Vincent's Word Studies Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: Daily bread (τὸν ἄρτον τὸν ἐπιούσιον)
Great differences of opinion exist among commentators as to the strict meaning of the word rendered daily. The principal explanations are the following: 1. From ἐπιέναι, to come on. Hence, a. The coming, or to-morrow's bread. b. Daily: regarding the days in their future succession. c. Continual. d. Yet to come, applied to Christ, the Bread of life, who is to come hereafter. 2. From ἐπί and οὐσία, being. Hence, a. For our sustenance (physical), and so necessary. b. For our essential life (spiritual). c. Above all being, hence pre-eminent, excellent. d. Abundant. It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is "the rack of theologians and grammarians." A satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck ("Sermon on the Mount"), and also very exhaustively by Bishop Lightfoot ("On a Fresh Revision of the New Testament"). The latter adopts the derivation from ἐπιέναι, to come on, and concludes by saying, "the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well." The rendering in the margin of Rev. is, our bread for the coming day. It is objected to this that it contradicts the Lord's precept in Matthew 6:34 :, not to be anxious for the morrow. But the word does not necessarily mean the morrow. "If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then breaking" (the coming day). "And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to be anxious, then not only must we not pray for to-morrow's food, but we must not pray for food at all; since the Lord bids us (Matthew 6:25) not to be anxious for our life" (Lightfoot, condensed). For he loveth our nation, and he hath built us a synagogue. Forgive
See on Luke 3:3; and James 5:15. Sins (ἁμαρτίας) See on Matthew 1:21. Compare debts, Matthew 6:12. That is indebted Matthew's debts appears here. Lead (εἰσενέγκῃς) Rev. gives "bring us not," which, besides being a more accurate rendering of the word (εἰς, into, φέρω, to bear or bring), avoids the invidious hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (James 1:13); but the circumstances of a man's life often, indeed always, involve possibilities of temptation. A caution is written even over the door of God's own house (Ecclesiastes 5:1). God also sends trials to prove and chasten us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (James 1:14), is our own evil desire. God tempteth no man; but "every man is tempted when he is drawn away of his own lust and enticed." We pray, therefore, "suffer us not to be drawn away by our own lusts: keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning." It is not a coward's prayer. No man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil. Temptation See on Matthew 6:13. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: Set before
See on Luke 9:16. Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. My children are with me in bed
"A whole family - parents, children, and servants - sleep in the same room" (Thomson," Land and Book"). Tynd., my servants are with me in the chamber. When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. Importunity (ἀναίδειαν)
Only here in New Testament. A very striking word to describe persistence. Lit., shamelessness. As related to prayer, it is illustrated in the case of Abraham's intercession for Sodom (Genesis 18:23-33); and of the Syro-Phoenician woman (Matthew 15:22-28). And they that were sent, returning to the house, found the servant whole that had been sick. Ask (αἰτεῖτε)
The word for the asking of an inferior (Acts 12:20; Acts 3:2); and hence of man from God (Matthew 7:7; James 1:5). Christ never uses the word of his own asking from the Father, but always ἐρωτῶ, as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God (John 11:22). Ask, seek, knock "The three repetitions of the command are more than mere repetitions; since to seek is more than to ask, and to knock than to seek" (Trench, "Parables"). And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.
Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. Of any of you (τίνα)
The A. V. renders as though the pronoun were indefinite; but it is interrogative and commences the sentence. Rev., therefore, rightly, of which of you that is a father, etc. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
And he that was dead sat up, and began to speak. And he delivered him to his mother. Dumb (κωφόν)
See on Matthew 9:32. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. Beelzebub
See on Matthew 10:25. And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
And the disciples of John shewed him of all these things. Thoughts (διανοήματα)
Only here in New Testament. Primarily with a sense of intent, purpose. A house divided against itself falleth (οἶκος ἐπὶ οἶκον πίπτει) Some make this an enlargement on the previous sentence - a more detailed description of the generals brought to desolation, and render house falleth upon house. So Rev., margin. It might be taken metaphorically: the divided kingdom is brought to desolation, and its families and households in their party strifes are brought to ruin. Wyc., and an house shall fall on an house. Tynd., one house shalt fall upon another. And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. A strong man (ὁ ἰσχυρὸς)
It has the article: the strong man. So Rev. See on Matthew 12:29. Armed (καθωπλισμένος) Fully armed: down (κατά) from head to heel. His palace (ἑαυτοῦ αὐλήν) Lit., his own. Ἀυλή is strictly the open court in front of a house: later, the court round which the house is built, and so applied to the house generally, as our door or roof. Rev., court; for there, in the open space, commanding the doors, he would mount guard. And blessed is he, whosoever shall not be offended in me. A stronger
Also with the article: the stronger. All his armor (τὴν πανοπλίαν) Wrong; for the armor is regarded as a whole - the panoply - which is a transcript of this word. Rightly, Rev., his whole armor. Tynd., his harness. Spoils (τὰ σκῦλα) See on Mark 5:35. Compare on goods, Matthew 12:29. And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. Dry places (ἀνύδρων τόπων)
Rev., more literally, waterless. The haunts of evil spirits (Isaiah 13:21, Isaiah 13:22; Isaiah 34:14). By satyrs in these two passages are meant goblins shaped like goats, which were sacrificed to by some of the Israelites (Leviticus 17:7; 2 Chronicles 11:15); a remnant of the Egyptian worship of Mendes or Pan, who, under the figure of a goat, was worshipped by the Egyptians as the fertilizing principle in nature. In Isaiah 34:14, it is said "the screech-owl shall rest there." This is rendered in margin of A. V. and in the Rev., Old Testament, the night-monster (Hebrew, Lilith); and by Cheyne (Isaiah) night-fairy. The reference is to a popular superstition that Lilith, Adam's first wife, forsook him and became a demon which murdered young children and haunted desert places. Rest See on Matthew 11:28. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Taketh to him (παραλαμβάνει)
See on Matthew 4:5. Seven Emphatic: "taketh spirits, seven of them." More wicked See on Luke 3:19; and Mark 7:21. Dwell (κατοικεῖ) Settle down (κατά) to make their dwelling (οἶκος) there. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. Blessed, etc
"She speaks well, but womanly" (Bengel). And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Were gathered thick together (ἐπαθροιζομένων)
The present participle; and therefore, as Rev., were gathering together unto him, or upon him (ἐπιί). Only here in New Testament. Evil See on adulterous. Matthew 12:39. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? A sign to the Ninevites
Compare Matthew 12:40. They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Shall rise up (ἐγερθήσεται)
From the dead. A greater (πλεῖον) Lit., something more. See on Matthew 12:6. Wyc., here is more than Solomon. For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. Shall rise up (ἀναστήσονται)
This verb is also used of rising from the dead, and that is implied here; but the meaning is, shall appear as witness. Hence Rev., stand up. See on Matthew 12:41. Preaching (κήρυγμα) The proclamation. See on 2 Peter 2:5. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! Candle
Properly, lamp. Secret place (κρυπτὴν) Rather, a cellar or crypt, which latter is the Greek word transcribed. The bushel See on Matthew 5:15. Candlestick Properly stand. See on Matthew 5:15. Which enter in (εἰσπορευόμενοι) Better with the continuous force of the present participle, axe entering m from time to time. Light (φέγγος) The word occurs in only two other places: Matthew 24:29; Mark 13:24, on which see notes. But wisdom is justified of all her children. Single - full of light
See on Matthew 6:22. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. The light that is in thee
Lit., the light, that, namely, which is in thee; thus emphasizing the inward light. See on Matthew 6:23. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, The bright shining of a candle (ὁ λύχνος τῇ ἀστραπῇ)
More correctly, as Rev., the lamp with its bright shining. Ἀστραπή means lightning: see Luke 10:18; and that is the usual meaning in classical Greek, though it occurs, rarely, of the light of a lamp. It is used here to emphasize the idea of moral illumination. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Besought (ἐρωτᾷ)
Too strong. Better, as Rev., asketh. The present tense. Dine (ἀριστήσῃ) See on dinner, Matthew 22:4. The morning meal, immediately after the return from morning prayers in the synagogue. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. Washed (ἐβαπτίσθη)
See on Mark 7:4. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. Platter (πίνακος)
The word rendered charger in Matthew 14:8, on which see note. Compare, also, παροψίς, platter, Matthew 23:25. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Such things as ye have (τὰ ἐνόντα)
Only here in New Testament. Commentators differ as to the meaning, but generally reject that of the A. V. Rev., those things which are within. The meaning is, give alms of the contents of the cups and platters. Jesus is insisting upon inward righteousness as against pharisaic externalism, and says: "Your virtue consists in washing the outside, and making a respectable appearance. Cultivate rather the loving, brotherly spirit of inward righteousness, which will prompt you to give of the food which the vessels contain (that which is within) to your suffering brother." "Do you think it is enough to wash your hands before eating? There is a surer means. Let some poor man partake of your meats and wines" (Godet). So Bengel, Meyer, Alford. Compare Matthew 9:13; Hosea 6:6. Wyc., That thing that is over (i.e., remaining in the dishes) give ye alms. Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. Ye tithe (ἀποδεκατοῦτε)
Tithe is tenth. See on Matthew 23:23. Rue (τήγανον) Probably from πήγνυμι, to make fast; because of its thick, fleshy leaves. Matthew has anise. See on Matthew 23:23. Herb (λάχανον) See on Mark 4:32. Wyc. has wort, originally the general term for a plant. Hence colewort, liverwort, and similar words. Compare the German wurz, root or herb. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Pharisees (τοῖς Φαρισαίοις)
Luke's form of expression differs from that of Matthew, who says, "ye Pharisees; while Luke has "woe unto you, the Pharisees," marking them by the article as a well-known religious body. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. Tombs which appear not (τὰ μνημεῖα τὰ ἄδηλα)
Lit., the tombs, the unseen ones. The word ἄδηλος, unapparent, occurs only here and 1 Corinthians 14:8, of the trumpet giving an uncertain sound. That walk over (περιπατοῦντες) The participle, and without the article; and therefore better, as they walk; walk about (περί) on their daily business. In Matthew the sepulchres are whitened, that men may see them and avoid ceremonial defilement. Here they are not seen, and men walking on them are unconsciously defiled. See on Matthew 23:27. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Reproachest (ὑβρίζεις)
The lawyer converts Jesus' reproach (see Mark 16:14, upbraided) into an insult; the word meaning to outrage or affront. Us also (καὶ ἡμᾶς) Or perhaps better, even us, the learned. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. Also (καὶ)
Emphatic. "Even or also unto you lawyers, woe." Note the article as in the address to the Pharisees (Luke 11:43): You, the lawyers. Ye lade Compare heavy laden, Matthew 11:28. Grievous to be borne (δυσβάστακτα) Only here and Matthew 23:4. Touch (προσψαύετε) Only here in New Testament. A technical term in medicine for feeling gently a sore part of the body, or the pulse. Matthew 23:4, has κινῆσαι, move. And he said unto her, Thy sins are forgiven. Ye build
Or are building, carrying on the work now. See on Matthew 23:29. Tombs of the prophets See on Matthew 23:29. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? Ye bear witness that ye allow (μάρτυρές ἐστε και συνεὐδοκεῖτε)
Rev., more correctly, ye are witnesses and consent. The compound verb means "give your full approval." Ye think (δοκεῖτε) ; favorably (εὖ); along with them (σύν). And he said to the woman, Thy faith hath saved thee; go in peace. Vincent's Word Studies, by Marvin R. Vincent [1886]. Text Courtesy of Internet Sacred Texts Archive. Bible Apps.com |
