‘¢ PROSPERO. Go, bring the rabble, O’er whom I gave thee pow’r, here, to this place. ARIEL. Presently ? Pros. Ay, with a twink. Ar. Before you can say ‘come,’ and ‘go,’ And breathe twice; and cry ‘so so ;’ Hach one tripping on his toe Will be here.” Tempest, iv., 1.
Compare ver. 20. “How did the fig-tree emmediately wither away ?” Rev.
29, Repented (uerapyerndels). This is a different word from that in Matt. iii. 2; iv. 17; peravoetre, Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recog- nize a distinction, since the noun which corresponds to the verb in this passage (werawédeva) is not used at all in the New Testa- ment, and the verb itself only five times; and, in every case except the two in this passage (see ver. 32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matt. xxvii. 3); of Paul’s not regretting his letter to the Corinthians (2 Cor. vii. 8); and of God (Heb. vii. 21). On the other hand, peetavoew, repent, used by John and Jesus in their summons to repentance (Matt. ili. 2; iv. 17), occurs thirty-four times, and the noun petavowa, repentance (Matt. iii. 8, 11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Merayérouar, as its etymology indicates (uerd, after, and wér.o, to be an object of care), implies an after-care, as contrasted with the change of
Cx. XXL] MATTHEW. ial
mind denoted by petdvora. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “Tt may be simply what our fathers were wont to call hadiwist (had-I-wist, vr known better, I should have acted otherwise) ” (Trench). Merapédeca refers chiefly to single acts ; werdvova de- notes the repentance which affects the whole life. Hence the latter is often found in the imperative: /tepent ye (Matt. iii. 2; iv. 17; Acts ii. 88; iii. 19); the former never. Paul’s recog- nition of the distinction (2 Cor. vii. 10) is noteworthy. ‘“ Godly sorrow worketh repentance (uetdvotayv) unto salvation,” a salva- tion or repentance “which bringeth no regret on thinking of it afterwards” (aetawédnTov). There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.
33. Hedged it round about (dpayyov adt@ mrepsédnxer), Rev., more literally, seta hedge about tt ; possibly of the thorny wild aloe, common in the East.
Digged a wine-press (#pvEev Anvov). In Isa. v. 1, 2, which this parable at once recalls, the Hebrew word rendered by the Septuagint and here digged, is hewed out, 2.¢., from the solid rock. “ Above the road on our left are the outlines of a wine- fat, one of the most complete and best preserved in the coun- try. Here is the upper basin where the grapes were trodden and pressed. A narrow channel cut in the rock conveyed the juice into the lower basin, where it was allowed to settle; from there it was drawn off into a third and smaller basin. There is no mistaking the purpose for which those basins were ex- cavated in the solid rock” (Thomson, “ Land and Book”).
A tower (vpyov). For watchmen. Stanley (“Sinai and Palestine”) describes the ruins of vineyards in Judea as en- closures of loose stones, with the square gray tower at the corner of each. Allusions to these watching-places, temporary and permanent, are frequent in Scripture. Thus, “ @ booth wm a vineyard” (Isa. i. 8). ‘The earth moveth to and fro like a