00300
00301
 \\Destroy both soul and body in hell\\ (\\kai psuchn kai sma apolesai\\
 \\en geenni\\). Note "soul" here of the eternal spirit, not just
 life in the body. "Destroy" here is not annihilation, but eternal
 punishment in Gehenna (the real hell) for which
 See note on "Mt 5:22"
 Bruce thinks that the devil as the tempter is here meant, not God
 as the judge, but surely he is wrong. There is no more needed
 lesson today than the fear of God.

00302
 \\Two sparrows\\ (\\duo strouthia\\). Diminutive of \\strouthos\\ and means
 any small bird, sparrows in particular. They are sold today in
 the markets of Jerusalem and Jaffa. "For a farthing" (\\assariou\\)
 is genitive of price. Only here and
 # Lu 12:6
 in the N.T. Diminutive form of the Roman _as_, slightly more than
 half an English penny. \\Without your Father\\ (\\aneu tou patros\\
 \\hmn\\). There is comfort in this thought for us all. Our father
 who knows about the sparrows knows and cares about us.

00303
00304
 \\Than many sparrows\\ (\\polln strouthin\\). Ablative case of
 comparison with \\diapherete\\ (our differ).

00305
 \\Shall confess me\\ (\\homologsei en emoi\\). An Aramaic idiom, not
 Hebrew, see also
 # Lu 12:8
 So also here, "him will I also confess" (\\homologs k'ag en\\
 \\auti\\). Literally this Aramaic idiom reproduced in the Greek
 means "confess in me," indicating a sense of unity with Christ
 and of Christ with the man who takes the open stand for him.

00306
 \\Shall deny me\\ (\\arnstai me\\). Aorist subjunctive here with
 \\hostis\\, though future indicative \\homologsei\\ above. Note
 accusative here (case of extension), saying "no" to Christ,
 complete breach. This is a solemn law, not a mere social breach,
 this cleavage by Christ of the man who repudiates him, public and
 final.

00307
 \\I came not to send peace, but a sword\\ (\\ouk lthon balein eirnn,\\
 \\alla machairan\\). A bold and dramatic climax. The aorist
 infinitive means a sudden hurling of the sword where peace was
 expected. Christ does bring peace, not as the world gives, but it
 is not the force of compromise with evil, but of conquest over
 wrong, over Satan, the triumph of the cross. Meanwhile there will
 be inevitably division in families, in communities, in states. It
 is no namby-pamby sentimentalism that Christ preaches, no peace
 at any price. The Cross is Christ's answer to the devil's offer
 of compromise in world dominion. For Christ the kingdom of God is
 virile righteousness, not mere emotionalism.

00308
 \\Set at variance\\ (\\dichasai\\). Literally divide in two, \\dicha\\. Jesus
 uses
 # Mic 7:1-6
 to describe the rottenness of the age as Micah had done. Family
 ties and social ties cannot stand in the way of loyalty to Christ
 and righteous living. \\The daughter-in-law\\ (\\numphn\\). Literally
 bride, the young wife who is possibly living with the
 mother-in-law. It is a tragedy to see a father or mother step
 between the child and Christ.

00309
00310
00311
 \\Doth not take his cross\\ (\\ou lambanei ton stauron autou\\). The
 first mention of cross in Matthew. Criminals were crucified in
 Jerusalem. It was the custom for the condemned person to carry
 his own cross as Jesus did till Simon of Cyrene was impressed for
 that purpose. The Jews had become familiar with crucifixion since
 the days of Antiochus Epiphanes and one of the Maccabean rulers
 (Alexander Jannaeus) had crucified 800 Pharisees. It is not
 certain whether Jesus was thinking of his own coming crucifixion
 when he used this figure, though possible, perhaps probable. The
 disciples would hardly think of that outcome unless some of them
 had remarkable insight.

00312
 \\Shall lose it\\ (\\apolesei autn\\). This paradox appears in four
 forms according to Allen (I)
 # Mt 10:39
 (2)
 # Mr 8:35; Mt 16:25; Lu 9:24
 (3)
 # Lu 17:33
 (4)
 # Joh 12:25
 _The Wisdom of Sirach_ (Hebrew text) in 51:26 has: "He that
 giveth his life findeth her (wisdom)." It is one of the profound
 sayings of Christ that he repeated many times. Plato (_Gorgias_
 512) has language somewhat similar though not so sharply put. The
 article and aorist participles here (\\ho heurn, ho apolesas\\) are
 timeless in themselves just like \\ho dechomenos\\ in verses
 # 40
 and
 # 41

00313
00314
 \\In the name of a prophet\\ (\\eis onoma prophtou\\). "Because he is a
 prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we
 find \\onomati eleutherou\\ in virtue of being free-born. "He that
 receiveth a prophet from no ulterior motive, but simply _qua_
 prophet (_ut prophetam_, Jer.) would receive a reward in the
 coming age equal to that of his guest" (McNeile). The use of \\eis\\
 here is to be noted. In reality \\eis\\ is simply \\en\\ with the same
 meaning. It is not proper to say that \\eis\\ has always to be
 translated "into." Besides these examples of \\eis onoma\\ in verses
 # 41
 and
 # 43
 see
 # Mt 12:41
 \\eis to krugma In\\ (see Robertson's _Grammar_, p. 593). \\Unto one\\
 \\of these little ones\\ (\\hena tn mikrn toutn\\). Simple believers
 who are neither apostles, prophets, or particularly righteous,
 just "learners," "in the name of a disciple" (\\eis onoma\\
 \\mathtou\\). Alford thinks that some children were present (cf.
 # Mt 18:2-6

00315
00316
 \\He departed thence to teach and preach\\ (\\meteb ekeithen tou\\
 \\didaskein kai krussein\\). In five instances
 # 7:28; 11:1; 13:53; 19:1; 26:1
 after great discourses by Jesus "the transition to what follows
 is made with the formula, 'And it came to pass when Jesus had
 ended'" (McNeile). This is a wrong chapter division, for
 # 11:1
 belongs with the preceding section. "\\Commanding\\" (\\diatassn\\,
 complementary participle with \\etelesen\\), means giving orders in
 detail (\\dia-\\) for each of them. Note both "teach and preach" as
 in
 # 4:23
 Where did Jesus go? Did he follow behind the twelve as he did
 with the seventy "whither he himself was about to come"
 # Lu 10:1
 ? Bruce holds with Chrysostom that Jesus avoided the places where
 they were, giving them room and time to do their work. But, if
 Jesus himself went to the chief cities of Galilee on this tour,
 he would be compelled to touch many of the same points. Jesus
 would naturally follow behind at some distance. At the end of the
 tour the apostles come together in Capernaum and tell Jesus all
 that they had done and that they had taught
 # Mr 6:30
 Matthew follows the general outline of Mark, but the events are
 not grouped in chronological order here.

00317
 \\John heard in the prison\\ (\\ho de Ians akousas en ti\\
 \\desmtrii\\). Probably
 # Lu 7:18
 the raising of the son of the widow of Nain. The word for prison
 here is the place where one was kept bound
 # Ac 5:21,23; 16:26
 See
 # Mt 4:12
 It was in Machaerus east of the Dead Sea which at this time
 belonged to the rule of Herod Antipas (Jos. _Ant_. XVIII. v.2).
 John's disciples had access to him. So he sent word by (\\dia\\, not
 \\duo\\ as in
 # Lu 7:19
 them to Jesus.

00318
 \\He that cometh\\ (\\ho erchomenos\\). This phrase refers to the Messiah
 # Mr 11:9; Lu 13:35; 19:38; Heb 10:37; Ps 118:26; Da 7:13
 Some rabbis applied the phrase to some forerunner of the kingdom
 (McNeile). Was there to be "another" (\\heteron\\) after Jesus? John
 had been in prison "long enough to develop a _prison mood_"
 (Bruce). It was once clear enough to him, but his environment was
 depressing and Jesus had done nothing to get him out of Machaerus
 (see chapter IX in my _John the Loyal_). John longed for
 reassurance.

00319
 \\The things which ye do hear and see\\ (\\ha akouete kai blepete\\).
 This symbolical message was for John to interpret, not for them.

00320
 \\And the dead are raised up\\ (\\kai nekroi egeirontai\\). Like that of
 the son of the widow of Nain. Did he raise the dead also on this
 occasion? "Tell John your story over again and remind him of
 these prophetic texts,
 # Isa 35:5; 61:1
 " (Bruce). The items were convincing enough and clearer than mere
 eschatological symbolism. "The poor" in particular have the
 gospel, a climax.

00321
 \\Whosoever shall find none occasion of stumbling in me\\ (\\hos an m\\
 \\skandalisthi en emoi\\). Indefinite relative clause with first
 aorist passive subjunctive. This beatitude is a rebuke to John
 for his doubt even though in prison. Doubt is not a proof of
 superior intellect, scholarship, or piety. John was in the fog
 and that is the time not to make serious decisions. "In some way
 even the Baptist had found some occasion of stumbling in Jesus"
 (Plummer).

00322
 \\As these went their way\\ (\\toutn poreuomenn\\). Present participle
 genitive absolute. The eulogy of Jesus was spoken as the two
 disciples of John were going away. Is it a matter of regret that
 they did not hear this wondrous praise of John that they might
 cheer him with it? "It may almost be called the funeral oration
 of the Baptist, for not long afterwards Herodias compassed his
 death" (Plummer). \\A reed shaken by the wind\\ (\\kalamon hupo anemou\\
 \\saleuomenon\\). Latin _calamus_. Used of the reeds that grew in
 plenty in the Jordan Valley where John preached, of a staff made
 of a reed
 # Mt 27:29
 as a measuring rod
 # Re 11:1
 of a writer's pen
 # 3Jo 1:13
 The reeds by the Jordan bent with the wind, but not so John.

00323
00324
 \\And much more than a prophet\\ (\\kai perissoteron prophtou\\).
 Ablative of comparison after \\perissoteron\\ itself comparative
 though meaning exceeding (surrounded by, overflowing). John had
 all the great qualities of the true prophet: "Vigorous moral
 conviction, integrity, strength of will, fearless zeal for truth
 and righteousness" (Bruce). And then he was the Forerunner of the
 Messiah
 # Mal 3:1

00325
00326
 \\He that is but little\\ (\\ho mikroteros\\). The Authorized Version
 here has it better, "he that is least." The article with the
 comparative is a growing idiom in the vernacular _Koin_ for the
 superlative as in the modern Greek it is the only idiom for the
 superlative (Robertson, _Grammar of the Greek N.T._, p. 668). The
 papyri and inscriptions show the same construction. The paradox
 of Jesus has puzzled many. He surely means that John is greater
 (\\meizn\\) than all others in character, but that the least in the
 kingdom of heaven surpasses him in privilege. John is the end of
 one age, "until John"
 # 11:14
 and the beginning of the new era. All those that come after John
 stand upon his shoulders. John is the mountain peak between the
 old and the new.

00327
 \\Suffereth violence\\ (\\biazetai\\). This verb occurs only here and in
 # Lu 16:16
 in the N.T. It seems to be middle in Luke and Deissmann (_Bible
 Studies_, p. 258) quotes an inscription "where \\biazomai\\ is
 without doubt reflexive and absolute" as in
 # Lu 16:16
 But there are numerous papyri examples where it is passive
 (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems
 little that promises decisive help for the difficult Logion of
 # Mt 11:12; Lu 16:16
 " So then in
 # Mt 11:12
 the form can be either middle or passive and either makes sense,
 though a different sense. The passive idea is that the kingdom is
 forced, is stormed, is taken by men of violence like "men of
 violence take it by force" (\\biastai harpazousin autn\\) or seize
 it like a conquered city. The middle voice may mean "experiences
 violence" or "forces its way" like a rushing mighty wind (so Zahn
 holds). These difficult words of Jesus mean that the preaching of
 John "had led to a violent and impetuous thronging to gather
 round Jesus and his disciples" (Hort, _Judaistic Christianity_,
 p. 26).

00328
00329
 \\This is Elijah\\ (\\autos estin Eleias\\). Jesus here endorses John as
 the promise of Malachi. The people understood
 # Mal 4:1
 to mean the return of Elijah in person. This John denied as to
 himself
 # Joh 1:21
 But Jesus affirms that John is the Elijah of promise who has come
 already
 # Mt 17:12
 He emphasizes the point: "He that hath ears to hear, let him
 hear."

00330
00331
00332
 \\Children sitting in the market places\\ (\\paidiois kathmenois en\\
 \\tais agorais\\). This parable of the children playing in the market
 place is given also in
 # Lu 7:31
 Had Jesus as a child in Nazareth not played games with the
 children? He had certainly watched them often since. The interest
 of Christ in children was keen. He has really created the modern
 child's world out of the indifference of the past. They would not
 play wedding or funeral in a peevish fret. These metaphors in the
 Gospels are vivid to those with eyes to see. The \\agora\\ was
 originally the assembly, then the forum or public square where
 the people gathered for trade or for talk as in Athens
 # Ac 17:17
 and in many modern towns. So the Roman Forum. The oriental
 bazaars today are held in streets rather than public squares.
 Even today with all the automobiles children play in the streets.
 In English the word "cheap" (Cheapside) meant only barter and
 price, not cheap in our sense. The word for mourn (\\ekopsasthe\\)
 means to beat the heart, direct middle, after the fashion of
 eastern funeral lamentations.

00333
00334
 \\Wisdom is justified by her works\\ (\\edikaith apo tn ergn\\
 \\auts\\). A timeless aorist passive (Robertson, _Grammar_, p.
 836f.). The word "justified" means "set right" Luke
 # Lu 7:35
 has "by all her children" as some MSS. have here to make Matthew
 like Luke. These words are difficult, but understandable. God's
 wisdom has planned the different conduct of both John and Jesus.
 He does not wish all to be just alike in everything. "This
 generation" (verse
 # 16
 is childish, not childlike, and full of whimsical inconsistencies
 in their faultfinding. They exaggerate in each case. John did not
 have a demon and Jesus was not a glutton or a winebibber. "And,
 worse than either, for \\philos\\ is used in a sinister sense and
 implies that Jesus was the comrade of the worst characters, and
 like them in conduct. A malicious nickname at first, it is now a
 name of honour: the sinner's lover" (Bruce). Cf.
 # Lu 15:2
 The plan of God is justified by results.

00335
 \\Most of his mighty works\\ (\\hai pleistai dunameis autou\\).
 Literally, "His very many mighty works" if elative as usual in
 the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_,
 p. 670). But the usual superlative makes sense here as the
 Canterbury translation has it. This word \\dunamis\\ for miracle
 presents the notion of _power_ like our _dynamite_. The word
 \\teras\\ is wonder, portent, _miraculum_ (miracle) as in
 # Ac 2:19
 It occurs only in the plural and always with \\smeia\\. The word
 \\smeion\\ means sign
 # Mt 12:38
 and is very common in John's Gospel as well as the word \\ergon\\
 (work) as in
 # Joh 5:36
 Other words used are \\paradoxon\\, our word _paradox_, strange
 # Lu 5:26
 \\endoxon\\, glorious
 # Lu 13:17
 \\thaumasion\\, wonderful
 # Mt 21:15

00336
 \\Chorazin\\ (\\Chorazein\\). Mentioned only here and in
 # Lu 10:13
 Proof of "the meagreness of our knowledge of Judaism in the time
 of Christ" (Plummer) and of the many things not told in our
 Gospels
 # Joh 21:25
 We know something of Bethsaida and more about Capernaum as places
 of privilege. But (\\pln\\, howbeit) neither of these cities
 repented, changed their conduct. Note condition of the second
 class, determined as unfulfilled in verses
 # 21
 and
 # 23

00337
00338
00339
00340
 \\At that season Jesus answered and said\\ (\\en ekeini ti kairi\\
 \\apokritheis eipen\\). Spoke to his Father in audible voice. The
 time and place we do not know. But here we catch a glimpse of
 Jesus in one of his moods of worship. "It is usual to call this
 golden utterance a prayer, but it is at once prayer, praise, and
 self-communing in a devout spirit" (Bruce). Critics are disturbed
 because this passage from the Logia of Jesus or Q of Synoptic
 criticism
 # Mt 11:25-30; Lu 10:21-24
 is so manifestly Johannine in spirit and very language, "the
 Father" (\\ho patr\\), "the son" (\\ho huios\\), whereas the Fourth
 Gospel was not written till the close of the first century and
 the Logia was written before the Synoptic Gospels. The only
 satisfying explanation lies in the fact that Jesus did have this
 strain of teaching that is preserved in John's Gospel. Here he is
 in precisely the same mood of elevated communion with the Father
 that we have reflected in John 14 to 17. Even Harnack is disposed
 to accept this Logion as a genuine saying of Jesus. The word
 "thank" (\\homologoumai\\) is better rendered "praise" (Moffatt).
 Jesus praises the Father "not that the \\sophoi\\ were ignorant, but
 that the \\npioi\\ knew" (McNeile).

00341
 \\Wellpleasing in thy sight\\ (\\eudokia emprosthen sou\\). "For such has
 been thy gracious will" (Weymouth).

00342
 \\All things have been delivered unto me of my Father\\ (\\panta moi\\
 \\paredoth hupo tou patros mou\\). This sublime claim is not to be
 whittled down or away by explanations. It is the timeless aorist
 like \\edoth\\ in
 # 28:18
 and "points back to a moment in eternity, and implies the
 pre-existence of the Messiah" (Plummer). The Messianic
 consciousness of Christ is here as clear as a bell. It is a
 moment of high fellowship. Note \\epiginskei\\ twice for "fully
 know." Note also \\boultai\\ =wills, is willing. The Son retains the
 power and the will to reveal the Father to men.

00343
 \\Come unto me\\ (\\deute pros me\\). Verses 28 to 30 are not in Luke and
 are among the special treasures of Matthew's Gospel. No sublimer
 words exist than this call of Jesus to the toiling and the
 burdened (\\pephortismenoi\\, perfect passive participle, state of
 weariness) to come to him. He towers above all men as he
 challenges us. "I will refresh you" (\\k'ago anapaus hmas\\). Far
 more than mere rest, rejuvenation. The English slang expression
 "rest up" is close to the idea of the Greek compound \\ana-pau\\. It
 is causative active voice.

00344
 \\Take my yoke upon you and learn of me\\ (\\arate ton zugon mou\\
 \\eph'humas kai mathete ap'emou\\). The rabbis used yoke for school
 as many pupils find it now a yoke. The English word "school" is
 Greek for leisure (\\schol\\). But Jesus offers refreshment
 (\\anapausin\\) in his school and promises to make the burden light,
 for he is a meek and humble teacher. Humility was not a virtue
 among the ancients. It was ranked with servility. Jesus has made
 a virtue of this vice. He has glorified this attitude so that
 Paul urges it
 # Php 2:3
 "in lowliness of mind each counting other better than himself."
 In portions of Europe today people place yokes on the shoulders
 to make the burden easier to carry. Jesus promises that we shall
 find the yoke kindly and the burden lightened by his help. "Easy"
 is a poor translation of \\chrstos\\. Moffatt puts it "kindly." That
 is the meaning in the Septuagint for persons. We have no
 adjective that quite carries the notion of kind and good. The
 yoke of Christ is useful, good, and kindly. Cf.
 # So 1:10

00345
00346
 \\On the sabbath day through the cornfields\\ (\\tois sabbasin dia tn\\
 \\sporimn\\). This paragraph begins exactly like
 # 11:25
 "at that season" (\\en ekeini ti kairi\\), a general statement
 with no clear idea of time. So also
 # 14:1
 The word \\kairos\\ means a definite and particular time, but we
 cannot fix it. The word "cornfields" does not mean our maize or
 Indian corn, but simply fields of grain (wheat or even barley).

00347
 \\Thy disciples do\\ (\\hoi mathtai sou poiousin\\). These critics are
 now watching a chance and they jump at this violation of their
 Pharisaic rules for Sabbath observance. The disciples were
 plucking the heads of wheat which to the Pharisees was reaping
 and were rubbing them in their hands
 # Lu 6:1
 which was threshing.

00348
 \\What David did\\ (\\ti epoisen Daueid\\). From the necessity of
 hunger. The first defence made by Christ appeals to the conduct
 of David
 # 2Sa 21:6
 David and those with him did "what was not lawful" (\\ho ouk exon\\
 \\n\\) precisely the charge made against the disciples (\\ho ouk\\
 \\exestin\\ in verse
 # 2

