Mark 6:26

Mar_6:26

And the king was exceeding sorry.

Crisis hours

The acute and watchful physician knows that a disease runs to a crisis, and that there are points of time when, if the patient is carefully nursed and cared for, curative tendencies will set in, and his health may be restored. Now, men are in the same condition spiritually, and if there were only some oversight of them they might be saved; but, alas l they themselves cannot perpetuate these hours; they will not; and we stand outside and know nothing of them. (H. W. Beecher.)

Sorrow not always Divine

Herod was sorry when Salome asked for the head of John. But sorry for what? Was it on account of respect and love for the prophet? or was he sorry because he feared popular indignation? or because he felt that this was going a little too far in cruelty and injustice? Men are sorry in various ways. One is sorry for his sins, and another is sorry for his scruples. One is sorry that he made a fraudulent profit, and another is sorry that he did not. One, with strong anguish, mourns the loss of a friend, and another the loss of a fortune. One sheds drops of pity, and one of mortification. The mother is sorry for her dead babe that lies upon her breast like a withered blossom, and the miser is sorry to part with a dollar. Sorrow is not always Divine, and tears are not always of the kind that consecrate. In Herods case it is quite significant that we cannot exactly tell why he was sorry. One thing we know, that his sorrow was not strong enough to stop the hand of the executioner, and keep himself from crime. It was not strong enough to resist the sense of shame, and the impulse of the hour. (E. H. Chapin.)

Conditions of promise keeping

Must a man, then, always keep a promise? I say, No. Let us look at some of the conditions.

1. A promise of that which in itself is impossible, I need not say, a man cannot fulfil. It is the making of such a promise that is a sin.

2. When the fulfilment of a promise is rendered impossible by the happening of subsequent events, a man who makes it is released from fulfilling that promise-at any rate, so far as those events hinder him from fulfilling it. Where a man promises to settle upon his son-in-law a certain stipulated amount in case of the uniting of his daughter in marriage to him, if, when the occasion comes, the father-in-law is bankrupt, how can he fulfil his promise? Circumstances have changed. His power to fulfil his promise is gone.

3. When the thing promised is contrary to the law of the land it is void.

4. Where a promise is made which involves a violation of morality, or the laws of God, no man has the right to keep it. And this is exactly the case that Herod found himself in. He was a fool to make the promise; he was a demon to fulfil it. (H. W. Beecher.)

The course of sin

Herods sin began in a very common place for the beginning of deadly sin. It began in the riot and levity of sensual amusement. The fact is, that Satan only wants the occasion of a beginning of a sin from us; however slight that may be though we may have removed from the sure ground of a clear and undefiled conscience, by a step of a hairs breadth, he has gained all that he wants. He has removed us from the ground where we could watch and pray: he has put the fear of God, and love of Christ, out of our hearts; he has withdrawn us from the presence of God, tempted us to come forth from the hiding place of His pavilion, and the secret of His tabernacle; and to come down from the rock on which we had been set up through His merciful protection; and then we are completely in his power. Who, then, that knowingly begins a sin, can tell where it will end? Most men begin it with a notion that they can stop in its course when they like, and that they will have the opportunity and the will to repent. But how miserably they are mistaken in both those notions; they hardly need even Herods example to warn them. We have seen at length already, how utterly unable they are to stop; and a very few considerations will show how little reason they have to look forward to a genuine repentance. They forget, in the first instance, the nature of sin, which is to harden the heart, to sear the conscience, and to blind the understanding. All these effects are the very contrary to repentance. And they may, therefore (since they have put God out of the question), as well expect corn to come out of thistle seed as repentance out of wilful sin. On the whole, the text gives us a solemn warning upon the nature of sin. It is not always barefaced and audacious, even when most heinous. The sinner may even set about his dreadful task work which Satan has set him, with exceeding sorrow, as did Herod. But this does not avail to abate its violence, or to lessen their guilt. (R. W. Evans, B. D.)

The beginning of evil is like the letting out of water. The poet tells us that the destruction of the lute begins with the first rift; and the rottenness of the fruit with the first speck. Resist, I pray you, the first temptation. Endeavour to conquer Herod. (W. Walters.)

The effects of the preaching of John the Baptist upon Herod

The case of Herod and Felix much alike. We are not told of Felix that he ever did more than tremble; there is no register of his having taken any steps in consequence of his conviction. Herod did many things in consequence of what he heard from the Baptist.

I. Now it is very carefully to be observed (for upon this we shall throughout have to lay no small stress), that Herod feared John, but that nothing is said from which we can infer that Herod feared God. We are not, perhaps, aware what power there is in the principle of the fear of man, for it will often cause persons to disobey God, and peril their eternity, rather than run the risk of a frown: And this principle may operate as well to the withdrawing men from vice, as the confirming them in it. It is not indeed by this denunciation of sin in the general, that the preacher will become an object of fear, and a motive to reform; for a man will sit with the greatest complacence under the universal reproof, and think it nothing to be condemned in common with all. But when he denounces particular sins, and thus, as it were, singles out a few from the mass, he may cause those few to feel so sensitively, as though all eyes were upon them; so that if the sins be such as may be abandoned without great pain, they will be likely to abandon them just to prevent the being again thus exposed. They give up one thing after another, according as conscience is more and more urgent; but the favourite practice, the darling passion, this still retains its mastery, whilst less cherished habits are broken, and less powerful desires are subdued. The man whose master passion is covetousness may become most rigidly moral, though he had not heretofore been distinguished by purity of life; but measured morality, in place of being attended with diminished covetousness, may be only a make weight with conscience against the abiding and even the grooving eagerness for gain. The man again, whose master passion is sensuality, may give much in alms to the poor, though he had previously been accounted penurious; but is he, therefore, necessarily less the slave of his lust? Ah, no. He may only have bought himself peace in the indulgence of his appetites by liberality in relieving the destitute. It is the same in the case of every other master passion. Unless it be Herodias that is put away, there is no evidence of genuine repentance; all that is surrendered may be nothing more than a proof of the value put upon what is retained. And therefore, if you would discriminate between reformation and repentance, if you would know whether you have limited yourselves to the former and are yet strangers to the latter, examine what it is you keep, rather than what you give up. Reformation will always leave what you love best to the last; whereas repentance will begin with the favourite sin, or go at once to the root, in place of cutting off the branches.

II. But we said that it was a yet more remarkable statement, in reference to Herod, especially as contrasted with Felix, that he heard John gladly. There is a pleasure in being made to feel pain, even where a long course of dissipation has not generated the disease of ennui. Is it not thus with the frequenters of a theatre, who flock eagerly to their favourite amusement when some drama of terror and crime is to have possession of the stage? They go for the purpose of being thrilled, and of having the blood made to creep, and of feeling an indefinable horror seize upon their spirits. They are altogether disappointed if no such effect be produced; and unless the exhibition of fictitious suffering quite carry them away, and so produce all the emotions which witnessed suffering will produce, they lay blame upon those who have conducted the mimicry, and count them deficient in skill and in power. We repeat, then, our words, that there is a pleasure in being made to feel pain even with those who cannot be said to have worn out their sensibilities, and, of course, in a greater measure with others to whom such description applies. And would it, therefore, follow that Herod could not have heard John gladly had John so preached as to make Herod tremble? Oh! far enough from this. It may just have been the fact of trembling which made Herod a glad hearer of the Baptist. There was a power in the Baptist of exciting the torpid feelings of a jaded voluptuary. Because you are made to tremble, and because, so far from shrinking at the repetition of the process, you come with eagerness to the sanctuary and submit yourselves again to the same overcoming influence, you may easily fancy you have a just apprehension of Gods wrath, and even that you have duly prepared yourselves for a day, of whose terror you can hear with something of pleasurable emotion: and therefore we have laboured to show you that there may be a complacency and gladness beneath the preaching of the Word, when that preaching is the preaching of vengeance, which is wholly unconnected with any effort to escape what is threatened, but may quite consist with the remaining exposed to it with no shelter against its fury, no real dread of its coming. It is not merely possible, but in a high degree probable, that a man addicted to gambling might gaze in anguish at the scenic representation of a gambler, hurried on until utter ruin crushed his family and himself, and then pass from the theatre to the gambling table, and there stake his all on the cast of the dice. We should not necessarily conclude, from observing the frequency with which the gambler came to the representation of the gamester, and the riveted interest which he felt in the harrowing drama, that he was at all sensible to the evils of gambling, or would at all endeavour to extricate himself from its fearful fascinations; we should, on the contrary, see nothing but a common exhibition of our nature-a nature that has pleasure in excitement, though the exciting thing be its own ruin, if we knew that on the very night, after listening to the thrilling cry of the maddened victim of the hazard table, he hurried to the scene where he and others did their best towards making the case precisely their own. We need not draw out a parallel between such an instance and that of a sinner, who can listen with an eager interest to the descriptions of the sinners doom, and then depart and be as resolute as ever in doing evil deeds. The parallel must be evident to you all, and we only exhort you so to form it for yourselves, that you may never confound the having pleasure in the hearing future judgment energetically set forth with the being alive to that judgment, and watchful to remove it from yourselves. But we do not design, as we have already said, to ascribe the gladness of Herod exclusively to such causes as we have alone been endeavouring to trace. If Herod were at times made to tremble, and if that very trembling were acceptable as a species of animal excitement, we may yet suppose that this was not the only account on which he heard the Baptist gladly. Herod had done many things, and it is therefore likely that he thought himself sufficiently righteous and secured against the vengeance which John denounced against the wicked. He may have become that most finished of all hypocrites, the hypocrite who imposes on himself; and having wrought him self into a persuasion of safety, he may have hearkened with great delight to the descriptions of dangers in which others stood. It is therefore a matter of prime moment, that we warn our hearers against the inferring that they have undergone a moral change, from the finding they have pleasure in listening to the gospel. For even where men have not, like Herod, done many things, they may, like Herod, hear the Baptist gladly. There is many an enthusiastic lover of music, who mistakes for piety and religious emotion, the feelings of which he is conscious, as the sacred anthem comes pealing down the aisle of the cathedral, just because he feels an elevation of soul and a kindling of heart. As the tide of melody poured forth from the orchestra comes floating to him, he will imagine that he has really an affection towards spiritual things, and really aspires after heaven. Alas! alas! though music be indeed an auxiliary to devotion, it proves no devotion that you can be thrilled and lifted out of yourselves by the power of music. It is altogether on natural feelings and sensibilities, which may or may not be drawn out by religion, that the lofty strain tells with so subduing an effect; and even when you are most carried away and overcome by the varied notes, I see no reason whatsoever, why you might not return from the oratorio of the Creation and ascribe the universe to chance, and from that of the Messiah and be ready with the Jews to crucify the Christ. The case is altogether the same with the preaching of the gospel. In sacred music, it is not the words, it is only the machine by which the words are conveyed, that produces feelings which the man mistakes for devotion. He may be without a care for the truth which is uttered, and yet be fascinated by the melodies of the utterance, and thus take the fascination as proof of his delight in spiritual things. And thus in the case of preaching. Indeed, the cases are so identical, that it was said by God to Ezekiel, when multitudes of the impenitent flocked to the hearing of him, Thou art unto them as a very lovely song of one that has a pleasant voice, and can play well upon an instrument. (H. Melvill, B. D.)

Sin haunting the guilty

In illustrating how Herod was haunted by the ghost of his sin-recall some points from former lessons, as, for instance, the witness of Abels blood from the ground against Cain; and the self-reproaches of Josephs brethren, when the memory of their sin came upon them in after years. Reference should be made to the poem of Eugene Aram; to the night scene in Macbeth, where Lady Macbeth tries to cleanse her guilty hands; and to the story of the man who, to gain an inheritance, flung his brother into the sea, and, ever after, when he looked upon water, saw his brothers dead face staring up from the depths. There is one stone in the floor of an old church in Scotland which stares out at you blood red from the gray stones around it. The legend tells of a murder committed there, and of repeated fruitless attempts to cover the tell-tale colour of that stone. Morally, the legend is true; every dead sin sends its ghost to haunt the soul of the guilty.

The progress of sin

A drop of poison is poison as really as a phial of it is. The drop and the phial differ in quantity, not quality. Make ever so slight a cut on your finger with a poisoned blade, and the canker is carried through your system, polluting all your blood. The leaven put into the meal leavens the whole lump. The train which has been carelessly left to stand at the top of an incline begins to move down slowly at first, but at an ever-increasing speed, till at last it thunders down with irresistible swiftness, carrying destruction to whatever opposes it. Trace the progress of Herodias sin, from hate-which is latent murder-to actual murder.

The sinful snare

When we wish to trap an animal, we bide the snare and show only the tempting tit-bit. We hide the hook beneath the bait. Compare Satans trap for Herod-a dancing girl, practising her seductive arts.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 6:26 . περίλυπος γενόμενος : a concessive clause, καίπερ understood = and the king, though exceedingly sorry, yet, etc. ὅρκους : there might be more oaths than one ( vide on Matthew), but the plural was sometimes used for a single oath. Schanz cites instances from Aeschylus and Xenophon. ἀθετῆσαι α ., to slight her, by treating the oath and promise as a joke; a late word, used, in reference to persons, in the sense of breaking faith with (here only). Kypke renders the word here: “noluit fidem illi datam fallere,” citing instances from Diod., Polyb., and Sept [53] [53] Septuagint.

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

Verse 26. For their sakes which sat with him] Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. exceeding sorry] The Greek word thus translated is very strong, and denotes very great grief and sorrow. It is used of (1) the rich young ruler, “when he heard this, he was very sorrowful,” Luk_18:23; (2) of our Lord Himself in the Garden of Gethsemane, “My soul is exceeding sorrowful, even unto death,” Mat_26:38; Mar_14:34.

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.

And the king was exceeding sorry,.... See Gill on Mat 14:9.

yet for his oath's sake, and for their sakes which sat with him; as Matthew adds, "at meat", Mat 14:9; for it seems as if supper was not over, when all this was transacting.

He would not reject her; deny her her request, or send her away without granting it which could not be without grieving her, and treating her with contempt, and defrauding her of the promise; all which ideas are expressed by some versions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.

Ver. 26. And for their sakes that sat with him] Sic plerique, malum iter ingressi, post cum se errare resciscant, non desciscunt tamen, ne leves videantur: sui dicti domini, ut dicunt, esse volunt. (Cartwright.) Some, rather than be worse than their words, will violate their consciences.

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.

It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin , the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. (Ven. Bede)

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).

And the king was exceeding sorry. We cannot suppose that this was a pretended grief. The true reason is doubtless to be found in the relentless animosity of Herodias. Herod must have known well that he could not be bound by his oath in reference to a petition so unreasonable and so iniquitous. Nevertheless he thought that "the words of a king were law." St. Augustine says, "The girl dances; the mother rages. A rash oath is made amidst the excitement and the voluptuous indulgence of the feast; and the savage desires of Herodias are fulfilled." For the sake of his oaths (dia tou); the plural shows that he repeated the rash promise once and again.

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

Yet for his oath's sake, and for the sake of his guests - Herod's honour was like the conscience of the chief priests, Matt. xxvii, 6. To shed innocent blood wounded neither one nor the other.

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

The execution:

v. 26. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.

v. 27. And immediately the king sent an executioner, and commanded his head to be brought; and he went and beheaded him in the prison,

v. 28. and brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother.

v. 29. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

The fact that the wish of Salome could be carried out so rapidly makes it very probable that the banquet was held at Machaerus. When the girl made her gruesome request, there may have been some gasping in the table-round, and Herod himself may have been sobered by the unexpected turn of events. But it was too late, in his opinion, to retract. And there may have been a feeling of relief mingled with his regret and sorrow. But though he was so very sorry, he thought he must keep his words and oaths like a gentleman; for such is the excuse and explanation usually offered. He did not want to break faith with the young lady by slighting her, by treating the matter as a joke. And so the ghastly spectacle was enacted to the bitter end. There was an officer at the king’s court who combined in his person the work of a courier, police officer, and executioner. To him the king’s command went to furnish the head of John the Baptist. And, the execution having been performed in prison, the head of John was brought on a platter, as by the request of the dancer, and she, having formally received it, brought, it to her mother. There was nothing for the disciples of John to do but to come and lay his body into a grave, mourning bitterly meanwhile the untimely end of one of the greatest prophets that ever spoke the Word of God.

"What here is related of the court and court life of King Herod is a faithful picture of the world, of the life of the world, and of the lust of the world. The smooth, pliant children of the world are for the most part, even when they pretend to be honorable, what Herod and Herodias were, harlots and adulterers, and if not murderers, yet thieves, deceivers, perjurers, etc., But the chief sin of the world is this, that she will not listen to admonition, that she spurns the Word of God, and is angry against those that warn her against destruction and perdition. wherever the world, even the apparently decent, cultured, fashionable world, celebrates her festivals, there the delights of feasting, of Revelation ling and drunkenness, are indulged in, there one finds swearing, blaspheming, cursing, there gambling and dancing and rioting are the order of the day, and wine and passion inflame heart and mind. There a dissolute, godless conduct is in evidence, the lust of the eyes, the lust of the flesh, the pride of life. And the end of the wild delight and joy is often murder, the shedding of blood, and other great shame and vice. " On the other hand, there is a lesson for the faithful believers in this story. "Therefore let no one have a terror concerning suffering and cross. Let no one envy the persecutors of the Gospel that they are enjoying honors, are great and mighty. For cross and suffering is the only way by which thou shalt come to the heritage and the kingdom of Christ; and all saints, and Christ Himself, have gone this way. Who, then, would be terrorized and complain about it? And it will be seen how quickly the change will come for the tyrants, that their suffering will come upon them in due time and finally last in eternity. From this may God mercifully keep us, and rather let us, with the sainted John the Baptist, suffer all manner of ignominy and disgrace, that we may but come to the kingdom of God; as our Lord Christ says that it is appointed to us, as to Him, cross and suffering."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

because of the oath he had made and because of his dinner guests

The content of the oath, and the relationship between the oath and the dinner guests can be stated clearly. AT: "because his dinner guests had heard him make the oath that he would give her anything she asked for" (See: Assumed Knowledge and Implicit Information)

on a platter

"on a tray"

When his disciples

"When John's disciples"

translationWords

king

oath

command

John (the Baptist)

prison

disciple

grave

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26. ἀνακειμένους ([1246][1247][1248][1249][1250]) rather than συνανακειμένους ([1251][1252][1253]2[1254][1255][1256]).

[1246] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1247] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1248] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1249] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1250] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1251] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1252] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1253] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1254] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1255] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1256] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

26. περίλυπος. Contristatus (Vulg. here and Luk 18:24) but, when it is used of the Agony (Mar 14:34; Mat 26:28), simply tristis. The compound implies extreme grief, “wrapped in distress,” “grieved all round”: cf. περιδεής, περικαλλής, περικλυτός. Mt. shows his dependence on Mk by saying that the king was grieved, which is inconsistent with his statement that Herod wished to kill John. Strangely enough, Vulg. has contristrare here for ἀθετῆσαι as well as for περίλυπος. The participle is concessive; although the king was deeply distressed.

διὰ τοὺς ὅρκους. The oath was repeated (2Ma 4:34; 2Ma 7:24: Hdt. i. 146, vi. 62). Ὁ ἀνόητος καὶ ἐρωτόληπτος Ἡρῴδης δέδοικε τοὺς ὅρκους· ἔδει δὲ ἐπιορκῆσαι (Theoph.). Scelus excusat juramento, ut sub occasione pietatis impius fieret (Bede).

“A sin it were to swear unto a sin,

But greater sin to keep a sinful oath.”

Comp. the ἀτελέστατος ὅρκος of Ptolemy Philopator (3Ma 5:42).

ἀθετῆσαι. Lit. “to displace what has been placed,” and therefore more applicable to his oath than the girl; hence it is far more often used of things (Mar 7:9; 1Co 1:19; Gal 2:21; Gal 3:15; 1Ti 5:12; etc.) than of persons (Luk 10:16; Joh 12:48). Field suggests “disappoint,” quoting Psa 15:5, where LXX. has ἀθετῶν. In LXX. it translates seventeen Hebrew words. Syr-Sin. has “he could not change.”

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.

26. περίλυπος γενόμενος—the part. is used here concessively, though he was grieved, yet. καὶ τοὺς ἀνακειμένους—and those reclining at table.

Omit συν—with, in συνανακειμένους, reclining with him, Tisch. Treg. WH. RV. BC* L Δ 42, Pesh.

ἀθετῆσαι αὐτήν—to refuse her. The verb belongs to later Greek.

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

Exceeding sorry. Where Matthew has sorry.

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