Garner-Howes Baptist Commentary

THE TEACHING OF PRAYER V. 1-4

1) "And it came to pass," (kai egeneto) "And it occurred," shortly after the previously recounted visit in Bethany. How frequently Jesus prayed, Luke 6:12; Matthew 14:23.

2) "That, as he was praying in a certain place," (en to enai auton en topo tini proseuchomenton) "When he was in a certain place praying;" In nothing do we need more Divine aid, Romans 8:26-27; Ecclesiastes 5:2. The place was perhaps on the Mount of Olives or Gethsemane, shortly after the visit of Jesus in the home of Martha and Mary in Bethany, as recounted Luke 10:38-42. Luke so frequently observes the devotions of Jesus.

3) "When he ceased," (hos epausato) "As he ceased," from praying, a thing He frequently did, communing with His Father, Matthew 6:9; Luke 15:18-19; Revelation 22:20.

4) "One of his disciples said unto him," (eipen tis, ton matheton autou pros auto) "A certain one of his disciples said directly to him," which disciple is not disclosed.

5) "Lord, teach us to pray," (kurie, didakson hemas proseuchesthai) "Master, teach us to pray," not how to pray, but the reasonableness of it, the morality of it, the obligation of gratitude involved in it, Acts 17:28; Luke 18:1; 1 Thessalonians 5:17.

6) "As John also taught his disciples." (kathos kai loannes edidaksen tous mathetas autou) "Just as John taught his disciples," as John the Baptist taught those who followed him, a fact not elsewhere related, 1 Samuel 7:5; 1 Samuel 12:23; 2 Chronicles 7:14; Psalms 55:17; Jeremiah 29:12; Jeremiah 42:4.

1) "And he said unto them," (eipen de autois) "Then he said to them," instructed or directed them, as follows:

2) "When ye pray, say," (hotan proseuchesthe, legete) "When you all pray, you say," not necessarily repeating the very words, but pray with this attitude or disposition of request, as a son to a father.

3) "Our Father which art in heaven, Hallowed be thy name." (pater, hagiastheto to onama sou) "Our Father let your name be hallowed," Matthew 6:9, held to be holy, praised or highly esteemed; It is to be sanctified, "held sacred," in ones heart, as admonished 1 Peter 3:15.

4) "Thy kingdom come." (elthoto he basileia sou) "Let your kingdom come," come to be, or come to exist, in manifest form of service, as the Salt of the earth, Matthew 5:13-16; Mark 13:34-35.

5) "Thy will be done, as in heaven, so in earth." (genetheto to thelema sou hos en ourano kai epi tes ges) "Let your will come to be done upon the earth just as it is being done continually in heaven." Our Lord directed His disciples to pray daily that the kingdom of heaven (the church) work of the Lord might be daily done through them, according to His commission to them, just as His will was daily done by angels who minister to Him in heaven, Matthew 28:18-20; Mark 16:15; John 15:16; John 15:27; John 20:21; Acts 1:8.

1) "Give us day by day," (didou hemin to kath’ hemeran) "Dole out to us each day," one day at a time, give to us; For all we have comes from you, James 1:17. This is a lesson of dependence, John 6:48-51.

2) "Our daily bread." (ton arton hemon epiousion) "The bread of us belonging to tomorrow," to meet the needs of tomorrow, the coming twenty four (24) hour period, actually for this day we are having, to meet our needs, one day at a time, Matthew 6:11; This is a lesson of contentment, 1 Timothy 6:8; Genesis 28:20.

1) "And forgive us our sins;" (kai aphes hemin tas hamartias hemon) "And forgive or pardon us of our sins," from the just punishment of our sins, our lawless deeds against you and our fellowman," Matthew 6:12; Romans 3:23; Ecclesiastes 7:20; 1 John 1:8, sins for which atonement is made.

2) "For we also forgive every one that is indebted to us." (kai gar autoi aphiomen panti apheibonti hemin) "For we surely (also) forgive those indebted to us," as a token of our humility, love, and sincerity, 2 Samuel 19:23, because of their wrongs toward us, their immoral or unethical attitudes, dispositions and deeds of wrong done toward us, Ephesians 4:30-32.

3) "And lead us not into temptation, but deliver us from evil." (kai me eisenegkes emas eis peirasmon) "And lead us not into temptation or testing," trials, or do not let us be lead into testings. The idea is, shield or guard us from grave or serious testings, for He is able to do it, if His own will but ask, 1 Corinthians 10:13; Hebrews 4:14-16.

This prayer, recounted by Luke, was delivered by Jesus in Judaea while that recounted by Matthew was delivered in Galilee. Though similar, the prayers are different circumstances. The prayer of Matthew 6:1-34 was as He was preaching, while this of Luke was by request when He had just ceased praying, Luke 11:1.

THE IMPORTUNING FRIEND PARABLE V. 5-10

1) "And he said unto them," (kai eipen pros autos) "And he said directly to them," to His disciples who were following Him, to His New Covenant fellowship of laborers, Luke 11:1. This is said, still further to teach an essential of prayer.

2) "Which of you shall have a friend," (tis eks humon eksei philon) "Who of you all shall have a friend," a friend that "loveth at all times," Proverbs 17:17; Proverbs 27:6.

3) "And shall go unto him at midnight," (kai poreusetai pros auton mesonuktiou) "And will come or go to him at midnight," in a time of real need. In the middle East people often travel at night to avoid the extreme heat. This is an illustration of a possible familiar event. Yet, the midnight hour is still a very late hour for a friend to drop in.

4) "And say unto him, Friend, lend me three loaves." (kai eipe auto phile chreson moi treis artous) "And say to him (by request) Friend, lend me three loaves;" For a friend must "show himself friendly," Proverbs 18:24. Loaves were then small cakes about one half inch thick and eight inches across, of about 6 ounces each in weight, 1 Samuel 25:18; 1 Kings 14:3; 2 Kings 4:42.

Comments*

1) "For a friend of mine in his journey has come to me." (epeide philos mou paregeneto eks hodou pros me) "Since a friend of mine has arrived off a journey to me," unexpected, so that I am not prepared to feed him hospitably, as I wish to do, and should do, Hebrews 13:1.

2) "And I have nothing to set before him?" (kai ouk echo ho paratheso auto) "And I do not have what I need, that I may set before him," as becomes me to do, though it is an untimely hour for me to disturb you and your family, 1 John 3:16-17.

1) "And he from within shall answer and say," (kakeinos esothen apokritheis eipe) "And that one waiting may answer (reply) saying," attempting to turn you away from disturbing him at the midnight hour, Galatians 6:9.

2) "Trouble me not: the door is now shut," (me moi kopous pareche ede he thura kekleistai) "Do not cause me trouble now, the door has been and is shut," has been barred for safety, don’t bother me, take care of your own problems some other way, See? It was an untimely hour to disturb a family.

3) "And my children are with me in bed;" (kai ta paidia mou met’ emou eis ten koiteb eisin) "And my children are in the bed with me." They are my first priority, is the idea, but not his only duty; The ninety and nine in the fold were the Shepherd’s to provide food and shelter; Yet He went after the lost one, Luke 15:1-7.

4) “I cannot rise and give thee." (ou dunamai anastas dunai soi) "I am not able to rise up and dole out to you." Such was untrue. He selfishly did not want to do it, neglected bearing and sharing the need of another at that opportune hour, See? Galatians 6:2.

1) "I say unto you," (lego humin) "I tell you all," as a principle that is vital in prayer, Luke 18:1; 1 Thessalonians 5:17.

2) “Though he will not rise and give him," (ei kai ou dose! auto anastas) "Even if he will not rise up and give (dole out) to him," in an hour of need, for reasons, of privacy, and not waking up his children, etc.

3) "Because he is his friend," (dia to einai philon autou) "On account of friendship," or because he is a friend, who is to stand by a friend in adversity, as well as when the sun is shining, Proverbs 17:7.

4) "Yet because of his importunity," (dia ge ten anaideian autou) "Yet on account of his importunity," or his persistent, earnest, repeated appeal, unweary in well-doing, steadfast in his desire to show hospitality, 1 Corinthians 15:58; Hebrews 13:1; Mark 10:47-52.

5) "He will rise and give him as many as he needeth." (egertheis dose! auto hoson chrezei) "Rising up he will give to him as many (loaves) as he needs," Galatians 6:9; James 2:14-16; Philippians 4:19; Luke 18:1-8. Abraham thus fed guests in travel, Genesis 18:6-8; Matthew 15:27-28.

1) "And I say unto you," (kago humin lego) "And I tell you all," those of His church disciples who had requested that He teach them to pray, v. 1.

2) "Ask, and it shall be given you;" (aitetie kai dothesetai humin) "You all ask, and it will be given to you," Matthew 7:7; Matthew 21:22; John 15:7; James 1:5; 1 John 3:22. You ask with the humility of a persistent night-time beggar, and you will find a similar response.

3) "Seek, and ye shall find;" (zeiteite kai heuresete) "You all seek and you will find," while He is near, Isaiah 55:6. Seek as an obedient servant seeks his master’s will, Psalms 32:6; But men who are unsaved may seek too late, Matthew 25:10-11; John 7:34-36; John 8:21; John 8:24; 2 Corinthians 6:1-2.

4) "Knock, and it shall be opened unto you." (korvete kai anoigesetai humin) "You all knock and it will be opened to you," and know with the faith and confidence of a friend who expects a welcome response, James 1:5-7; Mark 11:24; 1 John 3:22.

1) "For every one that asketh receiveth;" (pas gar ho aiton lambanei) "For each one who persistently asks receives," for importunity, appealing again and again, gains what even friendship may not gain. Thus successful prayer is praying that will not be denied, Genesis 24:12; Genesis 32:24; Genesis 32:26; Ezra 8:21-25; Nehemiah 2:4; Acts 2:1; Acts 12:12.

2) "And he that seeketh findeth;" (kai ho zeton heuriskei) "And the one who seeks finds," finds the need met or supplied, Philippians 4:19; Hebrews 13:5. As he seeks with a servant’s devotion, with all his heart, Jeremiah 29:13.

3) "And to him that knocketh it shall be opened." (kai to krouonti anoigesetai) "And to the one repeatedly knocking it will be opened," to the one who asks in faith or confidence, 1 John 5:14; obedience to the Lord, in word and deed, is an insurance policy, a social and spiritual security policy, that pays maximum dividends, Matthew 6:33; Colossians 3:17.

THE FATHERHOOD PARABLE V. 11-13

1) "If a son shall ask bread of any of you that is a father," (tina de eks humon ton patera aitesei ho huios ichthun) "Then if a son will ask bread of any of you who is a father," though a son, more than a friend, still he must ask of the Father things most needed or he will receive them not, James 4:2-3.

2) "Will he give him a stone?" (me lithon epidosei auto) "He will not give you a stone, will he?"

3) "Or if he ask a fish, will he for a fish give him a serpent?" (me anti ichthuos ophin auto epidosei) "He will not hand him a serpent instead of a fish will he?" A serpent that resembles some fish, as the fish-eel?

Though a stone is similar to bread, a fish to a serpent, an egg to a scorpion, no ordinary father with human feelings would mock his son, day or night, by giving him some useless or hurtful thing in place of food, would he? Neither will the Lord, is our Lord’s lesson in this story, Romans 8:26-27.

1) "Of If he shall ask an egg?" (e kai aitesei oon) "Or if he will ask an egg," for food or nourishment, to satisfy his hunger, for He your Father is "rich unto all who call upon Him," Romans 10:12.

2) "Will he offer him a scorpion?" (epidosei auto scorpion) "Will a father hand a scorpion to him?" which when rolled up looks like an egg? Would a father deceive or badger an hungry son in such a manner? The rhetoric response inferred is, surely he would not, neither will your Heavenly Father chide or disappoint you, if you pray in faith and in perseverance, never giving up; See Hebrews 4:14-16; Matthew 7:7-10; James 1:5.

1) "If ye then, being evil," (ei oun humeis poneroi huparchontes) "Therefore if you all, existing wicked by nature," yet have a paternal care for your children, when they plea to you, when they have a real need.

2) "Know how to give good gifts unto your children" (oidate domata agatha didonai tois teknois humon) "Know how to dole out good gifts unto your children," those dependent upon you, who look to you, seek your care. If you know how to provide every thing good for their food and clothing and shelter physically, and you do, and are willing to do it, or you are worse than infidels, 1 Timothy 5:8.

3) "How much more shall your heavenly Father," (poso mallon ho pater ho eks ouranou) "How much more (wisely) will your heavenly Father," the spiritual Father of you, my following disciples, Luke 11:1.

4) "Give the Holy Spirit to them that ask him?" (dosei pneuma hagion tois aitousin auton) "Give the Holy Spirit to the ones earnestly asking him," the best gift of all, to help in prayer, Romans 8:26-27, dole out to them the spirit of understanding, and hope, and comfort, and guidance, upon their earnestly, repeatedly, and persistently asking Him to do it, day by day; It is an available, continuing unction to empower the lives of those who ask, then obey His will, in life and service; All saved people have the Holy Spirit, but the Holy Spirit does not have all of the saved person, except as the saved one is willing to be controlled, dominated, or governed in motives, thoughts, and deeds by the Holy Spirit, 1 John 4:13; Romans 8:9; Romans 8:14-16; 1 Corinthians 2:10-14; Ephesians 1:13-14; Ephesians 5:17-18; John 16:27.

Though the Holy Spirit was given "once for all," all time, to indwell and empower the church, as an institution on Pentecost, there is a special sense in which He empowers believers, in answer to their prayers, John 14:16; John 16:13; Acts 2:1-4.

JESUS ACCUSED OF CASTING OUT DEMONS BY BEELZEBUB

V. 14-23

1) "And he was casting out a devil, and it was dumb." (kai eb ekballon daimonion kai auto en kophon) "And he was expelling (casting forth) a demon, and it was dumb," could not speak, and was also blind, as recounted Matthew 12:22. This was apparently done in Galilee.

2) "And it came to pass, when the devil was gone out," (egeneto de tou daimoniou ekselthontos) "And it occurred, as the demon went out," or went forth from the man. This indicates that demon powers may degenerate both human speech and sight.

3) "The dumb spake;” (elalesen ho kophos) "The dumb man (that he had obsessed) spoke," and also saw, had his sight restored, Matthew 12:22.

4) "And the people wondered." (kai ethaumosan hoi ochloi) "And the crowds marvelled," even asking of, Jesus, "is not this the son of David?" or heir of David; and He was, the Jesus who did this miracle, Matthew 9:27; Matthew 21:9; Luke 1:32; See also Matthew 12:23.

1) "But some of them said," (tines de eks auton eipan) "Then certain ones of them said," of the crowd who were Pharisees, Matthew 12:24; They were also joined by scribes from Jerusalem, Mark 3:22.

2) "He casteth out devils," (ekballei ta daimonia) "He expels demons," this much truth they admitted. He did cast out demons, repeatedly, according to His own enemies, Matthew 12:24; John 3:2.

3) "Through Beelzebub the chief of devils." (en Beelzebul to archonti ton daimonion) "By means of Beelzebub who is the chief (ruler) of demons," Luke 11:18-19. This part of their accusation was false, and false premises are so frequently the basis of false conclusions, See? Matthew 12:24; Mark 3:22. Beelzebub means "Lord of dung," the fly, idols, the god worshipped at Ekron.

1) "And others, tempting him," (heteroi de peirazontes) "Then others (of a different kind of enemies) tempting him," as we are, yet, without sin, Hebrews 4:15. That is He did not yield to temptation.

2) "Sought of him a sign from heaven." (semeion eks ouranou ezetoun par’ autou) "Sought from him a sign out of heaven," in proof of His Messiahship, like those told by Joel 2:30-31, as the Jews repeatedly did, though the casting of the demon from the blind and deaf was such a sign, if only they had not been too blind and too ignorant to perceive it, 1 Corinthians 1:23; 2 Corinthians 4:3-4; Ephesians 2:12; Ephesians 4:18.

1) "But he, knowing their thoughts, said unto them," (autos de eidos auton ta dianoemata eipen autois) "Then he, knowing their thoughts said, to them," not needing that anyone should inform Him of their ulterior designs in coming to Him, Luke 11:16; Mark 16:1; John 2:24-25, Isaiah 55:8-9.

2) "Every kingdom divided against itself is brought to desolation;" (pasa basileia eph’ heauten diameristheisa eremoutai) "Every kingdom or government that is divided against Itself is made to be desolate," comes to dissolution, Matthew 12:25; Mark 3:24. Division at the heart of a kingdom (organized government) an house, or an individual, will lead to the hurt and ruin of each, is the idea.

3) "And a house divided against a house falleth." (kai oikos epi oikon piptei) "And an house (household) divided against an house falls," does not stay cemented together, Matthew 12:25; Mark 3:25.

1) "If Satan also be divided against himself," (ei de kai ho satanas eph’ heauton diemeristhe) "Then if Satan was also divided against himself," as you all say that he is, according to your reasoning; If he rises up against himself, Mark 3:26.

2) "How shall his kingdom stand?" (pos stathesetai he basilela autou) "Just how will his kingdom be able to stand?" Would you mind explaining? Matthew 12:26. He can not continue to exist, can he? Would you all tell me, Mark 3:26?

3) "Because ye say," (hoti legete) "Because you all say," affirm, or contend that I cast out devils, which is the truth. Then you mix it with a falsehood, as follows:

4) "That I cast out devils through Beelzebub." (en Beelzeboul ekballein me ta daimonia) "That I expel demons by the power (dynamic) of Beelzebub;" See? Luke 11:15; Matthew 12:24; Mark 3:22.

The bitterest enemies of Jesus could not deny that He performed miracles, Matthew 12:23; John 3:2. They had no answer to His power, rejecting Him as the Son of God, except to attribute it to the devil, See? John 5:39; John 8:24; John 20:30-31.

1) "And if I by Beelzebub cast out devils," (el de ego en Beezeboul ekballo ta daimonia) "Then if I expel demons by (the power of) Beelzebub," the Baal god of dung, the fly, or idols, as you allege, Luke 11:15; Matthew 12:24; Mark 3:22.

2) "By whom do Your sons cast them out?" (hoi huioi en tini ekballousin) "By what power do your sons expel them?" Matthew 12:27; Luke 9:49-50, or your disciples cast them out, or do they?

3) "Therefore shall they be your judges." (dia touto auto! humon kritai esontai) "Therefore they shall be (exist as) your judges," Matthew 12:27.

1) "But if I with the finger of God cast out devils," (ei de en daktuon theou (ego) ekballo ta daimonia) "Yet if I expel the demons by the finger (appointment or direction) of God," as in Exodus 8:19, by His power and His mandate expel demons, heal the mentally obsessed, possessed, and deranged, and He had and did, Matthew 9:35; Matthew 11:5; Matthew 12:28.

2) "No doubt the kingdom of God is come upon you." (ara epthasen eph’ humas he basileia tou theou) "Then the kingdom of God (has already) come upon you all," or among you, for your acceptance or rejection. This visible manifestation of the kingdom of God was the church, then or already existing, called, chosen, following, worshipping under His Lordship, John 15:16; John 15:27; Matthew 5:13-16; John 3:28-29.

1) "When a strong man armed," (hotan ho ischuros kathoplismenos) "When a strong man who has been well armed," alluding to the Devil, fully armed with craft, deceit, lying, as an angel of light, as he came to Eve in Eden, Genesis 3:1-24.

2) "Keepeth his palace," (phulasse teh heautou aulen) "Guards his own palace," or guards his own court and courtiers, his soul-being; This strong man is the Devil while the stronger who overcame him is Christ, Isaiah 49:24.

3) "His goods are in peace:" (en erene estin ta huparchonta autou) "His goods exist in peace or security," Deuteronomy 29:19-20; Jeremiah 6:14, as a man’s goods are safe when guarded by a watchman, at least ideal or good for the strong man’s cause.

1) "But when a stronger than- he," (epan de ischuroteros autou) "Then when one stronger than he is," Colossians 2:15, that stronger one is Christ," greater than he that is in the world," Isaiah 53:12; 1 John 4:4.

2) "Shall come upon him, and overcome him," (epelthon nikese auton) "Coming upon him, overcomes him," as Christ has done to Satan, in His death and resurrection, Hebrews 2:9; Hebrews 2:14-15; Revelation 1:18; Revelation 20:2-3.

3) "He taketh from him all his armour wherein he trusted," (ten panoplion autou airei eph’ he epepoithei) "He takes away his armour on which he had relied," the source of his false security, all his panoply, his fighting gear or paraphernalia, Matthew 12:29; Mark 3:27.

4) "And divideth his spoils." (kai ta skula autou diadidosin) "And he distributes his arms," all his gear of warfare, to others, as he pleases, as a result of his conquering or conquest, 2 Corinthians 10:4-5; Mark 3:27.

1) "He that is not with me is against me:" (ho me hjon met’ emou kat’ emou estin) "The one who is not (exists not) with me is (really) against me," in soul, body, mind and spirit, as set forth Matthew 6:24; Matthew 12:30. There is no middle ground.

2) "And he that gathereth not with me scattereth." (kai ho me sunagon met’ emou skorpizei) "And the one who does not gather in colleague with me scatters," Matthew 12:30. He scatters like an idle man rambling over a field of ripe grain, knocking it down or over.

VANITY OF SELF-REFORMATION V. 24-28

1) "When the unclean spirit is gone out of a man," (hotan to akatharton pneuma ekselthe apo tou anthropou) "When the unclean spirit (demon) goes out from a man," out and away from a man of his own volition, Matthew 12:43.

2) "He walketh through dry places seeking rest;" (dierchetai di’ anudron topon zetoun anapausin) "He goes about through dry places seeking rest," as he moves restlessly about, in desert areas, like the wicked, like the sea that has no rest, Matthew 12:43; Isaiah 57:20-21. This indicates the waterless, spiritual desolation of heathenism, the carnal nature, in unbelief.

3) "And finding none, he saith," (kai me heurisko legei) "And not finding any place to rest or reside he says," to himself, Matthew 12:43; Proverbs 4:16. Demons are in misery when they can not torment man or beast, Luke 8:31-32.

4) "I will return unto my house whence I came out." (hupostrepso eis ton oikon mou hothen ekselthon) "I will return to my residence where I came out," before I wandered about in the dry places, without finding another residence to occupy, Matthew 12:44. The victim by mere reformation, had temporarily driven out the demon; But without regeneration, the man admitted him into his life, as a controlling master of his will again.

1) "And when he cometh, he findeth it swept," (kai elthon heuriskei sesaromenon) "And when he came he found it had been swept," cleansed. It was like whitewash on the cover of a poisoned well, a case of moral reformation, without regeneration, or the new birth, John 3:3; John 3:5; Titus 3:5.

2) "And garnished." (kai kekosmemenon) "And that it had been furnished," but empty, all dressed up, beautified, equipped, furnished, like Judas Iscariot, the Rich barn builder, and the rich man in hell, Luke 16:19-31.

1) "Then goeth he, and taketh to him seven other spirits," (tote poreuetai kai paralambanei hetera pneumata) "At that point he goes and takes other different spirits," (Gk. hepta) "Seven in number." Temporarily the demon was out and Christ was not in the carnal unregenerate man. There is no neutrality that one can choose between right and wrong in eternal matters, Luke 11:23. The number "seven" suggests completeness in every form and kind of evil.

2) "More wicked than himself;" (ponerotera heauton hepta) "More wicked than himself, seven of them," as spirits or demons, probing the conscience and soul of the guilty sinner, like maggots in an old open wound, Isaiah 1:4-7; Isaiah 64:6-7.

3) "And they enter in, and dwell there:" (kai eiselthonta katoikei ekei) "And entering he dwells there," or they (the seven) reside there, to incite to terrorizing thoughts and deeds of sin, so that he knows peace no more, as long as he lives in sin, Romans 3:17; Isaiah 59:7-8.

4) "And the last state of that man Is worse than the first." (kai ginetai ta eschata tou anthropou ekeinou cheirona ton proton) "And the last condition or state of that man was worse than the first," or becomes worse than the first state; A relapse into old sins is often worse than the original sins, Proverbs 29:1; Galatians 6:7-8; 2 Peter 2:20. This is the concept of the dog returning to his vomit and the hog to his wallowing in the mire, for no new nature was received, Hebrews 6:4-6; Hebrews 10:26-29.

1) "And It came to pass, as he spake these things," (egeneto de en to legein auton tauta) "Then it occurred as He spoke these things," while he was still speaking, a dear soul who was deeply moved interrupted.

2) "A certain woman of the company lifted up her voice," (eparasa tis phonen gune ek tou echlou) "A certain woman out of the crowd lifted up her voice," speaking loudly, without fear of identity with Jesus and His teachings, Matthew 12:46-50.

3) "And said unto him," (eipen auto) "Said to him," in response to what she had heard and believed, said directly to. Him, having perhaps seen His mother and brethren in the edge of the crowd.

4) "Blessed Is the womb that bare thee," (makaria he kollia he bastasasa se) "Blessed be the womb which has borne you," or the mother, much as the angel Gabriel spoke to Mary at His begettal, Luke 1:26; Luke 1:28.

5) "And the paps which thou hast sucked." (kai mastoi hous ethelasas) "And the breasts which you did suck or nurse," much as Mary also praised the Lord for the angel Gabriel’s message, Luke 1:48.

1) "But he said, Yea, rather," (autos de eipen menoun) "Then he said, rather or instead," blessed to a greater degree and greater in number.

2) "Blessed are they that hear the word of God," (makarioi hoi akouontes ton logon tou theou) "Blessed are the ones who hear, heed, or obey the word of God," to repent, believe on, confess, be baptized and respond to the word of God, proclaimed by His Son, Luke 14:35; Luke 13:3; Luke 13:5; Luke 9:23.

3) "And keep It." (kai phulassontes) "And keep, guard, or lay hold on it," John 2:5; John 14:15; John 15:14; James 1:22; Ephesians 2:10; 1 Corinthians 15:58; Galatians 6:9. The doers of the word are more blessed than the virgin mother. The doers of the word were more blessed than the parents or the preacher, Luke 8:21; Psalms 119:1-2; Matthew 7:21.

THE SIGN OF JONAS V. 29-32

1) "And when the people were gathered thick together," (ton de ochlon epathroizomenon) "Then when the crowds pressed upon him," crowded toward or upon Him.

2) "He began to. say," (erksato legein) "He began to say," and explain at length.

3) "This Is an evil generation:" (he genea aute genea ponera estin) "This is (exists as) a wicked generation," an intensely wicked generation, Matthew 12:39; Matthew 16:4.

4) "They seek a sign;" (semeion zetei) "It seeks a sign," and they, all of it, this generation do, as reflected, Matthew 12:38; Matthew 16:1-2; 1 Corinthians 1:23; Mark 8:11.

5) "And there shall no sign be given it," (kai semeion ou dothesetai aute) "And not a sign will be given to it," Matthew 12:39; Matthew 16:4.

6) "But the sign of Jonas the prophet." (ei me to semeion Iona) "Except the particular sign of Jonah," who was a prophet, Matthew 12:39-40; Matthew 16:4; Mark 8:11.

1) "For as Jonas was a sign unto the Ninevites," (kathos gar egeneto (ho) lonas tois Ninevitais semeion) "For just as Jonah became a sign to the Ninevites," John 10:25; John 10:27. The sign was by his three days and three nights of his entombment in the belly of the whale, or the great fish, Jonah 1:17.

2) "So shall the Son of man be to this generation." (houtos estai kai ho hiios tou anthropou, te genea taute) "Thus (just like this) the Son (heir) of man will also be (a sign) to this generation," Matthew 8:20, as a deliverer from the consequence of their sins, Luke 19:10; Matthew 12:40; Matthew 26:31-32.

1) "The queen of the south shall rise up in the judgment," (basileia notou egerthesetai en te krisei) "The queen of the south will be raised up in the judgment," known as the Queen of Sheba, 1 Kings 10:1-13; 2 Chronicles 9:1-12. It is believed to be Yemen in Arabia today.

2) "With the men of this generation," (meta ton andron tes geneas tautes) "With the mature men (male members) of this generation," Matthew 12:42.

3) "And condemn them:" (kai katakrinei autous) "And she will condemn them," stand as a witness against them, Matthew 12:42, that they are and were without excuse for their impenitence, their unbelief, and their rejection of me, John 1:11-12.

4) "For she came from the utmost, parts of the earth," (hoti elthen ek ton peraton tes ges) "Because she came from the extremities of the earth," a great distance, at great risk in travel-, at great expense, Matthew 12:42.

5) "To hear the wisdom of Solomon;" (akousai ten sophian Solomonos) "To hear or heed the wisdom of Solomon," which had gone across the Eastern world, 1 Kings 10:1-3.

6) "And, behold, a greater than Solomon is here." (kai idou pleion Solomonos hode) "And, behold, (take note) a greater one than Solomon is here," before you all, Matthew 12:42, whom you should heed. He is greater in character, in deeds, in name and in every existence of being and action than any, Isaiah 9:6-7; This greater one was Jesus, the promised one, Deuteronomy 18:5-18.

1) "The men of Nineve shall rise up In the judgment," (andres Nineuitai anastesontai en W krisei) "Ninevite men will stand up (arise) in the judgment hour," from that Gentile city, capital of’ Syria, to which Jonah preached repentance, Matthew 12:41; Nahum 1:1.

2) "With this generation, and shall condemn it:" (meta tes geneas tautes kai katakrinousin auten) "With this generation, and they will condemn it; "Believing, repentant Gentiles, will be a condemning witness against unbelieving Jews, and believing neighbors against unbelieving neighbors, or unconverted, impenitent neighbors, Luke 13:3; Luke 13:5; Acts 17:30-31.

3) "For they repented at the preaching of Jonas;" (hoti meten oesan eis to kerugma Iona) "Because they repented at the heralding (preaching) of Jonah," Matthew 12:41; Jonah 3:5-9. Jonah was a man of similar passions as we are, yet God used him, as one man to convert a city. He uses single persons wholly committed to His call and will, as He used Abraham, Moses, the maid of Samaria, Daniel, the Samaritan woman, and Saul of Tarsus.

4) "And, beheld, a greater than Jonah is here." (kai idou pleion jona hode) "And behold (take note) a greater one than Jonah is (now exists) here." confronting you all, Matthew 12:41; Acts 14:12.

THE LIGHTED CANDLE PARABLE V. 33-38

1) "No man, when he hath lighted a candle," (oudeis luchmon hapsas) "No one when he has lit a lamp," having something to show, or something to protect, Matthew 5:14-15; Mark 4:21. Openness is part of the nature of a sign.

2) "Putteth it in a secret place," (eis krupten tithesin) "Puts, places, or sets it into a secret place," where it may burn unseen, in a basement or a cellar, Luke 8:16; suggesting slothfulness, Proverbs 19:15. A light hidden in a secret place is no sign to anyone.

3) "Neither under a bushel, but on a candlestick," (oude hupo ton modion air epi ten luchnian) "Nor does he put it under the bushel container, cover it with commercial things, but upon the lampstand, Luke 8:6.

4) "That they which come in may see the light." (hina hoi eisporeuomenoi to phengos bleposin) "In order that those coming in (entering) may see the light," may comprehend, not stumble, etc. Luke 8:16; 2 Corinthians 3:2; Philippians 2:15-16; Such wise judgment and action should be evident in you all, Ephesians 5:14.

1) "The light of the body is the eye:" (ho luchnos tou somatos estin ho ophthalmos sou) "Your eye is (exists as) the light source (or lamp) of the body," and the only source of light so needed for the well being and happiness of everyone, Matthew 6:22.

2) "Therefore when thine eye is single," (hotan ho ophthalmos sou haplous he) "When your eye is single," unimpaired, uncrossed, has good vision, Ephesians 1:17-18. The eye evidently refers to the conscience, a conscience without prejudice toward God or ones fellowman.

3) "Thy whole body also is full of light;" (kai holon to soma sou photeinon estin) "Your whole body is also bright," well lighted, can see well, full and straight, Matthew 6:22, accepts liberating truth, John 8:32; John 8:36; John 14:6.

4) "But when thine eye is evil," (epan de poneros he) "Yet, when it is wicked," exceedingly wicked, when your conscience and spiritual vision are wholly dominated with the carnal, covetous, selfish eye-will of the flesh nature, as a child of wrath, Ephesians 2:2; When the eye-will is out of harmony with the word-will of God, Isaiah 8:20; 1 John 2:17; 1 John 2:19.

5) "Thy body is full of darkness." (kai to soma sou skoteinon) "Your body is also dark," shrouded in sinful-darkness, blindness, 2 Corinthians 4:3-4; 2 Peter 2:14.

1) "Take heed therefore," (skopei oun) "Watch therefore," each of you, be cautious, as a responsible being, Romans 14:11-12.

2) "That the light which is in thee," (me to phos to en soil "Lest the light that exists in you personally," the light source of your being that is under your will, that is your thoughts, your reasoning, and your conscience, Proverbs 16:25; Proverbs 26:12; Matthew 5:16.

3) "Be not darkness." (skotos estin) "Exist not as darkness," or come to be darkness, if misplaced by your will, volition, or choice, as a personally accountable being for your thoughts and actions, Matthew 12:36-37; Ecclesiastes 12:13-14. For if it does, how great is that darkness! Matthew 6:23. This call to caution and warning is aptly put, Isaiah 5:20-21.

1) "If thy whole body therefore be full of light," (ei oun to soma sou holon photeinon) "Therefore if your whole body is bright," is bright or brilliant, filled with light, that you say "let your light shine," your influence be a good witness for Jesus Christ, Matthew 5:15-16; Acts 1:8.

2) "Having no part dark," (me echon meros ti skoteinon) "Not having any part that is dark," or in darkness, but keeping your body under subjection to the will of the Lord, as expressed by Paul, 1 Corinthians 9:26-27.

3) "The whole body shall be full of light," (estai photeinon holon) "All the body will be bright," have an influence for good, glorifying God in all that you do, 1 Corinthians 10:31.

4) "As when the bright shining of a candle doth give thee light." (hos hotan ho luchnos te astrape photezese) "As when the lamp (while brightly shining) gives you light." Such is the influence of the pathway of one who walks uprightly, as expressed Proverbs 4:18; Philippians 2:15; Proverbs 20:27.

1) "And as he spake," (en de to lalesai) "Then as he spoke,"

2) "A certain Pharisee besought him," (erota auton Pharisaios) "A Pharisee invited or requested him," perhaps for reasons of curiosity and an underlying ulterior motive of finding fault with Him.

3) "To dine with him:" (hopos aristese par’ auto) "That he would dine with or alongside him," as a breakfast or brunch guest of honor, one to be treated as a friend, when invited to break bread with another.

4) "And he went in, and sat down to meat." (eiselthon de anepesan) "Then he (Jesus) went in and reclined to eat," the breakfast or brunch meal with the Pharisee, accepting his friendship gesture, Proverbs 18:24.

1) "And when the Pharisee saw it, he marvelled," (ho de Pharisaios idon ethaumasen) "Then the Pharisee perceiving marvelled," acted shocked or shook up, because of the empty, hypocritical tradition, Mark 7:3; and that Jesus did not ceremonially wash before reclining as a guest on this occasion.

2) "That he had not first washed before dinner." (hoti ou proton ebaptisthe pro tou aristou) "That he did not first immerse (or wash thoroughly) before dinner," before eating the brunch-meal, for He normally complied with the harmless ceremonial custom of washing, even though already clean, before sitting down or reclining for any meal, Mark 7:4-9. The elaborate and frivolous pre-meal ceremonial ablution tradition was not even based on the Levitical Law, but on so-called oral law, a mere hypocritical invention of the Pharisees and elders that obstructed the law of the Lord and perverted the way to Divine righteousness, cleanliness, or holiness, Mark 7:3-13; Romans 10:1-4.

JESUS PRONOUNCES WOES UPON THE PHARISEES V. 39-44

1) "And the Lord said unto him," (eipen de ho kurios pros autou) "Then the Lord said directly to him," in response to the Pharisee’s pious shock that Jesus reclined to eat without taking a bath-like washing first.

2) "Now do ye Pharisees make clean," (nun humeis hoi Pharisaoi katharizete) "Now and as a rule of unending practice you Pharisees cleanse," or sterilize, as a traditional ceremony in your homes, that has nothing to do with the Law of the Lord or the Law of Moses, Mark 7:3-9.

3) "The outside of the cup and the platter;" (to eksothen tou poteriou kai tou pinakos) "The outside (exterior) of the pottery-cup and of the dish," in a ceremonial form of imaginary, external purifications, a thing unauthorized by the Lord. The cup and platter represent the washing of the people, Matthew 23:25; Mark 7:1.

4) "But your inward part," (to de esothen humon) "But your own inside," the heart, the seat of emotions his moral nature, your inner-platter, Matthew 23:26; Jeremiah 17:9.

5) "Is full of ravening wickedness” (gemei harpages kai ponerias) "is full of robbery and wickedness, Matthew 15:18-20; Matthew 23:25.

1) "Ye fools," (aphrones) "0 foolish ones," or stupid acting ones, thoughtless creatures, Isaiah 55:8-9. The word is just slightly more courteous than "morons."

2) "Did not he that made that which is without," (ouch ho poiesas to echothon) "Did not the one who made the outside," the exterior, the outer, visible parts of the body, for which you all have invented a pre-meal washing ceremony, Mark 7:6-9.

3) "Make that which is within also?" (kai to esothen epoiesen) "Also make the inside?" the heart, soul, and mind of man. The idea is, He did, did He not? Does the Creator not know and reveal that both the inner and outer man needs cleansing, the whole man? John 3:3; John 3:5. To have outward pious religious ceremony and pomp, without a new nature, is base hypocrisy, that is not able to grant one entrance to heaven, Matthew 5:20.

1) "But rather give alms of such things as ye have;" (plen ta enonta dote eleemosunen) "Nevertheless you all give alms of the things you have," or hold within your possession, not of what you have not, 2 Corinthians 8:12. Alms are charitable donations or gifts to a needy person or cause, and they were commanded by the Law, though ceremonial family washings were not, Mt 61; Luke 12:33; Acts 10:2.

2) "And, behold, all things are clean unto you." (kai isou panta kathara humin) "And behold all things as clean to you," that is you consider yourselves to be clean within, solely because of your ceremonial deeds, Romans 10:2-4. They considered themselves righteous and "despised others," Luke 18:9.

1) "But woe unto you, Pharisees!" (alla ouai humin tois Pharisaiois) "But woe be to you Pharisees," or woe awaits you all, Matthew 23:23.

2) "For ye tithe mint and rue and all manner of herbs," (hoti apodekatoute to heduosmon kai to peganon kai pan lachanon) "Because you all tithe the mint, the rue, and every herb," pay tithe on these things, as commanded, Deuteronomy 14:22. The rue is a strong-scented herb plant that has heavy oil content, found plentifully in the world in southern Europe, Matthew 23:23.

3) "And pass over judgment and the love of God:" (kai parerchesthe ten krisin kai ten agapen tou theou) "And you by-pass judgment and the love of God," weightier matters? of the law, Matthew 23:23; Matthew 6:7-8, which involve justice and equity.

4) "These ought ye to have done," (tauta de edei poiesai) "These things you all ought to have done," in harmony with the law administration, Matthew 23:23; 1 Samuel 15:22; Little duties are not to be despised or taken lightly, Isaiah 1:11-17; James 1:22.

5) "And not to leave the other undone." (kakeina me pareina) "And not to bypass those," judgment, love, and mercy, etc., Matthew 23:23, not to commit sins of omission, Micah 6:8.

1) "Woe unto you, Pharisees!" (ousi humin tois Pharisaiois) "Woe be unto you Pharisees!" who depend on your own religious ceremonies and good deeds for salvation, Matthew 5:20.

2) "For ye love the uppermost seats in the synagogues," (hot! agapate ten protokathedrian en tais sunagogais) "Because you all love (clamor for) the chief seats in the synagogues," for plaudits and honors from men, love of preeminence, Matthew 23:6; Mark 12:39. Places near the reading desk where the elders sat were specially coveted.

3) "And greetings in the markets." (kai tous aspasmous en tais agorais) "And the greetings in the market-places," before the public, where all may see, Matthew 23:7; Mark 12:39. Thus they clamored for prominence because of vain pride, the salutations and praise of men more than the praise of God, Proverbs 16:18; John 12:43.

1) "Woe unto you, scribes and Pharisees, hypocrites!" (ouai humin) "Woe be unto you all," scribes, Pharisees, and hypocrites! Jewish leaders with a sham profession of which our Lord often warned, Mark 7:3-9; Matthew 23:27.

2) "For ye are as graves which appear not," (hoti este hos ta mnemeia ta adela) "Because you all are similar to the unseen tombs," like hidden or unmarked graves or tombs, that are hollow, polluted and foul within. While walking over them men could become polluted, unaware,’ Psalms 5:9. Matthew describes them as "whited sepulchers," with rottenness within them, Matthew 23:27.

3) "And the men that walk over them are not aware of them." (kai hoi anthropoi hoi peripatountes epano ouk oidasin) "And the men who walk over them are not even aware of them." The idea is that they were morally corrupt and unregenerate, as described Isaiah 1:3-7; Romans 3:10-19. Men who trusted them, were influenced by them, were not aware of the wickedness, deceit, and hypocrisy in their own souls, Matthew 5:20; Mark 7:12-13.

JESUS PRONOUNCED WOES UPON CERTAIN LAWYERS V. 45-54

1) "Then answered one of the lawyers," (apokritheis de tis ton nomikon) "Then replying one of the lawyers," who taught and expounded the meticulous traditions of the elders, as the scribes expounded the text of Mosaic Law, Matthew 22:35.

2) "And said unto him," (legei auto) "Says to him," to Jesus, with resentment.

3) "Master, thus saying thou reproachest us also." (dedaskale tauta legon kai hemas hubeizies) "Teacher, these things you are saying, (the way you are talking) you also insult us." Proud hearts tend to be insulted or hurt by even the kindest of reproof; and these scorning lawyers of traditions resented even the kindest reproof from the Lord, Proverbs 15:12; Proverbs 29:1. They were generally inclined to Phariseeism which had a wider popularity than Sadduceeism, though both, doting on acquiring salvation by their own morality and good works, were candidates and travelers on their way to hell, rejecting Jesus, the only Savior, Acts 23:8; John 5:20; Mark 7:7-9; Mark 7:13; Acts 4:12. They were rushing toward hell’s damnation, filled with hypocrisy, Matthew 23:33.

1) "And he said, Woe unto you also, ye lawyers!" (ho de eipen kai humin tois nomikois ouai) "Then he said, woe be also to you lawyers," you who resent what I said to the Pharisees and the scribes, Luke 11:39-44.

2) "For ye lade men with burdens grievous to be borne," (hoti phortizete tous anthropous phortia dusbastakta) "Because you all burden men with burdens difficult to carry," with mere traditional inventions which you try to add to the Law of the Lord, and impose on men as conditions for them to obtain and/or retain salvation, Mark 7; Mark 7, 8; Titus 3:5-6; See also Isaiah 10:1. These imposed ceremonial burdens were unbearable, Acts 15:10.

3) "And ye yourselves touch not the burdens," (kai autoi ou prospsauete tois phortiois) "And you yourselves do not touch the burdens," to relieve or show or share any care or compassion to those on whom you impose these burdens, Mark 7:5; Mark 7:13.

4) "With one of your fingers." (eni ton daktulon humon) "With so much as one of your fingers," in no way helping to bear weaknesses of those who are weak, Romans 15:1; Galatians 6:2; Galatians 6:13; Acts 15:10. They themselves, as lawyers, did not attempt, in the least to obey the very traditions that they enforced on others. Such is the behavior of an hypocrite, Mark 7:6-9. He has and follows a double standard of morals and ethics.

1) "Woe unto you!" (ouai humin) "Woe be to you," as scribes, Pharisees, hypocrites, Luke 11:39; Luke 11:44; Luke 11:46.

2) "For ye build the sepulchers of the prophets," (hoi oikodomete ta mnemeia ton propheton) "Because you all build the memorial tombs of the prophets," admitting that you recognize they once prophecied to your fathers, though they despised and rejected them, Acts 7:51-53. Building tombs to honor dead prophets, while slaying holy living prophets, reflected their utter insolence toward God, Romans 2:4-5.

3) "And your fathers killed them." (hoi de pateres humon apekteinan) "And your fathers killed or slew them," Hebrews 11:35; Matthew 23:35, and this is what you have done in rejecting John the Baptist and me, Jesus avows.

1) "Truly ye bear witness," (ara martures este) "Therefore you all are present witnesses," in your tomb repair work, Luke 11:47.

2) "That ye allow the deeds of your fathers:" (kai suneudokeite tois ergois ton pateron humon) "And you all together, in colleague, sanction the works of your fathers," who rejected the testimony of the prophets, Acts 7:51-53.

3) "For they indeed killed them," Because they certainly slew them, Jeremiah 3:20; Luke 20:9-15.

4) "And ye build their sepulchers." (humeis de oikodomeite) "Then you all build or repair their tombs," or give sanction to the murderous deeds of your fathers, and you intend to murder me, of whom they all prophesied, Deuteronomy 18:15-18; Luke 24:25; Acts 10:43; Revelation 19:10.

1) "Therefore also said the wisdom of God," (dia touto kai he sophia tou theou eipen) "On account of this attitude, the wisdom of God said," was expressed by the prophets, long ago, as wisdom spoke, which was Christ Himself, Proverbs 1:20-33; Proverbs 2:1-2; Proverbs 3:13; Proverbs 3:32; Proverbs 4:5-7.

2) "I will send them prophets and apostles," (apostelo eis autous prophetas kai apostolous) "I will send, commission, or mandate to them, the chosen Jewish people, prophets and apostles," Matthew 23:34; 2 Chronicles 24:20-22; 2 Chronicles 36:14-21.

3) "And some of them they shall slay and persecute:" (kai eks auton apoktenousin kai dioksousin) "And out of those I send, they will persecute and slay some," Matthew 23:34. This they did, both to the Old and New Testament men who were sent from God, Matthew 5:11-12; to wit: John the Baptist, Stephen, Peter, Paul and Silas, etc., Servants of the Lord. See also John 16:2; Acts 5:40; Acts 7:54-60.

1) "That the blood of all the prophets," (hina to haima panton ton propheton) "In order that the blood of all the prophets," Matthew 23:35 a; 2 Chronicles 36:14-21.

2) "Which was shed from the foundation of the world," (to ekkechumenon apo kataboles kosmou) "Which has been shed from the foundation of the world," from the murder of Abel by Cain, Genesis 4:8-10; Hebrews 12:24.

3) "May be required of this generation;" (ekzetethe apo tes geneas tautes) "May be required of and from this generation," the Jewish generation or race, alluding to their judgment, both as individuals and as a nation, in the 42 months of The Tribulation The Great, Revelation 17:6; Revelation 18:24; Daniel 9:27; Daniel 12:1; Exodus 20:5; Jeremiah 51:56.

1) "From the blood of Abel unto the blood of Zacharias," (apo haimatos Abel heos haimatos Zachariou) "From the blood slaying of Abel until that (murder) of Zacharias," Genesis 4:8; Hebrews 11:4, righteous men of God who were slain in line of Divine services, as John the Baptist, Jesus, Stephen, James, etc.; Matthew 5:11-12 indicates a blessing was to come to each who righteously died in this age in the church labors of the Lord.

2) "Which perished between the altar and the temple:" (tou apolomenou metaksu tou thusiasteriou kai tou oikou) "Who came to perish between the altar and the house of God," the temple proper, as He was preaching or proclaiming the word, 2 Chronicles 24:20-22.

3) "Verily I say unto you," (nai lego humin) "Truly I tell you all," as also recounted Matthew 23:35.

4) "it shall be required of this generation." (ekzetethesetai apo tes geneas tautes) "That it will be required of this generation," Matthew 12:36. The "this generation" referred first to the Jewish holocaust and destruction of Jerusalem AD 70, and seems to allude also to their judgment experience in rejecting Jesus, as a nation, through the 70th week of Daniel’s trouble time, Daniel 9:24-27; Revelation 18:21-24.

The debt of judgment on both the Jewish nation in rejecting Jesus and upon individuals will be:

1. An old debt long on the books.

2. An accumulated debt, of willful procrastination.

3. A justly visited judgment debt, Proverbs 29:1; Hebrews 9:27.

1) "Woe unto you, lawyers!" (ouai humin tois nomikois) "Woe be to you who are lawyers," Luke 11:45-46, who are prepetrators and unjust administrators and executors of traditions of the elders, while ignoring proper administration of Divine Law, as expressed Mark 7:3-9.

2) "For ye have taken away the key of knowledge:" (hoti erate ten keleida tes gnoseos) "Because you all took (and misplaced) the key of knowledge," by perverting and distorting the way of salvation and obedient service to God, Romans 10:1-4; By misinterpreting and misplacing the Word of God, Matthew 13:52; Matthew 16:19; John 5:39-40.

3) "Ye entered not in yourselves," (autoi ouk eiselthate) "You all did not enter yourselves," though you are in official positions, posing as intelligent men, Matthew 23:13. Seven times in Matthew 23:1-39 with exclamatory words Jesus referred to the Pharisees scribes, and lawyers as hypocrites, self-righteous sinners who rejected Him as Savior, perverted the Word of the Lord, and stood in -the way of others to keep them from being saved.

4) "And them that were entering in ye hindered." (kai tous eiserchournenos ekolusate) "And those who were entering you all obstructed or prevented," you stood in their way, Mark 7:13; Malachi 2:7-8; Mark 12:13.

1) "And as he said these things unto them," (kakeithen ekselthontos autou) "And as he went out and away from them, in that place, upon saying these things."

2) "The scribes and the Pharisees began to urge him, vehemently," (erksanto hoi grammateis kai hoi Pharisaiois deinos enechein) "The scribes and the Pharisees began to be terribly angry," inflamed, temperamentally boiling over, shooting sarcastic jibes and words of derision at Him, for entrapment purposes, to make Him say or do something that might seem to justify their immediate arrest of Him.

3) "And to provoke him to speak of many things." (kai apostomatizein auton peri pleionon) "And to draw him out concerning a great number of things," for ulterior purposes, to use as clubs against Him. 1 Corinthians 13:5 indicates that such people were void of the love of God, and sought to provoke violence over Him, hating Him without a cause, a defensible cause, John 15:25.

1) "Laying wait for him," (enedreuontes autou) "As they were lying in wait for him," like a leopard waiting for his prey, or like a rattlesnake coiled to strike, as described in the prophetic Psalms 56:5-6.

2) "And seeking to catch something out of his mouth," (kai zelountes ti ek tou stomatos autou) "Trying to catch some word from his mouth," to wrest, twist, or distort something He had said, to do Him harm, as described, 2 Peter 3:16.

3) "That they might accuse him." (or entrap him) "In order that or for the specific motive, to accuse him," of some indictable evil or lawless deed, but they could not, Hebrews 7:26. For He was "holy, harmless, undefiled," and in a separate class from sinners.