τῷ ὑπηρέτη] The Official, Apparitor, or Executor of the sentence of the court, called in St. Luke xii. 58, πράκτωρ, οι Latin Viator who carried to prison him who was sentenced thither, or inflicted the punishment adjudged.

Aristid. Τ. 1. p. 52. ὁ μὲν γὰρ ἐλέγχει τὰ ἀδικήματα ὁ ῥήτωρ, καὶ παραδίδωσι τῷ δικαστῇ. ὁ δὲ ἀκούσας καὶ μαθὼν παραδίδωσιν αὐτοῖς ὑπηρέταις καὶ μέσος ἐσθ ̓ ὁ δικαστὴς διακόνου καὶ ῥήτορος. Diod. Sic. xvii. 109, ἐτόλμησεν αὐτὸς καταβὰς ἀπὸ τοῦ βήματος τοὺς αἰτίους τῆς ταραχῆς ταῖς ἰδίαις χερσὶ παραδοῦναι τοῖς ὑπηρέταις πρὸς τὴν τιμωρίαν.

—βληθήση] See Glass. Phil. Sac. p. 313. See Glass. Phil. Sac. p. 313. Anthol. II. 37, 1, εἰς φυλακὴν βληθεὶς ποτὲ Μάρκος ὁ ἀργὸς,

26. οὐ μὴ ἐξέλθῃς] The syntax common in the New Testament, of these particles with the conjunctive instead of the indicative.

ews] See Glass. Phil. Sac. p. 385: Hoogeveen, Doctr. Part. c. xix. Sect. 2. § 5. For a several MSS. read οὗ.

- ἀποδῷς] Eustath. Il. a. p. 42, ιστέον δὲ ὅτι δοῦναι μὲν ἐπὶ ἁπλῶς ἑκουσίου δόσεως, ὅθεν καὶ τὸ δῶρον. ἀποδοῦναι δὲ ἐπὶ τῶν χρεωστικῶς διδομένων, ὡς καὶ ὁ Δημοσθενης οἶδε.—ἐπιδιδόναι δὲ ἐστι τὸ ἐπέκεινα τῶν προϋπαρχόντων δοῦναι. Thucyd. iv. 65, ἀποδοῦναι ἀργύριον τακτὸν. See c. xvIII. 28, 30.

κοδράντην] The fourth part of an As; it was the least brass coin the Romans had. Plut. in Cic. το λεπτότατον τοῦ χαλκοῦ νομίσματος κουαδράντην εκάλουν. By means of the Roman garrisons, and Roman governors many Latin names and words were introduced into Judeal. The Prutah, λεπτὸν, Mark xii. 42, was the least piece of money among the Jews, and a coin merely Jewish. The Jews being subject to the Komans used Roman money, still they were permitted to use their own.

In a figurative sense, which is that of Jesus Christ here, the prison is taken for Hell, out of which the unrelenting sinner shall never come, because he shall never be able to make satisfaction.

27. τοῖς ἀρχαίοις] Wanting in many MSS., versions, and Fathers.

1 of those which occur in the New Testament, are Ασσάριον, δηνάριον, Καῖσαρ, κεντυρίων, κήνσος, κολωνία, κουστωδία, λεγέων, λέντιον, λίβερ τῖνος, λίτρα, μάκελλον, μεμβράνα, μίλιον, μόδιος, ξέστης, πραιτώριον, ῥέδα, σικάριος, σιμικίνθιον, σουδάριον, σπεκουλάτωρ, ταβέρνη, τίτλος, φόρον, φραγέλλιον, φραγελλοῦν, besides proper names. There are few or none in the Septuagint, which is a strong argument that the Septuagint was written before the Romans prevailed in the East.

— οὐ μοιχεύσεις] See Hoogeveen, Doctr. Part. c. XXXIX. Sect. 1. § 18. This the Rabbins interpret strictly, calling it the thirty-fifth precept, "forbidding to lie with another man's wife." Many things are produced from the Talmudists to shew some of the Rabbins condemned this looking on a woman as a very vile thing, yet nothing is produced from them to shew they held it forbidden by this precept. Of the purity of the Hebrew law Philo gives this account, de Vit. Jos. τοῖς δ ̓ ἄλλοις ἐφεῖται μετὰ τὴν τεσσαρεσκαιδεκάτην ἡλικίαν πόρναις καὶ χαμαιτύποις καὶ ταῖς ὅσαι μισθαρνοῦσιν τῷ σώματι μετὰ πολλὰς αδείας χρῆσθαι παρ' ἡμῖν δὲ οὐδ ̓ ἑταίρᾳ ἔξεστιν, ἀλλὰ κατὰ τῆς ἑταιρούσης ὥρισται δίκη θανάτου. πρὸ δὴ συνόδων νομίμων ὁμιλίαν ἑτέρας γυναικὸς οὐκ ἴσμεν, ἀλλ ̓ ἁγνοὶ γάμων ἁγναῖς παρθένοις προσερχόμεθα, προτεθειμένοι τέλος οὐχ ἡδονὴν, ἀλλὰ γνησίων παίδων σποράν.

28. βλέπων] for ἐμβλέπων. The phrase βλέπειν πρὸς τὸ ἐπιθυμῆσαι is also expressed by εποφθαλμιᾷν. Ælian. Η. Αn. III. H. 44, ἐὰν ἐποφθαλμιάσωσιν ἑτέροις. It is also expressed by έπιβάλλειν τοὺς ὀφθαλμούς, Gen. xxxix. 7, ἐπέβαλεν ἡ γυνὴ τοῦ Κυρίου αὐτοῦ τοὺς ὀφθαλμοὺς αὐτῆς ἐπὶ Ἰωσὴφ.

πρὸς τὸ, &c.] for εἰς τὸ, &c. i. e. ὥστε.

ἐπιθυμῆσαι] This word denotes all loose desires which are either the causes or effects of impure looks, still implying an acquiescence of the will. Isæus, Or. II. p. 378, ἤδη γάρ τινες νέοι ἄνθρωποι ἐπιθυμήσαντες τοιούτων γυναικῶν καὶ ἀκρατῶς ἔχοντες αὐτῶν. Plut. de Genio Soc. p. 594, περὶ τῆς γυναικὸς ἧς ἐπιθυμῶν ἐτύγχανεν.

αὐτῆς] Some read αὐτὴν. Exod. xx. 17, οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου.

ἤδη] Jam ex eo tempore. See Hoogeveen, Doctr. Part c. XXII. § 6.

ἐμοίχευσεν αὐτὴν] See ver. 8. So Plut. Pericl. οὐ μόνον (ἔφη) τὰς χεῖρας δεῖ καθαρὰς ἔχειν τὸν στρατηγὸν, ἀλλὰ καὶ τὰς ὄψεις. Ælian. H. V. χιν. 42, Ξενοκράτης ὁ Πλάτωνος ἑταῖρος ἔλεγεν, μηδὲν διαφέρειν ἢ τοὺς πόδας ἢ τοὺς ὀφθαλμοὺς εἰς ἀλλοτρίαν οἰκίαν τιθέναι. ἐν τουτῷ γὰρ ἁμαρτάνειν τὸν τε εἰς ἃ μὴ δεῖ χωρία βλέποντα, καὶ εἰς οὓς μὴ δεῖ τόπους παρίοντα. Ovid. Am. III. 4, 3, Siqua metu dempto casta est, ea denique casta est; Quæ, quia non liceat, non facit; illa facit. Ut jam servaris bene corpus; adultera mens est: Omnibus occlusis intus adulter erit. See Bishop Taylor's Works, Vol. XII. p. 469.

29. ὀφθαλμός σου] The Hebrews were accustomed to compare evil desires and lusts, &c. with the members of the body:

and therefore to pluck out an eye, or cut off a hand is synonymous with σταυροῦν τὴν σάρκα, Gal. v. 24: and νεκροῦν τὰ μέλη τὰ ἐπὶ τῆς γῆς. The meaning therefore of the passage is, deny thyself, not by amputation of the members, but by the force of a strong resolution, the use of thy senses, though ever so delightful, in all cases where the use of them ensnares thy soul. Turn away thine eye, and keep back thy hand from the alluring object. Or as Bishop Porteus says, the eye to be plucked out is the eye of concupiscence, and the hand to be cut off is the hand of violence and vengeance, i. e. these passions are to be checked and subdued, let the conflict cost us what it may. Similar to this we find in Seneca Ep. LI. projice quæcunque cor tuum laniant, quæ si aliter extrahi nequirent, cor ipsum cum illis evellendum esset. Cic. Phil. viii. 15. In corpore si quid ejusmodi est, quod reliquo corpori noceat, uri secarique patimur, ut membrum aliquod potius quam totum corpus intereat. Heliod. Ethiop. ii. p. 104, τοῖς σώματος ὀφθαλμοῖς τοῖς τῆς ψυχῆς ἀντιστῆναι.

ὁ δεξιός] Aristot. de Animal. incessu, c. iv. φύσει βέλτιον τὸ δεξιὸν τοῦ ἀριστεροῦ.

- σκανδαλίζει] σκάνδαλον is properly σκάνδαλον is properly a snare or stumblingblock, so as to occasion a fall : i. q. πρόσκομμα as Judith v. 1, καὶ ἔθηκαν ἐν τοῖς πεδίοις σκάνδαλα; see also xii. 2: in which sense Seneca uses offensa: per hujusmodi offensas emetiendum est confragosum hoc iter. Metaphorically whatever is the occasion of leading thee into sin. Wisd. xiv. 11, εἰς σκάνδαλα ψυχαῖς ἀνθρώπων. Hence σκανδαλίζειν to be an occasion to sin, to cause to sin, and midd. σκανδαλίζεσθαι to fall into sin. See Bishop Taylor's Works, Vol. III. Disc. 17, of Scandal, particularly p. 213.

ἔξελε] Heliod. 11. 84, τὸν ὀφθαλμὸν ἐξεῖλε τὸν δεξιόν. And βέλτιον ἦν θατέρου με τῶν ὀφθαλμῶν ἐλαττωθῆναι, ἤπερ ἐπὶ σοι φροντίζειν. Philo, ἐὰν κάλλος ἰδῶν αἱρεθῇς αὐτῷ καὶ μέλλης πταίειν περὶ αὐτὸ φύγε λαθὼν ἀπὸ τῆς φαντασίας αὐτοῦ.

συμφέρει ἵνα ἀπόληται] for συμφέρει ἀπολέσθαι ἢ ὅλον τὸ σῶμα σου βληθῆναι εἰς τὴν γέενναν. In xviii. 8, we find καλόν ἐστι for συμφέρει, and εἰς τὸ πῦρ τὸ αἰώνιον. In a similar expression St. Mark uses καλόν ἐστι μᾶλλον.

βληθῇ] Some read ἀπελθῇ which perhaps has come from

Mark ix. 43.

30. χεὶρ δεξιὰ] Tibull. I. 7, 80, venerit iste Si furor, optarim non habuisse manus.

31. ἐῤῥέθη] Here αρχαίοις is not added: and perhaps to note

that this was not a precept given by Moses to divorce their wives, as the Pharisees suggested, xix. 7: but only a permission in some cases so to do, as our Lord there answers, ver. 8.

Among the chapters of Talmudical doctrine, we meet with none concerning which it is treated more largely, and more to a punctilio than of divorces: and yet there the chief care is not so much of a just cause of it, as of the manner and form of doing it. They seem to have dwelt not without some complacency upon this article above all others.

-

ἀποστάσιον] Same as βιβλίον ἀποστασίου, xix. 7, and Josephus γραμματεῖον ἀπολύσεως. See a copy of one in Lightfoot's Hor. Hebr. and Talmud. p. 147. The word is derived from ἀφίστασθαι. Hesych. ἀποστάσιον· τὸ ἀπολῦσαι τὴν γυναῖκα καὶ γράψαι ἀποστάσιον. The word is not to be found in profane authors. It signifies a note or writing whereby a man declared that he dismissed his wife and gave her leave to marry whomsoever she would. This being confirmed with the husband's seal, and the subscription of witnesses, was to be delivered into the hand of the wife either by the husband himself or by some other deputed by him for this office: or the wife might depute some one to receive it in her stead. This must be done in the presence of two, who might read the bill both before it was given into the hand of the wife and after: and when it was given, the husband, if present, said behold this is a bill of divorce to you. The Jews shamefully abused the liberty they had of putting away their wives, and exercised it with capricious and wanton cruelty. See below, xix. 3. One of their Doctors, Akiba, delivered it as his opinion that a man may put his wife away, if he likes any other woman better.

Some commentators have supposed this and the following verse to have been spoken when the Pharisees proposed their captious question, xix. 2, and added here by St. Matthew on account of the similarity and connection with this part of the sermon on the Mount.

αν

32. ὃς ἂν ἀπολύση] Several MSS. read πᾶς ὁ ἀπολύων from Luke xvi. 18. It signifies to repudiate, Dion. Hal. xI. p. 96, ἀπολῦσαι τὴν ἑαυτοῦ γυναῖκα.

παρεκτὸς λόγου πορνείας] for παρεκτὸς πορνείας, i. q. εἰ μὴ ἐπὶ πορνείᾳ, xix. 9 : λόγου being redundant as in 2 Macc. iii. 6, πρὸς τὸν τῶν θυσιῶν λόγον, i. q. πρὸς τὰς θυσίας. Acts xx. 32, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, for τῇ χάριτι avToù. Isocr. in Epist. Socrat. ab Allat. editis p. 19, eis apeтns λόγον-πλεῖστα συμβάλλεται. In Diog. Laert. xi. p. 228,

Aristippus says πενίαν μὲν καὶ πλοῦτον πρὸς ἡδονῆς λόγον εἶναι οὐδὲν. Diod. Sic. iv. p. 247, πάντας δ' ὁ τῆς ἱστορίας λόγος τοῖς καθήκουσιν ἐπαίνοις εἰς τὸν αἰῶνα καθύμνησεν. So also in Juv. vII. 1, we find ratio studiorum for studia: Et spes et ratio studiorum in Cæsare tantum. Solus enim tristes hâc tempestate Camoenas Respexit.-See Middleton, Gr. Art. p. 188. Topvelas] here signifies adultery. Amos vii. 17, ǹ yvvý σov ἐν τῇ πόλει πορνεύσῃ. Here sub. καὶ γαμήσῃ ἄλλην, see xix. 9. In the Constitutions of Clemens we have o KаTÉXWV TηV παραφθαρεῖσαν, φύσεως θέσμου παράνομος. ἐπείπερ ὁ κατέχων μοιχαλίδα ἄφρων καὶ ἀσεβὴς.

In this verse only one just cause of divorce is acknowledged, viz. adultery. Yet the Apostle, 1 Cor. vii. 15, plainly allows another, viz. malicious and obstinate desertion in either of the parties; and that because it is wholly inconsistent with the purposes of marriage. We must therefore suppose, that our Lord here speaks of the causes of divorce commonly said to be comprehended under the term uncleanness in the law; and declares that none of them will justify a man's divorcing his wife, except fornication.

-άπоλελvμévηv] Middleton says, not "her that is divorced," or dismissed, but any one that is divorced. This distinction may appear frivolous, but the principle of the distinction is important. The force of the precept is indeed here the same, but that will not always happen.

ποιεῖ αὐτὴν μοιχᾶσθαι] Is the occasion of her committing adultery. Some MSS. and Greek fathers here read μoixevoñvai, which perhaps has been placed here for the other, in order to comply with the rule of the grammarians, that μaxeve and μοιχᾶσθαι are used when speaking of husbands, μοιχεύεσθαι οι wives, and the verb here to be taken in the passive sense. Thomas M. μοιχᾶται ὁ ἀνὴρ, μοιχεύεται ἡ γυνή.

33. máλ] porro, item, præterea. One MS. reads Tv. -OUK EπLOρKÝσеts] The Jews often contracted the weightier precepts of the law, that they might be the more easily remembered, into short forms or proverbs. And our Saviour speaking to the common people seems to have expressed these and some other precepts in that form which they generally used and best understood. Εtym. Μ. ἐπιορκεῖν· ἡ ἐπὶ πρόθεσις ἐνταῦθα ἀντὶ τοῦ ὑπὲρ κεῖται, καὶ δηλοῖ τὸ ὑπεράνω τῶν ὅρκων γίνεσθαι καὶ ὑπερβαίνειν αὐτοὺς. In Isocr. ad Demonic. εὐορκεῖν is put in opposition to eπιoρкеîи. And Xen. Anab. 111. 2, 10, éμπedovu τοὺς ὅρκους in opposition to ἐπιορκείν, which is explained by