and West.
Even if 6\f/e<rde (B^X) were the right reading for 6\f'7}<r9e (AB 2 RT,
tdrjreX) in ver. 28, there would be no need to make ijôvaiv depend upon
8rav. There should in any case be a full stop at w.
30. eioriK coxa-rot . . . tioiv irpuToi. There are some of each

class who will be transferred to the other. Mt. xx. 16 we have
ta-ovrai ol Icrâroi irpwroi kcu 01 TrpCyroi loâ-rot. From that passage
coupled with Mt. xix. 30 = Mk. x. 3 1 we infer that this was a say-
ing which Jesus uttered more than once. But here only is it
introduced with *ceu l8ov, of which Lk. is so fond (i. 20, 31, 36,
v. 12, vii. 12, 37, etc.), and for which Mt. and Mk. have 7ro\Aot
84. The practical answer to the question in ver. 23 remains,
" Whatever be the number of those who are in the way of salva-
tion, that which concerns you is, that you should without delay
secure a place among them."
31-35. The Message to Herod Antipas and the Lament over
Jerusalem. From iv avrrj rfj wpa it is clear that the scene does
not shift. It probably lies in Peraea, but we cannot be certain.
Both Peraea and Galilee were under the jurisdiction of Antipas.
The Pharisees wanted to frighten Jesus into Judaea, where He
would be more in the power of the Sanhedrin ; but that they did
not invent this alarm about Antipas is clear from Christ's reply.
He would have denounced the Pharisees for cunning and deceit,
if they had brought Him a lying report ; and it is very unnatural
to make rfj refer to the inventor of the report, or
dA.w7re/a Tavrrj
to the Pharisees as a body, or indeed to anyone but Herod. For
the same reason we need not suppose that the Pharisees were in a
plot with Herod. They reported his words without consulting
him. Although the tetrarch wished to see Christ work a miracle,
yet he probably regarded Him as a dangerous leader like the
Baptist ; and that he should openly threaten to put Him to death,
XIII. 31, 32.] JOURNEYINGS TOWARDS JERUSALEM 349
in order to induce Him to leave his province, is probable enough.

The wish to disturb Jesus in His work, and to create a panic
among His followers, would make the Pharisees report this threat,
even they had no hope of driving Him into the power of the
it
hierarchy. The incident is remarkably parallel to the attempt of

Amaziah, priest of the golden calf at Bethel, who first denounced
the Prophet Amos to Jeroboam 11., and then tried to frighten
Amos out of Israel into Judah, equally in vain (Amos vii. 10-17).
See Trench, Studies in the Gospels, p. 238.
31. Gc'Xci a* diroKTeimi. "Would fain kill Thee" (RV.).
The "will" of all other English Versions is too like the simple
future comp. ix. 23.
: They do not say, "has determined to kill."
Possibly Jesus was in the very district in which John had been
captured by Antipas ; and this may have suggested the threat or
the report of it, or both.
32. eiTrcn-e tjj dXcSircKi tcw'ty]. As aXwirrj$ is usually fem. (ix.
58 Mt. viii. 20; Judg. i. 35 ; 1 Kings xxi. 10; and also in class.
;
Grk.), we cannot infer that the fem. is here used in a contemptuous

sense: but the masc. occurs Cant. ii. 15. Here, as usual, the
fox is used as a symbol of craftiness, not of rapacity, as some
maintain. Herod's craftiness lay in his trying to get rid of an
influential leader and a disquieting preacher of righteousness by a
threat which he had not the courage to execute. He did not
wish to bring upon himself a second time the odium of having
slain a Prophet. 1 In the Talmud the fox is called " the sliest of
beasts." See examples in Keim,y<?.y. of Naz. iv. p. 344, and Wetst.
Foxes of more than one species are very common in Palestine.
D.B. 2 art. " Fox."
Kf3d\\(i) SaifAoVia Kal Idcreis diroTeXoi. As in the reply to the
Baptist (vii. 22), Jesus gives the casting out of demons and the
healing of the sick as signs of the Messiah's works. In N.T.
(Wis is peculiar to Lk. (Acts iv. 22, 30); in LXX
Prov. iii. 8,
iv. 22.
The reading ^7riTe\w (A R) is a correction to a more familiar verb, for

diroTe\Q occurs elsewhere in bibl. Grk. only Jas. ii. 15; I Esdr. v. 73 (same
v.l. as here) ; 2 Mac. xv. 39. It means, " I bring quite to an end."
o-r|p,epoi' Kal aupioi/ Kal rfj Tpirj]. The three days have been
interpreted to mean (1) three actual days, (2) the three years of
the ministry, (3) a long time, (4) a short time, (5) a definite time.
1
Cyril argues that, because we have rai/n? and not ixelvri with rrj aXdnreia,
the fox must be some one nearer the spot than Herod, viz. the Pharisees
(Migne, vol. lxxii. p. 582). Theophylact uses the same argument. But it is
the common use of oStos for that which is condemned or despised, vulpi isti
or still more simply, " that fox of yours," i.e. whom you put forward and
make use of. Comp. odros, v. 21, vii. 39, 49; Jn. vi. 42, vii. 15, 36, 49, ix. 16,
xii. 34.
350 THE GOSPEL ACCORDING TO S. LUKE [XIII. 32, 33.
The last is probably right. The course of the Messiah is

determined, and will not be abbreviated or changed because of
the threats of a Herod. 1 For the same expression of three actual
days comp. xix. 10, n. See also Hos. vi. 2.
TeXcioOfiai. " I am perfected," consummor (Vulg.). Comp.
Heb. ii. In both cases the idea is that of "bringing Christ
10.
to the full moral perfection of His humanity, which carries with
it the completeness of power and dignity " (Wsctt.). This is the
only passage in N.T. outside the Epistle to the Hebrews in which
this verb is used of Christ. In that Epistle it is thus used thrice
(ii. 10, v. 9, vii. 28), and the idea which it represents is one of the
main characteristics of the Epistle. It is doubtful whether there

is here any reference to the special phrase reXeiovv ras
x c 'P as '
which is used in LXX of the installation of priests in their office

(Exod. xxix. 9, 29, 33, 35 ; Lev. viii. 33, xvi. 32 ; Num. iii. 3
comp. Lev. xxi. 10; Exod. xxviii. 37 (41); Jud. xvii. 5); although
such a reference would be very appropriate on the approach of
Christ's sacrifice of Himself. See Wsctt. on The idea of tcAciWis
and on The TeAeuoo-ts of Christ {Hebrews, pp. 63-67).
Te\eiov/mi is probably pass, and not mid. ; pres. and not Attic fut.
Ellicott,Hulsean Lectures, 1859, p. 264, 4th ed. ; Keim, iv. p. 344.
33. itXtji' 8ei jxe o^ficpoe k. aupioe k. ttj ej(op,nr] iropeuecrOai.

" Howbeit " (see on vi. 24, 35) " it is ordained by Divine decree
(see on iv. 43, ix. 22) that I go on My way hence, as Herod desires
not, however, because you suggest it, but because My work at this
time requires it." The same verb is used in both places Tropevov :
ivTevdev and Set fie TropevecrOcu. But, as i$e\0elv is not repeated,

the repetition of TropevzcrOai (comp. TropevOevres ei7ra.Te) may be
accidental. 2 The expression rrj ixopevr) for " the next day
occurs elsewhere in bibl. Grk. only Acts xx. 15; 1 Chron. x. 8;
2 Mac. xii. 39 : comp. Acts xiii. 44, xxi. 26 ; 1 Mac. iv. 28.
To understand x&PI instead of fifj^pg. and translate "I must go on My

way to-day and to-morrow in the adjoining region also," is against the con-
text : ttj ixofiivy plainly = ttj rplrri.
ouk ccS^xeTtu TTpo^>r\rr\v diroXio-Gai 2|(i) 'lepoucraXrjp,. " It cannot

be allowed," non convenit, non fieri potest : 2 Mac. xi. 18; Plat.
Rep. vi. 501 C. The saying is severely ironical, and that in two
ways. (1) According to overwhelming precedent, Jerusalem is
1
" The number three seems here, as in the three years (ver. 7), to denote a
period of time as complete in itself, with a beginning, middle, and end *
(Andrews, L. of our Lord, p. 396). Universi temporis requisiti ad opus suum
perfectio significatur (Cajetan).
2
Maldonatus, whom Trench approves, makes the irX-qv signify, " Although
I must die on the third day, yet threats will not interfere with My continuing
My work until then." Rather, "Although I must go to Jerusalem, yet it is
not threats which send Me thither."
XIII. 33, 34.] JOURNEYINGS TOWARDS JERUSALEM 35
the place in which a Prophet ought to be put to death. Quae urbs

jus Mud occidendi Prophetas quasi usu ceperat (Grotius). Jewish
usage has determined that Jerusalem is the right place for such
crimes. (2) When the conditions of place and time have been
fulfilled, it is not Herod that will be the murderer. " You profess
to be anxious for My safety, if I remain in Herod's dominions.
Do not be alarmed. I am in no danger here, nor from Him.
But I must go to your capital and it is there, and at your hands,
:
that I shall die." Jesus is not referring to the Sanhedrin as

having the exclusive right to try a Prophet ; nor does He mean
that no Prophet had ever been slain outside Jerusalem. The
Baptist had been murdered at Machaerus. 1 But such cases were
exceptional. By long prescription it had been established that
Jerusalem was the proper scene for these tragedies.
irpo$r\Tt\v. Any Prophet. To make it equivalent to rbv irpo<p-ffri}v, and
interpret it of Christ in particular, does violence to the Greek.
34, 35. The Lament over Jerusalem. This lament is called

forth by the thought of the previous verse. What sorrow that
the Messiah should have to speak thus of the metropolis of His
own people The connexion is natural ; all the more so if the
!
Pharisees (ver. 31) came from Jerusalem. But the connexion in

Mt. xxiii. 37 is not less natural; and there Christ is at Jerusalem.
To decide between the two arrangements is not easy and to :
suppose that such words were spoken on two different occasions

is rather a violent hypothesis; which, however, is adopted by
Alford, Andrews, Ellicott, and Stier. The wording is almost
identical in both places, especially in the remarkable turn from
the third sing, (avr^v) to the second sing, (a-ov), and thence to
the second plur. (rjOeXrjcraTe). On the whole it seems to be more
probable that the lament was uttered when Jerusalem was before
His eyes, than when it and its inhabitants were far away. For
the repetition of the name see on x. 41.
34. t) diroKTetVooaa tous Trpo^Tas. " The slayer of Prophets "
pres. part. This is her abiding character; she is a murderess,
laniena prophetarum, Trpo4>rjTOKT6vo<s. Comp. Acts vii. 52.
\i.0o|3o\ouo"a tous dTToraX|JieVous irpos auT^v. As the wicked
husbandmen did (Mt. xxi. 35) comp. Heb. xii. 20. This is a
:
repetition in a more definite form of the preceding clause. It is

arbitrary to make tous a-n-oo-TaXfjLevovs refer to the Apostles and
other messengers of the Gospel they are the same class as tous
:
7rpo^Tas. See Paschasius Radbertus on Mt. xxiii. 37, Migne, cxx.

789.
1
But perhaps even in the case of the Baptist the hierarchy at Jerusalem
had a hand: He was "delivered up" by some party. Comp. irapadodiji'ai
(Mk. i. 14), -rrapedodr] (Mt. iv. 12).
352 THE GOSPEL ACCORDING TO S. LUKE [XITI. 34, 35.
nwdias T|0e'\T]o-a emowdlai rd Wkko ctou. These words, which

are found in both Mt. and Lk., are evidence from the Synoptists
themselves respecting much work of Christ in Jerusalem which
they do not record. As S. John tells us, He ministered there at
other times than just before His Passion. The context forbids
us from taking ra tckvo. crov inany other sense than the inhabitants
of Jerusalem. (Comp. xix. and see Neander, L. J. C. no,
44,
Eng. tr. This is
p. 165.) fully admitted by Strauss, if the words
were spoken by Christ. 1 He suggests therefore that they
really
come from an apocryphal source, and probably the same from
which he supposes xi. 49-51 to have been taken. In this he has
been followed by Loman and Pfleiderer (see Hahn, ii. p. 255). But,
like x. 22, this verse
so strongly confirming the Johannean
tradition
is far too well attested to be got rid of by any sup-
positions. The pronouns in 1-incrvva.â.i mean " together to one

place
to Myself." Comp. Ps. ci. 23 ?, cv. 47.
" Even as a hen her own
of Tpoirov opias t$)c laurfjs voaoi&v.
brood." For ov rpoirov comp. Exod. ii. 14. Like "fowl" in
English, opvis is used specially of domesticated hens (Xen. Anab.
iv. 5. 25; Aesch. Eum. 866). Mt. has ra voa-o-ia. airrjs, "her
chickens." This similitude is not found in O.T., but is frequent
in Rabbinical literature. Schoettgen, pp. 207-210. Comp. -ra
Ktivov tkv )(wv vtto 7rTcpot? (raiâ) Ta.Se (Eur. Heracl. io). Jerome
quotes Deut. xxxii. 1 1 in illustration " As an eagle that stirreth
:
up her nest, that fluttereth over her young, He spread abroad His
wings, He took them, He bare them on His pinions." With utto
Tas irrcpuyas comp. Ruth ii. 12; Is. xxxi. 5 ; Mai. iv. 2 ; Ps. xvii. 8,
xxxvi. 8, lvii. 2, lxi. 5, lxiii. 8.
Kal ouk T|0e\ô-aT. In tragic contrast with 7roo-dKi? r)6e\r)o-a :
comp. Jn. i. 5, 10, n.

35. dc|>eT(u ufuf 6 oIkos 6/aui\ Neither here (D EGHMU
X A, Latt. Boh. Syr.) nor in Mt. xxiii. 38, where it is better
attested, is more than a gloss. Comp. on cis iprjpMo-w
eprj/xos
corai 6 oikos oJrros (Jer. xxii. 5), and iyKaraXeXonra rbv olkov fiov,
a<t>rJK(L ri]v KX-qpovofxlav p.ov (Jer. xii. 7). "Is being left to you"
means " You have it entirely to yourselves to possess and protect
for God no longer dwells in it and protects it." Comp. dêô-tTai
(xvii. 34, 35). By " your house " is meant the home of rd reKva
aov, the city of Jerusalem. Note the repetition vpuv vp.dv. . . .
Syr-Sin. here has, " Your house is forsaken " ; in Mt. it is defective.
Xyw 8c 6jur oil T8t]T6 fie.
(jlt) With great solemnity and with
strong assurance. Comp. jn. vii. 34, viii. 21.
Is etTn)T. Their seeing Him is dependent upon their repent-
1
Hier sind alle Ausflikhte vergebens, und man muss bekennen : sind diess
tvirkliche Worte Jesu, so muss er ofter und longer, als es den synoptischen
Berichten nach scheint, in Jerusalem lhatig gewesen sein (L. J. 1864, p. 249).
XIII. 35.] JOURNEYINGS TOWARDS JERUSALEM 353
ance; and this uncertain; for the fjei ore. or av ^fy ore
is left
after cws (A D, Vulg.)is not genuine. 1 There are three inter-

pretations of the point of time indicated by this declaration. (1)
The cries of the multitude on Palm Sunday (xix. 38 ; Mt. xxi. 9
Mk. xi. 9). But this is quite inadequate. Christ would not have
declared with this impressive solemnity the fact that He would not
enter Jerusalem for some weeks, or possibly months. (2) The
Second Advent. But where are we told that the unbelieving Jews
will welcome the returning Christ with hymns of praise ? (3) The
conversion of the Jews throughout all time. This last no doubt
is right. The quotation EvAoyêvo?, k.t.X.., is verbatim from LXX
of Ps. cxviii. 26, and lv ovo/moti Kvpiov means as the representative
of Jehovah. Converted Israel will thus welcome the spiritual
presence of the Messiah.
XIV. 1-XVII. 10. The Second Period of the Journey.
This forms a new division of the section which has been

styled " the Journeyings towards Jerusalem " : see on ix. 51. The
first portion of it (xiv. 1-24) may be thus subdivided. A
Sabbath-meal in the House of a Pharisee, including the Healing
of a Dropsical Man on the Sabbath (1-6), a Discourse about
and inviting Lowly Guests (12-14),
taking the lowest seats (7-1 1)
and the Parable of the Great Supper (15-24). The whole is
peculiar to Lk., and probably comes from some source unknown
to Mt. and Mk.
1-24. A
Sabbath-meal in the House of a Pharisee. Time and
place are quite undetermined. The chief men among the Pharisees
no doubt lived mostly at Jerusalem. Beyond that we have no clue.
1-6. The Cure of a Dropsical Man at the Sabbath-meal.
The cure of the man with the withered hand (vi. 6-1 1 ; Mt.
xii. 9-14; Mk. iii. 1-6) should be compared but not identified.
Although Lk. records both cures, with very important differences

of detail, Strauss and Keim maintain that this is a mere doublet
of the other, and reject both. The style of the opening words
indicates an Aramaic source.
Of the seven miracles of mercy on the sabbath, Lk. records four the :
Withered Hand (vi. 6), the Woman bowed down eighteen years (xiii. 14),
Simon's wife's mother (iv. 38) and this. The others are: the Paralytic at
Bethesda (Jn. v. 10), the Man born blind (Jn. ix. 14), the Demoniac at
Capernaum (Mk. i. 21).
1
Not only do tfBKLMRX, Syr. Boh. Arm. and some Lat. texts here
omit -f?ei 5re, but no authorities insert the words Mt. xxiii. 39, which adds to
the weight of the evidence against them here.
23
354 THE GOSPEL ACCORDING TO S. LUKE [XIV. 1-3.
Kal cyêTo iv tw ekQexv auToV.

1. " And it came to pass after
He (aor.), not "as He entered" (AV.) nor "when
had entered"
He entered" (RV.) cum intrasset or introisset (some MSS. of
:
Vulg.) rather than cum intraret (Vulg.). See on iii. 21 and the
note at the end of ch. i. p. 45.
tivos tw dpxorrwK twc apiaaiwv. " Of one of the chief men of
the Pharisees." We have no knowledge of official rulers of the
Pharisees ; but of course they had their leading men. That the
invitation of a leading Pharisee was accepted (ver. 12) after what
is recorded xi. 37-54 might seem surprising, especially as Jesus
knew the minds of those whom He was to meet (ver. 3). But
there was still the possibility of influencing some of them for good.
We know of no case in which Jesus refused an invitation.
<raP0dTa> <J)ayei> dpTov. Sabbath banqueting was common, and
became proverbial for luxury. Observa diem sabbati, non Judaicis
deliciis ; and Hodiernus dies sabbati est, hunc in prxsenti tempore
otio quodam corporaliter languido et fiuxo et luxurioso celebrant
Judxi (Aug.). See Wetst. ad loc. and Polano, The Talmud
Selections translated from the original, p. 259.
Kal auTol x\<jo.v iraparnpoup.ei'oi auToV. Lk.'s favourite construc-
tion. See on 14 and vi. 20. The /cat introduces the apodosis
v.
of eyevcTo :
"
came to pass
it that the Pharisees themselves
. . .
were persistently watching Him." For -irapaTrjpeio-Oai of interested

and sinister espionage see on vi. 7. Excepting Mk. iii. 2 and Gal.
iv. 10, the verb occurs only in Lk. (xx. 20 ; Acts ix. 24).
The translation "were there, watching" is erroneous: ?j<rav irapar-qpoi-

fievoi. is the periphrastic imperf. It is also an error to carry on the con-
struction of iytvero beyond ver. I : w. 1 and 2 are quite independent state-
ments.
2. Kal l8ou dVOpamo's tis. We are left in doubt whether the

man was placed there as a trap, which the absence of ydp does
not disprove, or was there by accident, or had come in the hope
of being healed. The last is probable but the l8ov seems to :
imply that his presence was unexpected by the company, and

perhaps by the host. He was probably not an invited guest, as
oiTrekvo-ev (ver. 4) appears to show. But in an Eastern house he
would have no difficulty in obtaining admission (Tristram, Eastern
Customs, pp. 36, 81) and, if he hoped to be healed, he would
:
take care to appear efnrpoa-dev airov.

u8pumK<5s. Not elsewhere in bibl. Grk., but freq. in medical
writers. The disease seems to be indicated as a curse Num.
v. 21, 22 ; comp. Ps. cix. 18. Comp. Hor. Carm. ii. 2. 13.
3. diroKpiOels . . . irpos tous eopiicous Kal 4>apiaaious. He
answered their thoughts implied in ôw Trapar-qpovixevoi. This
watching had now a definite object owing to the presence of the
dropsical man. Comp. v. 22, vii. 40. The vopuKoi (see on
XIV. 3-5.] JOURNEYINGS TOWARDS JERUSALEM 355
vii. 30) and âptcraiot are put as one class, and are a more
definite description of the airoi in ver. 1. Note the Hebraistic
tlitev \4yav.
Qepaireuaai r\ ou ; Comp. ayaOoTroirjo-ai rj KaKOTroifjcrai (vi. 9)
i oipavov rj e| avQpuiraiv (xx. 4). The dilemma, if they had
planned one against Him, is turned against themselves. These
lawyers were bound to be able to answer such a question : and if
rigorist Pharisees made no objection when consulted beforehand,
they could not protest afterwards. They take refuge in silence
not in order to provoke Him to heal, but because they did not
know what to say. They did not wish to say that healing on the
sabbath was allowable, and they did not dare to say that it was
not. For Tj<ruxdi> in this sense comp. Acts xi. 18, xxi. 14; Job
xxxii. 6 ; Neh. v. 8.
The el before ti-eim (A, Syrr. Arm.) probably comes from Mt. xii. 10
(om. K B D L 59, Latt. divided). If it is genuine, comp. xiii. 23. Most of
the authorities which insert el have depaireveiv for Oepairewat. (also from Mt.
xii. 10) and omit ^ ov.
4. emXaPofAcyos ido-a-ro. That the laying hold of him is to be

regarded as the means of the cure is not certain. The touching
in order to heal is more often expressed by aTrreaOai (v. 13,
xxii. 51 ; Mk. i. 41, vii. 33, viii. 22 ; Mt. viii. 3, 15, xvii. 7, xx. 34)
or by liririQivai rots \elpa<i (iv. 40, xiii. 13; Mk. vi. 5, viii. 23, 25,
etc.). Both lacrOat. (see small print on v. 17) and liri\afio-&ai
(ix. 47, xx. 20, 26, xxiii. 26, etc.) are freq. in Lk. Christ read the
man's faith, as He read the hostility of the Pharisees, and responded
to it.
This probably means something more than the

dirikuaev.
letting go after the cTriXafiofAevos, viz. " dismissed him " from the
company, to prevent interference with him.
5. Tiros ufiuv ul&s r\ 0ou$. The emphatic word is fytw. " How
do you act, when your interests are concerned ? When your son,
or even your ox, falls into a well ? " * Palestine abounds in un-
protected cisterns, wells and pits. Wetst. quotes from the Mishna,
Si in puteum bos aut asinus filius aut filia. The argument
. . .
is that what the Pharisees allowed themselves for their own benefit
must be allowed to Christ for the benefit of others. Their sabbath

help had an element of selfishness ; His had none.
The reading 6vos 1) /3o0s probably comes from xiii. 15. The correction was
doubly tempting I. because vl6s seemed rather to spoil the a fortiori argu-
:
ment ; 2. because 6vos is more naturally coupled with /3o0s. Comp. Deut.
xxii. 4. The reading irpofiaTov (D) for vlos has a similar origin, while 6l's is a
conjecture as the supposed original of both vlos and 6vos. The evidence is
1
There is possibly a reference to the wording of the fourth commandment,
in which son stands first among the rational creatures possessed, and ox first
among the irrational (Deut. v. 14).
thus divided : vl6s ABEGHMSUVTAL etc., e f g Syrr., Cyr-Alex.

6vos sKLXII, abci
Syr-Sin. Vulg. Arm. Aeth. See ii. App. p. 62 WH.
Sanday, App. to Grk. T. p. 120. The diroKptdels before irpbs avroiis elirev
(X A, Vulg. ) is probably an insertion.
Note the Hebraistic construction instead of rls bpCbv oS vlds, k.t.X., ovk
eiidiws dvacrirdaet avrov ;
Stronger than ôrirâo-av (ver.

6. ouk uryuaav arraTTOKpiGrjvai.
3) :
" They had no power Lk. is fond of noting that
to reply."
people are silenced or keep silence (xx. 26; Acts xi. 18, xii. 17,
xv. 12, xxii. 2). For the compound verb comp. Rom. ix. 20;
Judg. v. 29 ; Job xvi. 8, xxxii. 12.
7-11. Discourse on choosing the Lowest Seats at Entertain-
ments. We may suppose that the healing of the dropsical man
preceded the meal. This now begins ; and, as they settle round
the tables, there is a manoeuvring on the part of some of the
guests to secure the best places. To suggest a comparison
between healing the dropsy and dealing with duplicem animi
hydropem, superbix tumorem et pecuniae, sitim is almost as fanciful
as supposing that " falling into a well " is meant to refer to the
dropsy. The latter supposition (Aug. Bede) still finds favour.
7. "EXeyei' 8e . . . irapaPo\ir)i'. Comp. v. 36, xiii. 6, xviii. I.
The " parable " is not in the form of a narrative, but in that of
advice, which is thus called because it is to be understood meta-
phorically. Christ is not giving counsels of worldly wisdom or of
good manners, but teaching a lesson of humility. Every one
before God ought to feel that the lowest place is the proper place
for him. There is no need to suppose that this was originally a
parable in the more usual sense, and that Lk. has turned it into an
exhortation ; still less that ver. 7 is a fictitious introduction to a
saying of which the historical connexion had been lost.
4irx*v. Sc. rhv vovv comp. Acts iii. 5 ; I Tim. iv. 16 ; Ecclus. xxxi. 2.
:
He directed His attention to this : not the same as its attracting or catching
His attention.
t&s irpuTOKXiCTias. In the mixture of Jewish, Roman, Greek,

and Persian customs which prevailed in Palestine at this time, we
cannot be sure which were the most honourable places at table.
Josephus {Ant. xv. 2. 4) throws no light. But the Talmud says
that, on a couch holding three, the middle place is for the
worthiest, the left for the second, and the right for the third
(Edersh. L. 6^ T. ii. pp. 207, 494). Among the Greeks it was
usual for each couch to have only two persons (Plat. Sym. 175 A,
C), but both Greeks and Romans sometimes had as many as four
on one couch. D. of Grk. and Rom. Ant. artt. Cena, Symposium,
Triclinium ; Bekker, Charicles, Sc. vi. Exc. i. ; Gatlus, Sc. ix. Exc.
i. ii. Comp. Lk. xx. 46 ; Mt. xxiii. 6 ; Mk. xii. 39.
ie\4yovTo. " They were choosing out for themselves ; eligebant

(bcdefff2 ) The same thing seems
rather than eligerent (Vulg.)."
to have taken place at the Last Supper (xxii. 24), and the washing
of the disciples' feet may have been intended as a rebuke for this.
8. els y^r100 *- Probably sing, in meaning; "to a wedding-
feast" see on xii. 36.
: The meal at which this was said was an
ordinary one, as is shown by <f>ayeiv aprov (ver. 1), the common
Hebrew phrase meal (ver. 15 ; Mt. xv. 2 ; Mk. iii. 20; Gen.
for a
xxxvii. 25, 16 ; Exod. ii. 20, etc.). Jesus singles out a
xliii.
marriage, not perhaps because such a feast is a better type of the

Kingdom of God, but because on such occasions there is more
formality, and notice must be taken of the rank of the guests.
KdTaKXiGfjs. Peculiar to Lk. in N.T. (vii. 36, ix. 14, xxiv. 30) :
four times in LXX, and common in class. Grk.

9. 6 ae Kal aitrbv KaXe'aas. It is misplaced ingenuity to render,
" thee thyself also," dich auch selbst. " Thee" and him," te et ilium
(Vulg.), is right. His inviting both gave him the right to arrange '
both guests as he pleased. Contrast ii. 35.

epei. For the change from subjunct. to fut. indie, comp. xii. 58. See
also ipel after IVa, ver. 10.
A6s toutu TOTTOf . . . t6c <ryjxTov tottoi'. Here AV. is inferior

to all previous versions. Vulg. has locum in both places. Luth.
omits in both. Tyn. Cov. Cran. Gen. have " rowme " in both
Wic. and Rhem. "place" in both. "The lowest room" means
" the lowest place " ; but in that case " give this man room " should
precede. Otherwise " lowest room " will seem to mean the bottom
chamber.
" Thou my feet in a large room " (Ps. xxxi. 8), i.e. in abundant space
hast set
(Ps. xviii. Bishop Hall calls Pope Pius II. "as learned as hath sat in
19).
that roome this thousand yeeres" {Letters, Dec. ii. Ep. 3). Davies, Bible
English, p. 152. Comp. Ter. Heaut. iii. 3. 25. Sy. Jube hunc abire hinc
aliquo. CI. Quo ego hinc abeam ? Sy. Quo ? quo libet : da illis locum. Abi
deambulatum. CI. Deambulatum ? Quo ? Sy. Vah, quasi desit locus.
apr| . . The aprj marks the contrast between the

. KaTe'xeiv. 1
brief self-assumed promotion and the permanent merited humilia- V

tion. Comp. Prov. xxv. 5, 7, which Christ seemed to have had in
His mind. The displaced guest goes from top to bottom, because
the intermediate places have meanwhile been filled.
10. Iva epei aoi.
. Perhaps lva is here used iKâriKws, of
. .
the result rather than of the purpose " so that he will say to thee."
:
But if the idea of purpose be retained, it is Christ's purpose in

giving the advice, not the purpose with which the hearer is to
adopt the advice. There is no recommendation of "the pride
that apes humility," going to a low place in order to be promoted.
See small print on xx. 10.
The fut. indie, after tva is common in late20 Greek : xx. 10 ; Mk. xv.
Jn. vii. 3, xvii. 2 ; Acts xxi. 24 ; Gal. ii. 360
4, etc. Win. xli. b. 1, p.
Simcox, Lang, of N. T. p. 109 Burton, 199. ;
Trpoo-avapT]0L avuTepov. Perhaps " Come up higher," i.e. to where the

host is sitting accede (a c f ff2 i q r) rather than ascende ( Vulg. ).
: Comp.
dvdfiaive vpos fie (Prov. xxv. 7). The verb is classical and frequent in LXX,
esp. in Joshua of geographical description (xi. 17, xv. 3, 6, 7, xviii. 12, xix.
II, 12 ; Exod. xix. 23, etc.). The adv. occurs elsewhere in bibl. Grk. only
Heb. x. 8 ; comp. dvurrepos (Neh. iii. 25), dvdraros (Tobit viii. 3), ic&repos
(Acts xvi. 24 ; Heb. vi. 19), Karibrepos (Eph. iv. 9).
ivtairiov -n&vTbiv. Both words are characteristic: see on i. 15

and vi. 30. The iravr^v is unquestionably to be retained
(SABLXi, 3369, Syrr. Boh. Aeth.).
uJw IciutoV. One of our Lord's repeated utterances
11. iras o
xviii. 14; Mt. xxiii. 12. In all three places AV. spoils the anti-
. thesis by varying the translation of Tairctvo'w, " abase," " humble."
\ The saying here guards against the supposition that Christ is
giving mere prudential rules of conduct or of good taste. Humility
is the passport to promotion in the Kingdom of God. Comp. for
the first half x. 15 ; and for the second half Jas. iv. 10 ; 1 Pet. v. 6.
Note that while Lk. in both places has 7ras with the participle (see
on 66), Mt. has o<rr.
i.
12-14. The Duty of inviting Lowly Guests. The previous

discourse was addressed to the guests (ver. 7) this is addressed :
to the host. It is a return for his hospitality. We cannot be

sure that all the other guests were of the upper classes, and that
this moved Jesus to utter a warning. Some of His disciples may
have been with Him, and they were not wealthy. Still less may
we assert that, if all the other guests were of the upper classes, this
was wrong. All depends upon whether the motive for hospitality
was selfish. But it is wrong to omit benevolence to the poor, in
whose case the selfish motive is excluded. As before, we have a
parable in a hortatory form ; for Jesus is not merely giving rules
for the exercise of social hospitality.
12. "EXeyei' 8c nU tw kckXtjkoti auroV. " But He was saying
to him also that had bidden Him"; qui invitaverat eum (df),
invitanti eum (8), invitatori (a b c ff2 i 1 q r) convivatori suo benigne :
rependens, 7rvevfxaTLKa dvrl aapKiKutv (Grotius). For apioroe see on

xi. 37.
jat) <poWi. Pres. imperat. " Do not habitually call." It is the
exclusive invitation of rich neighbours, etc., that is forbidden.
As distinct from KaXeiv, <f>wveiv would specially apply to invitation by word

of mouth : and the use of <puveiv for invitations is very rare. Neither Vulg.
nor any English Version before RV. distinguishes between tptivei here and
K&\ei, ver. 13, although in w. 7, 8, 12 Ka\eiv is rendered invilare and ver. 12
<f>u)veit>, vocare.
irXouaious. With yeiTovas only. It is pleasant to entertain

one's friends, seemly to entertain one's relations, advantageous to

entertain rich neighbours. But these are not high motives for
hospitality ; and we must notour hospitality end there.
let
jjlt) iroTe icai auToi drn.KaX&rwoxi'
ere. Godet remarks that this
warning is playful. Prends-y garde : la pareille d, recevoir, dest un
malheur a eviter I Car, une fois la retribution reûe, den est fait de
la remuneration future. Comp. ovre /xev cos avTiKkydrjo-ofievos KaXei
fie tis (Xen. Symp. i. 1 5).
13. 8o)(T)i' TroiTjs. See on v. 29.
icdXei tttuxous, draireipous. The former would not have the
money, the latter would not have the strength, to give an enter-
tainment. That ava-n-ecpovs is here generic, and that xw^vs and
-nxpX.ovs are species under it, is improbable: comp. ver. 21. The
7rTu>xoi are one class,
those wanting in means; and all the rest

belong to another class, those wanting in physical strength.
Beyond this we need not specify ; but in Plato we have dvdirrjpot 1
containing the other two classes, 01 ^wAoi re /ecu rvcpXol ko.1 ol aAAoi
dvdirrjpoi (Crito, p. 53 A). The dvd is intensive: "very maimed."
For the command comp. ver. 21 and Neh. viii. 10.
14. on ouk c'xouchi' avTcuroooui'cu troi. The on is
fxo.Kdpi.os ecrr],
strictly logical. Good deeds are sure to be rewarded either in this
world or in the world to come. Those persons are blessed whose
good deeds cannot be requited here, for they are sure of a reward
hereafter. For ouk ex 000 11 see on x^* 4 For dcTcuroSourai in a
"
'
good sense comp. Rom. xi. 35 ; 1 Thes. iii. 9 ; in a bad sense,

Rom. xii. 19 ; Heb. x. 30. The dvri expresses retaliation, exact
repayment. Comp. Arist. Eth. Nic. ix. 2. 5, where we have Soo-is,
diroSoreov, and avTa7ro8ocris.
ci' tt) 7w Sikcuoh'. It is possible that there is here
draaracrei
a reference to the doctrine of a double resurrection, first of the
righteous, and then of all. Comp. 1 Cor. xv. 23 ; 1 Thes. iv. 16
Rev. xx. 5, 6. If so, this is the ttvacrrao-is ck veKpwv (xx. 35 ; Acts
iv. 2 ; Phil. iii. 11 ; 1 Pet. i. 3 comp. Mk. ix. 9, xii. 25 ; Mt. xvii. 9
:
Gal. i. which implies that some are for the present left unraised,
1),
as distinct from the dvao-Tao-is veKpuv (Acts xvii. 32 ; 1 Cor. xv.
12, 21; Heb. vi. 2), which is the general resurrection. See Lft.
on Phil. iii. n. But rwv SikcuW may be added merely to indicate
the character of those who practise disinterested benevolence.
15-24. The Parable of the Great Supper. The identity of this
with the Parable of the Marriage of the King's Son, often called
the Parable of the Wedding Garment (Mt. xxii. 1-14), will continue
to be discussed, for the points of similarity and of difference are
both of them so numerous that a good case may be made for either
view. But the context, as well as the points of difference, justifies
1
The form dudireipos seems to be a mere misspelling of dvdirripos (Tobit
xiv. 2 X 2 Mac. viii. 24 A V) but it is well attested. WH.
; ; ii. App. p. 151.
a distinction. The parable in Mt. is a comment on an attempt

to arrest Christ (xxi. 46), and tells of rebels put to death for insult-
ing and killing their sovereign's messengers ; this is a comment on
a pious remark, perhaps ignorantly or hypocritically made, and
tells of discourteous persons who, through indifference, lose the
good things to which they were invited. It is much less severe in
tone than the other ; and even in those parts which are common
to the two has very little similarity of wording.
15. tis twv (TuyavaKi.fUv<av. "The resurrection of the just"
suggests the thought of the Kingdom, and this guest complacently
assumes that he will be among those who will enjoy it. With this
introductory incident comp. x. 25-30, xii. 13-15, xv. 1-3.
4>ayeTcu ap-rof. A
Hebraism: comp. ver. 1; 2 Sam. ix. 7, 10;
2 Kings iv. 8, etc., and see on ver. 8. It points to the Jewish
idea that the Messianic age will be inaugurated by a banquet and
will be a prolonged festival (Is. xxv. 6). The reading apiorov
(E HM UV S T) is a mere corruption of dprov.
"
16. 6 8c cl-nev au-rfi. * But He said to him " (Rhem.). " And
(Wic.) and "Then" (Tyn. Gen. AV.) obscure the fact that Christ
is opposing the comfortable self-complacency of the speaker. What
he says is correct, but the spirit in which he says it is quite wrong.
Only those who are detached from earthly things, and treat them
as of small account in comparison with the Kingdom of God, will
enter therein.
eVoiei Sciavo? p^ya. "Was about to make a great supper,"
similar to that at which Jesus was now sitting. One might expect
the mid., but comp. ver. 12; Acts viii. 2; Xen. Anab. iv. 2. 23.
The ttoXXou's are the Jews who observe the Law. In Mt. it is
av0pu>7ros (3a<n\ev<; who made a marriage-feast for his son.
17. rbv SoGXoy. The vocator, who was sent to remind them,
according to custom, and not because they were suspected of
unwillingness. 1 Comp. Esth. v. 8, vi. 14. This custom still pre-
vails. To omit the second summons would be " a grievous breach
of etiquette, equivalent to cancelling the previous more general
notification. To refuse the second summons would be an insult,
which is equivalent among the Arab tribes to a declaration of war "
(Tristram, Eastern Customs, p. 82). The SovXos represents God's
messengers to His people, and specially the Baptist and Jesus
Christ. Comp. Mt. xi. 28-30.
"Epxecrfle, 8ti r\%r\ Itoi|x< 4<ttiv. The true reading may be (pxetrdai
(SADKLPRA) to follow eltreiv (Syr-Sin.), dicere invitatis ut venirent
(Vulg.). See small print note on xix. 13. But the irdvra after ^(AP,
Syr-Sin. Vulg. f) or before erot/ta (D, ae) comes from Mt. xxii. 4. S* B L R,
b c ff2 i 1 q omit. *
1
Vocatores suos ostendenti, ut diceret a quibus invitatus esset (Plin. N. H.
xxxv. 10. 36. 89). Comp. Suet. Calig. xxxix. ; Sen. De Ira, iii. 37. 3.
Every word is full of

18. j)pairo airo fiias irdercs irapaiTeTo-Oai.
point. The very beginning of such conduct was unexpected and
unreasonable, and it lasted some time. There was no variation
it was like a prearranged conspiracy they all pleaded that they
:
were at present too much occupied to come. And there was not
a single exception. The vrapaiTeio-Oat comes as a surprise at the
end, there being no dXXd or Se at the outset to prepare for a con-
trast. This absolute unanimity prepares us for a joyous acceptance
of the courteously repeated invitation. On the contrary, they begin
"to beg off," deprecari (Actsxxv. n; 2 Mac. ii. 31). In Jos. Ant.
vii. 8. 2 the verb is used, exactly as here, of excusing oneself from
an invitation. They ought to have excused themselves when the

first invitation came, if at all. Their begging off now was breaking
their promise ; and the excuses were transparently worthless. In
Mt. there is no begging off. Those invited simply dp.eX.rjo-a.vTes
dTrrjXOov ; and some of them insulted, and even killed the vocatores.
For apteral of proceedings which last some time comp. vii. 38,
xii. 45, xix. 37, 45, xxii. 23, xxiii. 2. Here the further idea of
interruption is not present.
air& aios. The expression is unique in Greek literature. Comp. a7r'
evdeias, airb rr\% tffrjs, 4% dpdrjs, did. ird<rr]S.We are probably to supply yv&fATjs :
dwb /uas ical rrjs airrijs yvdfiris (Philo, De Spec. Legg. ii. p. 311). Both 4k
yv^fnjs and 4k juas (jxdvijs are also found.
fuels We might also supply ipvxrjs.
Less probable suggestions are &pas, cvvd^K-qs (Vulg. simul), alrlas, 680O.
exw dvdyKt\v. A manifest exaggeration. He had already

bought it, probably after seeing it; and now inspection could
wait. For the phrase, which is classical, comp. 1 Cor. vii. 37
Heb. vii. 27; Jude 3; and the insertion Lk. xxiii. 17. Not in
LXX.
cxc p.e iropT)TT]fAej'oi'. It is doubtful whether this is a Latinism,
habe me excusatum, i.e. "Consider me as one who has obtained
indulgence." l But certainly juc, which is enclitic, cannot be em-
phatic: "Whatever you do about others, / must be regarded as
excused." This would require ific, and before rather than after
eê. Comp. ov Oappovvrd /xe e^cis (Xen. Cyr. hi. 1. 35).
19. iropeuop-ai. " I am on my way." He pleads no dvdyKf], and
is too indifferent to care about the manifest weakness of his excuse.
That he had bought the oxen " on approval " is not hinted. Both
these two seem to imply that they may possibly come later, if the
host likes to wait, or the feast lasts long enough. Hence the host's
declaration ver. 24.
20. ou SuVaficu. He is confident that this is unanswerable.
See on ver. 26. "When a man taketh a new wife, he shall not go
1
Invitas tunc me, cum scis, JVasi'ca, vocasse.
Excusatum habeas me rogo : cceno domi.
(Mart. ii. 79.)
out in the host, neither shall he be charged with any business he :
shall be free at home one year" (Deut. xxiv. 5). Comp. Hdt.
i. 36. 5-
21. The -n-avTes (ver. 18) probably means more than three.
But three suffice as examples. Some said that they would not
come now; others declared that they could not come at all.
Comp. the parable of the Pounds, where three servants are
samples of the whole ten, and represent two classes (xix. 16-21).
"E^cXOe Taxe'us. Not because his anger makes him impatient
but because he has no intention of putting off anything to please
the discourteous persons who have insulted him. He goes on with
his arrangements at once.
els Tas -n-XaTcias koi pofias. We have the same combination Is.
xv. 3. This use of pv/x-q is late: Acts ix. 11, xii. 10 ; Ecclus. ix. 7 ;
Tobit xiii. 18. A lane resembles a stream ; and the original sense
of pvfx.r] is the rush or flow of what is in motion. See Kennedy,
Sources of N.T. Greek, p. 16. The two words combined stand for
the public places of the town, in which those who have no comfort-
able homes are likely to be found. Comp. 1 Cor. i. 26-28.
tous tttuxous kcu dvcureipous, k.t.X, The Jews who do not ob-
serve the Law ; the publicans and sinners. These were not asked
simply because the others refused, and in order to fill the vacant
places. They would have been asked in any case ; but the others
were asked first. They both live in the city i.e. both are Jews.
:
But those who respected the Law had a prior claim to those who
rebelled against it. The similarity of wording shows the connexion
with the preceding discourse (ver. 13); and therefore Bengel's
attractive distinction is probably not intended. He points out
that the poor would get no other invitation ; the maimed would not
be likely to marry ; the blind could not go to see farms ; and the
lame would not go to prove oxen. Contrast Mt. xxii. 9, 10.
elcrdyaye w8e. See on ii. 27. It is assumed that they can be
"brought in" at once, without formal invitation. They are not
likely to refuse. The mixture of guests of all classes is still seen
at Oriental entertainments.
22. Kupic, yiyovev o irraa$. He executes the order, and
then makes this report. There is no ^877, and we are not to sup-
pose that he had anticipated his master's order ; which would have
been audacious officiousness, and could hardly have been done
without his master's knowledge.
en tottos coTiV. Comp. ver. 9. No such expression is found
in Mt. xxii. 10. It is added because the servant knows that his
master is determined to fill all the places, and that the banquet
cannot begin till this is done.
23. 4>paynou's. " Hedges " (paWw = " I fence in ") : Mt.
xxi. 33 ; Mk. xii. 1. Just as irXaTalcu koX pv/xat represent the
public roads inside the city, so 6861 kou (ppay/xoi the public roads
outside the city; and this command is the invitation to the
heathen.
&vdyKaaov elcreXOeic. By persuasion. A single servant could
not use force, and those who refused were not dragged in. Comp.
Mk. 45 and Trapefiido-avTo (xxiv. 29; Acts xvi. 15). The text
vi. ||
gives no sanction to religious persecution. By showing that

physical force was not used it rather condemns it.
Xva yepo-Gfj jxou 6 oikos. Nee natura nee gratia patitur vacuum
(Beng.). Weare not told the result of this third invitation ; but
we may conclude that the Gentiles fill the void which the unbelief
of the Jews has left (Rom. xi. 25). In Mt. the result of the second
invitation is iirX-ô-Or} 6 wfifjxLv, and there is no third. Augustine
interprets this third summons as a call to heretics, which cannot
be correct.
24. Xeytu yap vfuv. Solemn introduction of the main point of
the parable. The transition from sing. (IfcAfe) to plur. (i/uv) is
variously explained. (1) That some of the tttooxoi (ver. 21) are
present and are included in the address. (2) That there is a transi-
tion from the parable to its application, and Christ speaks half as
the host to his servant and others, and half in His own person to
the Pharisee and his guests. (3) That the host addresses, not
only the servant, but all who may hear of what he has done. In
favour of (2) we must not quote xi. 8, xv. 7, 10, xvi. 9, xviii. 14
Mt. xxi. 43. In all these places it is Jesus who is addressing the
audience ; not a person in the'parable who sums up the result.
Here the hetww and the fiov show that the latter is the case. In
Mt. the conclusion to the parable is iroXXol yap dmv kXtjtol, oXiyoi
hi ZkXhktol (xxii. 14), and these are the words of Christ, not of the
ftao-iXevs.
25-35. Warnings against Precipitancy and Half-heartedness
in Following Christ. The Parables of the Rash Builder, the Rash
King, and the Savourless Salt. The section has been called " The
Conditions of Discipleship." These are four. 1. The Cross to be
borne (25-27 ; Mt. x. 37, 38). 2. The Cost to be counted (28-32).

3. All Possessions to be renounced (33). 4. The Spirit of Sacrifice
to be maintained (34, 35 ; Mt. v. 13 ; Mk. ix. 49).
The journeying continues, but we are not told the direction
and a large multitude is following. They are disposed to believe
that Jesus is the Messiah, and that the crisis of the Kingdom is at
hand. They therefore keep close to Him, in order not to miss any
of the expected glories and blessings. This fact is the occasion of
the address. They must understand that following Him involves
a great deal. Like the guest in the Pharisee's house (ver. 15), they
have not realized what the invitation to enter the Kingdom implies.
25. luKeiropeuorro Se au-rw. " Now there were going with Him,"
364 THE GOSPEL ACCORDING TO S. LUKE [XTV. 25-28.
of what continued for some time. Comp. vii. 11, xxiv. 15. Else-
where only Mk. x. 1 of people assembling, but often in LXX
(Gen. xiii. 5, xiv. 24, xviii. 16, etc.).
26. ou fiio-ci t6v iraWpa lauTou, k.t.X. Does not hate them so
far as they are opposed to Christ. The context and the parallel
passages (Mt. vi. 24, x. 37) show that the case supposed is one in
which choice must be made between natural affection and loyalty to
Christ. In most cases these two are not incompatible; and to
hate one's parents as such would be monstrous (Mt. xv. 4). But
Christ's followers must be ready, if necessary, to act towards what
is dearest to them as if it were an object of hatred. Comp. Jm
xii. 25. Jesus, as often, states a principle in a startling way, and
leaves His hearers to find out the qualifications. Comp. vi. 29, 30
Mt. xix. 12. The icai ttjk yumixa here is a comment, whether
designed or not, on ywaixa (.yrjfia in ver. 20.
ttjk il/uxV âuToO. Not merely his carnal desires, but his life
(ix. 24, xii. 23) ; all his worldly interests and affections, including
life itself. Nee tamen sufficit nostra relinquere, nisi relinquamus et

nos (Greg. Mag. Horn, xxxii.). So that \lktCiv Tt\v \\royy\v iavrov is
aTrapvycrao-dai iawov (ix. 23) carried to the uttermost.
ival fiou fiaOTjnfc. The emphasis is on /xa^nfs, not on fiov,
which is enclitic. " He may be following Me in some sense, but
he is no disciple of Mine." Would any merely human teacher
venture to make such claims ?
27. ou 0aoT<iei tov oraupoi' îjotou. Comp. ix. 23 ; Mt. X. 38,
xvi. 24; Mk. viii. 34. Only here and Jn. xix. 17 is (3aoT<iciv used
of the cross ; here figuratively, there literally. " Carrying his own
cross " would be a familiar picture to many of Christ's hearers.
Hundreds had been crucified in Galilee for rebellion under Judas
the Gaulonite (a.d. 6).
In late Gk. fiaardfav seems to be more common than <p4peiv, when the
carrying is figurative : LXX
of 2 Kings xviii. 14 ; Job xxi. 3. It is specially
common in the later versions of Aq. Sym. and Theod. All three have it Is.
xl. II, lxvi. 12 ; Jer. x. 5 and both Sym. and Theod. have it Prov. ix. 12 ;
:
Is. lxiii. 9. But in none of these places does it occur in LXX.
28-33. Two Parables upon Counting the Cost the Rash :
Builder and the Rash King. Comp. Mt. xx. 22 Mk. x. 38. It
;
is possible that in both parables Jesus was alluding to recent

instances of such folly. It was an age of ostentatious building and
reckless warfare. The connexion with what precedes (yap) seems
to be that becoming a disciple of Christ is at least as serious a
matter as any costly or dangerous undertaking.
28. tis yap e uu-wy OeXuK. "For which of you (see on xi. 5),
if he wishes."
KaOio-as. In both parables (ver. 31) this represents long and

serious consideration. The matter cannot be settled off-hand.

Comp. Virg. Aen. x. 159.
i|rr]4>igci. "Calculates" (\f/TJ<pos = calculus). In class. Gk. commonly in

mid. of voting. Comp. Rev. xiii. 18: not in LXX. Neither diraprifffids nor
daTT&vr) occur again in N.T., but dair&VT) is fairly common in LXX, and
diraprifffws is very rare in Greek literature.
1
In LXX diraprlfriv occurs
(1 Kings ix. 25) ; also in Aq. and Sym. See Suicer, diraprify.
29.fir\ iax" 0,/TO s eKTcXeVai.

" Not having the means to finish."
For EKTeActv comp. Deut. xxxii. 45; 1 Kings xiv. 15; 2 Chron.
iv. 5 ; 2 Mac. xv. 9 ; Dan. iii. 40 (Theod.). Not elsewhere in N.T.
30. Outos. Contemptuous: v. 21, vii. 39, xiii. 32, where see
reff. The lesson conveyed is not so much, " It is better not to
begin, than to begin and fail," as, " It is folly to begin without
much consideration."
31. owPaXeif els iroXcfjioi'. To be taken together " to engage :
with another king for the purpose of war." The verb, is intrans., as
1 Mac. iv. 34; 2 Mac. viii. 23, xiv. 17 ; and often in Polyb. The
more common expression is <rv[A(3d\\eLv ek pa-xw (J os ^- ni v*. - -
5. 3 so also in Polyb.).
: Comp. confligere.
iv 8eKa xikidviv. "Equipped with ten thousand," a meaning
which readily flows from " clad in, invested with." Comp. i. 1 7 ;
Rom. xv. 29; 1 Cor. iv. 21; Heb. ix. 25; Jude 14. The very
phrase occurs 1 Mac. iv. 29.
32. el 8e fATJYe- See small print on v. 36.
cpwTa [tol] -n-pos *\pi\v(\v. " Asks for negociations with a view to
peace." The ra is omitted in SB
(? komceotel.), and the meaning
will then be, " negociates for peace." B n have ek for 7rpos K
(perhaps from ver. 28). Comp. xix. 42 and examples in Wetst.
There is a remarkable parallel to this second parable Xen. Mem.
iii. 6. 8.
33. This verse shows the futility of asking what the tower
means, and who the king with the twenty thousand is. 2 These
details are part of the framework of the parables, and by themselves
mean nothing. The parables as a whole teach that to become
Christ's disciple involves something which ought to be well weighed
beforehand. This something was explained before, and is shown
in another form here, viz. complete self-renunciation.
1 Dion. Hal. De Comp. Verb, xxiv., and Apoll. Dysc. De Adv.

p. 532, 7, seem
to be almost the only quotations. The Latin renderings here are ad perficiendum
(f Vulg. ), ad consummandum (a r), ad consummationem (e), ad perfectum (d).
2
Those who insist on explaining the king with the twenty thousand com-
monly make him mean Satan. But would Christ suggest that we should come
to terms with Satan ?To avoid this difficulty others regard the king as repre-
senting God. But would Christ place the difference between the power of God
and the power of man as the difference between twenty thousand and ten
thousand? Contrast the ten thousand talents and the hundred pence (Mt.
xviii. 24, 28). See on xii. 5 and xvi. 1.
diTOTdoraeTai iracnv tois lauTou uirdpxouo-ii'. " Renounceth all

his belongings," the chief of which were specified ver. 26.
own
See on ix. 61 and viii. 3. All disciples must be ready to renounce
their possessions. Many of the first disciples were called upon
actually to do so. Comp. the sarcasm of Julian " In order that :
they may enter more easily into the Kingdom of Heaven in the
way which their wonderful law bids them, I have ordered all the
money of the Church of Edessa to be seized " {Ep. xliii.). Note
the characteristic n-as and 7rao-iv.
It is very forced to put a full stop at iras J 6/j.ujv, and make two inde-
pendent sentences. " Such is the case therefore with all of you. Whoever
renounceth not," etc.
MSS. vary much as to the order of the three words elval /ton /ta0?rn}s.
34, 35. The Spirit of Sacrifice. The similitude respecting salt

was probably uttered more than once, and in more than one form.
Comp. Mt. v. 13; Mk. ix. 50. The salt is the self-sacrifice spoken
of w. 26, 27, 33. The figure of salt is not found in O.T., but
comp. Job. vi. 6.
34. Kdkbv ouV to fiXas. The ovv (kBLX 69, Boh.) perhaps
refers to previous utterances :
" Salt, therefore (as I have said before),
is good."Nihil utilius sale et sole (Plin. H. N. xxxi. 9. 45. 102).
iav Se k<h t6 a\as. The ko.1 (kBLX,
Vulg. codd. Syr., Bede)
must be preserved. "But if even the salt." In Mt. v. 13 there is no
km. Note the characteristic Sc xat, and see small print on iii. 9.
In LXX and N.T. &\as is the common form, with &\a as v. I. in good
MSS. In Gk. fi\s prevails.
class.
In class. Gk. fiupaivco is "I am foolish" (Eur. Med. 614); in bibl. Grk.
fiwpaivo/xai has this meaning (Rom. i. 22 ; Mt. v. 13), fiupalvw being " I
make foolish " ( I Cor. i. 20). Mk. has &va\ov ylve<rOcu. Vulg. has evanuerit ;
a d e infatnatum fuerit.
Iv tvi &pTuOi]<reTai ; Quite impossibly Tyn. and Cran. have "What
shall be seasoned ther with?" From meaning simply "prepare," dpriju came
to be used of preparing and flavouring food (Col. iv. 6).
35. It is futile to discuss what meaning is to be given to " the

land" and "the dunghill." They do not symbolize anything.
Many things which have deteriorated or become corrupt are use-
ful as manure, or to mix with manure. Savourless salt is not even
of this much use and disciples without the spirit of self-devotion
:
are like it. That is the whole meaning. 1 If this saying was uttered
only once, we may prefer the connexion here to that in the Sermon
on the Mount. Mk. so far agrees with Lk. in placing it after the
Transfiguration. But all three arrangements may be right.
1
For Maundrell, Journey from Aleppo to
this savourless salt in Palestine see
Jerusalem, pp. 161 (quoted by Morison on Mk. ix. 50) ; also Thomson, " I
ff.
saw large quantities of it literally thrown into the street, to be trodden under foot
of men and beasts" (Land cV Book, p. 381).
XIV. 35-XV. 1.] JOURNEYINGS TOWARDS JERUSALEM 367
The word is one of many which seem 10 be of a colloquial char-
Koivpiav.
acter, and are common to N.T. and the comic poets. See Kennedy, Sources
of N. 71 Grk. pp. 72-76. In N.T. only here. Comp. xiii. 8.
O ex"" &ra aKoueiy aicoueTu. A solemn indication that attention

c
to what has been said is needed, and will be rewarded. It is

another of Christ's repeated sayings. See on viii. 8.
XV. 1-32. Three Parables for the Encouragement of Penitent
Sinners. The Love and Free Forgiveness of God. The Lost
Sheep (3-7) and the Lost Coin (8-10) form a pair. Like the
Mustard Seed and the Leaven (xiii. 18-21), and the Rash Builder
and the Rash King (xiv. 28-32), they teach the same lesson, which
the Prodigal Son (11-32) enforces and augments. In the first two
Jesus justifies His own conduct against the criticisms of the
Pharisees. In the third He rebukes their criticisms, but at the
same time continues the lesson to a point far beyond that touched
by the objectors. When we regard them as a triplet, each parable
teaching a separate lesson, BengePs classification will stand:
1. Peccator stupidus ; 2. sui plane nesciens ; 3. sciens et voluntarius.
But the insertion of i7rev 8e (ver. n) clearly marks off the third
parable from the first two, whereas these are closely connected by rj,
which almost implies that the second is little more than an alter-
native way of saying the same thing as the first.
1-3. The Murmuring of the Pharisees against Christ's Inter-
course with Publicans and Sinners. We have had several other
cases in which Jesus has made a question, or an appeal, or a criti-
cism, the occasion of a parable: ver. 15, 25-29, xii. 13-15, xiv. 15.
There is once more no indication of time or place ; but connexion
with what precedes is perhaps intended. There a thoughtless
multitude followed Him, intending to become His disciples, and He
warns them to count the cost. Here a number of publicans and
sinners congregate about Him, and He rebukes the suggestion
that He ought to send them away. It was well to check heedless
enthusiasts, that they might be saved from breaking down after-
wards. It would have been a very different thing to have sent away
penitents, that He might be saved from legal pollution.
1. 'Hcrav 8e auTw eyyiôi'Tes irdires oi reXwrai ica! 01 dfiapTcoXoi.
The meaning of 7rdvTcs determines the meaning of the tense. We
may regard it as hyperbolical for " very many," a common use of
" all." Or it may mean all the tax-collectors and other outcasts of
the place in which He then was. In either of these cases rjaav
eyy6'on-s (see on i. mean "were drawing near" on some
10) will
particular occasion. Or we may take iravres literally of the whole
class of publicans and sinners and then the verb will mean " used
;
to draw near," wherever He might be. This was constantly hap-

pening, and the Pharisees commonly cavilled (imperf.), and on one
occasion He uttered these parables (aor.). It was likely that He
368 THE GOSPEL ACCORDING TO S. LUKE [XV. 1-4.
would attract these outcasts more and more. Comp. vii. 29, 37,
and see on xi. 29. For the characteristic ttovtcs see on i. 66,
vi. 30, xii. 10, etc. Note the repeated article the rcAtovai and the :
afxapTOiXoi are grouped together as one class by the Pharisees them-

selves (v. 30; Mt. ix. 11); not so here by the Evangelist.
2. BieyoYYuôi'. "Murmured among themselves, throughout
their whole company." In N.T. only here and xix. 7, which is
very similar. Comp. Exod. xvi. 2, 7, 8 Num. xiv. 2 ; josh. ix. 18.
;
" The scribes " are usually placed before "the Pharisees " (v. 21,
vi. 7, xi. 53 ; Mt. xii. 38, etc.). Here perhaps the Pharisees took
the lead comp. v. 30 (true text) ; Mk. vii. 1, 5.
:
irpoaSe'xeTcu. " Allows them access, gives them a welcome "

Rom. xvi. 2 ; Phil. ii. 29.
a-m'ecT0ii. A much more marked breach of Pharisaic decorum
than -n-poa-Six^Tai. He
accepted invitations from Levi and other
tax-collectors, and in His outdoor teaching He took His meals
with them.
3. eiirci' 8 " But (in answer to this cavilling) He said." Cov.
and Cran. have "But"; Tyn. and Gen. "Then." Something
stronger than "And" (AV. RV.) is needed. Note eT7rev 8e, eiirev
irpds, and ctTTtv tt)v Trapafio\y)v as marks of Lk.'s style. None
of them is found in Mt. xviii. 12.
4-7. The Parable
of the Lost Sheep. Comp. Mt. xviii. 12-14,
where this parable is given in a totally different connexion, and
with some differences of detail. Comp. also Jn. x. 1-18. We
have no means of knowing how often Jesus used the simile of the
Good Shepherd in His teaching. No simile has taken more hold
upon the mind of Christendom. See Tert. De Pud. vii. and x.
Comp. Ezek. xxxiv. ; Is. xl. ; n
1 Kings xxii. 17.
4. Ti's avGpwTi-os c up.ui'. Once more He appeals to their per-

sonal experience. See on xi. 5, and comp. xii. 25, xiv. 5, 28. The
avOpw-n-os inserted here marks one difference between this parable
and the next.
cxw eKa-rov i^poâTa. The point is, not that he possesses so
much, but that the loss in comparison to what remains is so
small.
diroX&ras i auiw it>. This is the point of the first two parables,
the particular love of God for each individual soul. In Mt. we
have TrXavrjdfj (Exod. xxiii. 4 ; Is. liii. 6 ; Jer. xxvii. 17) for d?ToAeo-as.
t& ivevr^Kovra iwea.
Kcn-aXei-irci He is the owner, not the shep-
herd. His leaving them does not expose them to danger. The
wilderness (in Mt. to 0/377) is not a specially perilous or desolate
place, but their usual pasture, in which they are properly tended.
He does not neglect them, but for the moment he is absorbed in
the recovery of the lost. Cyril Alex, and Ambrose make the ninety
and nine to be the Angels, and the one the human race. Ambrose
XV. 4-7.] JOURNEYINGS TOWARDS JERUSALEM 369
adds, Dives igitur pastor cujus omnes nos centesima portio sumus.
Migne, xiv. xv. 1756; lxxii. 798; Payne Smith, p. 497.
iropeveTai liri to diroXcoX^s. For eiri of the goal comp. Acts viii. 26,
ix. 11; Mt. xxii. 9; in each case after iropeieaOcu. Mt. has here wopevdeh
^7]Ti rb irXavwfievov.
eus eupT) auTo. Peculiar to Lk. There is no cessation of the

seeking until the lost is found. See Lange, L. of C. i. p. 497.
5. 6iriTi0T]an' em tous wp,ous auTou. This also is peculiar to Lk.
The owner does not drive it back, nor lead it back, nor have it
carried: he carries it himself. Comp. Is. xl. 1 1, xlix. 22, lx. 4, lxvi. 12.
In LXX w//.os is common
N.T. only here and Mt. xxiii. 4.
; in
Xatpwi'. There is no upbraiding of the wandering sheep, nor
murmuring at the trouble. Comp. the use of x<"pwv, xix. 6 ; Acts
viii. 39.
See on ix. 1. In Mt. there is nothing
6. owitaXci rods 4>\ous.
about his calling others to rejoice with him. Only his own joy is
mentioned. It is a mark of great joy that it seeks sympathy.
t6 diroXwXos. Not o dVojAeo-a (ver. 9). The sheep went astray
through its own ignorance and folly (Ps. cxix. 176) the coin was :
lost through the woman's want of care. This is another mark of

difference between the first parable and the second.
7. Xcyw ufue. Mt. has the characteristic dfxrjv Xeyu) vjjuv.
f\ lir. For if without a previous comparative see small print on xvii. 2,
- and comp. Mt. xviii. 8 ; Mk. ix. 43, 45, 47 ; I Cor. xiv. 19. Win. xxxv. 2.
c, p. 302 ; Simcox, p. 92. Perhaps ij may be said to imply /jloXKov by a
usage which was originally colloquial. It is freq. in LXX ; Gen. xlix. 12
Num. xxii. 6, etc. In Mt. xviii. 13 the fmWov is expressed.
SiKtnois otni'es ou ^peiav c\ov(tiv fieravolas. " Righteous who
are of such a character as to have no need of repentance." The
oirives does not prove that Sixatois means those who are really
righteous. It will fit any explanation of Sikcuois and ov xpeiaj/
exovcnv. If both expressions be taken literally, the ninety-nine
represent a hypothetical class, an ideal which since the Fall has not
been reached. But as Jesus is answering Pharisaic objections to
intercourse with flagrant sinners, both expressions may be ironical
and refer to the external propriety of those whose care about legal
observances prevents them from feeling any need of repentance.
Comp. v. 31.
Mt. here has rot9 firj 7T7rXavr//xevot5. In any case the \al.p(av,
ver. 5, and the xaP- ^ ere are anthropomorphic, and must not be
pressed. Insperata aut prope desperata magis nos afficiunt (Grotius);
but such unlooked for results are impossible to Omniscience. We
must hold to the main lesson of the parable, and not insist on
interpreting all the. details. 1
1
In the Midrash there is a story that Moses, while tending Jethro's flocks,
went after a lamb which had gone astray. As he thought that it must be weary,
24
370 THE GOSPEL ACCORDING TO S. LUKE [XV. 7, 8.
Note the confidence with which Jesus speaks of what takes

place in heaven, and compare it with the claims made upon His
followers, xiv. 26, 33.
jxeTaKoourri fieTayoias.
. . . Both verb and substantive are
much more common Mk. Neither occurs
in Lk. than in Mt. or
in Mt. xviii. 14 or anywhere in Jn. See on v. 32 and iii. 3.
8-10. The Parable of the Lost Coin. The main points of
difference between this and the preceding parable are the changes
from a man to a woman, and from a sheep, which could stray of its
own accord, and feel the evil consequences, to a coin, which could
do neither. From this it follows that, while the man might be
moved by pity rather than by self-interest to bring back the sheep,
the woman must be moved by self-interest alone to recover the
coin ; also that the woman can blame herself for the loss of the
coin (^v drrwAco-a), which the man does not do with regard to
the sheep (to diroXwAds). Hence we may infer that the woman
represents the Church rather than the Divine Wisdom, if she repre-
sents anything at all. The general result of the two parables is
that each sinner is so precious that God and His Ministers regard
no efforts too great to reclaim such.
8. tis yuvf\ ; No i v/jluv is added, perhaps because no women
were present. Yet there may be something in the remark of Wetst.
Cum varios haberet auditores Christus, mares, feminas, juniores,
Us parabolas accommodat : de pastore, de muliere frugi, de filio pro-
digo. Women also may work for the recovery of sinners.
Speeds. The word occurs here only in N.T., but often in
LXX (Gen. xxiv. 22; Ex. xxxix. 2; Josh. vii. 21, etc.). The
Greek drachma was a silver coin of nearly the same value as a
Roman denarius 1 (vii. 41, x. 35, xx. 24), which is not mentioned
in LXX. It was the equivalent of a quarter of a Jewish shekel
(Mt. xvii. 24). Ten drachmas in weight of silver would be about
eight shillings, but in purchasing power about a pound. Wic. has
"besant," Tyn. and others have "groat," Luth. has Groschen.
That the ten coins formed an ornament for the head, and that the
loss of one marred the whole, is a thought imported into the
parable.
airrei. The act. is peculiar to Lk. in N.T., and always in the
sense of kindling (viii 16, xi. 33; Acts xxviii. 2, and perhaps Lk.
xxii. 55: comp. Ex. xxx. 8; Tob. viii. 13 ; Jud. xiii. 13). Oriental
houses often have no windows, and a lamp would be necessary for
a search even in the day.
he carried back on his shoulders, Then God said, that, because he had shown
it
pity to the sheep of a man, He would give him His own sheep, Israel, to feed
(Edersh. L. &* T. ii. p. 257 Wetst. on Lk. xv. 5).
;
1
Nearly all Latin texts have dragmas, dracmas, or drachmas here ; but Cod.
Palat. and Ad Novatianum xv. (Hartel's Cypr. App. p. 65) have denarios.
Non sine pulvere (Beng.). It may be doubted whether

o-apot. 1
there any lesson intended in the coins being lost in the house,
is
whereas the sheep strays from the fold; as showing that souls may
be lost in the Church as well as by going out of it. In any case,
the details are graphic, and express great and persevering activity.
" The charge against the Gospel is still the same, that it turns the
world upside down " (Trench, Par. p. 386).
9. t&s <f>i\as Kal yciTovas. " Her women friends and neigh-
bours." No meaning is to be sought in the change of gender,
which merely preserves the harmony of the picture. It is women
who congratulate Naomi and Ruth (Ruth iv. 14, 17).
10. yiverai xttp^ eKumov. " There comes to be joy," etc. The
ytVcrai = eo-Tat in ver. 7. Joy will arise in any case that may
occur. " In the presence of" means "in the judgment of." The
angelic estimate of the facts is very different from that of the
Pharisees comp. xii. 8, xvi. 22 ; Eph. i. 4-14.
:
cm ivl djxapTwXw. This is the moral throughout, the value of

a single sinner. The Pharisees condemned Jesus for trying to
reclaim multitudes of sinners. They had a saying, " There is joy
before God when those who provoke Him perish from the world."
11-32. The Parable of the Prodigal Son. It completes the
trilogy of these parables of grace, but we cannot be sure that it was
uttered on the same occasion as the two other parables. The
Evangelist separates it from them by making a fresh start Et7rcv :
8e (comp. xxiv. 44). But this may mean no more than that Jesus,
having justified Himself against the murmuring of the Pharisees,
paused ; and then began again with a parable which is a great deal
more than a reply to objections. Even if it was delivered on some
other occasion unknown to Lk., he could not have given it a more
happy position than this. The first two parables give the Divine
side of grace ; the seeking love of God. The third gives the human
side ; the rise and growth of repentance in the heart of the sinner.
It has been called Evangelium in Evangelic), because of the number
of gracious truths which it illustrates. 2 It has two parts, both of
which appear to have special reference to the circumstances in
which Lk. places the parable. The younger son, who was lost and
is found (11-24), resembles the publicans and sinners; and the
elder son, who murmurs at the welcome given to the lost (25-32),
resembles the Pharisees. In the wider application of the parable
the younger son may represent the Gentiles, and the elder the
Jews. Like the Lost Coin, it is peculiar to Lk., who would take
1
MSS. of the Vulg. nearly all read evertit, which Wordsworth conjectures
to be a slip for everrit. Lat. Vet. has scopis mundavit (bf ff2 1), scopis mundabit
(iq), scopis commundat (a), scopis mundat (cr), mundat (d), emundat (e).
2
Inter omnes Christi parabolas hmc sane eximia est, plena affectuum et
pulcherrimis picta coloribus (Grotius on ver. 20).
special delight in recording a discourse, which teaches so plainly

that God's all-embracing love is independent of privileges of birth
and legal observances. Its literary beauty would be a further
attraction to the Evangelist, who would appreciate the delicacy,
picturesqueness, and truth of this description of human circum-
stances and emotions. See Jerome, Ep. xxi., for a commentary.
11. 'AcOpwTTos tis eixee. The appeal to the personal experience
of each is no longer made ; but the idea of possession still continues
(e^wv, exovcra, etêi/). In each case it is the owner who exhibits the
self-sacrificing care.
empdXXor fic'pos tt)s ouo-ias. According to Jewish law
12. to
this would be half what the eldest received, i.e. one-third (Deut.
xxi. 17) but had he any claim to it in his father's lifetime?
:
Very possibly he had. We have here perhaps a survival of

that condition of society in which testaments " took effect immedi-
ately on execution, were not secret, and were not revocable"
(Maine, Ancient Law, ch. vi. p. 174, ed. 1 861), and in which it
was customary for a father, when his powers were failing, to abdi-
cate and surrender his property to his sons. In such cases the
sons were bound to give the father maintenance ; but the act of
resignation was otherwise complete and irrevocable. Both in
Semitic and in Aryan society this seems to have been the primitive
method of succession, and the Mosaic Law makes no provision for
the privileges of testatorship {ibid. p. 197). The son of Sirach
warns his readers against being in a hurry to abdicate (Ecclus.
xxxiii. 19-23), but he seems to assume that it will be done before
death. We may say, then, that the younger son was not making
an unheard-of claim. His father would abdicate some day in any
case he asks him to abdicate now.
: See Expositor, 3rd series,
x. pp. 122-136, 1889; Edersh. Hist, ofJ. N. p. 367.
This intrans. use of iwi^dWa) occurs Tobit iii. 17, vi. 11 ; 1 Mac. x. 30.
Comp. KTtj/xdTwv rb iwi^dWov (Hdt. iv. 1 1 5. 1). Other examples in Suicer.
For oi/ffLa comp. Tobit xiv. 13 ; 3 Mac. iii. 28.
SicTXci' auToTs Toy Piok. The verb occurs elsewhere in bibl.

Grk. 1 Cor. xii. 11 ; Num. xxxi. 27 ; 1 Mac. i. 6, etc. For to^ 0i6V
see on viii. 43. Here it means the same as 17 ova-Ca comp. ver. 31. :
13. fACT ou iroXXas Tjfi^pas. He allows no delay between the

granting of his request and the realization of his freedom. On the
fondness of Lk. for such expressions as oi iroWot, oi fiaKpdv,
and the like, see on vii. 6.
auvaydywv irdn-a. He leaves nothing behind that can minister
to his desires nothing to guarantee his return. The stronger
;
form a-n-avTa is well attested (S etc.). A

\"P av |A aK P*v There is no reason for making paicpdv an adv. (ver.
eis -
20) rather than an adj. either here or xix. 12 /za/cpo's in the sense of "dis-
:
tant, remote " is quite classical.

cKci. Away from his father's care and restraint, and from the
observation of those who knew him.
oiecncopmcrei' ty^ ouaiav. The opposite of crvvaydyoiv iravra. It
had cost him nothing to collect it together, and he squanders it as
easily as he acquired it.
l&v dawTws. The expression occurs Jos. Ant. xii. 4. 8 ; but
do-wTws is not found again either in N.T. or LXX. The dcrcoros is
" one who does not save, a spendthrift, a prodigal " Prov. vii. 1 :
1
comp. Arist. Eth. Nic. ii. 8. 2, iv. 1. 5. For do-wrta see Eph.
v. 18 ; Tit. i. 6 ; 1 Pet. iv. 4 ; Prov. xxviii. 7 ; 2 Mac. vi. 4.
Sometimes dcrwTos is taken in a passive sense, " one who cannot
be saved, abandoned " ;
perditus rather than prodigus, as if for
dorwo-Tos (Clem. Alex. Pxd. ii. 1, p. 168, ii. p. 184, ed. Potter).
But the active signification is appropriate here. Trench, Syn.
xvi. Suicer and Suidas s. do-wros.
;
14. The working of Providence is manifested in coincid-

ences. Just when he had spent everything, a famine, and a
severe one, arose in precisely that land to which he had gone to
enjoy himself, and throughout (Kara) the land. And he himself
(k<u avrds), as well as the country, began more and more to be in
want.
Xljaos i<r\vpa. See small print on iv. 25. For see on

ical axiTos i. 17,
v. 14, vi. 20. For tio-Tepeio-Bai, " to feel want" (mid.), comp. 2 Cor. xi. 8 ;
Phil. iv. 2; Ecclus. xi. IX,
iropeuOels ckoXXÔk] kv\ tw ttoXitw.

15. He has to leave his
firstluxurious abode and attach himself, in absolute dependence,
to one of another nation, presumably a heathen. Evidently his
prodigality has not gained him a friend in need. Godet sees in
this young Jew, grovelling in the service of a stranger, an allusion
to the TtXwvai in the service of Rome. Excepting the quotation
from LXX
in Heb. viii. 1 1, ttoXittis in N.T. is peculiar to Lk.
(xix. 14; Acts xxi. 39): in LXX
Prov. xi. 9, 12, xxiv. 43, etc.
For ckoXX^Gt] see on x. 11. For the sudden change of subject
in c-n-epAj/ee comp.
vii. 15, xiv. 5, xvii. 2, xix. 4; Acts vi. 6.
x 0l'p u s- A degrading employment for anyone, and an

poo-Ken/
abomination to a Jew. Comp. Hdt. ii. 47. 1. But the lowest
degradation has still to be mentioned.
16. ctreOupei xopTao-OTjfcu. Exactly as in xvi. 21, of the pangs
of hunger. See on vi. 21. There is no doubt that xP Taa'^V val
(S B D L R) not a euphemism for yc/Ato-at r?v KoiXidv avrov
is
(APQXT A), but the true reading cupiebat saturari (d f), con-
:
cupiscebat saturari (e). Syr-Sin. supports A.

etc tuc Kepcrriwi' S>v r\aQiov ol xip l The pods of the " carob
-
tree," or " locust tree," or " John the Baptist's tree," or " S. John's
Bread " ; so called from the erroneous notion that its pods were
the locusts which were the food. The carob tree,

Baptist's
ceratonia siliqua, is still common
Palestine and round the
in
Mediterranean. It is sometimes called Siliqua Grceca. But it is
rash to assume that the siliquae. of Hor. Ep. ii. i. 123 ; Pers.
58, are carob pods {D.B! i. p. 1412).
1 1
iii.
55; Juv. xi. For the
attraction in see on iii. 19.
S>v
ouSels auTw. "No one used to give him" even this

cSiSou
miserable food, so that the quantity which he got was small. The
neighbours cared nothing about this half-starved foreigner, who
even in this vile employment could not earn enough to eat.
Implies that hitherto he has been
17. els iaurov 8e cXdcoe.
"beside himself": comp. ev eaur<3 -yevd/ucvos (Acts xii. n). The
expression is classical both in Greek (Diod. Sic. xiii. 95 ; Epictet.
iii. 1. 15) and Latin, redire ad se (Hor. Ep. ii. 2. 138; Lucret. iv.
1020; Ter. Adelph. v. 3. 8). This "coming to himself" is mani-

fested in the thought of home and the longing for it. Want rekindles
what his revelry had extinguished. See Blass on Acts xii. 1 1.
rioo-oL fjuaOioi TrepiacreucH'Tcu apTuc
. . . There is no emphasis
on aprwv in contrast to KcpanW the contrast lies in their having :
plenty to eat. Godet sees the proselytes in these fiia-Otoi. The

word occurs in N.T. only here and ver. 19 in LXX Lev. xxv. 50 :
Job vii. 1 ; Tobit v. 11 ; Ecclus. vii. 20, xxxiv. 27, xxxvii. n.

Only in late Greek is irepicraevu trans. In N.T. both act. (xii. 15, xxi. 4)
and pass. (Mt. xiii. 12, xxv. 29) are used in much the same sense.
cyw 8c Xtpw w8e diroXXupai. Comp. t<3 aicrîitrTO) oXeOpw, Xt/xa3

TeXcvTTJo-ai (Thuc. iii. 59. 4). The d>8e is after Xi/tw in X B L,
before Xi/x<5 in D R U, ego autem hie fame pereo (Vulg.), while
AEF etc. omit. The transfer to before Xi/x<3 caused it to be lost
in cyw 8e.
18. draorcis Tropeucrop,ai. Not mere Oriental fulness of descrip-
tion Acts x. 20, xxii. 10).
(i. 39 ; The dvao-rds expresses his
rousing himself from his lethargy and despair (Acts v. 17, ix. 6,
18).
cts t6k oupaedf. " Against heaven." This is not a rare use of
cis: comp. 4; Mt. xviii. 21; 1 Cor. vi. 18, viii. 12. It is
xvii.
common in LXX and is found also in class. Grk. Comp. Pharaoh's
confession, H/tdprr^Ka eVavriov Kvptou tov eov ifxS)V koli cts vp.as
(Exod. 16); also Plat. Rep. iv. 396 A; Ph&dr. 242 C; Hdt.
x.
i. 138. 2; Soph. O. C. 968. Filial misconduct is a sin utterly
displeasing to God. But the ct does not mean " crying to heaven
for punishment," himmelschreiend, which is otherwise expressed
(Gen. iv. 10, xviii. 21). For dp.apTdj'w eVwmdV ticos comp. 1 Sam.
1 " These 'husks'
are to be seen on the stalls in all Oriental towns, where
they are sold for food, but are chiefly used for the feeding of cattle and horses,
and especially for pigs" (Tristram, Nat. Hist, of B. p. 361).
vii. 6, xx. 1 ; Tobit iii. 3 ; Judith v. 7 ; Sus. 23. The sin is

regarded as something to be judged by the person who re-
gards it.
k\t|0t]1'ch <tou. By the father himself. What other people
vi6<s
may call him

not in question.
is
19. as â tw fuaGiw aou. This will be promotion from his
present position. He asks it as a favour.
20. dvacn-as TJXOei'. The repentance is as real and decided as
the fall. He prepares full confession, but no excuse ; and, having
made a good resolution, he acts upon it without delay. Here the
narrative respecting the younger son practically ends. What
follows (20-24) i s mainly his father's treatment of him ; and it is
here that this parable comes into closest contact with the two
others. Every word in what follows is full of gracious meaning.
Note especially iavrov, "his own father," avrov fiaKpav d-jrexovTOs,
cnr\ayxvicr8y, and Spa/xwy. In spite of his changed and beggarly
appearance, his father recognizes him even from a distance.
itreirecrev eirl Toy Tp^x^Xoc auTou ica! KCtTeûXâev ciutoV. The
exact parallel in Acts xx. 37 should be compared. Excepting Mk.
iii. 10 and the quotations Rom. xv. 3 and Rev. xi. n, Ittlttlttthv
is peculiar to Lk. in N.T. (i. 12 ; Acts viii. 16, x. 44, etc.), and he
alone uses it in this sense comp. Gen. xxxiii. 4, xlv. 14, xlvi. 29.
:
Latin texts vary much in rendering liriirea-^v cecidit (Vulg.), :
incubuit (ad Hier. ad Dam.), procidit (r), superjecit se (e). None

of them marks the Kara- in KaTefpiX-qcrev, " kissed him tenderly,"
deosculatus est. See on vii. 38, and comp. Tobit vii. 6 3 Mac. ;
v. 49. As yet the son has said nothing, and the father does not
know in what spirit he has returned ; but it is enough that he has
returned. The father has long been watching for this.
With the constr. aurov dirixovTos eldev avrov, for avrbv dirix 0VTa elSev,
comp. xii. 36.
He makes his confession exactly as he had planned it but

21. :
it doubtful whether he makes his humiliating request. The

is
words 7roL7](r6v jxe ws k.t.X., are here attested by N B but DUX ;
almost all other MSS. and most Versions omit them. They may
be taken from ver. 19, and internal evidence is against them.
Augustine says, Non addit quod in ilia meditatione dixerat, Fac
me sicut unum de mercenariis tuis (Queest. Evang. ii. 33). He
had not counted on his father's love and forgiveness when he
decided to make this request; and now emotion prevents him
from meeting his father's generosity with such a proposal. But
the servants are not present. They would not run out with the
father. Not till the two had reached the house could the order to
them be given.
22. Tax" eêfcyKaTe. " Bring forth quickly " ; cito proferte.
The father says nothing to his son ; he continues to let his conduct
speak for him.
The raxtJ must be retained with K B L X, Syr-Sin. Vulg. Boh. Aeth.

Arm. Goth. D and other MSS. have rax^wj.
oToXfjK ttji' TrpojTT|i'. Not, " his best robe," still less "his former
robe," which without airov is scarcely possible ; but, " the best
that we have, the finest in the house." Comp. Ezek. xxvii. 22.
The 0-T0A.77 (o-rcAA-o)) was any long and stately robe, such as the
scribes loved to promenade in (xx. 46), the talar: Mk. xii. 38,
xvi. 5 ; Rev. vi. n, vii. 9, 13 ; Esth. vi. 8, 11 ; 1 Mac. x. 21, xiv. 9.
It is the common word for the liturgical vestments of Aaron
Exod. xxviii. 2, xxix. 21. Trench, Syn. 1. ; D.B. 2 i. p. 808.
The rfjv before arok-fiv (D 2 R) has been inserted because of the r-f)v before
irpdrrrjv, for an epithet joined to an anarthrous noun is commonly itself
anarthrous. But comp. Rom. ii. 14, ix. 30 ; Gal. hi. 21.
SchctuXiov. Here only in N.T., but freq. in LXX and in classical

writers. Comp. avrjp xpwoSaKTuAios (Jas. ii. 2). We are probably
to understand a signet-ring, which would indicate that he was a
person of standing and perhaps authority in the house (Esth.
iii. 10, viii. 2 ; Gen. xli. 42). The uTroS^jxara were marks of a
freeman, for slaves went barefoot. None of the three things
ordered are necessaries. The father is not merely supplying the
wants of his son, who has returned in miserable and scanty
clothing. He is doing him honour. The attempts to make the
robe and the ring and the sandals mean distinct spiritual gifts are
misapplied labour.
23. Soo-a-re. Not "sacrifice" (Acts xiv. 13, 18; 1 Cor. x. 20),
for the context shows that there is no thought of a thank-offering
but "slay" for a meal (Acts x. 13, xi. 7; Jn. x. 10): it implies
rather more ceremony than the simple "kill."
tok p-oaxoK t6v aiTeoTOf. There is only one, reserved for some
special occasion. But there can be no occasion better than this.
Comp. 1 Sam. xxviii. 24; Judg. vi. 25, 28 (A); Jer. xlvi. 21. With
O-ITCUTOS COmp. d7Tai8UT09, "VVWO-TOS, $6tTVV(TTO<S) ^(jUVCVTOS.
cv4>pav0o)|i.V. Excepting 2 Cor. ii. 2, this verb is always pass, in N.T.,

but with neut. meaning, " be glad, be merry " (xii. 19, xvi. 19 ; Acts vii. 41,
etc.).
24. Note the rhythmical cadence of this refrain (24, 32), and
comp. Exod. xv. 1, 21; Num. xxiii., xxiv.; 2 Sam. i. 19-27.
Carmine usi veteres in magno effectu (Beng.). There is probably
no difference in meaning between the two halves of the refrain
but vc/cpds means "dead to me," and d7roA.wAws "lost to me."
Would the father speak to the servants of his son's being morally
dead ? Whereas he might well speak of one who had gone away,
apparently for ever, as practically dead. And if we give a moral
sense to vexpds, why not to d7roAtoAws (xix. 10; [Mt. xviii. 11])?
Here the first part of the parable ends. The welcome which
Jesus gave to outcasts and sinners is justified. The words ko.1
rjp&vTo evcfipaivecrOcu should be given to ver. 25 rather than to ver.
24. An interval elapses during which the father's command is
executed; and then the banquet, which is the setting of the
second part of the parable, begins.
25-32. In the episode of the elder son the murmuring of the
Pharisees is rebuked, and that in the gentlest manner. They are
reminded that they are sons, and that to them of right belongs the
first place. God and His gifts have always been accessible to
them (ver. 31), and if they reject them, it is their own fault. But
self-righteousness and exclusiveness are sinful, and may be as fatal
as extravagance and licentiousness.
25. iv dypu. Doing his duty, but in no loving spirit. This
explains why he was not present when his brother returned.
o-ufi^wcias Ka! xopwy. Performed by attendants, not by those at
the banquet. Comp. Discumbens de die inter choros et symphonias
(Suet. Calig. xxxvii.). Neither word occurs again in N.T. In
LXX xpos is freq. (Exod. xv. 20, xxxii. 19; Judg. xi. 34, etc.);
crviKpuivia (Dan. iii. 5, 10) is a musical instrument. D.B? art.
"Dulcimer"; Pusey, Daniel, p. 29. There were some who under-
stood symphonia in this passage to mean a musical instrument, for
Jerome (Ep. xxi.) protests against the idea. It almost certainly
means a band of players or singers, and probably fluteplayers (Polyb.
xxvi. 10. 5, xxxi. 4. 8). D. of Ant? art. Symphonia.
26. iw ttcuSwi'. Perhaps not the same as the SovXoi (ver. 22),
who are occupied with the banquet.
Vulg. has servi for both ; Cod. Vercell. has pneri for both ; Cod. Palat.
has pneri for iraides and servi for dovXoi. No English Version distinguishes
the two words, and RV. by a marginal note implies that the same Greek word
is used.
eiTj TauTa.
ti &v " What all this might mean." Comp. Acts
x. 17,and contrast Lk. xviii. 36, where there is no dV. Here X AD
omit av. His not going in at once and taking for granted that
what his father did was right, is perhaps an indication of a wrong
temper. Yet to inquire was reasonable, and there is as yet no
complaint or criticism.
27. on. Recitative, and to be omitted in translation see on i. 45 and

:
vii. 16. Not, "Because thy brother is come." There is no hint that the
servant is ridiculing the father's conduct.
Not to be taken in a moral sense, about which the

uyiaivoira.
servant would give no opinion, but of bodily health. The house-
hold knew that the father had been anxious about his son's safety.
See on vii. 10, and comp. Tob. v. 21. For dTreXaPei/ of "receiving
back" comp. vi. 34.
28. wpyio-Gifj 8e teat ouk t]0eW. Note the characteristic 8c xai
here and ver. 32 (see on iii. 9), and the change of tense: the
unwillingness to go in was a state which continued. Hence
the father's entreaties continue also (iropeicdXei). He treats both
sons with equal tenderness the elcXOwy here is parallel to opa/W
:
in ver. 20.
The reading "}]6\i)<Tev (A L P Q R X) arose from a wish to harmonize the
tenses. The reading odv (P Q T A) instead of di (N A B D L R X) is followed
in Vulg. {pater ergo illius) and AV. (" therefore came his father out") but :
it is a correction for the sake of smoothness. Lat. Vet. either vero or autem.
Ityj SouXeuw wot.

29. To<muTa His view of his relation to his
father a servile one. With To<muTa comp. Jn. xii. 37, xxi. 11.
is
ouSeWre ivro\r]v orou irapTjXOoc. The blind self-complacency of
the Pharisee, trusting in his scrupulous observance of the letter of
the Law, is here clearly expressed. This sentence alone is strong
evidence that the elder brother represents the Pharisees rather
than the Jewish nation as a whole, which could hardly be supposed
to make so demonstrably false a claim. For iraprjXOoi' in the sense
of " neglect, transgress," see on xi. 42.
ejxol ouScitotc cSwKas cpiôc. The pronoun first with emphasis :

" Thou never gavest me a kid," much less a fatted calf. He is
jealous, and regards his father as utterly weak in his treatment of
the prodigal ; but what specially moves him is the injustice of it
all. His own unflagging service and propriety have never been
recognized in any way, while the spendthrift has only to show
himself in order to receive a handsome recognition.
Both here and Mt. xxv. 32, B has pl<f>iov for tpupos. Here the diminutive
has point. In LXX
Hpupos prevails.
Xva p.Td twv 4>iXa>i/ p,ou eufypavQC). He does not see that he is
exhibiting much the same spirit as his brother. He wants to have
his father's property in order that he may enjoy himself apart from
him.
30. 6 ulos <rou outo$. Contemptuous " This precious son of
:
yours." He will not say "my brother."

(leToi iropvuv. This is mere conjecture, thrown out partly in con-
trast to \ierh. tQ)v <ptXcov fiov (who of course would be respectable),
partly to make the worst of his brother's conduct. That it shows
how he would have found enjoyment, had he broken loose, is not
so clear. But although there is contrast between iropvcSv and twv
(ftiXoiv fLov, and between tov o-itcvtov fxocrxov and ipi<f>ov, there is
none between etfwa? and loWas, as if the one implied more exertion
and trouble than the other, and therefore more esteem.
r\\Qev. There is no bitterness in this, as if to imply that a

stranger had come rather than a member of the family returned.
Throughout the parable the prodigal is said to "come," not to
"return" (vv. 20, 27 comp. 18). But there may be bitterness in
;
a-ov tov fiiov. As the father had freely given the younger son his
share, it would more fairly have been called tov fiiov airov.
31. Tinvov. More affectionate than me, although the son had
not said, " Father." Comp. ii. 48, xvi. 25 ; Mt. xxi. 28 ; Mk. x. 24
2 Tim. ii. 1.
<t6 irdrroTc. In emphatic contrast to the one who has been so

long absent, and perhaps in answer to his own emphatic ifxot (ver.
29). "What he is enjoying for this one day, thou hast always
been able to command." But, like the Pharisees, this elder son
had not understood or appreciated his own privileges. Moreover,
like the first labourers in the vineyard, he supposed that he was
being wronged because others were treated with generosity.
nrdira. tcI p,d ad io-nv. If he wanted entertainments he could
always have them ; the property had been apportioned 8ieiA.ev :
avTOLs tov fiiov (ver. 12).

Thus the first reproach is gently rebutted. So far from the
elder son's service never having met with recognition, the recogni-
tion has been constant ; so constant that he had failed to take
note of it. The father now passes to the second reproach, the
unfair recompense given to the prodigal. It is not a question of
recompense at all ; it is a question of joy. Can a family do other-
wise than rejoice, when a lost member is restored to it ?
32. eu^pakGTjmi 8e <ca! x a P^ vai êu Note the emphatic order.
" To be merry and be glad was our bounden duty." The ei(f>pav-
6rjvai of the external celebration, the x aPV vat of the inward feeling.
The imperf. perhaps contains a gentle reproof it was a duty which
:
the elder son had failed to recognize.

6 &8e\<j>6s aou outos. The substitution of 6 dScA</>os crov for
6 v'.6<s fxov, and the repetition of oSros, clearly involve a rebuke
" this thy brother, of whom thou thinkest so severely. If I have
gained a son, thou hast gained a brother."
Not the least skilful touch in this exquisite parable is that it
ends here. We
are not told whether the elder brother at last
went in and rejoiced with the rest. And we are not told how the
younger one behaved afterwards. Both those events were still in
the future, and both agents were left free. One purpose of the
parable was to induce the Pharisees to come in and claim their
share of the Father's affection and of the heavenly joy. Another
was to prove to the outcasts and sinners with what generous love
they had been welcomed.
XVI. 1-31. On the Use of Wealth. This is taught in two
parables, the Unrighteous Steward (1-8) and the Rich Man and
380 THE GOSPEL ACCORDING TO S. LUKE [XVI.
Lazarus ( 1 9-3 1 ). The intermediate portion is partly supplementary

to the first parable (9-13), partly introductory to the second
(14-18). The first is addressed to the disciples (ver. 1), but is
felt by the Pharisees who heard it to apply to them (ver. 14). The
second appears to be addressed directly to the Pharisees. Both of
them teach that riches involve, not sin, but responsibility and peril.
They are a trust rather than a possession ; and the use made of
wealth in this world has great influence upon one's condition in
the great Hereafter. The steward seems to illustrate the case of
one who by a wise use of present opportunities secures a good con-
dition in the future ; while the rich man exhibits that of one who
by misuse of his advantages here ruins his happiness hereafter.
Attempts have been made to connect these two parables with
the three which precede, and also with the three which follow. A
connexion in fact with what precedes cannot be established.
There is no clear intimation of a break, but there is intimation of
a fresh start, which may or may not be upon the same occasion.
But in thought a connexion may be admitted. These two parables,
like the previous three, are directed against special faults of the
Pharisees. The former three combated their hard exclusiveness,
self-righteousness, and contempt for others. These two combat
their self-indulgence. harder to establish a connexion in
It is still
fact between these two and the three which follow ; but Edersheim
thinks that the thought which binds all five together is righteous-
ness. The five run thus the Unrighteous Steward, the Unrighteous
:
Owner (Dives), and the Unrighteous Judge; the Self-righteous

Pharisee and the Self-righteous Servant (Z. &* T. ii. p. 264).
Milligan gives a somewhat similar grouping {Expositor, August,
1892, p. 114).
1-8. The Parable of the Unrighteous Steward. The difficulty
of this parable is well known, and the variety of interpretations is
very great. A catalogue of even the chief suggestions would serve
no useful purpose: it is sufficient to state that the steward has
been supposed to mean the Jewish hierarchy, the tax-collectors,
Pilate, Judas, Satan, penitents, S. Paul, Christ. Here again, there-
fore, we have absolutely contradictory interpretations (see on xiv.
33). But the difficulty and consequent diversity of interpretation
are for the most part the result of mistaken attempts to make the
details of the parable mean something definite. Our Lord Him-
self gives the key to the meaning (ver. 9), and we need not go
beyond the point to which His words plainly carry us. The
steward, however wanting in fidelity and care, showed great prud-
ence in the use which he made of present opportunities as a means
of providing for the future. The believer ought to exhibit similar
prudence in using material advantages in this life as a means of
providing for the life to come. If Christians were as sagacious
XVI. 1.] JOURNEYINGS TOWARDS JERUSALEM 38
and persevering in using wealth to promote their welfare in the

next world, as worldly men are in using it to promote their in-
terests here, the Kingdom of God would be more flourishing than
it is. We may put aside all the details of the parable as mere
setting. Every parable contains details which are not intended to
convey any lesson, although necessary to complete the picture, or
to impress it upon the memory. In this parable the proportion
of such details is larger than in others. It should, however, be
noticed that the steward provides for his future by means of goods
which are not his own, but are merely entrusted to his care. The
wealth out of which the Christian lays up treasure in heaven is in
like manner not his own, but is held in trust. The method of the
parable is very similar to that in the parable of the Unrighteous
Judge (xiii. 2). In both we have an argument a fortiori. In that
case the argument is, If an unrighteous judge will yield to the
importunity of a stranger, how much more will a righteous and
loving Father listen to the earnest prayers of His own children ?
Here the argument is, If an unrighteous steward was commended
by his earthly master for his prudence in providing for his future
by a fraudulent use of what had been committed to him, how
much more will a righteous servant be commended by his heavenly
Master for providing for eternity by a good use of what has been
committed to him ? But see the explanation given by Latham in
Pastor Pastorum, pp. 386-398. The literature on the subject is
voluminous and unrepaying. For all that is earlier than 1800 see
Schreiber, Historico-critica explanationum parabolas, de improbo cecon.
descriptio, Lips. 1803. For 1800-1879 see Meyer-Weiss, p. 515,
or Meyer, Eng. tr. p. 209.
1. "EXeyei' $ *ai irpos tous (JiaGifjTds. For eXeyev Si of a new
start in the narrative see xviii. 1. The meaning of the kcli is
that at this time He also said what follows, and it was addressed
to the disciples. The latter would include many more than the
Twelve. Note both Se /ecu (xv. 28, 32) and 7rpos.
"AvQpwnos T19 r\v irXoucios. The rich owner is almost as
variously interpreted as the steward. The commonest explana-
tion is God ; but the Romans, Mammon, and Satan have also
been suggested. Grave objections may be urged against all of
these interpretations. It is more likely that the owner has no
special meaning. Weare probably to understand that he lived
in the town while the steward managed the estate.
oiKocofioc. Here he is a superior person to the one mentioned
xii. 42. There the steward is a slave or freedman, left in charge
of other slaves, corresponding on the whole to the Roman dis-
pensator or milieus. Here he is a freeman, having the entire
management of the estate, a procurator. Comp. Si mandandum
aliquid procuratori de agriculture!, aut imperandum villico est (Cic.
382 THE GOSPEL ACCORDING TO S. LUKE [XVI. 1-3.
De Orat. i. 58. 249). But the procurator was often a slave, and
perhaps in some cases was not superior to the dispensator or the
villicus. See D. of Ant. 5 ii. pp. 496, 957. Vulg. has villicus here
and dispensator xii. 42 (where see note) and arcarius Rom. xvi. 23.
SiepXiiOrj ciutw. This use of SiafidWew of hostile information
presumably true is not common in class. Grk. It probably implies
accusing behind a person's back (Dan. iii. 8, vi. 24 (Theod.) ; 2 Mac.
iii. 11 ; 4 Mac. iv. 1 ; Hdt. viii. no. 1 ; Thuc. iii. 4. 4) ; but evSia-
fidWeiv is used Num. xxii. 22 of mere hostility. Eusebius (perhaps

quoting Papias) says of the woman, who may be identical with the
woman taken in adultery, hiafBXrjBda-r] l-rn tov Kvpiov (H. E. iii.
39. 16). Vulg. here has diffamatus est ; Beza, delatus est; Luther,
der ward beriichtiget. The ws by no means implies that the charge
was false (Jas. ii. 9), but is in accordance with the best authors,
who use it after Kajrqyoa&v as well as after 8ia/3aAAe/. The
steward does not deny the charge.
<&s Siaoxopmtwi'. Not quasi dissipassei (Vulg.), " that he had
wasted" (AV.); but "as wasting" or "as a waster of." For t&
uTrdpxoira aoToG see on viii. 3. The epithet tov oikovoôv rfjs
dSi/aas (ver. 8) does not refer to this culpable neglect and
extravagance, but to the fraudulent arrangement with the creditors.
Nevertheless there is no hint that his fraud was a new de-
parture.
2. <funqo-as au-roV. For (fxaveiv of summoning by a message
comp. xix. 15; Jn. ix. 18, 24, xi. 28.
ti touto cIkou'w ircpl ctoG ; No emphasis on crov, as if it meant
" of thee among all people." The question is taken in three ways.
" What ? do I hear this of thee ? " 2. " What is this that I hear
of thee ? " (RV.). 3. " Why do I hear this of thee ? " Acts xiv.
1 5, where ri ravra 7toiitc means, " Why do ye these things ? "
,-
is in favour of the last. See Blass on Acts xiv. 1 5.

" Render the (necessary) account." This is
diroSos Toy Xoyoc.
commonly understood of the final account, to prepare for the
surrender of the stewardship. But it might mean the account to
see whether the charge was true ; and the use elsewhere in N.T.
rather points to this (Mt. xii. 36; Acts xix. 40; Rom. xiv. 12;
Heb. xiii. 17; 1 Pet. iv. 5). In that case the thought to be
supplied is, "a steward who cannot disprove charges of this kind
is an impossibility." The steward, knowing that he cannot dis-
prove the charges, regards this demand for a reckoning as equivalent
to dismissal.
With the originally Ionic form dtpy (KB DP) contrast <f>&ye<rai and
vltffai (xvii. 8).
3. el-nev iv cciutw. Not then and there, but when he thought

the matter over afterwards. Comp. vii. 4 ; Mt. ix. 3.
39, xviii.
XVI. 3-8.] JOURNEYINGS TOWARDS JERUSALEM 383
Note the pres. &4><upetTai, " is taking away," i.e. what he is doing
amounts to that. He does not say, "has taken away."
oxd-irmi' ouk io-xuw. "I have not strength to dig." Comp.
(TKa.Tmiv yap ovk e7r10-Ta.yu.a1 (Aristoph. Aves, 1432). Only here and
xviii. 35 does ciratTeTi' occur in N.T. Comp. Ps. cviii. 10 Ecclus. ;
xl. 28. It means "to ask again and again, ask importunately," and
so " to beg for alms." Soph. O. C. 1364. Comp. Trpoo-aiTelv, Jn. ix. 8.
4. eyvw. The asyndeton and the aor. express the suddenness
of the idea subito consilium cepit (Beng.).
: This aor. is sometimes
called aoristus tragicus. Burton, 45. The subject of 8edivTai
is the debtors mentioned afterwards. See Blass on Acts xiii. 22.
5. xpeoijuXeiw. Comp. vii. 41 ; Prov. xxviii. 13; Job xxxi. 37.
They paid in kind, and the steward had sometimes received more
from them than he had put down in the accounts. This time
he makes the amount paid agree with the amount entered by
reducing the amount paid. He thus curries favour with the
debtors, and to some extent lessens the number of his manifest
defalcations. The covenants were kept by the steward; and he
now hands to each debtor his written agreement, Ae'ai a-ov to.
ypafjifiara,
in order that the debtor may reduce the amount which
he covenanted to pay. The debtor gained on this last payment.
The steward gained on the previous payments.
6. pd-rous. Here only in N.T. Comp. Aq. Sym. Theod.
Is. v. 10 (where LXX
has Kcpdfjuov), and Jos. Ant. viii. 2. 9. The
bath was for liquids what the ephah was for solids. It equalled
about 8 1 gallons, being the fjbeTprjT^s of Jn. ii. 6; and 100 bath
of oil would probably be worth about ;io. See Edersh. Hist, of
J. N. p. 283, ed. 1896. For ica0io-as see on xiv. 28.
7. Kopous. Here only in N. T. Comp. Lev. xxvii. 16; Num.
xi. 32 ; Ezek. xlv. 13 Jos. Ant. xv. 9. 2.
: The cor or homer = 10
ephahs = 2>o seahs or crdra (xiii. 21 ; Mt. xiii. 33). It equalled
about 10 bushels, and 100 cor of wheat would be worth 100 to
120. But there is very great uncertainty about the Hebrew
measures, for data are vague and not always consistent. We are
to understand that there were other debtors with whom the steward
dealt in a similar manner; but these suffice as examples. The
steward suits his terms to. the individual in each case, and thus
his arbitrary and unscrupulous dealing with his master's property
is exhibited. See Schanz, ad loc.
Both /3dros and Kopos are instances of Hebrew words which have assumed
regularGreek terminations. See Kennedy, Sources of N. T. Grk. p. 44.
8. Toy oiKoeop.of rf]s dSiKias. These words are to be taken

together, as rov p.a{jnava Trj<i dSi/aas shows. In both cases we
have a characterizing genitive. Comp. koitt/s tt}? doWa9 (xviii. 6).
Win. xxx. 9. b, p. 254, xxxiv. 3. b, p. 297 ; Green, p. 90.
384 THE GOSPEL ACCORDING TO S. LUKE [XVI. 8.
grammatically possible to take ttjs dSt/cfas after iingvecev (4 Mac.

It is
i. 4) ; but in that case Sri (ppovlfios iirolrjcrev would be very in-
10, iv.
congruous.
" Prudently, intelligently," with a shrewd adjustment

4>povijxus.
of means It is the man's prompt savoir faire that is
to ends.
praised. Wic. has "prudently" from prudenter (Vulg.); but all
other English Versions have "wisely." Some have erroneously
concluded from this that the scrutiny of the accounts ended
favourably for the steward; others that, although he did not
escape detection, yet he was allowed to remain steward for his
shrewdness. The original charge was not disproved, and the
steward was dismissed. His master saw that in spite of this he
had found friends and a home, and for this commended him.
Comp. Syr. Eho, quxso, laudas qui heros fallunt ? Chr. In loco
ego vero laudo Rede sane. Ter. Heaut. iii. 2. 26. The adv. occurs
here only in N.T., but </>poVip>s is common
vii. 24, (xii. 42 ; Mt.
x. 16, xxiv.45, etc.).
on 01 ulol tou aiueo? toutou. " He was justified in praising
his shrewdness, because " ; or, " I cite this example of shrewdness,
because." This is the moral of the whole parable. Men of the
world in their dealings with men like themselves are more prudent
than the children of light are in their intercourse with one another.
Worldly people are very farsighted and ready in their transactions
with one another for temporal objects. The spiritually minded
ought to be equally ready in making one another promote heavenly
objects. " The sons of this world " occurs only here and xx.
34
but comp. Acts iv. 36 ; Mk. ii. 19.
4>povifiuTcpoi vnr^p. For this use of virkp comp. Heb. iv. 12 ; Judg. xi.
25 ; 1 ICings xix. 4 ; Ecclus. xxx. 17 ; also 7rap<, iii. 13.
tous otous tou ()>(i>t6s. We have viol ^koto's, Jn. xii. 36 ; 1 Thes.
v. 5 ; and tckvo. (fxaros, Eph. v. 8 ; comp. 2 Thes. ii. 3. Is the
expression found earlier than N.T. ? Comp. i. 78, ii. 32 ; and see
Lft. Epp. p. 74.
els ttjk YeycaK tt|v iaur&v. Not, "in their generation," but,
" towards their own generation " ; erga idem sentientes; im Verkehr
tnit ihres Gleichen. The clause belongs to both ol viol t. alwvos
toutou and tovs vious t. <o)tos, not to the former only. The
steward knew the men with whom he had to deal they would :
see that it was to their own interest to serve him. The sons of
light ought to be equally on the alert to make use of opportunities.
Vulg. has in generations sua ; but Cod. Palat. reads in saatlum istut,
which respects the els, while it misrepresents iavrdv.
9-14. Comments respecting the Parable and its Application,

which are still addressed to the disciples. To prevent possible
XVI. 9.] JOURNEYINGS TOWARDS JERUSALEM 385
misunderstanding owing to the commendation of a dishonest

servant, Christ here insists upon the necessity of fidelity in dealing
with worldly possessions. He shows clearly that it is not the
dishonesty of the steward which is commended as an example,
but his prudence in using present opportunities as a means of
providing for the future.
9. Kal eya) up,ii> Xeyu. " And I say to you," or " I also say
to you"; balancing what the master said to the steward. The
disciples ought to earn similar commendation in spiritual matters.
Here, as in ii. 48 and Acts x. 26, the correct reading seems to be Kal
yd) but almost everywhere else /cdyc6 is right (xi. 9, xix. 23, xx. 3, xxii.
:
29, etc. ). So also Ka/xol and ica/ii rather than Kal ifwl and Kal 4/jî. Greg.
Proleg. p. 96.
laurois iroi^craTe <j>i\ous. The pronoun stands first with

emphasis. " In your own interest make friends." The friends
are those in need, who are succoured by the benevolent use of
wealth, and show their gratitude by blessing their benefactors and
praying for them. The poor are the representatives of Christ
(Mt. xxv. 40), and it is well worth while having them as friends.
Comp. 1 Tim. vi. 10. Mammon is not personified here as it is
in ver. 13. Comp. fir) 7re;(e ri xPW acriv &**9*s (Ecclus. v. 8).
appears to mean "that which is trusted in." Lucrum Punice
The word
mammon dicitur (Aug. De Serm. Dom. in Monte, ii. 14. 47). But although
found in Punic it is of Syrian origin and was in use in the Targums. The
expression occurs in the Book of Enoch: "Our souls are satisfied with the
mammon of unrighteousness, but this does not prevent us from descending
into the flame of the pain of Sheol " (lxiii. 10). There are rabbinical sayings
which are akin to what Jesus here says: e.g. that "alms are the salt of
riches," and that " the rich help the poor in this world, but the poor help the
rich in the world to come." See Schoettg. i. p. 299; Herzog, zxX.. PRE?
Mammon. The spelling fjuxfifiovas, with double fi, is not correct.
cicXiirr) o^wktcu units.
tva orai' Here, as in xiv. 10, the Iva,
if itexpresses purpose and not result, refers to Christ's purpose
in giving this advice rather than to that of the disciples in follow-
ing it. " When it shall fail " means when the wealth shall have
come to an end. The subject of eKXiV?? is 6 /xa/^wvas. The read-
ing t/cXtV^Tc or iicXeiTrrjTe would mean "when ye die" (Gen.
xxv. 8, xlix. 33 ;Ps. civ. 29 ; Jer. xlii. (xlix.) 17, 22 ; Tobit xiv. 11 j
Wisd. v. 13). In either case the verb is intrans. No ace. is to be

understood. Comp. Ps. Sol. iii. 16, xvii. 5.
The evidence although somewhat confused, is quite decisive for the sing.
4k\Iwo or iK\elir V (K* B* A D X
L R II etc., Syr. Boh. Arm. Aeth.) as
against the plur. iKklvrp-e or 4K\elirrjTe (FRUTAA
etc. etc., Vulg. Goth.)
"Wordsw. is almost alone in defending iKXlvrjre. Sadler represents the choice
as between "ye fail" and "they fail."
Segutrai. This may be impersonal, like ahova-iv in xii. 20.

25
But possibly the <pi'A.oi are to be understood as procuring the

reception qui eos introducant in tabernacula seterna, qui necessi-
:
tates suis terrena bona communicaverint (Aug. Quaest. Evang.

ii.
34) ; or again, as giving them a welcome when they enter. Comp.
the use of 8e'xeo-0ai ix. 5, 48 ; Jn. iv. 45.
els t&s cuwvious o-KTjcds. The emphasis is on amviovs, "into
the eternal tabernacles," in contrast to the uncertain and transitory
houses of the debtors (ver. 4). The steward secured a home for
a time ; but a wise use of opportunities may secure a home for
eternity. In 5 Esdras ii. n
God is represented as promising to
Israel, dabo eis tabernacula externa, quae prxparaveram Hit's (Fritzsche,
p. 643). Some such idea Peter seems to have had in his mind
at the Transfiguration (ix. 33). The combination of " eternal
with " tabernacles " is remarkable, because a-K-qvaC is commonly
used of dwellings which are very temporary.
10. We
have here a general principle which is capable of
application in a variety of spheres. The reference to the parable
is less direct than in ver. 9.
iv ikaxLo-Ttp. "In
very little" rather than "in that which is least."
Comp. xix. 17. We find
in Irenseus, Si in modico fideles non fuistis, quod
magnum est quis dabit vobis (ii. 34. 3), which is probably a loose quotation
of Lk. made from memory. In the so-called 2 Ep. Clem. Rom. we have a
similarly fused citation : el t6 puicpbv o&k ir-qpâaTe, t6 /xiya rls ipuv Sdxrei ;
\iyu> 7&p i/uv &rt 6 itkttSs iv i\axL<TT(p ical iv iro\\$ tti<tt6s i<mv (viii.),
which some suppose to have come from an apocryphal gospel, and others to
be the source used by Irenaeus. Comp. Hippol. User. x. 29, tva itrl t$
fUKpip iriarbs ebpeOds Kal rb fdya wiffTevdrjvai 5vvr)6s. All three are probably
reminiscences of Lk. Comp. Mt. xxv. 21, 23.
11. Obviously this means the same as the

tw dSiKw fiaûm.
fiafi<ava the wealth which is commonly a snare and
rqs dSi/aas, i.e.
tends to promote unrighteousness. Some, however, make tw

dSiKO) balance to ak-qOwov, and force dSixos to mean " deceitful,"
and so "false" wealth, which is impossible.
t6 d\T)0iK6V. That which is a real possession, genuine wealth.
We are not to supply fia/xwva, which is masc. Heavenly riches
would not be called " mammon." It is clear that this is parallel
to 7roXA.<3 in ver. 10, as abiKta /ta/iwva to iXaîa-rw, and that this
genuine wealth means much the same as the " ten cities " (xix.
17). The connexion between moroi and Tricrreuaei, "trusty "and
" entrust," is perhaps not accidental. Neither Latin nor English
Versions preserve it. Cran. has the impossible rendering, " who
wyll beleve you in that whych is true."
12. iv tw dXXoTpiu. is not only trivial and
Earthly wealth
unreal ; itdoes not belong to us. It is ours only as a loan and
a trust, which may be withdrawn at any moment. Heavenly
possessions are immense, real, and eternally secure. With ouk
eycVcaOc, "ye did not prove to be," comp. yeyove'vai (x. 36).
to vpiTepov T15 Swaei vfi.lv; "Who will give you (in the world
tocome) that which is entirely your own," your inheritance, " the
kingdom prepared for you from the foundation of the world
(Mt. xxv. 34). The case sketched in these three verses (10-12)
is that of a wealthy owner who educates his son for managing the
estate to which he is heir, and proves his fitness for it by allow-
ing him to have control of something that is of little value except
as an instrument for forming and discerning character. If the
son proves faithless in this insignificant charge, he is disinherited.
II y a Id, une admirable conception du but de la vie terrestre et
meme de êxistence de la matiere (Godet).
It seems to be impossible to make satisfactory sense of the notable
reading rb yiUrepov, attested by B L and Origen, and to some extent by
Tertullian, who has meum {Adv. Marc. iv. 33) : e i 1 also have meum, and
157 has tfxov. Almost all other witnesses (SADPRXTAAII etc.,
Versions, Cypr. Cyr-Alex. etc. ) have rb v/itrepov, which, however, would be
an inevitable correction, if rb ripArepov were genuine.
13. This verse forms a natural conclusion to the comments

on the parable ; and, was uttered only once, we may believe
if it
that this is its original position, rather than in the Sermon on the
Mount, where it is placed by Mt. (vi. 24). So Schanz, Weiss.
OuSels oik^ttjs Sudoral 8u<ri Kupiois SouXeu'eiv. " No domestic
can be a slave to two masters " comp. Jas. iv. 4.
: To be a
servant to two masters is possible, and is often done. But to be
at the absolute disposal of two masters is not possible. The
force of SovXeveiv must be preserved, and the special meaning of
otKcrr/s is also worth noting.
?j ivb<5 The omission of the article makes very little
&vQ4eTai.
difference " one or other of the two." As the second clause is
:
less strong than the first, the rj may be understood in the sense
of "or at least he will hold on to "
so as to stand by and
support.
ou 8uVcur0e. morally impossible, for each claims undivided
It is
service. Mammon
is here personified as a deity, devotion to
whom is shown in " covetousness which is idolatry " (Col. iii. 5).
No vice is more exacting than avarice.
14-18. Introduction to the Parable of the Rich Man and
Lazarus.
14. "Hkouoi> 8e TauTa ttAvto.. This shows that the occasion is
the same ; but the scoffs of the Pharisees diverted Christ's words
from the disciples (ver. 1) to themselves. Note the 71-dvTa.
<t>i\dpyupoi uTrdpxofTcs. Avarice was their constant character-
istic: for the verb see on viii. 41 and xxiii. 50. The adj. occurs
2 Tim. iii. 2 and nowhere else in bibl. Grk., but is quite classical.
2 Mac. x. 20 we have <pi\apyvpelv. The covetousness of
the Pharisees is independently attested, and they regarded their
388 THE GOSPEL ACCORDING TO S. LUKE [XVI. 14, 15.
wealth as a special blessing for their carefulness in observing the

Law. Hence their contempt for teaching which declared that
there is danger in wealth, and that as a rule it promotes un-
righteousness. They considered themselves an abiding proof of
the connexion between riches and righteousness moreover, they :
had their own explanation of the reason why a Rabbi who was
poor declaimed against riches.
ep.vKTiipiov. "Turned up the nose (fivKT-^p) at" xxiii. 35 Ps. ii. 4,
: ;
xxxiv. 16. Here deridebant (f), inridebant (a), subsannabant (d). In class.
Grk. fivKTrjplêiv is more usual Gal. vi. 7 2 Kings xix. 21 ; Pr. i. 30
: ;
Is. xxxvii. 22 ; Jer. xx. 7. In medical writers it means "bleed at the nose."
15. ivtimov tS>v &vQp<iir<av. This is the emphatic part of the

statement. The Pharisees succeeded in exhibiting themselves as
righteous persons in the judgment of men ; but God's judgment
was very different. Comp. Mt. vi. 2, 5, 16, xxiii. 5, 6, 7, 25.
6 8c eos yiveSaicei Tas icapSias. The use of ywuxTKav, which
commonly implies the acquisition of knowledge, rather than
ciSeVcu, is remarkable. We
find the same word used of Christ,
even where the knowledge must have been supernatural (Jn. ii.
24, 25, x. 14, 27, xvii. 25). The exact antithesis would have been,
" but before God ye cannot justify yourselves." This, however,
would have implied that there were no Pharisees who were not
hypocrites that God reads their hearts is true in all cases.
:
Comp. 6 Se c6s ctycTcu ci? KapSiav (1 Sam. xvi. 7), and again,
7rao*as KapSias craci /cupios kou irav ivOvfxrjfia yivwcncci (i Chron.
xxviii. 9).
on t6 eV dfOpwirois uij/rjXoc. We must understand something
before on :
" But God knoweth your hearts [and He seeth not as
man seeth],because that which is exalted in the eyes of men,"
etc. For use of eV comp. 1 Cor. xiv. 11, and perhaps Jude 1
this
it is clear that ev avOpwTrois = evuinov twv av8po)Tr<ov above. Comp.
Job x. 4; 1 Sam. xvi. 7.
p8e\uYM-a. Here only in N.T. in the general sense of an
abomination comp. Gen. xliii. 31, xlvi. 34. Elsewhere (Mt.
:
xxiv. 15; Mk. xiii. 14; Rev. xvii. 4, 5, xxi. 27) of the special
abominations of idolatry: comp. 1 Kings xi. 5, 33, xx. 26; 2 Kings
xvi. 3, xxi. 2. The word belongs to Hellenistic Greek, and is very
freq. in LXX. It meant originally that which greatly offends the
nostrils, and it is very much in excess of the usual antithesis to
v\\rq\6v, viz. raireivov. See Suicer, s.v.
16-18. The discourse has been so greatly condensed that the connecting
links have been lost. It is possible that the connexion is something of this kind.
" To be justified before God is all the more necessary now when the Kingdom
of God among men is being founded. The Law has been superseded. Its types
have been fulfilled,and its exclusiveness is abolished everyone now can force
:
his way to salvation. But the moral principles of the Law are imperishable ;
you cannot abolish them. And

thus your frequent divorces violate the spirit of
the Law." Others regard "You and those whom you
ver. 18 as symbolical.
instruct are wedded to the Divine revelation, and if you desert it for anything
else you are guilty of spiritual adultery." But in that case what meaning can
the second clause have ? How can anyone commit spiritual adultery by accept-
ing the revelation which the Jews rejected ? See on ver. 18 for another attempt
at a parabolic interpretation.
16.
c
O vofios icai common expression for the
ol irpo<}>TJTai. A
O.T. Dispensation. It may
point to a time when the Hebrew
Canon consisted only of the Law and the Prophets (Mt. v. 17,
vii. 12, xxii. 40 ; Acts xiii. 15, xxviii. 23). See Ryle, Canon of O. T.
p. 118.
fi^Xpi 'ludcou. We supply rja-av :
" they existed and had
authority until John."
This is the only passage in which ft^xP 1 is found preceding a vowel ; else-
where fi^xpu is used (Mk. xiii. 30 ; Heb. xii. 4). See on &XP1 * 2
>
iras els auTTjy J3irfeTai. "Every one forces his way into it,"
perhaps not always in the right spirit. See Hort, Judaistic
Christianity, p. 26. The 77-as is to be noticed: the Jew has no
longer any exclusive rights. Here mid. according
class, usage in Mt. xi. 12 it
: is pass.
"the Kingdom
fiid&Tai is
of God
to
is
forced, taken by storm."
17. EuKo-n-wTepoK. See on v. 23. The Be* which follows it is
"But" (RV.), not "And" (AV.). Many English Versions omit
the conjunction. Facilius est autem (Vulg.).
KepeW. Minima literaz minimus apex, i.e. one of the little horns
(icepas) or minute projections which distinguish Hebrew letters,
otherwise similar, from one another. There are several Jewish
sayings which declare that anyone who is guilty of interchanging
any of these similar letters in certain passages in O.T. will destroy
the whole world. Wetst. on Mt. v. 18; Schoettg. i. p. 29; Edersh.
L. & T. i. pp. 537, 538.
For the form icepia. = Kepala comp. ii. 13, and see WH. ii. App. p. 151.
Marcion read ru>v \6ywv /jlov, or twv Xoyuv rod Kvplov, instead of rod vofiov.
The reading has no support ; and fdav icepiav is more applicable to the written
law than to the as yet unwritten words of Christ. See Tert. Adv. Marcion.
iv. 33, and contrast Lk. xxi. 33.
ireo-eiy. " To
to the ground " as devoid of authority
fall
comp. Rom. Cor. xiii. 8. The moral elements in the Law
ix. 6 ? ; 1
are indestructible, and the Gospel confirms them by giving them a
new sanction.
18. Perhaps this introduces an example of the durability of the moral law in
spite of human evasions. Adultery remains adultery even when it has been
legalized, and legalized by men who jealously guarded every fraction of the
letter, while they flagrantly violated the spirit of the Law. " Because he hath
found some unseemly thing in her" (Deut. xxiv. 1), was interpreted with such
390 THE GOSPEL ACCORDING TO S. LUKE [XVI. 18.
frivolity, that Hillel is said to have taught that a man might divorce his wife for
spoiling the dinner. Comp. Mk. x. II, 12 and Mt. v. 32 for other statements
of Christ's doctrine. Mt. v. 32 states the one exception.
It is very forced to take the whole utterance as a parable. "It is spiritual
adultery to cast off all the obligations of the Law ; and it is also spiritual
adultery to maintain all those obligations which have been rescinded by the
Gospel." But this does not fit the wording; and, if it did, would it have been
intelligible to those who heard it? According to this explanation the wife
unlawfully put away =
those elements in the Law which are eternal ; and the
divorced wife unlawfully married to another man =
those elements of the Law
which are obsolete. But in the parable (if it be a parable) we have not two
women but one. It is better to take the words literally, and leave the connexion
with what precedes undetermined.
19-31. The Parable of the Rich Man and Lazarus ; in two

scenes, one on earth (19-22) and the other in Hades (23-31). It
continues the lesson respecting the right employment of earthly
possessions. The unjust steward showed what good results may
follow from a wise use of present advantages. The rich man shows
how disastrous are the consequences of omitting to make a wise
use of such things. This second parable illustrates in a marked
way some of the utterances which precede it. " That which is
exalted among men " describes the rich man in his luxury on earth.
" An abomination in the sight of God " describes him in his misery
in Hades. " It is easier for heaven and earth to pass away, than
for one tittle of the law to fail," shows that Moses and the Prophets
still avail as the teachers of conduct that will lead a man to
Abraham's bosom rather than to the place of torment. There is

no taint of " Ebionitic heresy " in the narrative. It emphasizes the
dangers of wealth; but it nowhere implies the unlawfulness of
wealth. (See Milligan, A Group of Parables, in the Expositor for
September 1892, p. 186.) It is not suggested that the rich man
ought to have renounced his riches, but that he ought not to have
found in riches his highest good. He ought to have made his
earthly possessions a means of obtaining something much higher
and more abiding. Out of this mammon, which in his case was
unrighteous mammon, he might have made Lazarus and others his
"friends," and have secured through them eternal tabernacles.
His riches were * his good things," the only good things that he
knew ; and when he lost them he lost everything. " What doth it
profit a man, to gain the whole world, and forfeit his life ? " There
is no reason for supposing that the second half of the parable is a
later addition, or that it is the only part which has a meaning. It

is when both are combined that we get the main lesson, that to
possess great wealth and use it solely for oneself, without laying up
treasure in heaven, is fatal.
The parable is sometimes understood quite otherwise. Lazarus is the Jewish

people, ill-treated by earthly powers, such as the Romans and their underlings ;
and Dives and his five brothers are the Herods: (1) Herod the Great,
XVI. 19, 20.] JOURNEYINGS TOWARDS JERUSALEM 391
(2) Archelaus, (3) Philip, (4) Antipas, (5) Agrippa I., (6) Agrippa II. Father,
sons, and grandsons are thus all put together as brothers for simplification. It
is a natural consequence of such an interpretation as this that the parable is
assumed to be the invention of a later age, and to have been wrongly attributed
to Christ. It is difficult to believe that He could have wished to suggest any
such meaning. 1 Moreover, this interpretation destroys the connexion with the
context.
19. "AyGponros 8^ tis rjc ir\ou<nos. "Now a certain man was

rich " is less probable than " there Now was a certain rich man ":
comp. ver. 1, xiii. 11.

irop<|>upcu' The former for the upper garment, the
koI PuWoi>.
latter for the under. Both were very costly. The former means
first the murex, secondly the dye made from it (1 Mac. iv. 23), and
then the fabric dyed with it (Mk. xv. 17, 20). Similarly, jSwtros is
first Egyptian flax, and then the fine linen made from it (Exod.
xxvi. 1, 31, 36 ; Ezek. xvi. 10, xxvii. 7). The two words are com-
bined Prov. xxxi. 22 comp. Rev. xviii. 12, 16. For eu^paiWp.ei'os
:
comp. xii. 19, xv. 23, 29 Xajjurpws occurs nowhere else in bibl.
:
Grk.
20. ov6\lo.ti Adpaos. For Svofxan see on v. 27: the expression
is freq. in Lk. Nowhere else does Christ give a name to any
character in a parable. That this signifies that the name was
" written in heaven," while that of the rich man was not, is far-
fetched. Tertullian urges the name as proof that the narrative is
not a parable but history, and that the scene in Hades involves his
doctrine that the soul is corporeal (-De Anima, vii.). 2 It is possible
that the name is a later addition to the parable, to connect it with
Lazarus of Bethany. He was one who " went to them from the
dead," and still they did not repent. As he was raised from the
dead just about this time, so far as we can determine the chrono-
logy, there may be a reference to him. But it is more probable
that the name suggests the helplessness of the beggar ; and some
name was needed (ver. 24). Tradition has given the name Nineuis
to the rich man. The theory that the story of the raising of
Lazarus has grown out of this parable is altogether arbitrary.
pV|3XT]To irpos t6i> iruXwra auTou. Not " had been flung at his
gate," as if contemptuous roughness were implied. In late Greek
fidXXeiv often loses the notion of violence, and means simply " lay,
place": v. 37 ; Jn. v. 7, xii. 6, xviii. n, xx. 25, 27, xxi. 6; Jas.
iii.
3 ; Num. xxii. 38. By 7ruA.wva is meant a large gateway or
portico, whether part of the house or not (Acts x. 17, xii. 14 ; Mt.
xxvi. 71 ; 2 Chron. iii.
7 ; Zeph. ii. 14). It indicates the grandeur
of the house.
1
Jesus se serait-il abaissi a de pareilles personalties ? asks Godet, with some
reason.
2
Ambrose also takes it as history Narratio magis quam parabola videtur,
:
quando etiam nomen exprimitur (Migne, xv. 1768).

clXKupifos. The verb occurs here only in bibl. Grk., but is

common in medical writers, especially in the pass., " be ulcerated."
The irregular augment, instead of the usual ffKKUfiivos, is well attested

here, and perhaps arose from analogy with ?\/cw. Comp. KareipydaaTO (Rom.
xv. 1 8). WH.ii. App. p. 161 ; Greg. Proleg. p. 121.
21. cmOu/iuc xopTaaOrjyai. This does not imply (Iren. ii. 34. 1)
that his desire was not His being allowed to remain
gratified.
there daily, and his caring to remain there daily, rather indicates
that he did get the broken meat He shared with the dogs (Mk.
vii. 28). But perhaps it does imply that what was given to him did
not satisfy his hunger. Some authorities insert from xv. 16 ko.1
oiScis eoYSov avr<5, et nemo Mi dabat, which even as a gloss seems to
be false.
The silence of Lazarus throughout the parable is very im-
pressive. He never murmurs against God's distribution of
wealth, nor against the rich man's abuse of it, in this world. And
in Hades he neither exults over the change of relations between
himself and Dives, nor protests against being asked to wait upon
him in the place of torment, or to go errands for him to the visible
world.
&\\h ical ot Koccs. "Nay, even the dogs." This shows his
want and his helplessness. Not only was his hunger unsatisfied,
but even the dogs came and increased his misery. He was scantily
clad, and his sores were not bound up and he was unable to drive
;
away the unclean dogs when they came to lick them. The sugges-
tion that the dogs were kinder to him than the rich man was, is
probably not intended; although the main point of w. 20, 21 is to
continue the description of Dives rather than to make a contrast
to him. Here was a constant opportunity of making a good use
of his wealth, and he did not avail himself of it.
lirAcixov. " Licked the surface of. " Here only in bibl. Greek. The
reading dwiXeixov has very little authority. For dXXa kclI comp. xii. 7,
xxiv. 22.
22. This verse serves to connect the two scenes of the parable.
The reversal of the positions of the two men is perhaps intimated
in the fact that Lazarus dies first. The opportunity of doing good
to him was lost before the rich man died, but the loss was not
noticed.
dircpcx&nwH auroV. " His soul was carried," a loco alieno in
patriam. Clearly we are not to understand that what never hap-
pened to anyone before happened to him, and that body and soul
were both translated to Hades. In saying that he died (airoOavCiv)
the severance of soul and body is implied. And the fact that his
burial is not mentioned is no proof that it is not to be understood.
Jesus would scarcely have shocked Jewish feeling by the revolting

idea that close to human habitations a corpse was left unburied.
In each case the feature which specially characterized the death is
mentioned. See Aug. De Civ. Dei, xxi. 10. 2.
uird tw a.yykw. The transition was painless and happy. A
Targum on Cantic. iv. 1 2 says that the souls of the righteous are
carried to paradise by Angels. Comp. the XeiTovpyiKa irvzviuna
of Heb. i. 14 and the dyyeA.01 Xeirovpyoi of Philo. But it is no
purpose of the parable to give information about the unseen world.
The general principle is maintained that bliss and misery after
death are determined by conduct previous to death; but the
details of the picture are taken from Jewish beliefs as to the con-
dition of souls in Sheol, and must not be understood as con-
firming those beliefs. The properties of bodies are attributed to
souls in order to enable us to realize the picture.
els top ko'Xttov 'AJ3padfi. This is not the objective genitive,
"the bosom which contained Abraham," but the subjective,
"that in which Abraham received Lazarus." Comp. Mt. viii. 11.
Lazarus in Sheol reposes with his head on Abraham's breast, as a
child in his father's lap, and shares his happiness. Comp. Jn.
i. 18. The expression is not common in Jewish writings; but
Abraham is sometimes represented as welcoming the penitent into
paradise. Edersh. L. 6 T. ii. p. 280. Comp. ovtu> yap iraOovTas
(v. 1. OavovTas) rjfia.<s 'Afipaa.fi. Kal 'Io-aax Kal 'lanwfi viroBeôvrai (4 Mac.
xiii. 17). Such expressions as "go to one's fathers" (Gen.
xv. 15), "lie with one's fathers" (Gen. xlvii. 30), "be gathered to
one's fathers" (Judg. and "sleep with one's fathers"
ii. 10),
(1 Kings i. 21), apply to death only, and contain no clue as to the
bliss or misery of the departed. " Abraham's bosom " does con-
tain this. It is not a synonym for paradise; but to repose on
Abraham's bosom is to be in paradise, for Abraham is there (Jn.
viii. Diptychs of the Dead in the Liturgy of S. James).
56 :
Kal It is not the contrast between the magnificence of

e-ntyr].
his funeral (of which nothing is stated) and the lack of funeral for
Lazarus (of which nothing is stated) that is to be marked, but the
contrast between mere burial in tê one case and the ministration
of Angels in the other.
Some authorities seem to have omitted the koX before iv t< #77 and to
have joined these words with Vulg. has et sepultus est in inferno
ir&cpi).
elevans autem oculos suos. Aug. has both arrangements. Comp. Jn.
xiii. 30, 31 for a similar improbable shifting of a full stop in some texts.
Other examples Greg. Proleg. p. 181.
23. Kal iv Tw o8t]. "In Hades," the receptacle of all the

/ departed until the time of final judgment, and including both
paradise and Gehenna. That Hades does not mean "hell" as
394 THE GOSPEL ACCORDING TO S. LUKE [XVI. 23, 24.
a place of punishment is manifest from Acts ii. 27, 31 ; Gen.

xxxvii. 35, xlii. 38, xliv. 29; Job xiv. 13, xvii. 13, etc. That
Hades includes a place of punishment is equally clear from this
passage. In the Psalms of Solomon Hades is mentioned only in
connexion with the idea of punishment (xiv. 6, xv. 11, xvi. 2).
See Suicer, s.v. The distinction between Hades and Gehenna is
one of the many great advantages of RV. Dives " lifts up his
eyes," not to look for help, but to learn the nature of his changed
condition.
uirdpx>K v flaadvois. Torment is now his habitual condition :
not wv, but vTrdpxo>v. That he is punished for his heartless neglect
of great opportunities of benevolence, and not simply for being
rich, is clear from the position of Abraham, who was rich. Comp.
//.eyas yap ^J/VXV^ a-ywv kcu kiVSwos iv aieovia) /3acrdvu> Kt/xevos Tots
Trapafia.cn t^v ivrokyv rov eov (4 Mac. xiii. 1 4) ; and contrast

SikcuW 8k {J/vxal ev xctP* eov, /ecu ov p.r] aij/rjTai avriov fiacravos
(Wisd. iii. 1). Luxurioso carere deliciis poena est (Ambr).
opa 'Appadfji. The Jews believed that Gehenna and paradise
are close to one another Edersh. Hist, of Jewish Nation, p. 432,
:
ed. 1896. We need not suppose that the parable teaches us

to believe this. The details of the picture cannot be insisted
upon.
oird (jiaKp(50v. The diro is pleonastic, and marks a late use, when the
force of the adverbial termination has become weakened : Mt. xxvii. 51 ;
Mk. v. 6, xiv. 54, xv. 40, etc. In LXX
we have airb tinadev (freq. in 1 and
2 Sam.), dirb iirdvwOev, dird irputdev : and in Aq. dirb dpxvQ ev an d dirb
Kvk\68ev.
With ko\ttois comp. Ifidna of a single garment (Acts xviii. 6 ; Jn. xiii. 4,
xix. 23) and y&fioi of a single wedding (xii. 36). We have similar plurals in
late class. Grk.
24. ndrep 'A0padp- He

appeals to their relationship, and to
his fatherly compassion. Will not Abraham take pity on one of
his own sons? Comp. Jn. viii. 53. Note the characteristic /cat
avTo's (see on i. 17, v. 14). The $<ovr)<jas implies raising his
voice, in harmony with diro p.aKp69cv.
ttiptyov Adapoy. Not that he assumes that Lazarus is at his
beck and call, although Lange thinks that this is "the finest
masterstroke of the parable " that Dives unconsciously retains his
arrogant attitude towards Lazarus. See also his strange explana-
tion of the finger-drop of water (Z. of C. i. p. 507). On earth
Dives was not arrogant ; he did not drive Lazarus from his gate
but neglectful. In Hades he is so humbled by his pain that he is
willing to receive alleviation from anyone, even Lazarus.
Xva. f3di|n-] to uKpov tou SciktuXou auTou uSotos. The smallest
alleviation will be welcome. On earth no enjoyment was too
extravagant now the most trifling is worth imploring.
:
With the part. gen. iidaros comp. |3d^ rbv d&KTv\ov rbv degibv dirb rov
i\alov (Lev. xiv. 16). To understand ti and make tf Sards rt nom. to d fy
is an improbable constr. See Win. xxx. 8. c, p. 252.
oSuwfiai iv tt} <j>\oyl tciuty). "I am in anguish in this flame"

of insatiable desires and of remorse a p* elude to the yeevva rov
:
Trvpos (Mt. v. 22). For oSuvwjiai see on ii. 48.

25. JIkvov. He does not resent the appeal to relationship
the refusal is as gentle as it is decided. The rich man cannot fail
to see the reasonableness of what he experiences.
dirAapes- " Thou didst receive in full" This seems to be
the meaning of the dô-. Nothing was stored up for the future :
comp. d7Txv, vi. 24; Mt. vi. 2, 5, 16. Note the jini(r8TjTi. It is
only in the mythological Hades that there is a river of Lethe,
drowning the memory of the past.
t& dya0d aou. Herein also was fatal error. He had no idea
of any other good things, and he kept these to himself.
K<xi Adapo$ ofjunoos rd icaicd. There is no avrov. His evil
things were not his own, but he accepted them as from God,
while the rich man took his good things as possessions for which
he had no account to render. Comp. vv. n, 12.
vuv 8e w8e. Contrast of time and place " But now here.":
The 6 Sc of TR. has scarcely any authority. The same corruption

is found I Cor. iv. 2. Comp. ovk tariv iv a8ov ^rrjcrai. TpvcfiTQV
(Ecclus. xiv. 16). There is, however, no hint that during their
lives Dives had been sufficiently rewarded for any good that he had
done, and Lazarus sufficiently punished for any evil that he had
done. And there is also no justification of the doctrine that to
each man is allotted so much pleasure and so much pain ; and
that those who have their full allowance of pleasure in this world
cannot have any in the world to come. Abraham's reply must be
considered in close relation to the rich man's request. Dives had
not asked to be freed from his punishment. He accepted that as
just. He had asked for a slight alleviation, and in a way which
involved an interruption of the bliss of Lazarus. Abraham replies
that to interfere with the lot of either is both unreasonable and
impossible. Dives had unbroken luxury, and Lazarus unbroken
suffering, in the other world. There can be no break in the pangs
of Dives, or in the bliss of Lazarus, now.
68vvd<rai. An intermediate form between 65vv6.e<xai and 68vvq.. Such

things belong to the popular Greek of the time. Comp. Kavxacrcu (Rom.
ii. 17 ; 1 Cor. iv. 7)> KaraKavxciaai (Rom. xi. 18), and see on <paye<rai and
irlecrai (Lk. xvii. 8).
26. iv tocti tou'tois. In his omnibus (Vulg.). The eVt (A, etc.)
for eV (N B L)
a manifest correction.
is While ver. 25 shows that
on equitable grounds no alleviation of the lot of Dives is admis-
39^ THE GOSPEL ACCORDING TO S. LUKE [XVI. 26-30.
sible, ver. 26 shows that the particular kind of alleviation asked for
is impossible.
xdcr/ia ji^ya eVnipiKTcu. "Has been and remains fixed."
Evidence is lacking to show that the Jews pictured the two parts
of Hades as divided by a chasm. Here only in bibl. Grk. is
Xacr/xa found : not Num. xvi. 30.
Chaos magnum firmatum est (Vulg. f), chaus magnum confirmatus est (d),
chaos magnus firmatus est (1). For this use of chaos comp. Posita est mihi
regia ccelo : Possidet alter aquas, alter inane chaos(Ovid, Past. iv. 599). Bentley
conjectured chasma, the ma having been lost in magnum and chas expanded
into chaos. This conjecture finds support in two MSS. of Vulg., Mhaving
chasma and Y chasmagnum. Jerome would be likely to correct chaos into
chasma.
ottws ... (it) Suvwrrcu. Not, "so that they cannot" (AV.);
but, " in order that they may not be able."
\Lt\%i. " Nor yet " : this would be still less permissible. The
0! before ZkuOwprobably not genuine, but we may understand
is
a new subject. Groups from each side are supposed to contem-
plate crossing ; not one group to cross and recross.
27. But perhaps there is no xô-fia between paradise and
the other world ; and Dives makes another request, which, if less
selfish than the first, is also less humble. It implies that he has
scarcely had a fair chance. If God had warned him sufficiently,
he would have escaped this place of torment.
28. SiafiapTopTjTcu aoTois. "May bear witness successfully,"
right through to a good issue. But the 81a- need not mean more
than "thoroughly, earnestly" (Acts ii. 40, viii. 25, x. 42, xviii. 5,
xx. 21, 23, 24, xxiii. 11, xxviii. 23). Elsewhere in N.T. only five
times, but freq. in LXX. That any five persons then living,
whether Herods, or sons of Annas, or among the audience, are
here alluded to, is most improbable. That the request is meant
to illustrate the Pharisees' craving for signs is more possible and :
the lesson that the desire to warn others from vicious courses may
come too late is perhaps also included. But the simplest explana-
tion of the request is that it prepares the way for the moral of the
parable, the duty of making use of existing opportunities.
29. &Koua&Ta<Tav auriav. Nemo cogitur. Auditu fideli salvamur,
non apparitionibus. Herodes, audire non cupiens, miraculum non
cernit (Beng.). Wonders may impress a worldly mind for the
moment ; but only a will freely submitting itself to moral control
can avail to change the heart.
30. Ouxi, irdTcp 'A0padfi. Not, " No, they will not repent for
Moses and the Prophets," which Abraham has not asserted ; but,
" No, that is not enough." He speaks from his own experience.
It is better to take dirb veicpuv with iropevdfj than with rts. Vulg. is as
amphibolous as the Greek : si quis ex mortuis ierit ad eos. See on i. 8.
ls.Tav<yf\<rou<riv. " They will repent." Not, " they will give all
to the poor," or "they will leave all and become as Lazarus."
There is no hint is sinful, or that the poor are sure of
that being rich
salvation. In 28 he did not say that wealth had ruined himself.
ver.
31. El . ouk dKooouo-ir.
. . "If, as matters now stand, they
are refusing to hear." We go beyond the tenour of the reply
when we make it mean that "a far mightier miracle than you
demand would be ineffectual for producing a far slighter effect."
Does K vcKpwv dvaa-rrj imply " a far mightier miracle " than a.
venpw TropevOfj? And does ireio-OrjcrovTai imply "a far slighter
effect " than peTavorjo-ovo-iv ? " Persuaded " obviously means " per-
suaded to repent"; and one who "goes from the dead" to warn
the living must "rise from the dead." By this conclusion Christ
once more rebukes the demand for a sign. Those who ask for it
have all that they need for the ascertainment of the truth ; and the
sign if granted would not produce conviction. Saul was not led to
repentance when he saw Samuel at Endor, nor were the Pharisees
when they saw Lazarus come forth from the tomb. The Pharisees
tried to put Lazarus to death and to explain away the resurrection
of Jesus. For allegorical interpretations of the parable see Trench,
Parables, p. 470, 10th ed. 1
In oi>K aKotiovaiv the negative belongs to the verb so as almost to form one
word, and is not influenced by the el " If they disregard." Comp. xi. 8,
:
xii. 26, xviii. 4. The pres. indie, represents the supposition as contempor-
aneous. Note the change from el with pres. indie, to 4dv with aor. subjunc.
The latter is pure hypothesis.
The Idea of Hades or Sheol in the Old Testament.

It is surprising how
very little advance there is in O.T., respecting concep-
tions of the unseen world, upon Greek mythology. It is scarcely an exaggera-
tion to say that, until about B.C. 200, the Jewish Sheol is essentially the same
in conception as the Hades of Greek poetry. There are no moral or spiritual
distinctions in it. Good and bad alike are there, and are apparently much in
the same condition. Moreover, there is no thought of either of them rising
again. In some places, possibly, Sheol or Hades is merely a synonym for the
grave or death, which receives good and bad alike, and retains them : e.g. Gen.
xxxvii. 35, xlii. 38 ; 1 Sam. ii. 6. But in passages in which the unseen world
of spirits is plainly meant, the absence of the religious element is remarkable.
Nay, in one way the bad are better off than the good ; for while the just have lost
the joys which were the reward of their righteousness, the wicked have ceased
to be troubled by the consequences of their iniquity. See Davidson on Job iii.
16-19. Sheol is a place of rest ; but also of silence, gloom, and ignorance. In
the only passage in which the word occurs in Ecclesiastes we are told that there
is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou
goest " (ix. 10). Those who have gone thither return no more, and none escape
it (Job vii. 9, 10, x. 21, 22, xx. 9). It is a land of forgetfulness, in which there
1
Near the end of the Koran are two passages worth comparing. (Sale's
Koran, chs. cii., civ.).
398 THE GOSPEL ACCORDING TO S. LUKE [XVH. 1.
is no more remembrance of God or possibility of serving Him (Ps. vi. 5, xxx. 9,

lxxxviii. 12 ; comp. Is. xxxviii. II, 18). And it is insatiable (Prov. i. 12, xxvii.
20, xxx. 16 ; comp. Is. v. 14). In some Psalms there is some trace of hope for
eternal life in God in the other world (xlix. 15), but not of hope for resurrection.
In xvii. 15 "when I awake" probably does not mean awake from death, but
from sleep. It is the daily renewal of communion with God that is desired.
In Is. xxv. 8, and still more in Is. xxvi. 19, hope in a resurrection from Sheol is
expressed ; and in Dan. xii. 2 we reach the idea of resurrection with rewards
and punis! aents.
Side by side with the hope of a resurrection (2 Mac. xii. 43-45, xiv. 46)
comes the belief that Sheol is only an intermediate state, at any rate for the
righteous (2 Mac. vii. 9, 11, 14, 36, 37 ; Enoch li.) and along with the idea
:
of a resurrection to rewards and punishments comes the idea that there is re-
tribution in Sheol itself, and consequently a separation of the righteous from
the wicked {Enoch xxii.). But the idea of rising again to be punished does not
seem to have prevailed. The view rather was that only the righteous were
raised, while the wicked remained for ever in Sheol (Enoch Ixiii. 8-10, xcix.
11). In this way Hades becomes practically the same as Gehenna (Ps. Sol.
xiv. 6, xv. 11, xvi. 2). In the parable of the Rich Man and Lazarus there is
nothing to show whether Hades is intermediate or final but the doctrine of its :
being a place of retribution, with a complete separation of the righteous from

the wicked, could hardly be more clearly marked. In the Talmud, Sheol is
identical with Gehenna, just as in popular English " hell " is always a place of
punishment, and generally of final punishment. See DB. 2 art. "Hell";
Herzog, PPE. 2 art. Hades ; Charles, Book of Enoch, p. 168.
XVH. These are, The Sin of

1-10. Four sayings of Christ.
Causing Others to Sin 2); The Duty of Forgiveness (3, 4);
(1,
The Power of Faith (5, 6); and, The Insufficiency of Works
(7-10). They have no connexion with the much longer utter-
ances which precede them. Some of them are given by Mt. and
Mk. in other positions. And the four sayings appear to be with-
out connexion one with another. It is possible to make them
into two pairs, as RV. does by its paragraphs. But the connexions
between the first and second, and between the third and fourth,
are too uncertain to be insisted upon.
1, 2. The Sin of Causing Others to Sin. These two verses are
found in reverse order, and somewhat differently worded, Mt.
xviii. 6, 7, and ver. 2 is found Mk. ix. 42.
1. 'AWvScktov. Here only in bibl. Grk., and rare elsewhere, excepting
in writers who knew this passage. In xiii. 33 we have ii>d4x erat > from which
thiscomes ; and the intermediate HvSeicTov 4<tti is found in Apollonius. The
meaning is "it is unallowable, it cannot be," oik ivliix*7 1 '
- '
The gen. in rod /it) i\delv may be variously explained, but best as
. . .
an expression of design, implied in what is not allowed, a construction of

which Lk. is very fond see on ii. 21. Win. xliv. 4. b, p. 408. Others refer
:
it to the notion of hindering implied in dvhSeicrov (Burton, 405); while

Meyer makes aviv. a substantive on which the gen. depends, "There is an
impossibility of offences " not coming. Here only does <ric&v5a\ov occur in
"
Lk. It is a late form of fficavd&\r)0pov (Aristoph. Ach. 687), the " bait-stick
in a trap, and combined the ideas of ensnaring and tripping up. It is a bibl.
and eccles. word, freq. in LXX.
ir\r)v oual Si' ou cpxerau See on vi. 24, and comp. xxii. 22.
XVII. 2, 3.] JOURNEYINGS TOWARDS JERUSALEM 399
2. Xuo-iTcXet auTw. " It is well for 1 :m, is

. worth his while " :
lit. "it pays the taxes (Avei t<x reAr/), repays the outlay." Here
only in N.T., but found Tobit iii. 6 ; Ecclus. xx. 10, 14, xxix. 14,
and quite classical.
In Tertullian (Adv. Marcion. iv. 35) we have an insertion from Mt. xxvi.
24 expedisse ei, si natus non fuisset, aut simolino saxo adcollum deligato, etc.
:
A similar mixture of texts is found in Clem. Rom. ( Cor. xlvi. ), who has %va
tCov iKKeKTuv for twv fuicpuiv rofrrwv iva.
XiOos fiuXiKos. " A stone fit for a mill " (fxvkrj). Mt. xviii. 6
and Mk. ix. 42 we have /avAos ovlkos for XtOo<s /aiAikos. Neither
occurs in LXX.
Kal cppnrTai. Mk. has fiefiXrjTcu. The change from pres. to
perf. is graphic :
" It is good for him ifa millstone is hanged
about his neck and he has been hurled." As to the double pp see
Greg. Proleg. p. 121.
rj. "Rather than" see small print on xv. 7, and comp. Xvo-ireXet fioi
:
awoOavelv r) rjv (Tobit iii. 6). Such constructions are common in (Gen. LXX
xlix. 12 ; Jon. iv. 3, 8 ; Tobit xii. 8 ; Ecclus. xx. 25, xxii. 15, etc.), but are
found also in class. Grk. Kakbv rb firi $r)v rj rjv ddXlws (Menander). Nothing
is to be understood with tva, such as " rather than (to remain alive) in order
to." It is the late use of 'iva with the telic force lost. Win. xliv. 8. c, p.
424; Burton, 214. Comp. Mt. v. 29, 30; 1 Cor. iv. 3.
tui' jxiKpwc -roinw Iva. As the saying is addressed to the dis-

ciples (ver. 1), it is unlikely that the whole body of the disciples
is included in " these little ones." It is more natural to under-
stand it of the more insignificant among them (comp. vii. 28), or
those who were young in the faith, or possibly children. The Iva
comes last with emphasis. To lead even one astray is an awful
responsibility.
irpoor^xeTe eauTois. These words come better as a conclusion
to the previous warning than as an introduction to the exhortation
which follows. They are analogous to " that hath ears to He
hear, let him hear." For the constr. see on xii. 1. For instances
in which there is discrepancy as to the division of verses see Greg.
Proleg. p. 175.
3, 4. The Duty of Forgiveness. Those who connect this
saying with the one which precedes it, make an unforgiving spirit
to be set forth as a common way of causing others to stumble.
Others regard it as an a fortiori argument. If we must avoid
doing evil to others, much more must we forgive the evil which
they do to us. A
better link is found in the severity of vv. 1 and
2, "when thou sinnest against another," and the tenderness of
vv. 3 and 4, " when others sin against thee."
The 5^, which A etc. insert after edv, is perhaps an attempt to mark a
contrast between the two sayings and thus link them. Or it may come from
400 THE GOSPEL ACCORDING TO S. LUKE [XVII. 3-6.
Mt. xviii. 15: om. SBDLX,

Latt. Boh. Aeth. Arm. Goth. Neither here
nor Mt. xviii. 15 is the els <r4, which D
and some Latin authorities insert after
afidprri, genuine om. X A B L X A, Cod. Am. Cod. Brix. Syr. Goth. Never-
: .
theless, what follows shows that offences els at are specially meant.
TriTi(yiT]o-oi'. The tenderness is not to be weakness. The fault

isnot to be passed over without notice (Lev. xix. 17).
4. I-nraKis ttjs rjjjipas. In Peter's question (Mt. xviii. 21, 22)
there is no rijs rjfiipas, which is genuine here after the first ctttokis
only and there is no /xcravow. See on xv. 7. The " seven
:
times" is of course not to be taken literally. Comp. "Seven

times a day do I praise thee" (Ps. cxix. 164). Unlimited forgive-
ness is prescribed. But too much meaning is put into keywv,
when it is explained to mean that the mere expression of repent-
ance i~ to suffice. Professed repentance may be ostentatiously
unre:-i.
5, 6. The Power of Faith. There is no sign of connexion with
what precedes. The fact that we have tous /naî-as in ver. 1 and
here points to different occasions.
ol olttoo-toXol Mt. connects this
saying of Christ with the Apostles' question, " Why could not we
cast it out?" (xvii. 19, 20). Mk. has a similar saying after the
withering of the barren fig tree (xi. 23).
5. to Kopiw. See on v. 17 and vii. 13. The expression has
point here. The Apostles ask the Lord who had given them their
office to supply them with what was necessary for the discharge of
that office.
Tip-ie irumv.
ripoaOes " Give us faith in addition add it to the :
gifts already bestowed." The "faith" here meant is faith in

Christ's promises. It is very forced to make it refer to what pre-
cedes ; the faith that enables one to forgive a brother seven times
in a day. Power to fulfil that duty would have been otherwise
expressed. See Sanday on Rom. i. 5 and additional note pp. 31-34.
6. Et ?xT . . fiv.
. Irregular sequence, which has produced the
IXfyere
reading el etxere (D E G H)
as a correction. In the protasis the supposition
is left open : in the apodosis it is implicitly denied. See Moulton s note 5.
Win. p. 383. We
have a further change of tense in {nr^Kovaep &v, implying
that the obedience would at once have followed the command. Comp. Xen.
Anab. v. 8. 13.
6s KOKKoy crifdireus. It is not a question of additional faith.

Is there genuine faith to any extent ? See on xiii. 18.
ttj o-uKajxiKu. At the present time both the white and the
black mulberry are common in Palestine ; and in Greece the latter
is still called o-vKafjuvia. It is not certain that the o-u/ca/uvos here
is a different tree from the avKo/xopea (xix. 4). 1 But in any case
1 " Two points may be urged in favour of those who identify the two trees
(1) In LXX every instance in which the Hebrew has Shikmin the Greek has
ffvKdfiivos, although the fig, and not the mulberry, is certainly intended. (2) As
XVII. 6-8.] JOURNEYINGS TOWARDS JERUSALEM 4OI
both are different from the English sycomore, which is a maple.

The o-vKd/juvos is mentioned 1 Chron. xxvii. 28; 2 Chron. i. 15,
ix. 27 ; Ps. lxxviii. 47 ; Is. ix. 10. In Mt. xvii. 20 we have t<3 opci
tovtw for rfj (rvKapLvw TavTr], the saying being uttered just after the
descent from the Mount of Transfiguration. Comp. Mt. xxi. 2i[|.
Here Christ's reply seems to indicate that it is faith in His promise
that they should work miracles that is desired by the Apostles.
To treat the saying as a parable, and make the tree mean the
Kingdom of God and the sea the heathen world, is fanciful.
7-10. The Insufficiency of Works, or, the Parable of the
Unprofitable Servant. The attempts to find a connexion between
this and the preceding saying are forced and unsatisfactory. Ob-
viously these four verses are not concerned with miracles, which
cannot be meant by to, ZiaraxOivra ip.lv (ver. 10). It is the
ordinary duties of the Christian life that are meant. See the illus-
tration in Hermas {Sim. v. 2. 1-11), and comp. Seneca, De Bene/.
iii. 18.
7. Tis 8e H ufiue. There is no need to seek for explanations
as to why Jesus speaks to "the poor Apostles" as if they had
slaves who ploughed for them, or to point out that Zebedee had
had hired servants (Mk. i. 20). There is no evidence that these
words were addressed to the Twelve; and the words almost
necessarily imply that they were addressed to a mixed audience of
well-to-do persons. For tis e| uptiv see on xi. 5, 6.
EuQibisbelongs to Trape\6u>v rather than to ipel, as is shown
:
by the which balances cvflecos: "Come

fiera Tavra afterwards,
straightway and sit down to eat." Wic. Tyn. Cov. Cran. Rhem.
RV. with Vulg. and Luth. adopt this arrangement. AV. follows
Gen. with " say unto him by and by," where " by and by " has its
original meaning of " immediately " AV. of xxi. 9 ; Mt. xiii. 2 1
:
Mk. vi. 25. Comp. "presently," Mt. xxvi. 53; 1 Sam. ii. 16
(T. L. O. Davies, Bible English, p. 109; Lft. On Revision, p. 196,
2nd ed. ; Trench, On the A. V. of N.T. p. 48).
irapeXOwy d^direac. "Come forward and sit down to meat."
This use of Tra.pepxop.ai is classical, but in N.T. is peculiar to Lk.
(xii. 37). Comp. the insertion Acts xxiv. 7 and 2 Chron. xxv. 7 A.
8. 'EToi(jia<rov ti Sciirvqcrco . .SiaKovei.
. Change from aor. to pres.
" Prepare once for all . . . continue to serve." With rl deiwvrjco} comp.
Mt. x. 19 in class. Grk. we should have 6' ti, as in Acts ix. 6.
:
The forms <j>dyecrai and irle<rcu are analogous to 65vva<rai (xvi. 25) and
Stivaaai (Mt. v. 36). They belong to the popular Greek of the time, but are
not quite constant; Mk. ix. 22 we have dOvrj. See Veitch, s.v. ; Win. xv.
to the mulberry it has yet to be shown that it was then known in Palestine
and further the mulberry is more easily plucked up by the roots than any other
tree of the same size in the country, and the thing is oftener done " (Groser, Trees
and Plants in the Bible, pp. 12 1, 123).
26
pp. 109, 1 10 ; WH. ii. p. 304. Both <f>6.ye<rai and vieaai are found Ruth
ii. 9, 14Ezek. xii. 18.
;
With tx l X&PIV comp. 1 Tim. i. 12 ; 2 Tim. i. 3 ; Heb. xii. 28 : the

expression is classical. The oti SokQ of A D, Vulg. etc. is an insertion.
10. outgjs kcu ujxcts, oTay TTOir\(rt)T irdn-a. A purely hypothetical

case. Nothing is gained by placing a full stop at v/xcts. With
to. SiaraÔevra ifxlv comp. to 8iaTTayfi(vov ifuv (iii. 13 ; Acts
xxiii. 31).
dxpciou Not "vile" as in 2 Sam. vi. 22, nor "good for
nothing " as in Ep. Jer. 1 5, the only places in which the word
occurs in LXX ; but " unprofitable," because nothing has been
gained by them for their master. He has got no more than his
due. Comp. Mt. xxv. 30, the only other passage in N.T. in which
the word is found. That God does not need man's service is not
the point. Nor are the rewards which He gives in return for man's
service here brought into question. The point is that man can
make no just claim for having done more than was due. Miser
est quern Dominus servum inutilem appellat (Mt. xxv. 30) ; beatus
qui se ipse (Beng.). Syr-Sin. omits ayguoi.
XVII. 11-XIX. 28. The Third Period of the Journey.
11-19. Here begins the last portion of the long section (ix.
51-xix. 28), for the most part peculiar to Lk., which we have
called "the Journeyings towards Jerusalem": see on ix. 51. For
the third time (ix. 51, 52, xiii. 22) Lk. tells us that Jerusalem is
the goal, but we have no means of knowing whether this represents

the beginning of a third journey distinct from two previous
journeys. Marked breaks may be made at the end of xiii. 35
and xvii. 10. But we have no data for determining what the
chronology of the different divisions is; and the geography is
almost as indistinct as the chronology. This last portion, however,
brings us once more (x. 38) to Bethany, and to the time which
preceded the triumphal entry into Jerusalem.
11-19. The Healing of the Ten Lepers. The gratitude of
the Samaritan leper illustrates the special theme of this Gospel.
The opening of the narrative indicates an Aramaic source : but
that it is placed here "to contrast man's thanklessness to God
with the sort of claim to thanks from God, which is asserted by
spiritual pride," is not probable.
11. ^v t<j> Trope vecrScu. " As He was on His way." See on iii. 21 and
comp. ix. 51, the beginning of this main portion, where the construction is
XVII. 11, 12.] JOURNEYINGS TOWARDS JERUSALEM 403
similar. The avrbv is K B L), but a correct gloss. As

probably a gloss (om.
no one else is mentioned arbitrary to translate "as they were on their
it is
way." Latin texts take it as singular:
all dum tret, cum iret, dum vadit,
dum iterfaceret. So also Syr-Sin., which omits iyivero.
koI ati-ros 8iT]pxTo. The apodosis of iyivero : see on v. 12, 14, vi.
20 ; also on ii. 15. There is no emphasis on airrds.
8id fievov. This is the reading of sBD

L, accepted by Tisch.
Treg. WH. and RV. It means " through what lies between," i.e.
along the frontier, or simply, "between." This is the only
passage in N.T. in which Sia c. ace. has its original local sig-
nification. Even if 81a fiea-ov were the right reading, we ought
to translate it "between" and not "through the midst of." This
use is found in Xenophon Sia pio-ov 8k pet tovtw 7roTa/i.os (Anab.
:
i. 4. 4), of a river flowing between two walls ; and in Plato rj to :
tovtwv 8r) 81a fx<rov pw/Av {Leg. vii. p. 805 D), of an intermediate
course. " Through the midst of Samaria and Galilee " would
imply that Jesus was moving from Jerusalem, whereas we are
expressly told that He was journeying towards it. Samaria, as
being on the right, would naturally be mentioned first if He was
going eastward along the frontier between Samaria and Galilee
possibly by the route which ends at Bethshean, near the Jordan.
In order to avoid Samaritan territory (ix. 52-55), He seems to
have been making for Peraea, as Jews often did in going from
Galilee to Jerusalem. On the frontier He would be likely to meet
with a mixed company of lepers, their dreadful malady having
broken down the barrier between Jew and Samaritan. See Conder,
Handbk. of B. p. 311 ; Tristram, Bible Places, p. 222; Eastern
Customs, pp. 19, 21. In the leper-houses at Jerusalem Jews and
Mahometans will live together at the present time.
There is no doubt that ver. II forms a complete sentence. To make
from koX axnbs to TaKiKaias a parenthesis, and take dir-qi'TTjcrav as the
apodosis of iyivero, is quite gratuitous clumsiness.
12. ocica Xeirpol Scopes. Elsewhere we read of four (2 Kings

vii. 3), but so large a company as ten was perhaps at that time
unusual. Now it would be common, especially in this central
region. These ten may have collected on hearing that Jesus was
approaching. No meaning is to be sought in the number.
corrjorai' -n-oppwGei/. In accordance with the law, which the
leper of v. 12 possibly did not break see notes there. The :
precise distance to be kept was not fixed by law, but by tradi-

tion, and the statements about it vary. See Lev. xiii. 45, 46 ; L
Num. v. 2, and the evidence collected in Wetst. The adv. occurs
Heb. xi. 13 and often in LXX,
in Isaiah (x. 3,esp. xiii. 5,
xxxiii. 13, 17, xxxix. 3, etc.). On the
authority of B F, WH. adopt
avea-TTja-av in the text, with la-rqa-av in the margin. Lk. is very
fond of this compound.
404 THE GOSPEL ACCORDING TO S. LUKE [XVH. 13-18.
13. tea! auTol ^pai/ ôivrfv. They took the initiative. Here rjpav
<f}iovr)v agrees with Troppwdev, just as in xvi. 24 <t>(vrjcras agrees
with a-rro (xaKpoOev. Comp. iiraiptiv <f>wvqv (xi. 27) and iif/ovv
tpwvrjv (Gen. xxxix. This phrase occurs Acts iv. 24;
15, 18).
judg. xxi. 2 1 Sam. xi. 4.
; For îrtordTa see on v. 5.
14. Kal ISwi'. " And directly He saw " which seems to imply :
that, until they cried out, He had not perceived who they were.
This previous supernatural knowledge was not necessary. But
He knows, without seeing or hearing, that they all were cleansed
(ver. 17). This knowledge was necessary.
^m8ciaT iauTous tois UpcCaiK. "Show yourselves to the
priests " appointed for this purpose. Each of the ten would go
to the priest near his own home. In v. 14 we have t<3 iepet,
there being then only one leper. The Samaritan would go to a
priest of the temple on Mount Gerizim.
iv tw u-n&yeiv. Their faith was shown in their obedience to
Christ's command, and on their way the cure took place. As
they were no longer companions in misery, the Jews would rejoice
that the Samaritan turned back and left them.
15. uTT(rrpc4i'. See on iv. 14 and vii. 10. Even Hahn
follows Schleiermacher in referring this to the Samaritan's return
from the priest. In that case he would have inevitably returned
without the others. It was because he saw (iBiSy) that he was
healed (not after he had been declared to be clean) that he came
back to give thanks. The jxc-ra <|><i)vf]s jicydtXTis may mean that he
still "stood afar off" (see on i; 42), as having not yet recovered
the right to mix with others for impa tous irooas (see on vii. 38)
:
need not imply close proximity. But if the loud voice be only an
expression of great joy, a man in the jubilation of such a cure
would not be punctilious about keeping the exact distance,
especially when he knew that he was no longer a leper. It is
most improbable that he did not see that he was cleansed till the
priest told him that he was.
16. Kal auTos r\v Iap.apciTT]s. Here the arros has point: "and
he was a S." The only one who exhibited gratitude was a despised
schismatic. That all the others were Jews is not implied.
17. diroKpiflcis 8e 6 'Itjctous. See small print on i. 19, p. 16.
Here first we learn that Jesus was not alone; for His "answer"
is addressed to the bystanders, and is a comment on the whole
incident rather than a reply to the Samaritan.

Oux ol S^Ka. " Were not the ten," etc. all the ten who had
asked Him to have mercy on them. The irou with emphasis at
the end, like a-v in ver. 8. These questions imply surprise, and
surprise implies limitation of knowledge (vii. 9; Mt. viii. 10
Mk. vi. 6).
18. This sentence also may be interrogative : so WH. and RV.
XVH. 18-20.] JOURNEYINGS TOWARDS JERUSALEM 405
text. The evpWrja-av is not a mere substitute for rjo-av it marks :
or implies the discovery or notice of the quality in question (1 Pet.

ii.22 ; Rev. xiv. 5).
dWoyenis. The classical word would be aW6<fiv\os (Acts x.
28) or aX\oi6vri<s. But aWoyevrjs is very freq. in LXX, especially
of the heathen (Exod. xii. 43, xxix. 33, xxx. 33 ; Lev. xxii.
10, etc.).
The Samaritans were a mixed people, both as regards race and religion.
They were Israelites who had been almost overwhelmed by the heathen
colonists planted among them by the Assyrians. Those from Cuthah (2 Kings
xvii. 24, 30) were probably the most numerous, for the Jews called the
Samaritans Cuthites or Cutheans (Jos. Ant. ix. 14. 3, xi. 4. 4, 7. 2, xiii.
9. 1). These heathen immigrants brought their idolatry with them, but
gradually mixed with it the worship of Jehovah. Both as regards race and
religion it was the Jewish element which grew stronger, while the heathen
element declined. Refugees from Judsea settled among them from time to
time ; but we do not hear of fresh immigrants from Assyria. The religion at
last became pure monotheism, with the Pentateuch as the law of worship and
of life. But in race the foreign element no doubt predominated, although
Christ's use of aWoyevJis does not prove this. He may be speaking with a
touch of irony: "this man, who is commonly regarded as little better than a
heathen." See Schiirer, Jewish People in T. of J. C. ii. I, pp. 6-8; Edersh.
Hist, of Jewish Nation, pp. 249, 486, 499, ed. 1896 ; Derenbourg, Hist,
de la Pal. i. p. 43 ; Jos. Ant. xi. 8. 6, xii. 5. 5.
19. tj -irioris ctou CT&rwiceV <re. He did well to be thankful and

publicly express his thankfulness ; but he had contributed some-
thing himself, without which he would not have been cured.
Comp. viii. 48, xviii. 42. Others refer the saying to some benefit
which the Samaritan received and which the nine lost, and explain
it of moral and spiritual salvation. Comp. vii. 50, viii. 48, 50.
20-37. The Coming of the Kingdom of God and of the Son
of Man. The introductory verses (20-22) are peculiar to Lk.
For the rest comp. Mt. xxiv. 23 ff. ; Mk. xiii. 21 ff.
20. 'EirepuTTjOeis. There is no evidence that the question of
the Pharisees was asked in contempt. Jesus had taught that the
Kingdom was at hand, and they ask when it may be expected.
Perhaps they wanted to test Him. If He fixed an early date,
and at that time there were no signs of the Kingdom, they would
know what to think. His reply corrects such an idea. There will
be no such signs as would enable a watcher to date the arrival.
A spiritual Kingdom is slow in producing conspicuous material
effects ; and it begins in ways that cannot be dated.
With this rather loose use of irbre for 6wot in an indirect question comp.
xii. 36 ; Mk. xiii. 4, 33, 35 ; Mt. xxiv. 3. Nowhere in N.T. is Swore found.
-n-apaTTip^creus. Here only in bibl. Grk. and not classical,

although Trapa.TT]pziv is not rare either in N.T. or LXX, and occurs
in medical writers of watching the symptoms of a disease (Hobart,
406 THE GOSPEL ACCORDING TO S. LUKE [XVH. 20-22.
p. 153). It implies close rather than sinister watching, although

the latter sense occurs. See on xiv. 1. The interpretation cum
viulta pompa, cum regio spkndore, fits neither the word nor the
context. The meaning is that no close observation will be able
to note the moment of its arrival, which will not be marked by
external sounds.
21. 068c ipoGaiv. " Neither will they say " (with any reason)
non erit quod dicatur (Grot.). In ver. 23 they do say this ; but it
is a groundless statement. The iSou before ckci (A D, Vulg.) is
an insertion from ver. 23.
i8ou ydp. See on i. 44. This iSov introduces the true state-
ment in contrast to the previous ISov, which introduced a false
"
one. yap marks the reason why "
The here " "Lo or There
cannot be accepted. Note the solemn repetition of rj /JaooAeia
tov 0eov.
ivros ufAUf coTiv. Usage sanctions either translation " within :
you, in your hearts" (Ps. xxxviii. 4, cviii. 22, ciii. 1 ; Is. xvi. ;
n
Dan. x. 16 (Theod.) ; Ecclus. xix. 23 [26] comp. Mt. xxiii. 26);
:
or, " among you, in your midst" (Xen. Anab. i. 10. 3 ; Hellen. ii. 3.
19; Plat. Leg. vii. 789 A). The latter seems to suit the context
better; for the Kingdom of God was not in the hearts of the
Pharisees, who are the persons addressed. The meaning will
then be, " so far from coming with external signs which will attract
attention, the Kingdom is already in the midst of you (in the
person of Christ and of His disciples), and you do not perceive
it." Note the contrast between ipov<riv, the supposition that the
Kingdom is still in the future, and ia-riv, the fact that it is really
present. But this rendering of cVtos lacks confirmation in Scrip-
ture, and the context is not decisive against the other. If "within
you " be adopted, the meaning will be, " Instead of being some-
thing externally visible, the Kingdom is essentially spiritual it is :
in your hearts, z/you possess it at all."
All Latin texts have intra vos est. But the interpretation of " within you "
varies considerably. Gregory Nyssen explains it of the image of God bestowed
upon all men at their birth (De Virg. xii. ; comp. De Beat. i. ), which cannot
be right. Cyril of Alexandria makes it mean, "lies in your power to appro-
Sriate it," iv ii-ovalq. icetrai rb Xafielv airrfy (Migne, lxxii. 841). Similarly
laldonatus, quia poterant, si vellent, Christum recipere. But this is translating
ivrbs v/jlQv "within you," and interpreting "within you" as much the same
as "among you." If they had not received Christ or the Kingdom, it was
not yet within them. Against "in your hearts" Maldonatus points that not
only does Lk. tell us that the words were addressed to the Pharisees, in whose
hearts the Kingdom was not ; but that he emphasizes this by stating that the
next saying was addressed to the disciples. Among moderns, Godet argues
ably for "within you" (see also McClellan) Weiss and Hahn for "among
:
you." Syr-Sin. has " among. " Comp. xii. 28.
22. Eltrev 8c iTpos tous p.a0r)Tds. Apparently this is the same

XVII. 22-24.] JOURNEYINGS TOWARDS JERUSALEM 407
occasion (comp. xii. 22); and perhaps the Pharisees have retired.
But we cannot be certain of either point. Christ takes up the

subject which the Pharisees had introduced, and shows that it is
the Second Advent that will be accompanied by visible signs.
But with regard to these, discrimination must be used. Comp.
Mt. xxiv. 23, 26 and Mk. xiii. 21, to which this is partly
parallel.
'E\eu'<roKT(H Tjpfpai. No article " Days will come " as in
: :
v. 35, xxi. 6; Mt. ix. 15 ; Mk. ii. 20. Even RV. has " The days
will come." Comp. the Johannean phrase, tpx^rai wpa, "There
cometh an hour" (Jn. iv. 21, 23, v. 25, 28, xvi. 2, 25, 32). But
erroneous to make this passage mean the same as v.
it
Mt.
is
15; Mk. ii. 20:

ix.

"Days will come, when the bridegroom
35
shall be taken away from them ; then will they fast in those days."
This means, not that hereafter there will be a time when the
disciples will long in vain for one day of such intercourse with
Christ as they are constantly enjoying now; but that there will
be days in which they will yearn for a foretaste of the coming
glory, a glory which must be waited for and cannot be antici-
pated. " Oh for one day of heaven in this time of trouble !
is a futile wish, but it will be framed by some. It is clear from

ver. 26 what "the days of the Son of Man" must mean. But
what does fiiav tw ruiepCtv, k.t.X., mean ? The common rendering,
" one of the days," etc., makes good sense. But the possibility of
taking the expression as a Hebraism, " one " being used for " first,"
as in [uarwv o-a/?/3aTO)v (Mk. xvi. 2), is worth noting. Comp. xxiv. 1
Mt. xxviii. 1 ; Acts xx. 7 ; 1 Cor. xvi. 2 ; Jn. xx. 1. In this case
the desire would be for " the first of the days of the Son of
Man," the day of His return.
icai ouk o\J/ea0e. Not because it will never come ; but because
it will not come in those days of longing.
23. There is no contradiction between this and ver. 21. That
refers to true signs of the First Advent; this to false signs of
the Second. It covers all premature announcements of the
approach of the Last Day. All predictions of exact dates, and all
statements as to local appearances, are to be mistrusted.
fit) dTrc\0Y)Te pvrjSe 8iw|y]tc. " Do not leave your ordinary
occupation, still less go after those who offer to lead you to the
place of the Son of Man's appearing."
24. wffirep yP T dorpa-mi. As sudden, and as universally
visible. None will foresee it, and all will see it at once ; so that
no report respecting it can have any value. Non ejus ergo venturi
tempus aut locus potest a mortalibus observari, qui fulguris instar
omtiibus coruscus videlicet el repentinus adveniet (Bede). See on
ii. 8, xi. 46, xxiii. 46 for Lk.'s fondness for cognate words. The
wording here is almost identical with Mt. xxiv. 27.
The before dcrrpdwrovaa is probably an insertion

art. om. : SBLXT.
Without it " when it lightens." Yox fulgur e has choruscalio and
translate,
d has scoruscus. In what follows we again have an amphibolous expression
(ix. 17, 18, 27, 57, x. 18, etc.) ; but 4k ttjs . . . iir' oipavbv should be taken
with \dfiirei. rather than with dcrrpdirrovcra. For the ellipse of x^P after -
i) {it obpavov or 7] vtrb rbv otipavov comp. Deut. xxv. 19 ; Job i. 7, ii. 2,
xviii. 4, xxxiv. 13, xxxviii. 18, xlii. 15. The words iv ry ijfitpq- airrov after
dv6pd)irov are of doubtful authority: om. BD, abcdei Aeth., while 1 has
in adventu suo (comp. Mt. xxiv. 27) om. filius hominis in die sua-, ff2.
:
Syr-Sin. has " so shall be the day of the Son of Man."
25. irpwiw 8c oci airrov . . . &Tro8oKifiaor0TJwH. "But there is

no need to be expecting this now " :the events immediately im-
pending are very For Set see on iv. 43, and for
different.
diro8oKip.ao-6f|i'ai see on ix. 22, and comp. xviii. 31. Just as the
thought of impending suffering needs to be cheered by that of
future glory, so the thought of future glory needs to be chastened
by that of impending suffering. Comp. ix. 44.
26. Having told the disciples that the Son of Man will not
come as soon as they wish (22), in what way He will not come
(23), in what way He will come (24), and what will happen first
(25), Christ now states in what condition the human race will be
when He comes.
Kol KaGws eyeVcTo. Not wo-irep, as in ver. 24. There some-
thing analogous was introduced; here something exactly similar
is cited. " Just as, even as." Comp. xi. 30 Jn. iii. 14 ; 2 Cor. ;
i. 5, x. 7, etc. In Attic Greek we should rather have ko.06 (Rom.

viii. 26), Kadd (Mt. xxvii. 10), or KaOdwep (Rom. xii. 4).
27. r\crQi.ov, hmr, iy&uouv, cyafuôn-o. The imperfects and the

asyndeton are very vivid " They were eating, they were drinking,"
:
etc. The point is not merely that they were living their ordinary
lives, but that they were wholly given up to external things.
It is of no moment whether ical fj\dev 6 icaraicXvcrfios is made to depend

upon &xpi %* ii/iipas or not probably it is independent. But certainly
:
hfiolws belongs to /ca0u>s iyivero {similiter sicut factum est, Vulg. ), and not to
&iru\e<rev irdvras (perdidit omnes pariter), which is pointless. The 6fj.oLus
anticipates /caret tA airrd in ver. 30.
28. 29. There is no parallel to this in Mt. xxiv. It is a

second instance of careless enjoyment suddenly overwhelmed.
Comp. 2 Pet. ii. 5, 6.
29. The subject of t{$pe$-ev is Ktiptos, which is

<ff3pcev irvp ical OcXov.
expressed in Gen. xix. 24 (comp. Mt. v. 45) and must be supplied here,
because of dvd}\e(rev. The verb is not impers., as in Jas. v. 17. Grotius
makes irvp ical ddov the nom. and compares iVa fir) fipixv Zero's (Rev. xi. 16).
Gen. xix. 24 and the sing, verb are against this. Comp. Horn. Od. xxii. 493.
30. diroKaXuitTCTai. A technical expression in this connexion

(1 Cor. i. 7 ; 2 Thes. i. 7 ; 1 Pet. i. 7, 13, iv. 13). The present
XVII. 30-34.] JOURNEYINGS TOWARDS JERUSALEM 409
indicates the certainty of the veil being withdrawn. to that Up

day He is hidden from man's sight then at once He is revealed.
:
31. In Mt. xxiv. 17, 18 and Mk. xiii. 15, 16 these words are
spoken of flight before the destruction of Jerusalem. Here flight is
neither expressed nor understood. The point is absolute indifference
to all worldly interests as the attitude of readiness for the Son of Man.
We need not discuss whether the words were spoken in a literal
sense, as in Mt., and Lk has applied them spiritually ; or
Mk. and
in a spiritual sense, and Mt. and Mk. have taken them literally.
Christ may have used them in both senses. The warning about
flight from Judaea is recorded by Lk. elsewhere (xxi. 21). On the
oratio variata of the constr. see Win. lxiii.2. 1, p. 722, 723.
32. finifjioi'eueTe ttjs y^ 01 *^ A<6t. Lot's wife looked back with

a wish to recover worldly possessions and enjoyments. She proved
herself to be unworthy of the salvation that was offered her. In like
manner the Christian, whose first thought at the Advent of the Son
of Man was about the safety of his goods, would be unfit for the
Kingdom of God.
Note that Christ says, " Remember," not " Behold." Nothing
that is in existence is appealed to, but only what has been told.
Attempts have been made to identify the Pillar of Salt. Josephus
believed that he had seen it {Ant. i. 11. 4). Comp. Wisd. x. 7
Clem. Rom. Cor. xi. ; Iren. iv. 31. 3; Cyr. Hier. Catech. xix. 8.
33. irepiiroiTiaaorOai. "To preserve for himself": elsewhere
"to gain for oneself" (Acts xx. 28; 1 Tim. iii. 13). The reading
o-wo-cu (A R) comes from ix. 24.
^woyoniaei. " Shall preserve alive": Acts vii. 19; 1 Tim. vi. 13;
Exod. i. Judg. viii. 19; 1 Sam. ii. 6, xxvii. 9, n; 1 Kings
17 ;
xxi. 31. The rendering "shall bring to a new birth" has been
rightly abandoned by Godet. In bibl. Grk. it is not used of
"bringing forth alive," "viviparous." From ix. 24; Mt. x. 39,
xvi. 25 ; Mk. viii. 35 ; Jn. xii. 25 it appears that this solemn warn-
ing was often uttered for most of these passages refer to different
:
occasions.
34. 35. The closest intimacy in this life is no guarantee of
community of condition when the Son of Man comes. The
strangest separations will take place between comrades, according
as one is fit to enter the Kingdom and another not.
34. TauTfl-n) coKTi. This must not be pressed to mean any-
thing,whether a time of great horror or actual night. Christ is not
intimating that His return will take place in the night-time.
" Night " is part of the picture, for it is then that people are in
bed.
8uo t! K\inr|s (u&9. " Two on one bed." Not necessarily two
men, although that is probably the meaning. AV. was the first
English Version to insert " men," and RV. retains it. The " being
4IO THE GOSPEL ACCORDING TO S. LUKE [XVII. 34-37.
taken * probably means " taken from destruction " (Jn. xiv. 3), ws
dAXdrptos t^s opy^s (Eus.), as Lot from Sodom; while "left"
means " left to his fate " (xiii. 35). Or, " taken into the Kingdom "
and " left outside " may be the meaning.
35. This image presupposes day rather than night, and refers
to a fact which is still of everyday occurrence in the East. Whether
people be sleeping or working when the Lord comes, those who
still cling to things earthly will be left without share in the
Messianic joy. And in this matter "no man may deliver his
brother " hrrax TrAeum; kcu d*pi/87/s t<Sv rpoViov rj SoKi/xacria (Cyr.).
:
36. An ancient (D, Latt. Syrr.) insertion from Mt. xxiv. 40: om.
N A B Q R, Aeth. Copt. Goth.
37. rioo, itopie ; The
question is one of curiosity which Christ
does not gratify. it assumes, what He has just been
Moreover,
denying, that the Second Advent will be local limited to one
quarter of the earth.
"Oirou to o-&>p,a, ckcT icai ot dcToi. This was perhaps a current
proverb. The application is here quite general. " Where the con-
ditions are fulfilled, there and there only will the revelation of the
Son of Man take place." Or possibly, " Where the dead body of
human nature, clinging to earthly things, is, there the judgments of
God will come" ubipeccatores, ibi Deijudicia. Jesus thus sets aside
:
all questions as to the time (ver. 20) or the place (ver. 37) of His
return. One thing is certain ; that all who are not ready will suffer
(w. 27, 29). Upon all who are dead to the claims of the Kingdom
ruin will fall (37). The irr^fia of Mt. xxiv. 28 expresses more
definitely than o-d3p.a that the body is a dead one comp. Mt. :
xiv. 12 ; Mk. vi. 29, xv. 45 ; Rev. xi. 8, 9. But a-wfia for a dead
body is quite classical, and is always so used in Homer, a living
body being 8c/x,as comp. Acts ix. 40.
:
ot deroi. "The vultures." Here, as in Mic. i. 16, the griffon

vulture ( Vulturfulvus) is probably meant comp. Job xxxix. 27-30:
Hab. i. 8 ; Hos. viii. 1, and see Tristram, Nat. Hist, of B. p. 172 ;

D.B? art. "Eagle." Eagles neither fly in flocks nor feed on
carrion. During the Crimean War, griffon vultures, which had
previously been scarce round Sevastopol, collected in great
numbers, " from the ends of the earth," as trie Turks said. In the
less general interpretation of this saying of Christ the de-rot are the
ministers of judgment which overtake the ungodly. reference to A
the eagles of the Roman standards is not in point here, although
it is possible Mt. xxiv. 28. The patristic interpretation of the
saints gathering round the glorified body of Christ is equally
unsuitable to the context. 1 See Didon, J. C. ch. ix. p. 613,
ed. 1891.
1
*Orav 6 vlbt rod dvBpdmov wapay^vTjrat, rore 8r] irAvres ol aerol, Tovriariv ol
tA i\f/ifKd. %t6ijlvoi, koX tGiv iiriydwv Kal KoaniKwv dveyrjyfiipoi irpayadruv, tr
XVIH. 1, 2.] JOURNEYINGS TOWARDS JERUSALEM 41 1
XVIII. 1-8. The Parable of the Unrighteous Judge. Comp.

xv. 8-10, 11-32, xvi. 1-9, 19-31, xvii. 7-10. The connexion with
what precedes is close, and is implied in the opening clause ; for
avTols naturally refers to the same audience as before. Had there
been no connexion, avrots would have been omitted comp. xiii. 6. :
Godet appeals also to the formula eXeyev Se nai ; but here the at
is not genuine. The connexion is, that, although the time of
Christ's return to deliver His people
hidden from them, yet they
is
must not cease to pray for deliverance. Both here and xxi. 36 we
have the command to be unremitting in prayer immediately after a
declaration that the hour of Christ's coming is unknown ; and the
same connexion is found Mk. xiii. 33.
1. *E\eyV oe irapaPoXTJi'. See on V. 36.
irpos to Seif. Not merely the duty, but the necessity of per-
severance in prayer is expressed ; and prayer in general is meant,
not merely prayer in reference to the Second Advent and the
troubles which precede it. Only here and ver. 9 is the -meaning of
a parable put as the preface to it ; and in each case it is given as
the Evangelist's preface, not as Christ's.
irdrroTe irpoaeuxeo-Gat. Comp. iravrare \aipeTe. d8ta\67TTa)s
irpo<rvxeo-6e (1 Thes. v. 17). Grotius quotes Proclus ad Timxum,
yp-q d8taXct7rT(i)S euêcrâi tt)s Trcpt to Oeiov OprjCTKeias. See Origen,
7rc0i evxv>> xii- '> Tert. De Orat. xxix. ; Lft. Epp. p. 81. On the other
hand, we have the Jewish doctrine that God must not be wearied
with incessant prayer. Tanchuma, fol. 15. 3. A man ought not to
pray more than three times a day. Hourly prayers are forbidden.
Si quis singulis horis ad te salutandum accedit, hunc dicis te contem-
tui habere : idem ergo quoque valet de Deo, quern nemo hominum
singulis horis defatigare debet (Schcettgen, i. 305).
The form ivrnKeiv right here, elsewhere iyicaKetv (2 Cor. iv. 1, 16 ; Gal.
is
vi. 9 ; Eph. ill. 13 ; 2 Thes. iii. 1 3) ; but in all six places some texts have
iKKOLKelv. See Gregory, Proleg. p. 78. Ellicott makes iytcatceiv mean " to
lose heart in a course of action," and iKKaiceiv " to retire through fear out of
it " ; but authority for any such word as iKicaiceTv seems to be wanting. Per-
haps iyKaKdv is not found earlier than Polybius. See Suicer.
2. KpiTr|s tis r\v ev tici iroXei. We are probably to understand

a Gentile official. He had no respect for either the vox Dei or
the vox populi, consciously (ver. 4) defying Divine commands and
public opinion. See numerous parallels in Wetst, and contrast
2 Cor. viii. 21. The Talmud speaks of frequent oppression and
venality on the part of Gentile magistrates ; and for a striking
illustration of the parable witnessed by himself see Tristram,
Eastern Customs in Bible Lands, p. 228.
avrbv ffwdpafioOvTai (Cyr. Alex., Migne, Ixii. 848). Justorum animse, aquilis
comparantur, quod alta petant, hu?nilia derelinqua.nl, longxvam ducere ferantur
xtatem (Ambr., Migne, xv. 1781). Comp. Paschasius Radbertuson Mt. xxiv. 28.
412 THE GOSPEL ACCORDING TO S. LUKE [XVIII. 2-5.
The idea of ivrpiitofiai seems to be that " turning towards " a person,
of
and so " paying respect" (xx. 13 ; Mt. xxi. 37 ; Mk. xii. 6 ; 2 Thes. lii. 14
Heb. xii. 9). But as ivrptiru means "I put to shame" (1 Cor. iv. 14),
iuTpi-ironai may possibly have the notion of "being abashed, having a feeling
of awe," before a person. In class. Grk. it is commonly followed by a gen.
3. x*\P a ^Typical of defencelessness she had neither a

*\ v- :
protector to coerce, nor money to bribe the unrighteous magistrate.

The O.T. abounds in denunciations of those who oppress widows :
Exod. xxii. 22; Deut. x. 18, xxiv. 17, xxvii. 19; Job xxii. 9,
xxiv. 3 ; Jer. xxii. 3 ; Ezek. xxii. 7, etc. Comp. Non, ita me dii
ament, auderet facere h&c vidux mulieri, ouas in me facit (Ter.
Heaut. v. 1. 80).
tjpXcto. "Continued coming, came often," ventitabat. The
imperf. indicates her persistence.
'EkSiktjctoi' ja &tto. " Give me a sentence of protection from ;
vindicate my right (and so protect me) from." Assere me jure
dicundo ab injuria adversarii mei (Schleusn.). For the diro comp.
xii. 15, 58, xiii. 16, xx. 46 it does not express the penalty exacted
:
from the adversary, but the protection afforded from him, as in pvaai
tov irovrjpov.
fifxas airb The meaning is " preserve me against his
attacks " rather than " deliver me out of his power," which would
require e*. For dirioiicos comp. xii. 58; Mt. v. 25.
As often, the diro follows up the idea suggested by the iic in the compound
verb see on O-tpxofiat. diro (iv. 35), and comp. also e"K\eyo/xai diro (vi. 13),
:
iKîfreiv diro(xi. 50, 51), ckBiuku diro (Joel ii. 20 ; Dan. iv. 22, 29, 30,
Theod.), etc. Here d has devindica me ab.
4. ofiic riBeXev. The imperf. (kABDLQRXA)

has more
point than the aor. (E etc.) : he continued refusing, just as she
continued coming. With em xP yov comp. cVt irAei'ova xp- (Acts
xviii. 20) ; e'<' oo-ov xp. (Rom. vii. 1 ; 1 Cor. vii. 39 ; Gal. iv. 1).
Ei Kal rbv Qf.bv 06 }>opoCfiai. "Although I fear not God," imply-
ing that this is the actual fact (2 Cor. xii. 11), whereas koX el
would have put it as an hypothesis (1 Cor. viii. 5; 1 Pet. iii. 1).
Win. liii. 7. b, p. 554.
Perhaps being given as a fact explains the use of oil rather than fi-f] or
its :
the ov coalesces with the verb, and thus escapes the influence of the el comp. :
xi. 8, xiv. 26, xvi. n, 12, 31 2 Cor. xii. II. Burton, 284, 469. But see
;
Simcox, Lang: of N.T. p. 184.
ou8e\ " Nor yet, nor even " : a climax.

5. 8i< T0 irap^xcn' r101 k *'- " Yet because she troubleth
yc
me." Comp. 8id ye ttjv dvaiSiW avrov (xi. 8), where, as here, et *cu
is followed by ov and yc Both kottov and vTroiind^rf are strong
words, and express the man's impatience.
On the reading rijv x~nP a to.vtt}v see Gregory, Prokgom. p. 58.
els t&os e'pxofie'fT] uirwmdl^T] fie. " Unto the end, to the utter-
XVni. 5-7.] JOURNEYINGS TOWARDS JERUSALEM 413
most " easilypassed in meaning to either " continually " or " at

last " ; and makes sense here, according as we join
either of these
is tcAos with the participle or the verb or both. Either, " by con-
tinually coming wear me out"; or, "at last by her coming wear
me out " ; or, " be for ever coming and plaguing me." The first
is best it was hex perpetual coming that was so trying.
: Both tc'Aos
and es tc'Aos are frequent in class. Grk. In LXX eis tc'Aos is frequent.
uira>mdT). From virwinov, which means (1) the part of the
face below the eyes ; (2) a blow there, a black eye ; (3) any blow.
Hence v7ra)7naco means .(1) hit under the eye, give a black eye
(2) beat black and blue (3) mortify, annoy greatly (1 Cor. ix. 27).
;
Comp. (Aristoph. Pax, 541).

ai TToAets virwinacr/xevaL There is no
doubt that " annoy greatly " is
the meaning here. Comp. Qui me
sequatur quoquo earn, rogitando obtundat, enecet (Ter. Eun. iii. 5. 6).
Meyer, Godet, Weiss and others advocate the literal meaning, and
regard it as a mauvaise plaisanterie or an exaggeration on the part
of the judge. But, as Field points out (Otium Norvic. iii. p. 52),
the tenses are fatal to it. " Lest at last she come and black my
eyes for me" would require IkOovaa v-n-wmdcrr]. The judge was
afraid of being annoyed continually, not of being assaulted once.
The Latin Versions vary much in their rendering both of els t4\os and of
iiruiridfa in novissimo (Vulg.), in novissimo die (q), in tempus (d), usque ad
:
finem (e), usque quaque (1), in finem (r) suggillet (Vulg. ), constringat
:
(b ff2 q), molestior sit mihi (e), invidiam mihifaciat (1).

Strauss has pointed out similarities of feature between the parables of the
Rich Fool, the Friend at Midnight, and the Unrighteous Judge, especially
with regard to the soliloquies in each case 8ie\oylero iv avrw \iywv Tl
:
iroL-fjffd), Sri k.t.X., toOto irorfcrw (xii. 17, 18); elirev 5e iv eavrif 6 olKovb/xos
TL iroffjaw, 6'rtiyvwv tL iro^ffw (xvi. 3, 4) ; tlirev iv eavrcp (xviii. 4),

k.t.X. ,
One may admit that these are "signs of a common origin," but that they are
also " signs of a Jewish-Christian, or indeed of an Ebionite source," is not so
evident. He says that this "mimic" repetition, "What shall I do? . . .
This will I do," is thoroughly Jewish. But as Christ was a Jew, speaking to
Jews, there is nothing surprising in that. He says also that the Ebionites
laid great stress on prayer, and inculcated a contempt for riches ; and that
two of the three parables do the one, while the third does the other. But
assuredly the Ebionites were not peculiar in advocating prayer, nor in
despising riches, although in the latter point they went to fanatical excess.
See Strauss, L.J. 41, p. 257, ed. 1864.
6. Etirei/ 8c o Kupios. The insertion indicates a pause, during

which the audience consider the parable, after which Jesus makes
c
a comment and draws the moral of the narrative. For o Kupios of
Christ see on v. 17 and vii. 13 ; and for d KpiTrjs Tf]s dSiKtas see on
xvi. 8.
7. ou jxtj -n-oirjo-Ti. This intensive form of the simple negative
may be used in questions as well as in statements, and expresses
the confidence with which an affirmative answer is expected
comp, Jn. xviii. 11. Rev. xv. 4 is not quite parallel. The argu-
414 THE GOSPEL ACCORDING TO S. LUKE [XVIII. 7, 8.
ment here is a fortiori, or (as Augustine, Quxst. Evang. ii. 45)

ex dissimilitude, and has many points. If an unjust judge would
yield to the importunity of an unknown widow, who came and spoke
to him at intervals, how much more will a just God be ready to
reward the perseverance of His own elect, who cry to Him day and
night ? Comp. the very similar passage Ecclus. xxxv. 13-18
[xxxii. 18-22], and the similar argument Lk. xi. 13. The treat-
ment of the Syrophenician woman (Mt. xv. 22-28 ||) is an illustra-
tion of the text. With tw 0oc5nw au-rw comp. the souls of the
saints under the altar (Rev. vi. 9-1 1). In both cases it is deliver-
ance from oppression that is prayed for.
Kal pncpo6ujAi en-' auToi?. "And He is long-suffering over
them" (RV-). This, and not fiaKpoOvfidv (E), is the reading of
almost all uncials and of other important authorities et patiens est :
in Wis (d e), et patientiam habebit in Wis (Vulg.).

The exact meaning of the different parts of the clause cannot
be determined with certainty; but the general sense is clear
enough, viz. that, however long the answer to prayer may seem to
be delayed, constant faithful prayer always is answered.
The chief points of doubt are (1) the construction of Kal pM.KpoOvp.el, (2) the
meaning of pM.KpoOvp.ei, (3) the meaning of &r' airrois. We
(1) need not join
Kal pxLKpoOvp.el to ov p.r) iroir)<ry, but may take it with tCov fio&vTosv, which is
equivalent to ot fio&Giv : the elect cry and He puKpoOvLtei iw' airroh. We
(2)
need not give pw,KpoOvp*i its very common meaning of "is slow to anger" : it
sometimes means " to be slow, be backward, tarry, and is almost synonymous
with J3pa8vt>u>. Comp. Heb. vi. 15 ; James v. 7 ; Job vii. 16 ; Jer. xv. 15 ; and
the remarkably parallel passage Ecclus. xxxv. [xxxii.] 22, Kal 6 Kvptos ov pi]
fipaSijPT) oi)5 p.i) [taKpoOvpriiaet. iv at/rots. So also Lw.KpoOvp.la may mean
"slow persistency" as well as "slowness to anger." Comp. 1 Mac. viii. 4,
and see Trench, Syn. liii. (3) This being so, there is no need to make iw'
airrois refer to the enemies of the elect, although such loose wording is not
impossible, especially if Lk. had the passage in Ecclus. in his mind. The
words naturally, and in strict grammar necessarily, refer to the elect, and
indicate the persons in respect of whom the slowness of action takes place.
Comp. Lw.Kpo6vp.Qv iir' airrcp (James v. 7). The meaning, then, seems to be,
"And shall not God deliver His elect who cry day and night to Him, while He
is slow to act for them ? " That is, to them in their need the pM.KpoOvp.la of Gcd
seems to be /3pa6vrr)s (Rev. vi. 10), just as it does to the ungodly, when they see
no judgment overtaking them (2 Pet. iii. i-io). But it is possible that pa.KpoOvp.el
means "is not impatient." The unjust judge heard the widow's frequent
request with impatience and dislike. God listens to the ceaseless crying of His
saints with willingness and pleasure. In this sense pM.Kpo0vp.e2v is the opposite
of (5 vOvp.eiv, "to be quick-tempered."
8. iv Tdxci. " Quickly, without delay " ; celeriter (a), confestim

(d), cito (Vulg.). Although He bears long, and to those who are
suffering seems to delay, yet He really acts speedily. This inter-
pretation is confirmed by Acts xii. 7, xxii. 18, xxv. 4; Rom.
xvi. 20 1 Tim. iii. 4
; Rev. i. 1, xxii. 6.
; Others prefer repente,
inopinato. Thus Godet says, that although God delays to act, yet,
XVIII. 8. J JOURNEYINGS TOWARDS JERUSALEM 415
when the moment comes, He acts swiftly, as at the Deluge and the
destruction of Sodom. So Didon, Pheure sonnSe, la vengeance sera
foudroyante (J. C. ch. ix. p. 614). In any case, the lv rax is
placed with emphasis.
last
irX^. " Howbeit (certain as the Messiah's deliverance of His
people is, a sorrowful question arises) the Son of Man, when He
is come, will He find faith on the earth?" The irk-qv is not
im Uebrigen (Weiss), nor settlement (Godet), but dock (Luther),
cependant (Lasserre). Latin Versions have verum (d), tamen (b i
1 q), or verumtamen (Vulg.). Note the emphatic order, both 6
vtos t. dv6p. and i\6wv being placed before the interrogative
particle. Yet Syr-Sin. has, "Shall the Son of man come and find."
Only here and Gal. ii. 17 (where some prefer &pa) is &pa. found in N.T.
In LXX always followed by ye (Gen. xviii. 13, xxvi. 9, xxxvii. 10 ; Jer.

it is
iv. 10), but without 76 it is freq. in Sym. Latin Versions have numquid (b c i
1 q) ox putas (Vulg.). See Blass on Acts viii. 30.
ttjk irumv. "The necessary

the faith in question, faith
faith,
in Jesus as the Others prefer " the faith
Messiah and Saviour."
which perseveres in prayer," or again " loyalty to Himself," which
is much the same as faith in Christ. The answer to this despond-
ing question, which seems, but only seems, " to call in question
the success of our Lord's whole mediatorial work," has been given
by anticipation xvii. 26 the majority, not only of mankind but of
:
Christians, will be absorbed in worldly pursuits, and only a few

will "endure to the end" (Mt. xxii. 12, 13). No doubt is
expressed or implied as to the coming of the Son of Man, but only
as to what He will find.
There is therefore no reason for conjecturing that the parable received its
present form at a time when belief in the Second Advent was waning. Still
less reason is there for interpreting it of the Christian Church seeking help from
pagan magistrates against Jewish persecutors, and then concluding that it must
have been composed after the time of S. Luke (De Wette). On the other
hand, Hilgenfeld sees in the thirst for vengeance, which (he thinks) inspires
the parable, evidence of its being one of the oldest portions of the Third
Gospel.
9-14. The Parable of the Pharisee and the Publican. This

has no connexion either with the parable which precedes it or with
the narrative which follows it. The two parables were evidently
spoken on different occasions and addressed to different audi-
ences, the first to the disciples on a specified occasion, the
second to the persons described in ver. 9 on some occasion not
specified. They are placed in juxtaposition, probably because
tradition assigned them to the same portion of Christ's ministry
(Hahn) ; or possibly because they both (but in very different ways)
treat of prayer (Keil). That Lk. brackets the two parables for
41 6 THE GOSPEL ACCORDING TO S. LUKE [XVIII. 9-11.
some reason is shown by the kcu. But note the 8c also, and see
on iii. 9.
The teal is genuine (K B D L M Q RX A, Vulg.) although A etc. with

several Versions omit.
9. As in ver. 1, this preface to the parable is the Evangelist's :
t7rcv 8e, Se Kai, eXirtv 7rpos, and i7rcv irapaôXrjv are all
marks of his style. It is possible to take irpo's here as meaning
"with a view to," as in ver. 1, or "against," as in xx. 19. But it
is much more likely that it means "unto" after cT-irev, because (1)
this construction is specially common in Lk. and (2) we here have

persons and not the substantial infinitive after irp6<; dixit autem et :
ad quosdam qui (Vulg.). Syr-Sin. has " against."

tous -irciroiOo'Tas t<|>' lauTots on. They themselves were the
foundation on which their confidence was built: xi. 22; 2 Cor.
i. 9; Heb. ii. 13; Deut. xxviii. 52; 2 Sam. xxii. 3; Is. viii. 17,
xii. 2, etc. The constructions lv tivi, eVi nva, and e?s nva are
less common. Grotius and others render on " because," making
the righteousness a fact and the ground of their self-confidence
which is incredible. Comp. Prov. xxx. 12 ; Is. Ixv. 5. The
Talmud inveighs against the Pharisaism of those "who implore
you mention some more duties which they might perform."
to
e|ou8cfourras. A strong word, common to Lk. and Paul
" utterly despised, treated as of no account," xxiii. 1 ; Acts
1
iv. 11 ; Rom. xiv. 3, 10. Comp. Ps. Sol. ii. 5.
tous Xourous- "The
others" (RV.) comp. 01 Xolttol
rest, all :
(ver. 11). The "other" of AV. and most English Versions has
been silently altered into " others " by the printers " other :
means " other folk," but tows Xonrovs means " all other folk."
10. &vi$t\aa.v. " They went up " from the lower city to Mount
Moriah, the " Hill of the House," on which the temple stood.
We are probably to understand one of the usual hours of prayer
(i. 10; Acts ii. 15, iii. 1, x. 9).
11. oraOeis. This perhaps indicates the conscious adopting of an

attitude or of a conspicuous place debout et la tete haute (Lasserre)
:
aprfc s'ilre place en evidence (Reuss) ; in loco conspicuo instar statuse,

stans erectus (Valck.). Contrast ver. 13 and comp. ver. 40, xix. 8
Acts ii. 14, xvii. 22, xxvii. 21. The expression is peculiar to Lk.
Standing was the common posture at prayer among the Jews
(1 Sam. i. 26; 1 Kings viii. 14, 22; Mt vi. 5; Mk. xi. 25). See
Lightfoot on Mt. vi. 5.
irpos avT<5v. These words probably follow ravra (B L, Vulg. Boh. Arm.
Orig.) ; but, even ifthey precede, they must be taken with Trpo<rr]tJx eTO (comp.
2 Mac. xi. 13) intra se precabatur (e), apud se orabat (Vulg.).
: This use
of irpbs eavrbv is classical. "Standing by himself" would be lead' iavrov,
seorsum, which D
here reads comp. Acts xxviii. 16 ; Jas. ii. 17. The char-
:
XVIII. 11, 12.] JOURNEYINGS TOWARDS JERUSALEM 417
acter of his prayer shows why he would not utter it so that others could
hear.
euxapioTw oroi. There is no prayer, even in form ; he asks God

for nothing, being thoroughly satisfied with his present condition.
And only in form is this utterance a thanksgiving ; it is self-con-
gratulation. He glances at God, but contemplates himself. In-

deed he almost pities God, who but for himself would be destitute
of faithful servants.
01 Xonroi tw di/GpcjirwK. "The rest of men" (RV.), "all other
men," ceteri hominum (Vulg.). He is in a class by himself; every
one else in a very inferior class. For other vainglorious thanks-
givings used by Jews see Edersh. Z. 6 T. ii. p. 291. Contrast
S. Paul's declaration 1 Cor. xv. 9, 10, and see Schoettgen, i. p.
306. Noli in precibus bona tua enumerare.
apirayes, ciSikoi, fioixoi. Gratias agit, non quia bonus, sed quia
solus ; non tarn de bonis quee, habet, quam de mails quae, in aliis videt
(Bernard, De Grad. Humil. v. 17). But there is no hint that he
was lying in acquitting himself of gross and flagrant crimes. Such
falsehood in a silent address to God is scarcely intelligible. His
error lay in supposing that all other men were guilty of these
things, and that he himself was not guilty of sins that were as bad
or worse. Hillel had taught, " Endeavour not to be better than
the community, and trust not in thyself until the day of thy death."
The outos is contemptuous, as often. The TeAwv^s is pointed out
to the Almighty as a specimen of 01 XonroX t. avOpunrmv.
12. He cites these good works as instances of the ways in
which he is still further superior to other men. He is superior
not only in what he avoids, but in what he performs. Charac-
teristically he names just those things on which Pharisees prided
themselves (Mt. ix. 14, xxiii. 23).
Sis tou or<*|3|3dTou. Mondays and Thursdays. Moses was sup-
posed to have ascended the mount on the fifth day, and to have
come down on the second. For the sing, of adppaToc in the sense
of " a week " comp. Mk. xvi. 9 ; 1 Cor. xvi. 2. It is amazing that
any should have taken this as meaning "I fast twice on the
sabbath," which would be unintelligible. The jejuno bis in sabbato
of the Vulg. might mislead those who knew no Greek. The frequent
statement that the Pharisees observed the second and fifth days
as fasts all through the year (D.B. 2 i. 2. p. 1054), and held that
this was enjoined by the oral Law, is without foundation and :
those who make it are inconsistent in saying that this Pharisee

boasts of works of supererogation. In that case he merely states
that he keeps the Law in its entirety. The Mosaic Law enjoins
only one fast in the year, the Day of Atonement. Other annual
fasts were gradually established in memory of national calamities
(Zech. viii. 19). Occasional fasts were from time to time ordered
27
41 8 THE GOSPEL ACCORDING TO S. LUKE [XVIII. 12, 13.
in seasons of drought and other public calamities, and these ad-

ditional fasts were always heldon Mondays and Thursdays. Thus,
a five days' fast would not last from Monday to Friday inclusive,
but would be held on all Mondays and Thursdays until the five
days were made up (see the Didache, viii. i ; Apost. Const, vii. 23. 1).
But many individuals imposed extra fasts on themselves, and
there were some who fasted on Mondays and Thursdays all the
year round. Such cases would be commonest among the Pharisees,
and the Pharisee in the parable is one of them but there is no :
evidence that all Pharisees adopted this practice or tried to make

it a general obligation (Schiirer, Jewish People in the T. ofJ. C.
II. ii. p. 118 ; Edersh. L. &
T. ii. p. 291 ; Wetstein and Lightfoot,
ad loc. ). The man, therefore, & boasting of a work of supererogation.
What is told us about Jewish fasting in the N.T. (v. 33 ; Mt. vi. 16,
ix. 14; Mk. ii. 18; Acts xxvii. 9) is confirmed by the Mishna.
Note that the Pharisee has dropped even the form of thanksgiving.
With Sis toO <ra^6.Tov comp. eirrdicis ttjs fj/iipas (xvii. 4). The genitives
in xxiv. I; Mt. ii. 14, xxv. 6, xxviii. 13 ; Gal. vi. 17 are not parallel.
A-rroSeKaTeuu irdvra. Here again, in paying tithe of everything,

he seems to boast of doing more than the Law required. Tithe
was due (Num. xviii. 21; Deut. xiv. 22), but not of small garden
herbs (Mt. xxiii. 23). There is something for which God owes
thanks to him.
The rare form iiroSeKaTeiw is found in B X* here in place of the not very
common dwodeicaTdu or d7ro5eKarw. WH. ii. App. p. 171. The simple 5e/ca-
retiw is more usual.
"All that I get" (RV.) quxcunque adquiro (i q),

oora KTufjtoi. :
qum adquiro It was on what he acquired, not on what he

(d).
possessed, that he paid tithe ; on his income, not on his capital.
All English Versions prior to RV. go wrong here with Vulg. (quae
possideo), Luth. (das ich hade), and Beza. "Possess" would be
kktt)/jl<u. There is a similar error xxi. 19. Excepting Mt. x. 9
and 1 Thes. iv. 4, the verb is peculiar to Lk. in N.T. (Acts i. 18,
viii. 20, xxii. 28) : it is freq. in LXX.
Far from the Pharisee: nothing else is
13. fianpoQev IotcSs.
indicated. In his self-depreciation he thinks himself unworthy to
come near in worship to one who must be a favoured servant of
God. But we need not suppose that he remained in the Court of the
Gentiles (Grot.), in which case the Pharisee in the Court of Israel
would hardly have seen him. Comp. xxiii. 49. The change from
a-TaOtU (ver. n) to tto>s perhaps implies less of a set, prominent
position in this case. Vulg. has stans in both places ; but Cyprian
has cum stetisset for a-radiis and stabat et for co-rcis (De Do?n.
Orat. vi.). Comp. Tac. Hist. iv. 72. 4.
ouk rjOcXey ou&c tous 6<f>6a\p>us cirdpai. The common explana-
tion, " would not lift up even his eyes" much less his hands and
his face (1 Tim. ii. 8; 1 Kings viii. 22; Ps. xxviii. 2, lxiii. 4,
cxxxiv. 2), does not seem to be satisfactory. The ovSc strengthens
the previous ovk and need not be taken exclusively with tous
6<f}6a\iJ.ov<i " would not even lift up his eyes to heaven" much less
:
adopt any confident or familiar attitude towards God. See Mal-

donatus, ad loc. Some Rabbis taught that it was necessary to
keep the eyes down or to close them in praying (Schoettgen, i.
P- 37)- . .
tuttt. " He continued to smite ; tundebat (d), percutiebat

(Vulg.). Comp. viii. 52, xxiii. 48. Om. eis after ervirre sBD.
l\aa0T)Ti tw d/iapTwXw.
fioi "Be merciful (Dan. ix.
19) to me
the sinner." He also places himself in a class by himself; but he
makes no comparisons. Consciousness of his own sin is supreme
de nemine alio homine cogitat (Beng.). For similar self-accusation
comp. Ps. xxv. 11, xl. 12, li. 3 ; Ezra ix. 6 ; Dan. ix. 8 ; 1 Tim. i. 15.
The verb occurs elsewhere in N.T. only Heb. ii. 1 7, with ace. of
the sin. In LXX it is not common. Ps. lxiv. 3, with ace. of the
sin. Ps. xxiv. 11, lxxvii. 38, lxxviii. 9, with dat. of the sin. 2 Kings
v. 18, with dat. of the person, as here. The compound ii\do--
KOfxat is the more usual word. The classical construction with
ace. of the person propitiated is not found in bibl. Grk., because
the idea of " propitiating God " is not to be encouraged. " The
'
propitiation on that which alienates God and not on God,
' acts
whose love is unchanged throughout" (Wsctt. on Heb. ii. 17, and
Additional Note on 1 Jn. ii. 2, Epp. of S. John, p. 83).
The Latin Versions have propitiare (c ff2 1), repropitiare (b), miserere (d),
propitus esto (Vulg. ).
14. \4yoi t>\M-v. As often, this formula introduces an important

declaration uttered with authority (vii. 26, 28, ix. 27, x. 12, 24,
xi. 9, 51, xii. 4, 5, 37, 44, 51,
8, 27, xiii. 3, etc.). Here Christ
once more claims to know the secrets both of man's heart and of
God's judgments.
icaT'f3T] ootos SeSiKaiwfxeVos. The pronoun perhaps looks back
to the contemptuous outos in ver.n. "This despised man went
down justified in the sight of God," i.e. " accounted as righteous,
accepted." Comp. vii. 35, x. 29, xvi. 15; Is. 1. 8, liii. 11; Job
xxxiii. 32. The Talmud says, "So long as the temple stood, no
Israelite was in distress for as often as he came to it full of sin
;
and offered sacrifice, then his sin was forgiven and he departed a
just man " (Schoettgen, i. p. 308).
irap' htmiwr. The expression is one of comparison, and of itself
does not exclude the possibility of the Pharisee being justified in
some smaller degree. Comp. xiii. 2, 4. But the context perhaps
excludes it. Thus Tertullian (Adv. Marcion. iv. 36), ideoque
alterum reprobatiim, alterum justificatum. Also Euthym. {ad loc),

6 Si/caitocras fwvov iavrov KarcSiKacr&i 7rapa eov, 6 Sk KaraSt/cctcras
fiovov iavrbv i&iKaiwOr] irapa. eov. Aug., however, points out that
the Scripture does not say that the Pharisee was condemned {Ep.
xxxvi. 4. 7).
The readings aTe various, but irap iiceivov (X B L, Boh. Sah., Orig. Naz.)
may be safely adopted : ab Wo ( Vulg. ) is a misrepresentation of this, and
fiaXKov vap' aiKeivov rov <papi<reiov (D) an amplification of it. The f) iiceTvos
(min. pauc.) of Elz. is a gloss ; which, however, may have helped to produce
the common reading ij y&p iiceivos (AEGHKMPQ etc. ), II AP being
changed to TAP. If 1) yb.p iiceivos (Tisch., Treg. marg.) be adopted, it
must be interrogative : "I say to you, this man went down to his house
justified or did the other do so ? " Other Latin variations are pra ilium
pharis&um (a), magis quant tile pharisseus (b c e), to which some add qui se
exaltabat (f ff2 ilqr). ?} trap itceivov (Hofm. Keil) and ijirep itceivos (Hahn)
are conjectures.
on irds 6 uvjwc, k.t.X. Verbatim as xiv. 11 (where see note),

which Weiss pronounces to be its original position, while its ap-
pearance here is due to Lk. Why is it assumed that Jesus did
not repeat His sayings ?
The suggestion (Aug. Bede) that the Pharisee represents the Jews and the
publican the Gentiles cannot be accepted. Nor need we suppose (Godet) that
Lk. is here showing that the Pauline doctrine of justification was based on the
teaching of Christ. There is nothing specially Pauline here. We
are not told
that the publican was justified by faith in Christ, but by confession of sin and
prayer. The meaning is simple. Christ takes a crucial case. One generally
recognized as a saint fails in prayer, while one generally recognized as a sinner
succeeds. Why? Because the latter's prayer is real, and the former's not.

The one comes in the spirit of prayer, self-humiliation ; the other in the spirit

of pride, self-satisfaction.
15-17. Little Children brought to Christ. Mt. xix. 13-15 ;
Mk. x. 13-16. The narrative of Lk., which has been proceeding

independently since ix. 51, here rejoins Mt. and Mk. The three
narratives are almost verbatim alike. Where Lk. differs either he
has an expression peculiar to himself, as rd fipetpr) (ver. 15) or
7rpoo-c/caA.eo-aTo (ver. 16) ; or he and Mk. agree against Mt., as
in avTwv aimjTai (ver. 15), lpx cr ^ at an d tov eov (ver. 16), os av
fj.rj Se'fjjTcu, k.t.X. (ver. 1 7), where Mt. varies considerably in word-
ing. Only in the xat before ft^ kwXvctc (ver. 16) does Lk. agree
with Mt. against Mk.
15. npoae'êpoy 8e auTto tea! to. |3p&{>T]. The Se and nal ra fipe<f>r)
are peculiar to Lk. For 8e Mk. has /cat and Mt. to'tc for kou to.
:
/Spec/)?/ both have simply rrcuoYa. " Now people were bringing to
Him even their babes," or "their babes also," as well as sick
folk. In any case (3pe<f>o<s must be rendered here as in ii. 12, 16:
comp. i. 41, 44; Acts vii. 19; 1 Pet. ii. 2. AV. has "babe,"
" infant," and " young child." Vulg. has infans throughout.
XVIII. 15-18.] JOURNEYINGS TOWARDS JERUSALEM 42
fiirrrjTai. Mt. says more distinctly, i-asx tP as emOr} avrols kcu

Trpoo-evy)TaL. Blessing them is meant: comp. Gen. xlviii. 14, 15.
The pres. subj. after imperf. indie, is a constr. that is freq. in LXX. It
shows how the opt. is going out of use. But here it might be explained as
expressing the thought of those who brought the babes, a thought put in a
direct form for the sake of vividness: "that He may touch" for "that He
might touch." Win. xli. b. 1. a, p. 360.
eireTijAwi' aflrois. Not because,

as Chrysostom and Theophylact
suggest, they thought that children were unworthy to approach
little
Him; but because they thought it a waste of His time and an
abuse of His kindness ; or, as Jerome, followed closely by Bede,
puts it, eum in similitudinem hominum offerentium importunitate
/assart. On the first anniversary of their birth Jewish children
were sometimes brought to the Rabbi to be blest.
Lk. has the imperf. in both places, irpoaifepov . . . iireTifiwv : Mt. irpoa-
7)vx9ti<rav . . . iireTlpvq<ra,v : Mk. vpo<rt(pepov . . . iirerl/jLTiaav.
16. irpooreKaXcVaTo. Even if with B we omit awa, this would

mean that He called the children (with their parents), and then
addressed the disciples. Mk. has I8wv yyava.KTrj<rev, Mt. . . .
simply i7rtv.
fir) KuXuere.
" Cease to forbid." The wording is almost identical
in all three narratives. Jerome and Euthym. (on Mt. xix. 14) point
out that Christ does not say tovtwv but tolovtwv, ut ostenderet non
setatem regnare sed mores. It is not these children, nor all chil-
dren, but those who are childlike in character, especially in
humility and trustfulness, who are best fitted for the Kingdom.
17. Verbatim as in Mk. x. 15. Mt. gives a similar saying on
a different occasion (xviii. 3, 4). The S^tou explains the tolovtwv :
a child receives what is offered to it, in full trust that it is good for
it, fir]8kv BiaKpivofxevos, fx.7]8k d{A<ptftdWwv Trepl avrov (Euthym.).
18-30. The Rich Young Ruler who preferred his Riches to

the Service of Christ. Mt. xix. 16-30; Mk. x. 17-31. In all
three narratives this section follows immediately upon the one
about bringing children to Christ. This young ruler is humiliated
by being told that there is still a great deal to be done before he
is qualified for wrj aicivtos. Thus the lessons supplement one
another. The children, like the publican, are nearer the Kingdom
than they could suppose themselves to be ; the rich young man,
like the Pharisee, is farther from it than he supposed himself to
be. Those who can be benefited by being abased (9, 22), are
abased; while those who cannot be harmed by being exalted (16),
are exalted. Here again Lk. often agrees with Mk. in small
derails of wording against Mt, and only once (d/cov'o-as in ver. 23)
with Mt. against Mk.
18. apxwf. Lk. alone tells us this, and we are in doubt what
he means by it. His being a Mt. tells us (xix. 20, 22),

vcavur/cos, as
is rather against his being a member
of the Sanhedrin or a ruler
of a synagogue. Weiss, Neander, and others conjecture that
vcavio-Kos is an error, perhaps an inference drawn by Mt. from
Christ's charge, especially npm tov iraripa crov, k.t.\. Certainly
ck vco't^tos (which is wanting in the best texts of Mt.) does not
seem appropriate to a veavto-Ko?. Yet Holtzmann supposes that
vcaviV/cos has been added through a misconception of e/c vcot^tos.
But the rich ruler's self-confidence might easily make him pose as
an older man than he really was. Keim seems to be nearer the
truth when he says that " the whole impression is that of an eager
and immature young man " (Jes. of Naz. v. p. 36). The statement
of Mk., that he ran to Jesus and kneeled to Him (x. 17), indicates
youthful eagerness.
ti iroiTJo-as, k.t.X. See on x. 25, where the same question is
asked. In Mt. the " good is transferred from " Master " to " what,"
AtSao-KaAe, ti ayaOov iroLrjo-a); and hence Christ's reply is different,
Tt fie cpwras 7rept tov ayaOov ; The ruler thought that by some
one act, perhaps of benevolence, he could secure eternal life he :
was prepared for great expenditure. Similar questions were dis-

cussed among the Rabbis see Wetst. on Mt. xix. 16.:
19. Ti jie Xyei9 &yaQ6v ; So also in Mk. In none of the

three is there any emphasis on " Me," which is an enclitic. There
is no instance Talmud
of a Rabbi being addressed
in the whole
as " Good Master " was absolutely unknown among the
: the title
Jews. This, therefore, was an extraordinary address, and perhaps
a fulsome compliment. The Talmud says, "There is nothing else
that is good but the Law." The explanation of some ancient and
modern commentators, that Jesus is here speaking merely from
the young man's standpoint, is not satisfactory. "You suppose
Me to be a mere man, and you ought not to call any human being
good. That title I cannot accept, unless I am recognized as
God." 1 The young ruler could not understand this and the ;
reply must have had some meaning for him. His defect was
that he trusted too much in himself, too little in God. Jesus
reminds him that there is only one source of goodness whether
in action (Mt.) or in character (Mk. Lk.), viz. God. He Himself
is no exception. His goodness is the goodness of God working
in Him. "The Son can do nothing of Himself, but what He
seeth the Father doing. For as the Father hath life in
. . .
Himself, even so gave He to the Son also to have life in Him-
1
So Cyril, ad loc, W fify ireTiffTevKas &ti 0e6s el/u, irQs to. /jl6i>7j irpeirovTa
rrj avwT&rip <pij<rei Kal dyadbv airoicakcis, 6v Sr] /cat vevd/xiKas
irepiTiduKas /tot,
&vdpuTov thai. Kara, <r ; and Ambrose, Quid vie dicis bonum, quern negat
Deum ? Non ergo se bonum negat, sed designat. Deum
See also Jerome,
Basil, Epiphanius, etc. Maldonatus and Wordsworth follow.
self. ...can of Myself do nothing as I hear, I judge and

I : :
My judgment is righteous, because I seek not My own will, but

the will of Him that sent Me" (Jn. v. 19-30). Non se magistrum
non esse, sed magistrum absque Deo nullum bonum esse testatur
(Bede). There is no need to add to this the thought that the
goodness of Jesus was the goodness of perfect development (see
on ii. 52), whereas the goodness of God is that of absolute per-
fection (Weiss on Mk. x. 18).
* ovSels a-ya66s el (atj els 6 0e6s. So also Mk. Here the article is
wanting in N B. The saying appears in a variety of forms in quotations.
Justin has two ovdeis dyaObs el /jltj /xbvos 6 Geds 6 iroi'qcra.s rd irdvra (Apol.
:
i. 16), and eh iarlv dya06s, 6 irar^p fiov 6 iv rots ofipavoh (Try. ci.).
Marcion seems to have read eh 4<ttIv dyadbs, 6 Qebs 6 irarrfp. In Hippol.
Philosoph. v. 1 eh 4<ttiv dyadbs, 6 irarrip iv rots ovpavoh, and a similar
reading appears four times in Clem. Horn. See Zeller, Aposielg. pp. 32 ff.,
Eng. tr. pp. 105-119, and WH. ii. App. pp. 14, 15.
20. t&s cWoXois o!8as. Jesus securos ad Legem remittit ; con-

tritosEvangelice consolatur (Beng.). This is, however, not the
main point. Nothing extraordinary or not generally known is
required for salvation the observance of well-known commands
:
will suffice.
Here again Lk. exactly agrees with Mk., except that he places the
seventh before the sixth commandment, and omits, as Mt. does, fti) diro-
arep-i\ai\s, which perhaps represents the tenth. In Rom. xiii. 9, Jas. ii. 11,
and in Cod. B of Deut. v. 17 adultery is mentioned before murder. Philo
says that in the second irevrds of the decalogue adultery is placed first as
fteyi<TToi> ddiK-q/j-druv (De decern orac. xxiv., xxxii. ). In all three of the Gospels
the fifth commandment is placed last and none of the first four is quoted.
In Mt. they are in the same form as in Exod. xx. and Deut. v., Oi) tpovevaeis,
k.t.X. So also Rom. xiii. 9. In Mk. and Jas ii. II, M/Jj (poveixrys.
21. raOra irdrra e(|>uXa|a eic eOTr|TOS. Not SO much a boast,

as an expression of dissatisfaction. "I wanted to be told of
something special and sublime; and I am reminded of duties
which I have been performing all my life." The reply exhibits
great ignorance of self and of duty, but is perfectly sincere.
That it was possible to keep the whole Law is an idea which is frequent
in the Talmud. Abraham, Moses, and Aaron were held to have done so.
R. Chanina says to the Angel of Death, "Bring me the book of the Law,
and see whether there is anything written in it which I have not kept
(Schcettg. i. pp. 160, 161. See also Edersh. L. 6 T. i. p. 536).
Here, as in Mt. xix. 20 ; Gen. xxvi. 5 Exod. xii. 17, xx. 6, we have
;
the act. of (puXdrro) Mk. x. 20 ; Lev. xviii. 4, xx. 8, 22, xxvi. 3, the mid.
:
without difference of sense.
22. dxouo-as 8c 6 Mk. has the striking ififiXeiJ/as

'Itjctous.
airy rj-yaTrrjcrev avrov, which

strong evidence that behind Mk.
is
is one who was intimate with Christ From yyaTrrjcrev Trdvra
TTfoXrjo-ov, and AkoXovOci /xot (v. 27, ix. 59) we may conjecture that
this was a call to become an Apostle.
"En iv o-oi Xci-n-ei. Mk. has Iv <re icrrcpei. Mt. transfers the
words to the young man, ti en vcrrepu; Christ neither affirms
nor denies the ruler's statement of his condition. Assuming it
to be correct, there is still something lacking, viz. detachment
from his wealth. In what follows we have two charges, one to
sell and distribute ; the other to follow Christ and the first is
:
preparatory to the second. But we may not separate them and

make the first the one thing lacking and the second the answer to
Tt 7roi7;cras in ver. 1 8. In e^cis 6rj<ra.vpbv ev tois ovpavois we have
a clear reference to tfarjv alwviov, and this promise is attached
to the first charge. The (comp. vi. 30,
-ndyra vii. 35, ix. 43, xi. 4)
and the compound 8id8os22 ; Acts iv. 35
(xi. ; elsewhere only Jn.
vi. n ) are here peculiar to Lk.
Mt., having transferred the words about "lacking something yet" to the
rich young man, gives Christ's reply El 6iXeis riXeios eTvai in place of "En
Iv Xelirei.
croi These words cannot mean a perfection superior to the fulfil-
ment of the Law, for no such perfection is possible (xvii. 10). A
miscon-
ception of this point led to the distinction between the performance of duty
and moral perfection, which has produced much error in moral theology.
Clem. Alex, rightly says, tirav el-try El OiXeis riXeios yevi<r6ai (sic), irwXiJeras tcl
inrdpxovTa 56s irncxois, iXiyxei T v Kavxêvov iwl t<j> irdvas rbs ivroXbs e/c
^>
vebrrp-os rerriprqKivai' ov yap TreirXrjptbKei t6, Ayaw^creis rbv irXrjalov aov ws

'
eavrdv rbre 8i, iiirb rod Kvplov cvvreXeiotifievos, e'diddaiceTO St' ayawqv /iera-
dtd6vai (Strom, iii. 6, p. 537, ed. Potter). Neander, L. J. C. 226, Eng. tr.
P. 367-
In class. Grk. this use of Xelweiv for iXXeliretv is mostly poetical.
For (B E F etc.)
diddos KADLMRAhave 5o's from Mt. and Mk. And
for iv rots oipdvois (B D) K A L R have iv ovpdvois from Mt., and P, Vulg.
Goth, have iv oiipdvy from Mk. The plur. is supported by in c&lis (a d e),
but the article is doubtful.
23. ircpiXuiros. Stronger than Xvirov/Mcvos (Mt. Mk.), to which

Mk. adds the graphic o-ruyvacras (Ezek. xxxii. 10; [Mt. xvi. 3]).
For ircpikvTTO'i comp. Mk. vi. 26, xiv. 34 Mt. xxvi. 38. He wanted
;
to follow Christ's injunctions, but at present the cost seemed to

him to be too great.
irXooaios <r<t>68pa. The statement explains, and perhaps in
some measure excuses, his distress. He possessed a great deal
more than a boat and nets and Peter, James, and John were
;
not told to sell their boats and nets and give the proceeds to the
poor because their hearts were not wedded to them.
;
24. I"lws All three have this adv., which occurs

SuaKoXws.
nowhere Grk. Clem. Alex, seems to allude to the
else in bibl.
saying when he writes 6 Aoyos tovs tcAwvos Xiyei Sv<tk6Xw<; crwa--
OrjatTai (Strom, v. 5. p. 662, ed. Potter). Lk. omits the departure
of the ruler, which took place before these words were uttered.
Mk. alone records (x. 24) the consternation which they excited in
the disciples, and Christ's repetition of them. It was perhaps

largely for the sake of Judas that these stern words about the
perils of wealth were uttered to them.
25. In the Talmud an elephant passing through the eye of a
needle is twice used of what is impossible ; also a camel dancing
in a very small corn measure. See Lightfoot, Schcettgen, and
Wetstein, ad loc. For cuKoirwTcpoe see small print on v. 23. The
reading Kayu.iA.ov =" cable " here and Mt. xix. 24 is an attempt to
tone down a strong statement. It is found only in a few late
MSS. The work K<ifiL\os occurs only in Suidas and a scholiast
On Aristoph. Vesp. 1030. Some would give the meaning of
" cable " to Ka/xÂos (so Cyril on Mt. xix. 24), but no doubt the
animal is meant. Others would make the " needle's eye " into a
narrow gateway for foot-passengers; but this also is erroneous.
See Expositor, 1st series, iii. p. 369, 1876; WH. ii. A pp. p. 151.
For fieXovrj';, which occurs nowhere else in bibl. Grk., Mt. and
Mk. have pa<ioos, and for rpTJ/xaros Mk. has Tpu/AoAiSs. Hobart
claims both f3c\6v7] and Tprjfxa as medical, the former with good
reason (p. 60).
Celsus said that this saying of Christ was borrowed along with others from
Plato. But the passage which he quoted from the Laws (v. p. 742) merely
says that a man cannot be at once very good and very rich. There is nothing
about a camel or a needle. Orig. Con. Cels. vi. 16. 1. The saying in the
Koran (vii. 38), "Neither shall they enter into paradise, until a camel pass
through the eye of a needle," is probably taken from the Gospels (Sale, p. 108).
It is specially to be noted that this hard saying about the

difficulty of those who have riches entering into the Kingdom of
God is in all three Gospels and not merely in the one which is
supposed to be Ebionite in tone. Comp. Mt. vi. 19-21 ; Mk. xii.
41, 42. Lk. omits the great amazement, iêirX-qcraovro acpoSpa
(Mt.), 7repro-aJs iieirXrjo-o-ovTo (Mk.), which this second utterance
on the impediments caused by wealth excited in the disciples.
The Latin translator of Origen's comm. on Mt. xix. has the following ex-
tract from "a
certain Gospel which is called According to the Hebrews." But
neither this preface nor the extract are in the Greek text of Origen. Dixit ad
eum alter divitum, Magister, quid bonum faciens vivam ? Dixit ei, Homo,
legem et prophetas fac. Respondit ad eum, Feci. Dixit ei, Vade, vende omnia
qum possides et divide pauperibus et veni, sequere me. Coepit autem dives
scalpere caput suum (sic), et non placuit ei. Et dixit ad eum Dominus, Quo-
modo diets Legem feci et prophetas? quoniam scriptum est in lege Diliges
proximum tuum sicut te ipsum, el ecce multi fratres tui, filii Abrahm, amicti
sunt stercore, morientes pr& fame, et domus tua plena est multis bonis, et non
egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo
suo, sedenti apud se, Simon, fili Johannw, facilius est camelum intrare per
foramen acus quam divitem in regnum cxlorum. See also the fragment quoted
from the narrative of the man with the withered hand (Lk. vi. 8). These
specimens explain why the Gospel according to the Hebrews was allowed to pass
into oblivion, and it is difficult to believe that this Nazarene Gospel was the
Hebrew of our Mt. If it was, " our Greek Evangelist must have been
original
a most unfaithful translator" (Salmon, Int. to N.T. p. 166, 5th ed.). We
may add that he must have been a person of very superior taste and ability.
26. Kal tis Su'faTcu <j<oQr\vai. ; Not "what rich man" (Weiss),
but "what person of any description": Num. xxiv. 23. The
whole world either possesses or aims at possessing wealth. If,
then, what every one desires is fatal to salvation, who can be
saved ? The ko.1 adds emphasis to the question, which arises out
of what has just been said comp. x. 29 ; Jn. ix. 36 ; 2 Cor. :
ii. 2.
27. Th dSuVara impel df0p<uiroi$. This shows that ver. 25

means an impossibility, not merely something difficult or highly
improbable. It is a miracle of grace when those who have wealth
do not put their trust in it. Lk. omits the steadfast look
(e/iySActâs) with which Mt. and Mk. say that this declaration was
accompanied. He sympathizes with their perplexity and hastens
to remove it.
Not only before proper names which begin with a vowel (Mt. xxviii. 15 ;
Jn. i. 40), but also in other cases, irapd sometimes found unelided irapd
is ;
afiapruXf (xix. 7). This is commonly the case before dvdpuiros comp. Mt.
:
xix. 26 ; Mk. x. 27 ; Jn. v. 34, 41 ; Gal. i. 12.
Sum-rot ew.
irapd tu
Zacchaeus proved this (xix. 1-10).
Comp. Zech. 6; Job xlii. 2. For parallels from profane
viii.
writers see Grotius and Wetstein on Mt. xix. 26. But 7rapa
avdpuTTois and Trapa t<3 0c<3 certainly do not mean hominum judicio
and Dei judicio (Fri. Ew.) they refer to what each can do. Man:
cannot, but God can, break the spell which wealth exercises over
the wealthy. Comp. i. 37; Gen. xviii. 14; Jer. xxxii. 17, 27;
Zech. viii. 6.
28. ttwa> 8c 6 neVpos. His being the one to speak is

characteristic ; but he does not speak in a spirit of boastfulness.
Rather it is the reaction from their consternation which moves
him speak
to spe ex verbis Salvatoris concepta (Beng.).
: He
wants to be assured that God's omnipotence has been exerted on
their behalf, and that they may hope to enter the Kingdom. Mt.
adds Tt apa Icrroi rjp.Lv ; Note the ct7rev 8c, which neither Mt.
nor Mk. has.
29. 'Apjk Xeyw uluv. In all three it is a declaration of great :
moment. Not only has God done this for the Twelve, but for
many others and every one who has had grace to surrender is
:
sure of his reward. Lk. alone has ywaiica, and alone omits
aypovs, among the things surrendered. The omission is note-
worthy in connexion with his supposed Ebionitism.
30. Tro\\cnr\a<7ioi>a. Job's family was exactly restored; his
goods were exactly doubled. The dramatic compensations of the
XVIII. 30.] JOURNEYINGS TOWARDS JERUSALEM 427
O.T. are far exceeded by the moral and spiritual compensations

of the Gospel and it is evident from this passage that material
:
rewards are included also. What is lost in the family is replaced

many times over in Christ and in the Church. This would apply
in a special way to converts from heathen families, who found
loving fathers and brethren to replace the cruel relations who cast
them out. Lk. and Mt. omit (but for no imaginable dogmatic
reasons) the important qualification fiera Siwyfxwv. " He only is
truly rich," said the Rabbi Meir, " who enjoys his riches." The
Christian sacrifices what is not enjoyed for what brings real
happiness.
Mk. has eKaTovTCLirXaalova. D
supported by many Latin authorities
(a b c d e ff2 Cypr. Ambr. Aug. Bede) here has iirTairkaoiova. Cyprian
i 1 q r,
quotes the passage thrice, and each time has septies tantum in isto tempore.
WH. conjectures " some extraneous source, written or oral." Vulg. and f
have tnulto plura in hoc tempore.
Between X</3# (B D
M, Arm. ), which may come from Mk. , and diroXd^y
({(APR etc. ) it is not easy to decide. With diroKd^-tj comp. xxiii. 41 ;
Rom. i. 27 ; Col. iii. 24 ; 2 Jn. 8. It is often used with r. m<r06v (Xen.
Anab. vii. 7. 14 ; Her. viii. 137. 6). Vulg. has et non recipiat.
Iv tw Kaipw Note the contrast with to cuwVi not merely

tou'tu. :
in this world, but in this season. So also in Mk. Comp. eV tw

vvv /caipw (Rom. iii. 26, viii. 18), and rov naipov rbv ivea-rrjKOTa
(Heb. ix. 9), which means the same see Wsctt. :
iv tw atfin tw cpxofiiyw. " In the age which is in process of

being realized." See on vii. 19, and comp. Eph. i. 21, ii. 7 ; Heb.
vi. 5. Bengel remarks that Scripture in general is more explicit
about temporal punishments than temporal rewards, but about
eternal rewards than eternal punishments.
Millennariansmade use of this promise as an argument for their views.

It would be the millennium that the faithful would receive literally a
in
hundredfold of what they had given up for the Kingdom's sake non intelli- :
gentes quod si in cmteris digna sit repromissio, in uxorious appareat lurpittido ;

ut qui unam pro Domino dimiserit, et centum recipiat infuturo (Jerome on Mt.
xix. 29).
Lk. omits the saying about last being first and first last, having already
recorded it in a different connexion (xiii. 30).
31-34. The Third Announcement of the Passion. Mt. xx.

17-19; Mk. x. 32-34. For previous announcements (just before
and just after the Transfiguration) see ix. 2 2, 44. The raising of
Lazarus should probably be placed here. The decree of the San-
hedrin for the arrest of Jesus had very likely already been pass-id
when our Lord made this new announcement of His deavh.
Apostolis sxpius dixit et indies expressius, ut in posterum ttsfes
essent prxscientise ipsius (Grotius).
The elirev one item which Lk. and Mt. have in common
(ver. 31) is the
against Mk. In several expressions in w. 32, 33 Lk. agrees with Mk.
against Mt. The etrev irpds, the vdvra (see on vii. 35, ix. 43, xi. 4), tA
yeypafifiiva (see on xxii. 37), and all of ver. 34 are peculiar to Lk.'s
account.
31. riapa\af3cuf. "Took to Himself" (ix. 28, xi. 26; Acts xv.
39). The
notion of taking aside, away from the multitude, is
involved, but is not prominent. In class. Grk. it is freq. of taking
a wife, a companion, an ally, or adopting a son. This announce-
ment specially concerned the Twelve who were to accompany
Him to Jerusalem. See the graphic account of their behaviour
Mk. x. 32.
81a tw This is the regular expression for the
irpo<f>Y)iw.
utterances of prophecy they are spoken by means of\he. Prophets."
:
The Prophet is not an originating agent, but an instrument. But

this is the only place in which the phrase occurs in Lk., who
says little to his Gentile readers about the fulfilment of prophecy.
Comp. Mt. i. 22, ii. 5, 15, 23, iv. 14, viii. 17, xii. 17, xiii. 35, etc.
In Mt. ii. 17 and iii. 3 liro is a false reading. Comp. Hag. ii. 2.
See Gould on Mk. x. 33, 34.
tw utw tou dc0pc5iroo. Once more an amphibolous expression.
It can be taken with either TeXecrdyareTai or ra yeypafifieva. If
with the former it may mean either " by the Son of Man " (which
is not probable, for it is not what He does, but what others do to
Him that is predicted), or " unto the Son of Man " (RV. Hahn,
Nosgen). Comp. a.va.-K\tfpox>Tai avrots 7} 7rpo<f>r)TLa (Mt. xiii. 14).
But for this Lk. elsewhere has lv to vl<o t. av6p. (xxii. 37). It
seems better to take the dat. with to. yeypa.fifj.cva. "for the Son :
of Man," i.e. prescribed for Him as His course (Weiss, Godet), or

" of the Son of Man " (Vulg. Wic. Tyn. Cov. Cran. Rhem. AV.
Alf.). Hence the ancient gloss in the text of D, irepi tov vlov
t. d. Win. xxi. 4, p. 265. Green, p. 100.
32. Tmpa8o0iq<reTai ydp -rots eQvecriv. This is a new element of
definiteness in the prophecy, and it almost carries with it, what Mt.
xx. 19 distinctly expresses, that the mode of death will be cruci-
fixion. It is said that this prediction has been made more definite
by the Evangelist, who has worded it in accordance with ac-
complished facts. But, in that case, why were not ix. 22 and 44
made equally definite ? That Christ should gradually reveal more
details is in harmony with probability. Lk., however, omits the
high priests and scribes, and their condemning Christ to death
before handing Him over to the heathen, although both Mt. (xx.
18) and Mk. (x. 33) say that Jesus predicted these details on this
occasion. Here Lk. alone has vfipurdrjo-eTai (xi. 45 ; Acts xiv. 5 ;
elsewhtre twice).
33. tt) 'npe'pa t] Tpirrj. Mk. has the less accurate ficra. rpeis
which can hardly have been invented to fit the facts.
rffiipas,
While the prediction of His death might shake the disciples' faith
in His Messiahship, the prediction of His rising again was calculated

to establish it.
34. Kal auTol oiihev tootwi' <tuvt)K<xv. Comp. ii. 5- Note the
characteristic al airoi and r/v KeKpvfiixivov. Lk. alone mentions
the appeal to prophecy (ver. 31), and he alone states with three-
fold emphasis
that the Twelve did not at all understand. But
Mt. and Mk. illustrate this dulness of apprehension by the request
of the sons of Zebedee for the right and left hand places in the
Kingdom, which Lk. omits. Their minds were too full of an
earthly kingdom to be able to grasp the idea of a Messiah who
was to suffer and to die and without that they could not under-
:
stand His rising again, and did not at first believe when they
were told that He had risen. Their dulness was providential,
and it became a security to the Church for the truth of the
Resurrection. The theory that they believed, because they ex-
pected that He would rise again, is against all the evidence. Comp.
ix. 45.
KCKpufifiicoc d-ir' auiw. This was changed when He 8i.r}voiev
auTwv tov vovv <rwievai ras ypa<pd<; (xxiv. 45).
tot) For dir' ainCiv
comp. ix. 45, x. 21, xix. 42; 2 Kings iv. 27; Ps. cxviii. 19?; Is.
xl. 27 ; Jer. xxxix. 17. This statement is not identical with either
of the other two. It explains the fact that they not only did not
understand any of this at the time, but " did not get to know
(iyivwaKov) the things that were said."
The Healing of Blind Bartimaeus at Jericho.
35-43. Mt.
xx. 29-34; Mk. x. 46-52. This miracle probably took place in
the week preceding that of the Passion.
The three narratives have exercised the ingenuity of harmonizers. Lk. and
Mk. have only one blind man Mt. again mentions two (comp. Mt. ix. 27).
;
Lk. represents the miracle as taking place when Jesus was approaching Jericho ;
Mt. and Mk. as taking place when He was leaving it. Lk. says that Jesus
healed with a command, &v&/3\e\pop Mk. with a word of comfort, viraye, J)
;
kIgtis ffov aisuKiv <re ; ijif/aro ruv dfi/xdruv airrCiv.

Mt. with a touch, Only those
who have a narrow view respecting inspiration and its effects will be concerned
to reconcile these differences and make each of the three verbally exact. These
make many suggestions. 1. There were three different healings (Euthym. on
Mt. xx. 34). 2. As Christ entered Jericho, Bartimaeus cried for help, and was
not healed ; he then joined a second blind man, and with him made an appeal
as Jesus left Jericho, and then both were healed (Calvin and Maldon. followed
by Wordsw. ). 3. One blind man was healed as He entered, Bartimaeus, and
another as He left (Aug. Qusest. Evang. ii. 48). 4. One was healed as He entered
and one as He left ; and Mt. combines the first with the second (even Neander
inclines to this, L. J. C. 236, note). 5. There were two Jerichos, Old and
New, and Lk. means that Jesus was approaching New Jericho, Mt. and Mk.
that He was leaving Old Jericho (Macknight), although there is no evidence
that Old Jericho was still inhabited, or that "Jericho" without epithet could at
this time mean anything but the city which was given by Antony to Cleopatra,
and afterwards redeemed by Herod the Great (Jos. Ant. xv. 4. 2, 4). See
Stanley, Sin. & Pal. p. 310; also some good remarks by Sadler on Mk. x. 46,
to the effect that "the inspiration of the Evangelists did not extend to minutiae
of this sort " ; and by Harvey Goodwin against forced explanations ( Gosp. of
S. Luke, p. 311, Bell, 1865). 6. See below on ver. 35. The narrative of Mk.
who gives the name Bartimaeus and other details, is probably the most exact of
the three. See Wsctt. Intr. to the Gospels, ch. vii. p. 367, 7th ed.
The attempts of Hitzig and Keim to use the name, which in Syriac may per-
haps mean "son of the blind," to discredit the whole narrative, are rightly con-
demned by Weiss (Z. J. ii. p. 439, Eng. tr. iii. p. 222). Strauss suggests that
thename comes from iirerlfxwv (ver. 39 ; Mk. x. 48) and iireTl/irj<re (Mt. xx. 31)
{L.J. 71, p. 429, 1864). For other possible meanings see Lightfoot, Hor.
Heb. ad loc.
35. Iv t<3 hffiXfi\.v ao-rdy els 'lepix<o. The translation, "When

He was not from Jericho," i.e. as He had just left it (Grotius,
far
Nosgen), is perhaps the worst device for harmonizing Lk. with
Mt. and Mk. The meaning of iyyl&iv is decisive ; and there is
the cis in addition. Both Herod the Great and Archelaus had
beautified and enlarged Jericho, which at this time must have pre-
sented a glorious appearance {D.BP- art. "Jericho"). It was here
that Herod had died his horrible death (Jos. B. J. i. 33. 6, 7).
Note the characteristic kykve.ro and kv to c. infin. See on iii. 21,
and comp. 2 Sam. xv. 5.
In class. Grk. iyylfetv is not common, and usually has the dat. In bibl.
Grk. it is very frequent ; sometimes with dat. esp. in the phrase eyylfav rip
,
Qef (J as. iv. 8 Exod. xix. 22 Lev. x. 3 ; Is. xxix, 13, etc.) ; sometimes
; ;
with ir/)6s (Gen. xlv. 4, xlviii. 10; Exod. xix. 21, etc.); and also with els
(xix. 29, xxiv. 28 ; Mt. xxi. 1 ; Mk. xi. I ; Tob. vi. 10 X, xi. 1). In N.T.
iyylfeiv is always intrans.
For iwaiTuv (X B D
L, Orig. ) A P Q R etc. have lrpoaairQy. Comp. xvi. 3.
36. SxXou SicnropcuofieVou. The caravan of pilgrims going up to

the Passover. See on vi. 1 and on xi. 29 ; also Edersh. Hist, of
N. p. 255, ed. 1896. Leaving His place of retirement (Jn.
J.
xi. 54, 55), Jesus had joined this caravan; and it is probable that
He came to Jericho in order to do so. The crowd was there,

according to all three narratives, before the miracle took place.
This shows how untenable is the view of Keim, Holtzmann, and
Weiss, that Lk. has purposely transferred the healing from the
departure to the entry in order to account for the crowd at the
meeting with Zacchaeus (xix. 3) the miracle produced the crush
:
of people. But according to Lk. himself the crowd was there

before the miracle.
eTTuyOdfCTo t cTt) touto. In N.T. TTwddvofiai is almost
peculiar to Lk. (xv. 26, where see note; Actsiv. 7, x. 18, 29, etc.).
Omitting av with 8ABP
etc. against DKLMQRX, "He
enquired what this was," not " what this possibly might be." Mt.
4; Jn. iv. 52.
ii.
37. For dTrrJYYciXai' see on viii. 20 ; for Nawpaios see on iv. 34

(Mk. here has Naâp?jvds, and Mt. omits the epithet); and for
Trape'pxcTcu see on vii. 4.
38. e'PoT]CTK. Comp. ix. 38, xvii. 13.

ute AauciS. This shows that ha recognizes Jesus as the
Messiah (Mt. 27, xii. 23, xv. 22, xxi. 9, 15). It is not this
ix. which
the multitude resent, but the interruption: comp. v. 15. They
regard him as an ordinary beggar, asking for money. And Jesus
was perhaps teaching as He went. Mk. tells us how the attitude
of the people changed towards him, when they saw that Jesus had
decided to listen to him. See Gould on Mk. x. 47.
39. CTiyiqaT]. Excepting Rom. xvi. 25 and 1 Cor. xiv. 28, 30, 34,
the verb is peculiar to Lk. in N.T. (ix. 36, xx. 26 ; Acts xii. 17, xv.
12, 13). Mt. and Mk. have o-Koirav, which KAQR, Orig. read here.
Kpat,ev. Note the change of verb and tense from ifio-qo-ev.
While fiodw is specially an intelligent cry for help, Kpaa> is often an
instinctive cry or scream, a loud expression of strong emotion. In
class. Grk. Kpaw is often used of the cries of animals. The two
words are sometimes joined (Dem. De Cor. p. 271; Aristoph.
Plut. 722). Mt. and Mk. have Kpdtfa in both places, and Mt. has
the aor. in both. The man's persistency is evidence of his faith,
which Christ recognizes.
40. oraOeis. See on ver. 1 1 the others have arras. Excepting
:
in Mt. and Acts, where the verb is common, Ke\evo> occurs here
only in N.T. In LXX it is found only in the Apocrypha. Mk.
here describes the man's casting away 1 his Ifxanov and leaping up
to come to Jesus, when the people had passed on to him Christ's
command. Christ's making those who had rebuked him to be the
bearers of His invitation to him is to be noted.
With the constr. , iyylaavros airrov . . . aMv instead of iyyhavra, comp.

xii. 36, xv. 20, xvii. 12, xxii. 10, 53 ; Acts iv. I, xxi. 17.
41. Ti aoi 0A.61S iroiTJaw; Not that Jesus gives him carte
blanche (Godet) to have anything that he likes ; but that He will
make clear to the multitude that this is no ordinary beggar, but
one who has faith to ask to be healed. For the constr. see
on ix.Both Mt. (xiv. 19, xx. 34) and Lk. (xix. 5) use dva-
54.
fiXeif/w inboth senses, "look up" and "recover sight."
42. r\ moris o-ou. The multitude had called Jesus "the
Nazarene," and had tried to silence the blind man. He had called
Him the " Son of David," and had persevered all the more. Mt.
says that Jesus touched the eyes, but omits these words. Comp.
vii. 50, viii. 48, xvii. 19.
43. -rrapaxprifAa. Mk. has ciOvs : comp. v. 25, viii. 44, 55,
xxii. 60. Lk. alone records that the and that man glorified God,
the people followed his example ; comp. ix. 43. The poetical word
cuôs is not rare in LXX, but occurs in N.T. only here and in a
1
In Syr-Sin. Timai Bar-Timai " rose and took up his garment, and came to
Jesus." Comp. Jn. xxi. 7.
432 THE GOSPEL ACCORDING TO S. LUKE [XIX. 1, 2.
quotation from Ps. viii. 2 in Mt. xxi. 16. With aTvov SiSovai comp.
86av StSovai (xvii. 18 ; Rom. iv. 20 ; Rev. iv. 9).
It is worth while to collect together the characteristics of Lk. 's style which
are very conspicuous in this section, especially when it is compared with Mt.
and Mk. In ver. 35 we have iyivero, iv t$ c. infin., and iwairuv (only
here and xvi. 3); in ver. 36, diawopevo/iivov (vi. [, xiii. 22) and iirvvddvero
(xv. 26); in ver. 37, &TrJiyyei\av (viii. 20) and vapipx^rat (vii. 4); in
ver. 38, i^bijaev (iii. 4, ix. 38, xviii. 38) ; in ver. 39, <riyqa-g (ix. 36, xx. 26)
and a6r6s ; in ver. 43, irapaxpv/JLa ( v 25) and itSj (vii. 35, xi. 4). In all
-
these cases, either other expressions are used by Mt. and Mk., or they omit the
idea which Lk. thus expresses.
XIX. 1-10. The Visit to Zacchaeus, the Tax-collector of

Jericho. The on other grounds improbable conjecture, that we
have here a distorted variation of the Call of Matthew, the Tax-
collector of Capernaum, is excluded by the fact that Lk. has
recorded that event (v. 27-32). Even if the two narratives were
far more similar than they are, there would be no good reason for
doubting that two such incidents had taken place. The case of
Zacchaeus illustrates the special doctrine of this Gospel, that no
one is excluded from the invitation to the Kingdom of God. The
source from which Lk. obtained the narrative seems to have been
Aramaic. In time it is closely connected with the preceding
section.
1. 8itjpxto ttjk 'lepeixw. " He was passing through Jericho," and
the meeting took place inside the city. For the verb see on ii. 1 5,
and for the constr. comp. ii. 35; Acts xii. 10, xiii. 6, xiv. 24, etc.
Apparently the meeting with Zacchaeus was what detained Him in
Jericho otherwise He would have gone through without staying
: :
comp. xxiv. 28.

2. 6fop.aTi Ka\ou|ifo$ Zaicxaio. For the dat. comp. i. 61. The
name, which means " pure," shows him to have been a Jew: Ezra
ii. 9; Neh. vii. 14. Tertullian says, Zacchxus, etsi allophylus, for-
tasse tamen aliqua notitia scripturarum ex commercio Judaico afflatus
{Adv. Marcion. iv. 37. 1). But the Jews murmured because Jesus
lodged with a man that was a sinner. They would have said a
heathen, if it had been true. See below on ver. 9. The Clementines
make Zacchaeus a companion of Peter, who appoints him, much
against his wish, to be bishop of Caesarea {Horn. iii. 63 Recog. ;
iii. 66) ;and the Apost. Const, say that he was succeeded by
Cornelius (vii. 46). Clem. Alex, says he was identified with
Matthias (Strom, iv. 6. p. 579). The Talmud mentions a Zacchaeus
who lived at Jericho and was father of the celebrated Rabbi
Jochanan. He might be of the same family as this Zacchaeus.
The use of av-qp here (comp. i. 27, viii. 41, xxiii. 50) rather than
avOponros (comp. ii. 25, vi. 6) perhaps is no mark of dignity see :
ver. 7.
XIX. 2-4.] JOURNEYINGS TOWARDS JERUSALEM 433
Kal auT09 rjy dpxiTeXwi'ns Kal <xutos ttXouctios. Note the double
fcai airo's, and see on v. 14 and vi. 20.
The second Kal ai5r6? (B K

U II, Vulg.) is doubtful om. D, d e
: ; Kal ovtos
fy (AQ R) ; Kal fy (tt L, Boh. Goth.). The last may be right.
dpxiTeXojnfjs. evidently an official title, and means

This is
more than was a very rich tax-collector (Didon).

that Zacchaeus
Had that been the meaning, we should have on or yap instead of
kolL Perhaps we may render, "Commissioner of Taxes." The
word occurs nowhere else, and the precise nature of the office can-
not be ascertained. Probably he was intermediate between the
portitores and the publicani, and by the Romans would have been
called magister. Jericho, as a large frontier city, through which
much of the carrying trade passed, and which had a large local
trade in costly balsams, would be a likely place for a commissioner
of taxes. This is the sixth notice of the tax-collectors, all favour-
able, in this Gospel (iii. 12, v. 27, vii. 29, xv. 1, xviii. 10).
3. e^rei Not like Herod (xxiii. 8), but
tlctr. like the Greeks
(Jn. xii. 21). He had heard of Him, and perhaps as mixing freely
with publicans and sinners. Fama notum vultu noscere cupiebat
(Grotius). For the dependent comp. Acts xxi. 33.
indie, after n's
ouk eSoVaro dir6 tou oxXou. The multitude was the source of the
hindrance. Comp. xxi. 26, xxiv. 41 ; Acts xii. 14, xxii. n; Jn.
xxi. 6 ; Heb. v. 7. His being unable to free himself from the
throng is not the meaning of the d7ro. In class. Grk. we should
have 8ta with ace. For tjXikux see on ii. 52.
4. els to cprpoaGei'. Strengthens the irpoBpafiojv. He ran on
to that part of the city which was in front of Christ's route. There
is nothing to show that he wished to hide, and that Christ's call to
him was like His making the woman with the issue disclose her
act (Trench). On the other hand, there is no evidence that he
braved the derision of the crowd. may say, however, that noWe
thought of personal dignity or propriety deterred him from his
purpose.
TR. omits eh t6, which is sufficiently attested by X B L, processit in

priore et (e), antecedens ab ante (d), D
having irpoXaûv for irpodpafubv.
CTUKOfxopeai'. " A fig-mulberry," quite a different tree from the

figand the mulberry and the common sycomore. Its fruit is like
the fig, and its leaf like the mulberry, and hence the name. The
a-vKap.ivo'i of xvii. 6 is commonly held 'to be the mulberry, but
may be another name for the fig-mulberry, as Groser thinks. The
fig-mulberry " recalls the English oak, and its shade is most pleas-
ing. It is consequently a favourite wayside tree. ... It is very
easy to climb, with its short trunk, and its wide lateral branches
forking out in all directions" (Tristram, Nat. Hist, of B. p. 398).
28
434 THE GOSPEL ACCORDING TO S. LUKE [XIX. 4-8.
The MSS. vary much, but all early uncials except A

have -/j.opia and not
-fiopaia ; and -fiopia is much better attested than -fiupia. or -ftupaia. The
common form is <rvic6/Mopos.
With iKelvr/s sc. 68ov comp. irolas, v. 19.
For the sudden change of subject, ivi^-q . . . iffieWev, comp. xiv. 5,
xv. 15, xvii. 2 and for the subjunctive after a past
; tense, &vri . . . IVo idy,
comp. vi. 7, xviii. 15, 39 Jn. iv. 8, vii. 32.
;
ZaKxcue.
5. There is no need to assume that Jesus had super-
natural knowledge of the name: Jn. iv. 17, 18 is not parallel.
Jesus might hear the people calling to Zacchseus, or might enquire.
And He seems not to use His miraculous power of knowledge
when He could obtain information in the usual way (Mk. viii. 5 ;
Jn. xi. 34). The explanation that He thereby showed Zacchseus
that He knew all about him, is not adequate. Would Zacchseus
have inferred this from being addressed by name ?
orreuaas KaTdpT]0i. He had made haste to see Christ he must :
make haste to receive Him. Accepit plus quam sperabat, qui, quod
potuit, fecit (Maldon.). As in the case of Nathanael (Jn. i. 47),
Jesus knew the goodness of the man's heart. Here supernatural
knowledge, necessary for Christ's work, is quite in place. For
o-7TuoW see on ii. 16.
<rr\\ktpov yap iv tw oiku <rou. First, with emphasis. "This very
day ; in thy house." For 8el of the Divine counsels see on iv. 43.
Taken in conjunction with KaraXvaai (ver. 7), p-eirai possibly means
" to pass the night." But neither word necessarily means staying
for more than a long rest.
7. irarres 8iiyoyyuoi'. Note the characteristic 7rdvTes, and
comp. v. 30, xv. 2. It was not jealousy, but a sense of outraged
propriety, which made them all murmur.
riapd dfiapTuXw. with emphasis. They allude, not to the
First,
personal character of Zacchseus, but to his calling. For 7rapd
unelided before a vowel see small print on xviii. 27, and Gregory,
Prolegom. p. 95.
KcrraXuo-ai. Only here and ix. 12 in N.T. has KaraXvw the
classical meaning of " loosing one's garments and resting from a
journey": comp. Gen. xix. 2, xxiv. 23, 25; Ecclus. xiv. 25, 27,
xxxvi. 31. Elsewhere in N.T. it means "throw down, destroy"
(xxi. 6; Acts v. 38, vi. 14, etc.).
8. oraOeis. Perhaps indicates a set attitude: see on xviii. II.
It is a solemn act done with formality. The narrative represents
this declaration as the immediate result of personal contact with
the goodness of Christ. He is overwhelmed by Christ's con-
descension in coming to him, and is eager to make a worthy
acknowledgment. That he was stung by the reproach 7rapd d/xap-
t(d\w dvSpt, and wished to prove that he was not so great a sinner,
is less probable. The Be does not show that Zacchaeus is answer
ing his accusers, but that Lk. contrasts his conduct with theirs.
XIX. 8.] JOURNEYINGS TOWARDS JERUSALEM 435
The solemn declaration is addressed irpos rbv Ko'pioi', not to them ;

and the 'l8ou with which it begins indicates a sudden resolution,
rather than one which had been slowly reached.
to. T)(Aio-ia. " MSS.

clearly certify to rk 7]fil<na (L alone has fffUceta),
apparently from a form against rk Hfum and still more against rk
rjfilcrios,
TlfiLa-rj : this peculiar form occurs in an inscription from Selinus in Cilicia

(C.I.G. 4428)." WH.
ii. App. p. 158. But editors are much divided.
Lach. 7]fii<rea, Treg. Tisch. and Weiss yj/xlaeia, TR. and RV. 7}fdari, WH.
ilfilffia. May not 7]/jd<reia and 7}(d<na. be mere mistakes for r)fd<rea, and ^/u'0-77
be a supposed improvement ? The neut. plur. depends upon the neut. plur.
of rwu virapxbvTtav. Comp. twv vqawv rks rtfiiveas (Hdt. ii. IO. 4) ; ol rj/ilaeis
tCiv Aprwv (Xen. Cyr. iv. 5. 4). For to, virapxovTa see on vhi. 3.
8ioci)p.i " I hereby give to the poor " it is an act

tois ittwxois. :
done there and present tense might mean " I am in

then. The
the habit of giving" (Godet); but this is not likely. For (1) this
makes Zacchseus a boaster; (2) twv virapxovTcav has to be inter-
preted " income," whereas its natural meaning is " that which one
has possessed all along, capital "; (3) diro8i8<o/u must follow S&a/u,
and it is improbable that Zacchseus was in the habit of making
fourfold restitution for inadvertent acts of injustice ; and a man so
scrupulous as to restore fourfold would not often commit acts of
deliberate injustice. Standing in Christ's presence, he solemnly
makes over half his great wealth to the poor, and with the other
half engages to make reparation to those whom he has defrauded.
So Iren. Tertul. Ambr. Chrys. Buthym. Theoph. Maldon. etc.
Aug. and Euthym. suggest that he kept one half, not to possess
it, but to have the means of restitution. That he left all and
became a follower of Christ (Ambr.) is not implied, but may
eventually have taken place.
ei Ticos ti o-uKO(f>(i'Tr|(ra. The indie, shows that he is not in
doubt about past malpractices " if, as I know is the case, I have,"
:
etc. Comp. Rom. v. 17; Col. ii. 20, iii. 1. For <ruKo<f>arreii' see
on iii. 14, the only other place in N.T. in which the verb occurs
in LXX it is not rare. The constr. twos ti is on the analogy of
aTToo-Tepeiv and similar verbs.
&Tro88a)fjii This was almost the extreme penalty
TeTpairXoGv.
imposed by the Law, when a man was compelled to make repara-
tion for a deliberate act of destructive robbery (Exod. xxii. 1;
2 Sam. xii. 6). But sevenfold was sometimes exacted (Prov. vi. 31).
If the stolen property had not been consumed, double was to be
paid (Exod. xxii. 4, 7). When the defrauder confessed and made
voluntary restitution, the whole amount stolen, with a fifth added,
was sufficient (Lev. vi. 5 Num. v. 7). Samuel promises only
;
simple restitution if anything is proved against him (1 Sam. xii. 3).

Zacchaeus is willing to treat his exactions as if they had been de-
structive robberies. In thus stripping himself of the chief part
even of his honestly gained riches he illustrates xviii. 27. Ecce

enim camelus, deposita gibbi sarcina, per foramen acus transit, hoc
est dives et publicanus, relicto onere divitiarum, contempto sensu
fraudium, angustam portam arctamque viam quse, ad vitam ducit
ascendit (Bede).
9. irpos cwtoV. Although Christ uses the third person, this
probably means " unto him " (Mey. Hahn) rather than " in refer-
ence to him " (Grot. Nosg. Godet) see on xviii. 9. Ewald reads
:
7rp6s avrov, like 7rpos eavrov, xviii. n, as if Jesus were thinking

aloud.
To avoid the difficulty some texts have the plur. irpis atirotis (R), ad illos
(ab c and some omit (d e, Cypr.). Some MSS. of Vulg. have ad eos
ff2 i 1 s),
or ad illos for ad eum.
on I^p-epoK. The on
is merely recitative and is not to be
translated. The confirms the view that StSw/At and airo-

crrjfupov
oYSoyu refer to a present resolve and not to a past practice.
aomipia e'yêTo.
. . . A
favourite constr. with Lk. See on
iv. 36. Only on this occasion did Jesus offer Himself as a guest,
although He sometimes accepted invitations. Just as it was to a
despised schismatic (Jn. iv. 26), and to a despised outcast from
the synagogue (Jn. ix. 37), that He made a spontaneous revelation
of His Messiahship, so it is a despised tax-collector that He selects
for this spontaneous visit. In each case He knew that the re-
cipient had a heart to welcome His gift and it is in this welcome,:
and not in the mere visit, that the <noTqpCa consisted. 1

That tw oiKu toutu is said rather than t<3 avSpl tovtw probably
means that the blessing extends to the whole household ; rather
than that Jesus is alluding to the hospitality which He has received
under this roof. In any case it is to be noted that it is the house
which has suddenly lost half its wealth, and not the poor who have
the promise of abundant alms, that Jesus declares to have received
a blessing. To this occasion we may apply, and possibly to this
occasion belongs, the one saying of Christ which is not recorded
in the Gospels, and which we yet know to have been His, " It is
more blessed to give than to receive " (Acts xx. 35).
kciOoti Kal aoTos ui6$ 'A^padp. This is conclusive as to Z.
being a Jew. The words cannot be understood exclusively in a
spiritual sense, as Cyprian seems to take them (p. lxiii. 4, ed.
Hartel). Chrysostom points out the moral sonship Abraham :
offered his heir to the Lord, Zacchasus his inheritance. Comp.

xiii. 16, and see Weiss, L.J. ii. p. 438, Eng. tr. iii. p. 221. For
Ka0oTi, which is peculiar to Lk., see small print on i. 7. The
meaning is that he also, as much as any one else, is an Israelite.
1
In the Roman Church this verse is part of the gospel in the service for the
dedication of churches.
XIX. 9, 10.] JOURNEYINGS TOWARDS JERUSALEM 437
" His detested calling has not cancelled his birthright. My visit
to him, and his receiving salvation, are entirely in harmony with
the Divine Will " (ver. 5).
10. rjXGey. First with emphasis " He came for this very pur-
:
pose." The ydp explains a-uyrqpia kyhero salvation to such as Z.

:
is the object of His Epiphany. For the neut. of a collective whole,

to diroXwXos, comp. Jn. vi. 37, xvii. 2, 24; and for the thought,
Lk. xv. 6, 9, 32 ; Ezek. xxxiv. 16. The expression is no evidence
that Zacchseus was a heathen. Comp. Ta a.7roXu>X6ra olkov 'IcrparjX.
(Mt. x. 6, xv. 24).
11-28. The Parable of the Pounds. It is probable that this
is distinct from the Parable of the Talents (Mt. xxv. 14-30 ; comp.
Mk. xiii. 34-36). It is more likely that Jesus should utter some-
what similar parables on different occasions than that Mt. or Lk.
should have made very serious confusion as to the details of the
parable as well as regards the time and place of its delivery.
Here Jesus is approaching Jerusalem, but has not yet entered it in triumph :
apparently he is still in Jericho. In Mt. He is on the Mount of Olives a day
or two after the triumphal entry. Here He addresses a mixed company pub-
licly. In Mt. He is speaking privately to His disciples (xxiv. 3). Besides the
difference in detail where the two narratives are parallel, there is a great deal in
Lk. which is not represented in Mt. at all. The principal items are: (1) the
introduction, ver. II; (2) the high birth of the chief agent and his going into a
far country to receive for himself a kingdom, ver. 12 ; (3) his citizens hating him
and sending an ambassage after him to repudiate him, ver. 14 ; (4) the signal
vengeance taken upon these enemies, ver. 27 ; (5) the conclusion, ver. 28.
Strauss supposes that Lk. has mixed up two parables, the Parable of the Pounds,
which is only another version of the Parable of the Talents in Mt. , and another
which might be called the Parable of the Rebellious Citizens, consisting of
w. 12, 14, 15, 27. Without denying the possibility of this hypothesis, one may
assert that it is unnecessary. As regards the Talents and the Pounds, Chrysos-
tom pronounces them to be distinct, while Augustine implies that they are so,
for he makes no attempt to harmonize them in his De Consensu Evangelistarum.
Even in the parts that are common to the two parables the differences are very
considerable. (1) In the Talents we have a householder leaving home for a
time, in the Pounds a nobleman going in quest of a crown ; (2) the Talents
are unequally distributed, the Pounds equally ; (3) the sums entrusted differ
enormously in amount ; (4) in the Talents the rewards are the same, in the
Pounds they differ and are proportionate to what has been gained ; (5) in the
Talents the unprofitable servant is severely punished, in the Pounds he is merely
deprived of his pound. Out of about 302 words in Mt. and 286 in Lk. , only
about 66 words or parts of words are common to the two. An estimate of the
probabilities on each side seems to be favourable to the view that we have
accurate reports of two different parables, and not two reports of the same
parable, one of which, if not both, must be very inaccurate. And, while both
parables teach that we must make good use of the gifts entrusted to us, that in
Mt. refers to those gifts which are unequally distributed, that in Lk. to those in
which all share alike. See Wright, Synopsis, 138, p. 127.
The lesson of the parable before us is twofold. To the disciples

of all it teaches the necessity of patiently waiting and
classes
actively working for Christ until He comes again. To the Jews it
gives a solemn warning respecting the deadly opposition which

they are now exhibiting, and which will be continued even after
His departure. There will be heavy retribution for those who
persistently reject their lawfully appointed King. This portion of
the parable is of special interest, because there is little doubt that
it was suggested by contemporary history. Herod the Great, ap-
pointed procurator of Galilee by Julius Caesar b.c. 47 and tetrarch
by Antony B.C. 41, went to Rome B.C. 40 to oppose the claims of
Antigonus, and was made king of Judaea by the senate (Jos. Ant.
14. 4; B. J. i. 14. 4).
xiv. 7. 3, 9. 2, 13. 1, His son Archelaus
in like manner went to Rome to obtain the kingdom which his
father, by a change in his will, had left to him instead of to Antipas.
The Jews revolted and sent an ambassage of fifty to oppose him
at Rome. Augustus, after hearing them and the Jews on the spot,
confirmed Herod's will, but did not allow Archelaus the title of
king until he had proved his worthiness. This he never did ; but
he got his "kingdom" with the title of ethnarch {Ant. xvii. 8. 1,
9. 3, n. 4; B.J. ii. 6. 1, 3). All this had taken place b.c. 4, in
which year Antipas also went to Rome to urge his own claims
against those of Archelaus. His more famous attempt to obtain
the title of king did not take place until after this, and cannot be
alluded to here. The remarkable feature of the opposing embassy
makes the reference to Archelaus highly probable ; and Jericho,
which he had enriched with buildings, would suggest his case as
an illustration. But the reference is by some held to be fictitious,
by others is made a reason for suspecting that the author of this
detail is not Christ but the Evangelist (Weiss).
11. 'Akouo'ktwv 8c auiw Taora. These words connect the parable
closely with what precedes. The scene is still Jericho, in or near
the house of Zacchaeus ; and, as TauTa seems to refer to the saying
about a-oiT-qpia (w. 9, 10), auiw probably refers to the disciples
and those with Zacchaeus. The belief that the Kingdom was close
at hand, and that Jesus was now going in triumph to Jerusalem,
was probably general among those who accompanied Him, and
the words just uttered might seem to confirm it. " But because
they heard these things " (Mey.) is, however, not quite the mean-
ing rather, "And as they heard
:
" (AV. RV.) ; hxc Mis audientibus
(Vulg.).
Here Cod. Bezae has one of its attempts to reproduce the gen. abs. in
Latin: audientium autem eorum ; comp. iii. 15, ix. 43, xxi. 5, 26, etc.
irpoaOeis curefirapaPoX^. Not, " He spoke, and added a par-

able what He spoke ; but, " He added and spoke a parable "
" to
in connexion with what had preceded. Moris est Domino, prx-

missum sermonem parabolis adfirmare subjedis (Bede). It is a
Hebraistic construction comp. Gen. xxxviii. 5
: Job xxix. 1 Gen.
;
;
xxv. 1. In Lk. xx. 11, 12; Acts xii. 3; Gen. iv. 2, viii. 12 we
have another form of the same idiom, TrpocreOero Triâi, etc. See
also on vi. 39 for elirev irapaPoXTji'.
The Latin equivalents are interesting addidit dicens (a), adjecit et dixit
:
(e), addidit dicere (s), adjiciens dixit (Vulg.). See also xx. II.
8ia to eyyus etâi "l. About six hours' march; 150 stades (Jos.
B. J. or about 18 miles.
iv. 8. 3), The goal was almost in sight;
the arrival could not be much longer delayed.
TTapaxpTJfJia pe'XAei dca<|>aiyea6ai.
. . It is against this that
.
the parable is specially directed. The Messiah was there;

Jerusalem was only a few hours distant ; the inauguration of the
Kingdom must be imminent: Trapaxprjp-a. is placed first with
emphasis. The fieXXei, " is sure to," and avacpaLveo-dai, " come to
view," are both appropriate : they believed that they were certain
of a glorious pageant. Comp. Acts i. 6.
12. euyenfc. In a sense here and 1 Cor. i. 26; comp.
literal
Job i. 3 : in a figurative sense Acts xvii. 1 1 ; comp. 4 Mac. vi. 5,
ix. The |iaKp<i/, which is probably an adj. as in xv. 13,
23, 27.
has obvious reference to irapaxpâ the distance would exclude :
an immediate return.
XaPeie caurw flaaikeiav. If we had not the illustrations from
contemporary history, this would be a surprising feature in the
parable. He is a vassal of high rank going to a distant suzerain
to obtain royal authority over his fellow-vassals. For uiroo-Tpe\|mi
see small print on i. 56 ; it tells us that the desired /3ao-iA.eia is at
the starting point, not at a distance.
13. He plans that, during his absence, servants of his private
household shall be tested, with a view to their promotion when he
is appointed to be king.
8^Ka 800'Xous iauTou. "Ten bond-servants of his own." It
does not follow, because we have not Sexa tS>v 8. airov, that he had
only ten slaves. This would require tovs 8. 8., and would be very
improbable ; for an Oriental noble would have scores of slaves.
The point of lavrov (? " his household slaves ") is, that among them,
if anywhere, he would be likely to find fidelity to his interests.
As he merely wishes to test them, the sum committed to each is
small,
about 4. In the Talents the householder divides the
whole of his property (to. vTrdpxovra avTov), and hence the sums
entrusted to each slave are very large.
npayp-aTeuoao-Ge. " Carry on business," especially as a banker
or a trader here only in N.T., and in
: only Dan. viii. 27 and LXX
some texts of 1 Kings ix. 19. Vulg. has negotiamini (not occupate),
which Wic. renders "chaffare." The "occupy" of Rhem. and
AV. comes from Cov. and Cran., while Tyn. has " buy and sell."
We have a similar use of "occupy" Ezek. xxvii. 9, 16, 19, 21, 22,
where Vulg. has negotiatio and negotiator: comp. "occupy their

business in great waters" (Ps. cvii. 23).
Latimer exhibits the same use of "occupy" ; and in a letter of Thomas

Cromwell to Michael Throgmorton, A.D. 1537, he calls Pole " amerchant and
occupier of all deceits" (Froude, His. of Eng. ch. xiv.). "Occupy till I
come " is now misunderstood to mean " keep possession till I come.
WH. are alone in reading Tpayfiarâaffdai here. All other editors make
the verb 2nd pers. plur. imper. not infin. WH. regard the decision difficult
both here and xiv. 17, but prefer the infin. here as "justified by St. Luke's
manner of passing from oratio obliqua to oratio recta " (ii. p. 309).
Iv to cpxopai. "During the time in which I am coming," i.e. the time
until the return. For ipxofiai in the sense of " come back " comp. Jn. iv. 16
and esp. xxi. 22, 23. The meaning "to be on the journey" (Oosterz.
Godet) is impossible for ZpxevOu. The reading ?o>s (TR. with E etc. ) is an
obvious correction of^^(SABDKLR etc. ).
14. While the SovXoi represent the disciples, the iroXirai repre-
sent the Jews. The Jews hated Jesus without cause, ifiiarjo-dv [i
Swpedv (Jn. xv. 25 ; Ps. lxviii. 5) but they had reason enough for
:
hating Archelaus, who had massacred about 3000

of them at the
first Passover after his accession (Ant. xvii. 9. 3 ; B. J. ii. 1. 3).
Oo SeXo/iew toutok. They state no reasons stat pro ratione :
voluntas. The
tovtov is contemptuous (istum), or at least ex-
presses alienation " he : is no man of ours."
15. For Kal iyivero icai etirev see note p. 45, and for V tu
. . .
eiraccXOcii' see on iii. 21. The double compound occurs only here
and x. 35 in N.T. Comp. iiravdyeiv (v. 3, 4). Both verbs occur
in LXX.
toOs SouXous toutous ots. This implies that he had other slaves
to whom nothing had been entrusted.
Tva yvoi. For this form comp. Mk. v. 43 and ix. 30. TR. with etc. A
has yv$ in all three places. The rls after yvdl (A R, Syrr. Arm. Goth. Vulg.)
is not genuine om. N B
: D
L, Boh. Aeth. d e.
"What business they had done " here

ti SicTrpaYpvreuo-ai'To. :
only in bibl. Grk.In Dion. Hal. iii. 72, it means "attempt to

execute." He wants to know the result of their trafficking. But
the word does not assume that they have " gained by trading
(AV. RV.); and hence negotiatus esset (Vulg.) is better than
lucratus esset (f).
16. t^ pA Trpo<rrjpYdo-aTo.
(too "Thy pound worked out in
addition, won "
modes te lucrum acceptum fert herili pecuniae, non
:
industrial, suae, (Grot.). Comp. ovk cyu 8e dAXa rj x*/015 T0 ^ *ov

[^] (tvv c//,oi (1 Cor. xv. 10) see also 1 Cor. iv. 7.
: The verb
occurs here only in bibl. Grk. Comp. Mt. xxv. 16.
17. evye. In replies approving what has been said this is classical ; but
the reading is doubtful: 687c (B D, Latt., Orig. Ambr.), ed, possibly from
Mt. xxv. 21 (K AR
etc., Syrr.).
cv e\axi(TTw irioros eycVou. " Thou didst prove faithful in a very

little": comp. xvi. 10. The management of 4. was a small
matter.
eowiav e\av. The periphrastic pres. imper.

icrfli is not common in
N.T. Comp. Gen. i. 6 Burton, 97. Lk. is probably
; translating : Mt. is
much more classical irl iroXXQv ere /caraorijcrw (xxv.
: 21). For O-ovalav
iX lv comp. Mt. vii. 29.
18. With eirolTiaev irivre p.vd's comp. et fit] et rts airwv ipyvpiov jroiet
(Plat Rep. ix. 581 C) pecuniam facere is fairly common.
:
19. itrdva yivou. " Come to be over, be promoted over." In

both cases the efficient servants "receive as their reward, not
anything they can sit down to and enjoy, but a wider sphere of
activity" (Latham, Pastor Pastorum, p. 320). Urbs pro mina ;
mind ne tugurium quidem emeretur. Magna rerum amplitudo ac
varietas in regno Dei, quamvis nondum cognita nobis (Beng.).
The omission of the article in A and inferior
e
20. Kal o eVepos.
MSS. is a manifest correction to avoid a difficulty. As there were
ten servants, the third cannot rightly be spoken of as 6 Itcoos.
Weiss takes this as evidence that in the original parable there
were only three servants, as in the Talents; and therefore as
evidence that the two narratives represent the same original. But
it would have been tedious to have gone through all the ten, which
is a round number, as in the Ten Virgins. The three mentioned

are samples of the whole ten. Some gained immensely, some con-
siderably, and some not at all. The two first classes having been
described, the representative of the remaining class may be spoken
of as 6 erepos, especially as he is of quite a different kind. They
both belong to the profitable division, he to the unprofitable.
r\v e%xov dnroKenUvr\v. "Which I was keeping stored up." He
is not owning a fault, but professing a virtue " I have not lost or :
spent any of it." In Col. i. 5 ; 2 Tim. iv. 8 ; Heb. ix. 27 the verb
is used of what is " stored up " and awaits us in the future here :
only in a literal sense.
o-ovSapio). A Latinism : sudarium (Acts xix. 12 ; Jn. xi. 44, xx. 7).
Comp. dacrdpwv (xii. 6), Ae7ec6j' (viii. 30), dijv&piov (x. 35), Kevrvpiuv (Mk.
xv. 39), KodpavTijs (Mt. v. 26), etc.
21. aucrrrjpos. Here only in N.T. Comp. 2 Mac. xiv. 30, and
see Trench, Syn. xiv. The word originally means " rough to the
taste, stringent." It is in this servant's plea and in the reply to it
that the resemblance between the two parables of the Pounds and
of the Talents is closest.
aipeis o ouk e0Y]Kas.Perhaps a current proverbial expression

for a grasping person. We need
not decide whether he means,
" If I had gained anything, you would have taken it," or, " If I
had lost it, you would have held me responsible." The general
sense is, " You are a strict man ; and I have taken care that you
should get back the exact deposit, neither more nor less."
22. Kpifu <76. "Do I judge thee"; te jadico (f Vulg.), con-
demno (e). Most editors prefer KpivaJ, "will I judge" (AV. RV.)
judicabo (a d). But Tyn. has " judge I thee " and Luth. richte ich
dich.
The Latin Versions vary greatly in rendering aronjpe* : inique (d), infidelis
(eff2 icrudelis (b), nequa et piger (f), infidelis et piger (q), infidelis et male
r),
(a), nequam (Vulg.). Comp. Mt. xviii. 32. The piger comes from Mt.
xxv. 26, vovrjpi dovXe Kal dicvrjpt.
23. cm rpdiTlay. "On a banker's table." Here the inter-

rogation ends, and naya begins a declaratory sentence. It would
have been very little trouble to put it in a bank. There the
money would have been as safe as in the napkin, and would have
borne interest.
The often quoted saying, "Show yourselves tried bankers," Tlve<r6e

Tpairefirat Map*, may be a genuine utterance of Christ. But if it is a
easily
mere adaptation, it comes from Mt. xxv. 27 rather than from Lk. See Resch,
Agrapha, pp. 1 1 8, 234; Wsctt. Int. to Gosp. App. C.
In N.T. the word occurs only in these parables ; but is

to'kw.
freq. in LXX;
Deut. xxiii. 19; Lev. xxv. 36, 37; Exod. xxii. 25,
etc. The notion that money, being a dead thing, ought not to
breed (re/ccir, tokos), augmented the prejudice of the ancients
against interest. Aristotle condemns it as irapa <pv<riv {Pol.
i. 4; comp. Eth. Nic. iv. 1. 40). Cicero represents Cato as
10.
putting it on a level with murder {JDe Off. ii. 25. 89). "The
breed of barren metal " (Shaks.).
ov avi-d <firpaa. The protasis is readily understood from the previous
question comp. Heb. x. 2. For this use of irp&iraeiv see on iii. 13.
:
24. tois
irapcoTuaii'. His attendants, or body-guard, or
courtierscomp. 1 Kings x. 8 ; Esth. iv. 5. The man who had
:
proved most efficient in service is rewarded with an additional

sum with which to traffick for his sovereign.
25. The subject of d-xav and the meaning of airw are un-
certain. The common
interpretation is that the attendants who
have received order here express their surprise to the master
this
who gave it ; i.e. the remonstrance is part of the parable. But it
is possible that Lk. is here recording an interruption on the part of
the audience, and thus lets us see with what keen interest they
have listened to the narrative. It is the audience who remonstrate
with Christ for giving the story such a turn. They think that He
is spoiling the parable in assigning the unused pound to the
servant who has most and therefore seems to need it least (see on
xx. 15). But in any case the remonstrance serves to give point to
the declaration which follows. Comp. Peter's interruption and

Christ's apparent ignoring of it xii. 41, 42 ; and again xviii. 28, 29.
In all the cases there is an indirect answer. A
general principle is
stated which covers the point in question.
Bleek rejects ver. 25 as an interpolation om. : D

69, b d e ff2 q 2 Syr-Cur.
Syr-Sin. The difficulty might cause the omission. The insertion of ydp
after Xiyu in ver. 26 (A D R, Syrr. Goth. ) is due to a similar cause. Both
omission and insertion may be influenced by Mt. xxv. 28, 29.
upy.
26. \4ya> Whose words are these? The answer will
partly depend upon the view taken of ver. 25. If the interruption
is made by the king's attendants, then ver. 26, like ver. 24 and
ver. 27, gives the words of the king. But if the interruption
comes from Christ's audience, then ver. 26 may be His reply to
the audience ; after which He finishes the parable with the king's
words in ver. 27. The Aeya) ifuv does not prove that Christ
is giving these words as His own comp. xiv. 24. But in any
:
case, either in His own person or in that of the king in the

parable, Jesus is stating a principle which answers the objection
in ver. 25. In Mt. xxv. 29 this principle is uttered by the house-
holder in the parable without Aeyw ifuv.
dir6 8e tou jxtj Ixoitos. With this apparent paradox comp.
viii. 18, when an unused gift is spoken of, not as o ex t but as o
5
8oKei ?x tv' He alone possesses, who uses and enjoys his pos-
sessions.
27. irXV tou9 e'xOpous p-ou toutous. The tovtovs represents the
enemies as present to the thoughts of the audience comp. tovtovs :
in ver. 15. It is possible to take the pronoun with what follows,

as in Syr-Sin.: "Bring hither mine enemies, those who would
not," etc. And this makes one more witness for the reading
kuvow (ADR
etc., Latt. Syrr. Goth.), which almost all editors
reject as a correction of toutous (N B K L M II, Aegyptt.). For
irXfji/ comp. xviii. 8.
KaTao-<j>rf|aT auTOOS IjunrpoorOeV pou. Comp. ?o-<aev âfiovrjX
tov 'Ayay Ivomiov Kvpiov (1 Sam. xv. 33). The punishment of
rebellious subjects and active opponents is far more severe than
that of neglectful servants. The compound KaTao-</>a<o occurs
nowhere else in N.T., but is not rare in LXX. It means " hew
them down, slay them utterly." The destruction of Jerusalem
and the doom of all who deliberately rebel against Christ are here
foreshadowed. Augustine more than once points to this sentence
in answer to the objection that the severeGod of the O.T. cannot
be identical with the God of Love in the N.T. In the Gospels, as
in the Law, the severity of God's judgments against wilful dis-
obedience is plainly taught. Comp. Con. Faust, xxii. 14. 19.
The nobleman, who goes on a long journey and returns a
king, is Christ. He leaves behind Him servants of various

degrees of merit, and enemies. When the King returns, each of
these is rewarded or punished according to his deserts ; and the
rewards are larger opportunities of service. There is no special
meaning in ten, which is a round number ; nor in three, which
gives a sufficiently representative classification. And it may be
doubted whether there is any special meaning in the transfer of
the pound from the unprofitable to the most profitable servant.
The point is that to neglect opportunities is to lose them ; and that
to make the most of opportunities is to gain others. The main
lesson of the parable is the long period of Christ's absence, during
which there will be abundant time for both service and rebellion.
There is not to be, as the disciples fancied, immediate triumph and
joy for all; but, first a long time of probation, and then triumph
and joy for those only who have earned them, and in exact pro-
portion to their merits.
28. Historical conclusion, corresponding to the historical intro-
duction in ver. n.
iropU6To c(xirpoa0ec. "He went on before." Although the
airSiv is not expressed, this probably means "in front of the
disciples": comp. Mk. x. 32. But efiirpoaOev may = eis to 2/*7rpoo--
6ev (ver. 4), as 6Vio-a> = ets ra oviorm (Mt. xxiv. 18): in which case
the meaning would be, " He went forwards " from Jericho towards
Jerusalem. With drnpaiiw comp. Kare(3aivev (x. 30) of the oppo-
site route.
D
omits ffiirpoffOev and a d have simply ibat ; c ff2 i 1 q r s abiit, while Vulg.
has prsuedebat. D inserts 8i after dvafialvuv. Syr-Sin. reads, "And when
He had said these things, they went out from there. And as He was going
up to Jerusalem, and had reached Bethphage," etc
XIX. 29-XXI. 38. THE LAST DAYS OF PUBLIC

TEACHING.
29-40. The Triumphal Procession to Jerusalem. Mt. xxi.
1-11; Mk. xi. 1xi. Comp. Jn. xii. 1-19. "The Journeyings
towards Jerusalem " are over, and Lk. now permanently rejoins
the other Gospels in describing the concluding scenes. As com-
pared with them, he has both additions and omissions. He
omits the supper at Bethany in the house of Simon the leper,
which Mt. and Mk. place without date after the triumphal entry,
but which Jn. states to have taken place before the entry. Lk.
has already given a similar incident, a meal at which Jesus is
a guest and a woman anoints Him (vii. 36-50), and perhaps for
XIX. 29.] LAST DAYS OF PUBLIC TEACHING 445
that reason omits the supper at Bethany. The chronology may

be tentatively arranged thus. Jn. tells us that Jesus arrived at
Bethany six days before the Passover, viz. Nisan 8, a day on which
pilgrims often arrived at Jerusalem, as Josephus states. Assuming
that the year 30, Nisan 8 would be Friday, March 31.
is a.d.
Jesus and His disciples reached Bethany that afternoon, either

before the sabbath began, or after having done no more than " a
sabbath day's journey" after it began. But the chronology of
these last days, as of the whole of our Lord's life, is uncertain.
At Bethany He would part from the large caravan of pilgrims in
whose company He had been travelling. Most of these would
press on to Jerusalem. See Wieseler, Chron. Syn. v. 2, Eng.
tr. p. 358, and comp. Caspari, Chron, Einl. 165, Eng. tr.
p. 217.
29. Bt]8<f>ayTi. Accent, derivation, and site are all doubtful.

But Br]6<f)ay7J is preferable to BrjO<f>ayrj ; the meaning is probably
" House of unripe figs," and the situation must have been near
Bethany. See Robinson, Res. in Pal. i.
433 ; Stanley, Sin. 6 Pal.
p. 422 ; D.B? s.v. Caspari, following Lightfoot, contends that

Bethphage was not a village, but a whole district, including
Bethany and all that lay between it and Jerusalem. The meaning
in this case would be, that Jesus drew near to the district Beth-
phage and to the particular spot in it called Bethany {Chron. Einl.
144, 145, Eng. tr. pp. 189-191). The passage is worthy of
study. In N.T. Bethphage is mentioned in these three narratives
only in O.T. not at all.
; The Talmud says that it was east of
the walls of Jerusalem. Origen, Eusebius, and Jerome knew it,
but do not describe its position. Its being placed first points
to being more important than Bethany.
its
Thederivation of Bethany is still more uncertain, but its site is
well ascertained. The conjecture " House of dates " is confirmed
by the adjacent " House of figs " and " Mount of olives." The
names point to the ancient fertility of the neighbourhood.
to KoX.ov(j.evov 'EXaiuv. Here also there is doubt about the accent,

which in this case, as in Kpivu (ver. 22), affects the meaning. In Mt. and
Mk. the article, twi> 'EXaiwv, shows that the word is gen. plur. ; but here,
with Lach. Tisch. Treg. and others, we may write 'EXcuwv, as nom. sing.
In that case the name is treated as a sound and not declined. In xxi. 37
the same doubt arises. Acts i. 12 we have 'EXatcoKos, as in Ant. vii. 9. 2,
from 'E\aul>v, Olivetum, "an olive-grove, Olivet." But ver. 37 and the
parallels in Mt. and Mk. render 'EXaiQv the more probable here (WH. ii.
App. p. 158 so also Hahn, Wittichen, and Wetzel). The fact that 'EXaiQv
:
commonly has the article is not decisive (Field, Otium Norvic. iii. p. 53).
Jos.B. J. ii. 13. 5, v. 2. 3, vi. 2. 8 are all doubtful ; but both Bekker and
Dindorf edit 'EXcuwi' in all three places.
In ver. 29 note the characteristic kykvf.ro and KaXovfievov.

In the latter we have an indication that Lk. is writing for those
not familiar with Palestine comp. xxi. 37, xxii. 1. Neither occurs
:
in the parallels in Mt. and Mk.

30. 'Yitciyctc. So also Mk., while Mt. has his favourite
7ropci;eo-^. The details which Mk. alone records render the
conjecture that Peter was one of the two who were sent reasonable.
ttjc KdTeVam KojfiTjv. Whether Bethany, or Bethphage, or an
unnamed village, is quite uncertain. This compound preposition
is not found in profane writers, but is common in bibl. Grk. (Mt.
xxi. 2; Mk. xi. 2; Rom. iv. 17; 2 Cor. xii. 19; Exod. xix. 2,
xxxii. 5, etc.). L. & S. Lex. quote C. I. 2905 D. 13.
cfj)' 8y ouSels irwiroTc dkOpwiroH' kK&6i<rev. This intimates to the
disciples that it is no ordinary journey which He contemplates,
but a royal progress comp. Deut. xxi. 3 ; Num. xix. 2 ; 1 Sam.
:
vi. 7. The birth of a virgin and the burial in a new tomb are
facts of the same kind.
31. outojs epciTc on. Vulg. and AV. make on the answer to
Aid tC; So also Mey. and Hahn. But in Mt. xxi. 3 we have on
and no 8id r; In both places the on is recitative. Comp.
vii. 16, xxii. 70.
c
Ku'pios. This rather implies that the owner has some know-
ledge of Jesus. Lk. omits the assurance that the owner will send
the colt. That the whole had been previously arranged by Jesus
is possible, for He gives no intimation that it was not so. But the
impression produced by the narratives is that the knowledge is
supernatural, which on so momentous an occasion would be in
harmony with His purpose. Comp. Jn. xiv. 29, xvi. 32, xxi. 18,
and see on Lk. xxii. 10, 13, 34. As Godet points out, this pro-
phetic knowledge must not be confounded with omniscience.
32. icaOus ciitci'. ''Exactly as He said." This ko.6o}<s, in
slightly different connexions, is in all three narratives. Mt. has
"they did even as He appointed"; Mk., "they said to them even
He said" ; Lk., "they found even as He said." They could not
have done and said just what He had commanded, unless the facts
had been such as He had foretold. Lk. and Mk., as writing for
Gentiles, take no notice of the prophecy in Zech. ix. 9, which
both Mt. and Jn. quote.
in order to make the incident a fulfilment of Gen. xlix. II,

Justin,
"Binding his foal unto the vine," etc., says that the irtDXos was irpbs &/x.ire\ov
Sede/rfvos {Apol. i. 32).
33. oi Ku'pioi auTou. The owner of the colt and those with
him : tivcs twv ckCl co-t^kotwv (Mk.). In all three narratives Jesus
XIX. 34-37.] LAST DAYS OF PUBLIC TEACHING 447
uses the singular. A

fiction would have made exact correspondence
by representing the remonstrance as coming from one person only.
Mt. omits the fulfilment of the predicted remonstrance.
35. auiw to. Ifid-ria. The pronoun stands first with emphasis :
they did not spare their own chief garments. Comp. eavraiv in
ver. 36.
In both verses readings vary here TR. with A R etc. has iavr&p, while
:
KB D L, Orig. have airwv there TR. with X has avrCov, while B

: D A K
have iavT&v. The best editors are unanimous for aiir&v here.
Lk. alone tells us of their placing Him on the

irrefiLflaaav.
colt. other three merely state that He sat on it. 1
The Nowhere
in O.T. do we find kings thus mounted. While there is much in
this triumphal procession that tells of royalty, there is also some-
thing which adds, " My Kingdom is not of this world " (Godet).
Against carnal chiliastic notions of the Kingdom this entry on
"a colt the foal of an ass" is an ironia rea lis ordained by the
Lord Himself (Nosgen, Gesch. J. Chr. p. 506). For 7ri/?i/3aa>
comp. x. 34 ; Acts xxiii. 24 : it is not rare in LXX.
36. uireorptuvkuoK tb. ijx<na. Change of subject it is the :
multitude that does this. Robinson tells how the people of

Bethlehem spread their garments before the horses of the English
consul and his suite {Res. in Pal. i. p. 473) other instances in :
Wetst. on Mt. xxi. 8. Lk. omits the branches strewn in the way.
All three omit the multitude with palm branches coming from
Jerusalem to meet the procession (Jn. xii. 13, 18).
37. Here every word differs from the wording of the others,
although the substance is the same. As marks of style note S.7rav,
TrXfjOos, (fxtivfi fjueydXrj, iravuiv wv. The i]$r} is amphibolous, and
may be taken either with fyyiôvTos (AV.) or with 7rpos rrj Kara^dcrei
(RV.): see on xvii. 22 and xviii. 31. In either case 7rp6s rg
Ka.T<x/3a.creL is epexegetic of eyytôvro?, " When He was drawing
nigh, viz. at the descent," etc. It is at the top of this descent
that the S.E. corner of the"City of David" (but not the temple)
comes in sight ; and the view thus opening may have prompted
(r;avTo) this "earliest hymn of Christian devotion" (Stanley).
Many of the pilgrims were from Galilee, where Jesus still had
enthusiastic friends.
The reading irpbs rty Kardâ<nv (D) is an obvious correction. L DM

with a d e Syrr. Aeth. omit fjd-q. In both readings is supported by Syr- D
Sin., "When they came near to the descent," etc. With this plur. comp.
that of Syr-Sin. in ver. 28.
1
Mk. says iir' avrbv (rbv irwXov), Jn. 4v avr6 (dvdpiov). Mt. alone men-
tions both the colt and its mother and continues the plural throughout ; iiri-
Orjicav iir' aiiT&v ra Ifidna, Kal iirenddiiTev iiravu airrCov : over which Strauss is
sarcastically critical.
448 THE GOSPEL ACCORDING TO S. LUKE [XTX. 37, 38.
The Latin Versions are interesting in what follows. Nearly all MSS.
of Vulg. have omnes turbee descendentium, which is a mere slip for discentium
(tQ>v iiaOryrGiv), a reading preserved in GM
of Vulg. as in Codd. Am. and
Brix. Discentes was substituted for discipuli possibly to show that a larger
body than the Twelve was meant. Cod. Bezae has discentes Jn. vi. 66,
xxi. 2, while almost all have it Jn. xxi. 12, and c has it Lk. xxii. 45. Comp.
Tert. Prxscr. iii.
SuedjAewy. The healing of Bartimaeus and the raising of

Lazarus would be specially mentioned.
For Swa/j.4uy D has yeivofiivuv, qux fiebant (d), factis (r) j om. Syr-Cur.
Syr-Sin.
38. EuXoyTjfieVos 6 cpxofJiCKOS . . . iv oyofjicm Kupiou. In these

words all four agree. Lk. and Jn. add 6 /Jao-iAei;?, which in Mk.
is represented by 17 ipxofj.evr] fiao-iXua and in Mt. 'Qa-awa mw
AavciS. Lk. substitutes 86$a (more intelligible to Gentiles) for
the Hosanna of the other three. See on ii. 14. " He that
cometh in the name of the Lord " means God's representative,
envoy, or agent. The words iv ouparw elpr\yy] are in Lk. alone,
and are perhaps part of his paraphrase of Hosanna. Heaven is
the abode of God, and there is peace there because man is recon-
ciled to God, or perhaps because peace is now prepared for man
in the heavenly Kingdom.
These cries (comp. iv. 34) clearly recognize Jesus as the Messiah. The
Psalms from which they come were sung at the Passover and at the F. of
Tabernacles, and hence were familiar to the people. Ps. cxvii. is said by
some to have been written for the F. of Tabernacles after the Return, by
others for the dedication of the second temple. The supposition that the
Evangelists have confounded the Passover with the F. of Tabernacles, and
have transferred to the former what was customary at the latter, is gratuitous.
These responses from the Hallel were sung, not only at the Passover, but at
other Feasts ; and the waving of palm branches was not confined to the F. of
Tabernacles (1 Mac. xiii. 51). See Edersh. L. 6f T. ii. p. 371.
Hase calls attention to the audacity of the whole transaction. Jesus and
His disciples were under the ban of the hierarchy. The Sanhedrin had issued
a decree that, if any one knew where He was, he should give information, that
they might arrest Him (Jn. xi. 57). And yet here are His disciples bringing
Him in triumph into Jerusalem, and the populace enthusiastically joining with
them. Moreover, all this had been arranged by Jesus Himself, when He sent
for the colt. What He had hitherto concealed, or obscurely indicated, or
revealed only to a chosen few, He now, seeing that the fulness of time is come,
makes known to the whole world. He publicly claims to be the Messiah.
This triumphal procession is the Holy One of God making solemn entry into
the Holy City. Hase is justly severe on Strauss for the way in which he
changed his view from edition to edition the truth being that the triumphal
:
entry is an historical fact, too well attested to be discredited (Gesch. Jesu,

94).
39, 40. Here Lk. is alone, not only in wording, but in sub-
stance. The remonstrance of these Pharisees is intrinsically
probable. Having no power to check the multitude (Jn. xii. 19),
XIX. 39-41.] LAST DAYS OF PUBLIC TEACHING 449
and perhaps not daring to attempt it, they call on Jesus to do so.
Possibly they wished to fasten the responsibility upon Him, and
they may have been sent by the Sanhedrin to spy and report.
This Messianic homage was offensive to them, and they feared a
tumult which might cause trouble with Pilate.
39. diro tou oxXou. It matters very little whether we take
these words with rices twv <t>. (AV. RV.) or with elirav (Weiss,
Hahn). Perhaps AiSdoxaXe implies that He is no more than a
teacher it is the way in which His critics and enemies commonly
:
address Him (vii. 40, xx. 21, 28; Mt. xii. 38, etc.). But comp.
xxi. 7 j Mk. iv. 38.
Syr-Sin, has, " Some of the people from amongst the crowd said unto
Him, Good Teacher, rebuke Thy disciples, that they shout not"
40. Christ's reply is It implies that their

of great sternness.
failure to appreciate the significance of the occasion is amazing in
its fatuity. It is not likely that there is any reference to the crash-
ing of the stones at the downfall of Jerusalem (Lange, Oosterzee).
Perhaps ol \i0oi Kpd|ou(ni> was already a proverbial expression.
Comp. A<#os Ik Toiyov y8or/o-Tai (Hab. ii. n): Parietes, medius
fidius, utmihi videntur, tibi gratias agere gestiunt (Cic. Marcel, hi.)
and see other illustrations in Wetst. Nothing is gained by making
ol XlOoi figurative " men of stony hearts " ; such an event " might
:
rouse even the dullest to rejoice " (Neander). Comp. hi. 8.

lav . . . <riwirii<rou<j-iv. This is the abundantly attested reading
(XABLR A). With the exceptional constr. comp. iav fi-fi ris oSrjyricrei
(Acts viii. 31) ; ihv ifieh (sr(\Ktr (1 Thes. iii. 8) ; iav oldafiev (1 Jn. v. 15)
ikv irpo<r<p4pei? (Lev. i. 14). In jn. viii. 36 and Rom. xiv. 8 the indie, is
probably a false reading. Win. xli. 2 (b), p. 369 ; Lft. Epp. p. 46 ; Simcox,
Latig. of N.T. p. no.
There is no authority for inserting mox (Beza), "shortely" (Genev.), or
" immediately " (AV.) with " cry out."
The reading KeKpaôvrai (AR.) is a substitution of the form which is
most common in LXX
(Ps. lxiv. 14; Job xxxv. 9; Jer. xi. II, 12, xlvii. 2,
etc.). See Veitch, s.v. "The simple fut. perf. does not occur in N.T."
Burton, 93.
41-44. The Predictive Lamentation of Jesus over Jerusalem.

The spot where these words must have been uttered can be
ascertained with certainty, although tradition, as in other cases
(see on iv. 29), has fixed on an impossible site. See the famous
description by Stanley, Sin. 6 Pal. pp. 190-193, together with
that of Tristram {Land of Israel, p. 174), part of which is quoted
in the Eng. tr. of Caspari's Chron. Einl. p. 188. See also
Tristram, Bible Places, p. 125. This lamentation must not be
confounded with the one recorded xiii. 34, 35 ; Mt. xxiii. 37.
41. eitXauo-ei'. Stronger than eSa/cpwtv (Jn. xi. 35) it implies :
wailing and sobbing. It is used of the widow at Nain (vii. 13),

29
the penitent in the Pharisee's house (vii. 38), and the mourners
in the house of Jairus (viii. 52). It was the sight of the city and
the thought of what might have been, which called forth the
lamentation. The attitude of the Pharisees had just shown Him
what the real condition of the city was. Christianity is sometimes
accused of being opposed to the spirit of patriotism but there is :
deep patriotism in this lamentation.
With iir' air^v comp. xxiii. 28 ; Rev. i. 7, xviii. 9. In class. Grk. we

have iir' afrrjj, but more often aiii/jr without a prep. Here TR. with E
etc has iir' airrjj.
42. El cyKUS iv Tjj tjfJ^pa Tatfrr) Kal <n> t& irpSs elpr\vr\v This
is probably correct; but the text is somewhat uncertain. The
aposiopesis is impressive. In the expression of strong emotion
sentences are often broken: xxii. 42; Jn. vi. 62, xii. 27; Exod.
xxxii. 32. Win. lxiv. 2, p. 749. The words imply that there have
been various opportunities, of which this is the last. Thus once
more (7roo-ct/a9, xiii. 34) the synoptic narrative is found to imply
the Judsean ministry recorded by Jn. The koI <t6 perhaps implies
no comparison " even thou " (AV. RV.). But if " thou also "
:
(Rhem.) be preferred, it probably means, " as well as My disciples."

For the wish comp. Deut. xxxii. 29. The protasis, "If thou hadst
known," does not imply any such definite apodosis as, "Thou
wouldest weep as I do, for thy past blindness"; or, "Thou
wouldest not perish " ; or, " Thou wouldest hear Me and believe "
or, " I would rejoice like My disciples " ; all of which have been
suggested (Corn, a Lap. ad loc). The expression is virtually a
wish, " O
that thou hadst known." Comp. el elx ov p-o-x ai P av V
rf} x eiP L t
l0V (Num. XXli. 29) ; el Ka.Tefiuva.fj.cv ko! Kar^KLcrOrffxev
irapa tov 'lopSdvrjv (Jos. vii. 7) ; el r/KOvaas t(ov evroXaiv p.ov (Is.
xlviii. 18). In all these places Vulg. has utinam, and RV. either
"would that" or " O that." For tA on xiv. 32.
irpos elpr\\r(\v see
There is possibly an allusion to the name Jerusalem, which perhaps
means " inheritance of peace."
The Kal ye before iv ry rjfie'pa (TR. with A R) can hardly be genuine
om. KBDL, Boh. Aeth. Goth. Iren-lat. Orig. The <rov after yfitpa is
still more certainly an insertion ; om. XABDL,
Boh. Aeth. Arm. Iren-lat.
Orig. Eus. Bas. The has the support of Versions, but is
<rov after dpi\vi\v
just thekind of addition which is common in Versions ; om. K B L, Iren-lat.
Orig. Epiph. Godet naively remarks, Les deux mots Kalye et aov ont une
grande valeur; which explains the insertion. Elsewhere in N.T. ko.1 ye
occurs only Acts ii. 18 in a quotation.
vuv hi. " But now, as things are." The actual fact is the
reverse of the possibility just intimated. Comp. Jn. viii. 40,
ix. 41 ; 1 Cor. vii. 14, xii. 20.
^Kpu'Pn. "Hidden once for all, by Divine decree": comp.

XIX. 42, 43.] LAST DAYS OF PUBLIC TEACHING 45
Jn. xii. 38-40.

. The nom. to eKpvfir) is not " the fact that (on)
days will come," etc. (Theoph.), but rot irpbs dp-qv-qv. For the
form iKpvfirj see Veitch, s.v.
43. on " Because days will come " ; not " the
ifeovmv ^jxc'pai.
days" (AV. RV.) see on v. 35 and xvii. 22. Dies multi, quia
:
unum diem non observas (Beng.). The on probably depends

upon et cyvws " Would that thou hadst known in time ; because
:
the consequences (now inevitable) of not knowing are terrible."

Our oTt may introduce the explanation of vvv Se iKpvfir) " They :
are hid from thine eyes, because the very reverse of peace will
certainly come upon thee." But in any case on is " because,
for," not "that."
It is not easy to decide between irapep.pa\ov<riv (tf C* L), which Tisch.

and WH. prefer, and irepif5a\ov<rtv (TR. with B etc.).A D
has ical fiakowiv
iirl <rt. In LXX vapefi^dWetv is freq. for "to encamp": Num. i. 50, ii.
17, 27, iii. 38, xxxiii. 10, 11, 12, 13, etc. Here it would mean " cast up in
front" or "plant in beside," rather than "surround." In Vulg., through
carelessness on Jerome's part, circumdabunt is used to translate both irepi-
pa\ov<7iv and irepiKvic\d)<Tov<nv, although earlier Lat. texts distinguish. Simi-
larly we have pressura for both &"dyK7i (xxi. 23) and avvoxh (xxi. 25). For
a converse inaccuracy see on xxiv. 14.
X<paica. From meaning a single stake (vallus), x<*pa comes

to mean, not only a " palisade " (vallum) but a " rampart " or
" palisaded mound " (vallum and agger combined). This is its
meaning here comp. Is. xxxvii. 33 ; Ezek. iv. 2, xxvi. 8 ; Jos.
:
Vita, xliii. In Ezek. iv. 2 we have Trepi/JaAeis eV avrrjv xapa*ca.

"Pale" (Wic), "rampars" (Gen.), and "bank" (Tyn. Cov. RV.)
are all preferable to " trench (Rhem. AV.). It is said that these
details show that the prophecy has been re-worded to fit the
event more precisely and that therefore this Gospel was written
after a.d. 70. The argument is precarious, although the con-
clusion is probable. At any rate it is worthy of note that neither
here nor elsewhere does Lk. call attention to the fulfilment of the
prophecy, as he does in the case of Agabus (Acts xi. 28). To
those who assume that Jesus was unable to foresee the siege of
Jerusalem, the amount of detail in the prediction is not of much
moment. But it is not logical to maintain that Jesus could fore-
see the siege, but could not have foreseen these details ; or to
maintain that He would make known the coming siege, but would
not make known the details. What is there in these details which
is not common to all sieges ? Given the siege, any one might add
them. 77 rtest pas necessaire pour cela d'etre prophete (Godet).
Moreover it is possible that Jesus is freely reproducing Is. xxix. 3 :
/ecu kvkXkxxtw 7ri cc, kolI fiaXu) e7rt ere ^dpaKa, Kal 6rf(r<i) Trepl ere
7n;pyoi>s. In both cases note the solemn effect of the simple co-
ordination of sentences with Kai: here we have kcu five times.
Note also the impressive repetition of the pronoun : we have a-ov,

<roi, or ten times in two verses.
o-e For the fulfilment of this
prophecy see Jos. B. J. v. 6. 2, 12. 2. The Jews burnt the palisade,
and then Titus replaced it with a wall.
<ruviov<Tiv at -n&vToBev. One of Lk.'s favourite verbs iv. 38, :
viii. 37, 45, xii. 50, xxii. 63 ; Acts vii. 57, xviii. 5, xxviii. 8. It is
possibly medical (Hobart, p. 3). The adv. occurs elsewhere in
N.T. in Mk. i. 45 and Heb. ix. 4 only it is rare in LXX. This :
" keeping in on every side " was so severe that thousands died of
famine (Jos. B.J. v. 12. 3, vi. 1. 1).
44. e8a<JHoiicnV <re ica! Not a. Case of
to. xttKNk crou iv aoi.
zeugma, for e8a<pieiv may mean "dash
the ground" (RV.) to
quite as well as " lay even with the ground " (A.V.), and the
former will apply to both buildings and human beings. Comp.
iSatpul ra vrpnd <rov -irpbs rr)v irerpav (Ps. cxxxvii. 9) ; kol to.
vttotltOul avToiv (Hos. xiv. 1).
i8a<j>icrdr}(rovT(uIn Amos ix. 14
^Sa^Kr/xevas isreading for âvioytevas, and therefore the
a false
passage gives no support to the rendering, "raze, level to the
ground." Field, Otium Norvic. iii. p. 53. Add in confirmation,
ra vT/Via avr>7s cSac^towrtv (Nah. iii. 10). The AV. translation, " lay
thee even with the ground," makes this tautological with " not
leave in thee one stone upon another." The riKva are all the
inhabitants, not the young only.
The Latin Versions are interesting ad terram prosternent (f Vulg. ) ; ad

:
terram constement (some MSS. of Vulg. ) ; ad terram stement (E) ; ad solum

deponent (e) ; ad nihilum deducent (d) ; pavimentabunt (a). In class. Lat.
pavimentare means "to cover with a paviment" (Cic. Q. Fr. iii. 1. 1).
Comp. the double meaning of " to floor.
ouk cK^rja-ouCTiy Xi0ok or! \i0ok. Comp. 07rws fir) KaTaXcupOrj

ci fxrjhe \l8o<; (2 Sam. xvii. 13); KaTa<nrd(Tu) eis x*s tovs Xidovs
avr^s (Mic. i. 6). For &vQ' wk see on i. 20 and xii. 3.
ouk eyvws TOf Kaipof ttjs iri<7K0Trf|S o-oo. M Thou didst not
recognize the time in which God visited thee " lirurKtyaro o-c.
The whole of this period of opportunity, which culminated iv rrj
flfiipa ravTTj, Like iTna-KiirTOfiai (see on
was unnoted and unused.
i. 68), a neutral term, and may imply either blessing
iiria-KOTrrj is
or punishment. Here and 1 Pet. ii. 12 (not v. 6) in the former

sense, as in Gen. 1. 24 ; Job xxix. 4 ; Ecclus. xviii. 20 ; and
perhaps Wisd. iii. 7. In the sense of visiting with punishment it
does not occur in N.T., but in LXX. of Exod. iii. 16; Is. x. 3,
xxix. 6; Wisd. xiv. IX, xix. 15. It is not found in class. Grk.
For tov Kaipov Syr-Sin. has " the day."
Here Lk.
rather abruptly ends his account of the triumphal procession.
The actual entry into the city is not recorded by him. The proposal of
Schleiermacher and others to distinguish two triumphal entries, one unexpected
and unannounced, recorded by the three, and one expected and arranged, re-
XIX. 44, 45.] LAST DAYS OF PUBLIC TEACHING 453
corded by S. John, is no real help. Does the hypothesis make either record
more intelligible ?What good purpose would a second triumphal procession
serve ? Would the Romans have allowed this popular Teacher to enter the
city a second time with a tumultuous crowd hailing Him as King ?
45, 46. The Second Cleansing of the Temple. Mt. xxi. 12, 13
Mk. xi. 15-17. Both Mt. and Mk. record the entry into Jeru-
salem. The latter tells us how He entered the city and the
temple, and having "looked round about upon all things," went
back in the evening to Bethany with the Twelve (ver. n). It was
the day following that He returned to Jerusalem and cleansed the
temple, the cursing of the barren fig-tree taking place on the way.
Lk. omits the latter, and records the former very briefly. He
groups the cleansing and the subsequent teaching in the temple
with the triumphal procession as a series of Messianic acts. They
are all parts of the last great scene in which Jesus publicly assumed
the position of the Christ.
That this is a second cleansing, and not identical with Jn. ii. 14-22, may
be regarded as reasonably certain. What is gained by the identification, which
involves a gross chronological blunder on the part of either Jn. , who places it at
the beginning of Christ's ministry, or of the others, who place it at the very end?
Could any of those who were present, John or Peter, transfer so remarkable an
event from one end of their experiences to the other? Such confusion in
memory is not probable, especially when we consider the immense changes
which distinguish the last Passover in the ministry from the first. That the
three should omit the first cleansing is only natural, for they omit the whole of
the early Judsean ministry. Jn. omits the second, as he omits the institution of
the Eucharist and many other things, because it has been recorded already, and
is not necessary for the plan of his Gospel. On the other hand, there is no diffi-
culty in the supposition that the temple was twice cleansed by Jesus. He was
not so reverenced in Jerusalem that one such act would put an end to the
scandal for ever. The hierarchy would be glad of this opportunity for publicly
treating His authority with contempt ; and this would be the more easy, as
Jesus does not seem to have kept the next Passover at Jerusalem (Jn. vi. 4). If
a year or two later He found that the evil had returned, and perhaps increased,
would He not be likely to act as He did before ? There are differences in the
details as given by Jn. and by the others, which confirm the view that he and
they are recording different events./
45. cictcXOuk els to Up6V. If we had no other account, we

should suppose that this took place on the same day as the
triumphal entry. But as Lk. gives no note of time, there is no
discrepancy between him and Mk. The Court of the Gentiles is
meant. The traffic would be great as the Passover drew near
and, as the hierarchy profited by it, we may be sure that they
would try to make the attempt to stop it fail.
r]p|aTo iKfidKkeiv. So also in Mk., whose account is specially
graphic, as that of an eye-witness. In this respect the narrative in
Jn. ii. 14 ff. is similar. Here perhaps rjpa.To Zk(3. is merely the
Hebraistic paraphrase for ie(3a\ev (Mt. xxi. 12) or i$eftak\ev. See
on iii. 8 and xii. 45, and comp. LXX of Gen. ii. 3 ; Deut. i. 5
Judg. i. 27, 35; 1 Esdr. iv. 1, 13, 33. Lk. omits the buyers, the
money-changers, and the dove-sellers (Mt. Mk.) ; also His allowing
no vessel to be carried through the temple (Mk.).
46. Here the three narratives are almost verbatim the same,
and very different from Jn. ii. 15, 16. On the first occasion, He
charged them not to make His Father's house a house of traffic
(oTkov i^TToptov) now He charges them with having made it a
:
robber? den (<nr>j\a.iov Aârtov). The scandal is worse than before.

For a detailed description see Edersh. Z. &
T. i. pp. 364-374; also
a remarkable passage in Renan, V. dej. p. 215, in which he points
out how " antichristian " the traditions of the temple have always
been. In the passage from Is. lvi. 7 Lk. substitutes lorat for
K\rj6t]o-Tai, and with Mt. omits Tracrw tois 0vcriv, which one would
have expected Lk. to preserve. Would he have omitted this, if
he had had Mk., who preserves it, before him? See on xx. 17.
Comp. firj <nrr)\aiov XrfcrTwv 6 oikos /jlovov iTniceKXrjTcu to ovofid
fiov he aurw Kt evw7riov v/JLwv; (Jer. vii. II ).
That Kal tarai before 6 oTkos, and not iariv after irpoffevxys is the right
reading is sufficiently attestedby K 2 B LR, Arm., Orig. But it is very un-
natural to take Kal i<rrai with yiypairTcu "It stands written and shall be
:
so."
47, 48. The Publicity and Popularity of Christ's Final Teach-

ing. Mt. xi. 19. These two verses form a link between the
sections before and after them, introducing the public work which
followed the public entry. Comp. the similar notice with which
the record of this brief period of public work closes, xxi. 37, 38.
47. r\v SiSdaicuy. Periphrastic imperfect expressing continued
action: iv. 31, v. 17, xiii. 10. For to ko.6' r\p.4pav comp. xi. 3. Mt.
says that He healed the blind and the lame who came to Him in
the temple.
ol dpxiepei? Kal ol YP<waTi$. So in all three. The activity of
the hierarchy is in marked contrast to His while He teaches and :
heals, they seek to destroy. Lk. alone mentions 01 Trpwroi tov \aov.
The difference of designation is against their being identical with
ol 7r/)co-/?vTepoi. Comp. Acts xiii. 50, xxv. 2, xxviii. 7, 17; Mk.
vi. 21.
Jhus h Jerusalem un provincial admiri des provinciaux

restait ainsi
comme mais repousse par tonte t aristocratie de la nation. .
/ui, Sa voix . .
eut a JSrusalem peu declat. Les prcjugis de race et de secle, les ennemis
directs de Fesprit de fhsangile, y e"taient trop enracines (Renan, V. de J.
P- 344)-
48. to ti TToiTJaoKni'. For this use of to see on i. 62, and comp.

vi. ii.
6 Xa6s yap airas. Not oÂos, not the mere crowd, but the whole
nation, which was numerously represented. A mixed multitude of
XIX. 48.] LAST DAYS OF PUBLIC TEACHING 455
Jews from all parts of the world was gathering there for the Pass-
over. These would sympathize with His cleansing of the temple
and His miracles of healing would add to the attractiveness of
His teaching. This representative multitude " hung on His lips,
listening." Comp. pendet narrantis ab ore (Aen. iv. 79); narrantis
conjux pendet ab ore viri (Ov. Her. i. 30). Other examples in
Wetst. and McClellan. See on xi. 29.
The form êKptfiero (X B, Orig.) is preferred by Tisch. and WH. It im-
plies a pres. Kpip.oy.ai. But iêKpiparo, if genuine, is imperf. also. Veitch,
S. Kpifi.ap.ai.
XX. 1-8. The Question of the Sanhedrin respecting the

authority of Jesus. Mt. xxi. 23-27; Mk. Having
xi. 27-33.
given a general description of the activity of Jesus and of His
enemies during these last days, Lk. now gives some illustrations of
both. It was fear of the people which kept His opponents from
proceeding against Him and therefore their first object was to
:
discredit Him with His protectors. Then they could adopt more
summary measures.
None of the Evangelists enables us to answer with certainty the question
whether the hierarchy had at first any idea of employing the sicarii to assassinate
Jesus. Mt. xxvi. 4 might mean this. But more probably this and other notices
of plots against the life of Jesus refer to the intention of getting Him out of the
way by some legal process, either as a blasphemer or as a rebel against the Roman
government. Of course, if a mob could be goaded into a fury and provoked to
put Him to death (iv. 29; Jn. viii. 59, x. 31), this would suit their purpose
equally well. The intrinsic probability of the controversies reported by the
Evangelists as taking place after the triumphal entry is admitted even by Strauss.
If the tentative chronology suggested above be accepted, this conversa-
tion about authority took place probably two days after the entry, and on
Tuesday, April 4, Nisan 12. This day is sometimes called the "Day of Ques-
tions." We have (1) the Sanhedrin asking about Authority, and (2) Christ's
counter-question about the Baptist ; (3) the Pharisees and Herodians asking about
the Tribute ; (4) the Sadducees asking about the Woman with Seven Husbands ;
(5) the Scribe asking which is the First Commandment ; (6) Christ's question
about Ps. ex. It is possible that on this day the question was asked about the
Woman taken in Adultery ; but that is too precarious to be worth more than a
passing mention, although Renan places it here without doubt, and makes it the
proximate cause of the arrest and death of Jesus ( V. dej. p. 346). If it were
included, we might group the questions pressed upon Christ thus : (i.) a personal
question (ii.) a political question ; (iii.) a doctrinal question ; (iv.) an ethical
;
question (v.) a question of discipline.

;
Of hardly any day in our Lord's
life have we so full a report. With Lk. xx. and xxi. comp. Mt. xxi. 18-xxvi. 5 ;
Mk. xi. 20-xiv. 2 ; Jn. xii. 20-43. It includes at least four parables the Two :
Sons (Mt. xxi. 28-32), the Wicked Husbandmen (Mt. xxi. 33-44 ; Mk.
xii. 1-11 ; Lk. xx. 9-18), the Ten Virgins (Mt. xxv. 1-13), and the Talents
(Mt. xxv. 14-30). The day may be considered the last working-day of Christ's
ministry, the last of His public teaching, the last of activity in the temple, the
last of instruction to the people and of warning to their leaders. " It is a picture
with genuine Oriental local colouring. . . . We
see Jesus sitting, surrounded
456 THE GOSPEL ACCORDING TO S. LUKE [XX. 1-3.
by a multitude awed into silence. They are all devoutly meditating on the
great Messianic question. From time to time an emissary from His opponents
steps up to Him, with Eastern solemnity and ceremoniousness, to propose some
well-considered question. Anxiously do the multitude listen for Jesus' answer.
Then again follows a meditative silence as before, until at last Jesus Himself
delivers a connected discourse" (Hausrath, N.T. Times, ii. p. 250).
1. iv (xia tw Tjfiepwy. Lk. alone uses this expression (v. 17,

viii.22 ; comp. v. 12, xiii. 10). He is still indefinite in his
chronology. Mt. is a little more clear. It is Mk. who enables us
to distinguish three days presumably Sunday, Monday, and Tues-
;
day. " The days " perhaps refers to the " daily teaching in the
temple " (xix. 47) ; and this deputation from the Sanhedrin is the
result of their "seeking to destroy Him." We have a similar
deputation to the Baptist Jn. i. 19. See fourth note on Lk. ix. 22.
For euayYcXiiofiêou, which defines the character of His teaching
more clearly than SiSao-Kovros, see on ii. 10.
ijri<m\(rav. One of Lk.'s favourite words (see on ii. 38) " there :
came upon Him." So also and irpos auTOf illustrate

<ri>v rots irp.
his fondness for these prepositions. Mt. and Mk. here have /ecu
for crvv (see on i. 56), and neither of them has irpos after Aeyeiv.
Theintroduction of the oratio recta by \4yovres or A^/ow after elireiv is

rare xii. 26) : but either is common after XoXeti' (Acts viii. 26, xxvi. 31,
(Mk.
xxviii. 25, etc.).
2. iv iroia . . itoieis ;
. So in all three. The two questions
are not identical ; nor is the second a mere explanation of the first.
It anticipates the reply, "By the Messiah's authority," with
another question, "Who made Thee Messiah?" They ask by
what kind of authority, human or Divine, ecclesiastical or civil,
assumed or conferred, He acts. They refer not merely to His
teaching, but also to His cleansing the temple, as 7roiis shows.
On the first occasion they had asked for a a-q^lov as a guarantee
for the lawfulness of His iroulv (Jn. ii. 18). They do not venture
to do more than question Him, for they know that the feeling and
conscience of the people are with Him for putting down their
extortionate and profane traffic, for His teaching, and for His
works of healing. This was the one point where He seemed to be
vulnerable. " For there was no principle more firmly established
by universal consent than that authoritative teaching required
previous authorization," because all such teaching was traditional
(Edersh. L. &
T. ii. p. 381). For iv eloucria see on iv. 32.
3. elirtv irpos auTous. Both Mt. and Mk. have aurots.
'Epamio-w ujias kcVvw \6yoc. Aoyov refers to their answerThe
rather than His question, as is shown by ov iav thnyri poi (Mt.
xxi. 24). " You ask Me to state My authority. I also will ask
you for a statement" ; not, "ask you a question" (RV.), nor, "ask
you one thing " (AV.).
XX. 3-8.] LAST DAYS OF PUBLIC TEACHING 457
The 'iva (A C D) is an insertion from Mt. and Mk. om. SBLR, Syr-Sin.
Latin texts are divided.
4. Verbatim as Mt. and Mk., except that Mt. inserts iroOev,

and Mk. adds airoKpiOrjTe fioi. " Baptism of repentance " was the
special characteristic of John's teaching (iii. 3). The question as
to its origin is not a mere escape from their attack by placing them
in a difficulty the answer to it would lead to the answer to their
:
question. John had testified to the Divine authority of Jesus,

and his baptism was a preparation for the Messianic Kingdom.
What had been their view of John's position ? That was a ques-
tion to which the official guides of the nation were bound, and
had long been bound, to furnish an answer. For the alternative
e ovpavov or i$ avOponrtav COmp. Acts V. 38, 39.
5. (rwekoyliravro. Here only in N.T., but classical. XC D have

<Tvve\oyloi>To. Comp. ver. 14.
6. KaTa\i6d<TEi. Here only but Xiddfeiv is found Jn. x. 31-33, xi. 8 ;
:
Acts v. 26, xiv. 19. In LXX Xid&feiv occurs twice (2 Sam. xvi. 6, 13), but
XidopoXetv is the common verb comp. xiii. 34 ; Acts vii. 58. The Kara-
:
expresses "stoning down, overwhelming with stones" comp. Ka.TaXi6o(3oXeTi>

:
Exod. xvii. 4, and KaraXiOovv in Josephus. Here Mt. and Mk. have the less
definite expression, "fear the multitude."
n-po<|>TJTT]>' elrai. Their intense joy at the reappearance of a

Prophet after three centuries of silence (p. 80) would be the
measure of their fury against a hierarchy which should declare that
John had not been a Prophet at all. Comp. vii. 29, 30. With 6
Xaos aims comp. xix. 48. Nowhere else does TreTreio-pieos ioriv
occur.
7. p,r) elSâi ir<50ec. This shameful and dishonest avowal is
excelled a few days later by their answer to Pilate, " have no We
king but Caesar" (Jn. xix. 15). Timentes lapidationem, sed magis
timentes veritatis confessionem (Bede), these professed " Teachers of
Israel" (Jn.iii. 10), who so scorned the ignorant multitude (Jn.
49), confessed that they had not yet decided whether one,
vii.
who for years had been recognized by the nation as a Prophet,

had any Divine commission. If they were not competent to judge
of the Baptist, still less were they competent to judge of the Christ.
Nosgen, Gesch.J. C. i. p. 514.
8. OuSe eyi5. Verbatim as in Mt. and Mk. Their refusal to
answer His question cancels their claim to an answer from Him.
This they admit by ceasing to press it. See Gould on Mk. xi. 33.
9-19. The Parable of the Wicked Husbandmen. Mt. xxi.
33-46; Mk. xii. 1-12. Mt. here gives a trilogy of parables, plac-
ing this one between the Two Sons and the Marriage of the King's
Son. Godet thinks that the Two Sons cannot have been uttered
where Mt. places it. But it fits the preceding discussion about
the Baptist very well; and Mk., who records one parable only,
458 THE GOSPEL ACCORDING TO S. LUKE [XX. 9.
says rjpiaro avrois lv ira.pafio\al<; AaXtiv, which agrees well with the
fact that more than one parable was spoken. The idea of " work
in the vineyard" is common to both parables. In this parable
Christ lets His enemies know that He is aware of their murderous
plans against Himself; and in it He warns both them and the people
generally of the fatal results to themselves, if their plans are carried
out. 1 It is the special characteristic of this parable that it does not
teach general and permanent truths for the guidance of Christians,
but refers to past, present, and future events. From the conduct of
His traditional enemies, especially at that very time, He predicts
His own end and theirs. The parable is capable of spiritual ap-
plication as to God's dealings with churches and individuals, but
its primary reference is to the treatment which He is receiving
from the Jewish hierarchy. The parable contains the answer to
the question which they had raised. He is acting in the authority
of His Father who sent Him to them. The imagery is taken from
the O.T. and would be readily understood by the audience. The
main source is the similar parable Is. v. 1-7 ; but comp. Jer. ii. 21;
Ezek. xv. 1-6, xix. 10-14; Hos. x. 1; Deut. xxxii. 32, 33, and the
many other passages in which Israel is spoken of as a vineyard or
a vine ; Ps. lxxx. 8 ff. ; Joel i. 7, etc
It has been said that the main difference between this parable and Is. v. or
other O.T. figures is, that there the husbandmen or leaders and teachers of the
people are not mentioned : it is the nation as a whole that fails in its duty to
Jehovah. Here it is those who have charge of the nation that are condemned :
the vineyard itself is not destroyed for its unfruitfulness, but is transferred to
more faithful stewards. And, in support of this view, it has been pointed out
that in the first times of the Kingdom the nation went voluntarily into idolatry ;
it was not led into it by the priests and other teachers but now it was mainly
:
the official teachers who prevented the people from accepting Jesus as the
Messiah. This, however, does not fit w. 15, 16, which show that the tenants
are the Jewish nation, and not merely the leaders, and that the vineyard is not
the nation, but its spiritual privileges. The nation was not to be transferred to
other rulers, but its privileges were to be transferred to other nations.
9. "HplciTo 8e irpos rhv \a.bv \4yciv. There is a pause after the

discomfiture of the deputation from the Sanhedrin; and then
Jesus "begins" to address a different company. But while He
speaks to the people He also speaks at the hierarchy, who are still
present, though silenced. Mt. and Mk. regard the parable as
addressed to the latter. Syr-Sin. has " to speak to them." D, a d e
omit 7rpos tov \a6v. Comp. v. 36.
"Av0pwiros. Lk. commonly adds rts : see small print note on xiii. 19.
TR. follows A in adding tis here.
1
Keim speaks with severity of the "destructive criticism" which "again
miserably to see anything but an invention of the dogmatic artist "in " this
fails
grand self-revelation of Jesus," which is attested by all three Gospels (v. p.
142).
XX. 9, 10.] LAST DAYS OF PUBLIC TEACHING 459
<j>vtv<tv an/jreXwva. The phrase is freq. in O.T. (Gen. ix. 20 ; Deut.

xx. 6, xxviii. 30, 39; Ps. cvi. 37, etc.). Lk. omits the fence, the winepress,
and the tower.
c|c'8cto. In all three narratives in this place, but nowhere else

in N.T. In LXX it is used of giving a daughter in marriage;
Exod. ii. 213 Ecclus. vii. 25; 1 Mac. x. 58: but the sense of
letting out for hire is classical ; Plat. Leg. vii. 806 D, yetopy/cu 8c
CKSeSo/icVai SovAots airap-^v tw
Ik ttJs y^s aTTOTeXovcriv iKavrp/.
Among the Jews rent was sometimes paid in money, but generally
in kind. If in kind, it was either a fixed amount of produce,
whether the harvest was good or bad; or a certain proportion,
e.g. a third or fourth, of each harvest. This latter system led to
much disputing and dishonesty, and does so still wherever it is
adopted. The tenants in the parable have a long lease and pay
in kind ; but it is not clear whether they pay a fixed or a propor-
tionate amount
The same form (-ero, not -oto) is found in the best MSS. in all three.
Comp. diedldero (Acts iv. 35) and Trapedldero (1 Cor. xi. 23). Gregory,
Proleg. p. 124.
XpoVous iKai/ous. This addition is peculiar to Lk. See on

vii. 12. We may understand several years.
10. Kcupw. doubt 6 Kaipos tw Kapirwv (Mt.) is meant.
No
Syr-Sin. has " at one of the seasons."
direoreiXef SoGXoy.
. .So also Mk., while Mt. has tous oW-
.
Aous airov. In Lk. it is always a single slave who is sent, and the
treatment becomes worse each time, culminating in the slaying of
the heir, before whom no one is killed. In Mt. and Mk. there
is no such dramatic climax, and several are killed before the son
is sent: all which is more in accordance with facts in Jewish

history. See 1 Kings xviii. 13, xxii. 24-27 ; 2 Kings vi. 31, xxi. 16;
2 Chron. xxiv. 19-22, xxxvi. 15, 16; Neh. ix. 26; Jer. xxxvii. 15,
xliv. 4 ; Acts vii. 52.
iva dire tou Kapirou. Keim says that this means the O.T.
tenth ; but it does not necessarily imply a proportionate amount
at all. A fixed amount, independent of the yield, would be paid
d7TO TOV KCipTTOV.
iva . . .Swaovo-tv. The fut. indie, is found in class. Grk. after Situs,
but not after tva. In bibl. Grk. it is found most often in the last of a series
of verbs following 'iv a : but cases in which the verb depends immediately upon
tva occur: 1 Cor. ix. 18; 1 Pet. iii. I, Rev. vi. 4, viii. 3, ix. 20, xiii. 12,
xiv. 13, and other passages in which the reading is somewhat doubtful. See
on xiv. 10. Burton, 198, 199.
eâire'oreiXav kcvo'v. They probably told him, and per-

. . .
haps tried to persuade themselves that his master's demand was

unjust. Excepting Gal. iv. 4, 6, the verb is peculiar in N.T. to
Lk. (Acts vii. 12, ix. 30, xi. 22, xii. 11, xiii. 26, xvii. 14, xxii. 21);
but it is freq. in LXX. For the phrase " send empty away " comp.
L 53 ; Gen. xxxi. 42 ; Deut. xv. 13 ; 1 Sam. vi. 3 ; Job xxii. 9. For
8epaKTs see on xii. 47.
11. irpooÔe-ro ir^nvj/ai. A Hebraism : see on xix. 11. Whether
this is a second messenger sent that same vintage, or the messenger
sent at another vintage, is not stated. The important point is
that chastisement does not follow upon the first outrage. The
husbandmen have several opportunities; and these are brought
by different persons. If one messenger's manner of delivering his
message was unpleasing, another's would be the opposite. But
this time they add insult (dTi/iao-avres) to violence. Comp. the
use of aTijxd&Lv in Jn. viii. 49 ; Acts v. 41 ; Rom. i. 24, ii. 23
Jas. ii. 6. The verb is freq. in LXX.
12. Tpaupcmo-arres. Worse than Seipavres k. aTi/ido-avTes, as
iefia\ov is worse than ca7reoreiA.av. Comp. Heb. xi. 36-38 ;
Acts vii. 52.

13. Ti iroi^ffu ; Peculiar to this account ; as also is the quali-
fying 10-ws, which occurs nowhere else in N.T., and only once in
LXX (1 Sam. xxv. 21), where English Versions have "surely."
Godet contends for such a meaning here pourtant, en tout cas, :
certainement. But comp. KA. "Io-ws. A. Ovk torus, dAA.' cWws

S> Baifxovie (Plat. Laws, xii. 965).
We must remember that it is the dv#pa>7ros of ver. 9 who de-

liberates as to what he shall do, says urws, and expects that his
son will be well received. All this is the setting of the parable,
and must not be pressed as referring to God. This man repre-
sents God, not by his perplexity, but by his long-suffering and
mercy.
fvTpairij<rovTai. In
all three for the meaning see on xviii. 2.
: This
form of the fut. is late. In Polyb. and Plut. the verb sometimes has an ace.
but in class. Grk. a gen., when it means "reverence." Comp. Exod. x. 3;
Wisd. ii. 10.
The i56i>Tes of TR. with A
R, Vulg. Goth, comes from ver. 14 ; om.
N B C D L Q, acdeffjjilqr, Boh. Arm. The Syriac Versions are divided.
Syr-Sin. is defective here.
This touch also is peculiar to

14. SieXoyiJoi'To irpos dXXrjXous.
Lk. perhaps looks back to xix. 47, 48. Nothing is gained by
It
taking irpos dA.A77A.ovs with Aeyovrcs comp. 7rpos eavrou's, which is
:
equally amphibolous, ver. 5.

A K andLatt. have die\oyl<ravTO, cogitaverunt and ACQ, Vulg. have
;
from Mk. xii. 7 for irpbs dXKrjXovs (S B D L R, Boh. Arm.).

irpds eai/rotfs
For 6 k\t)pov<S|xos see Wsctt. on Heb. i. 2 and his detached note on Heb.
vi. 12, p. 167.
^KPaXorres tiireKTeivav.
15. This perhaps was intended to re-
present their turning him out of his inheritance. It may be
doubted whether it refers to Jesus " suffering without the gate."
Outside the vineyard would be outside Israel rather than outside

Jerusalem. Moreover in Mk. the heir is killed before he is cast
out of his inheritance. It is possible that they regard the vine-
yard as already made over to the heir, as was often the case in
ancient law see on xv. 12. Comp. the case of Naboth i$rjyayov
: :
avrov !o) -nys 7toA.ojs kcu i\i6of36\r]ara,v avrov \1601s, kcu aTredavev
(i Kings XX. 13). No doubt eco r. dfnreXwvos goes with t/c/?a-
Xovts (iv. 29; Acts vii. 58, which is closely parallel), not with
aTreKTeivav.
t ouc iroiiicrci Not, ti ovv ivroirjcrev ; Our Lord in-
auTots;
dicates that the parable not a mere fiction it is a key to a
is :
future which depends upon present action. Assuming that the

heir is killed, what will happen.? In Mt. some of the bystanders
answer the question. They are so interested, and enter so fully
into the spirit of the narrative, that, without seeing the application
to themselves, they reply kolkovs KaKw<s anoXiaa avrov?. See on
xix. 25, and comp. David's reply to Nathan's parable (2 Sam.
xii. 5, 6).
16. eXeuaeTCti Kal cViroX&rei . . . kcu Suctci. Three points : He

will no longer send but come punish the wrong-doers ; will
; will
transfer their privileges to others. The Jews were familiar with the
idea of the Gentiles being gathered into the Messianic Kingdom
(Is. ii. 2; lx. passim ; Jer. iii. 17). Yet this was restricted to
those Gentiles who had taken no part in oppressing Israel, but had
submitted to Israel ; and later Judaism as a rule denied even this
to the heathen (Charles, Enoch, xc. 30). Here the Jews are to lose
what the Gentiles gain.
dKou'o-arres 8e eurav Mfj yeVoiTO. We need not confine this to
the people and conclude that " the Pharisees had too much wariness
and self command to have allowed such an exclamation to escape
from their lips." The exclamation may not mean more than
"That is incredible," or "Away with the thought." See Lft. on
Gal. ii. 17 and Sanday on Rom. iii. 4. This is the only instance
of ixr] yivoiTo in N.T. outside the Pauline Epp., where it generally
is used to scout a false inference which might be drawn. Burton,
176, 177. Here it probably refers to the punishment rather

than to the sin which brings it, to diroAeW kcu owcrci rather than
to OLTreKTZwav.
The expression is rare in the Pauline Epp. except in Rom., where it

occurs ten times twice in Gal. and once in 1 Cor.
: In LXX
it is rare, and
never stands as an independent sentence: Gen. xliv. 7, 17; Josh. xxii. 29,
xxiv. 16; 1 Kings xx. [xxi.] 3.
17. efjif3\e\J/as auTois. Lk. alone has this touch. Comp.

xxii. 61 and Elisha's fixed look on Hazael (2 Kings viii. 11).
462 THE GOSPEL ACCORDING TO S. LUKE [XX. 17, 18.
Ti ouv i<niv. " If the destruction which I have just foretold is

not to come (/at) how then do you explain this text?"
ycvon-o),
The passage is once more (see on ver. 9) from the Hallel Psalms
(cxviii. 22, 23), where see Perowne. The Rabbis recognized it as
Messianic: see Schoettg. i. p. 173. In all three Gospels the
quotation is verbatim as in LXX. For to yzypappivov see on
xxii. 37, and for diroSoKifjiao-ai' see on ix. 22. Perhaps \L60v is "a
stone " rather than " the stone " the builders may have rejected
:
many stones, one of which became Ke<f>a\rj ywvias. But, if the

Jews used Ai'0os as a name for the Messiah, as seems to be prob-
able, " the stone " is better. In Justin Martyr we have Ai#os as a
name for Christ {Try. xxxiv. xxxvi.) see on Rom. ix. 33.
:
For the attraction of "KWov to 6v see on iii. 19, and for iyevrjdt] ei's see on
xiii. 19.
K<f>a\f) yamas. Not the key-stone of the arch, but a corner-

stone uniting two walls; but whether a foundation-stone at the
base of the corner, or a completing stone at the top of it, is un-
certain. Comp. Acts iv. 1 1 and 1 Pet. ii. 7 ; also dxpoy wviaios in
Eph. ii. 20 and Is. xxviii. 16. Mt. and Mk. quote ver. 23 of Ps.
cxviii. as well as ver. 22, and Mt. adds the explanation that the
Kingdom shall be transferred to a nation bringing forth the fruits
thereof. Would Lk. have omitted this reference to the believing
and loyal Gentiles if he had known it ? We
conclude that he was
not familiar with Mt's account. See on xix. 46.
18. iTas o' ireawK .au-roV.
. . These words are not in Mk. and
are of somewhat doubtful authority in Mt. xxi. 44, where they are
omitted by D 33, or b d e ff12 Syr-Sin., Orig. But the charac-
teristic ttSs is in any case peculiar to Lk. The first half of the
saying seems to be an adaptation of Is. viii. 14, and the second
half an adaptation of Dan. ii. 34, 35, 44. Christ is a stumbling-
block to some (ii. 34), and they suffer heavily for their short-
sightedness. They not only lose the blessing which is offered,
but what they reject works their overthrow.
ow9\a(70T)o-eTai. "Shall be shattered"; confringetur (Lat.
Vet., Beza), conquassabitur (Vulg.), wird zerschellen (Luth.). But
in Mt. xxi. 44 Vulg. has confringetur. The verb occurs nowhere
else in N.T., but the act. is found in LXX
(Ps. lvii. 7 ; Mic. iii. 3),
and several times as v. I.
itf ov 8' &v ttôtj. Note the impressive change of construction.
In the first case the man is the chief agent ; in the second the
stone. And the main thought now is simply Aitfos the metaphor :
of K*<t>a\r) ywvias is dropped. A

chief corner-stone would not be
likely either to trip up a person or to fall on him.
\itcfjiTJCTi auTov. The rendering "grind to powder," which all
English Versions from Tyn. to AV. give (Rhem. "breake to
pouder "), follows the comminuet of Vulg. (in Mt. conteret), but is
without authority. Not only in classical authors (Horn. Xen.
Plut. Lucian.), but also in LXX, it means "to winnow chaff from
grain," from Ai/cîos, "a winnowing fan." In Ruth iii. 2, Xik/xo.
tov <xA.wj/a to>v KpiOwv, and Ecclus. V. 9, fxrj XtKfia iv 7ravTi ctve/Aw,
the meaning is indisputable. Hence "to blow away like chaff,
sweep out of sight or out of existence " dvaX^fixj/eTai Se avrov :
KavaoiV kcu aTreXcvcreTcu, kcu tov tottov airov

XiKfArjaei
e/c civtov
(Job xxvii. 21); kcu airov Sio)$Tai ws ~xyovv a^ypov XiKfiwv-
iroppo)
roiv arrivavri avip.ov (Is. xvii. 13) j 6 AiKyu^cras tov IcrparjX cruvaêt
avrov (Jer. xxxi. 10) \ /cat Aik/a^ctcd iv rracrLV rots lOvecnv tov oXkov
tov 'IcrparjX, ov rporrov XiKfiarai iv t<3 Aik/aw (Amos ix. 9). Dan.
ii. 44 is important, as being the probable source of the saying
there, while in LXX
we read rraToû koX acpavicrei, Theodotion has
Xetrrvvei kcu AiK/x/^cra, showing that XiKfJLrjo-ei = acf>avi.o~u. Comp.
Theod. iyevero wore! kovio/dtos aAcovos Oepivfjs, kcu ir)pev to
oltto
7r\rj8os tov 7rvv/u.aros, kcu toVos ou^ evpiOr] avTOts (Dan. ii. 35).
" Scatter him as chaff," therefore, is the meaning. When a heavy
mass falls, what is pulverized by the blow is scattered by the rush
of air. The cotnmovet ilium of Cod. Palat. (e) looks like an attempt
to preserve the right idea.
19. kv auTfj tt] " In that very hour " Lk.'s usual expression
wpa. :
see on x. 7, 21. There

is no equivalent to it here in Mt. or Mk.
eyvtovcxv yap on irpos ciutous. So also in Mk. xii. 12, while
Mt. has 7rept avrwv. Vulg. has ad ipsos here and ad eos in Mk.
But irpos may be either " with a view to, in reference to " (see on
xii. 41, xviii. 1, 9, xix. 9), or "against" (AV. RV.) comp. Acts :
xxiii. 30. Here, as in Heb. i. 7, 8, Wsctt. prefers the meaning

"in reference to": comp. Rom. x. 21; Heb. xi. 18. The nom.
to eyvojcrav is ol ypap.fxaTets, not 6 Xaos, which would require Zyvw,
to be unambiguous. In Mt. the nom. to eyvwcrav must be the
hierarchy. And yap gives the reason, not for i^ryo-av, but for
icftofi-qOrjo-av, as the order of the sentences shows and this is still :
more clear in Mk. by the change of tense from i^r/row (see Gould).
The hierarchy recognize that the parable was directed against
themselves ; and this made them fear the people, who had heard
the parable also.
In class. Grk. irpos nva often means "in reply to," and hence "against,"
being less strong than Kara, rivos, as adversus than in. Here Beza has
adversus ipsos and Luther auf sie.
20-26. The Question about the Tribute. Mt. xxii. 15-22;

Mk. xii. 13-17. There is no evidence that a night intervened
between the previous question and this one. The connexion
between w. 19 and 20 is close; and ver. 19 took place iv avrfj
rfj wpa with what precedes. The previous question about
464 THE GOSPEL ACCORDING TO S. LUKE [XX. 20.
authority had emanated from the Sanhedrin as a whole. The

different parties represented in it now
act separately and devise
independent attacks. This one comes from the Pharisees (Mt.
xxii. 15), who send a group composed of Pharisees and Herodians
(Mt. xxii. 16 ; Mk. xii. 13). Neither Lk. nor Jn. mention the
Herodians. Their alliance with Pharisees is remarkable, for the
Pharisees detested the Herodian dynasty ; and this is not the first
instance of such an alliance (Mk. iii. 6). But opponents often
combine to attack those who are obnoxious to both.
20. Trapcm)pT](raiTs. See on xiv. 1. Both AV. and RV.
"
follow Tyn. Cran. Cov. and Gen. in translating " watched him ;
but neither indicates by italics that " him " is not in the Greek.
Wic. and Rhem. have no pronoun, in accordance with Vulg.
observantes miserunt. It is doubtful whether the pronoun ought
to be supplied, for irapa-rqptlv without case may mean " to watch
an opportunity." See Field and Alford, ad loc. Mt. has his
favourite 7ropev0evTs.
D and some Versions here have diroxupâvres : so Goth. Aeth. cum

recessissent (f il), cum discessisseni (a), recedentes (d), secesserunt et (e).
eyicaO^Tous. " Suborned to lie in wait ; lit. " sent down into."
"
In N.T. here only, and in LXX Job xix. 1 2, xxxi. 9 but classical. :
Comp. Jos. B. J. vi. 5. 2. The uiroicpu'opij'ous shows for what

purpose they were suborned they posed as scrupulous persons with
:
a difficulty of conscience. In different ways all three accounts call

attention to their hypocrisy. Meyer quotes, Qui turn, cum maxime
fallunt, idagunt ut viri boni videantur (Cic. De Off. i. 13. 41).
iri\d0GJtTcu auTou Xoyou. " Take Him in His speech " ; avrov
depending upon and Xoyov being epexegetic (De W. Mey.
cn-iAa/?.
Go.) rather than " take hold of His speech," avrov depending
:
upon Xoyov (Holtz. Hahn). Vulg. has eum in sermone. So also

Tyn. Cov. Cran. Gen. Rhem. Luth. Comp. hnkifiero fiov ttjs
otoAtJs (Job xxx. 18) and iTnXap.j3dveTai. avrov t^s itvos (Xen.
Anab. iv. 7. 12). Mt. has oVco? avrov irayiSevaroxriv ev Xoyw, Mk.
Iva avrov aypevo-a)o~iv Xoya>. Jesus had baffled them with a dilemma
(ver. 4), and they now prepare a dilemma for Him. Comp. the
constr. in xix. 4.
wore irapaSoucai tou ^yc/jiofos.
. . . Peculiar to Lk. Quod
per senon poterant, prxsidis manibus efficere tentabant, ut veluti
ipsi a morte ejus viderentur immunes (Bede). For wore comp.
iv. 29 ; Mt. xxiv. 24.
Ttj dpxfj k<h rfj eouaia t. ^ycp.. It is an improbable refine-
ment to press the double article and separate rrj apxfj from rov
yye/xovos: "so as to deliver Him to the Government, and (in
particular) to the authority of the governor " (Mey. Weiss) ; or, " so
as to deliver Him to the rule (of the Sanhedrin), and to the
authority of the governor " (Nosg. Hahn). For the combination

of apxi) with lôva-ia comp. xii. 11 ; 1 Cor. xv. 24; Eph. iii. 10;
Col. i. 16, ii. 15 ; Tit. iii. 1. See Lit. on Col. i. 16.
generic term iffe/jubv may be used of the emperor (comp. ijye/j.ovla

The
iii. any of his subordinates. In N.T. it is often used of the eirlrpoiros or
1) or
procurator (Mt. xxvii. 2, it, 14, etc. ; Acts xxiii. 24, 26, 33, xxiv. I, 10, etc.)
and less definitely of any governor (xxi. 12 ; I Pet. ii. 14). Comp. Jos.
Ant. xviii. 3. 1 ; and ijye/jLoveijci) ii. 2, iii. I.
21. op0s Xe'yeis ical SiSdaKcis. The falseness of these fulsome

compliments in their mouths (otSa/xev on) stamps this as one of
the most dastardly of the attacks on Christ. They go on to
emphasize their flattery by denying the opposite.
ou Xap.pdi'cts irpoo-wiroi'. Affreux barbarisme pour des lecteurs
grecs (Godet). The expression is a Hebraism, which originally
meant " raise the face," i.e. make the countenance rise by favour-
able address, rather than " accept the face." Hence it came to
mean " regard with favour," but not necessarily with undue favour
comp. Ps. lxxxi. 2 ; Mai. i. 8, 9. But the bad sense gradually pre-
vailed; and both here and in Gal. ii. 6 (see Lft.) partiality is
implied, as in Lev. xix. 15 and Mai. ii. 9. In LXX the common
phrase is Oavp.a&w irpoa-iairov comp. Jude 16. The compounds :
Trpoa-iOTroX-qfiTTTrjis, Trpoo-oyiroXrjfxij/la, etc., always imply favouritism.
Both Syr-Cur. and Syr-Sin. for "way of God" read "word of God."
22. The 4>opos (classical and in LXX) or capitation-tax must be dis-
tinguished from 7-A77, which are indirect taxes. Mt. and Mk. here have
Krjvaov, but in Mk. a notable v. I.
iTriKe<pd\a.iov is
For T|fias (ABL) TR.
has y/uv (C D
P V A A II). Only here and vi. 4
does Zi-eariv c. ace. et in/in. occur in N.T. Kouo-api stands first with
emphasis. Usually both dat. and ace. follow dovvai i. 74, 77, xii. 32, rvii. :
18 ; Acts v. 31, vii. 5 ; Mt. xix. 7, xx. 4, etc.
23. KaTayorjo-as . . . Mt. has yvous .

-navovpyiav. irovrjpiav, . .
Mk. eiows . . . viroKpicriv. See on

27 for Lk.'s fondness for
xii.
Karavoew. In N.T., as in class. Grk., iravovpyta always has a bad

meaning (1 Cor. iii. 19; 2 Cor. iv. 2, xi. 3; Eph. iv. 14). In
LXX it may mean " versatility, skill " (Prov. i. 4, viii. 5).
24. Aci|aT^ fioi Srji'dpioi'. Mk. has
which implies that <pepTc,
they had to fetch it. They would not have heathen money on
their persons. Mt. has Trpoo-rjveyKav avrw, which implies the same
thing ; and he calls it to v6fuo~/xa tov ktjvo-ov, because this poll-tax
had to be paid in denarii.
Tl /ie ireipdfere (A C D P) is an insertion here from Mt. and Mk. NBL

omit. See Wright, Synopsis, 80, p. 73.
Kaio-apos. Probably that of Tiberius. There was no royal

effigy on Jewish coins and even Roman coins, if for circulation in
:
30
466 THE GOSPEL ACCORDING TO S. LUKE [XX. 24, 25.
Palestine, had no image on them. It was a base piece of flattery

on the part of Herod Philip that he placed on his coins the head
of the emperor, and the denarius used on this occasion may have
been one of his. It is possible but not probable that it was a
foreign coin, such as circulated outside Palestine. 1 "Judas of
Galilee" (Acts v. 37; Jos. Ant. xviii. 1. 6, xx. 5. 2) or the
Gaulonite {Ant. xviii. 1. 1) had denounced the payment of tribute
to Caesar as treason against Jehovah, the only Lord that Israel
could acknowledge (a.d. 6) and probably the Galileans who were
:
listening to Jesus on this occasion were thoroughly in sympathy.

But His adversaries had conceded the whole point when they
admitted that the coinage was Caesar's for even Judaism admitted
:
that coinage implies the right of taxation, and is evidence of the

government to which submission is due. Ubicunque numisma
alicujus regis obtinet, illic incolee, regem istum pro domino agnoscunt
(Maimon.). See Edersh. L. &T. ii. p. 385 ; Hist, of J. N. p.
257. Grotius quotes Tiva lêi âpaKTrjpa tovto to Tf.Tpaa-a-a.piov;
Tpuivov (Arrian. Epict. iv. 5. 17).
25. ToCvvv iir<58oT. This is the right order (SBL, Boh. Goth.
Arm.), contrary to the best usage; and hence the correction AirbSore rolvvv
(A C P A A II). D, Syr-Sin. and Lat. Vet. omit toLvvv. For toIvvv first in the
sentence comp. Heb. xiii. 13 ; Is. iii. 10, v. 13, and contrast 1 Cor. ix. 26
Wisd. i. 11, viii. 9. The toIvvv (Mk. odv) marks the sayings as a conclusion
drawn from the previous admission " Then render to Caesar," etc.
:
tA Kcucrapos Kaurapi. This is the answer to the Pharisaic

portion of His questioners, as toi tov eov
ew to the Herodian.
The error lay in supposing that Caesar and God were mutually
exclusive alternatives. Duty to Caesar was part of their duty to
God, because for purposes of order and government Caesar was
God's vicegerent. In Rom. xii. 1, 2 S. Paul insists on the second
of these principles, in xiii. 1-7 on the first. See detached note at
the end of Rom. xiii. As Judaea was an imperial province, its
taxes would go to the fiscus of the emperor, not to the xrarium of
the senate.
ra toG 0eoG. No one duty is to be understood to the exclusion
of others, whether offerings in the temple, or penitence, etc. All
duties owed by man to God are included. 2 For a.Trooi8wp.i of paying
what is due comp. vii. 42, x. 35, xii. 59 ; and see Wsctt. on Heb.
1
Some "heretic" sent R. Juda an imperial denarius, and he was deciding
not to accept it, when another Rabbi advised him to accept it and throw it
into a well before the donor's feet (Avoda Sara f. 6 quoted by Wetst. on Mt.
xxii. 21).
2
It may be doubted whether the idea that man bears the image of God
just as the coin bears the image of Caesar is to be supplied " Render then the
:
coin to Caesar, and give the whole man up to God " (Latham, A Service of
Angels, p. 50).
xii. 11. They had

said <f>6pov 80 vat, as if the tribute was a
gift. By He indicates that it is a due.
substituting a.7rd8ore
26. ouk Xaxycrav ivavriov too Xaou.
. . Peculiar to Lk., who
.
draws special attention to this further victory of Jesus. All three

record the wonder of His adversaries.
For the constr.of a&rov see on ver. 20. This use of ivavriov is
common in LXX, but in N.T. is found only here, xxiv. 19 ; Acts vii. 10,
viii. 32 : comp. Zvclvti i. 8 ; Acts viii. 21.
For 6av|Aaeiv liri see on ii. 33, and for <r\.yv see on xviii. 39.
27-38. The Question of the Sadducees respecting a Woman

with Seven Husbands. Mt. xxii. 23-33; Mk. xii. 18-27. Mt.
tells us expressly that this took place Iv eKeivrj rrj rj^pa. Lk.
mentions the Sadducees several times in the Acts (iv. 1, v. 17,
xxiii. 6-8) but here only in his Gospel. Mk. also here only.
This question was less dangerous than the previous one. It con-
cerned a matter of exegesis and speculation, not of politics, and
was doctrinal rather than practical. Like the first two questions,
it aimed at destroying Christ's influence with the multitude.
While the first aimed at inspiring them with distrust, and the
second at rousing their indignation against Him, this one is calcul-
ated to excite their ridicule. If Jesus failed to answer it, He and
His supporters would be placed in a grotesque position. The
Sadducees were not popular, for the doctrine of the resurrection
is precious to the majority of mankind, and they would be glad of
this opportunity of publicly exhibiting the popular doctrine as

productive of ludicrous results. Josephus says that when Sad-
ducees became magistrates, they conformed to the views of the
Pharisees, for otherwise the people would not tolerate them (Ant.
xviii. 1. 4).
But the doctrine of the resurrection and of invisible powers (Acts xxiii. 8 ;
Jos. B. J. ii. 8. 14) was not the main point in dispute between Sadducees and
Pharisees, but a deduction from the main point. The crucial question was
whether the oral tradition was binding {Ant. xiii. 10. 6). The Pharisees con-
tended that it was equal in authority to the written Law, while the Sadducees
maintained that everything not written was an open question and might be
rejected. Apparently the Pharisees were willing to concede that the doctrine
of the resurrection is not to be found in the written Law ; and indeed outside
the Book of Daniel it is not clearly taught in O.T. What is said in favour of
it (Job xix. 26 ; Ps. xvi. 9, n
; Is. xxvi. 19) seems to be balanced by statements
equally strong on the other side (Ps. cxv. 17 ; Eccles. ix.

vi. 5, lxxxviii. 10, 11,
4-10 ; Is. xxxviii. 18, 19). Hence
followed, on Sadducean principles, that the
it
doctrine was without authority, and was simply a pious opinion. That the Sad-
ducees rejected the O.T., with the exception of the Pentateuch, is a mistake of
Tertullian, Origen, Hippolytus, Jerome, and others ; and perhaps arises from
confusion with the Samaritans. But no Jew regarded the other books as equal
in authority to the Books of Moses ; and hence Jesus, in answering the
Sadducees, takes His argument from Exodus (Bleek, Int. to O.T. 305, Eng.
tr. ii. p. 310). The name 2a55ou/ccuos probably comes from Zadok, the best
attested form of which in many passages of LXX
is ZaddovK (2 Sam. viii. 17 j
Neh. iii. 29, x. 21, xi. II, xiii. 13 ; Ezek. xl. 46, xliii. 19, xliv. 15, xlviii. 11):
but which Zadok gave the name to the sect, remains doubtful (Schurer, Jewish
People in the T. of J. C. II. ii. pp. 29-43 ; Hausrath, JV. T. Times, i. pp.
136-150; Pressense, Le Siecle Apost'olique, pp. 87, 88, ed. 1888. For minor
points of difference between Sadducees and Pharisees, see Kuenen, Religion
of Israel, iii. pp. 234-238 ; Derenbourg, pp. 132-144).
27. Tifes iw laoSouKaicdy ol X^yorrcs. The ol Aey. may agree

with Ttvc9, or be an irregular description of rS>v 2a88. In the
latter case comp. Mk. xii. 40; but the former is better. All
Sadducees held that the resurrection was not an article of faith,
but some may have believed that it was true. One might render
01 XeyovTcs " who were saying " at that moment.
\4yovres is the reading of SBCDL I 33 etc., de Syr-Sin. Syr-Cur.
Aegypt. Goth. Aeth., which is not discredited because it is also in Mt.

But Tisch. follows APVAA II etc. in reading dpriXtyovres.
'E&v ni'os doe\<J>6s. The quotation gives the substance rather

than the wording of Deut. xxv. 5 ; comp. Gen. xxxviii. 8. The
levirate law is said still to prevail among the Kalmucks and
other nations in the East. See Morison on Mk. xii. 19.
29. iirrh. ouV do\<J>ot. The ovv appears to indicate that what
is about to be narrated was a consequence of this levirate law.
But the ovv may be a mere particle of transition. Mt. inserts
irap rjp.lv, as if they professed to describe what had actually taken
place. It is said to have been a well-known problem, the recog-
nized answer to which was, that at the resurrection the woman
would be the wife of the first brother. This answer Christ might
have given ; but, while it would have avoided the ridicule to which
the Sadducees wished to expose Him, it would not have refuted
their doctrine. D, Syr-Sin. c d ff2 1 q ins. irap -fj/uv here.
aT6Kvos. " Childless " as in ver. 28 comp. ver. 31.
: All three
imply that there was neither son nor daughter. And this is laid

down in the Talmud, that the deceased brother must have no
child at all, although Deut. xxv. 5 says simply " have no son " (RV.).
Some maintained that the levirate law, which to a large extent
had gone out of use, did not apply to a wedded wife, but only to
a betrothed woman. The Mishna recommends that the levirate
law be not observed.
30. teal 6 SevTcpos. This is the reading of SBDL
157, e, omitting
fKaêv after Kal and rty ywaiKa Kal odros AiriOavtv &tckvos after 6 Sefrrcpos.
These insertions are found in A
P V A A II, Syr-Sin. Syr-Cur. Vulg.
The main point is placed
31. ou KaTAnroi/ TKca Kal dir<?0avoi\
although their death logically precedes.
first,
33. T1V09 ciutwi' yiVcTai yun] ; The question is a plausible

appeal to the rough common sense of the multitude, and is based
upon the coarse materialistic views of the resurrection which then
prevailed.
34. Jesus begins by removing this erroneous basis and shows

that the question is futile. The words ol viol rov cuwvos . . .
tvx*w are peculiar to Lk., who omits " Ye do err, not knowing
the Scriptures, nor the power of God." Comp. Eph. i. 21.
35. oi 8e KaTaiw0^rres tou aiwvos ciceifou. One might have
expected simply oi viol r. aluvos Ik. But the substitution of
Ka$io)6evTe<i corrects the assumption that all the sons of this world
will enter the Kingdom which begins with the resurrection.
Comp. Acts v. 41 ; 1 Thes. i. 5. Nowhere else does oi alwv
c/ccivos occur in N.T. It means the age beyond the grave regarded
as an age of bliss and glory. See on Rom. xii. 2. In itself it
implies resurrection; but, inasmuch as this is the doctrine in
dispute, the resurrection is specially mentioned. The word &vd-
otcktis occurs Zech. iii. 8; Lam. iii. 63; Dan. xi. 20; title of
Ps. lxv. But not until 2 Mac. vii. 14, xii. 43 is it used of
resurrection after death.
tt)s ck vKp5>v. This must be distinguished from [17] dvdo-rao-is
[twv] veKpuiv. The more comprehensive term and
latter is the
implies that all the dead are raised (Mt. xxii. 31 ; Acts xvii. 32,
xxiii. 6, xxiv. 21, xxvi. 23; Rom. i. 4; 1 Cor. xv. 12, 13, 42;
Heb. vi. 2). Whereas dvaarao-is Ik veKpwv rather implies that
some from among the dead are raised, while others as yet are not.
Hence it is used of the resurrection of Christ and of the righteous,
and is equivalent to the dvdcrrao-is a7s (Acts iv. 2 ; 1 Pet. i. 3
comp. Col. i. 18). The dvdoTao-is vexpaiv includes the dvdo-Tao-i?
/cpiVews as well as the av. 0)175 (Jn. v. 29). Comp. xiv. 14
1 Thes. iv. 16; Rev. xx. 5, 6; and see on Phil. iii. 11 and
Lft.
Mey. on Rom. i. 4. With the construction comp. tovtov tuyV
ovk avros (Aesch. P. V. 239).
r]$i(i>6r]v
yafujorrai. Identical in meaning with ya/uo-Kovrai (ver. 34).
In both verses the simple verb is the right reading. In both places TR.
follows inferior authorities in reading iieyafi.
36. ou8e yap diroOai'eti'. The yap means that the abolition of
death involves the abolition of marriage, the purpose of which is
to preserve the human race from extinction.
For ov8t (ABDLP 106 157) Tisch. has oirri (xQRrAAH). It

looks like a correction.
iCTdyycXoi yap cicriv. The adj. occurs here only in bibl. Grk.
and was probably coined by Lk. on the analogy of to-do-repos
(4 Mac. xvii. 5), to-d8cA.<pos, lo-odeos, k.t.X. Mt. and Mk. have
ws dyyeXoi. Grotius quotes from Hierocles tovs to-oSai//,ovas ko.1
icrayyeAovs ko.1 toZs dyavots rjpwcriv 6/x.otous. " They do not marry,
because they cannot die ; and they cannot die, because they are
like angels ; and they are sons of God, being sons of the resur-
rection." In correcting the error of the Sadducees about the

resurrection Jesus incidentally corrects their scepticism respecting
Angels (Acts xxiii. 8). See Latham, A
Service of Angels, pp.
52-60.
The connexion of koX viol d<riv Qeov is uncertain. The repetition of
rather against the clause being taken with laiiyyekot. ydp elviv.
elo~iv is More
probably it is co-ordinate with ov5e diroOaveiv dvvavrai. It is worth noting
that both in Job i. 6, ii. 1, and Gen. vi. 2 LXX has not viol but AyyeXot
rov Qeov. Comp. 1 Cor. xv. 52 ; Rev. xxi. 4. But in any case it is the
immortality of the Angels, not their sexlessness or immateriality, that is the
point of the argument. For rtjs av. viol Svtcs see on xxiii. 8.
37. Having shown that their question ought not to have been
asked, being based upon a gross misconception of the conditions
of the future state, Jesus proceeds to answer the objection which
their question implied, viz. that the doctrine of the resurrection
is inconsistent with the Mosaic Law. On the contrary, Moses
implies the doctrine. The levirate law is no argument against a
resurrection ; and the passage here quoted is a strong argument
in favour of it.
ica! Muoo-rjs. " Even Moses," who was supposed to be against
the doctrine (Mey. Weiss, Holtzm.). Less well, etiam Moses, non
modo prophetee, (Beng.). Jesus quotes Moses because they had
done so (ver. 28), not because the Sadducees accepted only the
Pentateuch (Tert. Orig. Hieron.), which was not the case.
ipfywrev. Not, "hinted," but "disclosed, intimated, revealed."
Both in class, and bibl. Grk. /xr/vvo) is specially used of making
known what was secret (Acts xxiii. 30; 1 Cor. x. 28; Jn. xi. 57
Soph. O. R. 102).
&ri TTjs 0(tou. " In the Bush," i.e. in the portion of Scripture
known as " the Bush." In Mk. we have iv t# fiLfiXta Mwuo-ecos
7rl tov fidrov, where AV. violently transposes Vl t. /?.,

"how in
the bush God spake unto him." Comp. 2 Sam. i. 18 and Rom.
xi. 2. The O.T. was divided into sections, which were named
after something prominent in the contents. Examples are quoted
from the Talmud. The rhapsodists divided Homer into sections
and named them on a similar principle. In the Koran the
chapters are named in this way. But the possibility of the simple
local meaning here must not be excluded.
The gender Here and Acts vii. 35 it is fem. In Mk.

of /Sdros varies.
and in LXX masc. (Exod. iii. 2, 3, 4 ; Deut. xxxiii. 16).
it is So also in
Polyb. and Theophr. Several Old Latin texts here read sicut dixit vidi
in rubo (cfffa ilq), which seems to imply a Greek text ws X^yet eldov
iv Tj) p.
38. The Sadducees based their denial of the resurrection on

the alleged silence of Scripture and on the incredibility of exist-
ence after the death of the body (Jos. B. J. ii. 8. 14). Christ
demolishes their premises by showing that Scripture is not silent,

but teaches the reality of existence after death. 1 His argument
has less force against those who admit existence after death, but
hold that this existence of the soul apart from the body will
continue for ever. This, however, was not the error which He
was combating, and perhaps was not a common view. Yet even
against this error the argument has force, as Bengel points out.
Deus non est non entis deus : ipse est deus vivens ; ergo ii qui
deum habent, vivere debent, et qua parte vivere intermiserant,
reviviscere in perpetuum. But perhaps this is more than is in-
tended. What is obvious is this :

Dead things may have a
Creator, a Possessor, a Ruler only living beings can have a God.
:
If Abraham or any of the patriarchs had ceased to exist when he

died, God would have ceased to be his God. " I am the God of
Abraham" implies that Abraham still lives. Comp. ol Sia rbv
eov aTTodavovres ,w(tlv t<3 e<3, wcnrep A/Spaa/x k. IcraaK k. Ia/cw/3
2
(4 Mac. xvi. 25). It is in reference to us that they seem to die :
in reference to Him 7ravTes coo-iv. The irdrres need not be re-

stricted to the three patriarchs it includes all who are mentioned
:
in vv. 35, 36. Mk. adds -n-oXv irXavacrOe, but the condemnation of
this doctrinal error is less severe than of the Pharisaic hypocrisy.
39, 40. The Testimony of the Scribes. Some of the Pharisees
could not refrain from expressing their admiration of the manner
in which Jesus had vanquished their opponents. That proof of
the doctrine of the resurrection, which Sadducees had defied
the Pharisees to find in the Pentateuch, Jesus had produced, and
in the most convincing manner. The scribes were now persuaded
that it was useless to ply Jesus with hard questions. Such
attempts merely gave Him the opportunity of winning victories.
But we learn from Mt. and Mk. that one of them came forward to
try Him once more (7ripao)i> avrov) with a question that was
much debated, as to which commandment was chief. There is
nothing to show, however, that there was any snare in the ques-
tion the scribe may have wished to try His sagacity on a point
:
which was very interesting. That a similar inquiry has been

narrated elsewhere (x. 25), may be Lk.'s reason for omitting the
incident here.
40. yap. The fact that this was not understood caused it to be altered
in many texts into di. Godet maintains that it " has absolutely no sense," and
1
Gamaliel is have silenced Sadducees by quoting such promises as
said to
Deut. i. 8, xi. God's promises must be fulfilled, and these were not fulfilled
9.
to the patriarchs during their lifetime. Again, if God quickened buried seed,
how much more His own people (Edersh. Hist, ofJ. N. p. 316).
2
The Fourth Book of Maccabees, although written before the destruction
of Jerusalem, was probably written not very long before Christian interpola-
tions, or conscious imitations of Christian phraseology, are possible (Schurer,
Jewish People in the T. ofJ. C. II. iii. p. 244).
erroneously states that WH.

have abandoned it It is attested by K B L, 33,
Aegyptt., and gives excellent sense. Some of His opponents praised Him,
for they saw that He was always victorious, and that they must risk no more
defeats.
41-44 Jesus in turn asks a Question about David and the

Messiah. Mt. xxii. 41-46 ; Mk. xii. 35-37, where see Gould. It
is yet another opportunity of instructing them, not of vanquishing
and humiliating them, that is sought. The approbation recorded
in ver. 39 (comp. Mk. xii. 32) gave signs that some of His opponents
were open to conviction, and might even now recognize the
Christ.
41. irpos auTou's. The scribes who had expressed admiration
are perhaps chiefly meant. In any case, " unto them " and not
" in reference to them " is the meaning.
nils Mt. gives o! ypafjufiaTel^ as the subject of
\4yovcnv.
which does not imply that the scribes had gone away.
Aeyouo-ij/,
" With what right do teachers say ? " This is the usual doctrine
but do people consider what it involves in reference to other
statements ?
42. ovt&s yap. This is the reading of K B LR

1 33, 1, Aegyptt. , and
may be safely preferred to kclI airds (A DP, Syrr. Vulg. Goth. ). Q
has ko.1
airrbt ydp.
iv BifSXu vPaXpie. See on iii. 4. Mt. has Trveufian and Mk.

t<3 irv. t<3 ayto) for y3i/?Aa> *aA./iaiv. The quotation is verbatim the
same Mt. and Mk. have vTroKa. for the
in all three, excepting that
viroirohov of LXX. and Lk. All three omit the 6 before Kvpios.
In the Hebrew we have different words for Lord " Jehovah saith :
to my Adonai." Ps. ex. was always believed to be Messianic, and

to have been written by David. That it is Messianic is a matter
of spiritual interpretation ; and, as Jesus here gives this doctrine
the sanction of His authority, no loyal Christian will consider that
he is free to question it. The authorship of the Psalm is a
question of criticism; and nothing in the method of Christ's
teaching, or in the contents of Scripture generally, warrants us in
believing that He here frees us from the duty of investigating a
problem which is capable of being solved by our own industry
and acuteness. We have no right to expect that Scripture will
save us from the discipline of patient research by supplying us
with infallible answers to questions of history, chronology, geology,
and the like.
The last word has not yet been spoken as to the authorship of Ps. ex. ; but
it isa mistake to maintain that Jesus has decided the question. There is
nothing antecedently incredible in the hypothesis that in such matters, as in
other details of human information, He condescended not to know more than
His contemporaries, and that He therefore believed what He had been taught
in the school and in the synagogue (see footnote, p. 124). Nor ought we
summarily to dismiss the suggestion that, although He knew that the Psalm
was not written by David, He yet abstained from challenging beliefs respect-
ing matters of fact, because the premature and violent correction of such beliefs
would have been more harmful to His work than their undisturbed continuance
would be. In this, as in many things, the correction of erroneous opinion
might well be left to time. But this suggestion is less satisfactory than the
other hypothesis. It should be noticed that, while Jesus affirms both the
inspiration (Mt. Mk. ) and the Messianic character (Mt. Mk. Lk.) of Ps. ex.,
yet the argumentative question with which He concludes need not be under-
stood as asserting that David is the author of it, although it seems to imply
this. It may mean no more than that the scribes have not fairly faced what
their own principles involve. Here is a problem, with which they ought to
be quite familiar, and of which they ought to be able to give a solution. I.t is
their position, and not His, that is open to criticism. The question, "Why
callest thou Me good ? " appears to serve a similar purpose. It seems to imply
that Christ is not to be called good in the sense that God is called good (Mk.
x. 18). But it need mean no more than that the young man who addressed
Jesus as "Good Master" ought to reflect as to the significance of such
language before making use of it. 1
44. Kal irus au-rou uios i<mv ; De Wette and Strauss both point
out that this question must imply either (1) that the Messiah is not
the Son of David, or (2) that the inspired Psalmist teaches that the
Messiah is no mere political deliverer. Strauss, with Schenkel and
Volkmar, prefers the former alternative. 2 But it is incredible that,
even if Jesus were a mere human teacher, He would thus gratuit-
ously have contradicted the express utterances of Scripture (2 Sam.
vii. 8-29; Is. ix. 5-7, xi. 1-10; Jer. xxiii. 5-8; Mic. v. 2) and the
popular belief which was built upon them ; especially as this belief
was a valuable help to His own work (xviii. 38 ; Mt. xv. 22, xii. 23,
xxi. 9). Whereas, those who believe in His Divinity need have
no difficulty in admitting, that, on a point which was no part of
His teaching, Jesus might go all His human life without even rais-
ing the question as to the truth of what was authoritatively taught
about the authorship of this or that portion of Scripture.
45-47. The Condemnation of the Scribes. Like Mk. xii.
38-40, this seems to be a summary of the terrible indictment of
1 "
If I by Beelzebub cast out devils, by whom do your sons cast them
out?" (Lk. xi. 19) is possibly a similar case. It need not imply that Jewish
exorcists had succeeded in casting out demons, but only that they were credited
with no diabolical witchcraft in making the attempt. The question may mean
no more than "Judge Me on the same principles as you judge your own
exorcists."
On Ps.ex. see Gore, Bampton Lectures, 1891, Lect. vii. sub fin. and
note 55 Driver, Int. to Lit. of O. T. p. 362 and note ; Perowne, Psalms, ii.
;
p. 302, with the remarks of Thirlwall there quoted ; Meyer on Mt. xxii. 43 ;
Weiss on Mt. xxii. 43 with note ; Bishop Mylne, Indian Ch. Quar. Rev. Oct.
1892, p. 486; Schwartzkopff, Konnte Jesus irrenl 1896, pp. 21-36.
2
Latham is of the same opinion from a different point of view. He thinks
that Jesus repudiated the title " Son of David," as implying that the Redeemer
of the world was a Jewish Messiah, with a title based on legitimacy and
genealogy (Pastor Fastorum, p. 415).
the hierarchy given at length in Mt. xxiii. Lk. perhaps did not
know the longer report preserved by Mt. As he had already given
an account of a similar discourse (xi. 39-52), there was the less
need to give a full report here.
45. 'Akouoktos 8e iran-os tou XaoG. It is in the hearing of the
multitude who had just been witnesses of the contest, in which the
scribes had been so signally defeated, that Jesus utters His final
condemnation of them. Comp. the similar condemnation xii. 1,
where as here we have Trpoo-cêre awo, and see notes there. Comp.
also the somewhat parallel passage in Ezek. xxii. 25 dp7rdov-rs :
apTra.yfia.Ta, i/arâs KarecrOiovTes iv cWacrma, /cat Tt//.ds A.a/i./JavovTcs*

/cat at yripa.L o~ov iirXrjOvvOrjcrav iv fiicrio crov.
46. ircptiraTciv iv aroXats. Mk. also has this Hellenized ex-
pression for TrXarvvova-iv to. (pvXaKTyjpia aurwv (Mt. xxiii. 5). The
saying from do-7raoy*,ovs eV rats dyopats to Tots SctVvots is in all three
accounts. Comp. xiv. 7, and see Wetst. on Mt. xxiii. 6, 7.
Salmon quotes AV. of this and of Mk. xii. 38 in illustration of the variety
which independent translation is sure to produce. Here, " love to go in long
clothing, and love salutations in the market places and the chief seats in the
synagogues, and the uppermost rooms at feasts, which for a pretence make long
prayers." In Mark, "desire, walk, robes, greetings, markets, highest, chief,
show " for the words in italics, the Greek in all cases being the same.
rStv OeXdvTwv ircpiiraTciv. This constr. of 0Aw = "like, love" c. infin.
occurs only here and Mk. xii. 38. It is perhaps an extension of the
Hebraistic 0e\w nva. or ti = " take delight in, and in Mk. xii. 38 an ace. is
coupled with the infin. Comp. Mt. xxvii. 43, ix. 13, xii. 7 Heb. x. 5, 8. ;
But Lk. separates the ace. from deKbvrwv by inserting the more usual
<j>i\oiJVT<j)v, Win. liv. 4, p. 587. What follows is common to all three
accounts. See on xi. 43 and xiv. 7.
47. 01 KaTcr6iou<7ii' tcYs oiiaas t5>v x-qpStv. Comp. Mk. xii. 40

but this item in the condemnation is not found in the true text of
Mt. xxiii. Probably wealthy widows are chiefly meant. They de-
voured widows' houses by accepting hospitality and rich presents
from pious and weak women. Sexus muliebris ut ad superstitionem
pronior ita magis patet ad eas fraudes (Grot.). They would find
widows a specially easy prey, and their taking advantage of the
defenceless aggravated their guilt. Oetaient les Tartuffes de
Vepoque (Godet). Josephus says of the Pharisees ots vtttjkto rj
ywatKtovtTts (Ant. xvii. 2. 4). Comp. the cases of Fulvia (xviii. 3. 5)
and of Helene (xx. 2. 5) as instances of devout and benevolent
women. The wife of Pheroras, brother of Herod the Great, paid
the fines of thousands of Pharisees who had been fined for refusing
to swear loyalty to Caesar (xvii. 2. 4). The Talmud gives evidence
of the plundering of widows. Inter plagas quse, a fharisxis pro-
veniunt hxc etiam est. Est qui consultat cum orphanis, ut alimenta
viduae, eripiat (Sola Hieros. f. 20. 1, Schoettg. i. 199). Of a
plundered widow R. Eleazar says, Plaga Pharisxorum tetigit Mam.
XX. 47-XXI. 3.] LAST DAYS OF PUBLIC TEACHING 475
\i]fju|/orr<H irepiCTo-^Tepoi' Kpijxa. The " more abundant " may be

understood in two ways (1) in proportion to the high estimation
:
in which they were held in this world ; or (2) in proportion to the

hypocrisy which makes a trade of religion (Gould). Qui male
agit, judicatur. Qui bono abutitur ad malum ornandum, magis
judicatur (Beng.). For X^fjujfo/iai Kpip.a comp. Rom. xiii. 2 ; Jas.
iii. 1 ; and for ircpuro-oTepot' see on vii. 26.
XXI. The Widow's Mites. Mk. xii. 41-44. The incident
1-4.
"
is not recorded by Mt. The saying respecting " widows' houses
might lead to the preservation of this narrative. Mk. and Lk. give
both, Mt. neither.
5
1. Aea0\6J/as. Mk. has KaMaax. The long discussions had
wearied Him, and He had been sitting with downcast or closed
eyes.
elbev tous pdXXorras . . . irXouaious. Either, "He saw the
rich who were casting," etc. Or, " He saw those who were casting
. . . rich people." The former is better. In either case the im-
perf. part, expresses what was continually going on : vidit eos qui
mittebant munera sua in gazophylacium divites (Vulg.).
to Yao(}>uXdiaoe. We
are not sure that there was a separate
building called the Treasury. But the thirteen trumpet-mouthed
boxes which stood in the spacious Court of the Women appear
to have been known as the Treasury. These Shoparoth or
" trumpets " were each of them inscribed with the purpose to
which the money put into them was to be devoted. See Edersh.
The Temple, p. 26. Besides these there was the strong-room whither
their contents were taken from time to time. This, however,
cannot be meant here. Comp. Jn. viii. 20.
Both in LXX and in Josephus we find sometimes

rb. yao<f>v\&iaa (Neh.
x. 38, xiii. B, J. v. 5. 2, vi. 5. 2), sometimes rb yafo<f>v\&Ki.ov (2 Kings
9 ;
xxiii. 11 ; 1 Mac. xiv. 29 ; Ant. xix. 6. 1) : and we cannot say that there is
any difference of meaning.
2. irevixpdv. Exod. xxii. 25; Pro v. xxviii. 15, xxix. 7; but

nowhere else in N.T. Vulg. and 1 have pauperculam see also :
Vulg. of Is. lxvi. 2.

See on xii. 59. The exact amount would not be
Xcirrd 800.
visible from a distance. Jesus knew this, as He knew that it was
all that she had, supernaturally. It was not lawful to offer less than
two peruiahs or mites. This was therefore the smallest offering
ever made by anyone ; so that Bengel's remark on the two mites
is out of place quorum unum vidua retinere potuit. She could
:
have kept both.

3. 'AXt)0ws Xcyw up-if. Introduces something contrary to the
usual view. Here, as in ix. 27 and xii. 44, Lk. has a\rjd<2<>,
where Mk. or Mt. has a/jLijv.
476 THE GOSPEL ACCORDING TO S. LUKE [XXI. 3-5.
irXctoj' it&vruv. Nbn modo proportione geometrica, sed animo,

quern spectabat Dominus (Beng.).
For trXeiov (AB V A A II), which is supported by w\eov (K), Tisch. prefers
ir\etu (DQX), which is supported by rXttora (L). Orig. has irXeiov several
times.
4. irdrrcs y^P outoi. Pointing to those of them who were still

in sight.
els t& Swpo. " Unto the gifts," which were already in the
boxes.
4k tou ucrTcp^fiaTos. Comp. 2 Cor. viii. 14, xi. 9 ; Judg. xix. 20
Ps. xxxiii. 10. Whereas they had more than they needed for their
wants, she had less : they had a surplus, and she a deficit. Yet

out of this deficient store she gave, gave all she had.
The Latin Versions vary much in rendering both expressions de exuper-

:
antia (s), de eo quod superfuit Mis (e), de quo super tilts fuit (a), ex eo quod
abundavit tilt's (f), ex abundanti (Vulg.) de exiguitate sua (a), de inopia sua
:
(e r), de minimo suo (d), ex eo quod deest Mi (f Vulg. ).
irdrra rbv Bum All that she had

to support her at that time :
comp. viii. 43, xv. 12, 30; Cant.7; Soph. Phil. 933, 1283.
viii.
5-36. The destruction of the Temple and of Jerusalem fore-
told. Mt. xxiv. 1-36 ; Mk. xiii. 1-32. The section falls into
three divisions the Occasion of the Prophecy (5-7), the Prophecy
:
(8-28), the Exhortation to Vigilance based on the Parable of the

Fig Tree (29-36). Edersheim has shown in detail how different
contemporary Jewish opinion respecting the end of the world was
from what is contained in this prediction, and therefore how unten-
able is the hypothesis that we have here only a reflexion of ordinary
Jewish tradition (Z. &* T. ii. pp. 434-445).
5-7. Lk. gives no indication of time or place. Mk. and Mt.
tell us that it was as Jesus was leaving the precincts that the remark
of the disciples was made. The discourse as to the comparative
merits of the offerings made in the Temple would easily lead on to
thoughts respecting the magnificence of the temple itself and of
the votive gifts which it received.
5. ti>w Xeyonw. Mt. and Mk. tell us that these were
disciples.
Here again Cod. Bezae has a reproduction of the gen. abs. in Latin,
quoruttdam dicentium comp. ver. 26.
:
Xi6ois KaXoIs. Some of the stones of the substructure were

enormous. The columns of the cloister or portico were monoliths
of marble over forty feet high. See Josephus, whose account
should be read in full {B.J. v. 5), Tacitus {Hist. v. 12), Milman
{Hist, of the Jews, ii. bk. xvi. p. 332), Edersheim {Temple, p. 21),
Renan {V. de J. p. 210). " It is almost impossible to realise the
XXI. 5-7.J LAST DAYS OF PUBLIC TEACHING 477
effect which would be produced by a building longer and higher

than York Cathedral, standing on a solid mass of masonry almost
equal in height to the tallest of our church spires " (Wilson, Recovery
ofJerusalem, p. 9).
6.va9r\\La(nv. Mt. and Mk. say nothing about the rich offerings,
which were many and various, from princes and private individuals
(2 Mac. iii. 2-7) e.g. the golden vine of Herod, with bunches as
:
tall as a man (Jos. B.J. v. 5. 4; Ant. xv. 11. 3 comp. xvii. 6. 3 :
xviii. 3. 5, xix. 6. 1). Illic immense opulentiee, templum (Tact. Hist.

v. 8. 1). For avdO-qfia comp. 2 Mac. ix. 16; 3 Mac. iii. 17 ; Hdt.
i. 183. 6. Here only in N.T.
On the relation between av&Orjfxa and dvdOe/jut see Ellicott and Lft. on
Gal. i. 8 ; Trench, Syn. v. ; Cremer, Lex. p. 547. In MSS. the two words
are often confounded. Here N ADX
have dvad^/iaircv, which Tisch. adopts.
6. Tawo a OcwpeiTc. Nom. pendens : comp. Mt. x. 14, xii. 36 ; Jn.
vi. 39, vii. 38, xv. 2, xvii. 2 ; Acts vii. 40.
IXewovTai -qpepai. " Days will come " : no article. Comp. v. 35,
xvii. 22, xix. 43, xxiii. 29.
em Xi8w.
ouk d<J>0rjaT<u XiGos A
strange prediction to those
who had been expecting that the Messianic Kingdom would imme-
diately begin, and that Jerusalem would be the centre of it.
Respecting the completeness of the fulfilment of this prediction see
Stanley, Sin. 6 Pal. p. 183 ; Robinson, Res. in Pal. i. p. 295.
7. Just as Lk. omits the fact that the remark about the glorious
buildings was made as Jesus was leaving the temple (ver. 5), so he
omits the fact that this question was asked while Jesus was sitting
on the Mount of Olives. Mt. knows that it was " the disciples "
who asked ; but the interpreter of Peter knows that Peter, James,
John, and Andrew were the enquirers. Both state that the question
was asked ko.t iStav.
iroTe ouk Taura lorai; They accept the prediction without
question, and ask as to the date, respecting which Christ gives
them no answer comp. xiii. 23, 24, xvii. 20. Perhaps they con-
:
sidered that this temple was to be destroyed to make room for

one more worthy of the Kingdom. Their second question, rt to
crrjfielov, shows that they expect to live to see the preparatory
catastrophe.
8-28. The Prophecy. The Troubles which will follow the

Departure of Christ False Christs, Wars, Persecutions (8-19).
The Destruction of Jerusalem (20-24). The Signs of the Return
of the Son of Man (25-28). The record of the prediction in Mt.
and Mk. is similarly arranged. But in all three records the out-
lines of the two main events, with their signs, cannot always be
disentangled. Some of the utterances clearly point to the Destruc-
tion of Jerusalem; others equally clearly to the Return of the
Christ. But there are some which might apply to either or both ;
478 THE GOSPEL ACCORDING TO S. LUKE [XXL 8-11.
and we, who stand between the two, cannot be sure which one, if
only one, is intended. In its application to the lives of the hearers
each event taught a similar truth, and conveyed a similar warning
and therefore a clearly cut distinction between them was as little
needed as an exact statement of date. Some of the early com-
mentators held that the whole of the prophecy refers to the end of
the world without including the fall of Jerusalem.
8. TrXarnOfJTc. " Be led astray." The verb is used nowhere
else in Lk. It implies no mere mistake, but fundamental departure
from the truth Jn. vii. 47 ; 1 Jn. i. 8, ii. 26, iii. 7 ; Rev. ii. 20,
:
xii. 9, xx. 3-10, etc. " Deceive " (AV.) would rather be a-n-aTav
(Jas. i. 26 comp.
: 1 Cor. iii. 18; Gal. vi. 3).
em tw ovopn-i (aou. Christ's name

will be the basts of their
claim. We know
of no false Messiahs between the Ascension and
the fall of Jerusalem. Theudas (Acts v. 36), Simon Magus (Acts
viii. 9), the Egyptian (Acts xxi. 38) do not seem to have come
forward as Messiahs. Dositheus, Simon Magus, and Menander

might be counted among the "many antichrists" of 1 Jn. ii. 18,
but not as false Christs. We seem, therefore, at the outset to have
a sign which refers rather to Christ's return than to the destruction
of Jerusalem.
9. dKaTcurrao-ias. Comp. I Cor. xiv. 33 ; 2 Cor. vi. 5, xii. 20
Jas. iii. 16; Prov. xxvi. 28; Tob. iv. 13. In Josephus we have
abundant evidence of such things. Tacitus says of this period
opimum casibus, atrox prceHis, discors seditionibus, ipsa, etiam pace
seevum. Quatuor Principes ferro interempti. Trina bella civilia,
plura externa ac plerumque permixta {Hist. i. 2. 1). TTTOYjdtJTe.
Only here and xxiv. 37 Mt. and Mk. have OpoeiaOe.
:
8ei. It is so ordered by God: comp. xiii. 33, xvii. 25, xix. 5,

xxiv. 7, 26, 44, 46.
ouk euOe'ws. First, with emphasis " Not immediately is the
:
end." For "by-and-by" as a translation of ev6ew<s see on xvii. 7.

By to tc'Aos is not meant to tc'A.os cJoYvwv (comp. Mt. xxiv. 8), but
irdvTtov to Te'A.os (1 Pet. iv. 7), the end of the world and the coming
of the Son of Man.
10. Totc cXtyev aoToIs. A new
introduction to mark a solemn
utterance. The unusual; but that does not
totc with ekeyev is
make the combination of totc with iyepOrja-trai (Beza, Casaubon,

Hahn) probable.
D, Syr-Cur. Syr-Sin. adeff2 ilr omit the words.
^cpOô-cTcn eOôs cV eOvo<s. Only here and in the parallels is

this use of iyetpco-dai cVi riva found in N.T. Comp. iTrtyepOrj-
ctovtcu AlyvTtTLOi cV' AlyvTTTiovs . . . [cVcycp^^crcTat] 7rdAis cVi 7r0A.1v
feat vo/xos 7Ti vop,ov (Is. xix. 2).

11. After describing the general political disturbances which
XXI. 11-15.] LAST DAYS OF PUBLIC TEACHING 479
shall precede the end, Jesus mentions four disturbances of nature

which shall also form a prelude earthquakes, famines, pestilences,
:
and terrible phenomena in the heaven. Lk. alone mentions the

Xotfioi (elsewhere in a metaphorical sense Acts xxiv. 5 ; Prov.
:
xxi. 24; Ps. i. 1; 1 Mac. xv. 21). Lk. alone also mentions the
<f>6(3r]6pd re kclI o-rj/xua. On the prodigies which preceded the
capture of Jerusalem see Jos. B.J. vi. 5. 3; Tac. Hist. v. 13.
According to the better text (tfBL, Aegyptt. Arm. Aeth.) Kara rSirovs
belongs to Xoi/iol ical Xifiol, not (as in Mk.) to aeicr/J.oi fieydXoi (A D, Latt.).
Syr-Sin. has "in divers places" with both. Many authorities (SADL, de
Boh.) have Xi/jloI k. Xoifiol. For the paronomasia comp. fV koX irv<rqv (Acts
xvii. 25) ; yivdicriceis & avayivitxriceis (Acts viii. 30) ; 2/xadev a<f> &p îradev
(Heb. v. 8) ; 6va[//.riv in 'Ov^crifios (Philem. 20) ; rivts twv k\dduv iêtcXdix-
6r\aa.v (Rom. xi. 1 7). Some Latin, Syriac, and Aethiopic authorities here
insert et hiemes tempestates, "probably from an extraneous source written or
oral" (WH. ii. App. p. 63). Comp. the addition of koX rapaâl in Mt.
xiii. 8. And as regards the terrors generally comp. 4 Esdr. v. 4-10.
12-19. Calamities specially affecting the Disciples; Persecu-

tion and Treachery. While Lk. and Mk. emphasize the persecu-
tion that will come from the Jews, Mt. seems almost to confine it
to the Gentiles (but see Mt. x. 17-19). Jn. also records that
Christ foretold persecution (xv. 18-21), and in particular from the
Jews (xvi. 2, 3). The Acts may supply abundant illustrations.
Note that Lk. has nothing about " the Gospel being preached to
all the nations" (Mk. xiii. 10; Mt xxiv. 14). Would he have
omitted this, if either of those documents was before him ?
12. -n-po 8e toutwc. The prep, is certainly used of time, and
not of superiority in magnitude. Persecutions are among the first
things to be expected. The tendency of Mt. to slur the misdeeds
of the Jews is conspicuous here. While Lk. mentions to.s o-wa-
yoyas and Mk. adds crvv&pia, Mt. has the vague term 6Xiij/iv.
13. &Tn>pT)creTai upy els (xapTupioe. " The result to you will be
that your sufferings will be for a testimony." A testimony to
what ? Not to the innocence of the persecuted, which is not the
point and they were commonly condemned as guilty.
: Possibly
to their loyalty :comp. Phil. i. 19. More probably to the truth of
the Gospel. For the verb comp. Job xiii. 16 2 Mac. ix. 24.
;
14. n-pop.eXeTai'. The regular word for conning over a speech

here only in N.T. Mk. has the less classical Trpo^pLfx-vav. Comp.
x. 19, 20, and see on xii. 11. Hahn would make the word mean
anxiety about the result of the defence.
15. eyw yap. With emphasis "all of that will be
: care." My
In the parallel assurances in Mt. x. 20 and Mk. xiii. 11 it is the help
of the Holy Spirit that is promised. In form this verse is peculiar
to Lk. By o-to/xcl is meant the power of speech ; by ao<pia the
choice of matter and form. Comp. cya> dvoi'fw to ord/xa <rov
48O THE GOSPEL ACCORDING TO S. LUKE [XXI. 15-19.
(Exod. iv. 12), and Se'oWa tous Xdyous fiov cis to <tt6/mi <rov (Jer.
i. 9).
This refers to o-o<pia (Acts vi. 10) as dvTi7Ttv to
&vTi(rrf\vai.
o-rd/xa. Their opponents will find no words in which to answer,
and will be unable to refute what the disciples have advanced. Vos
ad certamen acceditis, sed ego prxlior. Vos verba editis, sed ego sum
qui loquor (Bede). Quid sapientius et incontradicibilius confessione
simplici et exserta in martyris nomine cum Deo invalescentis (Tert.
Adv. Marc. iv. 39. 20). Holtzmann would have it that these
verses (12-15) are ^
e composition of the Evangelist with definite
reference to the sufferings of S. Paul and S. Stephen.
16. koI utto yovio)v. "Even by parents" (RV.) rather than
"both by parents" (AV.). Cov. also has "even." Comp. xii. 52,
53 ; Mt. x. 35 for similar predictions of discord in families to be
produced by the Gospel.
Oakaiwouo-iK. This verb is in all three accounts. It cannot
be watered down to mean " put in danger of death " (Volkmar)
ver. 18 does not require this evasion. Comp. i$ avrwv airoKrcvelTe.
koI <TTavp(TT (Mt. xxiii. 34) and c avraiv airoKTevovdiv (Lk.
xi. 49). Here ii ujiuk naturally means " some of you Apostles."
Three of the four who heard these words
Andrew suffered a martyr's death. James, Peter, and
17. k ZOvwv after 7rdvTw,
which is in harmony with his omitting synagogues as centres of
persecution (xxiv. 9). For the paraphrastic future see on i. 20.
18. Kal 9pi .ou fit) diroXrjToi.
. . Peculiar to Lk. This
proverbial expression of great security must here be understood
spiritually ; for it has just been declared (ver. 1 6) that some will
be put to death. " Your souls will be absolutely safe ; your
eternal welfare shall in nowise suffer" (Mey. Weiss, Nosg.). Jn.
x. 28 is in substance closely parallel. This is more satisfactory
than to take it literally and supply sine prxmio, ante tempus
(Beng.) ; or supply from Mt. x. 29 avev tov Trurpos ifiwv (Hahn).
The proverb is used of physical preservation, Acts xxvii. 34;
1 Sam. xiv. 45 ; 2 Sam. xiv. uj.-i Kings i. 52.
19. iv ttj uTrofiokfj u/awc. "In your endurance" of suffering

without giving way whereas /xaKpoOvfj-ia is patience of injuries
;
without paying back. See Trench, Syn. liii. ; Lft. on Col. i. n,

iii. 12 ; Wsctt. on Heb. vi. 12. The Latin Versions often confuse
the two words.
Here we have patientia (e f ff2 i q rs Vulg.), tolerantia (a), sufferentia (d).

These three translations are found also viii. 15. In no other Gospel does
biro/iovr/ occur ; and in no Gospel does fM.icpodviJ.la. occur.
KTr)<r<r0 Tds vj/uxds ufiui'. "Ye shall win your souls," or "your
lives." This confirms the interpretation given above of ver. 18.

There the loss of eternal salvation is spoken of as death. Here
the gaining of it is called winning one's life. See on ix. 25 and
xvii. 33. In Mt. (xxiv. 13, x. 22) and Mk. (xiii. 13) this saying is
represented by " He that endureth (viro/jieivas) to the end, the
same shall be saved." Neither Lk. nor jn. use inrofiivuv in this
sense.
The reading is uncertain as regards the verb. A B some cursives, Latt.

Syrr. Arm. Aeth. and best MSS. of Boh., Tert. Orig. support KT-/jtX<rOe,
which is adopted by Treg. WH. RV. and Weiss while X D L R X T A etc.,
;
some MSS. of Boh., Const-Apost. Bas. support KTr)<ra<r9e, which is adopted

by Tisch. Neither reading justifies " possess your souls," a meaning confined
to the perf. Cov. has " holde fast" but nearly all others have " possess,"
;
following in verb, though not in tense, the possidebitis of Vulg. Other Lat.
texts have adquiretis (crT2 l ) or adquirite (di). See last note on xviii. 12.
20-24. The Destruction of Jerusalem.

20. KUK\oujjiei/r)i/. " Being compassed " when the process was
:
completed it would be too late ; comp. Heb. xi. 30. No English

Version preserves this distinction but Vulg. has videritis circum-
:
dari, not circumdatam (ae). Instead of this Mt. and Mk. have
" the abomination of desolation," etc.
rj cprjpjcris. The word is freq. in LXX, but in N.T. occurs
only here and the parallels. The disciples had been expecting an
immediate glorification of Jerusalem as the seat of the Messianic
Kingdom. It is the desolation of Jerusalem that is really near at
hand.
21. tot .-ret opr].
. . Verbatim the same in all three. What
follows, to the end of ver. 22, is peculiar to Lk. By "the moun-
tains" is meant the mountainous parts of Judaea: but lv pic
a6rf]s (see on viii. 7) refers, like cts avT-qv, not to Judaea, but to
Jerusalem.
Xcupais. "Land-estates" (xii. 16), "country" as opposed to
the town. See Blass on Acts viii. 1. The Jews who fled from
the country into Jerusalem for safety greatly increased the miseries
of the siege. It is probably to this prophecy that Eusebius refers
when he speaks of " the people of the Church in Jerusalem being
commanded to leave and dwell in a city of Peraea called Pella, in
accordance with a certain oracle which was uttered before the war
to the approved men there by way of revelation " (H. E. iii. 5. 3).
The flight to Pella illustrates the prophecy; but we need not
confine so general a warning to a single incident. It is important
to note that the wording of the warning as recorded here has not
been altered to suit this incident.
Vulg. and Lat. Vet. are misleading in translating iv reus x^P ai ^ **
regionibus. The Frag. Ambrosiana (s) give more rightly in agris. See Old-
Latin Biblical Texts, ii. p. 88.
3*
22. Tjjj^pcu Comp. LXX of Deut. xxxii. 35 ; Hos.

eic8iKY)<rea)s.
ix. 7 ; Ecclus. v. 9. In what follows note the characteristic con-

struction, and verb, and adjective. There is an abundance of
such utterances throughout the O.T. Lev. xxvi. 31-33; Deut.
xxviii. 49-57; 1 Kings ix. 6-9; Mic. iii. 12; Zech. xi. 6; Dan.
ix. 26, 27. The famous passage in Eus. H. E. ii. 23. 20 should
be compared, in which (like Origen before him) he quotes as from
Josephus words which are in no MS. of Josephus which is extant
"These things happened to the Jews to avenge (kcit koYk?7o-iv)
James the Just, who was a brother of Jesus, that is called the
Christ. For the Jews slew him, although he was a very just man."
23. oual rjfiipais.
. . Verbatim the same in all three.
. For
dcdyKt] Mt. and Mk. have 6Xi\j/t<i. In Job xv. 24 we have dvdyK-q
Kal 6Xtyt<s: comp. Job vii. 11, xviii. 14, xx. 22. In class. Grk.
dvdyKrj rarely means " distress," a meaning common in bibl. Grk.
(1 Cor. vii. 26; 1 Thes. iii. 7 ; 2 Cor. vi. 4, xii. 10; Ps. cvi. 6, 13,
19, 28 ; Ps. Sol. v. 8). See small print on ver. 25. The meaning
of iirl ttjs yrjs is determined by tw Xaw toutw. The latter
means the Jews, and therefore the former means Palestine (AV.
RV.) and not the earth (Weiss). For the Divine opyr) comp.
1 Mac. i. 64, ii. 49; 2 Mac. v. 20; Ps. Sol. ii. 26, xvii. 14. The
dpyrj is provoked by the people qui tantam gratiam coelestem
spreverit (Beng.).
24. Kal ireaoorrai orofiari uax<upT)9. This verse and the last
words of ver. 22 are peculiar to Lk. Note the characteristic
n-dvTa, paraphrastic future, and a^pi. The often repeated asser-
tion of Josephus, that 1,100,000 perished in the siege and 97,000
were carried into captivity {B. J. vi. 9. 3) is quite incredible they :
could not have found standing-ground within the walls. The

sexcenta millia of Tacitus {Hist. v. 13. 4), if taken literally, is far
too many for the number of those besieged but sexcenti need :
not mean more than "very many." Perhaps 70,000 is an ample

estimate.
The phrase
iv ffrd/xari /taxafpas occurs Gen. xxxiv. 26 ; Jos. x. 28 ; iv
pofupalas, Jos. vi. 21, viii. 24; iv arSfian ^l<f>ovs, Jos. x. 30, 32, 35,
<tt6/j.o.ti
37 39- The plur. ordfixiTa fiaxo-tprjs is found Heb. xi. 34. In the best MSS.
substantives in -pa form gen. and dat. in -pys and -py (WH. ii. App. p. 156).
lorai iraToupinrj. See on i. 20, and see

also Burton, 71. Plus
sonat quam iraT-qOrjo-iTon expresses the permanent con-
(Beng.) : it
dition, la domination ecrasante (Godet). Comp. the of LXX

Zech. xii. 3, 6r/a-Ofiat tt)v 'lepovaraXrjfji XCOov KaraTraTovficvov irdcnv
Tots ZOvco-iv. 1 Jerusalem has more often been under the feet of
This use of nariu), " I tread," as = Karairariu, "I trample on," is classical
1
Plat. Phsedr.248 A ; Soph. Aj. 1 146 Ant. 745 Aristoph. Vesp. 377. The
; ;
meaning is certainly not " shall be inhabited by " (Hahn), as in Is. xlii. 5.
Comp. Rev. xi. 2 ; Ps. Sol. vii. 2, ii. 2.
XXI. 24, 25.] LAST DAYS OF PUBLIC TEACHING 483
Gentiles than in the hands of Christians. Romans, Saracens,

Persians, and Turks have all trampled upon her in turn.
The Latin Versions vary much : erit calcata (d 8), erit incalcata (e), erit
in concalcationem (a), concalcabitur (r), calcabitur (Vulg.).
axpi ou. See on i. 20 : a^pis ov is possibly correct Rom. xi. 25;

Heb. hi. 13.
icaipoi iQvav. As stated already, the whole of this verse is
peculiar to Lk., and some have supposed that the last part of it is
an addition made by him. It is not necessary to charge him with
any such licence; although it is possible that oral tradition has
here, as elsewhere, paraphrased and condensed what was said.
The " seasons of the Gentiles " or " opportunities of the Gentiles "
cannot be interpreted with certainty. Either (1) Seasons for
executing the Divine judgments ; or (2) for lording it over Israel
or (3) for existing as Gentiles; or (4) for themselves becoming
subject to Divine judgments ; or (5) Opportunities of turning to
God ;or (6) of possessing the privileges which the Jews had for-
feited. The first and last are best, and they are not mutually
exclusive. Comp. a^pi ov to rrXypoyfia TW
6v(Sv elaeXOy (Rom.
xi. 25), where the whole section is a comment on the promise
that the punishment of Israel has a limit. The plur. Kaipoi corre-
sponds with the plur. I6vq each nation has its xatpds but comp.
: :
Icos TrXrjpwOwo-iv Katpol tov cuaJvos (Tob. xiv. 5), where the whole
passage should be compared with this.

25-28. The Signs of the Second Advent. Lk. here omits
what is said about shortening the days and the appearance of
impostors (Mt. xxiv. 22-26; Mk. xiii. 20-23). n tne latter O
subject he has already recorded a warning (xvii. 23, 24).
25. iv TjXup k. aeX^nrj k. aorpois. " In sun and moon and
stars." In Mt. and Mk. the three words have the article. All
English Versions prior to RV. wrongly insert the article here, Cov.
with " sun,", the rest with all three words. Similar language is
common in the Prophets Is. xiii. 10 ; Ezek. xxxii. 7 ; Joel ii. 10,
:
iii. 15: comp. Is. xxxiv. 4; Hag. ii. 6, 21, etc. Such expressions
indicate the perplexity and distress caused by violent changes
the very sources of light are cut off. To what extent they are to
be understood literally cannot be determined but it is quite out :
of place to introduce here the thought of Christ as the sun and the
Church as the moon, as do Ambr. and Wordsw. ad loc. (Migne,
xv. 18 1 3). The remainder of this verse and most of the next are
peculiar to Lk.
o-vvox'n occuis only here and 2 Cor. ii. 4 in N.T. but comp. viii. 45,
;
xix. 43, xii. 50. In LXX it is found Judg. ii. 3 ; Job xxx. 3 ; Jer. Iii. 5 ;
Mic. v. 1. In Vulg. Jerome carelessly uses pressura both for (jwoxh here
and for dvdyKij in ver. 23 ; although Lat. Vet. distinguishes, with conpressio
(a), conflictio (d), conclusio (e), or occursus (f) for awoxh, and necessitas
(ader) or pressura (f) for dvdyKij. See small print on xix. 43.
iv dwopta tjx"5- AH
English Versions prior to RV. go astray
here, but Wic. and Rhem.
than the rest, owing to the Vulgate
less :
in terris pressura gentium prx confusione sonitus maris et fluctuum.

Tertullian is better in terra angustias nationum obstupescentium
:
velut a sonitu maris fluctuantis {Adv. Marc. iv. 39). It is the

nations who are "in perplexity at the resounding of sea and
surge." Figurative language of this kind is common in the
Prophets: Is. xxviii. 2, xxix. 6, xxx. 30; Ezek. xxxviii. 22; Ps.
xlii. 7, lxv. 7, lxxxviii. 7. See Stanley, Jewish Church, i. p. 130.
It is uncertainwhether ^x oVi is to be accented rixovs as from vxii, or
ijxovs as from 37 ; Heb. xii. 19 ; Acts ii. 2).
Ijxos (iv. See WH. ii. App.
p. 158. The reading rixov(rr)s (DT A A II etc.) is a manifest correction the :
evidence against it (XAB CLM RX

and Versions) is overwhelming. For
the gen. after diropiq., "perplexity because of" comp. KaraXiyuv twv *2,Kvdtuv
r\\v diropl-qv (Hdt. iv. 83. 1). The conjecture iv direipiq. is baseless, and gives
an inferior meaning.
26. dTTovJ/uxoVTWK. " Fainting, swooning," as Horn. Od. xxiv. 348,

rather than "expiring," as Thuc. i. 134. 3; Soph. Aj. 103 1.
Thearescentibus of Lat. Vet. and Vulg. is remarkable ; but a has a

refrigescentibus and d has deficientium. x Of these three words refrigescere
best represents &iro\f/tJxttv. But in LXX
\j/ix lv * s use ^ of drying in the sun
or air Num. xi. 32 ; 2 Sam. xvii. 19.
: Comp. rol 5' ISpw dwe^xovro
XiT&vwv, ffrdvre irori irvofqv (Horn. //. xi. 621): "They dried the sweat off
their tunics." Rhem. renders arescentibus "withering away." Hobart claims
both diro\//6xeiP and irpwrdoida as medical (pp. 161, 166). But medical writers
use diro\j/&xeiv of being chilled, not of swooning or expiring. He gives many
instances from Galen of irpotrdoKla (which occurs here and Acts xii. 10 only
in N.T.) as denoting the expectation of an unfavourable result. For this use
of dw6 see on xxiv. 41.
TJ) ovkovjx^vx). See on iv. 5.
at 8uvdp,i5 rac oupaeue <raXco0i]aoin-ai. Comp. TaKrjo-ovTat -rracrai

ax Swd/ieis twv oipavwv (Is. xxxiv. 4). The verb which Lk. sub-
stitutes is one of which he is fond (vi. 38, 49, vii. 24 ; Acts ii. 25,
iv. 31, xvi. 26, xvii. 13). By at 6wd/ms t. ovp. is meant, not the
Angels (Euthym.), nor the cosmic powers which uphold the
heavens (Mey. Oosterz.), but the heavenly bodies, the stars (De W.
Holtz. Weiss, Hahn) comp. Is. xl. 26 ; Ps. xxxiii. 6. Evidently
:
physical existences are meant.

27. koI totc 3i|/oirai. "Not till then shall they see." Not
oif/earOe there is perhaps a hint that those present will not live to
:
see this. This verse is in all three comp. 1 Thes. iv. 1 6 ; 2 Thes.
:
i. 7, ii. 8 ; Rev. i. 8, xix. n-16.

28. This word of comfort is given by Lk. alone. Only here in
1
Deficientium hominum a timore : another reproduction of gen. abs. in
Latin. Comp. iii. 15, ix. 43, xix. It, xxi. 5, xxiv. 36, 41.
N.T. is used of being elated after sorrow. Comp. Job

avaKVTrreiv
x. 15, and contrast Lk.
xiii. 11; Jn. viii. 7, 10. The disciples
present are regarded as representatives of believers generally.
Only those who witness the signs can actually fulfil this injunction.
diroXuTpwo-is. At the Second Advent. Here the word means
little more than " release " or " deliverance," without any idea of
"ransom" (Xvrpov). See Sanday on Rom. iii. 24 and Wsctt.
Heb. pp. 295-297.
29-33. The Parable of the Fig Tree. Mt. xxiv. 32-35 ; Mk,
xiii.28-32.
Kal ctirci'.
29. This marks the resumption of the discourse
after a pause comp. xi. 5. More often Lk. uses clirev Se or
:
eXeyev Si: xiv. 12, xx. 41, etc. For eliTv TrapaPoX^c see on vi. 39.
Lk. alone makes the addition ko1 itavra rd SivSpa see on vi. 30 :
and vii. 35. Writing for Gentiles, Lk. preserves words which cover
those to whom fig trees are unknown.
30. irpopdXwo-iv. Here only without ace. We must understand tcl

(prjWa. In Jos. Ant. iv. 8.19 Kapirbv is added comp. Acts xix. 33.
:
a$' ea-uTuv "YivcicTKeTe. "Of your own selves ye recognize : " i.e. with-
out being told. For eavrov, -G>v, of the 2nd pers. comp. xii. I, 33, xvi. 9, 15,
xvii. 3, 14, xxii. 17, xxiii. 28. It occurs in class. Grk. where no ambiguity
is involved.
There is no justification for rendering dipos "harvest," which would be
depuTfiSs (x. 2). In N.T. dipos occurs only in this parable.
32. t} yeveb aSrt\. This cannot well mean anything but the
generation living when these words were spoken: vii. 31, xi. 29-
32, 50, 51, xvii. 25; Mt. xi. 16, etc. The reference, therefore, is
to the destruction of Jerusalem regarded as the type of the end of
the world. To make rj yeved avT-q mean the Jewish race, or the
generation contemporaneous with the beginning of the signs, is not
satisfactory. See on ix. 27, where, as here, the coming of the
Kingdom of God seems to refer to the destruction of Jerusalem.
33. 6 ouparos Kal yy\. Comp. 2 Pet. hi. 10; Heb. i. 11, 12;
ifj
Rev. xx. n, xxi. 1; Ps. cii. 26; Is. li. 6. time will come A
when everything material will cease to exist ; but Christ's words
will ever hold good. The prophecy just uttered is specially
meant ; but all His sayings are included. Comp. ovSe yap Trapr/XOev
far airj-wj/ Aoyos (Addit. Esth. x. 5).
ov p,T] irapcXevcrovTai. So also in Mk. xiii. 31 ; but in Mt. xxiv. 35

ira.p\6w<nv, which A R X etc. read here and ACDX etc.read in Mk. As
the subj. the usual constr. in N.T. after ov /i-^, copyists often corrected the
is
fut. indie, to aor. subj. Comp. Mk. xiv. 31 ; Mt. xv. 5 ; Gal. iv. 30; Heb.
x. 17, etc. The Old Latin MSS. used by Jerome seem here to have read
transient . transient.
. . Our best MSS. of the Vulgate read transibunt
.. transient.
. Jerome may have forgotten to correct the second transient
into transibunt or he may have wished to mark the difference between
:
vapeXevffovTai, and iraptXduaiv. Cod. Brix. with the Book of Dimma and
486 THE GOSPEL ACCORDING TO S. LUKE [XXI. 33, 34.
some other authorities has transibunt . . . prateribunt. See Hermathena,

No. xix. p. 386.
34-36. Concluding Warning as to the Necessity of Ceaseless

Vigilance. Comp. Mt. xxv. 13-15; Mk. xiii. 33-37. The form
of this warning differs considerably in the three Gospels. Not
many words are common to any two of them ; and very few are
common to all three. It should be noted that here as elsewhere
(x. 7 = 1 Tim. v. 18, xxiv. 34= 1 Cor. xv. 5), Lk. in differing from
Mt. and Mk. agrees with S. Paul. Comp. with this 1 Thes. v. 3.
See Lft. Epp. p. 72.
34. For irpoo^xcTc 8e cauTots see on ver. 29 and xii. 1 ; and for
on ix. 32.
0apT)0w<n.e see
KpeirdXt].Not "surfeiting," but the nausea which follows a
debauch crapula. Here only in bibl. Grk. For this and pt'Or)
:
(Rom. xiii. 13; Gal. v. 21) see Trench, Syn. lxi. ; and for the
orthography see WH. ii. App. p. 151.
p.epifAvcus PiuTiKais. The adj. occurs I Cor. vi. 3, 4 : but is not found
in LXX, nor earlier than Aristotle. Comp. irpbs rets fiiwriKas xpe/as birriperetv
(Philo, Fit. Mo. iii. 18).
The remarkable rendering soniis for /xeplpivais in Cod. Bezae has long
attracted attention, and has been regarded by some as a manifest Gallicism.
It is confidently connected with the French soins. But the connexion is not
certain. The word may be a form of somniis, and the transition from " dis-
turbing dreams "to " perplexities " and " cares would not be difficult. The
"
word occurs once in the St Gall MS. of the Sortes, and soniari occurs four
times. It was therefore a word which was established in use early in the
sixth century. Whether it is original in the text of D, or is a later substitu-
tion, is much debated. Here other renderings are sollicitudinibus (ae),
cogitationibus (bf), cutis (Tert. Vulg.). The prevalent Old Latin rendering
was sollicitudines (abdf) both in viii. 14 and Mt. xiii. 22 (comp. Mk. iv. 19)
and the translator of Irenseus has sollicitudinibus here. See Scrivener,
Codex Bezae, pp. xliv, xlv. Rendal Harris, p. 26 ; and an excellent review
in the Guardian, May 18, 1892, p. 743.
l<j>v(8io$. Here, but not 1 Thes. v. 3 or Wisd. xvii. 14, this form is best
attested: WH.
Intr. 309, App. 151. The Latin renderings are repentaneus
(a), subitaneus (de), repentina (f Vulg.).
rj Tjfiipa iKtxvy). This is the one expression which in this

section is common to all three accounts. Comp. x. 12, xvii. 31.
The day of the Messiah's return is meant.
isirtryis. According to the best authorities (RBDL,

a b c e ff2 i Boh.
Tert. these words belong to what precedes, and the yap follows e7rewe\et5-
)
aerat, not irayh. The whole recalls 06/Jos Kal pbdvvos ical irayls i<p' rj/xas
rovi ivoiKovvras iirl rijs 777s (Is. xxiv. 17). The resemblance between the
passages, and the fact that iireio-eXeifferai suits the notion of a irayis
("noose" or "lasso"), accounts for the transposition of the yap. Originally
a ira-yfr (ir^ypvLu) is that which holds fast : Ps. xci. 3 ; Prov. vii. 23 ; Eccles.
ix. 12. Here most Latin texts have laqueus, but Cod. Palat. has mus-
cipula.
35-36. Note the characteristic repetition of 7ras.

XXI. 35, 36.] LAST DAYS OF PUBLIC TEACHING 487
35. irdarjs Tfjs yfc- Not the land of the Jews only. Possibly
ica0T][AVousindicates that, as at the flood, and at Belshazzar's
feast, people are sitting at ease, eating and drinking, etc. (xvii. 27):
but it need not mean more than inhabiting. Comp. fj.dxa.ipav eyw
KaXu) e7rt TrdvTas tovs Ka6r)p.vov?s comp. 2 Sam. xviii. 8. The phrase is Hebraistic.
36. dYpu-rreeiTe 8e. Comp. Eph. vi. 18 ; Heb. xiii. 17;
2 Sam. xii. 21; Ps. cxxvi. 1 ; Prov. viii. 34.
The ofo (ACR, bcff2 Syrr. Aeth. Arm.),

for 5<? (SBD.ade) probably
comes from Mt. xxv. 13 and Mk. xiii. 35.
ce iran-l Kaipfi. xviii. 1 and 1 Thes. v. 17 are in favour of

taking these words with Seo/xevoi (Wic. Gen. Rhem. AV.) rather
than with aypv-irviiTe (Tyn. Cov. Cran. RV.). For similar questions
comp. ix. 17, 18, 57, x. 18, xi. 39, etc.
KaTto-xvcrtjTe. This is the reading of X B L 33, Aegyptt. Aeth. and is X

adopted by the best editors. It properly means "prevail against" (Mt.
xvi. 18 ; Jer. xv. 1852 Chron. viii. 3 ; comp. Lk. xxiii. 23 ; Is. xxii. 4
Wisd. xvii. 5). The /cara^tw^Te of ACDR,
Latt. Syrr. Arm., Tert.
perhaps comes from xx. 35.
oraOrjvai. "To hold your place," comp. T6te crr^creTcu iv irapprjalq,
n-oXXrj 6 dlmios (Wisd. v. 1). It is clear from xi. 18, xviii. II, 40, xix. 8;
Acts ii. 14, v. 20, xi. 13, xvii. 22, xxv. 18, xxvii. 21, etc., that cTaOrjvai is
not to be taken passively of being placed by the Angels (Mt. xxiv. 31).
Comp. rls dfoarcu aradrivat. ;
(Rev. vi. 17). For the opposite of ffTaOrjvat,
see xxiii. 30; Rev. vi. 16 : comp. 1 Jn. ii. 28.
The Apocalypse of Jesus.
Hase {Gesch. Jesu, 97), Colani {J. C. et les croyances messianiques de son
temps), and others think that Jesus had penetration enough to foresee and pre-
dict the destruction of Jerusalem, but they cannot believe that He was such a
fanatic as to foretell that He would return in glory and judge the world. Hence
they conclude that these predictions about the Parnsia were never uttered by
Him. Keim sees that Mk. xiii. 32 cannot be an invention (Jes. of Naz. v.
p. 241) in some shape or other Jesus must have foretold His glorious Return.
:
Therefore this eschatological discourse is based upon some genuine utterances of

Jesus ; but has been expanded into an apocalyptic poem with the help of other
material. Both Keim and some of those who deny the authenticity of any pre-
diction of Christ's Return assume the existence of an apocalypse by some Jewish
Christian as the source from which large portions of this discourse are taken.
Weizsacker holds that the apocalypse was Jewish, and was taken from a lost
section of the Book of Enoch. Weiffenbach, followed by Wendt and Vischer,
upholds the theory of a Jewish-Christian original.
But did this spurious apocalypse, the existence of which is pure conjecture,
also supply Lk. with what he has recorded xi. 49-51, xiii. 23-27, 35, xvii. 23,
37, xviii. 8, xix. 15, 43, xx. 16? Did it supply Mt. with what he has recorded
vii. 22, x. 23, xix. 28, xxi. 44, xxii. 7, xxv. 31, xxvi. 64? Mk. also with the
parallels to these passages? That all three derived these utterances from
Apostolic tradition is credible. Is it credible that a writing otherwise unknown
and by an unknown author should have had such enormous influence ? And its
influence does not end with the three Evangelists. It has contributed largely
488 THE GOSPEL ACCORDING TO S. LUKE [XXI. 37, 38.
to the Epistles of S. Paul, especially to the very earliest of them. Comp.

I Thes. li. 16, iv. 16, 17, v. 1-3 ; 2 Thes. ii. 1-12. And it would seem to
have influenced much of the imagery in Revelation, which foretells wars,
famine, pestilence, and persecution (vi. 4, 5, 8, 9), and the Return of the
Saviour accompanied by the armies of heaven (xix. 11-16). This supposed
fictitious apocalypse assigned to A.D. 68, or thereabouts; and therefore long
is
after the Pauline Epistles were written. Apostolic tradition, which is known to
have existed, is a far safer hypothesis. See Godet, ad loc. (ii. pp. 430 ff. ), whose
remarks have been freely used in this note. See also Briggs, The Messiah of
the Gospels, T. &. T. Clark, 1894, ch. iv. where this "Apocalypse of Jesus
is critically discussed, with special reference to the theory of Weiffenbach and
others that the assumed Jewish-Christian apocalypse consisted of these three
portions: (a) the dpxh (hdlvuv, Mk. xiii. 7, 8=Mt. xxiv. 6-8=Lk. xxi. 9-1 1
() the 6\l\f/is, Mk. xiii. l4~20=Mt. xxiv. 15-22; (7) the irapovffla, Mk.
xiii. 24~27 = Mt. xxiv. 29-3i = Lk. xxi. 25-27. 1 Briggs points out the insigni-
ficance of the fact that ideas such as these are found in Jewish pseudepigrapha.
These ideas were by them derived from the O.T., which was the common
source of both canonical and uncanonical apocalypses, whether Jewish or
Christian. Jesus uses this source on other occasions, and there is nothing
unreasonable in the belief that He uses it here. The cosmical disturbances
foretold {w. 25-27) "belong not only to the theophanies and the Christophanies
of prophecy, but also to the theophanies and Christophanies of history in both
the Old Testament and the New. They represent the response of the creature
to the presence of the Creator" (p. 155). Both Briggs and Nosgen (Gesch. J. C.
Kap. ix.) give abundant references to the literature of the subject in Beyschlag
(L. /.), Hilgenfeld {Einl. i. N.T.), Holsten {die Syn. Ev.), Immer {Ntl.
Theol. ), Mangold in Bleek {Einl. i. N. T. ), Pfleiderer ( Urchristen. ), Pressense
(J. C. ), Spitta {die Ojfbg. desjoh. ) and Wendt {Lehre Jesu). See also especially
D. E. Haupt {Eschatolog. Aussagenjesu in d. Syn. Evang., Berlin, 1895).
37, 38. General Description of the Last Days of Christ's

Public Ministry.
37. tcis impels. " During the days." From the other narra-
tives we infer that this covers the day of the triumphal entry and
the next two days. It is, therefore, retrospective, and is a
repetition, with additional detail, of xix. 47. The contrast with
T&9 8c kuktos, " but during the nights," is obvious. It is not clear
whether rjv belongs to iv tw UpQ or to StBdo-Kwv, which probably
ought to follow (xACDLRXTAAn) and not precede (B K)
iv t<3 iepw.
e'lepxojj.ci'os t|u\ito els. "Leaving (the temple) He used to
go and bivouac on" (iv. 23, vii. 1, ix. 61, xi. 7). Comp. /i^kcti
av\ia-6r]T cis Nivcui; (Tobit xiv. io), vtto tovs kAciSous avTr}s
diXta-Or/a-erai (Ecclus. xiv. 26). On the M. of Olives He would
be undisturbed (xxii. 39). For KaXou'p.ci'oi' see on vi. 15, and for
'EXatuv see on xix. 29. It is not probable that dg to opos is to
be taken with iepx6fievo<;, but the participle of motion has
influenced the choice of preposition.
38. wp0pie irpos auToy. Another condensed expression " rose :
early and came to Him." The verb occurs here only in N.T., but
1 Holtzmann {Handcomm. on Mt. xxiv. 4-34, Eng. tr. p. 112) makes the
4-14 (0) 15-28; (7) 29-34.
divisions thus: (a) Mt. xxiv. ;
XXI. 38-XXII. 1.] THE PASSION AND RESURRECTION 489
is freq. in LXX. Twice we have the two verbs combined, avXto--
drjTi >8e . . . kcu opOpieire avpiov eh 6B6v (Judg. xix.
vp.G>v 9)
avX.ur6(i>fx.cv iv kw/acu9' opOpta-wficv is ct/H7reAwva9 (Cant. vii. II, 1 2).
The literal meaning is the right one here, although opfyn'Cw may
mean "seek eager/y" (Ps. lxxvii. 34; Ecclus. iv. 12, vi. 36; Wisd.
vi. 14). Contrast Ps. cxxvii. 2 ; 1 Mac. iv. 52, vi. 33, xi. 67
Gospel of Nicodemus xv. The classical form 6p6pevo} is always
used in the literal sense.
Most MSS. of Vulg. here have the strange rendering manicabat ad eum,
which is also the rendering in Cod. Brix. (f), the best representative of the
Old Latin text on which Jerome worked. But G has mane ibat, which may
possibly be Jerome's correction of manicabat, a word of which Augustine
says mihi non occurrit. See Ronsch, //. und Vulg. p. 174. Other render-
ings are vigilabat de luce vigilabant ad eum (a), ante lucem
ad eum (d),
veniebat ad eum conveniendum erat (Tert.). See on xvi. 26.
(e r), diluculo
Five cursives (13, 69, 124, 346, 556), which are closely related, here
insert the pericope of the Woman taken in Adultery, an arrangement which
was perhaps suggested by &pdpie here and 6p6pov Jn. viii. 2. The common
origin of 13, 69, 124, 346 is regarded as certain. See Scrivener, Int. to
Crit. ofN. T. i. pp. 192, 202, 231 ; T. K. Abbott, Collation of Four Important
MSS. of the Gospels, Dublin, 1877. "The Section was probably known to
the scribe exclusively as a church lesson, recently come into use ; and placed
by him here on account of the close resemblance between w. 37, 38 and [Jo]
vii. 53, viii. 1, 2. Had he known it as part of a continuous text of St.
John's Gospel, he was not likely to transpose it " (WH. ii. App. p. 63).
XXII.-XXIV. THE PASSION AND THE RESURRECTION.

We now enter upon the last main division of the Gospel
(xxii.-xxiv.), containing the narratives of the Passion, Resurrection,
and Ascension. The first of these three subjects falls into three
parts : The Preparation (xxii. 1-38) ; the Passion (xxii. 39-xxiii.
49); and the Burial (xxiii. 50-56). In the first of these parts we
may distinguish the following sections :
The Approach of the
Passover and the Malice of the Hierarchy (xxii. 1, 2); the
Treachery of Judas (3-6) ; the Preparation for the Paschal Supper
(7-13) ; the Institution of the Eucharist (14-24) ; the Strife about
Priority (25-34); the New
Conditions (35-38). In this part of
the narrative the particulars which are wholly or mainly peculiar
to Lk. are those contained in w. 8, 15, 24, 28-30, 35-38.
XXII. 1-38. The Preparation for the Passion. Comp. Mt.

xxvi. 1-29 Mk. xiv. 1-25.
j
1. "W^d^v. "Was drawing nigh." Mt. and Mk. say more

definitely //.era 8vo ^//.epas. Keim calls attention to the fidelity
of this introductory section, vv. 1-13 (v. p. 305, n.).
tj copTT] t&v d^JfAwv. The phrase is freq. in LXX (Exod.
490 THE GOSPEL ACCORDING TO S. LUKE [XXII. 1-4.
xxiii. 15, xxxiv. 18; Deut. xvi. 16; 2 Chron. viii. 12, etc.), but
occurs nowhere else in N.T. Comp. ii. 41. Lk. is fond of these
Hebraistic circumlocutions 17 rjfiepa t. d. (ver. 7), 17 r)p.ipa twv
:
o-a/S/Jdrcov (iv. 16; Acts xiii. 14, xvi. 13), rjp.epai r. d. (Acts xii. 3,
xx. 6) ; TSifikos if/aX/xwv (xx. 42 ; Acts i. 20), Bi/?Aos rwv irpo<pr]Twv
(Acts vii. 42), etc. See small print on iv. 16.
rj Xeyojx^nfj ndoxa. Strictly speaking the Passover on Nisan
14th was distinct from the F. of Unleavened Bread, which lasted
from the 15th to the 21st (Lev. xxiii. 5, 6; Num. xxviii. 16, 17;
2 Chron. xxx. 15, 21; Ezra vi. 19, 22; 1 Esdr. i. 10-19; comp.
Mk. xiv. 1). But they were so closely connected, that it was
common to treat them as one festival. Not only Lk. as "writing
mainly for Gentiles" does so, but Mt. (xxvi. 17); and Josephus
goes beyond either in saying kop-rqv ayop.v <f> ^nepas 6ktw, rrjv
tCjv A,v[jlwv Xeyofxevrfv {Ant. ii. 1 5. i). Comp. Kara rbv Kaipbv
it}? twv 'Avp.(ov eopTrjs ty $>do-/ca \eyop.ev (xiv. 2. i). Elsewhere
he distinguishes them {Ant. iii. 10. 5, ix. 13. 3).
2. c^tjtoui' ... to irus. "They
continued seeking as to the
method": comp. xix. 47, 48, and
to" see on i. 62. Mt.
for the
tells us that they held a meeting in the house of Caiaphas.
&vk<a<riv. Another of Lk.'s favourite words. Here, xxiii. 32,
and eighteen times in the Acts it has the special meaning of
" remove, slay " so also 2 Thes. ii. 8, where the reading is
:
doubtful. This meaning is common in LXX (Gen. iv. 15; Exod.

ii. 14, 15, xxi. 29, etc.) and in class. Grk. Except Mt. ii. 16;
2 Thes. ii. 8, and Heb. x. 9 (where see Wsctt.), it occurs only in
Lk. With e<f>oj3oGiTo comp. xx. 19, xix. 48, xxi. 38.
3. Elo-T]\0ei' 8c Icuaras. Comp. Jn. xiii. 2, where this stage is
represented as the devil making suggestions to Judas, while his
entering and taking possession of the traitor is reserved for the
moment before he left the upper room to carry out his treachery
(xiii. 27). See on x. 18 and comp. iv. 13, to which this perhaps
looks back. Satan is renewing the attack. Neither Mt. nor Mk.
mentions Satan here. But there is no hint that Judas is now like
a demoniac, unable to control his own actions (Hahn). Judas
opened the door to Satan. He did not resist him, and Satan did
not flee from him. Jesus must suffer, but Judas need not become
the traitor.
Toy caXoujieeoi' '\<jKapui>Tt\v. All three give this distinctive sur-
name (see on vi. 16), and also the tragic fact that he was twv
04MCMU
For KaXoifievov (XBDLX) TR. has iiriKaXoiixevov (ACPRrAAIl), a

form commonly used in Acts (i. 23, iv. 36, x. 5, 32, xii. 25). In Acts i. 23
we have both verbs.
4. o-TpaTTjyois. Lk. alone mentions these officials. They are

XXII. 4-6.] THE PASSION AND RESURRECTION 49
the leaders of the corps of Levites, which kept guard in and

about the temple. The full title is a-Tparqyol tov Upov (ver. 52).
See Edersh. The Temple, p. 119; Jos. B. J. vi. 5. 3. These
officers would be consulted, because they had to take part in
carrying out the arrest. The chief of them was called 6 orpaT^yos
tov Upov (Acts iv. 1, v. 24, 26), or " the man of the temple mount
or " the man of the mount of the house." Comp. 2 Mac. iii. 4.
Here and ver. 52 the plur. has no art.
D, abcdeff2 ilq Syr-Cur. Aeth. omit Kal arpaTiffoh, but all these,
excepting D d, substitute koI tois ypafx.fj.aTev<ni>. C P retain both, adding
tov lepov to ffrpar-qyoh.
irapaSw. In vi. 16 Judas is called 7rpo8oT^s, but elsewhere

7rapaSi8ovcu, not irpoSiSoVai, is the word used to describe his
crime.
5. ix&pr)(rav. It was wholly unexpected, and it simplified
matters enormously.
(Tuvidevro. Acts xxiii. 20; Jn. ix. 22; and quite classical.
Mk. has lirqyydXavTo. The co-Trjo-av of Mt. refers to the actual
paying of the money. He alone states the amount, thirty
shekels.
6. cn-ep SxXou. Either crowd" or "without
"without a
tumult." Comp. Mt. Contrast pei-a oxôv, Acts xxiv. 18.
xxvi. 5.
In bibl. Grk. the poetical word arep occurs only here, ver. 35, and
2 Mac. xii. 15. Very possibly the priests had intended to wait
until the feast was over before arresting Jesus. The offer of Judas
induced them to make the attempt before the feast began.
Keim rightly rejects with decision the theory that the betrayal by Judas
isnot history, but a Christian fiction personifying in Judas the Jewish people.
That Christians should invent so appalling a crime for an Apostle is quite
beyond belief. The crime of Judas is in all four Gospels and in the Acts,
and is emphasized by Christ's foreknowledge of it. Speculations as to other
causes of it besides the craving for money are not very helpful but the :
motives may easily have been complex.

The well-known difficulty as to the time of the Last Supper and of our
Lord's death cannot be conclusively solved with our present knowledge. But
the difficulty is confined to the day of the month. All four accounts agree
with the generally accepted belief that Jesus was crucified on a Friday. In
the Synoptists this Friday seems to be the 15th Nisan. Jn. (xiii. 1, 29,
xviii. 28, xix. 14, 31) clearly intimates that it was the 14th, and we shall
probably do rightly in abiding by his statements and seeing whether the others
can be brought into harmony with it. This is perhaps most easily done by
regarding, in accordance with Jewish reckoning, the evening of the 13th as the
beginning of the 14th. All, therefore, that is said to have taken place "on
the first day of unleavened bread " may have taken place after sunset on what
we should call the 13th. It seems improbable that the priests and their
officials would go to arrest Jesus at the very time when the whole nation was
celebrating the Paschal meal. It is more easy to believe that Jesus celebrated
the Paschal meal before the usual time, viz. on the Jewish 14th, but before

*
492 THE GOSPEL ACCORDING TO S. LUKE [XXTT. 6-10.
midnight and some twenty hours before the usual time for slaughtering the
lambs, at which time He was dying or dead upon the cross.
Professor D. Chwolson of Petersburg has made a new attempt at a solution
in a recently published essay, Das letzte Passamahl Christi und der Tag seines
Todes ; Memoire de FAcademie Impiriale des Sciences, vii e Serie, tome xli.
No. I. A criticism in the Guardian, June 28, 1893, tends to show that it
leaves the crucial question just where it was. A
later contribution is that of
G. M. Semeria, Lejour. de la Mort de Jisus ; Rev. did/. 1, 1896.
7. *H\06k 8e t] tjft. t. d. The day itself arrived, as distinct

from " was approaching " (ver. 1). This arriving would take
place at sunset on the 13th. See Schanz, ad loc. Mt. and Mk.
have T-fi irpwTQ rwv a^v/itav.
cSci 0u'e(70cu. This in no way proves that the 14th, according
to our reckoning, is intended. The day on which the lambs had
to be killed began at sunset on the 13th, and ended at sunset on
the 14th; and the lambs were killed about 2.30-5.30 p.m. on the
14th in the Court of the Priests. Each head of the company sharing
the lamb slew the animal, whose blood was caught in a bowl by
a priest and poured at the foot of the altar of burnt-offering
(Edersh. The Temple, p. 190). It was on the evening of the 13th
that the houses were carefully searched for leaven, in silence, and
with a light: comp. 1 Cor. v. 7 ; Zeph. i. 12. The ISet refers to
legal necessity : it was so prescribed.
8. &irioTikev. Both Mt. and Mk. omit this preliminary order

and begin with the disciples' question and Lk. alone gives the:
names of the two who were sent. As this does not harmonize
with the theory that Lk. shows animus against Peter, we are told
that Peter and John are named by Lk. as the representatives of
the old Judaism. The treason of Judas might lead Jesus to select
two of His most trusted Apostles.
10. The care with which Jesus avoids an open statement to
all the disciples as to the place ordained for the supper may be
explained in the same way. Until His hour is come Judas must
be prevented from executing his project: and no miracle is
wrought, where ordinary precautions suffice. In what follows Lk.
and Mk. are almost identical Mt. is more brief. :
Evidently the oVOpwiros is not the head of the household, but a

servant or slave the carrying of water was specially the work of
:
slaves or of women (Deut. xxix. n; Josh. ix. 21-27; Gen.

xxiv. n
; Jn. iv. 7). The head of the house is in the house
(w. 10, 11). The suggestion, therefore, that this is the master of
the house drawing the water for makitig the leaven, according to
custom, on the i$th of Nisan, falls to the ground. This incident
gives no help in deciding between the 13th and the 14th. The
water was more probably for washing the hands before the evening
meal. With ntpapnov vSotos comp. u\dfia<rTpov p.vpov (vii. 37).
As in the case of the colt (xix. 30), we are uncertain whether this
isa case of supernatural knowledge, or of previous arrangement

but in both cases prophetic prescience seems to be implied.
For amphoram aquse portans (Vulg.) bajulans bascellum (vascellum)

aquse, (d).
11. IpeiTt. Fut. for imperat. This is more common in prohibitions than
in commands (iv. 12 ; Acts xxiii. 5 ; Mt. vi. 5). In the Decalogue, only the
positive rlfia rbv iraripa has the imperative : the negative commandments
have oi> with the fut. indie. Win. xliii. 5. c, p. 396.
t<3 olKoSeo-rr^Tfl ttjs oiKias. A pleonasm marking a late stage in the
language, in which the meaning of has become indefinite comp.
oiKoSeo-irbr-qs :
viroirbSiov twv wodwv (xx. 43), avwv crvf$6<ria, ffTparrjybp rrjs arpariqi, the
Daily Journal, etc. The cogn. accus. (iroXe/xov iroXe/ieiv, olKoSofielv oTkov) is
different.
6 SiSdaKaXos. Like 6 Kvpios (xix. 31), this implies that the

man knows Jesus, and is perhaps in some degree a disciple.
t6 KaTdXufia. Not necessarily the same as the dvd-yaiov
(ver. 12). possible that Jesus only asked for the large
It is
general the ground floor (comp. ii. 7), but that the man
room on
gave Him the best room, reserved for more private uses, above the
KaTakvfxa. It was a common thing for the inhabitants of Jerusalem
to lend a room to pilgrims for the passover, the usual payment
being the skin of the paschal lamb and the vessels used at the
meal. Mt. alone gives the words 6 Kaipos [iov iyyvs io-nv, which
perhaps explains why Jesus is having the paschal meal before the
time. Neither here, nor at the supper, is any mention of a lamb :
and perhaps there was none. The time for slaughtering had not
yet come ; and, as Jesus was excommunicated, it is not likely that
the priests would have helped His disciples to observe the ritual
respecting it. Moreover, there would hardly be time for all this
and for the roasting of the lamb. The Last Supper was the
inauguration of a new order rather than the completion of an old
one ; and its significance is enhanced if the central symbol of the
old dispensation was absent, when He whom it symbolized was
instituting the commemoration of that which the old symbol pre-
figured. It was on the last great day of the F. of Tabernacles,
when the water from Siloam was probably not poured out beside
the altar, that Jesus cried, " If any man thirst, let him come unto
Me, and drink " vii. and it was when the great lamps
(Jn. 37) ;
were not lit in the Court of the Women, that He said, " I am the
Light of the World" (Jn. viii. 12). From vv. 15-19 it appears
that t6 Trdcrxci and <j>dy<u refer to the eucharistic bread and wine.
12. avaâiov. '-'Anything raised above the ground (dvd or &vu and
7ca or 777), upper floor (Xen. Anab. v. 4. 29), upper room." Only here and
Mk. xiv. 15. The MSS. vary between dvdyaiov, dvoyaiov, dvibyewv, dvibyews,
dvtiiycuov, and dvdiyeov. Most, including the best, have dvdyaiov. That
this room is identical with the itirepqov, Acts i. 13, is pure conjecture: the
change of word is against it.
494 THE GOSPEL ACCORDING TO S. LUKE [XXH. 12-16.
In both passages Vulg. has canaculum, for which Old Latin texts have
here medianum (a), pede piano locum (b), superiorum locum (q), in superiori-
bus locum (c e), and superiorem domum (d).
corpufAôK. "Spread, furnished" with what, depends upon

the context, which here suggests couches or cushions comp. Acts :
ix. 34. Luther erroneously has gepflastert. Mk. adds hoiôv,

which some insert here.
13. ica0ws." Even as " the correspondence was exact ; comp.
:
xix. 32. The

Evangelists seem to intimate that Christ's knowledge
was supernatural rather than the result of previous arrangement.
But in any case the remaining ten, including Judas, were left in
ignorance as to where the meal was to take place.
14-23. The Last Supper, with the Institution of the Eucharist
as a new Passover: comp. Mt. xxvi. 20-29; Mk. xiv. 17-25. The
declaration that one of them is a traitor is placed by Mt. and Mk.
at the beginning of the section, by Lk. at the end (ver. 21) comp. :
Jn. xiii. 21, where the wording of the declaration agrees with Mt.
and Mk. Lk. seems to have used an independent source comp. :
1 Cor. xi. 24, 25.

14. Lk.'s independence appears at once nearly every word in :
the verse differs from Mt. and Mk.

&vi-n(Tv. Mt. has dvexeiTo the practice of standing (Exod.
:
xii. n) had long been abandoned; first for sitting, and then for
reclining. Mos servorum est, ut edant stantes ; at nunc comedunt
recumbentes, ut dignoscatur, exisse eos e servitute in libertatem, was
the explanation given by the Rabbins. The choosing of the lamb
ten days in advance had also been given up. Here, as elsewhere,
dvaTriVra) implies a change of position (xi. 37, xiv. 10, xvii. 7 ; Jn.
xiii. 12, 25, etc.). Lft. On a Fresh Revision of N.T. p. 80.
01 airoo-ToXoi. This is the true reading. In some texts 5c65exa has been
inserted (AC PR)or substituted (LX) from Mt. and Mk. Ten to thirty
was the number for a passover. Note that Lk. once more has crtiv, where
others have fierd or ical comp. viii. 38, 51, xx. I, xxii. 56.
:
15.The whole of this verse and most of the next are peculiar
to Lk. The combination of iiridvfiia iireOvfirja-a with tov fie iraOelv
is remarkable. The knowledge of the intensity of the suffering
does not cancel the intensity of the desire.
'Eiri.0vp.iq. irc0v|XT|<ra. A Hebraism common in LXX. Comp. Acts

iv. 17, v. 28, xxiii. 14 ; Jn. 29 Mt.
iii. ; xiii. 14, xv. 4 ; James v. 17 ; Gen.
xxxi. 30 ; Exod. xxi. 20 ; Deut. vii. 26, etc.
16. ou jiTj $&y<a auro. After this present occasion. The avro
must refer to touto t6 irao-xa. (ver. and shows that this need
15),
not imply a lamb. The Passover of which Christ will partake,
afterhaving fulfilled the type, is the Christian Eucharist, in which
He joins with the faithful in the Kingdom of God on earth. Others
suppose the reference to be to the spiritual banquet in the world

to come. But if avro means the paschal lamb, in what sense could
Jesus partake of that in the future? The Mishna itself con-
templates the possibility of a passover without a lamb, and rules
that unleavened bread is the only essential thing. With an influx
of many thousands of pilgrims, to provide a lamb might be in
some cases impossible.
17. 8e|d|jiej'os. It was handed to Him contrast Xafiwv, ver. 19
:
(Schanz). It is usual to consider this as the first or second of the

four cups that were handed round during the paschal meal ; the
eucharistic cup being identified with the third or fourth. But we
are in doubt (1) as to what the paschal ritual was at this time;
(2) as to the extent to which Jesus followed the paschal ritual in
this highly exceptional celebration ; (3) as to the text of this pas-
sage, especially as to whether Lk. records two cups or only one : so
that identifications of this kind are very precarious. In any case,
Lk. mentions a cup before the breaking of the bread, whether this
be the eucharistic cup or not and S. Paul twice mentions the cup
:
first (1 Cor. x. 16, 21), although in his account of the institution

he follows the usual order (1 Cor. xi. 23). In the AiSa^r? the cup
is placed first see Schaffs 3rd ed. pp. 58-61, 191).
(ix. 2 :
This seems to imply the eucharistic cup. All

cuxapiCTTTJous.
three have eixapumjo-as of the cup. Lk. repeats it of the bread,
where Mt. and Mk. have cvXoyTfo-a?.
In the Jewish ritual the person who presided began by asking a blessing on
the feast ; then blessed, drank, and passed the first cup. Then Ps. xiii. and
xiv. were sung and the bitter herbs eaten, followed by the second cup. After
which the president explained the meaning of the feast and some think that for
:
this explanation of the old rite Jesus substituted the institution of the new one.
After the eating of the lamb and unleavened cakes came the thanksgiving for the
meal and the blessing and drinking of the third cup. Lastly, the singing of Ps.
cxv.-cxviii. followed by the fourth cup : and there was sometimes a fifth.
8iap,epiaTe.Comp. Acts ii. 45 ; Judg. v. 30. Followed by els

lauToos, expresses more strongly than the mid. (xxiii. 34 ; Mt.
it
xxvii. 35) the fact of mutual distribution. In some texts (A etc.) D

cis kavTovs has been altered into the more usual dat. (Jn. xix. 24 ;
Acts ii. 45). The distribution would be made by each drinking in
turn, rather than by each pouring some into a cup of his own.
The cts eavTovs perhaps corresponds to the ttcivtcs of Mt. and Mk.
IItT (eViov) ! avrov 7TaVTS.
18. &ir6 toG vuv. This at first sight appears to mean that Jesus
did not partake of the cup. " I say, Divide it among yourselves,
because henceforth I shall not drink," etc. But this would be
strange ; for (1) according to Jewish practice it would be monstrous
for the presiding person to abstain from partaking ; (2) Jesus had
just said that He earnestly desired to partake of this paschal meal j
496 THE GOSPEL ACCORDING TO S. LUKE [XXII. 18.
and (3) w. 17, 18 seem to be parallel to 15, 16: He eats the

paschal food, and then says that it is for the last time under these
conditions ; and He drinks of the paschal cup, and then says that it
is for the last time under these conditions. There is nothing in any
of the accounts to prevent us from supposing that Jesus drank
before handing the cup to the others. The yap explains why they
are to consume it among themselves, and not expect Him to take
more than was ceremoniously necessary ; and the a-rrb toO vvv will
then be quite exact. " I have just drunk ; but from this moment
onwards I will drink no more " comp. owen oi fir) -n-lw. It was
:
possibly because a-n-b tov vvv seemed to mean that Jesus refused to
drink that some texts (A C etc.) omitted the words.
tou yc^fiaTos rfjs dfiirAou. Some regard this as a reference to
the Jewish benediction at the first cup " Blessed be Thou, O
:
Lord our God, the King of the world, who hast created the fruit
of the vine." It is quite uncertain that this form was in use at the
time.
Latin variations in rendering are of interest : generatione vitis (Vulg.),
fructu vinese (a), creatura vinese (d), genimine vitis (S). Comp. iii. 7. Syr-
Sin, omits "of the vine." See Pasch. Radb. on Mt. xxvi. 29, Migne,
cxx. 895.
19, 20. In connexion with what follows we have these points to consider.
(1) Are the words from rb vwtp vp.u>v 8i66/j.evou to rb inrtp v/i&v iKxwvbfuvov
part of the original text ? (2) If they are, is rb irorfipiov in ver. 20 the same as
Korri\piov in ver. 17?
Assuming provisionally that the overwhelming external evidence of almost
all MSS. and Versions in favour of the words in question is to be accepted, we
may discuss the second point. As in the other case, neither view is free from
serious difficulty. If the cup of ver. 20 is not the same as that of ver. 17, then
Lk. not only states that Jesus did not drink of the eucharistic cup (for ov p.7)
ttIu dirb rod vvv excludes the partaking of any subsequent cup), but he also
records that Jesus charged the Apostles to partake of the earlier cup, while he is
silent as to any charge to partake of the eucharistic cup. So far as this report
of the Institution goes, therefore, we are expressly told that the Celebrant
refused the cup Himself, and we are not told that He handed it to the disciples.
If, on the other hand, we identify the two cups, and regard w. 17, 18 as the
premature mention of what should have been given in one piece at ver. 20, then
its severance into two portions, and the insertion of the distribution of the bread
between the two portions, are inexplicable. Of the two difficulties, this seems
to be the greater, and it is better not to identify the two cups. It is some con-
firmation of this that in ver. 17 iror-fjpiov is without the article, "a cup," while
in ver. 20 it is " the cup." But rb iror-qpiov need not mean more than " the cup
just mentioned." In Mt. and Mk. vorfipiov has no article: and in all three
dprov has no article so that its absence in ver. 17 and presence in ver. 20 is
:
not of much weight in deciding between the two difficulties. The only way to
avoid both these difficulties is to surrender the passage as an interpolation.
Da d ff2 i 1 omit from rb virip v/xwv to iKxwvb/xevov, and Syr-Cur. omits ver. 20,
while b e Syr-Cur. and Syr-Sin. place ver. 19 before, ver. 17, an arrangement
which has been elaborately advocated by Dean Blakesley {Pr&lectio in Scholis
Cantab. Feb. 14, 1850). The possibility of the whole being an importation from
I Cor. xi. 24, 25 may be admitted on the evidence ; but the probability of ver. 19,
either to rb <xQftd fiov (b e Syr-Cur.), or to the end (Syr-Sin.), having stood
XXII. 19.] THE PASSION AND RESURRECTION 497
originally before ver. 17 is almost infinitesimal.In what way can we account

for so simple an arrangement (harmonizing with Mt. and Mk. becoming almost
)
universally disturbed? "These difficulties, added to the suspicious coincidence

with 1 Cor. xi. 24 f., and the Transcriptional evidence given above, leave no
moral doubt (see Introd. 240) that the words in question were absent from
the original text of Lc, notwithstanding the purely Western ancestry of the
documents which omit them " (WH. ii. App. p. 64). For the other view see
Scrivener ; also R. A. Hoffmann, Abendmahlsgedanken Jesu Christi, 1896,
PP- 5-25-
XaPwf apTOK euxapicmjaas cKXaaet'. The taking bread (or a

19.
loaf),breaking, giving thanks, and the declaration, "This is My
Body," are in all four accounts. But for evâpto-nfo-a? here and
1 Cor. xi. 24 Mt. and Mk. have eiXoyijo-as, and both here and 1 Cor.
AaySere is omitted. Mt. alone has <payeT with Aa/SeTt of the bread,
and Lk. alone has Adhere of the cup (ver. 17); but perhaps this is
not the eucharistic cup (see above).
ToCto co-tic to o-wpd fiou. Not much is gained by pointing out
that the io-nv would not be expressed in Aramaic. It must be
understood ; and the meaning of tovto, and its relation to to crw/xa
jxov must be discussed. The tovto cannot mean the act of break-
ing and eating, nor anything else excepting " this bread." For the
meaning of io-n see ver. 20, where the Tronqpiov is identified with
y) Kaivrj 8ia6^Krj, and comp. t/u in Jn. viii. 12, ix. 5, xiv. 6, xv. 1, 5.
In taking bread they in some real sense take His Body. See
this
ThirlwalPs Charges, vol. i. Charges v. and vi. ; vol. ii. Charge x.
and esp. p. 251, ed. Perowne, 1877 ; also Gould on Mk. xiv. 22.
t6 uirep vfidv Zih6\ievov. Peculiar to this account: "which is
being given for your advantage." The KX.wp.evov, which many texts
add to to iirep ifiwv in 1 Cor. xi. 24, is not genuine.
tooto iroieiTe. The proposal to give these words a sacrificial
meaning, and translate them " Offer this, Sacrifice this, Offer this
sacrifice," cannot be maintained. It has against it (1) the ordinary
meaning of iroiziv in N.T., in LXX, and in Greek literature gener-
ally ; (2) the authority of all the Greek Fathers?- who knew their
own language, knew the N.T. and the LXX, and understood the
words as having the ordinary meaning, " Perform this action "
(3) the authority of the Early Liturgies, which do not use iroulv or
facere when the bread and wine are offered, but Trpo<r<f>epLv or
offerre, although the words of institution precede the oblation, and
thus suggest ttohTlv ox facere) (4) the authority of a targe majority
of co7nmentators, ancient and modern, of the most various schools,
who either make no comment, as if the ordinary meaning were too
1
has been asserted that Justin Martyr {Try. xli. and Ixx.) is an exception.
It
But a mistake.
this is That Justin himself sometimes uses woitiv in a sacrificial
sense is possible that he understood tovto iroieire in this sense is not credible.
;
No subsequent Father notes that Justin gives this interpretation, an interpreta-

tion so remarkable that it must have attracted attention.
32
498 THE GOSPEL ACCORDING TO S. LUKE [XXII. 19.
obvious to need stating: or give the ordinary meaning without

mentioning any other as worthy of consideration ; or expressly
reject the sacrificial meaning; (5) the testimony of the Septuagint,
in which the various and frequent Hebrew words which mean
" offer " or " sacrifice " are translated, not by 7roiiv, but by irpoa-<j>i-
pciv or ava(f>epciv or the like ; (6) the fact that here and in 1 Cor.
xi. 24 the writer might easily have made the sacrificial meaning clear
by using irpoo-fpcpeiv or ava<ppuv. He has not even suggested such

a meaning, as he might have done by writing 7toicitc tovtov, i.e.
tovtov tov aprov. He has given as a translation of Christ's words
"
neither " Offer this bread," nor " Offer this," nor " Do this bread
(which might have suggested " Offer this bread "), but " Do this
thing." See Expositor, 3rd series, vii. 441 ; T. K. Abbot, Essays
on the Original Texts of O. cV N.T., Longmans, 1891, p. no; A
Reply to Mr. Supples and other Criticisms, Longmans, 1893 ;
Mason, Faith of the Gospel, Rivingtons, 1888, p. 309.
els tx\v cfxrji' &vdjLvr\<riv. " With a view to a calling to mind, a
recollection, of Me." The word means more than a mere record
or memorial, and is in harmony with the pres. imperat. ttoultc :
" Continually do this in order to bring Me to mind," i.e. " to remind

yourselves and others of the redemption which I have won by My
death." The eucharist is to be a continual calling to mind of Him
who redeemed men from the bondage of sin, as the Passover was
an annual calling to mind of redemption from the bondage of
Egypt (Exod. xii. 24-27, xiii. 8, 14). In N.T. avapv-qo-iv occurs
only here, 1 Cor. xi. 24, 25, and Heb. x. 3, where see Wsctt.
Comp. 1 Cor. iv. 17; 2 Tim. i. 6. In LXX
it occurs Lev. xxiv. 7 ;
Num. x. 10; Wisd. xvi. 6; the titles of Ps. xxxvii. and lxix.
T. K. Abbott has shown that a sacrificial meaning cannot be
obtained from avap-vrjo-iv any more than from ttouZtz (Essays, etc.
p. 122 ; AReply, etc. p. 34).
The eh corresponds to tva rather than to ws, and indicates the purport of
the new institution. For the possessive pronoun used objectively comp.
Rom. xi. 31 ; I Cor. xv. 31, xvi. 17.
The omission of this charge, tovto iroieTre, k.t.X. in Mt. and Mk. has
,
attracted attention. Dr. C. A. Briggs says, " Jtilicher (Zur Gesch. der Abend-
mahlsfeier in der altesten Kirche, in the Theolog. Abhandlungen Weizs'dcker
gewidmel, 1 892, s. 238^.) and Spitta (Urchristenthum, i. s. 238 seq.) are
doubtless correct in their opinion that the earliest Christian tradition, repre-
sented by Mark and Matthew, knew nothing of an institution of the Lord's
Supper by Jesus on the night of His betrayal, as a sacrament to be observed
continuously in the future. But they admit that Paul and Luke are sustained
by the earliest Christian usage in representing it as a permanent institution.
It is easier to suppose that the risen Lord in connection with these manifesta-
tions commanded the perpetual observance of the holy supper, just as He gave
the Apostles their commission to preach and baptize, and explained the
mystery of His life and death (Luke xxiv. 25-49). Paul and Luke would
then combine the words of Jesus on two different occasions" (The Messiah of
the Gospels, T. & T. Clark," 1894, p. 123).
20. to TroTTjpioi'. The to may mean the cup which all Christians
know as part of the eucharist, or passage be genuine) (if this
the cup mentioned before (ver. 17). Paul also has the article,
Mt. and Mk. not. The other portions of this verse which are in
I Cor., but not in Mt. and Mk., are a>o-avTWS fiera to 8enrvrj(raL . . .
to TTOTrjpiov .Kaivr]
. . Iv t<3. On the other hand, Paul and
. . .
Lk. omit IIiT i$ avrov 7JWTes (Mt.) or hriov e avrov irdvre ; (Mk.). 1
The wo-auTws means that He took it, gave thanks, and gave it to
them. For kcui^, which is opposed to 7raAata (2 Cor. iii. 6
comp. Rom. xi. 27), see on v. 38.
oia0TJKT] ec tw Mt. and Mk. have to atp.a fjuov ttjs
ai'fxaTi fioo.
8ta^?;Ki7?, which is closer to LXX
of Exod. xxiv. 8, t6 alp.a t^s
StaOijKrj's. Comp. iv alfxari Sia6yJK7)<i (Zech. ix. n). The testa-
mentum sanguine suo obsignatum of Tertullian {Adv. Marcion.
iv. 40) gives the sense fairly well. The ratification of a covenant
was commonly associated with the shedding of blood ; and what
was written in blood was believed to be indelible. For SiaOrjicr)
see Wsctt. on Heb. ix. 15, 16, with the additional note, p. 298.
t6 uirep ufiQiv cKxuôp.eVoi'. The v/xwv is peculiar to this passage.
Mk. has vn-cp 7roAAwi/, Mt. Trepl iroAAwv, and Paul omits. The
vyiuiv both here and in ver. 19 means the Apostles as representatives
of all.
The part, is the Êolic form of the pres. part. pass, of iKxtvu = ^x^ w
(comp. Acts xxii. 20) ; " being poured out," like didS/xevov (ver. 19). In
sense t6 4kx- agrees with oX/mti, but in grammar with iror-qpiov in Mt. and :
Mk., both in sense and grammar, with aXfta. But see Win. lxvii. 3, p. 791.
21-23. The Declaration about the Traitor. Comp. Mt.

xxvi. 21-25; Mk. xiv. 18-21
Jn. xiii. 21-30. ;
If Lk. places this incident in its proper place, Judas did partake
of the eucharist. But the question cannot be decided. See
Schanz, ad loc. pp. 509, 510.
21. ttXtji/ LSou f\ xtp ctt! ttjs Tpaire^T|s.
The expression is

peculiar to Lk. The TrXijv here indicates a transition ; an expan-

sion or change of subject. From the meaning of His death He
passes to the manner of it. Others take it as a restriction of v-n-ep
vp.wv ; others again as marking a contrast between Christ's conduct
and that of the traitor. See on vi. 24, 35, x. n, 14. The verse
may be understood literally, but probably means no more than
that the traitor was sharing the same meal with Him comp. Mt.
:
xxvi. 23.
is here that Lk. is almost verbatim the same as Mt. and
22. It
Mk. Such solemn words would be likely to be remembered in
one and the same form. Keim draws attention to their conspicu-
ous originality. They are not adaptations of anything in O.T.,
although Obad. 7 and Mic. vii. 6 might appropriately have been
used (v. p. He regards Lk. as most exact. In any case

309).
n-opeverai, for which Mt. and Mk. have virayei, is to be noticed. It
is probably used in the LXX sense of " depart, die " comp. Ps. :
lxxviii. 39.
on 6 utos " because " explains how such an amazing
fiiv. The
thing has comeFailure to see the meaning of on
to pass.
(sBDLT, Sah. Boh.) has caused the substitution in many texts
of /cat (AX T A An, bcefff2 Vulg. Syr-Sin. Arm. Aeth.), while
others omit (a d, Orig.).
koto, to wpiafiiyov. It is part of the Divine decree that the
death of the Christ should be accompanied by betrayal Mt. and :
Mk. have Kadws <yypa7rrai 7rcpi avrov comp. Acts ii. 23. Except-
:
ing Rom. i. 4 ; Heb. iv. 7, 6piv is peculiar to Lk. (Acts ii. 23,
x. 42, xi. 29, xvii. 26, 31).
Mt. and Mk. have oval Be ; but Lk. is fond of
tt\$)k ouai.
n-Xrjv (ver. 21). Although God knows from all eternity that Judas
is the betrayer of the Christ, yet this does not destroy the freedom
or responsibility of Judas. The ckciVu marks him off as an alien

comp. Jn. xiii. 26, 27, 30. Mt. and Mk. add koXov avr<3 d ovk
iyevvr/Or) 6 av0pw7ro<; cKtiyos.
23. Here Tjparro is the one word which is common to all three.
Mt. and Mk. say that they each asked Jesus (and Mt. adds that Judas
in particular asked) " Is it I ? " No one seems to have suspected
Judas ; and perhaps Christ's 2u eiTra? was heard by Judas alone.
Jesus may have had Judas next to Him on one side, S. John being
on the other. For irpaa-a-uv of doing evil comp. Jn. iii. 20, 21
Rom. vii. 19; Thuc. iv. 89. 2.
24-30. The Strife as to Precedence.
Disputes of this kind had taken place before, and the frequent records of
them are among the abundant proofs of the candour of the Evangelists. But a
comparison of the records seems to indicate that the tradition respecting them
had become somewhat confused ; and it is possible that what was said on one
occasion has in part been transferred to another. Comp. Mt. xviii. 1-5 ; Mk.
ix- 33 _ 37 J Lk. ix. 46-48 ; Jn. xiii. 14 also Mt. xx. 24-28 ; Mk. x. 41-45
: ;
Lk. xxii. 24-27. Of these last three passages, Mt. and Mk. clearly refer to the
same incident, which took place considerably before the Last Supper. If Lk.
merely knew what Jesus said on that occasion, but did not know the occasion,
he would hardly have selected the Last Supper as a suitable place for the incident.
He probably had good reason for believing that a dispute of this kind took place
at the supper. Jesus may have repeated some of what He had said on a similar
occasion ; or Lk. may have transferred what was said then to the present occa-
sion. But there is no note of time or sequence in ver. 24, where Se ical simply
indicates that something of a different character (5^) from what precedes also
(koL) took place and it is scarcely credible that this strife occurred after Jesus
:
had washed their feet and instituted the eucharist. More probably the dispute

arose respecting the places at the paschal meal who was to be nearest to the
Master; and the feet-washing was a symbolical rebuke to this contention.
Here ver. 27 appears to have direct reference to His having washed their feet.
24, 'Eye^cTo Se ko.u " But there arose also " : see small print on
iii. 9. The 8e perhaps contrasts this discussion with that as to

which of them was the traitor. But we are not sure that the one
discussion came closely after the other.
<|>iWeiKia. " Contentiousness." Here only in N.T., but quite
classical. It is sometimes coupled with fSaa-Kavia (4 Mac. i. 26
M. Antonin. iii. 4), and easily comes to mean "contention"
(2 Mac. iv. 4 ; Jos. Ant vii. 8. 4).
"Is accounted, allowed to be" omnium suffragiis;

Sokci Ieai.
implying who ought to be so accounted. See Lft. on Gal. ii. 6.
ptitfiiv. Not quite equivalent to the superlative, which would
have indicated several gradations from lowest to highest. The
comparative implies only two,
a superior and all the rest as
equals 46 ; Mk. ix. 34. Win. xxxv. 4, p. 305.
: ix.
25. Almost verbatim as the account of the earlier strife pro-
voked by James and John (Mt. xx. 25 ; Mk. x. 42). For Kupieuou-
oiv comp. Rom. xiv. 9; 2 Cor. i. 24; 1 Tim. vi. 15. Mt. and Mk.
use the compounds, KaraKvp. and KaTeowia.
euepycTai KaXoGrrai Peculiar to Lk. The phrase cuepyen/s
/3ao-tXeos aveypdcpr] 4 comp. Thuc. i. 129. 2; Esth.
(Hdt. viii. 85. :
ii. 23, vi. 1) is not parallel. There persons who have done special
service to the sovereign are formally credited with it. Here it is
the sovereign who receives the title of Benefactor {i.e. of his
country, or of mankind) as a perpetual epithet ; e.g. some of the
Greek kings of Egypt. Comp. IwTrjp, Pater patriae,, Servus ser-
vorum. For less formal instances of the title see McClellan and
Wetstein.
It is better to take jcaXotWac as middle " claim the title," hunc titulum
:
sibi vindicant (Beng.). This is what the disciples were doing.
26. 6 p.ei&>i\ He who is really above the rest. True great-

ness involves service to others: noblesse oblige. For yiviadu, "let
him prove himself to be," comp. x. 36, xii. 40, xvi. n, xix. 17.
We have an echo of this 1 Pet. v. 3. For vedirepos as oWojw
comp. Acts v. 6, 10 vewrepov 8k Aeyei rbv la-ârov (Euthym.), the
:
lowest in rank.
The Latin Versions have junior (efVulg.), minor (acff2 i), minus (d,
fieiKp&reposD), juvenis (r), adulescentior (bq).
For 6 ijyoijfievos we have qui preeest (abfq), qui princeps est (r), qui
primus est (1), qui prmsens est (e), qui ducatum agit (d), qui processor est
(Vulg.). In N.T. riyioficu means " lead " only in pres. part., and most often
in Lk. It is used of any leader, ecclesiastical or civil (Acts vii. 10, xiv. 12,
xv. 22 ; Mt. ii. 6 ; Heb. xiii. 7, 17, 24). In LXX
it is freq.
27. eyw 8e iv p,e'au up.wv. This need not be confined to the

feet-washing (Euthym. De W. Godet, Hahn), nor to the fact that
the person who presided at the paschal meal served the others
(Hofm.) and the reference to either is uncertain. The whole of
:
502 THE GOSPEL ACCORDING TO S. LUKE [XXH. 27-30.
Christ's ministry was one of service to His disciples (Nosg. Weiss).

For iv ji^CTw see on viii. 7.
Strauss, Keim, and others regard the feet-washing recorded in Jn. as a mere
fictitious illustration of Lk. xii. 37 and xxii. 27 {L.J. 86, p. 542, ed. 1864 ;
Jes. of Naz. v. p. 341 n).
28-30. Nearly the whole of this is peculiar to Lk. But comp.

Mt. xix. 28. Having rebuked them for raising the question of
precedence among themselves, Jesus shows them wherein the
privileges which they all enjoy consist, viz. in their standing by
Him in His service to others. He gives preference to none.
1
28. 01 SiaficficmiKOTcs per cpoG. The idea of persistent loyalty
is enforced by the compound verb, by the perfect tense, and by
the preposition (Lft. on Gal. ii. 5) " who have perseveringly re-
:
mained with Me and continue to do so " (i. 22 ; Heb. i. 11; 2 Pet.

iii. 4).
iv tois ireipaCTjAois pou. The trials to which He had been sub-
jected during His ministry, and especially the latter portion of it.
These, even to Him, were temptations to abandon His work.

Comp. o-xP L Kai pv (iv. 13).
Kdyu Sicm'Oepai 6p.1v. " And / on My part, in return for your
loyalty, hereby appoint to you dominion, even as My Father
appointed to Me dominion." As in i. 33, /?a<nAeta is here
"dominion" rather than "a kingdom": comp. xxiii. 42; Rev.
xvii. 12; t Tim. ii. 12. See on xi. 2. Comp. rrjv {iaxriXuav eh
rr]v 'AketjdvSpav 8udero (Jos. Ant. xiii. 16. 1).
A connexion with SiaO^Kt] (ver. 20) is doubtful. The kciivti SiaO-fiKi) is

with the faithful ; this diaridefuit seems to be confined to the Apostles.
all
The verb does not necessarily mean "covenant to give" or "assign by be-
quest," which would not fit SUdero here, but may be used of any formal
arrangement or disposition (Hdt. i. 194. 6 ; Xen. Anab. vii. 3. 10 ; Mem.
i. 6. 13 ; Cyr. v. 2. 7, 9).
30. Urn 2T0r|Tc Kal ttikt|T. This is the purpose of conferring

regal power upon them. Some make from nadus to /?ao-iA.'av a
parenthesis and render, " I also (even as My Father appointed to
Me dominion) appoint to you that ye may eat and drink," etc.
So Theophyl. Nosg. Hahn. But fiao-ikeiav belongs to both oW
Tt0/*cu and SieBcTo. So Euthym. De W. Mey. Weiss, Schanz,
Godet.
IttI ttjs Tpa-n-^Tjs fiou. The Jews commonly regarded the
Messianic Kingdom as a banquet comp. xiii. 29, xiv. 15. Cibus
:
potusgue, ille de quo alias dicitur. Beati qui esuriunt et sitiunt

justitiam (Bede).
Ka6r|CT0e ciri Qp6vav. The meaning of the promise is parallel to
what precedes. As they have shared the trials, so they shall share
the joy ; and as they have proclaimed the Kingdom to Israel, so
XXII. 30, 31.] THE PASSION AND RESURRECTION 503
they shall exercise royal power over Israel, judging them accord-
ing as they have accepted or rejected what was proclaimed. Comp.
1 Cor. vi. 2, 3 ; Rev. xx. 4.
As to the verb, the readings are very various : /ca0ifecr0e (EFKMSU

VX T A), Ka6l<rt)<i6e (H), But the choice lies between
Kadtfrvde (D).
Kadrjade (B* T A), which must depend upon iVa, and KaO-fjaeaBe (X A B 3 G
LQ), which rather gives this as an independent promise. In Mt. xix. 28
Kadrjffeffde is right, and may have been transferred to this passage, as 5c65e/ca
has been in some authorities (N D X, a b c d f 1 q) with dpbvwv.
31-34. The Prediction of Peter's Denial.

Both the prediction and the fulfilment are given in all four Gospels. A
comparison of them shows that Lk. and Jn. are quite independent of one an-
other and of the other two. We have three separate narratives. Lk. agrees
with Jn. (xiii. 36-38) in placing the prediction in the supper-room. Mt.
(xxvi. 30-35) and Mk. (xiv. 26-30) place it on the way from the room to
Gethsemane. It is not likely that it was repeated ; and the arrangement of
Lk. and Jn. is to be preferred. But some make three predictions ; two in the
room (Lk. being different from Jn.), and one during the walk to Gethsemane.
Godet regards a repetition of such a prophecy ifnpossible de supposer (ii. p. 476).
31. Lk. makes no break in Christ's words, but it is possible

that a remark of Peter's, such as Jn. records, is omitted. The
apparent want of connexion between vv. 30 and 31 has led to the
insertion i7re Se 6 Kvptos (S A D Q X, Latt.), as if to mark the be-
ginning of a new subject. B L T, San. Boh. Syr-Sin. omit. Bede
suggests by way of connexion, Ne gloriarentur undecim apostoli,
suisve viribus tribuerent, quod soli pse,ne inter tot millia Jud&orum
dicerentur in tentationibus permansisse cum Domino, ostendit et eos
si nonjuvantis se Domini essent opitulatione protecti, eadem procella
cum c&teris potuisse conteri.
llpwv The repetition of the name is impressive see
lifiotv. :
on x. Contrast neVpe ver. 34. The whole of this address

41.
(31, 32) is peculiar to Lk. It tends to mitigate Peter's guilt, by
showing how sorely he was tried. Lk. "ever spares the Twelve."
See pp. 146, 172, 511.
6 laiacas 6r)TT)(raTo ujjias. " Satan obtained you by asking
(RV. marg.); "procured your being surrendered to him," as in
the case of Job (i. 12, ii. 6): exoravit vos. Neither postulavit
(Tert. Cypr.), nor qu&sivit (c), nor expetivit (fVulg.) is adequate.
The aorist of the compound verb necessarily implies success in the
petition. In class. Grk. the mid. would generally have a good
sense " obtained your release by entreaty." See instances in
:
Wetst. and Field. As in x. 18 Jesus is here communicating a

portion of His divine knowledge. See notes there and on viii. 12.
Note the plur. ujias, which covers both <rv and tovs a$e\<f>ov<;
crov. Satan was allowed to try them all (Mt. xxvi. 31, 56; Mk.
xiv. 27, $o)',Judct non contentus (Beng.). Comp. Apost. Const.
vi. 5. 4 Test. XII. Pair. Benj. iii.
:
tou tnvlao-ai. See on i. 74 " in order to sift." Neither verb

:
nor substantive (o-inov, " a sieve, winnowing riddle ") is classical.

They are probably colloquial for koo-klvov and Koo-Kiveuf.iv, which
survives in modern Greek. In Amos ix. 9 we have XiKfiav. See
Suicer, s.v.
Ut ventilet (efff2 ilqr, Ambr.), ut vexaret (Cypr. Aug.). ut cemeret (d,

Tert. Hil.), ad cernendum (c), ut cribraret (Vulg.).
32. cyo) 8e ISciÔtji'. See on v. 12. The cya> 8e and the aor.
are in marked contrast to Satan and his request. may regard We
itgnâ-aro and fheqOrjv as contemporaneous.
ircpi troO. As being the leader on whom so much depended,
and as being in special need of help, as his fall proved. Jesus
prayed for all (Jn. xvii. 2, 9, 15, 17). The interpolator of Ignatius
understands this as a prayer for all 6 SerjOds /at) cKActVciv tt)v
:
ma-Tiv tw
aTrocrToXwv \Smyrn. vii.) For Iva after Seotiai comp.
ix. 40, xxi. 36.
pj ^kXiitt). " Fail not utterly, once for all." Defeat in Petro
7) kvi.pyf.ia. Tr\<i 7riorews ad temfius : at eiv labefactavit, non extinxit
(Grotius).
Kol cnJ. Answering to cyu 8e. Christ has helped him: he
must do what he can for others.
iroTe Imorpetyas crTTjpiow. "When once thou hast turned
again, stablish " (RV.). It is unnatural to take iron with a-T^pia-ov
(Mey. Weiss) ; and it is a mistake to make iTncrrpeiJ/a^ a sort of
Hebraism (Ps. lxxxv. 7, C7rwrrpi/'as ^wwcrct? âis), meaning "in
turn " (Grot. Maldon. Beng.), a use which perhaps does not occur
in N.T. See Schanz. On the other hand, " when thou art con-
verted " is too strong. It means turning again after a temporary
aberration. Yet it is not turning to the brethren, but turning from
the fault that is meant. It is not likely that the transitive sense is
meant : " convert thy brethren and strengthen them " comp. :
i. 16, 17; Jas. v. 19, and contrast Acts iii. 19, xxviii. 27; Mt.
xiii. 15 ; Mk. iv. 12.
This metaphorical sense of ffr-qplêiv is not classical comp. Acts xviii. 23 ;

:
Rom. i. II, xvi. 25 ; Jas. v. 8, etc. The form <rd\piaov for ar-fipiôv is late.
Some Latin texts add, without any Greek authority, et rogate ne inlretis
in temptaiionem (a b c e ff2 i q).
33. fie-rct ctou. First, with enthusiastic emphasis :

" With Thee
I am
ready." The impulsive reply is thoroughly characteristic. As
at the feet-washing (Jn. xiii. 6, 8) he has more confidence in his
own feelings than in Christ's word ; but this version of the utter-
ance is less boastful than that in Mt. xxvi. 33 and Mk. xiv. 29.
34. Aeyoj aoi, rieTpe. For the first and last time in the Gospels
Jesus addresses him by the significant name which He had given
him. Rock-like strength is not to be found in self-confidence, but
in humble trust inMt. and Mk. have 'A/jltjv Aeyw 0-01 Jn.
Him. :
'Afjbrjv afx.r]v The solemn earnestness with which this

A. croc.
definite prediction was uttered made a deep impression upon all.

or^fiepoc. Mt. has ravrrj TTJ vvkti. Mk. has both. The new
day began after sunset. See iv. 40, v. 13, and xxiii. 38 for similar
cases in which Mt. and Lk. have different parts of an expression,
of which Mk. has the whole.
ou 4>wnf)<rei . . . dX^KTwp. The third of the four Roman watches
was called dXcKTopo<f)wvLa, gallicinium (Mk. xiii. 35; Apost. Const.
viii.34. Ij Strabo, vii. 35 ; Geopon. 1153). The expression here is
equivalent to "Before this night is past." Mk. alone mentions
the double cock-crowing, and the fact that Peter, so far from being
silenced, kept on protesting with increased vehemence.
?ws TpCs pe dirapvijcrn elSevai. This is the true reading (SBLMQXT),

The rpLs is in all four Gospels : the eldtvai in Lk. alone.
35-38. The New Conditions the Saying about the Sword. ;
The opening words mark the beginning of a new subject; and

there is no indication of any connexion with what precedes. It is
one more proof of His care for them. Precautions and equipments,
which would have hindered them in more peaceful times, have
become necessary now. What He formerly forbade, He now en-
joins. Dominus non eadem vivendi reguld persecutionis quam pads
tempore discipulos informat (Bede).
35. "Otc dir&rreiXa upas aTep p. The wording suggests a direct
reference to x. 4, which is addressed to the Seventy. In ix. 3,
where similar directions are given to the Twelve, the wording is
different. In the source which Lk. is here using the words given
in x. 4 would seem to have been addressed to the Apostles.
There may have been some confusion in the tradition respecting
two similar incidents, or in the use which Lk. makes of it.
This use of {xrrepeiv twos occurs here only in N.T. Comp. Jos. Ant.
ii. 2. 1. The pass, is thus used xv. 14; Rom. iii. 23 ; Heb. xi. 37.
36. 6 p.T] lypv. This is ambiguous. It may look back to

6 lx (3iV fio.XXdvTLov :
" He that hath no purse, let him sell his gar-
ment and buy a sword" (Cov. Gen. Rhem. RV.). Or it may
anticipate pxxaipav: "He that hath no sword, let him sell his
garment and buy one " (Tyn. Cran. AV.). The former is far the
more probable. Only he who has no money or wallet, would sell
the most necessary of garments (I/jloltlov, vi. 29), to buy anything.
But even the i/xdrLov is less indispensable than a sword ; so
dangerous are their surroundings. " For henceforth the question
with all those who continue in the land will not be whether they
possess anything or not, but whether they can exist and preserve
their lives " (Cyril Alex. Syr. Com. ad loc, Payne Smith, p. 680).
Christ implies that His Apostles will have to rely upon their own
resources and to confront deadly hostility. Comp. Jn. xv. 18-21.
Christ does not mean that they are to repel force by force ; still
less that they are to use force in spreading the Gospel. But in a
figure likely to be remembered He warns them of the changed
circumstances for which they must now be prepared.
37. Xcyu yap up.iv. The yap introduces the explanation of the
change from ore airia-TeiXa to vvv.
Comp. xx. 17 ; 2 Cor. iv. 13. More often we have

rb 7Ypap.(Xvov.
rd yeypafipJva 31, xxi. 22 ; Acts xiii. 29 ; Rev. xx. 12, xxii. 19.
: xviii.
The (T A
fri before tovto A
II, Vulg. Arm.) is spurious. It is the kind of
insertion which versions are apt to make for the sake of completeness : " must
yet be fulfilled." For 8ci see on iv. 43 and ix. 22.
Iv Iujo'i. Therefore the disciples must expect no better treatment

than the Master receives (Mt. x. 24; Jn. xv. 20, xiii. 16: see on
vi. 40).
Kal jicTa df^fiuc. The
is part of the quotationKaC
kol iv rots :
dvo/xois 12): "even with the transgressors" is

IkoyCadri (Is. liii.
incorrect. In AV. dVo/xos is translated in five different ways

"transgressor" (Mk. xv. 28); "wicked" (Acts ii. 23; 2 Thes.
ii. 8), "without law" (1 Cor. ix. 21), "lawless" (1 Tim. i. 9),
"unlawful" (2 Pet. ii. 8).
Kal yap. An
extension of the argument " and what is more." :

This fulfilment is not only necessary, it is reaching its conclusion,
"is having an end" (Mk. iii. 26). The phrase tc'A.os lx lv i s use d
of oracles and predictions being accomplished. See Field, Ot.
Norvic. iii., and comp. rerekeurai (Jn. xix. 30).
Om. ydp D, a d e ff2 i 1 Syr-Cur. Syr-Sin. Failure to see the point of the
ydp would cause the omission.
rb irepl ipov. This form of expression is found in no other Gospel
but the plur., t& irepl 4fiov, occurs xxiv. 19, 27 and is freq. in Acts (1. 3,
xviii. 25, xxiii. II, 15, xxiv. 10, 22, xxviii. 15, 31 : in viii. 12, xix. 8, xxviii.
23 the rd is probably spurious). Some texts (AXTA etc. ) have rd here
for r6 ea quaz sunt de me (Vulg.) ; ea quae, de me scribta sunt (Cod. Brix.).
:
But rb (K B D
LQ) has been altered to the more usual expression, perhaps
to avoid the possible combination of rb irepl 4/jlov tAos. There is no need to
understand yeypap-fUvov. Much which concerned the Christ had never been
written.
38. p.dx ai P ai Chrysostom has supposed that these were two

-
knives, prepared for the slaughtering (ver. 8) or carving of the

paschal lamb. In itself this is not improbable but nowhere else :
in N.T. does fidxaipa mean a knife. Assuming that swords are

meant, these weapons may have been provided against robbers on
the journey to Jerusalem, or against attack in the city. Peter had
one of them, and may have been the speaker here. It is one
more instance of the Apostles' want of insight, and of the
Evangelists' candour: comp. Mk. viii. 17. Schleiermacher points
XXII. 38.] THE PASSION AND RESURRECTION $OJ
out that the obscurity of the passage is evidence of its genuine-

ness and originality (p. 299, Eng. tr.).
'iKayoV cotic Satis est (c ff2 q Vulg.), sat est (a i), sufficii
(b d f 1 r), which last perhaps represents dp/cei (D). The reply is
probably the equivalent for a Hebrew formula for dismissing the
subject (Deut. hi. 26), not with impatience, but with satiety or
sorrow. Comp. Iws tov vvv Ikclvov (i Mac. ii. 33). But even if it
means that two swords are a sufficient quantity (" They are enough
for you," Syr-Sin.), it intimates that the subject is dismissed.
Bede is hardly right in his view duo gladii sufficiunt ad testi-
:
monium sponte passi salvatoris, i.e. to prove that he could have

resisted, had He pleased. If the words apply to the swords, they
are spoken with a sad irony (povovxl SiaycAa, Cyril Alex.), as
meaning, not that the two weapons will be sufficient for the pro-
tection of the company, but that none at all are required they :
have grievously misunderstood Him. 1 Es gilt nicht mehr mit dem

leiblichen Schwerdt fechten, sondern es gilt hinfort leiden um des
Evangelii willen und Kretiz tragen: denn man kann wider den
Teufel nicht mit Eisen fechten ; darum ist Noth Alles dran zu setzen,
und nur das geistliche Schwerdt, das Wort Gottes, zu fassen (Luth.).
XXII. 39-XXIII. 49. The Passion. In this part of the
narrative of the Passion proper, i.e. from the Agony to the Death,
the particulars which are wholly or mainly peculiar to Lk. are
xxii. 51, xxiii. 6-12, 27-32 [34], 40-43, 46: and these particulars
are among the most precious details in the history of the Passion.
39-46. The Agony in the Garden. With regard to the
omission of nearly the whole of the last discourses (Jn. xiv.-xvii.)
Godet remarks that the oral tradition was not a suitable vehicle
for transmitting such things detaient des tresors qu'un cosur d'elite
:
pouvait seul garder et reproduire. On the other hand Jn. omits-

1
The Bull Unam Sanctam of Boniface VIII., A.D. 1302, bases the double
power of the Papacy on this text. The following are among the most remark-
able passages Igitur Ecclesise, unius, et unicse, unum corpus, unum caput, non
:
duo capita qttasi monstrum, Christus scilicet et Christi vicarius, Petrus Petrique
successor. . .In hac ejusque potestate duos esse gladios, spiritualem videlicet
.
et temporalem evangelicis dictis instruimur. Nam dicentibus Apostolis Ecce :
gladii duo hie ; in Ecclesia scilicet, cum Apostoli loquerentur ; non respondit
Dominus nimis esse, sed satis. .
. . Uterque ergo in potestate Ecclesise,, spiritualis
scilicet gladius, et materialis : sed is quidem pro Ecclesia, ille vero ab Ecclesia
exercendus ; ille sacerdotis, is manu Regum et militum ; sed ad nutum et
patientiam sacerdotis. Oportet autem gladium esse sub gladio, et temporalem
auctoritatem spirituali subjici potestati . . . sic de Ecclesia et ecclesiastica
potestate verificatur vaticiniumferemiaz [i. 10]: Ecce constitui te hodie super
gentes, et regna, etc. qum sequuntur. . . . Porro subesse Romano Ponttfici
otnnem hunianam creaturam declaramus, dicimus et definimus oninino esse de
necessitate salulis (Raynald. xxiii. p. 328 ; see Milman, Lat. Chr. Bk. xi. ch.
ix. ; Robertson, Bk. vii. ch. v. ; Stubbs' Mosheim, ii. p. 261 ; Zoeckler, Handb.
d. Theol. Wiss. ii. p. 167 ; Gregorovius, Stadt Rom, v. p. 562 ; Berchtold, Die
Bulle Unam Sanctam, Miinchen, 1888).
the whole of this scene, although there is a clear reference to it

xviii. 1 1. Lk.'s narrative once more differs considerably from that
of Mt. (xxvi. 30-41) and of Mk. (xiv. 26-38), which are almost
verbatim the same ; and it is very much shorter. It is in w. 39,
42, 46 that Lk. comes most closely to the other two.
39. ^|e\9coc. From the house.
Kara to !0os. Peculiar to Lk. (i. 9, ii. 42) comp. u-oAXaKis:
(rvvqxdrf 'Irjaovs ckci (Jn. xviii. was no longer necessary

2). It
to keep Judas ignorant of His movements; so He follows His
usual practice. Lk. omits the ifxvqa-avres which records the
chanting of the second part of the Hallel. Jn. alone mentions the
passing of the gloomy ravine of the Kidron (xviii. 1).
40. toot<5itou. Lk. and Jn. call it " the place," Mt. and Mk.
and add the name T(.6<rqfiaveC= " oil-press." The traditional
Xcopt'ov
Gethsemane is a questionable site. Both Robinson and Thomson
would place the garden higher up the Mount of Olives. The
tradition is continuous from the age of Constantine, but cannot
be traced to any earlier source. Stanley inclines to accept it as

correct {Sin. 6 Pal. p. 455). See D.B. 2 art. "Gethsemane."
ripoo-eoxeo-0. This first command to pray (comp. ver. 46) is
recorded by Lk. alone. It is given to the eleven ; the second is
to the chosen three, whom Lk. does not notice particularly.
41. dTTo-n-do0T|. Avulsus est (Vulg.). " He was drawn away "
by the violence of His emotion, which was too strong to tolerate
the sympathy of even the closest friends comp. Acts xxi. 1.
: It
seems to be too strong a word to use of mere separation but :
comp. 2 Mac. xii. 10, 17 ; 4 Mac. iii. 18; Is. xxviii. 9.
<Lo-i XCGov (3oVqv. Mt. and Mk. have fuicpbv. Comp. Cxrel t6!-ov |3oXr}v
(Gen. xxi. 16) \direro Sovpbs ipufy (Horn. 77. xxiii. 529).
: The ace. in Jn.
vi. 19 is not quite parallel.
Gels Td yoôiTa. Lk. alone mentions this. Standing was the

more common attitude (xviii. 11 ; Mt. vi. 5 ; Mk. xi. 25 ; 1 Sam.
i. 26) but on occasions of special earnestness or humiliation
:
kneeling was more natural (1 Kings viii. 54; Ezra ix. 5 Dan. vi. ;
10). In N.T. kneeling the only attitude mentioned ; perhaps

is
in imitation of Christ's example here Acts vii. 60, ix. 40, xx. 36,
:
xxi. 5 ; Eph. iii. 14. The phrase nOivai ra yoVaTa is not classical,
but comp. genna ponere. See on iii. 21: the imperf. irpoo-rjoxcTo
implies continued prayer.
42. ndTcp, el pouXei, TTap^fcyKc. We might have expected d
6e\.ei<; (comp. lav OfXrfs, v. 1 2), because of t6 OiXrjfia in the next
sentence. But this is one of the passages which tend to show

that in N.T. 6\a> indicates mere choice, while /JovAo/xcu implies
deliberate selection (Mt. i. 19). The latter is far less common in
N.T. In LXX
there is not much difference.
This isthe only passage in which the Attic [3ov\ei for flouXr) is well sup-
ported. Such forms are found in some texts Mt. xxvii. 4 ; Jn. xi. 40
Acts xvi. 31, xxiv. 8.
In D a c d e ft2 fti) rb 64\r]/ia yevtvOu precedes el /3oi5\et
. . . ifjiov, . . .
irXrjv being omitted. Several of the same authorities have a similar inversion
ix. 62.
The reading (AQXTAA) turns the prayer into an un-
irapeveyiceiv
finished pleading: "Father, if Thou be willing to remove this cup from

Me." Comp. Exod. xxxii. 32. BDT
Versions, and Orig. support irap-
4veyKe. Vulg. transfer calicem istum ; Tert. transfer poculum istud but he ;
may be quoting Mk. xiv. 36 (De Orat. iv.). Boh. Sah. Syr-Cur. Syr-Sin.
have " let this cup pass."
irapet'eyKe touto to iroTiipioi' dir' cp-ou. " This cup " and the
address " Father " are in all three accounts. In O.T. the meta-
phor of " cup " for a person's fortune, whether good or bad, is
very common (Ps. xi. 6, xvi. 5, xxiii. 5, lxxv. 8, etc.). In N.T.
specially of the sufferings of Christ (Mk. xiv. 36; Jn. xviii. n;
Mt. xx. 22, 23; Mk.
x. 38, 39): comp. Rev. xiv. 10, xvi. 19,
xviii. 6. In Grk. Trapatpipuv irorripiov would mean to place
class.
a cup at the side of a person, put it on the table near him
(Hdt. i. 119. 5, 133. 3; Plat. Rep. i. p. 354). But in Plutarch
irapa<ppuv is used in the sense of "lay aside, remove" {Camill.
xli.). Elsewhere in N.T. it is used of leading astray (Heb. xiii. 9
Jude 12).
t6 Bkr\n& fiou. Either fiovXrjpa or ftovXrj might have been
used of the Father's will, but less suitably of Christ's (Eph. i. 11).
The yiviaQa is peculiar to Lk. It recalls yev7]6rjT<a to OeXypui
<rov (Mt. vi. 10), which Lk. omits (xi. 2). For ir\r\v comp. x.
11, 14, 20.
43, 44. As in the case of w. 19, 20, we have to consider whether this
passage is part of the original text. For the evidence see the additional note
at the end of ch. xxiii. One thing is certain. "It would be impossible to
regard these verses as a product of the inventiveness of the scribes. They can
only be a fragment from the traditions, written or oral, which were, for a time
at least, locally current beside the canonical Gospels, and which doubtless in-
cluded matter of every degree of authenticity and intrinsic value. These verses
and the first sentence of xxiii. 34 may be safely called the ?nost precious among
the remains of this evangelic tradition which were rescued from oblivion by the
scribes of the second century" (WH. ii. App. p. 67). It matters little whether
Lk. included them in his narrative, so long as their authenticity as evangelic
tradition is acknowledged. In this respect the passage is like that respecting
the Woman taken in Adultery.
43. w4>0t]. " Was visible " to the bodily eye is obviously
meant. It is against the context and the use of the expression in
other places to suppose that internal perception of an invisible
spiritual presence is intended. Lk. is fond of the expression
(i. 34; Acts ii. 3, vii. 2, 26, 30, 35, ix. 17, xiii. 31,
11, ix. 31, xxiv.
16; comp. 1 Cor. xv. 5-8), which Mt. and Mk. use
xvi. 9, xxvi.
once each (xvii. 3, ix. 4), and Jn. thrice (Rev. xi. 19, xii. 1, 3), but
5IO THE GOSPEL ACCORDING TO S. LUKE [XXII. 43, 44.
not in his Gospel. The dir' oupacoG would not have been added
ifthe presence of the Angel was invisible.
ivurxyov. Elsewhere in N.T. only Acts ix. 19, of bodily
strengthening comp. 2 Sam. xxii. 40 ; Ecclus. 1. 4 ; and this may
:
well be the meaning here, but without excluding the strengthening

of soul and spirit. Either would tend to produce the other ; and
the sight of His Father's messenger would strengthen both body
and spirit. Commentators have speculated as to what the Angel
said (see Corn, a Lap. ad I.). There is nothing to indicate that he
spoke. Hobart remarks of ivHryytw that, outside the "its LXX
use in the transitive sense, 'to strengthen,' is confined to Hippocrates
and St. Luke" (p. 80). In Acts ix. 19 the true reading is probably
1
iviayyQ-i).
iv &y(avia. Here only in N.T. Field contends that fear is
the radical notion of the word. The passages in which it occurs
in LXX confirm this view: 2 Mac. iii. 14, 16, xv. 19; comp.
dywviav Esth. xv. 8 [v. 1] ; Dan. i. 10; 2 Mac. iii. 21. It is fre-
quently coupled with such words as <j>6/3os, Seos, <pptKrj, etc. For
examples see Field, Ot. Norv. iii. p. 56. It is, therefore, an agony
of fear that is apparently to be understood. Mk. has dS^/tovciv
with eKdafjLfi&vOai, Mt. with Avircurdcu. iKTtvl<rrepov. " More ex-
tendedly," and hence " more persistently." This seems to be
parallel to the iriirreiv iirl 7rpoo-(07rov avrov (Mt.) and 7ri T77S yrj<s
(Mk.). Heb. v. 7 probably refers specially to this. Comp. cktcvws
of prayer, and exrcVeta of worship and service, Acts xii. 5, xxvi. 7.
44. wctcI 0p6|i|3oi aifiaTos KaTapatKorres. Even if KaTa/8aivovTos
(K VX, Vulg. Boh.) be right, the words do not necessarily mean
more than that the drops of sweat in some way resembled drops of
blood, e.g. by their size and frequency. But it is not likely that no
more than this is intended, or that the words are a metaphorical
expression, like our "tears of blood." That Justin in referring to
the statement omits aiparos lopws oxrel 8p6p./3oi. KaTc^ctro (Try.
ciii.) does not prove that he did not understand actual blood to
be meant. Rather it shows that he considered that Bpopfioi,
" clots," sufficiently expressed " drops of blood." 2
The expression " bloody sweat " is probably a correct interpretation: and
the possibility of blood exuding through the pores seems to be established by
examples. Comp. Arist. Hist. Anim. iii. 19. De Mezeray states of Charles IX.
1 Even Meyer is disposed to admit that this strengthening by an Angel is
legendary, because it is "singular" (absonderlich), and not mentioned by Mt.

or Mk. , who has Peter to rest upon. Let us admit that perhaps Lk. did not
mention it either. That does not prove that it is legendary ; unless we are
prepared to admit that the ministry of Angels after the temptation, which is
analogous to this, and which is attested by both Mt. (iv. u) and Mk. (i. 13), is
legendary also.
2
In class. Grk. 6pbp.$os, both with and without ai/xaros, may mean a drop
of blood (Aesch. Eum. 184 ; Choeph. 533, 546; Plato, Crit. p. 120 A.).
XXII. 44-47.] THE PASSION AND RESURRECTION 5 1
of France that " During the last two weeks of his life (May 1574) his consti-
tution made strange efforts . . blood gushed from all the outlets of his body,
.
even from the pores of his skin ; so that on one occasion he was found bathed
in a bloody sweat." See W. Stroud, The Physical Catise of the Death of
Christ, 1847, pp. 85-88, 379-389. Schanz cites Lonarz, De sudore sanguinis,
Bonn, 1850, and Langen, Die letzten Lebenstage, p. 214. Why is atfiaros
added, if no alfia accompanied the ISptis ? It would be visible in the moon-
light, when Jesus returned to the disciples: ubi quidem non so/is oculis, sed
quasi membris omnibus flevisse videtur (Bernard, In Dom. Palm. Serm.
iii. 4).
45. Lk. is much more

brief than Mt. and Mk., but adds dvaoras
a-rro rf}? and also oltto ttj<; Xvirrjs.
7rpoo-ux^5 Prolonged sorrow
produces sleep, and in mentioning this cause of their slumber Lk.
once more " spares the Twelve." For dvao-rds see on i. 39, and
for ct7ro of the cause see on xix. 3, xxi. 26, xxiv. 41.
46. Tt KaGeo'Sere ; The
special address to Peter is omitted.
n-poo-eu'xeo-Oe All three assign this to the first return
ira fi-q.
from prayer. No words are recorded of the second, and Lk.

omits both it and the third. These movements are some evidence
as to Christ's human knowledge. Would He have come to the
disciples, without waking them (as seems on the second occasion
to have been the case), had He known beforehand that they were
asleep? And does not evpio-Ketv, which is in all three, almost
imply that until He came He did not know, as in the case of the
barren fig tree (Mk. xi. 13)?
Xva juf. "That . . not" (Wic. RV.) rather than "lest" (Tyn.
.
Gen. Rhem. AV.). Comp. ver. 40, where the constr. is equivalent, although
not identical. In both places we have the pres. imperat. of continuous
prayer.
47-53. The and the Arrest of Jesus. Mt. xxvi.

Traitor's Kiss
47-56; Mk. 43-52; Jn. xviii. 2-1 1. It would have been
xiv.
possible for Jesus to have evaded Judas by not going to the usual
place (ver. 40) or by leaving it before he arrived. The sneer of
Celsus, that Jesus went to the garden " to make His escape by
disgracefully hiding Himself," is out of place. By going and re-
maining where Judas must find Him, He surrendered Himself
voluntarily. As Origen says, "At the fitting time He did not
prevent Himself from falling into the hands of men" (Ce/s.
ii. 10).
47. "Eti auTOu XaXouvros oxXos Kal . 'lou'Sas els twc
. . . . .
SwSeKa. These nine words are in all three accounts. He was

still addressing the disciples when He was interrupted by a hostile
multitude led by one of the Twelve. See Blass on Acts x. 44.

<f>i\r]o-ai au"r6V. Lk. omits that it was a prearranged sign ; also
the xa V 6 'Pa/?/?" and the fact that an ostentatiously affectionate
kiss (i<aTe<j>i\r]crev) wr as given. Jn. does not mention the kiss.
His narrative shows how unnecessary the treacherous signal was,

for Jesus came forward and declared Himself. 1
48. First, with great emphasis.
<|>i\T)|maTi. "Is it with a kiss
that thou betrayest?" Osculo Filium hominis tradis? hoc est
amoris pignore vulnus infligis, et caritatis officio sanguinem fundis,
et pads instrumento mortem irrogas, servus Dominum, discipulus
prodis magistrum, electus Auctorem (Bede). Jesus does not say,
" betrayest thou Me ? " but " betrayest thou the Son of Man ? "
He reminds Judas that it is the Messiah whom he is treating with
this amazing form of treachery. Mt. words Christ's rebuke very
differently "Eraipe, e<p' o irdpci.
: Mk. omits the rebuke.
49. Kupie, 6i TraTdlofAef eV fiaxaipr) ; Lk. alone records this
question. It is said that " since it was illegal to carry swords on
a feast-day, we have here another sign that the Last Supper had
not been the Passover." But if the p.dxonpa was a large knife
used for killing the lamb, this would not hold see on ver. 38. :
For the constr. see on xiii. 23 and Burton, 70, 169 : and for the form
/xaX a LpV see on xx i- 2 4
50. cts. All three use this indefinite expression Jn. alone :
tells us that itwas the impetuous Peter, who acted without waiting
for Christ's reply. When Jn. wrote it was not dangerous to dis-
close the nameof the Apostle who had attacked the high priest's
servant. And John alone gives the servant's name. As a friend
of the high priest (xviii. 15) he would be likely to know the name
Malchus. Malchus was probably taking a prominent part in the
arrest, and Peter aimed at his head.
t6 ous auToO to oei6V. Mt. has <Ltiov, Mk. and Jn. wrdpiov.
Jn. also specifies the right ear. Mt. records the rebuke to Peter,
" Put up again thy sword," etc.
51. *E&Te lug toutou. The obscurity of the saying is evidence
that it was uttered: an invented utterance would have been
plainer. If addressed to the disciples (as diroKpiOec^ implies, for
He is answering either their question or Peter's act), it probably
means, "Suffer My assailants to proceed these lengths against
Me." If addressed to those who had come to arrest Him, it
might mean, "Tolerate thus much violence on the part of My
followers,"
violence which He at once rectifies. It can hardly
mean, "Allow Me just to touch the sufferer," for He is still free,
as ver. 52 implies: the arrest takes place at ver. 54. Some even
It was perhaps in memory of this treacherous act that the " kiss of
1
peace " was omitted in public service on Good Friday. Tertullian blames
those who omit it on fast-days which are less public and universal. But die
Paschee, quo communis et quasi publico, jejunii religio est, merito deponimns
osculum {De Orat. xviii.). At other times the omission would amount to a
proclamation that one was fasting, contrary to Christ's command.
XXII. 51-53.] THE PASSION AND RESURRECTION 5 1
make ecus tovtov masc. " to go as far as Malchus " but comp. :
Lev. xxvi. 18. In either of these last cases we should have had
/a after care. For cdw see on iv. 41.
ido-a-ro aurov. Lk. the physician alone records this solitary
miracle of surgery. A
complete restoration of the ear is meant
and required. " He touched the ear" not the place where the
ear had been. Peter's act had seemed to place Jesus in the
wrong and to justify His enemies He was shown to be the :
Leader of dangerous persons. To undo this result it was necessary

to render Malchus uninjured, and to surrender without resistance.
This confirms the interpretation given above of 'Ea-re <fws tovtov :
they are a public command to the disciples not to impede the

arrest. Comp. Jn. xviii. 36.
In the Classical Review of Dec. 1893 Dr. E. A. Abbott proposes to resolve

a misunderstanding of traditional language. The ingenuity is
this miracle into
unconvincing. See Additional Note p. 545.
52. tous irapayevopiyous iir auTo^. These are not fresh arrivals,
but portions of the ox^-os of ver. 47 more particularly described.
There is nothing improbable in the presence of dp^tepe??, who are
mentioned by Lk. alone. Anxiety about the arrest, which might
be frustrated by a miscalculation of time, or by the people, or by
a miracle, would induce them to be present. For oTparrjYous tou
Upou see on ver. 4. Jn. tells us that Roman soldiers with their
chief officer were there also (xviii. 3, 12). Jesus addresses the
Jewish authorities, who are responsible for the transaction.
The reading atr6v (A B

iir D L T X V A II), " against Him " (RV. ), is to
be preferred to avrdv
irpbs (}{GHR A), " to Him " (AV.) but Tisch.,
; with
his bias for K, adopts the latter.
e
Qs em \if](rrrjv. First with emphasis. These words down to
KaO" rjfxepav are the same in all three accounts.
Jesus is not a
bandit (x. 30, xix. 46). The fact that they did not arrest Him
publicly, nor without violence, nor in the light of day, is evidence
that the arrest is unjustifiable. Perhaps iu\o>v means " clubs," as
Rhem. from fustibus (Vulg.) comp. Jos. B.J. ii. 9. 4.
:
53. Every point tells " Every day there was abundant oppor-
:
tunity ; you yourselves were there ; the place was the most public
in the city; and you made no attempt to touch Me." The
sentence is certainly not a question (Hahn). Tisch. does not
make even the first part, from ds to uAwv, a question so also :
Wic. and Cran.

dXX' au-n] But the explanation of such outrageous
eoriV. "
conduct is notThis is your hour of success allowed
difficult.
by God and it coincides with that allowed to the power of
;
darkness." So Euthym. wpa iv rj 8vva/juv iXd/Sere ko.t ifxov 6e66ev :
33
514 THE GOSPEL ACCORDING TO S. LUKE [XXII. 53, 64.
comp. Jn. viii. 44. Perhaps there is an intimation that the night
is a fit season for such work comp. Jn. xiii. 30, and see Schanz,
:
p. 529.
tj c|outria too ctkotoos. See Lft. on Col. i. 13, where the same
phrase occurs. He points out that lôva-ia is sometimes used of
unrestrained and tyrannical power, as well as of delegated and
constitutional power. But the latter may be the meaning here.
It is by Divine permission that Satan is 6 apx<v tov koo-jxov
tovtov (Jn. xiv. 30).
Lk. omits the flight of all the disciples, which Mt. and Mk.
record. This is further evidence, if any be needed, that Lk.
exhibits no animus against the Twelve. See on ver. 45 and vi. 13.
54-62. Peter's Denials are recorded in detail by all four
Evangelists, who tell us that three denials were predicted (Mt.
xxvi. 34 ; Mk. xiv. 30 ; Lk. xxii. 34 ; Jn. xiii. 38), and record three
denials (Mt. xxvi. 70, 72, 74; Mk. xiv. 68, 70, 71 ; Lk. xxii. 57,
58, 60; Jn. xviii. 17, 25, 27). As already pointed out, Lk. and
Jn. place the prediction during the supper, Mk. and Mt. on the
road to the Mount of Olives, which is less likely to be correct, if
(as is probable) the prediction was made only once.
As to the three denials, all four accounts are harmonious respecting the first,
but differ greatly respecting the second and third. The first denial, provoked
by the accusation of the maid, seems to have led to a series of attacks upon S.
Peter, which were mainly in two groups ; and these were separated from one
another by an interval, during which he was not much noticed. Each of the
four narratives notices some features in these groups of attacks and denials but :
it is unreasonable to suppose that they profess to give the exact words that were
spoken in each case. See on viii. 24 for Augustine's remarks on the different
words recorded by the three Synoptists as uttered during the storm on the lake.
Alford on Mt. xxvi. 69, and Westcott in an additional note on Jn. xviii., have
tabulated the four narratives see also Rushbrooke's Synopticon, p. 1 14.
: With
these helps the four can readily be compared clause by clause and the independ- ;
ence of at least three of them soon becomes apparent. This independence

results from truthfulness, and the variations will be a difficulty to those only who
hold views of verbal inspiration which are contradicted by abundant phenomena
both in O.T. and N.T. "St. Luke adds force to the episode by placing all
three denials together. With St. John, however, dramatic propriety is sacrificed
to chronological accuracy" (Lft. Biblical Studies, p. 191).
All four use this verb in connexion with the

54. loXXaPoKTcs.
arrest of Jesus. in Lk., especially of the capture of
It is freq.
prisoners: Acts i. 16, xil 3, xxiii. 27, xxvi. 21. Jn. tells us that
they bound Him and took Him 7rpos "kwav irpwrov, i.e. before His
being examined by Caiaphas, as recorded Mt. xxvi. 57-68 and
Mk. xiv. 53-65. Both these examinations were informal. They
were held at night, and no sentence pronounced in a trial held at
night was valid. Hence the necessity for a formal meeting of the
Sanhedrin after daybreak, to confirm what had been previously
decided. This third ecclesiastical trial is mentioned by all the
Synoptists (ver. 66; Mt. xxvii. 1; Mk. xv. 1); whereas Jn. gives
only the first (xviii. 1 2), and shows that it was in connexion with
it that Peter's denials took place. Lk. can hardly be said to give
either of the first two hearings. He says that Jesus was taken to
the high priest's house, and was there denied by Peter and
ill-treated by His captors ; and then he passes on to the formal
assembly of the Sanhedrin; but there is no mention of any
previous examination. With the help of the other narratives,
however, we obtain an account of all three hearings. The space
devoted by all four to these Jewish and Roman trials seems to be
out of proportion to the brief accounts of the crucifixion. But
they serve to bring out the meaning of the crucifixion by exhibit-
ing the nature of the Messiahship of Jesus. Why was Jesus con-
demned to death by the Sanhedrin ? Because He claimed to be
the Son of God. Why was He condemned to death by Pilate ?
Because He claimed to be the King of the Jews.
tfyayoi' Kal eioTJyayoi'. "They led Him (away) and brought
Him." The latter verb is a favourite with Lk. See on ii. 27.
D T, Syr-Cur. Syr-Sin. some Old Lat. texts Vulg. Aeth. omit Kal ela-^y-
ayov.
i ttji' oiKiae tou dpx<.epe'ojs. It is impossible to determine

whether this means of Annas or of Caiaphas (comp. iii. 30 and
Acts iv. 6): but the narrative of Jn. (xviii. 12-24) renders it
highly probable that Annas and his son-in-law Caiaphas shared
the same palace, occupying different parts of it. As Lk. records
no examination of Christ before either of them, we do not know
whether he connects Peter's fall with the hearing before Annas (as
Jn.), or with that before Caiaphas (as Mt. and Mk.). All that he
tells us is that Jesus was kept a prisoner and insulted between the
night arrest and the morning sitting of the Sanhedrin. Possibly
his authorities told him no more.
rjKoXou'Oei jxaicpoOev. This following at a distance is noted by
all three. Quod sequitur, amoris est, quod e longo, timoris.
55. TrepicuJ/dinw. Here only in N.T. Comp. 3 Mac. iii. 7.
This would be April, at which time cold nights are not uncommon
in Jerusalem, which stands high.
ADRXTAAII have a\{/avTwi>, which is peculiar to Lk. in the sense of

kindling viii. 16, xi. 33, xv. 8 ; Acts xxviii. 2.
: For ev p,e<ra> see on viii. 7.
lKa6r]To 6 rUVpos p.<ros aviTwv. Cod. Am. and other MSS. of Vulg.
have erat Petrus in medio eorum. All Greek texts have ixadyro. Where
did Jerome find f\v ? See on ix. 44.
Here only in N.T. is ovvKa.6i$w intransitive: contrast Eph. ii. 6. D G,
bcdefff2 ilq Vulg. Arm. Syr-Sin. have TrepiKaOiffdvTwy. But a {conseden-
tibus) supports X A
BLR X etc. (<rvvKadi,<rdvTwv) and this is doubtless
:
right.
$l6 THE GOSPEL ACCORDING TO S. LUKE [XXII. 56-61.
56. -iraiSioxT]. All four use this word of the person who
began the attack on Peter. Jn. says that she was the doorkeeper.
It was not Pilate, nor any of the Sanhedrin, nor a mob of soldiers,
but a single waiting - maid, who frightened the self - confident
Apostle into denying his Master.
irpos to (JmSs. Comp. Mk. xiv. 54. For dTeyumaa, which is a
favourite word with Lk. (iv. 20 and often in Acts), Mk. has
E/xySXc'i/racra.
Kol outos The meaning of the kcu is not obvious

o-uk au-rw r\v.
as well as who ? Possibly S. John, who was present and known to
the household. With o-w auT(5 y\v comp. xxiv. 44 ; Acts xiii. 7.
The fondness of Lk. for <rvv here comes out. Mk. and Mt. have
//.era, and Jn. has k tuv pxtOrjTwv.
57. Ook 018a au-roV. For airov Mk. and Mt. have the less
explicitly false rl Xe'ycis. Lk. has o Xeycis ver. 60, where they have
tov avOpoiirov. Here Lk. again mitigates by omitting the oath
which accompanied the second denial (Mt.), and the cursing and
swearing which accompanied the third (Mt. Mk.). This first
denial seems to have been specially public, ifiirpoo-Oev irdvTw (Mt.).
58. (iTa ppaxu. Lk. alone states that a second denial followed
close on the first. For Irepos Mt. has aAAr;, Mk. 17 ircu&io-Kr], Jn.
cT7rov. For aVOpuire see on xii. 14.
59. 8iaard<rr)9 wael upas pia$. Mk. and Mt. say fXiTO. fiiKpov.
The classical Sdcrrqiii is peculiar to Lk. (xxiv. 51 ; Acts xxvii. 28.
In LXX Exod. xv. 8; Prov. xvii. 9, etc.).
aXXos tis. Jn. says a kinsman of Malchus ; Mt. and Mk. say
the bystanders. In this third attack all four call attention to the
positiveness of the speaker; because he had seen Peter in the
garden with Jesus (Jn.), and because of Peter's Galilean AaXta
(Mt.). The Galileans are said to have mixed the gutturals in
pronunciation, and to have had in some respects a peculiar
vocabulary.
Siiffx^pil^To. Classical, but only here and Acts xii. 15 in bibl.
Grk.
60. TTapaxpT|p.a. All four note how quickly the crowing
followed upon the third denial. Lk. has his favourite 7rapaxprjfi-a-
and Mk. his favourite tvdvs: comp. v. 25, viii. 44, 55, xviii. 43.
But the graphic In XaXouiros aurou is given by Lk. alone.
i^>(ivn]<Tv dX^KTwp. No article :
" a cock crew." A few cursives
insert 6.
The objection which has been raised, that the Talmud pronounces fowls
which scratch on dungheaps to be unclean, is futile. In this the Talmud is
inconsistent with itself and Sadducees would have no scruples about what was
:
not forbidden by the written law. Certainly Romans would have no such
scruples.
61. oTpa<t>es. Lk. alone preserves this incident. Peter is

probably still in the court, while Jesus is inside. It is improbable

that Jesus was present when Peter denied Him. He may have
been visible through door or window, but scarcely within hearing.
The <rrpa<J)eis eKe'pXeêe may have taken place as He was being
led to or from the examination before Caiaphas.
cnfjixepoc. Lk. alone repeats this part of the prediction (ver. 34)
otherwise all three have the same words. Jn. omits Peter's recol-
lection of the warning and also his bitter weeping.
The omitted in
a-Zifiepov is A
D Y A A and several Versions, but it is attested
byKBKLMT, Boh. Sah. Syr-Sin. Aeth. b ff2 1.
62. WH. bracket this verse, which is wanting in a b e ff2 i 1* r. But 6
H4rpos (A TA A, Vulg.) is no doubt an addition both here and Mt. xxvi. 75.
63-65. The First Mocking. As Lk. omits the examination by

Caiaphas, it is impossible to determine whether he places this
mocking before or after it. He knows that Jesus, after being
denied by His chief Apostle, was insulted by His captors, and then
taken before the Sanhedrin. His omissions seem to show that
he is making no use of Mt. or Mk. Comp. Mt. xxvi. 67, 68 ; Mk.
xiv. 65.
63. ol owe'xoires au-roV. Not members of the Sanhedrin, but
the servants or soldiers in whose charge Jesus had been left. Here
only is o-we^ctv used of holding fast a prisoner. Comp. viii. 45
xix. 43.
Sc'povTes. Comp. xii. 47, xx. 10. Of the five expressions which are used
in describing these blows each Evangelist uses two : Lk. dtpovres and iralaas
Mt. iKo\d(j>i(rav and ipdwicrav ; Mk. KoKaipifeiv and pairlo p.a.<riv fKafiov.
Comp. the treatment of the Apostles, Acts v. 40; and of S. Paul, Acts
xxi. 32, xxiii. 2. Lk. omits the spitting. All three have the ripo^Te-uo-ov.
65. erepa iroXXd. Comp. iii. 18. The statement here is made by Lk.
only. On the combination of participle and verb, describing the same action
from different points of view, see Burton, 121.
66-71. The Third Jewish Trial. The Sanhedrin could hold

no valid meeting before daybreak, and what had been irregularly
done in the night had to be formally transacted after dawn. 1
Comp. Mt. xxvii. 1 ; Mk. xv. 1. But Lk. is quite independent
whereas Mt. and Mk. have much in common.
66. us eycVeTo rjp.e'pa. All three note the early hour evOvs :
7rpwt (Mk.), Trpwias 8k yevofxevrj's (Mt.). The expression r]fjLpa

ytVerai is characteristic of Lk. Comp. iv. 42, vi. 13 ; Acts xii. 18,
xvi. 35, xxiii. 12, xxvii. 29, 33, 39.
t6 TrpeffPuTepiof tou Xaou, dpxicpeiS T ical ypapp.aTis. The
meaning is that the three component parts of the Sanhedrin met,
1
Synedrium magnum sedet a sacrificio jugi matutino ad sacriftcium juge
pomeridianum (Maimonides, Sanhed. iii.); sessiones jtidicii sunt instilueiuix,
matte, non autem postqitam homo edit et bibit (Synops. Soh. p. 56 n. 2).
and that Jesus was brought before the whole assembly. Mt. and
Mk. also give the three parts as well as the whole. The place of
meeting is not given by any. That portions of what is recorded of
one examination should resemble portions of what is recorded of
another is natural. Before Annas, Caiaphas, and the Sanhedrin
the same questions would be asked. At this last and only valid
trial everything of importance would have to be repeated. It is
probable that to crvv&piov aurwv is here used in a technical sense
for the Great Council or Sanhedrin. Comp. Acts iv. 15, v. 21, 27,
34, 41, vi. 12, 15, xxii. 30, xxiii. 1, 6, 15, 20, 28, xxiv. 20. See
Herzog, art. Synedrium; Keim, Jes. of Naz. vi. pp. 63-72;
Edersh. L. 6 T. ii. pp. 553-557 ; Hist, off. N. ch. v. ; Farrar,
L. of C. II. Excurs. xiii. ; and above all Schiirer, J. P. in T. of
J. C. II. i. pp. 163-195, where the literature of the subject is
given.
Note the re ical, which neither Mt. nor Mk. has. In the Gospel Lk.
never has re without ko.1 following : ii. 16, xii. 45, xxi. II, etc.
67. El ctu i 6 Xpioros, eurof tj|uc Si tu es Christus, die nobis

(Vulg.). The and the emphasis is on 6 Xpio-i-ds,
t is conditional,
not on av. This is the simplest construction, and is adopted by
Luth. Wic. Rhem. RV. De W. Schanz, Mey. Nosg. Go. Hahn, etc.
Others prefer, " Art Thou the Christ ? tell us " so Erasm. Tyn. :
Cran. Gen. AV. Or, " Tell us whether Thou art the Christ " :
Ewald and some others. The question was vital ; and in the
examination recorded by Mt. and Mk. it was coupled with " Art
Thou the Son of God?" (ver. 70).
'Ekv 6p.tv diTOKpi6f]Te.
. . . This part of Christ's reply is
peculiar to this occasion, whereas what follows (ver. 69) is almost
verbatim as in Mt. and Mk. The meaning seems to be, " If I
tell you that I am the Christ, ye will assuredly not believe ; and if
I try to discuss the question, ye will assuredly refuse to do so."
Note that here the proceedings are conducted by the Sanhedrin as
a body ; not, as in the earlier trial, by the high priest alone (Mt.
xxvi. 62, 63, 65 ; Mk. xiv. 60, 61, 63). For the addition 17 dwo-
Xvo-rjre see additional note at the end of ch. xxiii.
69. diro tou vuv 8e\ His glorification has already begun Jn. :
xii. 31. Hoe ipsum erat iter ad gloriam (Beng.) Comp. the
parallel Acts vii. 56, where see Blass.
The 5^ is thus placed because airb tov vvv is virtually one word. TK. with
TAA1I, Sah. omits hi, and Syr-Cur. Syr-Sin. substitute yap. The Latin
Versions are again interesting in their rendering of and tov vvv a modo :
(a cdr), ex hoc Vulg.) : see on i. 48 and also on v. 10.
70. s\-Ka.v 8c TTdires. The 7rdvTes is again peculiar to Lk.

(vii. 35, xix. 37, xx. 18): in Mt. and Mk. the high priest asks the
question. In the allusion to Dan. vii. 13 they recognize a claim

to Divinity, and they translate 6 vlo<s tov avOpu>Trov into 6 vl6s rov
eov. But it is not clear whether by the latter they mean the
Messiah or something higher.
on cyw dp. Both here and Jn. xviii. 37 "that I
filets Xc'ycTe
am " (English Versions, Godet) is more probable than " because I
am " (Luth. Weiss, Hahn). A
third possibility, to make the whole
a question, is worth noting. For other cases of ambiguous 6Vt
comp. i. 45, vii. 16, xix. 31.
71. " We have heard " that He claims to be the
Tjicouo-ajiei'.
Messiah and the Son of God. It is quite natural that in accusing

Him to Pilate nothing is said about this charge of blasphemy,
one of great weight with the Sanhedrin, but which the heathen
procurator would not appreciate.
XXIII. 1-7. The Civil Trial before Pilate. Comp. Mt.
xxvii. 2, 11, 12; Mk. xv. 1-3; Jn. xviii. 28-37. Lk. assumes
that his readers know that Jesus was condemned to death by the
Sanhedrin. But it was necessary to have Him condemned by the
Roman procurator also, in order that the sentence might be
executed, and without delay, by him who possessed p*xP l T ^
KTctvciv lôva-Cav (Jos. B.J. ii. 8. i). 1 It is almost certain that at
this time the Jews were deprived of the right of inflicting capital
punishment. They sometimes did inflict it and risked the conse-
quences, as in the case of S. Stephen and the Romans sometimes
:
found it expedient to ignore these transgressions (Jn. v. 18,

vii. 1, 25, viii. [5,] 59; Acts v. 33, xxi. 31, xxvi. 10). A
good deal
would depend upon the character of the execution and the humour
of the procurator. But besides Jn. xviii. 31 we have the express
statement, quadraginta annis ante vastatum templum ablata stint
judicia capitalia ab Israele {Bab. Sank. f. 24, 2). See Blass on
Acts vii. 57.
But it is quite possible that in some of the cases in which the Jews are repre-
sented as trying to put persons to death, the meaning is that they wished to
hand them over to the Romans for execution. See notes on Jn. xviii. 31 in
Cavib. Grk. Test. In the accounts of this Roman trial we have the attempts of
the Jews to induce Pilate to condemn Jesus contrasted with Pilate's attempts to
save Him from execution. The Sanhedrin hoped that Pilate would confirm their
sentence of death ; but Pilate insists on trying the case himself. This he does
1
The expressions jus gladii z.no\ potestas gladii are of later date. Professor
Chwolson argues that the Sadducees were dominant when Jesus was condemned
to death. It was against the law as maintained by the Pharisees to sentence a
criminal and execute him within a few hours. The law required an interval of
forty days for the collection of evidence on his behalf. It was the Sadducees,
the servile upholders of Roman authority', who took the lead against Christ.
They were the wealthy class, who lived on the temple sacrifices and dues, and
therefore were bitter antagonists of a Teacher whose doctrine tended to the
reform of lucrative abuses (Das letzte Passamahl Christi, etc., Appendix).
520 THE GOSPEL ACCORDING TO S. LUKE [XXIII. 1, 2.
in his irpatTibpiov or palace (Mt. xxvii. 17 ; Mk. xv. 16 ; Jn. xviii. 28, 33,
xix. 9). But we do not know where this was. A little later than this (Philo, Leg.
ad Gaium, 38, ed. Mangey, ii. 589) the Roman governor resided in " Herod's
Pnetorium," a large palace on the western hill of the city. But Pilate may have
used part of the fortress Antonia, the site of which is supposed to be known ;
and some conjecture that a chamber with a column in it is the scene of the
scourging. For the rather considerable literature concerning Pilate see Leyrer
in Herzog, art. Pilatus, sub Jin. and Schiirer, Jewish People, etc. I. ii. p. 82,
,
who refers especially to G. A. Muller, Pontius Pilatus, Stuttgart, 1888.
1. dmorac a-iray t6 ttXtjOos. All three words are characteristic:

see on i. 39, on iii. 21, and on i. 10. The whole body of the
Sanhedrin is meant, not including the populace, who at
(o.vtS>v)
this point are not mentioned in any of the accounts.

iirl roy neiXa-rov. Neither in order to shift the responsibility
on to him, nor to avoid disturbing the feast with a Jewish execu-
tion, nor to ensure death by crucifixion, but simply in order to get
their own sentence of death confirmed.
2. Lk. is alone in giving clearly the three political charges,
which could not fail to have weight with Pilate (1) seditious :
agitation, (2) forbidding tribute to Tiberius, (3) assuming the title

of king. The point of r]p|arro seems to be that they began to do
all this, but Pilate interposed comp. v. 21, xii. 45, xiii. 25, xix. 37.
:
The toutoi' is probably contemptuous: "this fellow" (Tyn. Cov.

Cran. Gen. AV.). Whether eupafiev refers to " catching in the
act " or to " discovering by investigation " is not certain.
The form eOpa/xev is well attested here (B* LTX) as ivevpav in ii. 16. In
2 Sam. xvii. 20 we have elpav with fjKOav and iraprj\6av. See small print
on i. 59.
8iaorp&}>om-a to Ifiôs r\\i.S>v. They imply that the perversion of

the nation was seditious. The excitement caused by Christ's
ministry was notorious, and it would not be easy to prove that it
had no political significance. For the verb comp. ix. 41 ; Acts
xiii. 10, xx. 20 ; Exod. v. 4; 1 Kings xviii. 17, 18.
KuXuon-a <J>6pous Kaiaapi SiSowu. Jesus had done the very
opposite a day or two before (xx. 25). But this second charge
seemed to be of one piece with the third. If He claimed to be a
king, He of course would forbid tribute to a foreign power. Vulg.
wrongly changes the dare of Lat. Vet. to dan'.
XpioToV pao-iX&i. "Messias, a king" (comp. ii. 11) is more
probable than either " King Messias," or, " an anointed king
(Schegg). They add may know the political
ftao-iXca that Pilate
significance of Xpiords (Schanz). here that the charge made
It is
before Pilate approximates to the charge on which they condemned
Jesus (xxii. 69-71). But with them it was the theological signi-
ficance of His claim that was so momentous and this Pilate :
could not regard.

XXIII. 2-7.] THE PASSION AND RESURRECTION 5 21
Epiphanius (Marc. 316, 317, 346) tells us that after 8icurTp<povTa rb idvos
Marcion inserted ko.1 KaraXiovTa. rbv vd/iov Kal toi>s irpo^r/ras and that after ;
KwXrjovra ,diddvai he added Kal atro<rTpi<povTa ras yvvaiKas Kal rd

. .
riKva. The former of these interpolations is found in various MSS. of

the Old Latin, et solventem legem \nostram\ et prophetas (bceff2 ilq), and in
some MSS. of Vulg. (E Q R), while the latter is added to ver. 5 in some Old
Latin texts see below.
: Prof. Rendel Harris attributes these insertions to
Marcion himself, who was himself accused of these things, Texts Studies, &
ii. I, p. 230. See small print note on xvi. 17.
3. lu el 6 jWiXeus tw 'louSaiuv ; All four record this question,

and in exactly these words. The pronoun is emphatic, implying
that His appearance was very much against such a claim.
Iu Xeyeis. Like the reply in xxii. 70, this is probably not inter-
rogative. It condenses a conversation given at greater length by
Jn., without whose narrative that of the three is scarcely intelligible.
It would be extraordinary that Pilate should simply hear that Jesus
admitted that He claimed to be King of the Jews, and at once de-
clare, " I find no fault in this man." But a conversation with Jesus
had convinced Pilate that He was a harmless enthusiast. He did
not claim to be a king in the ordinary sense.
4. Kal tous oxXous. The first mention of them. The procession
of the Sanhedrin would attract a crowd ; and perhaps some had
come to ask for the customary release of a prisoner (Mk. xv. 8).
afriov = alrla is peculiar to Lk., and is always combined with a negative :
w. 14, 22 ; Acts xix. 40.
5. cmaxuoi'. Intransitive, as in 1 Mac. vi. 6, so that nothing

isto be understood "they were the more urgent," invalescebant
:
(Vulg.). They became more definite in their accusations, because

Pilate took the matter too easily.
k<x0' oXtjs -rijs NouSaias. Comp. iv. 44. Whether this means
the whole of Palestine (i. 5, vii. 17 ; Acts ii. 9, x. 37, xi. 1, 29) or
Judxa proper (ii. 4 Acts ; i. 8, viii. 1), is uncertain. In either
case we have allusion to an activity of Jesus in southern Palestine
of which Lk. records very little.
d-n-6 -rf|s TaXiXaias. Nutrix seditiosorum hominum (Grot.). The
cos w8e may have special reference to the triumphal entry into
Jerusalem ; but it may also refer to previous visits of Jesus to the
city.
With the . . . ?ws comp. Acts i. 22 ; Mt. xx. 8

constr. dp^dfievos airb
[Jn. viii. 9]. The
very words ko.6' 8\tjs tt}s 'lovdaias, dp^d/xevos d7ro rijs
Ya\i\alai- occur Acts x. 37.
At the end of ver. 5 Cod. Colb. adds et filios nostros et nxores avertil a
nobis, non enim baptizatur sicut nos ; and Cod. Palat. has the same down to
nobis, and continues non enim baptizautur sicut et nos nee se mundant.
The retention of "Jewry" in AV. here, Jn. vii. I, and Dan. v. 13 (where the
same word is translated "Jewry" and " Judah ") was probably an oversight.
7. liriYvovs. Freq. in Lk. in the sense of "thoroughly ascertain";
vii. 37 ; Acts xix. 34, xxii. 29, xxiv. II, xxviii. I, etc.
522 THE GOSPEL ACCORDING TO S. LUKE [XXIII. 7-10.
d^Trcfiêc aMv. The verb may be used in the legal sense of

"sending up" to a higher authority or "referring" to another
jurisdiction, like remitto, which Vulg. has here and w. ii, 15:
comp. Acts xxv. 21 ; Jos. B.J. ii. 20. 5 ; Philo, De Creat. Prin.
viii. But in w. 11, 15 the meaning "send back" is more suitable,
and may be retained here: comp. Philem. n. If Jesus originally
belonged to Herod's jurisdiction, sending Him to Herod was
sending Him back ;man born blind is said to recover
just as the
his sight because sight is natural to man (Jn.
(dva/JAorciv),
ix. 15, 18). It was perhaps chiefly in order to get rid of a difficult
case, or to obtain official evidence from the tetrarch, that Pilate
sent Jesus, rather than merely to conciliate Antipas. Justin says
that Pilate BeSe/xevov Tov'lrj(rovv !7rc/ti/fe (Try. ciii.)
\a.pit,6[i.vo<i ; and
comp. Vespasian allowing Agrippa to have the prisoners who came
from the latter's kingdom (Jos. B. J. hi. 10. 10). Herod had
come up to keep the feast, and probably occupied the palace of
the Asamonaeans (B.J. ii. 16. 3 ; Ant. xx. 8. 11).
8-12. The Trial before Herod. It has been noticed by
Schleiermacher that its omission by Jn. is no serious objection to
its authenticity. " The transaction is too circumstantially detailed
to admit a doubt, and our reporter seems to have had an acquaint-
ance in the house of Herod who supplied him with this fact, as
John seems to have had in the house of" Annas " (S. Luke, p. 304,
Eng. tr.). Joana, the wife of Chuza, Herod's steward (viii. 3),
would be a likely source of information see on viii. 3 and :
xxiv. 10.
8. t\v Qtkwv, to dKou'civ, TJXmtei'. These expressions indicate
the continuance of the wishing, hearing, and hoping comp. ix. 9. :
Such curiosity is not gratified any more than the demand for signs
from heaven (xi. 29). With ii iKa^wv yjp6vo>v comp. xp OV(? av<3
(viii. 27 ; Acts viii. 11), xpdVous l/cavovs (xx. 9).
TR. follows ART A A in reading 4 Uavov, to which HMXII add

Xp&ov. But KBDLT, Sah. Arm. give the plural.
9. auTos 8c ou8e> dircKpimTo auTw. "But He on His part

answered him nothing." The language and tone of Antipas
showed that he was in no condition to profit by anything that
Jesus might say: see on Hi. 1. "He regarded Jesus as a sight."
For direKpiyaTo comp. iii. 16.
Cod. Colb. adds quasi non audiens and Syr-Cur. has the more remark-
:
able quasi non ibi era/. This may have suggested the possibly Docetic touch
in the Gospel of Peter , " He held His peace as in no wise feeling pain." Both
Syr-Cur. and Syr-Sin. for iv \6yois Uavoh have "in cunning words." Syr-
Sin, omits w. 10, 11, 12.
10. i<TTr\Kti<rav. This, and not elffT-tjiceiv, is the pluperf. of to-Ta/jLcu.
The evidence varies in the fourteen places ; but iffT-qiceiv is never a mere
XXIII. 10-12.] THE PASSION AND RESURRECTION 523
itacism, and in LXX.

is freq. Even B, which often prefers ei to supports
1,
forefeet five times (WH. ii. App. p. 162).

evTovcos. "At full stretch, vehemently," in N.T. only here and Acts
xviii.28 : comp. Josh. vi. 8 ; 2 Mac. xii. 23. In Latin texts we have
instanter (c), for-titer (d), vehementer (ar), constanter (fVulg. ). Apparently
they had kept silence while Herod was questioning Jesus ; but His silence
had exasperated them.
11. c|ou0eniaas . . .These participles are put first

epraiâs.
in their clauses with emphasis. Herod's baffled curiosity takes
this despicable revenge comp. xviii. 9 ; Gal. iv. 14. We need
:
not suppose that Antipas formally pronounced Him innocent,

but that he did not condemn Him to death. He evaded the
responsibility, as Pilate tried to do. In the Gospel of Peter Herod
sentences the Lord ; and when " Joseph, the friend of Pilate and
of the Lord," asks Pilate before the crucifixion for the Lord's body,
Pilate sends to ask Herod for it. The chief guilt throughout is
transferred from Pilate to Herod and the Jews.
ow tois oTpaTU|Aa<n'. Probably a guard of honour cum mili- :
tibus suis (f). It was one of these perhaps that he had sent to
behead John in the prison (Mk. vi. 27 ; Mt. xiv. 10). It was fitting
that the prince who had murdered the Baptist should mock the
Christ.
He treats Him as a crazy enthusiast, and gives a
fjnmias.
mock assent to His claim to be a king, which the scribes no
doubt reported. Latin texts have irrisit (c), inludens (d), deludens
(r), delusum (a), inlusit (Vulg.).
co-GfJTa Xafiirpdc. "A
bright robe," splendidum (c), rather than
" a white robe," Candida (a), alba (f Vulg.). That it was a toga
Candida to mark Him as a candidate for royalty, is not likely it :
was to mark Him as already king. The epithet does not indicate
its colour, but its " gorgeous " character comp. Jas. ii. 2, 3. In
:
Acts x. 30 it is used of angelic apparel. Elsewhere in N.T. co-Gtjs

occurs only xxiv. 4; Acts i. 10, xii. 21 comp. 2 Mac. viii. 35,
:
xi. 8.
12. cyeWTo 8eAlthough Pilate failed in the attempt to
<(>i\oi.
transfer the responsibility toHerod, yet something was gained by

the transaction. In the Gospel of Peter Herod addresses him as
'A8eA<e neiAare. The cause of enmity may easily have been some
dispute about jurisdiction.
Ephrem conjectured that the enmity arose through Pilate sending soldiers
to punish the chief men of Galilee who had been the guests of Herod when he
put the Baptist to death, and that this was the occasion when the blood of
Galileans was mingled with their sacrifices. For the importance of this
strange idea as a link in the evidence respecting the Diatessaron see Rendel
Harris in Contemp. Review, Aug. 1895, p. 279.
D
transposes the clauses, and has a-qdiq. for ^xfy? fores de iv drjoiq. 6 II.
:
k. 6 H. iyivovro <j>i\oi ev 01)7-77 r Vf1 So also Cod. Colb. cum essent autem
- -
in dissensionem pil. et her. facti sunt amici in ilia die.

524 THE GOSPEL ACCORDING TO S. LUKE [XXIH. 13-15.
13-25. The vain Attempts of Pilate to avoid Sentencing Jesus

to Death. Comp. Mt. xxvii. 15-26; Mk. xv. 6-15. Pilate's first
two expedients had failed : Jews to deal with the
(1) telling the
case themselves; (2) sending it to Herod. He now tries two
others (3) to release Him in honour of the feast ; (4) to scourge
:
Him and let Him go. Roman dislike of a gross injustice to an

innocent person possibly influenced him ; but perhaps the chief
motive was the superstitious fear, produced by his wife's dream
and confirmed by Christ's bearing and words. Jn. states that he
again and again declared Jesus to be innocent (xviii. 38, xix. 4, 6).
In wording Lk. is not very similar to either Mt. xxvii. 15-26 or
Mk. xv. 6-15 ; but the substance of all three is the same. Jn. is
more full and quite independent ; he distinguishes the conversa-
tion inside the prxtorium with Jesus and outside with the Jews.
13. o-uvKaXccrd/Acvos. See on ix. 1. Pilate in taking the matter
in hand again summons not only the hierarchy, whose bitterness
against Jesus he knew, but the populace, whom he hoped to find
more kindly disposed, and able to influence their rulers.
14. dTroorrpe'<})OKTa tok Xaoc. " Seducing the people from their
allegiance." He condenses the three charges in ver. 2 into one.
Note the emphatic eyw and the ivtlmiov v/iwv the one anticipates
:
'Hpw&7s, and the other implies that they know with what thorough-
ness the case has been investigated.
dâicpivas. In its forensic sense of a judicial investigation the
word is peculiar to Lk. in N.T. (Acts iv. 9, xii. 19, xxiv. 8,
xxviii. 18). But the classical use for a preliminary examination
must not here be pressed. See Diet, of Grk. and Rom. Ant., art.
Anakrisis ; Gardner and Jevons, pp. 5 74 ff. Pilate's ouGee tZpov is in
direct contradiction to their cvpa/tcv (ver. 2). For aXnoy see on ver. 4.
15. dXX ooSe 'HpwStjs. Therefore the friendship between Herod
and Pilate is hardly " a type of Judaism and Heathenism leagued
together to crush Christianity." Both were willing to set Jesus
free. What we see here is, however, an anticipation of what not
unfrequently happened during the first three centuries, viz. that
Jewish mobs incited the heathen against the Christians.
dyn p.\J/ei' yap auTor irpog T)p,&s. This reading agrees better with
,
" No, nor yet Herod " than does " For I sent you to him," and the
external evidence for it is decisive.
For the text, SBKLMTII and some cursives ; for aveirentya yap v/ias
xpdi avrbv, ADXTAA. Versions are divided, Latt. against /Egyptt. , while
Syrr. including Syr-Sin. have the connate, " For I sent Him to him." Wic.
had a Lat. text such as Cod. Brix. nam remisit eum ad nos, for he renders
" For he hath sent Him again to us," although Vulg. has nam remisi vos ad
ilium. Some Latin authorities combine both readings.
l<rt\v TTEirpaypeVoK aoTw. " Is done by Him," or " hath been
done by Him" (RV.). The former is perhaps better, as giving the
result of the trial before Herod. The

dat. indicates that what is
done stands Win. xxxi. 10, p. 274 xxiv. 35
to the person's credit; :
is not parallel.
" Nothing worthy of death is done unto Him "
(AV.) is scarcely sense. Cov. has " There is brought upon Him
nothing that is worthy of death." For the periphrastic perfect see
Burton, 84.
16. iraiSeuaas. He uses a light word to express the terrible
flagellatio, in order to excuse the injustice to his own conscience,
and to hide his inconsistency from them. It is no punishment,
but a chastisement to warn Him to be more circumspect in future.
But the priests would see that a judge who was willing to inflict
this on an innocent person could be induced by further pressure to
inflict death. Scourging was sometimes fatal Hor. Sat. i. 2. 41
:
comp. i. 3. 119. Comp. Deut. xxii. 18.

17. This verse is wanting in ABKLTII, Sab. a, while D, Syr-Cur.
Syr-Sin. Êth. insert it after ver. 19. It is a gloss based on Mt. xxvii. 15
and Mk. xv. 6. Alf. urges that av&yKTju &x ev is an idiom in Lk.'s manner.
But Lk. uses it only once (xiv. 18), as do also S. Paul (1 Cor. vii. 37) and
S. Jude (3). Homoeoteleuton (ANArKHN, ANEKPArON) might explain
the omission in one family of witnesses ; but against this is the widespread
omission, and the fact that the gloss is inserted in two different places. The
passage reads more naturally without the gloss than with it.
18. dvcKpaYov. Wehave the I aorist iv. 33, viii. 28 ; Mk. i. 23, vi. 49 :
and in LXX both aorists are common. Here ADXT have aviicpal-av,
J< B LT aviKpayov. Here only in bibl. Grk. does ira.vir\r}6el occur.
Atpe toutoi'. E medio tolle istum : Acts xxi. 36, xxii. 22 ; Mt.
xxiv. 39; Jn. xix. 15 comp. Acts viii. ^^. They are perhaps re-
:
calling such passages as Deut. xvii. 7, xix. 19.

diroAuow 8e rjfuv. Nothing is known of this custom of releas-
ing a prisoner at the Passover apart from the Gospels. Pilate says
" Ye have a custom " (Jn. xviii. 39), which is against the hypothesis
that he originated it. The Herods may have done so in imitation
of Roman customs. At the first recorded lectisternium prisoners
were released (Livy, v. 13. 7).
BapaPPay. "Son of Abba" (father). Other instances of the
name are given by Lightfoot Samuel Bar-Abba, Nathan Bar-
:
Abba {Hor. Heb. Mt. xxvii. 16). But evidence is wanting that
Abba was a proper name. On the remarkable reading "Jesus
Barabbas" Mt. xxvii. 16, 17 see WH. ii. App. 19.
19. Sid aT&aiv -rivd Yeeop.eVirp'. Of Barabbas they might with
some truth have said tovtov evpa/xev Siaarpeôvra to 2#vos (ver. 2).
Not that he had originated the crrao-is, but that he had taken a
conspicuous part in it. The 0-1-ao-is was probably no popular move-
ment, but some plundering disturbance. Jn. calls him simply " a
robber," and he may have been connected with the other two
robbers who were crucified with Jesus. The rather awkward order
526 THE GOSPEL ACCORDING TO S. LUKE [ZXIH. 19-23.
of the words in the verse is perhaps to intimate that while the

o-Tao-is took place in the city the murder did not.
On the rare form of periphrastic tense (Ijv with aor. part.), see Burton,
20. p\T)8els is the reading of B LT, for which K a ADXT etc. have the
more usual Pej3\rin(iJi.)4vos : and while KBLTX, fq have iv rjj <pv\aKTJ,
A D r A etc. have the obvious correction et's rr\v <f>ii\aid}v.
Excepting Mk. xv. 7 and Heb. ix. 8, ardais in N.T. is peculiar to Lk.
(ver. 25; Acts xv. 2, xix. 40, xxiii. 7, 10, xxiv. 5). In LXX it represents
several Hebrew words of different meaning. Syr-Sin. here has "wicked
deeds."
20. That we should read U (SABDT, Latt. Boh. Sah.)andnot oi5i>
(XTAAetc.) after ir&Xiv is certain. That avroh is to be added after wpoa-
(XBLT, Latt. Boh. Sah. Syr-Cur. Êth.) is also certain. But

e<p(S)VTi(Ta>
Lk. uses the verb absolutely, xiii. 12 ; Acts xxi. 40. Contrast vii. 32 ; Acts
xxii. 2.
i-ntfyvvow. " Kept shouting at him " clamabant (f), proclama- :
bant (a), succlamabant (Vulg.). In N.T. the verb is peculiar to

Lk. (Acts xii. 22, xxi. 34, xxii. 24); but it is classical. According
to all four Gospels the demand for crucifixion was not made until
Pilate had proposed to release Jesus on account of the feast. Lk.
and Jn. give the double cry, " Crucify, crucify." Mt. has aravpuy-
Or/ro), Mk. and Jn. aravpoxTov, Lk. aravpov.
We must read aratipov, 2 aor. imper. act., and not aravpov, mid. N B
D F* have aravpov {bis), while ALPXT etc. have aravpuaov (bis); but
U 157, a be f ff2 1 Arm. Aeth. omit the second " Crucify."
22. Ti yap kokoi/ cTroiTjo-er ; So in all three.The yap means

" Impossible
; for what evil hath this man done?" This is well
represented by the idiomatic "Why," which we owe to the Vulg.
Quid enim, through Rhem. Cov. has " What evil then" etc. The
TpiToi' refers to w. 4 and 14.
ouSey an-ioc Qavdrov. The Oavdrov is a qualification added after
the failure of the mission to Previously it was Herod (ver. 1 5).
oiSkv alnov without limitation(w. 4, 14). In his weakness Pilate
begins to admit, " Well, perhaps He may be guilty of something
but He is not guilty of a capital offence." He began by saying
that Herod had not found Him worthy of death. Now he says
the same himself. In each case the proposal is the same, 7rcu-
Sevcras diroXvaai (vv. 1 6, 22).
23. i-nlKtivro <}>. (i. aiTOUfieeoi. Comp. /xaAAov cttckcito dîwv.
p.aX\ov 7rKivTO fi\a<r<p7]p.ovvTe<s (Jos. Ant. xviii. 6. 6, XX. 5. 3).
With <poivax<i /tteyaAais comp. i. 42, iv. 33, viii. 28, xvii. 15, etc.
KaTtaxuov. xxi. 36 " they prevailed," but not until
Comp. :
Pilate had whether the irai8eveiv would satisfy them (Jn.

tried
xix. 1). Mt. and Mk. connect the scourging with the cruci-
fixion, because it usually preceded this punishment in Roman
law. 1 It is extremely unlikely that Pilate allowed the scourging

to be repeated. He merely separated it from the crucifixion in
the hope that the latter would not be required. Note the
impressive repetition of tjxovaL
24. i-niKpivev. " He gave sentence " ; 2 Mac. iv. 47 ; 3 Mac.
iv. 2. Here only in N.T., but classical. For to arnifia comp.
Phil. iv. 6.
25. dircXuacK irapeSuKer.
. . .This tragic contrast is in all
three; and all four use 7rapeoWev of the final surrender. Comp.
Acts iii. 14, and note the contrast between these aorists and the
imperfect tjtoujto, "kept demanding." Both the repetition of
t6k 81a oro-air, k.t.X. and the addition of tu 0e\iii|i.aTi auiw are
peculiar to Lk. The writer thus emphasizes the enormity of the
transaction. In the Gospel of Peter Herod is present at this point
and gives the sentence. He does not wash his hands, and the
blame is transferred to him and the Jews. So also in the Acta
Pilati (B. x.) it is the Jews who hastily execute the sentence, as
soon as Pilate has pronounced it. Comp. Justin {Try. cviii.) ov
(TTaVpWO-dvTiOV 7)flU)V.
26-32. The Road to Calvary, Simon the Cyrenian, and the

Daughters of Jerusalem. With the exception of ver. 26, the whole
of this is peculiar to Lk. In ver. 26 his wording is closer to Mk.
xv. 21 than to Mt. xxvii. 32.
26. Kvpv\vaiov. Josephus tells of the origin of the Jewish
colony in Cyrene (Apion. ii. 4), and quotes Strabo respecting it
IAnt. xiv. 7. 2) this gives us important information respecting
:
that branch of the Dispersion. Comp. Ant. xvi. 6. 1, 5 ; 1 Mac.

xv. 23 ; 2 Mac. ii. 23. That Cyrene was the chief city of the
district, which is the modern Tripoli, is shown by the name
Cyrenaica and by Acts ii. 10. For the literature of the subject
see D.Br i. p. 688. This Simon may have been a member of the
Cyrenian synagogue at Jerusalem (Acts vi. 9). It has been pro-
posed to identify him with " Symeon that was called Niger," who
is mentioned in company with " Lucius of Cyrene" (Acts xiii. 1).
But Simon or Symeon was one of the commonest of names ; and

Lk. would probably have given the same designation in both
books, if he had meant the same person. If the Rufus of Rom.
xvi. 13 is the Rufus of Mk. xv. 21, then the wife of Simon of
Cyrene was well known to S. Paul.
ipyopzvov dW dypou. Mk. has the same. He might be taking
" a sabbath day's journey " ; so that this is no proof as to the date.
But he would not be likely to be coming in from the country on
such a sabbatical day as Nisan 15.
1
ii. 14. 9, v. 11. 1 ; Livy, xxii. 13. 6, xxxiii. 36.
Jos. B.J. 3 ; Cic. In Verr.
v. 62. 162. Capital punishment of any kind was generally, according to Roman
custom, preceded by beating.
The gen. of TR. following APTA etc. (St/twv6s twos Kvprjvalov) is prob-
ably a grammatical correction.
iiriQr]Kav au-rw to^ oraupoV.His being a provincial may have

made them more ready make
free with him.
to Perhaps it was
only the cross-beam (patibulum) which he carried; and if he
carried both pieces, they would not be fastened together as finally
erected. On the shape of the cross see Justin, Try. xci. ; i Apol.
lv. ; Iren. ii. 24. 4 ; Tert. Adv. Jud. x. ; Ad. Nat. xii. ; and
Schaff's Herzog, art. " Cross " ; Kraus, Real-Enc. d. Chr. Alt. ii.
p. 225. At first Jesus carried it Himself (Jn. xix. 17), according
to the usual CUStom, eKaoros tujv KaKOvpyoiv iwpepei tw eain-ov
a-ravpov (Plutarch, De Sera Num. Vind. ix. p. 554 B), as indicated by
the word furcifer : but He was physically unable to continue to do
so. Indeed it has been inferred from cpepovaiv airov (Mk. xv. 22)
that at length He was unable even to walk, and was therefore
carried to Golgotha: but comp. Mk. i. 32, vii. 32, viii. 22, ix. 19.
On the other hand Lange interprets <cpeiv oirio-Oev as meaning
that Simon carried the lower end, while the top was still carried
by Jesus. But this is not in harmony with fva apy tw crravpov
avrov (Mt. Mk.). Syr-Sin. here has, "that he might bear the
cross and follow Jesus."
The Basilidian Gnostics taught that Simon was crucified in the place of
Jesus, being transformed by Jesus to look like Him, while Jesus in the form of
Simon stood by and laughed at His enemies and it was for this reason that
:
they disparaged martyrdom, as being an honour paid, not to Christ, but to

Simon the Cyrenian. See Photius, Bibl. cxiv. 292. Irenaeus (i. 24. 4) wrongly
attributes this doctrine to Basilides himself, who was not docetic, but made
the sufferings of Jesus an essential part of his system. Contrast Hippol.
Refut. vii. 15. The Mahometans teach a similar doctrine ; that God deceived
the Jews and caused them to crucify a spy, or an emissary of Judas, or Judas
himself, in mistake for Jesus. See Sale's Koran, pp. 38, 70, Chandos ed.
27. ywaiKuv at ^Koirrorro. This incident is in place in the

"Gospel of Womanhood" (i. 39-56, ii. 36-38, vii. 11-15, 37-50,
viii. 1-3, x. 38-42, xi. 27, xiii. 11-16). These are probably not
the women who had ministered to Him previously (viii. 1-3), but
sympathizers from the city. Comp. Zech. xii. 10-14. In the
Gospels there is no instance of a woman being hostile to Christ.
For ic6irToTo comp. viii. 52 and Mt. xi. 17.
The ical after al "which also bewailed" (AV.) must be omitted upon
decisive evidence : A B C* D L X, Boh. Sah. Vulg. etc.
28. orpa<|)cls irp6s auT<s. As they were following Him, this

would hardly have been possible, if He was still carrying the cross :
comp. vii. 9, 44, 55, x. 23. For "daughter of " = "inhabitant of"
comp. Is. xxxvii. 22; Zeph. iii. 14; Jer. xlvi. 19; Ezek. xvi. 46.
p,f| KXaiCTC itr' ipi- ttXtji' e<|>' eauTas icXaieTe. Comp. Judg.
x i- 37> 3^- Note the chiasmus, making the contrast between i/xi
and eauTas very emphatic. His sufferings will be short, and are
the road to glory theirs will be prolonged, and will end in shame
:
and destruction. Christ is not rebuking mere sentimentality or

sympathetic emotion, as if the meaning were that they ought to
lament their own sins rather than His sufferings. The form of
command is similar to that in x. 20. They are not wrong in
weeping for Him nevertheless there is something else for which
:
they may weep with far greater reason. That for which He wept
(xix. 41-44) may rightly move them to tears, the thought that a
judgment which might have been averted must now take its
course. For the legend of Veronica see D. of Chr. Biog. iv.
p. 1 107.
Comp. an eloquent passage in a lecture on the relation of Art to Religion

by Ruskin, in which he contrasts the barren emotion produced by realistic
representations of the past agonies of Christ with sympathetic realization of the
present miseries of mankind {Lectures on Art, Oxford, 1870, 57, p. 54).
29. cpxoirai Tjjiepai. " Days are coming " : comp. Heb. viii. 8
Jer. vii. 32, ix. 25, xvi. 14, xix. 6, xxiii. 5, 7, etc. In all these cases
l8ov precedes Ipxovrai. In Lk. the fut. is more common : v. 35,
xvii. 22, xix. 43, xxi. 6. Here the nom. to Ipovcnv is not to. Tewa
ipwv, but " people, the world in general " :man wird sagen.
MaKdpiai at oreipai. As a rule childless women are com-
miserated or despised (i. 25, 36), but in these dreadful times they
will be congratulated. Comp. Eur. Androm. 395 ; Ale. 882 ; Tac.
Ann. ii. 75. 1. See on i. 24.
30. t6tc apoiTcu. The nom. is the same as to Ipova-iv, the
population generally, not the women only; and the totc means
simply iv KtVats rats r//>tepais. The wish is that the mountains
may fall on them and kill them, not hide and protect them. Death
is preferable to such terror and misery. So also in the original
passage Hos. x. 8 ; comp. Rev. vi. 6, and contrast Is. ii. 19.
31. on el f v tw uyPV l u'^ This is not a continuation of the
cry of despair, but gives the reason for predicting such things.
"These horrors will certainly come, because,'" etc. In Syr-Sin. the
on is omitted " Who do these things in the moist tree, what shall
:
they do in the dry ? " Proverbs of similar import are found in

various languages, and are capable of many applications comp. :
Prov. xi. 31; 1 Pet. iv. 17, 18. This saying is an argument a
fortiori, and it may be easily applied in more than one sense here.
(1) If the Romans treat Me, whom they admit to be innocent, in
this manner, how will they treat those who are rebellious and
guilty? (2) If the Jews deal thus with One who has come to save
them, what treatment shall they receive themselves for destroying
Him ? (3) If they behave thus before their cup of wickedness is
34
full, what will they commit when it overflows ? The use of $v\ov,
lignum, for a tree as well as for timber is late Greek (Gen. i. 29,
ii. 9, iii. 1 ; Is. xiv. 8 ; Ps. i. 3). In Ezek. xxi. 3 [xx. 47] we have
$vkov xAwpoK and v\ov itqpov combined; but otherwise there
is no parallel.
For the delib. subjunct. yivqTai comp. Mt. xxvi. 54, and "Q/jloi iyii, rl
xa0; ri vi /u>t fi^Kiffra yivqrai; (Horn. Od. v. 465). See Burton, 169.
32. iTcpoi KaKoGpyot 8uo. This is the order of N B and Aegyptt.,

which has been corrected to erepot 8vo KaKovpyoi, to avoid the
implication that Jesus was a /ccucoupyos. With a similar object
Syr-Sin. with Codd. Colb. and Palat. omits Ircpoi, and perhaps
the omission of kou before erepoi (Syr-Cur. b) is due to the same
cause. Yet the implication is not necessary. We may retain the
order of X B and translate, " others, viz. two malefactors " ; or, " two
very different malefactors." In the latter case KaKovpyos is used of
Jesus with irony against those who treated Him as such iv tois :
dvo/Aots iXoytcrOr) (Is. liii. 1 2). But it is perhaps best to regard it

as what Field calls "a negligent construction" not likely to be
misunderstood. In that case the AV. is courageously accurate
with " two other malefactors " for the comma after " other " is
:
a later insertion of the printers ; it is not found in the edition of

161 1. These two KaKovpyot were bandits (Mt. xxvii. 38, 44; Mk.
xv. 27). The hierarchy perhaps contrived that they should be
crucified with Jesus in order to suggest similarity of crime. In
the persecutions, Christians were sometimes treated in this way.
Comp. 7roXXaKis ap,a /caKOupyois c/rop.7rixras t<3 oraoYai (Eus. Mart.
Pal. vi. 3).
Note the characteristic civ, and for avcupe8TJvai see on xxii. 2.

The Latin Versions render Kaicovpyoi latrones (abefff2 l), maligni (d),
rei (c), nequam (Vulg.), to which are added the names of the robbers, Ioathas
et Maggatras (1). Similarly in Mk. xv. 27 we have names added, Zoathan et
Chammatha (c), and in Mt. xxvii. 38, Zoathan et Camtna. See on ver. 39.
33-38. The Crucifixion. The narrative is substantially the

same as Mt. xxvii. 33-44 and Mk. xv. 22-32 ; but it has inde-
pendent features.
33.
T<Siroi\ This word is used by all three. The precise place
is a matter of controversy, and must remain so until excava-
still
tion has determined the position of the old walls, outside which it
certainly was. See MacColl, Contemp. Rev., Feb. 1893, pp.
167-188; D.BP-'\. pp. 1205, 1652-1657.
t6k KaXoupeiw Kpafioe. See on vi. 15. It was so called on
account of its shape, not because skulls were lying there unburied,
which would have outraged Jewish feeling. Lk. omits the Hebrew
name Golgotha (Mt. xxvii. 33; Mk. xv. 22; Jn. xix. 17), which
would have conveyed no meaning to Greek readers, as he has
XXIII. 33, 34a.] THE PASSION AND RESURRECTION 531
already omitted (without Greek equivalent) Gethsemane and

Gabbatha. from the Latin {locum qui vocatur Calvarise) that
It is
the word "Calvary" has come into all English Versions prior to
RV., which has, " the place which is called The Skull."
The ancient explanation that the place was thus called because of the skull
of Adam, who was buried there by Noah after the Flood, is rejected by Jerome
(on Mt. xxvii., Migne, xxvi. 209), as interpretatio mulcens aurem populi, nee
tamen vera. But he wrongly adopts the view that it was a place in which
truncantur capita damnata, a view which even Fritzsche (on Mt. xxvii. 33) has
defended. No such place has ever existed in the East, least of all at Jerusalem
and such a place would be styled Kpavluv rbiros not Kpavlov. rocky protrusion, A
resembling a skull in form, is no doubt the meaning. Thus Cyril of Jerusalem
speaks of it as "rising on high and showing itself to this day, and displaying
even yet how because of Christ the rocks were then riven" (Catech. Lect.
xiii. 39).
For the attractive Adam legend compare Ambrose, ad loc. : Congruebat
quippe ut ibi vitse. nostra primitia locarentur, ubi fuerant mortis exordia
(Migne, xv. 1852). Chrys. and Euthym. do not go beyond tradition (<f>a<rl
rives), which they do not expressly accept. See Tisch. app. crit. ad]n. xix. 17.
coraupwo-ae auToy. It will always remain disputable whether

our Lords feet were nailed as well as His hands. Jn. xx. 25-27
proves that His hands were nailed but it is not certain that Lk. :
xxiv. 39 has any reference to the nails. In the Gospel of Peter,

before the burial, nails are taken from the hands only. Ewald
refers to the Zeitschrift fur die Kunde des Morgenlandes, i. 20, for
evidence that in Palestine the mediaeval tradition limited the
nailing to the hands ; but this is less probable.
tv fiev . . . 6v di . . . For this late use of the relative comp. Mt.

xxi. 35, xxii. 5, xxv. 15 ; I Cor. xi. 21 ; 2 Tim. ii. 20; Rom. ix. 21.
34a. As in the cases of xxii. 19b, 20 and of 43, 44, we have to consider
whether this passage is part of the original text. For the evidence see the
additional note at the end of the chapter. " Few verses of the Gospels bear in
themselves a surer witness to the truth of what they record than this first of the
Words from the Cross but it need not therefore have belonged originally to
:
the book in which it is now included. We

cannot doubt that it comes from an
extraneous source. Nevertheless, like xxii. 43 f. ; Mt. xvi. 2f., it has ex-
ceptional claims to be permanently retained, with the necessary safeguards, in
its accustomed place " (WH. ii. App. p. 68).
6 8e 'lupous e'Xeyey. The 8e and the imperf. refer back to

io-Tavpwo-av airov : while they crucified Him, He in contrast to
them was saying.
a<|>es This cannot refer to the Roman soldiers, who
auTots.
were doing no more than their duty in executing a sentence which
had been pronounced by competent authority. It was the Jews,
and especially the Jewish hierarchy, who were responsible for
what was being done and but for the pressure which they had
:
put upon him, even Pilate would have remained guiltless in this
matter. What follows shows that the petition refers to the act of
532 THE GOSPEL ACCORDING TO S. LUKE [XXIII. 34a, 35.
crucifixion, not to their sins generally. In this way He "made

intercession for the transgressors " (Is. liii. 1 2) ; where, however,
LXX has Sia ras avofxias avraiv TrapeSoOr],
oi ydp otSaaii' t iroiooaii'. This was true even of the rulers
(Acts iii. 17), still more of the people, and most of all of Pilate.
Their ignorance of what they were doing in crucifying the Christ
mitigates their guilt. Comp. xii. 48, and ttoiov<tiv in ver. 31 also :
the use of the words attributed to James the Just at his martyrdom
(Hegesip. ap. Eus. H. E. ii. 23. 16).
34b. Aiaficpiôficyoi KXt)poK. The wording is very similar
. . .
in all three, and is influenced by Ps. xxii. 19, which (Jn. xix. 24)
quotes verbatim from LXX. Some texts wrongly insert the
quotation Mt. xxvii. 35 ; but the Synoptists use the wording of
the Psalm without directly quoting it. Jn. tells us that it was a
quaternion of soldiers (comp. Acts xii. 4) who were carrying out
the procurator's sentence, and thus came to share the clothes as
their perquisite. And Jn. distinguishes, as does the Heb. of Ps.
xxii. 19, although LXX
and the Synoptists do not, between the
upper and under garments. This dividing of the clothes is one
more detail in the treatment of Christ as a criminal, and a criminal
whose career was closed.
The sing. KK9\pov (K D
B C L, b c d Aeth.) has been altered in some texts
to ic\-fipovs (AX, aefff2 Vulg. codd. plur. Syr-Sin.) to harmonize with usage,
e.g. 1 Chron. xxv. 8, xxvi. 13, 14; Neh. x. 34, xi. 1, etc.
35. Geupwi' c'lepuKTiipiôi'. Both words are from Ps. xxii. 8

7ravTCS ol BeaipovvTes /M i$C[JLVKTr}pi(Tav fie. Mt. and Mk. Use other
words but they add, what Lk. omits, the fulfilment of cVtvô-av
;
Ke<pa\rjv. Lk. marks clearly four kinds of ill-treatment which

Jesus received. The people urn/JKei tfewpwv, the rulers iefivK-
rrjpLôv, the soldiers V7rcuav, and the robber i/3\ao-<prjp.ei. They
form a sort of climax. The 6ewp<2v implies vulgar curiosity,
staring as at a spectacle (comp. ver. 48) for iKfxvKTrjpifa comp.
:
xvi. 14, where, as here, Cod. Bezae has subsannabant. For the
form to-r^Kci see on ver. 10.
"AXXous Zawev. This sarcasm is preserved in all three
narratives, but Lk. alone gives the contemptuous ovtos and 6
ckXcktos. Comp. ix. 35. Jesus was elected from all eternity to
fulfil all these things.
\VH. and RV. put a comma after rov Qeov, which belongs to 6 XpurrSs, not
to 6 4k\(kt6s. TR.
following
, C3 A QX
T etc. places 6 before tov 6eo0, while
,
C*, ff, have 6 4\ckt6s before rov Qtov. Syr-Sin. supports this combination.
D has tl vibs tl rov Qeov el X/Mords el 6 exXe/cr^s, sifi litis es dei si chrislus cs
electus ; and the insertion of vi6s is found in other texts.
The ffiiv avrots after dpxovres (A T All, f Vulg. Syr-Sin.) is an insertion
to harmonize with Mt. and Mk.
36? 37. This mockery by the soldiers is peculiar to Lk.

Apparently it was the hierarchy who took the initiative. They

told the King of Israel to come down from the cross the soldiers ;
told the King of the Jews to save Himself. Note the change of
tense (eeixvKTripi,ov, lveirai$av), which implies that the soldiers
were less persistent in their derisionthan the rulers. The reading
6V7rcuov (A C D Q etc.) the look of a correction.
has all
36. o|os irpoa<j)^poKTes. Offering some of their sour wine oxposca,
which the Evangelists call o|os, perhaps in connexion with l-woria-dv
fie otjos (Ps. Ixviii. 22). Probably they could not have reached
His lips with a vessel held in the hand ; otherwise the sponge
would not have been placed on a stalk, however short (Jn. xix. 29):
but there is no reason for supposing that Christ's feet were on a
level with the heads of the spectators, as pictures sometimes
represent.
Comp. the words which legend has put into the mouth of His Mother at
the cross : kXZvov aravpi, 'iva irepCkafiovGa. rbv vlbv fiov /cara0iXi}crw rbv ifibv
vlbv (Acta Pilati, B. x. ).
38. tJc 8e ital emYpa<{>r) eir' auTw. For emypcKpri Mt. has t.
olItlclv avrov, Mk. 17 (Trtypa<py) 777s curias avrov, Jn. titAov. Thus
Mk. again has the whole expression of which Mt. and Lk. have
each a part: comp. iv. 40, v. 13, xxii. 34. The name and crime
of the person executed was sometimes hung round his neck as he
went to the place of crucifixion and then fastened to the cross.
The kcu suggests that this inscription was an additional mockery.
The wording differs in all four Gospels, and perhaps it varied in the
three languages. It was directed against the "hierarchy rather than against
Jesus. All four variations contain the offensive words " The King of the
Jews" (Jn. xix. 21). But Lk. regards it as an insult to Jesus. In the
Gospel of Peter the wording is " This is the King of Israel," just as at the
mock homage the address is "Judge righteously, O
King of Israel."
The words yp&,fj,fia<jiv 'EKKtjvlkols ical 'Pw/wu/cois ical 'Ef3paiK6is are almost
certainly a gloss from Jn. xix. They are omitted in X ca BC*L, Syr-Cur.
Syr-Sin. Boh. Sah., and by the best editors. The authorities which insert
the words differ as to the order of the languages and as to the introductory
words yeypaiifjAvn} or ew1yeypafj.fj.iv7], iir atrip or iw avrip yeypatifjAvrf. The
omission of the statement, if it were genuine, would be unintelligible. Comp.
Jos. Ant. xiv. 10. 2 ;B. J. vi. 2. 4, v. 5. 2. In the inscription itself the
order of KB L, 6 /3a<r.rwv T. ovtos, is to be preferred. D has the same,
adding ianv after odros, rex Judseorum hie est.
39-43. The Two Robbers. Mt. (xxvii. 44) and Mk. (xv. 32)
merely state that those who were crucified with Him reproached
Him.
Harmonists suggest that during the first hour both robbers reviled Jesus,
and that one of them (who may have heard Jesus preach in Galilee) afterwards
changed his attitude and rebuked his comrade. So Origen, Chrysostom, Jerome,
Theophylact, Euthymius, on Mt. xxvii. But Cyril of Jerusalem, Ambrose, and
Augustine confine the reviling to one robber, who in Mt. and Mk. is spoken of
in the plur. by synecdoche. See Maldonatus on Mt. xxvii. 44 with Suarez he.
:
adopts the latter view. Or they insist upon the difference between ibveldtfov,
which Mt. and Mk. use of the two robbers, and ej3\a.a<f>rinei, while Lk. uses of
one of them. Both bandits reproached Jesus (perhaps for not having helped
them in their revolt against existing conditions of society) ; but only one of
them railed upon Him. It is much simpler to suppose that Mt. and Mk.
regard the two \rpral as a class, to which the conduct of either of them may be
attributed. Christ's conversation with the penitent robber would not be heard
by many. The constant reviling (imperf.) of the other would be much more
widely known. That dvetdifa may mean much the same as /SXckt^t^w is seen
from vi. 22 ; Rom. xv. 3.; I Pet. iv. 14. The two verbs are combined 2 Kings
xix. 22, and seem to be synonymous. Mt. and Mk. would hardly have omitted
the incident of the penitent robber, if they had known it ; but here Lk. once
more has other sources of information. The incident would have special interest
for him as illustrating the doctrine that salvation is open to all.
In the Arabic Gospel of the Infancy (xxiii. ) the nacn.es of the two robbers are
given as Titus and Dumachus. Titus bribes Dumachus to release the Holy
Family, whom they had captured. In the Greek form of the Gospel of
Nicodemus (Acta Pilati x.) the penitent malefactor is Dysmas, and the other is
nameless. In the Latin form ( Gesta Pilati x. ) the two are Dismas and Gestas.
See small print note on ver. 32.
39. Els 8c tw KpejiaCTOcWwv. When used of hanging on a cross

or gibbet iwl v\ov is commonly added (Acts v. 30, x. 39 ; Gal.
Hi. 13; Gen. xl. 19, 22; Deut. xxi. 22, 23, etc.): but here the
context is sufficient.
Ouxl <ru ct. This is the true reading (X B C* L and most
Versions, including Syr-Sin.) rather than Ei o-u e! (A etc. QRX
c f q Vulg.). " Art thou not " is a more bitter taunt than " If thou
art"
D
d e omit the utterance, and 1 substitutes qui destruebas templum et in
tribus diebus reaedificabas ilium, salvum tefac nunc et descende de cruce.
40. Ou8e <f>o|3fj ctu tov 0coV. The ouSe cannot be taken with
either (De W. Nosg.) or rbv 0eov (Pesh.), but only with <j>o{3{}.
<rv
" Dost thou not even fear" to say nothing of penitent submission
(Schanz). "Dost not even thou fear" would be ov8k a-v <f>ofifj;
Vulg. Neque tu times, Beza Ne tu quidem times, and Godet Et toinon
plus, tu ne crains done point, are all inaccurate. The meaning is,
" You and He will soon have to appear before God. Does not
even fear restrain you from adding to your sins ; whereas He has
nothing to answer for."
41. ou&cv aToiroe. A meiosis " nothing unbecoming," still
:
less anything criminal ; Actsxxv. 5; Jobxxvii. 6, xxxiv. 12, xxxv. 13;

Prov. xxiv. 55 ; 2 Mac. xiv. 23.
D has ovSiv wovripbv and then adds a characteristic amplification :

tirpai-ev
KaX arpcMpeis irpbs rbv icvpiov etvev airrif MvfodrjTl p.ov iv rrj ijfiipq. rrjs iXtvaedts
gov. diroKptOels 5t 6 'lyo-ovs dirtv avrf rip eir\t)<xovTi (?) Qdp<ret, (xr/fiepov
fier' 4/jLov tvy iv rip irapa.8d<r<p. Respotidcns autem Jesus dixit qui objurgabat
animeequior esto, hodie mecum eris in paradiso. See on ver. 53 and vi. 5.
42. 'Inaou, ^ctGtjti jiou. "Jesus, remember me." The

insertion of xvpic (A RXTA etc. and most Versions) was made
XXIII. 42, 43.] THE PASSION AND RESURRECTION 535
because 'Iô-oS was mistaken for the dat. after IfAeycv dicebat ad :
Jesum, Domine, memento met (Vulg.). So also Syr-Sin. Comp.

dAA.a fjLvrj<r67]Ti fJ.ov Sia creavrot) orav v trot yev^Tai (Gen. xl. 14).
The robber knew that he had only a few hours to live, and there-
fore this prayer implies a belief in a future state in which Jesus is
to receive him in His Kingdom. Possibly he believed that Christ
would raise him from the dead. In any case his faith in one who
is crucified with him is very remarkable. Some saw Jesus raise
the dead, and did not believe. The robber sees Him being put to
death, and yet believes. Contempserwit Judm mortuos suscitan-
tem : non contempsit latro secum in cruce pendentem (Aug. Serm.
xxiii. 3). D again amplifies with o-Tpa</>ets irphs t. Kvpiov.
iv rrj pao-iXcia aou. This

perhaps the best supported read-
is
ing: comp. Mt. xvi. 28, xxv. 31. It means "when Thou comest
in the glory and power of Thy Kingdom " whereas eis ttjv :
fiao-iXeiav crov (B L, Vulg., Hil. Ambr.) would mean " comest into
Thy Kingdom." The former refers to Christ's return in glory, the
latter to His return to the Father through death. The alteration
of h into 66s as more appropriate to IA^r/s seems more probable
than the converse. That the robber had heard what is recorded
Jn. xviii. 36, 37 is possible, but not probable. He believes that
Jesus is the Messiah, and he knows that the Messiah is to have a
kingdom. It is all but certain that the robber was a Jew. This
"
is antecedently probable ; and to a heathen the word " paradise
would hardly have been intelligible.

There is no reason for supposing that the robber felt the need of obtaining
forgiveness from the Messiah. To the Jew death is an expiation for sin.
In the "Confession on a Death Bed " in the Authorized Daily Prayer Book of
the United Hebrew Congregations we have, "O
may my death be an atonement
for all my sins, iniquities, and transgressions, of which I have been guilty
against Thee" (p. 317).
,
43. ky.r\v om Xeyw. As usual, this introduces something of
special importance, or beyond expectation : iv. 24, xii. 37, xviii. 17,
29, xxi. 32. BC*L have this order; others the common 'A^v
Aeyw (tol.
<rr}fiepoi\To take this with Aeyw robs it of almost all its force.
When taken with what follows it is full of meaning. Jesus knows
that both He and the robber will die that day, and He grants him
more than he had asked or expected. Uberior est gratia quam
precatio. Ille enim rogabat ut memor esset sui Dominns cum venisset
in regnum suum: Dominus autem ait Mi: Amen, amen dico tibi
Hodie mecum eris in paradiso. Ubi Christus, ibi vita, ibi regnum
(Ambr. ad loc).
p,eT fiou ctt]. Not merely in My company (<rvv eôi), but
sharing with Me. The promise implies the continuance of con-
sciousness after death. If the dead are unconscious, the assurance
to the robber that he will be with Christ after death would be

empty of consolation.
eV tu irapaSeiaw. The word, said to be of Persian origin, is
used in various senses in Scripture: i. "a park or pleasure-
ground" (Neh. ii. 8 ; Cant. iv. 13 ; Eccl. ii. 5) ; 2. "the garden of
Eden" (Gen. ii. 8-10, 15, 16, iii. 1-3, 8-10, etc.); 3. "Abraham's
Bosom," i.e. the resting-place of the souls of the just until the
resurrection (the meaning here); 4. "a region in heaven," perhaps
identical with " the third heaven " (2 Cor. xii. 4). It is doubtful
whether 6 7rapa8o-os tov eov (Rev. ii. 7) is the same as 3 or 4,
or is yet a fifth use. By His use of the word, Jesus neither con-
firms nor corrects Jewish beliefs on the subject. He assures the
penitent that He will do far more than remember him at some
unknown time in the future this very day He will have
: him in
His company in a place of security and bliss. See Wetst.
Epiphanius (317, 347) states that Marcion omitted this promise of Christ
to the robber.
Origen sometimes adds rod Qeov to irapadelffy : e 1 r add patris. Syr-Cur.
substitutes in horto Eden.
44 49. The Death. In substance, and sometimes in wording,

Lk. is the same as Mt. xxvii. 45-56 and Mk. xv. 33-41. But
the words recorded in ver. 46 are peculiar to this Gospel, and
once more (comp. w. 27-32) are among the most precious details
in the history of the Passion.
44. t)8t) wo-ci wpa Iktt). This is Lk.'s first note as to the time
of day (xxii. 66), and he qualifies it with his favourite wo-ei (i. 56,
iii. 23, ix. 14, 28, xxii. 41, 59). In days in which there were no
clocks, and on a day on which the darkness and the earthquake
caused so much disturbance of the ordinary signs of the hour,
very large margin for inaccuracy may be covered by wo-ei. All
three Synoptists give the sixth hour, i.e. about noon, as the time
when the darkness began; while Mk. (xv. 25) gives the third hour
as the time of the Crucifixion. On the apparent discrepancy be-
tween these statements and Jn. xix. 14 see Ramsay in the Expositor
for March 1893 and June 1896. The 77877 is in B C* L, Boh.
^<t>'
ok(\v -n\v yfj*'. "Over the whole /and" (Orig. Luth. Calv.
Bez. Maid. Nosg. Schanz, Hahn, Tyn. Cov. Gen. RV.), rather than
"over all the earth" (Euthym. Beng. De W. Mey. Godet, AV.).
For "land" comp. iv. 25, xxi. 23 for "earth" xxi. 35 ; Acts i. 8.
:
The Gospel of Peter has rjv 8e /xccrty/x/Jpi'a /cat ctkotos KaTe'crê 7racrav
1-77V 'IovSaiav, where, as here, the time of day and the darkness are
co-ordinate (icai, not ore) : Win. liii.
3, p. 543.
These exceptional phenomena, as Godet points out, may be attributed either
to a supernatural cause or to a providential coincidence. On ne peut micon-
naitre une relation profonde, cfun cdte, entre rhomme et la nature, de f autre,
entre rhumanite et Christ. The sympathy of nature with the sufferings of the
XXIII. 44, 45.] THE PASSION AND RESURRECTION 537
Son of God is what seems to be indicated in all three accounts, which are here
almost verbally the same ; and possibly the Evangelists believed the darkness
to have enveloped the whole earth.
45. tou TjXiou cKXeiirorros. The reading is doubtful ; but this

is probably correct, although iKXnrovTos may possibly be correct.
" The sun failing," or " the sun having failed," is the meaning
and we must leave it doubtful whether Lk. supposes that there
was an eclipse (which is impossible at full moon), or uses kA.17Tiv
in its originally vague sense of "fail." The latter is probable.
Neither in LXX nor elsewhere in N.T. is c/cXeiVco used of the sun.
The fact that it might mean an eclipse, and that an eclipse was
known to be impossible, would tempt copyists to substitute a
phrase that would be free from objection ; whereas no one would
want to change ia-KOTtcrOr] 6 ^Xios. The Gospel of Peter states that
" many went about with lamps, supposing it is night," and that the
darkness lasted until Jesus was taken from the cross, when the
earthquake took place " then the sun shone out, and it was
:
found to be the ninth hour."
The evidence stands thus :
rov rjXiov iKXelirovros (or 4k\iit6vtos K L al. Tisch. X B C* (?) L

, ) codd.
ap. Orig. Aegyptt. Orig. "Cels." WH. RV. Weiss, kox iffKoriad-t] 6^Xtos
AC DQRXT
3
etc., codd. ap. Orig-lat. Syr. Marcion ap. Epiph.
Latt.
Lach. Treg. D has <<tk. Si. The Latin renderings are intenebricatus est sol
(a), tenebricavit sol (c), obscuratus est sol (d e f Vulg. ). See WH.
ii. App.
pp. 69-71 for a full discussion of the evidence.

Julius Africanus (c. A.D. 220) in his Chronica opposes the heathen
historian Thallus for explaining this darkness as an eclipse, which at the
Passover would be impossible (Routh, Rel. Sacr. ii. pp. 297, 476). In the
Acta Pilati, A. xi. the Jews are represented as explaining away the darkness
in a similar manner /c\etîs t/A/ou yiyovev icard. rb elwdbs
: !
Origen (Con. Cels. ii. 33, 59 comp. 14) tells us that Phlegon (a freedman
;
of Hadrian) recorded the earthquake and the darkness in his Chronicles.

Eusebius in his Chronicle quotes the words of Phlegon, stating that in the
202nd Olympiad (4th year of the 203 rd Arm. Vers. ) there was a very great
,
eclipse ; also that there was a great earthquake in Bithynia, which destroyed
a great part of Nicsea (Eus. Chron. p. 148, ed. Schcene). It is impossible to
determine whether the events recorded by Phlegon have any connexion with
the phenomena which accompanied the death of Christ.
!<txo-0tj 8e t6 KaTcnreTao-fia. Between the Holy Place and the

Holy of Holies (Exod. xxvi. 31 Lev. xxi. 23, xxiv. 3 Heb. vi. 19 ;
; ;
comp. Heb. x. 20) there was a curtain called to Sevrepov KaTawc-

raajxa (Heb. ix. 3), to distinguish it from the curtain which
separated the outer court from the Holy Place. The latter was
more accurately, but not invariably, called to KaXvfi/j.a (Ex.
xxvii. 16; Num. But Jewish traditions state that there
iii. 25).
were two curtains, one cubit apart, between the Holy Place and
the Holy of Holies, the space between them being called rapaîs
because of the perplexity which led to this arrangement (J. Light-
foot on Mt. xxvii. 51). It is not clear how many curtains are
included in tol KaTaTrerda-fxaTa in 1 Mac. iv. 51. It is futile to
speculate how the curtain was rent; but the fact would be well
known to the priests, " a great company " of whom soon afterwards
became "obedient to the faith" (Acts vi. 7). The fiea-ov of Lk. is
more classical than the els 8vo of Mt. Mk. and the Gospel of Peter}
46. <j>wmiaas ^wrfj fxcyaXn- All three mention this loud voice,
which seems to indicate that Jesus did not die of exhaustion.
Comp. Stephen's cry (Acts vii. 60). But here the fondness of Lk.
for cognate words is conspicuous. While he has jW?/cras (fxuvrj,
Mt. has xpafas <f>vr}, and Mk. a<ptU <f>u)vi]v comp. i. 42, ii. 3, 9,
:
vii. 29, xii. 50, xvii. 24, xxii. 15: and see on xi. 46. The aorist
does not prove that <pwvr}o-a<; is not to be taken with ctn-cv, and we
may suppose that what was uttered with a loud voice was the say-
ing, " Father, into Thy hands," etc. Comp. the freq. d-rroKpiOels
t7rev. But admissible to make the (fxavâ-as refer to " It is
it is
finished," or to some separate inarticulate cry. It is quite un-

necessary to suppose that Lk. has here taken the words of Ps.
xxxi. 6 and attributed them to Jesus, in order to express His sub-
missive trust in God at the moment of death. Are we to suppose
that Jesus did not know Ps. xxxi. ? or that, if He did not, such a
thought as this could not occur to Him ?
els x^P'fc ao TapaTiOcp-ai t. ire. ji. The psalmist, thinking of
a future death, has -n-apad-qa-o/xai, which L and inferior MSS. read
here. The voluntary character of Christ's death is very clearly
expressed in this last utterance, as in a^/ccv to 7rvevfj.a (Mt.) and
irape'oWcv to Trvevfia (Jn.). None of the four says aireOavev, or
iKotfj.r)6r), or iTkevTr)<rev. Quis ita dormit quando voluerit, sicut
Jesus mortuus est quando voluit? Quis ita vestem ponit quando
voluerit, sicut se carne exuit quando voluit ? Quis ita cum voluerit
abit quomodo cum voluit obiit ? (Aug. Tr. in Joh. xix. 30). To urge
that this utterance is not consistent with ver. 43 is futile, unless we
1
Jerome says, In evangelio autem quod Hebraicis litteris scriptum est,
legimus non velum tenipli scissum, sed superlimenare Templi mirse magni-
tudinis coruisse (Ad Hedyb. viii.). Elsewhere he says, superlimenare templi
infinitse magnitudinis fractum esse atque divisum legimus (Com. in Matt.
xxvii. 51). See Nicholson, Gospel ace. to the Hebrews, p. 62.
In the Gemara it is stated that some forty years before the destruction of
Jerusalem, the heavy gates of the temple, which could with difficulty be moved
by many men, and which were locked at the time, flew open about midnight at
the Passover. Josephus (B.J. vi. 5. 3) reports an occurrence of this kind shortly
before the capture of the city. As Neander remarks (L. J. C. 293 n.),
these accounts hint at some strange occurrence as being remembered in connexion
with the time of the Crucifixion.
The rending of the veil perhaps symbolized the end of the temple and its
services. In Clem. Kecogn. 1. 41 it is otherwise interpreted as a lamentation
(comp. the rending of clothes) over the destruction which threatened the place.
Better Theophylact ScikpiWos tov Kvpiov, Srt oiiK ti djiara iarai to." Ayia tCjv
:
ayiwv, dXXct tcks "Puftaiois irapaSodivra, ^dai/xa Kal /3t(3ri\a. yev-qo-ovrai.

believe that God is excluded from paradise (Ps. xvi. 10, cxxxix. 8 ;
Acts ii. 27).
Renan, and others are unwilling to decide whether all the Seven
Strauss,
Words from the Cross are to be rejected as unhistorical. Keim will commit
himself to no more than " the two probable facts, that shortly before His
death Jesus uttered a cry of lamentation, and when on the point of dying a
death-cry" (vi. p. 162). One asks once more, Who was capable of inventing
such words ? Compare the inventions in the apocryphal gospels.
47. 6 KaTorrdpxr]s. The one who was there to superintend

the execution, supplicio propositus all three speak of him as " the
:
centurion." Legend has invested him with the name Longinus

{Acta Pilati, B. xi.), which perhaps originally meant the soldier
with the Xoyxv (Jn. xix. 34), and later writers make both him
and the soldier with the spear die a martyr's death. See D. of
Chr. Ant. p. 1041.
t6 yei/ofiei/oc. Not merely the manner of Christ's death, but its
extraordinary circumstances. Mt. has tov o-eioyAoj/ /ecu ra yivo/xeva,
Mk. on ovtws etTrvvcrev. Mt. says that those with him joined in
the exclamation, and that they " feared greatly."
c86|aêi' tov 0e6i/. He glorified God unconsciously by this
public confession, by saying (Acywv) that Jesus was no criminal,
but had died in accordance with God's will. The statement is the
Evangelist's appreciation of this heathen's attitude towards the
death of Christ. Some, however, suppose that the centurion was
a proselyte, and that He first consciously praised God, and then
added the remark which is recorded comp. the use of the phrase :
ii. 20, v. 25, 26, vii. 16, xiii. 13, xvii. 15, xviii. 43; Acts iv. 21,
xi. 18, xxi. 20. The good character of the centurions in N.T.
confirms the statement of Polybius, that as a rule the best men in
the army were promoted to this rank (vi. 24. 9). See small print
on vii. 5. ACP QX etc. have i86a<re.
"O^tcos . . . Sikcuos f\v. Mt. and Mk. have aXrjOios eov vlbs
tjv. Harmonists suggest that the centurion said oYkcuos before
the earthquake, and eoS vl6<s after it. More probably the two
expressions represent one and the same thought " He was a :
good man, and quite right in calling God His Father" (vv. 34, 46).
The centurion would not mean much by mos eov. See Aug. De
Cons. Ev. iii. 20.
48. owirapa.Yev'Ofjiei'oi . . . Oeupiaf. Neither word occurs else-
where in N.T. For detopta comp. Dan. v. 7 2 Mac. v. 26, xv. 12 ; \
3 Mac. v. 24. Note the iravres here and ver. 49. Neither Mt.
nor Mk. has it comp. xx. 18, 45, xxi. 29, xxiii. 1. The multitude
:
would be very great, owing to the Passover, and thousands would

see Jesus hanging dead upon the cross. They had looked on the
whole tragedy as a sight, spectaculum (ver. 35).
tu'tttoitcs rd ctttj0t]. Many of them had had no share in clamour-
ing for Christ's death ; and those who had taken part had been
hounded on by the priests, and now felt remorse for what they
had caused. In the Gospel of Peter they are made to say, "Woe
to our sins, for the judgment and the end of Jerusalem is at
hand " One Latin MS. (G) here adds dicentes vae, nobis quae, facta
!
sunt hodise, propter peccata nostra, adpropinquavit enim desolatio

hierusalem. In Syr-Sin. the verse runs, " And all those who had
ventured there and saw what happened, smote upon their breasts,
"
saying, Woe to us, what hath befallen us / woe to us for our sins !
Syr-Cur. is similar. D
adds kqx rd ixctiotto. to o-Trjdrj.
49. lorîceio-ar 8c irdrres oi yyoxn-ol aurw. " But (not " And,"
as AV. RV.), in contrast to the crowds who vTrca-rpetpov (Lk.'s
favourite word), the faithful few remained." Lk. alone mentions
this fact: the Apostles perhaps are included. Comp. e/Adfcpwas
tous yvuxrTOvs fiov air' ifiov (Ps. lxxxvii. 9); ol ryyicrra p,ov p.a.Kp66cv
ecmja-av (xxxvii. 1 2).
For this use of yvuxrrSs comp. ii. 44. In the common signification of
" known," yvu<rr6s is freq. in Acts elsewhere in N.T. rare.
:
yvvaiKes. Mt. and Mk. name Mary Magdalen, Mary the mother of
James and Joses, and Salome the mother of the sons of Zebedee.
opoicrai ravTa. These do not gaze as at a spectacle. The change of
verb from Oeup^ffavres (ver. 48) is ignored in Vulg. Tyn. Gen. Rhem. AV.,
while Cov. Cran. RV. distinguish. Although feminine, because of the nearest
substantive, opCxrai belongs to yvuaroi as well as to yvvaiices.
50-56. The Comp. Mt. xxvii. 57-61; Mk. xv. 42-47.

Burial.
In whole of w. 54-56 and portions of the rest are
this section the
peculiar to Lk. Mk. tells us of Pilate's surprise that Jesus was
already dead, and of his sending for the centurion to be certified
of the fact. Jn. xix. 38-42 is altogether independent. All four
show how, even before the Resurrection, love and reverence for
the Crucified was manifested.
50. Note the characteristic ko.1 ISov (i. 20, 31, 36), ovofian
(see on v. 27), virdpxw (see on viii. 3 and 41).
0ou\euTT)$. A member of the Sanhedrin is meant ; and iirdpût
is to be taken with fiovkevnjs. Another amphibolous expression :
comp. w. 35, 43-

The Latin Versions render (3ov\evHis by decurio, the technical word for a
member of a municipal senate ; but 5 has consiliarius. Cod. Colb. after
foseph continues de civitate arimathia cum esset decurio qui sperabat regnum
dei et bonus homo non consentiens concilio et actui eorum hie accessit, etc.
a free transposition.
dyaflos Kal Sikcuos. Syr-Cur. and Syr-Sin. transpose the epithets,

which a whole, and not merely to his conduct at
refer to his life as
this time (i. 6, ii. 25). Mt. says that Joseph was 7rAoi;o-ios, Mk.
that he was eia-^rjixtav, Jn. that he was /xa^^T^/s tov 'I770-0S KeKpvp.-
/Ltcvos Si Sia tov <t>6/3ov tcov 'lovSaiwv
51. ouk r\v owKaTaT0eifj.eVos. We do not know whether he had

absented himself, or abstained from voting, or voted in opposition
to the sentence the verb occurs Exod. xxiii. 32.
: Apparently he
was not present when the sentence recorded Mk. xiv. 64 was
pronounced, for that was unanimous.
Tfj pouX-fj. Excepting 1 Cor. iv. 5 j Eph. i. 1 1 ; Heb. vi. 1 7,
fiovXr] is peculiar to Lk. in N.T. See on vii. 30. In LXX it is
very common.
nj irpd|ei. When the word is used in a bad sense, the plur. is
more common (Acts xix. 18; Rom. viii. 13; Col. iii. 9), as in our
" practices " but Polybius uses the sing, in this sense.
: Here the
method by which they compassed the death of Jesus is specially
meant.
ariTcov. Who these are is suggested rather then stated by the preceding
fiov\evrr)s : airrCov means "of the Sanhedrin." Win. xxii. 3 (2), p. 182.
diro 'Apip.a0aias TroXeus t. 'I. The a7ro probably means birth-

place or former residence (Mt. xxi. 1 1) : his having a burial-place
at Jerusalem shows that he had settled there ; and his being one of
the Sanhedrin confirms this. Arimathsea is commonly identified
with Ramah, the birthplace and home of Samuel. Its full name
was Ramathaim-zophim = " Double Height of the Watchers." In
LXX it is called 'AppaOaifx (1 Sam. i. 19), and the identification of
its site " is, without exception, the most complicated and disputed
problem of sacred topography" (Stanley, Sin. 6 Pal. p. 224).
The addition of ttoXcws tw 'IovScuW points to Gentile readers.
Trpoo-c'8exTO t. PacriXeiai' t. 0eou. " He was waiting for the
Messianic Kingdom " that he recognized Jesus as the Messiah is
:
not implied. Comp. ii. 25, 38; Acts xxiii. 21, xxiv. 15. The
verb is not found in Mt. or Jn., and only once in Mk., but occurs
seven times in Lk. and Acts.
52. The wording of all three is very similar, and also of the
Gospel of Peter, which represents Joseph as coming before Jesus
was dead, and Pilate as sending to ask Herod for the body, who
replies, " Brother Pilate, even if some one had not asked for Him,
we were intending to bury Him before the first day of the
. . .
unleavened bread." Comp. the addition made in Cod. Colb.

53. everukiiev auTo aii'Soei. The verb occurs only here, Mt.
xxvii. 59, and Jn. xx. 7. All three mention the o-ivSwv, which was
cut into strips (606vta or /ceipiai) for the burial. Mk. (xv. 46) tells
us thatit had been bought by Joseph for the purpose, and there-
foreon that day which is another sign that the feast had not
;
begun the previous evening. The Gospel of Peter says that Joseph
washed the body before wrapping it in linen.
Iv [xvii|AaTi Xa|evT<3. For |Avi]p.a see on xxiv. I the adjective
: is not
classical ; once in LXX (Deut. iv. 49) and four times in Aquila (Num.
x\i. 20, xxiii. 14; Deut. xxxiv. 1 ; Josh. xiii. 20). Comp. \affi5w (Exod.
xxxiv. 1, 4; Num. xxi. 19, xxiii. 14; Deut. iii. 27, x. I, 3, etc.). Verb and
adjective seem to belong to the important class of words which became current
through having been needed to express Jewish ideas and customs. Kennedy,
Sources of N.T. Grk. p. 116.
ovk rjv ov>8eis ovirw. Accumulation of negatives comp. Heb. xiii. 5, :
and see Win. lv. 9. b, p. 626 Burton, 489. Mk. has ko.iv. The fact is
;
mentioned as a mark of special honour in contrast to the shameful death

comp. xix. 30.
Cod. Bezae has here one of its characteristic interpolations. After Kelfievos
it adds Kal Oivros avrov iiridTjKe tQ fj.vrip.eiLo Xeldov tv fi&yis etiaxri 4kv\iov et :
posito eo imposuit in monumento lapidem quern vix viginti movebant.

Scrivener {Cod. Bezae, p. Iii) remarks that this "strange addition" is "con-
ceived somewhat in the Homeric spirit." Comp. Od. ix. 241. Prof. Rendel
Harris ( Cod. Bezae, ch. vii. ) finds a hexameter in the Latin imposuit . : . .
lapidem quern vix viginti movebant. But against this (as an acute critic in
the Guardian of May 25, 1892, p. 787, points out) are to be urged (1) the
intrusive in monumento, (2) the shortening of the final syllable in viginti,
which is improbable so early as the second century, (3) the fact that the same
gloss, rather differently worded, is found not only in Cod. Colb., but in the
Sahidic Version. Thus in one we have, posuerunt lapidem quern vix viginti
volvebant (c) ; in the other, posuit lapidem in porta sepulcri quern viginti
homines volvere possent. To assume a Greek gloss, which was differently
translated in two Latin and one Egyptian text, is a simpler hypothesis than a
Latin gloss translated into Greek and Egyptian, and then from the Greek
into a different Latin. Moreover, the fact that the tone of the gloss is
Homeric rather than Virgilian points to a Greek origin. That there were
Homerizers and Virgilianizers at this early date may be inferred from Tertull.
De Prsescr. Hmr. xxxix.
54. -rrapaoxeuTis. The word may mean either the eve of the
sabbath or the eve of the Passover and on this occasion the :
sabbath probably coincided with Nisan 15, the first day of the
Passover. This first day ranked as a sabbath (Exod. xii. 16 Lev. ;
xxiii. 7), and therefore was doubly holy when it coincided with an
ordinary sabbath. If the Passover had begun the previous even-
ing, would Lk. and Mk. (xv. 42) speak of its first day as the eve of
an ordinary sabbath ? Just as we should hardly speak of " the first
Sunday in April," if that Sunday was Easter Day. But, although
the day was a irapaa-Kfvrf to both sabbath and Passover, it is the
former that is probably meant. Comp. Mk. xv. 42. Caspari
( 157) would take it the other way.
For rrapaffKevrji (BC*L 3 346, cense purse, abcl parasceues Vulg.)

1
A C a P X etc. f ff2 have ira.po.aKtvi], Syr-Cur. feria sexta. For the whole verse
,
D substitutes ty Se r)i*e'pairpo<ra,($l3dTov, erat autem dies anlesabbatum.

17
ffdPPaToc Tr<(>w(TK'. An inaccurate expression, because the

sabbath began, not at dawn, but at sunset. But "it was dawning"
easily comes to mean " it was beginning," and is transferred to
things which cannot " dawn." In the Gospel of Peter, when Pilate
before the Crucifixion asks Herod for the body of Jesus, Herod
replies that in any case the body would have been buried that day,
7Ti kcu adfiftaTov imcpwcrKei, yiypaiTTai yap cv t<3 vopua, fjXiov /xrj
Swat e7rt Tre<povevfiiv(a. The verb has nothing to do with lighting
lamps at the beginning of the sabbath (J. Lightfoot, Wetst), nor is
the rising of the stars or the glow of sunset meant (Hahn).
55. KaTaKo\ou0T)o-a<T<H. In N.T. here and Acts xvi. 1 7 only
inLXX Jer. xvii. 16; 1 Es. vii. 1; Judg. xi. 6; Dan. ix. 10; 1 Mac.
vi. 23. Their following from the Crucifixion (ver. 49) to Joseph's
garden is meant, and the Kara- does not mean " doivn into the
grave," but " after Joseph and his assistants." Syr-Sin. and Syr-
Cur, have " And the women, who came with Him from Galilee,
went to the sepulchre in their footsteps, and saw the body when
they [had] brought it in there." The fact of the women beholding
the tomb in which the body was laid is in all three Synoptic
Gospels. It is part of the evidence for the Resurrection.
For aX ywaiKes (B LPX,

Boh. Sah.) D
29, abeffa q r have dvo ywaiKes,
while TR.
follows certain cursives in reading /cat ywa?Kes. ÂCT
etc. have
yvvalices without al or dtio or ko.1, and this Tisch. adopts.
is eT0T]. We might have expected irCos : comp. vi. 4, viii. 47, xxiv. 35.
56. dpoSfiara. In N.T. only of these spices ; freq. in LXX.

For comp. vii. 37. Mk. says that when the sabbath was
fxvpa
over, i.e. on Saturday evening, the women bought apu>p.ara that
they might anoint Him, which shows that apd>p.aTa are not to be
confined to "sweet-smelling herbs" or to "dry" spices. The
chapter ought to end at ftvpa, for to fiev o-dfi/SaTov plainly balances
77? 8k fiia twv o-afifidTwv, and no more than a comma is needed
after IvtoXtjv. D
omits Kara. tt]v tVTo\r)V.
ri<juya.<ja.v. The
notice of this resting on the sabbath would be
strange if they had been working on so sabbatical a day as
Nisan 15; for it could not be urged that the preparation of spices
and ointments was in any sense necessary. When a sabbath imme-
diately preceded Nisan 15, it was lawful to work on the sabbath at
preparations for the feast. But can we suppose that, if in this year
Nisan 1 5 immediately preceded the sabbath, pious women would
have worked merely to gratify affectionate feeling? Or, having
thought themselves justified in working for this purpose on
Nisan 15, that they would scrupulously have avoided continuing
such work on the sabbath ? If Nisan 1 5 coincided with the
sabbath, all is explained up to sunset on Friday it was lawful to
:
work, and after sunset on Saturday it was lawful to work again. Of

the interval Godet remarks, On pent dire que ce sabbat etait le
dernier de Pancienne alliance qui prenait fin avec la mort du Christ.
II fut scrupuleusement respecte par tous ceux qui, satis le savoir
allaient inaugurer la nouvelle.
544 THE GOSPEL ACCORDING TO S. LUKE [XXIII.
Additional Note on Readings in Chapters xxii. and xxiii.
(i) xxii. 43, 44. "Q<p0r) 84 . . . 4wl ttjv yijy.

Evidence for the passage:
K* C DFGHKLMQUXA etc. and nearly all cursives. has A
the Ammonian section of the passage marked in the margin, although it
omits the passage in the text.
All MSS. of Lat. Vet. excepting f Vulg. some MSS. of Boh. of Sah;
and of Arm. Syr-Cur. (omitting cbr' ovpavov) Syr-Pesh. Syr-Hier.
Just-M. Iren. Hippol. Dion-Alex. Eus. Greg-Naz. Epiph. Hil.
Hieron. Aug.
Evidence against the passage
Ka ABRT 124: 13 has &<f>6r) Si prima manu, the rest secunda
manu. C c 69 and all known Evangelistaria have the passage inserted
after Mt. xxvi. 39. ESVTAII
and others, including nine cursives,
have the passage marked with asterisks or obeli. Et in Grmcis et in
Latinis codd. complur. known to Hilary it was wanting, and it was found
only in quibusdam exemplaribus tarn Grmcis quam Latinis known to
Jerome.
f, most MSS. of Boh. including the best, some MSS. of Sah. and of
Arm. (see Sanday, App. ad N.T. pp. 188, 191), Syr-Sin., Syr-Harcl.
marg.
Cyr-Alex. omits in his Homilies on Lk. Ambr. likewise. The silence
of Clem-Alex. Orig. Cyr-Hier. Ath. and Greg-Nys. can hardly be accidental in
all cases, or even in most.
Excision for doctrinal reasons will not explain the omission. "There is no
tangible evidence for the excision of a substantial portion of narrative for
doctrinal reasons at any period of textual history " (WH. ii. App. p. 66).
Nor does " Lectionary practice" seem to be an adequate cause for such
widespread omission. It is suggested that, because the passage was read after
Mt. xxvi. 39 in the Lection for Holy Thursday, and omitted after Lk. xxii. 42
in the Lection for Tuesday after Sexagesima, therefore some MSS. came to
omit in Lk. or both Gospels.
It will be observed that the early non-patristic evidence in favour of the
words is X* D, Latt. Syrr. " a frequent Western combination."
But, if we regard the passage as probably a Western insertion in the text of
Lk. , we need have no hesitation whatever in retaining it as a genuine portion of
historical tradition. It is true, whoever wrote it.
(2) xxii. 68. After ov fir} airoKpidrJTe the words fioi r) airoXforfre.
Evidence for the words

ADXTAAII etc., Latt. Syr-Cur. Syr-Sin.
Evidence against the words
NBLT, Boh. one MS. of Vulg. (J), Cyr-Alex. Ambr.
A few authorities have fiot without r) dirokforrre.
With Tisch. WH.
RV. we may safely omit. Treg. brackets, Alf. the same,
suggesting homceoteleuton as the cause of omission.
(3) xxiii. 34 a. 6 Si 'li)<rovs . . . iroiouinv.
Evidence for the passu .,
N*ACD 2 LQXrAAIIetc.
cefff2 lrVulg. most MSS. of Bob. Syrr. (Cur. Pesh. Hard. Hier.)
Aeth. Arm.
Iren-lat. Orig-lat. Hippol. Clem-Hom. Eus. Ath. Greg-Nys. Bus.
Gest-Pilat. Chrys. Hil. Ambr. Hieron. Aug.
XXIII.] THE PASSION AND RESURRECTION 545
Evidence against the passage :
K a B D* 38 43 435. E has it marked

with an asterisk.
abd
two best MSS. of Boh. Sah. Syr-Sin.
Cyr-Alex. is said by Arethas to have regarded it as spurious ; and
this is confirmed by the text prefixed to the Syriac Homily on Lk.
xxiii. 32-43 (p. 718, ed. Payne Smith). This, however, exists in only
one MS., which ends before ver. 34 is properly reached.
The omission in such witnesses would be very difficult to explain, if the
passage had been part of the original text of Lk. But, even more strongly than
in the case xxii. 43, 44, internal evidence warrants us in retaining the passage
in its traditional place as a genuine portion of the evangelic narrative. That
point being quite certain, it matters comparatively little whether we owe this
precious fragment to Lk. or not.
Additional Note on xxnr. 45.

Dr. E. A. Abbott conjectures that both here and xxii. 51 we have instances
of substitution through misunderstanding. In the Classical Review of Dec.
1893, p. 443, he writes: "Though these words (rod rjXtov iKXelirovros) might
mean the sun failing (to give its light),' yet the natural meaning is ' the sun
being eclipsed.' Now every one knew that an eclipse could not happen except
at new moon, and every Jew knew that Passover was at full moon." Why,
then, he goes on to ask, does Lk. give an explanation of the darkness, which
neither Mt. nor Mk. give, and which involves a portentous miracle ? To the
imaginary reply, "Because Lk. wished to make it clear that it was a miracle
and not a natural obscuration of the sun ; for he is not afraid of being the only
Evangelist to insert a miracle, as is shown by his account of the healing of
Malchus' ear," Dr. Abbott rejoins that "the latter miracle is substituted rather
than inserted. It is substituted for a rebuke to Peter, ' restore thy sword to its
place.' Comp. Mt. xxvi. 52; Jn. xviii. II, with d.7roKaTa<rrddrp-i in Jer. xxix.
(Heb. xlvii.) 6, and it will appear that the miraculous narrative probably arose
from a misunderstanding of some ambiguous word, such as cliroKaTacrTdOriTi
('be thou restored'), or aTroKaracrrad-qTu ('let it be restored'), in the original
') was interpreted by Mt. and Jn. (rightly) to be the
tradition. It * (or ' thou
'sword,' and by Lk. (wrongly) to be 'the ear' ; and the verb was interpreted
by Mt. and Jn. (rightly) to mean restored to its place,' but by Lk. (wrongly,
'
though more in conformity with the Synoptic vocabulary, Mt. xii. 13 ; Mk.
iii. 5, viii. 25 ; Lk. vi. 10, where it is used of a withered hand, or of a blind
"
man) to mean
'
restored to its original condition.'
Is possible that the present, also, may be a case of substitution through
it
misunderstanding! Let us turn to the parallel passage in Mt. (xxvii. 46-49)
and Mk. (xv. 34-36). Here we find no mention of an eclipse, but of a saying
of Jesus which was interpreted by the bystanders to mean that " Elias" had
"abandoned" (iyKaraXelireiv) Jesus. This Lk. omits altogether. But the
genitive case of "Elias" is the same as that of the "sun," viz. ijXelov, or in
MSS. rj\lov : and ixXelireiv, although not often used of persons failing others in
an emergency, is so used occasionally. Thus ijXlov iKXeLirovros might mean
either " the sun being eclipsed," or " Elias failing, or forsaking."
But how could iyKaraXeiirovTos be changed into inXelirovTos ? Curtailments
of long compounds are not infrequent in MSS. of the N.T., and specially with
/card: comp. Mk. xiv. 40 ; Lk. vi. 36 ; Mt. xiii. 40 ; Jas. ii. 13, iii. 14. . . .
If Lk., or others before him, concluded that rjXlov must mean the sun, they
would naturally infer that iyKaraXelTrovros must be an error for iicXelirovTos.
... It seems probable that Lk., finding obscure and divergent traditions
about some utterance of Jesus, considered that he was restoring the
. . .
original meaning, and a meaning worthy of the subject, in retaining two or

three words of the current tradition, but placing them in such a context as to
show that it was the sun, and not Elias, that " failed."
35
54<5 THE GOSPEL ACCORDING TO S. LUKE [XXIV.
XXIV. The Resurrection and the Ascension.
It is well known that the difficulty of harmonizing the different accounts of

the Resurrection given by the Evangelists and by S. Paul is great ; and this
difficulty is perhaps at a maximum when the narrative of Lk. is compared with
the others. Here, as so often in the Gospels, we have not sufficient knowledge
to piece together the different fragments which have come down to us, and con-
sequently the evidence for important facts is not what we might antecedently
have expected or desired. But our expectations and wishes are not adequate
criteria, and it is no paradox to say that the difficulty of harmonizing the various
narratives is in itself a security for their general truthfulness. Dishonest wit-
nesses would have made the evidence more harmonious. As it is, each witness
fearlessly tells his own story according to the knowledge which he possesses,
and is not careful as' to whether it agrees with what may have been told else-
where. Nevertheless there is agreement in the following important particulars :
1. The Resurrection itself is not described. Like all beginnings, whether
in nature or in history, it is hidden from view. (Contrast the attempt at
description in the Gospel of Peter.)
2. The manifestations, while confined t<x disciples, were made to disciples
who were wholly unexpectant of a Resurrection. The theory that they were
visions or illusions, arising from intense and unreasoning expectation, is contrary
to all the evidence that has come down to us. On the contrary,
3. They were received with doubt and hesitation at first, and mere reports
on the subject were rejected.
4. The evidence begins with the visit of women to the tomb very early on
the first day of the week, and the first sign was the removal of the stone from
the door of the tomb.
5. Angels were seen before the Lord was seen.
6. He was seen on various occasions by various kinds of witnesses, both
male and female, both individuals and companies, both sceptical and trusting.
7. The result was a conviction, which nothing ever shook, that "the Lord
had risen indeed " and been present with them (see Wsctt. on Jn. xx. 1 : he
gives a tentative arrangement of the events of the first Easter Day, which at
least shows that there is no serious discrepancy between the four narratives).
Sadler asserts, and Godet endeavours to show, that each narrative is deter-
mined by the purpose which each Evangelist had in view in writing ; but in
most cases the distinctions are not very convincing. Nearly the whole of Lk.'s
narrative is peculiar to him, the partial exceptions being w. 1-6 and 9, 10.
The nucleus of the whole is the account of the walk to Emmaus (w. 13-43)
and the first part of the chapter is an introduction to this graphic account, with
special reference to w. 22, 23.
An excellent opportunity of comparing six forms of the Old Latin (a b c d e f)
with one another and with the Vulgate is given in Scrivener's edition of Codex
Bezae in connexion with a large portion of this chapter. He prints the first
twenty-four verses of this chapter as given in these authorities in seven parallel
columns (pp. xxxvi, xxxvii). This passage is "rich in peculiar and idiomatic
expressions, and little liable to be corrupted from the Synoptic Gospels." The
result, he thinks, is to show that the Latin of Codex Bezae was made " immedi-
ately from its Greek text," which it generally servilely follows ; but that
occasionally the translator was led away by his recollection of the Old Latin,
"sometimes for whole verses together," even when the Old Latin differed from
the Greek text which he was translating. Adhuc subjudice lis est.
The Visit of the Women to the Tomb and the Vision of

1-11.
Angels. Comp. Mt. xxviii. 1-10; Mk. xvi. 1-8; Jn. xx. 1-10.
Lk. and Jn. mention two Angels Mt. and Mk. mention only one
;
XXIV. 1-4.] THE PASSION AND RESURRECTION 547
but we know too little about the manner of Angel appearances to

be sure that Lk. and Jn. mention the same two Angels, or that Mt.
and Mk. mention the same one. In the other two cases of similar
difference (the Gerasene demoniacs and the blind men at Jericho)
it is Mt. who mentions two, while Lk. gives only one. In all
three cases Mk. mentions only one. Where, out of two or more,
only one is spokesman, he is necessarily remembered. The other
or others may easily be ignored or forgotten. It is an exaggeration
to call such differences absolute discrepancies. Lk. records only
those appearances of the risen Lord which took place in Judaea.
1. tr 8e (Aid " But on the first day. of the week." The

twv erappdTcjv.
M corresponds to the previous \iiv they rested on the sabbath, but the next
:
day they did not. Jn. has the same expression (xx. 1 ), which literally means
" but on day one of the week," una autem sabbati (Vulg.). Cov. here translates
"upon one of the Sabbathes," and in Jn. "upon one daye of the Sabbath."
But here with Cran. he rightly has "But" (RV.) and not "And" (Rhem.)
or "Now"(AV.).
Comp. Acts xx. 7; Mt. xxviii. 1; Mk. xvi. 2; Jn. xx. 19; Rev. ix. 12.
This use of the cardinal for the ordinal is Hebraistic Gen. i. 5 ; Esr. iii. 6
:
;
Ps. xxiii. tit. In class. Grk. it occurs only in combination with an ordinal
t evl Kal Tpir]KO(TT<^ (Hdt. v. 89. 2).
opOpov |3a0ci>s. It is doubtful whether |3aWws is the Attic form of the
gen. of /3a0us (De W. Nosg. Alf.) or an adv. (Mey. Weiss). The former is
probable; for 6pdpos fiadfo occurs (Aristoph. Vesp. 216; Plat. Crit. 43 A
see esp. Prot. 310 ; A
Philo, De Vita Mosis, i. 32), and 2 Cor. xi. 23 does
not favour the latter. For 6pdpov comp. [Jn.] viii. 2 ; Jer. xxv. 4, xxvi. 5.
to jm^jxa. With the exception of Mk. v. 3, v. 5 ; Rev. xi. 9,

the word is peculiar to Lk. in N.T. (viii. 27, xxiii. 53 ; Acts ii. 29,
vii. 16). The common
word is lAvrjfieiov (xi. 44, 47, xxiii. 55,
xxiv. 2, 9, 12, 22, 24, etc.); but Mt. sometimes has Ta</>os (xxiii.
27, 29, xxvii. 61, 64, 66, xxviii. 1; comp. Rom. in. 13). RV. has
" tomb " for /uvrj/m and fiv^/i.etov, and " sepulchre " for rdcfios.
AC DXT3
etc. dfq Syrr. (Cur. Sin. Pesh. Hard. Hier.) Sah. Arm.
Aeth. (most MSS. add ) ko.1 rives avv avrais, and Dcd Sah. add from Mk.
dpa airoKvKlcxei
xvi. 3 iXoyiôvTo Se iv eavrais, rls rbv \ldov K B C* L 33 124
;
abceff2 l Vulg. Boh. Aeth. (some MSS.) omit. The insertion is a gloss
from ver. 10 and Mk. xvi. 1, 3.
2. eupoy 8e to^ \i0ov.Lk. has not yet mentioned it, but he

speaks of it or as usual.
as well knownAll three use aTroKvXiw of
the stone, while Jn. has rjpfxivov Ik the verb occurs nowhere else
:
in N.T. Comp. Gen. xxix. 3, 8, 10 ; Judith xiii. 9.

3, toO Kiipiov 'It]<tov. The combination
occurs nowhere else in the
Gospels, although possibly right [Mk.] xvi. 19 ; but it is frequent in Acts
(i. 21, iv. 33, viii. 16, etc.) and Epistles. Here the words are possibly a
very early insertion. See note on Western Noninterpolations at the end of
this chapter.
4. Kal eyeVcTO to diropeiaOai auTas irepl toutou, Kal 18 0. Note

548 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 4-6.
the strongly Hebraistic construction, so common in Lk., and see

additional note, p. 45.
The Latin Versions differ greatly dum aporiarentur (d), hdzsitarent (f),
:
stuperent (ac), mente contristarentur (ff2 ), mente consternates essent (Vulg. ).

The last is wrong both in verb and tense. Aporiari occurs in Vulg. 2 Cor.
iv. 8 ; Is. lix. 16 Ecclus. xviii. 6, and in Irenseus, ii. 7. 1,2.
;
a^Spes 000. The plur. agrees with dyye'Awv in ver. 23. For
d^p of an Angel in human form comp. Acts i. 10, x. 30; for
iiti(rrc\aav see on ii. 9; and for ca6f}s see on xxiii. 11. Only here
and xvii. 24 in N.T. does dorpdirrw occur.
Instead of icrdrjri darpairroijffT) (N B D, Latt. Orig. Eus. ) TR. has 4<r6^(re-

aiv &<TTpairTofoats with AGDT A etc., Sah. Boh. Arm. L has icrdâeaiv
\evKais, Syr-Sin. "their garments were dazzling." t<T$7}<ris does not occur in
N.T.
The contrast between the Gospel of Peter and the Canonical

Gospels is still more marked in the account of the Resurrection
than in that of the Passion. There the watchers see 8vo dVSpas
come down from heaven ; and d//,<p6Vepoi 61 veavio-Koi enter the tomb.
But the watchers see Tpeis dVSpas come out of the tomb. Then
avdpoy/ros n? comes down from heaven and enters the tomb ; and
the women find nva veavio-nov sitting in the tomb, and he addresses
them.
5. ip.$6p<ov 8e yevofxivoiv. In N.T. the use of efx<f>ofio<; (always
with yiveo-Oai) is almost confined to Lk. (ver. 37 ; Acts x. 4,
xxii. 9, xxiv. 25 ; Rev. xi. 13) in LXX (without yiveaOai) Ecclus.
:
xix. 24 I Mac. xiii. 2.

; The detail kXivouow t& Trpocrwira irpos t. yr\v
is peculiar to Lk. Note 7rp6s ayrd? Mt. and Mk. have the dat.
:
Ti r]TeiTe rbv Jwrra peTa tuc yeicpur ; A rebuke COmp. ii. 49. :
There is possibly a reference to Is. viii. 19, n Ik^tovo-lv irepl t&v

u)vtu)v tous vKpov<s They ought to have remembered His assur-
;
ance that on the third day He would rise again.

6. ovk <ttiv 8e, d\Xa r\yip9i\. Like the doubtful words in ver. 3, this
sentence is wanting in D and important Latin authorities. A reason for the
omission is hard to find. A
very early insertion from Mk. xvi. 6=Mt.
xxviii. 6 may be suspected see note at the end of this chapter.
:
Angels " may be employed in endless ways of which

p.^CT0r]T.
we can form no idea, but we have Scripture warrant for supposing
that they call things to remembrance, and it is not going much
farther to suppose that they put thoughts into people's minds"
(Latham, A Service of Angels, p. 162).
ws cXdXno-ci' ufj.lv. The
not exactly on, but suggests the
ws is
wording of the statement ix. 22 and xviii. 32, 33 the im-
: in both
portant "on the third day" is predicted. The whole of this to
the end of ver. 8 is peculiar to Lk. On the other hand Lk, who
records no appearances in Galilee, omits irpodyei. fy/,Ss eis rrjv
TaXiXaiav, which refers back to Mk. xiv. 28 ; Mt. xxvi. 32.

7. In. See on iv. 43 and ix. 22.
9. uiroorpe'ij/aaau Lk.'s word Mt. has direX6ov(rai
favourite :
and Mk. i$e\.0ovcrai. Lk. omits the speed with which they returned
in mingled fear and joy.
6.Trr]yyeiKav. Mt. says the same but Mk. says ovSevl
(xxviii. 8),
ovBkv eT-rrav, ifftofiovvro ydp. If we had
the conclusion of Mk.'s
Gospel we should know how this apparent contradiction is to be
explained. Obviously they did not remain silent about it for the
rest of their lives, but only so long as fear kept them silent. When
the fear passed away, they told their tale to the disciples (not
merely to the Apostles) in accordance with the angelic charge
(Mt. xxviii. 7). But it is perhaps simpler to suppose that Mt. and
Lk. here give, as Mt. and Mk. do in the case of the crucified
robbers, the tradition which was generally current, and which
attributed to all the women what was true of only one, viz. Mary
Magdalen. She on her return told the Apostles, while the others
kept silence through fear. A
little later no doubt all told to all.
Note the characteristic -jravra and iracriv. Mt. has neither, and
he sums up " the Eleven and all the rest " in tois /acetous airov.
10. The other Evangelists give the names of the women at the
beginning of the narrative. All four place Mary Magdalen first,
and Jn. mentions no one else ; but ovk olSafxev (xx. 2) implies that
others were with her. " Mary the [mother] of James or " the
other Mary " is mentioned by all three ; Joana by Lk. alone, and
Salome by Mk. alone. For Joana see on viii. 3 it is from her :
that Lk. may have got both these details, and also what he relates
xxiii. 8-12. Here only does the order rj MayS. Mapia occur else- :
where Mapia f) MayS. (so D here).
All English Versions previous to RV. follow a false reading, and make
one sentence of this verse. There are two sentences. "Now they were
Mary Magdalen, and Joana, and Mary the mother of James " these were :
the women specially referred to in ver. 9. " Also the other women with them
told these things unto the Apostles." The evidence against the second at
(before eXeyov) is overwhelming (K* A B D E F G H etc. b d e fF2 q Sah. Aeth. ),
and the reason for its insertion is obvious.
Syr-Cur. and Syr-Sin. interpret 7) 'JaKdiôv "the daughter of James."
There is little doubt that "mother" is meant, and that James is not the
Lord's brother, the first president of the Church of Jerusalem. She is called
"the mother of James and Joses" (Mk. xv. 40), and "the mother of Joses"
(Mk. xv. 47) ; and she is probably the same as " Mary the [wife] of Clopas"
(Jn. xix. 25). See J. B. Mayor, Ep. of St. James, Macmillan, 1892, p. xv,
perhaps the best discussion of the vexed question about the brethren of the
Lord.
11. evanriov otiTuv. " In their sight," in the judgment of the Apostles
and others apud illos (c), in conspeetu eorum (d), coram Hits (f), apostolis (1).
;
For Ivwiriov see small print on i. 15, and for worc on i. 56.
550 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 11, 12.
Xrjpos. " Nonsense " ; the word " is applied in medical language
to the wild talk of the sick in delirium " (Hobart) comp. 4 Mac. :
v. here only in N.T. derisus (d), delira (a), deliramentum

11:
(f Vulg.). The incredulity with which mere reports were received
is noted [Mk.] xvi. n. Even S. John did not infer from the dis-
appearance of the body that He had risen until he had examined
the tomb himself (Jn. xx. 8). Apparently no one had understood
Christ's predictions of His rising again. They were interpreted of
His return in glory, either with a new body or as an incorporeal being.
No Apostle had grasped the fact that He would be killed, buried,
and raised again to life. They had seen Him dead, and women's
talk about Angels who said that He was alive did not cancel that.
to pT|(j.aTa tovto (tfBDL, abcdelq Vulg. Sah. Boh. Syr-Cur. Aeth.

iscertainly to be preferred to to p-^/iara airrCiv (AIXTA etc. f Arm. ). Syr-
Sin, has " They appeared in their eyes as if they had spoken these words from
their wonder."
12. The Visit of Peter to the Tomb.

The whole of this verse is of unknown and doubtful authority. It is
absent from important Western documents, and has the look of an insertion.
Its source is probably Jn. xx. 3-10, part of what is there said of "the other
disciple" (ver. 5) being here transferred to S. Peter. The only words which
are not found in Jn. xx. 3-10 are dvaerrdy and Oav/id^wv rb yeyovbs but of:
these dvavrds (not in Jn. and rare in Mt.) and rb yeyovbs (not in Mt. or Jn.
and once in Mk.) are specially frequent in Lk. And although Lk. more
often writes davftdfeiv iirl rip, yet he sometimes has dav/idfav n
(vii. 9 ; Acts
vii. 31). Perhaps the hypothesis of an insertion made in a second edition is

here admissible. See note on Western Noninterpolations at the end of this
chapter.
The verse has probably no connexion with what precedes. Certainly it
does not give the reason why the Apostles disbelieved, viz. because Peter
had already been to the tomb and seen no Angels but only grave-cloths.
That would require ydp for 5^ and the pluperf. The 5^ would rather mark a
contrast ; although they disbelieved, yet Peter went to the grave to satisfy
himself. Didon supposes two visits of Peter to the tomb, one with John
when Mary Magdalen reported the tomb empty, and a second when she
reported that she had seen Angels and the Lord Himself {/. C. ch. xii.
p. 797). More probably this verse (whatever its source) is an imperfect
account of the visit of Peter with John.
to oOoyia \i.6va. " The grave-cloths without the body."
This is the reading ofN cb B, Syr-Cur. Syr-Sin. Boh. Sah., omitting

Kelfueva, while X* AKII omit fibva. L, cf Arm. have fibva Kti/Meva, IX FA
etc. Kelfieva /j.bva. Cod. Am. hzsposita only, but many MSS. of Vulg. have
solaposita.
irpos ovtcJv.So B L, the rest reading wpbs eavrbv. The words are
amphibolous (comp. xxiii. 35, 43, 50), and may be taken either with dirrjXOev,
" he went away to his home," i.e. his lodging in the city (Syr-Sin. RV. 1
Ilahn), or with Oav/idûv, "wondering with himself" (Vulg. Luth. AV.
RV. a ).
13-32. The Manifestation to the Two Disciples at Emmaus.
XXIV. 13.] THE PASSION AND RESURRECTION 55
This narrative forms a counterpart to that of the manifestation to

Mary Magdalen in Jn. There is a condensed allusion to the
incident in the appendix to Mk. (xvi. 12, 13) ; but the narrative is
peculiar to Lk., and is among the most beautiful of the treasures
which he alone has preserved for us. He almost certainly obtained
his information from one of the two disciples, and probably in
writing. The account has all the effect of personal experience.
If this is accepted, then Cleopas may be regarded as the narrator
for Lk. would know and be likely to name the person from whom
he received the account.
The fact that Lk. was almost certainly a Gentile (Col. iv. 10-14), an d that in
the preface to his Gospel he indicates that he was not an eye-witness, renders the
conjecture of Theophylact, that Lk. was the unnamed disciple who went with
Cleopas to Emmaus, very improbable. This disciple was evidently a Jew
(w. 20, 27, 32) or a proselyte. Lk. may have been a proselyte before he was a
Christian, and his preface may mean no more than that he was not one of those
" which from the beginning were eye-witnesses " but nothing is gained by such
:
conjectures. In the Acts he uses the first person plural, when he himself was
present. Why does he not do the same here, if he was one of the two ? It
would have added greatly to "the certainty" which he wished to impart to
Theophilus, if he had assured him that he himself had talked and eaten with
Jesus on the very day of His Resurrection. But the hypothesis still finds sup-
porters, e.g. Lange, Godet, Bp. Alexander. Origen twice gives Simon as the
name of the unnamed disciple [Cels. ii. 61, 68). This may be an erroneous
interpretation of &<pdri 7^1/j.wpi (ver. 34). Epiphanius conjectures Nathanael,
which could hardly be right, if Nathanael is Bartholomew (ver. 33). But all
such conjectures are worthless. Probably Lk. himself did not know who the
other was.
13. Kal l8ou. As often, introduces something new and unex-

pected: i. 20, 31, 36, ii. 25, v. 12, 18, vii. 12, etc.
800 c| aoTwv. Not of the Apostles (ver. 10), as is shown by
ver. 33, but of the disciples generally. A
direct reference to irao-iv
tois Aonrois (ver. 9) is not manifest. For eV auTfj -rfj TJfie'pa see small
print on x. 7, and contrast AV. and RV.
el^KovTa. The reading Ztcarov i^Kovra (N I 1 N 1 n

and some other Gk.
Lat. andSyr. authorities) is "an Alexandrian geographical correction, though
not of the type of Yepyeo-r)i>wv or Bâ/Japd ; evidently arising from identifica-
tion of this Emmaus with the better known Emmaus which was later called
Nicopolis. The identification is distinctly laid down by Eus. Hier. Soz.,
though they do not refer to the distance" (WH. ii. App. p. 72). Syr-Sin.
has "threescore."
'EfAfxcxous. The fortified town afterwards called Nicopolis can-

not be meant, although all Christian writers from Eusebius to
the twelfth century assume that it is meant. It is 176 stadia, or
20 English miles, from Jerusalem ; and it is absurd to suppose that
these two walked about 20 miles out, took their evening meal,
walked 20 miles back, and arrived in time to find the disciples still
gathered together and conversing (ver. 33). Yet Robinson con-
tends for it {Res. in Pal. iii. pp. 147-151). El Kubeibeh, which is
63 stadia from Jerusalem, on the road to Lydda, is probably the

place. It is about 7 miles N.W. of Jerusalem, in the beautiful
Wady Beit Chanina, and the tradition in its favour dates from the
crusades. Of other conjectures, Kulonieh and Beit Mizzeh are too
near (36 to 40 stades), and Khamasa is not near enough (72
stades). But Caspari is very confident that Kulonieh is right
(p. 242). See D.B? and Schaff 's Jferzog, art. "Emmaus"; also
Didon, /. C. App. U.
14. kou aoTol wfiiXouy. If airoi has any special force, it is " and
they communed "
as well as those mentioned in ver. 10. Among
the disciples this was the topic of conversation. The verb is
peculiar to Lk. in N.T. (ver. 15; Acts xx. 11, xxiv. 26). The
meaning of "converse, talk with" is classical, and survives in
mod. Gk.
Vulg. leads the way in translating b/uKetp differently in ver. 14 (loque-
banttir, "talked" AV.) and ver. 15 {fabularentur, "communed" AV.).
See footnote on ii. 9.
15. Kal avrbs 'Itjcovs. B omits koX, which makes no difference to the
sense, but is the common constr. after iyivtro see note at the end of ch. i.
:
"It came to pass that Jesus Himself" about whom they were talking.
. .
eyyiaas. overtook them, for they assume that He comes

He
from Jerusalem from which they are walking.
(ver. 18),
16. cKpaToCrro. There is no need to assume a special act of
will on the part of Christ, " who would not be seen by them till the
time when He saw fit." They were preoccupied and had no
expectation of meeting Him, and there is good reason for believing
that the risen Saviour had a glorified body which was not at once
recognized. Comp. iv kripa ixop<pfj in the appendix to Mk.
(xvi. 12), the terror of the disciples (ver. 37), the mistake of Mary
Magdalen (Jn. xx. 14, 15), and the ignorance of the Apostles on
the lake (Jn. xxi. 4). But it is quite possible that the Evangelist
understands the non-recognition of Jesus here and the recognition
of Him afterwards (ver. 31) to be the results of Divine volition.
For KpaTetcOai comp. Acts ii. 24.
tow \l</\. This may mean either " in order that they might not" or "so
that they did not. " If the latter is adopted, the negative may be regarded as
pleonastic. " Were holden from knowing" easily passes into " were holden
so that they did not know," or "were holden tha.t they might not know."
Comp. Ka.Ttira.wrav rod /xi] Oveiv (Acts xiv. 18) ; KuXvaai tov fir} fSairTiaQrjvai
(Acts x. 47) ; o&x, vire<TTeikdfj.i}v rod /jlt] dvayyetXai (Acts xx. 27) see also
:
Gen. xvi. 2 ; Ps. xxxiv. 14, etc ; Win. xliv. 4. b, p. 409. For imyvQvat
comp. Acts xii. 14, xxvii. 39.
17. ovTiPaXXere. Here only in N.T. and once only in LXX (2 Mac.
xi. 13). It looks back to avvîrreiv (ver. 15).
koA i<Tra6i)<rav o-KvOpw-iroC. This is the reading of X B, e Boh. Sah. It
is supported by the tffTi)<rav of L, and probably by the erasure in A. It is
adopted by Tisch. Treg. WH. Weiss, RV., but contended against by Field.
Ot. Norv. iii. p. 60. With this reading the question ends at irepiiraTovvres.
For (TKvOpwKol comp. Mt. vi. 16 ; Gen. xl. 7 ; Ecclus. xxv. 23.
18. ovdjxaTi. KXeoiras. See on v. 27. The name is not to be identified

with KXw7ras (Jn. xix. 25), which is Aramaic, whereas KXeo7ras ( = KXedirarpos)
is Greek. The incorrect spelling Cleophas (AV.) comes from some Latin
MSS. The mention of the name is a mark of reality.
lu jjk5vos iraponceis 'kpouffaXrjjji. The pronoun is emphatic. The
pvoVos cannot mean "only a stranger" (AV.), but either "the only
stranger " or " a lonely stranger," i.e. either " Dost thou alone
sojourn at J.," or " Dost thou sojourn alone at J." The former is
more probable see Wetst. and Field for examples. The verb
:
occurs only here and Heb. xi. 9 in N.T., but is common in LXX
of being a stranger or sojourner (Gen. xxi. 23, 34, xxvi. 3, etc.).
Comp. TrapoiKo<5 (Acts vii. 6, 29) and wdpouda (Acts xiii. 17). The
usual construction would be lv 'Iepovo-aA^/x, but we have yty rjv :
7rapoiKts (Gen. xvii. 8 ; Exod. vi. 4).

riola; " What kind of things ? " The question leads them on
to open their hearts, and He is able to instruct them.
os iyivtro drrjp irpo<|>T)TT|s. " Who proved to be, showed Him-
self to be, a Prophet." The avrjp is perhaps a mark of respect, as
in addresses (Acts i. 16, ii. 29, 37, vii. 2, etc.); or mere amplifica-
tion,irpo^T^s being a kind of adjective.
Sura-rds iv cpv<>' Comp. Acts vii. 22, xviii. 24; Ecclus. xxi. 8 ;
Judith xi. 8. In class. Grk. without cV. In Fs. So/, xvii. 38, 42
we have both constructions, but in a sense different from this.
With the order comp. 2 Thes. ii. 17: usually Xoyos koL tpyov.
ivavrlov. He proved Himself to be all this before God and
man ; but no more than this. In thinking Him to be more they
had made a mistake.
20. It is not out of any favour to the Romans (Renan) that
Lk. does not mention their share in the crime. Lk. alone tells us
that Roman soldiers mocked Jesus on the cross (xxiii. 36). And
here their share (which was notorious and irrelevant) is implied in
TrapeSwKav and icrravpoiarav.
21. Tjp,ei9 8c
T|\Triop,ei'. "But we were hoping," until His
death put an end to our expectation, " that precisely He," and no
other, "was the one who should redeem Israel." Comp. the use
of 6 p.e'XXwi' in xxii. 23 ; Mt. xi. 14; Jn. xii. 4.
XuTpoocrGai. " To cause to be released to oneself, set free for
oneself the slave of another, redeem, ransom." Comp. Tit. ii. 14;
Deut. xiii. 5 ; 2 Sam. vii. 23; Hos. xiii. 14.
The ol Se elwap justifies us in concluding that w. 19-24 were spoken
partly by Cleopas and partly by his companion. But the attempt to assign
definite portions to each (19, 20 to CI., 21a to the other, 21b to CI., and so
on) is wasted ingenuity.
dXXd -ye. The combination does not occur elsewhere in N.T. In class.
Grk. another particle must immediately follow, and with this the ye coalesces,
as d\X< 76 dr) or d\Kd ye rot. Otherwise a word or more must separate a\\&
from ye. The force of the two is concessive. See Stallbaum on Plat. Rep.
i. 331 B.
rwv iroo-iv tovtois. Super hmc omnia (Vulg.) : rather a lax use of avv.
Comp. Neh. v. 18 ; 3 Mac. i. 22.
TauTT^ rjpipav ay 61
TpiTtjv The verb is probably impersonal
*
" one keeping the third day, we are at the third day " (Grot.
is
Beng. De W. Nosg. Wordsw. Hahn). Perhaps we may understand
6 'It/o-ovs (Mey. Godet, Weiss, Alf.) the speaker has an impression :
that there was a prediction about the third day. But it is not
probable that either 6 ^Xtos, or 6 oupavos, or ^p6vo% or 'Io-paÂ. is
to be supplied. Comp. TrepUxei lv ypa<prj (1 Pet. ii. 6). The
(Trj/iepov after ayci (APXTA Syr-Pesh. Sah. Aeth. Vulg.)
etc.
may be omitted (k B L, Boh. Syr-Cur. Syr-Sin. Arm.) with Tisch.
WH. RV.
22. d\\d Kai. " But, in spite of this disappointment, there is
also this favourable item."
ii tjfiwi' and therefore not wanton deceivers. With li<m\<iav
:
comp. efioravTiov Acts viii. 9 the trans, use is found nowhere else
:
in N.T. There should perhaps be a colon at 17/ias. To put a

colon (AV.) or semicolon (RV.) at p-vrjveiov implies that the being
early at the tomb was the astonishing thing. Better " amazed us :
having been early at the tomb and having failed to find His body,
they came, saying," etc.
23. r\\Qav Xeyouaat ... ol Xeyouatc. It is all hearsay evidence
and unsatisfactory ; but it is sufficiently disturbing. For the constr.
see Burton, 343.
24. airi)kQdv ticcs. If this refers to the visit of Peter and John,
it confirms the view that ver. 12 was not part of the original
narrative. The pleonastic kcu before ai yumi/ccs ought probably to

be omitted with B D
and most Versions.
outok 8e ouk eTSoK. This was true of Peter and John and :
perhaps Cleopas and his comrade had left Jerusalem without

having heard that Mary Magdalen had said that she had seen
Him. If they had heard it, like the rest, they had disbelieved it,
and therefore do not think it worth mentioning.
25. avirjToi. Greek words are translated "fool" in
Four quite different
AV. ; dvdrjTos (elsewhere "foolish," Gal.iii. 1, 3 ; 1 Tim. vi. 9; Tit. hi. 3),
&<ro(pos(Eph. v. 15), 8.<t>puv (xi. 40, xii. 20; 1 Cor. xv. 36, etc.), and fiwpos
Mt. v. 22, xxiii. 17, [19]; I Cor. iii. 18, iv. 10). The latter two are much
stronger in meaning than the former two. Here the Latin translations vary
between insensati (acde) and stulti (f Vulg.), as in xi. 40 between insipientes
(c) and stulti (f Vulg.) xii. 20 and Mt. xxiii. 17 all have stidtus, Mt. v. 22
:
al\fatuus.
PpaSels . . . tov irio-Tevtiv tirl iraariv ols. The gen. is one of limita-
tiondepending upon [IpaSeis, which occurs here only in bibl. Grk. Comp.
froi/j.01 tov dveXetv (Acts xxiii. 15) Ztoi/moi tov iXOelv (1 Mac. v. 39).
: Else-
where Lk. has the ace. after irio-redetv vl (Acts ix. 42, xi. 17, xvi. 31, xxii.
19), in all which cases the object of the belief is a. person. The difference is
between faith resting upon, and faith directed towards, an object. Note the
characteristic attraction : see small print on iii. 19.
em irdo-ir ots e\d\Y)<7cu' ol irpo^rai. There is special point in

the Tracriv. Like most jews, they remembered only the promises of
the glories of the Messiah, and ignored the predictions of His
sufferings. We
cannot well separate 7rt iracriv from Trio-Tevew and
take e7ri = "on the top of, after, in spite of": "slow of heart to
believe, in spite of all that the Prophets have spoken" (Hahn).
Still more unnatural is Hofmann's proposal to transfer these words
to the next verse " On the basis of all that the Prophets have
:
spoken ought not Christ," etc.

26. ooxl TauTa ISci. "Behoved it not the Christ to suffer
these very things and thus enter into His glory ? " According to
the Divine decree respecting the Messiah as expressed in prophecy,
precisely the things which these two had allowed to destroy their
hopes were a confirmation of them. The Tavra stands first with
emphasis for I8et comp. ix. 22, xiii. 33, xvii. 25, etc. There is no
:
need to understand Set with elaeXdeiv in order to make it clear that

He had not yet entered. Grammatically cSei belongs to both
verbs, but it chiefly influences Tradeiv: the suffering comes first,
and the road to the glory." Comp. ver. 46. The same is said of
is
Christ's followers Acts xiv. 22.
27. diro MwuCTe'ws. For the form see on ii. 22. Such prophecies
as Gen. hi. 15, xxii. 18; Num. xxiv. 17; Deut. xviii. 15, and such
types as the scape-goat, the manna, the brazen serpent, and the
sacrifices, are specially meant. Comp. Acts viii. 35.
ical diro ndvTbn' This may be regarded as a lax
twv irpo^rjToii'.
construction not likely to be misunderstood comp. Irepoi KaKovpyoi :
8vo (xxiii. 32). But this is not necessary, for with each Messianic
passage there was a fresh start in the interpretation. It does
not help much to say that Moses and the Prophets are here con-
sidered as one class in distinction from the rest of O.T., and that
the meaning is that He began with these and thence passed to the
Psalms (ver. 44) and other books (Hofm. Hahn). The repetition
of the aTro shows that the Prophets are regarded as separate from
the Pentateuch. The literal meaning of the characteristic iravrtnv
and 7r do- a ts may stand, but need not be pressed. There is
nothing incredible in the supposition that He quoted from each
one of the Prophets.
Siepfjiijvev(xev (X c B L U) supported by Siripfxiivevaev (M) is probably right,
rather than 8iepp.r)vevev (AGPXTAA) or 8ir)p/xrii>evv (E H K S V II etc.).
But instead of dpâpevos . . . diepfj.rjvevffev we have
%v dp^dfievos diro in D
Mww^ws Kal ir. t. irp. e(i7)vetieiv, erat incipiens a mosen. et omnium prophee-
tarum interprmtari (d) ; also erat incipiens interpretans (b ff2 r), fuit
. . .
incipiens interpretans (c e), erat inchoans

. . . interpretans (a). But . . .
fVulg. have et incipiens interpretabatur.

. . The koX 5iepp.r)veieiv of
.
X* points to some form of this Western reading.
SicppjveuCTey . . . Td Trepl eauTou. Comp. 1 Cor. xii. 30, xiv.

5, 13, 27. In Acts ix. 36 and 2 Mac. i. 36 the verb is used of

interpreting a foreign language. Neither yeypa.fiij.eva (De W. Mey.
Weiss) nor anything else is to be understood with to. wept eavrov :
see small print on xxii. 37.

28. TrpoCTTroii]o-aTo. No unreal acting a part is implied. He
began to take leave of them, and would have departed, had they
not prayed Him to remain. Comp. His treatment of the disciples
on the lake (Mk. vi. 48), and of the Syrophenician woman (Mk.
vii. 27). Prayers are part of the chain of causation.
The Latin Versions suggest pretending what was not meant finxit se :
(b c f ff2 ), dixit se (I), fecit se (d), simulavit se (e), adfectabat se (a). But all
of these, excepting the last, support irpo<reiroii?)<raTo (SABDL) against
irpoffeiroieiTo (PXT A A II). The irpociroieurd at did not continue. The verb
does not occur elsewhere in N.T. Comp. Job xix. 14.
In this verse oO for or or eis ijv is genuine ; not in xxii. 10.
29. irapcPido-arro. Moral pressure, especially by entreaty, is
meant: Acts 15; Gen. xix. 9; 1 Sam. xxviii. 23 ; 2 Kings

xvi.
ii. 17, v. 16. In the last case the urgent entreaty is unsuccessful,
and therefore the word does not imply compulsion. Comp.
avdyKaaov eureXdeiv (xiv. 23).
fAelvov jie0' Tjp.wi'. Combined with what follows, this implies a
dwelling, which may have been the home of one of the two. Their
allowing Him to preside does not prove that it was an inn. In
their enthusiasm they naturally left the chief place to Him. On
the other hand, /ie6' r/fiS>v is simply " in our company," not neces-
sarily " at our house " comp. aw aurots below.
:
irpbs lair^pav. Comp. Gen. viii. 1 1 ; Exod. xii. 6 ; Num. ix. 1 1 ; Zech.
xiv. 7. The classical iffwipa is very freq. in LXX, but in N.T. is peculiar to
Lk. (Acts iv. 3, xxviii. 23). So also k\Ivu of the declining day (ix. 12)
comp. Jer. vi. 4.
The 1}8ri after iciicXiKev (K B L I 33, abef ff2 Vulg. Boh.) is doubtless
genuine. Syr-Cur. and Syr-Sin. paraphrase the sentence "And they began
:
to entreat Him that He would be (abide) with them, because it was nearly
dark."
"After He had sat down"; not "as

30. iv tu KaTaKXiOfjmi.
He sat (AV.), nor dum recumberet (Vulg.) see on iii. 31.
down" :
In N.T. the verb is peculiar to Lk. (vii. 36, ix. 14, 15, xiv. 8):
comp. Judith xii. 15.
XaPwy t6v ap-rov. "He took the bread" that was usual, or
"the loaf" that was there. That this was a celebration of the
eucharist (Theophylact), and a eucharist sub una, specie, is an im-
probable hypothesis. To support it Maldonatus makes iv tw
kcltclkX. mean "after He had supped" as a parallel to tierh. t6
But the imperf. eVeSiooi; is against the theory
oei7rv77o-cu (xxii. 20).
of a eucharist. In the Last Supper there is no change from aor.
to imperf. such as we have here and in the Miracles of the Five
Thousand (naTeKkacrev koX cSt'Sou, ix. 16) and of the Four Thousand
(e/cAao-cv /cat eSi'Sou, Mk.

In none of the Gospels is the
viii. 6).
imperf. used of the eucharist 19 ; Mk. xiv. 22 ; Mt. xxvi. 26),
(xxii.
nor in 1 Cor. xi. 23. Wordsworth, although he regards this as a
eucharist, points out that "bread" was to the Jews a general
name for food, including drink as well as meat and that to " eat ;
bread " and " break bread " are general terms for taking refresh-
ment. That the bread was blessed in order that it might open
the eyes of the disciples is also improbable the eiXoyrjcrev is the :
usual grace before meat. It was the breaking of the bread on the
part of Jesus, rather than their own partaking of the bread, which
helped them to see who He was see ver. 35. :
31. 8ir]voix0T)aai' ol 6<j>0a\p,oi. This must be explained in

harmony with ver. 16. If the one implies Divine interposition,
so also does the other. These two had not been present at the
Last Supper, but they had probably often seen Jesus preside at
meals ; and something in His manner of taking and breaking the
bread, and of uttering the benediction, may have been the means
employed to restore their power of recognizing Him. Wright's con-
jecture that the eucharist was instituted long before the Last Supper
is unnecessary. Comp. Gen. xxi. 19^2 Kings vi. 20 ; Gen. iii.
5, 7.
For the augment see WH. ii. App. p. 161. All three forms, rjvoixOvt
&vei$xQw> an d 'fiveipx^Wt ar e found well attested in N.T. Gregory, Prolegom.
p. 121. Syr-Cur. and Syr-Sin. add "immediately" to "were opened."
a<j>arros cyeVeTo. " He vanished, became invisible " : comp.

ver. 37, vi. 36, xii. 40, xvi. n, 12, xix. 17. It is very unnatural to
take iyivf.ro with d.7r' avrwv and make aâvTos adverbial : " He
departed from them without being seen." Something more than
a sudden departure, or a departure which they did not notice until
He was gone, is intended. We are to understand disappearance
without physical locomotion but we know too little about the
:
properties of Christ's risen body to say whether this was super-

natural or not. Nowhere else in bibl. Grk. does a<avros occur
in class. Grk. it is poetical. In 2 Mac. iii. 34 a<f>avels iycvovro is
used of Angels ceasing to be visible. The air avrwv implies no
more than withdrawal from their sight to what extent His :
presence was withdrawn we have no means of knowing. But His

object was accomplished ; viz. to convince them that He was the
N
Messiah and still alive, and that their hopes had not been in vain.
To abide with them in the old manner was not His object.
The Latin Versions vary much, but none of them suggest a mere quiet
withdrawal nusqua?ti contparuit ab eis (c e ff2 ) or illis (a), non comparuit ab
:
eis (dr), invisus factus est eis (bf), non apparens factus est ab eis (8),
evanuit ex oculis eorum (Vulg. ). Syr-Sin. has "He was lifted away from
them " so also Syr-Cur. Respecting Jos. Ant. xx. 8. 6 see p. xxx.
:
32. icaio/ie'it] ?\v. The periphrastic tense emphasizes the con-

tinuance of the emotion. Common and natural as the metaphor

is, seems to have been misunderstood ; and hence the reading
it
KtKakvfifxivq (D), perhaps from 2 Cor. iii. 14-16; while excsuatum

(c), and optusum (1) seem to imply irarrjptofievr) as another cor-
rection. Other variations are exterminatum (e) and gravatum
(Syr-Cur. Syr-Sin. Sah. Arm.). They regard the glow in their
hearts as further proof that it was indeed Jesus who was with them
as they walked.
<2>s eXdXei ws SirJKoiyci'.
. "While He was speaking
. . . . .
while He
was opening." Note the asyndeton and the use of the
same verb for the opening of their eyes and the opening of the
Scriptures.
33-43. The Manifestation to the Eleven and the other
Disciples at Jerusalem. We
cannot determine whether this is
the same appearance as Jn. xx. 19. If it is, then tous IvSe/co. is
not exact, for on that occasion Thomas was absent ; and in any
case it is improbable that he was present. If he was, why was
the incident which convinced him delayed for a week? Can
we suppose that he withdrew between w. 35, 36? It is much
simpler to suppose that " the Eleven " is used inaccurately.
33. au-rij ttj wpa. " That very hour " comp. x. 7. The :
lateness of the hour, which they had urged upon their guest
(ver. 29), does not deter them. Note the characteristic dyaordn-es
(i. 39, iv. 29, etc.) and virivrpetyav (i. 56, ii. 20, 39, 43, 45, etc.).
It was in order that others might share their great joy that they
returned at once to Jerusalem. Yet D c d e Sah. insert Xvirovfievot
(tristes, contristati) after dvaoravrcs.
T|8poio-(Xvovs. This is the reading of K B D 33, adopted by all the best

editors. The verb isnot rare in LXX, but occurs here only in N.T. TR.
has ffvvrjOp. with A LPX etc., a verb which is found in N.T. only in Acts
xii. 12, xix. 25.
tous ow aoTOis. Much the Same as iravTes ot Xonrot, (ver. 9).
Comp. Acts i. 14.

34. Xiyovras. This was the statement with which the
assembled disciples greeted the two from Emmaus. The
appendix to Mk. cannot be reconciled with this. There we are
told that, so far from the two being met by news that the Lord
was risen, their own story was not believed (xvi. 13).
w<}>0T] lifAwvi. There is no other mention of this manifestation
in the Gospels ; but S. Paul quotes it in the first rank as evidence
of the Resurrection (1 Cor. xv. 5) and this coincidence between :
the Evangelist and the Apostle cannot well be accidental. It

confirms the belief that this Gospel is the work of one who was
intimate with S. Paul. For w<t>0r) see on xxii. 43. This manifesta-
tion apparently took place after the two had started for Emmaus
and before the disciples assembled at Jerusalem. The Apostle
" most in need of comfort was the first to receive it." But Lange
is fanciful when he adds, " here learn that after his fall Peter We
named himself, and was named in the Church, Simon, not Peter "
(Z. of C. hi. p. 387). See on vi. 14.
35. Kal auTol ^youi/To. they on their side rehearsed." " And
Excepting Jn. the verb occurs only here and Acts x. 8,
i. 8,
xv. 12, 14, xxi. 19. Note that the Lord's breaking of the bread,
and not their partaking of it, is spoken of as the occasion of their
recognizing Him. Syr-Sin. has " as He brake bread."
36. ear*) iv jxeo-u. sudden appearance, analogous to theA
sudden disappearance (ver. 31), is intended. See on viii. 7. On
the words kou Aeyei avi-ots Wiprjvr) vfiiv, which look like a very
early insertion from Jn. xx. 19, see note at the end of the chapter.
They express what is true in fact, but is probably not part of the
original text of Lk.
37. TTToi\Q4vTc<i 4. is some confusion of text here.

There This is the
reading of ALPXTA etc. supported by conturbatique (b ff2 ), turbati auteni
(c e), et conturbati (1), conturbati vero (f Vulg. ). But has ai/rol 5 irro-qdiv- D
Tss, ipsi autem paverunt (d), X <f>o(3r]0hTes 64, exterriti autem (a),, and B
6poT)64vTes. The last may possibly be right. Syr-Sin. has "shaken" both
here and for Terapay/j.4voL in ver. 38.
weupi. " The disembodied

spirit of a dead person, a ghost."
Comp. (Mt. xiv. 26), which
(pavraa-fxa has here. Thomas D
would explain away their evidence by maintaining that this first
impression respecting what they saw was the right one. For
cfi<ô(3oi yevojxei/oi see on ver. 5 ; and for this use of irvevfia
comp. 1 Pet. hi. 19. To introduce the notion of an evil spirit
is altogether out of place.
38. ti . . Kal
. 81a, ti. So in N A X r A A* II, quid . . . et quare,
abcefff2 l Syr-Cur. "Why . . . and wherefore " RV. But DL have rl
. . . Xva rl, and BA 2
t( . . . rl, Syr-Sin. has Why why, . . . Tert. quid
. .quid.
. Vulg. inaccurately omits the second quid.
dvaPcuvovcnv Iv tq KapSia tifiuv. So A* (?) B D, in corde vestro
(abceff2 l. Sah. Aeth.); for which iv reus KapSiais v/jlQv (XA1 LXTA
etc.), in cordibus vestris (f Syr-Sin.), is an obvious correction. Vulg. is
again the least accurate with in corda vestra. Nowhere else does avafl. iv
ttq icapdlq. occur : elsewhere iirl ttjv k, (Acts vii. 23) or iirl Kapdlav (1 Cor.
ii. 9 ; Jer. iii. 16).
39. t8eT t&s x^P^s H- ou Kai T0 "s iroSas. This seems to imply
that His feet as well as His hands had been nailed. Jesus first
convinces them of His identity, that He is the Master whom
they supposed that He had lost ; and secondly of the reality of

His body, that it is not merely the spirit of a dead Master that
they see.
Tyn. Gov. Cran. Gen. AV. all have " Behold see" for tdere . . . , . .
tdere. Wic. Rhem. RV. follow videte videte of Vulg. with "See . . . . . .
see." The first refers to the test of identity, the sight of the wound-prints,
the second to the test of reality, the sense of touch.
fie. i J n i- i seems to be a direct reference to

|/T)\a<|>T)<7aW -
this passage the same verb is used. The remarkable quotation

:
in Ignatius {Smyr. iii. i) should be compared: otc irpo? tov<s -rrepi

Herpov TjXOtv, e<f>r) auTois* Aa/Serc, \^rjXa<prjo-a.Ti fie, ical iSerc on
ovk elfil SaifiovLov aaiofiarov. Eusebius {H. E. iii. 36. Il) does
not know whence Ignatius got these words. Jerome more than
once gives the Gospel according to the Hebrezvs as the source of
the saying about the incorporate dxmonium. Origen says that it
comes from the Teaching of Peter. As all three writers knew the
Gospel according to Hebrews well, the testimony is perplexing.
We may conjecture that Origen is right, that Eusebius had never
seen the passage, and that Jerome's memory has failed him.
That it is quite possible to forget much of a book that one has
translated, every translator will admit. See Lft. on Ign. Smyr. iii.
oTi nreofia. Once more an ambiguous on: comp. xix. 31, 43,
xxii. 70, etc. But "because" or "for" (AV. RV. Nosg. Godet,
Weiss) is much more probable than " that " (Mey. Hahn). Comp.
ov yap Iti o~apica<i re ical oorea tves lôuo-iv (Horn. Od. xi. 219).
40. The evidence against this verse is exactly the same as against the
doubtful words in ver. 36 with the addition of Syr-Cur. It may be regarded
as an adaptation of Jn. xx. 20, nal r^v wXevpdv being changed into ical robs
ir65as to suit ver. 39. Apelles in Hipp. Ref. vii. 26 combines the two,
Bell-avTa robs rtiirovs tup ifkwv ical rrjs vXevpas. Tertullian uses ver. 40 to
answer Marcion's perversion of ver. 39 (iv. 43). See note p. 568.
41. a-nuTTouvTw auiw &tt6 ttjs x a P^s remark, "which, A

with many similar expressions, we owe to the most profound
psychologist among the Evangelists." Fix sibimet ipsi prse,
necopinato gaudio credentes (I-ivy, xxxix. 49). For this use of a7ro
comp. xxi. 26, xxii.Acts xii. 14 ; Mt. xiii. 44, xiv. 26, etc.
45 ;
ExeW ti^0d8c ; The objection that, if Jesus took

0pw<rijio>'
food in order to convince them that He was no mere spirit,
when food was not necessary for the resurrection-body, He was
acting deceitfully, does not hold. The alternative "either a
ghost, or an ordinary body needing food " is false. There is a
third possibility a glorified body, capable of receiving food.
:
Is there any deceit in taking food, which one does not want, in
order to place others, who are needing it, at their ease ? With the
double sign granted here, the handling and the seeing Him eat,
comp. the double sign with Moses' rod and hand (Exod. iv. 1-8),
and with Gideon's fleece (Judg. vi. 36-40). For Ppwo-ifioy comp.
Lev. xix. 23 Ezek. xlvii. 12 ; Neh. ix. 25 not elsewhere in N.T.
; :
eYGdSe : rare in LXX, and in N.T., excepting Jn. iv. 15, 16,
peculiar to Lk. (Acts x. 18, xvi. 28, xvii. 6, xxv. 17, 24).
42. Kal The evidence against these woids is

airo fj.e\i<r<riov KT]piov.
far stronger than against any of the other doubtful passages in this chapter
(w. 3, 6, 9, 12, 36, 40, 51, 52). Here tfABDL, de Boh. Syr-Sin. omit
the whole, while ab omit mellis. Clem- Alex. Orig. Eus. Cyr-Alex. speak of
the broiled fish in a way which makes it very improbable that they would
have omitted the honey-comb, had it been contained in their copies of the
Gospel. N X are the best uncials which contain the words, and of these X
with E* has Krjplov for Krjpiov. Even Godet admits that not only here, but
in w. 36 and 40, the disputed words are probably interpolations.
43. ivdinov auiw clayey. Comp. oini/es (Tvvccpayofxev /cat

WWBTUtpMlf a^T<3 fxera to dvacrnjvai olvtov ck vtxpwv (Acts X. 41).
Nothing is said here or in the meal at Emmaus about drinking,
but are we to infer that nothing was drunk ?
K II and some cursives with many Versions (Syr-Cur. Syr-Hier. Boh.

Aeth. Arm. c Vulg.) after Zcpayev add Kal [Xafiwv] tcl iirLXoiwa H8uKev avrots,
sumens reliquias dedit eis.
44-49. Christ's Farewell Instructions. This section seems to

be a condensation of what was said by Christ to the Apostles
between the Resurrection and the Ascension, partly on Easter
Day and partly on other occasions. But we have no sure data by
which to determine what was said that same evening, and what
was spoken later. Thus Lange assigns only ver. 44 to Easter
Day, Godet at least vv. 44, 45, Euthymius vv. 44-49, while
Meyer and others assign all the remaining verses also (44-53) to
this same evening. On the other hand Didon would give the
whole of this section to a later occasion, after the manifestations
in Galilee. It is evident that the command to remain lv rfj
iroXet (ver. 49) cannot have been given until after those manifesta-
tions, and was almost certainly given in Jerusalem.
44. Elirev 8e irpds auTous. This new introduction points to a
break of some kind between vv. 43 and 44; but whether of
moments or of days we cannot be certain. It is probable that
Lk. himself, when he wrote his Gospel, did not know what the
interval was. This was one of several points about which he had
obtained more exact information when he wrote the first chapter
of the Acts.
Ootoi oi Xoyot. " These are My words, which I spake unto you
formerly (and repeat now), viz. that all things," etc.
2ti tsv ow ujxi>/ refers to His intercourse with them before His
:
death, a mode of intercourse which is entirely at an end comp. Acts

:
ix. 39. Not that the new intercourse will be less close or con-
tinuous, but it will be of a different kind. His being visible is
now the exception and not the rule, and He is ceasing to share in
the externals of their lives. That the words refer to what He said
during the walk to Emmaus (ver. 26) is most improbable. Christ
is addressing all the disciples present, not merely those who walked
36
with Him to Emmaus. Such passages as xviii. 31-33 and ix. 22

are meant.
iv tu> ro/iw Mwuo-e'ws Kai [toi$] irpo<|>^Tais Kal \J/aAfj.ois. This is
the only place in N.T. in which the tripartite division of the

Hebrew Canon of Scripture is clearly made. But it does not
prove that the Canon was at this time fixed and closed ; nor need
we suppose that " Psalms " here means the whole of the Kethubim
or Hagiographa. Of that division of the Jewish Scriptures the
Psalter was the best known and most influential book ; and, more-
over, it contained very much about the Messiah. Hence it is
naturally singled out as representative of the group. In the pro-
logue to Ecclesiasticus we have the tripartite division in three
slightly different forms (1) "the Law and the Prophets and others
that have followed their steps " ; (2) " the Law and the Prophets
and other books of our fathers " ; (3) " the Law and the Prophets
and the rest of the books." Elsewhere we have "the Law and
the Prophets" (xvi. 16; Mt. vii. 12); "Moses and the Prophets"
(xvi. 29, 31, xxiv. 27) ; and "the Law of Moses and the Prophets"
(Acts xxviii. 23) ; where the third division is not to be regarded as
excluded because not specially mentioned. Ryle, Canon of the
O.T. pp. 150, 191, 291.
Note that the prep, is not repeated with either npcxpfy-ais or \f/a\fiote, and that
the art. is not repeated with \fra\fiote and not quite certainly with -Kpo<prfrai%
the three divisions are regarded as one storehouse of Messianic prophecy.
The evidence stands thus Kal irpo<p-rirats (
: ADNX T A A II, et prophetis
Latt.), Kal rote irpcxp-qrais (B, Boh.), 4v rote irpo<p. (X), Kal iv rote irpo<p. (L).
45. This opening of their understanding is analogous to that

in ver. 31. Comp. Acts 18 ; 2 Mac. i. 4.
xvi. 14, xxvi. Godet re-
gards this as parallel to " He breathed on them, and saith unto
them, Receive ye the Holy Ghost" (Jn. xx. 22). It was by the
gift of the Spirit that their minds were open to understand. Con-
trast xviii. 34. D
has Si^vu^cv (sic) airwv tov vovv, but d has
adaperti sunt eorum sensus.
46. Godet would put a full stop at ypa<f>d<; and make kou ?7rv
aurots introduce a fresh summary of what was said, possibly on
another occasion. It is very unnatural to make on mean " be-
cause " or " for," and take it as the beginning of Christ's words.
" He opened their minds and (in explanation of this act) said to
them, Because thus it is written," etc. (Mey.). It is more doubt-
ful whether on introduces the oratio recta (Weiss, Hahn), in which
case it is left untranslated (AV. RV.), or the oratio obliqua
(Rhem.).
ovtciis -yrYpairTai ira8eiv tov Xpio-roV. Thus X B C* L, Aeth. Syr-
Harcl. So also D, abcdeff2 lr Boh. , but with rbv Xpi<rr6v before iraO&v.
Syr-Sin. and Arm. substitute for yiypairrai the (Bet of the similar ver. 26,
while AC N XTA
a
A II, fq Vulg. insert Kal oirrws fdet after yiypairrai, and
c e Cypr. omit oi/tws. All are attempts to get rid of abruptness, and perhaps
the reading of A
C 2 etc. is a conflation of X B etc. with Syr-Sin. and Arm.
D omits iic veKp&v.
For the aor. infin. referring to what is future in reference to the main verb
see Burton, 114.
47. cm tw dkojxa-n. auToo. " On the basis of all that His name
implies " it is His Messiahship which makes repentance effectual.
:
Comp. the use of lirl t<3 6v. ix. 48, 49, xxi. 8; Acts iv. 17, 18,
v. 28, 40, etc.
jyicTcli'oiai' els a^co-iy dp.apTiwi'. The ets (tf B, Boh. Syr.) was
corrected to kcu (ACDNX etc.) on account of the second ek.
The cts is confirmed by iii.
3 ; Mt. xxvi. 28 ; Mk. i. 4 comp. t^v
:
fiiravoiav cts 0)771/ (Acts xi. 18). Comp. also Mt. xxviii. 19.
ap|d|xcvoi. It is difficult to decide between taking this as a rather violent
anacoluthon, as if "that ye should preach" had preceded, and making it
the beginning of a new sentence, "Beginning from Jerusalem ye are wit-
nesses of these things." The former is perhaps better. The correction dpd-
fievov (A C etc. ) is meant to agree with rbv Xpitrrdv, or perhaps to be an
3
impers. ace. abs. like i^6v, irapdv. Comp. dwb dk Hocreidrjtov tt6\ios, dpl-d-
/j.evov dirb TaOrrjs p-^xp 1 A-iyvirrov (Hdt. iii. 91. 1). The priority of the Jewish
nation in its right to the Gospel is still acknowledged, in spite of their
rejection of the Messiah. D
has dpt-aptvuv, d incipientium.
48. v|xeis paprupes tovtwv. The omission of iari is against taking
dpdp.evoi dirb Te/>. with this clause. That iari is rightly omitted (B D, Aeth.
Aug.) is shown by its being inserted sometimes before (N A
C 3 L etc.) some-
times after (C*) pAprvpes. A X
C 2 V etc. have i>p.e?s di, D
ical vp.e?s Si. tf B
C* L, Boh. Syr-Harcl. have vfieis alone. The omission of both conjunction
and verb makes the sentence more forcible and b/j.ecs more emphatic. That
bearing testimony respecting the Passion and Resurrection was one of the
main functions of an Apostle is manifest from Acts i. 8, 22, ii. 32, iii. 15,
v. 32, x. 39, 41, etc.
49. Kal iSou lyw. The eya) balances the preceding v^cts. " I
have told you your part this is mine." The l8ov is wanting in
:
NDL, Latt. Boh. Syr-Sin. The combination l&ov c-yw (vii. 27,
xxiii. 14; Acts x. 21, xx. 22) is extraordinarily frequent in LXX.
cla-iroCTTeWw Trp' iirayyekiav. Present of what will come in the
immediate and certain future. Here first in the Gospels have we
lirayyeXCa in the technical sense of the " promise of God to His
people": see on Rom. i. 2. The gift of the Spirit is specially
meant: comp. Is. xliv. 3; Ezek. xxxvi. 27; Joel ii. 28; Zech.
xii. 10. "The promise" therefore means the thing promised.
For iSov e'yw ea7roo-T'AAa) comp. Jer. viii. 17 ; l&ov cyw airoo-reXXw,
vii. 27; Mt. x. 16; Mai. iv. 4 [Hi. 23]: N*ACDNTAn
have
u.7roo-TAAw here. In Jn. xv. 26 and xvi. 7, where, as here, Christ
speaks of the Spirit as His gift, Tre/xif/at is used in Jn. xiv. 16 the :
Father Swo-et at the petition of Christ.

ufxeis Sc Ka0i<raTe iv tt) ttoXci. Once more an emphatic contrast
between eyw and 6/xets. For KaOiZeiv of spending some time in a
place comp. Acts xviii. 11; Exod. xvi. 29; Judg. xi. 17, xix. 4;
Ruth iii. 1 [ii. 23] With the command here
; 1 Sam. i. 23, etc.
given comp. Acts i. 4. To suppose that it was spoken on Easter
Day involves a contradiction with Mt. xxviii. 7, 10, 16 ; Mk. xvi. 7;
Jn. xxi. 1.
cV8u<r](T0e Sump-ir.. The metaphor is common both in

.
N.T. and LXX Rom. xiii. 14; 1 Cor. xv. 53; Gal. iii. 27; Col.
:
iii. 10 ; Eph. iv. 24 Job viii. 22, xxix. 14, xxxix. 19 Ps. xxxiv. 26,
;
;
xcii. 1, etc. There is no need to discuss whether the Spirit is the

Svva/xis or confers it.
According to the best texts (K B C* L 33, Eus. Syr-Hier.) e" iifovs pre-
cedes dvpafup and immediately follows ivdij<rr)(rde, to which it belongs. Comp.
Is. xxxii. 15.
50-53. The Ascension and the Conclusion of the Gospel. It

is not improbable that, at the time when he wrote his Gospel, Lk.
did not know the exact amount of interval between the Resurrec-
tion and the Ascension. That was a piece of information which
he may easily have gained between the publication of the Gospel
and of the Acts. And while he does not state either here or
ver. 44 that there was any interval at all, still less does he say that
there was none there is no cV airy rrj rip-*pq. (ver. 13).
: Being
without knowledge, or not considering the matter of importance,
he says nothing about the interval. But it is incredible that
he can mean that, late at night {vv. 29, 33), Jesus led them out to
Bethany, and ascended in the dark. So remarkable a feature
would hardly have escaped mention. Probably 8c both here and
in ver. 44 introduces a new occasion.
50. Iws irpos BrjGcmai'. It is doubtful whether this can mean
" until they were over against Bethany." Field regards 7rpo's after
ecus as a mere expletive and compares /cat a<piKCTo cws irpos avOponrov
nva '08o\\ap.LTrfv (Gen. xxxviii. 1). In LXX ccos cis is common,
and many texts (AC 3 XrAAII) substitute cos cis here for Iws
7rpds (s B C* L). D has 7rpos without cos. The I^w after avVou's
(A C 3 D X etc.) is omitted by K B C* L 33, a c Boh. Syr. Arm.
The well-known passage in the Epistle of Barnabas (xv. 9) is probably only
a clumsily expressed explanation for keeping Sunday as a day of joy viz. be- ;
cause Jesus on that day rose from the dead, and (not to die again, as Lazarus

and others, on the contrary) manifested Himself and ascended into heaven.
Aid koX &yop.ev rr\v T\pApa.v ttjv dydoyv els e{i<j>po<TuvT)v iv 17 nal 6 'Irjcrovs a.vi<XTt\ k
,
veKpuv, ko.1 (pavepuOels Aviî] els odpavovs. Grammatically iv fj belongs to dvi^r]

as well as to avlar-q, and with Hefele we must admit the possibility that
Barnabas believed that the Ascension took place on Sunday. But Funk is
right in saying that iv y is perhaps not intended to go beyond dviarrj iic veKpGiv.
Dressel's expedient, however, of putting a full stop at in veKpwv, is rather violent.
Harmer does not place even a comma between the clauses.
61. Sie'crm, air' <xuto>. " Parted, withdrew from them." The verb
is peculiar to Lk. in N.T. (xxii. 59 ; Acts xxvii. 28). This refers

to the Ascension, whatever yiew we
take of the disputed words
which follow. Weiss holds that, if the doubtful words are rejected,
we must interpret Sua-rrj of mere withdrawal, as after previous
appearances ; and that Lk. purposely reserves the narrative of the
Ascension for the Acts. But at least a final departure is meant.
It is evident that ver. 50 is preparatory to a final withdrawal, and
that w. 52, 53 are subsequent to such an event. And was there
ever a time when Lk. could have known of Christ's final with-
drawal without knowing of the Ascension? In the Acts (i. 1, 2)
he expressly states that 6 7rpo>Tos Ao'yos contained an account of
the work of Jesus d^pi 17s ^//.epas &vc\-f\iL$9i\.
. He himself,
. .
therefore, considered that he had recorded the Ascension in his

Gospel.
Kal dv(j>peTo els tov ovpavdv. The important witnesses which omit
the disputed words in w. 3, 6, 9, 36, 40 are here joined by X* and Aug.
No motive for their omission, if they were in the original document, can be
suggested. They look like a gloss on BUixtti : but it is conceivable that Lk.
himself (or Theophilus) may have added them in a second edition of the
Gospel, in order to make it quite clear what 5i<ttt) cfor' airwv meant. See
p. 569. Note the change from aor. to imperf.
52. irpo<TKvvT]<rdvT9 aviT<Jv. This again is either a very ancient gloss
or an insertion made by the Evangelist in a second copy. See the note at
the end of the chapter. Comp. Mt. xxviii. 17.
uireVrpeilfcii/ els 'lepoucraX^p, : in obedience to KaOicrare kv rrj
7toA.ci (ver. 49).

p.T& x a P5 jieydXTjs. A writer of fiction would have made
them lament the departure of their Master comp. Jn. xiv. 28, :
xvi. 6, 7, 20, 22, 23.

Note how the marks of Lk.'s style continue to the end. In
ver. 51we have lytve.ro, kv T(3 evXoyeiv, Sieo-T^: in ver. 52 kcu
avroi, v7reo-Tpeij/av, and the addition of p. e'yas to an expression
of emotion (ii. 9, 10, viii. 37 ; Acts v. 5, 11, xv. 3).
53. rjcrai/ Sid -nwrds ec tw tcpw. These words are to be taken
together r/o-av does not belong to the participle, and this is not
:
an example of the periphrastic imperf. (Hahn). The continued

attendance of the disciples in the temple is recorded in the Acts
(ii. 46, hi. 1, v. 21, 42). It savours of childish captiousness to
find a contradiction between Sid 7ravTos here and Acts i. 13, where
it is stated, and ii. 44, where it is implied, that the Apostles
were sometimes elsewhere than in the temple. No reasonable
critic would suppose that Sid 7ravros is meant with absolute strict-
ness. It is a popular expression, implying great frequency in their
attendance both at the services and at other times. Comp. what
is said of Anna, ii. 37, which is stronger in wording and may mean
more.
566 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 53.
Lachm. Treg. WH. Weiss write 8ih iravr6s, while Tisch. Wordsw. and
the Revisers prefer diawavrds. Comp. Acts ii. 25, x. 2, xxiv. 16 ; Mt. xviii.
IO ; Mk. v. 5, etc.
cvXoyovvtcs. The reading is uncertain. There is little doubt that alvovv-
res ical eiiXoyovvres (AC2 XrAII, cfq
Vulg. Syr-Pesh. Syr-Harcl. Arm.)
and ev\oyovi>Tes ical aivovvres (Aeth.) is a conflation. But is aivovvres (D,
abdfif2 l Boh. Aug. Tisch.) or evkoyowres (KBC*L, Syr-Sin. Syr-Hier.
Weiss, WH. RV.) the original? The fact that alvovvres is a favourite word
with Lk. does not turn the scale in its favour ev\oyovi>Tes might be corrected
:
to alvovvres for this very reason. See WH. ii. p. 104, where the distribution
of evidence in this and similar instances of conflation is tabulated. Comp.
ix. IO, xi. 54, xii. 18. See Introduction, p. lxxiii.
various conjectures as to why the disciples were so joyous

The
and thankful may all be right but they remain conjectures. Be-
:
cause of the promised gift of the Spirit (Euthym.) ; because of the

Lord's teaching and blessing (Mey. Weiss); because of His glorious
return to the Father, which was a pledge of the victory of His cause
(Godet) ; because His Ascension confirmed all their beliefs and
hopes (Maldon.) ; because His presence with God was a guarantee
for the fulfilment of His promises and an earnest of their own
success (Hahn).
'A/m}? : probably not genuine, but a liturgical addition. It is absent from
X C* D L II, several cursives, a b d e ff2 1 Syr-Sin. etc.
Western Non-interpolations.
Unless Mt. xxvii. 49 and Lk. xii. 1 1 {1} tL) are to be regarded as examples,
all the instances of Western non-interpolations are found in the last three
chapters of S. Luke. In ch. xxiv. they are surprisingly frequent. The opposite
phenomenon of interpolation is among the most marked characteristics of the
Western texts. And
although omissions also are not uncommon, yet Western
omissions for the most part explain themselves as attempts to make the sense
more forcible.
But there are cases in which the absence of words or passages from Western
authorities, and their presence in other texts, cannot be explained in this way.
In these cases the more satisfactory explanation seems to be that it is the other
texts which have been enlarged, while the Western documents, by escaping
interpolation, have preserved the original reading in its simplicity.
It is evident that these insertions in the original text (if insertions they be)
must have been made very early : otherwise they could not have become
diffused in every text excepting the Western. Alexandrian corruptions which
have spread widely are a common phenomenon. But these insertions have a
different aspect ; and neither internal nor external evidence favours such a theory
of their origin. We
must look elsewhere for an explanation. That the original
readings should be preserved nowhere else but in a text which is wholly Western
is so unusual a result that there is nothing extravagant in assuming an unusual
cause for it.
It must sometimes have happened in ancient times that authors, having pub-
lished their MS. and caused it to be multiplied, afterwards issued revised copies
with corrections and insertions. In the cases before us " the purely documentary
phenomena are compatible with the supposition that the Western and the Non-
Western texts started respectively from a first and a second edition of the
Gospels, both conceivably apostolic (WH. ii. p. 177)." This conjectural source
of variations, viz. changes made in later copies by the authors themselves, is
XXIV.] THE PASSION AND RESURRECTION 567
accepted by Scrivener as a general possibility (Scriv-Miller, i. p. 18), and is sug-

gested as specially applicable to the latter part of S. Luke's Gospel (ii. pp. 298,
299 n. ). Blass regards this as highly probable with regard to the Acts. Lk. made
a rough copy first on cheap material, and then a better copy to give to Theophilus,
who was a person of distinction. In this second copy he made alterations. But
both remained in existence and became the parent of other copies, the Western
text being derived from the rough draft, and the more widely diffused text
from the presentation copy. * Salmon thinks that something of the same kind
" took place with St. Luke's Gospel ; and that in the case of the Gospel,
as well as in that of the Acts, it was the first draft which went into circulation
in the West." He supposes that the second edition of the Gospel was about
contemporary with the Acts, and that between the two writings Luke had con-
versed with a witness able to give him additional information about the Lord's
sayings and the Ascension. Having just written the full account of the latter in
the Acts, he added a word or two to Lk. xxiv. 51, 52. "And since in Luke's
account of the dying words of Stephen (Acts vii. 59, 60) we find an echo of two
of the utterances which the common texts of St. Luke's Gospel places in the
mouth of the dying Saviour, I find it hard to regard the coincidence as fortuitous,
and but the lucky hit of an unknown interpolator " (App. to Hist. Int. to N. T.
7th ed. p. 603). See also Rendel Harris, Four Lectures on the Western Text,
Camb. 1894, p. 62. A theory such as this certainly is very welcome as an
explanation of Lk. xxii. 43, 44 and xxiii. 34a, although neither of them can
be called Western non-interpolations. But in other cases the apparent insertions
are perhaps scarcely worthy of so high an origin e.g. the non-Western insertions
:
in xxiv. 3, 6, 9 seem to be about on a level with Western insertions. See WH.

ii. pp. 1 75- 1 77-
The question cannot be regarded as settled ; but, assuming that there are
such textual phenomena as Western non-interpolations, the more manifest ex-
amples are Lk. xxii. 19b, 20, xxiv. 3, 6, 9, 12, 36, 40, 51, 52. To which may
be added as a possible instance in a secondary degree xxii. 62.
(1) xxii. 19b, 20. rb Ivkp v/xwv didd/Mevov itcxwdfievov.

Evidence for the passage . . .
XABCEFGHKLM (PR defective here) SUXVTAAII and

all cursives.
Almost all Versions.
Marcion or Tertull. Cyr-Alex.
Evidence against the passage
D omits,
a d ff2 i 1 omit.
be Syr-Cur. omit and put w. 17, 18 in the place of the omitted
passage, so that the verses run
16, 19a [b], 17, 18, 21, 22, etc. Syr-
Sin, has an elaborate transposition
16, 19a b, 20a, 17, 20b, 18, 21,
:
22, etc. It also exhibits considerable changes in the wording.

But in order to appreciate these various attempts to get rid of the difficulty
involved in the ordinary text, owing to the mention of two cups, it is necessary
to see them in full in a tabular form.
Cod. Verm. (b). Cod. Palat. (e).
19 19
accepto pane gratias egit et
et et accepit panem et gratias egit et
fregit et dedit illis dicens hoc est corpus fregit et dedit eis dicenshoc est corpus
meum et accepto calice gratias egit
17
meum 17
calicem et gratias
et accepit
et dixit accipite hoc et dividite inter egit et dixit accipite vivite inter vos
18 18
vos dico enimvobis veniat. dico enim vobis veniat.
21 21
veruntamen ecce, etc. veruntamen ecce, etc.
1
Apostolorum Acta, Fr. Blass, Gcettingen, 1895, r 3> P- 32 -
568 THE GOSPEL ACCORDING TO S. LUKE [XXTV.
obvious that these two Latin texts represent one and the same Greek
It is
original. There is much more difference between the two Syriac Versions, of
which Syr-Cur. agrees more with the Latin texts than with its fellow.
Syr- Cur. , Syr-Sin.

19 took bread and when He
And He M And He took bread and gave
had given thanks, He brake it, and thanks over it, and brake, and gave
gave to them, saying, This is My body, unto them, saying, This is My body
which (is given) for you this do in : which I give for you thus do in re-
:
remembrance of Me. 17 And He remembrance of Me. x And after they

ceived a cup, and when He had given had supped, 17 He took the cup, and
thanks, He said, Take this and divide gave thanks over it, and said, Take
it among yourselves :
18
for I say to this, share it among yourselves. ^ This
you, I will come, is My blood, the new testament. w For
21
But behold, etc. I say unto you, that henceforth I will
not drink of this fruit until the king-
dom of God shall come. 21 But never-
theless behold, etc.
(2) xxiv. 3. After (T&fia the words rod Kvplou Tij<roR

Evidence for the words
Almost all Greek MSS.
Most Versions.
Evidence against the words
D omits the whole, 42 omits Kvplov.
a b d e ff2 1 r omit the whole. Syr-Cur. Syr-Sin. Sah. omit Kvplov.
Nowhere else in the true text of the Gospels does 6 Kvplos 'Ii)<rovs occur
but it may be right in the appendix to Mk. (xvi. 19).
In the remaining instances only the evidence against the passage need be
stated.
(3) xxiv. 6. ovk (any <55e, dXXd rjyipOi].

D omits the whole. C* omits dXXd.
abdeffjlr* omit the whole. c substitutes resurrexit a mortuis,
which perhaps is an independent insertion. Syr-Pesh. g 2 omit dXXd.
Aeth. transposes, omitting dWd rjytpdT}, ovk tariv Side, exactly as Mk.
:
xvi. 6, which is the probable source of the insertion comp. Mt. xxviii. 6. :
Marcion aj>ud Epiph. seems to have omitted all but ifyipdr].
(4) xxiv. 9. Arrb rod p-vij/xeiov.

D omits,
abcdefijlr omit.
(5) xxiv. 12.

'0 5 Hirpos . . . ye70J'6$.
Domits.
abdelr omit. Syr-Harcl.* omits at the beginning of one lection,
but perhaps accidentally.
(6) xxiv. 36. Kal X^yei at/rots, ~Elp-f]vr) vfitv.
D omits,
a b d e ff2 1 r omit.
G P 88 127 130 after vp.1v add from Jn. vi. 20 y& elp,i, fii) tpofielade.
cf Vulg. Syrr. (Pesch. Hard. Hier.) Arm. and some MSS. of Boh.
after vobis add ego sum nolite timere. Aeth. adds nolite timere, ego sum.
Probably from Jn. xx. 19. Tisch. and Weiss omit. WH. place in double
brackets.
(7) xxiv. 40. /cat tovto eiTrwi> . . . <cai tovs ir68as.

D omits.
XXIV.] THE PASSION AND RESURRECTION 569
a b d e ff2 1 r Syr-Cur. omit. Syr-Sin. is here defective, but apparently

contained the verse.
Probably an adaptation of Jn. xx. 20. Tisch. and Weiss omit. WH. place
in double brackets.
(8) xxiv. 51. Kal dvetpipero ets tov ovpai'dv.

H* D omit.
abdeff2 l* omit. Syr-Sin. condenses, omitting 5U(ttt} and els rbv
ovpavbv :
" He was lifted up from them." Syr-Pesh. is defective.
Aug. omits once and inserts once.
Tisch. and Weiss omit. WH. place in double brackets.
(9) xxiv. 52. TrpofffcwTjcraPTes airrbv.

D omits the whole.
abdeff2 l Syr-Sin. omit the whole.
Aug. omits the whole.
c Vulg. omit eum.
Tisch. and Weiss omit WH. place in double brackets.
:
It will be observed that throughout these instances the adverse witnesses are
very much the same. The combination D, a d e 1 prevails throughout ; and in
almost all cases these are supported by b and ff2 and very often by r also. In
,
xxii. 62, which was mentioned as a secondary instance of possible non-interpola-

tion, D deserts its usual allies. The verse is found in all Greek MSS. and in
all Versions, excepting a b e ff2 i 1* r.
Interpolations in the Sinaitic Syriac.

Someof these have been pointed out in the notes ; e.g. pp. 53, 449, 468,
507, 540, 543, 556. But there are others which are of interest ; and in some
cases they are peculiar to this MS.
3. to write of them one by one carefully unto thee,
6. blameless in all their manner of life.
12. was troubled and shook.
13- God has heard the voice of'Csxy prayer.
V. 7- When they came, they brought up fish, and filled both the ships, and
they were nearly sinking from the weight of them.
vi. 40. The disciple is not perfect as his master in teaching.
viii. IS receive it hastily with joy (Cur.).
29. brake his bonds and cut them, and was led.
xi. 36. and in the sight of men they told nothing.
40. they were not able to deliver him.
48. he that is small and is a child to you.
xii. 56. this time and its signs ye do not search to prove (Cur.).
xiv. 1. they watched what He would do (Cur.).
13. call the poor, and the blind, and the lame, and the maimed (order),
and the despised, and many others.
22. yet there is room at the feast (Cur. ).
xv. 13. living wast efully with harlots (Cur.),
xvi. 23. And
being cast into Sheol, he lifted up (Hard.),
xviii. 36. when he heard
the voice of the multitude (Cur.).
xx. 17. When they heard these things ( + part of ver. 19).
24. And they showed it to Him, saying, Caesar's.
29. There were seven brethren amongst us (D, Aeth.).
34. The children of this world are begotten and. beget and marry (D, etc.).
xxii. 58. Let alone, man, I know Him not.
INDEX TO THE NOTES.
Index I. General.
Abijah, the course of, 8. Aposiopesis, 340, 450.

Abila, 84. Apostles, lists of the, 172.
Abilene, 84. Archelaus, 74, 430, 438.
Abraham's bosom, 393. Aramaic, different translation of the
Acts, parallels between the Gospel same, 102, 154, 186, 223.
and the, 17, 38, 375, 521. Arimathea, 541.
Adam's skull, legend respecting, 531. Article, force of the, 56, 211, 404, 441.
Adultery, 389. absence of the, 15, 57, 281, 407,
woman taken in, 455, 489. 451-
Aeolic forms, 170, 314, 499. repeated, 219.
Agony, 510. Ascension or Assumption, 262, 564.
Almsgiving, 329, 385. Asyndeton, 121, 189, 251, 324, 383,
Alphaeus, 173. 408, 558.
Amphibolous constructions, 10, 63, Attic forms, 137, 509, 547.
107, 176, 215, 265, 278, 317, 346, Attraction of the relative common in
396, 408, 428, 447, 460. Lk., s, 17, 60, 97, 145, 256, 332,
Analytical or periphrastic tenses, II, 374, 447-
17, 18, 120, 131, 142, 146, 151, Augment, 40, 170, 392, 557.
171, 441, 454, 482, 525, 526, 557. Augustus, the Emperor, 48, 51, 195.
Andrew, 173. Ave Maria, the, 21.
Angels, II, 20, 114, 278, 393.469,
509. 547, 548. Baptism of John, 42, 85, 88, 457.
Anna, 71. Baptism of Jesus by John, 98, 100.
Annas, 84, 515. Baptist, the characteristics of the, 1 4,
Annunciation of the birth of the 15, 38, 42, 44, 79, 80, 86, 101,
Baptist, 7, 13. 115, 205, 457.
of the birth of Jesus, 20, 23. the date of the appearance of,
of the Passion, 245, 256, 427. 81.
Antipas (see Herod). his message to Christ, 203.
Aorist, the supposed gnomic, 33, 208. Barabbas, 337, 525.
Aorist and imperfect, 60, 245, 286, Bartholomew, 173.
556. Bartimaeus, 429.
Aorist and perfect, 31. Basilidian Gnostics, 528.
Aorist,mixed forms of, 36, 59, 295. Baskets, different kinds of, 245.
Apocalypse of Jesus, 487. Beatitudes, 30, 179, 203, 306, 359.
Apocryphal gospels, their contrast Beelzebub, 301.
with the canonical, 26, 35, 46, 53, Betiedictus, the, 38, 39.
61, 76, 168, 229, 539, 546, 54S. Bethany, 289, 445, 564.
572 INDEX TO THE NOTES
Bethlehem, 52. Darkness at the Crucifixion, 537.
Bethsaida, Lk. perhaps ignorant of a David, 52, 167, 472.
second, 243. city of, 52.
Bezae ; see Codex. Davidic descent of Mary uncertain,
Birth of Christ, date of, 55. 21, 23, 53.
Blasphemy against the Holy Spirit, Day of Questions, 455.
321. Dead, raising the, 197, 201, 237.
Blind, healing the, 203, 431. Demoniacs, 134, 136, 229, 253, 342.
Bloody sweat, 510. Demonology, Lk. has no peculiar,
Bread, break, 557. 242, 277.
daily, 295. Demons, 133, 139, 208, 228, 278, 301.
Brethren of the Lord, 174, 223, 549. Denials, Peter's, differences respect-
Bull Unam Sanctam, 507. ing. 593, 514-
Bush, the, 470. Destruction of Jerusalem, 250, 451,
481.
Caesar, 466. Development of Christ's human
Csesarea Philippi, 83, 246. nature and character, 78, 79, 1 14.
Caiaphas, 84, 515. Devil, personal existence of the, 108,
Calvary, 530. 220, 278, 343.
Capernaum, 131, 195. influence over Judas, 490 ; see
Capital punishment, 519, 527. Satan.
Census, 47, 52. Disciples other than the Twelve, 176,
Centurions, 194, 195, 539. 179, 198, 254, 267.
Chiasmus, 277, 324, 529. pairs of, 272.
Childlessness, a calamity to Orientals, Discourses of Christ, 176, 316.
10, 19, 529. Discrepancies between the Gospels,
Children, Christ's attitude towards, 226, 239.
257, 421. Dives, 391.
Chorazin, 276. Divinity of Jesus Christ, 25, 78, 121,
Christ, meaning of the title of the,
364, 37, 5i9-
67, 121 ; comp. 448, 456. Divorce, 390.
Christology of the Synoptists, 282. Documents used by Lk., 7, 44, 46,
Chronology in Lk., 5, 19, 75, 81, 102, 260.
250, 261. Dogs, 392.
Circumcision, 36, 61, 62. Door, the narrow, 346.
Cleansing of the temple probably re- Doric usage, 128.
peated, 453. Dove in symbolism, 99.
Cleopas, 551, 553. Doxology to the Lord's Prayer, 298.
Climax, 184, 203, 204, 245. Draughts of fishes, two such miracles
Cocks not excluded from Jerusalem, to be distinguished, 147.
516.
Codex Bezae, 93, 119, 168, 188, 256, Ebionism not found in Lk., 1S0, 300,
294, 300, 327, 340, 427, 428, 438, 329, 390, 413. 425, 426.
443. 486, 534, 542, 546, 555, 559. Elijah and the Baptist, 15, 241.
Comcidences between Lk. and S. and Moses, 251.
Paul, 274, 411, 514, 558. Elisabeth, mother of the Baptist. 9,
Coins, 320, 370, 465, 475. 25-
Colt, 447. song of, 27, 29.
Confession of Peter, 245. Emmaus, 551.
Conflation of texts, 243, 300, 316, Enoch, Book of, 156, 398, 461.
324, 524, 563, 566. Essenes, 44.
Court of the Women, 67, 475. Eternal life, 284, 386, 427.
Cross, 248, 528. Eucharist, Institution of the, 494,
Crucifixion, 531.
557-
day of the, 491, 492, 527, 541, Evening, 138, 556.
542, 543- Excommunication, 181.
Cups at the Passover, 495. Exorcists, Jewish, 259, 302.
I. GENERAL 573
Faith, 154, 213, 226, 236, 400, 431. Impersonal plurals, 189, 325, 385.
Fasting, 72, 108, 161, 417. Inspiration, not a substitute for re
Feasts, 74, 448, 490, 493. search, 5.
Fig tree, the barren, 339. Interpolations, 22, 120, 165, 168,
Fire, baptizing with, 95. 264, 294, 312, 327, 331, 410, 450,
Five thousand, the feeding of, 242. 521, 522, 525, 531, 533, 540, 542,
Forty, the number, in Scripture, 108. S5i, 56i.
Fox, 265, 349. Itursea, 83.
Funerals, 198, 199, 237.
Jairus, 234.
Gabriel in Scripture and in Jewish James the brother of John, 145, 173,
legend, 16. 237-
Galileans, 263, 337. James of Alphseus, 173.
Galilee, 20, 117, 521. Jericho, 429, 438.
Gehenna, 277, 319. Jerome, Greek text used by, 256,
Genealogy of Christ, 101. 485, SIS-
given as that of Joseph, 103. occasional carelessness
of, 347,
Genitive absolute in Latin of Codex 451. 483, 552.
Bezae, 93, 256, 438. Jerusalem, two forms of the name,
Genitive, characterizing, 124, 383. 64.
Gennesaret, 142. destruction of, before S. Luke
Gentiles, salvation open to the, 69, wrote, 451.
89, 105, 129, 270, 363, 461. Jesus does not publicly proclaim Him-
Gerasenes, 227. self as the Messiah, 247.
Grace before meat, 244, 557. abstains from invading the office
Graves, 312. of constituted authorities, 150,
322, 404.
Hades, 277, 319, 393, 397. often answers questions indi-
Hands, laying on of, 138, 341. rectly, 332, 443.
Hebraisms, 9, 10, 17, 29, 37, 68, 162, seems to use His supernatural
263, 273, 320, 360, 438, 460, 465, power of knowledge with reser-
494, 548. vation, 434, 446.
Hermon the probable scene of the by Divine decree must suffer,
Transfiguration, 250. 247, 250, 350, 408, 506, 555.
Herod the Great, 7, 430, 439. Jews and Samaritans, 263, 289.
his supposed destruction of Jewish Joana, 216, 549.
genealogies, 102. John the Apostle, 145, 237, 250, 259,
Herod Antipas, 83, 97, 241, 337, 264, 279, 292, 512, 516.
348, 522. John the Baptist ; see Baptist.
Herod Philip, 83. Jonah, 306.
Herodians, 464. Jordan, 85.
Herodias, 97. Joseph the husband of Mary, 26, 52,
High priest, 8, 84, 515. 63, (>7, 75, 78.
Hillel, 182, 189, 304, 318. Joseph of Arimathea, 540.
Hinnom, 319. Judaea, meaning of the name, 8, 141,
Holy Spirit, 14, 24, 66, 95, 99, 107, 200, 521.
116, 121, 300, 321, 562. Judas of James, 174.
Horn of salvation, 40. Judas Iscariot, 172, 175, 425, 490,
Houses in the East, 153. 318. 499, 5ii-
his treachery not a fiction, 491.
Iambic verse, accidental, 155. Judas of Galilee, 248, 337, 466.
Ignatius, false tradition respecting, Judge, the unrighteous, similarities
258. between this and other parables,
Imperative present, 186, 196, 199, 413.
288, si I. Judgment, day of, 276.
Imperfect and aorist, 60, 245, 286, Juttah possibly the birthplace of the
556. Baptist, 28.
Kingdom of God, 140, 141, 249, 275, Mary, her supposed vow of perpetual
406. virginity, 24, 53, 224.
Kiss of peace, 512. Matthew, 158, 173.
Kneeling at prayer, 508 ; comp. 416. Gospel of, whether used by Lk.,
26, 27, 64, 74, 246, 250, 462,
Last Supper, day of the, 491. 479, 494-
Latinisms, 336, 361, 441. Measures of quantity, 383.
Lawyers, 152, 206. Medical language in Lk., 19, 28,
Lazarus, 390. 135, 137, 152, 161, 167, 199, 235,
Leaven, 318. 254, 354, 392, 425, 452, 510, 550-
Lepers, healing of, 149, 404. Messiah, 101, 448.
Leprosy, 148, 150. Millenarians, 427.
Levi, 158, 268. Ministry in Galilee, 115.
Levirate law, 468. in Judaea, 352.
Life, 235, 249, 323. Ministry, duration of Christ's, 122.
Lilies of the field, 327. Miracles, their harmony with a great
Limitation of Christ's human know- crisis, 7.
ledge, 79, 197, 236, 404, 446, 472. their position in the Ministry,
Lord, the word, how used of Christ 140, 217.-
and of Jehovah, 152, 199, 309, 400. condensed reports of numerous,
Lord's Prayer, 293. 137, 151, 176, 203.
Lord's Supper, 495, 557. Mission of the Twelve, 238.
Lot's wife, 409. of the Seventy, 269.
Love, 184. Moses, 65, 251.
Luke, not an eye-witness, 2, 3. Mount of Precipitation, 1 29.
not one of the Seventy, 270. of Transfiguration, 250.
not one of the two at Emmaus, Mustard-seed, 344.
55-
has no animus against the
Nain, 198.
Twelve, 172, 248, 255, 494,
Nazareth, 31.
.5", 5H- Nazirite, 10, 14, 267.
his order mainly chronological,
Nominative for vocative, 238, 282.
5) 19, 75. 81, 102, 250, 261.
Non -interpolations, Western, 322,
characteristics of his style, 22,
566.
45, 116, 119, 142, 232, 233, Nunc dimittis, the, 67.
243, 250, 254, 256, 262, 293,
323, 416, 428, 429, 432, 565.
Lysanias, 84. Olives, Mount of, 445.
Optative mood, 22, 94, 170, 421.
Maccabees, Fourth Book of, 471. Oral tradition, 3, 61, 507.
Magdalen, 215 see Mary.
;
Orthography, questions of, 31, 28,
Magnificat, the, 30, 39. 51, 57, 63, 128, 131, 142, 359,
Malchus, 513. 389, 434, 486, 493.
Mammon, 385.
Marcion's alterations in the text of Parables, characteristics of Christ's,
Lk., 283, 347, 389, 423. 217, 285, 367, 371, 390, 458.
Marcion's excisions, 6, 119, 347, 536 coincidences between, 413, 437.
(p. lxviii). pairs of, 163, 344.
insertions, 264, 521. Paradise, 536.
Mark, Gospel of, whether used by Paronomasia, 479.
Lk., 2, 246, 250, 494. Passion, 489.
Marriage, 21, 469. Passover, 490.
Martha of Bethany, 233, 290. Paul ; see Coincidences.
Mary of Bethany, 209, 290. Periphrastic tenses ; see Analytical.
Mary of Magdala, 209, 216, 540, 549. Peter, 140, 142, 144, 172, 236, 237,
Mary the Blessed Virgin, 21, 25, 29, 252, 331, 492, 504, 514.
32, 34. 53. 60, 65, 70, 77- his mother-in-law, 136.
I. GENERAL 575
Pharisees, 152, 161, 210, 309, 348, Rents, Jewish methods of paying,
367, 377, 387. 417, 464, 467- 383, 459-
Philip the Apostle, 136, 173. Resurrection, 467, 469, 546.
Philip the tetrarch, 82. Riches, dangers of, 182, 325, 395, 425.
Philip son of Mariamne, 96. Righteousness, meaning of, 9.
Phlegon, 537. Robbers, the two, 530, 533.
Pilate, 82, 337, 339. 520, 524- Room, upper, 493.
Popular enthusiasm for Christ, 139, Ruler, the young, 421.
306, 430, 447, 454, 489.
Pounds, parable of, not a version of Sabbath, attitude of Jesus towards the,
that of the Talents, 437. 168, 170, 343.
Prayer, Lk.'s Gospel the Gospel of, miracles wrought on the, 353.
99, 151, 171, 246, 251, 294, 298, Sadducees, 467, 519.
411, 508. Salome, 540, 549.
the Lord's, 293. Salt, savourless, 366.
Precepts of Christ that cannot be kept Salvation, 41, 68.
literally, 185, 329. Samaritans, 263, 289, 337, 404, 405.
Preface of the Gospel, its resemblance Sanhedrin, 248, 269, 455, 514, 517.
to other prefaces, 6. Sarepta, 128.
Pregnant construction, 122, 141, 201, Satan, 108, in, 278, 302, 341, 490,
488. 53
Prepositions of rest with verbs of never said to be visible, 109, 114.
motion and vice versd, 15, 151, Scorpions, 279, 300.
169, 201, 299, 488. Scourging, 321, 525, 527.
Presentation in the temple, 64. Scribes, 160, 368.
Priests, 9, 18. Sepulchre ; see Graves, Tombs.
residences of the, 19, 28, 287. Sermon on the Mount, 176.
Procurators of Judaea, 49, 51, 82. Seventy, the, 269, 277.
Prophecies of Christ, 277, 451, 477. Shealtiel, 104.
Prophets and prophesying, 40, 66, 72, Sheba, the queen of, 307.
428, 457. Shechinah, 24, 55, 252.
Prophets, the, as a division of Sheol, idea of in O.T., 397.
Scripture, 555, 562. Shepherd, the Good, 328, 368.
Psalm x., Christ's question about, Shepherds, 54.
472, 473- Shewbread, 167.
Publicans or tax-collectors, 91, 159, Sicarii, 174, 455.
367, 433- Silence, why enjoined on the healed,
Purification, 63, 64, 150. 149, 233, 238.
Purpose of the Gospel, 5. Siloam, 339.
Simon, Lk.'s use of the name, 144
Quirinius, census of, 49. 172.
Simon the Pharisee, 209.
Rabbinical sayings, 13, 89, III, 168, Simon Zelotes, 174.
170, 171, 193, 306, 385, 494; see Simon of Cyrene, 527.
Hillel, Mishna, and Talmud, in Sinaitic Syriac ; see Syriac.
Index II. Slaves, 26, 68, 332, 376, 401, 439,
Rationalist explanations of miracles, 459-
61, 149, 245. Socrates, 146.
Readings, important differences of, Soldiers, 92, 523, 531, 533.
22, 59, 63, 100, no, 120, 141, 165, Son of David, 431.
187, 193, 227, 243, 253, 264, 272, Son of God, 25.
292, 294, 315, 355, 385, 387, 420, Son of Man, 156.
486, 496, 509, 524, 525, 531, 533, Son of the Law, 75.
537, 544, 548, 550, 55 1 552, 560,
,
Soul and life, 249, 324.
561, 565, 566. Sparrows, 319.
Rebel's beating, 129. Spirit and soul, 31, 71; see Holy
Remission of sins, 42, 86, 154, 563. Spirit.
Steward, different kinds of, 332, 381. Triumphal entry into Jerusalem, 444,
Style of Lk. ; see Luke. 452-
Subjunctive mood, 169, 244. Twelve, the, 172, 215, 239, 428.
Superscription or title of the Gospel,
I.
Uncleanness, 63, 150, 267, 310.
on the Cross, 533.
Unicorn, 40.
Supper, the Last, 494.
Surgery, miracle of, 513.
Usury not forbidden by Christ, 188.
Susanna, 216.
Swine, difficulties respecting the de- Veil of the Temple, 537.
mons and the, 229. Veronica, 233, 529.
Sycamore, 400, 433. Version, Authorised, criticisms on,
Synagogues, business done in, 117, 73, 102, 1 10, 122, 212, 248, 320,
195, 32i. 3f5,
331, 333, 347, 354, 357, 358,
offices of, 123, 342. 368, 440, 464, 521, 525, 549, 554.
service of, 119, 123, 341. Revised, criticisms on, 25, 85,
numbers of, 117, 118. 272, 274, 325, 331, 347, 354,
Symeon, 65. 368, 377, 407, 440, 464.
Synoptic Gospels, 115, 125, 141, 147, Versions, English, prior to AV.,
3,
151, 242, 248, 254, 260, 424, 429, 15, 34, 146, 159, 208, 339, 340,
45o, 49i, 532, 536, 549- 358, 366, 386, 401, 418, 439, 449,
Syriac, Sinaitic, readings of the, 53, 483, 484, 549-
63. 253, 258, 268, 272, 283, 288, Latin, remarkable features 'in,
3,
322, 352, 356, 373, 402, 403, 408, 15, 55, 175, 217, 313, 315,
444, 447, 448, 449, 452, 3i8, 327, 371, 375, 396, 413,
459, 465,
466, 468, 478, 479, 496, 517, 518, 442, 448, 452, 480, 481, 484,
526, 532, 533, 534, 543, 544, 545, 489, 5i, 504, 521, 523, 530,
547, 548, 549, 55o, 556, 559, 561, 540 548, 555, 556, 557, 559.
562, 566, 568, 569. Vespasian, 87, 251, 522.
Virgin birth, 26, 67.
Tabor, 251. Voice from heaven, 100, 253.
Talmud see Index II.
;
Vultures, 410.
Tell Hum, 117, 131, 195, 276.
Temple, the, 11, 476. Washing, 309.
pinnacle of, 113. Wedding, 331, 357.
captains of, 490. Western non-interpolations, 322, 566.
Temptation of Christ real, 106, 114. Widow, 72, 198, 412.
Tenses, sequence of, 169, 421. Wine, new and old, 164, 165.
Tetrarch, 82. Woes, 181, 276, 311, 398, 500.
Theophilus, a real person, 5. Words of our Lord, the first recorded,
Tibenus Csesar, the fifteenth year of, 77-
'
81. from the Cross, 531, 535, 538.
Tiberius Gracchus, 266. the impossibility of inventing
Title ; see Superscription. such, 539.
Tolerance, lessons of, 258, 261.
Tombs, 198, 229, 313, 547. Zacchseus, the head tax-gatherer, 432.
Trachonitis, 8^. Zacharias, father of the Baptist, 8, 9,
Transfiguration, 250, 253.
36, 85.
Treasury in the temple, 475. his prayer, 13.
Trials of Christ, the ecclesiastical, Zacharias, the blood of, 314.
514, 517- Zealots, 174, 269.
the civil, 519, 522. Zerubbabel, 103.
Tribute to Caesar, 463, 520. Zeugma, 37.
II. WRITERS AND WRITINGS 577
Index II. Writers and Writings.

Quotations from Greek and Latin authors in illustration of Grammar and
Diction are not included in this Index. 1
Abbott, E. A., 138, 513, 545. Bentley, 396.

Abbott, T. K., 489, 498. Bernard, Saint, 417, 511.
Acta Pauli et Theclee, 23. Beza, 102, 146, 202, 249.
Acts of Pilate, 233, 489, 527, 533, Birks, 260.
534, 537, 539- Blakesley, 496.
Africanus, 102, 103, 537. Blass, 125, 236, 415, 481, 519, 567.
Alexander, Bishop, 91, 329, 551. Bleek, 16, 71, 443, 463.
Alford, 19, 21, 132, 207, 210, 249, Blunt, J. H., 31.
304, 351, 514. Blunt, J. J., 216, 287.
Ambrose, 24, 101, no, 209, 264, 273, Boniface vin., 507.
323, 340, 368, 391, 4", 422, 483, Briggs, C. A., 488, 498.
531, 533, 535- Browne, E. Harold, 79.
American Church Review, 86. Burton, 194, 208, 229, 236, 257, 278,
American Revisers, 208. 441, 449, 459, 482, 517, 526, 542.
Anastasius Bibliothecarius, 258.
Andrewes, Bishop, 56. Cajetan, 249, 350.
Andrews, S. J., 55, 64, 131, 35- Calvin, 249.
Annius of Viterbo, 103. Campbell, Colin, 91.
Antipho, 92. Caspari, 9, 178, 261, 445, 552.
Apostolic Constitutions, 67, 155, 186, Cassiodorus, 48.
432, 503- Catullus, 199.
Aquila, 26, 57, 339. Celsus, 425.
Aretaeus, 254. Chad wick, 172, 230.
Arethas, 545. Chandler, 208, 226, 229.
Aristotle, 185, 323, 347, 442. Charles, R. H., 398, 461.
Arrian, 466. Chase, F. H., 294, 295, 298.
Assumption of Moses, 262, 310. Cheyne, 182.
Augustine, 100, 109, 125, 186, 210, Chrysostom, 150, 197, 202, 205, 436,
211, 214, 226, 273, 280, 289, 291, 437, 506, 531, 533-
294, 298, 354, 375, 385, 437, 443, Chwolson, 492, 519.
489, 533, 535, 538. Cicero, 442, 449, 464.
Classical Review, 119, 513.
Bacon, 216. Clement of Alexandria, 55, 122, 136,
Barnabas, Ep. of, 145, 564. 143, 157, 189, 266, 271, 424, 432.
Baur, 232, 264. Clement of Rome, 33, 189, 399.
Bede, 9, 12, 37, 241, 246, 249, 255, Pseudo-Clement, 273, 386.
257, 292, 407, 421, 423, 436, 438, Clementine Homilies, 161, 189, 281,
457, 464, 480, 502, 503, 505, 512. 423, 432.
Becker, 222. Cle7>ientine Liturgy, 279.
Bengel, 17, 29, 37, 78, 81, 90, 93, Clementine Recognitions, 270, 432,
137, 143, 211, 214, 246, 271, 274, 538.
287, 322, 334, 362, 367, 396, 423, Complutensian Bible, 37, 63.
441, 471, 475, 503. Conder, 85, 129, 251, 276.
1
In the majority of cases the references given in this Index are to actual
quotations. But, as one of its purposes is to supplement the list of com-
mentaries given in the Introduction (pp. lxxx-lxxxv), by mention of other
writers and writings which have been found helpful, bare references without
quotation are often included.
37
Contemporary Review, 229, 295, 523. Fritzsche, 89, 133, 154, 192, 203,
Cornelius a Lapide, 126, 278, 450. 531.
Coverdale, 167, 303. Funk, 564.
Cox, S., 223, 308, 328. Furneaux, 51, 212.
Cremer, 231, 235.
Cromwell, Thomas, 440. Galen, 126, 137, 188.
Curtius, 182, 191. Gladstone, 228.
Cyprian, 298, 418, 427, 436. Godet, 26, 50, 69, 76, 130, 137, 157,
Cyril of Alexandria, 139, 340, 343, 160, 171, 211, 267, 316, 359, 387,
349, 368, 406, 410, 422, 505, 507. 39i, 447, 45o, 451, 474, 488, 536,
Cyril of Jerusalem, 251, 531, 533. 543-
Gore, 24, 27, 108, 307, 473.
Davies, T. L. O., 326, 357, 401. Gospel ace. to the Hebrews, 99, 169,
Davidson, S., 84. 425, 538.
De Wette, 16, 116, 144, 334, 415, Gospel of the Infancy, 76, 229, 534.
473- Gospel of Pseudo-Matthew, 53.
Derenbourg, 309, 321, 337, 405. Gospel of Nicodemus, 65.
Didache, 47, 186, 297, 495. Gospel of Peter, 527, 531, 536, 540,
Didon,28, 35, 107, 130, 159, 415, 561. 541, 548.
Dimma, Book of, 485. Gould, E. P., 218, 227, 472, 475.
Diodorus Siculus, 338. Green, no, 132, 171.
Dionysius of Alexandria, 298. Gregory of Nazianzus, 304.
Dioscorides Pedacius, 5. Gregory of Nyssa, 295, 297, 406.
Dbllinger, 188. Gregory the Great, 279, 293.
Dorner, 156. Gregory, C. R., 203, 212, 253, 392,
Driver, 31, 88, 473. 393, 399, 412, 459, 557.
Groser, 192, 401.
Ebrard, 50. Grotius, 24, 28, 29, 145, 146, 164,
Ecce Homo, 7, 80. 177, 215, 280, 323, 339, 351, 371,
Edersheim, n, 54, 129, 133, 178, 427, 440, 504-
235, 269, 328, 345, 456. Guardian, 486, 492, 542.
Ellicott, 73, 261, 351, 411. Gumpach, 50.
Enoch, Book of, 25, 156, 262, 385.
Ephrem, 523. Hahn, 249, 264, 269, 405, 406, 415,
Epiphanius, 274, 521, 536, 551. 555-
Erasmus, 311. Halcombe, 261.
Eusebius, 52, 180, 233, 271, 382, 410, Hall, Bishop, 357.
481, 482, 530, 537, 560. Hammond, C., 294.
Eustalhius, 166. Harnack, 172.
Euthymius Zigabenus, 53, 150, 184, Harris, Rendel, 119, 264, 486, 521,
207, 420, 421, 435, 501, 513, 533. 523, 542, 567.
Evans, T. S., 58, 144, 278. Hase, 75, 80, 130, 202, 214, 282,
Ewald, H., 81, 87, 141, 189, 339, 448, 487.
531. Hatch, 33, 93, 121, 155, 332.
Ewald, P., 177. Haupt, D. E., 488.
Expositor, 102, 105, 155, 196, 222, Hausrath, 118, 152, 456.
246, 311, 372, 425, 498, 536. Hefele, 564.
Expositor's Bible, 174, 224. Hegesippus, 532.
Ezra, Fourth Book of, 25, 262, 273, Heinichen, 96.
479- Hengstenberg, 209.
Ezra, Fifth Book of, 386. Heracleon, 158, 320.
Hesychius, 93, 315.
Fairbaim, 105. Hierocles, 469.
Farrar, F. W., 133, 175, 178. Hilary, 544.
Feine, P., 177. Hilgenfeld, 266, 415.
Field, F., 58, 188, 287, 289, 315, Hippocrates, 8, 510.
413. 445, 452, 530. Hippolytus, 386, 423, 560.
II. WRITERS AND WRITINGS 579
Hitzig, 430. Maccabees, Fourth Book of, 471.

Hobart, 135, 137, 152, 161, 193, 197, Macknight, 429.
199, 230, 235, 254, 275, 425, 452, M'Lellan, 51, 101, 296, 406.
484, 510. Magna Moralia, 222.
Hoffmann, R. A., 497. Maimonides, 285, 466, 517.
Hofmann, 19, 555. Maine, 372.
Holtzmann, 19, 148, 209, 249, 422. Malalas, 233.
Hooker, 79, 297. Maldonatus, 249, 350, 406, 422, 434,
Hort, 58, 150, 311, 315, 341, 389. 533, 556.
Huxley, 228. Marcion, 119, 264, 347, 423.
Margoliouth, 329.
Ignatius, 560 ; comp. 504. Marshall, 102, 231.
Irenseus, 197, 237, 386, 528. Martial, 245, 361.
Isocrates, 186. Maundrell, 366.
Maurice, F. D., 46, 165.
Jannaris, 296, 298. Mayor, J. B., 53, 174, 223, 549.
Jerome, 112, 166, 169, 256, 276, 286, Menander, 223.
296, 377, 421, 427, 53i. 538, 544, Meyer, 35, 130, 413, 510.
560. Michaelis, 158.
Josephus, 84, 97, 102, 117, 131, 142, Mill, W. H., 101.
251, 269, 339, 345, 452, 466, 467, Milligan, 380, 390.
474, 477, 482, 490, 538. Milman, 174.
Julian, the Emperor, 366. Mimnermus, 327.
Jiilicher, 498. MisAna, 54, 194, 355, 468.
Julius Africanus, 102, 103, 537. Mozley, J. B., 93.
Justin Martyr, 49, 54, 99, 280, 423, Muratorian Canon, 4.
446, 462, 497, 527.
Juvenal, 245, 310. Neander, 70, 85, 237, 422, 449, 538.
Nicander, 167.
Keim, 78, 108, 122, 148, 197, 227, Nicephorus Callistus, 258.
232, 247, 282, 313, 422, 430, 458, Nicholson, E. B., 538.
487, 502, 539. Nilus, 297.
Kennedy, H. A. A., 10, 134, 160, 199, Nineteenth Century, 228.
211, 233, 273, 288, 332, 362, 542. Nonnus, 174.
Kimchi, 330. Nosgen, 122, 249, 447,. 457, 488.
Koran, 425, 528.
Kuenen, 468. Olshausen, 58, 237, 345.
Oosterzee, 262, 449.
Lactantius, 86. Origen, 54, 122, 125, 197, 237, 271,
Lange, 11, 79, 101, 262, 267, 345, 328, 511, 533, 536, 55 1 , 56o.
394, 528, 5Si, 559, 561.
Lassere, 24, 275, 416. Page, 293.
Latham, 109, 112, 182, 295, 381, 441, Passio S. Perpetual, 92.
466, 473, 548. Pauli Prsedicatio, 99.
Latimer, 440. Paschasius Radbertus, 305, 321, 351,
Leo the Great, 251. 411.
Lewin, 74, 81, 83, 92, 337. Pearson, Bishop, 79.
Liber Antiphonianus, 22. Pfleiderer, 352.
Lightfoot, J., 103, 122, 181, 235, 251, Philo, 66, 119, 195, 337, 520.
269, 285, 525, 537, 543. Philostorgius, 233.
Lightfoot, Bishop, 81, 220, 230, 290, Photius, 528.
296, 308, 323, 326, 514. Plato, 66, 170, 191.
Lipsius, R. A., 147, 171. Pliny the Elder, 48, 210, 268, 360,
Loman, 352. 366.
Longfellow, 274. Plutarch, 44, 183, 210, 266, 528.
Lucian, 91, 292. Polybius, 539.
Luther, 163, 190, 202, 303, 507. Pressense, 310, 468.
Protcvangelium ofJames, 53. Tacitus, 48, 82, 477, 478, 482.

Psalms of Solomon, 32, 33, 41, 56, Talmud, 18, 1 59, 244, 249, 273, 31 1,
57, 283, 284, 295, 3io, 394- 337, 343, 349, 354, 356, 4", 416,
419, 422, 423, 425, 468, 474, 516.
Quadratus, 201. Terence, 357, 384, 412.
Tertullian, 35, 49, 202, 224, 252, 253,
Ramsay, 536. 268, 271, 295, 297, 391, 399, 480,
Renan, 124, 131, 156, 207, 224, 245, 512, 542.
260, 277, 322, 454, 539, 553- Testaments of the XII. Patriarchs, 21,
Resch, 168, 273, 442. 43, 73, 262, 323, 503.
Reuss, 246, 416. Theodotion, 463.
Riess, 48. Theophylact, 190, 205, 349, 533, 551,
Robinson, E., 193, 198, 313, 447. 556.
Ronsch, 489. Thirlwall, 473, 497.
Ruskin, 188, 529. Thomson, W. M., 178, 226, 227,
Ryle, 57, 262, 313, 562. 366.
Tischendorf, 130, 166.
Sadler, 385, 429, 546. Tractatus de Rebaptismate, 99.
Salmon, 157, 161, 426, 474, 567. Tregelles, 173.
Sanday, 121, 157, 177, 229, 231, 282, Trench, 143, 145, 165, 184, 207,
307- 210, 230, 262, 286, 326, 341, 349,
Schaff, 78, 105, 495. 371, 397-
Schanz, 184, 226, 511. Tristram, 65, 75, 144, 150, 164, 210,
Schleiermacher, 21, 60, 69, 73, 177, 215, 235, 251, 273, 286, 320, 326,
404, 452, 506. 345, 354, 360, 374, 4", 433, 449-
Schoettgen, 310, 330, 338, 348, 352,
385, 411, 417, 419, 423, 474. Unam Sanctam, 507.
Scholten, 242.
Schreiber, 381. Veitch, 274, 455.
Schiirer, 19, 49, 83, 152, 263, 468, Velleius Paterculus, 82.
518.
Scrivener, 21, 58, 165, 486, 542, 546. Warfield, 27.
Semeria, 492. Weiffenbach, 487.
Seneca, 308. Weiss, 31, 61, 124, 137, 201, 221,
Servius Sulpicius, 126. 239, 245, 253, 341, 406, 430, 441.
Simcox, W., 22, 32, 169, 282. Wendt, 487.
Simplicius, 268. Westcott, 20, 105, 106, 144, 284, 320,
Smith of Jordan Hill, 229. 350, 419, 442, 460.
Sozomen, 233. WH., 21, 59, 166, 220, 243, 427, 440,
Spitta, 498. 479, 489, 497, 509, 53i, 532, 55i.
Stallbaum, 335, 553. 566.
Stanley, 54, 129, 142, 198, 215, 218, Wetstein, 165, 324, 327, 345, 370, 466.
344, 447, 449, 541. Wieseler, 9, 50, 82, 166, 261, 262.
Steinhart, 271. Winer, 23, 26, 33, 36, et passim.
Stier, 207, 351. Wilson, C. W., 131, 232, 477.
Strabo, 44, 51, 141, 219, 286. Wordsworth, Chr., 132, 289, 385,
Strauss, 70, 130, 197, 200, 202, 352, 422, 483, 557.
413, 430, 437, 473, 502, 539. Wordsworth, J., 243, 306, 315, 371.
Stroud, 511. Wright, 437, 557.
Suetonius, 82, 92, 333.
Suicer, 173, 262, 268, 365. Xenophon, 146.
Suidas, 48, 154.
Surenhusius, 123. Zeller, 423.
Swete, 25, 26. Zumpt, 49.
III. GREEK WORDS 581
Index III. Greek Words.

[AjSid, i. 5. dj'd7cuoj', xxii. 12.
'Api\r)n?i, iii. 1. dntyev, ii. 22, viii. 22.
'Afipad/J., rbv KbXwov, xvi. 22. dvayivdxriceiv, iv. 16.
dfivcraos, viii. 31. dvayKdeiv , xiv. 23.
dyaOoiroieiv, vi. 33. dvdyKi)v Hx lv > x ^ v - I ^-
d,7a\Xi', i. 47, x. 21. d'a5et*ci'i5'a, x. I.
d7aX\/a(ris, i. 14. dpdSet^ts, i. 80.
dyairq.v, vi. 27. dva^rjreTv, ii. 44.
dydirrj, xi. 42. dvddriixa, xxi. 5.
a7a7n7r6s, iii. 22. dj'atpeti', xxii. 2.
dyyeXos, i. II. dvaKadlêiv, vii. 15.
dyet, xxiv. 21. dvaKplveiv, xxiii. 14.
&7tdf>', xi. 2. dvdXrj/iif/is, ix. 51.
frytos, i. 35. dpaXi/etp, xii. 36.
S/ypa, v. 9. dvdfiv7)<ris, xxii. 19.
d7pa.K\e', ii. 8. dvdireipos, xiv. 1 3.
dyuvla, xxii. 44. dvairifiireiv, xxiii. 7.
dywvlfrcrOat, xiii. 24. dcdcrracrts, ii. 34.
ddeX<j>ol rod Kvplov, viii. 19. dvardcveadai, i. I.
AXdys, x. 15, xvi. 23. dvaroX-j, i. 78.
ddada, xiii. 27. 'AvSptas, vi. 14.
dStKoy, xvi. 11. dveKT&repov, x. 12.
ddwareiv, i. 37. dvivbeKTov, xvii. I.
&v/m, rd, xxii. I. dj^/3, vi. 8, xxiv. 4,
ddereiv, vii. 30. &v6puTros, vii. 8.
ttXfULTOl, dp6fij3oi, xxii. 44. dviardvai, i. 39, iv. 38.
alveiv, ii. 13. 'Avva, ii. 36.
alvos, xviii. 43. 'Avvas, iii. 2.
atpeiv, vi. 29. dpota, vi. II.
a^Mti* (puv/ji>, xvii. 13. dj>0' c&*, i. 20, xii. 3.
ofrtoj', xxiii. 4. dvTiXa/ji^dveffOai, i. 54.
alxftdXtoTos, iv. 18. dvTiwappxe<rO<u, x. 31.
to*, i-
55- avrlirepa, viii. 26.
ai(bi>ios, x.25. dvoadev, i. 3.
dtcddapros, iv. 33. dvdrrepov, xiv. IO.
aK077, vii. 1. da-ay/AXei?, viii. 20.
dKoAoi50ei ^toi, xviii. 22. dirapTicr/ji.6s, xiv. 28.
dicofciv, vi. 27. aVas, iii. 21.
dKpi{3Qs, i. 3. diret0i)s, i. 17.
dXdâarpov, 37. vii. direXirlteiv, vi. 35.
dXiicTup, xxii. 60. djr^x"> vi. 24.
SXevpov, xiii. 21. &Tn<TTos, xii. 46.
dX?70ws, ix. 27. dir6, vii. 35.
dXX' ^, xii. 51. d-n-6 roO j'Oj', v. IO.
dXXo7ej/^s, xvii. 18. airoypcuprj, ii. 2.
aXvcns, viii. 29. d7ro5^%ea-ât, viii. 40,
dX&v, iii. 17. a7ro5t56j'at, xx. 25.
dfj.apTU}\6s, vii. 37. airoSoKifjidêiv, ix. 22.
&flfJ.1TT0S, i. 6. aTroKplvecrdai, i. 19.
d/j.<p6Tpot, v. 7. diroXafx^dveiv, vi. 34.
a>, i. 62. diroXtfetj', ii. 29.
dvafiaiveLv, ii. 4. dwoXfrrpwiris, xxi. 28.
582 INDEX TO THE NOTES.
airoirviyeiv, viii. 7. BT)0\e^n, ii. 4.

airo<7Tra.<T0TJvai, xxii. 41. Bi70#a7i), xix. 29.
aToariWeiv, iv. 18. /9Xos, iii. 4.
air6<TTo\os, vi. 13. /3fo$, viii. 43.
airocrofwrlteiv, xi. 53- fi\a<r<f>rip.La, v. 21.
aTroarpifeiv, xxiii. 14. p66vvov, vi. 39.
&iroT&<T<reffdai, ix. 61. /SoXtJ, xxii. 41.
airoTeXeiv, xiii. 32. j3oij\eff0ai, x. 22.
d7roT'd<nm', ix. 5- /JouXei/nJs, xxiii. 50.
airoif/tixetv, xxi. 26. (lov\^ tov Oeov, vii. 30.
airreiv, viii. 16, xv. 8. (3ovv6s, iii. 5.
dirreadcu, vii. 39. Ppaxlwv, i. SI.
dpa, i. 66. f2pi<po$, ii. 12, xviii. 15.
dpa, xviii. 8. fotjCH*, vii. 38.
'Api/iaOala, xxiii. 5 1. Ppvy/j.6s, xiii. 28.
apiary.?, xi. 37. /SiWos, xvi. 19.
dproi rijs wpodtffews, vi. 4.
afmjeiv, xiv. 34. Ta^pt^X, i. 19.
&pxe<r6at, iii. 8, iv. 21, xii. 45. 7afo</>i/Xd/o*', xxi. I.
d/>x^ k. iôvala, xx. 20. TaXtXala, i. 26.
apxiepefo, iii. 2, ix. 22. yd/tat, xii. 36, xiv. 8.
dpxfrcXc&vTjy, xix. 2. 7dp, xviii. 14, xxiii. 22.
AvfieffTos, iii. 17.
d<rc6s, v. 37. ytevva., xii. 5
dcadpiov, xii. 6. 7e'ed aCri;, xxi. 32.
dcrcirws, xv. 13. yevvqv, i. 1 3.
dreWftM', iv. 20. yivvijfw., iii. 7-
ciuXt}, xi. 21. Tevvqaaptr, v. I.
ai5cT7//>6$, xix. 21. re/)a(7i7v6s, viii. 26.
ai>r6s, i. 16, ii. 38. 717, t?, iv. 25.
a^cuTo*, xxiv. 31. 7fre<70at, i.
5, 41, iii. 2, iv. 36, vi. 13.
&<peais a/j.apTiwi>, i. 77. yivdxrueip, x. 22.
a<popleiv, vi. 22. yvwplfav, ii. 17.
acppwv, xi. 40. 7vw(TT6y, xxiii. 49.
aipvirvovv, viii. 23. 7077ê', v. 30.
dx/>oy, xvii. 10. ypaipif, i], iv. 21.
&X VP 0V >
iii- *7- 8ai/j.6viov, iv. 33, vii. 33.
Sa/crt/Xos, xv. 22.
/3a0^ws, xxiv. 1. SdfcrvXoj, 9eoC, xi. 20.
f}a66veit>, vi. 48. Savifetj', vi. 34.
/SaXXdjTtop, x. 4. Savurrfis, vii. 41.
P&Weiv, v. 37, xvi. 20. 5 Kal, iii. 9.
fSawrifeiv, iii. 7. Wijrts, i. 13, v. 33.
/3dirTi(r/xo, iii. 3. del, ii. 49, iv. 43, ix. 22.
/9a?rri(m}s, 6, iii. 7. SeiaOai, v. 12.
Ba/xx/J/Jas, xxiii. 18. 8e"peiv, xii. 47.
BaptfoXo/xcuos, vi. 14. 5e<T7r<$T?7S, ii. 29.
f3a<ravl{eiv, viii. 28. [5eirre/j67r/)WToj], vi. I.
/Sdâcos, xvi. 23. r 0<K> xxii. 17.
5^x
14, xiv. 27.
/3a<rrdfetj', vii. Sid, v. 19.
/3dros, vi. 44, xx. 37. 5i4, Twy irpotpTjTU)!', xviii. 31*
/Sdroj, xvi. 6. Sta^dWeiv, xvi. I.
fidtXvyfjM, xvi. 15. dtaftXe'iretv, vi. 42.
Beefe/SotfX, xi. 15. 5id/io\os, iv. 2, viii. 12.
pe\6vr), xviii. 25. I
Sta77AXetj', ix. 60.
Biâc/d, xix. 29. !
diayprjyopetv, ix. 32.
diaO-^Kt], xxii. 20. elfyqvqv, els, vii. 50.

dta\oyi<Tfj.6s, v.22. efr, iv. 23, 44, v. 16, vii. 1, 30.
diaiiiveiv, xxii. 28. eh, fila, 'iv, viii. 22, xiv. 18, xxiv. 1.
diapeplfav, xxii. 1 7. elcrdyecv, ii. 27.

Siaj'otyet?', ii. 23. elo~<pe'peii>, xi. 4.
8iav6r]fJLa, xi.17. <fc, <?, ii. 4, xi. 13.
8iavvKTepeijeu>, vi. 12. k veKpwv, xx. 35.
diairpay/jiaTetiecrdcu, xix. 15. iicp&Xkeiv, vi. 22.
Siaaeleiv, iii. 14. iicdiddvai, xx. 9.
8t.a.<TTp<peiv, ix. 41, xxiii. 2. iKdiKeiv, xviii. 3.
diaadbfav, vii. 3. ^/cet, xiii. 28.
diardcrcreiv, iii. 13. inelvos, x. 12, xxii. 22.
diacptpeiv, xii. 7. iKKbirreiv, iii. 9, xiii. 7.
Siipxeirdai., ii. 15, v. 15. iKKpi/xao-Oai, xix. 48.
drfy7i<ns, i. 1. K\4yeo-0ai, vi. 13.
dlicaios, i. 6. iKXeliretv, xvi. 9, xxii. 32, xxiii. 45.
o'ikcuoOj', vii. 29, 35. Kfj,VKTT]plêiv, xvi. 14.
8iKat(a/j.a, i. 6. iKireipdêiv, iv. 12.
SIktvov, v. 2. iKirX^crcreadai, ii. 48.
&6, 35.
i. iKirvietv, xxiii. 46.
diXOTOixelv, xii. 46. l/corao-is, v. 26.
Bbyfia, ii. I. iKTevicrrepov, xxii. 43.
8o/c6s, vi.41. 4\ala, xix. 29, xxi. 37.
8odfeii', 20. ii. ZXaiov, vii. 46.
5odfi' t^j* 9e6^, v. 25. 'EXatcfo', xix. 29, xxi. 37.
8oti\7j, i. 38. ^Xdxurros, xvi. 10.
SoOXos, vii. 7, xv. 26. \tyxeo-dai, iii. 19.
5o%^, v. 29. \eos, i. 50, 54, 74.
'EXktcuos, iv. 27.
diva/Ms, iv. 14, 36. \KoO<rdai, xvi. 20.
dwdarr]?, i. 52. 'E^/wiotfs, xxiv. 13.
5wcit6s, i. 49. e'/j.iri/j/irX&vat, vi. 25.
dtiveiv, iv. 40. e"/jLirpo<r9ev, xix. 4, 28.
oW/c6Xws, xviii. 24. ^p, iv. 32.
dw/ta, v. 9. tfp iôvalq,,
i. 32.
& after verbs of motion, i. 17, v. 16,

&t, iv. 34. vii.
17.
&i>,' xix. 40. ivavrlov, xx. 26.
34, 41, xxii. 51.
iq.v, iy. fr/Soifos, vii? 25, xiii. 17.
iavroO, iavruv, xii. 1, xxi. 30. ivdtjeiv, xxiv. 49.
efidopJiKovTa, x. I, 1 7. ivedpetieiv, xi. 54.
iyeipeiv, i. 69. eWxeti', xi. 53.
iyKatceiv, v. ivtcaKeiv. iviavrbv Kvpiov Senrbv, iv. 19.
5a<pLeiv, xix. 44. ivKaKetv, xviii. I.
di>7], rd, roO ic6ixfiov, xii. 30. Zvovra, ra, xi. 41.
0os, /card rd, i. 8. ^vTLjxos, vii. 2.
el, xiii. 22, xxii. 67. xvii. 21.
Ifi'To? u/x.&v,
ei 5 /i^7e, v. 36. ivrpiwecrdai, xviii. 2, xx. 1 3.

et Kcti, xi. 8, xviii. 4. iv&wiov, i. 15.
e /x^, iv. 26. iâirelcrdai., xxii. 31.
el8i.iTfj.evoi', /card to, ii. 27, i. 8. ii;al(pvq<s, see i<f>vri$.
elcodds, /card to, iv. 16. iâiroiTTiWeiv, xx. 10.
e'iveKev, ov, iv. 18. iîpxecrdai atro, iv. 35.
eZVef 5, i. 13, iv. 24. ecrri, xx. 22.
elirev nrapafiok-qv , vi. 39, êcpvrjs, ii.13, ix. 39.
elirev Trpos, i. 13. &J77S, vii. 11.
elprjVT], ii. 29. iîardvai, ii. 47,
o5os, ix. 31. ei>04us, xii. 54.

il-ovOeveiv, xviii. 9. eiiKOiribrepov, v. 23.
iôvala, iv. 32, 36, ix. I. etiXaffls, ii. 25.
iovata rov <tk6tovs, xxii. 53. euXayetj', vi. 28.
iicalpeiv ipwirfv, xi. 27. etikoyTtfUvos, i.42.
iiratffxvvecrdcu, ix. 26. et)Xoyi7r6s, i. 68.
^7ratre?i' ) xvi. 3. etfr6j'ws, xxiii. 10.
iwdv, xi. 22, 34. efrxupHTretv, xxii. 17, 19.
iwavdyeiv, v. 3. 4<pr]fiepia, i. 5.
^ravaTratfecrtfcu, x. 6. i<pi<TT&i>ai, ii. 9.
iiruS-!), vii. I. ^civ, vii. 42.
ivcidr/irep, i. I. 2ws, iv. 42.
iTripxeaOau,'}. 35-
iTrepwTifP, iii. IO. Zaxapfas, i- 5.
iwixtt-v, xiv. 7. f^XarnJs, vi. 15.
iirrjpedfeiv, vi. 28. fik 2. 37;
<M, iv. 25, v. 5. ^Tfrelv, xiii. 24.
îri 7-77S fidrov, xx. 37. ZopoyScfySeX, iii. 27.
imPipdfriv, xix. 35. fify7, xii. I, xiii. 21.
ivifiXtireiv, ix. 38. furypeiv, v. IO.
iiripXrjfia, v. 36. fw^, viii. 43.
iiriyivdxxKeiv, i. 4, v. 22. fwtryoi'e?*', xvii. 33.
iiriypa<pî, xxiii. 28.
^7ri5etj', i. 25. 1j, xv. 7, xvii. 2.
iirtdi56vai, iv. 17. i}, dXX', xii. 51.
bn^riTeiv, iv. 42. rtye/xoveiieiv, ii. 2, iii. I.
^7riKer0at, v. I, xxiii. 23. fjye/jiovla, iii. I.
iiriXanfiiveadai., ix. 47. fiyefi&v, xx. 20.

^7rt\eix', xvi. 21. ^Xt/cfa, ii. 52, xii. 25.
^7rtoi5<rioj, xi. 3. riftipcus, iv rats, i. 39.
iiriirlwTeiv, i. 12, xv. 20. 7)/j.laia, rb., xix. 8.
iiri<TiTi.<T^bs, ix. 12. 'H.p<Jdr)s, i 5.
iiriGKiirreadai, i. 68, vii. 16. (Antipas),
'H/3y'5i7s iii. 1, ix. 7.
iirurKidfav, 35, ix. 34. i. 'HpwSids, iiL 19.
iwiffKoirJi, xix. 44. fl<Tvxdfru', xiv. 3.
iwiffri/rris, v. 5. ^Xos, iv. 37, xxi. 25.
4iri<rTp4<pfiv, viii. 55.
^7rrxtfi', xxiii. 5. Odfifios, iv. 36.
iiriTinqv, iv. 39. ffav/idfeiv iwl, ii. 33.
Ti<f><I}<7Keu> ) xxiii. 54. 6ea.<rdai, v. 27.
iirix f-lpeu', i. I. Âeiv, ix. 24, 54, xiii. 31, xx. 46.
ipyaalav SiSbvai, xii. 58. 0\7)fj.a, xxii. 42.
fprjuot, i. 80. Ge6<f>i\os, i. 3.
icr8r]<ris, xxiii. II. Oepaireieiv, iv. 40, v. 15.
iairipa, xxiv. 29. Wpoj, xxi. 30.
t<rwdev, rb, xi. 39, 40. 6pl, xxi. 18.
Ircpos, ix. 56, xxiii. 32. OpSfifios, xxii. 44.
#ri, i. 15. fli/eiy, xv. 23.
troifidfetv, ii. 31.
froj, i. 24, ii. 41. 'Ideipos, viii. 41.
eflayyeXifeffflat, i. 19, ii. IO. 'Ia/cw/3os Ze/3e5aov, v. IO, vi. 14.
etVye, xix. 1 7. 'IdKwfios 'A\<palov, vi. 15.
eiVyeeijs, xix. 12. IdcrOat, v. 17, vi. 17.
e T'Oo^fij', iii. 22. facrts, xiii. 32.
eoSoKla, ii. 14. t'Sotf, i. 38.
evfpyiTijs, xxii. 25. t'5oi> ydp, i. 44.
tfltferos, ix. 62. lepaTefciv, i. 8.
lepefc, v. 14, xvii. 14. KaTairiTCMTfia, xxiii. 45.

'Iepeix&, xviii. 35. /caTcurXêtj', viii. 26.
lepbv, ii. 46, iv. 9. Karapyeiv, xiii. 7.
'lepoadXvfia, ii. 22. Karaprlêiv, vi. 40.
'Iepov<ra\^/j., iv, ii. 25. Ka.Tacric/ivu<ns, ix. 58.
'I?/<roOs, 31. i. KarafaXelv, vii. 38, xv. 20.
licavds, vii. 12. Karivavri, xix. 30.
lands, viii. 6. Karipxeffdai, iv. 31.
i\d<TKe<rdai, xviii. 13. Karrixelcdai, i. 4.
Ifidriov, vi. 29. kcltoiksIv, xi. 26.
vii. 25.
l/jt,aTi<T/j,6s, Kafowv, xii. 55.
fra, 43, iv. 3.
i. Kafapvaotif/,, iv. 23, 31.
'IotfSa,i. 39. KeicrOai, ii.34.
'lovdala, i. 5, iv. 44, vii. 1 7, icipas, i. 69.
xxiii. 5. Kepdnov, xv. 1 6.
'IotfSas 'Ia/afySov, vi. 16. Ke<pa\i) yuvlas, xx. 17.
'IotfSas 'I<rKapid)9, vi. 16. K-rjpiJcra-eiv, iii. 3.
iVaVyeAos, xx. 35. K\aieiv, xix. 41.
lardvai, 'ott\v, viii. 44. K\av0/x6s, xiii. 28.
. . . ., eards, i. 19. /cXets rijs 7vt6cews, xi. 52.
. . . ., (xradels, xviii. II. K\e<57ras, xxiv. 18.
'Iwaj'a, viii. 3, xxiv. IO. K\y]povofj.eii>, x. 25.
'loidv-qs Zefledalov, v. 10, vi. 14. K\LJ3avos, xii. 28.
'Icwas, xi. 29. Kklveiv, ix. 12.
k\Ivt], v. 19.
K&yd), xvi. 9. ffXtpl&oj', v. 19.
Kdfiol, xvi. 9. ic\i<rla, ix. 14.
Ka9apleu>, v. 12. k\ij8(i}v, viii. 24.
Ka9api<rfJt.6s, ii. 22. KoiXla, i. 15.
Kadei-TJs, i. 3, viii. I. Koivuvds, v. 10.
KadetiSeiv, viii. 52. KoWdffOai, x. 11.
icaOLfeiv, iv. 20, xiv. 28. k6\ttos, vi. 38.
Kadori, i. 7. k6\ttos 'A^pad/j., xvi. 22.
Kaddis, i. 2. KOTriq.v, v. 5.
xal ai)r6s, i. 16, v. 14, vi. 20. k67tos, xi. 7-
(cal 7</3, vi. 32. KOirpla, xiii. 8.
Kai'dâs, iii. 2. KdirrecrOcu, viii. 52.
kom^s, v. 38. Kdpai-, xii. 24.
Kaip6s, viii. 13. k6/)os, xvi. 7.
Kcucrap, ii. 1, xx. 24. Kb<pivos, ix. 17.
Kd\a/j.os, vii. 24. KpanrdXr), see KpeirdXij.
*ca\etJ', vi. 15, xiv. 12. Kpavlov, xxiii. 33.
KdfirjXos, xviii. 25. KpdaireSov, viii. 44.
/ca/)7r<5s, i. 42. Kpareicrdac, xxiv. 16.
xapcpos, vi. 41. Kpdrto-Tos, i. 3.
/carci, viii. 1. Kpavyf), i. 42.
Ka#' 7)jj.epav, rb, xi. 3. Kpefid<rdai, xxiii. 39.
/card. Aou/cap, p. 1. KpeirdXrj, xxi. 34.
Karh /ibvas, ix. 18. Kpt^vbs, viii. 33.
Kardyeiv, v. II. Kplvov, xii. 27.
Karaicrxîveiv, xiii. 17. Kpiais, xi. 42.
KaTaKkLveiv, ix. 14. KpijTTTT], Xi. 33.
KaTaKp7]fivlêiv, iv. 29. Kvp^vaioy, xxiii. 26.
KaraXiddfav, xx. 6. Ku/)?}i'tos, ii. 2.
/caraXtfei;', xix. 7. Ktfpios, v. 17.
KardXvfia, ii. 7, xxii. II. Ktfptos, 6, vii. 13.
Karai'oeti', vi. 41, xii. 27. Kwcpbs, i. 62.
\ayxdveip, i. 9. ptrdvoia, iii. 3, v. 32.

Adfapos, xvi. 20. p-ereioplêcrdai, xii. 29.
XatXa^, viii. 23. p-troxos, v. 7.
Xaevr6s, xxiii. 53. p^XPh xyi- 16.
Xarpeveiv, iv. 8. /) interrogative, x. 15.
\e"yeiv icapafioMiv , v. 36. pj\ prohibitive, vii. 6.
X^yw <roi, vp.1v, vii. 9, 47, xviii. 14. /t^ with participles, i. 20.
Xeyewv, viii. 30. p| 7^017-0, xx. 16.
Xeirovpyla, i. 23. prf wore, iii. 15.
Xeirriv, xii. 59, xxi. 2. p.i\v, i. 24.
Aew's, v. 27. p.i)v6eiv, xx. 37.
X?)pos, xxiv. II. pxKpbrepos, 6, vii. 28.
Xtfonjs, x. 30. LUtreiv, xiv. 26.
Xitfos, iii. 8, xx. 7. pj>rjpa, xxiv. 1.
\lKllq.V, xx. 18. p.vrip.eZov, xxiv. I.
Xt/tpj/, v. 1. p.vT}iTTev'etT$a.L, i. 27, ii. 5.
Xi/tis, v. 25. pufys, ix. 39.
Xifyoy, i. 2. p.68ios, xi. 33.
Xoyos rod Qeov, viii. II. p.ovoyeir/)s, vii. 12, viii. 42, ix. 38.
\0ifi6s, xxi. 11. Mfyoj', vii. 37.
AwraWas, iii. 1. p-upalveiv, xiv. 34.
XvcrireXei, xvii. 2. Maniocs, ii. 22.
\vrpovo~6ai, xxiv. 21.
Xi/rpw<m, i. 68.
\\rxvia, viii. 16. Nafap^r, i. 26.
Xi/xvos, viii. 16. Nafap^c6y, iv. 34.
Nafy, vii. 11.
veKp6s, xv. 24.
MtrySaXî'i}, viii. 2, xxiv. 10. k<?os, v. 37.
lw.K6.pL0s, i. 45, vi. 20. vijirios, x. 21.
p.a.Kpav, xv. 13. vopxKbs, 30. vii.
p.a.Kp60ev, xvi. 23, xviii. 13. vop.o8idd<rKa\os, v. 17.
fx.aKpodvp.eiv, xviii. 7. v6pios, 6, xvi. 16.
/xa*cp6s, xix. 12. v6tos, xii. 55.
papwvds, xvi. 9. j'tf/i'pi?, xii. 53.
Mdptfa, x. 38. vvp.<fl>v, v. 34.
Mapia ig TaKw/3oi>, xxiv. 10. vvv, xi. 39.
Mop/a 7J Ma75aX77C7}, viii. 2, xxiv. IO. fOc, dird tov, i. 48.
Mapla i) MdpOas dde\<f>i/), x. 39. trig, ii. 37.
pMprvpelv, iv. 22.
fnaprvpiov, els, v. 14. l-v\ov, xxii. 52, xxiii. 32.
pAdri\, vii. 21.
MaT0aios, vi. 15. 6 5<?, i. 29.
p.&x<upa, xxii. 38. rb with clauses, i. 62, ix. 46.
/Ae7<xXt5i'eii', i. 46, 58. roO with infinitives, i. 74, 77.
/xeydXi; <pwv^, i. 42. iv rip . . . . i. 8, iii. 21.
/xAXeii', ix. 31. rd ko.0' ijpipav, xi. 3.
pAv, viii. 5. ddvvaadai, ii. 48, xvi. 24.
pê oCv, iii. 18. oIk4tt)S, xvi. 13.
p-iveiv, xix. 6. oUovbpos, xii. 42, xvi. I.
pxvovv, xi. 28. oIkos, ii. 4.
pepipvijv, x. 41. olKovp-ivT}, i], ii. I, iv. 5.
p^pts, x. 42. ca0' 8\rjs, iv. 14.
pieptan)y, xii. 14. 6p(3pos, xii. 54.
p.ecrovvKTiov, xi. 5- 6/uXetj', xxiv. 14.
P^<r<p, eV, viii. 7. 6/j.oius, xiii. 3, 5.
peraSiSivcu, iii. II. 6uoXo7' ^v, xii. 8.
6p6jjuti, v. 27. iraptx 61 "' x i- 7-

iirl rip dvdfian, ix. 48. irapiffrdveip, ii. 22.
& os, xxiii. 36. irapearuTes, ol, xix. 24.
6wt<rdev, xxiii. 26. irapoucelv, xxiv. 18.
oirraalav, i. 22. fl-as, i. 66, iii. 16, iv. 13, vi. 30, ix. 42.
6wTadai, xxii. 43. 7ra<ra <r</3, iii. 6.
07rws dp, 35. ii. Traretj/, x. 19, xxi. 24.
dpdpifav, xxi. 38. iraT-fjp, ii. 49, xi. 2.
opiv/j, i. 39.
i], irovrpla, ii. 4.
#/)os, ix. 28. 7r^5i7, viii. 29.
8 j attracted, i. 4, iii. 19. iredivbs, vi. 17.
Sorts, i. 20, ii. 4, vii. 37. ireideixdai, xvi. 31.
22, 34.
dirai', xi. nXaros, iii. I, xiii. I, xxiii. I.
6Vt causal, ii. 30. ireipdeii>, iv. 2.

6'rt recitative, vii. 16. ireipao-fids, xi. 4.
Sti ambiguous, i. 45, vii. 16, 39. irifiireiv, iv. 18.
oil with a participle, vi. 42. irevdepd, iv. 38.
oil . . . 7ras, i. 37. irevixpbs, xxi. 2.
oiV, iii. 7, xiv. 34. iripara ttjs yijs, rk, xi. 31.
oCros contemptuous, vii. 39, xiii. 33, 7re/), 6avfj.deii>, ii. 18.
xiv. 30. rd, t&, xxii. 37.
7re/)/,
6<j>pi>s, iv. 29. irepifwvvvo-dai, xii. 35.

dfuvia, iii. 14. irepiXviros, xviii. 23.
wepiirlirreiv, x. 30.
irdyis, xxi. 35. wepiiroielcrdai, xvii. 33.
wcudefeiv, xxiii. 1 6. irepio-Trao-Oai, x. 40.
7rais, vi. 7, xv. 26. irepio-ffetieiv , xii. 1 5.
7rcus ai/roO, i. 54- irepLo-ffbTepos, vii. 26.
iravdoxelov, x. 34. irepicrrepd, iii. 22.
iravovpyla, xx. 23. irepLxupos, iii. 3.
travreXis, els rb, xiii. II. n^rpos, v. 8, vi. 14.
irdvToQev, xix. 43. irivaidSiov, i. 63.
irdvrus, iv. 23. 7riOTet)e(*', xvi. II, xxiv. 24.
ira/><, v. 1, vii. 38. tcLcttis, v. 20.
7ra/>< after comparatives, iii. 13. iricrrds, xii. 42.
7rapa/3idfecr0<u, xxiv. 29. irXavao-dcu, xxi. 8.
TrapafioXi), iv. 23. 7r\are?a, x. 10.
TrapaôXTjv i-Xeyev, v. 36. irXeovei-la, xii. 15.
irapaôX^v elirev, vi. 39. 7r\77ycts iiriride'va.i, x. 30.
irapayytXXeiv, v. 14. TrXrjdetv, i. 15.
irapayiveadai, vii. 4. 7TX770OS, i. IO.
irapddeio-os, xxiii. 43. irXyfifitipa, vi. 48.
Trapadiddiiai, i. 2, vi. 1 6, ix. 44. 7rX^r, vi. 24, x. II, 20.
irapddol-ov, v. 26. irX^pTjs X4irpas, v. 12.
Trapaireicrdat, xiv. 18. irXrjpo<popeiv, i. I.
wapdK\7)o~is, ii. 25. ttXtjo-Lov, x. 29.
TrapatcoXovdeiv, i. 3. n-XiVeij', v. 2.
irapaXafifidveiv, xviii. 3 1. wvevpLa dyiov, i. 15.
irapaXtiecrQai, v. 18. TTvevfia, i. 47.
irapaaKevq, xxiii. 54- iroieiv, xxii. 19.
TrapaT-qpeiv, vi. 7- iroieiv Xeos, i. 72, x. 37.
irapaT^p-qais, xvii. 20. iroieiv Kdpwovs, iii. 8.
naparidivai, x. 8, xi. 6. iroieiv Kpdros, i. 5 1.
irapa<pipeiv, xxii. 42. iroifiviov, xii. 32.
irapaxpyjP'O; v. 25. ttoZos, v. 19, vi. 32.
irapeivai, xiii. I. 7t6\cj Aaue/5, ii. 4.
irapepxeo-dai, xi. 42. 7ro\is 'Io^Sa, i. 39.
irope6e<r8ai, iv. 30. /houa, vi. 49.
irbppwdev, xvii. 12. ^/xa, i. 65, ii. 15, 51.
irorairbs, i. 29, vii. 39. /$i)<r<re', v. 6, ix. 42.
iroHjpLov, xxii. 17. ^M-reiv, iv. 35.

Tr65aj, irapa. rovs, vii. 38. pofj.rpa.ia, ii. 35.
Trpa.y/j,aTe6e<r0ai, xix. 13. /Ji5/i?7, xiv. 21.
trpdKTwp, xii. 58. /Mem, viii. 43.
itpain, xxiii. 51.
irpdcrcreiv, iii.
13.
weir payputvov tanv, xxiii. 15. <rA.pfia.Tov, -ra, iv.
31.
irpeo-fivripiov, xxii. 66. SaoSouKatot, xx. 27.
irpea-fiisrepoi, vii. 3. adiacos, x. 13.
ii. 26.
irptj', 2aXa0t7)X, iii. 27.
/rpo^dXkeiv, xxi. 30. cakeieiv, xxi. 26.
irpo86T7}s, vi. 16. "ZapuipelTTis, ix. 52.
irpoipxeo-Oai, i. 1 7. "Zdpeirra, iv. 26.
irpodiaeus, ol Aproi 7-779, vi. 4. <ni/), iii. 6.
irpoK&irreiv, ii. 52. Sartw'as, x. 1 8.
irpofieXerqiv, xxi. 14. adrov, xiii. 21.
717)65, xxiv. 50. arrifieTov, ii. 34.
etn-6' irpis, i. 1 3, v. 30. <tt)s, xii. 33.
rd 7rp6s, xiv. 32. ciaydtv, vi. 29.
irpo<T5airav<ju>, x. 35. ZiSuvla, iv. 26.
irpo<r6x e <r0a-i, xv. 2. alKepa, i. 15.
irpo<r8oK<j.v, iii.
15. ZtXud/i, xiii. 4.
irpoffepydfecrdai, xix. 16. 2,1/x.wv, vi. 14.
irpoae&x.^6a,i, iii. 21. 2,l/iu> 6 f/XwTi}y, vi. 15.
irpoffevx"^, vi. 12. 2,1/j.uu #a/M(7atoj, vii. 40.
irpo<rx.eu>t xii. I. "Llfioiv 6 Kvpijvaios, xxii. 26.
irpoo~Ktiveiv, iv. 7. a iv air 1, xiii. 19.
irpocriroielffOai, xxiv. 29. <nvdil)v, xxiii. 53.
irpoffTidivai, iii. 20, xvii. 5. (nwdfeij', xxii. 31.
irpoadeh ehrev, xix. II, ffirevrfe, xv. 23.
irpoaidero irifxxf/ai, xx. II, aiTOfifrrpiov, xii. 42.
irpo<r<p<j)veiv, vi. 13. o-Kav8a.\leiv, vii. 23.
irpoa\j/a,iei.v, xi. 46. avcdi'SaXo*', xvii. 1.
wpbaonrov, ii. 31, ix. 51, 53. o-Kt\vi\, xvi. 9.
irpbawirov Xafifidveiv, xx. 21, 0-Kiprq.v, i. 41.
irpo<f>rrre)jeiv, i. 67. (TKopwloi, xi. 12.
irpo<f>rrrai, ol, xvi. 16. aKvOpunrol, xxiv. 17.
irptxpTJTis, ii.
36. oxyXXeij', vii. 6.
irpwroKadedpla, xi. 43. (r/cOXov, xi. 22.
irpwTOK\i<rla, xiv. 7- (ro/)6j, vii. 14.
irpurros, ii. 2, xv. 22, xix. 47. o-ovddpiov, xix. 20.
irpurrov, xii. I. <ro<pla, 52.
ii.
irpoar&roKOS, ii. 7 17 ao(pia rod 6eo0, xi. 49.

irrepuyiov rod lepov, iv. 9. ffirelpuv, o, viii. 5-
xrtfoj', iii. 17. OTret55et', ii. 1 6.
fl-riWeiJ', iv. 20. (T7rXd7X''a, i. 7&
7rTw<rts, 34.
ii; GirKayxvlfradai, vii. 13.
TrrtDxos, iv. 18. (TirdpifM, vi. I,
tti'Xwj', xvi. 20. (77-do-tj, xxiii.
19.
xt'j'fldj'ecrflcu, xviii. 36. <rravp6s, ix. 23, xxiii. 26.
TrCp, iii. 16, xii. 49. aroXi), xv. 22.
Tiyu icrîaT(f>, iii. 17. arbjia fia.xa.Lpvs> xx '- 2 4-
7ri'per6s fj.yas, iv. 38. ffTparevd/ievoi, iii. 14.
7Tujs, i. 34, vi. 42. crpdrevfia, xxiii. II,
arpaTrjyol tov lepov, xxii. 4. iPplfav, xi. 45.

CTpwvvveiv, xxii. 12. iyiaiveiv, v. 31, vii. 10.
avyyevls, i. 36. vypbv %ij\oi>, xxiii. 31.
ffVKo/nopia, xix. 4. tidpuiriicds, xiv. 2.
avKo<f>avTelv, iii. 14. iWs t. avOpdjirov, v. 24
~Zv[j.e&v, ii. 25. vtds 'TfiffTov, 32. i.
<ri5*', i. 56. bp-irepos, xvi. 12.

cvvayuiyq, iv. 1 5. im-apxîv, viii. 41.
(rvva.VTiKap.p&i'eaOcu, x. 40. {iwdpxovTa, ra, viii. 3-
avvapTr&fciv, viii. 29. i/7rfy, xvi. 8.

<7w/3dXAeij'', ii. 19. tiweprifiavos, i. <!
<jwe8piov, xxii. 66. {nrTjpiTrjs, i. 2, iv. 20.
cvpemu, ix. 18. U7T<5, iv. 2.
crtfeecris, ii. 47. far' obpavbv, 7), xvii. 24.
crweu5o/ce', xi. 48. iirodeiKvijvai, iii. 7-
trw^xeij', iv. 38. {nroMxeaOa-t; x. 38.
crvvdXaffdai, xx. 18. iirbSrip/i, iii. 16, ix. 3
<rw\afi[3aj>eii>, i. 24. biroKplveffdai, xx. 20.
cwoSta, ii. 44. iiroKpiT'qs, vi. 42.
avvoxh, xxi. 25. iirdKafipdvetv, vii. 43, x. 30.
ffwirlirreiv, vi. 49. viropAveLV, ii. 43.
avvirvlyeiv, viii. 14, 42. vwopi.ovf), viii. 15, xxi. 19.
(xwiropeijetrOai, xiv. 25. viro<TTpi<peiv, 56. i.
ovvTi]peiv, ii. 19. incoxupeiv, ix. 10.

(Twridivai, xxii. 5. viruiridfeiv, xviii. 5-
crvv(pOe<Tdai, viii. 7> varepelffdai, xv. 14.
2i;/)joj, iv. 27. {/<TTipT]/j.a, xxi. 4.
o'XoXdfeij', xi. 25. ttfiffTos, i. 32, viii. 28.
crw/tariAc6s, iii. 22.
<rwT-qp, i. 47, ii. II.
(rurrjpia, i.7i (pdyos, vii. 34.
{rwTTjpiov, ii. 30. (bdpayZ, iii. 5.
Qapiffcuoi, v. 17.
<p&Ti>r), ii. 7-
rafieiov, xn. 3. <pddvw, xi. 20.
raTretvouj', xiv. II, <j>CKdpyvpos, xvi. 14.
Taireivwffis, i. 48. <pl\r)na, vii. 45, xxii. 48.
re, ii. 16. $/Xi7r7roj, vi. 14.
$/Xi7T7ros TeTpdpxys, iii. I.
reXecv, 39. ii. <bi[iov<x6ai, iv. 35.
TeXeioOp, ix. 32. 0o/3oO, ^, i. 13.
reXelwcris, i. 45. <p6pos, xx. 22.
Te\ecr<popeit>, viii. 14. (jtoprlov, xi. 46.
rAos x elv xx "- i 37- tppayfibs, xiv. 23.
reXwj'T/s, iii. 12, v. 30. <pp6vr](Tis, i. 17.
reXwi'toj', v. 27. (ppovlfMas, xvi. 8.
rerpapxelv, iii. 1. ipvXaKrj, ii. 8, xii. 38.
Tijieplos Kaicrap, iii. I. <j>u\e6s, ix. 58.
Tiditrdai iv rr\ KapSlq., i. 66. (fxaveiv, viii. 8, xiv. 12.
ts ^ fyicD?, xi. 5. 0WV77 iyivero, iii. 22.
toIvvv, xx. 25. 0w^?j pt,eyd\i], i. 42.
tokjOtos, xviii. 16. <pwv7]v atpeiv, xvii. 13.
t6kos, xix. 23.
t67tos, xiv. 9.
t67tos iredivds, vi. 17. Xaipeiv, i. 14.
rpdnefa, xix. 23. XaX^, v. 5.
rpvcpi], vii. 25. xix. 43.
X<M,
59Q INDEX TO THE NOTES
XaplfcffOai, vii. 21, 42. Xpurros, 6, ii. 26, ix. 20.

X^ptJ, 52, iv. 22.
ii. Xptords Ku/mos, ii. 11.
X&pirovv, i. 28. X^Pa > xxi. 21.
Xo>ta, xvi. 26.
\elp Kvplov, i. 66. TpaXfiwv, iv /S//9\y, xx. 42.
Xet/xtj iirindivai, iv. 40. ij/aX/Jiois, iv, xxiv. 44.
X?W, vii. 12. iprj\a<pq.v, xxiv. 39.

XtTcip, iii. 11, vi. 29. \f/T)<piêiv, xiv. 28.
Xwpafrlv, x. 13. ÛX^. i- 46, ix. 25, xii. 19, 23, xxi. 19.
Xo/)6s, xv. 25. \f/Xiv, vi. 1.
Xopr&feiv, vi. 21.
X/>", 5- uwai/rws, xiii. 5.
XpeotpiXirys, vii. 41. uxrd, i. 56.
XP'WwiT/feiJ', ii. 26. c&<rre, iv. 29.
Xpkw, iv. 18. w<pe\et<r6(u, ix. 25.
Index IV. English and Latin Words.

aporiari, xxiv. 4. pigtierarius, xii. 58.
by and by, xvii. 7. procurator, xvi. 1.
Calvary, xxiii. 33. quaterducatus, iii. 1, 19.
chaos, xvi. 26. rate, iv. 35.
cousin, i. 36. room, xiv. 9.
decurio, xxiii. 50. sontis, xxi. 34.
dispensator, xii. 42, xvi. I. subsannare, xvi. 14, xxiii. 35.
manicabat, xxi. 38. thought, xii. 22.
occupy, xix. 13. ventilabrum, iii. 17.
pavimentare, xix. 44. villicus, xii. 42, xvi. I.
PRINTED BY
MORRISON AND G1BB LIMITED, EDINBURGH
T. & T. Clark's Publications.
on tfje fôlg Scriptures of the Id ano Nei0 ^Testaments,

UNDER THE EDITORSHIP OF
The Rev. S, R. DRIVER, D.D., Oxford; the Rev. A. PLUMMER, M.A., D.D., Durham;
and the Rev. C. A. BRIGGS, D.D., New York.
The time has come, in the judgment of the projectors of this enterprise, when it is practicable
to combine British and American scholars in the production of a critical, comprehensive Com-
mentary that will be abreast of modern biblical scholarship, and in a measure lead its van. The
Commentaries will be international and inter-confessional, and will be free from polemical and
ecclesiastical bias. They will be based upon a thorough critical study of the original texts of the
Bible, and upon critical methods of interpretation.
'
The
publication of this series marks an epoch in English exegesis.' British Weekly.
This series seems likely to surpass all previous enterprises of the kind in Great
'
Britain and America.' Methodist Times.
The First Four Volumes are now ready, viz,

Deuteronomy. By S. K. Driver, D.D., Regius Professor of
Hebrew, and Canon of Christ Church, Oxford; formerly Fellow
of New College, Oxford. Price 12s.
Romans. By W. Sanday, D.D., LL.D., Lady Margaret Professor

of Divinity, and Canon of Christ Church, Oxford ; and Rev. A. C.
Hbadlam, B.D., Fellow of All Souls College, Oxford. Price 12s.
Judges. By G. F. Moore, D.D., Professor of Hebrew in Andover

Theological Seminary, Andover, Mass., U.S.A. Price 12s.
St. Mark. By E. P. Gould, D.D., Professor of New Testament

Exegesis in the P. E. Divinity School, Philadelphia, U.S.A. Price
10s. 6d.
In the Press. Ready in November.
St. Luke. By A. Plummer, D.D., Master of University College,
Durham.
(1) Of Professor Driver's 'DEUTERONOMY,' Professor G. A. Smith (in The
Critical Review) says : ' The series could have had no better introduction than
this volume from its Old Testament editor. . . . Dr. Driver has achieved a
commentary of rare learning and still more rare candour and sobriety of
judgment. ... It is everywhere based on an independent study of the text
and history ... it has a large number of new details: its treatment of the
religious value of the Book is beyond praise. We
find, in short, all those virtues
which are conspicuous in the author's previous works, with a warmer and more
interesting style of expression.'
(2) Of Professor Sanday's 'ROMANS,' Principal F. H. Chase, D.D., Cambridge
says: We welcome it as an epoch-making contribution to the study of St. Paul.'
'
(3) Of Professor Moore's 'JUDGES,' Professor H. E. Ryle, D.D., says: 'I think it
may safely be averred that so full and scientific a commentary upon the text and
subject-matter of the Book of Judges has never been produced in the English
language.'
(4) Of Professor Gould's 'MARK,' The Baptist Magazine says: 'As luminously
suggestive as it is concise and sober. The commentary proper is thoughtful,

judicious, and erudite the work of a master in hermeneutics.'
*** A Prospectus giving full details of the Series, xoith list of Contributors, sent free
on application to the Publishers, Messrs. T. <t T. Clark, 38 George Street, Edinburgh.
T. & T. Clark's Publications.
EDITED BY
Professors S. D. F. S ALMOND, D.D., and C. A. BRIGGS, D.D.
This Library is designed to cover the whole field of Christian Theology. Each volume is to be
complete in itself, while, at the same time, it will form part of a carefully planned whole. It is
ntended to form a Series of Text-Boohs for Students of Theology. The Authors will be scholars of
recognised reputation in the several branches of study assigned to them. They will be associated
with each other and with the Editors in the effort to provide a series of volumes which may
adequately represent the present condition of investigation.
'
The " International Theological Library," to which we have already learned to look
for the best and most recent in the historical, literary, and linguistic study of the
Bible.' President W. R. Harper, of Chicago University, in The Biblical World.
The First Four Volumes of the Series are now ready, viz, :
An Introduction to the Literature of the Old Testa-

ment. By S. R. Driver, D.D., Regius Professor of Hebrew, and
Canon of Christ Church, Oxford. Fifth Edition, with Appendix.
Post 8vo, price 12s.
Christian Ethics. By Newman Smyth, D.D., Author of Old '
Faiths in New Light,' etc. Third Edition. Post 8vo, 10s. 6d.
Apologetics ; or, Christianity Defensively Stated. By A. B. Bruce,

D.D., Professor of Apologetics and New Testament Exegesis, Free
Church College, Glasgow. Third Edition. Post 8vo, 10s. 6d.
History of Christian Doctrine. By G. P. Fisher, D.D.,
LL.D., Professor of Ecclesiastical History, Yale College, New
Haven, U.S.A. Post 8vo, 12s. Just Published.
(1) Of Professor Drivbr's INTRODUCTION,' The Times says: 'The service which
'
Canon Driver's book will render in the present confusion of mind on this great
be overestimated.'
subject, can scarcely
The Guardian says: 'By far the best account of the great critical problems
connected with the Old Testament that has yet been written. It is a perfect
. . .
marvel of compression and lucidity combined. A monument of learning and well-

balanced judgment.'
(2) Of Dr. Newman Smyth's 'CHRISTIAN ETHICS,' The Bookman says: 'There
is not a dead, dull, conventional line in the volume. It is the work of a wise, well-
informed, independent, and thoroughly competent writer. It removes a reproach
from our indigenous theology, fills a glaring blank in our literature, and is sure
to become the text-book in Christian Ethics.'
(3) Of Professor Bruce's 'APOLOGETICS,' The Expositor}/ Times says: 'The

force and the freshness of all the writings that Dr. Bruce has hitherto published
have doubtless led many to look forward with eager hope to this work and there ;
need not be any fear of disappointment. It has all the characteristics of the
author's personality. ... It will render an inestimable service.'
(4) Of Professor Fisher's 'CHRISTIAN DOCTRINE,' The Critical Review says:

'
A clear, readable, well-proportioned, and, regarding it as a whole, remarkably
just and accurate account of what the course and development of doctrine through-
out the ages, and in different countries, has been.'
** A Prospectus giving full details of the Series, with list of Contributors, sent free
on application to the Publishers, Messrs. T. < T. Clark, 38 George Street, Edinburgh.
EIAM****
r . r?. c

Luke - ICC - Plummer

Uploaded by

Copyright:

Available Formats

Luke - ICC - Plummer

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Luke - ICC - Plummer

Uploaded by

Copyright:

Available Formats

BMANUCL

|ntcraatx0ital Critical ammtntKT%

UNDER THE EDITORSHIP OF

The Rev. SAMUEL ROLLES DRIVER, D.D.,

The Rev. ALFRED PLUMMER, M.A., D.D.,

The Rev. CHARLES AUGUSTUS BRIGGS, D.D.,

The following eminent Scholars have contributed, or are

THE OLD TESTAMENT.

Exodus. The Rev. A. R. S. Kennedy, D.D., Professor of Hebrew,

Leviticus. The Rev. H. A. White, M.A., Fellow of New College,

Joshua. The Rev. George Adam Smith, D.D., Professor of

Samuel. The Rev. H. P. Smith, D.D., late Professor of Hebrew,

Job. The Rev. S. R. Driver, D.D., Regius Professor of Hebrew,

Chronicles. The Rev. Edward L. Curtis,

THE NEW TESTAMENT.

Luke. The Rev. Alfred Plummer, D.D., Master of University

Acts. The Rev. Frederick H. Chase, D. D. Fellow , of Christ's

Romans. The Rev. William Sanday, D.D., Lady Margaret Pro-

Corinthians. The Rev. Arch. Robertson, D.D., Principal of Bishop

Galatians. The Rev. Ernest D. Burton, A.B., Professor of New

Ephesians and The Rev. T. K. Abbott, B.D., D.Lit, formerly Professor

Philippians and The Rev. Marvin R. Vincent, D.D., Professor of Biblical

Hebrews. The Rev. T. C. Edwards, D.D., Principal of the Theo-

James. The Rev. James H. Ropes, A.B. , Instructor in New Testa-

Revelation. The Rev. Robert H. Charles, M.A., Trinity College,

Other engagements will be announced shortly.

Edin< r. & T. CLARK, 38 George Street.

GOSPEL ACCORDING TO S. LUKE

T. & T. CLARK, EDINBURGH.

Toronto: the willard tract depository.

The Rights of Translation and of Reproduction are Reserved.

CRITICAL AND EXEGETICAL

GOSPEL ACCORDING TO S. LUKE

Rev. ALFRED PLUMMER, M.A., D.D.

This volume has no such ambitious aim as that of being a

the Synopsis of the Four Gospels by the Rev. Dr. Sanday,

jects, which might with propriety be discussed at some

The fact of the same person being both contributor

detecting misprints the gain of having a different reviser is

these writings have of late years become much more

been made to render those who use this commentary to a

there will be found useful. A minute acquaintance with it

tells us something about the writer of the Third Gospel.

us that he wrote for the very purpose of exhibiting the

investigated evidence, that at a definite point in the history

not difficult. We may take the Old Roman Creed as a

xxiii.), rrj TpiTT] T^fxepa draordrra ck veitpuv (xxiv. I49), drapdvra

The Evangelist's own convictions on most of these

are well established depends upon the estimate which we

University College, Durham,

Luke the Evangelist

3. The Sources of the Gospel xxiii

The Gospel of S. Paul . xliii

to S. Luke with Hebrews lix

His Diction compared with that of S. Matthew

Clement of Rome lxxiv

10. Commentaries lxxx

INDEX TO THE NOTES

This position is so generally admitted by critics of all schools

same phrases, words, and constructions wherever they occur in the

2. * LittleChildren; The Rich Young Ruler; The