FEB 25 1901 Section..,. M, 575 N9,.„_ V.T XTbe /iDessages ot tbe JSible EDITED BY Professor Frank K. Sanders, Ph.D., of Yale University, and Professor Charles F. Kent, Ph.D., of Brown University. Messrs. Charles Scribner's Sons take pleasure in announcing that they have in course of preparation a series of hand-books which will enable every reader of the Bible to appreciate and to obtain a mastety of the essential facts and teachings contained in it. This series is not a substitute for the Bible, but an aid to the rev- erent, appreciative, and enthusiastic reading of the Scriptures; in fact it will serve the purpose of an ORIGINAL AND POPULAR COMMENTARY ON THE BIBLE. Technicalities and unsettled questions will be, as far as possible, ignored. Each volume will be prepared by a leading specialist and will contain such brief introductions as sers'e to put the reader into intelligent relation to the general theme treated. The editorial re- arrangement of the order of the Biblical books or sections will repre- sent the definite results of sober scholarship. I. Ube messages of tbe Earlier propbets. {Ready.) II. Ube flDessages of tbe later propbets. {Ready.) III. Ube flDessagea of tbe law Oivera. IV. 'Sbe CSicssaqcs of tbe propbetical and prieetl^ 1)ida torians. V. tlbe flDessages of tbe psalmigta. VI. Ube fKessagcs of tbe Sages. VII. tCbe fIDessages of tbe Dramatic poets. VIII. Ube fIDessages of tbe Hpocal^ptic Tiariters. IX. "Cbe flDessagcs of 5esu3 accorMng to tbe S^nop* tiStS. {Ready.) X. Ube flDessagcs of ^esue accor^ing to 3obn. XI. Ube fKessages of pauL {Ready.) XII. Ube fUessages of tbe Bpostlcs. {Ready.) Zbe flDe^eage^ of the Bible EDITED BY Professor Frank K. Sanders, Ph.D. of Yale University AND Professor Charles F. Kent, Ph.D, of Brown University VOLUME IX THE MESSAGES OF JESUS ACCORDING TO THE SYNOPTISTS XTbe /[Peggageg ot tbe JBible THE MESSAGES OF JESUS ACCORDING TO THE SYNOPTISTS THE DISCOURSES OF JESUS IN THE GOSPELS OF MATTHEW, MARK, AND LUKE, ARRANGED AS FAR AS FEASIBLE IN THE ORDER OF TIME, AND FREELY RENDERED IN PARAPHRASE BY Thomas Cuming Hall, D.D. Professor of Christian Ethics in Union Theological Seminary NEW YORK CHARLES SCRIBNER'S SONS 1901 Cop3^ght, 1901, by CHARLES SCRIBNER'S SONS THE CAXTON PRESS NEW YORK. PREFACE In accordance with the aim of this series, this volume seeks to present to those interested in the New Testament the best established results of careful yet fearless scholar- ship. The claim is not made that it is an original contri- bution to the difficult problem of the origin of the synoptic gospels. To gain, however, real insight into the message of Jesus to all time in these first three gospels an inde- pendent and protracted investigation of the material had to be undertaken. Of course, only results are given, and these must be given in untechnical terms. So far as possible, each position taken has been carefully weighed and tested, but the arguments by which conclusions have been reached can only be hinted at. When, many years ago, the writer first began to independently study the three first Gospels in their relations one to another, the discovery was made that these inter-relations invested them with new charm, and fresh fields of inquiry were at once opened up. In the light of this inter-relation many familiar passages have acquired greatly increased significance. It is earnestly hoped that a study of these synoptic Gospels from a point of view, new to some, may make the simple beauty of the story of Our Lord's life and work more real to many. Such a volume is not a substitute for careful independent V Preface work on the part of the reader, but is intended to incite to such study, and in some measure to guide and direct it. The writer's endeavor has been to gain, so far as possible, the very words of Jesus ; for this purpose recourse had to be had to every aid to the recovery of the exact words and the original literary form of the discourses of Jesus, Then it was sought to put these before the reader in a way that would suggest again the rhythmic beauty of the original teaching. The material of the teachings of Jesus had to be arranged in a systematic way, and then, by paraphrase, the content conveyed to the student. The side headings are intended to indicate the essential thought of the pas- sage. The author's thanks are due in a very special man- ner to the editors of the series, whose kind and considerate co-operation has been of the highest value. To Professor Briggs and to Professor Frame, of Union Theological Seminary, are also due most hearty thanks for reading the manuscript and making many kind and helpful suggestions and corrections. That the ideal of the author has not been reached it is needless to say. The task of condensation involved many sacrifices and much hard work. The ob- ject of the series prevents references at length to the au- thorities used, but the debt to many is a heavy one. It is, however, impossible not to make mention in a special manner of the writer's obligations to Professor Bernhard Weiss. Since student days in Berlin, in 1882, when first his lectures called the author's attention particularly to vi Preface synoptical criticism, each new volume from Professor Weiss's pen has increased the debt of lasting gratitude owed to him by the author in common with so many oth- ers. In the deep desire to kindle new interest and new enthusiasm in the hearts of many for the divine message of love and hope and redemption brought us by Jesus, our Prophet, Priest, and King, this book is added, with many misgivings, to the series expounding the Messages from God's Revelation to mankind. Thomas Cuming Hall. vu CONTENTS INTRODUCTION PAGB I. The Synoptic Question 3-14 II. The Characteristics of the Several Gospels 15-24 1. The Gospel of Matthew 1S-19 2. The Gospel of Mark 19-22 3. The Gospel of Luke 22-24 III. The Narrative Given by Mark 24-28 IV. The Literary Form of Jesus's Teaching . 29-31 INCIDENTS INTRODUCTORY TO THE GOSPEL MESSAGE I. The Prophecy Concerning John (Lk. i : 5-25) 35-37 n. The Messianic Prophecy (Lk. i : 26-38) ... 37. 38 III. The Salutation Narrative (Lk. 1:39-56; cf. I Sam. 2 : i-io) 38, 39 IV. The Hymn of Zacharias (Lk. i : 57-80) ... 39, 40 V. The Birth of Jesus (Matt, i : 18 to 2 : 23 ; Lk. 2 : 1-7) 40-43 VI. The Angel's Song (Lk. 2 : 8-20) 43 VII. The Circumcision in Jerusalem (Lk. 2 : 21-39) 44 VIII. Jesus's First Saying (Lk. 2 : 41-52) 45 ix Contents THE WORK OF JOHN THE BAPTIST PAGE I. John's Relation to the Old Testament (Matt. 3:3; Mk. I : 2, 3 ; Lk. 3 : 4-6) 50, 51 II. John's Message (Matt. 3 : 7-12 ; Mk. 1:7, 8 ; Lk. 3:7-17) 51-53 III. John's Baptism of Jesus (Matt. 3 : 13-17 ; Mk. i : 9-11 ; Lk. 3 : 21, 22) 53-54 THE INTRODUCTION OF JESUS TO HIS MESSIANIC ACTIVITY I. The Temptation (Matt. 4: i-ii; Mk. i : 12, 13; Lk. 4 : 1-13) 57-59 II. Jesus Takes up John's Work (Matt. 4 : 12-17 ; Mk. 1 : 14, 15 ; Lk. 4 : 14, 15) 60, 61 III. Jesus Calls Disciples (Matt. 4 : 18-22 ; Mk. i : 16- 20; Lk. 5 : i-ii) 61,62 THE PUBLIC MINISTRY OF JESUS I. His Ministry and Message in Galilee . . 65-141 I. Works of Mercy and their Meaning .... 66-86 (i) Contact with Unclean Spirits (Mk. 1:21-28; Lk. 4:31-37,41) 69 (2) The Healing of Peter's Wife's Mother (Matt. 8 : 14- 17; Mk. i: 29-34; Lk. 4:38-41) 70 (3) A Leper Healed (Matt. 8:2-4; Mk. i : 40-45 ; Lk. 5 : ^2-i6) 71 (4) A Paralytic Healed (Matt. 9:2-8; Mk. 2 : 1-12 ; Lk. 5 : 17-26) 71. 72 X Contents PAGE (5) The Withered Hand Healed on the Sabbath (Matt 12:9-14; Mk. 3:1-6; Lk. 6:6-11) 73,74 (6) The Centurion's Boy (Matt. 8 : 5-10; Lk. 7: 2-10) 74, 75 (7) The Widow's Son (Lk. 7: 11-17) 75 (8) Jesus Stills a Storm (Matt. 8: 18, 23-27: Mk. 4 : ^i;- 41; Lk. 8:22-25) . 76 (9) The Demoniac of Gadara (Matt. 8 : 28-34 > Mk. 5 : 1-20 ; Lk. 8 : 26-39) 76, 77 (10) The Daughter of Jairus (Matt. 9 : 18-26; Mk. 5 : 22- 43 ; Lk. 8 : 41-56) 77^ 78 (11) Feeding the Multitude (Matt. 14: 14-21; Mk. 6: 30- 44; Lk. 9: 10-17) 78, 79 (12) Jesus Walks upon the Water (Matt. 14 : 22-34 : Mk. 6 : 45-54) 79, 80 (13) The Woman Healed on the Sabbath (Lk. 13 : 10-17) 80, 8i (14) Jesus Heals a Syrophoenician Woman (Matt. 15 : 21-28; Mk. 7:24-30) 81,82 (is) Various Healings (Matt. 15 : 29-31 ; Mk. 7:31; 8 : 22-26) 82 (x6) The Transfiguration and the Epileptic Boy (Matt. 17 : 1-23 ; Mk. 9 : 2-13 ; Lk. 9 : 28-36) 83 (a) The Transfiguration (Matt. 17 : 1-13 ; Mk. 9 : 2-13 ; Lk. 9 : 28-36) (3) The Epileptic Boy (Matt. 17: 14-20; Mk. 9: 14-29; Lk. 9:37-43) (17) The Tribute Money (Matt. 17 : 24-27) .... 85, 86 2. Replies of Jesus to Questions and Attacks . 86-109 (i) The Call of Levi (Matt. 9 : 9-13 ; Mk. 2 : 13-17 ; Lk. 5 : 27-32) 87, 88 (2) The Religious Value of Fasting (Matt. 9:14.17; Mk. 2 : 18-22 : Lk. 5 : 33.39) 88, 89 (3) Jesus and the Sabbath Day (Matt. 12 : 1-14 ; Mk. 2:23-28; 3: 1-6; Lk. 6: i-ii) 89,90 (4) John the Baptist and his Doubts (Matt. 11 :2-23: Lk. 7 : 8-35) 91, 92 (5) Jesus Anointed by a Forgiven Woman (Lk. 7 : 36-50) 92, 93 (6) Jesus Accused of being in League with Beelzebub (Matt, 12 : 22-37; Mk. 3 : 22-30; Lk. n: 14-36) . 93-95 xi Contents PAGE (7) The Family of Jesus (Matt. 12 : 46-50 ; Mk. 3 : 20, 21, 31-34; Lk. 8:19-21) 96 (8) Jesus is Rejected in Nazareth (Matt. 13 : 53-58 ; Mk. 6:1-6; Lk. 4 : 24) 96,97 (9) Ritual Washings (Matt. 15 : 1-20 ; Mk. 7 : 1-23) . 97-99 (10) Jesus Refuses to give a Sign (Matt. 12:38-45; Lk. II : 29-32 ; cf. Matt. 16 : 1-4 ; Mk. 8 : 11, 12) . . 99, 100 (11) The Crisis at Caesarea-Philippi (Matt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21) 101,102 (12) Jesus Predicts his Passion (Matt. 16: 21-28; Mk. 8: 31 ; 9:1; Lk. 9 : 22-27) 102-104 (13) Who Shall be First? (Matt. 18:1-5; Mk. 9:33-41; Lk. 9 : 46-50) 105, 106 (14) The Strange Wonder- Worker (Mk. 9: 38-41 ; Lk. 9 : 49, 50) 106, 107 (15) The Warning not to Offend (Matt. 18: 6-10; Mk. 9: 42-50; cf. Lk. 17:2) 107-109 3. The Longer Discourses 109-133 (1) The Kingdom's Constitution 110-126 ((?) General Introduction no, in (i) The Joy of Service (Matt. 5:3-12; Lk. 6: 90-23) ^10 (2) The Duty of Service (Matt. 5:13-16; Lk. 14:34; 11:33; Mk. 9 : 50) . . 112 ( b ) Jesus's Attitude to Judaism (Matt. 5 : 17.48 ; Lk. 6:27-36; 16,17) 112-117 (i) Principles 112 (2) Illustrations of these Principles . 114, 115 ( c ) Wherein Consists Perfection ? (Matt. 6 : 1-18 ; Lk. 12:2-4) 117-123 (i) Not in Outward Exercises (Matt. 6: 1-18) 117, 118 (2) Perfection Consists in Trust Toward God (Matt. 6 : 19-34; Lk. 12 : 33 ; 11 : 34 ; 16 : 13 ; 12 : 22-32) 119-121 (3) Perfection Involves Love to Men (Matt. 7:1-6; Lk. 6 : 37-42) 122, 123 (4) A Warning to Teachers (Matt. 7 : 6) 123 xii Contents PAGE («f ) God's Response to Trust (Matt. 7: 7-11 ; Lk. ":9-i3) 123 ( e ) Man's Duty to Man (Matt. 7 : 12 ; Lk. 6 : 31) 124 (/) The Invitation to the Kingdom (Matt. 7 : 13, 14 ; Lk. 13 : 24) 124 (^) A Warning Against False Invitations (Matt. 7 : 15-23 ; 12 : 33 ; Lk. 6 : 43) 124, 125 ( h ) The Closing Warning (Matt. 7 : 24-27 ; Lk. 6 : 47-49) i25> 126 (2) Discourse of Directions to Missionaries . . . 126-132 ( a ) The Need of the Nation (Matt. 9 : 37, 38 ; Lk. 10:2) 127 (b) The Messenger's Preparation (Matt. 10 : 5-15 ; Lk. 9 : 3-5) 127, 128 ( c ) The Danger of the Mission (Matt. 10 : 16-23 > Mk. 13 : 9-13 ; Lk. 21 : 12-19) .... 128, 129 ( d) The Messenger's Strength (Matt. 10 : 24-33 » Lk. 12 : 2-9) 129-131 ( e ) The Seriousness of the Mission (Matt. 10 : 34- 39: Lk. 12: 52, 53) 131 (/■) The Sender who Rewards (Matt. 10 : 40-42 ; Mk. 9 : 37-41 ; Lk. 9 : 48) 132 The Parables of Galilee 132-142 (i) Introduction (Matt. 13 : 10-15 1 Mk. 4: 10-12, 25 ; Lk. 8 : 9, 10, 18) 134, 13s (2) The Sower and the Seed (Matt. 13 : 1-23 ; Mk. 4 : 1- 25; Lk. 8:4-18) i35i 136 (3) The Kingdom's Growth (Mk. 4 : 26-29) • • • ^^37* 138 (4) The Kingdom's Coming Supremacy (Matt. 13 : 31, 32; Mk. 4:30-32; Lk. 13 : 18, 19) 138 (5) The Kingdom's Pervasive Character (Matt. 13 : 33 ; Lk. 13:21) 138,139 (6) The Kingdom's Opposition from Within (Matt. 13 : 24-30) 139 (7) The Kingdom is Hidden Treasure (Matt. 13 : 44) . 139 (8) The Kingdom a Pearl of Great Price (Matt. 13: 45, 46) 140 (9) The Kingdom's Inclusive Character (Matt. 13 : 47-50) 140 xiii Contents PAGE II. The Perean Ministry 141-161 1. Rejected by the Samaritans (Lk. 9 : 51-56) . . . 143 2. The Spirit of Discipleship (Matt. 8 : 19-22 ; Lk. 9 : 57-62) 144, 145 3. The Seventy Sent Out (Lk. 10: 1-20) . . . 145, 146 4. Solemn Leave-Taking of Gahlee (Matt. 11 : 20-30 ; 13 : 17 ; Lk. 10 : 13-24) 147, 148 5. The Real Character of Marriage (Matt. 19 : 3-12 ; Mk. 10 : 2-12 ; cf. Matt. 5 : 27-32 ; Lk. 16 : 18) 149, 150 6. Jesus and the Little Children (Matt. 19 : 13-15 ; Mk. 10 : 13-16 ; Lk. 18 : 15-17) 151 7. The Rich Young Man (Matt. 19 : 16-30 ; Mk. 10 : 17-31 ; Lk. i8 : 18-30) 151-IS4 8. The Parable of Overpayment (Matt. 20 : 1-16) . . 154 9. Jesus Prophesies his Passion (Matt. 20 : 17-19 ; Mk. 10 : 32-34 ; Lk. 18 : 31-34) 154, 155 ID, The Request of the Sons of Zebedee (Matt. 20 : 20-28 ; Mk. 10 : 35-45) 155, 156 11. Jesus and the Inheritance (Lk. 12 : 13-20) . 156, 157 12. Human Interpretations of Judgment (Lk. 13 : 1-5) 157 13. The Unfruitful Fig-Tree (Lk. 13 : 6-9) .... 157 14. A Message to Herod (Lk. 13 : 31-33) 158 15. The Table Talk of Jesus (Lk. 14 : 1-24) . . 158-162 (i) The Sabbath Question (Lk. 14: 1-6) .... 159 (2) Choosing Places of Honor (Lk. 14 : 7-11) . . . 159 (3) Christian Hospitality (Lk. 14 : 12-14) .... 160 (4) The Story of the Supper (Matt, 22 : 1-14 ; Lk. 14 : 15-24) 160, 161 16. The Perean Parables 161-170 (i) The Good Samaritan (Lk. 10 : 25-37) .... 162, 163 (2) The Lost Sheep (Matt. 18 : 12-14 : Lk. 15 : 3-7) 163, 164 (3) The Lost Silver Piece (Lk. 15 : 8-10) .... 164 xiv Contents PAGE (4) The Prodigal Son (Lk. IS : 11-32) 164-166 (5) The Unjust Steward (Lk. 16 : 1-13) :66, 167 (6) The Rich Man and Lazarus (Lk. 16: 19-31) . . 167, 168 (7) The Unprofitable Slave (Lk. 17: i-io) .... 168, 169 (8) The Unjust Judge (Lk. 18 : 1-8) 169 (9) The Pharisee and the Publican (Lk. 18 : 9-14) . 170 17. Two Miracles of Healing 170-172 (i) The Blind Man of Jericho (Matt. 20 : 29-34 ; Mk. 10 : 46-52 ; Lk. 18 : 35-43) 170, 171 (2) The Grateful Samaritan (Lk. 17 : 11-19) . . . 171, 172 18. The Story of Zaccheus (Lk. 19 : i-io) 172 III. The Jerusalem Ministry • • 173 1. Jesus Enters Jerusalem in Triumph (Matt. 21 : i- II ; Mk. II : i-ii ; Lk. 19 : 29-40) .... 173, 174 2. Jesus Weeps Over Jerusalem (Lk. 19 : 41-44) . . 174 3. Cursing the Barren Fig-Tree (Matt. 21 : 18-22; Mk. II : 12-14, 20-26) 174. 175 4. Purging the Temple (Matt. 21 : 12-17 ; Mk. 11 : 15- 19 ; Lk. 19 : 45-48) 17s. 176 5. The Question of Spiritual Authority (Matt. 21 : 23- 27. 31, 32) 176 (i) The Response of the Two Sons (Matt. 21 : 28-32) . 176 (2) The Rebellious Vineyard- Keepers (Matt. 21 : 33-46; Mk. 12 : 1-12 ; Lk. 20 : 9-19) 177 6. Ecclesiasticism Attacks Jesus 178-180 (i) Paying Tribute to Caesar (Matt. 22 : 15-23 ; Mk. 12 : 13-17 ; Lk. 20 : 20-26) 178 (2) A Question of the Resurrection (Matt. 22 : 23-33; Mk. 12 : 18-27 ; Lk. 20 : 27-40) 179 (3) The Pharisaic Lawyer's Question (Matt. 22 : 34-40 ; Mk. 12 : 28-34) i79i 180 7. Jesus Attacks Ecclesiasticism 180-185 (i) Who was David's Son (Matt. 22: 41-46; Mk. 12: 35-37 ; Lk. 20 : 41-44) 180, 181 XV Contents PAGE (2) Jesus Warns against the Conventional Religious World (Matt. 23:1-12; Mk. 12:38-40; Lk. 20: 45-47) 181, 182 (3) The Seven Woes (Matt. 23 : 13-39: Lk. 11 : 42-52) 183-185 8. The Widow's Farthing (Mk. 12 : 41-44; Lk. 21 : 1-4) 185 9. The Apocalypse (Matt. 24 : 1-51 ; Mk. 13 : 1-37 ; Lk. 21 : 5-36) 185-190 (t) Introduction (Matt. 24: 1-3; Mk. 13 : 1-4; Lk. 21 : 5-7) 186 (2) The Beginnings of Woes (Matt. 24 : 4-14 ; Mk. 13 : 1-4; Lk. 21: 5-7) 186, 187 (3) The Coming Crisis (Matt. 24 : 15-28 ; Mk. 13 : 14-23 ; Lk. 21:20-24) 187,188 """"""^s^) The Sign of the Coming (Matt. 24 : 29-36 ; Mk. 13 : 26-32 ; Lk. 21 : 27-33) 188-190 (5) Conclusion (Matt. 24 : 37-51; Mk. 13 : 33-37; Lk. 21 : 34-36) 188-190 10. The Apocalyptic Parables (Matt. 25 : 1-46) . 190-193 (i) The Wise and Foolish Virgins (Matt. 25: 1-13) . 190 (2) The Entrusted Money (Matt. 25: 14-30; Lk. 19: 11-28) 190, 191 (3) The Judgment Scene (Matt. 25 : 31-46) . . . 191-193 THE PASSION OF OUR LORD L Preparation for the End 197-199 1. His Death Resolved Upon (Matt. 26 : 1-5 ; Mk. 14 : 1, 2 ; Lk. 22 : i, 2) 197 2. The Final Anointing (Matt. 26 : 6-13) 198 3.^The Betrayal Planned (Matt. 26 : 14-16 ; Mk. 14 : •10,11; Lk. 22: 3-6) 199 4. The Passover Preparation (Matt. 26 : 17-21 ; Mk. 14 : 12-17 ; Lk. 22 : 7-13) 199 IL The Last Supper 200-204 I. The Prophecy of Betrayal (Matt. 26 : 21-25 ; Mk. 14: 18-21; Lk. 22:21,22) 200 xvi Contents PAGE 2. Rivalry Rebuked (Lk. 22 : 24-30) .... 200, 201 3. Peter's Denial Foretold (Matt. 26 : 31-35 ; Mk. 14 : 27-31 ; Lk. 22 : 31-38) 201-203 4. The Last Supper (Matt. 26 : 26-29 ; Mk. 14 : 22-25 ; Lk. 22: 17-20 ; cf. I Cor. 11 : 23-26) . . . 203, 204 III. The Garden of Gethsemane (Matt. 26:36-56; Mk. 14 : 32-42 ; Lk. 22:39-46) 205,206 IV. The Trial Before the Sanhedrin . . . 207-209 1. Jesus Arraigned (Matt. 26 : 57-68 ; Mk. 14 : 53-65 ; Lk. 22 : 54-65) 207 2. Peter's Denial (Matt. 26 : 58, 69-75 ; Mk. 14 : 54, 66-72 ; Lk. 22 : 54-62) 208 3. The Morning Session (Matt. 27 : i-io ; Mk. 15 : 1-5 ; Lk. 22 : 66 ; 23 : 1) 209 V. The Trial Before Pilate (Matt. 27 : 11-14 ; Mk. 15 : 2-5 ; Lk. 23 : 1-12) 209, 210 VI. The Crucifixion (Matt. 27 : 32-56 ; Mk. 15 : 21-41 ; Lk. 23 : 32-49) 210-214 THE RESURRECTION OF THE CHRIST I. The Grave 217-219 1. With the Rich in His Death (Matt. 27 : 57-61 ; Mk. 15 : 42-47 ; Lk. 23 : 50-55) 217 2. The Watch (Matt. 27:62-66; 28:11-15) .... 218 3. The Empty Tomb (Matt. 28 : 1-8 ; Mk. 16 : 1-8 ; Lk. 24 : 1-8) 218, 219 IL The Appearances of Jesus 219-222 1. Matthew's Account (Matt. 28 : 9-20) 219 2. Mark's Account (Mk. 16 : 9-20) 220 3. Luke's Account (Lk. 24 : 12-53) 221, 222 xvii Contents APPENDIX PAGE I. The Method of Study of the Synoptic Gospels 225, 226 II. The " Seven Woes " of Matthew's Gospel 226-233 III. Important Synoptic Literature .... 233-236 Index of Biblical Passages 237 XVlll INTRODUCTION INTRODUCTION THE SYNOPTIC QUESTION The first three gospels have received among New Tes- tament scholars the name Synoptic, because they present the life and teachings of Jesus from the same general point of view, and give the nearest approach to a comprehen- sive and harmonized picture of Jesus's earthly life. They are sharply separated in style and contents from the fourth gospel. They all three cover about the same ground in near- ly the same chronological order. About four hundred and fifty verses out of two thousand eight hundred and ninety are common to them all, and only about one -third of the total is given but once (omitting the opening material of Matthew and Luke). The relationship between the three is too marked to be accounted for by the fact that they are simply dealing with the same life. The details are often linked together in the same way, words and phrases are repeated exactly, and the very peculiarities of speech that strike the ear in one are found embedded in the to- tally different style of the others. A close relationship 3 Introduction The Messages certainly exists. The synoptic question, as discussed by New Testament scholars, is : What is the cause and nat- ure of that relationship ? Did Mark and Luke borrow from Matthew, or do all depend on the same sources? If so, what was the form of the borrowing, and what are the sources ? The question is further complicated by differences that must be called divergences. It is hard, for instance, to construct the actual history of the call of Peter from the widely differing accounts, given in Mark i : 16-20 and Luke 5 : i-i i. The " Sermon on the Mount " in Matthew becomes in Luke the sermon on a " level place " (Luke 6 : 17), nor is it possible to know in just which form the Aramaic original is best reproduced. There are, more- over, curious reduplications that require study. In Mark we do not find these, ^ for 9 : 35 and 10 : 44 are not, strict- ly speaking, of such a character. The conception of ser- vice is the same, but the form differs. But in Luke, and still more in Matthew, we find repetitions which strike us as remarkable in such short accounts of so fruitful a life as they record. For instance : The Lamp not Hidden Luke 8 : 16 and 11 : 33 Nothing Hidden Unrevealed " 8 : 17 " 12 : 2 Who Has Shall Receive " 8:18 " 19:26 Taking Up the Cross " 9:23 " 14:27 1 Save in the miracle of feeding the multitude, which may not be such a reduplication, see page 79. 4 of Jesus Introduction Saving Life by Losing It Luke 9 : 24 and 17 : 33 Ashamed of Jesus " 9:26 '' 12 : 9 The Pharisee's Ambition " 11:43 " 20:46 The Humble Exalted " 14:11 " 18:14 As Mark is the shortest gospel, and the freest from such repetitions, its examination forms the basis for nearly all recent conjectures regarding the composition of the three gospels. It is a narrative. It is generally conceded to be the oldest of the gospels, and an examination of it and Matthew at once reveals the fact that practically all of Mark is found in Matthew. The exceptions of any note are : Mark i : 21-28 (the healing in the synagogue), grouped by Matthew in 4 : 24 with other healings ; Mark 4 : 26-29 (the parable of the Kingdom as a seed), which Matthew leaves out, in view of his chapter 13 ; Mark 7 : 32-37 (the healing of a deaf-mute) , which Matthew also groups in the miracle narratives of chapters 8, 9, as he does also the story of the blind man of Bethsaida, Mark 8 : 22-26 ; cf. Mat- thew 9 : 27. Matthew also omits Mark 9 : 38-40 (the strange exorcist), Mark 11 : 11 (Jesus's first visit to the temple), and 12 : 41-44 (the widow's mite). With these exceptions, practically all the material of Mark was known and used by Matthew, and often it is repeated in exactly the same words. It is further remarkable that the order in which the ma- terial is used is about the same. Both deal with John the Baptist's mission as the beginning of Jesus's ministry, and 5 Introduction The Messages follow the same thread of events until the crucifixion. But Matthew has far more material than Mark. Over thirty- paragraphs of importance are omitted by Mark which are given by Matthew. Had Mark taken from Matthew, he would not have omitted so much. In every case of an omission by Matthew a good reason why he did so may at least be surmised. On these and other grounds it is now the generally accepted opinion that Mark is the narrative upon which Matthew relied in good part, not only for his historical material, but also for his arrange- ment of the story. Matthew changes the language, com- ments upon and transposes the material, but never so much that the Mark narrative is not quite plain through- out. In the same way Mark's material is known and used by Luke. Where it is not used the same general subject- matter appears in another form, or is omitted for reasons some of which may be plausibly conjectured. The only striking exception is chapters 6 : 45 to 8 : 26 of Mark, which includes the walking on the water and the second feeding of the multitude. But if Mark knew Luke, the omissions of important sayings are quite inexplicable. Mark omits almost the entire group of sayings known as the Sermon on the Mount, as well as many discourses of Jesus. Luke professes to have used sources. One of these we may fairly assume to have been Mark. He moreover introduces the material in about the order of Mark. There are two 6 of Jesus Introduction prominent exceptions. The imprisonment of John he puts with the history of John in his preliminary narrative, and the rejection of Jesus at Nazareth he places at the very beginning of Jesus's Galilean ministry. Elsewhere he simply seems to transpose episodes, as in the order of the institution of the last supper and the prophecy of his be- trayal ; or he seems to confuse some other account, or to condense his material in a very perplexing way, as in the order of the trial. Luke is not always careful in details. We hear of Peter's wife's mother (4 : 38) before Peter's call in Luke 5:1-11. At the trial, Mark's order, where Jesus is mocked after the process, is more likely than Luke's, where it takes place before anything has been done. But on the whole, Luke, like Matthew, seems to be familiar with Mark's material and to use it in about the order that Mark does. Where he does not do so, reasons may be, at least, suggested for the change. There is no good reason for supposing an " older Mark " from which all have drawn material. Our present Mark may contain additions and changes made by later hands, as in chapter 16 : 9-20, but on the whole it is safe to assume that in Mark we have the" Narrative of miracles " from which both Matthew and Luke took the main thread of their history, and that they knew it in the order in which we have it. Luke used it perhaps more freely than Matthew. Half the words Mark uses are found in Matthew, but only one-third of them in Luke. In vocabulary and style, Mark and 7 Introduction The Messages Matthew are most nearly related, Mark and Luke farthest apart. And in nearly every case of divergence from Mark's order his can be shown to be at least more likely than that of either Matthew or Luke. There is a farther point to be considered in the relation of Matthew to Luke. It is apparent that both use mate- rial, though in different ways, not found in Mark and peculiar in its character, but common to both. It seems unlikely that Matthew knew Luke and yet left out the parables which Luke gives so beautifully, or that Luke knew Matthew in its present form, and made no attempt to harmonize the family tables with which both begin. Hence it is worth while to separate that material common to Luke and Matthew but not given in Mark. The moment this is done it is seen at once that this material consists of sayings and sermons of Jesus. They are used freely, gathered together by Matthew, as in the Sermon on the Mount, and distributed over Jesus's life by Luke in close connection with the historical events with which they might suitably be associated. This " Collection of Sayings " must have been a written source to judge from the verbal agreements, but it must have been quoted freely by the authors of Matthew and Luke, for it has been broken up, and Its material used out of its original order. This source it is impossible to restore completely. Some of its mate- rial may be perhaps found in the words peculiar either to Matthew or Luke. But in the main it is as toUows : 8 of Jesus Introduction The Sermon of John the Baptist— Matt. 3 : 7-12 ; Luke 3 : 7-9 and 16, 17, The Temptation Dialogue. — Matt. 4 : 3-10 ; Luke 4 : 3-12. The Justice or Righteousness Address. — Matt. 5 : 3-48 ; 7 : 1-6 and 12-27; Luke 6 : 20-49 \ ^"i- '• 2,'i\ 12 : 58 fF. ; 16 : 17 ff. Address to the Centurion. — Matt. 8 : 5-12 ; Luke 7 : 2-10 ; 13 : 28-30. Directions to Evangehsts. — Matt. 8 : 19-22 ; 9 : 37 ff. ; 10 : 5-16 and 23-25 and 40 ff. ; 11 : 20-27; 13 : 16 ff ; Luke 9 : 57 ; 10 : 16 and 21-24. Talk about John the Baptist.— Matt. 11 :2-i9; Luke 7 : 18-35; 16:16. The Beelzebub Saying. — Matt. 12 : 22-37 ; Luke 11 : 14-23. The Demand for a Sign. — Matt. 12 : 38-45 ; Luke ii : 24-26 and 29-32. The Pharisees Denounced. — Matt. 23: 1-39; Luke 11:39-52; 13 : 34 ff. The Directions for Prayer. — Matt. 6 : 9-13 ; 7 : 7-11 ; Luke 11 : 2-4 and 9-13. Relation to Possessions. — Matt. 6 : 19-34 ; Luke 12 : 22-34 ; 11 : 34 ff. ; 16 : 13. The Lake Parables. — Matt. 13 : 31-33 and 44-46; Luke 13 : 18-21 (cf. Mark, Chap. 4). Confession to be Public. — Matt. 10:26-39; Luke 12 : 2-12 and 51-53 ; 14 : 26 ff. Various Directions. — Matt. 18 : 7 and 12-22 ; Luke 15 : 3-10 ; 17:1-4- The Supper Parable. — Matt. 22 : 1-14; Luke 14 : 16-24. The Apocalypse. ^ — Matt. 24 and 26; Luke 17 : 23-37; 12 : 39-53 (cf. Mark 13 : 3-32). ' This perhaps strictly does not belong either to the narrative of Mark or to the " Collection of Sayings," but represents a separate source. 9 Introduction The Messages It is possible that the whole of Matthew 24 : 1-51 be- longs to it. Perhaps also the parable of the talents, and on the other hand the Lake Parables may have formed no part of it. These are questions for whose decision the data are wanting. Apart from the " Narrative " of Mark and the " Collec- tion of Sayings " just noted, Matthew has his own ma- terial peculiar to him : Matthew The Family Descent i: 1-17 The Birth of Jesus i : 18-25 The Magi, Flight and Home in Nazareth 2 : 1-23 A Sabbath Saying 12 : 5, 11 Parable of the Tares 13 : 24-30 and 36-43 Parable of the Net 13 : 47-So Peroration to Parables 13 : 51 ff. Peter on the Water 14 : 28-31 Evil Plants Rooted Up 15 : 13 f. The Words of Jesus to Peter 16 : 17-19 The Temple Tax 17 : 24-27 The Children's Angels 18 : 10 The Ungrateful Debtor 18 : 22-35 The Eunuch Saying 19 : 10-12 The Apostles* Reward 19 : 28 The Vineyard Parable 20 : 1-16 The Parable of the Two Brothers 21 : 28-32 The Parable of the Virgins 25 : 1-13 The End of the World 25 : 31-46 The Saying of Jesus when Arrested 26 : 52 ff. The Death of Judas 27 : 3-10 10 of Jesus Introduction Matthew The Message of Pilate's Wife 27 : 19 Natural Signs at Jesus's Death 27 : 51-53 The Watch at the Grave 27 : 62-66 ; 28 : 11-15 The Appearance to the Women 28 : i-io An Appearance to Disciples 28 : 16-20 Where Matthew collected these memories it is impossible to say, but that some of them have the marks of the old Jerusalem community ^ is fairly generally acknowledged. There remains then the peculiar material of Luke to ' Early in the history of the Church the character of the Jerusalem com- munity became distinct (Acts 11 : 3, 4 ; 15:1,2:21: 21-26 ; Gal. 2 : 7-16). This community never lost its strong Jewish and Old Testament character. At the same time the personal traditions and memories of Jesus's activity must have been both more numerous and more vivid there than anywhere else. There was no central church in Galilee to preserve them, and to Jeru- salem the disciples must have more and more drifted for work and compan- ionship. Thus the church at Jerusalem became an authority to appeal to which was natural (Acts 15 : 1,2), reminding us at once of Matthew 16 : 17-19. The Temple tax incident would naturally be remembered in Jerusalem. The distinctly Jewish character of the saying about children's angels is, of course, evident. As the memories of Jesus's words passed over to the Gentile Church many little touches of Jewish thought were lost, many names of Jewish saints were forgotten. But the distinctly Jewish and Jerusalem col- oring is marked in a line of tradition to which apparently Matthew had access, and in which as a student of the Old Testament he had a special interest. Note particularly such details as 27 : 3-10 ; 27 : 51-53 and 28 : 11-15. In all these references the Jewish-Christian Church had more interest than the Gentile Church. The objections and explanations of Jewish opponents had more reasonableness and more importance for Matthew than for either Mark or Luke, and the traditions of the Jewish-Christian community at Jeru- salem seem to have influenced his use of the material at his disposal. II Introduction The Messages consider. Like that peculiar to Matthew it extends over the whole life of Jesus as follows : Luke Prologue I : 1-4 Prophecy of John's Birth i : 5-25 Prophecy of Jesus's Birth i : 26-38 The Annunciation i : 39-56 Birth of John i : S7-8o Birth of Jesus 2 : 1-20 Circumcision of Jesus 2 : 21-39 Visit to Jerusalem as a Boy 2 : 40-52 Sayings of John 3 : 10-14 Fishing of Peter 5 : 4-9 Raising of Widow's Son 7 : 11-17 Parable of the Two Debtors 7 ; 36-50 The Waiting Women 8 : 1-3 The Samaritan Rejection 9 : 51-56 Warning to Disciples 10 : 17-20 Parable of Good Samaritan 10 : 25-37 Mary and Martha 10 : 38-42 Importunity in Prayer 11 : 5-8 Benediction of a Woman 11 : 27-28 Parable of the Rich Man 12 : 13-21 Parable of the Returning Lord 12 : 35-37 Parable of the Two Servants 12 : 47, 48 Jesus's Baptism of Fire 12 : 49 Signs of the Times 12 : 54-56 Judgments Interpreted 13 : 1-5 Parable of the Fig-tree 13 : 6-9 Healing on the Sabbath 13 : 10-17 Herod's Plot 13 : 31-33 12 of Jesus Introduction Luke Sabbath Healing 14 : 1-6 Table Talk 14 : 7-i4 Two Parables of Discipleship 14 : 28-33 Parable of the Prodigal Son 15 : 11-32 Parable of the Unjust Steward 16 : 1-12 Dives and Lazarus 16 : 14, 15 ; 19-31 Parable of the Servants 17 : 7-io The Ten Lepers 17 : "-19 The Saying about Lot 17 : 28-32 Parable of the Unjust Judge 18 : 1-8 Parable of the Pharisee and Publican 18 : 9-14 Zacchaeus Incident 19 ^ 2-10 Lament over Jerusalem 19 : 41-44 The Words at the Supper 22 : 28-38 Arraigned before Herod 23 : 6-12 Words on the Way to the Cross 23 : 27-31 The Repentant Thief 23 : 39-43 The Appearance at Emmaus 24 : 13-35 Closing Scene 24 : 36-53 Two things will impress the reader who will go carefully through the material peculiar to Luke as a whole. The first is that liturgical elements apparently enter into it. This is more particularly the case at the beginning and at the close. In the second place the parables are the im- portant contribution. It was noticed in speaking of Mark (page 6) that a great gap was left in his material by Luke (Mark 6:45 to 8:26). This is more than offset, how- ever, by Luke's detailed account of the journey to Jeru- 13 Introduction The Messages salem. How far he gathers about this period various traditions known to him but not found in the narrative, or how far they represent an actual Perean source, it is impos- sible to say. But to the Perean ministry Luke assigns some of the most beautiful of Jesus's teachings. There seems no doubt that Luke also had access to sources of information, which, like those of the fourth gospel, were based upon the memories preserved in the early Church at Jerusalem, so that the poems with which he opened his gospel represent old Jerusalem traditions. We may then conclude, not as absolutely established, but as fairly certain: (i) That Mark represents, very nearly at least, the original simple story of the won- derful miracles of Jesus together with a short account of his best remembered words underlying both Mat- thew and Luke. (2) That a " Collection of Sayings " was used more or less freely by both Luke and Matthew, to all of which, however, Mark did not have access, or at least did not use. (3) That Matthew had material pe- culiar to himself, which covers the range of Jesus's Hfe. (4) That Luke had traditions either oral or written (a) of Jerusalem hymns and church liturgies, (b) a collection of the parabolic teachings of Jesus peculiar to himself. As a working hypothesis, subject to modification in detail, this represents the view that seems to answer the largest number of questions raised by the resemblances and dif- ferences of the Synoptic Gospels. 14 of Jesus Introduction II THE CHARACTERISTICS OF THE SEVERAL GOSPELS I. The Gospel of Matthew There is now little doubt that our present Matthew is an original Greek writing, and not a translation. The tradition of Papias that Hebrew (Aramaic) was the lan- guage of the original gospel of Matthew has no intrinsic improbability. We can only then say that the apostolic gospel is either lost to us, or forms one of the sources of the present Matthew. Whether or not the " Collection of Sayings " was this gospel we have not the data to de- termine. Nor is it possible to fix the date of the Greek gospel. The older commentators made it A. D. 41-45, which is certainly too early. Recent conjectures have set it at A. D. 130-140, which is too late. The evidence goes to show that it was after A. D. 70, but how long after must remain uncertain. * This is more particularly the case be- cause of its composite origin. The matter that connects the " Collection of Sayings " with the " Story of the Mir- acles " is not as old as either of these sources. Faithfulness in transcription evidently prevented the final editor from reducing all to a homogeneous writing as would a modern historian. Certain facts are clearly manifest : 1 Some good authorities still maintain an earlier date, such as A. D. 60 or even A. D. 55. ^5 Introduction The Messages (i) The gospel is from a Jewish Christian, who writes with the Messianic conception of Jesus as the dominating idea, to Jewish Christians familiar with the law, but living outside of Palestine. He is also acquainted with the original Hebrew text of the Old Testament. The quota- tions in 2 : 1 5 from Hosea 1 1 : i and in 2:23 from Isaiah 11 : i would be meaningless if taken from the Greek translation, which Matthew generally uses ; so also the quotations in 12 : 18-20 ; 13 : 35 ; 27 : 9, 10, seem to reflect the Hebrew. (2) It interests the writer to bring his history into close analogy with the Old Testament. The address of the angel to Joseph reminds the reader of the scene with Abraham, Genesis 17:19. The Wise Men come almost in perfect accord with the words of Isaiah 60 : 6, 7. Herod slays the children as Pharaoh had done centuries before. The gospel is full also of predictions fulfilled by events in Jesus's life, as, for instance, those of Hosea 1 1 : i and Jeremiah 31 : 15. As Moses fasted forty days and then gave the law, so Jesus fasts, and the comprehensive Ser- mon on the Mount follows the fast, although Luke scatters this material over the whole ministry. Everywhere the writer sees fulfilment of prophecy, although at times his citations require a large element of subjective reflection to make them applicable, as for example that from Zechariah II : 12 in 27 : 7. (3) It is, however, as a Jewish Christian that he records 16 of Jesus Introduction the life of Jesus. Hence the attitude of Jesus to the law (cf. Sermon on the Mount), to the temple and to the ritual is carefully defined and the unbelief of Judaism shown to be unwarranted. From the beginning when the heathen bring gifts to the cradle, to the final commission (28 : 19), the heathen world is recognized as the prospective heir to the heritage lost to Judaism (cf. Vineyard parable, etc.). He it is who combats the calumny of the Jews that the disciples have stolen the body of Jesus. He also records the Jews' exclamation, " His blood be upon us and upon our children." (4) In Matthew the rising centralized Church found most comfort. Alone in Matthew of all the gospels does the word "church" appear (16 : 18 and 18 : 17). In the Sermon on the Mount Jesus's teachings are made a formal constitution for the Kingdom whose world triumph is con- fidently expected (25 : 31). The ecclesiastical order is even anticipated in 18 : 15-19, and in 19 : 11, 12 there is recognition of what became early ascetic teaching. In Matthew also the simpler baptismal formula of the New Testament books (Acts 2:38 ; 8 : 16 ; 10 : 48 ; 19 : 5 ; Rom. 6:3; Gal. 3 : 27) becomes the trinitarian one (28 119). (5) The faithfulness in transcription from the " Collec- tion of Sayings " and the " Story of the Miracles " is seen in the frequent reduplications of Matthew. For in this transcription is to be found the simple explanation of these repetitions. They were found by both Matthew and Luke 17 Introduction The Messages in their sources, and taken from both. Thus in Matthew are found the following duplicates : Narrative Sayings Family Divisions lo : 21 10 : 35 Who Has Shall Receive 13:12 25 : 29 The Sign of Jonah 12 : 39 16 : 4 Taking Up the Cross 16 : 24 10 : 38 Saving Life, Losing It 16 : 25 10 : 39 The Offending Member 18 : 8 5 : 29 Divorce Forbidden 19 : 9 5 : 32 Faith Moving Mountains 21:21 17 : 20 The Hearing of Prayer 21 : 22 7 : 8 These are not all the examples, but are those which by ref- erence to style and to the " Collection of Sayings" — as found in Luke's gospel — can be identified as belonging to it. Four also appear twice in Luke. Other lines of evidence, not suitable for reproduction here, such as the grammar, the vocabulary, and the quotations from the Old Testament point to the same result. The two distinct original sources explain the frequent differences in point of view observable within the limits of the gospel. On the one side the heathen world is presented as the ultimate goal of Jesus's work (28 : 18), and on the other sharply de- fined Jewish particularism appears, as in 5 : 17-20, where the law is regarded as still in force even to the letter ; or in 10:5 with its prohibition of missions to the heathen ; or in 10 : 23 where Israel is to be the soil until " the coming " 18 of fesiis Introduction for the spread of the gospel ; and in 23 : 3 where the Phari- sees are still regarded as final religious authorities. These belong to the old historic source, reverence for which com- pelled their insertion, even after a wider gospel had gained the day. In style Matthew surpasses Mark, but is inferior to Luke. He arranges his material in groups with the fa- miliar figures three, seven, and ten often determining the range of his narrative (compare the table of descent, I : 1-17 with its groups of seven). He gives seven' par- ables (13 : 1-S2) where Mark gives three (Mark 4 : 1-34). He enumerates seven woes (23 : 13-32). He gathers the discourses of Jesus and inserts them in the narrative as explaining the activity of the Master. The rabbinical training and habits of thought appear in his reflections and selection of material. 2. The Gospel of Mark Mark's gospel has an entirely different audience in view from Matthew's. The purpose of Matthew is to set forth the Messiah and the Messianic Kingdom from a point of view intelligible and effective chiefly for those who were Jews by birth and training. With Matthew the evidence * The words that close the series of parables are the fragments of a para- ble which Matthew passes over perhaps in the interests of his scheme of seven, making verse 51 close the parable, and simply inserting the words of verse 52 as a comment on the whole series. 19 Introduction The Messages that Jesus is the promised Messiah is fulfilment of proph- ecy, with Mark the corresponding evidence is his power to work miracles and to forgive sins. Mark addresses a non-Jewish public. Only once, therefore, does he quote the Old Testament. He omits customs and ways unfamil- iar to the non-Jewish church, or explains them when cited, and he assumes an actual ignorance of the geography and language of Palestine on the part of his readers (cf. 3:17; 5 :4i ; 7:11 ; 7 :35 ; 14:36; 15 :22; 15:34). Nor is it unlikely from the Latinisms, the knowledge of Roman customs, and such an explanation as that concern- ing the widow's coin (two lepta make a kodrafites, 12 : 42) that the gospel was either written in Rome or to Rome or to those familiar with Roman ways. The tradition that Peter's recollections were written down by Mark (" not in order ") goes back to Papias, and the gospel has touches, indeed, that make this explanation very likely (i : 29 ; I : 36 ; 3 : 16 ; 8 : 29). In all the really impor- tant epochs of the history we find Peter named. He is the first called and the first in the catalogue of names. He is the first to recognize Jesus as the Messiah, the first to promise fidelity, and the first to be rebuked. He also was the first to see the risen Jesus among the apostles ; and yet there is no such primacy claimed for him as in Matthew 16 : 18. Jesus calls him " Satan," and his denial of Jesus is not covered up. Everything points in the gospel to its being very early, and on the basis of an eye-witness's vivid 20 of Jesus Introduction remembrances. No eye-witness suits the narrative so well as Peter. Nor is it unlikely that Paul and Peter both in- fluenced the young John Mark, who seems to have been reconciled to Paul even after the latter's quarrel with Barnabas over him (cf. Acts 12 : 25 ; 13:5; 13 : 13 ; 15 '- 37-39 ; Philemon 24 and 2 Tim. 4:11). The gospel is not a theological treatise and the theological advances of Paul have no place in it, but the spirit of universalism is dominant. The whole world is to hear the gospel (13:10; 14 : 9). There is no mention of the forbidding of a Sa- maritan or Gentile mission, nor is the temple any more the centre of worship. The Gentile community knew little of Pharisees and Sadducees, hence Mark speaks but little of them, and then generally in connection with the Jewish theologians, against whom he has the bitterest feel- ings. It is the " chief priests and scribes " who put Jesus to death, and it was no doubt the Jewish theological party which made the most trouble for the early Gentile Church about the time Mark wrote. This time may be conject- ured to have been A. D. 60 to 70. Mark's gospel is dis- tinctly a " layman's gospel " (Wernle). It is a simple, di- rect narrative ; there is less reflection and expansion than in either Matthew or Luke. It forms the basis for them both ; historically it is of the greatest value. It is also a single writing in which "sources" cannot be distinctly traced as in Matthew and Luke. The only possible re- duplications are the closely parallel sayings 9 : 35 and 21 Introduction TJie Mcssao-es lo : 43, which still seem independent, and the narratives of the feeding of the five and four thousand, which were possibly different traditions of the same event, but included by Mark because he particularly emphasizes the miracle element in the life of Jesus, 3. The Gospel of Luke The third gospel presents many questions yet waiting their solution. As in the case of the gospel of Matthew, the sources can be traced. They are expressly acknowl- edged in the prologue (i : 1-4). No more than Matthew or Mark is Luke an eye-witness (i : 2). It is as vain also to dogmatize on the exact date of the origin of his gospel. As in the case of Matthew, internal evidence makes it al- most certainly after A. D. 70, but before A. D. 100. The purpose of the writing is also evident. Like the gospel of Mark it was written to the Gentile Christian community. But Theophilus represented the cultured and philosophi- cally trained circle to whom also Paul addressed much of his writing, and especially the Greek speaking and think- ing portion of the Church. Indeed, there are words and phrases that strongly suggest affinity with Paul in style at least. At the same time there is no trace of any " anti- Petrine " spirit, once so strongly asserted. On the con- trary, phrases that Mark, on the basis of Peter's own ac- count perhaps, unhesitatingly inserts (Mark 8 : 33= Matt. 16 : 22, 23), Luke omits ; and the account of the denial is 22 of Jesus Introduction softened in a marked degree. Peter was, no doubt, al- ready the venerable martyred memory to be gently and reverently spoken of. There are evidences in Luke, as also in Matthew, of some of the conceptions that, grossly exaggerated, became dominant misconceptions in the old Catholic church, such as the peculiar estimation of pov- erty and riches as such. Compare the Sermon on the Mount with Matthew's version, the parable of the rich man and Lazarus, and also the emphasis in the first on leav- ing all and following Jesus. In dealing with Luke's gospel, however, it is well to remember that he avow- edly used sources, and that these may now be distin- guished with reasonable assurance. The narrative is to be compared with Mark, upon which, in point of material and arrangement, it is evidently dependent. Then the ques- tion arises, does Luke or does Matthew give us the most accurate rendering of the " Collection of Sayings ? " This question cannot yet be considered as settled, and for the purposes of this volume Matthew's arrangement is the more convenient, although in special places Luke com- mends himself to us by the ease and grace of his version. In regard to the rest of Luke it is vain to say that an absolute conclusion has been reached. In general he gives us (a) A collection of hymns with short historical notes regarding the occasion of each hymn, (b) Six miracles peculiar to himself, (c) Twelve parables peculiarly beau- tiful and only given by him. It is not too much to say 23 Introduction The Messages that one might almost reconstruct Christianity from the material peculiar to Luke. That he had, therefore, a source at his disposal of great value to us is evident. That he knew Matthew seems unlikely, but he seems to have been in touch with a set of Jerusalem traditions from which Matthew also drew. No doubt the service of both temple and synagogue influenced the early Jerusalem Church, but more particularly the rich service of the tem- ple. Liturgical forms might easily preserve these memo- ries that were lost elsewhere. Perhaps from such ser- vices, and it may be from some collection of parables or oral traditions of the Perean ministry, he drew the tra- ditions of Christ's teachings which, in their easy, graceful Greek, have a charm which Matthew in some respects lacks, and to which the hurried, straightforward Mark did not aspire. Ill THE NARRATIVE GIVEN BY MARK The following table outlines the narrative of the minis- try of Jesus as given in the main by Mark with the par- allel passages from Matthew and Luke.^ A glance shows how dependent the other two Synoptics are on Mark in material and arrangement. 1 The attempt to arrange the Synoptic accounts in harmony with the ma- terial of John's gospel is difficult. No such effort is attempted in this volume. 24 of Jesus Introduction Mark The birth of John predicted The birth of Jesus foretold Mary visits Elizabeth John the Baptist is born Jesus is born Story of the Magi ; flight into Egypt and the Settlement in Nazareth The Circumcision and Presentation in the Temple In Jerusalem as a boy of twelve yesus with jfohn in jfudea I : 1-6 John points out and baptizes Jesus i : 7-11 Jesus is tempted i : 12, 13 yesus then goes to Galilee 1:14,15 Calls the first Disciples i : 16-20 All go to Capernaum i : 21-28 Where he heals a Demoniac and Peter's wife's mother 1:29-34 yesus preaches throughout Galilee and heals a leper i : 35-45 Returns from the Desert and heals a Paralytic 2 : 1-12 Here Levi (Matthew) joins him 2:13-17 He discusses Fasting 2 : 18-22 First Conflict with the Pharisees over Sabbath keeping 2 : 23-28 Defends his Disciples and heals a man with withered hand on the Sabbath.. 3: 1-6 The Crowds begin to gather about him and he heals many 3 : 7-12 Jesus then calls the Twelve for special Work 3 : 13-19 His Friends attempt to control him 3 : 20, 21 Scribes from Jerusalem say he "has a devil " 3 : 22-30 When his Relatives again call for him . 3 : 31-35 He teaches in Parables by the Seaside. 4: 1-34 Crossing the Lake in a Storm he stills it. 4 : 35-41 25 Introduction Luke 1 : 5-25 1 : 26-38 1 : 39-56 1 : 57-80 2 : 1-20 Matt 1 : 18-20 2 : 1-23 2 : 21-39 2 : 40-52 3:1-6 3 : 15-18 4:1-13 3:1-6 3:11, 12 4:1-11 4 : 14. 15 4:31-37 4 : 12-17 4 : 18-25 4 : 38-43 8 : 14-17 5 : 12-16 8:2-4 5 : 17-26 5 : 27-32 5-33-39 9:1-8 9 : 9-13 9 : 14-17 6:1-5 12 : 1-8 6:6-11 12 : 9-14 6 : 17-19 12: 15, 16 6: 12-16 10 : 2-4 12:25 8 : 19-21 12 : 46-50 8 : 4-8 13 : 1-9 8 : 22-25 8 : 18-23-27 Introduction Ihe Messages Mark Luke Matt. Preaching in the country of the Gerasenes (Gadara, Matt.), he heals a demoniac. . 5 : 1-20 8 : 26-39 8 : 28 9:1 The miracles of healing the daughter of Jairus and the woman with the issue of blood (on the other side of the sea). 5 : 21-43 8 : 40-56 9 : 18-26 Rejection in Nazareth 6:1-6 13 : 53-58 He sends forth Disciples (perhaps iden- tical with the sending in Luke 10 : i) . 6 : 7-13 9:1-6 9 : 35 10 : 14 Herod hears of and passes Judgment onjesus 6:14-16 9:7-9 14:1.2 He has already caused John to be be- headed 6 : 17-29 3 : 19, 20 14 : 3-12 The Disciples return 6 : 30, 31 9 : 10 The five thousand are fed by Jesus 1 . . . 6 : 32-44 9 : 10-17 I4 : 13-21 Perhaps also those referred to in. 8 : i-io 15 : 32-39 Jesus walks upon the Sea 6 : 45-52 14 : 22-33 He conies to Gennesaret, where Crowds await him 6 : 53-56 14: 34-36 Discussion with regard to Ritual Wash- ings 7:1-23 15:1-25 He then visits Tyre and Sidon and cures the Syrophoenician woman 7 : 24-30 15 : 21-29 Returning, he heals a deaf-mute 7 : 31-37 15 : 29-31 Jesus has a further Conflict with the Pharisees 8 : 11-21 16 : 1-12 Goes to Bethsaidu and there cures a blind man 8 : 22-26 Thence he journeys to CcBsarea and there questions the disciples about his iden- tity. Peter's answer 8 : 27-30 9 : 18-21 16 : 13-20 Jesus now foretells his Death 8:31-38 9:22-27 16:21-28 He is there transfigured before the Three g : 2-13 9 : 28-36 17 : 1-13 1 The reduplication of the feeding of the multitude, one of two possible reduplications in Mark's gospel, seems from internal evidence to be the same miracle in two versions. If, however, anj^one is convinced by the difference in details — four thousand and five thousand — seven baskets and twelve baskets, etc., that there was a second miraculous feeding, then it must be placed after the visit to Gennesaret (Mark 6: 53-56). 26 of Jesus Introduction Mark Coming down, cures the epileptic boy. . 9 : 14-29 He makes a secret Journey through Galilee 9 : 30-33 Teaches his Disciples 9 : 33-41 Jesus now sets his face toward jferusalem. . . 10 : 1-12 On the way blesses little Children 10 : 13-16 Answers the rich young Man 10 : 17-31 And tells again to his Disciples what awaits him 10 : 32-34 The brothers James and John prefer a Request 10 : 34-45 He heals a blind Man on his way to Jericho 10 : 46-52 Here he dines with Zacchaeus yesus enters yerusalem 1 1 : i -i i And v/eeps over the City Jesus curses the fig-tree 11 : 12-14 Purges the Temple 11 : 15-19 The Chief Priests trapped by a ques- tion about John 11 : 27-33 Teaches by searching Parables 12 : 1-12 Is questioned about tribute Money .... 12 : 13-17 And further about the Resurrection ... .12 : 18-27 And about the chief Commandment 12 : 28-34 And about the Messiah being David's Son 12 : 35-37 Denounces the Scribes and Pharisees and bewails Jerusalem (Matt. ) 12 : 38-40 He praises the Widow and her Mite 12 : 41-44 He begins his Predictions of Woe and of his Second Coming 13 : 1-37 He is at this time teaching in the Temple in the Day-time Probably describes the last Judgment at this time The Chief Priests now plot against him 14 : i, 2 He is anointed in Bethany 14 : 3-9 27 Luke Matt. 9 : 37-43 i7 : 14-20 9 : 43-45 17 : 22-27 9:46-50 18:1-5 19 : 1-12 18 : 15-17 19 : 13-15 18 : 18-30 19 : 15-30 18: 31-34 20: 17-19 20: 20-28 18: 19: 35-43 : i-io 20: 29-34 19: 19; 19: : 29-40 41-44 ; 45-48 21 : 21 : 21 : i-ii 18, 19 12-17 20; 20: 20 :i-8 9-19 : 20-26 21 : 21 : 21; 22 22: : 23-27 33-46 ; 28-32 :i-i4 : 15-22 20; 20 : 27-38 : 39-40 24: 22: : 23-33 : 34-40 20: : 41-44 22: ; 41-44 20 21 : 45-47 :i-4 23 21 :5-36 24 :i-32 21 : Zl, 38 25 : 31-46 22 : I, 2 26 26 :i-5 :6-i3 Introduction The Messages Mark Luke Matt. Judas betrays him 14:10,11 22:3-6 26:14-16 Preparation for the Feast made by Dis- ciples 14:12-18 22:7-15 26:17-21 At the table Jesus foretells his Betrayal. 14 : 18-21 22 : 21-23 26 : 21-25 And institutes the Supper 14 : 22-25 22 : 15-20 26 : 26-29 Going to the Mount of Ohves he fore- tells Peter's denial 14 : 26-31 22 : 31-39 26 : 30-35 His passion in Gethsemane 14:32-42 22:40-46 26:36-46 He is taken Prisoner 14:43-52 22:47-53 26:47-56 The Trial is begun before the Sanhedrin. 14 : 53-65 22 : 54, 55 26 : 57-68 Where Peter denied his Lord 14 : 66-72 22 : 55-62 26 : 69-75 Jesus is struck by Bystanders and re- viled 22 : 63-65 And questioned as to his Authority 15 : i 22 : 66 27 : i, 2 He is then brought before Pilate 15 : 2-15 23 : 2-25 27 : 11-26 Pilate's wife warns him to beware as Jesus is just 27 : 19 Pilate sends Jesus to Herod 23 : 4-16 On Herod's return of Jesus, Pilate washes his hands 27 : 24, 25 And the Soldiers maltreat Jesus 15 : 16-20 27 : 27-31 And lead him away to crucify him, one Simon bearing the Cross 15 : 20, 21 23 : 26 27 : 32 The Crucifixion 15 : 22-32 23 : 32-38 27 : 33-44 The Death of Jesus 15 : 33-41 23 : 44-49 27 : 45-56 His Burial 15:42-47 23:50-55 27:57-61 Pilate puts a Watch before the Grave. . 27 : 62-66 Judas hangs himself 27 : 3-10 The Disciples find Jesus's tomb empty . 16 : 1-8 23 : 56 The Women see Angels ^ 24 : 9 28:1-8 Appearances of Jesus 24 : 13-49 28 : 9-10 28 : 16-20 And his Ascension 24 : 50-53 ' It is not possible to determine the order of events after the crucifixion. Nor does Paul help us in his well-known order of i Corinthians 15 : 5-8. John's gospel is equally difficult to harmonize with the Synoptic accounts. We may say that the balance of evi- dence is that Mary and Peter see Jesus first, then, after appearing to separate individuals, he appeared to the assembled disciples. The account (or accounts) that closes Mark is suspected too strongly to be called a first-class authority ; and it contains little not given elsewhere. 28 of Jesus Introduction IV THE LITERARY FORM OF JESUS'S TEACHING There yet remains much to be done in satisfactorily dis- tinguishing between the forms in which Jesus himself taught and the media through which those teachings come to us. In the first place, Jesus spoke, no doubt, an Ara- maic dialect, the dialect of Northern Palestine (Mark 5 : 41 ; 15 : 34). We have therefore only Greek versions of his sayings. To reach their original literary form it must be remembered that Jesus was brought up in the atmos- phere of Old Testament prophecy, that he lived the life of a Jewish teacher or rabbi, and adopted, without question, the literary forms familiar to his hearers. Yet he spoke, not as the scribes (Mark i : 22), but with authority. His was a new prophetic voice and his impassioned earnestness lifted his discourse up into the region of prophetic poetry, with its balanced sentence, its parallelism, and its rhythm. The next question is : " If Jesus spoke Aramaic, were his sayings recorded in that dialect ? " If so, the number who would understand them would be very small. Even his w^ords on the cross were misunderstood (Mark 15 : 35), and that by men who at least knew enough Hebrew to be familiar with Elias. To gain a large hearing the dialect of Jesus must very soon have been rendered into Hebrew. Hence it may be that for the " Collection of Sayings " 29 Introduction The Messages which represents so fully the teachings of our Lord, we must go from the Greek translation to the Hebrew rendering of the Aramaic original in order to gain any idea of the origi- nal literary form. The fall of Jerusalem made the Church so overwhelmingly Greek in tongue that we only possess the Greek readings — although at any time original Hebrew versions may be discovered. A careful study of the " Collection of Sayings " has enabled competent experts to conjecture more or less accurately the original literary forms in which Jesus probably taught. We might sur- mise in advance that three great literary developments would influence this form. Jesus came with new ethical inspiration, and the Wisdom Literature (Proverbs, etc.) would naturally furnish him with a literary model. As we shall later see, this influence has been traced in the " Col- lection of Sayings." He was, moreover, a new prophetic voice, and the impassioned poetic prose of the Hebrew prophetic teachers would also be a natural literary form. He came also predicting the Coming Kingdom, foretold by Daniel, the Book of Enoch (in its pre-Christian form), and all the apocalyptic literature that followed the overthrow of the Persian dominion and survived to his own day. In the " little apocalypse " (Mark 1 3 : 6-37) we have reproduced the literary style familiar in this class of literature. ^ 1 The student who desires to become familiar with the forms of wisdom, prophetic and apocalyptic literature, may be referred to the appropriate vol- umes of the "Messages of the Bible " series. 30 of Jesus Introduction In treating of the messages of Jesus it is therefore of importance to come to some conclusion as to the literary form that clothed the message. No sane man interprets the Book of Daniel as he does the Epistle to the Romans. That there are degrees of faithfulness in the Greek ver- sions is evident by a comparison of the two versions — for instance — of the Sermon on the Mount in Matthew and Luke. But the fact of our possessing two versions gives the hope of recovering, very nearly at least, the exact Ara- maic form of Jesus's teaching. It is, of course, unwise as yet, to dogmatize on the literary character of many of the sayings, but in the subsequent renderings of the Synoptic messages, an attempt, at least, will be made to catch some- thing of this literary character and here and there to reproduce it, however rudely, in the paraphrase. INCIDENTS INTRODUCTORY TO THE GOSPEL MESSAGE INCIDENTS INTRODUCTORY TO THE GOSPEL MESSAGE Matthew and Luke give us early traditions of the inci- dents that preface Jesus's birth, which are unnoticed by Mark or John, or Paul, or indeed by any of the other canonical writers. These are accounts of the prophecy concerning John the Baptist and the foretelling of the coming of Jesus as Messiah, the events accompanying the miraculous birth of our Lord, and two tables giving his family history. These two tables it is quite impossible, with the means at our disposal, to bring into harmony. It can only be said that in all probability both treat Joseph as the legal father of Jesus. I THE PROPHECY CONCERNING JOHN (Lukc I ! 5-25) The account seems to be an early narrative, and is used by Luke to preface what appears to be an early hymn. It is, no doubt, a translation from a Hebrew hymn, possibly used very early in the Jewish Christian Church in a liturgi- cal and perhaps responsive service. A childless and aged 35 Luke I : 5 The Messages Announce- couple of Aaronic priestly descent, Zacharias and Eliza- Srthof John beth, are promised a son. The angel appears in the tem- (Luke^^^^^' pie to Zacharias while he is ministering there and assures ^ '- 5-^3) him that Elizabeth will bear a son. The angel continues : The char- acter and mission of John as the forerunner (Luke I : 14-17) Thou shalt have blessing and gladness. And many will rejoice in his birth, For, great in the sight of Jehovah, Nor spirits nor wine shall he drink, But be filled with the spirit of holiness And that from the womb of his mother ; And many of Israel's sons "Will he turn to Jehovah their God. He foreruns in the power of Elijah, Reconciling to fathers their sons, And turning rebels to visions of justice, Fitting a people prepared for Jehovah. The incre- Zacharias, exactly in the spirit of Abraham, asks how he Zac£rias i^^y know this, seeing he is aged and his wife stricken in femence ycars. To this the angel replies, " I am Gabriel who (Luke 1 : 20) stands in God's presence. I was sent to speak to you these glad tidings. Now, see, you shall be silent, not able to speak, until the day that these things come to pass, be- cause you believed not my words, which shall be fulfilled in their time." Then follows the miracle of dumbness falling on Zacha- rias, which is cured onlv when the infant John is circumcised 36 of Jesus Luke i : 33 (Luke I : 64). But Elizabeth says devoutly, when she real- Elizabeth's izes her condition : " Thus Jehovah dealt with me in the jo" ^ days he looked (favorably) upon me, to take away my^^"''®^' ^^^ shame among the people." II THE MESSIANIC PROPHECY (Lukc I : 26-38) Again the same angel Gabriel is sent to a virgin called Mary in Nazareth (compare Matt. 2 : 23, which passage seems wholly to ignore this one in Luke). Mary was betrothed to Joseph. Again the story of the annunciation to Mary, like that to Elizabeth, is a setting for an ancient hymn of prophetic praise. This hymn is distinctly on the plane of the Jewish Messianic hope. Note the expressions " Joshua," " Son of the highest pro- claimed," " the throne of David his father," and " Jacob's household." The hymn is : Mary fear not ! for thou hast found favor with God ! The son of Behold thou shalt conceive and shalt bring forth a son Jhe'bng ^^ And his name also thou shalt call Joshua ! awaited For he shall be great, the Son of the Highest proclaimed ! jLuke^?- Jehovah shall give him the throne of David his father ; 33, 35) He shall rule Jacob's household forever ; Of his Kingdom there shall be no end 1 37 Luke I : 35 The Messages The spirit of Holiness shall fall on thee, The Power of the Highest o'ershadow thee, Hence that holy thing shall be proclaimed, The Son of Jehovah ! The angel also tells her of what is to come to Elizabeth, and Mary meekly resigns herself to Jehovah's will. Ill Mary to be greatly hon- ored and blessed (Luke I : 42-45) THE SALUTATION NARRATIVE (Luke I *. 39-56 *, Cf. I Sam. 2 : i-io) Mary is described as seeking seclusion with her kins- woman Elizabeth, who greets her in an impassioned strain: Blessed art thou among women ! And blessed the fruit of thy womb ! Whence comes my Lord's mother to me ? When thy salutation fell on my ears, For joy leaped the babe in my womb. Ah, blessed is she that believed. For fulfilled are things told by Jehovah. Mary's joy at God's ful- filment of his promises (Luke 1 : 46-55) To this Mary replied : My soul exalts Jehovah, My spirit exults in God, my deliverance, He hath looked on his bondmaiden's shame, And from now generations shall bless me. 38 of Jesus Luke i : 70 He hath done to me great things— the Mighty One, And holy his name ! His pity is on all generations, On them that do fear him. The strength of his arm is revealed, He has scattered the haughty in heart, Princes he tore from their thrones, And the lowly he raised up on high, The famished he filled with good things And the rich he sent empty away. He hath helped Israel — his Son, Remembering mercy (Thus he promised our fathers), Toward Abraham's children forever. IV THE HYMN OF ZACHARIAS (Lukc I : 57-8o) In due time John the Baptist was born and Zacharias recovered from his dumbness. A feeHng of exultant ex- pectancy is voiced by Zacharias : Praise Jehovah, the God of Isrdel, Jehovah's For his people he came making ransom, redemptive ° purpose He raised up a horn of salvation about to be In the household of David his Son fulfilled (Luke As he spake through the Holy Ones' mouths, i : 68-70) From the time when the prophets began. 39 Luke I : 71 The Messages That Israel might render him crue ser- vice (Luke I : 71-75) The boy John to be the herald of Jehovah's mercy (Luke 1 : 76-79) Salvation he wrought from our foes, From the hands of all those who did hate us. To our fathers he mercy displays And remembers his holy agreement, His oath unto Abram our father To give us respite from our foes, That thus we might fearlessly serve him, In justice and piety walking Throughout all the days of our life. And thou child shalt be henceforth proclaimed, A prophet of (God) the most High For thou shalt precede Jehovah, To make ready before him his highway. To make known to his people salvation, On the taking away of their sin, Through the merciful heart of our God, Whose dawn from on high hath appeared. To those sitting in darkness of death. Guiding feet on the pathway of peace. THE BIRTH OF JESUS (Matt. I : i8 to 2 : 23 ; Luke 2 : 1-7) The two narratives in Matthew and Luke are evi- dently dominated by the different interests of the writers. Matthew urges the fulfilment of Old Testament proph- ecy, while Luke continues to use the history as occasions 40 of Jesus Matt. 2 : 12 for the introduction of the early songs of the church. Matthew sees five prophecies fulfilled in the early history of Jesus. (i) The prophecy of Isaiah 7 : 14 (Greek version), Behold a virgin shall conceive The fulfil- And shall bring forth a son, ^^^}. °f the prediction And they shall call his name Emmanuel, of the virgin birth (Matt. is fulfilled in that Joseph, by the direction of an angel, ^ • ^^"^5) takes Mary, even after her conception, to be his vi^ife on being informed regarding the nature of her child. (2) The prophecy of Micah 5 : 2 (freely from the He- brew), And thou Bethlehem, land of Judah, Realization Art in no wise least among the prince? of Judah : °f Micah's _ ,.,,,, r -T prophecy in For out of thee shall come forth a governor the birth at Which shall be shepherd of my people Israel, Bethlehem is fulfilled in that Jesus was born there, and " wise men," ' or astrologers from the East, came to Jerusalem seeking the " King of the Jews." Herod is " troubled and all Jerusalem with him," and the scribes decide that the Messiah will be born in Bethlehem. The astrologers who were first to see the star, Herod sends to find and report where in Bethlehem the King is born, and promises to come and worship him. But the astrologers being warned of his treachery, turned aside after offering their gifts, for Herod only sought the death of the young child. 41 -12) Matt. 2:13 The Messages Fulfilment (s) The third prophecy (Hosea 1 1 : i from the Hebrew), prophecy in " ^^t of Egypt havc I Called my Son ! " found its fulfil- [he^sojourn j^gnt in that Herod's threat is made known to Joseph by (Matt. 2 : 13- an angel, and he flees with wife and infant to Egypt. 15, 19-21) Qj^jy ^Q return thence when warned that the danger is past. Fulfilment (4) The fourth prophecy (Jeremiah 31:15, freely quoted ecy^o?je£" from the Hebrew), miah in the , , . slaughter of A voice was heard in Raman, the children Weeping and great mourning, (Matt. 2: 16- Rachel weeping for her children ; ^^) And she would not be comforted, Because they were not, Matthew regards as fulfilled by the cry that goes up from the mothers of the children. Herod is thought of as slay- ing them, in the hope of thus destroying the infant King. Thepredic- (s) The fifth and last prophecy (Isaiah 11 : i), " That M^skh* *^* ^c should be called a Nazarene," is obscure, Nazareth is *^n''L'^ \^ never mentioned either in the Old Testament or the apoc- called a Naz- ' arena ryphal books. But Matthew sees in the very natural 23)^"'^'"' (Luke I 127; 2:39) return to Nazareth a special fulfil- ment of some current Messianic predictions. Luke's ac- Luke makcs the narrative the setting for two early countjjf the hymns, namely "The Angel's Song" and "The Presen- jesus tation Hymn." His tradition is also more detailed than (2 : 1-7) •' that of Matthew. A decree from Caesar Augustus, that all the world should be taxed, necessitated an enrolment by 42 of Jesus Luke 2 : 20 Quirinius, the Governor of Syria.^ This brought Joseph and Mary up to Bethlehem, and there her child was born in a manger, or cot. VI THE angel's song (Luke 2 : 8-20) Shepherds watching that night by their flocks see a The an- vision of angels, and the Messiah is announced to them, of "he bS-lh Then a " multitude of the heavenly host " burst into the heJdsauEe joyful song : 2 '• ^^o) Fear not, I bring you glad tidings. Great joy which shall come to all people. To you is a Saviour born 2 To-day in the City of David. Glory to God in the highest And peace among men of goodwill. The comforted shepherds seek out the manger and worship. Mary keeps all these things in her heart. 1 For a discussion of the historicity of this enrolment see the taries ad locum, and Professor Rhees's " Life of Jesus," page 52. a Christ the Lord. 43 Luke 2 : 21 The Messages VII The revela- tion to Sim- eon (Luke 2 : 21-28) THE CIRCUMCISION IN JERUSALEM (Lukc 2 : 21-39) In all due conformity to the law Jesus is brought on the eighth day to Jerusalem to be circumcised. There an aged couple greet him. To Simeon, who was " looking for the consolation of Israel " and to whom it had been revealed that "he should not see death until he had seen the Lord's Christ," Jesus is made known as the future Messiah. The venerable saint gives thanks to God : Simeon's thanksgiv- ing for the realization of God's prom- ises (Luke 2 : 29-32) Simeon s prediction regarding the Messiah (Luke 2 : 34, 35) Now release thy bondsman, Lord, According to thy word, in peace Because mine eyes have seen salvation Which thou madst ready for all people, — A light unveiling all the nations, The glory of thy people Israel. Lo he stands for a falling and rising in Israel, And a sign which is spoken against And a sword shall pass through thine own soul That many heart-thoughts may be known. Anna's bless- Anna also blesscs the child, but the words of her bless- ing (Luke 2 r36-39) ing are not given us. 44 of Jesus Luke 2 : 52 VIII jESUs's FIRST SAYING (Luke 2 : 41-52) Luke alone records the first saying of Jesus. It is in connection with his visit to the Temple. At twelve he goes up with his parents to the Passover feast, and, be- coming separated from them, is found after three days (that is probably two nights and a day) undergoing cate- chetical instruction in the Temple. The parents, full of anxiety, reproach him, and to them he says : Why sought ye me ? Jesus's early Knew ye not that I must be devotion to (Engaged) in the things of my Father's house ? vice (Luke 2 : 49) He returns with them, being obedient to them, and His youthful " grew in wisdom and stature, and in favor with God and fLuke?TsiI man."^ s^) * It is worthy of notice that these memories cluster about the Temple, and reflect in many ways the life and hope of the Jewish Christian Church. There the personal and family memories would have been kept longest alive through the presence of Jesus's brothers and mother. Moreover, in the neighborhood of the Temple the early service would be more likely to em- brace liturgical and responsive elements than where the simple synagogue worship with the teaching function dominant was the model. 45 THE WORK OF JOHN THE BAPTIST THE WORK OF JOHN THE BAPTIST From the appearance at the age of twelve in the Temple we have no further notice of Jesus's young manhood until we meet him in company with his kinsman, John the Bap- tist, on Jordan's banks. There John, wearing the garb of a prophet, eating locusts and wild honey, appears saying : " The Kingdom of Heaven is at hand." This message raises considerable excitement, more particularly in the region of Judea and especially in Jerusalem. Crowds of people, evidently mainly of the lower classes, go out to hear his message. Naturally he arouses the fears and the suspicions of the ecclesiastical authorities. Nor are the civil authorities quite unmoved, since all such religious agitations produce political unrest. This took place, we are told by Luke (3 : i, 2), in the fifteenth year of Tiberius Cagsar : Pilate being the gov- ernor in Judea, Herod the tetrarch in Galilee, his brother Philip tetrarch of Iturasa and Trachonitis, while Lysanias was tetrarch of Abilene. Luke adds that Caiaphas and Annas were the high-priests. The marked feature of John's ministry was his bap- tism : a symbolic washing in the river Jordan. He was probably not the author of the symbol, although this is possible. It was more likely the adaptation to his procla- 49 Mark i : 2 The Messages mation of an existing usage. Such a usage might easily rise from a passage like Ezekiel 36 : 25 : And I will sprinkle clean water upon you And ye shall be clean. Or from Zechariah 13 : i, where a " fountain" is foretold for sin and uncleanness. John's relation to the old testament (Matt. 3:3; Mark i : 2, 3 ; Luke 3 : 4-6) The different use made by Matthew and Luke of Mark's quotation from the Old Testament is characteristic of the two writers. The narrative of Mark attributes to Isaiah a quotation which is a composite, beginning with Malachi 3 : I and ending with Isaiah 40 : 3. Matthew, learned in the law, corrects the quotation by dropping the Malachi portion. Luke also corrects it, but adds from the Greek version (Septuagint) the next strophe of the prophecy. Thus each of the gospel writers finds the mission of John foretold in the Old Testament : The herald Behold I send my messenger before thy face of Jehovah's ■y^v'ho shall prepare thy way (Mai. 3:1), gracious ^, . \. . . , ., , purpose The voice of one crymg m the wilderness (Mark i : 2) Make ye ready the way of Jehovah, Make his paths straight (Isa. 40 : 3). 50 of Jesus Matt. 3 : 9 Luke adds to the prediction that note of universality, which is so strongly present in his message. Every valley shall be filled The mes- And every mountain and hill shall be brought low ; vefsal sa"- ' And the crooked shall be made straight, vation And the rough places smooth ; (Luke 3 : 5) And all flesh shall see the salvation of God (Isa. 40 : 4). II John's message (Matt. 3:7-12; Mark i : 7, 8 ; Luke 3:7-17) The message of John is given to us in three versions of varying fulness. Mark's narrative is the shortest, then we have the versions given by Matthew and Luke, taken by them, no doubt, from the old " Collection of Sayings." Luke adds material peculiar to him, gathered, we may suppose, from the sources he had at his disposal apart from the others. Luke gives the message as if addressed to the multitude, but Matthew, perhaps more fittingly, re- fers it to the ecclesiastical critics of his work : " You brood of vipers, who warned you to fly from the Warning to coming judgment ? Produce the fruits of repentance, and Lee a^d^ do not suppose that God will spare you because you are righteous* Abraham's children. For I tell you God could make of ^i^^ (^^f"- these stones of Jordan a new Messianic people. The axe Luke 3': 7-9) 51 Matt. 3 : lo The Messages of judgment is laid at the root of all trees, and that which bears no good fruit will be ruthlessly cut down, and cast into the fire." At this point Luke adds a dialogue which contains words given only by him. The dialogue form may be Luke's, but the words are characteristic of John's teach- ing and position. The multitude ask what they should do. John says : The fruits of " You must establish a real brotherhood by sharing anVcLuke your posscssious. If onc man has two coats let him 3:11.14) gj^g J.Q some one who has none. If one man has food let him do the same. You who gather taxes must not practise extortion. Soldiers are to do no violence, nor exact anything wrongfully, and to be content with their pay. " In the words common in the main to all three sources — Mark's narrative, the " Sayings " and Luke's source — we may detect the antithetical form that marks the gnom- ic or maxim character, and shows that they were uttered from the point of view of the " Wisdom " books. The coming After me comes one stronger than I whose shoestring I am not one^(Mark ^^^^^^ ^^ l^^^g^ I baptize you with water. He with the Spirit ot Holiness. 52 of Jesus Mark I : II He will winnow the contents of his threshing-floor. His work of The wheat he will gather into his barns, j^^"^^".' The chaff he will burn with undying fire. Ill JOHN'S BAPTISM OF JESUS (Matt. 3 : 13-17 ; Mark I ip-ii ; Luke 3 : 21, 22) All the gospels speak of the baptism of Jesus. Mat- thew seems to amplify the " Narrative " as given by Mark, while Luke condenses it. Jesus comes from Galilee to the Jordan to be baptized of John. Matthew says that John resisted this, saying : " I need to be baptized of you, do you come to me ? " Jesus's mo- , T i,,T-. •• !•• r ' ' t f tive in being but Jesus responds, " Permit it at this time, for it is bent- baptized ting to fulfil all the demands of righteousness," that is, 3^^^3"i5) Jesus expresses his desire to be in touch with all the movements looking toward the national realization of righteousness. Then John baptizes him, and Jesus com- ing up out of the water sees a vision, and hears a voice The divine saying to him, as the Spirit in the form of a dove alights jSYmIS upon him : /1^^^^^'p ^ r (Matt. 3 : 16, Thou art my beloved Son. 17 ; Mark In thee I am well pleased ! Lulce'^''- 21 22} This signal recognition of the divine character of Jesus, and this marked evidence of God's purpose in sending 53 Mark i : ii him, mark a fitting close to the period of his patient pre- paratory waiting in private life. From the time of Jesus's baptism until the close of his public ministry there may have been grov^ing distinctness in his Messianic con- sciousness ; there can hardly have been any increase in his certainty with regard to his Messianic character. 54 THE INTRODUCTION OF JESUS TO HIS MESSIANIC ACTIVITY THE INTRODUCTION OF JESUS TO HIS MESSIANIC ACTIVITY Three steps mark Jesus's preparation for the Messianic activity, the full consciousness of which was perhaps thrust upon him by the vision and the voice heard by him at his baptism. He goes apart to meditate and there turns from false intruding suggestions as to the methods of the Messianic Kingdom. Then, strengthened and resolute, he takes up John the Baptist's work, and to that end he lastly calls together his own disciples. THE TEMPTATION (Matt. 4 : i-ii ; Mark i : 12, 13 ; Luke 4 : 1-13) The narrative of Mark is brief, emphasizing only the bare facts — that he was driven by divine impulse into the desert, there fasted forty days, was there tested by the Tempter, and was with the wild beasts until at last an- gels ministered to him. Matthew and Luke add char- acteristic and dramatic descriptions of the nature of the 57 Matt. 4 : i The Messages temptations. The order differs. Both give the first temp- tation with almost verbal identity. It would be natural to suppose that Matthew, with his Jewish knowledge and Old Testament traditions, would make the Temple temptation the climax, and that Luke with his universalism would make the mountain scene the last and greatest trial ; but the re- verse is the case. It is impossible to conjecture the original order. All we know must be the memories of what Jesus told his disciples. That the same order is not preserved possibly points to the frequent practical use of the tempta- tions as separate scenes whose order was thus forgotten. In Matthew's order they are as follows : The tempta- (i) Jesus, after the fasting and the period of spiritual hTsVes"?^ exaltation through which we may assume he passed (cf. forpSIi Ex. 24 : 18 and i Kings 19 : 8), finds himself in a state, ends (Matt. ^^ doubt, of physical and spiritual exhaustion. The Luke 4 : 1-4) Tempter suggests a remedy for wrestling faith and weary body : " If you are the Son of God command that these stones become bread. " By the miracle he was at once to test the reality of the Messianic vision and restore ex- hausted nature. Jesus's faith, however, did not rest on the miracle, but on God's word. Hence he replies, " Man shall not live by bread alone, but by every word, that is every inspiration, proceeding from God's mouth " (Deut. 8:3). Jesus will not even begin a test, for that would have implied doubt. (2) Then the Tempter takes him (in vision, no doubt) 58 of Jesus Matt. 4 : lo to a pinnacle of the Temple and challenges him to con- The tempta- vince the Jewish religious world of his Messianic mission fo°rm t'o'^th"" by a miracle that would at once demonstrate to them the ^IniSd^af ' character of God's protection ; for it is written : (Matt. 4 : s- '^ 7; Luke 4:9- 12) He shall give his angels charge about thee, On their hands also will they bear thee up, Lest perhaps thou dash thy foot against a rock. — Ps. 91 : II. Jesus at once resists the temptation. God cares for us on the path of duty, not on wilfully chosen paths of un- necessary danger, " Thou shalt not tempt, or put to the test, the Lord thy God" (Deut. 6 : 16). (3) Then the Tempter shows him (again, no doubt, in The tempta- vision) the glories of the earthly kingdom, and says : " All fierce and^ these things will I give thee if thou wilt fall down and sp^ritu^i^" worship me." The way of conquest and force is doubt- means for , , . . - T • i . n. «^ . , the accom- less the underlymg temptation for Jesus m his Messianic piishment consciousness. To worship the world principle and obey sianic mi?-" it for the sake even of supposed ultimate religious advan- ^^""s-io^"* tage, Jesus, however, firmly refuses. " Get thee hence, Luke 4 : 5-8) Tempter, for it is written. Thou shalt worship the Lord thy God, and him only shalt thou serve " (Deut. 6 : 13).* 1 In these quotations, as nearly always in the " Collection of Sayings," the Greek translation of the Old Testament is employed. 59 Mark i : 14- The Messages II JESUS TAKES UP john's WORK (Matt. 4 : 12-17 ; Mark i : 14, 15 ; Luke 4 : 14, 15) The narrative in Mark does not assign the arrest of John as the cause for Jesus's going into Galilee, but merely marks the time at which he began his ministry. Matthew says, " When he heard\}!\2i\. John was given up," and Luke simply states that " he returned in the power of the Spirit." It is natural to suppose that Jesus would now take up John's work ; but as Galilee was under Herod, his retire- ment to Galilee was not to escape John's enemy. It was natural that he should begin in his own land . Matthew, from his full knowledge of Old Testament poetry, consid- ers the removal of Jesus to Capernaum an illustration of God's method of revelation. He quotes Isaiah 8:22; 9:1, 2, rather freely from the Hebrew : The con- The land of Zebulun and the land of Naphtali Sdijfne Toward the sea beyond Jordan, method Galilee of the nations ! (Matt. 4 : 15, rpj^g people that sat in darkness Saw a great light, And to them that sat in the place and shadow of death To them did light arise I The proclamation with which Jesus began his ministry is linked to that of John by the account of Matthew (4 : i7)» 60 of Jesus Mark i : 17 It was a bidding of men to repent since the Kingdom is at The early hand. But d form (i : 15) : hand. But doubtless Matthew simply shortens Mark's KoTth'e The time is come, The reign of God is at hand, Repent, and believe the good news. Kingdom and the call to repent- ance (Matt. 4: 17; Mark i : 15) III JESUS CALLS DISCIPLES (Matt. 4:18-22; Mark 1 : 16-20 ; Luke 5 : i-ii) Here, as in some other places, Luke differs a little from the other two gospels and recalls the tradition of the fourth gospel. The narrative mentions simply the call of Simon and his brother Andrew, and then of the two sons of Zebedee, James and John. Of Andrew not much is told us ; but Simon Peter, James, and John form a little inner circle about which the other disciples — varying from twelve to seventy — gather in, no doubt, different degrees of nearness. The word of Jesus is substantially the same in all three accounts, as Mark gives it to us. It reads : Come after me The call to And I will make you fishers of men ! (Mark I : 17) 61 Mark i : 17 Jesus was now ready to begin his public ministry in es- tablishing his Kingdom.^ 1 There is some reason for believing that the narrative of a miracle of an extraordinary draught of fishes given by Luke at this point is the same, with some confusion of detail and in regard to time and place, with John 21 : i- 9. Notice that Simon is already a disciple according to Luke's own ac- count (4 : 38). 62 THE PUBLIC MINISTRY OF JESUS THE PUBLIC MINISTRY OF JESUS HIS MINISTRY AND MESSAGE IN GALILEE The account as given by Mark concerns itself chiefly with the ministry in Galilee, chapter i : 14 to chapter 9 dealing with it almost wholly. This ministry may easily have been interrupted by visits to Jerusalem to attend the feasts. If so, these visits would be the ones recorded in the fourth gospel. But it is quite impossible now to con- struct a clear and universally satisfying harmony that will include all these visits. Therefore for our purpose it must be assumed that our narrative gives the story in general in chronological order, although, of course, so brief a narra- tive must have omitted much. Jesus begins his ministry then in Galilee, where he makes a profound impression by the authority of his teachings (Mark i : 22 and Luke 4 : 32). These teachings in Galilee may be gathered together under four heads, namely: i. Works of mercy and their meaning. 2. Replies of Jesus to questions and attacks. 3. The longer 6s The Messages teachings of Jesus, such as the Sermon on the Mount. 4. The Gahlean Parables. I. Works of Mercy and their Meaning, To those who are under the sway of a theory of life whose highest laws or principles are those of physical cau- sation, the miracle presents a great difficulty. But the student who is once convinced by faith wrought out in personal experience that human life is under a personal divine guidance, must see that a simple and wonder-seek- ing age could only be left without excuse, or awakened per- haps to moral and religious activity by the " signs " and "miracles " it craved. For us, God's hand may be seen more clearly in the uniformity of nature's action than in the phenomena we cannot classify or test. But Galilean fishermen knew nothing of nature's uniformity, nor could they understand our scientific theory of causation. It is nevertheless true that Jesus himself always seems to have treated miracle as a concession to human weakness (John 14 : II ; Mark 2 : 10 ; Luke 10 :20 and John 20 : 29). He refused to bolster up his own faith by a miraculous test (Matt. 4:4; Luke 4 : 4). He also refused to be consid- ered a mere wonder-worker (Matt. 12 : 39 ff.) ; but he had all confidence in his Father, and in his Father's abso- lute and (save by his own character) unconditioned power. So also our confidence in Jesus, and our faith in the Fa- ther's ability to clothe him with any power that would 66 of Jesus further the moral and spiritual ends of the Kingdom which Jesus came to establish, presupposes for the Chris- tian student the possibility of miracle. There are then two main questions : The first of them is, in regard to the historical character of the miracles. This historical authentication varies from the doubtful historicity of the recorded second feeding of the multitude to the over- whelming attestation of the resurrection. Christian faith, once convinced of the personal living presence of God in all life, only asks concerning each particular miracle. Is this well attested ? and has no difficulty in accepting the facts if the attestation stands the tests of historical criticism. The other question is, What is a miracle ? Laws are the very being and character of God's activity. They can no more be broken than God can change. Miracle is therefore no breaking of law, but corresponds to all the phenomena we know as acts of personality and will. We do not suspend or break the law of gravitation by raising a weight from the ground. An act of will in- volved in our personahty finds all " laws " obedient ser- vants when properly understood. The personality of Jesus represented the divine will, and even in his humiliation he knows that God hears him, and that there are no bounds to God's activity (John ii : 42). In the very nature of the case the phenomena we know as miracle occur so rarely that it is beyond our power to classify and test the principles at work, or to formulate their method. 67 The Messages '«:>' The moral message of the gospels to a sceptical gener- ation is now, perhaps, clouded by miracle. Miracle to- day rests rather on Christian faith, than faith on miracle. At the same time modern thinkers are likely to be in the bonds of an excessive estimate of physical causality. The reaction to idealism, already well set in, will, no doubt, put the whole question on the proper basis for the true estimate of the historical evidence and moral significance. The miracle does not attest directly the divine power of Jesus, but only the divine character of his mission. Hence he thanks his Father for hearing him (John ii : 41). In- deed no miracle of Christ's is without parallel in the pro- phetic traditions of the Old Testament. That they served their purpose as the credentials of the Kingdom, the ob- jective historical experience of the Church has abundantly demonstrated. The miracles of Galilee are, with only one possible ex- ception, works of mercy. Jesus established his moral authority in the way in which pious Jews demanded that a new teacher should. In no other way could he have left the Jewish world without excuse. His spiritual per- sonality was interpreted to the world by miracles. The miracle is the living symbol of the supernatural activity of the Messiah in all history. The record of these works is found most fully in the Narrative, which may almost be called a miracle narrative, and with which tradition links Peter's remembrances. ^8 of Jesus Mark i : 28 (l) Contact with Unclean Spirits (Mark i: 21-28; Luke 4: 31-37. 41) From the beginning of Jesus's career he came in contact with phenomena which are very differently described to us. We have not the necessary data for any exact theory of the so-called " possession by evil spirits." It included moral and physical disturbances of the most serious char- acter, and does not seem to have been sharply distin- guished from " lunacy " or " epilepsy " or even bodily ail- ments like those of the woman " bound by Satan." The religious world saw in these abnormal and distressing phe- nomena signs of the presence of demons and evil spirits working against human life. The first miracle of the nar- rative deals with a case of this kind. In the synagogue at Capernaum a man " with an unclean spirit " (cf. Matt. 4 : 23-25 and Luke 4 : 31-37) is present. Jesus proclaims his Jesus, to em- message with authority, and the crowd, accustomed to the spSuIi mis- platitudes and hair-splitting of their ordinary religious o°g'posf^^ teachers, are amazed and, no doubt, troubled. The man messed (Mark 1 : 21-26) afflicted by the possession exclaims, " What have we to do with you, Jesus of Nazareth, are you come to destroy us ? " Jesus reproves the spirit of the man, and the un- fortunate is convulsed but healed. This proceeding en- forces the authority of Jesus, and the account of it goes out into all Galilee. 69 Mark i : 29 The Messages (2) The Healing of Peter's Wife's Mother (Matt. 8: 14-17; Mark i : 29-34 ; Luke 4 : 38-41) The dependence of Matthew and Luke upon the Mark narrative is evident in the story of Jesus's next work of mercy. Going out from the synagogue they go, according to Mark, " straightway" into the house of Simon and An- drew with James and John. There Simon's mother-in- law Ues sick of a fever and Jesus heals her. This, how- ever, is only one of many cures which he works that same evening, when, attracted by the teaching and the cure in the synagogue, many similar cases are brought to him to be healed. The verse Luke 4:41 is taken from the synagogue scene (cf. Mark i : 24, 25) ; but the narrative also bears witness to the fact that Jesus refuses the testimony of these abnormal and perverted lives, called possessed, since it could have no moral weight or spiritual signifi- cance while they were thus afflicted. It is to be noticed that the crowds waited until the sun was set, that is, until Sabbath was past, before bringing the sick to Jesus. But Jesus himself delighted to intrude upon the conventional unreality of the ordinary synagogue worship with acts of real social service. He thus emphasized the entire change he tried to make in man's conception of a religious life. Henceforth social service and not forms of worship were to constitute that life. Jesus himself did not wait for sundown to heal Peter's wife's mother. 70 of Jesus Mark 2 : i (3) A Leper Healed (Matt. 8:2-4; Mark i : 40-45 ; Luke 5 : 12-16) Next to the moral and mental horrors grouped under the name " possession " came leprosy as a sign of the social ignorance and helplessness due to men's selfishness. One of these unfortunate victims of social chaos suffer- ing from this scourge comes to Jesus pleading for relief. Jesus heals him, saying : " I will, be thou clean." Here also Matthew and Luke depend on the older narra- tive of Mark, little touches being evidence of its priority. Jesus tells him to go quietly and show himself to the priest, who could alone officially attest a cure. The man, however, in his enthusiasm spreads abroad the report, and just that happens which Jesus desired to avoid : men begin to think of him less as a moral teacher and more as a wonder-worker. Hence Jesus retires from the city to quiet places where he could teach, and (Luke 5 : 16 adds) could pray. (4) A Paralytic Healed (Matt. 9 : 2-8 ; Mark 2 : 1-12 ; Luke 5: 17-26) When after some days, the narrative tells us, he again ventured into Capernaum, it was rumored abroad that he was " in the house," that is his home when he was in Capernaum, perhaps that of Simon Peter (Mark i : 29). 71 Mark 2 : i The Messages Many came to him to whom he proclaimed his message. Four came bearing a man afflicted with palsy, and as Jesus could not otherwise be reached they raise part of the roof and let the man down before him, Jesus continues his protest against being estimated as a mere wonder-worker, and says to the man, " Son, your sins are forgiven! " thus putting his real spiritual mission in the foreground. To this the scribes, the theologians of the day, strongly ob- ject, saying in their hearts, " Why does he talk that way ? He blasphemes. Who can forgive sin but God ? " Then Jesus, improving the opportunity to bring his miracle- working power into the right relation to his real mission, replies : " What are you thinking about } Which is it easier to say, to this sick man. Your sins are forgiven, or to say, Arise, take up your couch and walk ? But that you may know that the Son of Man ^ has power on earth to forgive sin, I say to you [the palsied man], Arise, take up your couch and go to your home ! " The crowd is amazed to see him do this, and say, " We never saw it 1 The most careful study of this title seems to show (a) That it translates an Aramaic equivalent for the poetic Hebrew phrase " Son of Man," meaning thereby to emphasize the human character and weakness of those spoken about (cf . Psa. 8 : 4), and (b) that at the same time in Jesus's mind Daniel 7 : 13 was present. Hence our sources constantly make Jesus call himself " Son of Man " as describing his earthly condition, but neither they nor the Church at large adopt it as a title to the risen Messiah. Hence it evidently marks the period of the humiliation. So our passage says distinctly, " even in my weakness there is given to me power to forgive sin as also power to work miracles." The power is given him of his Father. 72 of Jesus Mark 3 : 5 on this fashion ! " and the end at which Jesus aimed is attained, for they "glorify God." (5) The Withered Hand Healed on the Sabbath (Matt. I2: 9- 14; Marks: 1-6; Luke 6:6-11) Jesus again exhibits his delight in thrusting deeds of humanitarian service upon the lifeless, conventional syna- gogue worship. The narrative recalls the story of a man with a withered hand whom Jesus heals on the Sabbath day, in the synagogue, and records simply Jesus's question to the ecclesiastical authorities : Is it lawful on the Sabbath day The spirit To do good or to do harm ? keeplng^ac-" To save a life or to kill ? cording to Jesus (Luke They held their peace. Jesus was grieved at this hard- 6 : 9) ness of heart, and cures the man. Matthew inserts (12:11) a saying of Jesus that may have had its place here or where Luke puts it as part of the conversation at a Pharisee's table (14:5) or may have been several times on the lips of our Lord. It is a trenchant argument from the fact that they were ready to rescue their cattle on the Sabbath. That thus they saved their property on the Sabbath day was "lawful." Jesus simply says, "How much more valuable is a man than a sheep } Therefore it must be lawful to do good on the Sabbath day ! " ^ 1 It is characteristic of Matthew's point of view that though an earnest Jew he speaks of Jesus entering " their " synagogue (verse 9), indicating the wide separation between Jew and Christian at the date of his writing. Mark says " the " synagogue. 73 Mark 3:6 The Messages The Pharisees and (Mark adds) the Herodians can- not answer Jesus's argument, but they can and do take counsel to destroy him. (6) The Centurion's Boy (Matt. 8 : 5-10 ; Luke 7 : 2-10) In this story taken from the source open to Matthew and Luke apart from Mark's narrative, we have an indica- tion of Jesus's increasing sense of the separation between him and conventional ecclesiasticism. The story is told a little differently by the two recorders. It is not possi- ble to say whether this " boy " was the centurion's son or a servant. Matthew thinks of him as a son, Luke as a servant (cf. Matt. 8 : 9 with verse 6). Luke makes him send " elders of the Jews " who say, "he is worthy that you should do this thing for him, for he loves our nation and has built us a synagogue." Both accounts tell us that extreme modesty leads him to ask Jesus simply to say the word, as he was not worthy — probably thinking of himself as not legally clean — to have Jesus come under his roof. He urges that, as he can say " come " and " go " to the forces he commands, by so much more can Jesus command the higher forces at his disposal. Jesus is amazed at this confidence and exclaims, " Truly I tell you, I have not found such great faith, no not in Israel ! " Matthew further strengthens the statement of Jesus by 74 of Jesus Luke 7:17 adding a saying of his found in Luke in another connec- tion (Luke 13:28) : " Many shall come from the East and the West A prophecy To recline with Abraham, Isaac and Jacob in the Kingdom of "g^g^^jj^y ^f Heaven ; ' the kingdom But the sons of the Kingdom will be thrust forth into outer ^"crion^ofthe darkness, Jewish race There shall be weeping and gnashing of teeth ! i^*"' ^ ' ^'' The centurion is granted his request and the boy is healed. (7) The Widow's Son (Luke 7 : 11-17) Peculiar to Luke is the touching story of the widow's son at Nain. Jesus meets the funeral procession, stops it, and says to the mother, " Weep not ! " To the young man he says, "Arise," and restores him to his mother. Luke places the story here, since otherwise the saying of Jesus to John (Luke 7 : 22) " the dead are raised up " would have no illustration in his narrative. Matthew uses the story of the raising of the daughter of Jairus to illustrate the same truth (cf. Matt. 9: 18-26 and 11 15), but Luke ^ Originally Jesus, undoubtedly, used Aramaic words meaning " King- dom of Heaven" or "Kingdom of God." The former is peculiar to Mat- thew, but may be his translation of words common to all, or an addition of his own. "Heaven" so used without the article would be synonymous with God. So it happened that the Synoptics translate generally " King- dom of God." The same word probably underlies both expressions, as used in the New Testament. 75 Mark 4 : 35 77^^ Messages does not introduce it until chapter 8, too late for that purpose. (8) Jesus Stills a Stor?n (Matt. 8 : 18, 23-27 ; Mark 4 : 35-41 ; Luke 8 : 22-25) The account of this miracle given by Mark has all the vivid touches that so often indicate the priority of his narrative. Jesus asks to go to the other side of the lake. All launch forth in the boat, but a storm arises. Mark tells us that Jesus, being weary, went to sleep " in the stern, on the cushion." For Matthew and Luke the cry of the disciples seems mere helplessness, " Save, Lord ; we perish ! " but Mark adds the tone of reproach, " Master, carest thou not that we perish ? " Jesus first reproves the storm, hushing it to calm, and then he rebukes the disciples (in Mark's words), "Why are you fearful.? Have you not yet faith ? " They are exceedingly im- pressed and exclaim, "Who then is this that even the wind and the sea obey him ? " (9) The Demoniac of Gadara {U2i\.t. ?>\2^-ZA\ Mark 5:1-20; Luke 8 : 26-39) Gadara was the principal town of a region in which the village of Gerasa seems to have been. Here Jesus lands. He at once comes in contact with the perverted life of a man (Matthew says two men) who is so fierce in his 76 of Jesus Mark s : 36 depraved mental and moral state that he cannot even be confined by chains. He submits to the spiritual authority of Jesus, crying out, " What have I to do with you, Jesus, Son of the Most High God ? I adjure you by God that you do not torment me ! " The narratives then present us with the conception of the evil spirits, driven from the man, entering into a herd of swine, who thus perish. Whatever our explanation, the conception of the writer is perfectly clear. To the man Jesus says, " Go to your home to your friends, and tell them what great things the Lord has done unto you." This commandment the man faithfully obeys. (10) The Daughter of Jairus (Matt. 9 : 18-26 ; Mark 5 : 22- 43 ; Luke 8: 41-56) The dependence of Matthew and Luke upon the narra- tive of Mark is evident throughout. Jairus, one of the rulers of the synagogue, comes to Jesus, saying his daugh- ter is at the point of death, and begging him to come. On the way Jesus is thronged and a woman with a hemorrhage presses to him, touches him, and is healed by the touch. Jesus desires to bring the woman face to face with him, and to save her from false magical conceptions of her cure says, " Your faith has healed you, go in peace, and be cured of your trouble." The message meantime comes that the girl is dead. Jesus consoles the father, urges him to believe, and 77 Mark 5 : 37 77/^ Messages presses on. Taking Peter, James, and John, who at this time form the real inner circle of disciples, Jesus goes amidst the scornful crowd to the chamber of death. He says, " Why do you make such tumult, and weep ? She is not dead but sleeps ! " Then putting all out, he takes the girl's hand and raises her with words given us by Mark in the very dialect of Jesus {Talitha cuini). He then charges them to nourish the girl and asks for privacy in regard to the cure. We see here again his desire to stand not on his reputation as a wonder-worker, but as a moral teacher.^ (II) Feeding the Multitude (Matt. 14: 14-21 ; Mark 6: 30- 44; Luke 9 : 10-17 ; cf. Matt. 15 : 32-38 ; Mark 7 : 31 to 8:9) The miracles of Jesus served the purpose not only of credentials to the multitude of his mission of mercy ; but they also had a providential place in the training of his mes- sengers. This is the significance of the next miracle of won- derful provision for physical needs. The disciples had to learn that the kingdom of God had also to do with man's physical wants. A great crowd follow Jesus and his little company into a " desert place," or place sparsely in- 1 The following story of the blind man healed, which was taken from the older source, is here introduced by Matthew to enforce the same lesson that Jesus did not court mere notorietj' as a healer. "Jesus strictly charged them : See that no man knows it" (Matt. 9 : 30). 78 of Jesus Mark 6 : 48 habited. The number is given as five, or, as in another place, four thousand.^ The details are unimportant, the lesson is a very emphatic teaching of the truths enforced in the Sermon on the Mount, and in the directions to the messengers. Jesus makes the crowd sit down, takes what small provision there is, blesses it, and miraculously satis- fies the wants of all the multitude. The second feeding enforces the same lesson as the first, which is : " Jesus had compassion on the multitude, because they were as sheep not having a shepherd." For Jesus realized that the social anarchy and political oppression of his day was the result of the religious confusion in men's minds. They had no religious leadership, and physical want and bodily suffering were the concrete evidence of the national athe- ism. Yet the " multitude " was hungry for God. (12) Jestis Walks upon the Water (Matt. 14: 22-34; Mark 6 : 45-54) Jesus compels the disciples to enter the boat and with- out him to go to the other side. The wind is against them, and as they row Jesus appears. To their fright he addresses the words that mark the moral meaning of the 1 This account of the second feeding is one of Mark's few reduplications, if it is such. The details of the story differ, five thousand— four thousand ; five loaves and two fishes— seven loaves and small fishes ; twelve baskets — seven baskets. Yet such is the difficulty in finding a place for the story and in accounting for the second surprise of the disciples that its omission by Luke is regarded by many, if not by most students, as correct. 79 Mark 7 : 28 The Messages wonder, " Be of good cheer, it is I, be not afraid ! " It is remarkable that the narrative of Mark, based as commonly supposed upon the Peter-traditions, leaves out an episode related of Peter by Matthew. In hasty eagerness Peter asks to come to Jesus on the water. Jesus bids him come, but when the waves are faced, Peter's faith fails. Jesus grasps his hand, and both entering the boat they soon with the others reach the land. Jesus's saying to Peter is characteristic, " O you of little faith, why did you doubt ? " Matthew adds that the conviction of all was that they had to do with a Son of God. On his landing Jesus is at once surrounded by the sick and possessed who wish to touch even the hem of his garment and be healed. His fame goes out everywhere (Matt. 15 : i) and scribes and Phar- isees hear of him. (13) The Woman Healed on the Sabbath (Luke 13 : IO-17) There is no reason for doubting the separate character of this miracle from that given in Mark 3 : 1-3, which differs so entirely from it. Jesus was in constant conflict with the formal Sabbatarianism of the ecclesiastical world, as indeed Paul was later ; but it is impossible to say where this miracle belongs. It may have been in Judea, or per- haps in close connection with the scenes described by Matthew 15:1. But Jesus's answer to the indignant ruler of the synagogue, who rebuked him for healing a woman, " bound for eighteen years," is characteristic ; " You hyp- 80 of Jesus Mark 7 : 28 ocrites, does not every one of you loose his ox or his ass from the manger and water him ? Ought not this woman, bound by Satan eighteen years, to be loosed on the Sab- bath — she being a daughter of Abraham ? " The reply to the argument is not given. (14) Jesus heals a Syrophcenician Woman (Matt. 15: 21-28; Mark 7 : 24-30) Luke may have omitted this story to avoid offending his Greek readers. But the tale carries on its face the evidence of being a very early tradition. Jesus was not at this time a messenger to the world, but only to his nation. Only when Jesus was finally rejected of Israel did he or could he turn to the nations directly. Hence when Jesus finds himself in the borders of Tyre and Sidon it is not as teacher and healer to the nations but only to his own race. A poor woman of Greece or of the mixed Greek and Canaanitish blood common in the region appeals to him on behalf of her daughter. Jesus makes the seem- ingly severe rejoinder : Let the children first be filled. The relation One must not cast the children's loaf to the dogs ! o^ . J^sus primarily to ,„, , . ,, • . 1 t . . his own peo- The woman s answer fully recognizes both the position pie (Matt. of Jesus and of spiritual Israel. ^^ ' ^^^ Yes, Master, but even the dogs under the table Eat the children's crumbs ! 81 Mark 7 : 29 The Messages Jesus's reply is full of warmth : " For this saying go your way, the demon is gone " (Mark), or as Matthew has it, •• Woman, great is thy faith. Let it be to you as you wish ! " The daughter was healed. Matthew adds to Jesus's saying, " I was not sent but to the lost sheep of the house of Israel." This may not belong here, but it also bears on its face evidence of genuine character as a saying of Jesus. (15) Various Healings (Matt. 15 : 29-31 ; Mark 7 : 31 ; 8 : 22- 26) Matthew sums up for us various healings of which one perhaps is more particularly given by Mark : the case of a deaf and dumb man whom Jesus cured, using the symbols of touch to inspire and explain the nature of the faith demanded. Again Mark records for us a word of the dialect of Jesus, " Ephphatha" or " be opened ! " We find the same desire on the part of Jesus to hold his healing activity steadily in the background, as is manifested by his charging those healed to keep the matter private. In the same way in the narrative of a blind man at Bethsaida, recorded only in Mark (8 : 22-26), Jesus earnestly desires to awaken right feelings of faith in the man before he cures him, and produces the impression by the symbolism of touching and laying on of hands. Sight comes only gradually, for the man sees at first but trees 82 of Jesus Mark 9 : 7 walking. Jesus, as at other times, seeks to keep the cure quiet, telling the man he is not to go even into the village. (16) The Transfiguration and the Epileptic Boy (Matt. 17: 1-23 ; Mark 9 : 2-29 ; Luke 9 : 28-43) The startling contrasts of these two scenes have a higher unity. This is caught by Raphael's master hand in his picture of the transfiguration. {a) The Transfiguration (Matt. 17 : 1-13 ; Mark 9 : 2-13 ; Luke 9 : 28-36) This miracle forms a turning point in the history of Jesus. From henceforth two great changes take place in his ministry, (i) Of public miracles there are few, and even these refer rather to the training of the disciples than to calling Israel to repentance. (2) From now on, his mission and message broaden. Israel has practically re- jected him, and he turns to the world, which is to be reached by his Church. For this change he prepares the inner circle by taking Peter, James, and John up on a high mountain apart. There he is transfigured before them. The accounts agree substantially. Luke alone says that when Moses and Elijah talked with him the conversation was about " the decease which he was to accomplish at Jerusalem " (Luke 9 : 31). Peter proposes a permanent abode, for in his rapture, " He wist not what to answer." Then out of an overshadowing cloud came the words, 83 Mark 9 : 7 The Messaged " This is my beloved Son : hear ye him ! " ^ Matthew's addition (verse 5) to the narrative seems taken from Matthew 3 : 17. The narrative bears the imprint of Peter's own recollection of the event, as perhaps given afterward to Mark. Jesus charges secrecy as they come down from the mountain ; and gives distinct intimation regarding what the transfiguration foreshadowed of his death and rising from the dead. All of this the disciples understand very imperfectly. They ask after Elijah whom they have seen on the mount, and inquire when he is to come. Jesus says (according to Mark) that the scribes are right ; " Elijah indeed comes, and restores all things, and how is it written (also) that the Messiah must suffer ? " But he quickly corrects the impression that the appearance of Elijah on the mountain with him was the fulfilment of that prophecy. Elijah must also suffer, and this he has done. Thus they grasp the idea that John the Baptist was the Elijah predicted (Matt. 17:13)- {J}) The Epileptic Boy (Matt. 17 : 14-20 ; Mark 9 : 14-29 ; Luke 9 : 37-43) From the transfiguration to the failure of the followers ; from the lofty meditation on Messianic work and mission 1 The three versions of the voice are as follows: This is my son the beloved, in whom I am pleased, hear him. Matt. This is my son the beloved, .... hear him. Mark. This is my son the chosen, .... hear him. Luke. 84 of Jesus Mark 17: 24 to the wretchedness of the unfortunate boy was indeed a most discouraging descent. Matthew calls the case epi- lepsy and to this the symptoms correspond. But the " Narrative " and Luke see the demoniac possession which was the ordinary rude diagnosis of such disorders. The disciples were unable to effect a cure, but Jesus, sick at heart at this acceptance of him as a wonder-worker, and utter failure to realize his spiritual mission and purpose, says : " Faithless generation, how long shall I be with you, how long shall I bear with you ? Bring him to me." The poor father says, " If you can ? " Jesus says, " All things are possible to him that believes." The father cries out, " Lord, I believe, help you my unbelief ! " Again Jesus would avoid great publicity, and seeing a multitude running together he rebukes the " demon," and after some convulsions the boy is cured. The disciples inquire why they could accomplish nothing, and Jesus tells them, " This kind of thing only comes by prayer." The addition of Matthew (verse 20) sounds like a say- ing taken from the " Collection of Sayings," and may be similar to that given by Luke 17:6 in another con- nection. (17) The Tribute Money (Matt. 17: 24-27) Even very sober critics have on several grounds doubt- ed the historic character of this incident given only by Matthew. We have not always the data to exactly sepa- 8s Matt. 17 : 27 'The Messages rate some of the less well-attested stories from those whose attestation is complete. Yet critically it is too well sus- tained to be entirely passed over. It is not related, to be sure, in the miracle narrative of Mark, but the return of Jesus to Capernaum (Mark 9 : 33) gives room for it at this point. Peter, we are told, promised, in his usual impul- sive way, that Jesus would pay the half-shekel temple tax. Jesus points out to Peter the incongruity of the Messiah thus paying a temple tax. Then, however, Peter is directed by Jesus to find the temple tax in a fish's mouth. True he says, " the sons of the Kingdom are free," but to spare offence Peter is to find it and pay, which he does. 2. Replies of Jesus to Questions and Attacks. A careful examination of the accounts given us of the words of Jesus at once recalls the fact that we have only an approach to verbal accuracy in the rendering of them by our sources. These sayings were spoken in the Ara- maic dialect, and we perhaps have only a Greek transla- tion of a Hebrew translation. Nor are they always pre- sented either in the order or on the occasion of their utterance. Yet in the sententious sayings, given us by Matthew in a topical arrangement no doubt his own, and by Luke in connection either with activities which he de- sires to illustrate or with parables which he wishes to in- of Jesus Mark 2:16 terpret, we have without question the nearest approach to the actual words of our Lord. Had we these sayings in the Aramaic dialect of Northern Palestine, we would prob- ably be in actual possession of the words of Jesus. In the Galilean ministry these sayings were often, no doubt, key-notes for extended teachings ; and in connection with those teachings or with well-remembered incidents they have come down to us. Taken in the order mainly of the " Narrative," these sayings of Jesus mark the growing intensity of the opposition until the final rejection in Galilee. (i) The Call of Levi (Matt. 9 : 9-13 ; Mark 2 : 13-17 ; Luke 5 : 27-32) Jesus passing by in Capernaum sees a sub-tax-collector sitting at his little table of change. He says to him, " Follow me." The narrative of Mark calls him " Levi the son of Alphaeus," and Luke follows the narrative, but Matthew gives the better known name of Matthew. He Jesus eats 1 IT • , 1 • 1 • • 11 1 ^>^" ostra- then asks Jesus to eat with him, and invites also the only dzed classes people he had social intercourse with, the tax-contractors jo^Mark and " sinners," that is, people beyond the pale of the legal ^ ; ^s ; Luke requirements. With these Jesus and his disciples eat. The professing religious world is horror stricken that a religious teacher should thus act. " What," it exclaims, "he eats and drinks with tax-collectors and infidels!" Jesus makes the ever-memorable reply, preserved for us 87 Mark 2 : 17 The Messages by the " Narrative " (Matthew's addition ^ being evidently his own reflection). Jesus's mis- The Strong do not need a doctor sion to those ^ ^ 1 ^u -I who person- But only the sick. ally feel the I came not to call good men need of it r> ^ • , (Mark 2 : 17) But smners I (2) The Religious Value of Fasting (Matt. 9: I4-17; Mark 2: 18-22; Luke 5: 33-39) Three balanced verses are given us as the answer of Jesus to the objections of the religious world to the fact that he and his disciples did not fast. Luke overlooks the poetic form, whose Hebrew character his readers could hardly understand, and as the parable is always of special interest to him, he enlarges the parable part of the answer. But from Mark and Matthew it is not dif- ficult to reconstruct the general literary form, which may be roughly reproduced thus : The new re- Can the friends of the bridechamber mourn ?£ Kin'^^°^ While the bridegroom is with them ? dom de- Days will come when the groom is away, mands new ^nd then shall they fast. forms of •' expression ^^^^ sg^5 unfulled cloth on old clothes, (Matt. 9; 14- ' 17; Mark 2 : For the patch tears away from the coat, ^^■^^ ' oV"^^ So the rent is made worse ! 5 : 33-38) ' Matthew inserts, " But go ye and learn what this means, ' I desire mercy, and not sacrifice ' " (Hos. 6 : 6), in accordance with his habit of quoting the Old Testament. Luke adds, "to repentance," also probably an editorial addition to the text. of Jesus IMark 2 : 23 None puts wine into skins that are old For the skins would but break, And the wine be but lost, with the skins. There may have been another verse about new wine and new skins, but only the prose text remains. Luke adds a saying that may be a remembrance of the tradition pre- served in John 2 : 10 in connection with a marriage feast a taste of at Cana of Galilee. It hardly belongs here. " No man su-oysth^de- having drunk old wine desires new, for he says. The old f^feSi^^^ is better." There is no reason, however, for doubting it (Luke 5: 39) as a genuine saying of Jesus, but spoken in another con- nection ; for the whole force of the present answer of Jesus lies in his pointing out that new conditions need new expressions, and that the religious life of the King- dom will and must find forms of its own. (3) Jesus and the Sabbath Day (Matt. 12 : 1-14; Mark 2 : 23-28 ; 3 : 16 ; Luke 6 : l-il) The whole attitude of Jesus to the Sabbath was an in- dication of his fundamental thought of man's relation to God. The Sabbath was not God's day, but man's. It was not law, but social and spiritual life. Hence he was forever in conflict with conventional religiosity on this subject. One utterance has already in part been consid- ered (page 73). These sayings are of great importance. The disciples going through the field rub grain in their 89 Mark 2 : 24 The Messages hands and eat. They thus break the law forbidding har- vesting on the Sabbath. The Pharisees object. Jesus points out how David under pressing circumstances broke the law, and was yet judged guiltless. ^ For he took the shew bread and ate it and gave it to his followers. Jesus sums up the conclusion in a little strophe : The purpose The Sabbath was made for man, biti?(Ma« ^^^ "°^ "^^^ ^°^ *^^ Sabbath. 12 : 8 ; Mark The Lord of the Sabbath is then, V\Ski^ \ Surely the son of Man. 2 The other saying is given by Matthew, and in part in another place by Luke (14: 5), and the closing saying is also in the narrative. It is not possible to do more than guess at the form this well-remembered saying had in the " Collection of Sayings." Jesus asks, " What one of you having a sheep and if it fall into a pit on the Sabbath day, will he not lay hold on it and lift it out ? Of how much more value then is a man than a sheep ? " The poetic form finds an echo in the remembrance of the closing say- All service in ing preserved in the narrative of Mark : keeping with the aim of Is it lawful on the Sabbath the Sabbath ^ ^ ^ to ^^ jl (Matt. 12: II, *> 12) To save life or to kill ? * The Mark "Narrative " is reproduced almost verbally by Matthew and Luke, but they omit Mark's slip about Abiathar, who is put by Mark for Ahimelek (i Sam. 21 : 1-6). And Matthew quite characteristically expands the answer by a reference again to Hosea 6 : 6 (cf. page 88). ' For the meaning of " son of man" see page 72. 90 of Jesus Matthew (4) John the Baptist and his Doudts (Maitt. II : 2-23; Luke 7: 18-35) A striking series of sayings are preserved for us by Matthew and Luke, and are taken no doubt from a part of the " Collection of Sayings " which Mark did not use. The verbal agreements are so many while the differences are yet so striking in Matthew's and Luke's versions, that it is evident that they wrote independently of each other, but that each used matter known to both of them in writ- ten form. By examination of the comments and addi- tions of Matthew and Luke we may approximate to the early literary form which both found before them. John hears in prison of Jesus and his works and sends disciples to ask, " Are you the Messiah coming, or must we look for another ? " Jesus answers : "Go tell John what you have seen and heard." Then follows in exalted prophetic strain the exultation over the new message : The blind see and the lame walk, Happy is the The lepers are cleansed and the deaf hear, believer in rr,, , , . , , , ,• J, me who IS The dead are raised and the poor evangelized, unshaken by Blessed the one not scandalized in me ! doubt (Matt. 11:5,0; Luke 7 : 22, 23) What went ye into the desert to see ? A reed shaken by wind ! What went ye (into the desert) to see ? A man gorgeously garbed ! The gorgeously garbed are in courts ! 91 Matt. 11:7 The Messaged You found in But what went ye (into the desert) to see ? Jo'^" kU^*^^"^ ^ prophet, yea, more than a prophet ; 1 nor a fop Born of woman is none greater than John ; (Matt. II : 7, Ygt thg least in the Kingdom of God 8; Luke 7: , , , . 24, 25) Is greater than he ! (5) Jesus Anointed by a Forgiven Wotnan (Luke 7 : 36-50) In Luke alone we have given us a parable in connec- tion vi^ith the anointing of Jesus's feet by a woman who " was a sinner." ^ Jesus tells of a debtor owing five hun- dred pence, and another fifty. The creditor forgives both. Which, asks Jesus of the Pharisee, Simon, is likely to love most. Simon answers, he who was forgiven most. Jesus then turns to the woman and to Simon, and utters the saying, whose literary form as preserved in Luke's ac- count is as follows : The contrast You gave me no water for my feet ; between gj^g j^^g washed my feet with her tears, Jesus s re- ■" ception by And dried them with her hair, his Phari- saic host and You gave me no kiss ; " who was a ^^^ ^^^ unceasingly kissed my feet. sinner" (Luke 7 : 44- 1 The addition : " This is he of whom it is written, Behold I send my mes- 4°) senger before thy face, who shall prepare thy way before thee " (Mai. 3 : i), although in both Matthew and Luke, is an evident interruption of the prophetic measure. * This anointing is so distinct in character, motive, and place from the anointing at Bethany, that any identification with it seems excluded (cf. John 12: 1-8). 92 of Jesus Mark 3 : 22 You anointed not my head ; She has anointed my feet with oil. (Therefore I tell you) Love the ,_.,., c ' basis of for- Her sms which are many are forgiven, giveness For she loved much. (Luke 7 : 47) To whom little is forgiven He loves but little ! To the woman he says, "Your sins are forgiven!" To which those about say among themselves, " Who is this that even forgives sins ? " Jesus, however, makes emphatic his commendation to the woman, " Your faith has saved you, go in peace ! " (6) Jesus Accused of being in League with Beelzebub (Matt. 12 : 22-37 ; Mark 3 : 22-30; Luke ii : 14-36) In Matthew's account we have a combination of the ** Narrative " of Mark and the " Collection of Sayings " as Luke used it. Hence it is not difficult to restore the strophical arrangement of most of Jesus's reply. The in- cident is striking. Jesus cures a dumb man whom the scribes and Pharisees consider " possessed " by a demon of dumbness. They accuse Jesus of exorcism by the power of Beelzebub. In a series of sayings of different measure and character, perhaps collected from various like occasions, the charge is repelled. We arrange from Mark 3 : 23 The Messages the " Narrative," and the " Collection of Sayings " as fol- lows : How can Satan cast out Satan ? If I were If ^ kingdom is divided against itself Satan I That kingdom cannot stand ! undo his If ^ house is divided against itself works _ That house cannot stand ! 26 ^Mark 3^: If Satan is divided against himself 23-26; Luke Satan cannot stand ! 11:17, 18) Thus Jesus points out that Satan then has an end if he casts out demons by his power. By God's If I by Beelzebub cast out demons, might alone By whom do your sons cast them out ? ^rcor^' They are your judges! (Matt. 12 : 27 ; Luke ii : None can enter a strong man's house And spoil his goods, Only he who Save he first bind the strong man, has over- Th&n he can spoil his goods. come Satan ^ =» can do what I do (Matt. He that is not with me is against me, Mark 3:27; ^^ *^* gathereth not with me scattereth.» Luke II : 21, Then the narrative, as cited by Matthew, gives us the most solemn warning Jesus ever uttered. He points out that the rejection of his personal claims might take place 1 The Luke saying that follows (11 : 24-26) is used by Matthew in another connection (Matt. 12 : 43-45). 94 of Jesus Mark 3 : 30 through ignorance and be forgiven. But to call good Failure to evil and to reject the fact of living inspiration was to bias- Sd's^eJ^ice pheme against that Spirit of Holiness which alone gave JJ o^pposkfon Israel's history significance. ** I tell you," he says : tome (Matt. II : 23) " All things will be pardoned the sons of men, The sins and blasphemies they have blasphemed. Who, however, blasphemes the Spirit of Holiness, The deliber- He hath never forgiveness, ate rejection ° of holiness He hath committed the sin of the ages." unforgiv- able (Mark 3 : 28-30) There then follow in Matthew's account sayings found in Luke 6 : 43-45 and taken from the " Collection of Say- ings." By combining the two versions we may recon- struct as follows : No good tree bringeth forth bad fruit, Acts are the No bad tree bringeth forth good fruit ; ;[^« J^^^^^J;. Of thorns men do not get figs, acter (Matt. Nor of brambles gather they grapes ; i^ *, 33 : _ The tree then is known by its fruit ! ^ J Dr. Briggs arranges the following two sayings thus : The good man out of his good treasure bringeth forth good things; The evil man out of his evil treasure bringeth forth evil things; For out of the abundance of the heart the mouth speaketh. Every idle word that men speak They shall give account thereof in the judgment ; For by thy words thou shalt be justified. And by thy words thou shalt be condemned. 95 Mark 3 : 20 The Messages (7) The Family of Jesus (Matt. 12 : 46-50 ; Mark 3 : 20, 21 ; 31.34; Luke 8: 19-21) It is characteristic of the later date of Matthew and Luke that they omit the remembrance that even Jesus's own relatives thought him beside himself (Mark 3 : 20, 21) ; but all use the remarkable saying with which Jesus an- Devotion to swers the question, Who is my mother and my brethren. oJcHs^f He says, looking round no doubt at the disciples : one real ^^^a\.- Behold my mother and my brethren, (Mark 3: For whoever will do the will of God, 34» 35) He is my mother and my brethren ! ' (8) Jesus is Rejected in Nazareth (Matt. 13 : 53-58 ; Mark 6 : 1-6 ; Luke 4 : 24) The rejection of Jesus by the villagers in his own home was because of their intimate knowledge of his family. " Why," they said, " should this son of a carpenter, whose relatives were with us, have special power or wisdom ? " The reply given in Luke 4 : 23, " Physician heal thyself," is obscure, and the reply in Mark 6 : 4 is corrected and put in a shorter form by Matthew. But in the " Sayings of our Lord " "^ we have probably the full form hinted at 1 Luke and Matthew expand and interpret the saying, as is their habit. 2 " The Sayings of our Lord " is an instructive collection of sayings eight in number found by Messrs. Grenfell and Hunt and published by them in 1897. It is an early Greek pap}M-us of ancient (A. D. 150 to 300) date. 96 of Jesus Mark 7 : 6 by Luke and given in part by Mark. This full form is then as follows : A prophet is not acceptable in his own fatherland, Familiarity •VT , , ■ • J , , , 1 • with the Nor does a physician do cures on those who know him. messenger makes men ,_,,, . . ,. ., , blind to the Mark s form is, " A prophet is not without honor save message in his own country, and among his own kin and in his own ^y^j^Maric* house." Matthew omits, " save in his own country," but^ • 4) even his form indicates expansion of the terse original saying. (9) Ritual Washings (Matt. 15 : 1-20 ; Mark 7 : 1-23) The ecclesiastical criticism of Jesus and his disciples always found material in his freedom from the trammels of conventional religious life. This freedom Jesus de- manded for himself and taught to his disciples. Keeping the Sabbath day, habits of fasting, and the neglect of ritual washings were constant subjects for friction. The narrative followed by Matthew tells how " Pharisees and certain of the scribes " come down from Jerusalem, and wish to impose their views .on Jesus. They criticise his disciples for eating with ritually unwashed hands — a tra- dition well-nigh impossible for the laboring class to main- tain. Regarding these traditions, including " washing of pots," Jesus takes them sharply to task by quoting from Isaiah 29:13 (Mark's quotation is from the Septuagint 97 Mark 7 : 6 The Messages Greek version), " You hypocrites ! Well did Isaiah say of you, Formalism The people honor me with the lips the hum?n ^"* *^^^'" ^^^^* ^^ ^^^ ^^°"^ "^^' for the di- But in vain do they worship me, ^^."1/^^^*'"^ Teaching as doctrine the commandments of men ! " These he then illustrates by examples of rabbinical escape from moral obligation by punctilious fulfilment of the conventional religious requirements. The human You reject the commandment of God element That vou may keep your traditions ! dnves out "' the divine (Mark 7: 8) For instance: Moses enforces the honoring of parents, which includes their support. You escape that by claim- ing exemption on the ground of presents {corban) to the Temple. " Does that honor your parents ? " Then turn- ing to the crowd he gives them warning in a memorable strophe. Not things entering the mouth defile a man, But things going out of the mouth defile a man ! This teaching seemed so radical, even to the disciples, that they come asking for an explanation. Matthew takes this occasion to insert an extract from the " Collection of Sayings " (compare Luke 6 : 39) to the effect that every plant, that is commandment or tradition, not planted by his heavenly Father would be rooted up. The traditions 98 of Jesus Mark 8: 12 therefore of the Pharisees have no permanence. And he exclaims : Let them alone, blind guides of the blind. Blind lead- But if the blind lead the blind. ers cannot be safe guides Both into the ditch must fall ! (Matt. 15 : 14) The narrative simply describes Jesus as expounding his teaching regarding the non-essential character of ex- ternal ritual and as pointing out the real defilement of do- mestic, commercial, and public life which results from moral laxity. (10) Jesus Refuses to Give a Sign (Matt. 12 : 38-45 ; Luke 11:29-32; cf. Martt. 16 : 1-4 ; Mark 8:11-12) The "Collection of Sayings" used by Matthew and Luke gives an answer to the demand for a sign on the part of the scribes and Pharisees. Matthew introduces some reflections which Luke omits, and which, no doubt, is additional material. Jesus says to this guilty generation no sign shall be given other than a plain warning respect- ing the judgment impending if they repent not. The answer is in three verses or strophes. The Greek version almost scans properly, which may point to liturgical use in the early Church. A wicked and idolatrous generation seeketh a sign. No sign shall be given save that of Jonah. As Jonah was a sign to the Ninevites, So the Son of Man is a sign to this generation. 99 Mark 8:12 The Messages Heinous is the sin of ignoring the message of a far greater teacher than Jonah (Matt. 12 : 41 ; Luke II : 32) To this generation, bUnd to spir- itual truth, no sign from heaven shall be given (Matt. 16: 3, 4 ; Mark 8 : 12) The Ninevites shall rise up in judgment ^ With this generation and condemn it. They repented at the proclamation of Jonah, And, see, a greater than Jonah is here ! The southern queen shall rise up in judgment With this generation and condemn it. She came from earth's ends to hear Solomon, And, see, a greater than Solomon is here ! In connection with the miracle of feeding the multitude Matthew introduces another answer of Jesus to the Phar- isees and Sadducees. This is taken in part from the " Nar- rative ; " and Matthew, with the strophes just quoted ring- ing in his ear, repeats a line of them which does not belong in this place. This other answer is a single strophe. Jesus points out to them that they watch the skies, and can foretell coming storms or fair weather ; but the spir- itual horizon is dark to them. The strophe may be ren- dered as follows : You know to interpret the signs of the sky, You know not to interpret the signs of the times. A generation evil and idolatrous seeketh a sign. No sign shall be given it ! And Jesus, the narrative tells us, turns sadly away. 1 Matthew's addition : " As Jonak was in the whale's belly, etc.," must be omitted, as it is, in fact, by Luke. It is simply a " marginal " note of Mat- thew's explaining the character of the sign. Luke transposes the verses, as he transposes the temptations. It is impossible to say which is the original order. 100 of Jesus Mark 8 : 27 (11) The Crisis at CcEsarea-Philippi (Matt. 16: 13-20; Mark 8:27-30; Luke 9: 18-21) In connection with what seems to have been a great turning point in the history of Jesus, when rejection after rejection forced upon him the conclusion that the Jews as a whole never could become a Messianic nation, he turns to the little band of followers who must be moulded into a Messianic force to take the place of the nation. He therefore asks them what people think him to be. The answers are very unsatisfactory. Some say Elijah, others John the Baptist, others a prophet. Then Peter, in re- sponse to the question, " Whom say ye that I am ? " an- swers unhesitatingly, " You are the Messiah ! " This unshaken faith in the Messianic mission of Jesus, even though rejected by the nation, gives rise to a hymn of ex- ultation and praise. It is given only by Matthew and has been subjected to Protestant suspicion, but it bears inter- nal evidence of being derived from an old Aramaic source, nor does it, properly interpreted, contain any of the ex- travagant dogmatic statements often extracted from it. Jesus commits to Peter as the first of a long line of faithful followers the Messianic Kingdom that was to be established in his cross and resurrection. Peter's pri- macy is one of time and not of power. Blessed art thou, Simon Barjonah ! Flesh and blood have not shown this to thee lOl (Matt. i6 17-19) Matt. 16:17 The Messages To such But my Father who dwelleth in heaven, disciples as Thou, I tell thee, art indeed Rock (Cephas or Peter). i^tmsted On such a rock will I build up my Church the estab- ^nd Hell's gates will not overcome it. Ihe kIS-"^ I will give you the keys of the Kingdom. dom of God What thou bindest on earth, Will be bound also in heaven. What thou loosest on earth, Will be loosed also in heaven ! Thus Jesus commits to a chosen few the work the na- tion should have undertaken, of loosing the chains of dark- ness and unbinding the prisoners of unrighteousness. (12) Jesus Predicts his Passion (Matt. 16 : 21-28 ; Mark 8:31; 9:1; Luke 9 : 22-27) It is not strange that from this time on the narrative exhibits Jesus as preparing his disciples for the inevitable end. The impending calamity Jesus therefore predicts in connection with the very enthusiasm Peter's confession must have aroused. He tells his disciples what the Son of Man is to suffer at the hands of ecclesiasticism and the temporal power, but predicts a rising again from the dead. He speaks openly, and uses the proverbial three days as indicating a short interval of defeat and disaster. The disciples do not understand this literally, as is evident from subsequent events. But they fully understand that calamity impends, and Peter again in his enthusiasm un- of Jesus Mark 8 : 33 dertakes to remonstrate with Jesus for foretelling even a brief period of eclipse, and says in rebuke : " Be it far from you, Master, this thing can never happen to you ! " Then the narrative abundantly substantiates the reply of Jesus, probably given to Mark by Peter himself, though Luke omits it : Get you behind me, Satan ! Rebuke of You are a scandal to me.* ^tSnuT You think not on the plane of God ideals (Matt. But on the plane of men ! Mark^S : 33) Then calling together the crowd he speaks to them as well as to his disciples in the serious impassioned words, which almost form a farewell message to Galilee, empha- sizing the absolute self-surrender required of his followers and the exalted spiritual reward which will follow such surrender. Who wishes after me to walk, Must deny himself, And carry his cross,!* And follow me. Who would save his soul,' He will lose it. 1 This line is found in Matthew but not in Mark. ' "Daily " is an addition by Luke for homiletic use. ' "Soul" or "self" or "life" may all be used for the word nephesh which Jesus, doubtless, here employed. It means the real self, the immor- tal life which we call therefore " soul." 103 Matt. i6 : 25 The Messages Reward of Who would lose his soul for my sake, absolute sur- j^e ^jy g^ve it. render a spir- itual one What will it profit a man (Matt. 16 : To gain the whole world 24 ; Luke 9 : 23) And to lose his soul ? What can a man give, As exchange for his soul ? The words of Jesus that follow are given with variations by the " Narrative " of Mark, and in Matthew and Luke. Matthew has some words of the little apocalypse in mind (cf. page 30), and Luke condenses the narrative. The words, no doubt, introduced some such apocalyptic dis- course as is given in Mark 13 : 1-37, but entirely omitted here. Those disloyal to the Messiah in the present will be rejected by him when he comes in his divine glory. The disloyal For whoever is ashamed of me and my words di'sowned'^^^^ In this evil and idolatrous 1 generation (Mark 8: i8) The Son of Man shall be ashamed of him In the coming in the glory of his Father. » Then Jesus follows with the well-remembered saying (cf. John 21 : 21-23), "Truly, I tell you there are those standing by, who shall not taste death until they see the reign of God come with power " (Mark's version). 1 The word translated here and elsewhere as "idolatrous" conveyed that idea to the minds of those to whom Jesus spoke. The Greek transla- tion is adulterous, because thus the prophets represent the sin of idolatry. 2 The addition "with the holy angels " is in all the sources, but interrupts the rhythm and is probably borrowed from the apocalyptic vision. 104 of Jesus Mark 9 : 35 (13) Who Shall be First? (Matt. 18 : 1-5; Mark 9: 33-41 ; Luke 9 : 46-50) Shortly after these various events — those at Cassarea- Philippi, the transfiguration, and the prediction of a speedy passion — the disciples begin to plan for this com- ing Kingdom. Some rivalry probably existed between Peter and James and John. The sons of Zebedee were ambitious (Matt. 20 : 20). Factions may have been formed, and the outbreak of this factional spirit is noticed by the " Narrative." The vividness of Mark's account attests its priority. They all come to Capernaum, and when in " the house " (cf. Mark 2 : i), Jesus asks them seriously about what they have been disputing along the way. Matthew, evidently thinking of James's and John's approach (Matt. 20 : 20), makes the disciples come to Jesus with the question. Jesus then rebukes them in a characteristic utterance which is one of the few sayings resembling a reduplication by Mark (cf. Mark 10 : 44) , True exalta- but hardly to be so counted, although one line is alike. Jhrough un- If anyone would be first, ^iJ^tMaJk Let him be of all the last, 9 : 35 ; cf . And of all the servant ! Luke 9 : 48) Then he takes a little child ^ and sets him in the midst Service done to the hum- saying : blest of -.TTi • u r-Mj • • Jesus's fol- Who receives one such child in my name receives me, lowers isser- Who receives me, receives not me, but him sending me ! vice to God ^ (Matt. 18:5; 1 The purpose of making the child an example differs slightly in all Mark 9 : 37 ; three gospels. With Matthew the child represents the spirit of the divine Luke 9 : 48) i8 : lo) Mark 9 : 37 The Messages The narrative of Mark quite naturally introduces at this point the next incident we shall treat (The Strange Won- der-Worker), but Matthew, omitting it, hurries on to an- other saying connected with the reference to a little child, and, although omitting the first half of the strophe (cf. page 107), he adds himself a very remarkable " child- saying " of Jesus : However " See ye despise not one of these little ones, for I tell may be (fod you their guardian angels are always beholding the face waSS ^^ "^y Father in Heaven." This Matthew makes Jesus over those enforce with the parable of the ninety and nine sheep, left who trust ^ ' ' him (Matt, in Order to seek the one lost — given by Luke m another connection (Luke 15 : 1-7) — and he closes with the pre- cious saying : " Even so it is not the will of your Father which is in heaven, that one of these little ones should perish." (14) The Strange Wonder- Worker (Mark 9 : 38-41 ; Luke 9 : 49. 50) As has been noted, Matthew hardly saw the connection here, and omits the incident of a man who heals in Jesus's name. Yet the connection is evident. A man is found who is healing in the name of Jesus, working as an exor- order. With Mark the child teaches kindness to the weak and humble fol- lowers of Jesus. With Luke the child is a rebuke to the self-seeking of the disciples. No doubt Matthew had the scene of Matthew 19 : 13-15 in mind while Luke misses Mark's point in his condensation. 106 of Jesus Mark 9 : 41 cist and casting out devils. Tlie now excited and am- bitious disciples do not want rivals in the coming King- dom. Followers who do not comply with all their conditions are forbidden as " not following with us." Am- bition was thus the motive of the forbidding, as it has been of much ecclesiastical exclusiveness ever since. So the "child-incident" is not an interruption, but was occa- sioned, doubtless, by this prohibition. Jesus resents the prohibition and says : " Forbid him not, no man can work The sUght- wonders (power) in my name, and lightly speak evil of theSIowers me. " Then Jesus discloses the full catholicity of his good sha^Uureiy news, " He that is not against us is for us ! " Then fol- be rewarded ,. ^T 1 1 • .. T- u • (Mark 9: 41) lows what Mark alone gives us : For whosoever gives you a cup of water to drink, because ye are Christ's, verily I say he shall not lose his reward." And on the other And any hand, " Who causes one of these little ones that believe Sed^SiTtt. on me to stumble, it were better for him if a great mill- ^^. '-^J^ ^^^^^ stone were hanged about his neck, and he were cast into the sea ! " (15) The Warning not to Offend (Matt. 18 : 6-10; cf. 5 : 29, 30 ; Mark 9 : 42-50 ; cf. Luke 17:2; cf. 14 : 34) The memory of an elaborate strophe is preserved to us by Mark's narrative, and is given in two forms by Mat- thew. It is easy to reproduce the original from the three versions. Mark gives nearly the original words. In the eighth line " life " is to be put for " Kingdom of God," and 107 Mark 9 : 42 The Messages The neces- sity of giv- ing up ev- erything else rather than loyalty to God and to his Kingdom (Matt. 18:9, 10 ; Mark 9 : 43-48) the refrains should be unified or else omitted.^ Perhaps the refrain indicates liturgical use. It is taken from Isaiah 66 : 24 : If your hand scandalize you, cut it off; It is good for you to enter life maimed, Rather than having two hands to enter Gehenna ! (Where the worm dieth not And the fire is not quenched.) If your foot scandahze you, cut it off ; It is good for you to enter life lame. Rather than having two feet to enter Gehenna! (Where the worm dieth not And the fire is not quenched ! ) If your eye scandalize you, pluck it out ; It is good for you to enter life one-eyed, Rather than having two eyes to enter Gehenna ! (Where the worm dieth not And the fire is not quenched ! ) The narrative of Mark adds here a saying found in shorter form in the " Collection of Sayings " as given by Matthew 5:13 and Luke 14 : 34. Mark introduces it by a saying obscure in this connection : " For every one shall be salted with fire." 2 The disciples are thought of now 1 Dr. Briggs would omit the refrains as notes of explanation to the heathen world. a We suggest the restoration of the hne omitted by the Revised Version and the reading : Every sacrifice is salted with salt Everyone shall be salted with fire ! 108 of Jesus Mark 9 : 50 by Jesus as the sole remaining medium for the realization of Messianic hope. If they do not retain their grace then there is no farther hope for the world. The " Narrative " form of the saying is : Salt is good, but if salt lose its saltness The neces- Wherewith will ye salt it ? f ^^ ^l^lt' ■' serving the Have salt in yourselves, vital princi- And have peace with each other ! fph-itull^ In the " Collection of Sayings " the last lines are omitted, g^^jo)^*'^^ and both Matthew and Luke, perhaps with Jerusalem's condition in view, add reflections on the worthlessness of such saltless salt which men cast out and tread under foot. 3. The Longer Discourses Apart from the sayings of Jesus which we can arrange in some sort of order, and which we have attached more or less loosely to historic events in the narrative, there are larger collections of Jesus's teachings which we cannot place his- torically. These are gathered by Matthew into orderly discourses, but by Luke are treated mainly as detached teachings illustrating the activity of Jesus. These say- ings, no doubt, formed an important literature in the early church. The facts of Jesus's life were known ; his sayings would be the first important things to record in written form. Matthew gathers together and arranges these say- ings in the familiar form of the Sermon on the Mount. Yet even if we did not know from Mark and Luke that 109 Matthew 5 : i The Messages these sayings were spoken at different times, it would be a natural conclusion from the fact that strophe, proverb, sententious saying, and exalted prophetic utterance all find a place in the Sermon with really no attempt to bind them into any literary unity. Matthew does, however, give di- dactic unity to the collection by arrangement of separate parts. He gives us in chapters 5:1 to 7 : 27 a complete programme for the activity of the Kingdom. We may therefore deal with the longer collection as (i) The Kingdom's Constitution ■ (a) General Introduction (Matt. 5 : 3-16 ; Luke 6 : 20-23 I '4 • 34t 3S\ " : 33) (i) The Joy of Service (Matt. 5 : 3-12 ; Luke 6 : 20-23) • Happy are the spiritually destitute ; For theirs is the Kingdom of God. ' The following table gives the passages in Luke which correspond to those of Matthew : Matt. Luke. 5:1,2 6:17 5 '• 3-12 6 : 20-23 5:13-16 14 : 34 fF. and 11 : 33 5 : 17-20 16: 17 5 : 21-48 6:27-30; 16:18; 12 : 58 ff.; cf. 6: 32 and 6:35 6 : 1-18 11: 2-4 6 : 19-34 II : 34 f. ; 12 : 22-34; 16: 13 7:1-6 6:37; 6:41 ff. 7:7-11 II : 9-13 7:12 6:31 7 : 13-23 6 : 43 ft. ; 13 : 23-26 7 : 24-27 6 : 47-49 7:28 7- I * Luke treats this series of blessings so differently as to suggest an Aramaic original as the basis of both. It has been suggested that this orig- IIO of Jesus Matthew 5 : 6 Happy are those that mourn ; For they shall be comforted. Happy are the gentle ; For they shall inherit the earth. Happy are those that hunger ' for righteousness ; For they shall be filled. Happy are the pitiful ; For they shall obtain pity. Happy are the honest in heart ; For they shall see God. Happy are those estabhshing peace ; For they shall be called sons of God. Happy are those persecuted for righteousness ; For theirs is the Kingdom of God. Happy are you when men persecute you ; 2 For great is your reward in heaven. inalmay be had by combining Luke and Matthew's "Blessings" "Woes" in antithetical strophes (Dr. Briggs) and reading as follows : The bless- ings of the Kingdom are such that the contrasts of this life only will heighten the joy of the ultimate tri- umph (Matt. 5 : 3- 12; Luke 6 : 20-23) and Blessed are ye poor : for yours is the Kingdom of God. Blessed are ye that hunger : for ye shall be filled. Blessed are ye that weep : for ye shall laugh. Blessed are ye when men shall hate you, For in same manner did their fathers unto the prophets. II Woe unto you rich, for ye have received your consolation. Woe unto you that are full, for ye shall hunger. Woe unto ye that laugh, for ye shall (mourn and) weep. Woe, when all men shall speak well of you. For in same manner did their fathers to the false prophets. 1 (and thirst). " Matthew expands by introducing the words " reproach you " "and say all manner of evil against you falsely for my sake," and also adds, " for so persecuted they the prophets which were before you." Ill Matthew 5 : 17 The Messages (2) The Duty of Service (Matt. 5 : 13-16 ; Luke 14 : 34 ; 11 : 33 ; Mark 9 : 50) Thedis- To the disciples these words are addressed : " You are th?saSS the preserving salt in a corrupted dying world. If you ccHTu^so-^ are yourselves no longer salt, how can anyone season you ? ciety (Matt. You are worthless. God can do nothing but cast you out '^^'^ to be trodden under men's feet. You are the spiritual light of the world in darkness. A history of past civic achievement cannot be hidden. God set a city on a hill (Jerusalem). He meant it to light the world. Men do not light a candle and put it under a shade, but on a stand. It is the duty of those with a divine revelation to let it shine, that men seeing the revelation made manifest by your good works may glorify your Father which is in heaven."^ {b) yesus's Attitude to Judaism (Matt. 5 : 17-48 ; Luke 6 : 27-36 ; 16 : 17) (i) Priiuiples Jesus lays it down as a principle, " You must not sup- pose from my free treatment of the law that I came either to destroy the law or the prophets. I came not to destroy 1 The "salt" and "lamp" sayings have two diflFerent applications. In Jesus's earlier ministry he seems to have thought of Israel as the Messianic "salt," Jerusalem as the "city on a hill" to light the world. Later on he had to turn to a little gathered group to do what Israel refused to do. These became the " salt." For Matthew this distinction was clearly lost. 112 of Jesus Matthew 5 : i8 but to fill out their true purpose, and give them their The law so higher meaning. The real law and the real messages of voives spirit- the prophets are everlasting. Heaven and earth will pass pfes^wSr" away before the smallest dot over an i of the eternal prin- "^^f «■ ^^ ^ ^ destroyed, ciples involved passes away. These must all not only be i come to seen but lived up to, so that anyone breaking the smallest prindpie?to one of these eternal principles, and deliberately teaching wfcaib at men to do so will be the least in the coming: Divine Order, *^'^ p°^"* *" cannot see but anyone living up to these and teaching them will be the Divine great in the Divine Order. But if you think the traditional (Matt, s : ecclesiastical interpretation of the religious life is enough, [6?°^) " ^ you are very much mistaken. Unless your loving right- eousness greatly exceeds the interpretation of it given by the professional religious teachers and theologians, you will never enter the Divine Order.^ 1 This paraphrase takes no account of the literary forms which underlie Matthew's treatment of his theme. He has so expanded the sayings for homiletical purposes that we can only surmise the authentic character of much of them, as, for example, Think not I came to destroy the law ; I came to fulfil. Whoso shall break one of these least commandments, He shall be called least in the Kingdom of heaven. Whoso shall do the commandments, He shall be called great in the Kingdom of heaven. Except your righteousness exceed that of the scribes. Ye shall not enter the Kingdom of heaven. 113 Matthew 5 : 21 The Messages (2) Illustrations of iJtese Principles (Matt. 5 : 21-48) Murder pro- For instance, you have heard that from time immemorial Se? ^H™ it was forbidden to murder. And whoever commits murder who has jg jj^ danger of judgment. Now I tell you that you must go hate and to much deeper than the act of actual murder. The root of express his , . , , • 1 1 • r n 1 • • hate by that IS hate. Anyone angry with his fellow subject in has begunto the Diviuc Order will endanger his soul in that Divine Or- ReH*^?ous *^^^* -^"y expressions of contempt or anger will be treated life is impos- as the roots of murder and will expose you to the danger sible until , , , , . 1 1 1 .^-.i • . you are free of judgment and ultimate moral death. There is no gain bur™e*n of in trying to attend to any religious duty while your atti- hate{Matt. ^^^^ toward a fellow member in the Divine Order is 5 • 21-20) wrong, so abandon that and go first and set the matter right with your fellow member, then go and attend to your religious duty. Similarly if you have in any way injured another, go quickly and make the matter right, for the inevitable judgment may at any time overtake you, and you become hopelessly involved in the meshes of the moral net, from which you cannot escape until the utter- Adulte be- "^^^t reparation has been made. gins in the So you have heard it said : Thou shalt not commit mind, and , , -r^ x n the guilt is adultery. But I tell you you must go deeper than that. dlsi^e.^^The '^^e act of adultery is only indicative of the criminal state lustful look Qf mind, which is the real sin. In the very act of a lust- is the wicked ^ thing that f ul look you havc already committed the essential sin of defiles , , . , -1^ . ,. . (Matt. 5 : 27) adultery in your heart. No inclination, no passion must 114 of Jesus Matthew 5 : 30 be so dear to you that you will not sacrifice it rather than enter morally lame into the Divine Order. (Here follows a version of the strophe given on page 108 and evidently oft quoted.) As for the legalized adultery sanctioned by Divorce is the traditional divorce, I tell you that anyone putting away (Matt^^" 2) his wife, except for fornication, and marrying again com- mits adultery whether divorced or not, and makes her an adulteress, and whoever marries the divorced woman commits adultery also. You have heard it said to older times : You shall not An oath break your oaths, but must pay them to Jehovah. I assure no°melnhi7 you that in the coming Divine Order an oath will have no b^^Jfen meaning. You ought not to swear at all, neither by ah things heaven, for that is God's throne, nor by earth, for that is and you^ ' his footstool, nor by Jerusalem, for that is the city of the righ^ "o use Kingdom's King, nor by your hair, for this sign of youth ^^^^ \^^ or age you cannot change. In the Divine Order all yo^^" ^ord things are sacred. Your " yes " and " no " ought to be as * ' ^ ' ^^ sacred as the most solemn vow. Any attempted strength- ening of these introduces degrees of trustworthiness im- possible in the Divine Order. You have heard it said to older times : An eye for an in the Di- eye, and a tooth for a tooth. But I tell you as members lien the op- of the coming Divine Order that you are not to resist ^g^^Sarmed evil with violence. If anyone strikes you on the rieht ^y giving ,,., ,,,,., niore than is cheek simply turn the left to him also. If anyone takes asked your under tunic, even give him your costly upper robe. 38^42"" ^ ' 115 Matthew 5 : 48 The Messages Does anyone compel you to do courier work one mile for him, go twice that with him. Give to him that asks of you, and if anyone wishes to borrow from you do not Love goes turn away ! who°h?v?uf You have heard it said in old times : " Thou shalt love fhe^dTvlne^' thy neighbor and hate thine enemy ! " But I say to you degree in as members in the Divine Order, love your enemies and enemy pray for those using you badly, for thus you will prove Js)*"* ^''*^' yourselves to be the real sons of a heavenly Father who sends his sun to shine upon the good and the bad, and makes it rain on the just and the unjust. What would mark you as in any way especially loving if you only loved those who love you ? Those beyond the pale of the law do that ! If you give kindly greetings only to those who are your fellow members in the Divine Order, what marks you as having any wider purpose 1 The nations about do all that. You as members in a Divine Order are to be perfect even as your Heavenly Father is perfect. ^ By combining these last two paragraphs as given in Matthew 5 : 44-48 and in Luke 6 : 27-36 we recognize an early hymn of love : If ye love those that love you, what thank have you ; For even sinners love those who love them. If you lend where you hope to receive, what thank have you ; 1 In this section also the paraphrase has taken no account of the original literary form which may be surmised by comparison with Luke's use of the 116 of Jesus Matthew 6 : i For sinners lend to sinners to get again. If you salute only your brethren, what thank have you ; For sinners salute sinners just the same. But love those hating you, and your thanks will be great And ye shall be sons of the Most High. Be ye therefore merciful as your Father is merciful. {c) Wherein Consists Perfection f (Matt. 6 : 1-18 ; Luke 12 : 2-4) (i) Not in Outward Exercises (Matt. 6 : 1-18) Certainly perfection consists not in the showy religious avoids pub- exercises done for effect which constitute so large a part g^'J^ <^^"- of the prevailing life. When you seek religious perfection same "Collection of Sayings." (Cf. page 108 for the "scandal saying.") Thus verses 34-37 suggest by analogy some such arrangement as this : Swear not at all ! Not by heaven — it is God's throne. Not by earth — it is his footstool. Not by Jerusalem — it is the city of the king. Not by thy head — thou canst not change a hair. Let your speech be yea and nay, More than this comes of evil ! And again ; Resist not him that is evil. Who smites thy right cheek Turn to him the left. Who takes thy coat Let him take thy cloak. Who impresses you for one mile Go with him two. Give to him asking thee, From him borrowing turn not away ! 117 Matthew 6 : 9 The Messages you are not to do your good works before men, in order that you may be seen doing them. In that case you get your reward from those to whom you do your good works, but not from your Father in heaven. The mod- When you give do not go trumpeting it about, as so giffs (M°att. many hypocrites do, in the synagogues and in the streets, ^■^^ that they may have praise from men. They get what they seek. But when you give, let not your right hand even know that your left hand is giving — such must be the privacy of your charity. And your Father who sees all things, even those done in secrecy, will reward you. The secrecy So also when you pray, do not follow the example of prayer Certain hypocrites, who love to stand up and pray in (Matt. 6 : 5) prayer-meetings and at public places, that men may see them. They get what they seek. But do you when you pray go to your room, closing the door, and your Father who sees in secret will recompense you. And so do not make long prayers with endless repetitions as pagans do. They think they will be heard because of many words. Your Father knows what you really need, before you ask Our Lord's him. Thus shall you pray : Prayer S^.^Luki ^' Our Father which art in heaven,* II : 2-4) Hallowed be thy name. » There are two forms of the Lord's Prayer; that of Matthew is the longer and possibly the one used early in the liturgical service, but the shorter form of Luke is more probably the original, since a prayer in the words of the Master would not be lightly condensed. 118 of Jesus Matthew 6 : lo Thy Kingdom come ; Thy will be done, As in Heaven so on earth. Give us this day our daily bread ; Forgive us our debts, As we also forgive our debtors ! For if you forgive men the wrong things they do, so will your heavenly Father forgive you your wrong doing. So also when you fast, do not do as these hypocrites True fasting do, who make a long face that men may see how pious pl?ade they are. I tell you they have what they seek. But^^^"- ^^^^^ when you fast act naturally, and though men will not see you, your Father who sees in secret will recom- pense you.^ (2) Perfection Consists in Trust toward God (Matt. 6 : 19-34 ; Luke 12 : 33 ; II : 34; 16: 13; 12:22-32) The sons of the Divine Order are not to lay up treasure Earthly on earth, subject to its losses and its anxieties. ThCmtSt^not eternal world is to be their treasure-house, for where the affSion^ treasure is the affections centre. The whole outlook on God is our Master and life depends on the central vision. If the eye be dark and not mam- untrustworthy so that vision is obscured, the body is full 6^19-24)^ of darkness. God alone must be our master, not mam- • In this section Matthew has, as is his custom, elaborated for homi- letic and explanatory purposes. Luke does not give the lines, so we 119 Matthew 6 : 28 The Messages mon, and it is impossible to serve both. Hence there must be no destructive anxiety about raiment or food or Godwin drink. Our wants will be abundantly provided for, if aiTiegitimate wc would Only belicve it. The birds are cared for, and wants if we ^yg ^^-g Qf more value than they. In fact our helplessness trust and ^ ^ obey him should teach US faith. We cannot compete in beauty 34)^ ^' ' ^^' with the flowers, which God clothes. Then why are you anxious about your clothes ? Look at the scarlet field- flowers, how they grow, they neither toil nor spin, yet I can only surmise the form. It may have been some such arrangement as this : -. When thou doest alms, be not as the hypocrites. Sounding trumpets before them to have glory of men. •' Truly, I tell you, they have their reward. A When thou dqes^alms, let thine alms be in secret; -(Lc^y^-ft^iC) , .j-cri- .. .. )A nd thy Father which seeth in secret. He will reward thee. ,, / ■^" When thou prayest, be not as the hj^jocrites; Who pray in the streets to have glory of men. That they may be seen of them. -'' When thou prayest, enter thy chamber; "'"■' -~^'->"-=«-> ■ And thy Father which seeth in secret, / He will reward thee. When thou fastest, be not as the hypocrites ; Who affect a sad countenance to have glory of men.^^ Truly, I tell you, they have their reward. When thou fastest, wash and anoint thyself, . ^c->»w».y/ And thy Father which seeth in secret. He will reward thee. 120 of Jesus Matthew 6 : 29 tell you Solomon in all his glory was not clothed like one of these. If God so clothed the grass which blooms to- day and to-morrow is burnt, will he not clothe you, faith- less ones ! Do not then be concerned, saying, what shall we eat, and what shall we drink, and how shall we dress ourselves ? The pagans seek these things, but your heavenly Father knows your need of them. Seek, how- ever, first his Divine Order, and his righteousness, and you will get all these things. Do not worry too much for the future. Each day has its proper cares, and sufficient for each day is its evil.^ 1 The section Matthew 6 : 19-34 is largely made up of poetical sayings preserved very faithfully by Matthew. a Lay not up treasure on earth, Where moth and rust consume, And thieves break through and steal : But lay up treasures in heaven. Where moth and rust do not consume, Nor thieves break through and steal. Where your treasure is. There is your heart. b The body's lamp is the eye. If the eye be honest The whole body is lighted. If the eye be bad The whole body is darkened. If thy light be darkness How great is that darkness. 121 Matthew 7 : i TA^ Messages (3) Perfection Involves Love to Men (Matt. 7 : 1-6 ; Luke 6 : 37-42) Our stand- Jcsus condcmns all passing of judgment by children of ment wiu b? ^^^ Divine Order. The strophe by using Luke's version, "sed against jj- jg fairly easy to restore. ^ 7:1-5) * The standards by which we judge and condemn men c No man can serve two masters. He will hate the one and love the other, Or he will hold to one and despise the other; Ye cannot serve God and mammon. d Take no thought for yourself. What ye shall eat. Take no thought for your body, What ye shall wear. The self is more than food. The body more than clothes. 1 Judge not, and ye shall not be judged. ' Condemn not, that ye be not condemned. With what judgment ye judge. Ye shall be judged. With what measure ye mete. Ye shall be measured. Why look at the mote in your brother's eye And regard not the beam in your own ? Or how say to your brother, lo here ! Let me cast out the mote from your eye, And you see not the beam in your own ! Thou hypocrite ! cast out the beam from your eye. And see clearly to cast out the mote in your brother's. 122 of Jesus Matthew 7 : 6 will be infallibly turned against us. We have enough to do with our own weaknesses without condemning our brothers. (4) A Warning to Teachers (Matt. 7 : 6) Jesus then warns men against casting their holy coun- Teaching sels before those whom they regard as dogs, or of fling- ^mpathetic ing their pearls before those whom they consider swine. ^^^"•7' ^^ This is not the way to influence men. They may trample these things under foot — then turn and rend you ! ^ {d) God's Response to Trust (Matt. 7:7-11; Luke 11 : 9-13) God is more thoughtful than the earthly parent who God, more will not give a stone for bread, or a serpent for fish. an^Sfthiy" We therefore must ask and it will be given to us. Ad- as we*aS^^' mission to the Divine Order is open to anyone knocking, (Matt. 7 : 7- and whoever seeks it will find it.^ * As Matthew inserts this here, it seems a warning against loveless and unsympathetic criticism, and any contemptuous offer of the gospel to men despised. The sons of the Divine Order should despise none. 2 The form of Luke's version suggests as the original the following ver- sion : Ask, it shall be given you ! Seek, ye shall find ! Knock, it shall be opened to you ! To him asking is given, He that seeketh shall find, To him knocking is opened. 123 Matthew 7:19 The Messages {e) Man's Duty to Man (Matt. 7 : 12 ; Luke 6 : 31) ^^^?.°,^^*" All thinsfs whatsoever ye would that men should do rule (Matt. *> -^ . , . . , 7 : 12) unto you, even so do ye also unto them : for this is the law and the prophets. (/) The Invitation to the Kingdom (Matt. 7 : 13, 14 ; cf. Luke 13 •• 24) The way to jesus wams his disciples that the way of failure and ruin IS easy. •' ^ •' The way to ruin is broad and easy to find. Many are travelling that (Ma«. ^\ 13, way. The way of the Divine Order that leads to life is It : ^S^"^ narrow and not easy to discover, and only a few find it out.i (g) A Warning Against False Invitations (Matt, 7: 15-23; cf. Luke 6 : 43 ; Matt. 12 : 33) False teach- Jesus wams against the many false teachers, who are d?t^Sd by wolves in sheep's clothing. The test was not their con- Ind'thrbad Session of faith but their life by which they were to be wiUsureiy tried.^ be discov- ered and de- 1 -pj^g Iqj^ may have been some such measure as this : stroyed ^ (Matt. 7 : IS- Wide is the gate, 23) Broad is the way, That leads to destruction, And many are those that enter it. But narrow the gate And straightened the way That leadeth to Hfe, And few be they that find it. ' Here occurs a strophe (Matt. 12 : 33) arranged and translated elsewhere (cf. page 95). 124 of Jesus Matthew 7:21 Every bad tree is cut down and cast into the fire, hence by their fruits you shall know them. It is not loud pro- fessions of attachments to me that will constitute entrance to the Divine Order, but doing God's will. Many will conjure with my name, and claim to have wrought mir- acles by my spirit, whom I must utterly disown and send away as workers of iniquity. {h) The Closing Warning (Matt. 7 : 24-27 ^ ; Luke 6 : 47-49) It is very easy to come to me and hear my words, but Hearing is the doing is harder. But anyone who comes and does, fg^hard °^"^ is like a man who spares no pains to build his house on^^^"-^-^^^ a rock. The rain falls, the floods come, the wind blows ; but his house stands. It is built on a rock. But anyone hearing my words and not doing them is like a man who 1 Dr. Briggs arranges this closing scene thus : Every one which heareth these words of mine and doeth them. Shall be likened unto a wise man, Who built his house upon a rock : And the rain descended and the floods came, And the winds blew, and beat upon that house ; And it fell not : for it was founded upon the rock. 2 But every one which heareth these words of mine and doeth them not, Shall be likened unto a fooUsh man, Who built his house upon the sand : And the rain descended and the floods came. And the winds blew, and beat upon that house : And it fell, and great was the fall thereof 1 Matthew lo : 5 The Messages builds his house on sand, and the rain falls, the floods come, and the winds beat against the house and it falls and great is its ruin. (2) Discourse of Directions to Missionaries As Matthew once before (page no) interrupted the course of the narrative to introduce unclassified sayings of Jesus taken, doubtless, from the old " Collection of Sayings," so also in connection with the list of apostles, which he gives us in 10 : 2-4, we are furnished with a group of directions to those whom Jesus sends out as his missionaries. Mark and Luke distribute these sayings quite widely and over different missionary sendings. But Matthew, according to his habit of orderly arrangement, classifies them under several heads : a. The Need of the Nation. Matt. 9 : 37, 38 ; Luke 10 : 2. b. The Messenger's Preparation. Matt. 10 : 5-15 ; Luke 9 : 3-5. c. The Danger of the Mission. Matt. 10 : 16-23 I Luke 21 : 12- 19 ; cf. Mark 13 : 9-13. d. The Messenger's Strength. Matt. 10 : 24-33 ; Luke 12 : 2-9. e. The Seriousness of the Mission. Matt. 10 : 34-39 ; Luke 12 : 52. SZ- / The Sender who Rewards. Matt. 10 : 40-42 ; cf. Mark 9 : 37- 41, and Luke 9 : 48. Thus in the places where Matthew draws upon the " Narrative," we may notice the entirely different use to which he and Luke put the same sayings. 126 of Jesus Matthew 9 : 37 (as) The Need of the Nation (Matt. 9 : 37, 38 ; Luke 10 : 2) Matthew makes no distinction between the national appeal with which Jesus opened his ministry, and the uni- versal commission to all the world with which, when the nation rejected him, he closed his ministry. Both are dwelt upon, but the line drawn in the narrative is not ob- served in collecting the sayings. This discourse begins as an appeal to Israel. The disciples are not to " go to the nations " and are to avoid Samaria. But the " saying " which Matthew made use of is given also by Luke to introduce the universal mission : The harvest is great, the laborers few. The great Pray then the Lord of the harvest, motive for _ , , , mission work To send laborers into his harvest ! (Matt. 9 : 37, 38; Luke The disciples were to go to the " lost sheep of the 1° : 2) house of Israel." ^ {b) The Messenger' s Preparation (Matt. 10 : 5-15 ; Luke 9 : 3-5 ; cf Mark 6 : 8-11) Jesus directs them to go forth to their friends andTheMessi- neighbors, not to strangers, and the first appeal is to fs"to be first T_-3pl called Israel. r.t. .• ^ . (Matt. 10:5- In the way of the nations do not go, le ; Luke 9 : Samaritan cities enter not, 3-5) Go to the lost sheep of Israel's house. » The list of apostles may be from a later hand. They are found in the right setting in Mark 3 : 16. 127 Matthew lo : 17 The Messages Heal the sick and raise the dead, Cleanse the lepers, cast out devils, Freely getting, freely give. Jesus says, in effect, " I am heart-sick when I see the throngs without real spiritual leadership. Your nation pleads with you ; pray that the Father may send soon his salvation." Make no preparation as for a long journey or a strange country, but simply and naturally proclaim that the King- dom is nigh. You are not to beg from house to house, but go as guests, seeking out the " worthy." ^ There you are to abide, for the laborer is worthy of his food. You are to bring a message of peace. But if rejected, shak- ing off the dust of the city from your feet, you are to say that the Kingdom of God has come nigh to that city. " Truly, I tell you," says Jesus, "it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city ! " \c) The Dangers of the Mission (Matt. lo : 16-23 I cf. Mark 13 : 9-13 ; Luke 21 : 12-19) Discretion As shecp among wolves I send you. Be wise as ser- eSlm?ri'^^^^ pents, harmless as doves. Beware of men, however, for 16-18)' ^°* ^^^ ^"^ deliver you to their tribunals and will scourge 1 This became almost a technical word apparently for those in sympathy with the Messianic movement, and may suggest a later date than the nar- rative portion. 128 of Jesus Matthew lo : i8 you. You will have even to plead before rulers and kings as messengers to the nations,^ and when you are thus called upon to plead, do not be over-anxious about what you are to speak. In the hour of your need your Father But the will speak through you. Not you, but your Father is on fu^pport^ou the defence ! Families will be broken up, and members (^^"- ^° = 19,20) betray one another even to death. You shall be hated of all men for my sake ; but the steadfast to the end will be saved. Do not be needlessly reckless, and when they The persecu- persecute you in one city, flee to the next. You will not bTtt'erbut^en- have exhausted the possibilities of such refuge before the J^^aJj^^o- Son of Man comes, so that some city will always be open 21-23) to you. {d) The Messenger's Strength (Matt. 10 : 24-33 I Luke 12 : 2-9) It is not possible exactly to reconstruct from Luke's use of these sayings their original literary form ; but the fa- miliar balance that marks the sayings appears. Nor is the taught above the master, We are not Nor the slave above his lord. J^^""! /^*" the Master Sufficient if the taught is as the teacher, and may And the slave is as his lord. ^"f^^f l.^® did (Matt. If they call the houselord devil 10 : 24, 25) How much more those of his house. 1 Here Matthew brings in material that cannot belong to the period of the opening saying. 129 Matthew lo : 25 The Messages But all se- cret things will be made known (Matt. 10 : 26) And we are to be the proclaimers of the new revelation (Matt. 10 : 27) Merely bod- ily injury we need not fear (Matt. 10 : 28) There is nothing covered That shall not be revealed. There is nothing hidden That shall not be made known. What I tell you in darkness That proclaim in the hght. What you hear in the ear That proclaim on the housetop. Fear not those who kill the body But who cannot kill the soul ; Fear him only who destroyeth Soul and body in Gehenna. God is over great and small (Matt. 10 : 29-31) Our moral life is deter- mined by our attitude toward God in Jesus (Matt. 10 : 32. 33) Do not two sparrows cost a penny And not one falls without your Father ? Of you the very hairs are numbered, Fear not, your worth is more than sparrows. All who confess me before men I will confess before my heavenly Father. All who deny me before men I will deny before my heavenly Father. You must not expect that the pupil will be spared what the teacher must suffer. Nor is a slave more to be con- sidered than the master. You must be content to receive the same treatment as that accorded to your teacher. If they call the head of the household a devil, then the mem- bers of the household will not escape the same abuse. At 130 of Jesus Matthew lo : 35 the same time I promise you light and revelation, and you are to faithfully and publicly proclaim the things I thus reveal to you. You are not to be afraid of those who can only injure you bodily. You are, however, in constant moral peril. Fear it ! Your lives are very precious, and a Heavenly Father who guards the sparrow cares for the least detail of your life. Such power and such omni- science must make you fearless, knowing that you are worth more than sparrows to him who possesses it. The test of discipleship is this public proclamation of me. Those who obey I will acknowledge as mine to my Father, those who refuse, I shall repudiate in his pres- {/) The Seriousness of the Mission (Matt. 10:34-39; Luke 12: 52, 53) Jesus makes no effort to hide the very serious char- Divisions acter of the undertaking. "I am not come to bring fiTevitabie^'^^ peace but agitation and even strife. I will cause family ^^^"' '°- divisions ; and my cause must be treasured even above father and mother and son and daughter. He that will not take up his cross and follow me is not worthy of me." (Cf. page 103.) 131 Matthew 10 : 42 The Messages (/) The Sender who Rewards (Matt. 10 : 40-42 ; Luke 9 : 48 ; cf. Mark 9 : 37-41) Jesus closes this impressive discourse with a strophe which may be thus arranged : God takes Who finds his life shall lose it ; who °ru2°^^ ^^° ^°^^^ ^^s ^^f^ ^°^ ^^ ^^^^^ ^"^ ^*- him. He Who receives you, receives me. thos^'^whom Who receives me, receives him sending me. he sends and Who receives a prophet in a prophet's name him (mIm. Receives a prophet's reward. 10 : 40-42 ; Who receives a just man in justice's name Luke 9 : 43) Receives a just man's reward. Who gives a drink to a little one in a disciple's name Receives a disciple's reward. " You," Jesus says, " who give up seemingly all that makes life valuable, really enter into true life. Those who receive you as followers of me receive me, and in so far as they do that they receive God. Each one receives the re- ward due to his action. If anyone shows kindness to a prophet or a just man, in so far he shares the life and priv- ilege of a prophet or a just man. If anyone shows the smallest kindness to a disciple of mine, he will share the privileges of discipleship." 4. The Parables of Galilee The parables of Jesus must be interpreted as an orien- tal literary form. He often makes use of illustrative im- 132 of Jesus Matthew 13:1 ages given in a sentence or two, as when the disciples are called the " salt of the earth," or where in one or two strophes under the figure of wine in bottles of leather we are warned against putting a new message into old forms and thus spoiling both. Then there are longer and more elaborate picture-teachings, as when the Sermon on the Mount is closed with a double picture of a house built on rock as compared with one built on the sand. From these simple forms Jesus rises to the more elaborate parables proper, where a vivid story strongly sets forth a lesson. Thus the parables of the Kingdom illustrate under vari- ous figures the character and future of the coming Divine Order. The most elaborate examples of the parable are found in Luke, where with striking power fundamental religious principles are brought into the fulness of light. The world could never be quite the same after the record- ing of Jesus's story of the Good Samaritan or of his picture of Lazarus at the door of Dives. In the interpretation of the parables it is only safe to follow the one simple line of truth. The details have in general no moral or spiritual meaning. The story of Lazarus and Dives casts no light on the real condition of the eternal world. It only sets forth the transitory char- acter of earthly decisions and the lasting character of God's justice. The pressing of the details is unoriental, false to the spirit of the parable, and misleading in the extreme. 133 Matthew 13 : 10 The Messages The exact time of the parables in Jesus's ministry cannot be fixed. They are gathered rather in topical than in chronological order. In general, we may, however, divide them into three groups : (i) Those of Galilee, in which Jesus corrects the crass political conceptions rife there in regard to the nature of the coming Divine Order. (2) Those of the Perean ministry, where Jesus sets forth the character of God, sonship with God and God's demands upon his children. These must have been spoken to a band of followers varied in number and nearness of spirit- ual sympathy. They reflect the universal character of the teachings of Jesus and presume a depth of spiritual insight that his earlier teachings do not demand on the part of his hearers. (3) Those of Jerusalem, which give expression to a sense of coming judgment and doom. Over them hangs already, not only the shadow of the cross of Jesus, but the darkening shadow of Roman devastation ; and the tottering of the world's empire is foreseen with stern yet tender faith in the new Kingdom to rise on its ruins. (i) Introduction (Matt. 13 : 10-15 ; Mark 4 : 10-12, 25 ; Luke 8 : 9, 10, 18) The best introduction to the parabolic form is given in response to the question put to Jesus by his disciples, Why he used parables ? The answer is given by all three gospels, occurring 134 of Jesus Matthew 13:1 probably both in the " Narrative " and the " Collection of Sayings." Matthew dwells with greatest fulness on it. " To you," Jesus says in effect, " there has been given a special measure of spiritual capacity to receive the revela- tion of the Divine Order. The curious crowd that simply gathers about me does not have it. I speak to them in word pictures, whose truth they must see, although not realizing the full implication. They, alas, hear the words, but the meaning is lost on them. It is the old, old story, as old as the prophet Isaiah (Isaiah 6:9, 10), of the people listening but not hearing, because their hearts are hard- ened." Then Jesus employs what Calvin calls "divine irony." " I suppose this must ever be the case, lest by some chance these crowds might really understand what they all pretend to believe, and might turn from their wickedness. Now you are more especially responsible. You have some measure of spiritual discernment. Is it possible that you do not understand ? Take care : To him that hath shall be given, (Matt, 13 : From him that hath not shall be taken ^2; Mark 4 : 25 ; Luke Even that which he hath." 8 : 18) (2) The Sower and the Seed (Matt. 13 : 1-23 ; Mark 4 : 1-25 ; Luke 8: 4-18) There is one main lesson, namely, that the message of the Divine Order will find different measures of receptivity 135 Matthew 13 : 20 The Messages in men. The sower, Jesus explains, sows the word of God. It falls on hearts hard and barren, and Satan comes and soon removes the last trace of it, as birds do the grain from the trodden path. Or perhaps it falls on shallow natures, as seed falls on rocky places. The first enthusi- asm is great, but stability is wanting and soon the en- thusiasm dies out in the stress of opposition, as grain withers on rocky soil. The message comes to others where all seems favorable ; it is received and the life seems fit to give it full opportunity. But the cares of this world, the mocking hopes of wealth, and the distractions of life spring up with it and it is forced out of existence, as thorns force the grain to give way to them in the field where both spring up together. To some, however, the message comes as good seed falls into good ground. The message is understood, it produces effects in the life appropriate to the capacity of the one understand- ing it, some thirty, some sixty, and some an hundred fold.i 1 It is quite unnecessary to doubt, as some have done, the authentic char- acter of Jesus's explanation of the parable. The tradition is common to all, and the circumstances render It natural. A crowd listens to Jesus's teach- ing, they are eager for exciting appeals to their patriotic and religious pas- sions, and Jesus gives them simple familiar pictures drawn from their daily life, and even tells of defeat and suffering. This greatly puzzles and, no doubt, displeases the disciples and they come to Jesus and ask him to ex- plain, which he does (cf. Introduction, page 135) in a very simple way. Spiritual grasp is a varied quality, but the disciples at least may be sup- posed to be in sympathy with his revelations concerning the Kingdom. 136 of Jesus Mark 4 : 26 (3) The Kingdom's Growth (Mark 4 : 26-29) Jesus sees this moral and spiritual Kingdom as a seed flung into the earth. Mark alone uses this figure in its simplest form ; but it occurs in more elaborate imagery In Mark 4 : 21-25 and Luke 8 : 16-18 and ii : 33 we find a strophe (treated in part above, page 122) which Luke gives fully in the first passage, and in part in 11 : 33. Luke's prose is the smoother rendering, but Mark's form is almost certainly nearer to a reproduction of the original. The different uses made of the same memory of Jesus's saying is instructive in regard to the homiletic freedom of the inspired writers. Is the lamp there To be under a bushel Or under a bed ! And not on a stand ? For nothing is hid Save to make it more plain ; And nothing concealed Save to bring it to light. Who hath ears to hear Let him hear ! And take heed how ye hear ! With what measure you mete To you is it measured. Yea, more shall be added ; For to him that hath To him shall be given ; To him that hath not From him shall be taken Even that which he hath ! Compare Matthew 7 : 1 and Luke 6 : 38 where this material is used in longer discourses. Matthew 13 : 33 The Messages in Matthew 13 : 24-30. The main lesson Jesus would enforce is the secret, mysterious unsearchable character of the Kingdom's growth. Planted in the midst of human life, it is to lay hold on that life, growing to flowers and fruitage (cf. Luke 13 : 19). (4) The Kingdom'' s Coming Supremacy (Matt. 13 : 31, 32 ; Mark 4 : 30-32 ; Luke 13 : 18, 19) I?*of"the'^ In the parable of the mustard seed Jesus elaborates the Kingdom as- idea of the seed as an image of the coming Kingdom. sured (Matt. ^^ - i r , , i- • • 13 •• 31, 32) He enforces the further lesson of its commg supremacy. The smallest seed grows to a mighty tree, and the birds come and make their home under its protection. To raise questions of detail, such as, Who the man sowing is, or. Whom the birds represent, is to fail completely to appreciate the real character of the parable as a form of teaching. The only legitimate lesson is the coming supremacy of this mysterious, unsearchable power of the Kingdom, which begins in so small a way. (5) The Kingdom^ s Pervasive Character (Matt. 13 : 33 ; Luke 13: 21) kavfned by '^^^ parable of the leaven which a woman hides in the ', has pmer 138 the King- dough Until all IS leavened, has also only the one real les- dom(Matt. **_.., ^ . , , --i 13 : 33) son. It IS simply a development of the same principle as of Jesus Matthew 13 : 33 the preceding, only now the all-pervasive character of the Kingdom is emphasized. The whole of life will be grad- ually leavened by the secret power of the Kingdom. (6) The Kingdom* s Opposition from Within (Matt. 13 : 24-30) In this parable Jesus points out that, at the same time, Tares will the Kingdom will not be without opposition. The King- fhe wheTt'^of dom is like a man who sows good seed in his field, do^^jjltt This good seed is explained to be the personal influences 13 : 24-3°) emanating from those who are sent forth as sons of the Kingdom. The Kingdom is not a mechanical process but a personal message. Personal and hostile influences are also spread abroad by the opposing forces of evil. The harvest comes, however, at the end of historic time ; and then God's messengers gather the unrighteous and hurry them to their destruction ; but to attempt to effect a separation before that time would be premature and would result only in harm to the real growth of the Kingdom.^ (7) The Kingdom is Hidden Treasure (Matt. 13 : 44) Matthew also alone reports the parable of the hidden its value is treasure, which when a man finds, he sells all he has to (Man™^ buy that field, illustrating the value of the Kingdom. To ^3 = h) 1 Given only by Matthew. Matthew 13 : 50 The Messages attempt to defend the ethics of such a transaction is ably to illustrate Isaiah 6 : 9, 10. (8) The Kingdom a Pearl of Great Price (Matt. 13 : 45, 46) The King- Matthew gives us the still further illustration of this g°^JJ"^gQf truth, in Jesus's parable of the pearl which the merchant supreme sccks easferlv and at last finding it, sells all he has and value (Matt. i> : o 13:45) buys the pearl. (9) The Kingdom'' s Inclusive Character (Matt. 13 : 47-5o) intoinstitu- The last of these parables, often called the " Lake par- tianfty^^ ables " and sometimes the " Parables of the Kingdom," is afi efemeSs ^^ picture of the inclusive character of the proclamation good and ' of the Kingdom. It is like a fishing net, sweeping in both bad (Matt. , . , ^ , . r i • -n 13:47) good and bad. But the time of due separation will come (cf. Matt. 13 : 30), and then the wicked will be sent to everlasting destruction. 140 of Jesus Mark lo : i II THE PEREAN MINISTRY (MINISTRY AND MESSAGES ON THE WAY TO JERUSALEM) The Perean ministry is presented only in very meagre form by Mark's narrative. There are evidences that Matthew and Luke were familiar with the account. It is contained in Mark lo : i to ii : 2. The departure of Jesus is mentioned as he leaves Galilee to go up to Jeru- salem ; on the way he discusses divorce, he blesses little children, deals faithfully with a rich young man, predicts his near departure, and tells the ambitious sons of Zebe- dee the limits of his power. He also cures a blind man in Jericho, and then enters Jerusalem. Apart, however, from this brief account, Matthew and Luke had access to the " Collection of Sayings," and Luke also to some source of great value in regard to this ministry which is peculiar to him, but which is so cast in his own style that any attempt to separate it from his other work is futile. Matthew, we have seen, did not follow any chronological order in his use of the " Collection of Sayings," but grouped them about central themes. Whether Luke did or not, or whether the " Sayings " were arranged regardless of his- torical order, so that it was impossible to more than con- jecture their proper setting, cannot be satisfactorily deter- 141 Mark lo : i The Messages mined. But as Luke has more Perean matter than either of the other Synoptists, he becomes our chief authority for this period. It will be not unnatural, therefore, to make Luke our chief guide in following the retreating footsteps of our Lord, as he under solemn misgivings turns toward Jerusalem. Shadows and forebodings enter largely into the narrative and parable material with which we deal in this record of a slow, deliberate progress.^ The discourses, however, may best be followed in Matthew's arrangement. And the little apocalypse which Luke divides and distributes in part over the Perean min- istry is best placed where Mark places it (Mark 13 : 5-37) 1 The source from which both Matthew and Luke drew may be gathered together as Luke gives it as follows : Luke. Address of John the Baptist 3 : 7-9, 16, 17 Temptation of Jesus 4 : 3-12 Sermon Material 6:20-49; 12 : 58 f. ; 16:17,18 Centurion at Capernaum 7 : 2-10 ; 13 : 28-30 Address Regarding John's Mission.. 7 : 18-35: 16: 16 Universal Gospel 9 : 57 : 10 : 16 and 21-24 Words of Prayer n : 2-4, 9-13 The Beelzebub Charge 11 : 14-26 The Sign Demanded n : 29-36 Attack on Pharisees n : 39-52 : 13 : 34 £. Various Sasrings 12 : 2-12, 35-38, 51-53: 14:26 f. Treasures and their Cares 12 : 22-34 : 16 : 13 The Kingdom Parables 13 : 18-21 The Feast Parable 14 : 16-24 Speech to Disciples 15 : 3.10 ; 17:1-6; 17 ; 25-37 : ^2 : 39-46 The Loaned Talents 19 : 12-27 142 of Jesus Luke 9 151 during the Jerusalem days. Any harmony of the Synoptic accounts with John's gospel is exceedingly difficult. The suggestion that Jesus attended the feast of Tabernacles, and then spent the time between this feast and the Pass- over in Judea and Perea (Weiss) is the most plausible. Nor can we separate the account of Jesus's activity in Perea and Jerusalem as we have hitherto done into ques- tions and replies and parables, for the parables are bound up with the replies. In Luke's gospel history the sayings and teachings of Jesus are arranged as a historical plan, being neither systematically arranged as in Matthew nor subordinated wholly to history as in Mark. I. Rejected by the Samaritans (Luke 9 : 51-56) After Jesus set his face steadfastly to go to Jerusalem, Jesus re- _ , , .•,,/-> . ^, . bukes re- Luke relates a rejection by the Samaritans. This came to sentment at him, no doubt, not as the Messiah, but simply as a Jew. j^uty^Luke James and John incensed say, " Master, do you wish us 9 = 55) to call down fire upon them and consume them ? " But Jesus simply turned and rebuked them. He felt that he had nothing to do with the petty strife of the villagers, and that his disciples must also be above it, so he turns to another village. 143 Luke 9 : 60 The Messages 2. The Spirit of Discipleship (Matt. 8 : 19-22 ; Luke 9 : 57-62) Luke gathers together three replies of Jesus in regard to the spirit of discipleship. Two seem to come from the " Collection of Sayings," both Matthew and Luke giving them. One is peculiar to Luke. The first of these replies, Matthew states, was made to a scribe, who addressed Jesus as " master " ; Luke reads simply, " a certain man says to Jesus, I will follow you whithersoever you go ! " Jesus makes the memorable re- joinder which almost implies his final departure from Gal- ilee:^ No temporal The foxes have holes, Twatt^the The birds of the air have nests. followers of The Son of Man hath not where to lay his head. Jesus (Matt. 8 : 20, Luke 9 •• 58) The second reply is also a little differently set by Luke and Matthew. Matthew attributes the request " to go and bury his father " to one already a disciple. Luke says Jesus calls one to him, and receives from him the reply, " Let me go and bury my father." Again Luke is more probably right in putting this in the Perean ministry. The time was getting very short. Instructions missed now could not be readily made good. Discipleship meant train- 1 Matthew places the incident in Galilee, which is, of course, possible. But Luke seems here more nearly correct. 144 of Jesus Luke 9 : 60 ing for service. The funeral would last long, and be at- tended by distracting circumstances. Jesus made there- fore the startling reply, given most fully by Luke : Leave the dead to bury the dead, No public or Go you and proclaim the Kingdom of God. des^'shau'^' take prece- It is another strong^ assertion of the transcendent claims ^^"^^ °^ *^/ *= demands of of the Kingdom. Not even the things legally required the King- rr J • r -u • • • , i j dom (Matt. must be suffered to mterfere with its imperial demands. 8 : 22 ; Many could attend to these claims on filial piety. Only ^ ^ * ^°^ a few were called to be the messengers of the Divine Order. The third is given by Luke alone but is parallel to the others. One says, " I will follow you. Master, but first let me go and say good-by to those at home. " But Jesus almost sternly rejoins : No man having put his hand to the plough The man And then looking back who swerves Is fit for the Kingdom of God. legiance to the King- dom is un- 3. The Seventy Sent Out (Luke 10 : 1-20) worthy of its ^ -^ ^ ' privileges The discourse of directions to disciples, as given by Matthew, is given again in part by Luke in connection with the sending of the seventy. It must be remembered, however, that the " Narrative " and the " Collection of Say- ings " were treated apart by both Matthew and Luke, so M5 (Luke 9 : 62) Luke lo : 20 The Messages that a " sending of seventy " and a " sending of twelve " may be equally historic, only Matthew places the words found in the " Collection of Sayings " in connection with the one and Luke in connection with the other. Some additions are peculiar to Luke. He alone gives us the saying : The Master He that hears you, hears me ; is honored He rejecting you, rejects me ; or dishon- __ ... • ^ i • j- ored in the He rejectmg me, rejects him sendmg me. reception ac- messengers Also ou the return of the disciples exultant over their (Luke 10 : success Jesus utters a solemn warning, dark with fore- boding : The power " I saw the organized powers of evil dashed from their ^a^do^fthe high authority as lightning falls from heaven. Now I S^jesSr" have given you special authority to tread upon serpents and (Luke 10 : scorpions, and to overcome the power of the enemy, and nothing shall hurt you ; nevertheless your real triumph is not that the demons are subject to you — these things are but means to an end. Do you simply rejoice that your names are written in heaven." The Tempter, Satan, is thought of by Jesus as flung from the place of power. But such temporal success as his followers might gain is not to be the real ground for re- joicing, but the divine call to holy service in the Kingdom. 146 X7) Sf Jesus Luke lo : 13 4. Solemn Leave-Taking of Galilee (Matt. 11 -.20-30; 13: 17; Luke 10 : 13-24)1 As Jesus turns from Galilee he enters his solemn pro- test against the cities rejecting him, although in them he had done his greatest work. The sayings in Matthew doubtless belong to this general period, and may be placed at this point in some such order as the following : Woe unto thee Chorazin ! Woe unto thee Bethsaida ! Because if in Tyre and Sidon had been done the miracles Which have been done in thee Long ago, sitting in sackcloth and ashes, They would have repented ! For Tyre and Sidon in the judgment day It will be more tolerable Than for you ! And thou Capernaum, art thou to heaven exalted ! Thou shalt be thrust down to hades ! Because if in Sodom had been done the miracles Which have been done in thee She would be standing yet. For the land of Sodom in the judgment day It will be more tolerable Than for you. 1 Both Matthew and Luke connect the strophes here presented with the prayer treated in the next paragraph. The source of what is common to both is the "Collection of Sayings," but both intertwine other memories. Our arrangement can therefore be only in the highest degree conjectural. All we are certain of is that our existing Synoptic arrangement was not the historic one, but is the result of the separate purposes of the evangelists. Jesus's la- ment over the cities which had witnessed his works, yet had failed to heed his solemn mes- sage (Matt. II : 21-24 ; Luke 10 : 13-16) Luke lo : 21 The Messages The splen- did privi- leges of Jesus's dis- ciples (Matt. 13: 17; Luke 10 : 23) The Mas- ter's mes- sage of invi- tation (Matt. II : 28-30) God's plan in his reve- lation (Matt. II : 25-27; Luke 10 : 21-24) Then Jesus turns to the disciples and exclaims : Blessed are your eyes for they see, And your ears for they hear. Many prophets and kings have longed To see the things ye see, And have not seen them : And to hear the things ye hear, And have not heard them. Come unto me, all ye that toil And are overburdened, And I will give you rest ! Take my yoke upon you, And learn of me, For I am meek and lowly in heart, And ye shall find rest to your souls. For my yoke is easy, And my burden is hght. There follows an earnest prayer of thankfulness ^ for God's plan in revealing salvation to the weak and ignorant and needy children of misfortune, and hiding it from those whose boast is their wisdom and knowledge. I thank thee Father, Lord of heaven and earth ! That thou didst hide these things from the wise and learned And didst reveal them unto babes, Even so Father, for so it was good in thy sight ! 1 In this prayer as in many other places in the " Collection of Sajdngs," traces, perhaps, of an early liturgy may be noticed— one of those liturgies from which both Matthew and Luke drew much material. Compare Intro- duction, pages 13, 24. 148 of Jesus Luke lo : 22 Then he turns to soliloquy : All things are given me by my Father. How God And none knows the Son save the Father, "^7/?]^ ^"°' ^ self (Luke And none knows the Father save the Son, 10: 22) And he to whom the Son wills to reveal him 1 5. The Real Character of Marriage (Matt. 19 : 3-12; Mark 10 : 2-12 ; cf. Matt. 5 : 27-32 ; Luke 16 : 18) The following is a saying of Jesus found both in the " Narrative " and in the " Collection of Sayings." Luke found it, no doubt, in both, but only introduces it once, while Matthew gives it as it appeared in each of his sources — as he does more often than Luke (cf. introduction). The older narrative form as given by Mark and Luke omits the clause " saving for the cause of fornication," but Matthew adds this to both his versions. He further adds a strange and oft misunderstood saying : The ex- igencies, Jesus says in effect, of the Kingdom may lead a man to refuse for its sake to marry. But even so he is no Temporary worse off than certain classes in the community. It iSsSn^S^de- therefore no extravagant demand, although in the nature hap^'^ePcep- of things it is exceptional. " But," he adds, " this is a tjonai ac- A- en tions(Matt. hard saying because you do not know yet all the dimcul- 19 : 12) ties with which the Kingdom must contend." Naturally this radical teaching of Jesus on the subject of personal purity awakes the hostility of the religious leaders who had 149 Matthew 19:6 The Messages ingeniously compromised with both lust and law. They ask Jesus for an opinion on divorce (cf. Matt. 5 : 27-32 and page 116), and he gives it uncompromisingly. rj.jjg j^^ Who puts away his wife and marries another * against di- Commits adultery, lo^ii^^zT^ Who marries her when put away, Commits adultery ! A concession The Pharisees then press Jesus with the Mosaic law. Sf Mos?sto But Jesus refused to admit that this is final authority, prevalent .. Yqx the ignoraucc of your ancestors Moses made special moral igno- g> j r ranee (Matt, provision. They were morally undeveloped and he suf- ^^' fered them to put away their wives, but the primary ar- rangements of society forbid it. You now must act on Man and a higher and purer plane. From the beginning of crea- bejnning^ tiou, God made male and female. For this cause a man (SSk'io • ^^^ \^2iV^ father and mother and shall cling to his wife, 6-9) and the two become one, they are therefore no more two but one. This union is a divine and not human ar- rangement. What then God has joined, let not man put asunder." ' J The clause " except for fornication " is, no doubt, after the mind of Jesus. But it is exceedingly doubtful if Jesus weakened the force of his categorical statement by its insertion here. The "narrative" form is the safer one to follow. 3 Here again a probable liturgical use sounds through the saying, but it is difficult to reconstruct the form. of Jesus Luke 18:15 6. Jesus and the Little Children (Matt. 19 : 13-15; Mark 10 : 13-16 ; Luke 18 : 15-17) Faithful disciples desire the blessing of Jesus on their little ones, before he departs from Galilee. They therefore come to him with them. The Twelve are, however, full of the haste of departure and seek to turn them away. Jesus rebukes them saying : Suffer little children to come unto me The King- Nor forbid them! domjom- For of such is the Kingdom of heaven. child-like Truly I tell you, who will not receive souk (Matt The Kingdom of God as a little child, Shall not enter therein 1 Mark adds a beautiful touch, " he took them in his arms and blessed them " (10 : 16). 7. The Rich Young Man (Matt. 19 : 16-30; Mark 10 : 17-31 ; Luke 18 : 18-30) Some slight peculiarities in Matthew's gospel suggest that his rendering of Jesus's words is less accurate than that of Mark and Luke. Perhaps in changing the ques- tion, " Why do you call me good," to, " Why do you ask about the good," and the rendering, " If you would be perfect," mark the softening of the saying for a later age. A young man of wealth, and one who 151 Luke i8 : 24 The Messages had attracted Jesus, asks the way of life, calling Jesus "good." Jesus puts from him an ascription of praise that might seem to imply that any human being could have goodness, independent of the only source of good- ness, and turns the young man's attention straightway to the Father whom he had come to mediate to men. Now, he adds, keep the commandments. These the young man professes to have kept, but has not in them found peace. Jesus realizes that the affections of the young man are divided, and strikes at the root of his secret materialism. " One thing you lack, go sell all you have, give to the poor and follow me ! " This exposes the real interest in the young man's life. He was rich. Treasure in heaven seemed very unreal compared to the The dangers power of money here. Then Jesus turns to his disciples (mI«?J9: ^i^d says, " How hardly shall they that have wealth enter *3) the Divine Order ! " The disciples are amazed at this decla- ration. But Jesus repeats, and amplifies it : " It is easier for a camel to go through the eye of a needle than for a rich man to enter the Divine Order." The chaos about the rich man, spiritual and economic, seems endurable to him, for he " trusts " to his riches (Mark 10 : 24) to save him from destructive contact with this chaos. Because it seems endurable to him, he has little longing for any rad- ical change. The poor disciples are discouraged at this. They, no doubt, were always on the lookout for those wealthy members of the coming Kingdom who would 152 of Jesus Luke i8 : 25 give it social tone and political weight. If these were not to be had, who could be saved ? Jesus answers, as given most fully by Mark : With man it is impossible, k^°*^^h^i!^ But not with God ; power of All things are possible with God. God to ac- complish (Mark lo : Peter then pleads the completeness of their surrender, 27) saying, " See, Master, we have left everything and fol- lowed you ! " Matthew adds, " What then shall we have ? " Jesus answers (according to Matthew alone) : " Truly I tell you, you who have followed me : In the The future r 1 11 • !-• reward reconstruction when the son of man shall sit upon his promised to throne of glory, you will also sit on twelve thrones, fofwJs'cS judging the twelve tribes of Israel." igT's)^^"' And according to all three gospels : " No man has left house, or brethren or sisters, or The reward of every mother, or father, or children, or lands, for my sake or faithful dis- the gospel's ; but he shall receive a hundredfold now in 19^:^9) ^"' this time, houses, brethren, and sisters, and mothers and (fathers) and children and lands, with persecution, and in the world to come eternal life." That is to say: " You enter even here on earth, in the midst, it is true of perse- cution, into relationships far sweeter than even the natural ones ; fellowships with fathers, and brethren in the King- dom and in the world to come you have also everlasting joy." 153 Luke 18:31 T/ie Messages Human And hc closcs with the saying : shlTohL But many who are first be reversed Shall be last ^^*"- '9 = And the last first. 8. T^e Parable of Overpayment (Matt. 20 : 1-16) Matthew alone is reminded by this last saying (Mark 10 : 31) of a parable of Jesus. That this saying had im- mediate connection with the parable is doubtful. Luke, at least, gives the saying in a more natural connection (cf. God deals Luke 1 3 : 30). The parable sets forth one distinct les- Tbasis o" ^^ son, which Luke presents at the close of the story of the meri^ (Matt, prodigal son. A householder who employs men at inter- 20 : 1-16) v^is through the day lives up to his agreement with the first employed, but exceeds his obligations to the others. The rewards of the Kingdom, Jesus thus teaches, are of grace and not desert. This is the fundamental teaching of Jesus over against the work-righteousness and graded service of legalistic Pharisaism. 9. Jesus Prophesies his Passion (Matt. 20 : 17-19 ; Mark 10 : 32-34; Luke 18 : 31-34) Jesus pre- The narrative describes the disciples as afraid on seeing Passion^ that Jcsus was bent upon going up to Jerusalem. Upon (Matt 20 : this Jesus again instructs them with regard to his future sufferings at Jerusalem, and also tells them of his resur- 154 of Jesus Luke i8 : 31 rection. All three gospels contain the undoubted " Nar- rative " account of how Jesus distinctly says, " See, we go up to Jerusalem, and the Son of Man shall be given up to the chief priests and scribes, and they will condemn him to death and deliver him to the temporal powers. The mob will mock him, spit upon him and scourge him. They will kill him, and the third day he will be raised up ! " (cf. Matt. 16 : 21, 22). This prophecy the disciples did not understand. 10. The Request of the Sotis of Zebedee (Matt. 20 : 20-28 ; Mark 10 : 35-45) Luke omits this episode, and Matthew tries to place the responsibility of the request upon the mother. But the " Narrative " and Matthew himself show that the fault was with James and John, who come asking Jesus for the places of honor in the Kingdom. No doubt in foretell- ing his passion Jesus mingled words of hope, which may now have led them to covet the leadership. Jesus asks them if they can drink the cup he must drink, and be bap- tized with the baptism with which he is to be baptized. "Can you," he says, "consecrate your powers to the Disciples , , , rr . TV yr aslccd if they same purpose and endure the same suffermg as your Mas- also can en- ter } " They feel sure they can do so. Jesus assures them end^(MSr. that they must indeed partake with him of his sufferings, 20 : 22) but the honors and rewards are not in his power to be- stow, but at the disposal of his Father. He then warns Luke 12 : 19 The Messages In God's Kingdom ^ greatness Is the reward of complete devotion to others (Matt. 20 : 25-28) them about false and destructive ambitions (cf . Luke 22 : 24, where the warning is expanded, and combined with other material). No doubt the saying was something as fol- lows: The rulers of the nations domineer them : Their aristocracy tyrannizes over them. Among you, who would be great, Let him be your servant. Who of you wishes to be first, Let him be of all the slave. The Son of Man came not to be served. But to serve, to give his soul a ransom for all. II. Jesus and the Inheritance (Luke 12 : 13-20) The incident of a man from the crowd asking Jesus to compel his brother to divide the inheritance with him, causes Jesus to rebuke the man, and in this connection a saying is given us which is recorded only by Luke : The folly of seeking ma- terial posses- sions as though they were the goal of liv ing (Luke 12 : 13) Watch and keep yourselves from covetousness ; Not in the abundance of possession does life consist ! This point is further illustrated by a parable peculiar also to Luke. A certain rich man's ground produced abundantly. He enlarged his storehouses, and, thus ma- terially fortified, said to himself, "Now you have much laid up for many years, you can be at ease, you can eat, drink, and be merry. Nothing can harm you ! " But God 156 of Jesus Luke 12 : 20 said, " You fool, what protection is all your wealth against any real loss ; this night is your soul required of you, whose then will all your possessions be ? So is he that lays up fortunes for himself and is not rich toward God ! " 12. Human Interpretations of Judg7nent (Luke 13 : 1-5) Pilate evidently had put to death Galileans, probably Disaster not during some riot at the time of sacrifice. This is related JgiTof guilt to Jesus, and no doubt the common interpretation of mis- [^'j^® ^^ : fortune as a direct personal judgment found some expres- sion on the part of his informers (cf. John 9:2). Jesus points out that all are unworthy. " Do you suppose," he asks, " that these poor Galileans or those upon whom the Siloam tower fell were especially guilty ? They were no worse than their fellows round about. " I tell you, nay, but except ye repent, p^ repentant Ye shall all likewise perish ! attitude the one way of salvation 13. The Unfruitful Fig-Tree (Luke 13 : 6-9) (Luke 13: 5) Jesus further illustrates and enforces the lesson that all God patient- are unworthy and are only spared by God's grace, by a fruSness^ story of a man who planted a fig-tree in his vineyard, and ^^^® '^^ • ^^ waited in vain for fruit. In impatience he would have cut it down, but the gardener asked for a further chance. Thus, Jesus teaches, God spares us, if haply we may bear fruit (cf. Isaiah 5 : 1-7). 157 Luke 14 : 1 The Messages 14. A Message to Herod (Luke 13 : 31-33) As a preface to the lament over Jerusalem (which see), Luke places a message to Herod. It is an answer to a warning from the Pharisees that Herod had designs on his life. The passage implies that he was not at Jeru- salem at the time but in Perea, so that Matthew is more likely accurate in putting the lament during the Jerusa- lem ministry. The warning calls out from Jesus a reply. Herod is " Go tell that crafty intriguant," he says in effect, " Be- untif jesus's hold I cxorcisc dcmous and heal to-day and to-morrow. (Luke 1^°™^ I am still in possession of my full prophetic powers. You 32) cannot do anything yet to me. But the third day I am finished ; I will indeed go my way to-day and to-morrow, and after that — well ! it must not be that a prophet perish outside of Jerusalem ! " 15. The Table Talk of Jesus (Luke 14 : 1-24) Jesus is asked to dine on the Sabbath with what is evidently a large company at the house of a ruler among the Pharisees. There they watch him to see how he keeps the Sabbath. This careful watching indicates that Perea was a new field of activity for Jesus, as his posi- tion on the subject of the Sabbath must have been clear to all in Galilee. 158 of Jesus Luke 14 : i (i) The Sabbath Question (Luke 14 : 1-6) Jesus seems to challenge criticism on the subject of his Jesus sancti- use of the Sabbath day. A man with dropsy is present bath by at the feast and Jesus asks, " Is it lawful to heal on the^^J^'^^^*^^^ Sabbath day ? " The scribes and Pharisees are silent, ^^y (Luke •' 14 : 1-6) Jesus heals the man, and then defends the action on the lines familiar from his Galilean attitude (cf. page 73) namely, mercy to animals implies a fortiorz mtxcy to man. (2) Choosing Places of Honor (Luke 14 : 7-1 1) Then he turns to the Pharisees and in happy irony reproves their petty ambitions. "Do not," says Jesus, " choose at a wedding feast the best place ; perhaps a bet- ter man than you may enter, and be shown to your seat. You will then be exposed to humiliation. Choose a lowly place, and you may be asked up higher." For every one that exalteth himself Self-seeking Shall be humbled. _ S'cf^Tth He, however, who humbleth himself shame, but Shall be exalled. JlV^lj^^^^ " For," teaches Jesus, " the man who pushes himself ^^f^^ ^'^ ' forward will be humbled, and the truly lowly man will be exalted. " 1 Compare Matthew 23 : 12 where the saying is given in a connection that marks its deeper meaning in the mouth of Jesus. It is there a reproof of the spiritual arrogance that boasted of its orthodoxy and religious character, and made demands on these grounds. Luke 14 : i6 The Messages (3) Christian Hospitality (Luke 14 : 12-14) The real Jcsus follows up this Saying by a reproof to his host, sodlTufehi ^° doubt made possible by some such ill-bred conduct as the King- jesus rcprovcd before (Luke 7 : 36). They had watched dom (Luke -^ , \ , 111 ttti 1 14 : 12-14) him, he has also watched them. When you, he says, make a supper or dinner do not invite your equals, your kinsmen, or your rich neighbors. They will simply return the hospitality, and you have your recompense. That is the end of the matter. But share your social life with those who can make no such recompense ; with the poor, the helpless, the lame, and the blind. Then you will find your highest reward in the resurrection of the lovingly just which is eternal. (4) The Story of the Supper (Matt. 22: 1-14; Luke 14: 15-24) This reminds one of the guests of the teaching of Jesus regarding the Kingdom (page 133), for he says, " Blessed is he that shall eat bread in the Kingdom of God." This may be the remark of an unctuous Pharisee, or perhaps of one really instructed in the Kingdom message. Jesus, however, realizes the reluctance of men to partake of that Kingdom on the conditions of membership in it, and tells the company a story. As Luke gives this to us it is a simple allegory. 1 A rich man gives a feast, and when the ^ Matthew 22 : 1-14 gives us another version of the same material but, as is his wont, combines for his homiletical purpose another illustration of Jesus (verses 11-14). According to Matthew the giver of the feast is a king, the 160 of Jesus Luke 14: 17 time comes for the invited guests, who presumably have God's saiva- accepted the invitation to assemble, he sends a servant to an"but*few remind them of their engagement. Now they begin to p^^^ ^^^"^" '^ ° y o selves wor- make excuses. One has bought a field, another oxen, thy of it and they must be looked after. Another has a wife and 14) cannot come. Then the insulted feast-giver summons The wide- the loiterers in lanes and alleys of the town ; even then the Oodsinvita- quota of guests is not full, and to those in the fields be- \°^'^^^^ yond the town the invitation goes. Thus Jesus simply but strongly teaches that into the new social order a rich and respectable religious world will not enter. Their worldly affairs are too pressing. The lower elements of society and the despised heathen will sit down in the new social order and " none of those men which were bidden shall taste of my supper." 16. The Perea7i Parables A group of parables found only in full in Luke may be gathered together as having as fitting a place here in the feast is a marriage celebration, the unwilling guests insult the messengers and are destroyed. In this trait of Matthew's treatment we see burning Jerusalem figuring. But the lesson is the same. Those who might have appeared treat the invitation with scorn (the ecclesiastical world), and then the lowest classes and the heathen are brought in. The addition of Mat- thew from some other saying of Jesus concerns a guest who, improperly prepared without a wedding garment, insults the king by his presence. Matthew also gives in that connection a memorable word of Jesus : Many are called Few are the chosen. 161 Luke lo : 37 The Messages historical development as anywhere. Neither the time nor circumstances of the parables can be estimated even with probability. (i) The Good Samaritan (Luke lo : 25-37) A lawyer tests Jesus's orthodoxy in words that remind us of Matthew 22 : 36-40, where Jesus gives the summary of the law here put into the lawyer's mouth, and of Mark 12 : 28-34, where the lawyer agrees with Jesus, and re- ceives his commendation, " Thou art not far from the Kingdom of God!" and even of Mark 10 : 17-31 (and parallel passages), where a rich young man defends him- self by claiming to have kept the law. In Luke's account the lawyer tries to escape by asking, who is my neighbor, whom I am to love as myself ? Jesus answers in the words of the beautiful story : Anillustra- A Certain man going to Jericho fell among thieves livedo one's who leave him half dead. The priest and Levite pass neighbor y^y^ ^y ^uj- ^n outcast heretic Samaritan binds his (Luke 10 : ' 30-37) wounds, and setting him on his animal takes him to an inn where he provides for his wants. Who was neighbor, Jesus asks, to the poor man } The answer was, of course, he who showed mercy. To the proud, exclusive lawyer the retort was easy : go thou and do likewise. Service is the essence of the commandments, when that service is the outpouring of love. No legal righteousness nor ec- clesiastical standing has any meaning, save as only they 162 of Jesus Luke 15:7 are signs of loving service. Like all parables this empha- sizes one central truth. It is dangerous to go beyond this in the interpretation. Here the fundamental teach- ing is the attitude of love and mercy as the fundamental and normal relationship between men. We are neigh- bors to those whose needs are our own. (2) The Lost Sheep (Matt. 18 : 12-14 ; Luke 15 : 3-7) Luke represents Jesus as now surrounded by the tax- gatherers and the ceremonially unclean. The ecclesiastical world looks on with ill-concealed contempt. Matthew less happily puts the parable in the midst of directions to the disciples (page 107). The lesson of the parable, both as found in Matthew and Luke, is substantially the same as in the two that follow in Luke's version. A man having one hundred sheep lost one. He goes after it, and finding it brings it home with a joy he does not display over the rest of the flock. The sense of recovery of the loss being a keener joy than the sense of undisturbed possession. The story emphasizes the value God puts on the repentant human life. Men may value respectability and legal fault- God's joy lessness ; but God's heart is true to the fundamental in - fumed in- stincts controlling our own Ufe. He rejoices over the lost JJ^ ^^"^^ that is found. This simple teaching must not be obscured by vain theological attempts to interpret " the just " per- sons, or the " righteous persons." It was sufficient for Jesus that the scornful scribes and Pharisees thought 163 Luke 15:8 The Messages themselves just and righteous, and despised the tax-gath- erers and sinners with whom Jesus had fellowship. The parables give no light on any other truth save the joy- in heaven over the repentant sinner. According to Luke ^ the emphasis is on the value of the repentant wanderer. (3) The Lost Silver Piece (Luke 15 : 8-10) Joy over The lesson of this parable, in which a woman finds her of^the bst piece of lost money, is the same as that of the lost sheep. 8-10)^^^" The repetition simply strengthens the emphasis. " I tell you," says Jesus, " there shall be joy in heaven over one sinner that repents, more than over the unfallen world whose perfect felicity calls out no such raptures, and which needs no repentance." (4) The Prodigal Son (Luke 15 : 11-32) This most beautiful of all the parables has suffered from over-interpretation. The message is the same as in the 1 In Matthew's use of the parable the emphasis is on the value of the repentant life as seen in the Father's not wishing that "one of these little ones should perish." The Revised Version omits verse 11, " For the Son of Man came to save that which was lost," and implies an interpolation from Luke 19 : 10. It is by no means sure, however, that this does not be- long to the passage taken by Matthew from the same source. The value of a repentant human life is marked by comparison with the joy of the herds- man who finds his sheep, and calls his neighbors together to rejoice with him. 164 of Jesus Luke 15 -.31 two preceding parables. All illustrate the attitude of our Fattier to tlie repentant one who was lost. In the story of the wandering son, the attitude of the Father's heart is still further emphasized by a contrast with the attitude of one whose correctness of life has no theological signifi- cance. The reproof is aimed at the religious world, ar- rogant and really out of touch with those for whom the Father's heart is hungry. There is no attempt to excuse or disguise the wickedness of the lost one. It is no acci- dent as in the case of the piece of silver, nor perhaps ig- norance as in the case of the sheep. Yet the Father's God's infi- heart beats tenderly for the returning boy. There is here JJesVtoward no discussion of " self-conversion," " work-righteousness," [os^ones"'"^ nor any of the catch words of a dogmatic system, but a (Luke 15: simple interpretation of the heart and purpose of God as he is revealed to us in the perfect humanity of Jesus. The points of the parable are simple. The young adventurer begs his patrimony, wanders away and spends it in disso- lute company. A famine reduces him to the lowest stage of want, he feeds swine and even shares their food. He then reflects, remembers his lost joys, and turns repentant, crying, " I am not worthy to be called thy son." The father's heart goes out to him. He is met, clothed, a ring put on his finger, a feast is prepared, the father's heart is full of joy. The elder brother in his haughty indifference simply heightens the light flung upon this picture of God's heart. To his complaint the father answers : "Of course 165 Luke I s : 32 The Messages it was right to make merry and be glad; for this your brother was dead, and is alive again ; and was lost and is found. You have shared my joy and peace. All mine is yours. Your brother comes back from want and sorrow to joy and forgiveness." (5) The Unjust Stnvard (Luke 16 : 1-13) The passage consists of really two parts, and in point of fact the verses 9-13 have only a loose connection, if any, with the preceding parable. Jesus described an untrustworthy steward whom his master is about to discharge. He does not care to beg and cannot dig, so he uses his position for granting favors to his master's creditors ; then, on losing his place, instead of the usual unpopularity of any go-between, either as steward or fore- man, he finds those who do him favors in return. The shrewdness, not the ethics, is what is commended. On their plane and on the level of their ideals the children of the world, says Jesus, are wiser than the children of light. The one point of the story is the good use a desperate man may make of slender opportunities. In Luke 16:9 another lesson is added, which is not the immediate teaching of the parable. This lesson is, " Make good use of your temporal things, that when they fail, you may be received into eternal habitation." The alms- giving Luke praises is, of course, the implied " good use " by which we may lay up treasure in heaven (cf. Luke 166 of Jesus Luke i6 : 19 II 141 ; 12 : 33; Acts 10 : 4 ; 9 : 36). Then follows a strophe, part of which is already familiar (cf. Matt. 6 : 24, page 119). The faithful in Uttle Faithfulness Is faithful in much. t^^e measure of steward- The unrighteous in little ship (Luke Is unrighteous in much. ^^* 11-13) If in temporal riches you are not faithful, The eternal (riches), who will entrust to you? If with another's you are not faithful, Who will give you your own ? No steward can two masters serve I For the one he will hate, And the other one love : Or to one he will cleave And the other despise. You cannot serve God and mammon ! Attached to this strophe is a saying that is peculiar to Luke, although the context (Luke 16:16) is found in Matthew 11 : 12 ff. and 5 : 18 and 32. You set yourselves right before men ; But God knows your hearts. What seems mighty to men Is profanation to God ! (6) The Rich Man and Lazarus (Luke 16 : 19-31) In direct relationship to the mammon worship and bound to it by three sayings, two of which are common to 167 Luke i6 : 20 The Messages Matthew (cf. pages 119 and 190) and one peculiar to Luke, is the parable of the rich man who sits in luxury, with the poor man at his door. It is vain to extract any elaborate eschatology or vision of the future world from this story. It is no complete glimpse into the future any more than Pilgrim's Progress is such a view. Jesus speaks in the tongue of the folk-religion ; Abraham's bosom, torments, a great gulf fixed, the dialogue between Abra- ham and the rich man in the flame, are the familiar pict- ures of Jewish popular religious thought. The rich man selfishly enjoys his good things. The poor man is re- warded in the after life. Jesus thus enforces the equal- izing justice of God, The second part of the parable deals with Dives's request for relief, and a message to his breth- ren. The answer of Abraham only enforces the solemn lesson that irrevocable decisions are made in this life, and on the basis of sufficient light. If the unbelieving, having Moses and the prophets, remain material and selfish, no miracle will arouse their moral natures, " neither will they believe though one rose from the dead." (7) The Unprofitable Slave (Luke 17 : i-io) Some sayings given in Matthew 18:7 and 17 : 20 are loosely put together by Luke as an introduction to the parable or illustrative story of the slave who does just what it is a slave's function to do. The slave's activity leaves no room, according to oriental thought, for the extra 168 of Jesus Luke i8 : 8 righteousness upon which pious Judaism prided itself so much. The slave has only done his duty. " Thus we God de- also having done the things commanded remain unprof- utmost en^ itable slaves." Jesus is not either defending or condemn- unJeraii ing slavery, but simply uses for an example conditions as circum- they existed. Miserable is he whom the Lord calls un- (Luke 17 : profitable, happy is he who calls himself so. ^'^° (8) The Unjust Judge (Luke 18 : 1-8) In connection with words taken from the sayings of Jesus relating to final events, there is given a characteristic story to illustrate the truth that we should pray with persever- We should , , . - .,,. not fear to ance and not grow famt on account of apparent unwillmg- piead with ness on the part of God to hear us. An unjust judge foi"oir °^ grants a poor widow justice because of her importunity ; "J!'^^^^"^® how much more will the righteous God hear the cry of his saints. This is exactly parallel with Luke 11 : 5-8. Verses 7 and 8 may best be regarded as Luke's reflection on the foregoing, mingled as are John's so often with a report of Jesus's words (cf. John 3 : 16-21), "Shall not God avenge his elect, which cry to him constantly. In- deed he will, and soon ; though the awful doubt arises, Will elect ones survive our disasters to greet the Son of Man when he comes ! ^ 1 This points distinctly to an era of great trial and persecution as the age of our Luke's gospel. 169 Luke 18:9 The Messages (9) The Pharisee and the Ptcblican (Luke 18 : 9-14) Jesus contrasts two men going up to the Temple to True prayer pray. One, a proud, satisfied Pharisee, whose prayer is, s^n^^of hu- " God, I thank thee that I am not as the rest of men are, iree?(Luke extortioners, unjust, adulterers, or even as this publican. 18 : 9.14) I fast twice a week, I give tithes of all that I get." The publican stands at a distance and prays, " God be merci- ful to me a sinner ! " " I tell you," says Jesus, " this man went down to his house in reality morally set right rather than the other." Luke then adds a saying of Jesus which, whether or not spoken at this time, certainly is appropriate here, and is undoubtedly from the lips of Jesus : Every one that exalteth himself shall be humbled, Every one that humbleth himself shall be exalted. 17. Two Miracles of Healing^ (Matt. 20 : 29-34; Mark 10 : 46-52 ; Luke 18 : 35-43 ; 17 : 11-19) (i) The Blind Man of Jericho (Matt. 20 : 29-34 J Mark lo : 46-52 ; Luke 18 : 35-43) Bartimaeus, the son of Timaeus, sits by the wayside begging. As Jesus comes up to Jericho he hails him say- 1 The use Matthew and Luke make of Mark's narrative relieves us en- tirely of the necessity for employing force to compel a harmony. Matthew says " two men," having, no doubt, in mind the miracle he gave before (Matt. 9 : 27). He also says " went out from," but Luke, following the nar- 170 of Jesus Luke 17:18 ing, " Jesus, thou Son of David, have mercy on me ! " He refuses, in spite of the rebukes of the crowd, to keep An earnest silence. Then Jesus says, " Call ye him ! " The crowd tf^llV' encourages the blind man, who now comes forward, and ^^"'^f ^^ • Jesus asks him, " What do you want that I should do to you ? " The man asks for sight, and Jesus, moved with compassion, touched his eyes, and, as Mark tells us, said, " Go your way, your faith has made you well ! " And he follows Jesus, and became doubtless a familiar figure in the early church, since Mark remembers him as the " son of Timasus." (2) The Grateful Samaritan (Luke 17 : II-19) The other miracle of the period is given us only by Luke. He had a special object in composing his gospel, and into this purpose the story fitted well. On the way up to Jerusalem ten lepers, outcasts from society, cry to Jesus for help. Of them only one seems to have been a The Samari- Samaritan. Jesus sends them all to the priest as the law fo^geiuf directed, and on the way all are healed. Luke tells us gJ^^fLuk? then how only the " stranger " returns to render thanks 17 : "-19) for the cure. Jesus says, " Were not ten cleansed, but where are the nine ? Were there none found to give glory rative here more closely, says, " came to Jericho." The evidence points to Mark as the original. He knows details about Bartimseus as the son of Timaeus which have lost their interest for the churches that did not know the men personally. 171 Luke 17 : 19 The Messages to God except this stranger ! " Then he says to him, " Arise, go your way, your faith has made you well ! " ^ 18. The Story of Zacchmis (Luke 19 : i-io) With this story, placed by Luke in Jericho, the Perean ministry may be said to close. The crowd has gathered about Jesus, so that Zacchaeus, who is short, cannot see the Master. He climbs up into a tree to get a view of him. He was a chief tax-gatherer and rich. Jesus sees him in the sycamore-tree and, calling to him, says, " Come down, make haste, for I must abide at your house ! " It shocks the proper ecclesiastical world that Jesus should thus con- sort with a man ceremonially unclean. No doubt Zac- Theredemp- chasus realized the feeling, for he defends himself, " Mas- Zacchsus, ter, I give half my goods to the poor, and if I wrongfully Ma°tfrV^^ exact anything I restore it fourfold." Jesus answers, recognition " To-day is salvation come to this man and his household, of him ^ (Luke 19 : for he has shown the spirit of a true Israelite. I rejoice -10) in his redemption, for I came to do this sort of service. " • Luke assigns this indefinitely to his journey to Jerusalem, "between Samaria and Galilee." But Luke, like Matthew, often uses general geo- graphical terms. 172 of Jesus Markii:io III THE JERUSALEM MINISTRY^ I. Jesus Enters Jerusalem in Triumph (Matt. 21 : i-ii ; Mark 11 : i-ii ; Luke 19 : 29-40) Jesus at last reaches Bethany and Bethphage and sends out two disciples with directions to bring him a foal 2 of an ass, bound at a door in the open street. Whether by agreement or in virtue of some knowledge of the disci- ples, the owners let the foal go. Laying garments upon it, Jesus rides into Jerusalem surrounded by crowds cry- ing, " Save now ! Deliverance ! " Hosanna, blessed is he coming in Jehovah's name ! The song of Blessed is the coming Kingdom of our father David, (MarkTi*^- o Hosanna in the Highest ! (or Deliverance from the Highest). 10) The Pharisees from the crowd are offended and say, Rebuke thy disciples. But Jesus said : I tell you, were these silent If man did The stones would cry out ! TouTZ"^ 1 The " Narrative " is from this on closely relied upon. The discourses Messiah are given in more extended form, and Luke still divides up the sayings and (Luke 19 : scatters them in his narrative, but where the apocalypse (Mark 13 and Matt. 4°) 24) is reached the verbal agreements become very striking. The order of the " Narrative " is chosen as the order of our treatment. 2 Matthew according to his wont quotes a passage from the Old Testa- ment. From that passage (cf. verse 5) the introduction of an " ass and the foal of an ass " was easy. In the original narrative we may assume that only the one beast was mentioned. Luke 19 : 41 The Messages According to Matthew he also adds (in reference to the youth of some of the crowd) : have ye not read that " from mouths of babes and sucking children he has or- dained praise ? " (Psa. 8 : 2). Here the Greek transla- tion is followed instead of the Hebrew original. 2. Jesus Weeps Over Jerusalem (Luke 19 : 41-44) As Jesus drew near, Luke describes him as weeping over the city, saying : Jerusalem is Hadst thou known in this day, even thou, JCu^n^ded'and '^^^ t^^^^s which belong unto peace ; destroyed. But now they are hid from thine eyes ! Her day of p ^j^ ^ ^jU ^^^^ come unto thee, opportunity ■' she let slip When thine enemies bank thee about, (Luke ig : ^j^^j enclose thee on every side. They shall dash thee at last to the ground. And thy children within thee. Not one stone on a stone shall they leave. Thou the day of thy grace didst not know ! 3. Cursing the Barrett Fig-Tree (Matt. 21 : 18-22; Mark 11 : 12-14; 20-26) The " Narrative " tells how Jesus, going to and fro from Bethany to Jerusalem, is disappointed in not finding fruit on a fig-tree, and works what we must assume was a sym- bolic miracle (cf. Luke 13 : 6I). Fruitless Jerusalem is 1 It has been suggested that perhaps the parable and the miracle have been confused, and that the parable gave rise to the story of the miracle. But the narrative is almost certainly older than Luke's account, although Luke's of Jesus Mark 11:17 in his mind as he says, " Let no man eat fruit from thee henceforth forever ! " The disciples' astonishment is voiced next morning by Peter, when they see the fig-tree withered from the roots. Jesus then expounds the place of moral attitude and spiritual faith in prayer. The say- ing reminds us of Matthew 6 : 12 ; 17 : 20, and 18 : 35, where the phrases occur in other connections. " All things whatsoever you pray for and really want, a prayer in* believe that you have them, and you shall have them. But fS[h in God when you are praying forgive, if you have ^^lything ^^^J°J^^^_ against anyone ; that your Father also which is in heaven kind shall , . ,, surely be may forgive you your trespasses. richly an- swered 4. Purging the Temple^ (Matt. 21 : 12-17 ; Mark 11:15- ^^^l"^) " ' 19 ; Luke 19 : 45-48) Jesus is indignant at the way in which the outer court of the Temple is profaned by the sale of the animals for sacrifice. He drives the dealers out, protesting as a man, a teacher, and a Jew against the profanation. Mark gives the full quotation from Isaiah 56 : 7. " My house shall be called a house of prayer for all nations, but ye have made it a den of thieves." The stress on " all nations " has, no doubt, to do with the thought of Jesus which now omission of the miracle, and Mark's and Matthew's omission of the parable, are striking. ' This incident, given by John as in the beginning of the ministry, be- longs more naturally here in that historical development of which John scarcely professes to give an account. Mark ii : 17 The Messages went beyond Judaism in its hope, and the fact that the outer court where the nations might come, was thus pros- tituted to gain instead of reserved for prayer. 5. The Question of Spiritual Authority (Matt. 2 1 123- 27, 32 ; Mark 11 : 27-33 \ Luke 20 : 1-8 ; cf. 7 : 29-31) The leaders Jesus's answcr to the demand of the ecclesiastical forces bound to "^ for evidence of his authority is far-reaching. He says in Jesus'^and effect, " What of John's authority ? He is now dead, and John on a ygy ^2iX^ uot disown his spiritual authority ; the popular similar plane •' _ ^ ^ ' r r (Mark ii: voicc is too Strong for you. But when he was alive you ^^ ^^ disbelieved him just as you reject me. He came preach- ing righteousness, as I also come preaching righteousness. Even as the publicans and sinners heard John, so they hear me, and they repent. You neither believed John nor repented, nor do you believe me, nor do you propose to repent at my summons ! " Jesus further illustrates his position by two parables. One is given only by Matthew, the other is found in all three of the gospels. (I) The Response of the Two Sons (Matt. 21 : 28-32) True repent- A father says to his two sons, " Go work in my vine- denLTby yard." One says, " No ; " then he repcuts and gocs. The woJdsTiviatt. other says, " Yes ;" but goes not. "Which," asks Jesus, 21 : 31) " did the father's will ? " Applying the illustration Jesus adds : " You, who are professing God-servers, did not 176 of Jesus Mark 12 : lo repent at John's preaching ; therefore the harlots and pub- licans, who have sincerely professed repentance, will pre- cede you into the Kingdom of God." (2) The Rebellious Vineyard-Keepers (Matt. 21 : 33-46; Mark 12 : 1-12 ; Luke 20 : 9-19) No doubt Isaiah 5 : 1-7 is in the mind of Jesus as he tells the story of the vineyard leased to men who refuse to fulfil their agreement with the master of the vineyard Those in- and beat and stone the messengers sent by him to receive responsibiU- his portion of the fruit. At last he sends his son. think- ^idfo^an- ing that they would respect and obey him. But the cruel swer for the husbandmen determined to put the heir to death, so that (Matt. 21 : there should be no claimant to oust them from possession. What will the lord of the vineyard do is the solemn ques- tion Jesus puts to the ecclesiastical leaders. He will de- stroy those vineyard-keepers and give the vineyard unto others. Then Jesus quotes the Messianic prediction of Psalm 118 : 22 : " The stone which the builders rejected, the same is become the cap stone of the building." Ac- cording to Matthew (21 :43) Jesus plainly tells the eccle- siastical leaders that the Kingdom of God is to be taken from them, and given to " a nation bringing forth the fruits Opposition thereof," and Luke joins Matthew ^ in a further addition : Som brings^" __„ . ,, , . , „ , , , only destruc- Who falls on this stone shall be crushed, tion to the On whom it falls, he will be scattered as chaff. ?"« ?*!n?^P^" ing It (Matt. > There is some doubt about the Matthew text, but the Revised Version 21 : 44 : accepts the verse as genuine. It certainly is so in Luke. 177 Mark 12:12 The Messages The ecclesiastical authorities realize that Jesus has at- tacked them directly, and resolve upon his destruction ; but they fear the people.^ 6. Ecclesiasticism Attacks Jesus (Matt. 22 : 15-40; Mark 12:1 3-34 ; Luke 20 : 20-40) The religious leaders seek to undermine the influence of Jesus by putting to him questions of such a nature that he must, they hope, commit himself to unpopular po- sitions. (l) Paying Tribute to Cccsar (Matt. 22 : 15-22; Mark 12 : 13-17 ; Luke 20 : 20-26) Jesus is asked whether it is right to pay tribute to Cassar. The hope was, of course, to embroil him either with his Galilean zealots or with the Roman authorities. The attempt is unsuccessful. Jesus was no political zealot. *' Show me a coin," he says. " Whose image is that }" " Caesar's ! " Then, says Jesus in effect, " you avail yourselves of the secular government, hence ac- knowledge its lawful authority." Pay homage Render to Caesar the things which be Caesar's, due (mVu ^° ^°^ ^^^° *^^ ihmgs which are God's. Mark^i'2 • 7 • ^ Matthew uses here the parable given by Luke in another form (14 : 15- Luke2o:25) 24), as a still further illustration of Jesus's position (cf. page i6o)' The existing leaders will be destroyed, outsiders will be brought in, although there may also be found among them unworthy ones (like the guest without a wedding garment). 178 of Jesus Mark 12 130 (2) A Question of the Resurrection (Matt. 22 : 23-33 ; Mark 12 : 18-27 ; Luke 20 : 27-40) The Sadducees, who seem to have held sceptical views The Saddu; , , . , . , .- ... cean materi of the resurrection, come askmg whose wife a woman will aiism re- be in the resurrection, seeing that seven brothers had fS^^rk 12 : married her in accordance with the ceremonial law. ^^-27) Jesus makes his answer cover two misunderstandings. First, in the resurrection our material life falls away, so that we are " as the angels," who are not bound by the ordinary laws of physical causation ; and secondly, the dead are raised, for God is the God of the living, there- fore as the God of Abraham, Isaac, and Jacob, they must be now counted as amongst the living.^ (3) The Pharisaic Lawyer's Question (Matt. 22 : 34-40; Mark 12 : 28-34) The last test is put by a lawyer who demands — accord- ing to Matthew " tempting him," but according to Mark in a more friendly spirit — which was the greatest com- mandment. Jesus answers in the spirit and words of The sum- Deuteronomy (6:5),"' Thou shalt love the Lord thy God iav?s°de- ^ with all thy heart, and with all thy soul, and with all thy ^^J^ ^^ . mind.' This is the first and great commandment, and a 28-34) second like it is this, * Thou shalt love thy neighbor as 1 Luke's enlargement of the original as given in Matthew and Mark does not add clearness to the message contained in this answer. 179 Mark 12 : 31 The Messages thyself.' On these two commandments hang all the law and the prophets." Mark adds that the scribe praises the answer and pronounces these commandments more than all burnt offerings and sacrifices. Jesus says to him, " Thou art not far from the Kingdom of heaven." 7. Jesus Attacks Ecclesiasticism Jesus now in his turn assumes the aggressive and ex- poses the ignorance and conventionalism of the Jewish religious leaders. (l) Who was David's Son (Matt. 22 : 41-46; Mark 12 : 35- 37 ; Luke 20 : 41-44) ' He suddenly asks the scribes a technical question. The point of the question is not very clear. Jesus naturally proceeds on the commonly accepted opinion of the Da- vidic authorship of the Psalms, and on this basis asks how in Psalm no : i David calls the Messiah "Lord," al- though according to the scribes he must be David's son. This question raised, no doubt, the whole issue of the nat- ure of the spiritual, prophetic, and Messianic authority. For the average ecclesiastic, authority must always be dead. Yet this same ecclesiastical mind professed to be looking for the Son of David to be lord, and to lead man- ^ These sayings are reflected in many passages in Luke, compare ii : 37- 52 ; 13 : 34. 35- 180 of Jesus Mark 12 : 39 kind into all truth. Such a one must be a living voice and be superior to them. The opponents of Jesus are, at least puzzled, and afraid to reply. (2) Jesus Warns Against the Conventional Religious World (Matt. 23 : 1-12 ; ' Mark 12 : 38-40 ; Luke 20 : 45-47) The scribes Jesus condemns, speaking strongly accord- ing to the " Narrative " (used also by Luke) : Beware of the scribes ! They desire to walk in clerical garb, and de- light in the honors paid them in public, and at religious meetings. They like to figure at banquets, and rejoice in signs of respect for their office. Matthew adds, however, a curious provision, which probably belongs to the earlier ' Matthew's rendering of these warnings is characteristic. He gathers sayings found elsewhere in Luke (cf. i8 : 14), but adds material of his own. It is not difficult to see the antithesis of Hebrew poetry in verses 8-io (Dr. Briggs would add verse u, making a shght emendation on the text). Be ye not called rabbi, For one is your rabbi ; But ye are all brethren ; And call no man father on earth, For one is your father in heaven ; Nor yet be called masters, For one is your master, Christ. Who will be greatest among you. Let him be your servant ; Who exalteth himself. He shall be humbled. Who humbleth himself, He shall be exalted (cf. Luke 18 : 13). 181 Mark 12 : 40 The Messages ministry of Jesus. He says according to Matthew : these same scribes sit, however, in Moses's seat as the official representative of a system within which we all are. Do their bidding, but do not do their works. For they bind burdens on men's backs which they themselves do not touch with the tips of their fingers, that is to say, pro- visions of the ceremonial life in regard to eating and drinking which the wealthy could easily obey, but which were intolerable to the poor. They do their works, Jesus charges, to be seen of men. They delight in the insignia of clerical office, and make their clerical dress more and more pronounced. Jesus then, as Matthew tells us, forbids titles among his followers. He follows this prohibition by the prohibition of the title " father," as applied in the religious world to distinguished teachers or doctors of divinity. The nar- rative as found in Mark and Luke introduces the specific charge against these leaders in the religious world, that they " devour widows' houses " by questionable commer- cial transactions and " for a pretence make long pray- ers." These are to receive the greater condemnation. Matthew enforces this condemnation by words found in Luke in another connection, namely, at the table of the Pharisee. 182 of Jesus Matthew 23 : 23 (3) The Seven Woes^ (Matt. 23 : 13-39; Luke 11 : 42-52) Woe unto you religious teachers, hypocrites, for you The narrow- shut the doors of the Divine Order against men. Then J-digious ^ you enter not in yourselves, and vi^ill not permit others ^^^}\^^^^' to enter in vi^ho are on the way to it. Woe unto you religious teachers, hypocrites ! for you The mis- compass sea and land to make a convert, and when he is S'the re-^ become so, then you make him twice as great a deceiver J'^°"^^ ^°^^'* and hypocrite as yourselves. 15) Woe unto you, blind guides. You teach men how to The ethical swear falsely, telling them that if they swear by the tern- of the'^re^^ pie, or the altar, it has no meaning, but that they must ^''^^^^ ^^^)^ not swear by the gold of the temple or the sacrifice. You 16-22) blind fools ! Which is greater, the gift or the altar that makes the gift sacred ? Who swears by the altar, swears by it and all that is on it. Who swears by the temple, swears by it and by him that dwells in it. Who swears by heaven, swears by the throne of God and him that sits upon it ! Woe unto you religious teachers, hypocrites, for you The mock dole out your money in alms and gifts, but the real things relfgious of the law, judgment and mercy and faith, you leave un- "^^^^^^^ll^^' done. These you ought to have done and not left the » These woes pronounced by Jesus may be compared to Isaiah 5 : 8-24. They are in the exalted prophetic strain, with all the elaboration, doubtless, of prophetic poetry, much of which is lost to us in translation. Compare the shorter version, Luke n : 42-52. See Appendix II. 183 Matthew 23 : 24 The Messages other things undone. You blind guides, who strain out the gnats and swallow camels. The hypoc- Woc uuto you religlous teachers, hypocrites ! You "eirgbus ^ clean the outside of the cup and the plate, but within you Tg^-'^lV^fiT^" ^^^ ^^^^ °^ extortion and excesses. (Here perhaps may be added the charge of Mark 1 2 : 40 and Luke 20 : 47.) They who devour widows' houses, and for a pretence make long prayers ; these shall receive greater condemnation. You blind hypocrites ! first clean the inside of the cup and plate that the outside may become clean also ! The fair Woe unto you religious teachers, hypocrites! for you reh^ous ^ ^^e like whitewashed graves, which outwardly look well, ^T-^ti^t)^' ^^^ ^^^ within full of dead men's bones and corruption. So you appear outwardly righteous to men, but inwardly you are full of hypocrisy and sin. The burden Woe uuto you rellgious tcachcrs, hypocrites ! You put preSper- up tablets to past teachers and adorn the tombs of the the"pL°rt o/*" righteous ; and say, If only we had lived in the days of *he /eiigious our fathers we would not have shared in the blood of the world (Matt. 23 : 29-36) prophets. You testify that you are the legitimate children of those who slew the prophets. Fill up the measure of your fathers ! You snakes, you brood of vipers, how can you escape the judgment of Hades? Now look, I am sending to you prophets, and wise men, and teachers ; and some of them you will kill and crucify, some of them you will scourge in your churches, and drive them from city to city, that upon you may come all the innocent 184 of Jesus Mark 13:1 blood shed from Abel to Zacharias (cf. 2 Chron. 24 : 20) ^ whom you slew in the court of the temple. Truly I tell you, all these things will be visited upon this generation. O, Jerusalem, Jerusalem, which killeth the prophets ! Jesus's cry And stonest them that are sent unto thee ! of anguish How often would I have gathered thy children together ?«n^(Matt!^" As a hen gathereth her chickens under her wing, 23 : 37-39) But ye would not ! Behold your temple is left unto you desolate, For I tell you, ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of Jehovah ! 8. The Widow' s Farthing QA2ixV \2 \ \\-df\\ Luke 21 : 1-4) Jesus watches the gifts as they are brought to the tem- Liberality to pie treasury. Among the well-to-do comes a poor widow, timated^by" who brings two small coins. Jesus says to his disciples f^fark 12"* that the poor widow has cast in more than all the rest. 43> 44) The rich of their superfluity have given something, she of her poverty has given all her living. 9. The Apocalypse {^2,\X.iJ\, : 1-51 ; Mark 13 : 1-37; Luke 21 : 5-36) This apocalypse is given very exactly in all three gos- pels. The words also correspond very closely. Even ' Son of Barachiah is probably an erroneous addition to the words of Jesus, arising from a natural confusion of two men. i8S Mark 13:1 The Messages where Matthew omits some things given by Mark (verses 9, 10, 11), it is because he has included the saying in the discourse of directions to the disciples (cf. Matt. 10 : 1-21), and does not wish to repeat them ; or because he gives the same thought in another form (Matt. 24 : 46 ; cf. with Mark 13 : 33, 34). (i) The Introduction (Matt. 24 : 1-3 ; Mark 13 : 1-4 ; Luke 21: 5-7) The disciples from the Sea of Galilee are overcome by the beauty of the temple and city, as they watch it with Jesus from the Mount of Olives. Then Jesus makes the solemn prediction, " There shall not be left one stone upon another that shall not be thrown down." The dis- ciples then ask him when these things, hinted at so often, are to take place ! " What is to be the end of the world, and the sign of Jesus's coming ? " Jesus answers : (2) The Beginnings of Woes (Matt. 24 : 4-14 ; Mark 13 : 5 -13; Luke 21 : 8-19) The coming False Christs will arise, wars and rumors of wars will tIonai"S b^ i^ the air, but these are only beginnings. You must SfatTT- ^'^^ ^^ disturbed by them. Nations shall rise against 4-14) nations, and empire against empire. Natural disturb- ances will also mark the progress of history. You will be persecuted, and led before kings and rulers. But never mind. Be not overawed. Before these things can happen 186 of Jesus Mark 13 :22 you will have accomplished your work of preaching far and wide. At all times of stress, the Holy Spirit will give you wisdom and strength. Be not over anxious about 3'our defence, for your cause is God's. Families will be divided because of the gospel. Children will be arrayed against their parents, and parents against their children ; and you will be hated of all for my sake, but set your- selves to endure with patience to the last. (3) T/ie Coming Crisis (Matt. 24 : 15-28 ; Mark 13 : 14-23 ; Luke 21 : 20-24) Then when you see the holy sanctuary in imminent Judgment danger of defilement at the hands of rude and cruel sol- Jerusalem diers, as Daniel predicted (cf. Daniel 12 : 11, the Sept. J5.28)* ^"^ ' rendering), then you may know that the final end is near. Let those in Judea flee to the mountains without delaying to collect their household possessions. Alas for the help- less mothers and sucking children ! Pray that the flight be not in winter. For the tribulation will be unequalled in history, and would result in the entire blotting out of the chosen people did not God in mercy spare them and shorten the time of the struggle. So beware of the false prophets with their signs and wonders. The very heaven and earth will seem to sympathize with the catastrophe and to manifest it by signs, and the stars shall fall and the sun be darkened and the moon give no light. Do not follow (Matthew adds) these false prophets. For 187 Mark 13 : 23 The Messages when the Son of Man ^ really comes you will be as sure of it as you are of the lightning flash which illumines the whole sky. Heed no one who promises to save the nation from its fate. It is virtually dead and must become the prey of the devouring Romans. (4) The Sign of the Coming (Matt. 24 : 29-36 ; Mark 13 : 24- 32 ; Luke 21 : 27-33) Ethical revo- The signs in the heaven and commotions upon earth bTsigns of are signs of the moral and spiritual upturning which pre- (Matt™i"^ cedes the coming of the Son of Man, who shall send his 29-36) messengers to gather the spiritually receptive from the four quarters of the earth. The illustrative image of this is the fig-tree, whose leaves foretell the coming of summer. Heaven and earth shall pass away, But my words shall not pass away. But of that day or hour knoweth no man, Not even the angels in heaven nor the Son, But the Father only. (5) The Conclusion (Matt. 24 : 37-51 ; Mark 13 : 33-37; Luke 21 : 34-36) The conclusion differs in the three gospels. Mark con- cludes with the solemn words about the servant left to watch : 1 Compare Luke 17 : 24-31. 188 of Jesus Mark 13:36 Watch thereiore, for ye know not when the lord of the Be ever house is coming ; whether at even or at midnight, or at (SaA 13 : cock-crowing, or in the morning ; lest perhaps coming sud- ^s) denly he find you sleeping. And what I say unto you I say unto all — Watch ! Luke varies the admonition and says : But take heed to yourselves, lest perhaps your hearts Realizing are preoccupied with feasting, and drinking, and the cares biutks^ith' of this life, and that day come on you suddenly as a snare : arg^ch Jr^'ed for so shall it come upon all them that dwell on the face (Luke 21 : of all the earth. But watch at every season, making sup- ^ plication that you may prevail to escape all these things that shall come to pass, and that you may stand before the Son of Man. The most extensive version of these closing words of Jesus is given by Matthew. He uses the sayings found in Luke 17 : 24 to introduce the same figure as in Mark of the Master's coming hour. For as in the time of Noah, all were eating and drink- And faith- ing, careless of coming doom, so shall it be in the day of charging the coming of the Son of Man. " Two men shall be in a (Mitt.'l"/ f field, one shall be taken and the other left. Two women 45-50 shall be grinding at the mill, one shall be taken and the other left." Then Matthew further elaborates the figure of the servant left to watch, which is also given by Mark, only the servant is described in his unfaithfulness, and found and punished. The lord appoints him " a portion 189 Mark 13 : 37 The Messages with the hypocrites : there shall be weeping and gnashing of teeth." 10. The Apocalyptic Parables (Matt. 25 : 1-46) With two striking parables and a vivid picture Matthew ends this discourse of Jesus. (i) The Wise and Foolish Virgins {Ma.tt. 25 : 1-13) Thought- The parable emphasizes the simple lesson, "there is a be n^o^exruse possible Sentence of ' too late.' " The scene is the village paredness carriage fcast. Ten maidens go to meet the groom and (Matt. 25 : to become entitled to the feast and merriment. They are 1-13) -' to join the procession with their lamps. The groom 's late. They sleep. Their oil burns out. The cry which welcomes the bridegroom awakens them. Five have a fresh supply of oil, but only enough for themselves. Five have no oil. They rush away to buy it, but are too late, for the door is shut and they have lost their chance to join in the feasting. The lesson is simply, " Watch." (2) The Intrusted Money (Matt. 25 : 14-30 ; cf. Luke 19 : 11-28) Spiritual The story found substantially in Luke 19 : 11-28 of the gifts are in- . , ^ , • v . . , , .1 f trusted to rich man (or kmg) gomg mto a far country, while a dis- (Matt°25r ^^^'^^^ parable in many respects, emphasizes the same gen- 14-30) eral lesson as the one which Matthew most properly 190. of Jesus Matthew 25:45 introduces here. We are not only to watch, but the reward of watching is proportioned to our faithfulness to intrusted responsibility. Three men are intrusted with sums according to presumed ability. They are to invest with care for their lord. One receives five talents and earns five more; another receives two which he doubles. The third hides his money, and does nothing for his lord. From him the talent is taken and given to the more faith- ful one, and the unprofitable servant, for whom there is no place either in this world or in the Kingdom, is thrust out into outer darkness. (3) The Judgment Scene (Matt. 25 : 31-46) Jesus closes with a memorable vision of judgment. The Judgment is Son of Man is enthroned. The nations are gathered. Hcof ouroppor- separates, as a shepherd might, the sheep from the goats. S waSeT^^ To the just he says, " Come, you blessed of my Father, in- ^^^^"- ^5 = herit the Kingdom prepared for you from the foundation of the world." To me you came when hungry, thirsty, a stranger, sick and in prison, and to me you ministered. The just are surprised ; but Jesus assures them, " Inas- much as you did it to the least of these my little ones, you did it unto me." To the unrighteous he says. Me you saw hungry and thirsty, a stranger sick and in prison and you left me alone. The unrighteous express their aston- ishment. This enthroned Son of Man they had surely never seen. " Inasmuch," says Jesus, " as you omitted to 191 Matthew 25 : 46 The Messages do it to the least of these my little ones, you did it not to me.^ And these shall go away into eternal punishment, but the righteous into eternal life." 1 This is beautifully arranged by Dr. Briggs as follows : I When the Son of Man shall come in his glory, and all the angels with him. Then shall he sit on the throne of hie glory : And before him will be gathered all the nations : And he shall separate them one from another, As the shepherd separateth the sheep from the goats : And he shall set the sheep on his right hand, but the goats on his left. II Then shall the King say unto them on his right hand, Come, ye blessed of my Father, mherit the Kingdom ; Which was prepared for you from the foundation of the world ; For I was an hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was sick, and ye visited me : I was in prison, and ye came unto me. Ill Then shall the righteous answer him, Lord ! When saw we thee an hungered and fed thee, or athirst and gave thee drink? When saw we thee a stranger, and took thee in ? or naked and clothed thee? When saw we thee sick and visited thee ? or in prison and came unto thee? And the King shall answer and say unto them. Verily I say unto you Inasmuch as ye did it unto one of the least of my brethren, ye did it unto me. 192 of Jesus Matthew 25 : 45 IV Then shall the King say also unto them on the left hand, Depart from me, ye cursed, into Gehenna, Which is prepared for the Devil and his angels : For I was an hungered and ye gave me no meat : I was thirsty and ye gave me no drink, I was a stranger, and ye took me not in ; naked, and ye clothed me not : I was sick, and ye visited me not : I was in prison, and ye came not unto me. V Then shall the wicked answer him. Lord ! When saw we thee an hungered (and did not give thee meat), or athirst and (gave thee not to drink) ? (When saw we thee) a stranger (and took thee not in) or naked (and clothed thee not) ? (When saw we thee) sick (and did not visit thee), or in prison (and did not come unto thee) ? Then shall he answer and say unto them. Verily I say unto you. Inasmuch as ye did it not unto one of the least of these, ye did it not to me ! 193 THE PASSION OF OUR LORD THE PASSION OF OUR LORD PREPARATIONS FOR THE END From Luke (21 : 37, 38) we learn that it was the habit of Jesus to retire from the city as the evening came. He taught eager throngs in the temple. No doubt many of the messages given in the last chapter were spoken at this time. Now, however, the end draws near. I. His Death Resolved Upon (Matt. 26 : 1-5 ; Mark 14 : 1, 2 ; Luke 22 : i, 2) According to Matthew Jesus again made known to his disciples in distinct terms, "You know that after two days the Passover cometh, and the Son of Man is delivered up to be crucified." Mark and Luke note only the fact that the " chief priests and scribes " plot to take Jesus. Mat- thew adds the fact that the plot ripened in the court of Caiaphas. 197 Mark 14 : 3 The Messages 2. The Final Anointing'^ (Matt. 26 : 6-13 ; Mark 14 : 3- 9; cf. John 12 : 1-8) Jesus at Bethany in the house of Simon the leper is at a supper, into whose details John goes more fully than our narrative. There a woman comes with an alabaster box or jug of precious ointment. She anoints Jesus's head with the oil. But some murmur at the waste, saying it might have been sold and given to the poor. The reply of Jesus is in elevated style : Value of Why do you trouble the woman, vSTmLT" ^^^ ^^^^ wrought a good work on me. 26: 10-13; The poor ye have with you always. '4 • Me you have not with you always. She hath done what she could, Hath anointed before-hand my body for burial. Truly I say, where the gospel is preached In the whole of the world this thing she hath done Shall be talked of in memory of her 1 Thus Jesus teaches, " You must not censure this lov- ing personal service. No amount of almsgiving takes the place of the loving touch. You will have plenty of op- portunity to give alms. This service of love will, how- ever, be remembered wherever the gospel goes. For it will be thought of in connection with the impending catastrophe." 1 Compare the note on page 92 on Luke 7 : 36-50. 198 Mark 6-9) of Jesus Mark 14 : 17 3. The Betrayal Planned (Matt. 26 : 14-16 ; Mark 14 : 10, II ; Luke 22 : 3-6) The fourth cfospel makes Judas the objector to the The treach- . . . , ^ ery of Judas waste of the ointment; our narrative simply connects (Mark 14: intimately the scene of the anointing with Judas's treach- ^°' "^ ery. He goes to the ecclesiastical authorities, and they covenant with him for money to betray Jesus. ^ He offers, no doubt, to lead the officers of the temple to Jesus's customary evening resort. 4. The Passover Preparation (Matt. 26 : 17-21 ; Mark 14 : 12-17 ; Luke 22 : T-i';^ Jesus sends two of his disciples — Luke names them as a sign given Peter and John — to prepare the Passover. A man bear- JJe p^rospec- ing water is the sign to them, perhaps arranged before- ['j^*^Jj^°^j^^ . hand by Jesus, to enter a house whose owner is to be the 12-17) willing host. There they are to make ready the Pass- over. 1 Matthew gives the amount, but he has so evidently Zechariah ii : 13 and the probably corrupted text in mind that it is hard to resist the con- clusion that the amount may have been later transferred to the narrative. 199 Mark 14 : 18 The Messages II The horror of the be- trayer's treachery (Mark 14: 18-21) THE LAST SUPPER I. The Prophecy of Betrayal (Matt. 26 : 21-25 ; Mark 14 : 18-21 ; Luke 22 : 21, 22) When the disciples are gathered about the table Jesus predicts in solemn, prophetic manner the approaching be- trayal. All are sorrowful and alarmed, saying : Is it I } since Jesus has said-: Truly I tell you, one of you shall betray me, Alas, even one that dips in the dish with me. For the Son of Man goeth, indeed, as is written, But woe unto that man by whom he's betrayed ; For that man 'twas good had he never been born. That is " Alas ! one of my nearest intimates will vio- late all the laws of relationship. He will share food with me, and then deliver me to death. Well ! So indeed the eternal redemption work will go on, but woe to the wretched instrument in the betrayal. His life is far worse than wasted." 2. Rivalry Rebuked (Luke 22 : 24-30) Luke's well-known method of dividing up Jesus's say- ings to illustrate the progress of the narrative casts no doubt on the genuine character of the teaching which he 200 of Jesus Mark 14 : 28 adds at this point. It is a fair question, however, whether Jesus's wish it belongs just here. He tells us that Jesus sitting with Passove^ the twelve says, " How earnestly have I longed to eat this h^siktie^^ Passover with you, before I suffer, for I tell you I w411 '^^"^ (^uke '' ■' 22 : 24-30J not eat it (again) until all is ready in the Kingdom of God, that is, until I enter in glory upon the full social triumph." At this point Luke says contention arose among them, at, no doubt, the naming of the Kingdom, and Jesus must rebuke their ambition (cf. Matt. 20:25- 28). This he does in words already commented upon (page 155), save only the addition, " You are they which have stood by me in my trials, and I appoint you just as my Father appoints unto me a kingdom, that you may share with me the companionship, the privileges, and the authority in the coming divine order." 3. Peter's Denial Foretold (Matt. 26 : 31-35 ; Mark 14 : 27-31 ; Luke 22 : 31-38) The simple narrative given by Mark and Matthew is elaborated by Luke in an interesting way. According to the " Narrative " Jesus says to the disciples, "All of you shall be deeply disappointed in me this night ; for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad " (Zech. 13:7). Then he adds words they could not have understood. " But after I am raised up I shall go before you into Galilee." To this Peter indignantly replies, " If all shall be disappointed Mark 14 : 29 The Messages in you I will never be untrue to you or be disappointed." Luke's version includes a spontaneous address to Peter : " Simon, Simon, Satan (or the tempter) asks to get you that he might sift you like wheat, but I have made supplica- tion for you, that your faith should not fail ; but when you Peter prom- havc tumcd again strengthen your brethren." On Peter's cy OMatt!^"" assertion of his constancy Jesus says, according to the 26:33) "Narrative," "Indeed I tell you that this night before the cock crow you will deny me three times " (Matthew), or " Verily I say to you that this night before the cock crow twice you will deny me three times " (Mark ; cf. Mark 14 : 72). Luke makes Jesus close this warning by recalling the direction given the seventy (or twelve ; com- pare page 126) not to make preparation, and tells them that from now they are wanderers on the earth. As the heralds of the Kingdom in Judea they were fellow cit- izens and could demand as heralds their support. Now they go forth as strangers. " And he that has a purse shall take it, and so also a wallet. And if one has no The need of sword (the accompauimcnt of a long journey from home), aradon^o?^ l^t him Sell his cloak and buy one. You are going out to (Luk?22^ struggle and to conflict ; the preparation is for war and not 31-38) peace (cf. Matt. 10:34). For I tell you the proph- ecy ' And he was numbered with the transgressors ' has found its fulfilment in me, as indeed all written about me." The confused, troubled disciples do not under- stand the matter, and produce two swords. Jesus says 202 of Jesus Mark 14 : 22 gently, " It is enough ! " That is to say, " You do not understand me yet. You will in the near future." 4. The Last Supper (Matt. 26 : 26-29 ; Mark 14 : 22-25 I Luke 22 : 17-20 ; cf. i Cor. 11 : 23-26) Luke speaks (22 : 17) of a cup before the bread ;^ but The symbols Matthew and Mark begin their account with the bread, unior(Matt. which was, of course, unleavened, and may have been ^^ • ^^'^9) wrapped in bitter herbs. This was the regular giving of the dipped unleavened bread of the Passover feast. As Jesus gave, he said, " Take, eat, this is my body " (Luke 1 The Passover feast had the following order : (i) The prayer of the father (or master of the feast) and the first cup of wine. (2) The meal was served with bitter herbs and a prayer of thanksgiving. (3) The unleavened bread and the broth {Charoset), the lamb and the flesh of the freewill offer- ing were eaten. (4) Then the bitter herbs were dipped in the broth and all ate of it. (5) The second cup was then mixed (the cup of Luke) and the Passover story was recited. (6) Then the " Hallel" was sung (Pss. 113, 114) and a prayer of thanksgiving was offered, after which the second cup was drunk. (7) Then the father (or master) washed his hands, broke the unleavened bread, blessed the giver of all bread ; he then wrapped a piece of the bread in bitter herbs, dipped it in the broth ( Charoset, a broth made of dates and fruit and of a red color) and ate it with a prayer of thanksgiving, so also some of the freewill offering {^Chagigd); then, also, with a prayer, some of the lamb. (8) Now all must eat and finish the lamb save for a small last piece, which the father (or master) eats, and afterward washes his hands. Then the third cup was drunk, and the second part of the "Hallel" (Pss. 1 1 5-1 18) was sung. Then sometimes additional cups were drunk and Psalms 120 to 137 were sung, and the party dispersed with a prayer of ben- ediction. 203 Mark 14 : 23 The Messages adds, " which is given for you : this do in remembrance of me "). Then he took the cup, and giving thanks he said, " This is my blood of the testament which is shed for many, truly I tell you I will drink no more of the fruit of the vine, until that day when I drink it new in the King- dom of God." Matthew adds, "with you in my Fa- ther's Kingdom." Luke has a different formula : " This cup is the new testament in my blood, which is poured out for you." Thus Jesus says plainly, " I am going away. My passover journey is to death. Drink these emblems as the symbols of my presence until the Kingdom come. " Even though the early " Narrative " has no injunction about a repetition of this feast, it was natural that, changed to suit altered circumstances, women admitted, and the sacrificial elements left out, this custom should be at once established as the memorial feast of our Lord, and as in accordance with his will. Thus Paul and Luke both intimate that it was established at Jesus's request. After the last cup was drunk the hymn was sung (Pss. 120 to 137) and all went out to the Mount of Olives. 204 of Jesus Mark 14 140 III THE GARDEN OF GETHSEMANE.^ JESUS'S FINAL STRUGGLE WITH TEMPTATION (Matt. 26 : 36-56 ; Mark 14 : 32-42 ; Luke 22 : 39-46) In this scene the " Narrative " is vivid and circumstan- The hour of tial. Luke adds the angel's visit and says that the drops ^mS 14 : of sweat were as blood. Matthew and Mark tell how^^-a?) Jesus separates himself from the disciples, taking only- Peter, James, and John, and going a little distance says to them, " My soul is exceeding sorrowful, even unto death : abide you here and watch with me." That is : " My heart is breaking under this strain of coming ap- parent defeat, watch with me ! " Then going forward he prays, " Oh, my Father, if it be possible let this cup The prayer , , , ^ ... , , -1 >> of Jesus pass from me ; nevertheless not as I will, but as thou wilt. (Mark 14 : •' This cup of bitter sorrow I would if possible escape, but ^^' '^^' thou knowest best. Do thy will ! " Returning he finds the disciples sleeping, and says to Peter, What ! could you not watch with me one hour ? Watch and pray that ye enter not into temptation, The disci- The spirit indeed is wiUing, but the flesh is weak. (ilLk^"^^^ Again he prays, and returning he finds them sleeping ^ ' again, " For their eyes were heavy," and they know not 1 An open garden, somewhere between the brook Kedron and the slope of the Mount of Olives. 205 Mark 14:41 ^^^ Messages what to reply to him. The third time he says, " Sleep on now and take your rest, I have now triumphed over my temptation. My soul is at peace." But at that mo- ment Jesus realizes the betrayal is imminent and ex- claims, " It is enough, the hour is come ! The Son of Man is betrayed into heathen hands ! Get up ! We must go, he that betrays me is near ! " It was too late. Judas approached and with the sign of a kiss pointed out The betray- Jesus. Here the narratives are not clear as to the ex- ?Marki4?^ act Order. Matthew makes Jesus say, "Friend, do that 43-50) £qj. ^j^jj^jj you are come ! " and then follows the incident of the sword drawn and the ear of an attendant is cut off. John says Simon Peter did this. Luke adds that Jesus healed him. Matthew elaborates Jesus's defence. First he rebukes Peter, " Put up your sword again into its place. For all they that take the sword shall perish by the sword. My method is not force. Or do you think that I could not ask my Father now, and he would send me twelve legions of angels ? " Later, according to all ac- counts he says, " Are you come out as against a bandit, with swords and sticks to seize me ! I sat daily in the temple teaching and you did not take me. But this is done that the scriptures may be fulfilled." Then all for- sook him and fled. One even left his garment in their hands and fled naked away (Mark 14 : 51, 52). 206 of Jesus Mark 14 : 61 IV THE TRIAL BEFORE THE SANHEDRIN I. Jesus Arraigned (Matt, 26 : 57-68 ; Mark 14 : 53-65 ; Luke 22 : 54-65) The simple " Narrative" gives us the clearest account. Jesus before Luke's version is founded on it and really adds nothing sia^stkai^' to it, but he has confused the arraignment before Caiaphas ^^^^^ ^^\^^ and the formal condemnation of the early morning ses- sion. Jesus is brought straight before the ecclesiastical con- spiracy. Matthew tells us that Caiaphas was the leader (compare the account in John). In his presence false witnesses rehearse an isolated saying of Jesus's to the effect that he was to destroy the temple and rebuild it in three days (compare John 2 : 19), and two concur in it as the law required (Num. 35 : 30; Deut. 17 : 6). This be- comes one of the accusations upon which Jesus was really put to death (cf. Mark 15 : 29, 30), although even here Mark says the agreement was not exact (14 : 59). Then the High-priest demands an answer from Jesus, " I charge you by the living God, that you tell us whether you are the Christ the Son of God } " " Are you the expected divine Messiah ? " Jesus replied boldly to the question, " I am ! And you shall see the Son of Man sitting at the right hand of power, and coming with the 207 Mark 14 : 62 The Messages clouds of heaven." Declaring that this was blasphemy, the High -priest tears his tunic, and calls for conviction, in which his obedient satellites readily concur. But now Jesus is con- the formal condemnation must take place, and meanwhile mocked" Jcsus is mockcd and smitten in the open space before the (Mark 14 : court-room, thosc striking him demanding of him super- natural knowledge of their names. 2. Peter's Denial (Matt. 26 : 58, 69-75 ; Mark 14 : 54, 66-72 ; Luke 22 : 54-62) Peter, The " Narrative " as in Mark is, no doubt, the founda- th™maids,^ tion for both the versions of Matthew and Luke and may fnirki^^"^ be accepted as the primitive record. While Jesus is being 54) mocked, the maids of the palace notice Peter, who has fol- lowed afar off and stands warming himself in the court. One remarks on his Galilean accent, made familiar, no doubt, by the teaching of Jesus, and says, " You were with the Nazarene Jesus ! " Peter denies this, and the cock crows. When he goes out into the porch other maids make the same remark. Peter denies again and then a third time with an oath. Again the cock crows, whereupon Peter remembered the words of Jesus, went out and wept bitterly. Luke says that Jesus '* turned and looked upon Peter." This is possible, although the " Nar- rative " does not say so, and Jesus was certainly not on the porch outside (cf. John 18 : 15, 16). 208 of Jesus Mark 15: 1 3. The Morning Session (Matt. 27 : i-io; Mark 15 : 1-5 ; Luke 22 : dd to 23 : i) Jesus has been condemned. But the power of death- Death de- sentence was reserved now by Rome. So the members (^lark 15 : of the Sanhedrin take counsel how to induce Pilate, the ^'^^ Roman procurator, to pronounce such a sentence upon him. At dawn, being all assembled, Jesus is bound and taken to Pilate. At this session Judas appears, according to Matthew The remorse 27 : 3-10 and Luke's account in Acts i : 18, 19, and re- (Matt.?/: turns the money paid him for the betrayal. He sees now 2'^°^ the serious outcome, and remorse overtakes him. The chief priests refuse the money for the temple treasury'. According to Acts, Judas seems to have bought a field (i : 18) ; according to Matthew, after his suicide the priests bought it. Matthew attributes to Jeremiah the prophecy of Zechariah ii : 13, following also the corrupted text. THE TRIAL BEFORE PILATE (Matt. 27 ! II-I4; Mark 15 : 2-5 ; Luke 23 : 1-12) The " Narrative " knows nothing of a sending of Jesus to Jesus sent Herod by Pilate. Luke alone gives us this incident. Nor (Luk? 23 : 7. 209 ") Mark 15:2 The Messages is it given in the John tradition ; but the incident is strik- ing and not improbable. The accusation before Pilate is that Jesus made himself out a king. According to the early " Narrative " Jesus answers nothing, so that Pilate Pilate's atti- woudcrs. Pilate offers to release Jesus as an act of grace. The crowd demands Barabbas. Thus the political world contemptuously rejects Jesus. The indifference of Pilate is his condemnation. Matthew alone tells us of Pilate's wife warning him of the danger in condemning Jesus, as " She had suffered many things in a dream on account of this righteous man." Pilate then releases Barabbas, and, washing his hands of the matter as though he had any right to shift the responsibility on to others, and scourging Jesus, orders him to be crucified. The mock- ing of the soldiers in the court of the praetorium then fol- lows. tude of in- difference (Mark 15 : 2-5) Pilate's wife's plea (Matt. 27: 19) VI THE CRUCIFIXION (Matt. 27 : 32-56 ; Mark 15 : 21-41 ; Luke 23 : 32-49) Jesus fore- Mark's " Narrative "(15:21) gives us the names of two e^tVbie con- evidently well-known Christians, whose father, coming sequence of \^q^^ from the field, was compelled to bear the cross un- his rejection . r r^ u (Luke 23: der which Jesus staggered. "Simon of Cyrene was the ""^"^'^ father of Alexander and Rufus." Luke (23 : 28-31) adds 210 of Jesus Mark 15 124 to the description of the path of sorrows the words of Jesus to the weeping women. Daughters of Israel weep not for me, But weep for yourselves and your children. Behold the days come in which they shall say, Blessed the barren and the wombs that never bare. And the breasts that have never given suck. When they shall say to the mountains, fall on us, And to the hills, bury us ! For if they do these things in the green tree What shall be done in the dry ? Thus Jesus says, " Do not lament over me ; the real dis- aster is the inevitable catastrophe that is yet to overtake Israel. Then children will be looked on as added misery, and men will long for death. For my death is only a sign of what is coming." Two malefactors are led with Jesus to Golgotha, the Jesus is skull-like place, where the drink of wine and drugs is(Matt.%7: offered, by which the agony was, in some degree, abated. ijU^f-^Luke Jesus refuses the mixture. There Jesus was crucified 23 : 33) between the two thieves, and in this connection Luke gives us (23 : 34) the first of the traditional sayings : Father, forgive them : for they know not what they do. The soldiers below the cross distribute the poor gar- ments of the condemned, and for Jesus's seamless tunic 211 Mark 15 : 24 The Messages Lots are cast they cast lots. Abovc the cross the " Narrative " tells us forjesus's , . . ^. garments was the inscription : (Mark 15 ; 24) , THE KING OF THE JEWS.^ Jesus is The crowd mock him, and two taunts are particularly SSSk'ls: ^^"S ^t him, " Thou destroyest the temple and buildest it 29-32) in three days ! " and yet you are helpless on the cross ; and, " He is the King of Israel, he saved others, himself he cannot save," that is, " You claim to be the Messiah to save Israel and you cannot even save yourself ! " Mat- thew adds the taunt, " He trusted in God ; let him deliver him now, if he desireth him : for he said, I am the Son of God." In these taunts the two other victims join. According to Luke, however, one only scoffs, saying, " Are not you the Christ ? Save yourself and us." The other rebukes him, and says, " Do you not fear God, seeing we suffer the same judgment, but we suffer justly, and receive the due reward for our deeds, but this man * John tells of the dispute with Pilate, the Jews wanting the inscription to read, "He said I am King of the Jews." But Pilate will not thus make himself the mere tool of the Sanhedrin. If Jesus deserved death it was only as a political pretender, and as such Pilate stamps him. The words over the cross are said by John to have been written in Hebrew, Latin, and Greek. Matt. This is Jesus the King of the Jews Mark the King of the Jews Luke This is the King of the Jews John Jesus of Nazareth the King of the Jews 212 of Jesus Mark 15 140 has done nothing wrong." Then follows, according to Luke, the second traditional saying of the cross. The thief turns to Jesus and says, " Jesus, remember me when you come into your Kingdom," and Jesus replies : Truly I tell you, to-day you will be with me in Paradise ! The cry of (Luke 23 : 43.)! Im JhFeT^" The " Narrative " as given in Matthew and Mark gives J3"''* '^^' only one more word of Jesus on the cross, which is omit- ted by Luke and John. " Eloi, Eloi, Laina Sabachthani, or My God, my God, why hast thou forsaken me?" The afternoon darkens and many seem impressed. One — no doubt a soldier — not understanding the dialect fully, thinks Jesus calls Elijah, about whom he has some shadowy knowledge, and says, offering Jesus wine on a Jesus again sponge, " Let us see if Elijah comes to take him down." ("mSc 1^^ Jesus cries with a loud voice. Luke alone gives the cry : 3^^ Father, into thy hands I commend my spirit, and died. J?P"^, ^^^5. The veil of the temple was torn in two, from the top 37) to the bottom. The memory of the awful event was coupled in the minds of the early Christians with natural convulsions, and Matthew even says that men were raised up from the dead. The centurion standing by said, " Truly this man was the Son of God." And the women, Mary Magdalene, and Mary the mother of James and 1 Between these two sayings of the cross given by Luke it is usually thought John's saying " Woman, behold thy Son ! Behold thy Mother ! " is to be inserted. 213 Mark 15:41 Joses, and Salome stood watching all these happenings from afar.^ 1 John adds other sayings so that seven may be arranged about as fol- lows : (i) Luke 23 : 34. (2) John 19 : 26, 27. (3) Luke 23 : 43. (4) Matt. 27 : 46. (5) John 19 : 20. (6) John 19 : 30, and (7) Luke 23 : 46. 214 THE RESURRECTION OF THE CHRIST THE RESURRECTION OF THE CHRIST THE GRAVE I. With the Rich in his Death (Matt. 27 : 57-61 ; Mark 15 : 42-47; Luke 23 : 50-55) Joseph of Arimathasa, a councillor of social importance Jesus is laid and wealth, begs the body of Jesus from Pilate. Luke madHomb says he had not consented to the Sanhedrin's deed, and ^^Ifyl' ''^' the " Narrative " assures us that " he was looking for the Kingdom of God. " That is, was expectant of the Mes- sianic coming. Pilate is surprised at the suddenness of the decease, but, making inquiry of the commanding offi- cer, assures himself of the fact and gives consent. Joseph wrapped the body in a clean linen cloth, and laid it in his new-made tomb. Some of the women go to prepare spices for embalming the body so soon as the law would permit it (but cf. John 19 : 39, 40) ; however, Mary Mag- dalene and Mary the mother of Joses remain there " sit- ting over against the sepulchre." 217 Matthew 27 : 62 The Messages 2. The Watch (Matt. 27 : 62-66 ; 28 : n-15) The grave Matthew alone relates how the ecclesiastical authorities soldiers petitioned Pilate to have the tomb watched, saying, " We 62 66) ^^' remember that that impostor said while yet alive : ' After three days I will rise again.' " They pretend to fear the disciples coming and stealing him away, and saying unto the people, " He is risen from the dead ; " and that the last confusion will be worse than the first. They get the guard from Pilate, and seal the tomb. Matthew also alone relates how the watch, returning, report, not to Pilate, but to the chief priests, who are said to have given them " large money " and put a story in their mouths of how while they slept, Jesus's disciples came and stole him away. This saying, Matthew remarks, was current among the Jews until his day. 3. The Efnpty Tomb (Matt. 28 : 1-8 ; Mark 16 : 1-8; Luke 24 : 1-8) The resur- As moming began to dawn the women came with the irthe"tomb' spices which they had prepared. Matthew describes the (Mark 16: resurrection as accompanied by natural phenomena and an affrighted watch. Of this the " Narrative " says noth- ing. But Mary Magdalene, the other Mary and Salome, are just wondering how they shall roll away the stone before the tomb, when they see that it is rolled away, and a young man (Matthew — an angel ; Luke — two young 218 of Jesus Matthew 28 : i8 men), clothed in a white robe, is sitting there, who says, " Be not amazed. You seek Jesus the Nazarene, who has been crucified ; he is risen, he is not here. Behold the place where they laid him." This Luke somewhat ampli- fies : " Why seek ye the living among the dead," and " remember how he spake unto you when he was yet in Galilee, saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again " (Luke 24 : 5-7). II THE APPEARANCES OF JESUS ^ I. Matthew's Account (Matt. 28 : 9-20) Jesus appears to the women, Mary Magdalene and the other Mary with Salome, and says to them : " Do not be frightened ; go tell my brethren that they return to Galilee, and there shall they see me." Then the eleven disciples go into Galilee "unto the The great mountain " (Matt. 28 : 16) where Jesus had given an ap- pointment. There when they see him, they worshipped ^^^^o) him, " but some doubted. " Then Jesus says to them : " All authority has been given me in heaven and earth. Go you therefore and make disciples of all the nations, 1 No arrangement of the appearances of Jesus is without difficulty. Omit- ting naturally the accounts of John and Paul, we find even the Synoptics not in full accord. 219 missionary commission 28: Matthew 28 : 19 The Messages The doubt- ful version of the com- mission (Mark i6 ; 9-20) baptizing them into the name of the Father and of the Son and of the Holy Ghost ; teaching them to observe all things which I have commanded you : and lo, I am with you always even unto the end of the world." Thus Jesus is thought of as renewing his missionary charge, but now to the whole world. " Go," he says, " in my name, and establish disciples in bands consecrated for teaching purposes, and trust wholly in me, who will be with you forever ! " 2. Mark's Account (16 : 9-20) The grave doubt as to the genuine character of these verses is reflected by the Revised Version, which separates them from the resurrection narrative. According to this account Jesus appears first to Mary Magdalene, who tells the others, who disbelieve. Then to two (the Emmaus story of Luke 24 : 13) and then to the eleven, whom he upbraids and to whom he gives the commission, " Go you into all the world, and preach the gospel to the whole cre- ation. He that believe th and is baptized shall be saved ; but he that believeth not shall be condemned ; " this last phrase being a late reflection, and marking the pas- sages as late in origin. Then follow words suggesting the directions to the seventy. Thereupon Jesus is re- ceived up. This conclusion of the gospel cannot be quot- ed as authoritative on account of grave textual doubts concerning the whole passage. 220 of Jesus Luke 24 : 43 3. Luke 5 Account (24 : 12-53) The women came back, apparently having simply seen the empty tomb and heard from the angel that Jesus was risen. Peter then ran to the tomb, and " departed to his home," wondering at that " which was come to pass." Then follows the circumstantial story of the appearance at Emmaus. Jesus joins two, one of whom is named Cleopas, and talks to them of the Kingdom. They tell of the vision of angels and the empty tomb, but say nothing of an appearance. Then Jesus says, " Oh, how without sense you are, and slow to believe in all that the prophets have spoken ; ought not the anointed one to have suf- fered these things and to enter into his glory ? " There- upon Jesus explains, beginning with Moses, all the prophe- cies concerning himself. They, however, only recognize him " in the breaking of bread. " And then while they wonder he vanishes from before them. On their return to Jerusalem they hear that Jesus had appeared to Simon. While they are thus speaking, Jesus appears and says, " Peace be unto you." They are troubled, and he adds, " Why are you troubled ? Why do doubts rise in your hearts ? Look at my hands and my feet, that it is I my- self. A spirit does not have flesh and bones as you see me having." After he had asked for food, he ate before them. After that he gives a final admonition : " These are my words which I spoke unto you, while I was yet Luke 24 : 44-53 with you, how all things must needs be fulfilled, which are written in the law of Moses, the prophets, and the psalms concerning me." " Thus it is that the Christ shall suffer, and rise again from the dead the third day ; and that re- pentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem, you are witnesses. And now I send forth the promise of my Father unto you : but wait in the city until you are clothed with power from on high." Then he led them out over against Bethany. There he blessed them. The clause saying he " was carried up into heaven," is very doubtful. Thence the disciples re- turn to Jerusalem and the temple with great joy, and blessing God. 222 APPENDIX APPENDIX THE METHOD OF STUDY OF THE SYNOPTIC GOSPELS Independently of any acceptance of modern hypotheses, to master the contents of the Synoptic Gospels, the "two-docu- ment " theory may be made great use of. First acquire fa- miliarity with Mark's Galilean narrative, chapters i-io, then with his narrative of the journey to Jerusalem, the days spent there, the passion and the closing scenes. Then separate out that which is common to Luke and Mat- thew, and is in part found in Mark, This material must be- come also familiar in its phrases, favorite turns, etc. Then master the matter peculiar to Luke and the additional material of Matthew. Now begin with Matthew, marking the weaving of the two streams of information with the indications of Matthew's special point of view. The same may now be done with Luke. Thus we gain acquaintance with the ele- ments of likeness and dissimilarity, become familiar with the spirit of the fundamental tradition and with its points of con- tact with the later expansion and development in Matthew and 225 Appendix Luke. The vocabulary of the three writers becomes instinct with a separate life, and the use of fundamental traditions, however communicated, becomes plain. Even in the Revised Version the quick student will catch the grammatical turns and peculiarities that belong to the fundamental traditions, and the modifications of these, as the traditions were explained, expanded, and adopted by the inspired writers. The freedom of the method employed by the inspired authors suggests the reliance upon that living Spirit promised to the Church which took the place of the barren verbalism characteristic of the scribes and Pharisees in their dealing with truth. II THE "seven woes" OF MATTHEW's GOSPEL No more instructive example can be studied of Matthew's method in contrast with that of Luke than that of the " seven woes," of Matthew 23: 1-36 and Luke 11:37-52. In Mat- thew, "Jesus spoke to the multitude and to his disciples ; " in Luke he is sitting at the dinner-table of the Pharisee. Mat- thew has seven woes, Luke has only six. In this latter num- ber Luke corresponds to the six "woes "of Isaiah 5:8-24. But neither in Matthew nor in Luke is it possible absolutely to separate between the comments of the inspired writers and the words upon which they comment, or which they rear- range. An examination in full detail needs, naturally, re- course to the Greek text, and some knowledge of Hebrew, but 226 Appendix with only the Revised Version in hand an examination is profitable. Matthew begins with a solemn pronouncement repeated in all the verses save one. This Luke omits in full, though often repeating parts of it. Woe unto you, scribes and Pharisees, hypocrites! Because ye shut the Kingdom of Heaven against men, For ye enter not in yourselves, Neither suffer ye them that are entering to enter (Matt. 23: 13). Woe unto you, scribes and Pharisees, hypocrites I For ye took away the key of knowledge. Ye enter not in yourselves ; Them that are entering ye hindered (Luke ii : 52). The last two lines show at once that Luke has made a change in the interests of his Gentile readers to whom the " scribes and Pharisees " having the command of the entrance to the kingdom of heaven would have been a strange thought. But with this common Jewish opinion Matthew's readers are familiar. For them the "Pharisees sat in Moses's seat" (Matt. 23:2). So although the "Kingdom of heaven" is characteristic of Matthew, it is safe to assume that the original of the second line more nearly corresponds to Matthew's ver- sion. This also explains Luke's omission of "Pharisees," he having said "key of knowledge," the word "scribes" was sufficient. They were the theologians who had the key of knowledge, not the Pharisees. In the interests of literary grace Luke changes the last line to "hindered " instead of not " suffer to enter." 227 Appendix Woe unto you, scribes and Pharisees, hypocrites ! For ye compass land and sea to make one proselyte And when he is become so, Ye make him two fold more a child of Hades than yourself (Matt. 23 : 15). This Luke omits entirely. His readers knew nothing of the Pharisaic propaganda, which ended after Jerusalem's fall. Matthew's readers were, however, familiar with it. The third woe of Matthew surprises us at once by omitting the familiar " Scribes, Pharisees, hypocrites ! " It begins simply, "Woe unto you, ye blind guides ! " Luke has no verse corresponding to this one. Perhaps be- cause again the verse deals with matter which Gentile readers after the fall of Jerusalem could not understand. But one is struck at once by the fact that the familiar introduction to the verse is changed. A further examination reveals three strophes in different rhythm from the other verses. To re- produce this roughly, we may render them : Woe unto you, blind guides who are saying, Who would swear by the temple, 'tis nothing! Who would swear by his temple's gold, he is bound. Foolish and blind ones, for which is the greater, The gold or the temple making holy the gold ? (Woe unto you, blind guides who are saying). Who would swear by the altar, 'tis nothing ! Who would swear by the gift thereupon, he is bound I (Foolish and) blind ones, for which is the greater, The gift or the altar, making holy the gift ? 228 Appendix Who then swears by the altar, swears by it and all in it, Who then swears by the temple, swears by it and all in it, Who then swears by the heaven, swears by it> and him in it (Matt. 23: 16-22). We must then either increase the number of "woes" as Matthew gives them to more than seven, or again reduce to the same number as Luke by omitting these in this place. They are undoubted sayings of our Lord, full of the divine common-sense that mark his teachings ; but Matthew has in- terrupted the measure, and included them here, because he makes no endeavor to preserve the Hebrew or Aramaic rhythm in giving us the Greek, and they fit the context. The fact that Isaiah's " woes " numbered six, and that Luke having omitted one of Matthew's makes up the number again to six, suggests, at least, leaving these sayings provisionally aside. Matthew was fond of the number seven (Matt. 12:45; 15-34-3^1 22 : 25) as the familiar round number of Jewish life. For Luke's readers it had no special meaning. We therefore consider verses 23 and 24 as the third strophe. Comparison again with Luke shows the process of expansion before noted. The first line read, unquestionably, Woe unto you, scribes and Pharisees, hypocrites ! For ye tithe mint and anise and cummin (Matt. 23 : 23). Woe unto you . . . Pharisees. . . . For ye tithe mint and rue and all herbs (Luke 11 : 42). 1 Compare Matt. 5:34, 35 whence the words "God's throne" are here introduced. They mar the rhythm, and may be omitted. 229 Appendix Both versions also have the lines : But these ye ought to have done, And not to have left the other undone (Matt. 23 : 24). But these ye ought to have done And not to leave the other undone (Luke 11 : 42). That therefore both Matthew and Luke found these lines in the " Collection of Sayings " cannot be disputed. The ques- tion arises, however, did they find them in this strophe ? Matthew has in his version as the last line : And have left undone the weightier matters of the law, judgment, mercy, faith (23 : 23). Luke has : And pass over judgment and the love of God. That Matthew is again to be followed, we may assume, first because his description of the tithing is more expressive to a Jewish mind — the smallest spice is to be tithed — mint, anise (or dill) and cummin. Luke, without so vivid a memory of this tithing casuistry, says roughly, "all garden herbs." Secondly because over against these three spices of Matthew are placed the three graces, "judgment, mercy, faith, "which Luke translates into "judgment and the love of God. " The general scheme of the verses seems to be, however, four lines (omitting the inserted stanza of Matthew). Into this scheme would fit provisionally some such arrangement as this : Woe unto you, scribes and Pharisees, hypocrites ! For ye tithe mint and anise and cummin, 230 Appendix And omit the deep things of the law, And pass over justice and mercy and faith. These things ye ought indeed to have done And not left the other things undone. Blind guides which strain at a gnat And then swallow a camel. Luke distributes the lines of this strophe over the conversa- tion with the Pharisee at the table, but the verbal correspond- ence with Matthew is evident (verse 39). Luke adds also in verses 40 and 41 words that do not belong to Matthew's ac- count. The last verse sounds like divine irony. Matthew, on the other hand, keeps within the four-line scheme, and with the possible exception of the second, "Thou blind Pharisee," preserves also the balance of the lines. Woe unto you, scribes and Pharisees, hypocrites ! For ye cleanse the outside of the pot and the platter But within they are full of extortion and lust.i Cleanse first the inside of the pot and the platter. The addition of "Thou blind Pharisee!" and of the last line "that the outside may become clean also," are not neces- sary to the sense, and spoil the balance and weaken even the force of the saying. Luke does not give them, but this, how- ever, may be accounted for by the connection in which he puts the lines. It is again in Matthew that the fourth stanza is found most intact. The last two lines, Matthew 23 : 28, are evidently ex- ^ Following Luke's rendering as more like the charge made against the Pharisees than that of intemperance. 231 Appendix planations by the inspired writer himself for the sake of his hearers. Luke also (11:44) for the sake of his readers interprets the saying of the tombs. The whitened tombs of Palestine were, it may be, less familiar to Roman readers than the Jewish catacombs of the campagna over which "men walked, not knowing it." We may therefore render: Woe unto you, scribes and Pharisees, hypocrites ! For ye are like unto whitewashed sepulchres. Which outwardly appear indeed blooming. But within are full of dead men's bones. ^ The last verse is given in both Matthew and Luke with a fulness that makes the reconstruction of the strophe difficult. Luke explains to his Gentile readers the allusion to the tombs of the prophets more directly than Matthew, who, writing to Jewish Christians, can expound without explanation. Mat- thew's addition " and say. If we had been in the days of our fathers, etc.," though a genuine teaching of Jesus, hardly belongs here. The first lines give no difficulty : Woe unto you, scribes and Pharisees, hypocrites ! For ye build the tombs of the prophets. The explanation of Matthew and Luke, however, need only be stripped away and we have two lines giving in words com- mon to both the essential ideas. The whole strophe we may then render : Woe unto you, scribes and Pharisees, hypocrites! For ye build the tombs of the prophets. ^ The words " all uncleanness " are taken from preceding lines, 232 Appendix Witness then, ye are sons of them slaying the prophets, So fill up the measure of these your fathers. The words "garnish the tombs of the righteous," suggest at first sight the familiar parallelism. But they are rather to be considered Matthew's application of the saying to his own later day. Luke's words, " For ye build the tombs of the prophets and your fathers killed them," is purely explanatory. It would, of course, be vain to say that such a rearrangement can be more than an approximate estimate of the original form. At the same time a mass of evidence not here reproduced, from analogy and the examination of possible Hebrew expres- sions, makes the attempt not a mere searching in the dark. After textual criticism has done its most, there still remain open large sources of information by which we may hope to go be- hind even the best text and enjoy large vistas by means of an unfolding literary form. Ill IMPORTANT SYNOPTIC LITERATURE A good introduction to the study of the Synoptic question is Edwin A. Abbott's article in the "Encyclopaedia Britannica" (Vol. V.) on "Gospels." Dr. Charles A. Briggs's work on "The Messiah of the Gospels " (Scribners, 1894) is also in- dispensable for its suggestiveness. Dr. Briggs has further contributed richly to the understanding of the literary forms of Jesus' s teaching in four papers in the Expository Times for June, July, August, and September, 1897. Dr. A. Plummerhas 233 Appendix furnished a good commentary upon Luke (Scribners, 1898), but the treatment errs in an excessive caution, and maintenance of traditional opinions. The harmony of the three gospels at- tempted by John Calvin has historical value (Calvin Transla- tion Society, 1846, 3 vols.), and is interesting as one of the first presentations of the Synoptic problem, but naturally the treat- ment is entirely uncritical. Schiirer's " Jewish People in the Time of Christ " (T. and T. Clark, 1885-86) is exceedingly valuable for its side-lights upon the whole question. It is far more valuable than Edersheim's " Life and Times of Jesus" (London, 1886), which is more popular but uncritical in the use of the sources. Two open-minded, yet exceedingly tradi- tional treatments of the question are found in P. T. Gloag's "Introduction to the Synoptic Gospels" (T. and T. Clark, 1895) and B. F. Westcott's "Introduction to the Study of the Gospels" (Macmillan, 1895). G. H. Gilbert's "Student's Life of Jesus" (Chicago, 1900), and his " Revelation of Jesus, " are clear and quite suggestive, but are a little unfinished and hasty. Wendt's " Teachings of Jesus" (T. and T. Clark, 2 vols.) is masterly and abounds in suggestions. The critical posi- tions taken are bold, and need careful independent examination. Davidson's work, " Introduction to the Study of the New Tes- tament " (London, third edition, 1894), can be read with profit, although some reserve is necessary in the acceptance of not a few contentions. Rush Rhees's " Life of Jesus of Nazareth " (Scribners, 1900) will be of the greatest service in aiding the student to follow the life of Jesus in the Synoptic gospels. Weiss's " Life of Jesus " (T. and T. Clark, 2 vols.) is indis- 234 Appendix pensable for all advanced students, and Weiss's " New Tes- tament Theology" (T. and T. Clark, 2 vols.) is also a mine of wealth, but is exceedingly hard reading. Salmon's "Introduction" (Scribners) is useful and simply written. The same may be said of Bacon's "Introduction to the New Testament " (Macmillan, 1900). The discussion of the Synop- tic question is carried on from three different stand-points by Badham, " Formation of the Four Gospels " (London, 1892), Carpenter, "The First Three Gospels " (London, 1890), and Jolly, "The Synoptic Problem" (London, 1895), but they add little to the German writers whom they freely cite. For the student who reads Greek and German, Heineke's " Synopse der Evangelien " (Giessen, 1898) is of high value, although in details the Greek must be here and there corrected from some standard text. The finest work on the subject of New Testa- ment Introduction has been done in four volumes all bearing the same title, " Einleitung in das Neue Testament." The first, by Holtzmann (Freiburg, 1892), is free and daring in treatment, exceedingly suggestive, but sometimes under the sway of a theory. This is still more the case in Jiilicher's brilliant work, which has the great advantages of brevity and exceedingly good style (Leipzig, 1894). On the whole, B. Weiss (Berlin, 1899) has crowned his life-work with the most useful introduction for the general student. It is so calm, so reverent, and so well-balanced, that no German-reading student ought to be without it. Zahn's two volumes (Leipzig, 1900) are storehouses of learning, and abound in material of the highest value. They are, however, filled with an apologetic 235 Appendix that represents a past position, and reflect an excessive scholas- ticism in theological opinion. Paul Wenle has done an ad- mirable piece of work in a small book, "Die Synoptische Frage " (Freiburg, 1899), although here and there the reader may mark a lack of critical caution. B. Weiss's " Greek Text of the Four Gospels " (Leipzig, 1900) is a most valuable con- tribution to the textual study of the Synoptics, and underlies for the most part the work of this volume. Dalman, ' ' Die Worte Jesu" (Leipzig, 1898), and A. Resch in his " Logia " and "Agrapha" (Texte und Untersuchungen, Bd. v., Heft 4), have done work accessible only to the student with some knowledge of Hebrew as well as Greek and German. Dalman attempts the task of a retranslation of the words of Jesus often in use into the northern dialect of the Palestinian Aramaic. Resch contends that the " Logia " were written in classic He- brew, and has attempted a retranslation into that dialect. This entire task belongs, of course, rather to the future, after much preliminary investigation has paved a more even way for it. But these attempts are full of suggestion and help. Special fields of inquiry have their own literature, upon which we can- not touch. The standard commentaries may, of course, be con- stantly consulted with advantage. Two volumes on the Parables deserve, however, particular mention. A. B. Bruce's " Para- bolic Teaching of Christ " (T. and T. Clark), and Jiilicher's " Gleichnissreden Jesu" (Freiburg, 1899), are special treat- ments of high value, the first for its spiritual insight, and the second for its critical acumen. 236 INDEX OF BIBLICAL PASSAGES INDEX OF BIBLICAL PASSAGES EXODUS I JEREMIAH CHAPTERS PAGES t CHAPTERS PAGES 24 : i8 58 31 : IS 16 DEUTERONOMY 6:13. 6: 16. SAMUEL I KINGS 19: 8 II CHRONICLES 34 : 20 . .38-40 ... 58 ...185 PSALMS 8:2... 8:4... 91 : II. ,174 ,.72 ■ •59 ISAIAH 5 : 1-7 157 and 177 5 : 8-24 226 6 : 9-10 140 7 : 14 41 8:22 60 II : I 16 40:3 50 56:7 175 66 : 84 108 36:2s 7 : 13 12 : II. EZEKIEL DANIEL SO ..72 187 HOSEA 6:6. iz : I MICAH ZECHARIAH MALACHI 3 : 1 50, 92 MATTHEW 1:1-17 35 1 : 18-25 40-43 2 : 1-23 40-43 2:23 37 3:1-3 50-51 3 :7-i2 51-53 3 : 13-17 53-54 4 : I-" 57-59 239 Index of Biblical Passages CHAPTBSS PAGES .60-61 4:12-17 4 : 18-22 61-62 5:1-2 See 4 5 : 3-16 110-112 5:17-48 112-117 5 : 27-32 149-150 5:29-30 107-109 6 : 1-18 117-123 6 : 19-34 119-121 6 : 12 17s 7 : 1-6 122-123 7: 7-11 123-124 7: 12 124 7 '• 13-14 124 7 : iS-23 124-125 7 : 24-27 125-126 8 :2-4 71 8 : 5-10 74-75 8:14-17 70 8:18 76 8 : 19-22 144-14S 8:23-27 76 8:28-34 76-77 9: 2-8 71-73 9 :9-i3 87-88 9 : 14-17 88-89 9 : 18-26 . 77-78 9:27-31 170 10 : 1-15 126-127 10 : 16-23 128-129 10 : 24-33 129-131 10:34-39 131 10 : 40-42 132 11: 2-23 91-92 II : 20-30 147-149 12:1-14 89-90 12:9-14 73-74 12 : 22-37 93-95 12 : 38-45 99-100 12 : 46-50 96 13 : 1-23 135-136 13 : 24-30 138-136 13:31-32 138 13 : 10-15 134-135 13:17 147-149 CHAPTERS PAGES 33 138-139 44 139 45-46 140 47-50 140 53-58 96-97 12 60-61 14-21 78-79 22-34 79-80 1-20 97-98 21-28 81-82 29-31 82-83 32-38 78-79 1-4 99-100 5-12 See 78 13-20 101-102 21-28 102-104 1-23 83-85 24-27 85-86 1-5 105-106 6-10 107-109 12-14 163-164 15-23 See 101-I02 3-12 149-150 I3-I5--.- 152 1-16 154 17-19 154-155 20-28 155-156 29-34 170-172 i-ii 173-174 12-17 175-176 18-22 174-175 23-27 176 28-32 177-178 33-46 177-178 1-14 160-161 15-40 178-180 15-22 177-178 22-33 • 179 36-40 162-163 and 179-180 41-46 180-181 23 : 1-12 181-182 23 : 13-39 183-185 23 : 1-36 226-233 24 : 1-51 10 and 185-190 24: 1-3 186 20 21 240 Index of Biblical Passages CHAPTERS PAGES 24 : 4-14 186-187 24 : 15-28 187-188 24: 29-36 188 24 : 37-51 188-190 25 :i-i3 191 25 : 14-30 190-190 25 : -if-46 191-193 26 : 1-5 197 26 : 6-13 . , 198 26 : 14-16 199 26 : 17-21 199 26 : 21-25 200 26 : 26-29 ... 203-204 26 : 3 1-35 201-202 26 : 36-56 205-206 26 : 58, 69-75 208 27 : i-io 209 27 : 11-14 209-210 27 : 15-32 210 27 : 32-56 210-214 27 :57-6i 217 27 : 62-66 218 28: 1-8 218 28: 11-15 218 28 : 9-20 219-220 MARK I =2-3 50-51 I : 4-6 Si-52 1:7-8 51-53 I : 9-" 53-54 I •• 12-13 57-59 I : 14-15 60-61 1 : 16-20 61-62 1 : 21-28 69 1 :29-34 70 1 : 35-45 25 1:40-45 71 2 : 1-12 71-73 2 : 13-17 87-88 2 : 18-22 88-89 2 : 23-28 89-90 3:1-6 73-74 and 89-90 3 7-12 25 3 : 12-ao See 61-62 CHAPTERS PAGES 3 : 20-21 96 3 = 22-30 93-95 3:31-34 96 4: 1-25 135-136 4 : 26-29 137-138 4 : 10-12, 25 134-135 4: 30-32 138 4:35-41 76 5: »-20 76-77 5 : 22-43 77-78 6 : 1-6 96-97 6 : 7-13 26 See 145-146 6 : 14-16 26 and 60-61 6 : 17-29 26 6 : 30-44 78-79 6 : 45-54 79-80 7: 1-23 97-98 7 : 24-30 81-82 7:3^ 82-83 7 : 32-37 78-79 8:1-9 78-79 8 : 10-12 99-100 8:13-21 26 8: 22-26 82-83 8 : 27-30 , . 101-102 8 : 31-38 102-103 9 : 1 102-103 9 : 2-29 83-85 9 : 33-41 105-106 9 : 38-41 106-107 9 : 42-50 107-109 9 : 37-41 132 10 : 1-52 141 10 : 2-12 149-150 10 : 13-16 151 10 : 17-31 151-154 and 162 10 : 32-34 154-155 10 : 35-45 155-156 10 : 46-52 170-172 1 1 : 1-2 141 " : i-ii 173-174 11: 12-14 174-17S II : 15-19 175-176 II : 20-26 174-176 II : 27-33 176 241 Index of Biblical Passages CHAPTERS PAGES 12 : I-I2 177-178 12 : 13-34 178-180 12:13-17 178-179 12 : 18-27 179 12 : 28-34 162-163 and 179-180 12 : 35-37 180-181 12 : 38-40 181-182 and 184 12 : 41-44 185 13:1-37 185-190 13 : 5-37 142 13 : 5-13 186-187 13 : 9-13 128-129 13: 14-23 187-188 13 : 24-32 188 13 : 33-37 188-190 14 : 1-2 197 14: 3-9 ^98 14 : 10-11 199 14: 12-17 199 14 : 18-21 200 14 : 22-25 203-204 14 : 26-31 201-202 14 : 32-43 205-206 14 : 43-50 205-206 14 : 51-52 206 14:53-65 ?o7-2o8 14 : 54, 66-72 208 15:1-5 209 15 : 2-5 209-210 15 : 6-20 210 15 : 21-41 210-214 15:42-47 217 16: 1-8 218-219 16 : 9-20 220 LUKE 1:1-4 22 1:5-25 35-37 1 : 26-38 37-38 1 : 39-50 38-39 1 : 57-80 39-40 2:1-7 40-43 2 : 6-20 43 2:21-39 44 2 : 41-52 45 CHAPTERS PAGES ;i-3 49 :4-6 SO-51 7-17 51-53 18-22 53-54 :i-i3 57-59 : 14-15 60-61 ; 16-30 96-97 : 31-37. 41 69 : 38-41 70 :i-ii 61-62 : 12-16 71 : 17-26 71-73 : 27-32 87-88 : 33-39 88-89 : i-i 1 89-90 :6-ii 73-74 : 12-19 4 s^c 61-62 : 20-23 110-112 : 27-36 112-117 : 37-42 122-123 : 43-45 93-95 : 2-10 74-75 : 11-17 75-76 : 18-35 91-92 : 36-50 92-93 : 4-18 135-136 :9-io 134-135 : 14-15 See 136 : 16-18 137 :i8 134-135 : 19-21 96 : 22-25 76 : 26-39 76-77 = 30-41 76-77 : 41-56 77-78 : 1-6 See 126 : 10-17 78-79 : 18-21 101-102 : 22-27 102-104 :28-43 83-85 : 46-50 105- 106 : 49-50 106-107 = 48 1^2 : 51-56 143 : ';?-62 144-145 242 Index of Biblical Passages CHAPTERS PAGES 10 : I-20 145-146 10 : 13-24 147-149 10 : 25-37 162-163 11 : 1-4 118-119 II =9-13 123 11 : 14-36 93-95 II : 29-32 99-100 11:33 110-112 and 137 II 137-52 226-233 11 : 42-52 183-185 la :2-4 117-123 12 : 2-9 129-131 12 : 13-20 156-157 13 : 2 1-34 1 19-120 "••54-59 131 13:1-5 157 13 : 6-9 157-158 and 174 13 : 10-17 80-81 13 : 18-19 138 13:21 138-139 i3'"3i-33 --iSS 14:1-24 158-101 14: 1-6 159 14 : 7-11 159-160 14 : 12-14 ^^ 14 : 15-24 160-161 14 ', 27-31 201-202 14:34-35 110-112 15:3-7 • • ■ 163-164 15 : 8-10 164 15 : 11-32 164-166 16 : 1-13. . . 166-167 16 : Q 166 16:16 167 16 : 17 112-117 16:18 149 16 : 19-31 167-168 17 : i-io 168-169 17:2 107-109 17: 11-19 170-171 17 : 24-31 188 18 : 1-8 169-170 i8:g-i4 170 18: 18-30 151-154 18:31-34 154-155 CHAPTERS PAGES 18 : 35-43 170-172 19: i-io 173 19:11-28 190-191 19 : 29-40 173-174 19 : 41-44 174 19: 45-48 175-176 20:1-8 176 20 :9-i9 177-178 20 : 20-40 178-180 20 : 20-26 178-179 20 : 27-40 179 20 : 41-44 180-181 20 : 45-47 181-182 and 184 21 : 1-4 185 21:5-36 185-190 21 : 8-19 1S6-187 21 : 12-19 128-129 21 : 20-24 187-180 21 : 27-33 188 21 : 34-36 188-190 21:37-38 197 22 : 1-2 197 22 :3-6 199 22 : 7-13 199 22 : 14-16 203 22 : 17-20 203-204 22 : 21-22 200 22 : 24-30 2OO-20I 22 : 31-38 201-202 22 : 39-46 205-206 22 : 47-53 See 206 22 : 54-65 207-208 22 : 54-62 208 82:66-71 209 23 : I 209 23 : 1-12 209-210 23 : 13-32 210 23 : 33-49 210-214 23 : 50-55 217 24: 1-8 218-219 24 : 12-53 221-222 JOHN .89 243 Index of Biblical Passages CHAPTERS PAGES 11:42 67 12 : 1-8 92 and 198 14 : II 66 21 : 21-23 104 ACTS 2 : 28. 17 8: 16 17 9:36 167 10 : 48 17 CHAPTERS PAGES 10 : 4 167 19:5 ....17 ROMANS 6:3 17 I CORINTHIANS II : 23-26 203 GALATIANS 3527 17 244 Cije Semitic Series EDITED BY giamesi aieicantiet; Cmig Professor of Semitic Languages and Literatures and Hellenistic Greek, University of Michigan An Important New Series of Standard Handbooks ON THE Babylonians, Assyrians and Allied Semitic Races of Ancient History NOW READT C|)e foetal %xit of t|)e Hetiretos 2&P tl)e fit\y. €titoarti 2Dap PRICE $1.25 NET, POSTPAID This volume treats of the Hebrews from the social point of view. The life which the people actually lived, their manners and customs, their occupations and diver- sions, their literature and education, their laws and institutions as they developed, are specially brought out. Attention is given to the clan and the family, to the social significance of sacrifice, and to the part played by religion. CHARLES SCRIBNER'S SONS 153-157 FIFTH AVENUE, NEW YORK NOW READY Baiplonians anti 9lssprtans LIFE AND CUSTOMS (with special reference to the contract tablets and letters) Professor of Assyriology at Oxford PRICE $i.a5 NET, POSTPAID (2r?)e Conoregationalist. — *' This volume deals with the life and customs of the peoples indicated. It throws a flood of light upon the social conditions of the remote past. It describes the family, education, manners and customs, slavery and free labor, religion and other kindred themes. Only a trained expert could have written the book, and many possessing his knowledge would have failed to have written it so agreeably. It is a pleasant popular account of a civilization which is known to moderns only by scanty records and other remains, and it is surprising that he has been able to draw so much trustworthy information from the sources at his command, and to give to his readers so comprehensive and lively a picture of times and the people under consideration." (Cfte Cfturcftman.— " The book is full of curious detail and will be read with interest for its own sake as well as for the light it throws on the older portions of the Bible." <^Z 3Intmor. — ** It is needless to say that Professor Sayce paints the picture of Assyrian and Babylonian life with a master hand. He virtually transports his readers into the strange world of the Orient five thousand years ago and there shows the movement and action of life." <^t ;$>pectatOr (London). — <