30. Easy (xpηOTòs). Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred noun, XenσTÓTηs, occurring only in Paul's writings, is rendered kindness in 2 Cor. vi. 6; Tit. iii. 4; Gal. v. 22; Eph. ii. 7 (Rev.), and goodness, Rom. ii. 4 (Rev.). At Luke v. 39, it is used of old wine, where the true reading, instead of better, is good (xpηστós), mellowed with age. Plato ("Republic," 424) applies the word to education. "Good nurture and education (7ρOPǹ yàp Kaì Taidevois xenoτn) implant good (ayadàs) constitutions; and these good (XpnoTai) constitutions improve more and more;" thus evidently using XPησtós and ảyadós as synonymous. The three meanings combine in the word, though it is impossible to find an English word which combines them all. Christ's yoke is wholesome, serviceable, kindly. "Christ's yoke is like feathers to a bird; not loads, but helps to motion" (Jeremy Taylor).

CHAPTER XII.

The word implies a par

1. Time (kaip). Rev., season. ticular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a particular season, like spring or winter.

Corn (σπopiμшv). From σπeiρw, to sow. Properly, as Rev., corn-fields.

2. What is not lawful. "On any ordinary day this would have been lawful; but on the Sabbath it involved, according to the Rabbinic statutes, at least two sins, viz., plucking the ears, which was reaping, and rubbing them in their hands (Luke vi. 1), which was sifting, grinding, or fanning. The Talmud says: 'In case a woman rolls wheat to remove the husks, it is considered as sifting; if she rubs the heads of wheat, it is regarded as threshing; if she cleans off the side-adherencies, it is sifting ont fruit; if she bruises the ears, it is grinding; if she throws them up in her hand, it is winnowing"" (Edersheim, "Life and Times of Jesus").

6. One greater (μeiswv). The correct reading makes the adjective neuter, so that the right rendering is something greater (Rev., in margin). The reference is, of course, to Christ himself (compare vv. 41, 42, where the neuter Teîov, more (so Rev., in margin), is used in the same way). Compare, also, John ii. 19, where Christ speaks of his own body as a temple. The indefiniteness of the neuter gives a more solemn and impressive sense.

10. Is it lawful? (ei ěžeσtiv). The ei can hardly be rendered into English. It gives an indeterminate, hesitating character to the question: I would like to know if, etc.

13. Stretch forth thy hand. The arm was not withered.

20. Flax. The Hebrew is, literally, a dimly burning wick he shall not quench (Isa. xlii. 3). The quotation stops at the end of the third verse in the prophecy; but the succeeding verse is beautifully suggestive as describing the Servant of Jehovah by the same figures in which he pictures his suffering ones-a wick and a reed. "He shall not burn dimly, neither shall his spirit be crushed." He himself, partaking of the nature of our frail humanity, is both a lamp and a reed, humble, but not to be broken, and the "light of the world." Compare the beautiful passage in Dante, where Cato directs Virgil to wash away the stains of the nether world from Dante's face, and to prepare him for the ascent of the purgatorial mount by girding him with a rush, the emblem of humility:

"Go, then, and see thou gird this one about

With a smooth rush, and that thou wash his face,

So that thou cleanse away all stain therefrom.

For 'twere not fitting that the eye o'ercast

By any mist should go before the first

Angel, who is of those of Paradise.

This little island round about its base,

Below there, yonder, where the billow beats it,
Doth rushes bear upon its washy ooze.
No other plant that putteth forth the leaf,
Or that doth indurate, can there have life,
Because it yieldeth not unto the shocks.

There he begirt me as the other pleased;

O marvellous! for even as he culled

The humble plant, such it sprang up again
Suddenly there where he uprooted it."

Purg., i., 94-105, 133-137.

26. He is divided (eμepíon. Lit., "he was divided." If he is casting himself out, there must have been a previous division.

28. Is come unto you (epJaoev ép iμâs). The verb is used in the simple sense to arrive at (2 Cor. x. 14; Philip. iii. 16), and sometimes to anticipate (1 Thess. iv. 15). Here with a suggestion of the latter sense, which is also conveyed by the Rev., 66 come upon." It has come upon you before you expected it.

29. Of a strong man (TOû iσxʊpoû). Rev. rightly gives the force of the article, the strong man. Christ is not citing a general illustration, but is pointing to a specific enemy-Satan. How can I despoil Satan without first having conquered him?

Goods (σken). The word originally means a vessel, and so mostly in the New Testament. See Mark xi. 16; John xix. 29. But also the entire equipment of a house, collectively: chattels, house-gear. Also the baggage of an army. Here in the sense of house-gear. Compare Luke xvii. 31; Acts xxvii. 17, of the gear or tackling of the ship. Rev., lowered the gear.

32. The Holy Spirit (TOû πvεúμатos тov άyíov). The Spirit -the holy. These words define more clearly the blasphemy against the Spirit, ver. 31.

35. Bringeth forth (exßáλei). But the translation is feeble. The word means to throw or fling out. The good or evil things come forth out of the treasure of the heart (34). "Out of the abundance of the heart the mouth speaketh." The issues of the heart are thrown out, as if under pressure of the abundance within.

36. Idle (apyòv). A good rendering. The word is compounded of à, not, and epyov, work. An idle word is a nonworking word; an inoperative word. It has no legitimate work, no office, no business, but is morally useless and unprofitable.

39. Adulterous (μoixaxis). A very strong and graphic expression, founded upon the familiar Hebrew representation of the relation of God's people to him under the figure of marriage. See Ps. lxxiii. 27; Isa. lvii. 3 sqq.; lxii. 5; Ezek. xxiii. 27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of moral unfaithfulness to God. pare James iv. 4; Apoc. ii. 20 sqq. Thus Dante :

Com

40. The whale (TOû KÝтOUS). A general term for a sea-mon

ster.

Come

41. Shall rise up (avaσrýσovтai). Rev., stand up. forward as witnesses. Compare Job xvi. 9, Sept.; Mark xiv. 57. There is no reference to rising from the dead. Similarly shall rise up, ver. 42. Compare Matthew xi. 11; xxiv. 11.

A greater (Teîov). Lit., something more. See on ver. 6.

49. Disciples (μadnràs). Not the apostles only, but all who followed him in the character of learners. The Anglo-Saxon renders learning knights.

CHAPTER XIII.

2. Shore (aiyaλòv). Rev., beach, that over which the sea (äλs) rushes (átooe). The word for shore, åkтý, on which the sea breaks (äyvμ), is never used in the New Testament. Wyc., brink.

3. Parables (Tapaßoλaîs). From Tapá, beside, and Bánλw, to throw. A parable is a form of teaching in which one thing is thrown beside another. Hence its radical idea is comparison. Sir John Cheke renders biword, and the same idea is conveyed by the German Beispiel, a pattern or example; bei, beside, and the old high German spel, discourse or narration.

The word is used with a wide range in scripture, but always involves the idea of comparison :

1. Of brief sayings, having an oracular or proverbial character. Thus Peter (Matt. xv. 15), referring to the words "If the blind lead the blind," etc., says, "declare unto us this parable." Compare Luke vi. 39. So of the patched garment (Luke v. 36), and the guest who assumes the highest place at the feast (Luke xiv. 7, 11). Compare, also, Matt. xxiv. 32; Mark xiii. 28.

2. Of a proverb. The word for proverb (πapoiμía) has the same idea at the root as parable. It is Tapá, beside, oipos, a way or road. Either a trite, wayside saying (Trench), or a path by the side of the high road (Godet). See Luke iv. 23; 1 Sam. xxiv. 13.

3. Of a song or poem, in which an example is set up by way of comparison. See Micah ii. 4; Hab. ii. 6.

Used

4. Of a word or discourse which is enigmatical or obscure until the meaning is developed by application or comparison. It occurs along with the words αἴνιγμα, enigma, and πρόβλημα, a problem, something put forth or proposed (πρó, in front, Báλλw, to throw). See Ps. xlix. (Sept. xlviii.) 4; lxxviii. (Sept. lxxvii.) 2; Prov. i. 6, where we have πapaßoλǹv, parable; σKOTELνòv Móyov, dark saying; and aiviyμata, enigmas. also of the sayings of Balaam (Num. xxiii. 7, 18; xxiv. 3, 15). In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another (Matt. xiii. 11-17), and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The unspiritual do not link these facts of the natural life with those of the supernatural, which are not discerned by them (1 Cor. ii. 14), and therefore they need an interpreter of the relation be