Rev., more correctly, there is no good tree that bringeth, etc. Σαπρόν, corrupt, is etymologically akin to σήπω, in James 5:2 : "Your riches are corrupted." The word means rotten, stale.

Neither

Rev., nor again. The A. V. omits again (πάλιν, on the other hand).

Matthew has τριβολῶν, thistles. The word occurs only once outside of Luke's writings, in Mark 12:26, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (Luke 20:37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's: "A farmer could never make a bramble bear grapes." It is the word employed by the Septuagint for the bush out of which God spoke to Moses.

Grapes (σταφυλὴν)

Lit., a cluster of grapes.

See on Luke 3:19.

Peculiar to Luke. See on Matthew 7:24.

The A. V. regards the two words as a strong expression of a single idea; but the idea is twofold: he dug (through the sand), and deepened down into the solid rock. So Rev., rightly, he digged and went deep.

The flood (πλημμύρας)

There is no article: a flood. The word occurs in Luke only, and only in this passage. As a medical term it is used of excess of fluids in the body: flooding.

Beat vehemently (προσέῤῥηξεν)

Rev., more literally, brake. Used by physicians of a rupture of the veins. It occurs only here and Luke 6:49. Matthew has προσέκοψαν, beat.

Matthew, upon the sand. The two men are conceived as alike selecting a spot where the sand overlies the rock. The one builds directly upon the sand, the other digs through and down into the rock.

It fell (ἔπεσεν).

But the best texts read συνέπεσεν, fell together, collapsed. Rev., fell in. Only here in New Testament. In medical language used of the falling-in of parts of the body. Thus Hippocrates, "the temples fallen in: the limb quickly collapses or shrivels." Matthew uses the simple verb ἔπεσεν, fell.

Ruin (ῥῆγμα)

Lit., breaking. Only here in New Testament. A medical term for a laceration or rupture. Matthew has πτῶσις, the fall.

See on Luke 1:37.

In the ears (εἰς τὰμ ἀκοὰς)

Lit., into the ears. See on ears, Luke 4:37.

From ἕκατον, a hundred, and ἄρχω, to command. Commander of a hundred men. Mark uses κεντυρίων, a Graecized form of the Latin word centurio. A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι, bands, as" the Italian band," of which Cornelius was a centurion (Acts 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson ("Companions of St. Paul") remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See Acts 10:1.

Servant (δοῦλος)

A bond-servant. Matthew has παῖς, a servant, which occurs also at Luke 7:7.

Dear (ἔντιμος)

Lit. held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1 Peter 2:4. In this case Luke omits the mention of the disease, which is given by Matthew.

Beseeching (ἐρωτῶν)

Too strong. Better asking, as Rev. The word to beseech (παρακαλέω) occurs in the next verse. See on Matthew 15:23.

Heal (διασώσῃ)

Better as Rev., save. See on Luke 6:19.

On besought, see on Luke 6:24. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare, to urge or press upon. So Romans 12:12, "instant in prayer." Wyc., prayed busily.

That he was worthy (ὅτι ἄξιός ἐστιν)

The A. V. renders ὅτι as a conjunction, that. The Rev., more correctly, takes it as a mark of quotation, besides properly rendering ἐστιν is, instead of was. Render as Rev., He is worthy that thou shouldst do this; for the best texts read παρέξῃ, the second person, thou shouldst do, instead of the third person, παρέξει, he shall do.

He is emphatic; himself, at his own expense.

A synagogue (τὴν συναγωγὴν)

The article, "the synagogue," marks the particular synagogue which these elders represented. Hence Rev., rightly, "our synagogue." "He did not merely avoid profaning the synagogue" (Bengel).

The imperfect tense is explained by what follows. He was going, was on the way, when he was met by the second messenger from the centurion.

Friends

Possibly kinsmen, not elders now.

Trouble (σκύλλου)

Lit., worry. See on Matthew 9:36; and Mark 5:35.

Worthy (ἱκανός)

Lit., sufficient. Compare Matthew 3:11, "worthy to bear ;" and 2 Corinthians 3:5, "not that we are sufficient (ἱκανοί), but our sufficiency (ἱκανότης) is of God." It is also used in the sense of much, many, long. See Luke 7:12; Luke 8:27, Luke 8:32; Luke 20:9; Acts 9:23.

Lit., "say with a word."

My servant shall be healed (ἰαθήτω ὁ παῖς μοῦ)

It is strange that the Rev. should have omitted to note the imperative mood here, at least in the margin. The literal rendering is the more graphic: Let my servant be healed. Note the professional word for heal. See on Luke 6:19.

See on Matthew 8:9.

Set under authority (ὑπὶ ἐξουσίαν τασσόμενος)

It is not easy to render the exact force of these words. The sense of the present participle with the verb εἰμί, I am, is very subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle, τεταγμένος. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life. The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus: "I am a man whose daily course of life and duty is appointed and arranged by superior authority." The centurion speaks in a figure which is well explained by Alford: "I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases serve as their Master." Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If that be so, it is a question whether the word man (ἀνθρωπός) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, "For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on Matthew 8:9.

See on Luke 5:31. The best texts omit that had been sick.

Others read ἐν τῷ ἑξῆς, soon after. So Rev. Luke's usage favors the latter.

Nain

Mentioned nowhere else in the Bible. "On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had - that which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they 'carried out the dead man,' that, 'nigh to the gate' of the village, the bier was stopped, and the long procession of mourners stayed, and ' the young man delivered back to his mother (Stanley, "Sinai and Palestine"). "It is in striking accord with the one biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village" (Thomson, "Land and Book").

The tombs were outside of the city.

See on Matthew 21:3.

Saw her

Edersheim says, "Had it been in Judaea, the hired mourners and musicians would have preceded the bier; in Galilee they followed. First came the women; for, as an ancient Jewish commentary explains, woman, who brought death into our world, ought to lead the way in the funeral procession" ("Jewish Social Life").

Had compassion (ἐσπλαγχνίσθη)

From σπλάγχνα, the nobler entrails, regarded as the seat of the affections. See on pitiful, 1 Peter 3:8.

Not fearing the ceremonial defilement of contact with the dead.

The bier (σορός)

In classical Greek, originally, of a vessel for holding anything: sometimes of a cinerary urn. Here the open bier. Edersheim says "of wicker-work."

Compare Acts 9:40. In this in-transitive sense the word is used mostly by medical writers.

Delivered (ἔδωκεν)

Rev., gave. "For he had already ceased to belong to his mother" (Bengel). Compare Luke 9:42.

Lit., as Rev., fear took hold on all.

Rev., report: viz., of a great prophet who had vindicated his claims by raising the dead.

Lit., two certain ones. Rev., in margin, certain two.

Art thou

The thou is emphatic. See on Matthew 11:3.

See on Matthew 4:23; and Mark 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute.

Evil spirits (πνευμάτων πονηρῶν)

On πονηρός, evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luke 6:17, Luke 6:18; Luke 8:2; Luke 13:32.

He gave (ἐχαρίσατο)

More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις, favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12.

Better, are receiving, are walking, even while Jesus is speaking and John is in doubt.

Rev., shall find none occasion of stumbling. See on Matthew 5:29. Note also the conditional not (μὴ): "shall not find, whatever may occur."

Rev. is correct but awkward, to behold. The verb implies steadfast, intent gazing. See on Matthew 11:7.

Lit., in splendid clothing.

Live delicately (τρυφῇ ὑπάρχοντες)

Lit., are in luxury. On ὑπάρχοντες, are, see on James 2:15. On τρυφῇ, luxury, see on 2 Peter 2:13, the only other place where it occurs. Compare the kindred verb τρυφάω, to live in luxury, James 5:5.

Kings' courts (βασιλείοις)

Only here in New Testament. Often rendered palaces. Sometimes, in later Greek, applied to a capital or royal city, a royal treasury, and a royal diadem.

The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its meaning entirely. The word is from φημί, to speak, and πρό, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand; or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So Plato: "For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers (μάντεις); they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters (προφῆται) of things divine" ("Timaeus," 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a foreteller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for "prophet," and, as some maintain, the earlier name, signified a shewer or seer. See 1 Samuel 9:10; and in 1 Corinthians 14:26-30, Paul shows that revelation stands in necessary connection with prophesying.

See on Luke 1:17.

Least (μικρότερος)

Lit., less. Rev., but little; or, as we might say, "comparatively little."

Declaring, by being baptized, that God's will concerning John's baptism was right.

Not legal practitioners, but interpreters and doctors of the Mosaic law.

Rejected (ἠθέτησαν)

Set aside, or annulled; made it vain through their disobedience.

Against themselves (εἰς ἑαυτούς)

More strictly, with reference to themselves.

Diminutive; little children. See on Matthew 11:16.

Market-place

See on Matthew 11:16.

We piped

Playing at wedding.

Mourned (ἐθρηνήσαμεν)

Rev., much better, wailed: playing at funeral.

Weep (ἐκλαύσατε)

Of audible weeping. See on Matthew 5:4. Matthew has ἐκόψασθε, beaten your breasts. See on Matthew 11:17.

Peculiar to Luke.

Of that class which was, etc.

A sinner

Wyc., a sinneress. Her presence there is explained by the Oriental custom of strangers passing in and cut of a house during a meal to see and converse with the guests. Trench cites a description of a dinner at a consul's house in Damietta. "Many came in and took their places on the side-seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" ("Parables"). Bernard beautifully says: "Thanks to thee, most blessed sinner: thou hast shown the world a safe enough place for sinners - the feet of Jesus, which spurn none, reject none, repel none, and receive and admit all. Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots" (cit. by Trench, "Parables").

Sat (κατάκειται)

Lit., is reclining at meat: a lively change to the present tense.

Alabaster

See on Matthew 26:7.

The body of the guest rested on the couch; the feet were turned from the table toward the walls, and the left elbow rested on the table.

Wash (βρέχειν)

More literally and better, as Rev., wet, as with rain.

Wiped (ἐξέμασσεν)

See on Luke 5:2.

From δάνειον, a loan. Properly a lender of money at interest. Rev., lender. See on Luke 6:34 :.

Pence (δηνάρια)

See on Matthew 20:2.

Rev. omits frankly, which is implied in the verb. See on Luke 7:21.

The verb literally means to take up by getting under. It might be rendered, accordingly, I take it.