Luke 20:47

WOES AGAINST THE SCRIBES AND PHARISEES

Luk 20:47, Mar 12:40; Mat 23:13-39. “Woe unto you, scribes and Pharisees, hypocrites! because you devour the houses of widows, and through pretense make long prayers; therefore ye shall receive the greater damnation.” You see He withers them awfully for oppressing the widows. You must not here understand a condemnation of long prayers. Jesus Himself sometimes prayed all night. The condemnation is on the hypocrisy, because through pretense they made long prayers. However, we should all take warning and condense our prayers, throwing away all forms and routines, introductories and conclusions, except the simple “Amen,” and by the help of the Spirit focalize and concentrate our prayers, making them multum in parvo; i.e., “much in little.”

“Woe unto you, scribes and Pharisees, hypocrites! because you shut up the kingdom of the heavens against the people: for you do not come in, neither do you permit those coming in to enter.” What awful preaching to the pastors of the Churches, ruling elders, and leading members, while looking them in the face! How terrible was the grip of Satan on them, that they did not heed the warning, but got violently mad, and killed Him for telling them the truth! Lord help us to walk in Thy footprints! There is a world of truth in this accusation. Those were the very men who would not enter the kingdom nor permit others. If they had repented under the preaching of John the Baptist, instead of getting mad at him for telling them the truth (Mat 3:7), and received their own Christ with open arms, thus passing exultantly from the Mosaic dispensation into the kingdom of heaven, the people would have followed them in solid columns, the whole Jewish nation receiving their own Christ, turning evangelist, preaching Him to all the Gentiles, and actually bringing on she millennium, far back in the early centuries of the Christian era, the Lord returning on the throne of His glory, as He said He would when the gospel was preached to all nations. The same sad phenomenon you may observe this day. If the leading preachers and Church officers throughout Christendom would receive the Holy Ghost and get sanctified wholly, as Jesus is now calling them, the Churches would follow in swelling multitudes, the revival tide of holiness to the Lord inundate the globe like a mighty swelling sea, and bring on the millennium in the present generation. The rank and file of people will follow their leaders. The climacteric trick of Satan in all ages has been to lead the leaders, and thus populate hell with the downward rush of millions lost.

“Woe unto you, scribes and Pharisees, hypocrites! because you compass sea and land to make one proselyte; and when he may become, you make him twofold more the son of hell than yourselves.” This poor, deluded, heathen proselyte, not only retains his own sins, but takes on those of hypocrisy and formality peculiar to his Jewish leaders. The deader a Church is, the more proselytic, ready to do almost anything to get a member, especially if he has money. Misery loves company. When people have God with them, they are satisfied to walk alone. When they are without God, they seek comfort in all the company they can get, going for the popular Church.

“Woe unto you. blind guides, saying, Whosoever may swear by the temple, it is nothing; but whosoever may swear by the gold of the temple, he is debtor. Ye foolish and blind: for which is the greater, the gold, or the temple that sanctifies the gold? Whosoever may swear by the altar, it is nothing; but whosoever may swear by the gift which is upon it, he is debtor. Ye blind, for which is the greater, the gift, or the altar that sanctifies the gift? Therefore he that sweareth by the altar, sweareth by it, and by all things which are on it; and he that sweareth by the temple, sweareth by it, and by Him that dwelleth in it; and he that sweareth by heaven, sweareth by the throne of God, and by Him that sitteth upon it.” That our Savior is not here condemning judicial oaths,: we have abundant proof, as He Himself responded to Caiaphas when he administered to Him a solemn oath (Mat 26:63), and Paul administered a solemn oath to the Thessalonians that the epistle should be read to all the brethren. But Jesus is here speaking of profane swearing, condemning the use of bywords, which is incitive to profanity at least, and all superfluous language, as indicative of evil and conducive to sin, cutting down our phraseology to simple statements of fact. We have in this paragraph a very important specification, certifying that the altar sanctifies the gift, which has in all ages been a prominent battle-cry in God’s holiness movements. Consecration is man’s work, just as the Jew brought the sheep, with his own hands, and placed it on God’s altar, neither daring to take it off nor thinking of a doubt as to God’s acceptance of it, believing unhesitatingly and unwaveringly that everything on God’s altar was thereby sanctified and holy. Therefore consecration is man’s work, assisted by the Holy Ghost. When we make the clear, unequivocal, and eternal consecration, we should never doubt the sanctification, as we know God is infallible. He never fails to do His work, while doubt is grievous and dishonoring to Him. All we have to do is to keep all on the altar, consecrated for this world arid all other worlds, to live or to die. Then believe without a doubt that God accepts and sanctifies, going on undeviatingly in the line of joyful obedience, never again listening to the devil, who would destroy your experience by the injection of doubts. Once you move out on this line, and abide, your life will quickly become a constant sunshine, a sweet heaven in which to go to heaven, victory night and day brightening the escutcheon of your joyful experience, and proclaiming Satan’s signal and perpetual defeat.

“Woe unto you, scribes and Pharisees, hypocrites l because you tithe mint, anise, and cumin, and you pass by the weightier matters of the law, judgment, mercy, and faith: it behooveth to do these, and not to leave those undone.” When preachers and Church members have no salvation, they are apt to be very particular about little things, and ready to criticize harshly all who do not conform to their little, silly notions punctiliously. Jesus does not object to their tithing everything, even these garden vegetables, giving one-tenth of all their produce to the Lord; but lie commends it. Meanwhile lie denounces them awfully for neglecting the great issues of the law; e.g., judgment — i. e., doing right by everybody, vindicating truth and righteousness, at home and abroad, with all classes indiscriminately, exhibiting to the world a life irreproachable from the standpoint of all rectitude. Mercy also must characterize all our deportment, reaching out to man and beast to friends and enemies, Jews and Gentiles, indiscriminately; full of kindness, pity, sympathy, and love for everything that hath feeling; and always holding up the banner of truth. in harmony with the blessed Word of God, enforcing it, not only by precept, but by example, in small matters as well as great, alway and everywhere on the side of truth and righteousness. While those preachers and Church officers were particular about little non-essentials, they were awfully delinquent in the grand and indispensable, item of true and genuine Holy Ghost religion. Our Savior: even charges these scribes and Pharisees with neglecting faith, which is the basis of all salvation, and without which it is impossible to please God. Now, these were the bon tons of the Jewish Church, both clerical and laical, claiming to be paragons of faith, the boasted children of faithful Abraham. But you see they really had no faith. They had plenty of intellectual and doctrinal faith, but were destitute of spirituality. “With the heart man believeth unto righteousness.” (Rom 10:10) None but spiritual faith has any availability, or even possesses the essence of faith, in the Divine estimation.

“Ye blind guides, who are straining out the gnat, but swallowing down the camel.” As the gnat was unclean, and condemned by the Levitical law, they were very careful to strain their wine and milk lest a gnat might happen to be in it; thus straining it out, and not straining at it as in E. V., The camel is an unclean animal, and the largest in that country. Now, what is meant by straining out the gnat and swallowing down the camel? Be sure you understand it. This is a logical conclusion from the preceding verse, in which, calling them hypocrites, He denounces them for tithing mint, anise, and cumin, garden herbs, and at the same time neglecting judgment, mercy, and faith, these grand, cardinal, spiritual graces. If I had the wings: of an angel and the trump of an archangel, I would fly from ocean to ocean, and warn the blind guides in pulpits and Amen-corners who are this clay straining out gnats — i. e., very punctilious about all sorts of Church finances and duties harmonical with the popular shibboleth of Church loyalty — and at the same time deplorably delinquent with reference to the momentous relations to the Divine government, and the immeasurable obligations arising out of the same; and the poor widows, orphans, and. slumites in the neighborhood, are ready witnesses to their deplorable deficiency of that sweet grace denominated mercy; and as to the faith inspired by the Holy Ghost, the only medium through which we can possibly receive anything from God, and without which all are doomed and lost, it has actually become a dead-letter in their Creed. Those Church bon tons, to whom Jesus did this awful preaching, rejected it as an insult, and killed Him for what they regarded as insolence, and even blasphemy. O how the clergy and ruling elders are this day straining out gnats and swallowing down camels I If you are all right on the gnat question — i. e., little Church duties — you can be an acceptable member or preacher though you have a devil in you as big as a camel. You see. here the gnat represents the little items of practical obedience to the moral and ritual law, like tithing everything, Small as well as great; while the camel represents your delinquency in the great and momentous graces of the Spirit; i. e., like justice, mercy, and faith. While our Savior says we should do all the former, so as not to swallow gnats, as they are unclean, you see how your deficiency in, the graces of the Spirit is illustrated by swallowing do the great camel, which is unclean as well as the gnat, and a thousand million times larger. Good Lord, help us to see this truth, and preach it fearlessly, like Jesus!

“Woe unto you, scribes and Pharisees, hypocrites because you cleanse the exterior of the cup and the plate, but within they are full of extortion and impurity. Ye blind Pharisee, first purify that which is within the cup, in order that its exterior may also be pure.” The holiness movement is everywhere shouting the battle-cry of a clean heart. You see that is precisely what Jesus is here preaching; i.e., inward purity. O this is the crying need of the Churches — heart holiness. They all want their members to be externally obedient, prompt, faithful, and dutiful in every ramification of Church work, interest, and enterprise. This is all right; the outside of a cup ought to be clean. But Jesus charged the Church leaders in His day with neglecting heart purity. When the people want inward purity, you can not preach entire sanctification too forcefully to suit them. Here the Savior commands them to purify the interior, assuring them that in that case the outside would also be clean. The interior is your immortal spirit, the eternal self, that must live with God in heaven forever or with demons in the regions of woe. Hence, when the immortal spirit is clean, the exterior always falls in line, and everything is right.

“Woe unto you. scribes and Pharisees, hypocrites because you are like whited sepulchers, which indeed appear fair without, but within they are full of dead men’s bones and all impurity.” It is still customary in that country of whitewash the sepulchers. You can see them a fire at way off, because they are white as snow. What a vivid illustration of a fair external profession and inward rottenness! If the leading preachers of the Jewish Church were in that awful condition, and so blind that they were utterly unconscious of it, should we not all fall on our knees before God, and ask Him for the light needed to see our heads as God sees them? I am witness that the sepulchers in that country, externally, appear most beautiful and fair, while within they are full of putrefying bodies.

“Thus you also indeed appear righteous unto the people; but within, you are full of hypocrisy and iniquity.” What awful preaching to the pastors and leading members of the popular Churches while looking them in the face. “Yes; but the Churches at the present day are more spiritual than those to whom Jesus preached.” I hope that is so; yet there is no doubt but multitudes of preachers, Church officers, and leading members, this day, stand precisely where those did. The only remedy for this awful state of things is experimental holiness; i.e., entire sanctification. The very fact that preachers and members kick against the plain truth when preached in its purity, is demonstrative proof that they. are not right.

“Woe unto you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets, and ornament the sepulchers of the righteous; and you say, If we were in the days of our fathers, we were not their comrades in the blood of the prophets. So you witness to yourselves, that you are the sons of those who murdered the prophets.” Here Jesus turns on them the homogeneity argument; i.e., the very fact that they build the tombs, shows them up as carrying forward the work which their predecessors began, though they aim it to signify the very opposite. Multitudes of preachers and members who now honor John Wesley, close the doors against the men who preach precisely what Wesley did. The same is true of all the great Protestant Churches. John Bunyan among the Baptists, and John Knox among the Presbyterians, would this day meet a very cold reception.

“You fill up the measure of your fathers. Ye serpents, generations of vipers, how can you escape from the damnation of hell?” If the loving Jesus could look people in the face and thus preach, we need not be afraid of using language too strong, if we are sure we are telling the truth. Of course, we can not read their hearts as He did; but the Holy Ghost can, and He will apply the truth Where it belongs.

“Therefore, behold, I send unto you prophets, wise men, and scribes; some of them you will slay and crucify, and some of them you will scourge in your synagogues, and persecute from city to city.” This awful prophecy was literally verified. Soon afterward those same people murdered Stephen and many others in the bloody persecution which followed, doing their utmost to exterminate the Nazarenes in blood. “In order that all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, the son of the blessed, may come upon you.” The very fact that those people, who, in less than forty-eight hours after that awful sermon, actually killed Him, and subsequently put Stephen and many others to death, showed them up in the same line with their bloody predecessors, and consequently particeps criminis.

“But Jehoiada waxed old, and was full of days when he died; a hundred and thirty years old was he when he died. And they buried him in the city of David among the kings, because he had done good in Israel, both toward God and toward his house. Now, after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them. And they left the house of the Lord God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass. Yet he sent prophets to them, to bring them again unto the Lord; and they testified against them but they would not give ear. And the Spirit of God came upon Zechariah, the son of Jehoiada the priest, who stood before the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye can not prosper? Because ye have forsaken the Lord, He hath also forsaken you. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The Lord look upon it,. and require it.” (2Ch 24:15-21)

King Joash was only seven years old when he began to reign, his life having been preserved from the cruel Athaliah, who had murdered all of his brothers; and through the kindness of Jehoiada the priest, he reigned and did well during the lifetime of Jehoiada, his foster-father. But, as you see, after the death of Jehoiada, he was led into idolatry by the princes of Judah, and when God put the spirit of prophecy on Zechariah, the son of Jehoiada, so that he boldly told them the truth, the king encouraged an evil conspiracy against him, and they stoned him to death, as Jesus here says, “between the temple and the altar;” i. e., the brazen altar for burnt offerings, which stood outside of the temple. While this prophet of God was dying, he said, “The Lord look upon it, and require it;” i.e., he turned over the case to the Lord. “Barachias,” in E. V., a proper name, is evidently a mistake, as Zacharias was not the son of a man by that name, but the son of Jehoiada the priest. The plain solution of the matter is, Barachias is a Hebrew word, and simply means “the blessed.” Therefore I translate it, “Zacharias, the son of the blessed,” — an epithet of Jehoiada. That bloody scene took place right there on the spot where they were standing when Jesus referred to it.

“Truly I say unto you, All these things shall come upon this generation;” i.e., the awful Divine retribution for the martyrdoms of God’s prophets and saints, from Abel down, was coming on that generation, because God had sent them all to prepare the people for His Son; and now that He has come, they are rejecting Him, and going to kill Him, thus climaxing all the murders of their predecessors.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 20:47 . Another improvement is the change of οἱ κατεσθίοντες (Mar 12:40 ) into οἳ κατεσθίουσι vide notes on Mk. μακρὰ , at length, an adverb. Bengel (in Mt.) suggests μακρᾷ to agree with προφάσει (“ex orationibus suis fecere magnam πρόφασιν , praetextum comedendi domos viduarum”). Elsner adopts the same view.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is spoken by the figure Metonymy, houses, for the goods and substance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

devour, &c.--taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of "the scribes!"

Next: Luke Chapter 21

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

47. which devour widows’ houses] Josephus expressly tells us that the Pharisees had large female followings, and an absolute sway in the Gynaekonitis or women’s apartments, Jos. Antt. xviii. 2, § 4.

for a shew] Rather, in pretence. Their hypocrisy was so notorious that even the Talmud records the warning given by Alexander Jannaeus to his wife on his deathbed against painted Pharisees. And in their seven classes of Pharisees the Talmudic writers place “Shechemites”— Pharisees from self-interest; Stumblers—so mock-humble that they will not raise their feet from the ground; Bleeders—so mock-modest, that because they will not raise their eyes, they run against walls, &c. Thus the Jewish writers themselves depict the Pharisees as the Tartuffes of antiquity.

long prayers] Such as the twenty-six forms of prayer at ablution; the Eighteen Benedictions (Shemoneh Esreh), &c.

damnation] Rather, judgment. The word is not even katakrima, or ‘condemnation.’ Their ‘judgment’ shall be more severe than that of those who practised none of these religious ordinances. It should be “more tolerable for Tyre and Sidon at the judgment” than for these, Luk_10:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

47 Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.

Ver. 47. Greater damnation] Shall be double damned, because dissembled sanctity is double iniquity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These shall receive a greater condemnation, because they not only commit ordinary evil actions, but also make their prayers, and virtue itself, a cloak to their hypocrisy and vanity, and the cause of their greater depravity, famishing the widows whom themselves ought to compassionate and relieve. (Theophylactus) --- Or, the greater honours and rewards they received for their wickedness, the greater punishment must they endure to expiate it. (Ven. Bede) --- Jesus Christ seems in this place to allude to the avaricious practice of the Jews, draining the purses of widows by their stipulated long prayers for their departed husbands, (see Matthew xxiii. 14.; Mark xii. 40.) and thus abusing so holy a thing as prayer, merely to gratify their avarice.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which devour widows" houses. Josephus specially alludes to the influence which certain of the Pharisees had acquired over women as directors of the conscience. For a show; rather, in pretence. "Their hypocrisy was so notorious that even the Talmud records the warning given by Alexander Jannaeus to his wife on his deathbed against painted Pharisees. And in their seven classes of Pharisees, the Talmudic writers place Shechemites," Pharisees from self-interest; Stumblers," so mock-humble that they will not raise their feet from the ground; Bleeders,"so mock-modest that, because they will not raise their eyes, they run against walls, etc. Thus the Jewish writers themselves depict the Pharisees as the Tartuffes of antiquity" (Farrar). Shall receive greater damnation; rather, judgment. The translators of our beautiful English version are most unhappy in their usual rendering of krima .

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xxiii, 14.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

47. κατεσθίουσιν κ.τ.λ. Josephus tells us that the Pharisees had absolute sway in the women’s apartments, Jos. Antt. XVIII. 2, § 4. We know from mediæval history how common is the crime of these religious haeredipetae.

προφάσει. ‘In pretence.’ Their hypocrisy was so notorious that even the Talmud records the warning given by Alexander Jannaeus to his wife on his deathbed against painted Pharisees. And in their seven classes of Pharisees the Talmudic writers place “Shechemites”—Pharisees from self-interest; Stumblers—so mock-humble that they will not raise their feet from the ground; Bleeders—so mock-modest, that because they will not raise their eyes, they run against walls, &c. Thus the Jewish writers themselves depict the Pharisees as the Tartuffes of antiquity.

μακρὰ προσεύχονται. Such as the twenty-six forms of prayer at ablution; the Eighteen Benedictions (Shemoneh Esreh), &c.

κρίμα. ‘Judgment.’ The word is not even κατάκριμα, or ‘condemnation.’ Their ‘judgment’ shall be more severe than that of those who practised none of these religious ordinances.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

47. οἳ κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν. Comp. Mar 12:40; but this item in the condemnation is not found in the true text of Mat_23. Probably wealthy widows are chiefly meant. They devoured 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 C’étaient les Tartuffes de l’époque (Godet). Josephus says of the Pharisees οἷς ὑπῆκτο ἡ γυναικωνῖτις (Ant. xvii. 2. 4). Comp. the cases of Fulvia (18:3, 5) and of Helene (20:2, 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 Cæsar (17:2, 4). The Talmud gives evidence of the plundering of widows. Inter plagas quæ a Pharisæis proveniunt hæc etiam est. Est qui consulant cum orphanis, ut alimenta viduæ eripiat (Sota Hieros. f. 20. I, , Schoettg. 1:199). Of a plundered widow R. Eleazar says, Plaga Pharisæorum tetigit illam.

λήμψονται περισσότερον κρίμα. 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 λήμψομαι κρίμα comp. Rom 13:2; Jas 3:1; and for περισσότερον see on 7:26.

V. de J. Vie de Jésus.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

RV. Revised Version.

AV. Authorized Version.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

C

C. Cod. Ephraemi Rescriptus, sæc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.

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 D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

om. omit.

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.

Syr Syriac.

Sin. Sinaitic.

1 Keim speaks with sverity of the “destructive criticism” which “again miserably fails to see anything hut an invention of the dogmatic artist” in “this grand self-revelation of Jesus,” which is attested by all three Gospels (v. p.142).

TR. Textus Receptus.

Burton. Burton, N.T. Moods and Tenses.

Vulg. Vulgate.

Goth. Gothic.

Arm. Armenian.

K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

Latt. Latin.

Wsctt. Westcott.

Orig. Origen.

Luth. Luther.

Tyn. Tyndale.

Rhem. Rheims (or Douay).

Gen. Geneva.

Aeth. Ethiopic.

Jos. Josephus.

De W. De Wette.

Mey. Meyer.

Cov. Coverdale.

Nösg. Nösgen.

Cur. Curetonian.

Δ̠Δ. Cod. Sangallensis, sæc. ix. In the monastery of St. Gall in Switzerland. Greek and Latin. Contains the whole Gospel.

1 Some “heretic” sent R. Juda an imperial denapius, 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 Mat 22:21). But see Schürer, J.P. in T. of. J.C. p. 77.

Boh. Bohairic.

Lat. Vet. Vetus Latina.

2 It may be doubted whether the idea that man bears the image of God just as the coin bears the image of Cæsar is to be supplied: “Render then the coin to Cæsar, and give the whole man up to God” (Lathem, A Service of Angels, p. 50).

Tisch. Tischendorf.

ins. insert.

G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.

Beng. Bengel.

Tert. Tertullian.

1 Gamaliel is said to have silenced Sadducees by quoting such promises as Deu 1:8, Deu 11:9. God’s promises must be fulfilled, and these were not fulfilled to the patriarchs during their lifetime. Again, if God quickened buried seed, how much His own people (Edersh. Hist. of J.N. p. 316).

2 The Fourth Book or Maccabees, although written before the destruction of Jerusalem, was probably written not very long before Christian interpolations, or conscious imitations of Christian phraseology, are possible (Schürer, Jewish People in the T. of J. C. II. iii. p. 244).

WH. Westcott and Hort.

Aegyptt. Egyptian.

1

“If I by Beelzebub cast out devils, by whom do your sons cast them out?” (Luk 11:19) 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.” See Wright ad loc. and 16:19.

On Psa 110. see Gore, Bampton Lectures, 1891, Lect. 7, sub fin. and note 55; Driver, Int. to Lit, of O.T. p. 362 and note; Perowne, Psalms, 2. p. 302, with the remarks of Thirlwall there quoted; Meyer on Mat 22:43; Weiss on Mat 22:43 with note; Bishop Mylne, Indian Ch. Quar. Rev. Oct. 1892, p. 486; Schwartzkopff, Konnte Jesus irren? 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 pastorum, p. 415).

Wetst. Wetstein.

Grot. Grotius.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Widows ' houses. See on Mr 12:40. ===Luk21

CHAPTER XXI

1 - 4. Compare Mr 12:41 - 44.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.