3. Beholdest (@rérevs). Staring at from without, as one who does not see clearly.
Considerest (catavoés). A stronger word, apprehendest Srom within, what is already there.
Cx. VIL] MATTHEW. AQ
Mote (xapdos). A. V.and Rev. The word mote, however, suggests dust ; whereas the figure is that of a minute chip or splinter, of the same material with the beam. Wye. renders Festu, with the explanation, @ Jittle mote. In explaining the passage it is well to remember that the obstruction to sight is of the same material in both cases. The man with a great beam in his eye, who therefore can see nothing accurately, pro- poses to remove the little splinter from his brother’s eye, a delicate operation, requiring clear sight. The figure of a splin- ter to represent something painful or annoying is a common oriental one. Tholuck (“Sermon on the Mount”) quotes from the Arabic several passages in point, and one which is literally our Lord’s saying: “ How seest thou the splinter in thy broth- er’s eye, and seest not the cross-beam in thine eye?”
Beam (doxov). <A log, joist, rafter; indicating a great fault.
5. See clearly (GvaPréWers). The preposition 8:4, through, giving the sense of thoroughness. Compare the simple verb Bnrérrets (beholdest), ver.3. With the beam in thine eye thou starest at thy brother’s little failing. Pull out the beam; then thou shalt see clearly, not only the fault itself, but how to help thy brother get rid of it.
To cast out (逫Pareiv). The Lord’s words assume that the object of scrutiny is not only nor mainly detection, but correc- tion. Hence thou shalt see clearly, not the mote, but to cast out the mote.
6. That which is holy (76 aytov). The holy thing, as of some- thing commonly recognized as sacred. The reference is to the meat offered in sacrifice. The picture is that of a priest throw- ing a piece of flesh from the altar of burnt-offering to one of the numerous dogs which infest the streets of Kastern cities.
Pearls before swine (uapyapitas gumpoodev THv Yoipwr). Another picture of a rich man wantonly throwing handfuls of small pearls to swine. Swine in Palestine were at best but
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50 WORD STUDIES IN THE NEW TESTAMENT. (Cu. VII.
half-tamed, the hog being an unclean animal. The wild boar haunts the Jordan valley to this day. Small pearls, called by jewellers sced-pearls, would resemble the pease or maize on which the swine feed. They would rush upon them when scattered, and, discovering the cheat, would trample upon them and turn their tusks upon the man who scattered them.
Turn (ctpadévres). The Rev. properly omits again. The word graphically pictures the quick, sharp turn of the boar.
Rend (fy€wow). Lit., break ; and well chosen to express the peculiar character of the wound made by the boar’s tusk, which is not a cut, but a long tear or rip.
9. Bread, a stone (dprov, Nov). Rev. for bread reads loaf, which is better.. On the resemblance of certain stones to cakes of bread, see on Matt. iv. 3.
13. Strait gate (crevfjs wvAns). Reyv., narrow. A remark- able parallel to this passage occurs in the “ Pinax” or “ Tablet” of Cebes,a writer contemporary with Socrates. In this, human life, with its dangers and temptations, is symbolically repre- sented as on a tablet. The passage is as follows: ‘“Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way which leadeth into true culture.”
Leadeth (amdyouca). Lit., leadeth away, from death, or, perhaps, from the broad road. Note that the gate is not at the end, but at the beginning of the road.
16. Ye shall know (ézuyreoecde). The compound verb in- dicates full knowledge. Character is satisfactorily tested by its fruits.
22. Have we not (ov). That form of the negative is used which expects an affirmative answer. It therefore pictures both the self-conceit and the self-deception of these persons. “Surely we have prophesied,” ete.