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g Matt. x. 24. John xiii. 16: XV. 20.

b see Prov. xviii. 17.

master.

h

f Matt. xv. 14. them, 'Can the blind lead the blind? shall they not both fall into the ditch? 40 8 The disciple is not above his master but every one that is perfect shall be as his 41 And why beholdest thou the mote that is in thy brother's eye, but 7 perceivest not the beam that is in thine own eye? 42 yy Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 Forza good tree bringeth not forth corrupt fruit; a neither doth a Matt. xii. 33. corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns b men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil [bb treasure of his heart] bringeth forth that which is evil for of the abundance of the heart his mouth speaketh. 46k And why call ye me, Lord, Lord, and do not the things which I 47 Whosoever cometh to me, say ? and heareth my sayings, and doeth them, I will shew you to whom he is like: 48 he is like a man which built an house, d and digged deep, and laid the foundation on a rock and

k Mal. i. 6.

Matt. xxv.11. ch. xiii. 25.

i

y render, considerest, as in Matt. vii. 3, where the word is the same.
yy read, But.

z render, no good tree bringeth forth.
b not expressed in the original.
C render, building.

d

in the eye is, to which our first efforts
must be directed.
Can the blind lead
the blind?] See this in quite another con-
nexion, Matt. xv. 14, where Peter answers,
"Declare unto us this parable" meaning
apparently the last uttered words, which
the Lord however explains not specifically,
but by entering into the whole matter. I
believe this parable to have been one of
the usual and familiar sayings of our Lord.

40.] See above. perfect, i. e. fully instructed-perfect, in the sense of wellconditioned,' knowing what is his duty, and consistently endeavouring to do it.

41.] Some have imagined a break in the sense here, and a return to Matt. vii. 3 f.;-but the whole is in the strictest connexion; see above. 43.] The corrupt fruit answers to the "beam in the eye."

a read, neither again. bb omit.

render, who digged, and went deep.

If thy life is evil, it is in vain to pretend
to teach others.
45.] Again, the
closest connexion of sense and argument;
nor, as some say, is this verse put here
because of the similarity of the preceding
verses to Matt. xii. 33 reminding the com-
piler of ver. 35 there. Do these expositors
suppose that our Lord only once spoke
each of these central sayings, and with
only one reference? 46-48.] The

connexion goes on here also-and our Lord
descends into the closest personal search-
ing of the life and heart, and gives His
judicial declaration of the end of the hypo-
crite, whether teacher or private Christian;
-see notes on Matthew. 48.] digged,
and went deep-not merely as in A. V.,
digged deep," but, as Bengel observes,
the description grows as it proceeds: he

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when the flood arose, the stream beat vehemently upon
that house, and could not shake it: for it was founded
upon a rock.
49 But he that heareth, and doeth not, is like
a man that without a foundation built an house upon the
earth; against which the stream did beat vehemently, and
immediately it fell; and the ruin of that house was great.

VII. 1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him [the] elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him & instantly, saying, That he was worthy for whom he should do this: 5 for he loveth our nation, and h he [i hath] built us k a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 wherefore neither thought I myself worthy to come unto thee: but say in a word, and 1 my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that

e read, because it was well built.
gi.e. earnestly.

i omit.

1

fomit.

h render, himself.

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read, with some ancient authorities, let my servant be healed.

dug, and deepened as he dug was not content with one digging, but kept going deeper.

CHAP. VII. 1-10.] HEALING OF THE CENTURION'S SERVANT. Matt. viii. 5-13. In Matthew also placed after the Sermon on the Mount, but with the healing of the leper in our ch. 5. 12 ff. interposed. Our narrative is fuller than that in Matthew in the beginning of the miracle, not so full at the end. See notes on Matthew.

3.] Elders-not elders of the synagogue (who in Luke are rulers of the synagogue, archisynagogi," Acts xiii. 15), but of the 5.] himself, i. e. at his own

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people.

expense.

7.] wherefore, on account of his unworthiness; which unworthiness itself may be connected with the fact, that entering his house would entail ceremonial uncleanness till the evening. St. Matthew does not express this clause, having the narrative in a form which precludes it. See notes there. The neither brings into emphasis, not "myself," as distinguished from others, but the whole following clause; "neither did I adopt that course." 9.] After this there is an important addition in Matthew on the adoption of the Gentiles, and rejection of Israel who shewed no such faith.

a ch. viii. 54.

John xi. 43.
Acts ix. 40.
Rom. iv. 17.

b ch. i. 65.

e ch. xxiv. 19.

were sent, returning to the house, found the servant whole that had been sick.

:

11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier : and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 a And he that was dead

sat up, and began to speak. And he delivered him to his mother. 16 b And there came a fear on all and they

с

:

10 glorified God, saying, That a great prophet is risen up

vi. 14: ix. 17.

m render, being carried.

10.] Here Matthew simply states the fact of the healing, apparently not knowing of any having been sent.

11-16.] RAISING OF a DEAD MAN AT NAIN. Peculiar to Luke. NAIN occurs no where else in the Bible. It was a town of Galilee not far from Capernaum, a few miles to the south of Mount Tabor, 'on the northern slope of the rugged and barren ridge of Little Hermon,' Stanley. A poor village has been found in this situation with ruins of old buildings. See Robinson, iii. 226. See Stanley's description, Sinai and Palestine, p. 357, edn. 3.

This is one of the three greatest recorded miracles of our Lord: of which it has been observed, that He raised one (Jairus's daughter) when just dead,-one on the way to burial,-and one (Lazarus) who had been buried four days.

12. being carried out.] The Jews ordinarily buried outside the gates of their cities. The kings however of the house of David were buried in the city of David; and it was a denunciation on Jehoiakim that he should be buried with the burial of an ass, drawn forth and cast beyond the gates of Jerusalem. Jer. xxii. 19. "One entrance alone Nain could have had; that which opens on the rough hill-side in its downward slope to the plain. It must have been in this steep descent," &c. Stanley, as above. 14.] The bier

was an open coffin. There was something in the manner of our Lord which caused the bearers to stand still. We need not suppose any miraculous influence over them.

All three raisings from the

dead are wrought with words of power,

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ser

Damsel, arise,'-'Young man, arise,''Lazarus, come forth.' Trench quotes an eloquent passage from Massillon's mons (Miracles, p. 241), Elie ressuscite des morts, c'est vrai; mais il est obligé de se coucher plusieurs fois sur le corps de l'enfant qu'il ressuscite: il souffle, il se rétrécit, il s'agite: on voit bien qu'il invoque une puissance étrangère; qu'il rappelle de l'empire de la mort une âme qui n'est pas soumise à sa voix : et qu'il n'est pas lui-même le maître de la mort et de la vie. Jésus-Christ ressuscite les morts comme il fait les actions les plus communes: il parle en maître à ceux qui dorment d'un sommeil éternel: et l'on sent bien qu'il est le Dieu des morts comme des vivans,-jamais plus tranquille que lorsqu'il opère les plus grandes choses.'

15. he delivered him to his mother] Doubtless there was a deeper reason than the mere consoling of the widow, (of whom there were many in Israel now as beforetime,) that influenced our Lord to work this miracle. Olshausen remarks, "A reference in this miracle to the raised man himself is by no means excluded. Man, as a conscious being, can never be a mere means to an end, which would here be the case, if we suppose the consolation of the mother to have been the only object for which the young man was raised." He goes on to say that the hidden intent was probably the spiritual awakening of the youth; which would impart a deeper meaning to delivered him to his mother, and make her joy to be a true and abiding

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among us; and, "That God hath visited his people. 4 ch. i. GS. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John shewed him of all these things. 19 And John calling unto him two of his disciples sent them to n Jesus, saying, Art thou he that should come, or look we for another? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? 21 And in that [0° same] hour he cured many of [P their] infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. 22 Then PP Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind e Isa. xxxv. 5. see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. fch. iv. 18. 23 And blessed is he, whosoever shall not be offended in me. 24 And when the messengers of John were departed, he began to speak unto the 4 people concerning John, What went ye out into the wilderness for to r see? A reed shaken with the wind? 25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, & Behold, I send my g MAL. . 1.

one.

n read, the Lord.

• render, the Baptist.

oo omit.

PP read, he.

Pomit: not expressed in the original.
I render, multitudes, as in Matt. xi. 7, where the word is the same.
rrender, gaze upon. (The word in vv. 25, 26 is different.)

16.] fear, the natural result of witnessing a direct exhibition of divine power: compare ch. v. 8. a great prophet] For they had only been the greatest of prophets who had before raised the dead,-Elijah and Elisha; and the Prophet who was to come was doubtless in their minds.

18-35.] MESSAGE OF ENQUIRY FROM THE BAPTIST: OUR LORD'S ANSWER,

AND DISCOURSE ΤΟ THE MULTITUDES THEREON. Matt. xi. 2-19. The incident there holds a different place, coming after the sending out of the Twelve in ch. x. ;— but neither there nor here is it marked by any definite note of time. 18.] all these things here may extend very wide: so may

"the works of Christ" in Matthew. On the common parts, see notes on Matthew, where I have discussed at length the probable reason of the enquiry. 21.] This fact follows by inference from Matthew, ver. 4 for they could not tell John "what they saw," unless our Lord were employed in works of healing at the time. Observe that St. Luke, himself a physician, distinguishes between the diseased and the possessed. 22 f.] Nearly verbatim as Matthew. The expression the dead are raised does not necessarily imply that more than one such miracle had taken place: the plural is generic, signifying that some of the class fell under that which is predicated of them. 24-28.] See Matthew.

h Matt. iii. 5. ch. iii. 12.

messenger before thy face, which shall prepare thy way before thee. 28 [ For] I say unto you, Among those that are born of woman there is not a greater [t prophet] than John [the Baptist]: but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publicans, justified God, h being baptized with the baptism of John. 30 But the Pharisees and lawyers i Acts xx. 27. rejected the counsel of God against themselves, being not baptized of him. 31 [ And the Lord said,] Whereunto then shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We [have] piped unto you, and ye have not danced; we [have] mourned to you, and ye have not k Matt. iii. 4. wept. 33 For John the Baptist a came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! 35 But wisdom is justified of all her children.

Mark i. 6.

ch. i. 15.

s omit.

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omitted by many ancient authorities: but perhaps because it is not in the parallel place in Matt. xi. 11.

u omit.

womit, with nearly all the authorities.

y render, did not dance.

a render, is come.

29, 30.] It has been imagined that these words are a continuation of our Lord's discourse, but surely they would thus be most unnatural. They are evidently a parenthetical insertion of the Evangelist, expressive not of what had taken place during John's baptism, but of the present effect of our Lord's discourse on the then assembled multitude. Their whole diction and form is historical, not belonging to discourse. See likewise a grammatical objection to this rendering in my Greek Test. 31-35.] See on

Matthew, vv. 16-19.

36-50.] ANOINTING OF JESUS' FEET BY A PENITENT WOMAN. Peculiar to Luke. It is hardly possible to imagine that this history can relate to the same incident as that detailed Matt. xxvi. 6; Mark xiv. 3; John xii. 3: although such an opinion has been entertained from the earliest times. Origen mentions and controverts it. It has been held in modern

:

▾ render, towards.
I omit.

z render, did not weep.

times by Grotius, Schleiermacher, Ewald, and Hug and recently by Bleek. But the only particular common to the two (unless indeed we account the name of the host to be such, which is hardly worth recounting), is the anointing itself; and even that is not strictly the same. The character of the woman,-the description of the host,-the sayings uttered,-the time,-all are different. And if the probability of this occurring twice is to be questioned, we may fairly say, that an action of this kind, which had been once commended by our Lord, was very likely to have been repeated, and especially at such a time as six days before the last Passover,' and by one anointing Him for His burial. I may add, that there is not the least reason for supposing the woman in this incident to have been Mary Magdalene. The introduction of her as a new person so soon after (ch. viii. 2), and what is there stated of her, make the notion

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